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AVAŠYAKA SOTRA (AVASSAYA SOYA)
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the states of existence (bhāva padikkamane). According to the third classification pratikramana is of the following kinds: stepping out of the sins committed in respect of attending to calls of nature, coughing, removing mucus of the nose, rashness in respect of expanding and contracting the limbs.
The word pratyākhyānu is defined as giving up or abandoning what is a hindrance to spiritual progress. Like pratikramana the pratyākhyāna mode implies the idea of a gradual process of renunciation. The purpose of the pratikramana mode is to step out of the effect of past misdeeds while that of pratwākhyāna mode is to put a stop to possibility of committing sins. So its concern is with the future in point of time. It means regulation of human conduct so that the person under training can abstain from committing sins and can proceed towards the attainment of mok: (emancipation). The fulfilment of the five major vows along with the minor vows, the practice of purity in respect of food, the fulfilment of the vow of restricting one's movement to a limited arca, etc., all come within the scope of pratyākhyāna mode. The pratyākhyānu mode is to be practised in three ways, namely, by thought, word and deed.
The sixth theme is kāyotsarga which is an ascetic mode of atoning for the excess in sinful indulgences (atico implies the idea of particular bodily postures to be adopted in keeping oneself unmoved on a suitable spot. It is a Jaina mode of the Jhānu (dhyāna) practice. He who practises this mode is required to keep his mind, body and speech under perfect restraint. His mind is to be kept intent on the particular object of meditation. If the pratikramana mode is concerned with the past and the pratyākhyāna with the future, the kūyotsarga mode may be taken to be concerned with the present. Jainism lays stress on the practice of self-mortification as a means of checking one's passion as well as of inducing mental concentration. From sāmāyika to kūyotsarga all the six modes are meant to be carefully studied and methodically practised with a view to clearing the path of progress of the aspirant towards the attainment of emancipation. Our sūtra has cited some interesting and instructive stories by way of illustrating these six modes.
This sūtra contains some interesting historical details. During the war between Candanā's father and king Satānika, she was caught hold of by an army of the enemy and sold in Kausāmbi to a banker named Dhanāvaha who named her Candană in spite of her already bearing the family name of Vasumatī. The banker's wife Mūlā was jealous of her and having cut her hair put her into custody. She afterwards
