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·JAINA PENANCE
BY
CHAMPAT RAI JAIN
VDYAFARIDE. BARRISTER-AT-LAT
ALLAHABAD
THE INDIAN PRESS, LTD.
1930

·Printed by K. Mittra at The Indiaa Press, Ltd. Allahabad ·PREFAOE The 'Jaina Popanoe' deals with the rules laid down in the Jaina Religion for the purifioation of different kinds of individuals, who wish to follow the Path of the Great Conquerors (Jinas) It is based on the authority of the "Prayasohitta Samuobohaya," the authorship of which is roribed to Saint Gurudasji, a Jama ãohārya (Leader of Saints) of the Digambara 3000 The author's age 18 not known, in faot no Digambara Sant is known to have borne that pame. Perhaps he only desoribes himself as guru-das (the attendant or slare of his preceptor)! There is an ancient commentary on the work which was composed by Śm Nandı Guru But who this saint was is not known. According to Mr Nathu Ram Premi (see the preface to the Prayasohitta Sangraha), he might have been the Preceptor (gus u) of Saint Śr Chandra who composed hus "Purana- Bara in 1070 Samoat Era (=1014 AD). He was called Śn Nandı He would thus be living in the 10th century A D There was another Śn Nandi Saint Hus pupil was Nayanandı whose pupil Nemichandra was the preceptor of Saint Basupandı who is known to have lired in the 12th century of the Samoat Era. Probably the preceptor of Sant Śm Chandra and of Śrı Nayanandı was the one and the same Śr Nandı If these conclusions ·ir be correot then the commentary referred to would be deemed to have been composed in the 10th century A.D., 50 that the original work must be at least about a thousand years old. The book has been translated into Hiodi by Sgt Panna Lalji Sopi who ras at one time the chief Pandit of the Gopal Siddhaota Vidyalaya, Morena (Gwalior State) The present work is chiefly based on this Hindi translation I am, horerer, giring the Sanskrit text in Part III. The original work 18 composeu un poetry which seems to have been much m rogue at the time of its composition, and which is, no doubt responsible for the lack of precision which is found to obscure the interpretation of some of the blokas (couplets) The Hindi translation is not critical Horerer, the number of the verses that actually resist elucidation is very very small an endeavour has been made here to get at the true teaobing underlying the rarious obscure texts, and I have consulted sereral sauts and learned men on the subject to ascertain the true reading It has hororer not been found necessary to enter into an elaborate discussion of these obsoure pomts; I am merely content to give what seems to me to be the true interpretation of the rarious texts A part of the aloresaid element of confusion has no doubt, also ansen from the jumbling togetber of the direrse texts in an indisoriminale manner, which might be due to Careless copying or some other similar cause. The "Prasaschitta Sumuchobaya" consists of two ·Y parts, the book proper and a chilika or supplement. The verses of the two parts are separately numbered in the original in the references I have adhered to the dumbering of the author, and indicated the book proper by merely it8 bloka aumber (thus $ 101, § 154, eto), and the Chūlıką by the abbreviation Oh (thus Ch. 101, Ch 169 and 80 forth) A knowledge of the rules applioable to the householder and the saint is presupposed in the reader if he will appreniuto the merit of the penanoes presoribed and of the fine distinotions on which they are grounded Brief explanatory notes have born given in some places to eluoidate difficult and obscure points, but it is not possible to inoorporate the whole of the Jaina Charitra Code (rules relating to disciplinary conduot) in the prosent mork In the Appendix I have given the penances provided for the householders' transgressions in the "Pragasohnitta Grantha" whion 18 100luded in the "Priyugohitta Sangraha," published by the Maniokchand Digombara Jaina Grantha Male Samıtı of Bombay This book professes to be from the pan of the great Bhattakalankadera whose nume is a household word in the Jaina community But, as the learned secretary of the MDJ G. Sumiti obserres, it does not appeal to one's inind as an authoritatire work, and certainly it could not bare been composed by suoli a profound Juba sobojai as Akalankadeva whose authority it seeks to claim for itself Its composition rould seem to have been influonced by the spirit of the latter-day commercialized Hinduism, as is evident from such ponanoes as tho gift of hine, ·11 flowers, hotel-leaves and gold, which are quite opposed to the teaching of Jainism As for the two other books on the subject, namely, the 'Chheda Pinda' and the “Chheda Sastra which are included in the Prayaschitta Sangraha' already referred to, help has been taken from them in the compilation of the rork on thich this treatise is grounded, and no further reference to them seems neoessary or called for under the circumstances Jarra HOSTEL ALLAHABAD. 6th November, 1929 CR JAIN, ·CONTENTS PAGT PrEFACE 111-4 PART I 1 CHAPTER I General observations II Types of penance III Esplanation of certain technicalities IV Valuations and equations V Types of men VI The sinful disposition VII Considerations affecting penance (1) Kāla (2) Kshetra (8) Food supply 9 18 16 28 84 9 33 71 86 10 87 VIII The Penances 39 10 ab 41 10 48 é (1) Alochant (2) Pratikramana (3) Tadubhaya (4) Viveka (6) Kiyotsarga (6) Tapa (7) Chheda (8) DIüla (9) Parkira (10) braddhāna 56 67 58 61 PART II-PENANCES 62 1 Concerning the first row second 2 31 11 ·Tui PAGE 12 13 76 3 Concerug the third FO# fourth 5 fifth 6 Concerning the first samiti (travelling and walking) ī Concerning the second samut (truthfulness). 8. tuurd 9 fourth + (handbag things) 10 fifth (dischargrag bodils 80 , (eatng) n 83 J prodacts) ST ES n 11 03 13 n mala yunas witora gunas 95 96 31 11 11 Concerning the control of the senses and bodir disregard 12. Concerting the six-fold dals dates 13 Lesha locha (pulling out hair) 14 » renunciabon of dothes 16 16 17 bastika 18 bed and plank 19 sleeping 20 Plas and die occupations 21 Mischief and destruction of things 22 Worship 28 Respect and disrespect 24 Pupus and cistes 20 Siclaess and purg 26 Accessones (upakarara) 27. Liscellaneous matters 95 n 100 25 103 104 105 103 110 113 116 21 27 2 (a) Keeping bad company (b) Sallchhand and lapa (c) Larning a lsring (d) Deserting the sangha (a) Exhibiting for Lack of learning 6) Forgetang the pursing prance (h) Bod ls panfiaton 117 118

·PAGE
118
16
119
(3) Gnet
07 Disclosing confessions and faults
(1) Violence and cxatement of passions
1) Common happenings and mushaps
Special rules for nuns
Special rules for householders
121
128
128
PART III
The Prūya chitta Samuchchaza (Sansknt Text)
The Cholka (Sansknt Text)
Appendix
181
161
163

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·CHAPTER I
GENERAL OBSERVATIONS
Prāyaschitta is the cause of the destruction
of the evil effect of karmas. All serious-minded
aspirants are erer eager to presei ve the purity of the
mind undefiled, and at once resort to measures to
remove the taint, if a blemish 18 noticed by them in
their conduct, that is, thought, Tord or deed
Prāyaschitta is very pleasing to the generality of
men, especially to the community of the pious
householders (laity) Disciplinary vows are useless
in the absence of the rectifying penance, and no
conduct can be deemed bright or purposeful whose
faults are not noted nor corrected In short, without
penance there can be no proper conduct ; without
proper conduct there can be no dharma (religion or
piety); and without dharma salvation cannot be
attained
The Tod prāyaśchitta is derived from prāyo,
the people or pious folk, and chitta, mind : hence
That is pleasing to the mind of the pious folk is
is

·2 JANA PENANCE prāyaschetta It may also be derived from prāyao, tapascharana (asceticism), and chitta, establishing, hence it means the establishing of the mind properly in the observance of the rules relating to austerities. According to another deriration, it comes from prāya, the community of saints, and chetta, that which attracts the heart, and signifies the action that is pleasing to the heart of a sant Prüya also signifies a fault, and chatta is its atonement or eradication. Thus, prāyaśchetta is intended for the purification of the soul and for the eradication of the taint of evil from the heart, Confession is enjoined on all people who hare embarked on the royage of self-conquest by means of disaplinary For It has been said that one should not conceal one's faults from a doctor, a preceptor and a benerolent king. ? Prayaschitta has two aspects, the spiritual or lugher (naśchaya) and the physical or lorer (vyavahāra) The nischaya is the prayaschetia proper in reality It consists in Washing away the txint of evil by self-contemplation, that is to say, by immersion in the true Self, so to speak' All shortcomings are washed away speedily, that way, by the ablutions with the purifying 'Vision of the Self'The ·GENERAL OBSERVATIONS 8 longing to wash away the stain is itself, in reality, the greatest penance' Confession itself is half the amends? What is really meant is a heartfelt regret for the deed, which implies a determination not to do it again in the future. Unless the regiet and the determination to refrain from the sinful act are present in the mind, confession will not be of much help It should be noted that the saint endowed with the Right Faith will not be content till be succeeds in eradicating the very source of evil action from bus heart, since he knows and fears the consequences of the evil path and the loss of dharma." Thus confession itself is the dyavahāra penance, and the symbol of the presence of the schaya regret. If it is omitted deliberately, that means that the saint is still avez se to 'lowering himself that way, which is consistent only with the presence and activity of the element of pride, itself a bad and undesirable trait in the saintly character. As a matter of fact, only those men are considered great who checi fully long to perform expiation foi their shortcomings They excel as leaders and attain to hearens and ultimately also to nervāna. Thus, the neschaya and the vyarahāra forms of penances go together, hand in hand. The type of 4 1 Ch 160. . Ch. 159. Ch 167. 4 Ch. 164.

·4 JAINA PENAVOL the former determines the amount of the latter Where it is present in abundance, the latter will only be nominally enforced; otherwise chheda (de-gradation), müla (re-ordination) and parthāra (expulsion) eren may bave to be resorted to, in serere cases of breach of discipline. All kinds of penances are to be freely used, subject to the conditions of time, place, individual capiaty and the like. For the first fault, howerer, it is not usual to give the extreme penalty, though there may be cases that demand eren this kind of treatment, eg, the savishing of the wife of one's king, or engineering a rerolution But no bard and fast rules can be laid down which will gorern all cases Dis cretion must be employed in meting out panishment to the delinquents in erery use, and the proper penance should be determined carefully, with due regard to the conditions and circumstances attending the transgression' Abore all it should pot be forgotten that the object is not punishment but reclamation, and the safeguarding of the interests of the sinner and the community of the saints As a general rule, a strong man should be giren any form of penance; he who is nervous or easily upset should be giren that form of penance only which is Ch. 161 $. 128 $ 148 ·GENERAL OBSERVATIONS 5 calculated to help bim in uidding himself of liis lack of composuie Wenkly persons should be given what is helpful in regaiping strength or at least what will not constitute a drain on then already poor store of energy; those who are deficient both in regard to physical strength and mental composure should be treated even more lightly than the above.' No one is immune from penance-not even the highest saintly dignitary, nor the achārya (Leader of saints) himself. But their faults (confessions) are not to be published to the world? Where the Leader bas himself been guilty of a fault he should undergo the penance secretly if bis evil action was not noticed by any one, otherwise publicly, as in the case of the ordinary saints If the achārya is himself required to undergo penitential expiation be should convene a conference of his cangha, and instruct them as to the rules applicable to his case and invite them to determine the amount of the penance for him, or he may determine the penalty himself, if the sangha be untrained. It is not possible to frame a handy code of penances that will actually cover every case The general rules, if applied discriminately, will, however, be found to meet all cases that arise in the lives of the truly pious people, and would present sufficient i § 148 Oh 125 Ob 111 ·6 JAYA PELANCE guidance for all emergences. Guidance may also be taken from the penances prescribed for similar breaches of the saints'etiquette " To be absolutely jnst one mil bare to notice all the rarions shades of sinful mentality those number is legion ? No one can be expected to emerge successfully from a quest for the right penance for erery shade and grade of the sinner, under the circumstances It is therefore, Tery rers essential that the Leader should be a practical man, who does not delight in needless hairsplitting but tho is able to handle a situation in a judicious and practical manner, there and then. The Leader-achārya is alone qualified to prescribe the proper penance. So one else in the sangha (community of saints) should usurp that function The achārya bimself should be a well-trained persoB and one who is endowed with great wisdom and experience and the knowlerge of the actual conditions of existence in the land He should have a Trell-controlled nature, and should be possessed of a capacity for the judicial function that he is required to exercise in regard to the transgressions bs his disciples and followers. No one who is not so endomed is qualified to hear confessions or to apportion the penance 3 1 Ch 158 : Ch 163 s. 183

·CHAPTER II
TYPES OF PENANCE
Expiatory penances are of ten kinds as follows —
(1) Alochanā (confession);
(2) Pratık, amana (blaming oneself for the
fault committed)
(3) Tadubhaya (alochanā+pratokranana
combined),
(4) Viveka oi tyāga (giving up or refraining
from the use of certain articles of food,
if they tend to excite passions, or are
suspected to be impure, or ale eaten in
forgetfulness of a previous vow or
resolve to avoid them),
(ö) Vyutsar ga (performing kāyotsar ga for a
fixed period, and remaining unmoving
in one posture all the time),
(6) Tapa (fasting or imposing restrictions on
the taking of food),
(7) Chheda (degrading),
(8) Müla (re-ordination, ? C, complete loss of
rank);

·8 JAINA PENANCE (9) Parahāra also termed anupasthāna, anupasthāpanā and punchha (humiliating, or expulsion, for a time, from the sangha 2 e., community), (10) Saddhāna (re-admission into the faith) The above are all the recognized forms of penance. In addition to them there is another kind of penance which is known as varyāvritya (service or nursing). This is comprised in the parshāra penance, according to strict classification The form known as pāranchiha signifies expulsion, full and complete, and is but another word for parihāra. Parthāra is termed pinchha because of the person who is undergoing it being required to hold his feather whisk (the pichhi) in front of him, as a mark whereby it may be known that he is undergoing that form of penance Bathing is recommended in case of contact with an unclean person, e g, a pariah' Elsewhere one kāyotsarga is provided as the proper penalty for such a contact : Bathing is said to be of three kinds with water, with the holy mantras (reutation) and with disciplinary Tours 5 1 Ch 136 Ś 29 Ch 136

·CHAPTER III
EXPLANATION OF CERTAIN
TECHNICALITIES
Āchâmla=the taking of food consisting only of
one kind of grain with water, and
includes rice-water, with or without grains
of rice soaked in it.
Ehasthāna=means either (1) eating only
from one dish, pot or pan, and only as
much as bas been taken out at one time,
whether it be only a tea-spoonful or
moie, in the case of pulses, vegetables and
the like, and only one rott, or puri, etc, in
the case of more substantial things, 01 (2)
going without food oi discontinuing the
process of eating, if one has to shift one's
position from any cause
If the position
has to be słufted before the releasing of
what is termed veerya mudrā there is no
barm, but afterwards food is forbidden
even though eating has not commenced
as yet.
Note- & saint places his right hand on his right
shoulder then starting for his food The position is called
9

·10 JAINA PENANCE veerya mudra It is released only when the saint has made up his mind to accept the food and after he 13 satisfied that it is unobjeotionable in erers Tay He is free to shift his position of the one he has taken up 1s, or becomes, unsuitable from any cause, but not after he has released the mudrā. If the necessity for shifting arise subsequent to the sot of release he must go mtnout food at the time altogether, though not one morsel bas been taken by lum N27 vihr ite=unsavoury, that is, rasa-less food. The 1 asas are. milk, card, ghee, oil, sugar and salt. Uparāsa=a fast. Purumandala=refraining from food till after the mid-day samāyika (7 6, 1-15 pm) Kalyānaka=one each of the quintette of ächămla, nirvikriti, purumandala,elasthāna and upavāsa. 4 Kalyānalas=1 bhinnamāsa Kalyānalas=1 grumāsa. 5 Kalyānalas minut the 2277vl.rilis achāmlas, or upavāsas=1 laghumāsa. According to the Chheda Šāstra, a laghumāsa consists of 5 upavāsas and 5 cach of three other items out of the remaining four. A Laghumāsu also signifies the observance of the pancha-halyānaka witha regular interrals ·EXPLANATION OF TECHNICALITIES 11 5 Kalyanakas – svasthāna - māsaka = müla guna=müla and gurūmāsa A Pancha kalyānaka is the continuous observance withont interruption of a kalyānaka five times. Sastha=1 two-days' fast with only one meal each on the day preceding the commencement and the day following the observance Kshamana=upapăsa Chaturamāsa=4 pancha kalyānakas, or continuous fasting, on alternate days, for four months. Mithyākāra=(literally, it may be annulled), a form of regret, dissociation with the resalt of a sin committed by oneself, “nay this achon of mine be annulled I" Nyama=daly self-examination for the faults committed The evening nyama commences before the disk of the sun has half disappeared below the horizon, and the mozning one should end before the dawn. Locha=fasting, with regular inte vals, for the period of a locha Locha signifies plucking out the bar, which is recommended to be performed after every two, three or four months In the case of short locha (with a duration of two а ·12 JAINA PEYANCE months) a meal is allowed after every three days' fast; in that of the middling onc, a meal is allowed after erers to days' fast, and in the case of the longer locha alternately with a fast Salutation mantram="ht , where, गमो पाइरियाणं, गमो बजमायणं, गमो लोये सच्च साहुण। (Namo Arhantānam, namo Siddhāṇam, namo Sīrijāgam, namo Uraphāyādam, namo love sarva sābnpam) It means I salute the Arhant; I salate the Siddha, I salute the Acharyas (Leaders of Saints); I salute the Upadhyāyas (Teacher Saints), I salute all Sädhus (holy Saints) 1 Kayotsarga=recitation of the holy Salutation mantram nine times, without shifting one's position, and keeping the mind, speech and the body under control 1 Devastha Kayotsarga = 108 Salutation mantras 1 Pakshika, I Chatai inostka 400 1 Samvatsarika = 500 = 300 93 13 91 12 93 ·CHAPTER IV 6 » VALUATIONS AND EQUATIONS 1 Purumandal = of an upavāsa (fast) 1 Narorkratz of an upavāsa 1 Ekasthāna = of an upavāsa, but it implies a greater degree of suffering' than nirurkrita 1 Achamia = of an upavāsa 12 Kāyotsargas = 1 upavāsa 1 Fast =108 recitations of the great Salutation mantram 1 = 200 recitations of the 16- lettered nea, foc, arafia, sette, AE (Arhant, Siddha, dyarya, Uva- Jhāya, Sadhu), = 300 recitations of the 6- lettered sea fet (Arhantsusa) = 400 recitations of the 4- lettered mea (Arhant). - 500 recitations of the monosyllable श्रोम (Aum). =500 reatations of the vowel *(A). 18 1 , 1 1 > 1

·JAIN PDVANCE
108 Recitations of the Salutation mantram=
1 Daasila layotsar ga = 1 fast
300 Recitations of the Salutation mantran=
1 Pālshla layotsarga
400 Recitations of the Salutation mantram=
1 Chalu māsila layotsarga
500 Recitations of the Salutation mantı am=
1 Sami atsarika Lāyotsai ga

·CHAPTER V TYPES OF MEN There are many types of men They have been described as follows 1. the saddhāvāna (devoted to religion), 2. the aśyaddhāvāna (not devoted, that is, indifferent to religion), 3. the mridu (meek), 4. tle gai uz (proud), who is either proud of his rank, that is seniouity, or of his austerities. 7. the gitar tha (endowed with much philosophical wisdom), 6. the agitā, tha (not endowed with philosophical wisdom), 7. the alpavita or alpasi uta (having slight scriptural knowledge), 8. the dw bala (who is physically reak), 9. the nichasanghalah (endowed with an inferior system of bony formation), 10. the sail apuna (endomed with one of the 15 ·16 JANA PEYANCE higher types of bony formation and well-qualified otherwise, except for the lack of control of sleep) 11. the atmasınar tha (bo does not wish for vaiyāuritya (service) but is not disturbed otherwise by the expiation prescribed), 12 the ubhayatara (sho also vishes for the vaiyāvritya) 13 the anyatara (who voluntarily undertakes the other also then required to perform either tapa or raiyāoritya alone), 14 the anubhaya (who is unable to perform either raryāoritya or tapa, and who has, therefore, to be giren the milder forms of penance, achamla and like), 16 the pas atara (who is greatly terrified with tapa, and who, therefore, prays for the taiyāuritya), 16. the acharya (leaders of saints themselves), 17 the piadhāna (other eminent saints), 18 the bhi.shu (ordinary saints) According to another classification, saints are divided into two classes, namely, the sāpeksha and the nrpeksha The sāpel.shas are those who expect compassion or kindness from their leader; the 111 pekshas do not expect either. These may be further sabdisided as follows - ·TYPIS OT MEN 17 SĀDIUS 'The fapchat The pirpelukan 1 Acharya firadhan 1 ritirik hrabritya ATTIR hritalrit. oth w 1 iclursa pradhtina lihik hu my r finithin gitartha Irhntal,rija spitantin mo Laluhnitta huis. 1:akty.. Inst } } 18 citaria 1211217 Laithritia ·18 JAINA PENANCE The agitār tha=the unillumined; the onenlightened, he who is not endorsed with philosophical insight. The hsıtakı atya-given to preaching. The ahritakritya=be who does not preach. The adhigata = who is ignorant of the scriptural wisdom, but is able to think for bumself. The anadhigata=the unlearned and unthinking personage who only knows what lie has heard from his preceptor. The sth a he who is firmly established in faith. The astira=sho is unbalanced in respect of the rules of right conduct. Men have also been divided into two rough divisions according as they obserre the root or foundation principles (mūla gunas) or are able to keep their elaborations (uttara gunas) also The former are called the mula-guna-dhāra (obserrers of the root virtues) and the latter the uttara-gunadhāri. Of the above classes of men the asthira are the weakest. They do not understand the distinction between the proper and the improper, the more sinful and the less sinful, the commendable and what ·TYPES ON HEN 10 is not commendable, and are only given thnt form of penance which they themselves select, their attachment to the Path being enough expiation in their condition (Ś 180--181) The un peksha saints are era vigilant and thoughtful, they immediately wipe off the stain of error, if any, by proper penance, undertaken in the presence of their own Self (Atma=soul). They observe the eight kinds of suddh (see Sannyasa Dharma, pp 56-60) They are all great yogis, endorsed with the higher type of bony-formation and gifted with supreme composure; they do not trouble others for expiation and are competent to wash off the stain of evil action by themselves They are generally purified by the mere confessing of a fault to themselves, though they may like to go through any and all other forms of expiation of their own free will, The ne pelosha may also confess to their preceptor and accept all kinds of expiation from him. With reference to the garve (proud) class of transgressors, he who is proud of his austerities and would prefer tapa-penance (fasting and the like) should be given the chheda (if that be the expiation merited) and vice versa. The mridu (meek) those excessively unassuming nature does not suffer him to feel the humiliation involved in chheda (saluting freshly ordained saints first which is against ·20 JANI PEYANCE the rule of seniority) should not be given that form of penance or the mūla; he should be pat on tapa (fasting, etc) Similarly. be who has no faith in the efficacy of chheda (degrading) and müla (re-ordination) should be put on tapa The sapeksha confess their transgressions before their achārya, and are giren the first sis forms of genance (namely, ālochanā, patikramaņa, tibhaya, zircha, cyıtsarga and tapa), they do not need the remaining four, that is, chheda, fiūln, anupasthāpanā and pāranchiha. The agitārtha (anillumined) does not deserte the sthāpanā group which comprise the chheda, the mūla and the parihara. According to the practice of another order of Saints, he should be giren nine out of the ten forms of penance, leaving out the parıhāra (which they think is that is signified by the term sthāpanā). The alpaśruta (or alpauita) should be given the pancha kalyanała usually. Eren if he has merited the pasthāra (expulsion), he should only be giren either the chheda or the mūla penance Regard must also be bad to the penitent's bodily strength and mental composure in meting out espiation. The strong in body should be given all the ten kinds of penances. He who is easily upset or unsettled should be given such penances to do as will actually ·TYPES OP HIEN 21 go to impart strength of will to him. The physical- Is treak should be asked to do only that kind of pennnce which will keep up his strength. He who is lacking in bodily strength as well as in firmness of mind should be giren men milde forms of pedance than the last-named The man endorsed with any of the last three types of bony formation (see the Practical Dharma), with bodily strength and much wisdom should be giren all forms of tapa-penance-fu-ting and the like; but he should be given the mūla in place of the panikās a penance (of such be merited by him). The sarva-purna is fit to be giren all fornis of penances. If he has, however, merited the par anchika form, he should be given only the anupasthāna (pasthāra) Eren the anupasthāna penance he keeps in his own community (sangha) of saints and has not to be sent aray to another community. The wise yoga who is endowed with the learning comprised in nice purvas (departments of scriptuml lore), imbued with faith, devoid of the sense of attachment and aversion for the worldly things, contented, not given to preaching, and filled with pure thoughts, ---may be given the anupasthāna (expulsion) penance The saint undergoing such a penance is, howerer, allowed to approach the leader of the gana (community of saints) for asking him ·22 JAINA PENANCE $ a question and for confession He salates and otherwise shots respect towards other saints, but they do not show him respect nor offer salutation. Pāranchiha penance is giren to those saints who are endowed with great strength, with the higher type of bons formation, with faith, com. posure, renunciation, parity and other excellent virtues and who have also conquered' sleep They differ from the saria-pui na only in so far as they are fully enlightened, given to preaching and do not need to sleep Such a saint will not lose his spiritual party eren if he have to live atas from the sangha (community of saints). He who is guilty of the grossest of sios such as disrespect to the Tirthamlara, deserves the pāranchila (complete espulsion). He should go and live in places where there are no co-religiomsta of his Really, pāranchila is only intended for him Who is endowed with the rery best and strongest type of bony-formation (the first, namely, bagia- Orisabha nārācha)*, who is of strong character. enlightened with the knowledge of the ten purias (departments of scriptural lore) and a preachers well as the conqueror of the tendency to sleep Such a person mll not be 'lost' altogether eren if he is turned out of the country and the sangha * See the Practical Dharma -- ·CHAPTER VI THE SINFUL DISPOSITION The following peculiarities of disposition are found to characterize the psychology of transgressors A man would yield either under the stress of external circumstances (illness, compulsion and the like) or without such external stress; he may commit only one act of transgression or go on doing so; he may care to follow the Teaching of Truth, or be may not care to do so, and he may resist the downward step, or yield without resisting. This gires us a list of eight elements, or traits of character, which may be tabulated in four rows, as follows the sign oft-marking the element of goodness and that of - its antithesis) - + Yielding under stress 1 - yielding without exter- (sahetuka) nal stress (asahetuha) +Stopping after one 2 - committing more than fault (sakritakar) one fault (asakrtakārr). +Longing to follow the 3 - not longing to follor tenobing of truth the teaching of truth (sānutachel, (asānuvrchr) +Resisting the tempta 4] -not resisting the temptation (prayatnarāna) tron (aprayatnavana) By combining these in different groups we get no less than 16 types of the transgressing disposition 23 ·24 JANA PENANCE . These are shown in the following tabulated form together with a set of arithmetical symbols to facilitate reference, the position of the symbols representing the rors and the symbols (+ or -) themselves the affirmative or negative elements of character. 1. External stress, one fault, longing to life upto truth, resisting ++++ 2 No external stress, one fault, longing to live upto truth, resisting -+++ 3 External stress, repeated slips, longing to life upto truth, resistung +-+ 4 No external stress, repeated slips, longing to live upto truth, resisting --++ 5 External stress, one fault, not longing to live upto truth, rasisting ++-+ 6 No external stress, one fault, not longiog to live upto truth, resistig 7 External stress, repeated slips, not longing to live upto truth, resisting +--+ 8 No external stress, repeated slips, not longing to hre upto truth, resisting .. + 9 External stress, one fuult, longing to live upto truth, not resisting 10 No external stress, one fault, longing to liro upto truth, not resisting -++- 11 External stress, repeated slips, longing to lire upto truth, not resistiog +-+- 12 No external stress, repeated slips, longiog to live upto truth, not resisting 13 Fisternal stress, one fault, not longing to lire upto truth, not resisting ++-- .

