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S. B. DEO the tenure of the first and the last Tirthankaras whereas it was not so during the lifetime of the rest of the Tirthankaras. In the lifetime of the latter, condemnation was done only when and if a transgression was committed. Whatever it is, the condemnation forming a compulsory item of daily routine must have led to mental purity. This is also emphasized by the rule that ālocanā and pratikramaņa must be done with childlike simplicity without keeping back anything in the mind. (Mül., 2, 56-58).
The pratikramana was either daily (daivasika), nightly (rātrika), regarding movement (airyāpathika), fortnightly (pākṣika), four-monthly (cāturmäsika) or yearly (sāmvatsarika). Thus the insistence on confession and condemnation of transgression daily and on several occasions throughout the year was intended to contribute to mental discipline so essential to monastic life.
Along with mental control, control over the body was also essential. For that, kāyotsarga was practised. Along with älocanã and pratikramaņa, this also formed part of daily routine of a monk. Not only was this to be done daily and nightly but even at the time of taking food or drink, after return from the begging round, in tour, after easing nature, at study, so on and so forth. A definite table of the duration of the practice of kāyotsarga at these various items was laid down based on the ucchvāsas. (Mül. 7, 150-86). The act consisted in concentrating in meditation of an auspicious nature without any movement of the body.
A number of rules pertaining to the performance of kāyotsarga are found. Standing with movement of the body or with a blank mind or with support of something or with movement of eyes or eyebrows or with change in calm facial expression was not allowed. Thus the practice of kāyotsarga tended to lead to mental concentration and control over physical movements.
Another important prāyaścitta consisted of 'tapas'. Penance or bodily mortification was either 'external or 'internal. The external penance consisted chiefly of fast
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