Religious Prayascittas According To Old Jaina Ritual - Book Summary

Here is a comprehensive summary of the provided Jain text, "Religious Prayascittas according to the Old Jaina Ritual" by Colette Caillat:

Introduction and Core Principles:

The text begins by establishing a fundamental parallel between Jainism and other Indian religious traditions (Brahmanic, Buddhist). All these communities share the common goal of "redeeming" offenses, "washing away" faults, and achieving purification. This shared historical and social context has led to similar underlying principles in the theory of prayaścitta (atonement or penance), which also bears resemblances to tenets of the Arthaśāstra. The author emphasizes that the study will focus on the Jaina perspective, particularly the oldest Svetambara doctrine, as enshrined in texts like the Kappa, Vavahāra, and Nisiha-sutta.

The Jaina Community and Confession:

Before delving into specific atonements, the text outlines the structure of the Jaina monastic community (samgha). Crucially, expiation is not arbitrary; it requires confession of the offense to a superior. The teacher, considering the monk's age, status, abilities, strength, responsibility, and the circumstances of the fault, determines the appropriate penance and often provides assistance.

The text describes key organizational units within the samgha:

Gana/Gaccha: Larger groups, often gathered around a prominent acārya.
Kula: Smaller groups within a gana.
Sambhoga: Groups that share the same rules, religious conduct (ācāra), and meals. This shared commensality is symbolized by eating together in the same "circle." The ritual of vihār'ālocană (confession during community living) highlights the importance of the sambhoga.
Visambhoga: Those excluded from commensality.

Classification of Religious:

The text details various classifications of monks based on their adherence to rules and their spiritual preparedness, which influence the types of penances they can undertake:

Niravekkha (nirapekṣa): Those not concerned with the gana (e.g., jinakalpika). They are also called gacchaniggaya ("outside the gaccha").
Sāvekkha (sāpekṣa): Those who feel "concerned" with the gana (e.g., ācārya, uvajjhāyā, bhikkhu). These are also called gacchavāsī ("residing inside the gaccha").
Kṛtakaraṇa: Those who have accomplished a specific religious act (e.g., a 3-day fast).
Sthira/Asthira: Strong/resolute monks versus weak/unfirm monks.
Gīyattha (gṛhyārtha) / Kadajogi: Adepts well-versed in treatises concerning material needs (begging for food, clothes, books) and disciplinary texts (cheya-sutta).
Agīyattha: Those not familiar with these specific treatises.
Vikovida/Akovida: Competent versus incompetent monks.
Pariṇāmaka: Those who assimilate instructions well, versus aparipāṇāmaka (don't assimilate) and atipariṇāmaka (assimilate too much/misunderstand mercy).

Specific Types of "Niravekkhas":

Jinakalpika: Follow the "rule of the Jina" (jinakalpa), living naked, alone, and without belongings, emulating Mahavira's asceticism. This is seen as an archaic practice.
Parihāri (Parihara-sthita): Undertake the parihāra atonement, an intermediate status between therakappiya and jinakalpiya.
Yathālanda-kalpika (Ahālandiya): Observe various time-related restrictions, like not begging in the same area for more than five days. They are considered archaic and less common.

The "Parihavantas": These are "proud" monks who lack religious zeal and are often excluded from the sambhoga. They commonly transgress rules concerning alms and daily duties. However, in emergencies, they can be useful due to their faith and knowledge.

The Ten Atonements (Pāyacchittas):

The core of the text details the ten traditional pāyacchittas which purify the culprit, extract the "dart" of offense, and aid in achieving impeccability, true knowledge, and liberation. They are classified as internal austerities (abhyantara tapas), distinct from external ones (bahya tapas, primarily food restrictions).

The ten pāyacchittas are:

Āloyana (Ālocanā): Confession: The crucial first step, requiring honesty and fortitude. It involves confessing to superiors, other monks, or even laymen and saints if no one else is available. The process involves self-blame, repentance, and a resolution not to repeat the fault. It's crucial for correct diagnosis before other penances.
- Three types are distinguished: vihār'ālocanā (regular confession within one's sambhoga), upasampad-ālocanā (confession upon joining another gana), and aparūdh'ālocanā (confession of specific offenses by a monk from another gana).
Padikkamana (Pratikramana): Repentance: Turning away from bad conduct and resuming salutary behavior. It's often linked with āloyana and involves ceremonies at fixed times (daily, fortnightly, etc.) that include self-reflection, reciting hymns, and asking for pardon.
Misa (Mishra): Mixed: Combines confession and repentance, with repentance strictly following the guru's advice after confession.
Viveya (Viveka): Restitution: Returning impure alms accepted previously.
Viussagga (Vyutsarga/Kāyotsarga): Abandonment/Stillness: A practice of detachment, involving motionless standing and meditation. It has positive results (concentration, conquering laziness) and negative ones (destroying sinful acts). Its duration is measured in "breaths."
Parihāra (Parihara): Setting Aside/Isolation: The monk is set aside until the fault is redeemed, keeping away from pure monks. This involves a special status of being morally outside the community (gaccha-niggaya). It was a very significant atonement, often considered almost synonymous with prayaścitta. It was later largely replaced by tava (austerity, fasting).
- Parihāra can be samcayita (cumulated for multiple offenses) or asamcayita. It's further categorized as ugghāiya/anugghāiya (liable to abatement) or la(g)hu/guru (light/heavy), depending on time and austerities. Specific rules govern the remission and suppression of time in certain cases. The practice emphasizes isolation, with specific prohibitions (dasa virodha) on interaction with pure monks.
Cheya (Cheada): Partial Suppression of Seniority: A partial removal of religious seniority. It's often prescribed proportionally with parihāra or as a consequence of new faults occurring after the start of parihāra.
Mūla (Mula): Radical Suppression of Seniority: A complete removal of religious seniority, requiring the monk to start anew from the vows. This is typically prescribed for highly placed monks (ācārya) or those unable to perform the later atonements. It's often seen as a substitute for the ninth and tenth.
Anavaṭṭhaya (Anavasthāya): Destitution: Prescribed for serious offenses like robbing or striking, exclusively for niravekkha monks. It involves exclusion from the gana and often requires a period of living outside, with the guru's guidance.
Pārāncīya (Pārāncita): Exclusion: For negative dispositions like bad feelings, laziness, or harboring certain negative thoughts. It implies permanent exclusion for dispositional flaws, though rehabilitation is possible under specific conditions. Like anavaṭṭhaya, it entails exclusion from the community and requires a return to lay behavior temporarily before potential readmission.

Complementary Observance: Veyāvaḍiya (Vaiyāvrtya):

This "service" is a complementary observance to prayaścitta, aimed at eliminating accumulated karman from previous lives. It's not exclusively Jaina but is considered highly meritorious. It involves serving masters and is crucial for community cohesion. However, it could also hinder individual progress if not managed properly.

Conclusion:

The text highlights the structured and compassionate nature of Jaina penance systems. The prayaścitta is not merely punishment but a process of purification and spiritual development, tailored to the individual monk's status and capacity. The emphasis on confession, repentance, and the specific rituals underscores the Jaina commitment to upholding religious discipline and individual spiritual growth. The detailed examination of parihāra and its associated rules reveals the complexity and rigor of the Jaina monastic code.