·THO SINFUL DISPOSITION 25 14 No external stress, one fault, not longing to live upto truth, not resisting 15 Hexternal stress, repeated slips, not longing to live upto truth, not resisting + 18 No external stress, repeated slips, not longing to live upto truth, not resisting Of these, the first is the best disposition, deserying of the lightest penance, and the last, the worst, Thich must be dealt with severely if the transgressor is to be reclaimed. Suitable penance should be prescribed for the remaining types, according to their enoi mity o mildness Generally speaking, the three affirmative elements in the last three out of the foui 10ws are jodicative of goodness of disposition; but in combination with the second element in the first ror-nyielding without external pressure their value is considerably lessened The three opposite traits in these rots naturally go to weaken the argument in favour of the natural goodness of the disposition. They have to be eradicated firmly, by severe penance The total number of the combinations of the elements in the last three rors is eight, which may be put down as follons 1 One fault, longing to live upto truth, resisting 2 Repeated slips, longing to live up to trath, resisting 3 Ono fault, no longing to lire upto truth, resisting ·26 JANA PENANCE . .. ... 4. Repeated slips, no longing to live upto truth, resisting 5. One fault, longing to live upto truth, nonresisting 6 Repeated slips, longing to live up to truth, non-resistig 7. One fault, 20 longing to live upto truth, non-resisting 8 Repeated slips no longing to live upto truth, non-resisting This shorter table of eight types will apply where the circumstances do not admit of the application of the principle of external compulsion or its antithesis or where sererer penance is indicated, as will be seen later. From another point of ver, fire elements have to be taken into consideration in determining the nature of the penance These are; whether the transgressor is devoted to religion (priya dharma) or not (apriya dharma); whether he is endorsed with much knowledge (bahu jnāna) or not Kalpa jnāna); whether he committed the fault under external stress (sahetuka) or not (asahetuka); whether the transgression yas confined to a single act (sakrita- Lāır) or to a series of acts (asakritalārı); whether he is straightforward (rigubhāta) or not (arijubhāra). These should be arranged, as before in fire rots, and numbered, in the manner already pointed ·THE SINFUL DISPOSITION 27 out. In this way we get 24 =2x2x2x2x2=32 types of sinful mentality Naturally the penance for the best type which is to be symbolically represented by fire plus marks (+++++) will be the lightest, but it will be the heaviest for the opposite kind (to be represented by the sign of minus iepeated fire times, thus -). The technical term for the types (as well as for TOTS) is aksha , their tabulation is prastāra, the determination of the aksha from its position in the table is nasta , and the determination of the position when the aksha is known is uddista The 32 types are as follows - 1 Deroted, much learning, external pressure, one fault, straightforward +++++ 2 Indifferent, muoh learning, external pressure, one fault, straightforvard -++++ 3. Devoted, little learning, external pressure one fault, straightforward ++++ 4 Indifferent, httle learning, external pressure, one fault, straightforward +++ 7. Deroted, much learning, without external pressure, ons fault, straightforward ++-++ 6 Indifferent much learning. Tithout er ternal pressure, one frult, straightforward --++ ·28 JANA PENANCE . 1. Deroted, little learning, without erternal pressure, one faolt, straightforward +--+ &. Indifferent little learning, without esternal pressure, one fault, straightforrard 9 Deroted, much learning, esternal pressure, repeated slips, straghtforward +++-+ 10 Indifferent, much learning, external pressure, repeated slips, straightforvard -+-+ 11. Deroted, httle learning, external pressure, repeated slips, straightforward 12 Indifferent, little learning, external pressure, repeated slips, straightforward 13. Deroted much learning, without external pressure, repeated slips, straightforward --+ 14. Indifferent, much learning, without external pressure, repeated slips, straightforward 15 Deroted, little learning, without external pressure, repeated sups, straightforward 16 Indiferent little learning, thout esternal pressure, repeated slips, straightforward 17 Deroted, much learning, external pressure, ode fault, not straigbtforvard ... .. ..

·THT SINFUL DISPOSITION 29 18 Indifferent, much learning, external pressure, one fault, not straightforvard +++- 19 Deroted, little learning, external pressure, one fault, not straightforward +-++- 20 Indifferent, httle learning, external pressure, one fault, not straightforward ++ 21 Deroted, much learning, no externalpressure, one fault, not straightforvard ++-+- 22 Indifferent, much learning, no external pressure, one fault, not straightforvard -+-+- 23 Deroted, little learning, no external pressure, one fault, not straightforward +--+- 24 Indifferent, little learning, no external pressure, one fault, not straightforward 25. Deroted, muoh learning, external pressure, repeated slips, not straightforward +++-- 26 Indifferent, much learning, external pressure, repeated slips, not straightforrard -++-- 27. Deroted, little learning, external pressure, repeated slips, not straightforward +-+- ·30 JANA PEYANCE 28. Indifferent, little learning, external pressure repeated slips, not straightforward 20 Deroted. much learning no external pressure, repeated slips not straightforvard 30. Indifferent. much learning, no external pressure, repeated ships, zot straightforrard 31. Derored little learning, no external pressure repeated slips pot straightforvard 32. Indiferent little learning. Do external pressure, repeated slips Bot straightforward The best method of remembering this table is to note that of the fire features which figure in it. the first oceurs alternatel down the column; the second occurs in groups of two at a time followed by its antithetical trait for tiro steps; the third occurs in groups of four at a time followed br the antithesis to the extent of four steps: the fourth alternates after eight times, and the fifth after sis. teen steps. In a tabulated form the arrangement may be described as follows: (1) Tit closet ·THD SINFUL DISPOSITION 81 It should be known that the sign +(plus) in the above diagram stands for the affirmative tiait, and (minus) for its antithesis. The role for finding out the traits of character in any giren position (that is, the nasta) is to posit the number of the position the combination of which is to be ascertained and to divide it by the number 2 for the trait of the first column which will be determined by the remainder, which may be one or nil If the remainder be one, the attribute in question is of the affirmative type, otherwise its opposite. For the next column add one to the quotient if there be a remainder, but nothing if there be no remainder. The figure arrived at in this way is to be divided by 2 again, and the trait for the 2nd column to be determined as before In this way the process is to be continued till the list is complete. Suppose we wish to ascertain the nature of the combination in the 15th position (in the table of 32 types). The process will be as follows: 16 -= 7 (1 remainder)=Devoted, 7+1=4 (no remainder) =Little legrang, 2 (10 romainder)=Without external prebauro, 14/09 = 1(10 remainder)=Repeated elips, = 1 remainder=Straightforward ·32 JANA PENANCE 1 The method of finding out the position (uddesta) of any particular combination of traits of character is this: begin by determining, with reference to the table giving the measure of alternations, the position of the attribute in the last column, then go on to the one next to it, and so on, till you get to the first, which will determine the number. Suppose we have to find out the position of the group' deroted, httle knowledge, external pressure, ong fault, not straightforward” we shall fix up the columns backwards, beginning with the last, thus not straightforward" 17–32 (does not occur 10 1 -16), one faalt" 17–24 (does not occur in 25-22); esternal pressure" 11–20 (does not occur in 21-24), "little knowledgo 19-20 (does not occur ja 17-18), "devoted” (does not occur at 201 This gives us the position of the combination in the above scheme as 19, which is correct. Another method of determining the position (uddieta) is this. write the figure 1 and then mulupls it with 2 with reference to the trait of the last column , then deduct 1 from the total of the element be affirmatire; then multiply the remainder again with two, with reference to the trait of the next preceding column, and deduct 1 as before, if it huppens to be affirmatire; repeat the process for the remaining columns all the first one is reached. The result will indicate the position which was to be determinel. 19 ·THE SINFUL DISPOSITION 33 Suppose me hare to find out the position allotted to the "devoted, much learning, external pressure, one fault, straightfor ward" type. the process mill be as follows 1x2=2-1=1 with reference to the last coluran, 1x2=2-1=1 with reference to the 4th column, 1x2=2-1=1 with reference to the 3rd oolumn , 1x2=2-1=1 with referende to the 2nd column, 1x2=2-1=] with referenoe to the first oolumo This gives us the answer that was sought, as the process ends here To take another instance, suppose the type 19 "not-devoted, httle-learning, no external pressuire, repeated slips, straightforward." Then the process will be as follows 1x2=3–1=1 (1 must be deducted as "straightforward" 18 an affirmative trait); 1x2=(nothing to be deducted as "repeated slipa " 18 an annthetical trat), 2x2= 4 with reference to the third column, 4x2= 8 with reference to the second column, 8x2=18 with reference to the first column, which also contains the answer . 7.3 ·CHAPTER VII CONSIDERATIONS AFFECTING PENANCE 1-KILA (Time) Considerations of time, place and local conditions influence the determination of penance. Kāla, that is, time, has been divided into three classes, namely, the rainy season, winter and summer. In all the three kālas it is permissible to award serere, mild and middling forms of tapa The serere tapa for the rainy season is fire continuous fasts; that in winter is a four days' fast, and in summer a three days' fast at a stretch The middling tapa consists of four continuous fasts in the rainy season, three in winter, and two in summer. The mild form of tapa signifies three days' continuous fasting in the rainy season, two days' in winter, and one day's in summer In all these fastings it is understood that only one meal is to be taken on the day preceding the commencement of the fast and on that on luch it is broken 84 ·CONSIDERATIONS AFFEOTING PENANCE 35 There is another mode of classification of time which proceeds on the basis of the six recognized divisions of the year. These are (1) the sarad, that is, the months of Asauga and Kārtika=October and November (roughly), (2) the hemanta, namely, the months of Margársa and Pusa=December and January (roughly), (3) the stávra, ie, Māgha and Phalguna = February and March (roughly), (4) the vasanta, 1.e, the months of Chartra and Bysālha=April and May (roughly), (5) the grisna, ie, the months of Jyestha and Asādha, = June and July (roughly), (6) the varsā, 1.e., the months of Grāvana and Bhadrapada= August and September (roughly). Of these, the sarad, the vasanta and the grışma are termed guru, and the rest laghu. Tapa is also divided into guru (severe) and laghu (mild) types By combining the elements of guru and laghu of hāla and tapa together, five combinations are obtained as follows.- (1) guru Lāla+guru tapa;

·30 JAINS PENANCE (2) laghu Lāla+la ghu tapa; (3) Kāla gurut-tapa laghu, or tapa gurut küla laghu; (4) tapa gurut hāla partly laghu and partly guru; (5) kāla gua uttapa partly laghu and partly guru The Leader (achārya) shonld award these in his discretion, according to the individual requirement and the condition of the seasons. In the laghu kala, a laghu form of tapa should generally be given. 2-KSHETRA (Country) Land is of ten kinds, broadly speaking- (1) the anūpa which abounds in water, eg, Magadha (=Behar) and Malaya (Madura near the Testern Ghats), Vanvāsa (Bengal), Konkan (the country lying to the east of the Western Ghats) and Sinddha (Sind), (2) the jāngala (forest land) characterized by an abundance of insect life but not noted for much water, (3) the bhahta-hshetra, the home of paddy, (4) the halmāsa .shetra where the people grow various kinds of pulses chiefly;

·CONSIDERATIONS AFFEONING PENANOD 37
(5) the suhtū kshetra, the land of barley,
where people take sattā (a preparation
of bailey meal) generally,
(6) the rasă pulāka which 18 noted for milch
cows and the abundance of the supply
of milk and the products of milk;
(7) the dhanya-pulāka, the land of wheat
and other kinds of cereals;
(8) the yavāgū where people take yavāgū
(liquid foods, or paste-like khachri*);
(9) the Landa-hshet, a, whereiroots (potatoes
of various kinds and other vegetables
of the potato famıly) are grown;
(10) the mūla, where are grown chiefly such
things as ginger, turmeric and other
foims of pungent articles that grow
underground.
The one rule in regard to the above places is
this that light penance should be given in dry and
hot places (like Marwad and Walıya) where rich food
is not obtained. In colder places where plenty of
muk and ghee is eaten by the people serere tapa is
permissible
3-FOOD-SUPPLY
In fixing the penance it is also necessary to
bear in mind the nature of the food the penitents
* A dish of moe and dal (pulses) cooked toget

·38 JAINA PENANCE are likely to get. The general rule with regard to thuis is as follows: where the people, whether of one's own faith, or the followers of other creeds, are respectful and where the best of rich food is obtainable, severe tapa is indicated there; There the food obtainable is of a middling kind, less serere forms of penance should be enforced there; and where inferior kind of food, eg., cheap rice, is to be bad, there the lightest penances, namely, achamla, nirezkrat, purumandala and elasthāna are to be giren, but not uparāso

·CHAPTER VIII
THE PENANCES
1ĀLocuixĀ (Confession)
Älochana mcans Confession.
There are ten fnults of alochana which the
conleving saint should avoid. These are as
follore
1 Tanpıla, bribing, cm tlic offering of an
acceptable present;
2. Animāputa, pleading all-lıcalth; or taking
aduintage of a special occasion ;
3 Padilrietat, conccaling faults not perceived
others;
| Padma, non-ob-ervance of minor faults
from 117inch, or thrir mncealment;
i Siluna, concealing major 4h;
Chan, confension in the third per-on,
it, the endeavour to ssantain the
pups 012071", - il for <acro oro clon;
7. Sulat la disclounge ulicr sins;

·JAINA PENANCE 8 Bahujana, questioning others about the (merit of the) penance prescribed by the guru (leader), or adopting what was prescribed for another as penance for one's own sos; 9. Avyakta, confessing before one of an equal status; 10. Tatsevita, confessing to oneself, 2 e, adopting the penance prescribed for some one else for the same kind of fault as one's one. A confession is to be made before one's Leader (the acharya of the community of saints). The ten kinds of faults mentioned above are to be avoided All true facts should be disclosed before the leader." Älochanā is enjoined as the proper and adequate penance for the following sing for faults committed because of the pataral imperfechons in the performance of austerities and the control of the senses and the body and the mind, for the various forms of movements, however carefully executed, inasmuch as all morements are really opposed to the nature of pure spirit," for the movements performed with due care, Whilst away from one's own community (of saints); 1 Ch 162 :S', 187 * S'.'186-187 * S. 188 ·THE PENANODS for visiting another party of saints, though all faults are aroided when doing so.' 2-PRATIKRAMANA Pratıhramana menns self-censure. It is adequate penance for the following faults: the utterance of venial untrutlis under the influence of sex-passion," for throwing bodily products and excrement in places not intended for the purpose or in forbidden places, for thinking evil, entertaining unbecoming thoughts, or showing disrespect, by the word of mouth, to the Founders of the Faith, the Ganadharas (Apostles of Tırtbamkaras), or the Āchāryas and the like, and for resort to violence-kicking, beating, etc.,' for forgetting the varyāoritya (serving or nursing penance), sneezing, passing wind, yawning, dreaming evil dreams (nocturnal emission), or forgettiog to attend on sickly saints, for exhibiting visible marks of sexual excitement, whether seen by others or not, when walking, or when engaged in seeking or eating food, and for exciting angry or painful feelings in the heart of another person.? Prathramana should be performed immediately after the discovery of a fault, in language such IS'. 189. ' S' 48' S' 48' S' 190. S 102 • 8' 193 'S' 193 ·12 JAIX.I PEYANCE I as this: Woe is me; I have sronght great enl; disclaim my evil act, it is hereby annulled (dreowned)! Bfore sesere forms of self-censure must be employed where such are indicated by the pature of the offence. Repetition of the great Salutation mantram nine times is termed laghu (midor) pralikramana It should be performed generally after erery sort of act, e Go eating, passing urine, ctc., to aroid cultirating the sense of attachment or arersion to it. 3-TADUBBAYA Tadubhaya is ālochana (confession) plus selfcensure (pratilramana) It applies to cases of fine distinction which cannot be made by ordinary saints, on account of their natural deficiencies, or where faults are committed without being known, although due care is taken for observing the rules of conduct, especially of the processes of periodical-daily, nightls, fortnightly, four-monthly, Fearly and deathbed-pratıkramana, as faultlessly as possible.' 4--VIVEKA Pitcha, also termed Tyāga, means griog up, that is discontinuing the action tbat fras taking place It is regarded as adequate penance in the following Gises i Ch 192-194.

·THE PENANOUS 43 Where a dwelling place, food, or an article of use which was not deemed to be objectionable at first 18 discovered to be so later on, Where a doubt has arisen in the mind as regards the purity or objectionableness of the whole or a part of food , ? Where part of the food is found to be objectionable;8 Where the food is pure but unwholesome or unclean thoughts have become associated with the whole oi a part of it, Where the mind 18 inclined to take food (prepared with all proper care) at night, owing to all health or under the fear that one might not be able to get it again soon on account of famine," Where objectionable food or what has been given up is placed in the plate or hand, or where it has actually been put in the mouth NOTEIn cases where the objectionable artiole can be separated from the unobjectionable one, it is permissible to take the unobjectionable things and to leave tho others (S' 198-200) 8 5-KAYOTSARGA Such of the faults as are unavoidable or are com- $ is 197 • S202. S 199. S' 198 s' 200. 'S' 201 ·JAINA PENANOE Or monly committed and slight, e.g, walking, eating, etc; only merit the hāyotsarga penance. The same penance is indicated there an apamrista (untouchable pure) body is touched, itching is relieved, or bodily limbs stretched or contracted, or where bodily products, (excrement, salıva, phlegm and the like) are discharged in a manner contrary to the proper mode.2 Kayotsarga is also the proper expiation for such acts as pulling threads or stram to pieces, causing slight agitation, the employment of bands in collecting books, mentally resolving to complete an upkarana (an accessory, eg, a book or feather whisk) in a certain number of days ' If a bodily limb rub against clay, hard seeds, green grass or tarasa (insect) life, one hāyotsarga is the penance therefor.. If a saint fail to observe the Lāyotsarga penance at the proper time he incurs the penalty of an upavāsa (fast), but not of chheda" 6-TAPA Tapa generally means asceticism, but in connection with penance it signifies fasting One and thirty combinations are formed with the five types of fasting penances, namely, puri- IS' 28' S' 29 'S' 30 * S' 31. ' S' 210.

·THE PENANOES 45 mandala, ni vikriti, elasthāna, achamla and upavāsa, and along with hàyotsarga, which is the lightest form of penance, are provided for the thirtytwo types of the sinful mentality, according to the degree of sinfulness In this way different transgressors get sitable peñance for their transgressions, and steady progress is maintained The thirty-one combinations of the five forms of fasting tapa are shown in the following table in which their values (see Chap IV) are also shown. The first place is given to hāyotsa, ga naturally, as it is the lightest form of penance, and is to be prescribed for the mildest form of sin The valuations arrived at are in terms of fractions or multiples of a fast Value. .. 5 1 Kayotsarga 2 Purumandala 3. Nirvikriti 4. Elasthana 5. Acbärla e Upasasa 7. Nirvkriti + purumandala 8 Ekasthana 9 Purumundala + Iohanla 10 Ekusthana +Diruhriti 11 Nirrihriti + Qolismlu 12 Lkusthapu 13 Upay sa + purumandala . net 0 25 050 000 0*75 10 0 75 0*75 10 10 1 20 1 25 1 20 1 .

·46 JAINA PENANCE 77 . > 71 150 150 22 20 9 99 > 21 ► .. 14 Uparasa +nirpikriti 150 10 + ekasthana 150 16 + sobamla 1 75 17 Parumandala +nirnkriti tekasthana 1 25 18 +aobamla 19 takasthanat +mirnkriti +upavasa 170 21 tekasthanat 1 75 22 Nirsikriti +achamla 1 75 23 +upavasa 20 24 Purumandala to acbamla + 20 20 Nirnkriti + 2 25 26 Ekasthapa + 2 25 27. Purumandala foirnkriti tekasthanat achamla 20 28 Purumandala toirtibriti tokasthanat uparasa 2 25 29 Purumandala +norrkriti tachămla+uparāsa 250 30 +ekasthanat 250 31 Nirsikriti + + 275 + + +parumandala 30 The total number of the penances in the abore 31 combinations is 80, which by the addition of one for a hāyotsan ga becomes 81 The abore table slightly differs from that giren in the Hindi commentary, but, as already stated, the commentary is not critical It eren places nirvikrite which is equal to half a fast, before pu umandala that is only a quarter of one The explanation of the . 32. 9 11 V ·THE PENANGES 47 anomaly in the valuation of such of the combinations as the sixth (= one upavāsa) and the seventh (which is only equal to three-fourths of an upavāsa) is to be sought in the additional penances that are combined in the less valuable one, so that the one with the lower estimate 18 really the more difficult of the two, because of its observance being extended to a longer period (an extra day). The (32) combinations are termed ślākās (purifications), and are to be distributed as follows amongst the 32 types of the sinful mentality (see Chapter VI ante) TABLE (1) Types szakās Purifications 1 more confes- Sion Ono 2 3 alochanā (simple confession) 1st slaka 2nd 3rd 4th otb th 7th 8th 03 6 33 7 +7 tno 8 9 23 ·48 JAINA PENANCE Types នំធās Purifications two 10 11 11 12 93 19 three 21 32 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 8th glākā 10th 11th 12th 13th 14th loth 10th 17th 18th 19th 20th 21st 22nd 23rd 24th 25th 26th 27th 28th 29th 30th 31st 79 four 33 12 27 five As for the distrbution of the slalās with reference to the table of 16-typed sinful mentality, some acharyas would seem to recommend the allotment of the first slāhā out of the original thirtyone (without counting kāyotsarga as one) to the first type, marked with four plus marks (++++), and of the rest to the remaining fifteen ·THE PENANOES 49 types--two to each type. In a tabulated form they may be shown, with their valuations, as follovs — TABLE (2) Турев takās Valuation 1 2 3 6 7 8 9 10 11 12 13 14 16 18 18t 2nd and 3rd 4th and 5th 6th and 7th 8th and 9th 10th and 11th 12th and 13th 14th and 15th 18th and 17th 18th and 19th 20th and 21st 22nd and 23rd 24th and 25th 20th and 27th 28th and 29th 30th and 318t 0 25 10 1 75 150 20 2 00 2 70 3 25 2 75 3 25 3 50 40 450 4 25 50 575 It will be seen that the above allotment is almost perfect, there being only two instances of irregularity which are, however, trifling, negligible and unavoidable. These purifications will fit even more judiciously in the revised table (see Table No 4 post) According to another method of calculation, alochana (confession is to be allotted to the first ·JAINA PENANCE type, and the distribution of the 32 slākās is to be made as in the following table: TABLE (3) Types Sinhas Purifications Valuation 400 1 (onls confession) (alochana (copies- confession sion) 2 (9th+28th) 6 30 ? (1st+2ad) *75 (16th-80th) 2 (8tb +18th) 2025 2 (14th taith) 376 2 (16th-22nd) 325 2 (14th+28th) 3 70 2 (3rd + 4th) 125 (18th+20th) 8 25 2 (8th+ilth) 995 2 (21st T23rd) 310 2 lith-- 10th) 90 2 (24th -25th) 450 2 (17th 18th) 6 225 3 (5th+29th +316t) 6 60 9 10 11 12* 13 15 18 1 12 according to the test the storās allotted to the oth type are the 21st and 23rd (with an estimated value of 375), and those allotted to the 19th art Nos 18th and 20th (ralued at 325). This is obvious's WTODg, as will be evident from an analysis of the estimation of the different elements of nofal mentality, according to which repeated slip 19 estimated at 076 not resisting 125 not lodgag to ure 225 Opto trath po external stress At this relaation the penalty for the 19th type should be 3+7+1256, and for the 10th, 8-1-25=425 Bat according to the text 8 25 has been assigned to do 19 and 376 to Xo 10 That goue maustate has occurred in this connection in the test is evident from the fact that certain other inters (according to the Hind: commeatori) allot the Eloros assigned to the 10th type to do and thosa asigned to the latter to Xo 10 Against the seemingly lightar punishmrot in higher types of the pagatise order *rt of the extended observance of pedances, inasmuch as several örökās are combined in the pedance prescnbed for those types to be ·THD PENANOES 51 If the types be re-arranged (in the proper rray) the penalties will appear as follows:- TABLE (4) Types Description Signs Valuation 1 ++++ confession -++- 075 +-++ 1 2 4 --++ 2 25 5 ++-+ 2 26 6 -+-+ 8 25 7 Ono sup, resistang, longing to live upto truth, external stress Repeated slips, registing, longing to live upto truth, external stress One slip, not registing, longing to live upto truth, external stress Repeated slips, not registing, longing to live upto truth, external stress One sup, resisting, not longing to live upto truth, external stress Repeated slips, resistag, not longiog to live upto truph, external stress One slip, nob resisting, not longing to live upto bruth, external stress Repeated slips, no resistin ing, not longing to live upto truth, external streng One elip, resisting, longing to live upto truth, no external stress Repeated slips, resisting, longing to live upto truth, Do external stress One slip, not resisting, longwg to live upto truth, 20 external stress Repeated slips, not resisting, longing to life upto truth, no external stress One slip, registing, not longing to live upto truth, no external stress +--+ 20 8 - to 8 25 9 +++ 80 10 -++- 450 11 +-+- 325 12 --- 8 25 18 to-- 8 75 ·52 JAWA PENANCE Types Description Signs Yaloston 815 16 Repeated slips, resisting, not longing to me apto trath, no external stress One slip, not resisting, Dot longlog to live apto iruth, Do external stress Repeated slips not resistus, not longing to live upto truth, no external stress. ---- 450 16 650 If the scheme of the allotment of the slākās is slightly revised, more satisfactory results will ensue. The following redistribution is likely to commend itself to a judicially trained mind: TABLE (6) Types Lakas Valuation Confession 2 (let and 2nd) 2 (12th and 20th) 2 (ith and 10th) 2 16th and 13th) ? (8th and lith! ? (9tb and 26th! 2 (16th and 22ad) 2 (i7th and 19th) 2 (18th and 20th) 2 (14th and 27tb) 2 (19th and 28th) ? (218t and 23rd) 2 (16th and 30th) 2 24th And 25th) 3 (oth, 29th and Bist) No fasting value 075 1-25 90 2-25 2 26 30 3 26 3-25 10 11 12 18 $15 8 75 370 450 16 16 650 Noti-Pemances of the same face-Talae are not necessarily alko in point of ment and sustents ·TIIE PENANOUS 33 Tith reference to the S-typed classification the allotment of lalās rould be as follows. TABLE (6) Types sralos Purificntions Voluation 1 3 (Ist, 2nd and Brd) 3 160 (4th, 8th, 6th and 18tb) 8 40 17th, 8th, 14th and 15th) 8 60 4 4 (9th, 10th, 11th anıl 12th) S 12 10 6 4 (16th, 18th, 23rd and 26th) 6 14 (lith, 1915, 20th and 24th) 4 (3180, 22nd 20th and 30th) 12 7 25 t- 14 800 8 4 (27th, 29th, 29th and 318t) 17 10 20 XOTE.-It is to he borno in mind that the types marked by odd numbers are generally less eril, than the next eren ones, though amongst themselves they become more worthy of censure as me ne bigber, thus the forenth is the Forst in this class, tho Afth more evil than the third but less than the seventh, and so forth The same remark applies to those marked by even numbers as regards their comparative sinfulness It should be noted that the tables of penances given above are characterised by rising severity of expiation, and mark the limits of the maximum and the minimum of penance for faults committed. The penalty is to be fixed with due regard to all the considerations that may present themselves in ·54 JALNA PENANCE individual cases. It should never be forgotten that the object of penance is the re-establishing of the penitent in the rery position of purity from which he has fallen. Panishment may be the object in the view of the temporal zadge; it is not in that of the Spiritual Leade! The thirty-one forms of the fasting penance may be combined with other kinds of penance, kāyotsarga, pratakramana and the like, in the discretion of the Leader (acharya). according to the requirements of the individual cases. The limit for the fasting penance, strictly speaking, is six months If it is prolonged it might produce ill effect, and may lead to evil thinking and disrespect in the mind of the penitent and others, which must be avoided in any case. If the sinner be incorrigible and not amenable to penance, or his sin be something that is likely to bring unprecedented trouble on the community of saints, the remedy is expulsion, but not the imposition of unbearable tapa (fasting) However, some achāryas have recommended severer fasting in the case of nuns who have misbehared with saints or other men. The limit in such a case would be seven months He who kills a Jana sant has, however, to observe 2-days' fasts for a whole year." Ch 11 3 ·THE PENANCES 50 .and The method of observing the slākās is two-fold · with intervals, that is, by the interposition of regular meals, termed sāntara, and without such interposition (nirantara). The order of observance in the first case (e.g. With reference to nervikrite) will be as follows mirozkriti, regular meal, n2ruik, regular meal, niro, reg. meal, and so on In the other case it will be nervkriti, nerv. n, n, So on. Whether it be purumandala, nirdikriti, elasthāna, ächāmla or upavāsa, the order will be the same for every one of them. In observing the coinbinations also the same method is to be followed If it is säntara observance, a regular meal will be allowed after the combination, which in itself will not be broken up, egy purumandala, nirdekrits, elasthāna, achamla, upavāsa, regular meal, purumandala, nirdikriti, elasthana, ächămla, upavāsa, regular meal.....and SO OD If the observance is without the interposition of regular meals, the combinations will run on without break, till the whole period during which the penance is to be observed is gone through. 7-CHHEDA Chheda is the loss of seniority measured by days, fortnights, months, and years He who does not improve in any other way, that 19, by milder ·56 JANA PENANCE measures, must be treated with chheda It is also given for those who have merited sererer penance than fasting, but who have not deserred reordination (müla). The following are some of the occasions for the enforcement of this form of penance: Faults Penod of chheda As much time as the per nitent has lived away As much time as the troosgressor remains ATAF from the true 8910tly path For learing the sangha (company of saints) and for moring about alone! For falling Arras from the true Baintis path, ond ropping about 10 diferent unsaotly or less saintis (lar) stylega For keeping the company of unpaintis sadhus bs one who pulls hitzsell up readily aggin after a slip (1) if he return fithin six months (2) f after six months For failure to apologize after a fault (when the saint remains in the sangha) (1) in the case of an ordinary saint (2) for a specially qualified or learned Baint (8) for en achärja. Тара реnаnсе. Chheda (for the whole length of the penod of absence) 5 days for evert 24 hours delay, 20 days for erery 24 hours' delay, 16 days lorerers 24 hours delas For ipating the sanghio without apologising for the fault committed (1) for an ordinary saint 10 days forerers 24 hours delay, (2) in the case of an advanced or specially qualified sagt (3) in the case of an agbărsas 15 days forerery H bours' 20 days for every 24 hours delos, delay 18 227. - 228-999 $ 230 - $ 231-239 Ś. 233 ·THE PDNANCES 57 8-MULA So long as chheda is still available as a penance and mula has not been merited by the transgressor, chheda should be given. Mīla signifies complete deprivation of seniority and amounts to re-ordination. He who is given this form of penance will not rank as senior to a saint who is ordained just at that moment. For such faults as are beyond the curative efficacy of the chheda, that is to say, which are too grare to be cured by it and yet are not strong enough to merit parthāra (expulsion), the proper penance is müla If the maha-vratas (the main vows of asceticism) have been violated completely the proper penance is mūla (to establish the delinquent once more in the pows) It should be sought from the same achāi ya who originally ordained the transgressor.' The mula is indicated, as the proper penance, in the following cases For the loss of faith, conduct and the principal rots, and for the non-observance of the six necessary daily duties, and for ordaining a pregnant woman or an impotent person into sainthood ? For propounding doctrines which are opposed to the Teaching of the Scripture' 1 On 112 3 237. sŚ. 238 ·58 JAINA PENANOE 1 For behaving in unsaintly or lax, z e, less-saintly modes, that is, for adopting the life of a pārsvastha; kusila, apasanna, or mrogchärı sādhu For adopting the mode and style of the sãdhus of the non-Jaina faiths, for falling back into the householder's stage, for insincerity in the adoption of the Vows of a Jaina saint, and for very gross sins." For the commission of sins that are destructive of the müla gunas (root virtues) of samtly life, and for ordaining men of the pariah caste NOTE--Those who have been admitted into the order by any of the uneantly saints named in the 239th sloka should be admitted into the order by mula (re-ordination) If a saint loses faith in the doctrine of truth, but reverts to the true faith bumself without any one's knowing of his loss of faith, he may select his own penance (whatever he likes); but if his change of belief becomes known to any one, then he should be given the mūla penance 9-PARIEĀRA Parrhāra (expulsion) is either parhal or complete Partial expulsion from the sangka (the company to which one belongs) is anupasthana or anupasthapanà parihāra There are two types of i$ 239 240 Ś 241 S 253---20+ ·THE PENANCES 59 this: sva-gana (own gana) anupasthāpanā, and paragana (another gana) anupasthāpanā. Gana means the same thing here as a company of saints The difference between these two types hes in this that while in the soa-gana the penitent remains attached to his own gand, and takes absolution from his own Leader, in the para-gana type lie is sent from leader to lender, and, required to confess his sin to at least three acharyas of different sanghas, and in the more heinous cases, to as many as seven achāryās He is then sent back to his own acharya, either in the backward order or direct, and from him he takes his penance The soa-gana penitent sits at a distance of 64 Tards from his sangha and has to salote, attend on and serve the juniormost members of it Even if a junior saint come bış way he must stand up and advance towards him, to show him respect, bat he is not entitled to be treated with this mark of respect from his juniors under similar circumstances He must devote his time to the observance of the penance, seated outside the gathering of his brother saints at a proper distance The penitent is also required to observe fasting of the severest type, tbe mildest being one regular meal after every five days' fast, and the severest, after every six months; which is beyond the capacity of the ·60 JAINA PENANCE present-day humanity, though not of the men of the adamantine frames of the hoary past. The penance may have to be observed for a period of 12 years. Pāranchika arrhāra is deserved by those Those sins are the blackest and the worst. The sinner in this case has his sin proclaimed before the world, is turned out of the country and may have to live eren among strangers and men of wrong faiths. He is required to observe the fasting penance as in the anupasthāpanā parihāra, with the same types of sererity and for a similar period, Damels, 12 years. Then he will be deemed to have been parified and absolved. Anupasthāpanā is indicated in the following cases : 1 For the abduction of a sådhu of another faith, or of a layman, a woman, a child or the pupil of a brother saint, and for assaulting or striking a saint with a stick. Pärunchila parihara is provided for men who show disrespect to and insult the Tirthamkaras, the Siddhas and Holy Saints, or who join the king's Enemies. It is also the penalty incurred by those toho defile the True Faith and the Scripture of Truth He who is an enemy of the ruling king, 3 2 $ 245 : 249 3 S 250

