Jain Dharm Me Prayaschitt Evam Dand Vyavastha

Here is a comprehensive summary of the provided Jain text, "Jain Dharm me Prayaschitt evam Dand Vyavastha" by Sagarmal Jain:

The book delves into the intricate systems of penance (Prayaschitt) and punishment (Dand) within Jainism, explaining their purpose, types, and application.

1. Understanding Prayaschitt and Dand:

• Prayaschitt: The term "Prayaschitt" is understood by Jain scholars not just as the statement of do's and don'ts but also as a system for rectifying violations of these rules. The Jitakalpa Bhashya defines it as something that "cuts off" or destroys sin. The word is broken down into "Praya" (meaning sin) and "Chitta" (meaning purifier), indicating a process for purifying the mind from sin. Haribhadra also accepts both meanings, emphasizing the shredding of sin and the purification of the mind. It is also interpreted as something that elevates the mind to a higher state. Digambara commentators define it as an action that purifies sin, and some even interpret "Praya" as "lok" (people), suggesting that Prayaschitt is an action that pleases virtuous individuals. Mulachara defines Prayaschitt as austerities that purify past sins, listing various synonyms like kshapan (annihilation), kshepan (casting away), nirjaran (shedding), shodhan (purification), dhavan (washing), punchhan (cleaning), nirakaran (removal), utkshepan (lifting), and chhedan (cutting).
• Dand: The term "Dand" (punishment) is generally used in Jain scripture to refer to the concept of "Hinsa" (violence) or the physical punishment aspect.
• Inter-relationship: While often used interchangeably, there's a subtle difference. Prayaschitt stems from an internal sense of guilt and a self-motivated desire for correction. Dand, on the other hand, is imposed by an external authority. Jain tradition emphasizes Prayaschitt due to its spiritual nature, but when a practitioner doesn't voluntarily seek self-purification, Dand (in the form of organizational discipline) becomes necessary. However, it's crucial that Dand, without internal acceptance, doesn't lead to true self-purification. Externally, practices like parihar, chhed, mul, and parajika are forms of Dand, but they are administered with the aim of achieving internal purification.

2. Types of Prayaschitt:

The text extensively discusses various classifications of Prayaschitt, primarily drawing from Shvetambara and Digambara traditions.

• Commonly Listed Types:

  • Alochana (Confession/Criticism): Accepting an offense as an offense and admitting it. This is the first step, arising from remorse. It involves revealing the offense to an elder or knowledgeable person.
  • Pratikraman (Repentance): Accepting the offense and resolving not to repeat it. This involves turning back from an unvirtuous state to a virtuous one.
  • Ubhay (Both): A combination of Alochana and Pratikraman.
  • Vivek (Discernment): Differentiating between right and wrong actions, especially regarding food, conduct, and usage of articles.
  • Viyutsarga (Renunciation): Giving up attachment and bodily actions to focus the mind.
  • Tapa (Austerities): Undergoing specific penances and fasts.
  • Chhed (Excision): Reducing the seniority or rank within the monastic order.
  • Mul (Root/Original): A more severe form of punishment that might involve re-initiation.
  • Anavasthapya (Unsettling/Demotion): Similar to Chhed, demoting the offender within the monastic hierarchy.
  • Parajika (Defeat/Exile): The most severe punishment, involving permanent expulsion from the monastic order.

• Variations in Classifications:

  • Sthananga Sutra: Lists jñāna-prayaśchitta (knowledge penance), darśana-prayaśchitta (faith penance), and chāritra-prayaśchitta (conduct penance). It also mentions ālocanā, pratikramaṇa, and tadubhaya (both). It later lists ten types of Prayaschitt: Alochana, Pratikraman, Ubhay, Vivek, Viyutsarga, Tapa, Chhed, Mul, Anavasthapya, and Parajika.
  • Mulachara: Lists eight of the above ten types, with parihar (exile/separation) instead of Anavasthapya, and shraddhan (faith) instead of Parajika. Mulachara distinguishes between Tapa and Parihar, whereas Shvetambara texts often equate them.
  • Tattvartha Sutra: Lists nine types, sharing seven with Jitakalpa, but has upasthapan instead of Mul and parihar instead of Anavasthapya. Parajika is not mentioned.
  • Dhavala (Digambara Commentary): Aligns with Jitakalpa, listing ten types.

• Shraddhan (Faith) as a Prayaschitt: This final type, mentioned in some traditions, is interpreted as the expulsion of someone completely devoid of faith. It is considered the most severe.

