Jain Penance

Author(s): Champat Rai Jain
Publisher: The Indian Press Allahabad
Catalog link: https://jainqq.org/explore/011001/1

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JAINA PENANCE
BY
CHAMPAT RAI JAIN
VIDYAVARIDHI, BARRISTER-AT-LAW
ALLAHABAD
THE INDIAN PRESS, LTD.
1930

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Mnied by K Mittra at The Indian Press, Ltd.,
Allahabad

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PREFAOE
The 'Jaida Ponanoe' deals with the rules laid down in the Jaina Religion for the purgoation of different kinds of individuals, who wish to follow the Path of the Great Conquerors (Jonas) It is based on the authority of the "Prayasobitta Samuobohaya," the authorship of which 18 recribed to Saint Gurudasji, a Jana ãoharya (Leader of Saints) of the Digambara 8000
The author's age is not knoma, in faot no Digambara Saint is known to have borne that same. Perhaps he only desoribes himself as guru-das (the attendant or slare of his preceptor)! There is an ancient commentary on the work shoh was composed by Śm Nanda Guru But who this saint was is not known. According to Mr Nathu Ram Premi (see the preface to the Prayasohitta Sangraha), ho might have been the Preceptor (guru) of Saint Sri Chandra who composed hus "Puranagara" in 1070 Samoat Era (=1014 AD). He was called Sm Nandi He would thus be lving in the 10th century AD There was another Śn Nandi Saint H18 pupil was Nayanandı whose pupil Nemichandra was the preceptor of Saint Basunandı who is known to have lived in the 12th century of the Samoat Era. Probably the preceptor of Saint Sri Chandra and of Sri Nayanandı was the one and the same Sn Nandı If these conclusions

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ir
be correct then the commentary referred to would be deemed to have been composed in the 10th century A.D., so that the original work must be at least about a thousand years old.
The book has been translated into Hindi by Sjt Panna Lalji Son who was at one time the chief Pandit of the Gopal Siddhanta Vidyalaya, Morena (Gwalior State) The present work is chiefly based on this Hindi translation I am, however, giving the Sanskrit text in Part III.
The original work is composed in poetry which seems to have been much in vogue at the time of its composition, and which is, no doubt responsible for the lack of precision which is found to obscure the interpretation of some of the slokas (couplets) The Hindi translation is not critical However, the number of the verses that actually resist elucidation is very very small An endeavour has been made here to get at the true teaching underlying the various obscure texts, and I have consulted several saints and learned men on the subject to ascertain the true reading
It has however not been found necessary to enter into an elaborate discussion of these obscure points; I am merely content to give what seems to me to be the true interpretation of the various texts A part of the aforesaid element of confusion has no doubt, also arisen from the jumbling together of the diverse texts in an indiscriminate manner, which might be due to careless copying or some other similar cause.
The "Prayaschitta Sumuchchaya" consists of two

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parts, the book proper and a chülıkā or supplement. The rerses of the two parts are separately numbered in the original In the references I have adhered to the dumbering of the author, and indioated the book proper by merely its bloka number (thus $ 101, § 154, eto), and the Chūlıka by the abbreviation Oh (thus Oh. 101, Oh 169 and 80 forth)
A knowledge of the rules apploable to the householder aod the saint 18 presupposed in the reader if he will appreoiute the merit of the penanoes presoribed and of the fine distinotions on which they are grounded Brief explanatory notes have born given in some places to eluodate difficult and obscure points, but it is not possible to inoorporate the whole of the Jaina Charitra Code (rules relating to disciplinary conduot) in the prosent work
In the Appendix I have given the penances provided for the householders' transgressions in the" Prayasohitta Grantha" who is inoluded in the "Prayusohitta Sangraha," published by the Maniokchand Digombara Jaipa Grantha Male Samiti of Bombas This book professes to be from the pan of the great Bhattakalankadera whose name is a household word in the Jana community But, as the learned secretary of the MDJ G. Sumiti obseryes, it does not appeal to one's inind as an authoritative work, and certainly it could not bare been coinposed by suoh a profound Jalba sobolar as Akulankadova whoso anthority it seeks to olam for itself Its composition would seem to have been inluonced by the spirit of the latter-day commercialized Hinduism, as is evident from such ponanoes as tho gift of hine,

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flowers, hotel-leares and gold, Fhich are quite opposed to the teaching of Jainism
As for the tro other books on the subject, namely, the 'Chheda Pinda ' and the "Cliheda Sastra" a bioh are included in the Prayaschitta Sangraha' already referred to help has been taken from them in the compilation of the Tork on thich this treatise is grounded, and no further reference to them seems nedessary or called for under the circumstances
Jarra HOSTEL
ALLAHABAD. 6th November, 1929
CR JAIN.

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CONTENTS
PAGT
PTEFACE
111-Y
PART I
CHAPTER I General observations
II Types of penance III Explanation of certain technicalties IV Vrluations and cquations V Types of men VI The sinful disposition VII Considerations affecting penance
(1) Kala (2) Kshetra
(3) Food supply VIII The Penances
(1) Alochant (2) Pratikramana (8) Tadubhaya
Viveka
Kayotsarga (6) Tapa
Chheda
Dlula (9) Panbina (10) braddhópa
PART II-PENANCES
1
Concerning the first row
1 second

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TUI
18
-
PAGE 3 Concerning the third rom $ 2 , fourth
fifth Concerning the first samiti (travelling and
walking) Concerning the second simit (truthfulness).
+ third , (eating) , fourth , (handbag things)
fifth products,
(dischargrag bodils Concerning the control of the senses and bodily
disregard 12. Concerning the six-fold daily dates
#hesha locha (pulling out hair)
rentaciation of clothes
mala yunas # Wlora gunas
bastiko
bed and plank » sleeping Plas sod idle occupations Uischief and destruction of things
103 Worship Respect and disrespect
103 Pupus and castes
103 Sichness and purelog Accessones (upakarara)
113 o discellaneous matters (u) Keeping bad company (6) Salchhand and tapa (c) Larning a lsring (d) Deserting the sangha - (c) Exfubiting for
117 Lach of learning 6) Forgetung the Bursing pract . (h) Bod ls punfication
104
110
118
tis

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IX
(1) Gnef
(1) Disclosing confessions and faults
(4) Violence and excitement of passions (7) Common happenings and mishaps
Special rules for nuns
Special rules for householders
PART III
The Prayaschitta Samuchchaya (Sanskrit Text) The Chubka (Sanskrit Text)
Appendix
880
"
·
PAGE
118
16
119
121
128
126
181
151
163

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CHAPTER I
GENERAL OBSERVATIONS Prāyaschitta is the cause of the destruction of the eril effect of karmas. All serious-minded aspirants are erer eager to presel ve the purity of the mind undefiled, and at once resort to measures to remove the taint, if a blemish is noticed by them in their conduct, that is, thought, Tord or deed
Prayaschitta is very pleasing to the generality of men, especially to the community of the pious householders (laity) Disciplinary vows are useless in the absence of the rectifying penance, and no conduct can be deemed bright or purposeful whose faults are not noted nor corrected In short, without penance there can be no proper conduct ; without proper conduct there can be no dharma (religion or piety); and without dharma salvation cannot be attained
The Toid prāyaschetta is derived from prāyo, the people or pious folk, and chrtta, mind : hence That is pleasing to the mind of the pious folk is

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JANA PENANCE
prāyaschetta It may also be derived from prāyao, tapaścharana (asceticism), and chitta, establisling , hence it means the establishing of the mind properly in the observance of the rules relating to austerities. According to another derivation, it comes from prāya, the community of saints, and chitta, that which attracts the heart, and signifies the action that is pleasing to the heart of a sant Prāya also signifies a fault, and chetta is its atonement or eradication. Thus, prāyaschitta is intended for the purification of the soul and for the eradication of the taint of evil from the heart."
Confession is enjoined on all people who have embarked on the royage of self-conquest by means of disaplinary rots It has been said that one should not conceal one's faults from a doctor, a preceptor and a benevolent king. *
Prayaschitta has two aspects, the spiritual or lugher (1śchaya) and the physical or lorer (vyavahāra) The nischaya is the prāyaśchrtla proper in reality It consists in washing away the taint of evil by self-contemplation, that is to say, by immersion in the true Self, so to speak' all shortcomings are washed away speedily, that may, by the ablutions with the purifying 'Vision of the Self'The

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GENERAL OBSERVATIONS
1
longing to wash away the stain is itself, in reality, the greatest penance Confession itself is half the amends 2 What is really meant is a heartfelt regret for the deed, which implies a determination not to do it again in the future. Unless the regiet and the determination to refrain from the sinful act are present in the mind, confession will not be of much help It should be noted that the saint endowed with the Right Faith will not be content till be succeeds in eradicating the very source of evil action from his heart, since he knows and fears the consequences of the evil path and the loss of dharma."
∞
Thus confession itself is the vyavahāra penance, and the symbol of the presence of the michaya regret. If it is omitted deliberately, that means that the saint is still averse to lowering' himself that way, which is consistent only with the presence and activity of the element of pride, itself a bad and undesirable trait in the saintly character. As a matter of fact, only those men are considered great who cheerfully long to perform expiation for their shortcomings They excel as leaders and attain to heavens and ultimately also to nirvāna.
Thus, the niśchaya and the vyavahāra forms of penances go together, hand in hand. The type of 1 Ch 160. * Ch. 159. Ch 157. Ch. 164.
4

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GENERAL OBSERVATIONS
calculated to help bim in udding himself of liis lack of composuie Wenkly persons should be given what is helpful in regaiping strength or at lenst what will not constitute a drain on then already poor store of energy; those who are deficient both in regard to physical strength and mental composure should be treated even more lightly than the above.'
No one is immune from penance-not even the highest saintly dignitary, nor the achārya (Leader of saints) himself. But their faults (confessions) are not to be published to the world? Where the Leader bas himself been guilty of a fault he should undergo the penance secretly if bis evil action was not noticed by any one, otherwise publicly, as in the case of the ordinary saints:
If the achārya is himself required to undergo penitential expiation he should convene a conference of his sangha, and instruct them as to the rules applicable to his case and invite them to determine the amount of the penance for him, or he may determine the penalty himself, if the sangha be untrained.
It is not possible to frame a handy code of penances that will actually cover every case The general rules, if applied discriminately, will, however, be found to meet all cases that arise in the lives of the truly pious people, and would present suffident
i § 148 "Oh 126 : Oh 111

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JALNA PELANCE
guidance for all emergences. Guidance may also be taken from the penances prescribed for similar breaches of the saintis etiquette” To be absolutely jnst one mill bare to notice all the rarious shades of sinful mentality those number is legion ? No one can be expected to emerge successfully from a quest for the right penance for erers shade and grade of the singer, under the circumstances It is therefore, Tery rery essential that the Leader should be a practical man, who does not delight in Deedless hairsplitting but tho is able to handle a situation in a judicious and practical manner, there and then.
The Leader-acharya is alone qualified to prescribe the proper penance. So one else in the sangha (community of saints) should usurp that function The achärya bimself should be a well-trained persos and one who is endowed with great wisdom and experience and the knowledge of the actual conditions of existence in the land He should have a well-controlled nature, and should be possessed of a capacity for the judicial function that he is required to exercise in regard to the transgressions by his disciples and followers. No one who is not so endomed is qualified to hear confessions or to apportion the penance.
Ch 158 ° Ch 163 $. 183

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CHAPTER II
TYPES OF PENANCE
Expiatory penances are of ten kinds as follows (1) Ālochanā (confession);
(2) Pratıhramana (blaming oneself for the fault committed),
(3) Tadubhaya (ālochanā+patikramana combined),
(4) Viveka on tyāga (giving up or refraining from the use of certain articles of food, if they tend to excite passions, or are suspected to be impure, or are eaten in forgetfulness of a previous vow or resolve to avoid them),
(5) Vyutsarga (performing kayotsaga for a fixed period, and remaining unmoving in one posture all the time),
(6) Tapa (fasting or imposing restrictions on the taking of food),
(7) Chheda (degrading),
(8) Mula (re-ordination, e, complete loss of rank);

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JAINA PENANCE
(9) Parihāra also fermed anupasthāna, an
upasthāpanā and pinchha (humiliating, or expulsion, for a time, from
the sangha i en community), (10) Sj addhāna (re-admission into the faith)
The above are all the recognized forms of penance. In addition to them there is another kind of penance which is known as varyāvritya (service or nursing). This is comprised in the parlhāra penance, according to strict classification The form known as pāranchha signifies expulsion, full and complete, and is but another word for parihāra. Parihāra is termed pinchha because of the person who is undergoing it being required to hold his feather whisk (the pichhe) in front of him, as a mark whereby it may be known that he is undergoing that form of penance
Bathing is recommended in case of contact with an unclean person, e gn a pariah' Elsewhere one käyotsarga is provided as the proper penalty for such a contact * Bathing is said to be of three kinds with water, with the holy mantras (recitation) and with disciplinary rous :
Ch 136 * $ 29 ° Ch 136

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CHAPTER III
EXPLANATION OF CERTAIN TECHNICALITIES
Achamla= the taking of food consisting only of one kind of grain with water, and includes rice-water, with or without grains of rice soaked in it. Elasthana: =means either (1) eating only from one dish, pot or pan, and only as much as has been taken out at one time, whether it be only a tea-spoonful or mole, in the case of pulses, vegetables and the like, and only one rott, or puri, etc., in the case of more substantial things, or (2) going without food or discontinuing the process of eating, if one has to shift one's position from any cause If the position has to be shifted before the releasing of what is termed veerya mudra there is no harm, but afterwards food is forbidden even though eating has not commenced as yet.
Note-A saint places his right hand on his right shoulder when starting for his food The position is called
9

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20
JAINA PENANCE
veerya mudră It is released only when the saint has made up his mund to accept the food and after he is satisfied that it is unobjeotionable in erers ray He is free to shift his position of the one he has taken up 15, or becomes, unsuitable from any cause, but not after he has released the mudrā. If the necessity for shifting arise subsequent to the sot of release he must go witnout food at the time altogether, though not one morsel bas been taken by lum
Nu vihi iti=unsaroury, that is, rasa-less food.
The 7 asas are. milk, card, ghee, oil, sugar
and salt. Upapasa =a fast Purumandala=refraining from food till after
the mid-day sānāyrka (7 6, 1-15 pm) Kalyānaka=one each of the quintette of
achāmla, nirvikrili, purumandala,elas.
thāna and upavāsa. 4 Kalyānalas=1 bhinnamāsa ō Kalyānalas=1 ga imāsa. 5 Kalyānalas menu the nervulritis,
achāmlas, or upavāsas=1 laghumāsa. According to the Chheda Šāstra, a laghrimāsa consists of 5 upavāsas and 5 each of three other items out of the remaining four. A Laghumāsu also signifies the observance of the pancha-halyānaka witha regular interrals

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EXPLANATION OF TECHNICALITIES
5 Kalyānakas = svasthāna = māsika
11
1 mula guna=müla and gurūmāsa A Pancha kalyanaka is the continuous observance without interruption of a kalyanaka five times.
=
Sastha 1 two-days' fast with only one meal each on the day preceding the commencement and the day following the observance Kshamana upavăsa Chāturamāsa=4 pancha kalyānakas, or continuous fasting, on alternate days, for four months. Mithyakara (literally, it may be annulled), a form of regret, dissociation with the result of a sin committed by oneself, "nay this action of mine be annulled 1" Nyama-daily self-examination for the faults committed The evening nyama commences before the disk of the sun has half disappeared below the horizon, and the moining one should end before the dawn. Locha fasting, with 1egular intervals, for the period of a locha Locha signifies plucking out the hair, which is recommended to be performed after every two, three or four months In the case of a short locha (with a duration of two

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12
JANA PENANCE
months) a meal is allowed after every three days' fast; in that of the middling onc, a menl is allowed after erery tiro days' fast, and in the case of the longer
locha alternately with a fast Salutation mantram="ht war, heri, णमो पाइरियाणं, एमो उबजमापणं, गमो लोये सब साहुणं ।
(Namo Arhantānam, namo Siddhāgam, namo dirigāgam, namo Usajjhāyānam, ņamo loye sarva sābnnam) It means
I salate the Arhant; I salute the Siddha, I salute the Achäryas (Leaders of
Saints); I salute the Upādhyāyas (Teacher
Saints),
I salute all Sadhus (holy Saints) 1 Kāyotsarga=recitation of the holy Salutation
mantram nine times, without shifting one's position, and keeping the mind,
speech and the body under control 1 Devasika Kāyotsar ga = 108 Salutation ngantras 1 Pakshika,
= 300 - I Chatai māsika , = 400 1 Samvatsarıka = 500

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CHAPTER IV
VALUATIONS AND EQUATIONS
1 Purumandal = 4 of an upavāsa (fast)
=
of an upavāsa
of an upavāsa, but it implies a greater degree of 'suffering' than nırııkrıtı
1 Narvikriti
1 Ekasthāna
1 Achamla 12 Kāyotsargas 1 Fast
1
1 »
1
"
1
27
"
1 »
=
= of an upavāsa
1 upavāsa
=108 recitations of the great Salutation mantram
=
=200 recitations of the 16lettered aga, fg, arafta, उवज्झाय, (Arhant, Siddha, Ayarıya, Uvajjhaya, Sadhu),
=300 lecitations of the 6lettered अर्हत सिसा (Arhantsisā)
=400 recitations of the 4(Arhant).
lettered
=500 lecitations of the mono
syllable श्रोम (Aum).
500 recitations of the vowel
18
(A).

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JAIN. PEYANCE
108 Recitations of the Salutation aniram=
1 Darasıla lāyotsar ga = 1 fast 300 Recitations of the Salutation mantran=
1 Pālshila lāyotsarga 400 Recitations of the Salutation mantram=
1 Chalu māsiha huyotsarga 500 Recitations of the Salutation mantram=
1 Samatsarıka Lāyotsai ga

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CHAPTER V
TYPES OF MEN There are many types of men They have been described as follows -
1. the saddhāvāna (devoted to religion), 2. the asraddhāvāna (not devoted, that is, in
different to religion), 3. the nrıdu (meek), 4. the gai vi (proud), who is either proud of his
rank, that is seniouity, oi of bis austerities. õ the gitārtha (endowed with much philoso
phical wisdom), 0. the agitā, tha (not endowed with philosophi
cal wisdom), 7. the alpavrta or alpasi uta (having slight
scriptural knowledge), 8. the dm bala (who is physically reak), 9. the nichasanghalah (endowed with an inferior
system of bony formation), 10. the sanapuna (endowed with one of the
15

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16
JAINA PENANCE
higher types of bony formation and well-qualified otherwise, except for the lack of control of sleep),
11. the ātmasmartha (who does not wish for vaiyauritya (service) but is not disturbed otherwise by the expiation prescribed), 12 the ubhayatara (who also wishes for the varyāvṛitya),
13 the anyatara (who voluntarily undertakes the other also when required to perform either tapa or varyāvritya alone),
14. the anubhaya (who is unable to perform either vaiyāoritya or tapa, and who has, therefore, to be given the milder forms of penance, achamla and like),
15 the pan atara (who is greatly terrified with tapa, and who, therefore, prays for the vaiyāvritya),
16. the acharya (leaders of saints themselves), 17 the pradhana (other eminent saints), 18 the bhikshu (ordinary saints)
According to another classification, saints are divided into two classes, namely, the sapeksha and the mrpelsha The sãpelshas are those who expect compassion or kindness from their leader; the nu pekshas do not expect either. These may be further subdivided as follows
--

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TYPES OF ITS
SÅDHUS
*Thn kapck In
The airpel-lin
Acharya
fradhana
riitthy
hitabrityn kuin
Aritalrits.
เiliary
prarthana
bhikkhu
Rilartha
1 phntal,noa
poin-thin
spitalin
Apatahnitsa
kriin
shirakindo
krits
This artsa

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JAINA PENANCE
The agitārtha=the unillumined; the anenlight
ened, he who is not endorsed
with philosophical insight. The Rrıtakı rtya-given to preachung. The ahritakritya=be who does not preach. The adhgata=who is ignorant of the scriptural
wisdom, but is able to think for
himself. The anadhigata=the unlearned and unthinking
personage who only knows what he has heard from his pre
ceptor. The sthu a-he who is firmly established in
faith. The asthira=who is unbalanced in respect of
the rules of right conduct. Men have also been divided into two rough divisions according as they obserre the root or foundation principles (müla gunas) or are able to keep their elaborations (uttara gunas) also The former are called the mūla-guna-dhāro (observers of the root virtues) and the latter the uttara-gunadhāji.
Of the above classes of men the asthira are the treakest. They do not understand the Idistinction between the proper and the improper, the more sinful and the less sinful, the commendable and what

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20
JAINA PENANCE
the rule of seniority) should not be given that form of penance nor the mula; he should be put on tapa (fasting, etc.) Similarly. he who has no faith in the efficacy of chheda (degrading) and mula (re-ordination) should be put on tapa
The sapelsha confess their transgressions before their acharya, and are given the first six forms of penance (namely, alochana, patikramana, ubhaya, vircha, cyvtsarga and tapa), they do not need the remaining four, that is, chheda, mula, anupasthāpanā and pāranchika.
The agitartha (unillumined) does not deserve the sthāpanā group which comprise the chheda, the mula and the parthāra. According to the practice of another order of Saints, he should be given nine out of the ten forms of penance, leaving out the parihāra (which they think is what is signified by the term sthāpanā).
The alpasruia (or alpauta) should be given the pancha kalyanala usually. Eren if he has merited the parthara (expulsion), he should only be given either the chheda or the mula penance.
Regard must also be had to the penitent's bodily strength and mental composure in meting out expiation. The strong in body should be given all the ten kinds of penances. He who is easily upset or unsettled should be given such penances to do as will actually

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TYPES OF HEN
go to impart strength of vill to him. The physically meik should be asked to do only thint kind of pennace which will keep up his strength. He who is lacking in bodily strength as well as in firmness of mind should be giren men milde forms of penance than the last-named
The man endorsed with any of the Inst three types of bony formaton (see the Practical Dharmn), with bodily strength and much trisdom should be giren all forms of tapa-penance-fu-ting and the like; but he should be given the mūla in place of the parināra penance (if such be merited by hum).
The sarva-purna is fit to be giren all fornis of penances. If lie han, bowever, merited the paianchika form, he should be given only the anupasthāna (panthāja) Eren the anupasthāna penance he keeps in his own community (sangha) of saints and has not to be sent away to another community.
The wise yoga who is endowed with the learn. ing comprised in nice purvas (departments of scriptumal lore), imbued with faith, devoid of the sense of attachment and aversion for the worldly things, contented, not given to preaching, and filled with pure thoughts, -may be given the anupasthāna (expulsion) penance The saint undergoing such a penance is, hoverer, allowed to approach the leader of the gana (community of saints) for asking him

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JAINA PENANCE
a question and for confession He salutes and otherwise shows respect towards other saints, but they do not show him respect nor offer salutation.
Pāranchiha penance is giren to those saints who are endowed with great strength, with the higher type of bony formation, with faith, com. posure, renunciation, parity and other excellent virtues and tho bare also conquered' sleep They differ from the sarva-pui na only in so far as they are fully enlightened, giren to preaching and do not need to sleep Such a saint will not lose his spiritual purity even if he have to live atras from the sangha (community of saints).
He who is guilty of the grossest of sios such as disrespect to the Tirthamhara, deserres the pāranchila (complete espulsion). He should go and live in places where there are no co-religionists of his Really, pāranchiha is only intended for him who is endowed with the rery best and strongest type of bony-formation (the first, namely, baji aOrisavla nārācha)*, ho is of strong character. enlightened with the knowledge of the ten purias (departments of scriptural lore) and a preacher os Tell as the conqueror of the tendency to sleep Such a person will not be 'lost' altogether eren if he is turned out of the country and the sangha
* See the Practical Dharma

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CHAPTER VI THE SINFUL DISPOSITION The following peculiarities of disposition are found to characterize the psychology of transgressors A man would yield either under the stress of external circumstances (illness, compulsion and the like) or without such external stress; he may commit only one act of transgression or go on doing so; he may cre to follow the Teaching of Truth, or he may not care to do so, and he may resist the downward step, or yield without resisting. This gives us a list of eight elements, or traits of character, which may be tabulated in four rows, as follows the sign oft marking the element of goodness and that of — its antithesis) — +Yielding under stress 1 | - yielding without exter(sahetuka)
nal stress (asahetuha) +Stopping after one 12 -oommitting more than
fault (sakritakam) one fault (asakmtahārr). +Longing to follow the 3 - not longing to follor tenobing of truth
the teaching of truth (sūnudichel,
(asānuvicha) + Resisting the tempta- 14 -not resisting the temptation (prayatnarāna) | 1 tron (aprayatnavāna)
By combining these in different groups we get no less than 16 types of the transgressing disposition
23

Page #34

24
JANA PENANCE
+-++
+
+
These are shown in the following tabulated form together with a set of arithmetical symbols to facilitate reference, the position of the symbols representing the rot and the symbols (+ or -) themselves the affirmative or negative elements of character. 1. External stress, one fault, longing to life upto truth, resisting .
++++ 2 No external stress, one fault, longing to liro upto truth, resisting
- +++ 3 External stress, repeated slips, longing to
life upto truth, resisting 4 No external stress, repeated slips, longing
to live upto truth, resisting 5 External stress, one fault, not longing to
live upto truth, resisting 6 No esternal stress, one fault, not longing to live upto truth, resistog
-+-+ Û External stress, repeated slips, not longing
to live upto truth, resisting - +-- 8 No external stress, repeated slips, not
longing to live upto truth, resisting ... --- 9 External stress, one fuult, longing to live
upto truth, not resisting . +++10 No external stress, one fault, longing to liro upto truth, not resisting
-++ 11 External stress, repeated slips, longing to
lire upto truth, not resisting + +-+12 No external stress, repeated slips, longing
to live upto truth, not resisting --t13 Fisternal stress, one fault, not longing to live upto truth, not resisting
++--
+
+
1
1
1
!

