Jain Digest 2006 07 Vol 24 No 3

Author(s): Federation of JAINA
Publisher: USA Federation of JAINA

Page 13

for undertaking Sämäyik. While taking the oath, however, he utters the word 'Paushadh' instead of 'Sämäyik'. After completing that prerequisite, he starts the morning prayer to the omniscient Lords. That is known as Devvandan. Thereafter he undertakes the study of Self that is known as Sajzäy. That is usually done by reciting the Sajzäy known as 'Mannah Jinänamänam' which states, 'Let me observe the following 36 commandments of the omniscient Lords'.
1-2: Give up wrong faith and adopt right perception. 3-8: Diligently perform six essentials every day. 9: Observe Paushadh on holidays.
14-17: Undertake study of the Self, recite Navkär-Man tra, be benevolent and have utmost care for avoiding all violence.
10-13: Adopt charity, good conduct, austerities and good has mentioned them as under in Yogshästra.
volition.
18-19: Pray and adore the omniscient Lords. 20-21: Adore the preceptors and love the co-religionists. 22-24: Maintain honesty and integrity in routine life, par ticipate in religious ceremonies and processions and resort to pilgrimages.
25-32: Calm down the defilement, maintain discernment, prevent influx of Karma, regulate the utterances, have compassion for six categories of living be ings, stay in contact with religious people, restrain the sense organs and contemplate about renounc ing the worldly life.
33-36: Respect the leaders of faith, undertake publication of religious books, spread the influence of religious order and keep faith in preceptor's words.
About two and a half hours (actually six Ghadies of 24 minutes each) after the sunrise, the observer should offer obeisance to the preceptor. That is known as Guruvandan. Then he would go to the temple for worshipping Lord Tirthankars.
By that time it would be noon. If the person does not want to observe fast, that would be the time to take food. For that purpose, he has the option to go home or have it at the place of Paushadh. But he should take only one meal during the whole day, observe silence while eating and avoid sweets and fatty foods.
The rest of the afternoon he should devote in meditating and concentrating on the nature of soul on the lines of Kämdev. He was a devotee of Lord Mahävir. Upäsakdashäng Sutra describes how he maintained perfect concentration during Paushadh in spite of acute adversities caused by a heavenly being in order to test his firmness. His name occurs in the Sutra for terminating Paushadh.
Before evening he should again undertake Guruvandan as well as Devvandan and then perform the evening Pratikraman. After that he can either terminate the Paushadh or continue the same for the night.
Some time back many people used to observe this restraint. Nowadays it seems to have fallen in disrepute, because its emphasis is mostly on mechanically following the lifeless rituals of the monastic life. This restraint as well as the renounced life are actually more purposeful. Their purpose is to ponder over and concentrate about the true nature of soul so that one can gain Self realization. In a way, this restraint is Sämäyik of a higher level. Its importance can therefore be hardly exaggerated.
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Jain Education Intemational 2010_03
Like other restraints, the tradition has stipulated five transgressions of this restraint too. These five happen to be described slightly differently. Shri Hemchandrächärya
1) Anavekshitapramärjit Utsarga: Resorting to the dis posal activity without appropriately inspecting and cleaning the area,
2) Anavekshitapramärjit Ädän: Taking anything with
out appropriately inspecting and cleaning the same, 3) Anavekshitapramärjit Sanstär: Spreading the bed with out appropriately inspecting and cleaning the site and bedding,
4) Anädar: Disrespectfully undertaking Paushadh, and 5) Smrityänusthäpan: Oversight and absence of concen tration.
Every person undertaking Paushadh should scrupulously avoid such transgressions and if he happens to get involved in any of them, he should quickly atone for the
same.
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unintentionally covers the articles of food to be offered with some live things. In either of these cases, the monk would not accept the alms.
3) Par Vyapadesh or Disowning the material: This arises, if the giver deliberately disowns what really belongs to him with the intention of not giving the same.
4) Matsaritä or Jealousy in giving: This arises, if the giver is actuated with the motive of jealousy by noticing that a monk gets what he needs without making any effort. This may also arise, if the giver notices some other person giving generously and cannot appreciate that generosity.
5) Kälätikram or Transgressing the time factor: This may arise, when a person deliberately remains out of sight, when the monk arrives or if he makes the offer at a time when the monk cannot accept it.
Observance of all the restraints or disciplines has to be done without any fault or transgression. If, however, the observer happens to get involved in any transgression, he should atone for the same as early as possible.
PAUSHADH