Shraman Pratikraman Ek Vivechan

Here's a comprehensive summary of the Jain text "Shraman Pratikraman Ek Vivechan" by Maunasundariji, based on the provided PDF content:

Book Title: Shraman Pratikraman Ek Vivechan (A Discussion on Monastic Confession/Rectification) Author: Maunasundariji (a disciple of Acharya Shri Hirachandji M.S.) Publisher: Jinavani (based on a publication from November 15 & 17, 2006)

Core Concept: The Nature of the Shraman Life and the Necessity of Pratikraman

The text emphasizes that the life of a Shraman (monk or nun) is a path of immense difficulty, akin to walking on the edge of a sword or a path of thorns rather than flowers. It requires a complete transformation of life, not just a change of attire. This arduous path is not for the faint-hearted but for the brave, courageous, and resolute. Shramans must remain unwavering on the path of righteousness, regardless of praise or criticism, wealth or poverty, pleasure or pain, or life or death.

A true Shraman is one who conquoys attachment to the body, has detached their mind from desires, does not inflict pain on any living being, and has abstained from the eighteen types of sins.

The Importance of Pratikraman (Confession/Rectification)

A key aspect of the Shraman life is the principle of never making a mistake, or if a mistake is made due to negligence or other faults, it must be immediately rectified. This rectification process is known as Aavashyak (essential duties) and Pratikraman (confession or purification of mistakes) in Jain scriptures. Pratikraman is a daily necessity for monks and nuns, performed in the evening and morning.

While there are many routine physical activities (like bathing, eating), this text focuses on the internal necessary duties that remove karmic impurities and inner faults. These six essential duties are: Samayik (equanimity), Chaturvinshtistav (praise of 24 Tirthankaras), Vandana (obeisance), Pratikraman (confession), Kayotsarg (self-absorption), and Pratyakhyan (renunciation).

The Five Key Texts of Shraman Pratikraman

The book delves into the five specific texts that constitute Shraman Pratikraman, as found in the Aavashyak Sutra:

1. Shayya Sutra (Bed Sutra): This text guides Shramans on proper sleeping conduct. It warns against excessive sleep, tossing and turning, scratching the body without proper precaution (potentially harming tiny organisms), and spreading limbs without purifying the area. It also addresses mental transgressions during sleep, such as lustful dreams or desires related to forbidden actions. The essence is that any lapse, whether physical or mental, requires confession for purification. The analogy of a millionaire meticulously accounting for every penny highlights the importance of addressing even minor spiritual "losses" (mistakes).

2. Gocharacharya Sutra (Alms-Round Sutra): This sutra addresses the critical aspect of sustenance for the Shraman. It emphasizes the purpose of food: what, how much, when, and how to eat. Food should be beneficial, moderate, health-giving, and in accordance with Jain principles. Shramans are expected to accept food that is pure in nine ways and free from 42 specific faults.

   • Four Faults of Food (Bhagvati Sutra): The text elaborates on four categories of faults related to food:
     • Kshetratikranta: Taking or eating food before sunrise.
     • Kalatikranta: Taking food from one period and consuming it in a much later period (controls hoarding).
     • Margatikranta: Taking food from a place two Kos (a unit of distance) away and eating it there (controls greed).
     • Pramanatikranta: Eating more than the prescribed quantity (controls attachment to taste).
   • Other prohibitions: The text mentions not being a glutton for taste, accepting food as it comes without complaint, not demanding food from a closed house, not stepping over or on animals while collecting alms, not accepting "Agrapind" (food set aside for merit, also called Mandiprabhritika), and not accepting "Bali" (food offered to deities) even after it's been thrown away.
   • Specific Faults: It also discusses faults like accepting food kept aside for a specific monk ("Sthapana Prabhritika"), accepting food with doubts about its purity, asking a householder impatiently for food, and accepting food that has spoiled ("Pran Bhojan").
   • Aeshana (Three Types of Seeking): The text introduces three types of seeking related to alms: Gaveshanaeshana (seeking purity before acceptance, with 16 faults originating from the householder), Grahaneshana (observing purity while accepting, with 16 faults originating from the monk), and Paribhogeshana (faults related to consumption, with 10 faults from both parties). Avoiding these 42 faults keeps the "fabric of conduct" pure. The Gocharacharya Sutra should be recited after the alms round to reflect on and rectify any faults.

3. Kalpratilekhana Sutra (Time-Rectification Sutra / Study Sutra): This section stresses the importance of continuous study (Swadhyaya) and meticulous inspection of clothes, vessels, blankets, and the dust-cloth (Rajoharan) at both dawn and dusk. Any lapse (Atikram, Vyatikram, Atichar, Anachar) in these duties requires Pratikraman. The text highlights the value of time, quoting "Time is money," and the need to be vigilant like a soldier in battle against karmic enemies.

   • Benefits of Kalpratilekhana: According to Bhagvan, Kalpratilekhana helps in the shedding of knowledge-obscuring karma (Jnanavaraniya karma).
   • Swadhyaya: The text extols Swadhyaya as a vital internal austerity. It warns against reading impure literature and encourages reading spiritual texts of great souls. Ignorant individuals may take millions of years to shed karma, but the wise can achieve it in a single breath through Swadhyaya and control of mind, speech, and body.

