Jain Dharm Me Prayashchitt Evam Dand Vyavastha - Book Summary

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

The book "Jain Dharm me Prayashchitt evam Dand Vyavastha" by Sagarmal Jain delves into the concepts of penance (Prayashchitt) and punishment (Dand) within the Jain tradition. It highlights that while often used interchangeably, there is a fundamental theoretical difference between the two.

Key Distinctions and Concepts:

Prayashchitt (Penance): This is an internal motivation driven by a sense of guilt and a desire for self-purification after committing a transgression or breaking a vow. It is self-imposed and aims to purify past sins. The term itself is explained as "praya" (crime/sin) and "chitt" (purification/cleansing), meaning the act that purifies sin. It can also be interpreted as an act that pleases the minds of the ascetics.
Dand (Punishment): This is an external imposition by the monastic community or its authorities when an individual, driven by an internal desire for penance, does not voluntarily seek it. While necessary for the order and discipline of the Sangha (monastic community), punishment alone does not lead to self-purification unless accepted internally.

Types of Prayashchitt:

The text extensively details various classifications and types of penance mentioned in Jain scriptures:

By Tradition:
- Śvetāmbara Tradition: Scriptures like Sthānāṅga, Niśītha, Bṛhatkalpa, Vyavahāra, and Jita kalpa mention diverse penances. Sthānāṅga lists types by name, while Niśītha provides detailed descriptions of offenses and their penances. Bṛhatkalpa Bhāṣya, Niśītha Bhāṣya, and others offer in-depth discussions.
- Digambara Tradition: Texts like Mūlācāra, Jayadhavalā, and Tattvārthasūtra (and its commentaries) also describe penances. Mūlācāra lists eight types, similar to Jita kalpa but with variations in terminology (e.g., "Parihāra" instead of "Anavasthāpya" and "Śraddhā" instead of "Pārāñcika"). Tattvārthasūtra lists nine types. Dhavalā closely aligns with the Śvetāmbara tradition in its list of ten penances.
Classifications of Offenses: Bṛhatkalpa divides offenses into two categories:
- Udghātik (Easily Purifiable): Offenses that can be purified with lighter penances.
- Anudghātik (Difficult to Purify): Offenses that require more severe penances, such as self-abuse, homosexual practices, or oral intercourse.
Classification by Severity: Penances are generally classified as "Laghu" (light) and "Guru" (severe).
Ten Types of Prayashchitt (as per Sthānāṅga and Jita kalpa, detailed in Dhavalā):
1. Ālocanā (Confession): Accepting the offense as an offense and confessing it to an elder. It involves understanding the cause and motive behind the transgression.
2. Pratikramaṇa (Retrospection/Atonement): Turning away from the committed sin and taking a vow not to repeat it. It signifies returning from an unrighteous state to a righteous one.
3. Ubhaya (Both): Combining Ālocanā and Pratikramaṇa.
4. Viveka (Discrimination): Carefully discerning and abandoning impure or inappropriate actions, especially regarding food, clothing, and other monastic necessities.
5. Vyutsarga (Renunciation/Abandonment): Renouncing attachment to the body and its functions, and dedicating oneself to concentration.
6. Tapa (Austerity): Performing specific acts of austerity as penance.
7. Cheda (Excision): Depriving the offender of their monastic status or seniority as a punishment. This often involved a temporary separation from the Sangha.
8. Mūla (Root): A more severe form of Cheda, where the offender's previous initiation status was nullified, and they were given a new, lower initiation.
9. Anavasthāpya (Unsuitable for Keeping): Exiling the offender from the Sangha for an indefinite period, usually due to repeated offenses or an inability to be reformed. The offender was often forced to wear lay attire.
10. Pārāñcika (Expulsion): The most severe punishment, involving permanent expulsion from the Sangha for grave offenses that corrupt the entire community.
Ten Types of Pratisevanā (Transgressions) mentioned in Sthānāṅga: These are offenses committed against vows due to various reasons like pride, negligence, lack of awareness, illness, circumstances, doubt, suddenness, fear, anger, or deliberation. Understanding these reasons is crucial for appropriate penance.

