Pratikraman Sutra Vivechana Part 02

This document is the second part of a commentary (Vivechana) on Jain Pratikraman Sutras by Muni Shri Chandrashekharvijayji, published by Kamal Prakashan Trust, Ahmedabad. It details various important Jain sutras and their significance.

Here's a breakdown of the key sutras and concepts discussed:

Part 1: Samayika Sutra (Page 6-26)

• Significance of Samayika Sutra: It is considered a foremost sutra, even more important than the Panch Parmesthi Namaskar Sutra in terms of spiritual practice. Samayika is the primary duty of a human life, and the Panch Parmesthis are invoked for its attainment.
• Origin and Essence: The Samayika Sutra is considered the essence of the entire Twelve Angas (Dvadashangi) and the Six Essential Observances (Shat Avashyak). It encapsulates the core principles of Jain conduct and spirituality.
• The Six Avashyaks within Samayika: The text explains how the six essential daily observances (Samayika, Dev-Vandan, Guru-Vandan, Pratikraman, Kayotsarg, Pacchakkhan) are implicitly present within the Samayika itself, using the Karemi Bhante sutra as an analogy.
• Four Types of Samayika:
  1. Sarvavirati Samayika: The complete renunciation of worldly attachments undertaken by ascetics.
  2. Deshvirati Samayika: The partial renunciation observed by laypersons.
  3. Samyaktva Samayika: The heartfelt feeling of detachment from worldly pleasures, leading to right faith.
  4. Shruta Samayika: Listening to and reflecting upon the teachings of the Jinas.
• Karemi Bhante Sutra: This is the main sutra for initiating Samayika. It involves the vow to renounce sinful activities (Savaj Yoga) and the commitment to mental, verbal, and physical purity.
  • Detailed explanation of the meaning and nuances of each word in the sutra. This includes the significance of addressing the Guru (Bhante), the act of renunciation (Pachchakkhāmi), and the commitment to self-purification (Nindami, Garhāmi, Apāṇam vāsirāmi).
• Importance of the Three Modes: The text emphasizes the need for purity in thought (Maneṇu), speech (Vāyāe), and action (Kāeṇu) to truly practice Samayika. It explains why the renunciation of sinful actions through all three modes is crucial.
• Correct Pronunciation and Intonation: Guidelines are provided for the proper chanting of the sutra.
• The Samāiya vaya jutto Sutra (Page 27-41): This sutra is for concluding Samayika.
  • Purpose: To seek forgiveness for any unintentional lapses during the Samayika and to formally complete the observance.
  • Significance: It highlights the importance of acknowledging imperfections and seeking purification. It also emphasizes that the state of Samayika makes a layperson nearly equivalent to an ascetic, encouraging frequent practice.
  • Detailed explanation of the Gujarati and Prakrit verses related to the breaking of the Samayika and seeking forgiveness.
  • The "32 Faults": An extensive list of potential mental (10), verbal (10), and physical (12) faults that can occur during Samayika, underscoring the need for meticulous practice.
  • Rituals for taking and concluding Samayika: Describes the procedural steps, including the use of the Muhapatti (mouth cloth), seeking permission from the Guru, and performing specific actions.

Part 2: Chaitya Vandana Sutras (Page 45-69)

