Charlotte Krause her Life and Literature

SR No.: 001785
Original Sutra Author: N/A
Author: Shreeprakash Pandey
Publisher: Parshwanath Vidyapith
Publication Year: 1999
Total Pages: 674
Language: English, Hindi, Gujarati
Classification: Book_English, Biography, & Articles
File Size: 11 MB

Page 104

An Interpretation of Jaina Ethics
59
ing with reference to the object of renunciation, to its duration and formalities. A man can solemnly renounce the society and help of his fellow ascetics, if he happens to be a Sādhu, or he can give up all utterances of arising passions, or certain kinds of food, such as one or other of the Vikstis, or, for a certain time, all kinds of food whatsoever, or he can reduce the quantity of food, he can reduce his movements, or the territory within which to move, he can restrict or renounce his sexual activity, etc.
The Svetāmbara canon contains certain Prāksta formulas, which are recited at the time of taking the Pratyākhyāna. They contain so called Ākāras, i.e., reservations of cases in which transgressions that happened without the fault of the vower, are not to be counted as breaches of the vow. Thus, the Pratyākhyāna of complete fasting for one or more days, e.g., takes into consideration the case that food might be forcibly put into the mouth of the devotee, or that he suddenly might become non compos mentis, or that the Guru might order him to eat, in order to enable him to execute some urgent work in the service of the community etc.
Whereas a Śvetāmbara Sādhu will take at least three Pratyākhyānas every day, the Śrāvaka following his example, will scarcely allow a day to pass without taking at least the ‘Navakarsi Pratyākhyāna', i.e., the promise not to take any food earlier than forty-eight minutes after sunrise, and the 'Divasa-CarimamPratyākhyāna', i.e., the promise not to touch any food after sunset. Śrāvakas who have taken the Second Guņavrata, are, of course, bound to take another daily Pratyākhyāna with reference to their sphere of movement, or to the fourteen things of daily use described before.
Whereas the Āvasyakas are daily functions, there is another group of formalities, which regulate the ethical conduct of the individual in stages comprising longer periods. They are called the Pratimās.
The Pratimās are of less practical importance, because they