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Jain World
Sub-Categories of Passions

Mangalasutra - Precepts On The Auspicious

Jinasasanasutra - Precepts On Jina's Teachings
Sanghasutra - Precepts Of Religious Order
Nirupanasutra - Precepts On Scriptural Exposition
Samsaracakrasutra - Precepts On the Transmigratory cycle
  Karmasutra - Precepts On Karms
  Mithyatvasutra - Precepts On Wrong Faith
  Raga-pariharasutra - Precepts On Renunciation Of Attachment
  Dharmasutra - Precepts On religion
  Samyamasutra - Precepts On Self-Restraint
  Aparigrahasutra - Precepts On Non-Possessiveness
  Ahimsasutra - Precepts On Non-Violence
  Apramadasutra - Precepts On Vigilance
  Siksasutra - Precepts On Education
  Atmasutra - Precepts On Soul
  Moksamargasutra - Precepts On The Path Of Liberation
  Ratnatrayasutra - Precepts On Three Jewels
  Samyag-Darsana-Sutra - Precepts Of Right Faith
  Samyagjnanasutra - Precepts On Right Knowledge
  Samyakcaritrasutra - Precepts On Right Conduct
  Sadhanasutra - Precepts On spiritual Realization
  Dvividha Dharmasutra - Precepts On the Two Paths of Relitgion
  Sravakadharmasutra - Precepts on householders's Religion
  Sramanadharmasutra - Precepts On Religion Of Monks
  Vratasutra - The Precepts On Vows
  Samiti-Guptisutra - Precepts On Carefulness (Samiti) and Self-Control (Gupti)
  Avasyakasutra - Precepts On Obligatory Duties
  Tapasutra - Precepts on Penance
  Dhyanasutra - Precepts On Meditation
  Anupreksasutra - Precepts On Reflection
  Lesyasutra - Precept On Soul-Colouring (Lesyas)
  Atmavikasasutra (Gunasthana)
Precepts On Spiritual Progress (Gunasthanas)
  Samlekhanasutra - Precepts On Passionless Deaths
  Tattvasutra - Precepts On Fundamental Truths
  Dravysutra - Precepts On The Substance
  Srstisutra - Precepts On Universe
  Anekantasutra - The Precepts On Non-Absolutism
  Pramanasutra - Precepts On Valid Knowledge
  Nayasutra - Precepts On View-Point
  Syadvada Va Saptabhangisutra - Syadvada & Sptabhangi Sutra
  Samanvayasutra - Precepts On Reconciliation
  Niksepasutra - Precepts Of Installation
  Samapana Conclusion
  Virastavana Hymn To Mahavira

28. Tapasutra - Precepts on Penance

 

 

(B) Abhyantaratapa

Inward Penance

 

Payacchittam vinao, veyavaccam taheva sajjhavo.

Jhanam ca viussaggo, eso abbhimtaro tao. (456)

Internal penance is (of six kinds) : (1) Atonement for sins, (2) humility, (3) serving his preceptor, (4) self-study of scriptures (5) meditation and (6) Steadiness of body while in meditation.

 

Vada-samidi-sila-samjama-parinamo karananiggaho bhavo.

So havadi payacchittam, anavarayam ceva kayavvo. (457)

The effects of observance of a vow, carefulness, continence, self-control and subjugation of the senses, these bring about atonement; they are to be practised incessantly. (457)

 

Kohadi-sagabbhava-kkhayapahudi-bhavanae niggahanam.

Payacchittam bhanidam, niyagunacimta ya nicchayado. (458)

Thinking of controlling anger and other thoughts, passification of intense thoughts, contemplation of one's own virtues, these constitute atonement from the real view-point. (458)

 

Namtanamtabhavena, samajjia-suhaasuhakammasamdoho.

Tavacaranena vinassadi, payacchittam tavam tamha. (459)

The multitude of auspicious and in-auspicious Karmas accumulated during endless transmigration can be destroyed by practice of penances; so, the atonement (expiation) is called the penance. (459)

 

Aloyana padikamanam, ubhayavivego taha viussaggo.

Tava chedo mulam vi ya, pariharo ceva saddahana. (460)

Confession, repentance, both confession and repentance, judicious discrimination, renunciation, penance, partial reduction of seniority, absolute exclusion for a particular time from sangh and reiteration of faith (i.e. absolute exclusion) (these ten constitute atonement). (460)

 

Anabhogakidam kammam, jaam kim pi manasa kadam.

Tam savvam aloccejja hu, avvakhittena cedasa. (461)

An evil act done unintentionally or intentionally all this has to be confessed with an unperturbed mind. (461)

 

Jaha balo jampanto, kajjamakajjam ca ujjuyam bhanai.

Tam taha aloijja, mayamayavippamukko vi. (462)

Just as a child speaks of its good and bad acts in a straight-forward manner, similarly one ought to confess one's guilt with a mind free from deceit and pride. (462)

 

Jaha kamtaena viddho, savvamge veyanaddio hoi.

Taha ceva uddhiyammi u, nissallo nivvuo hoi.

Evamanuddhiyadoso, maillo tenam dukkhio hoi.

So ceva cattadoso, suvisuddho nivvuo hoi. (463 & 464)

He who is pricked by a thorn feels the pain all over his body (but) becomes free from such pain when the thorn is removed. Similarly, he who hides his faults fraudulently, becomes miserable; he who confesses his faults honestly becomes pure and free from mental affliction. (463 & 464)

 

Jo passadi appanam, samabhave samthavittu parinamam.

Aloyanamidi janaha, paramajinamdassa uvaesam. (465)

He who realises his own soul after attaining mental equanimity achieves confession, know this to be the advice of the supreme Jina. (465)

 

Abbhutthanam amjalikaranam, tahevasanadayanam.