3. Alochana (Confession/Criticism):

• Purpose: The initial step in recognizing and rectifying an offense. It involves understanding why an offense occurred, its triggers, and the circumstances.
• Ten Types of Prativseva: Sthananga Sutra describes ten ways offenses (prativseva - acting against vows) can occur:
  1. Darp (Arrogance): Acting out of pride or ego.
  2. Pramad (Carelessness): Acting under the influence of passions and negligence.
  3. Anabhog (Unawareness): Unintentionally consuming forbidden items due to lack of memory or awareness.
  4. Atur (Distress): Breaking vows due to suffering from hunger, thirst, etc.
  5. Apat (Contingency): Acting against vows due to a specific, unforeseen circumstance.
  6. Shankit (Suspicion): Breaking vows out of suspicion that someone will cause harm.
  7. Sahasakar (Sudden Act): Breaking vows impulsively.
  8. Bhay (Fear): Breaking vows due to fear.
  9. Pradosh (Malice): Harming or acting against someone out of hatred.
  10. Vimarsh (Deliberation): Intentionally breaking a vow for a specific purpose or to test disciples.
• Eligibility of the Confessor: A person suitable for confessing to must possess ten qualities: noble birth, good lineage, humility, knowledge, faith, conduct, forbearance, self-control, guilelessness, and lack of regret.
• Eligibility of the Listener: The person to whom confession is made must have ten qualities:
  1. Achara-van (Virtuous): Must be well-behaved themselves.
  2. Adhar-van (Knowledgeable): Must understand offenses and their prescribed penances.
  3. Vyavahar-van (Experienced): Must know the different types of conduct and traditions.
  4. Apnidrak (Encouraging): Must instill courage and self-reflection in the confessor.
  5. Prakari (Transformative): Must have the ability to bring about a transformation in the offender.
  6. Aparishravi (Secretive): Must keep the confessions confidential.
  7. Niryaapaka (Guiding): Must guide the offender through the penance process without causing them to abandon it.
  8. Apaya-darshi (Discerning): Must be able to assess the merits and demerits of confession.
  9. Priya-dharma (Devoted to Dharma): Must have unwavering faith in the path of Dharma.
  10. Dharma (Steadfast): Must not deviate from the path of Dharma even in difficult times.
• Hierarchy of Listeners: Confession should be made to an Acharya (spiritual preceptor) if present. In their absence, to an Upadhyaya (teacher), then to a fellow monk, then to a senior monk, and finally, to a learned lay follower or even to oneself facing north, with Arihants and Siddhas as witnesses.
• Ten Flaws of Confession: Confession itself can be flawed:
  1. Akampit (Unshaken): Offering gifts to sway the authority.
  2. Anumanit (Inferential): Feigning weakness or illness to get a lighter penance.
  3. Agrah (Unacknowledged): Confessing only observed faults, not hidden ones.
  4. Badar (Gross): Confessing major faults but hiding minor ones.
  5. Sukshma (Subtle): Confessing minor faults but hiding major ones.
  6. Chhan (Concealed): Confessing in a way that the fault is not fully understood or resolved.
  7. Shabdakulit (Noisy): Confessing in a chaotic environment.
  8. Bahujan (Many-person): Confessing to multiple people to find the one with the lightest penance.
  9. Avyakt (Unexpressed): Not fully clarifying the offense.
  10. Tatsevi (Self-indulgent): Confessing to someone who indulges in similar faults.
• Actions Requiring Confession: Even seemingly ordinary actions like eating, traveling, excreting, and bowing to the guru require confession if done without full mindfulness and awareness, as carelessness can lead to offenses. Actions performed at a distance from the guru also require confession. Abandoning one's own sect or joining another without cause is also subject to confession. Faults in the five carefulness practices (samitis) and three restraints (guptis) are generally subject to confession. These can also lead to other forms of penance depending on the context.

