Nishith Sutra - Book Summary | JainGPT

Here is a comprehensive summary of the provided Jain text on Nishith Sutra:

Nishith Sutra: A Summary of Exception and Atonement in Jain Monastic Conduct

The Nishith Sutra, authored by Lalchand Jain and cataloged by Z_Jinavani_003218.pdf, is a significant text within Jainism, belonging to the category of "Chhed Sutras" (texts dealing with offenses and their expiation). It focuses on exceptional rules of monastic conduct (Shramanachar) and the methods of atonement for transgressions. Traditionally, this scripture was taught only to qualified monks for specific guidance and was not intended for general dissemination due to the sensitive nature of the rules. However, with the publication of commentaries like Bhashya and Churni, its accessibility has increased.

Ancient Origins and Significance:

The Nishith Sutra is considered one of the four Chhed Sutras. While the "Chhed Sutra" designation is not ancient, the essence of the Nishith Sutra is believed to have originated from the "Achar-Prakalp Adhyayan," a foundational text essential for all monks and nuns before the era of Chaturdaspurvi Bhadrabahu Swami. Evidence suggests that the Nishith Sutra was originally a part of the Acharaanga Sutra, specifically its final section, and later became recognized as a distinct text. Its antiquity is therefore comparable to that of the Acharaanga Sutra.

Core Content and Purpose:

The primary purpose of the Nishith Sutra is to outline the atonement (prayaschit) required for violating the vows and regulations of ascetic life, whether due to unavoidable circumstances or without specific cause. It details the purification process through sincere self-criticism and confession (Michchhamidukkadam) for offenses like atikrama (transgression), vyatikrama (deviation), and atichara (infringement). The sutra specifically addresses atonement for anachar (misconduct) and reflects the general code of conduct for Sthavirakalpi monks.

Confidentiality and Accessibility:

Historically, the Nishith Sutra was treated as confidential. During the time of Tirthankaras, even lay followers were expected to study the Anga scriptures. However, over time, with the advent of scriptural writing and printing, its widespread circulation diminished its inherent secrecy. While still considered a vital text for the spiritual progress of aspiring monks, it is no longer strictly confidential. The text emphasizes that the study of Chhed Sutras is essential for the completeness and clarity of monastic practice and the overall order of the monastic community.

Classification and Authorship:

According to Acharya Devavachaka in the Nandi Sutra, the Jain Agamas are divided into two categories: Anga-pravishṭa (included in the Angas) and Anga-bahya (outside the Angas). Chhed Sutras are generally considered Anga-bahya. The Nishith Sutra, however, is sometimes placed within Anga-pravishṭa by some schools of thought. Pandit Dalasukhbhai Malvania suggests it might have once been part of the Acharaanga Sutra. The Churni commentary clarifies that the Tirthankaras are the authors in terms of meaning, while the Ganadharas are the authors of the sutras themselves. Later, Bhadrabahu Swami is credited with condensing these teachings.

Different Interpretations and Terminology:

Digambara Tradition: In Digambara texts, the term "Nisihiya" is used instead of Nishith. Gommatasara uses this term, with its Sanskrit form being "Nishidhika." Acharya Jinasena uses "Nishedhak" for Nishith in his Harivanshapuran. The common understanding is that Nishith refers to something secret or mysterious. However, from a Digambara perspective, Nisihiya's Sanskrit form is Nishidhika, meaning a scripture on atonement or one that prohibits faults.
Meaning of "Nishith": The fundamental meaning of "Nishith" is "unpublishable" or "secret." This secrecy was intended because the sutra contains numerous exceptions and potentially challenging rules that were not meant for those unprepared. The study of Nishith was restricted to monks with at least three years of consecration and possessing qualities like gravity and maturity, ideally around sixteen years old.