Gujnbhattibhavasussusa, vinao esa viyahio. (466)

To get up at the arrival of an elder to welcome him with folded hands, to offer him (an honoured) seat, to serve him with feeling of devotedness, these constitute humility. (466)

 

Damsananane vinao, carittatava-ovacario vinao.

Pamcaviho khalu vinao, pamcamagainaigo bhanio. (467)

Humility is of five kinds; humility in faith, in knowledge, in conduct, in penance and in decorum or etiquette, these lead to liberation, i.e. the fifth state. (467)

 

Ekammi hiliyammi, hiliya humti te savve.

Ekammi puiyammi, puiya humti savve. (468)

If one (elder) is insulted, it amounts to an insult to all; if one is venerated, all of them are venerated. (468)

 

Vinao sasane mulam, vinio samjao bhave.

Vinayao vippamukkassa, kao dhammo kao tavo? (469)

Humility is the basic (virtue) according to Jaina scripture; a person of humility acquires self-restratint. Where is religion and where is penance to one who has lost humility? (469)

 

Vinao mokkhaddaram, vinayado samjamo tavo nanam.

Vinaenarahijjadi, airio savvasamgho ya. (470)

Humility is the gateway to liberation; through humility one acquires self-restraint, penance and knowledge. By humility one honours the Acarya and the Sangh (i.e. the entire community of religious people). (470)

 

Vinayahiya vijja, demti phalam iha pare ya logammi.

Na phalamti vinayahina sassani va toyahinaim. (471)

Learning acquied with humility proves fruitful in this world and in the other world; just as a plant cannot grow without water, learning will not be fruitful without humility. (471)

Tamha savvapayatte, viniyattam ma kadai chamdejja.

Appasudo vi ya puriso, khavedi kammani vinaena. (472)

Therefore, one should not abandon humility at any cost. Even a person with less scriptural knowledge can annihilate his Karmas, if he has humility. (472)

 

Sejjogasanisejjo, tahovahipadilehanahi uvaggahide.

Aharosahavayana-vikimcanam vamdanadihim. (473)

The service to a monk (vaiyavrttya) consists in providing him bed, residence, seat, proper cleaning of his implements etc. and then arranging for his food, medicine, a reading of scriptural text, a proper disposal of refuse with propers respect. (473)

 

Addhanatenasavada-rayanadirodhanasive ome.

Vejjavaccam uttam samgahasarakkhanovedam. (474)

Offering protection to and taking care of a monk who becomes fatigued on his way, is threatened by a thief, a wild animal, a king or obstructed by river or gets afflicted by a contagious disease or famine, is service to a monk (vaiyavrttya). (474)

 

Pariyattana ya vayana, padicchananuvehana ya dhammakaha.

Thudimamgalasamjutto, pamcaviho hoi sajjhao. (475)

Study of scriptures (svadhyaya) is of five kinds : (1) reading of scriptural text (2) questioning (3) repitition (4) pondering over and (5) narration of religious discourses opening with auspicious praise (of Jina). (475)

 

Puyadisu niravekkho, jina-sattham jo padhei bhattie.

Kammamala-sohanattham, suyalaho suhayaro tassa. (476)

He who studies scriptures with devotion without any desire for personal praise and honour or purging of his Karmic pollution, will have the benefit of scriptural knowledge conducive to his happiness. (476)

 

Sajjhayam janamto, pamcimdiyasamvudo tigutto ya.

Hoi ya ekaggamano, vinaena samahio sahu. (477)

A monk who has studied the scriptures keeps his five sense organs under control, practises the three guptis i.e. the control over one's speech and body, concentrates his mind and observes humility. (477)

 

Nanena jjhanasijjhi, jhanado savvakammanijjaranam.

Nijjaranaphalam mokkham, nanabbhasam tado kujja. (478)

Perfect meditation is attained through knowledge and destruction of Karmas by meditation; liberation is the fruit of destruction of Karmas; hence; one should be engaged constantly in acquisition of knowledge. (478)

 

Barasavihammi vi tave, abbhimtarabahire kusaladitthe.

Na vi atthi na vi ya hohi, sajjhayasamam tavokammam. (479)

Among the twelve penances, internal and external which are experienced by one wise person, there si no penance, that equals or will be equal to the study of scriptures. (479)

 

Sayanasanathane va, je u bhikkhu na vavare.

Kayassa viussaggo, chattho so parikittio. (480)


 

A monk who makes no movements of his body while sleeping, sitting or standing and checkes all activities of his body is said to observe the sixth penance of bodily steadines. (480)

 

Dehamaijaddasuddhi, suhadukkhatitikkhaya anuppeha.

Jhayai ya suham jhanam, egaggo kausaggommi. (481)

The benefits of practising meditation with bodily steadiness are: removal of bodily and mental lethargy, development of capacity to bear pain as well as pleasure, aacquisition of deep reflection, and enhanced power of concentration in pure meditation. (481)

 

Tesim tu tavo na suddho, nikkhamta je mahakula.

Jam nevanne viyanamti, na silogam pavejjai. (482)

The penance of those who are born in noble families and have renounced their homes will not be pure, if they practise it for praise and honour; those who desire to attain purity must practise penance unnoticed and without any desire for praise. (482)

 

Nanamayavayasahio, silujjalio tavo mao aggi.

Samsarakaranabiyam, dahai davaggi va tanarasim. (483)

The fire of penance which is set ablaze by righteous character when combined with the wind of Right knowledge, will burn the seed of karma which is the cause of mundane existence, like a forest-fire which burns heap of grass. (483)