Aspects of Jaina Monasticism

SR No.: 001332
Original Sutra Author: N/A
Author: Nathmal Tatia, Mahendramuni
Publisher: Jain Vishva Bharati
Publication Year: 1981
Total Pages: 175
Language: English
Classification: Book_English & Philosophy
File Size: 10 MB

Page 53

THE FOUR STAGES OF SIN
IN JAINISM
the Cūrni on the Ayāradasão Nir
yukti,2 the above four terms are The problem of sin or monastic explained as follows: crime that we are going to consider
tattha padisunane atikkamo, padhere will be discussed from the
abhede vatikkamo, gahane atiyāro, standpoint of monastic conduct.
paribhoge aņāyāro. What is considered as the gravest stage spiritually is sometimes con- The implication is that as soon sidered as almost negligible monas- as countenance is given to an tically. For instance, a person offence, one arrives at the first falls down to the lowest level of stage called atikrama. The second spirituality as soon as his mind is stage, called vyatikrama, consists in polluted by passions. But such a fall from the station of monastic pollution is not considered a grave discipline (padabheda). In the third offence in the monastic code of stage, called aticāra, the offence is crimes and punishments. In fact, committed (say an act of theft), and in the Canon Law, pramāda or the finally in the fourth stage, called sway of passions and non-vigilance anācāra, the offender starts taking of mind is not considered a punish- great pride in his achievement. able offence. An ordinary monk is Vasunandi, in his commentary on like a miserable person plunged the Mulācāra, 3 explains atikramana upto his ears in debt and cannot be as the monk's desire for worldly seriously taken to task for every act pleasures (vişayābhikānkşā), vyatiof mental pollution that he may kramana as acquisition of ways and indulge in. The only punishment means (upakaraņārjanam) for succeprescribed for such an offence is ssful operation, aticāra as disregard confession (ālocană) and retracing of vows (vrataśaithilyam), a bit (pratikramana) 1 The Jaina monas- licentious behaviour (işad asamtic legislators consequently recogni- yama-sevanam), and anācāra as sed four stages of a monastic offence, breach of the vows (vratabhanga) namely, atikrama (transgression, pol- and absolutely wayward behaviour lution of the mind), vyatikrama (sarvathā svecchayā pravartanam). (infringement), aticāra (violation of A very lucid exposition of the the rule and perpetration of the above-mentioned four stages of an offence), anācāra (misconduct). In offence is given by Amitagati in his