Historical Context and Ethical Foundation:

Historically, the rules in Nishith likely addressed certain practices prevalent among monastic communities in ancient India. They were established to prevent monks and nuns from adopting such practices through observation and to provide guidelines for atonement if they did. The Nishith Sutra is believed to have originated from the ninth Purva, named "Pratyakhyan," which contained twenty sections, with "Achar" being the third section.

Utsarga and Apavada Margas (General and Exceptionary Paths):

Jain spiritual discipline is characterized by two paths: Utsarga (general) and Apavada (exceptional).

Utsarga Marga: This involves adherence to fundamental, general rules aimed at protecting, purifying, and enhancing internal life, conduct, and virtues. It is the path of non-violence in thought, word, and deed, and abstaining from touching any living or sentient object.
Apavada Marga: This path involves special rules and exceptions to protect and enhance internal life when specific circumstances arise. These are exceptions made for the sake of the practitioner's well-being and the advancement of the monastic order. Examples include taking support from nature or another's hand when navigating difficult terrain or allowing for the consumption of certain items during times of severe famine. The underlying principle for both paths is to guide the practitioner towards spiritual progress, acknowledging human physical and mental frailties.

Atonement vs. Punishment:

A crucial distinction is made between atonement (prayaschit) and punishment (danda). Atonement is voluntarily accepted by the individual for their fault, arising from the heart. Punishment, on the other hand, is imposed due to compulsion. This is why punishment is a concept in political science, while atonement is central to religious ethics.

Summary of the Twenty Chapters (Uddeshak):

The Nishith Sutra is divided into twenty chapters, each addressing specific rules and their expiations:

