The Jain 1992 04 Special Issue

SR No.: 525506
Original Sutra Author: N/A
Author: Natubhai Shah, Vinod Kapashi
Publisher: UK Jain Samaj Europe
Publication Year: 1992
Total Pages: 68
Language: English
Classification: Magazine, UK_The Jain, & UK
File Size: 6 MB

Page 28

THE
=Jain
renunciation he recalls his mind to his religious duties. Eight types of sanketa-pratyakhyana are listed:' (I) angustha-'as long as I do not unclasp my thumb'; (2) musti-'as along as I do not unclench my hand'; (3) granthi-'as long as I do not loosen this knot'; (4) grha-'as long as I do not enter my house';
(5) sveda-'as long as these sweat drops do not dry'; (6) ucchvasa-'as long as these respirations continue' (i.e. for a given number of them);
(7) stibuka 'as long as the drops of moisture do not dry on this bed';
(8) jyotiska-'as long as this lamp is not extinguished."
Much more important is the addha-pratyakhyana for which a full ritual appropriate rather to the monastic, than to the lay, life, exists. This is classified into ten categories:
(I) namaskara-sahita (navkarasi) - abstention from food for the duration of a muhurta after sun rise.
(2) paurusi-abstention from food for the duration of a paurusi
(3) dina-purvarddha-abstention from food for the first half of the day;
(4) ekasana or ayambil-eating only one meal during the day;
(5) eka-sthanal-taking food only in one position, i.e. without moving any limbs except the hands and mouth;
(6) acamamla-eating only acamala;
(7) abhaktartka (upavasa)-fasting from the fourfold aliments or from three of them;
(8) carama-abstention from food until the end of the twenty-four hour period, or from certain things until the end of one's life;
(9) abhigrakha a special vow of some kind; it may cover various types of kala-niyama or any of the forms of sanketa-pratyakhyana previously listed;
(10) vikrti-nisedha-abstention from consuming any of the vikrtis.
The formulae used in each case are as follows: -
uggae sure namokkara-sahiyam paccakkhami cauvviham pi aharam asanam panam khaimam saimam annatth'anabhogenam sahasagarenam vosirami
28
When the sun is risen I renounce for as long as the namaskara lasts the fourfold aliments and except for cases of unawares or of force majeure abandon them.
porisiyam paccakkhami uggae sure cauvviham pi aharam asanam panam khaimam saimam annatth' anabhogenam sahasagarenam pacchanna-kalenam disa-mohenam sahu-vayanenam savva-samahi-vattiy'agarenam vosirami
When the sun is risen I renounce for the duration of a paurusi the foufold aliments and exept for cases of unawareness or of force majeure or of overcast skies or of confusion of north and south or of instructions from a monk or except in order to attain full tranquillity of mind I abandon them.
egasanam paccakkhami cauvviham pi aharam asanam panam khaimam saimam annatth' anabhogenam sahasagarenam sagariy'-agarenam auntana-pasarenam guru-abbhutthanenam paritthavaniy'-agarenam mahattar' agarenam savva-samahi-vattiy'-agarenam vosirami
I take only the ekasana otherwise renouncing the fourfold aliments and except for cases of unawareness or of force majeure or of householder's business or except when the food offered has to be rejected or except for more important business or except in order to attain full tranquillity of mind I abandon them, not moving except for contortions and stretchings of the body or in rising to salute the guru.
sure uggae abhatt'-attham paccakkhami cauvviham piaharam asanam panam khaimam saimam annatth' anabhogenam sahasagarenam paritthavaniy'agarenam mahattar'-agarenam savva-samahi-vattiy' - agarenam vosirami
When the sun is risen I renounce for this fasting the fourfold aliments and except for cases of unawareness or of force majeure or when the food offered has to be rejected or except for more important business or except in order to attain full tranquillity of mind I abandon them.
divasa-carimam bhava-carimam va paccakkhami cauvviham pi aharam asanam panam khaimam saimam annatth' anabhogenam sahasa-garenam mahattar-agarenam savva-samahi-vattiy-agarenam
vosirami
Whether this is to last till the end of the day or to the end of one's life four akaras apply, and for this reason it is in the former meaning distinct from ekasanapratyakhyana. On the other hand abstention from ratri-bhojana is an expression of bhavacarimapratyakhyana.
For the various types of kala-niyama and sanketapratyakhyana four akaras prevail: annatth'