·THE PENANCES
61
01 who ordains the experienced officers of the state
when their services are indispensable for the public
good also deserves the päranchiha parthāra." The
defiler or the lover of the pattar āne (chief queen)
is also worthy of the severest penalty known to the
ächārya judge
10-SRADDHĀNA
Sraddhāna signifies the acquisition of faith. It
is applicable to the case of a renegade or apostate who
wishes to come back into the Right Fold once more
He may be re-admitted into the order of the saints
in the discretion of the Leader (āchārya) if he is
able to observe the mula gunas (root virtues) of
sainthood
i § 250
: Ś 250

·PART II PENANCES 1-CONCERNING THE FIRST TOW (AHIMSA) To determine the amount of the proper penance merited by a saint for the destruction of the life of different kinds of living beings, a reference has to be made to tbe" senses and prānas" with which different forms of life are endowed differently The lowest form of life is one-sensed, vehich comprises those living beings who are endowed only with the sense of touch, eg, vegetables. Then there are the two-fenced beings, who enjor touch and taste both, as is the case with oysters and snails The three sensed bare smell in addition to the above two. In this class are found ants and many other kinds of insects. In the class of four-sensed life are included bees and fres, etc. They have sight also The fivesensed are the fishes, rats, monkeys, man, etc. They enjoy hearing also in this class there are two sub-divisions, the sange (endowed with the capacity to think) and the a'angi (not capable of rational thought). As regards prūnas (vitalities), the one-sensed have four of them, namely, breath, bodily strength, 82 ·THE PENANDES 83 longevity and the sense of touch. The two-sensed have these four, and in addition they have the sense of taste and the capacity to utter sounds. The three-sensed have the sense of smell, the four-sensed those of smell and sight, and the five-sensed those of smell, sight and hearing in addition to the six possessed by the two-sensed. Then the sange fivesensed beings are further endowed with the organ of thought. We thus have five senses and ten prānas, which are the basis of the discriminating treatment of the different kinds of singers The mildest form of penance is to require one kāyotsarga for each sense, so that if a one-sensed form of life is destroyed one kāyotsarga is the penance therefor For a two-sensed insect, two kāyotsargas are necessary, and so on. Severer forms of penance are provided with reference to the mental characteristics of the sinner. The elements taken into consideration, according to one method of calculation, are the following. 1 whether observing fundamental virtues (mūla gunas) only or additional ones (uttara gunas) also; 2. whether inclined to resist temptation or sinning (prayatnachárs) or not (aprayatnachari); 3. whether wavering (asthara) in the obseryance of the rules, or unwavering (sthera)

·84
JAINA PENANCE
By combining them differently we get the
following eight types of mentality :
1. Uttara g +resisting tontafering
2 Müla g.+
+
3 Uttara g.+upresisting +
4 Mula g.+
+
5. Uttara g +resisting +Tarering
6. Mula git
+
7. Uttara g tanresisting+
8 Tula git
+
M
*
2
>>

·The penance proper for the destruction of different forms of animal lifo is shown in the following table. In this tablo K stands for a Kāyotsarga and R/16 for one Käyotearga and one wpavāsa (fast). ane-songed 2-songed 3-Anald 4-acnacd Nensed unable to able to think tlunk taominh raiao Tomperamont. Bongo vital-nonaco vitalı- sonson vibn]1-800ACB vitalı-Sonata vitalı- ang tinirbiog 0106 tics bice ties O16 7 4 3 7 4 8 o 10 2 k 3 k 4 k 5 k 5 k THE PENANOES 2k 8 k 4k 5 k 6 k 3k/n 4 k/ul 5 k/u Ik/ 2k/ul ok 8k/u 4 ku Ottara + reaisting 1 k + unwavering 2 Alula + rc81ebing Ik + unwavoring B Uttara 0 to unresisting 1 k/u + unwavering 4 Muing to unrealabing 1 klu + unwavoring 6 Uttara 0 to rcb18bing + Wavuring 6 Alūla 0 + TCBibbing + wavoring 7 Ullara o + unreginting + wavorng 8 aula 0 + unresisting + wavoring 5 k/u 6 k/ul 6 k/u 10 k 8 k 9k 4 k Bk 7k 8 k 9k 10 k 4 klu 4 klu oklu to ku 7 k/ul 7 k/u 8 k/ul 8 klub 9 klu 9 k/u 8 klu LOk/u 85 ·06 JANYI PENAXCE obesed According to some acharyas the resisting type of personality is entitled to be treated on the basis of the senses destroyed, and the unresisting on that of vitalities. Fasting is to be added on the folloring busis: for the destruction of 12 oue-sensed forms of life one fast. Further cquations are 35 follows 12 1-sensed lires=6 2-sensed 3-sepsed ones=3 4-sensed ones If destraction of life has taken place on a larger scle the equation will not be observed. But for 36 one-sensed tires tiro continuous fasts are required to be observed TITO continuous fasts are also required for 18 2-seosed, 12 3-sensed, 9 sensed and 1 5-sensed forms of life According to another method the table of penances is to be worked out as follotrs:- Destruction of all forms of life except that endowed mtb the capacity to think (the sangi) Types of temperament for one siz for repeated sias Ultarag + domarer-1 Lalyanaka 3 uparāsas 106 T ngilant Jula g tannarer 2 uporisat* 3 uparāsas IDg gilaut According to the text the penance for ope fault so this case 25 3 uporoses and for repeated faults onls 2 upacasas, but this is a clear case of error The necessary correction has therefore been made in this place. * ·. THB PENANCES 67 Destruction of all forms of life except that endowed with the capacity to think (the sangi) Types of temperament for one Bin for repeated suns 8 Wever I kalyānaha 4 6 Uttara g + 1 halyānaha 10g + yigiland Mūla g+ paver 2 pavāsas 10g + vigilant Uttara , Funwaver | 2 upavāsas* ing + non-vigilant Hila g + unwater 2 upavāsas ing + non-vigilant Ottara g. + Weyer 2 upavāsas ng + non-pigilant Hula g + water-laghumosa (ono ing + non-tigilant halyānaha) I pancha kalyanaka 3 upavõsas* I kalyanaka 6 1 1 pancha kalyanaka 8 mula the The same is the penance for the destruction of sang type of the 5-sensed forms of animallife, except that the fasts are then required to be observed without interi aption, whereas in the other case regular meals are allowed to be interposed between fasts, in case of illness Some achāryas divide the motive for an action into tiro classes and then subdivide each of them into different sub-classes as follows # According to the test the pedance for one fault in this casc 1s upavāsas and for repeated faults only 2 upacas but this 18 corered by the remark in the foot-pote on the preceding pase, and has been corrected as before ·68 JANA PENANGE MOTITE Love Hatred Sell-lore Lore of another Sell-lore Lore of another 1 Faunt Mild Intense Faint Muld Intepse Faint Wild Intense Faint Mzia Intense Hatred is always enl, and the same is the case with self-lore (selfshoess). The love of another, thich manifests itself in acts of sympathy, philanthropy and the like, is commendable in the householder's stage, but it has to be given up in sannyāsa. Nevertheless the penance for the doing of an act of sympathy is rather mild as compared with that for a selfish one. Further forms of penance in connection with the first tos (ahımsā) are given below.-- For causing the death of 8 Jaida Saint 2-days' fasts for a Thole years For canging the death of 8 Jaina lasman' For causing the death of a child! For casuag the death of a FODID For cansing the death of a sadhu of Qoother faith* ditto for 6 months ditto for 3 months ditto for 11 months dıtto for 6 months 1 Ch 11 : Ch 12

·THE PENANCES
619
For couring the death of a pious lagman
of annthirt poraliasson!
2-dns'lasts for 3 months
For causing the death of an ordinary
individual
ditto for 1 months
For
causing the death of a Brühmana' ditto
in- 6 mont's
For causing the disthofa kulitriya' ditto for months
l'or Cousing the death of a Volisa? it's far menthe
Por cnueing the dentli of a Swim
dir inr 1 month
Por Ca114105 the death of a quadrupe 1? datter Int ! mouth
For ryuting the death of n herbsterous
Animal
offrorlar free
I'mp causing their death ni a hrasbol presi 13 opraring for en
for causing the drath ofn baridi
12
Ins 11415
For curing the death olnu
opiste
ngmefar fram
for causing the sath of a pocannous

·70 JAINA PENANCE . . Por causing injury it insect life is harmed? ode upavasa For the death of an inseob in the saints gourd if he be on the 7th stage five nirvihr7h18 if he be on the 6th atage? one kalyangka For the repeated death of insects in the gourda one pancha kalyanaka For the destruction of the life of a fivesenged insect Thether through care lessness or otherwise, that is to say, even in spite of ordinary care, for the first foult one kalyānaka For the death of & five-bezsed ipseot on the plank (bed) one kalyānaka For the above when the saint was careful in his movements five nirvikrit28 For the death of a five-sensed animal in the lower part of the door of the bastiko (dwelling for the asght)' ope kalyānaka KOTE-This is the pedance for every saint who has gone in or Come ont of such a bastika For being the occasion of the death of & fire-sensed living being, such as (wila) cat, or a centipede, hayıbg drawn the attention of its destroyer to its presence " (1) if the language of the saint #85 calm and did not show alarm one uparāsa. (21) it he was alarmed or showed alarm NOTE-No penance is incurred if the saint merels said there is a poisonons Brake, or words to that effect and someone immediately killed it, to protect those preseoks one pancha kalyanaho 16.24 $ 35-38 sŚ 37 $ 38 $. 39-41.

·THE PENANCES 71 2–CONCERNING TEE SECOND VON (TRUTHFULNESS) For direct falsehood! one kayotsarga, one fast and pratıkramana For an indirect bial tvo kāyotsargas, two fasts and pratıkramana For both (the aboye) combined! three kāyotsargas, phree fasts and pratikramana For thinking, speaking and acting a lie four kāyotsargas, four fasts and pratikramana For repeated falsehood through exoitement of passions one pancha kalyanaka For repeated falsehood at the instance of multiples of the comanother binations of kayotsargas, fasts And pratikramana, not exceeding one mā8rka (pancha halyānaha) For the babit of lying in an evil-minded salat parthora of both kinds (expulsion from the sangha and the country) NOTE.“If any saint treat the le uttered by another saint as truth he is deemed to partioipate in the lie to the extent of & fourth part For the utterance of Yenal untruths under the influence of sexual passon* pratikramara 1 Ob 16 2 Oh 16 S Oh 17 * $ 48 ·72 JANA PENANCE 3-CONCERNING TEE TEIBD Vow (sox-STEALING). For taking bat has aot been gren b5 its owner () iſ done in a deserted place and withoat any concealment! ope Loyotsarga, one upavāra and praizkramana (ii) if in the presence of one's own companions! tro kāyotsargas, two fasts and pratiktamana (iii) of 10 the presence of wed of other faiths' three layotsarga 8, three fasts and pratrkyamana. For repeated faillage in this respect' one pancha kalyānaka NOTE.-On the death of an āchorya or saint, his whisk and goard and books descend to his discrple, and 10 his absence to the deceased's co-pupil. If there is no co-pupul, then they go to the saints in bus gachcha (a group of three saints) La any case they will go to the sangha (a group of seven saints)* Ang saint may accept & gift (of a permissible article) from any other saint, whether belonging to his gana or gachha, or not, but the books are intended only for the learned." They will, however, go to thomsoerer they are given by the otraer1 any saint unlawfulls possess humaselt of what he is not entitled to take ander the above rale, he is liable to be depared of the article and to undergo a tapa penance wbuch might extend to six months' contuuons fasting* This rule will apply eren though there be a decision by & king or a court of lax to the contrary The delinqaent may also be reqwred to mantam silence throoghout the whole period of fasting * For helping oneself, that is, taking when not actually giren 1 Ch 18 Oh. 19 3 Ch 20 Ch 21-22.

·THE PENANOES 73 one laghumasa one kalyānaka one purumandala (1) a book or books (n.) a feather whisk (111) a gourd or any other object of the lowest type of utility For damaging or taking without the owner's permission such things as thorns, bricks, food, tiles, asbes, and co-dung For taking what has been given for the use of another saints one halyānaka one pancha kalyanaka 4_OONCERNING THE FOURTA Vow (OELIBACY). For eril dreams, tbab 18 nocturnal emis- 8100* pratakramana For dreaming bad dreams (nocturnal emission) after midnight' a hayotsarga For opil dreams (1 e, emission of semen) dunng the first watch of the aglata (a) if the saint had gone to sleep after performing meditation, self-examination and adoratron prat kramana, (5) if after dong ang two of the abore upavāsa+mila pratikramana (c) if after only one of the above ode upavāsa+oratzkramana For the same fault when it is committed in the last watch? Protihramanat 2 days' fast (beta) for (6) one upavāsa+pratikramane 16 123 : $ 214 $$ 126 Ś 192 203 6 Ob 23 CL, 24 one for (a) ·74 JANA PERANCE . for (c) niyana (mid selcensuel+ upacasa. For dreaming of indulging is sexual intercourse, meat, Tine or bones (a) if this happen only once one past (6) if it happen repestedls pratikranana+ upacasa, For chattung with 8 young woman thea the saint happen to be young humseli (a) if it happen only once one fast (5) if it happen repeatedly a number of fasts which might extend alterna tely up to sur monibs. For the above when commutted in secret after & Framing in that regard from the preceptor obe or more rast has up to six months; the rorst cases parihāra (expulsion) mas bare to be tred; bot u the transgress ug saint misbes to live in the eangha the leader OBF require Erm to observe the TOR of silence for sex months or eTeplopger, repenting for his misdeed For ete feclas of excitement then looking at a Foman's face or bodils alocharo Tayo!sargam Fo-185198 to bebold a foman's paledrte op for the use of exchos TOSAS IN estܕܐ * Ch Ch 91-23 ·THE PENANCES 75 (sugar, milk, ghee, etc)' avoidanos ot rasas+ awādhyāya' + recibataon of the holy Balutatron mantram + contemplation of the diyine form For misbebating (having sexual intimacy) with a nun' Hxpulsion NOTE -The nun cannot be reclaimed according to the Chulika, but the saint can be purified by undergoing spoorally apportioned ponence if he be sincerely sorry for his error But he should live in a country where the people do not know of his misdeed, and, therefore, do not desp180 bim In the Puranas, however, there 18 the example of Jaşth, the nun, who was re-admitted into the order alber giving birth to an allegitimate child But this was when Mabavira Vas Himself living on earth! For exhibiting visible marks of sexual excitement when walking, whether seen by others or not pratikramana For exhibiting vaible marks of sexual excitement when engaged in seeking or eating food pratikramana For re-entertaining sex-longing, 10 intender form, after onde regretting ut one pancha kalyānaka For actually indulging in sexual intercourse under the above ouroumstances alterpate fasts for & period of four months For the use of mediomes to strengthen or beautify the body For uttering penial untruths under the infuence of sex-passion! one pancha halyānaka pratikramanan 2 15 31 * 191 Stādhyāyu means soriptural study Ch 126 - 129 ద్ర 65 o Š 65 IŚ 48 ·76 JAINA PANANOE Forstroking the proste parts or pressing the geraal organ betreen the thighs or legs? For sexual indulgence under external compulson* one kalyanaha 4 one pancha halyānoha NOTE.--There is no penance if & saint sleep between two women provided his heart remains unaffected by the virus of desire, For the emission of semen on account of excessive sesual cratung (masturbation"}} one pancha halyānaka J-CONCERNING THE L'IFTH VOT (POSSESSIOS-LESSNESS) one fast a tro-days' fast a three-days fast For keeping the paraphernalia of 8 householders For coretousness for gold, silver, etc For obtaining gold, silver, eto, by begglog For receiving valuable things on the occasloas of ecupses, or planetary changes and the htes For collecting silver and gold and the like at one's pleasures For using any kind of clothest For using any land of shing- For asing any kind of support or seat other than a wooden plank or & Fooden or stope seats Ode mastha mula one halyānaka one halyonaka one halyānala 16 214 7 * $ 116 Ś 114 Ś 50 gad 78 S8 50 and 73 ·THE PENANOES 77 B-COACLINING TEC FINST SAMITI (TRAVELLING AND WALKING) For walking (for evercise) one mile along an insect-free path? one kāyotsarga For walking (for exercise) one mile along & path that is not insect-free! one upavāsa For walking doring the day time along an insect-free path, as far as Bix miles in the ramy season, 12 in winter, and 18 in summera one upavõsa. For Falling during the day time along a path that is not insect-free, if the distance amount to 4 miles in the rainy season, 8 10 winter, and 12 in summer one upavasa For walking at night in the rainy season along on insect-free path, if the distance covered be 6 miles one 8-days' fast For walking 8 miles at night in the rainy Beason along a path that is not insectfree' one 4-daye' fast For Talking at night a distance of eight miles along an insect-free path in the winter gengonº ono 2-dayb' fast For walking in winter at night a distance of eight milcs along a path that is not insect-irros One 3-days' fast For salking 12 miles in night along an insect-free path' one upavūsa For walking 12 miles in Bommer at sight when the path trodden 13 pot insect-Ireos one 2-days' fast For Falking or passing through roter' BODD serere form of penance For pasuing througb water at a regular ford, if not more than kaer-dceps ono kāyotearga . Gunmer з сь 34 * Ch. 25 3 Ch 36-37 • Ch. 42 Ch. 39.

·78 JANA PENANCE For passing through water when the Ester is four fogers' breadth abose the kaees! one upavāsa For erers additional 4 fingers' breadth (of water) double the number of fasts For passing through Fater at a place bere there is no fordi screcer forms of layotsarga and faste SOTF -There is no penance for crossing the water at a ford where st 19 pot longer than 39 yards, and is free from the water fauna. For crossing a streaca in a boat, whether built for one's own ase or not 00e layotscrga and alochana For crossing & stream in an aggravated coso one hãyotsarga and one ilpavāra For Crossing a sex in a boats one uparāsa (and may be one dalyānala) For trarellipg 10 & palanqum or rebicle tice the penaar prorided for milking for travelling without the leather whisks (a) then the distance corcred does pot exceed 7 poces one lāyotsarga (b) Then it does not esceed 2 miles i=i losa) ono upatāsa (c) for irery additional I osa tacrealter double the number of Inste for travelling alone an improper or un- Authorizzi pat's orlor pacarorer freen frann or irritere Ogn Layotsarco . Tini hood Pirla 11-31 h 11 .

