Atonements In Ancient Ritual Of Jaina Monks

SR No.: 011039
Original Sutra Author: N/A
Author: Collete Caillat
Publisher: L D Indology Ahmedabad
Publication Year: 1975
Total Pages: 231
Language: English
Classification: Book_English
File Size: 12 MB

Page 152

p. 161
138
The acarya replies: "I also salute them".
IV. "Your Grace, here I am, ready. I wish to denounce myself >. As to what belongs to you according to the Rule (garments, bowl, blanket, mat, speech, hemistich, stanza, śloka, interpretation, reason, question, explanation) which you have given to me with friendliness and which I have received with rudeness my fault has been due to error !"
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The ācārya replies: "All of these things belonged to the acarya, < my teacher >".
V. "Your Grace, I want to pay you the respects that I have not paid < you previously, since I lacked good breeding and manners. You have instructed me, have caused me to be instructed, have taken charge of me, equipped, advised, protected, stimulated me and spurred me on; and this spur has been a friendly one. I have sprung forward; thanks to your mortification, your brilliance and your splendour, I am going to tear myself away from this jungle of the four-fold samsara and pass beyond it. This is why I salute you with my head, my heart and my forehead." The acarya replies: "Cross over, pass on."
No purpose will be served by lingering on the ceremonial of the daily repentance which, though less grandiose, is quite as complex, and makes use of the same gestures and practices. According to the Pravacanasāra, the evening repentance comprised the greeting of the statues, kaussagga in order to think over one's transgression, the inspection of the handkerchief covering the mouth, the homage, the confession to the guru of the faults recapitulated during the period of kaussagga, the recitation of the sāmāyika-sūtra, the homage to the twenty four Jinas, the begging pardon from the guru and the other religious present, the general homage, and kaussagga with a view to purifying one's conduct. There follows kaussagga for the purification of belief and of knowledge; kaussagga in honour of the divinity of the religious Tradition, for the fulfilment of this last and in honour of the divinities of the place, so as to remove all obstacles. After all this, one sits down. There follows a new inspection of the cloth covering the mouth and an auspicious homage. The religious then declares : "I desire instruction". A triple canticle follows, a praise of Sakra, a hymn and kaussagga to purge the faults of the day:
cii-vandana ussaggo pottiya-paḍileha vandan' aloe
sullam vandaṇa khāmaṇa vandaṇa ya caritta-ussaggo (175)
damsana-nan'ussaggo suya-devaya-khetta-devayānam ca
putti ya vandana thui-tiya sakka-thaya thotta devasiyam (176; p. 39 a 8-40 b 7 );