Page #35

THE SINFUL DISPOSITION
25
14 No external stress, one fault, not longing
to live upto truth, not resisting ..-+-- 15 Haternal stress, repeated slips, not longing
to live upto truth, not resisting +--- 18 No external stress, repeated slips, not long
ing to live upto truth, not resisting ---- Of these, the first is the best disposition, deserying of the lightest penance, and the last, the worst, Thich must be dealt with severely if the transgressor is to be reclaimed. Suitable penance should be prescribed for the remaining types, according to their enoi mity o mildness
Generally speaking, the three affirmative elements in the last three out of the four cows are jodicative of goodness of disposition; but in combination with the second element in the first ror e lding without external pressure their value is considerably lessened The three opposite traits in these rots naturally go to weaken the argument in farour of the natural goodness of the disposition. They have to be cradıcated firmly, by severe penance The total number of the combinations of the elements in the last three roms is eight, which may be put down as follons - 1 One fault, longing to live upto truth, resisting 2 Repeated slips, longing to live up to trath,
resisting 3 Ono fault, no longing to live upto truth,
resisting

Page #36

JANA PENANCE
4. Repeated slips, no longing to lire upto truth,
resisting 5. One fault, longing to live upto truth, non
resisting 6 Repeated slips, longing to live up to truth,
non-resisimg .. 7. One fault, 20 longiog to live upto truth,
DOD-resisting .. 8 Repeated shps no longing to live upto truth,
non-resisting .
This shorter table of eight types will apply where the circumstances do not admit of the application of the principle of external compulsion or its antithesis or here sererer penance is indicated, as will be seen later.
From another point of vier, fire elements hare to be taken into consideration in determining the nature of the penance. These are: whether the transgressor is deroted to religion (priya dharma) or not (apriya dharma); whether he is endowed with much knowledge (bahu jnāna) or not (alpa jnāna); Thether he committed the fault under external stress (sahetuha) or not (asahetula); whether the transgression was confined to a single act (sakritaLārz) or to a series of acts (asakritahārı); whether he is straightforward (rijubhāta) or not (arignbhāra). These should be arranged, as before, in fire rotes, and numbered, in the manner already pointed

Page #37

THÐ SINFUL DISPOSITION 27 out. In this way we get 2 =2x2x2x2x2=32 types of sinful mentality Naturally the penance for the best type which is to be symbolically represented by fire plus marks (+++++) will be the lightest, but it will be the heaviest for the opposite kind (to be repiesented by the sign of minus 1epeated five times, thus -----).
The technical term for the types (as well as for TOTS) is aksha , their tabulation is prastāra, the determination of the aksha from its position in the table is nasta , and the determination of the position when the aksha is known is uddısta
The 32 types are as follows
+++++
-++++
+-+++
1 Doroted, muoh learning, external pres
sure, one fault, straightforward 2 Indifferent, muoh learning, external
pressure, one fault, straightforvard 3. Dovoted, little learning, external pres
sure one fault, straightforrard 4 Indifferent, little learning, external
pressure, one fault, straightforward 7. Deroted, much learning, without ex
ternal pressure, one fault, straight
forward 6 Indifferent much learning. Tithout es.
ternal pressure, one fault, straightforward
--+++
++
++
-+-++

Page #38

JANI PEYANCE
25. Indifferent, little learning, extemal
pressure repeated slips, pot straight
forward 29 Deroted. much learning no external
pressure, repeated slips not straight
forvard ... 30. Indiferent. much learning, no external
pressure, repeated ships, zot straight
forward 31. Derored little learnida, no external
pressure repeated slips pot straigle
forvard ... 32. Indiferent little learning. Do esternal
pressure, repeated slips Dot straight
forward .
The best method of remembering this table is to note that of the fire features which figure in it. the first occurs alternatelr down the column; the second occurs in groups of two at a time followed by its antithetical trait for to steps; the third occurs in groups of four at a time followed by the antithesis to the extent of four steps: the fourth alternates after eight times, and the fifth after sis. teen steps. In a tabulated form the arrangement mar be described as follows:
ܡquun
re-
u
ܚܚܢܝܢܝܫܙܢܝܫܚܚܫܫܐܫܫܫܫܢܝܠܢ-

Page #39

THU SINFUL DISPOSITION 31 It should be known that the sign +(plus) in the above diagram stands for the affirmative tiat, and – (munus) for its antithesis.
The rule for finding out the traits of character in any giren position (that is, the nasta) is to posit the number of the position the combination of whicha is to be ascertained and to divide it by the number 2 for the trait of the first column which will be determined by the remainder, which may be one or nil If the remainder be one, the attribute in question is of the affirmative type, otherwise its opposite. For the next column add one to the quotient if there be a remainder, but nothing if there be no remainder. The figure arrived at in this way is to be divided by 2 again, and the trait for the 2nd column to be determined as before In this way the process is to be continued till the list is complete. Suppose we wish to ascertain the nature of the combination in the 15th position (in the table of 32 types). The process will be as follows:
I remainder)=Devoted,
1=4 (no remainder)=Little lesrang,
2 (no romainder)=Without external pressure, = 1(no remainder)=Repeated Alips,
laa
1 remainder =Straightforward

Page #40

JAIXA PENANCE
The method of finding out the position (uddesta) of any particular combination of traits of character is this: begin by determining, with reference to the table giving the measure of alternations, the position of the attribute in the last column, then go on to the one next to it, and so on, till you get to the first, which will determine the number. Suppose we have to find out the position of the group' deroted, uttle knowledge, external pressure, ono fault, not straightfortard” we shall fix up the columns backwards, beginning with the last, thus
"not straightforward" 17–32 (does not occur in 1-16), "one faolt"
17-24 (does not occur in 25–22); 'esternal pressure" 11-20 (does not occur in 21-24), "Ittle knowledgo" 19-20 (does not occur ja 17–18), "devoted"
19 (does not occur at 201 This gives us the position of the combination in the abore scheme as 19, which is correct. Another method of determining the position (uddrata) is this. spite the figure 1 and then mulupis it sath 2 with reference to the trait of the last column , then deduct 1 from the total of the element be affirmative; then multiply the remainder again with two, with reference to the trait of the next preceding column, and deduct 1 as before, if it happens to be affirmatire; repeat the process for the remaining columns all the first one is reached. The result will indicate the position which was to be determinel.

Page #41

THE SINFUL DISPOSITION
Suppose we have to find out the position allotted to the devoted, much learning, external pressure, one fault, straightforward" type. the process will be as folloss –
1x2=2-1=1 with reference to the last column, 1x2=2-1=1 with reference to the 4th column, 1x2=2-1=1 with reference to the 3rd oolumn , 1x2=2-1=1 with reference to the 2nd column, 1x2=2-1=] with referenoe to the first columo
This gives us the angiver that was sought, as the process ends here To take another instance, suppose the type is "not-devoted, little-learning, no external pressure, repeated slips, straightforward." Then the process will be as follows. 1x2=2-1=1 (1 must be deducted as "straight
forward” is an affirmative trait); 1x2=% (nothing to be deduoted as "repeated
slipa " 18 an antithetioal trat), 2x2 4 with reference to the third column, 4x2= 8 with reference to the second column, 8x2=18 with referenoo to the first column, whiob
also contains the answer
R3

Page #42

CHAPTER VII
CONSIDERATIONS AFFECTING PENANCE
1-Kala (Time) Considerations of time, place and local conditions influence the determination of penance.
Kāla, that is, time, has been divided into three classes, namely, the rainy season, winter and summer. In all the three kālas it is permissible to award serere, mild and middling forms of tapa The serere tapa for the rainy season is five continuous fasts; that in winter is a four days' fast, and in summer a three days' fast at a stretch
The middling tapa consists of four continuous fasts in the rainy season, three in winter, and to in summer.
The mild form of tapa signifies three days' continuous fasting in the rainy season, two days' in winter, and one day's in summer
In all these fastings it is understood that only one meal is to be taken on the day preceding the commencement of the fast and on that on ruch it is broken

Page #43

CONSIDBRATIONS AFFEOTING PENANCE 37
There is another mode of classification of time which proceeds on the basis of the six recognized divisions of the year. These are (1) the sarad, that is, the months of Asauga
and Kārtika=October and November
(roughly), (2) the hemanta, namely, the months of
Mārgársa and Pusa=December and
January (roughly), (3) the sisura, i e, Māgha and Phälguna=
February and March (roughly), (4) the vasanta, 1.e, the months of Chartra
and Bysälha = April and May (rough
ly), (5) the grana, ie, the months of Jyeştha
and Asādha, = June and July (rough
ly),
(6) the varsā, 1.e., the months of Srāvana
and Bhadrapada= August and Sep
tember (roughly). Of these, the sarad, the vasanta and the grişma are termed guru, and the rest laghu.
Tapa is also divided into guru (severe) and laghu (mıld) types By combining the elements of guru and laghu of hala and tapa together, five combinations are obtained as follows.--
(1) guru kāla+guru tapa;

Page #44

JAIXA PENANCE
30
(2) laghu Lāla+laghu tapa; (3) kāla gurut-tapa laghu,
or tapa guru+ Küla laghu ; (4) tapa gurut kāla partly laghu and
partly guru; (5) kāla gur uttapa partly laghu and
partly guru The Leader (achārya) shonld award these in his discretion, according to the individual requirement and the condition of the seasons. In the laghu kala, a laghu form of tapa should generally be given.
2-KSHETRA (Country) Land is of ten kinds, broadly speaking (1) the anūpa Thich abounds in water, eg,
Magadha (=Behar) and Malaya (Madura near the Western Ghats), Vanyasa (Bengal), Konkan (the country lying to the east of the Western Ghats)
and Sunddha (Sind), (2) the gângala (forest land) characterized
by an abundance of insect life but not
noted for much water,
the bhakta-kshetra, the home of paddy, (4) the halmāsa Ishetra where the people
gros various kinds of pulses chiefly;

Page #45

CONSIDERATIONS AFFEOTING PENANCE 37
on
(5) the suhtū Kshetra, the land of barley,
There people take sattū (a preparation
of bazley meal) generally, (6) the rasā pulāka which 18 noted for milch
cows and the abundance of the supply
of milk and the products of milk; (7) the dhānya-pulāka, the land of wheat
and other kinds of cereals; (8) the yavāgū where people take yavāgū
(liquid foods, or paste-like khichrz*); (9) the handa-hsheta, wherei roots (potatoes
of various kinds and other vegetables
of the potato famıly) are grown; (10) the mūla, where are grown chiefly such
things as ginger, turmeric and other forms of pungent articles that grow
underground. The one rule in regard to the above places is this that light penance should be given in dry and hot places (like Maryad and Alalıya) where rich food is not obtained. In colder places where plenty of milk and ghee is eaten by the people serere tapa is permissible
3-FOOD-SUPPLY In fixing the penance it is also necessary to bear in mind the nature of the food the penitents
* A dish of rice and dal (pulses) cooked together

Page #46

38
JAINA PENANCE are likely to get. The general rule with regard to tlus is as follows: There the people, whether of one's own faith, or the followers of other creeds, are resnectful and where the best of rich food is obtainable, serere tapa is indicated there; where the food obtainable is of a middling kind, less serere forms of penance should be enforced there; and there inferior kind of food, eg., cheap rice, is to be bad, there the lightest penances, namely, āchâmla, niruz hrets, purumandala and elasthāna are to be giren, but not uparāsa

Page #47

CHAPTER VIII
THE PENANCES
1-ALOCHANA (Confession)
Alochana means Confession.
There are ten faults of alochana which the confessing saint should avoid.
These are as
follows:--
1 Akampita, bribing, tc., the offering of an acceptable present;
2. Anumapita, pleading ill-health; or taking advantage of a special occasion;
3 Taddrista, concealing faults not perceived by others;
{ Bādara, non-ob-ervance of minor faults from laziness, or their concealment:
5 Sikurna, conceiling major sins;
6. Chlavo, confession in the third per-on, it, the endeavour to asortain the ptop - p mnce, as it for some ore clsa;
7. Suldākulita diseleuung eulicr sins;
"

Page #48

JAINA PENANCE
8 Bahujana, questioning others about the
(merit of the) penance prescribed by the guru (leader), or adopting what was prescribed for another as penance
for one's own sins; 9. Avyakta, confessing before one of an equal
status; 10. Tatsevita, confessing to oneself, 2 e , adopt
ing the penance prescrbed for some one else for the same kind of fault
as one's omn. A confession is to be made before one's Leader (the acharya of the community of saints). The ten kinds of faults mentioned above are to be avoided All true facts should be disclosed before the leader.'
Alochanā is enjoined as the proper and adequate penance for the following sing
for faults committed because of the pataral imperfections in the performance of austerities and the control of the senses and the body and the mind,
for the various forms of movements, homerer carefully executed, inasmuch as all morements are really opposed to the nature of pure spirit,
for the movements performed with due care, whilst array from one's own community (of saints);*
i Ch 162 : s', 185
*S'.'186-187
*S'. 188

Page #49

THE PENANCES
for visiting another party of saints, though all faults are aroided when doing so."
2-PRATIKRAMANA Pratihramana menns self-censue. It is adequate penance for the following faults: the utternnce of venial untruths under the influence of sex-passion, for throwing bodily products and excrement in places not intended for the purpose or in forbidden places," for thinking evil, entertaining unbecoming thoughts, or showing disrespect, by the word of mouth, to the Founders of the Faith, the Ganadharas (Apostles of Tırtbamkaras), or the Āchāryas and the like, and for resort to violence-kicking, beating, etc," for forgetting the varyāoritya (serving or pursing penance), sneezing, passing wind, yawning, dreaming evil dreams (nocturnal emission), or forgetting to attend on sickly saints, for exhibiting visible marks of sexual excitement, whether seen by others or not, when walking, or when engaged in seeking or eating food, and for exciting angry or painful feelings in the heart of another person.?
Pratikramana should be performed immediately after the discovery of a fault, in language such
S'. 189. S' 48'S • 8' 183 'S' 193
48
S 190.
S' 102

Page #50

42
JAINA PENANCE
as this: Woe is me; I have wrought great evil; I disclaim my evil act, it is hereby annulled (disowned)! More severe forms of self-censure must be employed where such are indicated by the nature of the offence.
Repetition of the great Salutation mantram nine times is termed laghu (minor) pratıkramaṇa It should be performed generally after every sort of act, eg, eating, passing urine, etc, to avoid cultivating the sense of attachment or aversion to it.
3-TADUBHAYA
Tadubhaya is alochana (confession) plus selfcensure (pratikramana) It applies to cases of fine distinction which cannot be made by ordinary saints, on account of their natural deficiencies, or where faults are committed without being known, although due care is taken for observing the rules of conduct, especially of the processes of periodical-daily, nightly, fortnightly, four-monthly, yearly and deathbed—pratıhramaṇa, as faultlessly as possible.'
4-VIVEKA
Viccha, also termed Tyaga, means giving up, that is discontinuing the action that was taking place It is regarded as adequate penance in the following
cases
• Ch 192-194.

Page #51

THE PENANCES
43
Where a dwelling place, food, or an article of use which was not deemed to be objectionable at fist 18 discovered to be so later on,'
Where a doubt has arisen in the mind as regards the purity or objectionableness of the whole or a part of food,2
Where part of the food is found to be objectionable;3
Where the food is pure but unwholesome or unclean thoughts have become associated with the whole or a part of it,*
Where the mind 18 inclined to take food (prepared with all proper care) at night, owing to ill health or under the fear that one might not be able to get it again soon on account of famine,"
Where objectionable food or what has been given up is placed in the plate or hand, or where it has actually been put in the mouth *
NOTE-In cases where the objectionable artiole can be separated from the unobjectionable one, it is permissible to take the unobjectionable things and to leave the others (S' 198-200)
5-KAYOTSARGA
Such of the faults as are unavoidable or are com
1 S 197 $ S' 199. S' 198 S' 200. 'S' 201 S' 202.

Page #52

JAINA PENANOE
monly committed and slight, e.g, walking, eating, etc; only ment the hāyotsarga penance. The same penance is indicated there an apamrista (untouchable or impure) body is touched, itching is relieved, or bodily limbs stretched or contracted, or where bodily products, (excrement, salıva, phlegm and the like) are discharged in a manner contrary to the proper mode. Kāyotsarga is also the proper expiation for such acts as pulling threads or stram to pieces, causing slight agitation, the employment of bands in collecting books, mentally resolving to complete an upkarana (an accessory, eg, a book or feather whisk) in a certain number of days : If a bodily limb rub against clay, hard seeds, green grass or tarasa (insect) life, one layotsarga is the penance therefor."
If a saint fail to observe the hāyotsa, ga penance at the proper time he incurs the penalty of an upavāsa (fast), but not of chheda"
O-TAPA Tapa generally means asceticism, but in connection with penance it signifies fasting
One and thirty combinations are formed with the five types of fasting penances, namels, purit
'S' 28 : S' 29 'S' 30 *S' 31. 'S' 210.

Page #53

THE PENANOES
45
mandala, nis vikriti, ehasthāna, achamla and upavāsa, and along with hàyotsarga, which is the lightest form of penance, are provided for the thirtytwo types of the sinful mentality, according to the degree of sinfulness In this way different transgressors get sitable peñance for their transgressions, and steady progress is maintained
The thirty-one combinations of the five forms of fasting tapa are shown in the following table in which their values (see Chap IV) are also shown. The first place is given to hāyotsar ga naturally, as it is the lightest form of penance, and is to be prescribed for the mildest form of sin The valuations arrived at are in terms of fractions or multiples of a fast
Value.
mal 0 25 050 050
0*75 . 10
1 Kayotsarga 2 Purumandala 3. Nirvihri 4. Elasthana 5. Acbümla e Upas asa 7. Nirukriui + purumandala .. 8 Ekasthana + , 9 Purumundala+Hohamla 10 Ekusthana toisukriti 11 Xirtibrıtı taolimla 12 Ckasthanu + , 13 Upavasa + purumandala
075
0976
... 10
10
1 20 1 25 120

Page #54

JAINA PENANCE
+nirvikriti
+ekasthana
16
+achamla
23
17 Purumandala +nirvikriti +ekasthana
18
+
+aohamla
19
20
46
14 Uparasă
15
25
11
21
13
22 Nirvikriti
23
24
គ
??
99
12
31
+
+
21
Purumandala +achamla +
+
30
t
31 Nirvikriti
32.
21
37
+ekasthana+ +mrvikriti tupavasa
+ekasthana+
Nirvikriti +
26 Ekasthana +
27. Purumandala +nirvikriti te kasthana+
achamla
28 Purumandala +nirvikriti +ekasthana+
+
"7
39
99
27
P
22
+achamla
+uparasa
60
uparasa
2 25
29 Purumandala +nırvıkrıtı +āchămla+upavāsa 250
+ekasthana+
2.50
275
52
13
617
"
11
31
**
•
"S
..
31
150
150
175
125
150
150
175
175
175
20
20
225
225
20
+purumandala
30
The total number of the penances in the above 31 combinations is 80, which by the addition of one for a hayotsar ga becomes 81 The above table slightly differs from that given in the Hindi commentary, but, as already stated, the commentary is not entical It even places nirvikriti which is equal to half a fast, before pui umandala that is only a quarter of one The explanation of the

Page #55

THE PENANCES
47
anomaly in the valuation of such of the combinations as the sixth (=one wpavāsa) and the seventh (which is only equal to three-fourths of an upavāsa) is to be sought in the additional penances that are combined in the less valuable one, so that the one with the lover estimate 18 really the more difficult of the two, because of its observance being extended to a longer period (an extra day).
The (32) combinations are termed ślākās (purifications), and are to be distributed as follows amongst the 32 types of the sinful mentality (see Chapter VI ante)
TABLE (1)
Types
ślākās
Purifications
alochanā (simple con- | mere confesfession)
sion 1st stākā
ono 2nd
0 2 4 6 doi ma

Page #56

48
Types
PEERLE***7.8
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31 32
JAINA PENANCE
Šlākās
9th glākā
10th
11th
12th
13th
14th
15th
16th
17th
18th
19th
20th
21st
22nd
23rd
24th
25th
26th
27th
28th 29th
30th 31st
རྒྱུཊྛརྒྱུཊྛཱཀྵུ ཋ ཋ ཀྐ ནི ཋ ཊྛཊྛནྟཱི་ནནྡྷནྡྷཊྛཋརྒྱུ རྒྱུ རྒྱུ
21
19
19
Purifications
two
19
"3
97
در
27
37
three
??
11
"
37
23
13
33
"" 17
four
37
"
17
02
five
As for the distribution of the slākās with reference to the table of 16-typed sinful mentality, some acharyas would seem to recommend the allotment of the first ślākā out of the original thirtyone (without counting kayotsarga as one) to the first type, marked with four plus marks (++++), and of the rest to the remaining fifteen