·THE PENANCES 79 For crossing a stream, pond or lake in a boat, when no payment 19 mode, and when the boat was made without relerence to the saint's need! one kayotsarga NOTE--Saints are not allowed to keep money or to travel 10 & Vehicle of any kind For walking along & route teeming with 208ecb hale one kāyotsarga For travelling over a tract that is full of 10- bect lufo or at a time when a lot of insects are lying about or floating in the air one kāyotsarga For trarelling more than 96 miles in the ruiny Acason for taking part in the ac. complishment of some big purpose connected with the deva (Tirthamkara or the Image of a Tirthamhara) or the community of saints, or for a minor celebration in winter or summer any ponance in the discretion of the leader NOTI - No penanCO 18 monted if a Boint trasel up to 96 miles with the above purpose Fororerstaying beyond a month ata place without a just cougo one laghumāsa. For orcrstaying for the #bolo of the Mis seagon ono gurumāsa For walking with dusty fect into rater one putumandala. Tor placing ret icet on (a heap ol) dust one purumandala For walking Tith madds fcet into water one halyānalo For crosaing oser, when walking, a heap of mud or clay, STCCA ST888, a ditch, a thert of water, or insect life, of it be posable to aroid doing so? onc lalyanala 16 205 ? $ 205-207 16 öi $ 68. '65 32 1 S. CG ·80 JANYA PENANCE YOTE.-There 19 po penalts if it be impossible to aroid doing GO 2 7-COSCERAZSG THE SECOND (STTEET SPEECE) SAGITTI For harsb (or opbecoming) speech? The Tot of silence (for harging lengths of time, according to the seroutdess of the ofence) For teaching or encouraging men in the pursut of occapations which tend to lead to the injury of Imming beings . An uparāsa or fronterer other penance the ācārya mas deet proper 12 each case 8-COSCERSING THE Tarrd SAMITI. For eating objectionable roots, fresh whole frunts, seeds, cereals, pulses or regetables according to the following table': Tbs mien Orce Repeatrdly | Thicagborzace Oom dāvolcroc Om uparira 2 As & tam ir ОдR 1-йға Oni letyiralo it, hau ICO Orrorekcialjūs Mac ! nola ·THE PENANOES 81 . for spitting or uttering sounds or words prior to eating and for not standing properly when eating (a) if unwell or quable to stand up properly (6) otherwise For eating after the oocurrence of an antarāya For eating what has been given up (a) if recollection come in the middle of the process of eating ono upavõsa one paştha one upavāsa desisting from eating, 2e, eating no more of it, (6) if afterwards" one rupavāsa For the occurrence of a serious kind of antarāya, eg, the eating of food contaminated with the presence of things uke bone, flesh, eto (a) where the knowledge is acquired after eating one fast + pratıkramana, (6) where the unclean thing is perceived in one's own band one saptha + pratikramana, (c) where the unolean thing has actually got into one's mouth & 8 days) fast + pratikramana For eating, when anwell, food tainted with the adhākarma fault, that 19, food the preparation of which bas involved the destruction of the ais kinds of living beings (a) if only one one upavasa, (b) if repeatedly one sagtha 1 Ch 64 · Ch. 55 > Ob 66 - Cb 57 ·82 JAINA PENANCE For eating, ben pot dofell, food tainted with the adhólarma fault, that us, food the preparation of which has in- Folred the destruction of the six kinds of liting-beings (a) if onls once ode panchal alyanaka; (6) af repeatedly mula. For eating food contaminated with the uddışta or other faults, in order to keep up stads niyamz (recitation of the salatation matte tran nine times) YOTE.-There are 46 faults which are to be avoided by the Baiut. He cannot take any food that is tainted with any of them. The uddista faalt occurs when the food is prepared especially for the samnts ase. For going to one Fillage for the dails ramble and to another for food pratikramana and 80 upacasa. For going to 8 yillage durmg the studytume koyotsarga; but il for food one uparāsa For eating food, through ignorance at the place of a person of po family or tribe (tarna and caste), eg, s prostitute (a) it only once and upseen by 205 pratikramana and ode ugarasa; (6) when done repeatedly but unseep by others One panchalalyānala; (c) repeatedly when seen by others' mula For objectmg to another's accepting the objectionable' food through muistake ode uparāsa ope ! Ch. ES : Oh. 59.3 Ch 83-84 $ Ch 95 ·> THE PENANCES U For objecting to another's accepting unobjectionable food, through personal motire or spite pratıktamar and one pancha kalo yanaha For objecting to the gift of udobjectionaple books, medicine, the offer of a nightly dwelling, and the like? one pancha kalyānala For refusing, without an adequate couse, to take distasteful or unpalatable food (prepared with things like oil, UNSATOUTY rice, etc) alochanā, kāyotsarga and an upavāra For approving of nursing and assisting in the feeding of biok baints, for keeping, Tashing, and peoking up, eto, the articles that are useful in nursing sick Bounts, and for brnging approved kind of food for a sick paint, when done for & whole week* pratık amara For eating and sleeping at one's pleasure (after 3 faults)" müla For eating or drinking out of the pots and pans of Sudras at whose place the men of the higher castes do not take & meal fire fasts NOTE.-There are two kinds of Sudras (Kārūs), the bhojya and the abhogya. Among the former of these are included all those classes of the Sudra community at whose place men of the other three castes can dme, the latter are those at whose place no one of the higher classes mil dine * For eating such permissible things mangoes, karondas (corinda ; car188a as 1 Ch 95 o Cb 161 Ch 98 $ Ch. 99 . Oh 96 Ch 97 1 Ch. 164 ·JAIXA PEYANCE curardi, rilicilandasie, bel (Food typic} }eron (or citron} then not un- Kell, kommentiels from the dails rucol' ne halyünalt For taking such a tours spice4 04 clore carmure and dinilenol, when not ·THE PENANCES 85 For eating while theres are being beaten jn one's sight or 'heanog'- (a) if unwell? (6) if not uowell one Lalyānala, one bhinnamāsa For taking food after seeing dead bodies of thieves (criminals) killed - (a) of powell! self-censure, (b) if not unrelli one kalyānal.ch For eating at night under external stress one pancha kalyānaha For chewing the betel leal and partaking of what has been given up under external stress one halyānaka For eating beyond measure" one Lalyānala For takang food tainted with him sālie, the preparation of sbuch has involved injury to the insects or other forms of life) four gurumāsas. For eating bighly rob foods four gurumāsas Nore. In the last two cases above-mentioned the fault is deemed to have been confessed before the end of 8 month" For sitting down, through illness, when eatug, or for eating more than once & das . one kelyanaka, one pancha halyānaha. 1 (a) for one fault (b) for repeated faults For atting down, when eating, of done thropgh concert or boastfulness (a) for only one fault (6) for repeated faults. chheda, müla IE91 118 $ 116 $126.6 222 $ 29 Ob 70 ·86 JAINA PENANCE For disregarding & doubt relating to the udgamal or the utpadana* faults in connection with the food 10) if more than one month has elapsed since one kalyanako, (6) after more than four months one pancha kalyānaka For taking such things as āmlo (hog plum), hara (a kind of myrobalan), bahera (another kind of myrobalan), when not unwell* one kalyānaka For taking things like mapgoes, tamannd, karondas (corinda, car1880 carundus), vilvakhanda, that 18, bela (wood apple), lemon (or citron), apart from the meal, and when not unwell' one kalyānaka For excessive fondness for the rasas (milk, ghee, ourds, oil, sugar and salt) one halyonaka For carelessly allowing & drop of water to get wto the month when washing the face pratikramana, a kāyotsarga, älochana and an upavāsa NOTE -- For the discovery of objectionable elements in food see Viveka 8—CONCCBNING THE FOURTA SAMITT (HANDLING THINGS) For displacing, or carrying from one place to anotber, stones, food, straw, tiles and the like one Lãyotsarga * The udgama faults refor to the girer and to the manner of preparation of tbe food "The atpădana faults are thogo which are concerned Frith the monger of obtaining food 8 46 * $ 79 • Ch 89 + Ch.61 6 ·THE PENANCES 87 for displaciog, or carrying from one place to another, stones, rood, strat, tiles and the like, when dono during the night (darkness) one 1ιραιδεα For handling things without examining them, that is for handling un-esamined articles One halyānaha 10-CONCERYING THE FIFTE (PARTIŞTEĀPANĀ) SALOTTI one halyānaha. For discharging the bodıls products (unne, fæces pblegm, etc ) 1n un-esimined places For discharging the bodils products on growing Tegetation, or thugs endowed with life, or on specifically marked spots, eg , & platform- (a) if done but once (6) af done repeatedly For throwing fæces, unde, etc, in places not intended for the parpose, or un forbidden places For discharging the functions of nature during the day or at night in un-essmined spots one kāyotsarga, one upavāsa ratakramana one kāyotsarga ICh 61. * $ 218 3 Ob 62 + 48 • 8 207.

·90 JAINA PENANCE For putting on shoes, or using an umbrella whether made of leares tetrar) or not? one Lalyānala 12-COSCERXING THE SO-FOLD DALE DOTIES For neglectiog to perform or to obserre the hours of the tandanā (salutation or adoration) and the pratıkramana dabres one upavāsa. For neglectiog the study of the scripture or for not obserting the hours fixed for the same & hāyotsarga NOTE-The proper time for 'studs is as follows (a) in the morning, from three gharees after sunnse (6) in the afternoot, till three gharees before sunset, (c) in the evening from three gharees (a gharee = 24 minutes) after Sunset, and (d) in the pight till three gharees before sunrise The time for adoration is the ereding, and that for the dar time pratikramana ends when half the disk of the sun bas sank below the horizon, the night time sell-cengure ends with the dawn $ For udsotired errors in the obeerrance of the daily duties- (a) at the end of a month lot or at the end of four months (c) or at the end of eight months (d) or at the end of a star one fast, four fasts, ergbt fasts, trelse fasts 1$ 75 . Ch 64 ·THE PENANCES 91 For noglecting the fortnightly and the monthly duties (observances) pratikramana +2 fasts For negleching the 4-monthly duty! pratikramana + eight fasts For neglecting the yearly dati pratikramana+twentyfour fasts For showing disrespect to the six daily duties (after three warninga) mula For not observing the rule as to study' (swadhyāya), self-examination, adoration and the like, or for encouraging others in its disregard pratikramana and one sagtha For omitting to perform, through illness or pain, vandana (adoration), pratiframana (sell-examination), and kayotsarga for a whole month one laghu māsa If the abore happen through prde one guru māsa Tor not doing any of the daily duties under the above circumstances* one laghr chaturmāsa For not doing any of the daily duties without being all one guru chature māsa For neglecting to perform the six dails duties (samāyıka, adoration, reference of the Deva and the like)" from one laghu māsas to mila For not observing the rule of stādhyāya (scnptural studs) four times a dard one lught Ti Gea For omitting only one of the Ais daily duties, or for neglecting to examine the plank the Books, the whisk or the gourd one kalyānala • . 1 Ch 66 Ch. 30 Ch 86 * $ 221 $ 117 * $. 937.

·92 JANA PENAYCE . (a) once For forgetting bot once mordara and 1āyotearga (two of the sus parts of somāyısa) one purunardala. For forgetting them twice! one acrāmla. For forgetting them three timest ode uporāsa For concluding the samayla before one's Lreader (āchoryo) I this happenone purumandclo; (6) twice one āchamla; (ei thrice OBE 1 par so For not concluding the layo-sarço (the Last limb of samõyıla) wh the Leader (tbsts, for lagring bebind)" (a) if it occur but once one purumondalc; (0) if it occur twice one ochimla; C) if it occur three times one chasthāra . 13. Coscer ING TES LESA LOCES one uporása. one restha For neglecting, through iloase, io per form lesa locha for 8 penod of four months For neglecting through illness, to perſota de cloeha for a trhole year For Beglectms, through laess, to per foro Leia locha for five years (one yugal" For neglecting to perform lua locha when 20ε πανell» one pancka kolgāroba One Copondous pincha balyonala For inability to bear the pain of pulling out the bair (1 esc locha) one Fäyotsarga. 15. 118 - $ 119. IŚ. 120 * Cb 67. - $ 217.

·THE PENANCES 93 14-CONCERNING THE RENUNCLATION OF CLOTHES For putting on (resuming) clothes -- (a) under persecution from one upavasa? to one pancha kalyānaka", (b) owing to ill-health one gastha, (c) led by pride or hogsttalness one pancha kalyānaha; (d) in the Torst cages (eg, for want of faith) mula - 10 CONCERNING MOLA GONAS For the transgressions of any of the following 18 müla gunos (root virtues), namely, 6 semitis, 6 senge-controls, Leta-locha, sleeping on the ground and the For Against rabbing the teeth (a) if only one fault one kāyotsarga, (6) when committed repeatedly one upavāsa For the transgressions of the remaining 16 mula gungs, namely, 5 unqualified TOWE, 6 dalis observancos, remaining unclothed, non-bathing, standing up while eating and eating only once a dopy (a) in case of only one fault pratihramana tono () when committed repeatedly re-ordination NOTE-Trasgressions of rows and of the rules of saintly conduct are of ranous sbades ond grades Their penedes also fors With their type and nature, rising in severity with the rise 10 the sinfulness of the deed The following table will shop & more Fraduated bculo of punishment for Fanous eins For violations of the 18 minor mula gunars {Bab, iCh GS I 115 3 Ch 11 ·JAINA PENANCE (a) then yolated but once? (1) for the mildest form of riolation mithyābara (disclaimer), regret; (21) somewhat legg mild (1ir) in a still more objectionable case (10) where of A genous type (o) more serious than the last (03) of still more serious sell-censore, confession; minor Lāyotsarga (=recitation of the salutation mantram bine times), more prolonged layotsarga (9 to 108 reaitations of the salutation mantram), one full Lāyotsarga (108 recitations of the mantram), (011) in the worst case (b) when repeatedly yolsted? (1) for a mild form of violation (22) less muld (221) in a venoas (BRO (10) more serious still (0) in the worst case one purumandala, one nerothriti, one ekasthāna, ove achâmla; pratikramand and ap upavāra For Fioletons of the remaining 15 müla gunas? (a) when committed but once (+) for the mildest form (12) for more senious cases pratikramand asd en upavāsa, more serere tapa (20- cording to the type of sinful mentality), 1 Ch 71 ·THE PENANCES 95 (6) when repeatedly committed one fastha, 8 days fast, a 5-days' fast, & fortaight's 18 8 th & month'a or pix months' or a year's fast, in the worst case, chheda (for varying penods), and finally mula (reordination) 16-CONCERNING UTTARA GUNAS The uttara gunas are additional or special accomplishments, over and above the root virtues whose number is eight and twenty They are either special forms of fastings or of yoga austerities. The transgressions of some of them are given here with the proper penances For the discontinuance, owing to allness, Inscct-bito and the likel of (1) the vrihsha müla? or the atorana austerities 88 many fasts as the number of the days that remained to be completed in the undertaking, (11) the abhrātahāra," the sthāna,s the maungo and $ 1 Cb 72-74 The vrusha mula is a form of austents 1o which the saint undertakes to stay under a particular tree for a fixed period of time • Tho atorana is an engagement to stay in the open • The abhrāralösa means staying in but not under shade The sthana is the cor to remain in one place The marra is the son of silence ·96 JAINA PENANCE the veerāsana! ālochana and may be prattkramana with one day's fast, or any other form of tapa pedance up to a pancha halyānaha For discontinuing, ofing to political upbeatal, an epidemic, and the like, a yoga undertaking with a long fired period () if discontinued at the commencement of a fortnight pratihransa and a pancha kalyānala, 127) it in the middle of a fortnight as many fasts as the number of the remaining days in the fortnight, (111) if at the end of a fortnight" one laghu māsa NOTE..The disturbed yogas, sthāna, mauna, etc., should also be re-established 17-CONCERNING THE BASTIKĀ For abiding, through ignorance, in a place full of moving or UN-MOTIOG living beings (a) for one fault one fast, (6) for repeated faults one Aalyānala The ceerāsana is a sitting yoga posture, with the right leg doubled under itself at the knec, and the left food resting on the night thigh All the abore yoga forms are undertaken for a fixed period of time, but they admit of one's getting up to discharge the fuoctions of nature of the above the uriksha mula and the atorana are termed sthira {unmoring) and the rest chala (moriag) yogas According to some ācharyas all the yogas are sthira (uomoring) yogas To other dames of yogas, the atapana and the aragraha are mentioned 10 tho text The Otāpand signifies staying in the son, but the purport of the other has not been Q4ccrtaided The pedance for the discontinuance of the doc. graha austerity 19 the same as that for the sthāna and the mautta to whoso class at beloofs, but the ponance for the ātāpand is not Ton It us, boreror, described as both athira and chala : Ch 72-74 " Cb 76 ·THE PENANCES 97 For ahiding, through ignorance, 10 & place full of moring or un-moving liring beings when done knowingly - (a) for one fault pratakramana tone pancha kolijāraka, (o1 for reprated faults! müla (re-ordination. For cxhorting others to build a tower, a Tillagc, houses, babitations and the liki la) when done through gaorance one halyānaka , (6) bon dona knowingis one pancha kalyānaka, (c) then dono knowingls and boastfully müla (re-ordination) l'or careluals lcasiog the door of the delling open when leasing one purumandala, la) but if a cat or a mongoose or a enalc get 10 ono upavāsa, (b) il a thief alh 10 or rats are killed one laghtu māsa NB-lavastıkā is found to be objectionable it should be given up at once tlucha **or that distegard of a doubt that arose in connection with the bed or lood or Pirotski, relating to the udgama and nipidarn lauttam (a) il motohana month has clapsed ·93 JANA PERANCE Eor carelessis plastenog the dwelling place of the floor has become ueren due tu rins- (2) if done op & small scale one purumandala, (11) then done on a large scale one kalyanala NOTE Ho penance is necessary of the Tork is done carefulls with due care For plastering, without due care the habitation after the performeore of the functions of nature one puri mandala XOTE -There is no penalty when the plastering is done truth due care For plasteneg on a large scale and frithout due care one lalyānaha For carelesais plestenag the place befort or after the retural function One pancha kolacha. YOTE..So penalty is incurred if plastering be done with due care, though it may be on a large scale in the above cases For entering a dwelling occopied by other people, or without ascertaining #bether of 16 Occupied by the farbful lants or not coe halyānola For causing a disturbance orer the use of a proper and properly oliered night- Is dilling' nne pancha Lalyān al a. l'or driving at725 catole (that 18 pres eoling them for coming into ones place) in tbe rain one Lelyārala Xotir-lo penalts is incurred bir stopping the crttle in any other scalon For not into TEIDS it a thu loreak in'e the placamos (a) sker no properts is lost age FallỡngFa (6) her propear is stolen nne parcha / aluāral o. XnIT -lo pensoce is ircared that sasat utrer foris os Ilm-f- thics and the like' S S SS 5 Si 197 $ 102-101

·99
THE PENANCES
18CONCERNING TIE BED AND PLANK
For not examining the plank and sleeping
ab it, if the place be free from insectsi
(s) in the Mee of a riguant saint & Lāyotsarga,
(b) in that of & non vigilant one аn uратава,
but if the place be full of insect bife then
for (a)
an upadāsa,
and for (b)
ope halyānay'a
For the accidental destruction of insect life
doriag the night, when the plank (bed)
bad ken carefully cramined in the day
time and the saint had observed all the
rulee of carefalocss then lying down? a kāyotsatga
For the dcetruction of a fire sepsed forma
of hlo on the bed (plant)
(a) of all duo carcfaldess was observed 5 suroikstus,
W f doc care far not talen3 one Lalyānala
For clos'ng and opening doors, whether
made ol star or Tool, when done for four
Inths in the rains segun
pratikramana and an
upatāsa

·100 JANA PENANCE For 15ing bor of the 5 lands of strats fals, bris, lodreta, Langu and racaks (buch are different kinds of small nice)1 5 nirrikitis. 19-CONCERTSG SLEEPING For repeatedly going to sleep with larmen at a public dharmosālā (bostel or IDD), or in a place which is wet or close to the in the discretion of the water or where fire is burning? leader NOTE There is no penance for only one act of this kind For sleeping danng the dar, (a) of accustomed to do so before being of. duined one Kalyānoka (6) when not so accustomedy one bhinna masa Tor falling asleep, danng the first watch of the night, without pursumg the Scrip tural study, when there 18 20 objection to doing 50, on the ground of mind or rain, etc 4 one Lalyangka For the above when the time is not proper for the Scriptural studos one purumardalo 20-CONCERNING PLAY AND IDLE OCCUPATIONS For playing at a game, out of conceit, though only on being accused of the ag Doradce thereofs one pancha kalyāroko For mabas figures in sand in a spint of play for playiag charades, fo- the narraton of tales of love, adrenture, high life and politics, for acros*ics, for repartec 13 poetry, for malang puzzles with strats. tooe-5 one purumondalo 3 $ 77 4S 76 IS 60 SS :$ 66 65 GO

