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JAINA MONASTIC JURISPRUDENCE ing or the restrictions on eating or begging etc., which led to indifference to bodily needs. The internal penance gave stress mostly on mental purity. All the ten prāyascittas cited above are grouped under internal penance, the other items of which comprised modesty, waiting upon others, study, meditation and non-attachment to the body (Thān. p. 364b; Uttar. 28, 34; 30, 8).
The texts of the Angas do not furnish us with the details about the other prāyaścittas and their implementation. The only information we get pertains to anavasthāpya and pārāñcika, the last two in the list. However, the information so given is purely theoretical and fails to satisfy the reader as to the actual process of bringing it into effect.
The Thāṇargasutta (p. 162b) tells us that anavasthāpya was prescribed on three occasions. If a monk steals something from his own co-religionist, or if he does this in the case of those who do not belong to his creed, or if he slaps somebody, then, in these three cases he was to be punished with aravasthāpya.
The last of the prāyaścittas was divided into three categories. The duttha pārañciya was said to have been committed when a monk showed disrespect to the ācārya or the gañadhara or the āgama; or developed intimacy with a nun or a queen; or murdered a king. If a monk often violated the rules regarding food and drink due to carelessness, then it was designated as "pamatta pārañciya'. A monk with homo-sexual tendencies was charged with the third type of pārañciya. (annamannań karemāne).
It is only when we come to the Chedasūtras, that we get abundant information about these various prāyaścittas and the mode of implementing them. However, these details pertain mostly to the last four or major prāyascittas. [Also, Angd., VII, 54-57 and comm.].
As regards the 'cheda', the Jiyakappa (80-82) tells us that the minimum cut enforced under this punishment was five days. This is also corroborated by the commentary to the Ovavõiyasutta which explains it as fa795771faat
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