Page #57

JAINA PENANCE type, and the distribution of the 32 slākās is to be made as in the following table:
TABLE (3)
Types
Sos
Purifications
Valuation
70
W001 WN
1 (onls confession) alochanā (coples- confession
sion) 2 (9th+28th)
30 ? (1st+20d) 2 (16th 780th)
400 ? (8th +18th)
725 2 (14th 27th)
376 2 (16th--22nd)
3 25 2 (14h+28th)
370 (3rd 4th)
120 (18th+20th)
325 2 (8th+iitb)
995 (21st23rd)
370 2 17th-10th)
90 (24th -25th)
450 2 (17th–19th)
శాస్ 3 (6th+29th +316t)
12* 18 14*
15
18
6 50
.
. According to the text the stanas allotted to the 10th type are the 21st and 23rd (wth an estimated value of 3 76). Apd those allotted to the 12th are Xos 18th and 20th (Falued at 325). The is obviously wrons, as will be evident from an analysis of te estimation of the different elements of sofal mentality, accordius to which
repeated slip s estimated at 076 not resisting not looging to use "
225 Opto trath Do external stress At this taluation the penalty for the 12th type should be 3+15+125=5, and for the 10th, 81125=425 Bat according the tert 3 25 has been assigned to Yo D and 376 to Yo 10 That sole faistate has occurred in this connection in the test is eviden Irom the fact that certain other waters (according to the commentars) allot the slobos assigned to the 10th type to mo and those A gned to the latter to Xo 10 Against the seemine lighter punishmorot in higher types of the negalise order 29 art oli lhe extended observance of pedances, inasmuch as pere Slokas bre combined in the peace prescribed for those types
30

Page #58

THE PENANCES
51
If the types be re-arranged (in the proper way) the penalties will appear as follows
TABLT: (4)
Types
1
2
3
4
5
6
7
8
9
10
11
12
18
Description
One slip, resisting, longing to live upto truth, external stress
Repeated slips, resisting, longing to live upto truth, external stress One slip, not resisting, longing to live upto truth, external stress
Repeated slips, not resisting, longing to live upto truth, external stress
One slip, resisting, not longing to live upto truth, external stress
•
Repeated slips, resisting, not longing to live upto truth, external stress One ship, not resisting, not longing to live upto truth, external stress Repeated slips, no resist ing, not longing to live upto truth, external stress One slip, resisting, longing to live upto truth, no external stress Repeated slips, resisting, longing to live upto truth, no external stress One slip, not resisting, longing to live upto truth, no external stress Repeated slips, not resisting, longing to live upto truth, no external stress
One slip, resisting, not longing to live upto truth, no external stress
Signe Valuation
++++
-+++
+~++
-++
++-+
-+-+
+--+
+
+++
-++
+-+
-+
++--
confession
075
1 25
2 25
2 25
B 25
20
8 25
80
450
325
3 25
8 75

Page #59

JANA PENANCE
Types
Description
I
Signs Sime
Valuation
810
Repeated slips, resisting, not longing to Irre upto trath, no external stress One slip, not resisting, not longing to live apto truth, no external stress Repeated slips not resishp8. not longing to live upto truth, no external stress
+-
400
650
If the scheme of the allotment of the slākās is slightly revised, more satisfactory results will ensue. The following redistribution is likely to commend itself to a judicially trained mind:
TABLE (6)
Types
Lakas
Valuation
to tasting ralae
015 125 90 225 2 26
Contession 2 (1st and 2nd) 2 (12th and 20th)
(7th and 10th) 2 6th and 13th) ? (8th and lithi 2 (9th and 20th! ? (16th and 22nd) 2 (17th and 19th) ? (18th and 20th) 2 (14th and 27th) 2 (19th and 28th)
(21st and 23rd) 2 (15th and 30th) 2 24th and 25th) 3 loth, 29th and Bist)
3 25 3-25 3-25 815 8 75 370 450 400 6 60
NOT.-Pedances of the same face-Talae are not necessarily
alke in point of ment and susterity

Page #60

TUE PENANOUS
33 With reference to the 8-typed classification the allotment of sälās rould be as follors.--
Table (6) salās
Purifications Valuation
Three
150
40
60
3 (1st, 2nd and Brd) 4 (4th, 8th, 6th and 18tb)
* (7th, 8th, 14th and 18th) 14 (9th, 10th, 11th and 12th)
(16th, 18th, 23rd and 26th) 4 (lith, 19th, 20th and 24th) 4 (9184, 22nd 20th and 30th) 4 (27th, 29th, 29th and 31st)
10
12
7 25
800
7 8
10 20
XOTE--It is to he borno in mind that the types marked by odd
numbers ore generally less eril, than the next eren ones, though amongst themselves they become more worthy of censure as e ribe higher, thus the seronth is the Forst in this class, tho ifth more evil than the third but less than the ser enth, and so forth The same remark applies to those marked by even numbers as regards their comparative sinfulness
It should be noted that the tables of penances given above are characterised by rising severity of expiation, and mark the limits of the maximum and the minimum of penance for faults committed. The penalty is to be fixed with due regard to all the considerations that may present themselves in

Page #61

THE PENANCES
66 The method of observing the ślākās is two-fold with intervals, that is, by the interposition of regular meals, termed sāntara, and without such interposition (nirantara). The order of observance in the first case (eng. with reference to nirvikritt) vill be as follows nirurkriti, regular meal, tervik, regular meal, niro, reg. meal, . and so on In the other case it will be nirvrkpıtı, nerv. D, and so on. Whether it be purumandala, nirozkoriti, elasthāna, achămla or upavāsa, the order will be the same for every one of them.
In observing the combinations also the same method is to be followed If it is säntara observance, a regular meal will be allowed after the combination, which in itself will not be broken up, egy purumandala, nerozkrits, elasthāna, āchămla, upavāsa, regular meal, purumandala, nirdikriti, elasthāna, achāmla, upavāsa, legular meal... ..and SO OD
If the observance is without the interposition of regular meals, the combinations will run on without break, till the whole period during which the penance is to be observed 18 gone through.
7-CHHEDA Chheda is the lossof seniority measured by days, fortnights, months, and years He who does not improve in any other way, that 19, by milder

Page #62

56
JAINA PENANCE
measures, must be treated with chheda It is also given for those who have merited severer penance than fasting, but who have not deserved reordination (müla).
The following are some of the occasions for the enforcement of this form of penance :
Faults
For leaving the sangha (company of saints) and for moving about alone1
For falling away from the true saintly path, and roaming about in different unsaintly or less saintly (lax) styles
For keeping the company of unsaintly sadhus by one who pulls himself up readily again after a slip
(1) if he return within six months (2) If after six months' For failure to apologise after a fault (when the saint remains in the sangha)
(1) in the case of an ordinary saint
(2) for a specially qualified or learned saint (8) for an acharya*
For leaving the sangha without apologising for the fault committed (1) for an ordinary saint
(2) in the case of an advanced or specially qualified saint (3) in the case of an acharya"
1 227. * $ 228-229
Period of chheda
As much time as the pe
nitent has lived away As much time as the transgressor remains Away from the true saintly path
Tapa penance. Chheda (for the whole length of the penod of absence)
5 days for every 24 hours delay,
10 days for every 24 hours' delay,
16 days for every 24 hours'
delay
10 days for every 24 hours' delay, 15 days for every 2 hours' delay,
20 days for every 24 hours' delay
"
• § 280 - Ś 231-238
.Ś. 233

Page #63

THE PENANCES
57 8-MŪLA So long as chheda is still available as a penance and mūla has not been merited by the transgressor, chheda should be giren. Mala signifies complete deprivation of seniority and amounts to re-ordination. He who is given this form of penance will not rank as senior to a saint who is ordained just at that moment. For such faults as are beyond the curative efficacy of the chheda, that is to say, which are too grare to be cured by it and yet are not strong enough to merit parthāra (expulsion), the proper penance is mūla If the mahā-vratas (the main vows of asceticism) have been violated completely the proper penance is mūla (to establish the delinquent once more in the roles) It should be sought from the same achāi ya who originally ordained the transgressor."
The mula is indicated, as the proper penance, in the following cases –
For the loss of faith, conduct and the principal vous, and for the non-observance of the six necessary daily duties, and for ordaining a pregnant woman or an impotent person into sainthood ?
For propounding doctrines which are opposed to the Teaching of the Scripture :
? Ch 112 * $ 237. - $. 238

Page #64

JAINA PENANCE
present-day humanity, though not of the men of the adamantine frames of the hoary past. The penance may have to be observed for a period of 12 years.
60
Pāranchika parhāra is deserved by those whose sins are the blackest and the worst. The sinner in this case has his sin proclaimed before the world, is turned out of the country and may have to live even among strangers and men of wrong faiths. He is required to observe the fasting penance as in the anupasthāpanā parihāra, with the same types of severity and for a similar period, namely, 12 years. Then he will be deemed to have been purified and absolved.
Anupasthāpanā is indicated in the following
cases :
For the abduction of a sadhu of another faith, or of a layman, a woman, a child or the pupil of a brother saint, and for assaulting or striking a saint with a stick.'
Pārunchila parihāra is provided for men who show disrespect to and insult the Tirthamkaras, the Siddhas and Holy Saints, or who join the king's enemies. It is also the penalty incurred by those who defile the True Faith and the Scripture of Truth' He who is an enemy of the ruling king,
2
1245 = 249 ' S 250

Page #65

THE PENANCES
or who ordains the experienced officers of the state when their services are indispensable for the public good also deserves the pāranchiha parihāra.1 The defiler or the lover of the pattas ant (chief queen) is also worthy of the severest penalty known to the ächārya judge,
2
61
10-SRADDHANA
Śraddhāna signifies the acquisition of faith. It is applicable to the case of a renegade or apostate who wishes to come back into the Right Fold once more He may be re-admitted into the order of the saints in the discretion of the Leader (acharya) if he is able to observe the mula gunas (root virtues) of sainthood
1 $ 250
- $ 250

Page #66

PART II
PENANCES 1-CONCERNING THE FIRST VOW (AHIMSA)
To determine the amount of the proper penance merited by a saint for the destruction of the life of different kinds of living beings, a reference has to be made to the "senses and piāņas" with which different forms of life are endowed differently
The lowest form of life is one-sensed, which comprises those living beings who are endowed only with the sense of touch, eg, vegetables. Then there are the two-sensed beings, who enjoy touch and taste both, as is the case with oysters and snails The threesensed have smell in addition to the above two. In this class are found ants and many other kinds of insects. In the class of four-sensed life are included bees and flies, etc. They have sight also The fivesensed are the fishes, rats, monkeys, man, etc. They enjoy hearing also In this class there are two sub-divisions, the sangı (endowed with the capacity to think) and the arangi (not capable of rational thought).
As regards prānas (vitalities), the one-sensed have four of them, namely, breath, bodily strength,
62

Page #67

THE PENANOES
longevity and the sense of touch. The two-sensed have these four, and in addition they have the sense of taste and the capacity to utter sounds. The three-sensed have the sense of smell, the four-sensed those of smell and sight, and the five-sensed those of smell, sight and hearing in addition to the six possessed by the two-sensed. Then the sang fivesensed beings are further endowed with the organ of thought. We thus have five senses and ten prānas, which are the basis of the discriminating treatment of the different kinds of ginners
The mildest form of penance is to require one kāyotsarga for each sense, so that if a one-sensed form of life is destroyed one kāyotsarga is the penance therefor For a two-sensed insect, two kāyotsargas are necessary, and so on.
Severer forms of penance are provided with reference to the mental characteristics of the sinner. The elements taken into consideration, according to one method of calculation, are the following.
1 whether observing fundamental virtues (müla gunas) only or additional ones (uttara gunas)
also ;
2. whether inclined to resist temptation or sinning (prayatnachân) or not (aprayatnachari);
3. whether wavering (asthira) in the observa ance of the rules, or unwavering (sthera)

Page #68

omnt 20
1
2
B
4
D
6
The penance proper for the destruction of different forms of animal life is shown in the following table. In this tablo K stands for a Kayotsarga and K/u for one Kayotsarga and one upavāsa (fast).
4-sensed
Tomperamont.
Uttara g + resisting + unwavering
Mula g + resisting
+unwavering
Uttara gunresisting
unwavering
Mulag unresisting
unwavoring
Uttara g + resisting
+wavering
resisting
+ wavoring
Ullara o + unresisting
Mula
7
+wavering
8 Aula at unresisting +wavering
A nenned
unable to able to think think
senso vitah-jsonacs vitali-senses vibali-sonnes vitali-Bona a vitali-sonatal6108 6108
ties
bies
ties
4
6
7
9
ane-sansed 2-sonsed
1
1 k
1 k
1 k/u
1 klu
4 k
4 k
4 k/u
4 k/u
2
2 k
2 k
2k/u
2k/u
6 k
вк
6 k/u
6 k/u
B-aenald
8
3 k
8 k
3k/n
8k/u
7 k
7k
7 k/u
7 k/u
4
4 k
4 k
4 k/u
4 k/u
8
00
8 k
8 k
8 k/u
8 k/u
10
5 k
5 k
5 k/u
5 k/u
9 k
9 k
9 k/u
9 k/u
ö
5 k
i k
5 k/u
5 k/u
TIL B
10
10 k
10 k
10 h/u
10 k/u
THE
PENANCES
65

Page #69

06
JANI PEYANCE
According to some achāryas the resisting type of personality is entitled to be treated on the basis of the senses destroyed, and the unresisting on that of vitalities. Fasting is to be added on the folloring basis: for the destruction of 12 oue-sensed forms of life one fast. Further cquations are 35 follows.
12 1-senced lives=6 2-seosed oness 3-sensed ones = 3 4-sensed ones If destraction of life bas taken place on a larger scle the equation will not be observed. But for 36 one-sensed lives thro continuous fasts are required to be observed T50 continuous fasts are also required for 18 2-sensed, 12 3-sensed, 9 4-sensed and 1 5-sensed forms of life.
According to another method the table of penances is to be worked out as follows:
Destruction of all fortos of life ercept that endored math the capacity to think
(the sangi)
Types of temperament
for one sm
for repeated sias
Uttarog + dofarer- 1 halyānaka 3 uparosas
LAGT Tigilant Hüla g tanwarer | 2 uporāsas* 13 upadāsas
IDg 1 vigilant
* According to the text the penance for one fault so this case 2s 3 upacasas and for repeated faults only 2 upacaras, but this is & clear cose of error The necessary correction has therelor been made in this place.

Page #70

•
THE PÐNANCES
Destruction of all forms of life except that endowed with the capacity to think
(the dange)
Types of temperament
for one bia
for repeated sins
I kalyānaha
I pancha kal
yānaka | 3 upavasar
Uttara s t wavern 1 halyānoha
ing + vigiland Lūlag + Favera upavāsas
ing + yigilant Uttara g + unwaver | 2 upavāsas*
ing + non-vigilant Hula g + unwater-| 2 upavasar
ing + non-vigilant Uttara g. + waver | 2 upavasas
ing + Don-Figilant | Aula g + waver- laghumasa (ono
ing + non-Tigilant Lalyānaha)
I halyonaka
i pancha kalyanaka
mula
The same is the penance foi the destruction of the sange type of the 5-sensed forms of animallife, except that the fasts are then required to be observed without interruption, whereas in the other case regular meals are allowed to be interposed between fasts, in case of illness
Some achäryas divide the motive for an action into two classes and then subdivide ench of them into different sub-classes as follows -
* According to the text tbe pedance for one fault in this casc 1s & upavāsas and for repeated faults only 2 aparāsas, but thie 18 covered by the remark in the foot-note on the precedins page, and has been corrected as before

Page #71

JANA PENANCE
MOTIVE
Love
Hatred
Hatred
Self-lore
Lore of another Sell-lore
Lore of another
Faint
Mild Intepse
Faut Mild Intense
. Faint Wild Intense Faint Duía Intense
Hatred is always enl, and the same is the case with self-lore (selfishness). The love of another, which manifests itself in acts of sympathy, philanthropy and the like, is commendable in the householder's stage, but it has to be given up in sannyāsa. Nerertheless the penance for the doing of an act of sympathy is rather mild as compared with that for a selfish one.
Further forms of penance in connection with the first tos (ahimsā) are given below.For cousing the death of & Jaina Saint 2-days' fasts for a whole
Fear.
For canging the death of a Jaing lase
7&n' For causing the death of a child! For causing the death of a FODRA For canging the death of a sadhu of
Qoother faith
ditto ditto ditto
for 6 months for 3 months for 1 months
ditto
for 6 months
1 Ch 11
: Ch 12

Page #72

THE PENANCES
For cousing the death of a P1019 lagman of another peralacson!
2-dnss'lasta for 3 months For causing the death of an ordinary indiradual! .
ditto for 1 months For causing the death of a Brahmana' ditto In- &monthse For causing the death of a he trya datto for 4 months l'or C0141ng the death of a Vara
it's for 2 monthe Por cateing the deatla of a Swim
diten Inr 1 month Tor cau9105 the death of a quadrupel? Ditter Int ! mauti Tor r4uring the death of a herbivorous Animal
oftaraf 174 I'ne causing the death of a trag nl propi 13 order for IN CAUng the death of a burdt
InF 11415 For causing the death onwapent
prfarfaste for cauung the lath of a pocannous

Page #73

10
JAINA PENANCE
For causing injury it insect life is harmed one upavasa For the death of an joseob in the saint's
gourd if he be on the 7th stage . five nervihnat18 if he be on the 6th atage
one kalyanaka For the repeated death of insects in the gourd
one pancha kalyanaka For the destruction of the life of a fivesenged insect whether through carelessness or otherwise, that 18 to 987, even in spite of ordinary care, for the first foult
• one kalyānaka For the death of a five-sensed 10seot on the plank (bed)"
one kalyānaka For the above when the saint was careful in his movements
· five nirurkritz8 For the death of a five-sensed animal in
the lower part of the door of the bastıko (dwellmg for the asght)* . ope kalyānaka KOTE - This is the pedance for every saint who has gone in
or come out of such a bastika* For being the occasion of the death of s
fire-gensed living being, such as a (wild) cat, or a centipede, basisg draws the attention of its destroyer to its presence(1) if the language of the 58180
was calm and did not show alarms
- one uparāsa. (21) if he was alarmed or showed alarma
one pancha kalyanahaNOTE-No pedance is incurred if the saint merels said there
is & poisonous enake, or words to that effect and some one immediately killed it, to protect those presenza
16.24 $ 35-38 35 37
28
: $. 39-41.

Page #74

THE PENANCES
71
2-CONCERNING TEE SECOND VOW (TRUTHFULNESS)
For direct falsehood?
one kāyotsarga, one
fast and pratıkra
mana For an indirect let
• two kāyotsargas, two
fasts and pratakra
mana For both (the above) combined!
three kāyotsargas, obree 1&sts and
pratikramana For thinking, speaking and aoting a lie four kāyotsargas, four
fasts and pratıkra
mand For repeated falsehood through exoitement of passions
one pancha kalyanaka For repeated falsehood at the instance of mulbiples of the conanother
binations of kāyotsargas, fasts And prattkramana, not exceeding one māsaka (pancha
halyānaha) For the habit of lying in an evil-minded sants
parrhöra of both kinds (expulsion from the sangha and the country!
NOTE.-If any saint treat the he uttered by another saint as
truth he is deemed to partiopate in the lie to the extent of
a fourtih part For the utterance of renal untruths under the influence of sexual passion"
pratikramara
Ob 16
2 On 16
Oh 17
48

Page #75

JAINA PENANCE
3-CONCERNING THE THIRD VOW (NON-STEALING).
For taking what has not been given by
its owner
() if done in a deserted place and without any concealment
72
(ii) if in the presence of one's own companions!
(iii) if in the presence of men of other faiths
* Oh. 19
one Layotsarga, one upavāsa and pratikramana
3 Ch 20
two hayotsargas, two fasts and pratıkra
mana
For repeated failings in this respect' one pancha kalyanaka NOTE.-On the death of an achōrya or saint, his whisk and gourd and books descend to his disciple, and in his absence to the deceased's co-pupil. If there is no co-pupil, then they go to the saints in his gachcha (a group of three saints) In any case they will go to the sangha (a group of seven saints)* Any saint may accept a gift (of a permissible article) from any other saint, whether belonging to his gana or gachha, or not, but the books are intended only for the learned.3 They will, however, go to whomsoever they are given by the owner If any saint unlawfully possess himself of what he is not entitled to take under the above rule, he is liable to be deprived of the article and to undergo a tapa penance which might extend to six months' continuous fasting This rule will apply even though there be a decision by a king or a court of law to the contrary The delinquent may also be required to maintain silence throughout the whole period of fasting * For helping oneself, that is, taking when
not actually given
1 Ch 18
three Layotsargas, three fasts and pratıkramana.
* Ch 21-22.

Page #76

THE PENANCES
one laghumõsa one kalyānaka
one purumandala
(1) a book or books (11) a feather whisk (111) & gourd or any other object of the
lowest type of utility For damaging or taking without the owner's perm1881on such things as thorns, bruoks, Food, tiles, ashes, and cow-dongs For taking what has been given for the
use of another saints
one halyānaka
one pancha kalyanaka
4_CONCERNING THE FOURTA Vow (OELIBACY). For evil dreams, thab 18 nocturnal emis8100*
pratikramana For dreaming bad dreams (noctamal emission) after midnight
a hãyotsarga For evil dreams (1 e, emission of semen) duning the first watch of the night (a) if the saint bad gone to sleep
after performing meditation, self-examination and adoration
pratıkramana, (8) if after doing any two of the abore
one upavāsat mild
pratikramana (c) falter only one of the above One upavāsa+oratz
kramana For the same fault when it is committed in the last watoh? for (a)
Protihramanat
2 days' fast (beta) for (6)
one upavāsa+prati
kramane 1$ 123 ? § 214 $ $ 126 § 192 $ 203 • Oh 33
Ch. 24

Page #77

14
JAINA PERANCE
fo: (c)
niyama (müd selcensure)* upacāsas
For dreaming of indulging in sexual intercourse, meat, True or bones
(a) if this happen only once (b) if it happen repestedly
ode uparāsa pratikramanat upacasa,
For chatting with a young woman Trben the saint happen to be young himself
(a) if it happen only once (b) if it happen repeatedlys
one fast& number of fasts which might extend alternately up to sur modibs.
For the above when commutted in secret
after a faring in that regard from the preceptor
one or more rasthas up to sir montbs; In the rorst cases parihara (expulsion) may have to be tred; but I the transgress ug saint myshes to Live in the eangha the leader By reqwre him to observe the Top of silence for us months or eren lopger, repeating for his misdeed
For tte feeling of excitement then
looking at & pomar's face or bodils
ادر
alochară 4 l7yo.sarga
Fo-17513g to behold & Fogan's paled
rea! or for the pre of esetog masas
'Cb
Chm
Cb 97-236 3

Page #78

THE PENANOES
75
(sugar, milk, ghee, eto )'
aroidance of rasast awadhyāya+ reoibatuon of the holy Balutation mantram + contemplation of the
divine form For misbehaving (having sexual intimacy) with a punt
Expulaon NOTE –The nun cannot be reclaimed according to the Ohulika,
but the saint can be purified by undergoing specially apportioned penance if he be sincerely sorry for his error But he should live in & conntry where the people do not know of his misdeed, and, therefore, do not despise bim In the Puranas, however, there is the example of Jaştha, the nun, who was re-admitted into the order after giving birth to an allegitimate ohild But this was when Mabavira
Was Himself living on earth For exhibiting Visible marks of sexual excitement when walking, whebber been by others or not
pratikramana For exhibiting visible marks of sexual
exortement when engaged in seeking or eating food
pratıkramana For re-entertaining Bex-longing, 10 intenser form, after onde regretting 10
one pancha kalyāna
ka
For actually indulgog in sexual inter
course under the above ouroumstances
alternate fasts for & period of four months
For the use of medioines to strengthen
or beautify the body For uttering venial untruths under the
infuence of sex-passion?
one pancha Lalyānaka
pratikramana
i 314 Srpaduan * $ 191 $ 31 * Stadhyāyu means sonptural studs 'Ch 126 - 129 g 65 66
48

Page #79

JAINA PENANCE
Forstroking the pnykte parts or pressing the sexual organ between the thighs or legst For sexual indulgence under external compulston
one kalyanaha
one pancha halyāna.
La
NOTE:--There is no perance if & saunt sleep between two
Fomen provided his heart remains unaffected by the virus of desire,
For the emission of semen on account
of excessive sesual crating (masturbation)
one pancha halyāna.
ka
5-CONCERNING THE L'IFTH VOT (POSSESSTOS-LESSNESS)
For keeping the paraphernalia of B bouseholders
one fast For coretousness for gold, silrer, etc' a two-days' fast. For obtaining gold, silver, eto, by beggrogy
a three-days' last For receiving valuable things on the occa
slous of eclipses, or planetary changes and the bkes
one maska For collecting silver and gold and the like at ope's pleasures
mula For tubing any kind of clothes*
one halyānaka For using any bad of skins
- one halyonaka For asing any kind of support or seat
other than a wooden plank or & Fooder or stope seats
one kalyanala
16 214
* $ 116
$ 114
$ 50 and 73
59 60
and 73

Page #80

THE PENANCES
6-CONCERNING THE FIRST SAMITI (TRAVELLING AND WALKING)
For walking (for exercise) one mile along
an insect-free path
For walking (for exercise) one mile along a path that is not insect-free!
For walking during the day time along an insect-free path, as far as six miles in the ramy season, 12 in winter, and 18 in summer2
•
For walking during the day time along a path that is not insect-free, if the distance amount to 4 miles in the rainy season, 8 in winter, and 12 in summer For walking at night in the rainy season along an insect-free path, if the distance covered be 6 miles
For walking 6 miles at night in the rainy season along a path that is not insectfree
one kayotsarga
one upavasa
For walking at night a distance of eight miles along an insect-free path in the winter seasons
For walking in winter at night a distance of eight miles along a path that is not insect-free
מו
For walking 12 miles Summer st night along an insect-free path For walking 12 mues in summer at night when the path trodden is not insect-free For walking or passing through water'
one upavāsa.
"
one upavāsa
For passing through water at a regular ford, if not more than knee-deep"
1 Ch 34 Ch. 35 Ch 86-37
one B-days' fast
one 4-days' fast
one 2-days' fast
One 3-days' fast
one upavāsa
77
one 2-days' fast
some severe form of penance
one Layotearga
Ch. 42. Ch. 39.

