Khartar Gaccha Aur Tapagaccha Me Pratikraman Sutra Ki Parampara

Here's a comprehensive summary of the provided Jain text, "Khartar Gaccha aur Tapagaccha me Pratikraman Sutra ki Parampara" by Manmal Kudal, focusing on the core content regarding the tradition of Pratikraman Sutras in the Khartar and Tapa gacchas:

The article, "Khartar Gaccha aur Tapagaccha me Pratikraman Sutra ki Parampara" by Shri Manmal Kudal, published in "Jinavani" (issue 118), discusses the significant contribution of the text Vidhimargaprapa to Jain ritualistic practices, particularly focusing on the tradition of Pratikraman Sutras within the Khartar and Tapa gacchas.

Key Highlights of the Article:

• Introduction to Vidhimargaprapa: The article introduces Vidhimargaprapa, a major work by the influential Khartargaccha Acharya Shri Jinaprabhasuri (14th century CE). This text is considered a standard for the ritualistic practices of the Shvetambara Murti-pujaka tradition. It elaborates on various rituals like Samayika, Pratikraman, ascetic practices (Tapavidhi), initiation (Pravrajyavidhi), and practices related to vows (Yogavidhi). The author highlights that Vidhimargaprapa is a compilation from the recently published edition of the text. It also notes the article's importance for knowledge enhancement, mentioning the differences in Pratikraman practices between the current Khartar and Tapa gacchas as mentioned in its footnotes.

• Significance of Vidhimargaprapa: The text is described as having a unique place in the unbroken tradition of Jain literature. Composed in Jain Maharashtri Prakrit with a composition date of Vikram Samvat 1363 (1306 CE), it was written in Kosal (Ayodhya). The work, predominantly in prose, spans 3575 verses. The term 'Vidhimarg' itself was an earlier name for the Khartargaccha. This scripture is an invaluable treasury of rituals, encompassing both daily (nitya) and occasional (naimittika) observances. Acharya Jinaprabhasuri's compilation is noted for its authentic account of Jain ritualistic laws, a quality rarely found in contemporary Jain literature.

• Pratikraman Procedures in Vidhimargaprapa: The tenth chapter of Vidhimargaprapa specifically details the Pratikraman Samachari (ritual of confession and atonement). It systematically outlines the procedures for five types of Pratikraman: daily (Daivasika), nightly (Rātrika), fortnightly (Paakshika), four-monthly (Chaturmasika), and yearly (Samvatsarika). These procedures include methods for rectifying disturbances like those caused by a cat (bilī doṣanivāraṇ), sneezing (chīnk doṣ nivāraṇ), and the proper way to establish the seating arrangement (vatsākār maṇḍalī) during Pratikraman.

• Detailed Description of Daivasika Pratikraman (Daily Pratikraman): The article then meticulously details the Daivasika Pratikraman Vidhi.

  • It begins with a layman (Śrāvaka) bowing to shrines (Chetya) either with or without their preceptor, after reciting specific verses like 'Jāvanti Chetyāni' and 'Jāvanta kevi Sāhū', while omitting the Stuti Praṇidhāna Sūtra.
  • This is followed by bowing to the Acharya, Upadhyaya, and contemporary monks, four times, after reciting the Khamāsamana Sūtra.
  • After touching the ground with their head, they confess all daily transgressions (ātācāra) by reciting 'Savvasavi Daivasika' and saying "Mićchāmi Dukkaḍaṁ".
  • The practitioner then stands up and recites the Sāmāyika Sūtra and the Kāyotsarga Sūtra.
  • During Kāyotsarga, specific postures are maintained, and daily transgressions are contemplated.
  • The Kāyotsarga is concluded by reciting the Namō Arihantāṇaṁ mantra, followed by the Chaturviṁśati Stava.
  • After the Vandana (bowing) rituals and Pratimārjanā (cleaning of the Sandaśaka), they sit down, perform Pratilekhanā (inspection) of the mouth cloth (Mukhavaśikā) and body, each with 25 syllables. Laywomen perform this with 15 syllables, excluding specific body parts.
  • The process continues with Kritikarma (a specific sequence of bowing), reciting the Ālocanā Daṇḍaka of daily transgressions to the preceptor.
  • Then, the Pratikramaṇa Sūtra is recited, followed by Kāyotsarga for purifying conduct-related transgressions.
  • Specific Uddyota verses are contemplated.
  • After the preceptor completes Kāyotsarga, the practitioner also completes it, then recites Logassa Sūtra, Savvaloka Arhanta Chetyāṇaṁ Sūtra, and Annyathā Sūtra for purifying right faith (Samyaktva).
  • Further Kāyotsarga is performed for purifying scripture knowledge, reciting Puskharavaradī and Annyathā.
  • Finally, Siddhistava Sūtra is recited, followed by contemplating the Namaskāra Mantra during Kāyotsarga for the Śrutadevatā and Kṣetradevatā, and reciting their praises.
  • The Pratyākhyāna (renunciation) procedure involves sitting and reciting three verses with increasing sounds, followed by Śakra Stava.

• Detailed Description of Paakshika Pratikraman (Fortnightly Pratikraman): The article then outlines the Paakshika Pratikraman, to be performed on the Chaturdashi (14th day).

