RatnakarandShravaka Char Me Proshadhopavas Charcha

Here's a comprehensive summary of the Jain text "RatnakarandShravaka char me Proshadhopavas Charcha" by Ratanchandra Katariya:

The article, "Discussion on Proshadhopavas in RatnakarandShravaka char" by Ratanchandra Katariya, examines the concept of Proshadhopavas (a specific type of fast) as described in the revered Jain text RatnakarandShravaka char by Acharya Samantabhadra. The author discusses debates surrounding the authenticity and interpretation of certain verses related to Proshadhopavas.

Central Verse and Scholarly Debate:

The core of the discussion revolves around verse 109 of the RatnakarandShravaka char: "चतुराहारविसर्जनमुपवास: प्रोषधः सकृद् भुक्तिः । सः प्रोषधोपवासो यदुपोष्यारंभमाचरति ॥ १०९ ॥" This translates to: "The renunciation of four types of food is upavasa (fast), eating once is proshadha. That is proshadhopavasa which involves the practice of upavasa-related actions."

The author notes that commentators have doubted if this verse is an interpolation (kshepaka) in the text. Their reasoning stems from verse 106, which they believe already defines Proshadhopavasa: "पर्वण्यष्टम्यां च ज्ञातव्यः प्रोषधोपवासस्तु । चतुरभ्यवहार्याणां प्रत्यारख्यानं सदिच्छाभिः ॥ १०६ ॥" This verse states that Proshadhopavas should be understood as the renunciation of four types of food on the prescribed festival days (fourteenth lunar day) and the eighth lunar day, with good intentions.

Author's Defense of Verse 109:

Katariya strongly defends verse 109 as an integral part of the original text by Acharya Samantabhadra. He refutes the interpolation theory by:

• Lack of Evidence for Interpolation: He argues that if verse 109 were a kshepaka, its origin (author and original text) should be identified, which is not the case. He considers accusing a verse of interpolation without such evidence to be a bold claim.
• Unique Poetic Style: Katariya highlights the distinct linguistic and structural style of verse 109, which he finds present in other verses demonstrably by Samantabhadra. This style involves using "acharati" (conducts) instead of "acharan" (conduct) with the pronoun "yad" (which) and then linking it with "sah" (that) to form the definition. He provides several examples from the RatnakarandShravaka char to illustrate this unique style.
• Addressing Commentary Discrepancies:
  • "Lakshanam" in Commentary: He explains that the commentator's use of "lakshanam" (definition) in relation to verse 106 was meant to indicate the "category" or "type" of education (shikshavrata) being discussed, not that the definition itself was only found there. He shows this interpretation is consistent with other parts of the commentary.
  • "Pravani" vs. "Parvani": Katariya corrects the interpretation of "parvani" in verse 106, stating that the original word is "parvan" (neuter gender), and "parvani" is its locative singular form. The alternative reading "parvani" (feminine) would create metrical issues.
  • Meaning of "Proshadha": He defends the interpretation of "proshadha" as "eating once" (sakrid bhukti), which informs the commentator's explanation of single-meal observance on observance and breaking fast days. He argues that just because this specific usage of "proshadha" isn't found in other texts doesn't make it incorrect, citing other unique Samantabhadra usages.
  • "Uposhyarambha" Interpretation: Katariya offers a nuanced interpretation of the phrase "uposhyarambha" in the latter half of verse 109. He believes it refers to "actions related to fasting" (upavasa-sambandhi arambh-anushtan) or "fast-related rituals and observances." He connects this to the concept of arambha (rituals/undertakings) in other Jain texts, where it signifies religious observances, especially when associated with fasting. This interpretation implies that, in addition to food renunciation, abandoning worldly pursuits (grahstha arambha) is also essential for Proshadhopavas.

Four Types of Proshadhopavas:

Katariya then elaborates on the four types of Proshadhopavas as understood in Jain tradition and how they are reflected in verses 106-108 of the RatnakarandShravaka char:

• Verse 106: Mentions the renunciation of food (aahar tyag).
• Verse 107: Covers the renunciation of bodily adornments and impure activities (ang sanskar tyag and savadya arambh tyag - renunciation of sinful undertakings), such as bathing, applying makeup, using perfumes, etc.
• Verse 108: Encompasses celibacy or self-absorption (brahmacharya or atmaleenta), which involves engaging in religious study and meditation.

He suggests that this four-fold understanding, as presented in the RatnakarandShravaka char, likely formed the basis for later classifications of Proshadhopavas by both Digambara and Shvetambara scholars.

Defense Against Other Interpolation Claims:

The author also addresses other instances where scholars have suspected verses of being interpolations due to metrical variations. He argues that metrical differences can sometimes indicate the end of a chapter or a stylistic choice by the poet, rather than outright interpolation. He analyzes specific verses related to the names of revered figures, the eight fundamental vows of householders, and terms used for samayika (meditation), asserting their original and essential nature within the text.

Conclusion:

In conclusion, Ratanchandra Katariya strongly argues for the integrity and authentic interpretation of verse 109 of the RatnakarandShravaka char. He posits that the verse, particularly through the nuanced meaning of "uposhyarambha," encapsulates the comprehensive nature of Proshadhopavas as a practice involving not just food renunciation but also the abandonment of worldly activities and a focus on spiritual practices. He praises Acharya Samantabhadra for his profound and concise exposition of these important Jain principles within the text.