Chapter 1 (58 Sutras): Emphasizes the strict observance of Brahmacharya (celibacy), considering it the foundation of all vows.
Chapter 2 (57 Sutras): Deals with foot-wiping, prohibition of fragrant substances, and rules against using harsh language, lying, accepting forbidden items, decorating the body, and wearing leather goods. Transgressions incur minor monthly atonement (laghu masik prayaschit).
Chapter 3 (80 Sutras): Prohibits begging for food at high levels from houses, travelers' rest houses, or affluent homes, as well as bathing feet or massaging the body. It also details rules regarding defecation and urination in specific locations and carries a minor monthly atonement for violations.
Chapter 4 (128 Sutras): Addresses praising officials to gain favor, consuming consecrated grain, and accepting restricted items (like milk) without the preceptor's permission. It highlights the importance of forgiveness and warns against generating discord and anger, which lead to karma binding.
Chapter 5 (52 Sutras): Prohibits sitting, standing, sleeping, eating, defecating, meditating, or studying near the roots of living trees. It also forbids getting clothes washed by householders, keeping excessively long blankets, washing leaves, and making sounds with the mouth, teeth, lips, or nose. Violations incur minor monthly atonement.
Chapter 6 (78 Sutras): Prohibits actions associated with sexual desire, such as seducing women, masturbation, stimulating the genitals, quarreling, wearing colorful clothes, and consuming nutritious food. These actions lead to a severe four-month atonement (guru choumasik prayaschit).
Chapter 7 (92 Sutras): Continues to prohibit sexual misconduct, wearing jewelry or leather items with lustful intent, touching animals or birds with desire, and sleeping or sitting on consecrated earth. Violations incur severe four-month atonement.
Chapter 8 (18 Sutras): Discusses the prohibition of a solitary monk being with a solitary woman in various places (rest houses, gardens, deserted paths, etc.) for any activity, including sharing meals, studying, or engaging in conversations that provoke desire. It also prohibits monks from moving with nuns and allowing women to stay overnight in the monks' residence. Receiving royal alms is prohibited for the disciples of Rishabhadeva and Mahavira, leading to severe four-month atonement.
Chapter 9 (25 Sutras): Reiterates the prohibition of receiving royal alms and specifically forbids monks from entering the royal inner chambers (Antahpur) due to the potential for suspicion.
Chapter 10 (41 Sutras): Emphasizes respect for the Acharya (preceptor) as the leader of the monastic community in the absence of Tirthankaras. Speaking angrily to the Acharya incurs severe four-month atonement. It also outlines atonements for neglecting the sick, traveling during the monsoon, not observing Paryushana, not undertaking the specific fast on Samvatsari, not performing hair-plucking (loch), and accepting robes during the monsoon.
Chapter 11 (91 Sutras): Prohibits using vessels made of metal, glass, horn, or leather. It also forbids criticizing religion, praising irreligion, praising day-eating, praising night-eating, consuming alcohol or meat, praising licentious behavior, ordaining unsuitable individuals, and a monk staying alone with nuns. Praising those who commit suicide incurs severe four-month atonement.
Chapter 12 (44 Sutras): Advises against tying or releasing living beings out of compassion, and emphasizes a detached approach to spiritual practice. It clarifies that the atonement is not for compassion itself, but for actions against monastic principles while serving householders.
Chapter 13 (78 Sutras): Prohibits sleeping, sitting, or studying on consecrated, oily, or dusty earth. It also forbids sitting on thresholds, bathing platforms, or walls, teaching crafts to householders, practicing divination or fortune-telling, revealing knowledge of metals or hidden treasures, looking at one's reflection in water or mirrors, and taking medicine for strengthening the body or intellect. Violations incur severe four-month atonement.
Chapter 14 (41 Sutras): Prohibits buying, borrowing, exchanging, snatching, sharing, or acquiring vessels without permission. It also forbids withholding extra vessels from the disabled, keeping useless vessels, beautifying or perfuming vessels, and begging for vessels after leaving the congregation. These actions lead to minor four-month atonement.
Chapter 15 (154 Sutras): Discusses disrespect towards the monastic order and prohibits eating consecrated mangoes or mango pulp. It also forbids accepting services from householders, defecating or urinating in improper places, and giving food or clothes to others without authorization. Beautifying the body or clothes for adornment is also forbidden. Violations incur minor four-month atonement.
Chapter 16 (50 Sutras): Prohibits entering the bedding of householders, sucking sugarcane, taking food or water from travelers in the wilderness, labeling ascetics as non-ascetics and vice-versa, and accepting food or water from quarreling sectarians.
Chapter 17 (155 Sutras): Prohibits accepting services from householders, accepting food from sealed vessels, taking food placed on consecrated earth, accepting immediately prepared, cold, non-consecrated water, and claiming one's physical characteristics are worthy of a preceptor. It also forbids playing musical instruments, laughing, dancing, imitating animal sounds, and developing attachment to listening to music. These actions lead to minor four-month atonement.
Chapter 18 (73 Sutras): Discusses boat journeys from various perspectives. While ascetics are generally forbidden from harming aquatic beings, the Acharaanga Sutra permits boat usage under exceptional circumstances. Undertaking a boat journey without a valid reason incurs minor four-month atonement.
Chapter 19 (35 Sutras): Prohibits purchasing and bringing medicine, taking more than three doses, carrying it during the journey, and studying during unapproved times. It also forbids teaching the Chhed Sutras (like Nishith) to unqualified individuals, those who have renounced their faith, or non-believers.
Chapter 20 (51 Sutras): Details various forms of atonement for both deceitful and sincere confessions. A deceitful confession requires one month more atonement than a sincere one. The scripture emphasizes that the maximum atonement prescribed in Lord Mahavira's dispensation is six months.

Comparison with Other Traditions:

The text notes similarities in the concept of atonement with Buddhism, where the Vinaya Pitaka serves a similar function, outlining monastic rules and expiations. Buddhist traditions are described as "middle path" oriented, while Jain tradition emphasizes rigorous and strict spiritual practice, reflected in its stricter code of conduct. Vedic traditions also have detailed prescriptions for atonement and expiation of sins.

Commentators:

The Nishith Bhashya was written by Shri Sanghdasganni, and the Nishith Churni was authored by Shri Jinasganni Mahattar. The current detailed exposition in Hindi was prepared by Shri Madhukar Muni.