Mahavira Jain Vidyalay Suvarna Mahotsav Granth Part 1

Author(s): Mahavir Jain Vidyalaya Mumbai
Publisher: Mahavir Jain Vidyalay

Page 575

114 SHRI MAHAVIRA JAINA VIDYALAYA GOLDEN JUBILEE VOLUME
The reason why the aṇuparihariya should be a giyattha135 can be readily imagined: he must be sure to act according to the Rule,-and this, precisely, is the case of the "adept". Thus "sustaining" the penitent as far as caritra is concerned, the "second" discharges the superior of heavy tasks: he helps him to spare the necessary time for other duties, especially for teaching all pupils the jnana and darśana.136
THE SEVENTH AND EIGHTH ATONEMENTS (cheya, cheda; mula). While the commentaries give a detailed account of the parihara, they give little information concerning cheya and mula.
Cheya consists in the partial suppression of the seniority; mula is its "radical" suppression.
It is seldom that the canonical books prescribe no atonement before the cheya.137 Generally, K and Vav enjoin a "proportional cheya or parihāra", se s'antară chee và parihare và.138 And the commentators deal with the cheya as if it were a substitute for the parihara, or an atonement meant to complete the latter. Its length is calculated like that of the parihara, which it continues or replaces, growing either every five days, or every month, every four months..139
Though the explanations given in VavT vary in the details, it seems a well-established custom to inflict a cheda only when new faults are committed after the prescription or the inception of the parihara: either after a samcayita parihara (first udghata, then anudgháta),140 or after three asarhcayita parihāra.141
All these rules seem rather theoretical. But there is probably not much to be added, except this: it may be that, at the same time, the religious was advised to study, particularly the Cheya-sutta, that is books dealing especially with discipline.142
135 VavBh 1, 362 NisBh 6594. About the qualifications of the giyattha, supra 6.
136 In the Buddhist community, no atonement is found which would. be identical with the Jaina parihara. But, in many respects, the paticchanna-pariväsa can be compared with it (Cf. K p. 12).
137
However K 5, 5 does.
138 K 2, 4-7; Vav 1, 21; 22-24; 3, 2; 4, 11 f.; etc.
139 VavȚ III 11 a 5 f.; compare PithŢ 46 a 7 f.
140 VavȚ II 97 b 2 f. 141 Ibid., III 2 a-b.
142 Cf. Doctrine 51 f.