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·102 JALA PEYINCI For mobbing the body to relieve itching, for jumping and trusting the body, and for torning at romdi one lolyāna} a For thinking erl and entertaining unbecon mg thoughts2 se pratiktamana For stretching and contracting the limbs, needlessly, through pneasiness, caused by the contact of an object or other rise2 one purumondala Har throwing pebbles2 one I alyārala. For throwing stanes? ode pancha Lalyandha For Darrating tales of love, adventure, bugh life and statesmanship (diplomacy) () for one fault one purumandala; (u) for repeated faults3 one pancha I alyānaha. For becoming absorbed 10 singing and dancing: self-censure For coming ont of one's place to enjoy Bingrog or dancing3 one I alyānalo. For resort to violence-backung, butting, beating, etc 4 prati ramana For encouraging men to create a disturbance by smgung and dancing & 3-days' fast For collecting matenal that is not deroid of life, with & mer to ascertain whether certain supernatural potters have been ac qured or nott one laghu māsa . Note-There is no pedance for collecting selected pare (lifelest articles in the above circumstances For trying the ment of a recipe on a house holder one poncha Ialyānal a $ 190 15 018 ☆ Cb 51 28 190 6$ 96 36 70 76 97 ·THE PENANCES 103 For trying the ment of a recipe on a nunt ade halyānaha Note-There is no penalty for trying & medicine on a saint, and probably none on & menstruant nun For trying a medicine on small animals, rats snake and the like expression of regret But if the animals die one chaturamāsc. 21–CONCERNING MISCHIEF AND DESTRUCTION OF THINGS For destroying things like a needle 3 Dail-3 porer, a knife or other metallic article As many fasts as the finger-breadths of length in the article destroyed According to some Leaders the finger breadths are to be counted 10 & gron angula (a cobic fia. ger) For destroying the pland, the feather mhusk the gourd etc, belonging to apº other szint) Mayotsarga For damasing or destrognog & painting, paper cantes parchment and the likes a layo'sarga For destroying or breaking pieces of thread, stran, moon or mooden fibre rith the fin gere or the teeth one i olyancia SOIE. The penalts is greater if the above acts are done at ought tbar when doac danng the dat? For entertaining eri thoughts and desire * fo- sense- rat fcstrop 000 Aaodearca. For eplertainua esil ar mbecomug thongbtsi fratilgamers #Ch $5 1$ 97. S$ 115 IS AS & Ch 55 Ich 8 $ 190 ·104 JAINA PENANCE one laghu māsa, one guru masa; . one laghu chaturmasa; For scraping Food and other material things () Tben done with a small instrument, lils 8 pair of scissors, nail parer, etc (2) when done thath & big thing like a booting knife (8) when dode with an aY8 Or 8 carpenter's tool (4) when done with a pich sxe and other large sized instrumentu For becoming engaged in breaking things! () when done with one band (2) when done with one hand and with the aid of a stone or pestle (3) when done bs holding & heary Feight in both hands (4) when done by holding a huge pestle like crasbing instrument with both hands oue guru chaturmäsa ane laghu masa, one guru māsa, one laghu chaturmäsa ; one guru chaturmāsa with OT 22-CONCERATKG WORSHIP For erborting men, through ignorance, to perform a oship-ceremonia13 (a) for DC folt prati ramaro alochana, kāyotsargo & upatēro (8ccording to the scale on which the worship 18 to be performed) () for repeated faults obe Laiyanola Far dito be done Lnoringlys (s) for ose fsolt pratilramono sad ose I clyanala (b) for repeated laults one pancho I alyanoka 1$ 219 3 Ch 4 Ch 18 ·THE PENANCES 105 For ditto where the destruction of living beings of the six clasgeb 19 involved re ordination (mila) 23_COSCERKING RESPECT AND DISRESPECT Trong faiths): . For showing respect to, or attending upon, a false saint (8) if with a net to learn isdom from him mere regret, (6) without such & motive? one pancha kalyānara. For going forward to meet a aun (to show her respect) four guru māsas For saluting the wrong's directed (men of four garu mūsas These faults must be confessed within a month's time, other Tise probably the penalty will be sererer 2 NOTE -The Jains Saints do not salute any one except other Jalda Saints They do not salute even ordinary Jaipns, but they will wish increase of ment and the like to all who come to see them or who offer the salutation For saluting a las sint (the pārtrastha) and suspending or interrupting the recita. tion of the Scripture in order to do so, before a great gathering of men one mosha YOTE -Ordinanly no fault is comitted if on Ocharya or an ordiparf saint salute & lax ascetic of the Jaina faith a Yo penalty is incurred by a saint if le beste respectfalls to wards the fire kinds of lar soigts, the pårsrastha, the forefila, the arasanno the inngachin, and the sonsal'a, especting that they will bebare respectfally towards him so fault 18 committed eres, # for a short period of time, be shor them respect and join them in the studr of the Scripture If ther are not respectial towards him ho sboald part company from them" 1879 38 109 $ 108 ·106 TAN PEYINCT 3 Ants &M There is no penalty for the following (1) for treating a king a militars con mander & police officer ter a high prest of another faith ed the like with respectful esteem to engendar love in iherr hearts for the protection of the commoditi? (b) for responding by staadiog up, com ing forward cffering a seat &P pesring pleased and suffering a smile to appear on ope's lid or speaking streefly in response to similar marks of esteem from the 13115 und eren med of the other faiths. nnless this be done from a motire or to be considered great or from pode 10 which the penalts is one porcia oljenala, case . (c) for standing up to receive & phrg CID whes Le comes to see a s.c. persons (al for cuprins a seat or throne then ofered brg bine in bis auda erce halls (e) for sering men, whether big 03 swall to forship one when ane re 1105 anafieched by orde other 17e the penal's 18* csc poreta Iclorsts Fo- sborreg disrespect to o- lorering the dignut of the Supture of Truth and of its =Dfnឯង។ from cloehari sud Layo'zarces to girer. c! le font cra* 3 :$ 111 35 112 !$ 111 5C SI. 1$ 110 6$ 370 ·TIE PESANCTS 107 For finding fanlt with the firo kinds of divine Preseptor 016 8 pralıkramana and Lāyotsarga and fpavāsa 80 For showing disrespect to the Tirthamlara, tho Founder of the faith, the Gunadharan (Apostles of tho Tirthami aras), the achar. tra, and the likes from pratiktamana to pāranchila 3 For lon cring tho teaching of Saints and the Scripture of Truth in the estimation of men one upavāsa (to pāranchika) * For no shoming, through laziness, tbat 18 lack of vigilance, proper courtesy and rog pect to a brother saint, whether belonging to ono's otra gana or to another, and not holding with him saintly intercourse greeting, bidding faren ell, interchange of ideas, confession of sins, etc, which are permissible to a Roint" espulsion from the pro vince for one year For wating the Scriptoral text on ground or stone ? an upavāra ālochana For ditto on one's own stomach or arm 7 müla For showing disrespect to the great Salata tion mantram, the 675 daily duties, the fire great rows of Saints, and disregarding the obserrance hnown as ascdhika and Risedhiha (aftar 8 faults)" For doing any of the following acts without Grot obtaining the leave of his Leader (ācharya) discharging the functions of nature, going to & village for charyā (for rambling or food) or to a hamlet more than a hosa (% miles) distant one purimandala. 1 0h 80 58 260 28 190 6 Ch 90 91 38 249 4 Ch 89 7 Ch 02 8 Ch 99 98 124 ·10S JANA PENANCE 6 & For showing disrespect to a brother saint, filled with pnde of waste, family, wasdom and the like! one poncho halyānolo. For not observing the role of schchhākaras one purumordolo For defiliog tbe true faith põranchika parihārc For not saying plisaht, nisahi, assght' Then entering and asahı, asghi, asahs' when leaving a temple, s care or matha and the like at night () if it occur but once one purumandola, (u) if twice one achamla, (u) 1f three timess one uporāsa For neglecting the role of asedhihã, nisedhi 1ā, mithyahāra, amantarana and ichchhalāra Obe purumandala YOTE –Asedhika 15 the atterance of the formula asah, asals, niscdhui ā is "ninahi, nisahs, nische", mrithyalara 15 mag my fault be annalled', to ask for a permissible accessory of san. ngāsa (a gourd, a feather wish, books of the stug materials), with becommg gentility, 15 nimontarona, and ichchhäkära is the spinat of respectful acquiescence in the word of the leader (achárga) 24 CONCERNISG PUPILS AND CASTES For ordaining a small boy, Q & rery old person? from one pancha kolga nal 28 6 guru māsas For ardaining a man of lots caste or the son of a slave gul? 6 guru māsas For ordaiamg s pregeant roman ar an im Fotent person from 6 guru mēses to asahi" To 1 D müla', For ordaiping & panah 10 müla 15 69 26 192 3 Ichchhālām is the respect’al ecques cence in the word of the acharya (Leader), and reneration for his person 49 250 59 121 6S 122 7$ 223 6$ 127 9 $ 237 10 S 241 ·THE PENANCES 109 For going into another gachcha (community) of saints than one's own, that 18, the one in which one ras ordained chledo of half of one's seniority NOTE -If the mula has been incurred by the õchärya himself in this connection, he will nevertheless observe only some form of fasting instead of it: For ordaining a tried and experienced officer of the state at a time when big services are indispensable for the public goods pāranchiha parihāra For accepting the duly ordained and wellqualified pup of another acharya (Leader) one pancha halyānaka For ordaining knowingly a man of no kula (family), from concert of one's riddhis (miraculous powers), or from the desire to increase the number of one's pupus, if the popul is given op one pancha kalyanaka For ordaiping & mon of an untouchable caste under the above circumstances 2 pancha halyānahas For not dissociating with a pupil of no hula (family) when the fact 18 discovered cessation of intercourse Note-No penalty 18 incurred in case of ignorance, of the pupil be given up It would appear from slohas 105-108 of the Chulika that Sudras are not allowed to aspire to sawtly life, but under sloka No 164 of the same Book those of the Sudras at whose place the men of the three higher pornos may dine or in those Tessels they may drink water (termed Bhojya kārūs) may rise as bagh as the highest step on the householder's path Whether this distinction 18 scientific or only social, adopted under stress of persecution or ridicale from the men of the more widely preralent caste ridden nyal sect, is not quite clear The probability is in favour of the latter SICE, especially as bloka 113 of the Chalika wonld seem to exclude from sainthood all those persons who are not born of parents of the 3 1 Ch 104 :9 127 5 Ch 105-110 and 113 3$ 250 6 Ch 110 4 Ch 105 7 Ch 109 ·110 JAIYA PENANCE 1 same come, that 16 those whose parents belong to afferent (thongb superior) ramas According to the commentary to flolo Yo 98 of the Chnlil. a saint sbonld not tabe hus food even at the bopee of a Sūts, that is, a person born of a Bröhmāna troman by a Kshatrigo father, but Prince abhya Kumar, who was the son of Tiing Shrenik from a Brāhmara rāns, was not only a very great Jains of his age, but he also actaslly attained salsatian' The case of the abhojya (untouchable) Sudra 29, boterer, different, and rests on entirely different grounds Nors - salat is required to bathe math pore frater af de bappen to touch an antouchable reason For the abdaction of a saint of another farth, or of a layman & troman, a child, or of the pupil of a brother saint onlpasthapanā pam hära For accepting food, through ignorance, from the band af en outcaste parian, and for continuing with one's food after behold ing an out-caste panah* pratikramaro and ! pancha kalgānal as For associating with an antonchable pasak or for mbbing the body against that of 80 outcaste panoh ove poncha kalyanako Note The mmd is not pleased with the appearance of dirt at the time of eating; and the appearance of an embodiment of extreme filth, in the shape of an antonchable parak, is not unlikely to prote Tery barmfal under the niluence of suggestion » The saints, therefore, il discontinde their meal under the circumstances 20 CONCERTING SICKNESS AND NURSING For extinguishing the fire that has been brought to rebere the distress or ailment of another vigt 5 nistinius 1 G 136 ?$ 345 3 Ch 101 ·THE PENANCES 111 one Lalyānaka For ditto when done under the influence of muld passions! For bringing oneself in touch with the flame, that 15, warming oneself, ubile warming & sick brother or heating an atensil for his 3 188 5 mirpiritis. one halyanaha For ditto when done repeatedly For lighting & fire ander the order of the physician (1) without consulting the sich seint (11) at the desire of the latter (a) for the lighter of the fire (b) for the sick sawt (on recovery,4 one pancha kalyanaha, one i alyānara one pancha kalyānoka I6 3 For eating more than he should, or for portaling of the objectionable mattisouled 'regetables, such as onions, wen sick one halyānala For using unclean things, eg, & bone, even thongh only once one pancha kalyānala For applying medicme to one 8 oss sound in any other than the rainy season one halyānaha NOTE ~In the rainy season no penalty 18 incurred by the saint 89 the danger of complications 18 too great then For the use of pare (life less) medicines, with full care, espression of regret, one halmanaka () in case of unbearable suffering (1) When the paip 18 not unberable" For the above (a) where the malady 18 not unbesrable and the mediane is not used with due cares one poncha kalyanat a, 1$ 49 2$ 18 i$ 47 4$ 45 6$ 51 78 198 R$ 60 ·112 TANA PENANCE (6) where the medicine is not used with full care, but the malads 15 unbearable (senzous)i one holy nale For disregarding a doubt as to the 'pants' of the drugs used one elasthana, For rubbing, crushing or grinding & DIN ber of pare (lue less) things self censure For the above in case the things are en dowed with lưe (fresh or green) one sparita For washing pots collected together for pun ing sick salats (1) when their pomber 25 very great ope sastha , (11) when their number is large one uparāsa, (1) then they are not rery mant one ekasthāna, (it) ben they are only a fer One achamla For approting of nursing and assisting in the feeding of sick Bernts, for heping, Frashing, pacluog op, etc, the articles that are useful in nursing sich saints and for bringeag approved bod of food for a sich saubt, when done for a mbole meel prafii ramano For tal ung & pargatire or sometbing to cause vomiting to cure operell' profil tamang and an apacasa For neglecting to Auree and serve a sid ratii ramano LOTE There is no pedance for taking such medicinal things do arlo (hor plum), l.org (a Lind of myrobalan), Baherī (another lani of myrobalan), in illaess Similarly there is no reasltr for taking bingo lile mangoes, tamanod, I crordão (conndo, corinta corandus), filecl tanda tkot is, bel (stood appie), lepon (oz atroa) shen dowell * saint * "S 6? 36 100 4 COS 5 Ch 102 16 80 6$ 192 ·THE PINANCES 113 It Tould appear from the language of floha 47 that no expiation 18 incurred if a sick saint taha such medicinal and breath purifying spices as cardamums, cloves and betelnuts 1 The suit 16 expressly allowed to use sach things as & pin or Deedle, ar an instrument for lifting pots and kettle from the fire. There is also no penalty for the use of a wooden plank or seat, a mat or gourd or a hollov utensil 3 No penalty 18 incurred by entertaining sympathy for a co religlonist, or for serving the owner of the resting place or the giver of food in his sickness, provided living 'matter ' 18 dot handled No penance 18 lihemise required for attending, with dua carefulness, on & co religionist layman, or even on the people of another faith, when Bich. No pedance 18 necessary for putting on clothes, for sleeping on a cot, for massaging the bodily limbs and for applying or rabbing ou on the body, when done to allorzate pain' Similarly, no penalty 18 incurred by the use of a pillow and the covering op of the bead or the chest with the feather- Thish, daring illness. If & saint who B vowell put on shoes, or use an umbrells made of leaves to protect his bead against the sun, no penance 18 indicated ? 26_CONCERNING ACCESSORIES (Upaharana) IE The accessories for sense control are of three kinds (1) of the most valuable' type-Books () of the middling type the feather whisk and the goard,8 (9) of the lower type-Triting materials The penance for losing them is as follotr39 For losing those of the greatest utility one fast For those of the middlig utility one achamla For those of the lower atılıty one purumondola - 1$ 47 $ 51 38 63 $ 106 & S 107 6$ 79 7$ 75 & Some authorities place the gourd in the third dass 9$ 53 FS ·114 JANA PENANCE For saferng, throngh carelesscess 235 of the accessories to be cestored a rendered unserriceable 1 que par dla lalcorcio YOTE.—According to ano:ter test the penance is onls (1) fo: the destruchon of the accessus of the bigbesi oturty oge ? days fast: (2) for one of the middlug utility one fast, (3) for one of the lower ability! oce acharla For using things endowed with lue (green Jeases and the like) in the preparation of & feather-Thisk, book, etc. ode Holy Dro) a For working anreithnels fo- the period of four months? for the preparation of an accessory one I cl janala by neglecting the scriptural stud... one foreta Ialyānola. Yote-Yo penance is necessary there the things are pore (tufe less), and node schere the work is done in the leisure interrels Do ... For neglect.ng the rale of incrcrcnt, that 13, Ling & request for a couni, a feather-ih sk, a book the writing materials, with becoming meelness ane prrumandela Fa Do Lesning the gourd afteeres four night4 once upgraso sod prol- & rcmors. XOTE - TZe samt is required to clean the gourd 03ce every fort- Dugh", to Leep a free from insect-life Fe Eelp.og oneself (taking wit001* its being gren) (8) a book o- books ane lucha resc; (b) a featcer Thush ose Luis Orale, (c) : good c: aor o bez object of tlie lowest utility, eg, 3 te per ODE prie maragla. 2$ 73 Cb 58 3$ 122 5 $ 103 ·THE PENANCES 115 28–CONCERNING MISCELLANEOUS MATTERS (a) Keeping Bad Company For keeping the company of men of false religions or walling with those who lead undisciplined lifes1 pratikramana, & kāyot sarge and an upa- ១ម៉ឺន For being insulted, thether desertedly or undeservedly (Ch 102) departure from the place For beeping the company of apsa ntay saints by one who pulls himself up readily after & slip (1) if he return within six months tapa penance (u) f after olx months chheds (for the whole length of the period of absence) . (b) Sallekhana and T'apa For tahing food then unable to bear the hardships consequent on the sallehkanā TOT or on & prolonged fast (a) then eaten in secret pratiktamana and an upadāso, (b) if eaten publicly or before another persons one pancha kalyanaka (0) Earning a Living For obtaining or earning one's livelihood by means of palmistry, phrenowetry, medi. cine, incantations and the likes pratahramona and upacasa (d) Deserting the Sangha For falling away from the true saintis path and roaming about in unsaintly or less saintis strless chbede for 35 much 1 Ch 80 28 230 3 Ch 79 4 Cb 81 8$ 29 229 an ·116 JAINA PENANCE time as the transgres sor remains atray from the true path NOTE--Those who have been admittel in the order by any of the ansaintly or less saintly saints should be ordained afresh by mūla 1 For leaving the sangha (company of saints) and for moving about alone chheda for the full period of deserton For teaching methods of trades that involve injury to living beings of 813 kinds, and for encouraging men to embark on them from one reparāsa upwards (in the discretion of the acharya) For the defilement of conduct (gross lack of discipline) and the violation of the principal TOWE5 müla For the complete) non-observance of the 81x daily duties müla For propounding doctries that are opposed to the Teaching of the Jama Religion หนิใa For adopting the life of unsaintly mendi cants, and for less saintiy (las) modes of conduct? mila For adopting the mode and style of the sādhus of the non Jains Farths 8 müla For falling back into the householder's staged müla For insincerity in the adoption of the saint & TOWEB mula For the commission of sins that are des tructive of mula gungs (root srtues) mula . . 1$ 239 26 227 3 These are four kinds of souls those bodies are made of a single element (earth, water, fire and au), regetable life and moring living beings 4 Ca 45 58 037 6$ 293 78 289 BS 240 9$ 941 ·THE PENANCES 117 For the loss of faith milla NOTE - If & saint loses faith in the Jaina Faith, but reverts to it of bus otin accord without his change of belief becoming known to any one he map select bis own penance (whaterer he pleases), but of the matter 18 hoona to any one then he should be given the müla 2 For joining the hing's enemies3 pāranchila parihara For being an enemy of the reigning bing4 päranchihe parihara For ordaining an officer of state when bis services are most needed in the public interest pāranchila parhāra For ravishing or falling in love with the queen5 paranchtha parhāra (e) Exhibiting Fear For climbing & tree, deviating into a duensed or unused path, throwing stones ar pieces of wood, when done through fears one halyānaha For closmg up the hole of a snahe or rató one halyānaka NOTE--No penalty 18 incarred when the closing up 18 only temporary, and then the covering 18 remored in the moming at the time of departure from the place For beroming frightened by the appearance or sounds of another (lying bemg) expression of regret For falling down through fright' self-consite For mnning away from fear" one kalyānaka NOTE-If the above happen when the saint 18 unkell, there will be no penance Far running away from rain or Cre, and causing others to run (1) when untello self censure (u) when not untell one I alyanala 6 1$ 237 58 250 28 259 254 3 $ 249 4$ 251 68 69 75 92 8 $ 94 ·118 JAINA PENANCE (w) for tearing along at top speed under the abore circumstances one pancha kalyānala (f) Lach of Learning For inabilty to settle the doubts of the congregation when discoursing on the Scrip tare or on the purport of the language of the Teaching of Truth? an upacāsa For entering into & debate without being qualified to do so, if it ends disastrously one halyānala YOTE --There is no pedance in the abore case of the debate 18 carried out successfully (8) Forgetting the Nursing Penance (Varyártya) For forgetting raryācrityja (nursing) penance3 pratihramana (h) Bodily Purification For using mach rater or clay for purifica tion pralihromaua and urarüea (1) Gret For feeling sorrowful on forgetting to ob Berre any of the samiiis (rules of gilance), or on parting from the four fold sangha (community of saints, nans, las men and lay momen) or for damage berg done to a book or some other th ago mithyāhara (annulment or disciaimer of the action) For abandoning oneself to grief or for weeping, under the above circumstances one Ralyjānoha (1) Dusclosing Confession and Faults For disclosing to another person the faults that hare been confessed before the ācharya' one panctia lolyānala & 1$ 192 4 Ch 100 1 Ch 82 5S 81 :$ 59 6 Ch 103 ·THE PENANCES 119 For disclosing the faults of the chalara carra casglia (literally tho community of I cistes), that is to say, of tho saints, Duns, lavo'en and lay women of the Jawa common ty! espulsion SOTT -If the trans Tescor subacquentis sincerely slon repentance for his sin ho mar be re admitted into the sangha in the presence of the four fold community (k) Violonce and Excitement of Passions Tor ordinary riolence, that is licking, beat. 108 [ghting, etc: lastant pratihramana NOTE — Ses crer pedance will be needed for really serious cases of undigailed unsautir bebaviour For assauiting or striking a saint trith a stre! 3 pāranchika parihāra Por harsh speech tbo lot of silence For quarrelling hen observed by the people of an other faith the ict of Bilence and one or more fasts For creating & disturbance by abusive or hırsla speech the row of silence and 6 fasts For creating a disturbance publicis? locha or one or more fasts which may epo tend to BIX months or more in the 21s. cretion of the Leader For 193nule or causing hurt" one or more fasts Ior inuting ofbers to cause a disturbance by gesture number of sagthas which may extend to BLX months NOTE--No one should speak to such an eri munded person a 1 Ch 52 5 CL 46 2$ 190 6 Ch 47 86 245 4 Ch 45 7 Ch 48 3 Ch 49 9 Ch 50.

·120 TINA PINANCE Fat makes up a sleeping roa-less (ondise. plined) laymat, and for ecmatang ke magte a d 5.urbsece by singing and dateing? meo 8 3.dare fast For being the cause of the catastawreak of ang pamfal leelmgs in the heart of note? prot77cmana no mke: panzis. For reiding to the ST3s of racg'ozs (a) of mentered in the res set to men (b) zf them surtie a dar and a bighi (that is, for 24 hours) (c) in still wore stubborn cases3 029 Iuliralc. ore poncta Icloric. gratil arang Fo: EICIDE DEIT painful feelings in the heart of a resson Por failure to apoiogase after a fault les the transgresso: does not leave the scrgto (community) ) in the case of ordicart samt 5 dars cheda for eret 24 hours failwe (u) for a specially qualified learned saint 10 days chiedo for ere 24 hours. 5 (w) for an ichirog 15 days foc eren 24 hours. For learing the songhe whout apologiang lok & fault I) for an ordnary surt 10 days chi eda for eres 24 hours 1 Ch 51 $ 193 2$ 193 3$ 69 SS 231-282.

·THE PENANCES 121 (11) in the case of an advanced or specially qualfied saint 16 days' chheda for erary 24 hours 20 days' chheda for every 24 hours (w) in the case of an achāryal (1) Common Happenings and Mishaps For the general (unobserved) faults of saint ly life after every month one upadasa, or after every four months or after every eight months or after every year 12 fasta For sneezing. yawning and passing wind3 pratikramana For the coming out of & Form from the agint's body ono kāyotsarga 4 fasts, 8 fasts, 29 For the death of an inseat caused by its coming into violent contact with the body of the saint one kāyotsarga. For throwing away old accessories (the feather bisk, gourd and the like) of saint iy life t one kāyotsarga. For the faults of commission and omission in connection with the daily study, reata tion or disconese, as well as for not ob serting strictly punctually the time for the same one kāyotsargo. For going through various daily, nightly, fortnightly, monthly, four monthly, yeaz. ly and death bed processes of pratikramara in a hurry, or for unknown faults com mitted in their execution one kāyotsarga 18 233 4$ 207 2 Ch 65 68 209 3$ 192 6 B 209 ·122 JANI PEYANCE For interruption, through allness, in carry ing out the penance giren (on recorery)! one I algăncła. For interruption on account of special dots m the service of one's Leader (āchārya), in the middle of the penance (on return)2 one halyānica For interruption on account of special duty in connection with religion, or the service of the community of the saints (on return from special duty) one halyānaha For faults committed because of the natural imperfections in the performance of aus tanties and the control of the body and the mind one Tāyo'sarga Ior the various forms of movements horrerer carefully executed (nasmuch as all morements are opposed to the nature of pure spirit)5 one hoyotsarga For the movements performed with due care whilst stay from one s omn community one layotsarga For visiting another parts of saints, though all faults are avoided then doing so7 one layotsorga For repeating a fault in spite of pedance a 3 days' fast 1$ 216 25 217 5 $ 166-167 6 $ 158 3S 216 46 185 7 $ 159 8 Ch 1 ·THE PENANCES 123 SPECIAL RULES APPLICABLE TO NUNS The nun is entitled generally to all the forms of penance, excepting sthāpanā (parihāra)? She may be required to observe the fasting penances even beyond the usual limit of six months that has been fixed for this age But in that case the penance would terminate at the end of the seventh month The nun is also not to be ghen the pinchha, the chheda and the mula penances? Nor is she to be given a dina-pratimā (a whole day's hāyotsarga) or the trai-kāla yoga (kāyotsarga for the three periods, namely, morning, noon and erening)? The special penalties applicable to her case are given below Tur 877cling, o* clcroing, the clead as well qr unrican stepsles ODC poncho I alyana) a -So karoce 18 required to le undergone then the nun onls saster "-e utrpeils that are used in to vi-rifa faiteadus on ir roints) 1 lr Hasbung te ne reparteir, to misle them l' te thaher "les is clean untin 6c của } ut, ng 1. iqlirim! 13 may Il parca 1. f, al toch tempey Leecards na gps allrele.

·124 JADA PERANCE milk, tires : $ rice For cleaning (rubbing) the teeth, by deliberately disregarding the Scriptural in. junction to the contrary avoidance of rasas cord, ghee, oil, sugar and salt) for å penud of alt months For violatiog the rot of chastity expulsion For giring gold, silver, etc (of which she might be secretly possessed) to her relapratikramono and sastha For possessmg property giving it away for the Tell being of liging bemgs For the uncleanness of the menses uring on from Robich nater has been drained off, or OD RITOS (rasa less) food, or going with. out it altogether. Norc –The non performs the six daug daties in silence during the menses, and afterwards goes to the Leader (chārya) to the some expiation from him for the uncleanness 6 For visitiog people's house without a reason, for veeping, bathing, or feeding children, cooking, engaging berself in the householders occtpations ? (1) if she be of & ratering disposition (a) and the fault be committed through negligence (1) for one fault one fastha, (1) for repeated faults one 1 olyanola; 1 Ch 123 5 Ch 184 2 Ch 124 6 Ch 195 3 Ch 130 4 Ch 181 7 Ch 115 116 ·THE PENANOLS 125 5 (b) if the fault 18 committed deliberate. ly (1) for one fault one kastha (u) for repeated faults one pancha kalyānala, (2) al suo be unwaterg (a) and the fault 18 committed through ncgligence (1) for one fault one hāyotsarga, (11) for repented faults one uparāsa, (b) :f the fault 38 committed deli. borstels (1) Corono fault оnе иранаха , (11) for repeated faults ode Lalyānala, For plastering (a call of door), trashing medicine pots, lighting & fire, and the likel from one hayotsarga to one pancha halyānaka (according to the scale involved) For mashog clothes? ono upatasa Ior washing the plate and saucer used in catrog* one layotsargo Ior hecping a third piece of cloth, besides the two allon cd ' one pancha 1.olyānal a NOTT -Nons are to accept (whether asked for or not) tro pieces of cloth to corer their upper and lower Lirabr, and a bowl in bich thet are to fetch food from tlc place of a larman * Tor sleeping, walking, or golog in the com many of a young faut (fct a topog nua). and for performing liyotsarna wath him thirts faste Notfall woman is conleed rathful up to the arc of KITIF Jetry6 Thua is from this point of 17€ 1 of proprie's, and the obseronna of the rule of ci bacs But it is ont poscctionable for a pon to liso Tith Apa malh, etc, in tbe coming of her 619 father ord bro*bng 6 3CL 119 Ch 120 1 Ch 117 5 Ch 101 : C! 115 (Cb 10?

·126 JAIXA PENANCE SPECIAL RULES FOR HOUSEHOLDERS The houscholders (larmen) are of eleren types according to the number of the pratimās to which ther might attain as larmen But they are divided into three classes for the purposes of penance The jaghanya (small, i e., inferior) class covers the first six pratimās, the middling (madhyama). those from the serenth to the ninth, and the utkrista (superior), the last two. The rule is that half the penance of the saint's is to be giren to the superior larman . half of that to the middling; and half of that half to the inferio- householder. According to another rule, half of the saint s penance should be fixed for the superior tope of the layman, a third of his (the saint's) for the middling type, and a quarter, for the inferior class? In the case of the superior laymen, who hare deserted it. the müla penance should be taken as far as possible, from the same preceptor (saint) Trho had originally initiated them Special or additional rules applicable to the inferior class of lasmen are as follows:- For Willing a com, a fome, a child, a mous lagman and a saints prohimoto (special TTOship of the God Arbaat) 19 addition to the other pensate 1 Ch 137 2 Ch 188 CL 119 ·THE PENANOES 127 For Lilling & COTT! 11 fasts preceded and followed by a sastha. NOTE -The layman 18 also required to eat nice-Fater with rice grains (hāngi) on the intervening days, between the fasts, from his hand (not in a plate) 2 He should also ure controlling his senses, and perform pratikramona three times morning, noon and evening daily, followed by a hūyotsarge of 800 full breaths," and should also perform one hāyotserga at night 3 For Lilling & roman twice the penance pronded for the killing of & con Tor Liling a child twice the penance for Lilling i Fomen For killing & man twice of that for child, For billing man devoted to one of the twice that for Lillmgh wrong faiths men For buling & Brälın.ana twice that for killing a person devoted to a TETODg faith For hellung Juma layman twice that for Lulling & Brāhmana For Lilling & Jaina samt4 twice that for billing an Jaide layman NOTB-On the termination of the pedance the transgressor should batbe in the trashing of & consecrated Jamna Statue, sorship the God Arbant, and give away suitable gifts of four kinds to the deserving people 5 He should share off his hair and then enter bus bouse 6 The four kinds of gifts are the gifts of food, mediane, knowledge and protection' For Lulling two sepsed, three sensed and four. gensed forms of life? one fast 4 Ch 142 1 Ch 140 5 CL 114 2 Ch 141 6 Ch 145 3 Ch 142 7 Ch 146 ·129 JAINA PENANCE Tor the violation of the ec.old, tluru, fourth and fifth one! onc 10ctha For the transgressions of the guna and $ilslā Tong! onc uparāra For defiling farth or hoon ledge! the Worship of the Jina (Arbont). Note-There are le diffcrcat de mecs of tranagressions which should bo hept za mind 10 atarding the pedance (1) akıl arma much is the sinful intent, (2) cyatıl arma hich signifies preparation for tho act, (9) alichāra thich is the doing of something in the nature of a step tonards its commission, (4) onāchüra trlich is the regretful' siolation of a row, (6) abhoga thich neaps abandoning oneself to the rice The example of an old bull that would like to graze in a paddock is given in the Scripture to illustrate these differences The intention to graze is atıharma; if the animal put his muzzle in a hole in the field's boundary to get to the grass it would be oyatrharma, if he jump over the wall, it would be atichāra; if he pull one mouthful and jump out again it would be anāchara; but if he begins to graze at leisure and pleasure, that is fearlessly, it would be abhoga These five kands of transgressions apply to all the twelve vows of the laymanIn awarding penance notice might well be taken of these classes and sub-classes of sins 1 Ch 146 ·THE PENANOES 129 . one fast 3 For taking (eating or drinking) Bemed, utine, fæces, honey, flesh, wine, and im proper (abhahshya) food 1 (a) through indifference or ignorance one saptha, (b) deliberatels (rather boastingly) twelve fasts For eating the fire Linds of udambaras (a) through indifference or negligence (b) deliberately twelve fasts Nome-This is applicable to the case of an inferior layman For touching (needlessly) the corpse of 8 man ttho has been hilled or who has died of an accident, or a body rith a festering sore, fall of Forms 6 fasts For co habiting with one's daughter, mother, Bister, or other nearly related females, or with a panoh or a base born girl 32 fasts Tor purchasing stolen property one halyānaho Nor-No pchance 18 necessary if the things are purchased mtbout guilty intent, eg, when more costly things are mixed up with Icas costly ones, Mithout regard to price, and are purchased at one rate Tor taking more food than one can cat (n) of enough to make a whole meal 18 leit 000 upadāsa, (h) if a half or a third of a whole mcal one achamla, (c) in all other cgece! one purumandala Norr --The above rule 18 non in the text amongst the rules nrplicable to shine It does not loncier apply to a saint, but might 2o fo to the catc of a nun It can also apply to the case of a honse. Lolder of this time of niet l'ala The ks) Llavos are the superior este of 1983 m ho retain only one piece of cloth, they do not cat . 18 left Cb 149 3 Ch 150 F9 ·130 JAINA PENANCE standing, nor do they practise the ētāpana,1 the orilshal mūla and the abhrādalāshaz yoga anstenties 4 The kshullal a belongmg to the three higher taras (castes) who claim punty of descent on both the paternal and maternal sides, that is to say, both of whose parents are of the same cama, is entitled to be admitted into sonnyasa if he wishes to observe the sallekhonā çox, but not if he be descended from a mixed marriage, even though of the bigher camas 5 The instance of Prince Abbaya Kumar, hokerer, shots this practice to be of recent angin as already noted Only a bhojya kudra can be alor. ed to become a hshullaha ond an ellal e, not the obhojya (" the unestable with ") 6 The Ishullato may get himself shared or have bus hair cat with scissors, or plock them out with his own hands, be may est from his own hand or from a plate He tears only one piece of cloth 7 The ellata is the superior type of the Ishullaka who retains only the loin strip THE PERIOD OF UNCLEANNESS The following periods have been fixed for ' uncleanness consequent on death : For the death of a sca-jana (literally own man) (a) f & Brāhmana (b) of a Kshatnyo (c) fs Varsya , 12 days Vore --According to other acharyas, a Brälmana becomes cless after ten days; and a Eshatriya after only five days There is no oncleanness of the dead sca-jana, be a child, or a man belonging to & wrong faith who has performed sannyasa marana (sallel honā) There is no need for observing the role of Occleanness when a person dies of dronning or by fire 9 1 The atapona 18 a form of yoga ansterty in which the yogi TEMBids in the son for a penod fixed The rrisha müla 15 another form of yoga sustents in which the yogi remajas under a tree fot & fixed period i The abhrāralāsc signifies a form of anstenty in which the yogi fpends all bis time in but not under sbade 4 Ch 155 5 Ch 113 6 Cb 151 7 C 156 S CL 153 9$ 154 5 days 10 days ·ॐ श्रीवीतरागाय नमः श्रीमद्-गुरुदासाचार्यविरचित- प्रायश्चित्त-समुच्चयः १-संज्ञाधिकारः संयमामलसदनगमीरोदरसागरान् । श्रीगुरुनादराद्वन्दे रतत्रयविशुद्धये ॥१॥ भावा यत्रामिधीयन्ते हेयादेयविकल्पतः। अप्यतीचारसंशुद्धिस्तंभ्रुताब्धिममिष्टुवे ॥२॥ पारंपर्यक्रमायात रत्नत्रयविशोधनम् । संक्षेपात् संप्रवक्ष्यामि प्रायश्चित्तसमुच्चयम् ॥३॥ प्रायश्चित्तं तपः प्राज्यं येन पापं पुरातनम् । तिनं संक्षीयते तस्मात्तन्नयनो विधीयताम् nा प्रायधिवेऽसति स्यान चारिनं तद्विना पुनः। न ती न विना तीर्थानिवृत्तित्तद् वृथा व्रत शा रहस्यं छेदनं दंडोमलापनयनं नयः । प्रायश्चित्ताभिधानानि व्यवहारो विशोधनम् ॥६॥ प्रायश्चित्तविधि सरिरजानानः कलंकयेत् । श्रात्मानमध शिष्यं च दोषलातात शोधयेत् ॥७॥ स्वस्थान मासिक मूलगुणो मूलममी इति । पंचकल्याणपोया गुरुमासोऽथ पंचम In