• Meaning of Chaitya: The term "Chaitya" refers to the venerated objects in Jainism, including temples, idols, and even the essence of the Tirthankaras and their virtues.
• Importance of Alambana (Support): The text defends the practice of worshipping idols (pratima) and temples, explaining their role as focal points for spiritual concentration and a means to connect with the higher principles of Jainism, drawing parallels from other contexts.
• Jagat-chintamani Sutra (Page 58-68): The first and foremost Chaitya Vandana sutra, which venerates Tirthankaras, their abodes, idols, and virtues across different realms (heaven, earth, netherworld). It is attributed to Gautam Swami.
• Je Kinchi Sutra (Page 72-76): This sutra, originally part of Jagat-chintamani, is now considered separate. It offers a general salutation to all Chaitvas in all three realms.
• Namuṭhthāṇa or Shaka-Stava Sutra (Page 77-85): This is a significant sutra, considered primary in Chaitya Vandana. It is described as a hymn of praise composed by Indra (Shakra) to the Tirthankaras upon their conception. The sutra highlights the Tirthankaras' sublime qualities and is divided into nine sampada (sections) and thirty-three aalapa (phrases). It also addresses the philosophical debate on the nature of idols versus the actual Tirthankaras.
• Jāvanti cheiyāi Sutra (Page 94-96): This sutra offers a special salutation to all Chaitvas, emphasizing the devotee's desire to leave no Chaitya unvisited.
• Jāvanta ke vi sāhū Sutra (Page 97-100): This sutra extends the veneration to all true ascetics (Sadhus) who have renounced worldly pleasures and are committed to the three modes of conduct (mind, speech, action). It highlights the importance of respecting those who uphold the Jain way of life.
• Namō'rhat Sutra (Page 101-104): A concise prayer of salutation to the five supreme beings (Panch Parmesthi). It is attributed to Acharya Shri Siddhasen Divakar Suri, who composed it as a form of penance for a perceived error in Sanskritizing the Arhatic pronouncements.
• Upsarga-hara Stotra (Page 105-113): This hymn, composed by Shri Bhadrabahu Swami, is dedicated to Lord Parshvanath. It is known for its power to remove obstacles and afflictions. The text provides a nuanced interpretation of the prayer, showing a progression from seeking relief from worldly suffering to ultimately desiring liberation from the cycle of birth itself.
• Prāṇidhāna or Jay Vīrarāya Sutra (Page 114-125): This sutra is a prayer for specific spiritual aspirations (prāṇidhāna) that are essential for progress on the path to liberation. It outlines thirteen key desires, including detachment from the cycle of rebirth, attainment of right faith, knowledge, and conduct, freedom from suffering and karma, and ultimately, the state of liberation.
• Arhant Chaitiyāṇa Sutra (Page 133-144): This sutra focuses on performing Kayotsarga (standing in meditation) with the idol of an Arhat as the object of focus. It elaborates on the "sixfold intention" (vandan-vattiyāe etc.) that motivates this practice and the five spiritual aids (sampada) like faith, intellect, fortitude, concentration, and contemplation.
• Panch-jin-stuti (Page 147-153): This section presents praises for five specific types of veneration: the principal deity in a temple, all Tirthankaras, the sacred knowledge (Shruta), the goddess of learning (Saraswati), and Lord Mahavir.
• Shri Mahavir-stuti (Page 154-159): Also known as Sansar-davanala Stuti, this praise is notable for its lack of conjunct consonants. It is attributed to Acharya Shri Haribhadra Suri and is sung in parts during various Jain rituals. It praises Lord Mahavir, all Jinas, sacred knowledge, and Saraswati.
• Siddha-stava (Page 177-182): This hymn venerates the Siddhas – liberated souls. It highlights their state of eternal bliss, infinite knowledge, and perfect conduct, and the impossibility of comparing their happiness to that of gods or humans. It also recalls the liberation of Tirthankaras and their teachings as a path to this ultimate state.
• Vaiyāvr̥tyakara-sūtra (Page 183-185): This sutra is dedicated to the Shasanadevas (guardian deities of Jainism) who protect the faith and its followers. It is an act of remembrance and gratitude for their service, particularly in times of difficulty.
• Bhagavadādi-vandan Sutra (Page 187-188): This sutra offers salutations to the Tirthankaras and the various ranks of ascetics (Acharya, Upadhyaya, Sadhu), acknowledging their role in spiritual guidance and the transmission of Jain teachings.

The book emphasizes the deep philosophical underpinnings and the practical application of these sutras in Jain devotional practices. It aims to provide a comprehensive understanding of the Pratikraman process and the significance of each chant for spiritual advancement.