  • The initial steps are similar to Daivasika Pratikraman.
  • After this, with two Khamāsamana Sūtras, Mukhavaśikā is inspected for the fortnight.
  • Then, after the fortnight's address (Abhilāpa), Vandana is offered.
  • Sumbuddha Kṣamāṇa (seeking forgiveness from those with specific knowledge) is performed.
  • The Paakshika Ālocanā Sūtra ('Savvasavi Paakshika') is recited, confessing all fortnightly transgressions.
  • Forgiveness is sought from each monk and layman according to seniority.
  • After confessing, the practitioner inquires about the well-being of ascetics and only asks the monks about their well-being during the fortnight.
  • The practitioner then requests the preceptor to conduct the Paakshika Pratikraman.
  • After the preceptor's permission, Sāmāyika Sūtra and Utsarga Sūtra are recited.
  • With Khamāsamana, permission is sought to recite the Paakshika Sūtra, and then the Paakshika Sūtra is recited.
  • Three Namaskāra Mantras are recited, followed by the Pratikramaṇa Sūtra.
  • Those who listen recite verses like 'Tas suttarīkaraṇeṇa' after the Utsarga Sūtra and enter Kāyotsarga.
  • Upon completion, three Namaskāra Mantras are recited while standing, then sitting and reciting the Pratikramaṇa Sūtra and 'Abbhūṭṭio'mi ārahaṇāe' verses.
  • Kāyotsarga is performed for purifying foundational and other vows, contemplating twelve Uddyotakara Sūtras.
  • After the Kāyotsarga, the Uddyotakara Sūtra is recited, Mukhavaśikā is inspected, Vandana is offered, and Samapti Kṣamāṇa (final forgiveness) is sought.
  • A special mention is made regarding the praise of Śrutadevatā and Bhuvana Devatā.

• General Differences and Similarities:

  • The procedures for Chaturmasika and Samvatsarika Pratikraman are also mentioned as being similar to Paakshika Pratikraman.
  • Key differences in Kāyotsarga contemplation are noted: Twelve Uddyotakara Sūtras for Paakshika, twenty Logassa Sūtras for Chaturmasika, and forty Logassa Sūtras plus one Namaskāra Mantra for Samvatsarika.
  • Differences in Sumbuddha Kṣamāṇa: Three monks for Paakshika (if there are five or more), five monks for Chaturmasika (if there are seven or more), and seven monks for Samvatsarika (if there are nine or more).
  • In Samvatsarika Pratikraman, the Bhuvana Devatā Kāyotsarga and praise are not performed, nor is the Asajjhāyikā Kāyotsarga.
  • Specific practices after 'Icchāmo'ṇusiṭṭhiṁ': In Rātrika and Daivasika Pratikraman, after the preceptor recites the first praise, other monks join their palms to their heads and recite 'Namo Khamāsamanaṇaṁ' and three increasing verses. In Paakshika, the preceptor completes three praises first, then the others follow.

• Specific Rituals and Interpretations:

  • The article details the Kṣudra Upadrava Odhāvaṇīya (removing minor disturbances) Kāyotsarga.
  • It explains the meaning of 'Chindan' (hindrance or interruption) and its types: self-caused and other-caused.
  • A verse is quoted for rectifying the disturbance caused by a cat.
  • It specifies the direction for Pratikraman (facing east or north).
  • The formation of the Pratikraman assembly in a Śrīvatsākāra (like a Sri Vatsa symbol) pattern is described with the seating order of Acharyas and monks.
  • The timing for Daivasika and Rātrika Pratikraman is discussed, stating Daivasika can be done until the first quarter of the night and Rātrika has specific timings related to constellations.

• Pratikraman in Vidhimargaprapa (continued): The article further explains the specific details of the Rātrika Pratikraman.

  • It involves bowing to Acharyas, reciting Savvasavi Rātrika, Śakra Stava, Sāmāyika Sūtra, and Kāyotsarga Sūtras.
  • Contemplation of Uddyotakara Sūtra and Logassa Sūtra occurs during Kāyotsarga.
  • Rātrikācāra (nighttime transgressions) are contemplated, followed by Siddhistava Sūtra.
  • After Mukhavaśikā inspection, the Ālocanā Sūtra and Banditu Sūtra are recited, and forgiveness is sought.
  • A unique six-monthly Kāyotsarga is described, involving contemplation of inability to perform a six-month penance, gradually reducing the duration.
  • The conclusion involves reciting Uddyotakara Sūtra and accepting the planned penance.
  • Three increasing verses are sung, followed by Śakra Stava and Chetya Vandana (worship of shrines).

• Footnotes (Sandarbha): A significant portion of the article comprises footnotes that detail specific differences in current practices between the Khartar and Tapa gacchas regarding:

  • Contemplation of verses during Kāyotsarga for householders and monks.
  • The specific verses recited during the praise of Śrutadevatā, Bhuvana Devatā, and Kṣetradevatā.
  • The verses recited by male and female practitioners.
  • The specific terminology for seeking forgiveness.
  • The meaning of Chindan and Pratikraman direction.
  • The timing of Daivasika and Rātrika Pratikraman.
  • The verses recited before and after certain Kāyotsargas and Vandanas.

In essence, the article serves as a detailed exposition of the Pratikraman Sutras as described in Vidhimargaprapa, a foundational text for the Khartargaccha. It not only outlines the procedural steps for daily, fortnightly, and other Pratikramans but also highlights the nuances and evolving practices by referencing the contemporary differences with the Tapa Gaccha. The author's effort is to provide a clear and comprehensive understanding of these vital Jain rituals.