4. Pratikraman (Repentance):

• Definition: Accepting an offense or violation of vows and turning away from it, resolving not to repeat it. It's a return from an unvirtuous to a virtuous state.
• Distinction from Alochana: While Alochana is the admission of guilt, Pratikraman includes the commitment to not repeat the offense.
• Process: It involves reviewing one's actions, acknowledging faults, and resolving to refrain from them. The utterance "Michchhami Dukkadam" (May my wrongdoings be forgiven) is a part of this.
• Synonyms: Praticharana (returning), pariharan (abandonment), varana (prevention), nivrutti (cessation), ninda (condemnation), garha (disgrace), and shuddhi (purification).
• Types of Pratikraman:
  • Shramana Pratikraman: For monks.
  • Shravaka Pratikraman: For lay followers.
  • Categorized by Time:
    1. Daivasika: Daily evening reflection on sins committed during the day.
    2. Rātrika: Daily morning reflection on sins committed during the night.
    3. Pakshika: Reflection on sins committed during the fortnight, observed on Amavasya and Purnima.
    4. Chaturmasika: Reflection on sins committed over four months, observed on Kartiki Purnima, Phalguni Purnima, and Ashadhi Purnima.
    5. Samvatsarika: Annual reflection on sins committed throughout the year, observed during the Paryushana festival.
  • Categorized by Nature:
    1. Uchchara: Repentance after passing excrement.
    2. Prasravana: Repentance after passing urine.
    3. Itvara: Repentance for short durations (daily, nightly).
    4. Yavatkathika: Renouncing sin for one's entire life.
    5. Yatkincinmithya: Immediately acknowledging and repenting any minor transgression due to carelessness.
    6. Swapnantika: Repenting disturbing dreams caused by desires.
• Matters Requiring Pratikraman:
  • Ignorance of reality (mithyatva), lack of restraint (sanyama), passions (kashaya), and unwholesome mental, verbal, and physical actions.
  • Specifically for monks: returning from a divergent path (per-dharma) to one's own path (swa-dharma), reverting from an acquired state to a natural state.
  • For lay followers: engaging in prohibited actions.
  • Mishandling of auspicious qualities (kshayo-pshamika bhava).
  • Doubt and lack of faith.
  • Propagating false or unsubstantiated doctrines.
  • Sins related to the five great vows, lack of restraint in mind, speech, and body, and other minor transgressions.
  • Sins related to the five vows of lay followers (anuvratas) and their associated disciplinary vows (gunavratas, shikshavratas).
  • Sins related to the vow of Sallekhana (religious death).

5. Tapa (Austerities) as Prayaschitt:

• Purpose: For specific and serious offenses, austerities are prescribed. The specific type and duration of austerities depend on the severity of the offense.
• Details in Texts: Nishitha, Brihatkalpa, and Jitakalpa provide detailed lists of offenses that warrant austerities.
• Types of Austerities: Mentioned are monthly short (maslaghu), monthly long (masaguru), quarterly short (chaturmaslaghu), quarterly long (chaturmasaguru), half-yearly short (shatmaslaghu), and half-yearly long (shatmasaguru) austerities. The exact meaning of "laghu" and "guru" in this context is not always clear but likely refers to the intensity or duration of fasting or specific observances.
• Classification of Austerities: There are variations in classification, with some texts mentioning three categories for each type (laghu, laghutara, laghutama; guru, gurutara, gurutama). Each of these can be further divided into minimum, medium, and maximum durations, leading to a complex matrix of possibilities.

6. Viveka (Discernment) as Prayaschitt:

• Meaning: The ability to properly decide the righteousness or unrighteousness of an action and to abandon what is improper. In monastic life, it involves discerning between acceptable and unacceptable food, items, and places.
• Application: If impure food is consumed unknowingly, its abandonment is considered a form of Vivek Prayaschitt. It's essentially the renunciation of impure or tainted actions.

7. Vyutsarga (Renunciation) as Prayaschitt:

• Meaning: The abandonment or release of attachment.
• Application: Involves controlling physical actions and renouncing attachment to the body with focused concentration. Examples include controlling breathing, walking, studying, and even dealing with impure dreams.

8. Parihar (Exile/Separation) as Prayaschitt:

• Meaning: To be cast out or separated.
• Application: When a monk or nun commits grave offenses, they are often made to undertake prescribed austerities separately from the main monastic community. After completing the penance, they are readmitted. This was a common practice for offenses that were not as severe as those requiring Anavasthapya or Parajika.
• Distinction from Chhed: While Chhed involves a demotion in seniority, Parihar typically did not affect the offender's seniority but rather their immediate social standing within the Sangha.
• Duration: The maximum duration for Parihar is generally six months.
• Historical Context: It's believed that in ancient times, austerities were performed with or without Parihar. Later, as Anavasthapya and Parajika were discontinued, Parihar and Tapa became more distinctly counted.

9. Chhed (Excision) as Prayaschitt:

• Meaning: Reducing the monastic seniority or rank.
• Application: This is prescribed for those who are unable to undertake severe austerities or those who become arrogant from austerities and repeatedly commit offenses. It effectively makes them junior to those they were previously senior to, requiring them to bow to and serve those who were once their juniors.
• Duration: The duration of the demotion can vary, often corresponding to the penance period for the offense. For example, an offense requiring a six-month penance might result in a six-month reduction in seniority. The maximum demotion period is generally considered to be six months at a time.