Page #81

78
JAINA PENANCE
For passing through water when the water is four fingers' breadth above the knees1
For every additional 4 fingers' breadth (of water)1
For passing through water at a place where there is no ford1
For crossing a stream in a boat, whether built for one's own use or not'
For crossing a stream in an aggravated
caso
NOTF-There is no penance for crossing the water at a ford where it is not longer than 32 yards, and is free from the water fauna.
For travelling without the feather whisks
(a) when the distance covered does not exceed 7 paces
(b) when it does not exceed 2 miles (=1 Losa)
(c) for every additional losa thereafter..
one upavāsa
For travelling along an improper or unAuthored path or for passing over green Fran er frekare"
double the number of
fasts
..
severer forms of hayotsarga and faste
For crossing a sea in a boat3
For travelling in a palanquin or vehicle twice the penaure provided for wilking
One Layotserga and alochana
one Layotsarga and one κρατᾶς.
one upatasa (and may be one Lalyanala)
one Layotsarga
one uparāsa
double the number of fasts.
ons Layotsarga
* Ch 34 ib. n Ti (hh's Pira 11-21 +(x 44 622
· 4%

Page #82

JANA PENANCE
YOTE.-There 19 po penalts if it be impossible to aroid doing
GO?
7-COSCERAZSG THE SECOND (STTEET SPEECE) SANTTI For harsb (or onbecoming) speech? The Tot of silence (for
Farging lengths of time, according to the Berloueness of the
offence! For teaching or encouraging men up the
pursut of occupations which tend to lead to the injury of lieg beings . An uparāsa or that
erer other penance the ācharya mas deeta proper in eacb case
8-CONCERNING THE TAD SAMITI. For eating objectionable roots, fresh whole frunts, seeds, cereals, polses or regetables according to the following table':
Tbs caten
Orce
Repeatrdls
Terçagbugaorance 2 as a constirish i haw: ricase
on löydlecrec Dar : parāsn Oragorchciclj
jomugarika One dalyirela a te

Page #83

THE PENANCES
for spitting or uttering sounds or words
prior to eating and for not standing properly when eating (a) al unwell or unable to stand up
properly (b) otherwise For eating after the oocurrence of an
antarāya For eating wbat has been given up (a) if recollection come in the middle
of the process of eating
one upavāsa one fastha
one upavasa
desisting from eating,
se, eating no more of it, one upavāsa
(b) af afterwards For the occurrence of a serious kind of
antarāya, eg, the eating of food contaminated with the presence of things uke bone, flesh, eto (a) where the knowledge 19 acqured
after eating
one fast + pratıkra
mana,
(6) where the unclean thing is per
ceived in one's own band
one
gastha + prats.
kramana,
(c) where the unolean thing has
actually got into one's mouth
& 8 days' fasot
pratikramana
For eating, when anwell, food tainted
with the adhakarma fault, that is, food the preparation of which bas involved the destruction of the six kinds of living beings -
(a) if only one (6) if repeatedly
one upavāsa, one sastha
Cb 64 F 6
Ch. 56
> Ob 68
Ch 57

Page #84

82
JAINA PENANCE
For eating, when not unwell, food tainted with the adhōharma fault, that is, food the preparation of which has involved the destruction of the six kinds of living-beings~
(a) if only once (b) if repeatedly
For eating food contaminated with the uddışta or other faults, in order to keep up study'
.
For going to one village for the daily ramble and to another for food
NOTE-There are 46 faults which are to be avoided by the saint. He cannot take any food that is tainted with any of them. The uddista fault occurs when the food is prepared especially for the saint's use.
For going to a village during the studytime
but if for food
For eating food, through ignorance, at the place of a person of no family or tribe (tarna and caste), eg, a prostitute
(a) if only once and unseen by any
оде
R
•
(b) when done repeatedly but unseen by others
1 Ch. 88. Ch. 59. Ch 93-94
•
(c) repeatedly when seen by others' For objecting to another's accepting unobjectionable'food through mistake'
one panchal alyānaka; mula.
·
niyama (recitation of the salutation mantram nine times)
pratikramana and en upacasa.
kayotsarga; one uparāsa.
pratikramana and one uparāsa;
one pancha kalyanala; mala
one uparāsa
* Ch 95

Page #85

THE PANANCES
83
For objecting to another's aocepting un
objectionable food, through personal motire or spital
pratıkramara & ad
one pancha kal
ยูนิหalk For objecting to the gift of unobjection
aple books, medicine, the offer of a nightly dwelling, and the like
one pancha kalyānaha For refusing, without an adequate cause,
to take distasteful or unpalatable food (prepared with things like oil, unsavoury rice, etc)
. alochana, kāyotsarga
and an upavāsa For approving of nursing and assisting in
the feeding of biok baints, for keeping, Tashing, and peoking up, eto, the articles that are useful in nursing sick baints, and for bringing approved kind of food for a sick gaint, when done for & whole week
- pratzkr amara For eating and sleeping at one's pleasure (after 3 faults)
mula For eating or drinking out of the pots
and pans of Sudras at whose place the men of the higher castes do not take 8 meal
fire fasts NOTE.-There are two kinds of Sudras (Karūs), the bhojya and the abhogya. Among the former of these are included all those classes of the Sudra community at whose place men of the other three castes can done, the latter are those at whose place no one of the higher classes will dine For eating such permisible things as
mangoes, karondas (corinda; cari88C
14
. Cb 97
Ch 98
Ch. 99
I Cb 96 : Oh 86 d Ch 1617 Ch. 164

Page #86

THE PENANCES
For eating while thieves are being beaten
in one's sight or 'hearing'
(a) if unwell'
(b) if not unwell'
For taking food after seeing dead bodies of thieves (criminals) killed
(a) if unwell'
(b) if not unwell'
For eating at night under external stress
For chewing the betel leaf and partaking of what has been given up under external stress
For eating beyond measure" For taking food tainted with himsā (ie, the preparation of which has involved injury to the insects or other forms of life)
For eating highly rich food'
For sitting down, through illness, when
eating, or for eating more than once a day
(a) for one fault
(b) for repeated faults'
For utting down, when eating, if done through conceit or boastfulness
(a) for only one fault
(b) for repeated faults'
one kalyanaka,
one bhinnamäsa
•
self-censure, one kalyanaka.
NOTE-In the last two cases above-mentioned the fault is deemed to have been confessed before the end of a month "
one pancha kalyānaka
one halyānaka one Lalyanaha
four gurumāsas. four gurumasas
85
one Lalyanaka,
one pancha kalyōnaha.
chheda, mula
1 91 8 118 S 115 125. Ś 222
5
*Ś 222 * Ob 70

Page #87

86
JAINA PENANCE
For disregarding a doubt relating to the
udgamal or the utpadana? faults in connection with the food 1a) if more than one month has elapsed since
one kalyanaka, (b) after more than four monthsa one pancha kalyānaka For taking such things as ūmla (bog
pluml, hara (a kind of myrobalan), bahera (another kind of myrobalan), when not unwell
one kalyanaka For taking things like Dangoes,
tamannd, karondas (corinda; car1880 carundus), vilvakhanda, that 18, bela (wood apple), lemon (or otron), apart
from the meal, and when not unwell" one kalyanaka For excessite fondness for the rasas
(milk, ghee, ourds, oil, sugar and salt) one halyonaka For carelessly allowing & drop of water
to get into the month when washing the face
pratikramana, a kayot
sargs, alochanī and
an upavāsa NOTE -For the discovery of objectiouable elements in food see Viveka
9-CONCERNING THE FOURTE SAMITT (HANDLING THINGS)
For displacing, or carrying from one
place to another, stones, wood, straw, tiles and the like
one hayotsarga
1 The udgama faults refor to the girer and to the manner ol
preparation of tbe food * The reipādana faults are thoso which are concerned rith
the manner of obtaining food : 6 838 468879 Ch 89 Ch. 01

Page #88

THE PENANCES
87
Por displacing, or carrying from one place to another, stones, wood, straw, tiles and the like, when dono during
the night (darkness)' For handling things without examining
them, that 1, for handling un-examined articles .
one u parāsa
One halyānaha
10-CONCERNING THE FIFTH (PARTIŞTEĀPANĀ) SALUTI
one halyānaha.
For discharging the bodils products
(urine. fæces pblegm, etc ) 1n un-estmined places For discharging the boduls products on
growing vegetation, or thugs endowed with life, or on specifically marked spots, eg , a platform
(a) af done but once
one hāyotsarga,
(6) af done repeatedlys
one upαιδεα
For throwing fæces, urine, etc, in places
not intended for the purpose, or in forbidden places
ratskramana
For discharging the functions of nature
during the day or at night in un-examined spots
one hayotsarga
Ch 61.
$ 213
: Ob 62
§ 48
58 207.

Page #89

JAINA PENANCE
For putting on shoes, or using an umbrella whether made of leaves (straw) or not?
one halyānala
12-CONCERXING THE SA-HOLD DALI DOTIES
For neglecting to perform or to observe
the hours of the tandanā (salutation or adoration) and the pratıkramana duties
one z padāsa.
For neglecting the study of the scripture
or for not observing the bours fixed for the same
& hāyotsarga
NOTE-The proper time for 'study' is as follows – (a) in the morning, from three gharees after sunnse
(6) in the afternoon, till tbree gharees before sunset,
(c) in the evening from three gharees la gharee = 24 minutes)
after sunset, and (d) in the Dight till three gharees before sunrises
The time for adoration is the evening, and that for the day time pratıkramana ends when half the dick of the sun bas sunk below the horizon, the night time sell-cengure ends with the dawn
For udpotired errors in the observance
of the daily duties
(a) at the end of a month b7 or at the end of four months (c) or at the end of eight months (d) or at the end of a star
one fast, four fasts, eight fasts, trelle fasts
IŚ 75
Ch 64

Page #90

THE PENANCES
For neglecting the fortnightly and the monthly duties (observances)' For neglecting the 4-monthly duty!
For neglecting the yearly dutyl
•
For showing disrespect to the six daily duties (after three warnings)* For not observing the rule as to study' (swadhyāya), self-examination, adoration and the like, or for encouraging others in its disregard
For omitting to perform, through illness or pain, vandana (adoration), pratiAramana (self-examination), and kayotsarga for a whole month* If the above happen through pride* For not doing any of the daily duties under the above circumstances*
pratikramana +2 fasts pratikramana + eight
fasts
pratikramana+twentyfour fasts
For not doing any of the daily duties without being ill
mula
pratikramana and one sastha
one laghu māsa
one guru masa
For neglecting to perform the six daily duties (samaytka, adoration, reverence of the Deva and the like)"
For not observing the rule of swadhyāya (scriptural study) four times a day" For omitting only one of the six daily duties, or for neglecting to examine the plank the Books, the whisk or the gourd'
91
one laghu chaturmasa
one
guru chaturmāsa
from one laghu māsas to mula
one laghu māsa
one kalvānala
1 Ch 65 * Ch 99 • Ch 86 4 § 221
L
• § 117
* $, 237.

Page #91

JANA PEXAXCE
For forgetting bat once mardana and Tāyotecrga (two of the sus parts of samāyıka)'
-
one purumar.dala. For forgetting them twice?,
one achamia. For forgetting them three times. .. one uporāsa For concluding the samrayla before one's Lreader (āchorya) | this happen(d) once
• oje putu mandela; (0) twice -
one achamla; (el thrice
• One uparães For not concluding the lāgotsargs (the
last limb of samayılo) 1h the Leader (that is, for logging bebind)"
(a) if it occor but once (b) if it occur twice 10) if it occur three times
one purumondelo:
one Ockimla; . One dasthara
13-COSCERVING TEE LEGA LOCES For neglecting, through ildes to per
form lesa locha for 8 penod of four months
one uporāsa. For neglecting through allness, to perform desc locha for a
Weole rear hole year
One testha For Beglectmg, through Ilness, to per
form Leia locha for five years (one yuga)
. . one pancka kolgāralan For neglecting to perform Lea locha when Donsells
- Ode conunuons pincha
Lalyanola For inability to bear the paw of pulling
out the hair (1 esc locha) - one Fäyotsarga.
Ś 18
= $. 119.
5. 120
Ch 87.
- $ 217.

Page #92

THE PENANCES
14-CONCERNING THE RENUNCIATION OF CLOTHES
For putting on (resuming) clothes(a) under persecution
(b) owing to ill-health
(c) led by pride or boastfulness (d) in the worst cases (eg, for want of faith)1
mula
15-CONCERNING MULA GUNAS
For the transgressions of any of the following 18 mula gunas (root virtues), namely, 5 samitis, 6 sense-controls, Lesa-locha, sleeping on the ground and the row against rubbing the teeth
(a) if only one fault
(b) when committed repeatedly For the transgressions of the remaining 15 mīla gunas, namely, 5 unqualified TOWB, 6 daily observances, remaining unclothed, non-bathing, standing up while eating and eating only once a day'
(a) in case of only one fault (b) when committed repeatedly
from one upavasal to one pancha kalyōnaka2, one gastha,
one pancha kalyanaḥa;
pratikramana tone fast,
re-ordination
NOTE-Transgressions of vows and of the rules of saintly conduct are of vanous shades and grades Their penances also vary with their type and nature, rising in severity with the rise in the sinfulness of the deed The following table will show a more
1Ch GS
Fraduated scale of punishment for various sine
For violations of the 18 minor mula
gunars
115
one kayotsarga,
one upavasa
a Ob 71
93

Page #93

JAINA PENANCE
(a) then yiolated but once? (1) for the mildest form of Fiola
tion
mithyābara (disclaim
er), regret;
(11) somewhat legs mild (111) in a still more objectionable
case (10) where of a serious type (01 more serious than the last
(11) fetill more serious
sell-censure, confession; minor Lāyotlarga
(=recitation of the salutation mantram
bine times), more prolonged layot
sarga (9 to 108 reaitations of the
salutation mantram) one foll Aayotsarga
(108 recitations of the mantram),
(012) in the worst case
(b) when repeatedly violated?
(i) for a mild form of violation (22) less mld (11) Dя велопа саве (10) more senious still (v) in the worst case
one purumandala, one niruthritz, one ekasthāna, obe achamla; pratikramand and ap
upavāsa
For violations of the remaining 16 mula
gunas?
(a) when committed but once
(t) for the mildest form
(12) for more serious cases
pratikramang asd an
upavāsa, more serere tapa (80
cording to the type of sinful mentality),
1 CL 71

Page #94

THE PENANCES
(b) when repeatedly committed
16-CONCERNING UTTARA GUNAS
For the discontinuance, owing to illness, Insect-bito and the like' of
The uttara gunas are additional or special accomplishments, over and above the root virtues whose number is eight and twenty They are either special forms of fastings or of yoga austerities. The transgressions of some of them are given here with the proper penances
(1) the vriksha mula or the atorana' austerities
one gastha, a 3 days' fast, a 5-days' fast, & fortnight's fast, a month's or six months' or a year's fast, in the worst case, chheda
(for varying periods), and finally mula (reordination)
(11) the
95
the
abhrāvakāsa,* sthōna, the mauna" and
88 many fasts as the number of the days that remained to be completed in the undertaking,
1 Ch 72-74
↓ The vriksha mula is a form of austerity in which the saint undertakes to stay under a particular tree for a fixed period of time The atorana is an engagement to stay in the open The abhratakasa means staying in but not under shade The sthana is the vow to remain in one place only The manna is the ron of silence

Page #95

96
JAINA PENANCE
the veerasana'
For discontinuing, owing to political upheaval, au epidemic, and the like, a yoga undertaking with a long fixed period
(2) if discontinued at the commencement of a fortnight
alochana and may be pratikramana with one day's fast, or any other form of tapa penance up to a pancha kalyanaka
pratikrama and a pancha halyānaka,
tt) if in the middle of a fortnight as many fasts as the
number of the remain
ing days in the fortmight,
(111) if at the end of a fortnight"
one laghu māsa
NOTE: The disturbed yogas, sthāna, mauna, etc., should also be re-established
17-CONCERNING THE BASTIKĀ
For abiding, through ignorance, in a place full of moving or un-moving living beings
(a) for one fault
one fast,
(b) for repeated faults
one Lalyānaka
1 The teerasana is a sitting yoga posture, with the right leg doubled under itself at the knee, and the left foot resting on the right thigh All the abore yoga forms are undertaken for a fixed period of time, but they admit of one's getting up to discharge the functions of nature Of the above the vriksha mula and the atorana are termed sthira (unmoving) and the rest chala (moving) yogas According to some acharyas all the yogas are sthira (unmoving) yogas Two other names of yogas, the atapana and the aragraha are mentioned in the text The atapana signifies staying in the sun, but the purport of the other has not been Bscertained The penance for the discontinuance of the avagraha austerity 19 the same as that for the sthana and the mauna to whose class it belongs, but the penance for the atapana is not given It is, however, described as both sthira and chala Ch 72-74 Ch 76

Page #96

THE PENANCES
For abiding, through ignorance, in a place full of moving or un-moving living beings when done knowingly - (a) for one fault
(bi for repeated faults!
For czhorting others to build a tower, a village, houses, habitations and the hike
(a) when done through ignorance (b) when done knowingly
(c) when done knowingly and boastfully"
pratikramana tone pancha kalyanaka, mula (re-ordination).
one halyānaka, one pancha kalyānaka,
mula (re-ordination)
one purumandala,
for carelessly leaving the door of the dwelling open when leasing
(a) but if a cat or a mongoose or a enake get in
(b) il a thief walk in or rats are
killed NB-Uabastika is found to be objectionable it should be given up at once
For the drregard of a doubt that arose att connection with the bed or food or betski, relating to the udgama and alpädar a faults
(a) il more than a month has elapsed"
one upavāsa,
97
one laghu māsa
vivcha

Page #97

93
JAIYA PERANCE
Eor carelessis plastenog the dwelling
place of the floor has become weren due to rains (2) if done on a small scale
one purumandala, (11) then done on a large scale one kalyanal a
NOTE --Xo nenance is necessary of the Tork is done carefulls with due care For plastering, without due care the
habitation after the performgore of the functions of nature
one pur mandala NOTE-There is no penalty when the plastering is done truth due care For plastenog on a large scale and trithout due care
one lalyānaha For carelesale plastenas the place hefort or after the retural function
One pancha kalicha. YOTE-lo penalts is incurred if plastening be done with due care, though it may be on a large scale in the above cases For entering a dwelling occopied by
other people, or without ascertaining whether t 15 Occupied by the farthful larty or not
poe kalyanako For causing a disturbance orer the use
of a proper and properly oliered nightly to thing
nne pancha kalyān al a. l'or driving atas catole (that 35 pres pol
ing them for coming into ones place) iu tbe rain
ene Icivärala Kon-Xo penalts is incurred bir stonning the critle in any other scalon For no interTIDS it a thout break into the pieces
(a) sker no properts ss lost onc I alyānal a (6) her properts is solen
nne parcha / aluārala. XOIT -Yo penance 19 arcarrid 18 the sunt utter words of la-m-foc thies on the lihe
SB S 65 15 si $19 .197 102-101

Page #98

THE PEYANCES
18-CONCERNING TIE BED AND PLANE For not examining the plank and sleeping on it, if the place be free from insectsi
(a) in the Mee of a riguant saint layotsarga , (6) in that of & non vigilant one a n upavāso , but it the place be full of insect ble then for (a)
en upadāsa, and for (b)
one halyanara For the accidental destruction of insect life
during the night, when the plank (bed) had been carefully examined in the day time and the saint had observed all the
rule of carefulacsg when lying down? O kāyotsatga For the dcetruction of a fire sepsed forte of hlo on the bed (planl) (a) if all duo carefulness was observed 5 roiknitus, if doc care fag not talen:
one kalyanaka For closing and opening doors, whether
made ol strar or mood, then done for four waiths in the raint seasons
pratikramana and
upapasa
An

Page #99

100
For using any of the 5 lands of straws
Sāls, brih, Lodrava, Langu and rataka
(which are different kinds of small rice)1 5 mircikritis.
JAINA PENANCE
19-CONCERNING SLEEPING
For repeatedly going to sleep with larmen
at a public dharmasala (hostel or inn),
or in a place which is wet or close to the in the discretion of the water or where fire is burning?
leader
NOTE-There is no penance for only one act of this kind
For sleeping during the day,
(a) if accustomed to do so before being or
dained
(b) when not so accustomed3
for falling asleep, during the first watch of the night, without pursuing the Scrip tural study, when there is no objection to doing so, on the ground of wind or rain, etc 4
For the above when the time is not proper for the Scriptural study 1
For playing at 3 game, out of concert, though only on being accused of the g norance thereofs
IS GO
$$ 59
one purumardalo
20-CONCERNING PLAY AND IDLE OCCUPATIONS
For making figures in sand in a spirit of play for playing charades, for the narrat on of tales of love, adventure, high life and politics, for acrostics, for repartee 13 poetry, for malang puzzles with strawLoose-5
S 56 6S GO
one halyānaka
one bhinna māsa
one Lalyānaka
one pancha kalyārska
one purumandala
3$ 77 4S 76

Page #100

102
JALA PENINCT
For mobbing the body to relieve itching, for
jumping and trusting the body, and for toming it ronde
one I alyānal a For thinking eral and entertaining unbecon mg thoughts2
» pratiktamono For stretching and contracting tbe limbs,
needlessly, through aneasiness, caused by
the contact of an object or otbertise one purumondala For throwing pebbles2
one I alyárała. For throwing stones
• Ode pancha Lalyānoha For Darrating tales of love, adventure, high life and statesmanship (diplomacy) () for one fault
.. one purumandala; (u) for repeated faults3
one pancho I alyanaka. For becoming absorbed 13 singing and danc
.. self-censure For coming out of one's place to enjoy sunging or dancing3
. . one I alyānala. For resort to violence-backing, bituine, beating, etc 4
pratıl ramana For encouraging men to create a distur. banco by singing and dancing
& 9-dags' fast For collecting material that is not desord
of life, wth & wer to ascertain whether certain supernatural powers have been ac quired or nott
one lៅgh០
gsת
Note-There is no pedance for collecting selected pare (lifeles articles in the above circumstances
For trying the ment of a recipe on a house holder +
• one poncha } alyānal a 1$ 213 28 100 36 70 $ 190 ☆ Ch 61 6$ 96 78 97

