Interpretation Of Jain Ethics

Author(s): Charlotte Krause
Publisher: Yashovijay Jain Granthmala

Page 43

36
breaches of the vow. Thus, the Pratyakhyana 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 Svetambar Sadhu will take at least three Pratyakhyanas every day, the Sravaka following his example, will scarcely allow a day to pass without taking at least the “Navkarsi Pratyakhyana”, i.e. the promise not to take any food earlier than 48 minutes after sunrise, and the “Divasa - Charimam-Pratyakhyana", i. e. the promise not to touch any food after sunset. Sravakas who have taken the Second Gunavrata, are, of course, bound to take another daily Pratyakhyana with reference to their sphere of movement, or to the fourteen things of daily use described before.
Whereas the Avasyakas 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 Pratimas.
The Pratimas are of less practical importance, because they are, at present, relatively rarely adopted. In the Digambar Community, it is true, they act still a certain part. The Sravaka Pratimas are eleven in number, and form a series of austerities and performances, the standard and duration of which rises periodically, and which finally culminate in an attitude resembling monkhood.
The Sadhu-Pratimas are twelve in number. They form, likewise, a series of restrictions and austerities increa. sing in intensity, though not in duration