4. 33 Bol Ka Path (The Text of 33 Principles/Aspects): This is a comprehensive section covering various aspects of conduct and their associated faults requiring Pratikraman. It includes:

   • Asanyam (Lack of Restraint): Confession for lapses in restraint, as desires are endless.
   • Raga-Dvesh (Attachment-Aversion): Confession for these root causes of karmic bondage.
   • Dand (Punishment/Action): Misuse of mind, speech, and body.
   • Shalya (Thorns) & Garva (Pride): Confession for Maya Shalya (deceit), Nidan Shalya (unfulfilled desires), Mithyadarshan Shalya (false belief), and pride in wealth, taste, or comfort.
   • Viradhana (Violation): Violation of knowledge, perception, and conduct.
   • Gupti (Suppression/Control): Lapses in the proper control of mind, speech, and body.
   • Kashay (Passions) & Sangya (Consciousness/Incentives): Confession for anger, pride, deceit, greed, and the four types of consciousness (food, fear, sex, possession).
   • Vikatha (Unwholesome Talk): Confession for discussions on women, food, places, and royalty.
   • Dhyana (Meditation): Lapses in practicing virtuous meditation (Dharma and Shukla) and practicing unvirtuous meditation (Arta and Raudra).
   • Kriya (Actions): Faults in five types of actions that cause karmic bondage.
   • Kamaguna (Sensual Qualities): Attachment to sound, form, smell, taste, and touch.
   • Mahavrata (Great Vows): Lapses in observing the five great vows (non-violence, truth, non-stealing, celibacy, non-possession).
   • Samiti (Vigilance): Faults in observing the five types of vigilance (movement, speech, alms, placement of objects, excretion).
   • Jiva-Nikaya (Life-Entities): Violence against the six types of life-entities (earth, water, fire, air, plant, mobile beings).
   • Leshya (Disposition): Adopting negative dispositions (Krushna, Neel, Kapot) or failing to adopt positive ones (Tej, Padma, Shukla).
   • Bhaya (Fears): Indulging in various fears (worldly, otherworldly, sudden, livelihood, death, infamy).
   • Mada (Arrogance): Pride in birth, family, strength, beauty, penance, learning, gain, or wealth.
   • Other categories: The text further lists lapses related to 13 actions, 17 types of lack of restraint, 18 types of unchastity, 20 faults of lack of equanimity, 21 types of severe faults, 29 types of sinful knowledge, 30 places of karmic bondage, 33 types of disrespect (Ashatana), 9 types of chastity-control, 10 Shraman duties, 12 stages of practice (Pratima), 14 types of knowledge-related faults, 22 trials to be endured, 27 virtues of a monk, 32 types of yoga, 15 categories of life, 16 subordinate deities, various studies from scriptures, 24 deities, 25 practices of Mahavratas, 26 periods of observation in certain scriptures, 27 types of conduct, 31 qualities of Siddhas, and 33 types of disrespect.
   • Pratikraman's Role: For all these faults, Pratikraman is the purification process. It's like medicine for spiritual diseases. Even if no fault is committed, Pratikraman helps maintain purity and reduces future transgressions.

5. Pratigya Sutra (Pledge Sutra / Nirgrantha Pravachan Sutra): This fifth text is a pledge of commitment. It begins with salutations to all Tirthankaras from Rishabhdev to Mahavir. It emphasizes that devotion should be directed towards the Tirthankaras, with Mahavir as the current sovereign. Mahavir's teachings of Ahimsa (non-violence) are highlighted as a beacon during times of ignorance and violence.

   • Core Jain Principles: The text affirms the truth and foundation of Jain principles like Ahimsa, Anekantavada (non-absolutism), and Karmavada (theory of karma).
   • Eight Pledges: The main focus of this sutra is on eight specific pledges that a seeker takes:
     1. To cease from lack of restraint (Asanyam), by understanding it (Jnan Parigya) and renouncing it (Pratyakhyan Parigya).
     2. To renounce unchastity (Abrahmcharya) and embrace chastity (Brahmcharya).
     3. To understand and renounce wrongdoing (Akartavya).
     4. To understand and accept true knowledge (Gyan).
     5. To understand, renounce non-action (Akriya), and embrace action (Kriya).
     6. To understand and renounce false belief (Mithyatva) and accept right belief (Samyaktva).
     7. To understand and renounce the path of ignorance (Abodhi) and accept the path of awakening (Bodhi).
     8. To understand and renounce the wrong path (Amarg) and accept the right path (Marg).
   • Self-Reflection: The text prompts the seeker to recall these pledges, identify which ones have been breached, and perform Pratikraman for the associated faults.

Monastic Reflection (Shraman Ka Chintan):

The text concludes with a section for self-reflection for Shramans:

• "I am a Shraman. I have strived in the past, am striving in the present, and will strive in the future for spiritual practice."
• "I am restrained and follow restraint correctly."
• "I am detached, having separated myself from all sinful activities."
• "If I have committed sins in the past, I confess them with the Guru as witness and condemn them internally. I pledge for the present and future not to repeat them." (The true seeker walks cautiously in all three times and purifies the fabric of life.)
• "I am free from attachment (Nidan). Attachment is like a poisonous festering wound that hollows out the body, and similarly, attachment ruins the seeker's life."
• "Jain Shramans are free from attachment and are not tempted by the glories of deities or emperors."
• "I am of right perception (Samyakdrushti). Only with right perception can a seeker discriminate between what is beneficial and harmful. Without pure vision, one may wander in the cycle of rebirth."
• "I am free from lies and deceit."
• "I pay my respects to all Shramans who uphold the five great vows and the 18,000 ethical principles."

Benefits of Shraman Pratikraman:

The text concludes by outlining three key benefits of performing Shraman Pratikraman:

1. Stops the inflow of karmic influx (Asrava).
2. Brings vigilance into life.
3. Purifies conduct (Charitra).

The analogy of the wise physician is used to illustrate that Pratikraman is beneficial whether a fault has occurred or not, just as a good medicine can cure an existing ailment or prevent a future one. It cleanses faults, keeps life pure, and reduces the likelihood of future transgressions.