·प्रायश्चित्त-समुच्चय
नीन्सेऽप्यच वाचाम्ले क्षमणे वा विशोधिते ।
ज्ञात्वा पुरुपसस्वादि लघुर्वा सान्तरो गुरुः ॥8॥
पंचस्वयापनीतेषु मित्रमासः स एव वा ।
उपवासैत्रिभिः षष्ठमपि क्ल्याणकं भवेत् ॥१०॥
कायोत्सर्गप्रमाणाय नमस्कारा नवोदिता !
उपवासस्तनूस्मगैभवेद् द्वादशकेतक ॥३॥
आचाम्लेन सपादोनस्तस्पादः पुरुमंडलात् ।
एकस्थानातदर्घ स्यादेवं निर्विकृतेरपि ॥शा
अष्टोत्तरशत पूर्ण यो जपेदपराजितम् ।
मनोवाकायगुप्तः सन् प्रोपधफलमश्नुते ॥१३॥
पोडशाक्षरविद्यायां स्यात्तदेव शवद्वये ।
त्रिशत्यां पड्वर्गेषु चतसृष्वपि चतु शते ॥१४॥
अकारं परमं वीज जपेद्य शतपचक्रम् ।
प्रोषधं प्राप्नुयात् सम्यक शुदबुद्धिरतंहित. ॥१२॥
२-प्रतिसेवाधिकारः
प्रतिसेवा, ततः काल. क्षेत्राहारोपलब्धयः ।
पुमारछेदो विपश्चिमिर्विधि पोटात्र कीर्यते ॥१६॥
निमित्तादनिमित्ताच्च प्रविसेवा द्विधा मता।
कारणात् पोडशोहिष्टा अष्टभंगास्तयेतरे ॥१॥
सहेतुक सरकारी सानुवीची प्रयतवान् ।
तद्विपक्षा द्विका सन्ति पोडशाऽन्योऽन्यताडिता ॥१॥
मगायामप्रमाणेन लघुर्गुरुरिति क्रमात् ।
प्रस्तारेऽत्रावनिक्षेपो द्विगुणो द्विगुणस्ततः ॥१६॥
विशुद्ध प्रथमोऽन्त्योऽपि सर्वधा शुद्धिवर्जितः ।
भंगाश्चतुर्दशान्ये तु सर्वे भाज्या भवन्स्यमी ॥२०॥
आगाढकारणे कविच्छेपाशुद्धोऽपि शुद्धयति ।
विशुद्धोऽपि पदैः शेषैरनागाढे न शुद्धश्यति ॥२१॥

·प्रतिसेवाधिकार
अकारणे सकृत्कारी सानुवीचिः प्रयत्नवान् ।
तद्विपक्षा द्विका एतेऽप्यष्टावन्योन्यसगुणाः ॥२२॥
अष्टाप्यते न संशुद्धा प्राथ. शुद्धतरस्ततः ।
अविशुद्धतास्त्वन्ये भंगाः सप्तापि सर्वदा ॥२३॥
प्रतिसेवाविकल्पानां त्रयोविंशतिमासृपन् ।
गुरुं लाघवमालोच्य छेदं दद्याद्यथायथम् ॥२४॥
द्रव्ये क्षेत्रेऽथ काले वा भावे विज्ञाय सेवनाम् ।
क्रमशः सम्यगालोच्य यथाप्राप्तं प्रयोजयेत् ॥२॥
नीरसः पुरुमंडश्चाप्याचाम्लं चैकसंस्थिति ।
जमणं च तपो देयमेकैक द्वयादिमिश्रकम् ॥२६॥
पालोचनादिकं योग्ये कायोत्सर्गोऽध सर्वकम् ।
तप अादि कचिडेय यथा वक्ष्ये विधि तथा ॥२७॥
यदमीक्षण निषेव्येत परिहतुं न याति यत् ।
यदीप भवेत्तत्र कायोल्मो विशोधनम् ॥२८॥
अपमृष्टपरामर्श कंहूस्याकुन्धनादिषु ।
जल्लखेलादिकोत्सर्गे वायोत्सर्गः प्रकीर्तितः ॥२६॥
तंतुच्छेदादिके स्तोके सकिष्टे हस्तकर्मणि ।
मनोमासिकसेवाया कायोत्सर्ग प्रकीर्तितः ॥३०॥
मृदाथवा स्थिरैर्वीजैहरिमिस्रसकायके।
सघट्टने विपश्चिद्भिः कायोत्सर्गः प्रकीर्तितः ॥३१॥
पाश्वालिलपदस्तोये विशेद् वा विपरीतकः ।
पुरुमंडलमाप्नोति कल्याणं कदमापात् ॥३२॥
हरितणे सकृच्छिन्ने छिन्ने वानन्तके असे ।
पुरुमंडलमाचाम्लमेकस्थानमनुक्रमात् ॥३३॥
प्रत्येकऽनन्तकाये वा त्रसे वाघ प्रमादतः।
आचाम्ल क्संस्थान क्षमण च यथाक्रमम् ॥३॥
व्यापन्ने सन्निधौ देया निष्प्रमादप्रमादिनो ।
पंच स्युर्नीरसाहाराश्चैक कल्याणकं ले ॥३॥

·प्रायश्चित्त समुपयः
श्रामीक्ष्ण्ये पंचकल्याणं पंचाचे चापि दर्पत ।
प्रमाटेनककल्याणं सकृदप्युपयोगरा ॥३६॥
संस्तरे यदि पचासो व्यापद्य ताप्रमादतः।
पंच निर्विकृतान्येककल्याए सप्रमादतः ॥३०॥
भावासद्वारमूले पंचाक्षो विगतासुक' ।
तन्निप्फ्रान्तप्रविष्टानामेक्ल्याणक भवेत् ॥३॥
विरतेभ्यो गृहस्थेभ्यो न यवकथिते हते ।
वृश्चिकादौ गृहस्थेन क्षमणं पचकं क्रमात् ॥३६॥
विरतेभ्यो गृहस्थेभ्यो न यनाभिहिते हते ।
सादौ तु गृहस्थे न क्ल्याणं मासिकं पृथक ॥१०॥
संयतेभ्यः प्रयत्नेन विपीति कथिते हते।
गृहस्थेनापि सशुद्धो वाक्समित्या युतो यत. ॥४१॥
श्रागाढकारणाद्वहिनिर्वात्यानीयमानक ।
पंच स्युनरिसाहाराः कल्याणं वा प्रमादिनि ॥४२॥
ग्लानार्थ तापरन् द्रव्यं वहिज्वानां यदि स्पृशेत् ।
पंच स्यू रूलभक्तानि कल्याणं च मुहुर्मुहुः ॥४३॥
विभावसो समारंभ वैद्यादेशाद्यदि स्वयम् ।
अनापृच्च्यातुरं कुर्यात् पचकल्याणमश्नुते ॥४॥
विध्या ग्लानमाच्च्य वैयावृत्यकरोऽथवा ।
तस्य स्यादेकरल्याणं पंचक्ल्याणमातुरे ॥४॥
कारणादामलादीनि सेवमानो न दुप्यति ।
विल्वपश्यादि चानाति शुद्ध कल्याएमागय ॥१६॥
रसघान्यपुलाकं वा पलाडूसूरणादिकम् ।
कल्याणमश्नुतेऽग्नन्वा मास कोलकादिकम् ॥७॥
कान्दप्ये यन्मृपावादे मिथ्याकारेण शुद्धयति ।
अननुज्ञातसंशून्यखलादिमिनोज्मने ॥४॥
जघन्यं तुल्यमूल्येन गृह्णानाऽपि विशुद्धयति ।
उस्कृष्ट मध्यमं वाघ गृहतो मासिकं भवेत् ॥४६॥

·प्रतिसेवाधिकारः तृणपंचकसेवायां स्यानिर्विकृतिपंचकम् । दूज्याजिनासनानां च कल्याणं पंचकं सकृत् ॥१०॥ पंचके प्रतिलेख्यस्य मासः स्यात् सेवने सकृत् । संदंशच्छेदसूच्यादिधारणे शुद्ध एव हि ॥१३॥ संस्तरस्य निषद्यायाम्तदिकाया उपासने । घटीसंपुटपट्टस्य फलकस्य न दूपिका ॥२॥ उपधौ विस्मृतेऽप्युच्चैर्मध्यमेऽथ जघन्यके । क्षमणं कजिकाहार पुरुमंडलमेव च ॥३॥ दुःस्थापितोपधेनाशे सर्वोत्कृष्टमध्यमे । जघन्ये मासिक पष्टं चतुर्थं कजिकाशमम् ॥५॥ पुरुषान्नं तदर्द्ध वा स्वल्पान्न चा समुत्सृजन् । अभोजनमधाचाम्लं पुरुमंडलमश्नुते ॥१५॥ आगंतुकगृहे सुप्तः सादसोदकवतिके । सागारैरप्यवेलायां शुद्ध एव स घेत्सकृत् ॥५६॥ वर्षास्वतुच्छकार्येण हिमे ग्रीष्मे लघीयसि । योजनानि दश द्वे च का गच्छन्न दोषभाक ॥१७॥ ऋतुबंधमरिकामेन्यासेनाकारणाचदि। लघुनासो गुरु स स्यात् सर्ववर्षाविभेदिनि ॥८॥ दर्पत पचक्ल्याणं सारीनाड्यादिकेलिषु । हेतुवादे तु कल्याण शुद्धो वा विजये सति ॥१६॥ धूलिप्रहेलिकागाथाचक्कूलान्तारोक्तिषु । तृणपासविपाशेऽपि पुरुमंडलमीरितम् ॥६०॥ धातुवादेऽय योगादिदर्शने गुच्यनाशने । स्वपीक्षिते देयं कल्याणं मासिकं परैः ॥६॥ समासाधगसंघर्पसूत्रकंदुकलिषु । पणने नखपिच्छाहिजंघावीणादिवादने ॥२॥ स्वपीक्षिते देयाद्भूतक्रीडाप्रदर्शने । पुल्मंडलमुहिष्टं क्ल्याणं च परेक्षिते ॥६३॥ युग्मन् ·प्रायश्चित्त-समुच्चयः मनसा काममापन्ने निंदातीवामिलापिणि । मासा मैथुनमापन्ने चतुर्मासा गुरुकृता.॥६॥ मासः लौन्दर्यवीर्या रसायननिषेवणे। विशुद्धो द्विविघे हासे कल्याणं तु सकुत्कुचे ॥६॥ मृद्धरित्रसगर्ताम्वु परिहतुं विलंघने । मार्गे सस्यपि कल्याणं विशुद्धः पाय वर्जित. ॥६॥ मोट्टायनांगुलिस्फोटे पुरुमदोऽपवीक्षणे । क्ल्याणं पंचकल्याणं क्टाक्षेऽसंशिवीतते ॥६॥ ज्ञानतर्वादिमिर्मत्तो रनिनो योऽपमन्यते । तहर्पदोपघाताय पंचकल्याणमश्नुते ॥६॥ समुत्पन्नक्षणोद्ध्वस्ते मिथ्याकारः कपायके । स्यास्कल्याणमहोरात्रे मासिकं च ततः परम् ॥६६॥ विकथासु पुरुमर्दः स्यादाभीक्ष्ण्ये च पंचकम् । तात्पर्य हष्ट तौ गहाँ रल्यायं निर्गने वहि ॥७॥ रूचम विनीवेऽपि सजीवे पुरुमंडलम् । भाभीक्ष्ण्ये व निवृत्ते च घ्राते पंचकनुच्यते ॥७॥ सेवमाने रसान् गृथा पंचकं वा न दोषता। शीतवातातपानेवं सेवमानो विशुद्धयति ॥७२॥ प्राचारसंतरासेवे संवाहे परिमर्दने । सर्वांगमर्दने चैवाहेतो. पंचमंचति ॥७३॥ सच्चीर्षस्य विधानेऽपि प्रतिलेखस्य हृच्छदे। मस्तकावरणाय क्ल्याणं वा न दुष्यति ॥७॥ छत्रोपानहसंसेवी शरीरावारकारकः । मार्गधर्माद्धि क्ल्याणं लभते शुद्ध एव वा ॥७॥ शयानः प्रथमे यामे काले शुद्धऽपि पचनात् । शुद्धयदय विसंशुधौ लभते पुरुमंडलम् ॥७६॥ शयालुर्दिवसे शेते चेत्कल्याणं समश्नुते । अतोऽन्यस्य भवेहेमो भिन्नमासो विशुद्धये ॥७७।।

·प्रतिसेवाधिकारः
हस्तकर्मणि मासाहे गुरौ लघुनि पंचकम् ।
शुद्धश्च पंचक मासश्चतुर्मास्या लघौ गुरौ ॥७॥
पार्श्वस्थानु बरे वाह्यश्रुतिशिक्षणकारणात् ।
करणीकाव्यशिक्षायै मिथ्याकारेऽथ पंचकम् ॥७॥
व्याधौ सुदुस्सहे यनाद् भेषजे प्रासुके कृते ।
मिथ्याकारोऽथ कल्याणमयतान्मासपंचके ॥८॥
समित्यासादने शोके मिथ्याकारश्चिर घृते ।
अनुपाते च कल्याणं रसगृद्ध द्विलापिनि ॥१॥
सचिताशं किते मग्ने स्यादेकस्थितिदण्डनम् ।
बद्धजीवे भवेनिन्दा सजीवे भक्तवर्जनम् ॥२॥
शय्यायामुपधौ पिंडे शंकायामुद्रमैह ते ।
उत्पादैश्चतुर्मास्यां मासी मासेऽपि पंचकम् ॥३॥
कल्याणमेषणादोपे दायके पुरुमण्डलम् ।
मिशेऽपरिणते मासो मिनः समनुवर्णितः ॥४॥
निर्दोषोऽस्यंततात्पर्यादल्पानरुपे प्रलेपने ।
स्तोकेऽपतात्पुरुमर्द. कल्याणं बहुलेपने ||
अल्पलेपे च यस्नेन पश्चात्कर्मणि शुद्धयति ।
अल्पलेपेऽप्ययनेन दंडन पुरुमण्डलम् ॥२६॥
बहुलेपेऽप्ययत्नेन पंचकं वा न दोषयुक् ।
अयरनेनोमयं (में) वापि स्वस्थानेन विशुद्धयति ॥७॥
ददत्याः संप्रमाने प्रत्येकानन्तको सम् ।
पुरुमण्डलमाचाम्तमेकस्थान निपेवते ॥८॥
मीस्वोन्मार्ग प्रपद्यत तरूमारोहति क्षिपेत् ।
काष्ठादिक विलद्वारपिधाने पंचकं न वा ||८||
पुरुमदो यतोऽयस्नाद्विडालादिप्रवेशने ।
क्षमणं लघुमासोऽय स्तेनस्य वृपसूदने ॥१०॥
मार्यमाणान् विलोक्याश्नश्चौरादीनेति पंचकम् ।
मिन्नमासमधो निन्दा पंचक नियमायकान् ॥१॥

·प्रायश्चित्त-समुचयः
शब्दाभयानकापादुन्नस्येदंगमाक्षिपेत् ।
मिथ्याकार त्वनिंदा वा पंचकं वा पलायने ॥२॥
करायाकुंचने स्पर्धादायामे पुरुमंडलम् ।
उत्पे पंधळ मास' पाषाणस्य लघोगुरो. IHR३||
प्रधावयति धाबेद्वा वर्षावह रेभित्रसन् ।
स्वनिदा वाय फल्याए मासो लाघवदर्शिनि ॥६
पिर्णलिकादिमीपासाधारणे स्यात्प्रतिक्रम ।
चिरं क्रीडयतो देयं कल्यार मलशोधनम् ॥शा
विद्यामीमांसने योगप्रयोगे प्रासुकै. कृते ।
शुद्ध दवघसंयुक्तैलधुमास समश्नुते ॥१६॥
युंजान. संयते शुद्धो दिदुर्वीयमोषधे ।
गृहस्थे मासमाप्नोति चार्यायां पंचकं न वा ॥७॥
जिज्ञासुमैपज वीर्य सादीनां प्रदर्शयेत् ।
मिथ्याकारो विपन्न स्युशतुसामा गुरकृता ॥६॥
साभोगे पाटसंगद्धा उद्वर्तादावभोजनन् ।
पंचमं च यथासत्पं झारे मासिकं विदुः ॥६
सर्वभूरिपु भाडेषु मन्यमेवमध्यमेषु च ।
पषं चतुर्थमेवैकस्थिति सौवीरभोजनम् ॥१०॥
शुद्धप्वपि च संशुद्धौ कारल्यनाथ पृथक पृथक ।
शोभायै मासिकं चैवमापन्नेष्वप्यशुद्धपु॥१०१॥
अन्नपानविलिप्तंचा यावत्तावद्विशोधयन् ।
विशुद्धः कृत्स्नसशुद्धौ मासिकं समुदाहृतम् ॥७०२॥
वृपादिवारणे शुद्ध स्याद्वासु तु पंचकम् ।
सागारवसती स्तेनप्रवेशे जोपमास्थित ॥१०॥
वीक्ष्यमाणहृतो माल. क्ल्याणमहृतावृतो ।
वमनाचनले लेनप्रविष्टे शब्दकृच्लुचि ॥१०॥
पश्चारकमभपात् सम्पग्भग्नमुत्पतितं स्वयम् ।
साकुर्वन् प्रासुके. शुद्धो याभ्य पथकं यजेत् ॥१०॥

·प्रतिसेवाधिकार
सम्यग्दृरिरिति स्नेह वात्सल्याद्विदघच्छुचि ।
शय्यागारादिकस्यापि वैयावृत्त्ये विजन्तु ॥१०॥
अन्यतीर्थिगृहस्थेपु श्रावकज्ञातिकादिषु ।
वैयावृत्त्ये कृते शुद्धो यदि संयमसन्मुख. ॥१०७॥
अभ्युत्थास्यत्ययं हीति ज्ञात्वा पार्श्वस्थकादिकः।
समाचरन् शुचिः खोक सर्वसंमोगमागपि ॥१०॥
शुद्धोऽभिवंदमानोऽपि पायस्थगणिन गयी।
शेषानपि च शेपाच संघे श्रुत्पथ मासिकम् ॥१०॥
स्नेहमुत्पादयन् कुर्यात् सुवाग्मिधर्मभाषणम् ।
राजरक्षिकतत्प्राये संशुद्धो गणरक्षणात् ॥१०॥
अभ्युस्यानेऽमिगत्यादौ सागारेवन्यलिगिषु ।
दीक्षादिकारणाच्छुद्धो गौरवान्मासमृच्छति ॥११॥
अभ्युत्थानेऽथ वैद्यस्य ग्लानकारगसंघयात् ।
राजासन्नासनारोहे सूरिसूर्यो न दुष्यति ॥१२॥
भूपालेश्वरमुख्याधाः पूजयन्त्यभिगम्य चेत् ।
शुद्धभावो विशुद्धः स्यात् गौरवे मासिकं भवेत् ॥११॥
रससातमदे वृश्वरसस्पर्शार्थ सेवने ।
च्युतेऽनात्मवयस्यापि पञ्चकल्याणमुच्यते ॥११॥
उपसर्गे रुगंधादेखताबूललेपने
प्रत्याख्यानत्य भुत्तौ च गुरुमासोऽय पचकम् ॥११॥
मैथुन रात्रिमुत्तौ च स्वस्थानं परिकीर्तितम् ।
स्त्रियोः संधौ प्रसुप्तत्य मनोरोधाल दूषणम् ॥१५६||
आवश्यकमकुर्वाण. स्वाध्यायान् लवुमासिकम् ।
एकैकं वाप्रलेखा कल्याचं दडमश्नुते ॥११७॥
वन्दनायास्तनूत्सर्गेऽप्येशदौ विस्मृते त्रिषु ।
पुरुमंडलमाचाम्लं हमणं च यथाक्रमम् ॥११॥
एकादिके गुरोरादौ कायोत्सर्गस्य पारणे ।
पुरुमण्डलमाचाम्लं जमणं च यथाक्रमम् ॥११॥

·प्रायश्चित्त-समुच्चय
कारणाद्वा गुरोः पश्चात् कायोत्सर्ग समापयेत् ।
सकृद्विस्त्रिः पुरुमदोऽप्याचाम्लं चैक्संस्थिति ॥१२॥
प्रासेधिकां निपयां वा न कुर्यात्न्याढिके निशि ।
अनाहारोऽम्लभुत्तिश्च पुरुमंडलमेव च ॥१२॥
श्रासेधिकां निपद्या च मिथ्याकारं निमंत्रणम् ।
इच्छाकारं न यः कुर्यात्तइंड' पुरुमंडलम् ॥१२२॥
सस्कृष्टं मध्यमं नीचमदत्तं स्वीकरोति य ।
उपधिं लघुमासोऽस्य पंचकं पुरुमंडलम् ॥१२३॥
संज्ञाविहारमितासु पुरुमंडलमीडितम् ।
क्रोशादिग्रामगतावष्यनापृच्छय गुरं गते ॥१२॥
साधारणाशनासेवे स्थापनावेश्मवेशने ।
ज्ञास्वा संज्ञिकुलादीनि पूर्ववेगिनि पंचकम् ॥१२॥
अन्यदत्तोपधेः स्थानमन्यो गत्वा तमाददत् ।
मासिक लभते मूलं रूपन्यत्ययकारिणः ॥१२६॥
अतिवालमलवृद्धं दीक्षयन मासमश्नुते ।
वसितच व्यवच्छिन्दन् छेदे मूले गयी तपः ॥२७॥
एवं भावोपयुक्तेपु मासिक समुदाहृतम् ।
बेदे मूले च संप्राप्ते तप एव गणेशिन ॥१२॥
एवमादि तपो देयं शेप चापि यथोचितम् ।
तसेवासु सर्वासु सम्यगालोच्य सूरिणा ॥१२॥
३-कालाधिकारः
शीत. साधारणो धर्मस्त्रेधा कालः प्रकीर्तितः।
उस्कृष्टं मध्यमं नीचं तन्न भान्य तपो भवेत् ।।१३०॥
वर्षासु द्वादश देयं दशमं च हिमागमे ।
अष्टम ग्रीष्मकाले स्यादेतदुत्कर्पतस्तप ॥१३॥

·पुरुषाधिकार १४१ वर्षासु दशमं देयं अष्टमं च हिमागमे । 'पष्ठं स्याद् ग्रीष्मकालेऽपि तप एतद्धि मध्यमम् ॥१३॥ चर्पाकालेऽष्टमं देयं पष्ठमेव हिमागमे । चतुर्थ ग्रीष्मकाले स्यात्तप एव जघन्यकम् ॥१३॥ श्रथवा द्विविधः कालो गुरुलघुरिति क्रमात् । शरद्वसन्ततापाः स्युर्मुरवो लववः परे ॥१३॥ लघुदद्वो गुरुद्वंद्वो गुरुकालस्तपो गुरुः । गुरुरन्यतरः पंच भंगा कालतपोदयात् ॥१३॥ ४-क्षेत्राधिकारः सेनं नानाविधं ज्ञेयं गणेन्द्रणाटता भुवम् । अथवा दशधा क्षेत्र विज्ञेयं हि समामत. ॥१३॥ अनूपं जागलं क्षेत्रं भक्तकल्मापशक्तुयुक् । रमधान्यपुलाकं च यवागूक्दमूलदम् ।।१३७॥ शीतलं यद्भवेयन्त्र रससंस्मोजनन् । तम्रोस्कृष्टं तपो देयमुष्णे क्षेतु हीनम् ॥१३॥ ५---आहारलाभाधिकारः यत्रोत्कृष्टो भबेलाभ तमोत्कृष्ट नपो भवेत् । मध्यमेऽपीपन च रूक्षेपमणयर्जितम् ॥१३॥ ६-पुरुषाधिकारः इति सेवां च कालं पत्रमौरधिलंभनम् । भनुसज्य तपो देयं पुनासै च मशिन्ग ॥१०॥ মীয় মূল নীতি। दुलो नीपसवात सरंपूर्पलपारिका In

·११२
प्रायश्चित्र-समुच
गर्वितो द्विविधो शेयो दीनचा तपसा बली।
ऐट्रेन देवनानोऽपि पायी गर्वितो भवेत् ॥१२॥
तपोयली तपादान ममर्योऽहमिति स्मत्री।
तस्मातोपमोपाय विपरीतं तपो भवेत् ॥१३॥
मृदुग्धेदे च भूले व दोयमान महस्यति ।
बंद्यो हि मर्दया साधुत्तचस्मै दीयते तपः ॥१४॥
प्राज्यं तपो न दुर्वायः किं शुदय च्छेदमूलतः।
गुर्वाज्ञामानवोऽवधाने देयं तपस्ततः ॥१४शा
गीताय वाचन सर्व सारनारहितोऽपरः।
दो भूलं परीहारे मासश्वासचनेऽपि च ११६
देहवल्यदलो या एतिपल्यंगदुर्बलः ।
द्वान्यानपि बी कश्चित् कश्चिद् द्वितयदुर्बल. ॥१७॥
सर्व तपो बलोपेते प्रत्या हीने तिपदम् ।
टेहदुवलनानिय लघु देयं द्विवर्जिने ॥४॥
अन्त्यसहननापेतो बलवानागनान्तग.।
तस देयं तपः सर्व परिहारेऽपि मूलग ॥१४॥
प्रादिसंहननः सर्वगुणो योऽवितनि
देयं सर्व तपस्तस्य पारचेऽप्यनुपस्थितिः ॥१०॥
नवपूर्वधरो श्राद्धो वैराग्पतिनानजित् ।
परिणामसमनोऽपि योऽनुपस्थानमागसौ ॥१५॥
श्रामरनालोचने तत्व पदेव गुल्सन्निधौ ।
बंदनादिप्राण प्रतिदंदनवतिः |
गुणरेते. समोऽसौ नबन्योत्कृष्टमध्यनान्।
पौराणिनी गुपनगि निःशेषाममिपूरयेत् ॥१३॥
प्रदाया ये गुणाः पूर्वमनुपत्त्यानवर्णिताः ।
पारंचिकेऽपि वे जिन्तु कृतकृत्योऽधिसंहतिः ॥५॥
सर्वगुणसमनत्य देयं पारंत्रिक मवेद ।
व्युत्पष्टत्सापि पेनास्यासुदभावो न जायते ॥२४॥