10. Mul (Root/Original) as Prayaschitt:

• Meaning: A complete re-initiation.
• Application: For those who are physically unable to perform severe austerities, or those who are capable but proud of their austerities and continue to commit offenses, Chhed Prayaschitt is prescribed. It involves stripping the offender of their current monastic status and allowing them to be re-initiated.
• Severity: This is considered a more severe form of punishment than Chhed.
• Offenses: Harming living beings, particularly Pancha-indriya beings, and acts related to lust are considered eligible for Mul Prayaschitt. Repeatedly engaging in falsehood, stealing, and acquisitiveness also warrants it.

11. Anavasthapya (Unsettling/Demotion) as Prayaschitt:

• Meaning: To be removed from one's established position or to be made unfit for the Sangha's established norms.
• Application: For offenders who are not fit to be kept within the Sangha in their current state. It involves expulsion from the Sangha for a specific period until they complete prescribed austerities and the Sangha is convinced they won't repeat the offense.
• Examples: Stealing from fellow monks, stealing from followers of other religions, or assaulting others with sticks or clubs are offenses eligible for Anavasthapya.
• Distinction from Parihar: While Parihar is a temporary separation, Anavasthapya involves expulsion for a defined period, contingent on completing penance. It's a more significant removal from the Sangha's established order.

12. Parajika (Defeat/Exile) as Prayaschitt:

• Meaning: Complete expulsion from the monastic order.
• Application: For extremely grave offenses that tarnish the reputation of the entire Jain Sangha.
• Offenses: Creating discord within the family or the monastic community, being prone to violence, seeking out faults in others, and repeatedly using astrological or divinatory practices are considered eligible for Parajika. Other examples include those who disrespect the teachings of the Tirthankaras, gurus, or the Sangha.
• Severity: This is the ultimate punishment, leading to permanent expulsion. However, some later scholars suggest that even those guilty of Parajika offenses might be readmitted after severe penance, though this is a more lenient interpretation.
• Duration: The minimum period for Parajika is six months, with common periods of 12 months and a maximum of 12 years. It's noted that Sidhasena Divakara received a one-year Parajika penance for translating JainAgamas into Sanskrit.
• Cessation: According to the Jitakalpa, Anavasthapya and Parajika were discontinued after the time of Bhadrabahu, likely due to concerns about the physical capacity of offenders to perform the associated austerities.

13. Determining the Appropriate Punishment:

• Context Matters: The text emphasizes that the severity of the punishment should be based on the nature of the offense, the social status of the offender, and the specific circumstances under which the offense was committed.
• Distinction in Offenses: Offenses against ordinary monks are less severe than those against Acharyas or Sangha officials.
• Repeat Offenses: Repeated commission of the same offense warrants a harsher penance.
• Individual Circumstances: The text considers factors like illness, old age, mental instability, or possession of essential monastic items when deciding on punishment. Expelling severely ill or debilitated individuals without proper consideration is deemed inappropriate.
• No Public Punishment: Jainism does not advocate for public punishment as a deterrent. Instead, the focus is on internal reform and self-purification. This contrasts with Buddhist traditions where public confessions and punishments are more prevalent.

14. The Philosophical Basis of Jain Penance and Punishment:

• Corrective vs. Punitive: Jain penance and punishment are primarily corrective (sujhavatmak), aiming for the offender's reform and spiritual growth. They are not primarily retributive (pratikaratmak) or deterrent (nirodhak).
• Internal Motivation: The ultimate goal is to cultivate a sense of self-guilt and remorse, leading to voluntary self-purification.
• Rejection of Retribution: Jainism rejects the "an eye for an eye" principle.
• Rejection of Deterrence Through Fear: While deterrence is a byproduct, the primary aim is not to instill fear in others through public punishment.
• Focus on Reformation: The ideal is to treat offenders as patients needing spiritual healing and guidance.

Conclusion:

The book "Jain Dharm me Prayaschitt evam Dand Vyavastha" provides a thorough exploration of the Jain approach to managing errant conduct within the monastic and lay communities. It highlights the profound emphasis on introspection, self-correction, and spiritual development, offering a nuanced system of penance and discipline that prioritizes the offender's eventual reform and the integrity of the spiritual path. The text underscores that while external discipline exists, true purification comes from within, guided by the principles of Dharma.