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Jaina Acara Siddhanta aura Swarupa
'Chedarha' is its seventh kind. The word 'Cheda' means to cut or lessen. There is a cut in the experience of having been initiated because of some Sin. The expiation is commensurate with more or less serious offences. It deals a death-blow to pride. Its consequence necessarily is that the juniors become seniors and seniors are demoted. Those incapable of penance or having little faith in it are given this punishment.
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'Mularha' is its eighth variety. It means that the old initiation is cancelled. A non-omniscient monk or nun at times is guilty of such a serious lapse that no self-censure or penance will do. Because of the violation of five vows his/her character is so degraded that expulsion seems to be the only way out. When they recover their senses later, they are freshly initiated. They have to take all vows again.
The ninth kind is 'Anavasthāpyarha'. When the transgression is too serious to keep a monk within the fold, he is rusticated and is required to put on the robe of a householder. He is asked to practise some very hard penances. When reformed he is initiated once again.
Its tenth kind is 'Parancikarha'. The defaulter is divested of his ascetic robe. Sthānanga assigns five reasons for it: (1) causing a rift in the Order (2) Planning and trying to form another group (3) Thinking of doing away with some monk (4) Planning murder (5) Repeatedly discovering ways and means of sinful projects. There is a persistent attempt to call some god in the wall or thumb. This expiation was meant for those who violated the chastity of queens and nuns as also for those who, being obstinate in the wrong, disobeyed their preceptor, ignored sermons, slighted scriptures and showed disregard for their seniors. It was meant also for unredeemably passionate, lascivious and given to stealing and sleeping for long hours. The fourth and fifth atonements lasted till the time of Bhadrababu. Later they suffered total and lasting eclipse.
(23) Catussaranṇa-This means that the protectors are four in number. (i) Arihanta (ii) Liberated souls (iii) ascetics (iv) piety as preached and practised by the Omniscient. They lead to human welfare on all fronts. (24) Aturapratyakhyāna—It treats of death. Five great vows, three qualifying vows, four supplementary vows, passionless voluntary death, balapandita's (second class as it were) entry into 'Vaimāniks' and their liberation in seven births have been dealt with. In the section on wise death, prayer to the conqueror, five great vows, passionless voluntary death, daily prayers for equanimity, renunciation of eighteen sinful situations dependence on the Omniscient, feeling of being alone etc. have been elucidated. There are three kinds of death: foolish, middling and wise. Those of the first kind are liberated with great difficulty. Those lucky enough to die wisely give up all food, have perfect faith in the holy books and have no fear of death at all. They take three births to attain liberation.
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