·पुरुषाधिकार
पंचदोपोपस्टस्य पारंचिकमनूदितम् ।
व्युत्सृष्टो विटरेदेप सधर्मरहितचित्तौ ॥१६॥
श्रादिसंहनना धीरो दशपूर्वकृतश्रमः।
जितनिद्रो गुणाधारस्तस्य पारंचिकं विदुः ॥१७॥
श्रार्यायाः स्यात्तपः सर्व स्थापनापरिवर्जितम् ।
सप्तमासमपि प्राज्य न पिछच्छेदमूलगम् ॥१५॥
प्रियधर्मा बहुज्ञानः कारणावृत्यसेवकः ।
ऋजुभावो विएस्तहिकात्रिंशदाहवा. ॥१६॥
द्वात्रिशस्प्रियधर्माचा अष्टाचार्यादिका' पुनः ।
गर्विताथा दुशोद्दिष्टास्तेभ्यो देयं यथोचितम् ॥१६॥
तेऽधवा पचधोद्दिष्टा स्थानेष्वेतेष्वनुक्रमात् ।
प्रारमोमयतरावन्यतरशतरच नोभयः ॥१६॥
परतरोऽपि निर्दिष्टस्त एवं पंच पूरुषाः ।
यथान्यायं तथैतेऽपि सप्त भाज्या गणेशिना ।।१६२॥
प्रायश्चित्तं गुरुद्दिष्टमग्लानः सन् करोति य. !
वैयावृत्यं न रोचेत स पात्मतर ईरित ॥१६॥
प्रायश्चित्तं गुरुद्दिष्ट सुबहपि करोति यः।
वैयावृत्यं च शुद्धारमा द्वितरोऽसौ प्रकीर्तितः ॥१६॥
सर्वागजातगेमांचो चैयावृत्यं तपो महत् ।
लाभद्वयं सुमन्वान श्रेष्ठित्वे पुत्रलाभवत् ॥१६॥
वैयावृत्य समाधत्स्व तपो वेति गणीरितः।
तत एकतरं धचे स्वेच्छ्यान्यतरः स्मृतः ॥१६॥
वैयावृत्यं न यो बोलु प्रायश्चित्तमपि क्षमः।
दुर्वलो एतिदेहाम्यामलब्धि!भय स तु ॥१६॥
दीयमान तपः श्रुत्वा भयादुद्विजते मुहु ।
प्रोवृत्तपांडुरक्ष, सन् म्लानिमेति प्रकंपते ॥१६॥
वैमनस्यं समाधत्ते रोगमाप्नोति दुर्वलः ।
प्राणत्याग विधत्ते वा श्रामण्याद्वा पलायते ॥१६॥

·१४४ प्रारक्षित-ममुच्चरः प्रायश्चित्तं न शश्नाति कुर्यात यावृति बहु । दुर्वलत्तनुधैर्याभ्यां लब्धिमान् परशक्तिकः ॥१७॥ द्विप्रकाराः पुमांसोऽय सापेक्षा निरपेक्षकाः । नियंपेक्षाः समर्याः स्युराचार्याद्यात्तयेतरे ॥१७॥ गीतार्याः कृतकृत्याच निपेक्षा भवन्त्वनी । पालोचनादिका, तेपानष्टधा शुद्धिरिप्यते ॥७२॥ तेऽप्रनचा:मदा संतो दोपं जातं कयंचन । तत्ववादपकुर्वन्ति नियमेनारमसाक्षिकम् ॥७३॥ धैर्यसहननापेता. स्वातंन्याद्योगधारिणः । तद्वह्वपि समुत्पन्न वहन्नि निरनुग्रहम् ॥१७॥ आलोचनोपयुत्ता यच्छुभ्यन्त्यालोचनाचत । कृन्चापं च मूलान्तं शुधन्ति स्वयमेव ते॥७॥ प्राचार्यों वृपमो भिक्षुरिति सापेशानिधा । गतार्यों वृषभः स्ःि कृत्यकृत्येतरी पुन. ॥७॥ गीतार्थम्चेतरो भिक्षु. कृतकृस्नेतरस्तयोः। श्राद्य सादपरो देवाधिगनश्चेतरोऽपि च ॥१७॥ द्विधानधिनताभिस्य त्यात्स्थिरास्थिरभेदतः । अनाष्टास्वनधिगते चांदैवाऽत्थिरनामनि ॥१७॥ कल्प्याक्यं न जानाति नानिषेवितसेवितम् । अल्पानल्पं न त्रुध्येत तेनच्छाऽवोधनेऽस्थिरे well क्मोंदपत्रशाहोपोऽधिगतेपु नवेधादि । तेपा स्यादृशधा शुद्धिरागमान्यनुरागतः ॥15॥ ७- -छेदाधिकारः प्रायश्चित्तं तप. श्लाघ्र येन पापं विशुद्धयति । प्रायश्चिचं समाप्नोति तेनो दशह तत IIEI

·छेदाधिकार.
प्रायश्चित्तविधावत्र यथानिष्पन्नमादितः ।
दातव्यं बुद्धियुक्तेन तदेतदशधोच्यते ॥१२॥
आलोचना प्रतिक्रान्तियं त्यागो विसर्जनम् ।
तपाछेदोऽपि मूल च परिहारोऽमिरोचनम् ॥१८॥
करणीयेषु योगेषु छद्मस्थत्वेन सन्मुनेः ।
उपयुक्तस्य दोषेषु शुद्धिरालोचना भवेत् ॥१८॥
सज्ञोद्घान्तविहारादावीर्यासमितिसंयतः।
यो गुप्तिष्वप्रमत्तश्च निर्दोपोऽपि च संयमे ॥१८॥
मालोचनापरीणामो यावदायाति नो गुरुम् ।
तावदेव स नो शुद्ध. समालोच्य विशुध्यति ॥१६॥
ये विहाँ विनिष्क्रान्सा गणाचरणसंयताः ।
मागतानां पुनस्तेषां शुद्धिरालोचना भवेत् ॥१८॥
अन्यसंघगताना च विशुद्धाचारधारिणाम् ।
उपसपरसमेतानां शुद्धिरालोचना भवेत् ॥१८॥
मनसावद्यमापनो वाचाऽऽसाद्य गुरूनथ ।
उपयुक्तो वधे चापि द्राग्मवेत्तन्निवर्तनम् ॥१८॥
तत्क्षणोडेगयुक्तस्य पश्चात्तापमुपेयुषः ।
स्वयमेवात्मसाति स्यात्प्रायश्चित्तं विशोधनम् ॥१०॥
वैयावृत्यनियाभ्रंशे छेदधोवात भणे ।
दुःस्वप्ने विस्मृते वापि प्रायश्चित्तं प्रतिक्रमः ॥१६॥
श्रामोगे वाप्यनाभोगे मिक्षाचर्यादिके क्वचित् ।
कथंचिदुस्थिते दंडे प्रायश्चित्तं प्रतिक्रमः ॥१२॥
सूक्ष्मे दोपे न विज्ञाते छमस्थत्वेन चागसाम् ।
अनाभोगकृतानां च विशुद्धिसवय भवेत् ।।१६३॥
दिवसे मिशि पक्षेऽन्दे चतुर्मासोत्तमार्थके।
शैभ्यानाभोगकार्येषु पदं यो युक्तयोगिनः ॥१६॥
मालोचनोपयुक्तोऽपि विप्रमादोन वेत्त्यघम् ।
अनिहितभावश्च विशुद्धिस्तत्य तद्वयम् ॥१६॥

·प्रायश्चित्त-ममुख्य
शय्यामपोपधि पिंडमादायपरादूपयम् ।
प्रागविज्ञाय विधाते प्रायचित्तं विरंधनम् IIBEEN
मरुपान निशुलं च ममादायपणाहतम् ।
तन्मानं बाप माया विशुनः सपरित्यजन् Imtol
मापानं विशुद्ध प फोटिजुष्टमशुद्धियुक् ।
तन्मानं याय मर्य या विशुदः संपरित्यजन् ॥१९॥
भत्तपानं विशुदं घ भारदुष्टमशुदिमत् ।
सम्मेवाय तम्प्ट विशुदः संपरित्यजन् IIsten
भक्तपाने विगुदेऽपि ग्रिनालसमाश्रयात् ।
दम्पत ीकृते रात्री विशुद्धस्तत्परित्यजन् ॥२०॥
प्रत्यारयातं निपिदं यद्भनपानादिकं भवेत् ।
तपाधिपात्रात्यसंसद विशुद. परिवजयेत् ॥२०॥
उत्पयन प्रयातस्य सर्वग्राभायतः पयः ।
स्निग्धेन च निशीयादववद्यम्बनदर्शने ॥२०२॥
सखरस्य यहिटशेऽचापो विपये मृते ।
रात्री प्रमृष्टशव्यायां पसुप्तोपवेशने ॥२०३।।
व्यापन्नं च श्रमे रप्टे नवावागाउकारणात् ।
नावा निर्दोग्योत्तारे कायोत्सर्गो विशोधनम् ॥२०॥
क्रम्यादी निर्गते देहाहासतमते त्रसे।
महिकायां महावाते प्रसोस्याने गतावपि ॥२॥
लोचानध्यासने राबावरप्ले मलवर्जने ।
जीर्णोपधिररित्यागे कायोस्सगों दिशोधनम् ॥२.६॥
श्रुतत्कंधपरीवर्तस्वाध्यायस्य विसर्जने।
कालाद्युल्लंघन स्याच्चेत्कायोत्सर्गो विशोधनम् ।।२०७॥
दिवसे निशि पक्षेऽन्दे चतुनासोत्तमायके।
मासे च द्वागनामोगे कायोत्सर्गो विशोधनम् ॥२०॥
एवमादितनूत्सर्गविधिमुलंघते यदा।
अप्रातरवेदमूनि च तपोभूमि तदा श्रयेत् ॥२०॥

·छेदाधिकारः
नीरसः पुक्ष्मंडश्चाप्याचाम्ल चैकस स्थितिः।
चमणं च तपोदेयमेकैक द्वयादिमिश्रकम् ॥२०॥
आषण्मासमिदं सर्वे सान्तरं च निरन्तरम् ।
अन्त्यतीर्थ न वियत तत कवं तपोऽधिकम् ॥२१॥
अपमृष्टे परामर्श कंडूस्याकुंचनादिषु ।
जल्लखेलादिकोत्सर्ग पंचकं परिकीर्तितम् ॥२२॥
दंडस्य व करोत जंघासपुटवेशने ।
कंटकायननुज्ञातभंगादाने च पंचकम् ॥२१॥
संसुच्छेदादिके स्तोके दन्ताङ्गुल्यादिभिस्तथा ।
इत्यादिकं दिवाणीयो गुरुः स्याद्राग्निसेवने ॥२१॥
प्रायश्चित्तं चरन् ग्लानो रोगादातंकतो भवेत् ।
नीरोगस्य पुनस्तस्य दातव्यं पंचकं भवेत् ॥२१॥
प्रायश्चित्तं वहन् सूरो कार्य संसाधयेत् सुधीः ।
परदेशे स्वदेशे वा दातव्यं तस्य पंचकम् ॥२१॥
सालंबो यवतोऽध्वानं योऽभिवनति संयतः ।
निस्तीर्णस्य सतस्तस्य दातव्यं पंचकं भवेत् ॥२१॥
नखच्छेदादिशनादि वास्यायदंडकादिके।
लघुगुर्वेकचस्वार. परश्वाथै न कर्तने ॥२१॥
एकहस्तोपलाभ्यां च दोभ्यी मौन्दरमौसलात् ।
लघुगुर्वेकचत्वारः प्रभेदादिष्टकादितः ॥२१॥
लघु गुरुं तनुत्सर्गास्त्रीनूव॑मासतोऽश्नुते ।
आवश्यकमकुर्वाणश्चतुर्मासांस्तथाविधान ॥२२०॥
प्राधाकर्मणि राजान्धस्थार्याम्युस्थानतस्तथा ।
असयातमिवादे च मासस्याश्चतुगुरु ॥२२॥
नपुंसकस्य कुत्स्यस्य कीबायस्य च दीक्षणे।
वर्णापरस्य दीक्षायां पण्मासा गुरवः स्मृताः ॥२२२॥
तपोभूमिमतिकान्तो न प्राप्तो मूलभूमिकाम् ।
छेदाही तपसो भूमि संप्रपद्यत भावतः ॥२२३॥

·प्रायश्चित्त-समुश्चय योऽतिचारो न शोध्येत तपसा भूरिणापि च । पर्यायश्च्छियते तेन किन्नताबूलपन्नवत् ॥२२॥ प्रज्याकालतः कालच्छेदेन न्यूनतावहः । मानापहारकरछेद एकरानादिकः स तु ॥२२॥ साधुसंघ समुस्सृज्य यो अमत्येक एव हि । तावत्कालोऽस्य पर्यायश्च्च्यिते समुपेयुप. ॥२२६॥ सन् यथोक्तविधिः पूर्वमवसनः कुशीलवान् । पावस्थो वाथ संसक्तो भूत्वा यो विरहत्यभी. १२२७॥ यावत्कालं अमस्येप मुक्मार्गों निरुत्सुक । तावस्कालोऽस्य पर्यायच्छिद्यते समुपेयुष ॥२२॥ पार्श्वस्यैर्विहरन साध सकृतोषनिपेवकः । आषण्मासं तपस्तस्य भवेच्छेदस्तत. परम् ॥२२॥ कृताधिकरणो गच्छेदऽनुपशान्तः प्रयाति यः । तस्यच्छेदो भवेदेष स्वगणेऽन्यगणेऽपि च ॥२३०॥ प्रत्यहं छेदनं मिषो. पंचहानि स्वके गणे। वृषभस्य दशोक्तानि गणिनो दशपंच च ॥२३॥ प्रत्यहं छेदन भिक्षोर्दशाहानि परे गणे। दशपंच वृषस्यापि विंशतिर्गणिनः पुनः ॥२३२॥ इत्यादिप्रतिसेवासुच्छेद स्यादेवमादिक । छेदेनापि च संछिंधाधावन्मूलं निरन्तरम् ।।२३।। छेदभूमिमतिक्रान्तः परिहारमनापिवान् । प्रायश्चित्तं तदा मूलं संप्रपधेत भावतः ॥२३॥ श्रामण्यैकगुणा यस्माइोषानश्यन्ति काय॑तः । भ्रष्टव्रतस्य तत्तस्य मूलं स्याद् व्रतरोपणम् ॥२३॥ इक्चारित्रवतनटे त्यतावश्यककर्मणि । अन्तर्वनीमुकुंसोपदीक्षणे मूलमुच्यते ॥२३६।। उत्सूत्रं वर्षयेत् कामं जिनेन्द्रोफमिति ब्रुवन् । यथाच्छंदो भवत्येष तस्य मूलं वितीर्यते ।।२३७॥

·छेदाधिकार
पार्श्वस्यादिचतुणां च तेषु प्रप्रजिताब ये ।
तेपो मूलं प्रदातव्यं यद्वतादि न तिष्ठति ॥२३॥
अन्यतीगृहस्थानां कांदपोलिंगकारिणः ।
मूलमेव प्रदातव्यमप्रमाणापराधिनः ॥२३॥
इत्यादिप्रतिसेवासु मूलनिर्वातिनीष्वपि ।
हरिवश्यादिदीशायां मूलं मूलाधिरोहणात् ॥२४॥
मूलभूमिमत्तिकान्तः संप्राप्तः परिहारकम् ।
परिक्षारविधि प्राज्ञ. संप्रपधेत भावतः ॥२४॥
परिहार्यःम संघस्य स वा संघ परित्यजन् ।
परिहारो द्विधा सोऽपि पारध्यप्यनुपस्थितिः ॥२२॥
शिषकैरपि नो यस्य शुश्रूपावंदनादिकम् ।
अभ्युस्थान विधीयेत कुर्वतः सोऽनुपस्थितिः ॥२३॥
अन्यतीय गृहस्थं स्त्री सचित्तं वा सकर्मणः ।
चोरयन् बालक मिj ताडयत्ननुपस्थितिः ॥२४॥
द्वादशेन जघन्येन पण्मास्था च प्रकर्पतः।
चरेद् द्वादशवर्षाणि गण एवानुपस्थितिः ॥२४॥
एवमाउनुपस्थानप्रतिसेवाविलंधित ।
प्रायश्चित्तं तु पारंचं प्रतिपद्येत मावतः ॥२४६॥
अपूज्यश्चाप्यसंमोगो दोषानुपुष्य गच्छत ।
बहिष्कृतोऽपि तद्देशात् पारंचो तेन स स्मृतः ॥२७॥
प्रासादन वितन्वानस्तीर्थकृत्प्रभृतेरिह ।
सेवमानोऽपि दुष्टादीन् पारंचिकमुपाचति ॥२८॥
श्राचार्याश्च महीच तीर्थकृगणनायकान् ।
श्रुतं जैन मतं भूयः पारं व्यासादयन् भवेत् ॥२४॥
द्वादशेन जघन्येन पण्मास्या च प्रकर्पतः ।
चरेद् द्वादशवर्षाणि पारंची गणवर्जितः ॥२५॥
राजापकारको राज्ञामुपकारकदीषणः ।
राजाममहिपी सेषी पारंची संप्रकीर्तितः ॥२१॥

·प्रायश्चित्त-समुख्यः अनामोगेन मिच्यात्वं संक्रान्तः पुनरागतः। तदेवच्छेदनं तस्य यत्सम्यगमिरोचते ॥२५२।। यः सामोगेन मिय्यावं संक्रान्तः पुनरागतः । जिनाचार्याज्ञया तस्स मूलमेव विधीयते ॥२५॥ प्रायश्चित्रं जिनेन्द्रोक रत्नत्रयविशोधनम् । प्रोकं संपत. किंचिच्छोषयन्तु विपश्चितः ॥२५शा

·प्रायश्चित्त-चूलिका ।
योगिभियोगगम्याय केवलायाविनाशिने ।
ज्ञानदर्शनरूपाय नमोऽस्तु परमात्मने ॥१॥
मूलोत्तरगुणेष्वीपद्विशेषन्यवहारतः ।
साधूपासकसशुद्धिं वक्ष्ये संक्षिप्य तद्यथा ॥शा
एकेन्द्रियादिजन्तूनां हृषीक्गणनाधे।
चतुरिन्द्रियकुद्धानां प्रत्येकं तनुसर्जनम् ॥३॥
उत्तरमूलसंस्थेष्वप्रमादादपंतरिछदा।
कायोत्सर्गोपवासाः स्युरिद्रियप्राणसंख्यया ॥४॥
अथवा यन्यपरनेषु हृषीकपाणसंख्यया ।
कायोत्सर्गा भवन्तीह घमणं द्वादशादिभिः ॥५॥
षडत्रिंशन्मिश्रभावार्कप्रहेकेषु प्रतिक्रमः ।
एकद्वित्रिचतुःपंचहृषीकेषु सषधभु॥६॥
निष्पमादः प्रमादी च प्रत्येक सस्थिरोऽस्थिरः।
मूलधार्युत्तराधारस्तस्यासंज्ञिविधातिनः ॥७॥
उपवासास्त्रयः षष्ठं षष्ठं मासो लघुः सकृत् ।
कल्याणं त्रिचतुर्थानि कल्याणं षष्ठक क्रमात् l
पठं मासो लघुर्मूलं मूलच्छेदोऽसकृपुनः ।
उपवासानयः षष्ठं लघुमासोऽय मासिकम् ॥
एतत्सान्तरमाम्नातं सझिनि स्यानिरंतरम् ।
सीवमंदादिकात् मावानवगम्य प्रयोजयेत् ॥१०॥
साधूपासकबालस्त्रीधेनूनां वातने क्रमात् ।
यावद्द्वादशमासाः स्यात् पष्ठमर्धाहानियुक् ॥११॥
पाषंडिनां च सहस्तधोनीनां विघातने।
पापण्मास भवेत् पठं तदर्धाधं ततः परम् ॥१२॥

·प्रायश्चित्त-ममुच्चयः
ब्राह्मणपत्रविदचतुष्पदविधातिनः ।
एकान्तरष्टमासाः स्युः षष्टायन्ताश्च पूर्ववत् ॥३n
तृणमांसापतसर्पपरिसर्पजलौकसाम् ।
चतुर्दशनवाद्यन्तधनणानि वधे दिदा ॥३॥
प्रत्यक्ष परोक्षच दयेऽपि च विधानृतं ।
कायोत्सर्गोपवासाः त्युः सकृदेकवर्धनात् ॥३॥
अमकृन्मामिक साधोरसडोपामिलापियः।
पायादमियुक्तस्य परैर्वा द्विगुणादि तत् ॥३॥
नीच. पैशून्यपुष्टस्य गच्चाहेशाइहिप्कृतिः ।
त त्वा मन्यमानोऽपि दोपपादांशनग्नुते ॥१०॥
सकृच्छ्न्ये मम शनाभोगेऽदत्तसंबई ।
कायोत्सर्गोपवासाः स्युः प्राग्वन्मूलगुणोऽसकृत् ॥८॥
प्राचार्यस्योपधेरहीं विनेयास्तान् बिना पुन ।
सघर्माणोऽय गच्च शेषसंघोऽपि च क्रमात् ॥
सर्व स्वामिवितीर्यस्य योग्य ज्ञानापधेरपि ।
स्वामिना वा वितीर्यते यस्मै सोऽपि तमहति ॥२०॥
एवं विधि समुल्लष्य यः प्रवर्तत मुनधी.।
बलवन्तं समात्य यो वादचे प्रदोषतः ॥२॥
सर्वस्वहरणं तस्य पण्मासः घमणं भवेत् ।
योअन्यथापि तमादत्ते तस्य तन्मौमसंयुतम् ॥२॥
कियात्रने कृते रच्छे दुःस्वप्ने रवनीमुख्ने ।
सोपस्थान चतुर्य नियमामुक्तिः प्रतिक्रमः ॥२॥
नियमक्षमणे स्वातामुपवासप्रतिक्रमी।
रजन्या विरहे तुलनात् पष्टप्रतिक्रमौ ॥रा
मद्यमांसमधुस्वप्ने मैथुन वा निषेवते ।
उपवासोऽस्य दातन्यः सोपस्थानश्च हु ॥२५॥
तरुण्या तरुणः कुर्यात् क्यानापं सद्यति ।
उपवासोऽस्य वातन्योऽसकृत् षण्मासपश्चिमः ॥२६॥

·चूलिका
स्त्रीजनेन कथालाप गुरुतुल्लंय कुर्वतः ।
स्यादेकादि प्रदातव्यं षष्ठं षण्मासपश्चिमम् ॥२७॥
स्त्रीजनेन कथालापं गुरुतुल्लंय कुर्वत.।
स्याग एवास्य कर्तव्यो जिनशासनदूपिण. ॥२८॥
स्थातुकाम सा चेद्यस्तिष्ठेत् घमणमौनतः ।
भाषण्मासमयः कालो गुरूहिष्टावधिभवेत् ॥२६॥
दृष्टा योषामुखाधंगं यस्य कामः प्रकुप्यति ।
आलोचना तनूत्सर्गस्तस्य छेदो भवेदयम् ॥३०॥
स्त्रीगुशालोकिनो वृष्यरससंसेविनो भवेत् ।
रसाना हि परित्यागः स्वाध्यायोऽचित्तराधिनः ॥३१॥
उपधेः स्थापनाल्लोमाइन्यादानप्ररूढितः ।
संग्रहात् घमणं पठमष्टमं मासमूलके ॥३२॥
रात्रौ ग्लानेन भुक्तस्यादेकस्मिंश्च चतुर्विधे ।
उपवासः प्रदातव्यः षष्ठमेव यथाक्रमम् ॥३३॥
व्यायामगमनेऽमार्ग प्रासुकेमासुके मते. ।
कायोत्सर्गोपचासौ स्तोऽपूर्णमोशे यथाक्रमम् ॥३॥
घननीहारतापेषु क्रोशैर्वति-स्वरग्रहः ।
क्षमणं प्रासुके मार्ग द्विचतुःषड्मिरन्यथा ॥३५॥
दशमादष्टमाघसुद्धो रात्रिगामी मजन्सुके ।
विजंतौ च निमि. क्रोशैाग प्रापि संयतः ॥३६॥
हिमे कोशचतुष्केवाप्यष्टम पछमीयते ।
प्रीष्मे क्रोशेषु षट्सु स्यात् पछमन्यत्र च समा ॥३॥
सप्रतिक्रमणं मूलं तावति उमणानि च ।
स्यालघुः प्रथमे पक्षे मध्येऽम्स्ये योगमंजने ॥३॥
जानुदम तनूस्सर्गः घमणं चतुरंगुले ।
द्विगुणा द्विगुणास्तस्मादुपवासाः स्युरभसि ॥३६ ।
दः पोडशभिये भवन्स्येते जलेजसा ।
कायोत्सर्गोपचासास्तु जन्तुकीर्णे ततोऽधिकाः ॥४०॥

·प्रायश्चित्त-समुक्षय
स्वपरार्थप्रयुक्तश्च नावायैस्तरणे सति ।
स्वल्पं वा बहु वा दधानातकालादिको गणी ॥४॥
दषण गणिना देयं जलयाने विशोधनम् ।
साधूनामपि चार्याणां जलकैलिमहाणि ॥४२॥
युग्यादिगमने शुद्धिं द्विगुणां पथि शुद्धितः ।
ज्ञात्वा नृजातं वाचार्यो दद्यात्तहोषघातिनीम् ॥४३॥
सप्तपादेषु विपिच्छः कायोत्सर्गाद्विशुद्धयति ।
गन्यूतिगमने शुद्धिमुपवास समश्नुते ॥४॥
भाषासमितिमुन्मुच्य मौनं कलहकारिणः।
घमणं च गुरूधिष्टमपि पटकमदेशिन ॥४॥
असंयमजनज्ञातं कलहं विदधाति यः ।
बहूपवाससंयुक्त मौनं तस्य वितीर्यते ॥१६॥
कलहेन परीतापकारिणः मौनसंयुताः ।
उपवासा मुनेः पच भवंति नृविशेषतः ॥१७॥
जनज्ञातस्य लोचश्च बहुमिः घमणै यह ।
आपण्मास जघन्येन गुरूहिष्टं प्रकर्षत: ॥४॥
हुस्तेन हंति पादेन दंडेनाथ प्रताडयेत् ।
एकापनेकधा देयं चमणं नृविशेषतः ॥४॥
यश्च प्रोत्साहय हस्तेन कलहयेत् परस्परम् ।
असंभाष्योऽम्य पलं स्यादापण्मास सुपायिन. ॥१०॥
शिवापराधभाषायायायसयतबोधने ।
नृत्यगायेति चालापेऽप्यष्टमं दंडन मतम् ॥११॥
चतुर्वर्णापराधामिमापिण स्यादवन्दनः ।
असंभाष्यश्च क्तव्यः स गाणं गणिकोऽपि च ॥५॥
अज्ञानाद्व्याधितो दात् सकृत्कंदारानेऽसकृत् ।
कायोत्सर्गः घमा शान्तिः पंचकं मासमूलके ॥१३॥
कुड्याद्यालंव्य निष्थ्य चतुरंगुनसंस्थितिम् ।
स्वस्वोक्त्वा धमर ग्लाने भुक्ते पठं तथा परे ॥५॥