Page #101

THE PEYANCES
103
For trying the ment of a recipe on & out one halyānaha
NOTE--There is no penalty for trying a medicine on a saint, and probably none on & menstruant nun For trying a medicine on small animals, rats spale and the like
expression of regret But if the animals die
one chaturamosc.
21–CONCERNING MISCHIEF AND DESTRUCTION OF THINGS
For destroving things like a needle 3 0311-3 orer, & knife or other metallic article . As many fasts as the
finger-breadths of length in the article destroyed According to some Leaders the finger breadths are to be counted lo & ghort. öngula (a cubic fiz.
ger)
For destroying the plach, the feather mbisk the gourd etc, belonging to ad. other szint
layotsarga For damaging or destroying & painting,
paper cantas parchment and the like a layoksarga For destroying or breaking preces of thread,
stran, mood or woodes fibre rith the fin gers or the teeth
..one i olyancia Note-The pensits 18 greater if the above acts are done at night thap mben dosc dundg the dap! For entertaining eri thoughts and desire for rens-mat csson
ORO AG:clearca. For entertaining esil a mbecoming tborcbtsi pratilyomars
Cb 85
1$ 97. S$ 215
S 0S Ch 55
3Cbs
$ 100

Page #102

104
JAINA PENANCE
For scraping Food and other material things (1) ben done with a small instrument,
lilo & pair of sussors, nail parer, etc
one laghu māsa, (2) when dope traths big thing like a hooting kafe
one guru masa; (8) when dode with 82 838 or & carpenter's tool
. one laghu chaturmása; (4) wbud done with a pick exe and other large sized instruments
ove guru chaturmäsa Por becoming engaged in breaking things (2) when done with one band
one laghu masa, (2) when done with one hand and with the aid of a stone or pestle
one guru māsa, (3) when done by holding a hears Freight in both hands
One laghu chaturmāsa ; (4) when done by holding a huge pestle
like crasbing instrument with both hands
one guru chaturmasa
22-CONCERNING WORSHIP For exhorting men, through ignorance, to perform a wo ship-ceremonja13 (a) for one finit
pratii ramana with alochana, kayo sargo Or 80 upatoro (80 cording to the scale on which the worship
is to be performed) (b) for repeated faults
obe Lalyanca For dito be done nottingly (a) for one faol
pratıkramona and one
I clyanaha (b) for repeated laulis
one pancho I alyaraka
18 219
28 230
3Cb 77
Ch 18

Page #103

THE PENANCES
105
For ditto where the destruction of Living
beings of the six classes 19 intolved
re ordination (miilo)
23-CONCERNING RESPECT AND DISRESPECT
For showing respect to, or attending apon, a false saint (&) if with a net to learn wisdom from him
mere regret, (b) wthout such a motive? .. one pancha kalyanaka. For going forward to meet a non (to show her respect)
four guru māsas For salating the wong's directed (men of wrong faiths)
four garu misas These faults must be confessed within a month's time, other Tise probably the penalty will be sererer 2
Note - The Jains Saints do not salute any one except other Jaina Saints They do not salute even ordinary Jainas, but they will wish " increase of ment' and the like to all who come to see them or who offer thena salatation For saluting a las caut (the parfcastha)
zod suspending or interrupting the recita. tion of the Scripture in order to do so, before a great gathering of men
one mēsika YOTE -Ordinanly no fault is committed of an ochārya or an ordinary saint salute & lax axcetic of the Jaina Iaith
Yo penalty is incorred by a saint if le bebare respectfully totards the five kinds of lar soigts, the pärsrastha, the kefila, the arasaning the ingachân, and the sonsal'a, expecting that they will behase respectfally towards him Yo fault 18 committed eren, ut for a sbart period of time, be shor them respect and join them in the stude of the Scripture if ther are not respectful towards him bo should part company from them
18 79 38 109
:222
$ 108

Page #104

106
JANA PENTINCT
There is no penalty for the following - (1) for treating a king a muitars com
mander & police oficer a plars ter & high mest of another faith and the like with respectful esteem to engender love in iherr hearts for
the protection of the commoniti? - (b) for responding by staadung up.com
ing forward offering a seat ap pesnog pleased and suffering a smile to appear on one's lide ar speaking sweetly in response to similar marks of esteem from the Iaits und eren men of the other fathe. unless this be done from a motive or to be considered great or from pode 11 which case the penalts is
one porc a loljenala,
(c) for standing up to receive a phrs
CIAD whes Le comes to see 3 s.c.
persons
(a) for occuprins soat or throne
then osere: braking in his audi
erce halls (e) faz soberung men, whether big 0% small to Forship one the one re
1105 anaficced by orde other 17e the penal's 18*
cnc poreta Iclörshe For sborng decrespect to ou loreng the
dignity of the Scripture of Truth and of its tigifcaset
from sloear:ā sad.
Layo'rsrces to girer.
clc paritcra 18 110 S 111 35 1125 1125Che si. 6$ 30

Page #105

TIL PESUANCES
107
For finding foult with the fire kinds of
divine Preceptora
pratikramara
Lāyottarga fpavāsa
and and
& 80
For showing disrespect to the Tirthamlara,
tho Founder of the faith, the unadhoras (Apostles of tho Tirthami aras), the acharra, and the like?
from pratiktamana to
pāranchiha 3
For lon cring tho teaching of Saints and the
Scripture of Truth in the estimation of men
one upavasa (to pāran
chiha)
For not shoring, through lazinega, tbat 18 lack of vigilance, proper courtesy and tog rect tn & brother saint, whether belonging to ono's otvn gana or to another, and not holding mith bim saintly intercourscgreeting, bidding faren ell, interchange of ideas, confession of sins, etc which are permissible to o Anint'
espaision from the pro
vince for one year
ап аравіка ūlochana
For writing the Scriptural text on ground
or stone ? For ditto on one's own stomach or arm" For showing disrespect to the great Salata
tion mantram, the 615 daily duties, the five great rows of Saints, and disregarding the observance hnown as ascdhıkā ana
Discdhikā (after 8 faults)“ For doing any of the following acts without
Grøt obtaining the leave of hus Leader (acharya) discharging the functions of nature, going to & village for charya (for rambling or food) or to a hamlet more than a losa (% milcs) distant
müla
one purimandala.
1 Ch 80 88 260
28190 6 Ch 90 91
38 2494 Ch 82 7 Ch 028 Ch 99 98 194

Page #106

10S
JAINA PENANCE
For showing disrespect to a brother samt, filled with pride of caste, family, wisdom and the like1
one pancha halyānal o. For not observing2 the rule of ichchhakara3 one purumardala
For defiling the true faith
päranchiha parihārc
For not saying nisahi, nisah, mischi when entering and' asahı, asahs, asahi * when leaving a temple, a cave or matha and the like at night
•
(1) if it occur but once
(u) if twice
(u) if three times
For neglecting the rule of asedhihō, nisedhi Jā, mithyāhāra, nimantarana and ichchhālāra $
7
"1
asahi, asari,
'mag
▸
NOTE-Asedhiha is the utterance of the asahi nisedhilā is "niahi, nisaht, nisahı " mrithyalara 15 my fault be annulled' to ask for a permissible accessory of sanngāsa (a gourd, a feather whish, books or the writing materials), with becoming gentility, is nimantarana, and ichchhahara is the spirit of respectful acquiescence in the word of the leader (achōrga)
For ordaining a small boy, or a very old person?
24 CONCERNING PUPILS AND CASTES
For ordaining a man of low caste or the son of a slave girl7
For ordaining a pregnant woman or an im Fotent person
1
For ordaining a pariah to
15 68 2 $ 122 cence in the word of the 4 S 250 person 5S &S 127 9 $ 237
one purumandela, one achamla ? one upacāsa
one purumandala
formula
•
from one pancha kalgā nal 08 to 6 guru māsas
6 guru māsas
from 6 guru māsas to mula
mula
Ichchhāhāra is the respect al acquies acharya (Leader), and veneration for his 121 6 S 122 7$ 228 10 S 241

Page #107

THE PENANCES
For going into another gachcha (community) of saints than one's own, that 18, the one in which one was ordained'
chheda of half of one's
seniority
NOTE-If the mula has been incurred by the achārya himself in this connection, he will nevertheless observe only some form of fasting instead of it
For ordaining a tried and experienced officer
of the state at a time when his services are indispensable for the public good3
pāranchiha parihära
For accepting the duly ordained and well
qualified pupil of another acharya (Leader) one pancha kalyanaka
For ordaining knowingly a man of no kula (family), from conceit of one's riddlus (miraculous powers), or from the desire to increase the number of one's pupils, if the pupil is given up
For ordaining a man of an untouchable caste under the above circumstances"
For not dissociating with a pupil of no kula (family) when the fact is discovered?
1 Ch 101 28 127 5 Ch 105-110 and 118
109
3 $ 250
6 Ch 110
one pancha Lalyānaka
cessation of intercourse
NOTE-No penalty is incurred in case of ignorance, if the pupil be given up It would appear from flohas 105-108 of the Chulika that Sudras are not allowed to aspire to samtly life, but under bloka No 154 of the same Book those of the Sudras at whose place the men of the three higher varnas may dine or in whose vessels they may drink water (termed Bhojya harus) may rise as high as the highest step on the householder's path Whether this distinction 18 scientific or only social, adopted under stress of persecution or ridicule from the men of the more widely prevalent caste ridden rival sect, is not quite clear The probability is in favour of the latter view, especially as floha 113 of the Chalika would seem to exclude from sainthood all those persons who are not born of parents of the
2 pancha Lalyānahas
4 Ch 105
7 Ch 109

Page #108

112
TAINA PEYANCE
(b) where the medicine is not used
with full care, but the malads 15 unbearable (serious)
one holyčnala For disregarding a doubt as to the party' of the drags used
one elasthana, For rubbing, crushing or gripding & dum ber of pure life less) things
self censore For the above in case the thiags are en
dowed wib life (fresh or green) one aparica Foi vashing pots collected together for nurs ing sick saints
(1) when their pomber 15 very great one sattha, (11) when therr number is large one uparāsa, (II) when they are not rery marr one ekasthana, (11) Then ther are only a fer
one ochămla For approting of nursing and assisting in
the feeding of sick samts, for heeping, Tasbing, packing op, etc, the articles that are useful in nursing sich saints and for bringing approved band of food for a
Eich saint, when done for a mbole weet pratii ramang For tal ung a pargatire or sometbing to cause vomiting to cure oneself
pratil Tamang and ad
pocasc For neglecting to puree and serve a sich Eint
matul ramana XOTE There is no pedance for taking such medicinal things as amlő (hoplus), hara (a hint of myrobalan), baherū (another kn of myrobalap), in illness Similarly there no reast for taking Ebingo lile mangoes, tomandd, I crondat (conndo, consta corond.). tilealdanda that is, bel (srood appic), lemon to atroa) shen DDPUT
3 8 209
Ca Ng
5 Ch
100
18 80 69 192
S 6 75 46

Page #109

THE PENANCES
It would appear from the language of bloha 47 that no expiation is incurred if a sick saint take such medicinal and breath purifying spices as cardamums, cloves and betelnuts 1 The saint 18 expressly allowed to use such things as a pin or needle, or an instrument for lifting pots and kettle from the fire There is also no penalty for the use of a wooden plank or seat, a mat or gourd or a hollow utensil 3
1
No penalty 18 incurred by entertaining sympathy for a co religionist, or for serving the owner of the resting place or the giver of food in his sickness, provided living matter is not handled No penance is likewise required for attending, with due carefulness, on a co religionist layman, or even on the people of another faith, when Bich. *
·
No penance 18 necessary for putting on clothes, for sleeping on a cot, for massaging the bodily limbs and for applying or rubbing oil on the body, when done to alleviate pain Similarly, no penalty 1s incurred by the use of a pillow and the covering up of the head or the chest with the feather-whisk, during illness If a saint who 18 unwell put on shoes, or use an umbrells made of leaves to protect his head against the sun, no penance 18 indicated
26-CONCERNING ACCESSORIES (Upaharana)
The accessories for " sense control " are of three kinds
(1) of the most valuable' type-Books
(3) of the middling type-the feather whisk and the gourd,8 (3) of the lower type-writing materials
·
The penance for losing them is as follows9 For losing those of the greatest utility For those of the middling utility
For those of the lower utility
-
one fast
one ächämla one purumandala
113
1S 47 2$ 51 3 $ 59 6 $ 73 7 $ 75
* Some authorities place the gourd in the third class 9 S 53
FS
* $ 106
$ $ 107

Page #110

114
JANA PENAXCE
For suffering, throngh carelessness GƏT of
the accesssnies to be destroyed or rendered unserriceable 1
. 0ne podla lallorcl.a. SOTE.- According to ano:Ler test the penance is onls (1) for the destruchon of the accessing of the highesi atuts
one ? days fast (2) for one of the middlig utility me fast,
(3) for one of the lower ntilts! . ore @charla For using things endowed with lue (green
Jeases and the like) in the preparation of & feather-thrak, book, etc
ode alcola For rorking unrenithnels for the period of
four months? for the preparation of an accessory
. ode / alyanale Do by neglecting the s piral stud- one persha lalyanola.
NOE-Yo penance is necessary where the things are pare (ufen lest), and nose where the work is cose in the leisure intervals For neglect.ng the sale of furrcrierare, that .6, maling a request for a gouni, a leather-wh sk, a book on the writing materials, with becoming meabmess: ... one puramandela, For no ceaning the gourd after erers fort night
ore upsrosa sad prots
rcmara. Sore The samt is required to clean the gourd ouce every fortdugh, to Leep a free from insact-life Fa Ee'p.ng oneself (taking tog' its being gren) (3) & bool o- oools
ane lacha resc; (b) a featter Thusn
oze Lal role, (c) & gourd c: aar o bc object of the
lowest utility, eg, 3 witc: per ODE p Il maraglo.
:$ 54 :$ IN
26 73
Cb 63
SS 103

Page #111

THE PENANCES
28-CONCERNING MISCELLANEOUS MATTERS
(a) Keeping Bad Company
For keeping the company of men of false religions or walking with those who lead undisciplined lives 1
For being insulted, whether deservedly or undeservedly (Ch 102)
For Leeping the company of unsa nty samts by one who pulls himself up readily after a slip
(1) if he return within six months (u) if after six months
For taking food when unable to bear the hardships consequent on the sallehkanā vow or on a prolonged fast
(a) when eaten in secret
(b) if eaten publicly or before another person
3
(b) Sallehhana and Tapa
pratikramana, a kāyol sarga and an upa
vāsa
departure place
For falling away from the true saintly path and roaming about in unsaintly or less saintly styles5
1 Ch 80 2 $ 230 3 Ch 79
tapa penance,
chheda (for the whole length of the period of absence)
(c) Earning a Living
For obtaining or earning one's livelihood by means of palmistry, phrenometry, medicine, incantations and the like*
115
pratikramana and an upavāsa,
one pancha kalyānaka
(d) Deserting the Sangha
from the
pratikramena and an upatāsa
4 Ch 81
chbeds for BS much
$ $ 228 229

Page #112

116
JAINA PENANCE
time as the transgres Sor remains atray from
the true path NOTE Those who have been admitted in the order by any of the ansaintly or less saintly saints shonld be ordained a fresh by mūla 1 For leaving the sangha (company of saints) and for moving about alone
chheds for the full
period of desertion For teaching methods of trades that involre
injury to living beings of 81x3 kinds, and for encouraging men to embark on them from one pavāsa up
wards (in the discre
tion of the achārya) For the defilement of conduct (gross lack of
discipline) and the volation of the principal rows5 .
.. müla For the complete) non-observance of the SLX daily duties
müla For propounding doctries that are opposed
to the Teaching of the Jama Religion mula For adopting the life of unsaintly mendi
cants, and for less salatiy (las) modes of conduct
, mala For adopting the mode and style of the sådhus of the non Jaing Faiths &
mula For falling back into the householder's stage
. . müla For insincerity in the adoption of the saint & TOWB8
• mula For the commission of sins that are des tructive of mila gunas (root virtues) mula
18 239 28 227
3 These are four hands of souls whose bodies are made of a single element (earth, water, fire and air), fegetable life and moting living beings
4 Ch 45 S6 237 69 283 78 239 BS 240 95 241

Page #113

THE PENANCES
117
For the loss of faith!
mila Xote -If a saint loses faith in the Jaina Faith, but reverts to it of his own accord without his change of belief becoming known to any one he may select his own penance (whatever he pleases), but if the matter is hoone to any one then he should be given the müla 2
For joining the hing's enemies3
pāranchila parihara For being an enemy of the reigning Ling4 päranchiha parihara For orda uning an officer of state when bis
services are most needed in the public interest
pāranciuha parthāra For ravishing or falling in love with the queen5 pāranchtha parulāra
(e) Exhibiting Fear For climbing & tree, deviating into a dugnsed or unused path, throwing stones
or preces of wood, when done through fears one halyānaha For cloamg up the hole of a snahe or rató one halyānaka
Note ---No penalty 18 incurred when the closing up 18 only tem. porary, and when the covering 18 removed in the morning at the time of departure from the place! For beroming frightened by the appearance
or sounds of another (living bemg) expression of regret For falling down through fright'
self-censure For rooding away from fear'
one kalyanaka NOTE-If the above happen Then the saint is unwell, there will be po penance For running away from rain or Cre, and causing others to run (1) when appello
self censure (u) when not untell
one I alyānaka
1$ 287 58 250
28 259 954 38 249 6$ 60 78 92 8$
4$ 251 94

Page #114

JAINA PENANCE
() for tearing along at top speed under the above circumstances
118
(f) Lach of Learning
For inability to settle the doubts of the congregation when discoursing on the Scrip ture or on the purport of the language of the Teaching of Truth
For entering into a debate without being qualified to do so, if it ends disastrously one halyonaka
NOTE-There is no penance in the above case if the debate 18 carried out successfully
=
(1) Grief
For feeling sorrowful on forgetting to ob serve any of the samitis (rules of viglance), or on parting from the four fold sangha (community of saints, nuns, laymen and lay women) or for damage being done to a book or some other th ng
(g) Forgetting the Nursing Penance (Varyāırıtya) For forgetting raiyātritya (nursing) penances pratihramana (h) Bodily Purification
For using much water or clay for purifica tion <
For abandoning oneself to grief or for weeping, under the above circumstances"
one pancha halyānaka
For disclosing to another person the faults that have been confessed before the āchārya
an upatāsa
1 Ch 82 5$ 81
2 $ 59
one halyānaha
(1) Disclosing Confession and Faults
6 Ch 103
pratikromania and &n unarasa
mithyahara (annulment or disclaimer of the action)
one pancha Talyānaka
* $ 192 4 Ch 100

Page #115

THE PENANCES
119
For disclosing the fholts of the chalura
carra sargha (literally tho community of 1 cistes), that is to say, of tho saints, puns, la pen and lay women of the Jaing common ty!
espulsion Sorr -If the transgressor subacqueatis sincerely show repentance for his sin he mar be re admitted into the sangha in the presence of the four fold community
(k) Violonce and Excitement of Passions Tor ordinary violence, that is licking, beat106 [ghting, etc
lastant pratikramana YOTE Sercrer peranco Fill be needed for really serious cases of ondigailed unsointip bebaviour For assauting or striking a saint with a stel 3
põranchiha parināra For harsh speech
the sort of silence Por quarrelling hen observed by the people of an other faith
the top of silence and
one or more fasts For creating & disturbance by abusive or barsha speech
the top of silence and
6 fasts For crenting a disturbance publiels? locha or one or more
fasts which may et. tend to Bix months or more in the dis
cretion of the Leader For 193nult or causing hurt'
one or more fasts I'or inciting others to cause a disturbance by gesture
a number of saşthas
which may extend to
BLX months NOTE--No one should speak to such an erzl minded person
1 Ch 62 5 Ch 46
28 190 6 Ch 47
08 246 4 Ch 45 7 Ch 48 8 Ch 499 Ch 50.

Page #116

120
INA PINANCE
For make up a sleeps Ton-less (undisc
plined) lagmar, and for econ g ke meate a à s.urbakce by singing and dateng ... ..
. 8 3-days fast Fo: be'ng the cause of the entertaisrcea:
of angro pamfal seelmes in the heart of concle?
• . prot7Tamara For seiding to the star of sacs'ors (a) zf regretted in the rest cest momen
Do further peganz. (b) xf them surtre a dar and a mishi (that 13, for 24 hours)
oce lal orale. (c) in still more stabborn cases ore poncha folgarsic. For exciting angIT & psinful feelvags in the heart of a person .
pratilamang For failare to apoio zse after a fault meg
the transgresso does cot leave the sorgta (community) (i) in the use of ordurart samt
5 dans chheda for
eter 24 hours fail
we : (u) for a specially qualified learned saist
10 days chiede fo
ere. 24 bours. (iu) for an iceryg
15 days for every 24 hcars.
For learing the songhe Whout apologizing lo a fault
for an ord.nary saint .
for
10 days chl eda erers 24 hours
1Ch 51
$ 193
2S 193 36 69 SS 231-282.

Page #117

122
JANA PEYANCE
For interruption, through allness, in carry
ing ont the penance giren (on recorers)! one / algāncł o. For interruption on account of special duty m the service of one's Leader (ochārya),
in the middle of the penance (on return)2 one Lalyānicio For interruption an account of special doty
in connection with religion, or the service of the community of the saints (on return from special duty)3
one kalyānala For faults committed because of the natural
imperfections in the performance of aus tenties and the control of the Lads and the mind
. one lāyoʻsorga Ior the various forms of movements hom
ever carefully executed (inasmuch as all movements are opposed to the nature of pore spunt)5
one koyotsarga
For the movements performed with due care
whilst star from one & own community one layotsarga
For visiting another party of saints, though
all faults are aroided trben doing so?
one lāyotsarga a 3 days' fast
For repeating a fault in spite of penancea
18 26 28 27 5S 186-257 $ 158
JS 216 46 185
78 189 8 Ch 31

Page #118

THE PENANCES
SPECIAL RULES APPLICABLE TO NUNS
1
The nun is entitled generally to all the forms of penance, excepting sthapana (parihāra) 1 She may be required to observe the fasting penances even beyond the usual limit of six months that has been fixed for this age But in that case the penance would terminate at the end of the seventh month The nun is also not to be given the pinchha, the chheda and the mula penances1 Nor is she to be given a dina-pratimā (a whole day's hayotsarga) or the trai-kāla yoga (hayotsarga for the three periods, namely, morning, noon and evening)?
The special penalties applicable to her case are given below
For washing, or cleaning, the clean as well unclean utensils3
Lee washing the thum lorea
unciar
123
one pancha Ialyanal a
No-No pernice is required to Le undergone when the nun anks sasher those utensils that are used in ra vänta (attending on irl raihtel 1
separateir, to misle
whether her be clean e
1A 1- :CH 11' 3 162
#4 10, *S 102
one parcha Tal, Incla
Item and fame mat Le seared
1. fw, ale with time my Leetcared? nos per a laärele.