Criteria for the Person Giving/Receiving Ālocanā:

The text also outlines the qualities of a person who can give Ālocanā (the offender) and the qualities of a person who can receive Ālocanā (the spiritual guide):

Qualities of the Offender (Ālocanā Dātā): Belonging to a good lineage, family, possessing humility, knowledge, right perception, virtuous conduct, patience, self-control, sincerity, and not having remorse after confession.
Qualities of the Receiver (Ālocanā Grahaṇ Karta): Virtuous, knowledgeable about offenses and their penances, well-versed in scriptures and practices, able to overcome the offender's shame, possessing the capacity to transform the offender, discreet, supportive, insightful, firm in the Dharma, and having unwavering faith.

Ālocanā and its Flaws:

The text describes ten "flaws" or improper ways of confessing, such as confessing indirectly, out of fear, not confessing hidden sins, focusing on major sins while hiding minor ones, confessing unclearly, confessing to many, confessing incompletely, or confessing to those who themselves commit faults.

Pratikramaṇa (Atonement):

This is another significant form of penance, involving reviewing and regretting past wrongdoings and resolving not to repeat them. It is crucial for cleansing the soul. Different types of Pratikramaṇa exist for monks (Śramaṇa) and lay followers (Śrāvaka), and further classifications are based on the time period of the offenses (daily, nightly, fortnightly, quarterly, annual).

Tadubhaya (Both Ālocanā and Pratikramaṇa): Combining confession with atonement.

Viveka (Discernment): The ability to differentiate right from wrong and to abandon improper actions.

Vyutsarga (Renunciation): Renouncing attachment to the body and its functions.

Tapa (Austerity): Performing specific forms of austerity as penance, with detailed classifications based on duration and type of fasting.

Cheda (Excision): This involved reducing the offender's seniority or status within the monastic order, often requiring them to be served by those previously junior to them.

Parihāra (Separation): A form of penance involving temporary separation from the Sangha for a specified period, during which the offender would take their meals separately. Unlike Cheda, it did not necessarily involve a change in attire.

Mūla (Root): This involved re-initiation with a lower status, effectively erasing the previous initiation period.

Anavasthāpya (Unsuitable for Keeping): Exiling the offender from the Sangha, often permanently, with a requirement to wear lay attire.

Pārāñcika (Expulsion): The most severe penalty, involving permanent expulsion from the Sangha.

Punishment for Recidivism and Status-Based Differences:

The text emphasizes that the Jain tradition has provisions for escalated punishment for repeated offenses. The severity of penance increases with the frequency of the transgression. Furthermore, a significant aspect is that the punishment often depends on the status of the offender and the person against whom the offense was committed. Office-bearers within the Sangha (like the leader, the preceptor) and offenses committed against them carry more severe penances than those committed by or against ordinary monks or laypeople. This is contrasted with some other traditions where officials might receive lighter sentences.

Public vs. Private Punishment:

Jain tradition generally favors private penance and discourages public punishment. This is seen as a way to preserve the dignity of the offender and avoid public humiliation, which can lead to rebellion or further alienation. This contrasts with some other traditions where public confessions and punishments were common.

Modern Punishment Theories and Jain Practice:

The book briefly compares Jain penance and punishment with modern Western theories of punishment:

Retributive (Revenge): The Jain system does not primarily focus on "an eye for an eye" or revenge.
Deterrent (Preventive): While deterrence is a consequence, it's not the sole or primary aim.
Reformative (Corrective): The Jain system strongly aligns with the reformative principle, aiming for the self-purification and spiritual upliftment of the offender. The emphasis is on internal repentance and self-improvement.

Conclusion:

"Jain Dharm me Prayashchitt evam Dand Vyavastha" provides a detailed examination of how Jainism addresses transgressions within its monastic and lay communities. It highlights a nuanced system where penance is primarily self-driven and focused on purification, while punishment is an external measure for maintaining order, always with the underlying goal of reform and spiritual development. The text underscores the importance of individual circumstances, the nature of the offense, and the status of the involved parties in determining the appropriate penance or punishment.