·चूलिका
काकादिकान्तरायेऽपि भग्ने क्षमणमुच्यते ।
गृहीतावग्रहे स्यागः सर्वे भुक्तवतः क्षमा ॥५॥
महान्तरायसंभूतौ घमणेन प्रतिक्रमः ।
भुज्यमाने आते शल्ये षष्ठेनाष्टमतो मुखे ॥१६॥
श्राधाकर्मणि सध्याधेनिधेिः सकृदन्यतः ।
उपवासोऽथ पठं च मासिकं मूलमेव च ॥१७॥
स्वाध्यायसिद्धये साधुर्यचद्देशादि सेवते ।
प्रायश्चित्तं तदा तस्य सर्वदैव प्रतिक्रमः ॥५॥
एक ग्राम चरेद्मिधुर्गन्तुमन्यो न कल्पते ।
द्वितीय चरतो ग्राम सोपस्थान भवेत्तमा ॥५॥
स्वाध्यायरहिते काले ग्रामगोचरगामिनः ।
कायोत्सर्गोपवासौ हि यथाक्रममनूदितौ ॥३०॥
काष्ठादि चलयेत् स्थानात क्षिपेद्वापि सतोऽन्यतः।
कायोत्सर्गमवाप्नोति विचक्षुविषये क्षमा ॥६१॥
अच हरिततृणादीनामुन्धारादिविसर्जने ।
कायोत्सर्गो भवेत्स्तोके घमणं बहुशोऽपि च ॥३२॥
स्पर्शादीनामतीचारे नि.प्रमादप्रमादिनाम् ।
कायोत्सर्गोपवासा. स्युरेकैकपरिवर्धिताः॥१३॥
वंदनानियमध्वंसे कालच्छेदे विशोपणम् ।
स्वाध्यायस्य चतुष्केऽपि कायोत्सर्गो विकालतः॥६॥
प्रतिमासमुपोप. स्याम्चतुर्मास्यां पयोधयः ।
अष्टमासेष्वधाष्टौ च द्वादशाब्दे प्रकीर्तिता ॥६॥
पक्षे मासे कृतेः षष्ठं बंधने सप्रतिकमः।
अन्यस्या द्विगुणं देयं प्रागुक्तं निर्जरार्थिनः ॥६६॥
चतुर्मासानयो वर्षे युग लोचं विजधयेत् ।
धमा षष्ठं च सासोऽपि ग्लानेऽन्यत्र निरन्तरः ॥६॥
उपसर्गादुनो हेतोदर्पणाचेलभंजने ।
चमणं षष्ठमालौस्तो मूलमेव तत. परम् ॥६॥

·१५६
प्रायश्चित्त-समुच्चयः
दंतकाष्ठे गृहस्थाहंशय्यासम्नानसेवन ।
कल्याणं सकृदाख्यातं पचरल्याणमन्यथा ॥६॥
अस्थित्यनेकसमुक्तेदपै दर्प सकृन्मुहुः ।
कल्याणं मासिकं छेदः क्रमान्मूलं प्रकाशतः ॥७॥
समितीन्द्रियलोचेपु मूशयेऽदतवर्षणे ।
कायोत्सर्ग. सकृद्भय धमणं मूलमन्यतः ॥७॥
दुमूलातोरणौ स्यास्नू आतापस्तद्वयात्मकः ।
चलयोगा भवत्यन्ये योगाः सर्वेऽथवा स्थिराः ॥७२॥
मंजने स्थिरयोगानामपस्मारादिकारणात् ।
दिनमानोपवासाः स्युरन्येषामुपवासना ॥७३॥
तत्प्रतिष्ठा च कर्तव्याम्राबकाशे पुनर्भवेत् ।
चतुर्विधं तपश्चापि पंचकल्याणमन्तिमम् ॥७॥
सवप्रासुकासेवेऽसकृन्मोहादहंकृते. ।
घमणं पंचक मास सोपस्थानं च मूलकम् ॥७॥
ग्रामादीनामजानानो यः कुर्यादुपदेशनम् ।
जानन् धर्माय कल्याणं मासिक मूलग. स्मये ॥७॥
आलोचना तनूत्सर्ग: पूजोडेशेऽप्रबोधने ।
सोपस्थाना सकृया क्षमा कल्याणकं मुहु. ।।७७॥
जाननस्यापि सशुद्धिः सकृष्चासकृदेव च ।
सोपस्थान हि कल्याणं मालिकं मूलभावधे ॥७॥
सन्लेखनेतरे ग्लाने सोपस्याना विशोषणा।
अनामोगेऽय साभोगे प्रभुक्तमासिकं स्मृतम् ॥७॥
स्यात्सम्यक्त्वब्रतभ्रष्टैविहारे मासिकं क्षमा ।
जिनादीनामवर्णादौ सोपस्थानांगसंस्कृतिः ॥०॥
निमित्तादिकसेवायां सोपस्थानापवासनम् ।
सूत्रार्याविनयायेप्वंगोत्सर्गालोचने स्मृते ॥५॥
सूत्रार्यदर्शने शैक्ष्येऽसमाधानं वितन्वत ।
चतुर्थ निन्हवेऽप्येवमाचार्यस्यागमस्य च ॥२॥

·चूलिका
संस्तराशोधने देये कायोत्सर्गविशोषणे।
शुद्धाद्ध शमा पंचाहोऽप्रमादप्रमादिनोः ॥३॥
लोहरपकरणे नष्टे स्यात् आमांगुलमानतः।
केचिदनांगुलैरुजु. कायोत्सर्गः परोपधौ |
रूपाभिघातने चित्तपणे तनुसर्जनम् ।
स्वाध्यायस्य कियाहानावेवमेव निरुच्यते ||
योऽप्रियं करणं कुर्यादनुमोदेत चायवा ।
दूरस्थोऽसौ जिनाज्ञायाः पष्ठ सोपस्थिति व्रजेत् ॥६॥
तृणकाटकवाटानामुद्घाटनविघट्टनं ।
चातुर्मास्याश्चतुर्थ स्यात् सोपस्थानमवस्थितम् ॥७॥
शश्वद्विशोधयेत् साधुः परे पक्ष कमंडलुम् ।
तदशोधयतो देयं सोपस्थानोपवासनम् ।।८।।
मुखं चालयतो मिठोरुदविदुर्विशेन्मुखे ।
भालोचना तनूस्सर्ग. सोपस्थानोपवासनम् ॥६॥
प्रागंतुकाश्च वास्तव्या मिक्षाशण्यौषधादिभिः ।
अन्योन्यागमनाथैश्च प्रवर्तते स्वशक्तितः ॥१०॥
विधिमेवमतिकम्य प्रमादाय प्रवर्तते।
तस्मात् पत्रादसौ वर्षमपनेयः प्रदुरधीः ॥११॥
शिनोदरादिके सूत्रमधीते प्रविलिख्य यः।
चतुर्थालोचने तस्य प्रत्येक दंडन मतम् ॥२॥
जातिवर्णकुलोनेषु भुक्तजानन् प्रमादत. ।
सोपस्थान चतुर्थ स्यान्मासोऽनाभोगतो मुहुः ॥१३॥
जातिवर्णकुलोनेषु मुंजानोऽपि मुहुमुहुः ।
सामोगेन मुनिननं मूलभूमि समश्नुते ॥६॥
चतुर्विधमथाहार देयं यः प्रतिषेधयेत् ।
प्रमादादुष्टभावाच इमोपस्थानमासिके राशा
ज्ञानोपध्यौषधं वाथ देयं यः प्रतिषेधयेत् ।
प्रमादेनापि मास स्पात् साध्वावासमथो सुहः ॥१६॥

·प्रायश्चित्त-समुच्चय.
चतुर्विधं कदाहारं तैलाम्लादि न बल्भते ।
आलोचना तनूस्सर्ग उपवासोऽस्य दंडनम् ॥७॥
वैयावृत्यानुमादेऽपि तद्व्यस्थापनादिके ।
पथ्यस्यानयने सम्यक् सप्ताहादुपसंस्थितिः ॥६
स्वच्छन्दशयनाहारः प्रमाद्यन् करणे व्रते।
द्वयोरप्यविशुद्धिवाद्वारणीयस्त्रिरात्रतः ॥६॥
भूरिमृजलत शौचं यो वा साधुः समाचरेत् ।
सोपस्थापनोपवासोऽस्य बस्तिवयादिकेष्वपि ॥१०॥
चंडालसंकरे स्पृष्टे पृष्टे देहेऽपि मासिकम् ।
तदेव द्विगुणं मुक्के सोपस्थान निगद्यते ॥१०॥
असतं वाथ संतं वा छायाघातमवाप्नुयात् ।
यत्र देशे स मोफव्यः प्रायश्चित्तं भवेदपि ॥१०॥
दोषानालोचितान् पापो य. साधुः संप्रकाशयेत् ।
मासिकं तस्य दातव्यं निश्चयोइंडदण्डनम् ॥१०॥
स्वकं गच्छं विनिर्मुच्य परं गच्छमुपाददत् ।
अर्धनासौ समाछेद्य प्रव्रज्याया विशंसयम् ॥१०॥
यः परेषां समादत्ते शिष्यं सम्यक्प्रतिष्टितम् ।
मासिकं तस्य दातव्यं मार्गमूढस्य दण्डनम् ॥१०॥
ब्राह्मणाः क्षत्रिया. वैश्या योग्याः सर्वज्ञदीक्षणे ।
कुलहीने न दीक्षाऽस्ति जिनेन्द्रोहिटशासने ॥१०॥
न्यक्कुलानामचेलैकदीक्षादायी दिगम्बर ।
जिनाज्ञाकोपनोऽनन्तसंसारः समुदाहृत. ॥१०॥
दीक्षां नीचकुलं जानन् गौरवाच्छिप्यमोहतः।
यो ददास्यथ गृह्णाति धर्मोद्दाहो द्वयोरपि ॥१०॥
अजानाने न दोषोऽस्ति ज्ञाते सति विवर्जयेत् ।
आचार्योऽपि स मोकव्य. साधुवगैरतोऽन्यथा ॥10॥
शिष्ये तस्मिन् परित्यके देयो मासोऽस्य दण्डनम् ।
चांडालाभोज्यकारूणां दीक्षणे द्विगुणं च तत् ॥११॥

·चूलिका
अनाभोगेन चेस्परिदोषमाप्नोति कुत्रचित् ।
अनाभोगेन तच्छेदो चैपरीत्याद्विपर्ययः ॥११॥
खुल्लकानां च शेषाणां लिंगप्रभ्रंशने सति।
तत्सकाशे पुनीता मूलारपाषंडिचेलिनाम् ॥१२॥
कुलीनालकेवेच सदा देयं महाव्रतम् ।
सल्लेखनोपरूढेषु गणेद्रेण गणेच्छुना ॥११॥
साधूनां यद्वदुद्दिष्टमेवमागणस्य च ।
दिनस्थानत्रिकालोनं प्रायश्चित्तं समुच्यते ॥११॥
समाचारसमुद्दिष्टविशेषनंशने पुनः ।
स्थैर्यास्थैर्यप्रमादेषु दर्पतः सकृन्मुहुः ॥१५॥
कायोत्सर्ग तमा क्षातिः पंचकं पंचक क्रमात् ।
षष्ठं पष्ठं ततो मूलं देयं दक्षगणेशिना ॥११॥
सृजलादिप्रमा ज्ञात्वा कुड्यादीनां प्रलेपने ।
कायोत्सर्गादिमूलान्तमार्याणां प्रविधीयते ॥११॥
वनस्य पालने धाते विशोषस्तनुसर्जनम् ।
प्रासुकतोयेन पात्रस्य धावने प्रणिगद्यते ॥११॥
वस्त्रयुग्मं सुबीभत्सलिंगप्रच्छादनाय च ।
आर्याणां संकल्पेन तृतीये मूलमिप्यते ॥११॥
याचितायाचितं वस्त्रं मैक्ष्यं च न निषिद्ध्यते ।
दोषाकीर्णतयाणामप्रासुकविवर्जितम् ॥१२०॥
तरुणी तरुणेनामा शयन गमन स्थितिम् ।
विदधाति ध्रुवं तस्या' क्षमाणा त्रिंशदुदाहृता ॥१२॥
तारुण्यं च पुनः स्त्रीणां षष्टिवर्षाण्यनूदितम् ।
तावन्तमपि ताः कालं रमणीयाः प्रयत्नतः ॥१२२॥
दर्पण संयुताधार्या विधत्ते दंतधावनम् ।
रसानां स्यात् परित्यागश्चतुर्मासानसंशयम् ॥१२३॥
अब्रह्मसंयुत्ता तिप्रमपनेयापि देशतः।
सा विशुद्धिबंहिता कुलधर्मविनाशिका ॥१२॥

·प्रायश्चित्त-समुच्चय
तहोपमेदवादोऽपि पडिताना न कल्पते ।
अन्योक्तं लक्षणीयं न नरप्रहयं प्रययतः ॥१२॥
यतिरूपेण वाच्याप्ता दार्यानामधारिका ।
हा ! हा! क्टं महापापं न श्रोतुमपि युज्यते ॥२६॥
उभयोरपि नो नाम ग्राह्यं धिन्नोचकर्मणोः।
अन्यरचेरकोऽपि तद् ब्रूयात् पिधातव्ये तत श्रुती ॥१२॥
स नीचोऽप्यश्नुते शुद्धि शुद्धबुद्धि. प्रयत्नतः ।
देशकालान्तरातत्र लोकभावमवेत्य च ॥१२८||
शपथं कारयित्वाथ क्रियामपि विशेषत.।
महूनि घमणान्यस्य देयानि गणधारिणा ॥२६॥
द्रव्यं चैदस्तग किंचिद्वन्धुम्यो विनिवेदयेत् ।
तदात्या' पठमुदिष्टं सोपस्थान विशोधनम् ॥३०॥
येन केनापि तल्लन्धं पुनद्रव्यं च किंचन।
वैयावृत्यं प्रकर्तव्यं भवेत्तेन प्रयसत. ॥३॥
प्रातरं पितरं मुक्त्वा चान्येनापि सधर्मणा ।
स्थानगत्यादिकं कुर्यात् सधर्मा छेदभागपि ॥१३॥
बहून् पाश्च मासांश्च तस्या देया क्षमा भवेत् ।
बलं भावं चयो ज्ञास्वा तथा सापि समाचरेत् ।।१३३॥
चात्या पुष्पं प्रवश्यंत्या तहिनात् स्याचतुर्दिनम् ।
आचाम्लं नीरसाहारः कर्तव्या चायवा आमा ॥१३॥
तदा तस्याः समुहिष्टा मौनेनावश्यकक्रिया।
ग्रतारोपः प्रकर्तव्य पश्चाच गुरुसन्निधौ ॥१३शा
स्नान हि त्रिविधं प्रोक्तं तोयतो प्रतमंन्त्रत ।
तोयेन स्याद् गृहस्थानां साधूनां व्रतमत्रत ॥३३॥
श्रमणच्छेदन यच्च श्रावकाणां तदेव हि ।
हूयोरपि त्रयाणा च पण्णामर्धा,हानित. ॥१३॥
केचिदाहुविशेपेण त्रिष्वप्येतेषु शोधनम् ।
द्विभागोऽपि निभागध चतुर्भागो यथाक्रमम् ॥१३॥

·चूलिका
१६.
पण्या स्याटावकाणा तु पंचपातकसैनिधी।
महामहो जिनेन्द्राणा विशेपेण विशोधनम् ॥१३६॥
पादावंसेच पष्ठ स्यात् घमणान्येकर्षिशतिः।
प्रमादाद्गोवधे शुद्धिः कर्तव्या शल्यवर्जितः ॥१०॥
सौवीर' पानमाम्नातं पाणिपाने च पारणे।
प्रस्यास्याने समादाय तव्यो नियमः पुन: ॥१४॥
त्रिसंध्यं नियमस्यांते कुर्यात् प्राणशतत्रयम् ।
रात्रौ च प्रतिमा तिप्ठेन्निर्जितद्रियसंहतिः ॥१४॥
द्विगुणं द्विगुणं तस्मात् स्त्रीवालपुरुपे हतौ ।
सद्दष्टिश्रावकर्षीणां द्विगुणं द्विगुणं ततः ॥१३॥
कृत्वा पूजां जिनेन्द्राणां स्नपन तेन च स्वयं ।
स्नास्वोपध्यंवराद्य व दान देयं चतुर्विधम् ॥१४॥
सुवर्णाद्यपि दातव्यं तदिच्छूना यथोचितम् ।
शिरः चौरं च कर्तव्यं लोकचित्तजिघृपया ॥१४॥
बुद्रजन्तुवधे शातिः पष्ठमन्ययतच्युतौ।
गुणशिक्षाक्षतौ शान्तिडम्ज्ञाने जिनपूजनम् ॥१४॥
रेतोमूत्रपुरीपाणि मद्यमांसमधूनि च ।
अभक्ष्यं भक्षयेत् पठं दर्पतश्चेद् द्विपक्षमा ॥१४॥
पंचोदुंवरसेवायां प्रमादेन विशोषणम् ।
चांडालकारकाणां पडन्नपाननिपेवणे ॥१८॥
सद्योलंधि (वि) तगोधातवन्दीगृहसमाहतान् ।
कृमिदष्टच संस्पृश्य समयानि पडश्नुते ॥१४॥
सुतामातृमगिन्यादिचांडालीरभिगम्य च ।
प्रश्नुवीतोपवासानां द्वात्रिंशतमसंशयम् ॥१५॥
कारूणां भाजने मुके पीतेऽय मनशोधनम् ।
विशोषा पंच निर्दिष्टा छेददर्गणाधिपै. ॥१॥
जलानलप्रवेशेन भूगुपाताच्छिशावपि ।
बालसंन्यासत प्रेते सद्यः शौचं गृहिवते ॥१२॥

·प्रायश्चित-ममुच्चयः
ग्रामणपनविदा दिन. शुद्धयति पंचभिः ।
देश-दशामः पपायथासंप्यप्रयोगत. ॥१५॥
कारिणो विविधा सिद्धा मोज्याभोज्यप्रभेदतः।
भोजवेव प्रदातव्यं सर्वदा
मुष्टक्यतम् ॥१४॥
चुला
वे वस्त्रं नान्यन रियतिमाजनम् ।
श्रातापनादियोगोऽपि तेषां शनिपिप्यते ॥१५॥
चौरं कुर्याच लोचं वा पाणी मुक्तेऽध भाजने ।
कोपीनमात्रतंत्रोऽमी
पुलका
परिकीर्तितः ॥१५॥
सद्दष्टि पुस्पा- शश्वद्धर्मोहाहादि विन्यति ।
लोममोहादिमिधमंदूपएं चितयति न ॥१०॥
प्राय श्चतं न यत्रो भावकालक्रियादिकम् ।
गुरुद्दिष्टं विजानीयात् तत्प्रनालिकपानया ॥५॥
उपयोगाग्रतारोपात् पश्चात्तापात् प्रकाशनात् ।
पादशाधता सर्व पापं नश्यद्विरागतः |
प्रत्ययोगविरतिपरिणामो विनिश्चयात् ।
प्रायश्चिचं समुष्टिमेतत्तु व्यवहारतः ॥१६॥
प्रायधि प्रमादःदावन्यं मुनीश्वरः।
अपि मूलं प्रवर्तन्यं बहुशो बहुशो भवेत् ॥१६॥
गृहीतन्यं त्रयाणां न हितं स्वस्मै समीसुमिः ।
नरेन्द्रस्यापि वैयस्य गुरोहितविघातिनः ॥१२॥
यावंतः स्युः परीणामास्ताचंति छेदनान्यपि ।
प्रायश्चितं समर्थ को दातुं कर्तुमही मते ॥३॥
प्रापश्चित्तमिदं सम्यग्युजानाः पुरपाः परम् ।
लमंत निर्मला कीर्ति सौख्यं स्वर्गापवर्गजन् ॥१६॥
चूलिकासहितो लेशात् प्रायश्चित्तमुचयः ।
नानाचार्यमतानक्याहो कामेन चरित' ॥१६॥
अज्ञानापन्मया बद्धमागमस विरोधिकृत ।
तत्सर्वनागमाभिज्ञा. शोधयंतु विमस्तराः ॥१६॥

·APPENDIX THE "PRĀTASCHITTA GRANTHA 1) For the use of any of the three mahāras (iesh, wine, or honey) 12 fasts, 12 half-fasts, 50 abhiselas, 1 halašābhischa, 24,000 flowers, 2 tirthas, 4 kinds of fruits, I con, grain, sandalwood, and 3 nishas (Verse 2) (2) For the above then committed in ignorance (V. 3) 50 abhisekas, 6,000 flowers, 2 palas sandalwood and 2 tirthas (3) For the use of any of the pancha (fire) udambaras (V 4) 4 fasts, 12 half-fasts, 4,000 Powers, 2 palas sandalwood, 50 bhojanas and 1 tirtha (4) For dining at the places of pariahs, malehshas and the men of low-castes ( V5) 30 fasts, 50 half-fasts, 200 bhojanas, 3 cows, 20 abhışchas, 5 kalasābhisehas, 5 amritabhisekas, 100 muklulas, frilhanda, 20 palas sandal- Food, 50.000 flowers, 5 tirthas and 20 nishas. (5) For dining in the temples of Bhile Chamāras and other such men (6) 24 fasts 50 half-fasts, 150 bhojanat, 2 cows, 3 Faltabhrelas, 15 abhisekas, 1 panchamrtabhusela, 75 mullulas, 15 palas sandalwood, 40 000 florers, 10 tirthas, 15 nishas 163 ·164 JAINA PEXZYCE (6) For dining at the places of the men of the remaining 18 (low) castes (T. 7) 9 fasts, 30 half-fasts 3 halałābhişelas 3 panchamrtābhiselas, 25 mulkulas, 60 bhojanas, 3 Cows, 10 palas sandalwood, 1,000 flowers, 2 tirthas and 5 nishas (7) For the death of a member of the family by fire and the like ( T8) 25 fasts, 50 half-fasts 209 bhojanas, 15 abhiselas, 3 Lalafabhaschas, i panchamritābhiseha, 3 COWS, 40 000 flowers 75 mullulas, 10 palas sandalwood, 5 tırthas and 15 niskas (8) For the death of a member of one's family by a fall from a horse, spake-bite Lightning-stroke or from an accident arising from purely material causation (V. 9) 5 fasts, 20 half-fasts, 25 abhiselas, 2 kalasabhisekas, 10 panchamritabhisekas, muklulas, 40 bhojanas, 2 cows, 10 palas sandalwood 1,000 ilovers, 5 tirthas, and 3 nishas 23 (9) For causing the death of a Brāhmana (V. 10) 30 fasts, 50 half-fasts, 2 lalíabhiselas 10 amritabhiselas, 20 mullulas, 2 cows, 100 bhojanas, 10,000 flowers, 10 palas sandalwood, 5 tırthas and 5 nishas (10) For dining with Jaina Sudras (V. 11) 30 half-fasts, I Lalafābhiseha 5 panchamritabhişelas 12 mullulas, 50,000 flowers, 2 palas frilhanda 1 tirtha and 2 nshas ·185 APPENDIX (II) For dining with non-Jaina Sudras (T. 12) 30 half-fasts, 3 halašābhisehas, 10 panchamritabhuselas, 25 mullulas, 1 cow, 10 fasts, 100,000 Aotes, 5 palas frikhanda, 100 bhojanas, 2 tirthas, and 5 mishas (12) For cohabiting mth one's mother or daughter or with a roman of the Chándala (pariah) caste (V 13) 50 fasts, 500 half-fasts, 3 lalašābhasehas, 10 panchamritābhusehas, 50 muhkulas, 2 cows, 200 bhojanas, 50,000 flowers, 15 palas sandalwood, 5 tirthas and nashas (13) For liting with the häru Sudras (14) 5 fasts, 10 half-fasts, 10 abhisehas, 10 panchamritabh sehas, 20 bhojanas and 1,000 flowers (14) For dining at the places of häru Sudras (T 15) 8 fasts, 20 abhisehas, 5,000 flowers, 50 bhoganas and 2 palaz frihhanda (15) For impurity due to birth or death of a member in the family (16) (1) in the case of a Kshatriya 5 days' obgersance of nonparticipation in social rites (siituka) (u) in that of a Brahmana (11) in that of a Tarsye (1T) in that of a Sudra together with 12 abhi cha«, 6 fasts, and 3 palas of sandalmood 10 days 12 days' 15 days' ·166 JADI PEYANCE (16) For the discovery of a piece of bone in the food in one's mouth ( 17) 3 fasts, 6 half-fasts, 12 abhuselas 60,000 flowers and 2 palas of sandalwood. (17) TT here the bone is discovered in the hand (T. 18) 2 fasts, 4 half-fasts, 8 abhisel as, 8 bhojanas, 4,000 flowers and 2 palas śril handa. 3 (18) For eating a thing that has been given up if it is not romitted out (19) I fast. 2 half-fasts. bhojanas. 4 abhaşekas, 3,00% lowers and 2 palas éri handa. (19) For the oneleanness (impurty) consequent on the removal of a fætus by means of operation or where the fetus perishes in fire (20) 12 fasts, 20 abhiselas, 5 panchāmţitābhi sias, 59 bhojanas, 12,000 flowers, 1 cow. 5 palas frlhanda and 3 nistas. (20) For the destruction of herbivorous animal life (T. 21) 14 fasts, 25 half-fasts, 2 halašābhişel as, 22 mul lulas T COM 50 bhojanas and 12.000 ilovers. (21) For the destruction oi a carnivorous animal through lack of rigilance (T. 22) 16 fasts, 20 half-fasts, 2 Jalačābhuelas, 5 panchamrztábhuelas, 40 mailulas, 300 bhojanas 1 coc 300.000 flowers and 9 palas sandalwood.

·167 APPENDIX $ (22) For the destruction, through lack of vigilance, of a bırd (V 23) 12 fasts, 1 halašābhisela, 1 panchamritábhuseka, 12 muklulas, 11 abhısehas, 24 bhoganas, and 26 betel-leaves, 11 special forms of worship and 11 hayotsargas (23) For the destruction of a creeping insect (T 24) 11 fasta, 16 half-fasts, 16 abhisehas, 16 Jinapujas, 60,000 flowers, 60 bhoganas and 60 betel-leaves (24) For the destruction of a water animal (V 25) 11 fasts and 11 half-fasts (25) Tor the death of cattle whether in one's house or outside ( 26) 11 fnste, 20 half-fasts, 1 maha-abhrsela with 108 mitchersful of water, 20 abhtsehas, 5 panchamritabhusehas, 1 cow, 5 bhojanas, 60,000 flowers, 6 palas sandalwood and 5 mrslas (20) Ditto of the dead animal happen to be a she-bufalo (27) 23 fasta, 22 half-fasts, 8 ablışclas, 5 panchamritawheselas, 1 lalalabhutzela, 30 muhkulas, 80 whojanar, 20,300 flowers and 3 palas sandalwood (27) l'or the death of a mao enused by the burning down of oue's house (28) Olaf, 22 half-fasts, 12 lalakābhischas, 5 panchomptabhteclas, 20 mullulas, 1 con, 30 Wajanas, 20,000 forers and 6 palas anillmond ·168 JAINA PENANCE (28) For the death of a child if it be crushed under one's body (V 29) 15 fasts, 35 half-fasts, 35 lalafābhisekas, 10 panchāmrtābhiselas, 32 ablusehas, 8 palas sandalwood, 29,000 flowers, 1 cot and 5 nishas EXPLANATION OF TERMS 18 The significance of the special terms used in the appendix 19 as follows Half-fast means taking only one meal in trentsfour hours Abhisela signifies bathing the Statue of the Tırtlamkara (in the Temple) with rater Kalašābhoseha is the bathing of the Statue with a big pitcherful of water, ceremoniously Panchamritābhiseha the bathing of the Tirthankara's Statue mth milk, card, sugatcane juice, ghee (clarified butter) and the water of dried herbs Tirtha means Torshipping at a Tirtha (place of pilgrimage) Aſuklula means a great forshup ritual Nislara measure of gold which may be 4 or 9 or 16 mashas (ze, 64, 144 or 256 grauns) in weight Pala=4 tolas, that is, 14 ounces in weight ·APPENDIX 169 Bhojana means feeding the number of men indicated Cow, grain, frihanda, niska and betel leaves are to be given as gifts to the deserving or to some one appointed in this behalf Udambaras are the fruits of certain trees which contain milky juice or sap These are regarded as objectionable as a very large number of group-souls are found in them. Snilhanda means a kind of pudding or greetmeat. Käru Sudras are those members of the Sudra clasg at those place men of the other three varnas can dine without objection Jina-pūjā means the ntualistic worship of the L'ord Arhant, which begins with abhtseha (bathing) and ends, usually, with stutt (adoratron)

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