Page #119

124
JAINA PENANCE
tires :
For cleaning (rubbing) the teeth, by deli
berately disregarding the Scriptural un junction to the contrary
avoidance of rasas milk, card, ghee, 01l, sagar and salt) for & perd of als
months For volating the rors of chastity
expulsion For giving gold, silver, etc (of which she might be secretly possessed) to her rela
pratikramono end %
sostha For possessmg property
giving it away for the
well being of living
bemg8 For the uncleanness of the menses
uring on rice from
bich nater has been drained off, or on nirasa (rasa less) food, or going with.
out it altogether. Kort -The non performs the six daur doties in silence during the menses, and afterwards goes to the Leader (achārya) to the some eypiation from him for the uncleannesg 6 For visiting people's houses without &
reason, for Weeping, bathing, or feeding children, cooking, engaging berself in the householders occupations (1) if she be of & Tatering disposition (n) and the fault be committed through
negligence (1) for one fault
onc xastha , (1) for repeated faults
one 1alyanala;
1 Ch 1292 Ch 124 3 Ch 1304 Ch 181 Ch 184 6 Ch 1857 Ch 116 U6

Page #120

THE PENANCES
125
(b) of the fault 18 committed deliberate.
ly
(1) for one fault
ope kastha (u) for repeated faults
one pancha kalyānala, (8) af she be unwavering (a) and the fault is committed through
negligence (1) for one fault
one hayotsarga, (11) for repeated faults
one upacasa, (b) of the fault 8 committed deli.
beratels (1) for one fault
one upacara, (11) for repeated faults
one lalyānala, For plastering (a sall or floor), Trashing medicine pots, lighting & fire, and the likel from one hãyotsargo to
one pancha halyānaka (according to the
scale iarolred) For rashing clothes?
onc upacasa Ior washing the plate and sucer used 10 catrog
one layotsarge For heeping a third piece of cloth, besides the two allowed
one pancha Lolyānal a NOTT -lops aro to accept (thether asked for or not) two pieces of cloth to cover their umer and lower Lirabr, and a bowl in bich thiet arc to fetch food from the place of a larman Tor sleeping, walking, om GOD in the com
pany of # Fondg faut (for a toung pua). and for performing livetsargo sath him thirts faste
Xorf woman is considered youthful up to the age of this years 6 This is from the point of 776 of pruprie's, and the obscana of the rule of ci hari But it is an actionable for a dog to lira Tith Ana Malh, etc, in the coming of her oth father ord bro*bng 6
1C! 117 : C lis JCL ja "Ch 100 SCI: 191 (Ch 102

Page #121

126
JAINA PENANCE
SPECIAL RULES FOR HOUSEHOLDERS
The householders (laymen) are of eleven types according to the number of the pratimas to which they might attain as laymen But they are divided into three classes for the purposes of penance The jaghanya (small, i e., inferior) class covers the first six pratimās, the middling (madhyama). those from the seventh to the ninth, and the utkrista (superior). the last two. The rule is that half the penance of the saint's is to be given to the superior layman. half of that to the middling; and half of that half to the inferior householder According to another rule, half of the saint s penance should be fixed for the superior type of the layman, a third of his (the saint's) for the middling type, and a quarter, for the inferior class In the case of the superior laymen, who have deserved it. the mula penance should be taken as far as possible, from the same preceptor (saint) who had originally initiated them
1
2
Special or additional rules applicable to the inferior class of laymen are as follows:
For killing a cow, a women, a child, a v uous layman and a saint*
1 Ch 137 2 Ch 188
5 Ch 110
-
matamata (special wo ship of the God Arhant) in addition to the other penance.

Page #122

THE PENANOES
127
For Lilling & cor!
11 fasts preceded and
followed by a sastha. NOTE -The layman 18 also required to eat nce-fater with nce grains (Länsi) on the intervening days, between the fasts, from hus hand (not in a plate) 2 He should also ure controlling his senses, and perform pratıkramana three times morning, noon and eveningdally, followed by & kāyotsarge of 800 full " breaths," and should also perform one hāyotscrgo at night 3 For Lilling & roman*
twice the penance pro
vided for the killing
of a con Tor Lulling a child
twice the penance for
Lilling i tromen For helling & man
twice of that for a
child, For billing man devoted to one of the wrong faiths
twice that for Lilling 2
Den For luling & Braln.ana
twice that for killing a person devoted to e
Tong faith For helling • Juina layman
twice that for Lilling
& Brāhmana For killing & Jaina saints
twice that for bulling me
Jaide layman NOTB-On the termination of the penanco the transgressor should batbe in the washing of a consecrated Jamna Statue, torship the God Arhant, and gire away suitable gifts of four kinds to the deserring people 5 He should share off his hair and then enter bus borse 6 The four kinds of gifts are the gifts of food, mediane, knowledge and
protection' For Lilling to sensed, three sensed and soor. sensed forms of life?
one fast
1 Ch 140 5 Ch 114
2 Ch 141 6Ch 145
3 Ch 148 7 Ch 146
: Ch 143.

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128
JAINA PENANCE
For the violation of the Ec.o id, third, fourth and fifth von
For the transgressions of the guna and siksha Tongl
For defiling faith or knowledge'
one sastha
one uparăca
the worship of the Jina (Arbant).
NOTE-There are five different degrees of transgressions which should be kept in mind in awarding the penance
-
(1) atıl arma which is the sinful intent,
(2) tyatıl arma which signifies preparation for the act, (9) atichara which is the doing of something in the nature of a step towards its commission,
1 Ch 146
(4) anachura which is the regretful' violation of a row, (5) abhoga which means abandoning oneself to the vice
The example of an old bull that would like to graze in a paddock is given in the Scripture to illustrate these differences The intention to graze is atıharma; if the animal put his muzzle in a hole in the field's boundary to get to the grass it would be oyatıharma, if he jump over the wall, it would be atichara; if he pull one mouthful and jump out again it would be anāchāra; but if he begins to graze at leisure and pleasure, that is fearlessly, it would be abhoga These five kinds of transgressions apply to all the twelve vows of the layman1 In awarding penance notice might well be taken of these classes and sub-classes of sins

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THE PENANOES
129
For taking seating or drinking) semen,
utine, fæces, honey, flesh, wine, and im proper (abhalshya) food
(a) through indifference or ignorance · one eartha,
(b) deliberately (rather boastingly) twelve fasts For eating the fire Linds of adambaras
(a) through indifference or negligence one fast (b) deliberately!
twelve fasts NOTE This is applicable to the CBee of an inferior layman For touching (peedlessly) the corpse of & man
who has been killed or who has died of an accident, or a body fith a festering sore, fall of Forms
6 fasts For co habiting mith one's daughter, mother,
Bister, or other nearly related females, or mth a panah or a base born gul 32 fasts I'or purchasing stolen properts
one halyānaha NOTF-Xo pchance 18 nccesgary if the things are purchased without guilty intent, eg, when more costly things are mixed up with less costis ones, mithout regard to price, and are purchased at one rate Tor taling more food than one can cat (n) if enough to make a whole west 18 left
000 upadāsa, (b) if a half or a third of a whole mcal 18 left
one achamla, (c) in all otber cseces
one puruinandala MOTT --The above rulc 18 571cn in the text amongst the rules analicable to enata It does not lotser or apply to a saint, but might 2o so to the chec na nun It en alco apply to the case of a bonsc Lolder of the top of 1 Jalillal & The ks) Llavos are the superior est of my nho retain only one piece of cloth, they do not eat
ICh Hi
:Cb
119
30
150

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130
JAINA PENANCE
standing, nor do they practise the ātāpana,1 the onlshal mula and the abhrāvokāshaj yoga anstenties 4 The hohullal a belonging to the three higher tarnas (castes) who claim purity of descent on both the paternal and maternal sides, that is to say, both of those parents are of the same cama, is entitled to be admitted into sonnyāsa if Ha wishes to observe the sallekhana row, but not if he be descended from & mixed marriage, even though of the higher carnas 5 The instance of Prince Abbaya Kumar, boterer, shots this practice to be of recent angin as already noted Only a bhojya kudra can be alov. ed to become a Ishullaha ond an ellale, not the abhojyo ("the onestable with "') 6 The Ishullal a may get himself shared or bare bus hair cat with scissors, or pluck them out with his own hands, he may est from his own hand or from a plate He shears only one piece of cloth 7 The ellota is the superior type of the Ishullała who retains only the loin strip
THE PERIOD OF UNCLEANNESS The following periods have been fixed for uncleanness' consequent on death :For the death of a sca-jana (literally own man) (a) if a Brāhmana
5 days (b) of a Kshatnya
10 days (c) a Varsya
. 12 days NOTE-According to other acharyas, a Brahmana becomes cless after ten days; and a shotnya after only five days There is no uncleanness of the dead sra-jana, be a child, or s man belonging to & wrong faith who has performed sannyasa morana (ballet hanā) There is no need for observing the role of urcleanness when & person dies of drowning or by fire
1 The ätāpana 8 a form of yoga austerity in which the yogi remains in the son for a penod fixed
The cal sha müla 15 another form of yoga austerity in which the yogi remains under a tree for & fixed period
3 The abhrāralāsc signies a form of anstenty 20 which the Vogt spends all his time in but not under ebede
4 Ch 155 Ch 113 6 Cb 151 7 Ch 166 & C. 153 95 154

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श्रीवीतरागाय नमः श्रीमद्-गुरुदासाचार्यविरचितप्रायश्चित्त-समुच्चयः
१-संज्ञाधिकारः संयमामलसनगनीरोदरसागरान् । श्रीगुरुनादराद्वन्दे रनत्रयविशुद्धये ॥१॥ भावा यत्रामिधीयन्ते हेयादेयविकल्पत । अप्यतीचारसंशुद्धिस्तं श्रुताब्धिममिष्टुवे ॥२॥ पारंपर्यक्रमायातं रत्नत्रयविशोधनम् । संक्षेपात् संप्रवक्ष्यामि प्रायश्चित्तसमुच्चयम् ॥३॥ प्रायश्चित्तं तपः प्राज्यं येन पापं पुरातनम् । शिमं संक्षीयते तस्मात्तन्नयनो विधीयताम् nel प्रायश्चित्तेऽसति स्यान चारित्रं तद्विना पुनः । न तीर्थ न विना तीर्थाभिवृत्तित्तद् वृथा व्रतम् ॥ रहत्यं छेदनं दंडो मलापनयनं नयः । प्रायश्चित्ताभिधानानि म्यवहारो विशोधनम् ॥६॥ प्रायश्चित्तविधि सूरिरजानानः कलंक्रयेत् ।
आत्मानमय शिष्यं च दोषजातात शोधयेत् ॥७॥ स्वस्थान मासिक मूलगुणो मूलममी इति । पंचकल्याणपर्याया गुरुमासोऽय पंचम ॥८॥

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१३२
प्रायश्चित्त-समुच्चय
arrest वाचाम्ले धमणे वा विशोधिते । ज्ञात्वा पुरुषसत्वादि लघुर्वा सान्तरो गुरुः ॥६॥ पंचस्वापनीतेषु भिमासः स एव वा । पवासैस्त्रिभिः षष्टमपि कल्याणकं भवेत् ॥१०॥ कायोत्सर्गप्रमाणाय नमस्कारा नवोदिता । उपवासस्तनूष्यगर्भवेद् द्वादशस्व ॥११॥ श्राचाम्लेन सपादोनस्तरपादः पुरुमंडलात् । एकस्थानातदर्घ सादेवं निर्विकृतेरपि ॥१२॥ अष्टोत्तरशत पूर्ण यो जपेदपराजितम् । मनोवाक्कायगुप्तः सन् प्रोषधफलमश्नुते ॥१३॥ पोडशान्तरविद्यायां स्यात्तदेव शतद्वये ।
त्रिशत्यां पड्वर्णेषु चतसृष्वपि चतु शते ॥१४॥ कारं परमं बीजे जपेद्य शतपचक्रम् । प्रोषधं प्राप्नुयात् सम्यक शुद्धबुद्धिरसंहित ॥११॥
२ -- प्रतिसेवाधिकारः
प्रतिसेवा, ततः काल. क्षेत्राहारोपलब्धय । मरदो विपश्चिद्भिर्विधि पोढात्र कीर्त्यते ॥१६n निमित्तादनिमित्ताच्च प्रविसेवा द्विधा मता । कारणात् पोडशोद्दिष्टा श्रष्टभंगास्तथेतरे ॥१७॥ सहेतुक सकृत्कारी सानुवीची प्रयक्षवान् । तद्विपक्षा द्विका सन्ति षोडशाऽन्योऽन्यताडिता ॥ १८ ॥ भगायामप्रमाणेन लघुगुरुरिति क्रमात् । प्रस्तारेऽनाचनिक्षेप द्विगुग्यो द्विगुणस्ततः ॥१३॥ विशुद्ध प्रथमोऽन्त्योऽपि सर्वधा शुद्धिवर्जित. । भंगाचतुर्दशान्ये तु सर्वे भाज्या भवन्त्यमी ॥२०॥ श्रगाढकारणे कश्चिच्छेपाशुद्धोऽपि शुद्धयति । विशुद्धोऽपि पदैः शेषैरनागाढे न शुद्धयति ॥२१॥

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प्रतिसेवाधिकारः अकारणे सकृत्कारी सानुवीचिः प्रयत्नवान् । तद्विपक्षा द्विका एतेऽप्यष्टावन्योन्यसगुणाः ॥२२॥ अष्टाप्यते न संशुद्धा प्राथ. शुद्धतरस्ततः । अविशुद्धतास्त्वन्ये भंगाः सप्तापि सर्वदा ॥२३॥ प्रतिसेवाविकल्पानां त्रयोविंशतिमासृपन् । गुरुं लाघवमालोच्य छेदं दद्याद्ययायथम् ॥२४॥ द्रव्ये क्षेत्रेऽथ काले वा भावे विज्ञाय सेवनाम् । क्रमशः सम्यगालोच्य ययाप्राप्तं प्रयोजयेत् ॥२५॥ नीरसः पुरुमंडश्चाप्याचाम्लं चैकसस्थिति । जमणं च तपो देयमेकैक द्वयादिमिश्रकम् ॥२६॥ भालोचनादिकं योग्ये कायोत्सर्गोऽध सर्वकम् । तप' श्रादि कचिडेय यथा वक्ष्ये विधि तथा ॥२७॥ यदमीक्षण निषेव्येत परिहा न याति यत् । यदीपञ्च भवेत्तत्र कायोत्म? विशोधनम् ॥२८॥ अपमृष्टपरामर्श कडूस्याकुन्धनादिषु। जल्लखेलादिकोत्सर्गे पायोत्सर्गः प्रकीर्तितः ॥२६॥ तंतुच्छेदादिक स्तोके सक्लिष्टे हस्तकर्मणि । मनोमासिकसेवाया कायोत्सर्ग प्रकीर्तितः ॥३०१ मृदाथवा स्थिरैर्वीजैह रिमिसकायके। सघट्टने विपश्चिद्भिः कायोत्सर्गः प्रकीर्तितः ॥३॥ पश्चिालितपदस्तोये विशेद् वा विपरीतकः । पुरुमंडलमाप्नोति कल्याणं कदमापात् ॥३२॥ हरितणे सकृच्छिन्ने छिन्ने वानन्तके बसे । पुरुमंडलमाचाम्लमकस्थानमनुक्रमात् ॥३३॥ प्रत्येकेऽनन्तकाये वा त्रसे वाघ प्रमादतः। आचाम्लं चैक्संस्थान हमण च यथाक्रमम् ॥३॥ व्यापन्ने सनिधौ देया निष्प्रमादप्रमादिनो । पंच स्यु रसाहाराश्चैकं कल्याएकं बसे ॥३॥

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१३४
प्रायश्चित्त समुच्चयः
श्राभीक्ष्ण्ये पंचकल्याणं पंचाचे चापि दर्पत । प्रमानेककल्याणं सकृदप्युपयेोगत• ॥३६॥ संस्तरे यदि पचाचो व्यापद्यताप्रमादतः । पंच निर्विकृतान्येककल्यारा सप्रमादतः ॥३७॥ भावासद्वारमूले चाचो विगतासुक' । तन्निष्कान्तप्रविष्टानामेक्क्ल्याणक भवेत् ||३८|| विरतेभ्यो गृहस्थेभ्यो न यलकथिते इते । वृश्चिकादौ गृहस्थेन भ्रमणं पचकं क्रमात् ॥३६॥ विरतेभ्यो गृहस्थेभ्यो न चत्राभिहिते हते । सर्पादौ तु गृहस्थे न कल्याणं मासिकं पृथक ॥४०॥ संपतेभ्यः प्रयत्नेन विपीति कथिते हते । गृहस्थेनापि सशुद्धो वाक्समित्या युतो यत. ॥४१॥ श्रगाढकारणाद्वह्निर्निवत्यानीयमानक ।
पंच स्युर्नोग्साहाराः कल्याणं वा प्रमादिनि ॥४२॥ ग्लानाथ तान् द्रव्यं वह्निज्वालां यदि स्पृशेत् । पंच स्यू रूक्षभक्तानि कल्याणं च मुहुर्मुहुः ॥४३॥ विभावसो समारंभ वैद्या देशाद्यदि स्वयम् । श्रनापृच्छ्थातुरं कुर्यात् पचकल्याणमरनुते ॥४४॥ विदध्याद् ग्लानमापृच्छ्थ वैयावृत्य करोऽथवा । तस्य स्यादेकल्याणं पंचकल्याणनातुरे ॥४५॥ कारणादामलादीनि सेवमानो न दुष्यति । विल्वपेश्यादि चाश्नाति शुद्ध कल्याणभागय ॥ ४६ ॥ रसधान्यपुलाकं वा पलासूरणादिकम् । कल्याणमश्नुतेऽग्नन्वा मासं कर्कोलकादिकम् ॥४७॥ कान् यन्मृपावादे मिथ्याकारेण शुद्धयति । अननुज्ञातसंशून्यखलादिन्मलोभने ॥४८॥ जघन्यं तुल्यमूल्येन गृह्णानोऽपि विशुद्धयति । उत्कृष्ट मध्यमं वाघ गृहतो मासिकं भवेत् ॥४६॥

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१६७.
प्रतिसेवाधिकारः हस्तकर्मणि मासाहे गुरौ लघुनि पंचकम् । शुद्धश्च पंचकं मासश्चतुर्मास्या लघौ गुरौ ॥७॥ पार्श्वस्थानुबरे वाह्यश्रुतिशिक्षणकारणात् । करणीकाव्यशिक्षायै मिथ्याकारेऽथ पंचकम् ॥६॥ व्याधी सुदुस्सहे यताद् भेषजे प्रासुके कृते । मिथ्याकारोऽथ कल्याणमयत्नान्मासपंचके 1८०॥ समित्यासादने शोके मिथ्याकारश्चिर धृते । अथपाते च कल्याणं रसगृद्ध द्विलापिनि ॥८॥ सचित्ताशं किते भग्ने खादेकस्थितिदण्डनम् । बद्दजीवे भवेनिन्दा सजीवे भक्तवर्जनम् ॥२॥ शाय्यायामुपधौ पिंडे शंकायामुद्रमैह ते । उत्पादेशचतुर्मास्यां मासी मासेऽपि पंचकम् ॥३॥ कल्याणमेपणादोपे दायके पुरुमण्डलम् । मिधेऽपरिणते मासी मिन्नः समनुवर्णितः ॥६॥ निर्दोषोऽस्यंततात्पर्यादल्पानरुपे प्रलेपने । स्तोकेऽयतात्पुरुमर्द. कल्याणं बहुलेपने || अल्पलेपे च यस्नेन पश्चारकर्मणि शुद्धयति । अल्पलेपेऽव्ययस्नेन दंडन पुरुमण्डलम् ॥६॥ बहुलेपेऽप्ययस्नेन पंचकं वा न दोपयुक् । अयरनेनोमयं (मे) वापि स्वस्थानेन विशुद्ध यति ॥७॥ ददत्याः संप्रमाने प्रत्येकानन्तकौ सम् । पुरुमण्डलमाचाम्लमेकस्थान निपेवते ॥८॥ भीत्वोन्मार्ग प्रपद्यत तरुमारोहति सिपेत् । काष्ठादिक विलद्वारपिधाने पंचकं न वा ||८|| पुरुमो यतोऽयस्नाद्विजालादिप्रवेशने । क्षमणं लयुमासोऽय स्तेनस्य वृपसूदने ॥१०॥ मार्यमाणान् विलोक्यारनैश्चौरादीनेति पंचकम् । मिन्नमासमधो निन्दा पंचक नियमाणकान् ॥॥

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१३८
प्रायश्चित्त-समुच्चयः
शब्दाद्भयानका पादुत्त्रस्येदं गमाक्षिपेत् । मिथ्याकार' स्वनिंदा वा पंचकं वा पलायने ॥६२॥ कराधाकुंचने स्पर्धादायामे पुरुमंडलम् । उत्क्षेपे पंचकं मास पाषाणस्य लघोरो. ॥६३॥ प्रधावयति घावेद्वा वर्षांद्वह्न रभित्रसन् ।
स्वनिदा वाथ फल्यास मासो लाघवदर्शिनि ||१४|| पिपीलिकादिमी साधारणे स्यात्प्रतिक्रम | चिरं क्रीडयतो देयं कल्यारा मलशोधनम् ॥६२॥ विद्यामीमांसने योगप्रयोगे प्रासुकै. कृते । शुद्ध दवयसंयुक्तैर्लघुनासं समश्नुते ॥३६॥ युंजान. संयते शुद्धो दिरदुर्योधे । गृहस्थे मासमाप्नोति चार्यायां पंचकं न वा ॥६७॥ जिज्ञासुपजं वीथे सर्पादीनां प्रदर्शयेत् । मियाका विपन्ने स्युचतुर्मामा गुरुकृता ॥६८॥ साभोगे पावसा बर्तादावभोजनन् । पंचकं च यधासख्यं श्रकारे मासिकं विदु ॥६६॥ सर्वभूरिषु भाडेषु मध्यमेष्वमध्यमेषु च । पतं चतुर्थमेकस्थिति सौवीरभोजनम् ॥१००॥ शुद्धेष्वपि च संशुद्ध कार्त्स्न्येनाथ पृथक पृथक शोभायै मासिकं चैवमापन्नेष्वप्यशुद्धेषु ॥१०१॥ अन्नपान विलिप्तं चा यावत्तावद्विशोधयन् । विशुद्धः कृत्स्नसंशुद्ध मासिकं समुदाहृतम् ॥१०२॥ वृपादिवारणे शुद्ध स्वाद्वर्षासु तु पंचकम् । सागारवसतौ स्तेनप्रवेशे जोपनास्थित ॥१०३॥ वीक्ष्यमाणहृतौ मात. क्ल्याण महृतावृतो । वमनाचनले सेनप्रविष्टे शब्दकृच्छुचि ॥१०४॥l पश्चात्कमभयात् सम्यग्भग्नमुत्पतितं स्वयम् । संस्कुर्वन् प्रासु शुद्धो वर्षाभ्य पथकं व्रजेत् ॥ १०५ ॥

