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dain
anabhogenam sahasagarenam mahattar' agarenam savva-samahi-uattiyagarenam. However, in the case of a vow to renounce clothing (apravaranbhigraha) a fifth akara 'cola pattaga-agarenam' is also operative.
Ahimsa- not to kill or harm any living beings. Satyaspeaking truth only. Achaurya- not to steal or take anything which is not given to you. Brahmacharyarefraining from wrongful sexual activities including sensual desires. Aparigraha- limiting one's possessions.
The Svetambaras have a traditional list of fourteen niyamas expressed in the following verse:
saccitta-davva-vigai-vanaha-tambola-vattha-kusumesu vahana-sayana-vilevana-bambha-disi-nhana-bhattesui'
These five vows are included in Jain scriptures and monks have to observe them with precisely laid down rules. Laymen, however, can observe these within the limits of householders duties
on the twenty-one abhigrahas or undertakings to observe restraint, which are accorded an important place in the Upasaka-dasah:
SVETAMBARA
(1) sacitta (green leaves and shoots) (2) dravya (food other than sacitta and vikrti) (3) vikrti (the licit six) (4) upanah (sandals) (5) tambola (betel)
Pratyakhyan is refraining froin doing negative things. In Vratas people observe fasts and other similar penances, while pratyakhyan involves certain resolves or determinations of restaints. One promises oneself in the presence of Guru or scripture that I will not do certain things. These are not major things. As for example a layman takes pratyakhyan that he will not eat or drink anything after sunset. This may be taken for a few days. This sounds a small thing but it is important in a sense that it trains one's mind. A person taking such pratyakhyan prepares himself for bigger things in life. A question may arise-why do we nccd small vows like these? Most of us have a weak, wavering mind. We cannot fix our mind on any thing for a long period. Vows like these help us in concentration and boost our confidence. Mahatma Gandhi had also observed this phenomenon. Pratyakhyan is like creating a fence or boundary wall required for protection of the house.
(6) vastra (clothes)
(7) kusuma (flowers) (8) vahana (vehicles, riding animals) (9) sayana (beds)
(10) abrahma (sexual intercourse)
(11) vilepana (cooling pastes and unguents) (12) dik (restriction ofmovement to fixed limits) (13) snana (bathing) (14) bhakta (restriction of food to fixed quantities). RITUAL OF PRATYAKHYAN or PACHCHAKHAN:
Vinod Kapashi
To give an example of certain pratyakhyan, types of consumable things have been divided into four categories. Proper meal, liquids, fruit or light snacks, and things taken after meal (Ashan, Panim, Khadim and Svadim). One can take pratyakhyan of any of these four categories. However, the goal should be to make steady progress towards the main path. Before observing pratyakhyan one has to go through a little ritual of saying some sutra. Basic is this-'While saying Navkar Mantra, I make this determination, while closing this fist of mine, that I will restrain myself until after sunrise from all four types of edibles, accidental mistakes excepted (Annathagaren, sahsagaren) and I renounce these (for given time)'
In Uttaradhyayan sutra ( One of the Scriptures containing sermons of Lord Mahavir) a disciple Gautam asks the Lord
A Guru says these mantras and the vow is taken. Pratyakhyan involving larger restraints are also observed.
O Lord what can one achieve by doing pratyakhyan?' Bhagvan Mahavir replies-one achieves self-control by pratyakhyan and man closes all the gates of sins by doing this. Pratyakhyan is one of the six essentials advocated for a true Jain. It is a small thing comparatively and is not a long procedure or ritual but has a deep meaning. Pratyakhyan is not the same thing as taking vows. Five great vows which are
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Jain Education Intemational 2010_03
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