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प्रतिसेवाधिकारः सम्यग्दृरिरिति स्नेहं वात्सल्याद्विदघच्छुचि । शय्यागारादिकस्यापि वैयावृत्त्ये विजन्तु: ॥ १०६॥ अन्यतीर्थिगृहस्थेपु श्रावकज्ञातिकादिषु । वैयावृत्त्ये कृते शुद्धो यदि संयमसन्मुख. ॥१०॥ अभ्युत्थास्यत्ययं हीति ज्ञात्वा पार्श्वस्थकादिकैः । समाचरन् शुचिः स्त्रोक सर्वसभोगमागपि ॥१०॥ शुद्धोऽभिवंदमानोऽपि पायस्थगणिनं गणी। शेषानपि च शेषाश्च संवे अस्पथ मासिकम् ।।१०६॥ स्नेहमुत्पादयन् कुर्यात् सुवाग्मिधर्मभाषणम् । राजरतिकतत्प्राये संशुद्धो गणरक्षणात् ॥१०॥ अभ्युस्यानेऽभिगत्यादौ सागारेवन्यलिगिषु । दीक्षादिकारणाच्छुद्धो गौरवान्मासमृच्छति ॥११॥ अभ्युत्थानेऽथ वैद्यस्य ग्लानकारगसंश्रयात् । राजासन्नासनारोहे सूरिसूर्यो न दुष्यति ॥१२॥ भूपालेश्वरमुख्याधाः पूजयन्त्यभिगम्य चेत् । शुद्धभावो विशुद्धः स्यात् गौरवे मासिकं भवेत् ॥११३॥ रससातमदे वृष्वरसस्पर्शार्थसेवने । च्युतेऽनात्मवशस्यापि पञ्चकल्याणमुच्यते ॥११॥ उपसर्गे रुगंधादेर्वस्वताबूललेपने प्रत्याख्यानत्य भुक्तौ च गुरुमासोऽय पचकम् ॥११॥ मैथुन रात्रिभुत्वौ च स्वस्थानं परिकीर्तितम् । स्त्रियोः संधौ प्रसुप्तत्य मनोरोधाल दूषणम् ॥११६।। आवश्यरमकुर्वाण. स्वाध्यायान् लघुमासिकम् । एकैकं वाप्रलेखार्या कल्याणं टडमश्नुते ॥११७॥ चन्दनायान्तनूत्सर्गेऽप्येादौ विस्मृते त्रिषु । पुरुमंडलमाचाम्लं जमणं च यथाकमम् ॥११॥ एकादिके गुरोरादौ कायोत्सर्गस्य पारणे । पुरुमण्डलमाचाम्लं उमणं च यथाक्रमम् ॥११॥

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કર
প্রাটিন-নুন, गर्वितो द्विविधो क्षेत्रो दीन तपसा बली।
ट्रेन देवनानोऽपि परायी गर्वितो मवेद ॥४२॥ तपोवली तपादानं ममर्योऽमिति स्त्री। तस्मातोपमोपार्य विपरीतं तो भवेत् ॥१४३॥ मृदुग्छेदे च भूले व दोयमान महस्यति । बंद्यो हि मर्दया साधुत्तनम दीयते तपः ॥११॥ प्राज्यं तपो न कुचायः किं शुद्धय च्छेदमूलतः। गुर्वाज्ञानात्रवोऽबधाने देयं वपस्ततः ॥शा गीता सार सर्व बारनारहितोऽपरः । छेदो मूलं परीहारे मासरचाल्स नेऽपि च १४॥ देहवल्यवलो धन्या विपल्यंगदुर्बलः । द्वाम्यानपि वली कश्चित् कश्चिद् द्वित्तयदुर्यल. In सर्व तपो बलोपेते प्रत्या हीने इतिप्रदम् । देहदुवंलनानिय लघु देयं द्विवर्जिने ॥४॥ अन्त्यसहननोपेतो बलवानागनान्तग.। तख देयं तपः सर्व परिहारेऽपि मूलग ॥१४॥ आदिसहनन. सर्वगुणो योऽवितनिक । देव सर्व तपस्तत्य पारंवेऽप्यनुपस्थितिः ॥३०॥ नवपूर्वधरो श्राद्धो वैराग्पतिनानजित् । परिणामसमनोऽपि योऽनुपस्थानमागसौ ॥१५॥ आमरनालोचने तत्व मदेव गुल्सन्निधौ । चंदनादिप्राण प्रतिदनवर्जितः ॥१२॥ गुणैरे. समोऽसौ नबन्योष्टमध्यनान् । पौराणिनी गुणगि निःशेषाममिपूरयेत् ॥१३॥ अदाथा ये गुणाः पूर्वमनुपत्यानवर्णिताः । पारंचिकेऽपि वे किन्तु कृतहन्योऽधिसंहतिः ॥en सर्वगुणसमनत्य देयं पारंत्रिक मवेद । न्युत्सष्टसापि पेनात्यावदसावो न जायते ॥१५

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पुरुषाधिकारः
पंचदोपोपसृष्टस्य पारंचिकमनूदितम् । म्युत्सृष्टो विरेदेप सधर्मरहितचितौ ॥ १५६ ॥ दिसंहनना धीरो दशपूर्व कृतश्रमः । जितनिद्रो गुणाधारस्तस्य पारंचिकं विदु ॥१५७॥ चार्यांया' स्यात्तपः सर्वं स्थापनापरिवर्जितम् । सप्तमासमपि प्राज्य न पिंछच्छेदमूलम् ॥ ११८ ॥ प्रियधर्मा बहुज्ञानः कारणावृत्यसेवकः । ऋजुभावो विएतैस्तैर्द्विकैद्वात्रिंशदाता ॥ १२६॥ द्वाविप्रियधर्माचा घष्टाचार्यादिका पुनः । गर्विताथा दशोद्दिष्टास्तेभ्यो देयं यथोचितम् ॥ १६० ॥ तेऽधवा पचधोद्दिष्टा स्थानेष्वेतेष्वनुक्रमात् । श्रात्मोभयतरावन्यतरशक्तश्च नोभयः ॥१६१॥ परतरोऽपि निर्दिष्टस्त एवं पंच पुरुषा ।
न्यायं तथैतेऽपि सप्त भाज्या गणेशिना ॥१६५॥ प्रायश्चित्तं गुरूद्दिष्टमग्लानः सन् करोति य. ! वैयावृत्यं न शेवेत स श्रात्मतर ईरित ॥ १६३ ॥ प्रायश्चितं गुरूद्दिष्ट सुबह्नपि करोति यः । वैयावृत्यं च शुद्धात्मा द्वितरोऽसौ प्रकीर्तित ॥१६४॥ सर्वागजातगेमांचा वैयावृत्यं तपो महत् । लाभद्वयं सुमन्वान श्रेष्ठत्वे पुत्रलाभवत् ॥१६५॥ वैयावृत्यं समाधत्त्व तपो वेति गणीरितः । तत एकतरं धत्ते स्वेच्छयान्यतरः स्मृत' ॥१६६॥ वैयावृत्यं न यो वोढु ं प्रायश्चित्तमपि क्षमः । दुर्बलो प्रतिदेहाभ्यामलब्धिर्नोभय स तु ॥ १६७ ॥ दीयमान तपः श्रुत्वा भयादुद्विजते मुहु' । प्रोदवृत्तपांडुरच. सन् ग्लानिमेति प्रकंपते ॥१६८॥ वैमनस्य समाधते रोगमाप्नोति दुर्बलः । प्राणत्याग विधत्ते वा श्रामण्याद्वा पलायते ॥ १६६ ॥
१४३

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१४४
प्रारचित्त-समुच्चयः प्रायश्चित्तं न शक्नोति कुर्याच चावृति यहु । दुर्वलत्तनुर्धाभ्यां लब्धिमान् पस्थतिक ॥१७॥ द्विप्रकाराः पुमांसोऽय मापेक्षा निरपेक्षकाः । निळपेवाः समाः स्युराचार्याधात्तयेतरे ॥१७॥ गीतार्याः कृतकृत्याच निपेक्षा भवन्त्यनी । पालोचनाटिका, तेपानष्टधा शुद्धिरिप्यते ॥१७॥ तेऽप्रमत्ताः मटा संतो टोपं जातं कथंचन । तत्ववादपकुर्वन्ति निरमैनात्मसाविकम् ॥१७॥ धैर्यसहननापेता स्वातंत्र्याद्योगधारिणः । तद्ववपि समुत्पन्नं चहन्नि निरनुग्रहम् ॥१७॥ बालोचनोपयुत्ता यच्छुध्यन्त्यालोचनात्तत । कृचागेपं च मूलान्तं शुभ्यन्ति स्वयमेव ते॥१७॥ प्राचार्यो वृपमो भिक्षुरिति सापेक्षाविधा। रगताओं वृषभः रिः कृत्ये पुनः ॥७॥ गीतार्थम्चतरो भि. कृतकृस्नेतरस्तयोः। श्राद्य सादपरो द्वेधाधिगनश्चेतरोऽपि च ॥१७७n द्विधानधिगताभिख्य सास्थिरात्थिरभेदतः । 'अन्नाटात्वनधिगते चांदैवाऽस्थिरनामवि ॥१७॥ कल्प्याकल्प्यं न जानाति नानिवितसेवितम् । अल्पानल्पं न त्रुध्येत तेनच्छाऽवोधनेऽस्थिरे १७en क्मोदयवशाहोपोऽधिगतेपु मधदि। तेषां त्यादृशधा शुद्धिरागमान्नुरागतः ॥10॥
७-छेदाधिकारः प्रायश्चित्तं तप. श्लाघ्य रेन पापं विशुद्धयति । प्रायश्चित्तं समाप्नोति तेनोक्तं दशह तत् ॥८॥

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१४७
छेदाधिकार: नीरसः पुरुमंडश्चाप्याचाम्ल चैकस स्थितिः। घमणं च तपोदेयमेकैक द्वयादिमिश्रकम् ॥२०॥ भाषण्मासमिदं सर्व सान्तरं च निरन्तरम् । अन्त्यतीर्थ न विद्यत तत ऊर्ध्वं तपोऽधिकम् ॥२१॥ अपमृष्टे परामर्श कस्याकुंचनादिषु । जल्लखेलादिकोत्सर्ग पंचकं परिकीर्तितम् ॥२१२॥ दंडस्य १ करोदते जंघासपुटवेशने । कंटकायननुज्ञातभंगादाने च पंचकम् ॥२१॥ तंसुच्छेदादिके स्तोके दन्ताङ्गुल्यादिभिस्तथा । इत्यादिकं दिवाऽणीयो गुरुः स्याद्रात्रिसेवने ॥२१॥ प्रायश्चित्तं चरन् ग्लानो रोगादातकतो भवेत् । नीरोगस्य पुनस्तस्य दातव्यं पंचकं भवेत् ।।२११॥ प्रायश्चित्तं वहन् सूरो कार्य संसाधयेत् सुधीः । परदेशे स्वदेशे वा दातव्यं तस्य पंचकम् ॥२१॥ सालंबो यवतोऽध्वान योऽभिवनति संयतः । निस्तीर्णस्य सतस्तस्य दातव्यं पंचकं भवेत् ॥२७॥ नखच्छेदादिशमादि वास्थाईडकादिके। लघुगुर्वेकचस्वार. परश्वाश्च कर्तने ॥२१॥ एकहस्तोपलाभ्यां च दोया मौन्दरमौसलात् । बघुगुर्वकचत्वारः प्रभेदादिष्टकादितः ॥२१॥ लधु गुरुं तनुत्सर्गास्त्रीनूर्ध्वमासतोऽश्नुते । आवश्यकमकुर्वाणश्चतुर्मासांस्तथाविधान ॥२२०॥ आधाकर्मणि राजान्धस्याम्युिस्थानतस्तथा । असंयातभिवादे च मासस्थाधश्चतुर्गुरुः ॥२२॥ नपुंसकस्य कुत्स्यस्य छीबायस्य च दीक्षणे। वर्णापरस्य दीक्षायां पण्मासा गुस्वः स्मृताः ॥२२२॥ तपोभूमिमतिकान्तो न प्राप्तो मूलभूमिकाम् । छेदाही तपसो भूमि समपद्यत भावतः ॥२२३॥

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प्रायश्चित्त-समुच्चय योऽतिचारो न शोध्येत तपसा भूरिणापि च । पर्यायश्च्छिधते तेन क्लिन्नताबूलपत्रवत् ॥२२॥ प्रज्याकालतः कालच्छेदेन न्यूनतावहः । मानापहारकश्छेद एकरानादिकः स तु ॥२२॥ साधुसंघ समुस्सृज्य यो अमत्येक एव हि । तावस्कालोऽस्य पर्यायश्च्च्यिते समुपेयुप. ॥२२६॥ सन् यथोक्तविधिः पूर्वमवसनः कुशीलवान् । पावस्थो वाथ संसक्तो भूत्वा यो विरहत्यभी• ॥२२७॥ यावत्कालं प्रमस्येप मुचमार्गों निरुत्सुक । तावस्कालोऽस्य पर्यायच्छिद्यते समुपेयुष ॥२२॥ पार्श्वस्यैर्विहरन साध सकृडोषनिपेवकः । पाषण्मास तपस्तस्य भवेच्छेदस्ततः परम् ॥२२६॥ कृताधिकरणो गच्छेदऽनुपशान्तः प्रयाति यः । तस्यच्छेदो भवेदेष स्वगणेऽन्यगणेऽपि च ॥२३०॥ प्रत्यहं छेदनं मितो. पंचहानि स्वके गणे। वृषभस्य दशोक्तानि गणिनो दशपंच च ॥२३॥ प्रत्यहं छेदन मिझोर्दशाहानि परे गणे। दशपंच वृषस्यापि विंशतिर्गणिनः पुनः ॥२३२॥ इत्यादिप्रतिसेवासुच्छेद स्यादेवमादिक.। छेदेनापि च संछियाधावन्मूलं निरन्तरम् ॥२३॥ छेदभूमिमतिकान्तः परिहारमनापिवान् । प्रायश्चित्रं तदा मूलं संप्रपद्यत भावतः ॥२३॥ श्रामण्यैकगुणा यस्माहोषानश्यन्ति काय॑तः । भ्रष्टवतस्य तत्तस्य मूलं स्याद् व्रतरोपणम् ॥२३॥ इक्वारित्रवतभ्रष्टे त्यक्तावश्यककर्मणि । अन्तर्वलीभुकुंसोपदीक्षणे मूलमुच्यते ॥२३६।। उत्सूत्रं वर्णयेत् कामं जिनेन्द्रोफमिति ब्रुवन् । यथाच्छंदो भवत्येष तस्य मूलं वितीर्यते ॥२३७॥

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छेदाधिकार पार्श्वस्थादिचतुणां च तेषु प्रजिता ये। तेपो मूलं प्रदातव्यं यज्ञतादि न तिष्ठति ॥२३॥ अन्यतीगृहस्थानां कांदपोलिंगकारिणः । मूलमेव प्रदातव्यमप्रमाणापराधिनः ॥२३॥ इत्यादिप्रतिसेवासु मूलनिर्वातिनीष्वपि । हरिवश्यादिदीक्षायां मूलं मूलाधिरोहणात् ॥२५॥ मूलभूमिमतिक्रान्तः संप्राप्तः परिहारकम् । परिवारविधि प्राज्ञ. संप्रपधेत भावतः ॥२४॥ परिहार्यः म संघस्य स वा संघ परित्यजन् । परिहारो द्विधा सोऽपि पारध्यप्यनुपस्थितिः ॥२२॥ शिषकैरपि नो यस्य शुश्रुपावंदनादिकम् । अभ्युस्थान विधीयेत कुर्वतः सोऽनुपस्थितिः ॥२४३॥ अन्यतीय गृहस्थं स्त्री सचित्तं वा सकर्मणः । चोरयन् बालक मि ताडयन्ननुपस्थितिः ॥२४॥ द्वादशेन जघन्येन पण्मास्या च प्रकर्पतः। चरेद् द्वादशवर्षाणि गण एवानुपस्थितिः ॥२४॥ एवमाउनुपस्थानप्रतिसेवाविलंधित । प्रायश्चित्तं तु पारंच प्रतिपयेत मावतः ॥२४६॥ अपूज्यश्चाप्यसंमोगो दोषानुद्घष्य गच्छत । बहिष्कृतोऽपि तद्देशात् पारंचो तेन स स्मृतः ॥२४॥ प्रासादनं वितन्वानस्तीर्थकृत्प्रभृतेरिह । सेवमानोऽपि दुष्टादीन् पारंचिकमुपाचति ॥२४॥ प्राचार्याश्च महीच तीर्थगणनायकान् । श्रतं जैन मतं भूयः पारं व्यासादयन् भवेत् ॥२४॥ द्वादशेन जघन्येन पण्मास्या च प्रकर्पतः। चरेद् द्वादशवर्षाणि पारंची गणवर्जितः ॥२५॥ राजापकारको राज्ञामुपकारकदीक्षणः । राजाप्रमहिपी सेषी पारंची संप्रकीर्तितः ॥२५॥

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प्रायश्चित्त-ममुख्य प्राणपत्रविद्रचतुष्पदविधातिनः । एकान्तरष्टमासाः स्युः षष्टायन्ताश्च पूर्ववत् ॥३३n तृणमांसास्पतस्सर्पपरिसर्पजलौकसाम् । चतुर्दशनवाद्यन्तधमणानि वधे दिदा ॥॥ प्रत्यवे च परोक्षे च हुयेऽपि च त्रिधानृते । कायोत्सर्गोपवासाः स्युः सकृदेवकवर्धनात् ॥शा श्रमकृन्मासिकं साधोरसहोषामिलापियः । कपायादमियुक्तस्य परैर्वा द्विगुणादि तत् ॥३॥ नीच. पैशून्यपुष्टस्य गच्चाहेशाइहिष्कृतिः । त त्वा मन्यमानोऽपि दोपपादांशनम्नुते ॥१०॥ सकृद्वन्ये समई चानाभोगेऽदत्तसंन । कायोत्सगोपवासाः स्यु प्राग्वन्मूलगुणोऽसकृत् ॥८॥ प्राचार्यस्योपधेरहा विनेयास्तान् बिना पुनः । सघर्माणोऽय गश शेषसंघोऽपि च क्रमात् ॥सा सर्वे स्वामिवितीर्णस्य योग्य ज्ञानापधेरपि । स्वामिना वा वितीर्यते यत्ने सोऽपि तमहति ॥२०॥ एवं विधि समुल्लष्य यः प्रवर्तत मूढधी.। बलवन्तं समात्य यो बादचे भदोपतः ॥२६॥ सर्वस्वहरणं तस्य पण्मासः जमलं भवेत् । योऽन्ययापि तमादत्ते तस्य तन्मौनसंयुतम् ॥२२॥ क्रियानरे कृते रष्टे दुःस्वप्ने रवनीमुने । सोपस्यानं चतुर्थ नियमामुक्तिः प्रतिक्रमः ॥२३॥ नियमक्षमणे स्वातामुपवासप्रतिक्रमी। रजन्या विरहे तु त कलात् पटप्रतिक्रमों ॥२॥ मद्यमांसमधुस्वप्ने मैथुन वा निषेवते । उपवासोऽस्य दातन्यः सोपस्थानश्च हु ॥२५॥ वरुण्या तरुणः कुर्यात् कपानापं सकृयदि । उपवासोऽस्य वातन्योऽसकृत् पनासपश्चिमः ॥२६॥

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चूलिका
स्त्रीजनेन कथालाप गुरूनुल्लंध्य कुर्वतः । स्यादेकादि प्रदातव्यं षष्ठं पण्मासपश्चिमम् ॥ २७॥ स्त्रीजनेन कथालापं गुरूतुल्लंघ्य कुर्वत । त्याग एवास्य कर्तव्यो जिनशासनदूपिण. ||२८|| स्थातुकाम सः चेद्भूयस्तिष्ठेत् श्रमणमौनतः । श्राषण्मासमयः कालो गुरूद्दिष्टावधिर्भवेत् ॥२६॥
येोषामुखाद्यगं यस्य कामः प्रकुप्यति । श्रालोचना तनुत्सर्गंस्तस्य छेदो भवेदयम् ॥३०॥ स्त्रीगुशालोकिनो वृष्य रससंसेचिनो भवेत् । रसाना हि परित्यागः स्वाध्यायेोऽचित्तरोधिनः ॥३१॥ उपधेः स्थापनालो मार्द्दन्याद्दानप्ररूढित. | संग्रहात् समयं षष्ठमष्टमं मासमूलके ॥३२॥ रात्रौ ग्लानेन भुक्ते स्यादेकस्मिंश्च चतुर्विधे । उपवासः प्रदातव्यः षष्ठमेव यथाक्रमम् ॥ ३३ ॥ व्यायामगमनेऽमार्गे प्रासुकेऽप्रासुके मते. । कायोत्सर्गोपचासौ स्तो पूर्णक्रोशे यथाक्रमम् ॥३४॥ घननीहारतापेषु क्रोशैर्वह्नि- स्वरग्रहैः ।
प्रासु मार्गे द्विचतुःषभिरन्यथा ॥३१॥ दशमादष्टमाच्छुद्धो रात्रिगामी मजन्तुके । विजतौ च त्रिभि. क्रोशमार्गे प्रावृषि संयतः ॥ ३६॥ हिमे कोशचतुष्केणाप्यष्टम पष्ठमीयते ।
ग्रीष्मे क्रोशेषु षट्सु स्यात् षष्ठमन्यत्र च समा ॥३७॥ सप्रतिक्रमणं मूलं तावंति घमणानि च । स्यालघुः प्रथमे पसे मध्येऽस्ये ये। गभंजने ॥३८॥ जानुदन' तनूत्सर्गः क्षमणं चतुरंगुले । द्विगुणा द्विगुणास्तस्मादुपवासाः स्युरभसि ॥ ३६ ॥ दः पोडशभिर्मेये भवन्स्येते जलेंऽजसा t कायोत्सर्गोपवासास्तु जन्तुकीर्णे ततोऽधिकाः ॥४०॥
१२३

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१५४
प्रायश्चित्त-समुच्चय स्वपरार्थप्रयुश्च नावाचे स्तरणे सति । स्वल्पं वा बहु वा दधानातकालादिको गणी ॥४॥ दषेण गणिना देयं जलयाने विशोधनम् । साधूनामपि वार्याणां जलकेलिमहासणिः ॥४२॥ युग्यादिगमने शुद्धिं द्विगुणां पथि शुद्धितः । ज्ञात्वा नृजातं वाचार्यों दद्यात्तहोषघातिनीम् ॥४॥ सप्तपादेषु रिपिच्छः कायोत्सर्गाद्विशुद्धयति । गन्यूतिगमने शुद्धिमुपवास समश्नुते ॥४॥ भापासमितिमुन्मुच्य मौनं कलहकारिणः। चमणं च गुरुविष्टमपि पटकर्मदेशिन ॥४शा असंयमजनज्ञातं कलहं विदधाति यः । बहूपवाससंयुकं मौनं तस्य वितीयते ॥४६॥ कलहेन परीतापकारिणः मौनसंयुताः । उपवासा मुनेः पच भवंति नृविशेषतः ॥४७॥ जनज्ञातस्य लोचश्च बहुमिः घमणै यह । आपण्मास जघन्पेन गुरुहिष्टं प्रकपत: ॥४८॥ हस्तेन हंति पादेन दंढेनाथ प्रताडयेत् । एकायनेकधा देयं चमणं नृविशेषतः ॥१६॥ यश प्रोत्साहय हस्तेन कलहयेत् परस्परम् । असमाप्योऽम्य षष्ठं स्यादापण्मास सुपायिन. ॥१०॥ छिखापराधभाषायायायंसयतबोधने । नृत्यगायेति चालापेऽप्यष्टमं दंडनं मतम् ॥५॥ चतुर्वर्णापराधामिमापिण स्यादवन्दनः । असमाप्यश्च तव्यः स गाणं गणिकोऽपि च ॥५॥ अज्ञानाव्याधितो दांत सकृत्कंदाशनेऽसकृत् । कायोत्सर्गः धमा शान्तिः पंचकं मासमूलके ॥३॥ कुड्यायालंव्य निष्ठ्य चतुरंगुलसंस्थितिम् । स्वक्रवोक्त्वा चमर ग्लाने भुक्के पष्ठ तथा परे ॥५॥

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चूलिका संस्तराशोधने देये कायोत्सर्गविशोपणे । शुद्धशुद्ध शमा पंचाहोप्रमादप्रमादिनोः ॥३॥ लोहेपकरणे नष्टे स्यात् आमांगुलमानतः । केचिदनांगुलैरुजु. कायोत्सर्गः परोपधौ ॥८॥ रूपामिघातने चित्तदपणे तनुसर्जनम् । स्वाध्यायस्य क्रियाहानावेवमेव निरुज्यते ॥८शा योऽप्रियं करणं कुर्यादनुमोदेत चायवा । दूरस्थोऽसौ जिनाज्ञायाः पठनोपस्थिति प्रजेत् ॥६॥ तृणकाएकवाटानामुघाटनविघट्टने । चातुर्मास्याश्चतुर्थ स्यात् सोपस्थानमवस्थितम् ॥७॥ शश्वद्विशोधयेत् साधुः पजे परे कमंडलुम् । तदशोधयतो देयं सोपस्थानोपवासनम् ।। मुखं धालयतो मिजोरदविंदुविरोन्मुखे। आलोचना तनूस्सर्ग. सोपस्थानोपवासनम् ॥६॥ प्रागंतुकाश्च वाखव्या मिक्षाशय्यौषधादिमिः। अन्योन्यागमनाथैश्च प्रवर्तते स्वशक्तितः ॥१०॥ विधिमेवमतिक्रम्य प्रमादाय प्रवर्तते। तस्मात् क्षेत्रादसौ वर्षमपनेय' प्रदुरधीः ॥६॥ शिलोदरादिके सूत्रमधीते प्रविलिख्य यः । चतुर्थालोचने तस्य प्रत्येक दंडन मतम् ॥२॥ जातिवर्णकुलोनेषु मुंतजानन् प्रमादत. । सोपस्थान चतुर्थ स्यान्मासोऽनाभोगतो मुहुः ॥२३॥ जातिवर्णकुलोनेषु मुंजानोऽपि मुहुमुहुः । सामोगेन मुनिननं मूलभूमि समश्नुते ॥६॥ चतुर्विधमथाहारं देयं यः प्रतिषेधयेत् । प्रमादाद्दुष्टभावाच धमोपस्थानमासिके ॥६॥ ज्ञानोपथ्यौषधं बाथ देयं यः प्रतिषेधयेत् । प्रमादेनापि मास स्पात् साध्वावासमथो बहुः ॥६॥

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१५८
प्रायश्चित्त-समुच्चय. चतुर्विधं कदाहारं तैलाम्लादि न वल्भते । श्रालोचना तनूस्सर्ग उपवासेोऽस्य दंडनम् ॥६॥ वैयावृत्यानुमादेऽपि तद्भव्यस्थापनादिके । पध्यस्यानयने सम्यक् सप्ताहादुपसंस्थितिः ॥९॥ स्वच्छन्दशयनाहारः प्रमाद्यन् करणे व्रते। द्वयोरप्यविशुद्धिवाद्वारणीयस्त्रिरात्रतः ॥६॥ भूरिमृजलत शौचं यो वा साधुः समाचरेत् । सोपस्थापनोपवासोऽस्य बस्तिवादिकेष्वपि ॥१०॥ चंडालसंकरे स्पृष्टे पृष्टे देहेऽपि मासिकम् ।। तदेव द्विगुणं मुक्के सोपस्थान निगद्यते ॥१०॥ असतं वाथ संतं वा छायाघातमवाप्नुयात् । यत्र देशे स मोकन्यः प्रायश्चित्तं भवेदपि ॥१०२॥ दोषानालोचितान पापो य. साधुः संप्रकाशयेत् । मासिकं तस्य दातव्यं निश्चयोइंडदण्डनम् ॥१०॥ स्वकं गच्छं विनिर्मुच्य परं गच्छमुपाददत् । अर्धनासौ समाछेद्य प्रव्रज्याया विशंसयम् ॥१०॥ यः परेषां समादचे शिष्यं सम्यक्प्रतिष्ठितम् । मासिकं तस्य दातव्यं मार्गमूढस्य दण्डनम् ॥१०॥ ब्राह्मणाः क्षत्रिया. वैश्या योग्याः सर्वज्ञदीक्षणे । कुलहीने न दीक्षाऽस्ति जिनेन्द्रोहिटशासने ॥१०॥ न्यक्कुलानामचेलैकदीक्षादायी दिगम्बर । जिनाज्ञाकोपनोऽनन्तसंसारः समुदाहृतः ॥१०७॥ दीक्षां नीचकुलं जानन् गौरवाच्छिप्यमोहतः। यो ददात्यथ गृह्णाति धर्मोद्दाहो द्वयोरपि ।।१०।। अजानाने न दोषोऽस्ति ज्ञाते सति विवर्जयेत् । प्राचार्योऽपि स मोकव्य. साधुवगैरतोऽन्यथा ॥10॥ शिष्ये तस्मिन् परित्यक्के देयो मासोऽस्य दण्डनम् । चांडालाभोज्यकारूणां दीक्षणे द्विगुणं च तत् ॥११॥

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चूलिका
१९६ अनाभोगेन चेस्सूरिदोषमाप्नोति कुत्रचित् । अनाभोगेन तच्छेदो वैपरीत्याद्विपर्ययः ॥११॥ बुल्लकानां च शेषाणां लिंगप्रभंशने सति । तस्सकाशे पुनदीक्षा मूलारपाषंडिचेलिनाम् ॥११२॥ कुलीनतुल्लकवेव सदा देयं महाव्रतम् । सल्लेखनोपरुद्वेषु गणेद्रेण गणेच्छुना ॥११॥ साधनां यद्वदुद्दिष्टमेवमार्यागणस्य च । दिनस्थानत्रिकालोनं प्रायश्चित्तं समुच्यते ॥११॥ समाचारसमुद्दिष्टविशेषनंशने पुनः। स्थैर्यास्थैर्यप्रमादेषु दर्पतः सकून्मुहुः ॥११॥ कायोत्सर्ग क्षमा चातिः पंचकं पंचक क्रमात् । षष्ठं पष्ठं ततो मूलं देयं दक्षगणेशिना ॥११॥ सृजलादिप्रमा ज्ञास्वा कुड्यादीनां प्रलेपने । कायोत्सर्गादिमूलान्तमार्याणां प्रविधीयते ॥११॥ वनस्य झालने घाते विशोषस्तनुसर्जनम् । प्रासुकतोयेन पात्रस्य धावने प्रणिगद्यते ॥११॥ वस्त्रयुग्मं सुबीभत्सलिंगप्रच्छादनाय च । आर्याणां संकल्पेन तृतीये मूलमिष्यते ॥११॥ याचितायाचितं वस्त्रं भक्ष्यं च न निषिध्यते । दोषाकीर्णतयाणामप्रासुकविवर्जितम् ॥१२०॥ तरुणी तरुणेनामा शयनं गमनं स्थितिम् । विदधाति ध्रुचं तस्या माणा त्रिंशदुदाहता ॥१२॥ तारुण्यं च पुनः स्त्रीणां पष्टिवर्षाण्यनूदितम् । तावन्तमपि ताः कालं रमणीयाः प्रयत्नतः ॥१२२॥ दर्पण संयुताथार्या विधत्ते दंतधावनम् । रसानां स्यात् परित्यागश्चतुर्मासानसंशयम् ॥१२३॥ अब्रह्मसंयुत्ता तिप्रमपनेयापि देशतः। सा विशुद्धिबंहिता कुलधर्मविनाशिका ॥२॥

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प्रायश्चित्त-समुच्चय तद्वोपमेदवादोऽपि पडिताना न कल्पते । अन्योक्तं लक्षणीयं न नामहेयं प्रययतः ॥१२॥ यतिरूपेण वाच्याप्ता दार्यानामधारिका । हा! हा! क्ट महापापं न श्रोतुमपि युज्यते ॥२६॥ उभयोरपि नो नाम ग्राह्यं धिनीचर्मणोः । अन्यश्चेरकोऽपि तद् ब्रूयात् पिधातव्ये तत श्रुती ॥२०॥ स नीचोऽप्यश्नुते शुद्धिं शुद्धबुद्धि. प्रयत्नतः । देशकालान्तराचत्र लोकभावमवेत्य च ॥१२॥ शपथं कारयित्वाय क्रियामपि विशेषतः । महूनि घमणान्यस्य देयानि गणधारिणा ॥२६॥ द्रव्यं चैदस्तग किंचिद्वन्धुम्यो विनिवेदयेत् । तदात्या' पठमुदिष्टं सोपस्थान विशोधनम् ॥३०॥ येन केनापि तल्लन्धं पुनभ्यं च किंचन । वैयावृत्यं प्रकर्तव्यं भवेत्तेन प्रयसत. ॥३॥ प्रातरं पितरं मुक्त्वा चान्येनापि सधर्मणा । स्थानगत्यादिकं कुर्यात् सधर्मा छेदभागपि ॥३२॥ बहून् पाश्च माताश्च तस्या देया क्षमा भवेत् । बलं भावं चयो ज्ञास्वा तथा सापि समाचरेत् ।।१३३॥ तात्या पुष्पं प्रवश्यंत्या तहिनात् स्याचतुर्दिनम् । भाचाम्लं नीरसाहारः कर्तव्या चायवा क्षमा ॥१३॥ तदा तस्याः समुद्दिष्टा मौनेनावश्यकक्रिया। प्रतारोपः प्रकर्तव्य पश्चाच्च गुरुसन्निधौ ॥१३॥ स्नान हि त्रिविधं प्रोकं तोयतो प्रतमंत्रत । तोयेन स्याद् गृहस्थानां साधूनां व्रतमत्रत ॥३६॥ श्रमणच्छेदन यच्च श्रावकाणं तदेव हि । द्वयोरपि त्रयाणा च पण्णामर्धाधहानित. ॥१३७॥ केचिदाहुर्विशेपेण निष्वप्येतेषु शोधनम् । द्विभागोऽपि विभागच चतुर्भागो यथाक्रमम् ॥१३॥

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चूलिका
पण्णा स्याच्छ्रावकाणा तु पंचपातकसं घी | महामहो जिनेन्द्राणा विशेषेण विशोधनम् ॥ १३६ ॥ श्रादावते च पष्ठ ं स्यात् समयान्येकविंशतिः । प्रमादाद्गोवधे शुद्धिः कर्तव्या शल्यवर्जितैः ॥ १४० ॥ सौवीर पानमाम्नातं पाणिपात्रे च पारणे । प्रस्यास्यानं समादाय कर्तव्यो नियमः पुनः ॥१४॥ त्रिसंध्यं नियमस्यां कुर्यात् प्राणशतश्रयम् । रात्रौ च प्रतिमां तिष्ठेन्निजितेंद्रियसंहतिः ॥ १४२ ॥ द्विगुणं द्विगुणं तस्मात् स्त्रीवालपुरुपे हतौ । सदूष्टिश्रावकर्षीणां द्विगुणं द्विगुणं ततः ॥ १४३ ॥ कृत्वा पूजां जिनेन्द्राणां स्नपनं तेन च स्वयं । स्नात्वोषध्यंवराद्य व दानं देयं चतुर्विधम् ॥१४०॥ सुवर्णाद्यपि दातव्यं तदिच्छूनां यथोचितम् । शिरः चौरं च कर्तव्यं लोकचित्तजिघृक्षया ॥१४५॥ क्षुद्रजन्तुवधे चातिः पष्ठमन्यव्रतच्युतौ । गुणशिक्षाक्षतौ क्षान्तिर्डग्ज्ञाने जिनपूजनम् ||१४६ || रेतोमूत्रपुरीषाणि मद्यमांसमधूनि च ।
अभक्ष्यं भक्षयेत् पष्ठं दर्पतश्चेद् द्विपट्क्षमा ॥ १४७॥ पंचोदुंवरसेवायां प्रमादेन विशोषणम् । चांडालकारुकाणां पडन्नपाननिपेवणे || १४८ ॥ सद्योल्लंघि (वि) तगोघातवन्दी गृहसमाहतान् । कृमिदष्ट ं च संस्पृश्य समयानि पडश्नुते || १४ || सुतामातृभगिन्यादिचांडालीरभिगम्य च । अश्नुवीतोपवासानां द्वात्रिंशतम संशयम् ॥ १५०॥ कारूणां भाजने भुङ्के पीतेऽथ मलशोधनम् । विशोषा पंच निर्दिष्टा छेददणाधिपै ॥१२१॥ जलानलप्रवेशेन भृगुपाताच्छिशावपि । बालसंन्यासत प्रेते सद्यः शौचं गृहिव्रते ॥ १५२ ॥
१६१

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१६२
प्रायश्चित-ममुच्चयः माणपत्र
विदा दिन. शुद्धयति पंचमः। दश दश.मः पचाययासंख्यप्रयोगत. ॥१॥ कारिणो दिविधा सिद्धा मोज्याभोज्यप्रभेदतः। भोजम्वेव दातम्यं सर्वदा परक्यतम् ॥१४॥ बुलावे वस्त्रं नान्यन्न त्यतिमाजनम् । अातापनादियोगोऽपि तेषां शवलिपिध्यते ॥१५॥ चौरं कुर्याच लोचं वा पाणी मुक्त भाजने । कोपीनमात्रतंत्रोऽमी पलकः परिकीर्तितः ।।६।। सद्दष्टिपुस्पा शश्वद्धोडाहादि विभ्यति । टोममेहादिमिधमंदपणं चितयति न ॥१०॥ प्राय श्चतं न यत्रोकं भावकालक्रियादिकम् । गुरुद्दिष्टं विजानीयात् तत्प्रनालिकानया ॥१८॥ उपयोगाद्वतारोपास् पश्चात्तापात् प्रकाशनात् । पाद शाधता सर्व पापं नव्येद्विरागतः ॥१६॥ अवययोगविरतिपरिणामो विनिश्चयात् । प्रायश्चिचं समुष्टिमेतत्त व्यवहारत. ॥१६॥ प्रायश्चित्तं प्रमाऽदः प्रदातव्यं मुनीश्वरः । अपि मूलं प्रकर्तव्यं बहुशो बहुशो भवेत् ॥१६॥ गृहीतन्यं त्रयाणां न हितं स्वस्मै समीप्सुमि. । नरेन्द्रस्यापि वैद्यस्य गुरोहितविषादिनः ॥१६२॥ यावंतः स्यु परीणामास्तावंति छेदनान्यपि । प्रायश्चितं समर्थ को दातुं कर्तुमही मते ॥६॥ प्रापश्चित्तमिदं सम्यग्युजानाः पुरपाः परम् । लमंते निर्मला कीर्ति सौख्यं स्वर्गापवर्गजम् ॥१६॥ चूलिकासहितो लेशात् प्रायश्चित्तमुच्चयः । नानाचार्यमवानक्याहो कामेन वरित ॥१६॥ अज्ञानाघन्मया बद्धमागमस्य विरोधिकृत् । तत्सर्वनागमामिज्ञा शोधयंत विमत्सराः ॥६६॥

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APPENDIX
THE "PRĀYAŚCHITTA GRANTHA”
1) For the use of any of the three mahāras (flesh,
Tine, or hones) 12 fasts, 12 half-fasts, 50 abhisehas, 1 halašābhi
scha, 24,000 flowers, 2 tirthas, 4 kinds of fruits, I con, grain, sandalwood, and 3
nishas (Verse 2) (2) For the above when committed in ignorance (V. 3) 60 abhısehas, 6,000 flowers, 2 palas gandalwood
and 2 tirthas (3) For the use of any of the pancha (five) udambaras
4 fasts, 12 half-fasts, 4,000 fowers, 2 palas
sandalwood, 50 bhojanas and 1 tirtha (4) For dining at the places of pariahs, malehshas and the men of low-castes (
V5) 30 fasts, 50 half-fasts, 200 bhojanas, 3 cors, 20
abhışchas, 5 halašābhiseas, 5 amritablasehas, 100 muklulas, frilhanda, 20 palas sandal
trood, 50.000 flowers, 5 tirthas and 20 nshas. (5) For dining in the temples of Bhils Chamūras and
other such men ( 6) 24 fasts 50 half-fasts, 150 bhojanas, 2 cows, 3
baltābhrelas, 15 abhusekas, 1 panchamrtā. blasela, 75 mullulas, 15 palas sandalwood, 40 000 forrers, 10 tirthas, 15 nishas
163

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164
JAIXA PEXLYCE
(6) For dining at the places of the men of the remain
ing 18 (low) castes (T. 7) 9 fasts, 30 half-fasts 3 halašābhişelas 3 pancha
mritābhiselas, 20 mullulas, 60 bhojanas, 3 COWB, 10 palas sandalwood, 1,000 flowers, 2
tirthas and 5 nishas (7) For the death of a member of the family by fire
and the like ( 8) 25 fasts, 50 half-fasts 209 bhojanas, 15 abhisekas,
3 lalašābhiselas, 1 panchamritábhiseka, 3 coms, 40 000 flowers 75 mul / ulas, 10 palas sandal rood, 5 tirthas and 15 nishas
(8) For the death of a member of one's family bs &
fall from a horse, snake-bite Lightning-stroke or from an accident arising from purely material causation (V. 9) 5 fasts, 20 half-fasts, 25 abhisehas, 2 lalašā
bhisehas, 10 panchamritábhusekas, 25 muki ulas, 40 bhojanas, 2 cots, 10 palas sandalwood 1,000 flowers, 5 tirthas, and 3 nishas
(9) For causing the death of a Brāhmana (T. 10)
30 fasts, 50 half-fasts, 2 laláābhischas 10 amrita
bhiselas, 20 mullulas, 2 cows, 100 bhojanas, 10,000 flowers, 10 palas sandalwood, 5 tirthas
and 5 nishas (10) For dining with Jaina Sudras (T. 11)
30 half-fasts, I Lalatābhıseha panchāmatā.
bhiselas 12 mukkulas, 50,000 flowers, 2 palas frlhanda 1 tirtha and 2 nishas

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165
APPENDIX
(11) For dining with non-Jaina Sudras (V. 12) 30 half-fasts, 3 halaśābhisehas, 10 panchāmritābhiselas, 25 mukhulas, 1 cow, 10 fasts, 100,000 flowers, 5 palas śrilhanda, 100 bhojanas, 2 tirthas, and 5 mishas
(12) For cohabiting with one's mother or daughter or with a woman of the Chandala (pariah) caste (V 13)
50 fasts, 500 half-fasts, 3 lalaśābhisehas, 10' panchamritābhisekas, 50 mukhulas, 2 cows, 200 bhojanas, 50,000 flowers, 15 palas sandalwood, 5 tirthas and 7 nishas
(13) For living with the haru Sudras (V 14)
5 fasts, 10 half-fasts, 10 abhisehas, 10 panchamritabhisekas, 20 bhojanas and 1,000 flowers
(14) For dining at the places of haru Sudras (V 15) 8 fasts, 20 abhisehas, 5,000 flowers, 50 bhojanas and 2 palas śrihhanda
(15) For impurity due to birth or death of a member in the family (16)
(1) in the case of a Kshatriya
5 days' observance of non
participation in social rites (sútula)
10 days' 12 days' 15 days'
(11) in that of a Brahmana
(u) in that of a Vasya (1) in that of a Sudra together with 12 abhicha, 6 fasts, and 3 palas of sandalwood
"}
37
""

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166
JANA PERANCE
(16) For the discovery of a piece of bone in the food in
one's mouth (T 17) 3 fasts, 6 half-fasts, 12 abhisel as 60,000 florers
and 2 palas of sandalwood. (17) Where the bone is discovered in the hand (T. 15)
2 fasts, 4 half-fasts, 8 abhisel as, 8 bhojants,
4,000 flowers and 2 palas śril handa. (18) For eating a thing that has been given up if it is
not romitted out ( 19) I fast. 2 half-fests. 4 bhojanas. 4 abhışekus,
3,009 flowers and 2 palas éri handa. (19) For the uncleanness (impurty) consequent on the
removal of a fætus by means of operation or where the fetus perishes in fire ( 20) 12 fasts, 20 abhisclas, panchămpitābhīęsias,
50 bhojanas, 12,000 florers, 1 com, 5 palas
frilhanda and 3 nistas. (20) For the destruction of herbivorous animal life
(T. 21) 14 fasts, 25 half-fasts, 2 lalałābhişel as, 22
mul hulas I COT 50 bhojanas and 12.000 ilovers.
(21) For the destruction of a carnivorous animal through
lack of sigilance (T. 22) 16 fasts, 20 half-fasts, 2 lalatābhuselas, 5
panchămytäbhuselas, 40 miilulas, 300 bhojanas I cos 300.000 flowers and 9 palas sandalwood.

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APPENDIX
167
(22) For the destruction, through lack of vigilance, of
a bird (V 23)
12 fasts, 1 kalasabhisela, 1 panchāmritābhiseka, 12 mukhulas, 11 abhisehas, 24 bhojanas, and 26 betel-leaves, 11 special forms of worship and 11 hayotsargas
(23) For the destruction of a creeping insect (V 24) 11 fasts, 16 half-fasts, 16 abhiselas, 16 Jinapujas, 60,000 flowers, 60 bhojanas and 60 betel-leaves
(24) For the destruction of a water animal (V 25) 11 fasts and 11 half-fasts
(25) For the death of cattle whether in one's house or outside (26)
11 fasts, 20 half-fasts, 1 maha-abhiseka with 108 pitchersful of water, 20 abhiselas, 5 panchamritabhisekas, 1 cow, 5 bhojanas, 50,000 flowers, 5 palas sandalwood and 5 nışlar
(26) Ditto if the dead animal happen to be a she-buffalo († 27)
23 fasts, 22 half-fasts, 8 abhischas, 5 panchāmritabhişel as, 1 Lalasabhişela, 30 mukhulas, 80 bhojanas, 20,300 flowers and 3 palas sandalwood
(27) For the death of a man caused by the burning down of one's house (V 28)
22 fasts, 22 half-fasts, 12 kalatābhisekas, 5 panchāmpitāblieckas, 20 mullulas, 1 cow, 50 Wojanas, 20,000 Bowers and 6 palas andilwood

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168
JAINA PENANCE
(28) For the death of a child if it be crushed under
one's body (5 29) 15 fasts, 35 half-fasts, 35 halašābhusehas, 10
panchāmrtābhuselas, 32 abhusehas, 8 palas sandalwood, 29,000 flowers, 1 com and 5 nishas
EXPLANATION OF TERMS
The significance of the special terms used in the Appendix 18 as follows
Half-fast means taking only one meal in twenty
four hours Abhaseha signifies bathing the Statue of the
Tırtlamkara (in the Temple) with rater Kalašābhiseha is the bathing of the Statue with
a big pitcherful of water, ceremoniously Panchamritābhiseka 18 the bathing of the
Tirthamkara's Statue wth milk, curd, sugarcane juice, ghee (clarified butter) and the
water of dried herbs Tirtha means worshipping at a Tirtha (place of
pilgrimage) Oluklula means a great torshup ritual Nuslara measure of gold which may be 4 or 9
or 16 mashas (ze, 64, 144 or 256 grains) in
weight Pala=4 tolas, that is, 14 ounces in weight

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APPENDIX
169
Bhojana means feeding the number of men
indicated Cor, grain, fml.handa, niska and betel leaves are
to be given as gifts to the deserving or to
some one appointed in this behalf Udambards are the fruits of certain trees which
contain milky juice or sap These are regarded as objectionable as a very large
number of group-sonls are found in them, Sakhanda means a kind of pudding or sweetmeat. Kärı Sudras are those members of the Sudra class
at those place men of the other three varnas
can dine without objection Jina-pūjā means the ntaalistic worship of the
L'ord Arhant, which begins with abhtseha (bathing) and ends, usually, with etutu (adoratron)

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Page #156
ERRATI line from 17th bottom 193 for read (19th and coth} (ord and dth) Figilance ngilance 191 85 64 1 Ch 88 S 68 rahlsamana pratil tanORA year" years 1 add - Ch. 85 after one add 'fast, ddete 'fast, add Ch 72-74 delete' carefully Gunadharas Ganadhatas tnwell unwell anate to create Wint mlk brother brother?" add 'Ch.182 add 182 rood fised fixed period - bottom saints Lottom turisha