Shravak Pratikraman Me Shraman Sutra Ke Panch Patho Ki Prasangikta Nahi - Book Summary

Here's a comprehensive summary of the provided Jain text, "Shravak Pratikraman me Shraman Sutra ke Panch Patho ki Prasangikta Nahi" by Dharmchand Jain:

The article, authored by Dharmchand Jain, discusses the relevance of five specific recitations from the "Shraman Sutra" within the context of "Shravak Pratikraman" (the confession and repentance ritual for lay followers). Jain highlights the fundamental difference between the Pratikraman performed by monks (Shraman) and that performed by lay followers (Shravak).

Key Points:

Pratikraman Defined: Pratikraman, also known as "Aavashyak" (duty), is a crucial practice in Jainism. Its literal meaning is "returning to the right path." It involves confessing and repenting for any transgressions against accepted vows, rules, and disciplines to re-establish oneself within those boundaries. The six "Aavashyaks" are Samayik, Chaturvinshtistav, Vandana, Pratikraman, Kayotsarg, and Pratyakhyan.
Pratikraman Sutra: The Pratikraman Aavashyak is considered the most significant, leading the "Aavashyak Sutra" to be also known as the "Pratikraman Sutra." The first three Aavashyaks serve as an introduction, while the latter two are post-repentance actions.
Distinction Between Shraman and Shravak Pratikraman:
- Shraman Pratikraman: Performed by monks and nuns twice daily. They adhere to five great vows, five disciplines (samitis), and three restraints (guptis) with specific intentions and actions. Their Pratikraman includes phrases like "tividhaṁ tividheṇaṁ, maṇeṇaṁ, vāyāe, kāeṇaṁ" (through body, speech, and mind, in three ways).
- Shravak Pratikraman: Performed by lay followers. Lay followers observe vows according to their capacity and ability, with varying degrees of commitment. Therefore, their Pratikraman involves phrases like "ek karan ek yog," "ek karan teen yog," or "do karan teen yog" when confessing transgressions against the twelve vows.
- Terminology: Monks are referred to as "Shraman," while lay followers are called "Shravak."
- The Five Recitations: A crucial difference is that Shraman Pratikraman includes five separate recitations that are not typically part of Shravak Pratikraman, according to the author.
Argument Against the Relevance of the Five Recitations in Shravak Pratikraman: The author then addresses and refutes the arguments for including these five specific recitations in Shravak Pratikraman.
1. Recitation for Cessation of Sleep Faults (Shayya Sutra): While lay followers may observe vows like Paushadh (a day of religious observance), the author argues that confessing faults related to sleep is already covered under the fifth atichar (transgression) of the eleventh Paushadhvrat (the vow of Paushadh), which is "Paushadh-sah sampanna ananupalanaya" (not properly observing Paushadh). This encompasses purification of faults during sleep.
2. Recitation for Gochari (Alms Collection): This is argued to be necessary for lay followers who practice Gochari (collecting alms) as part of their vows. However, the author points out that Gochari is specifically a practice associated with higher stages of lay observance (like the eleventh Pratima) and is not common for most lay followers today. Therefore, this recitation is primarily for monks.
3. Recitation for Time-Based Analysis (Kaal Pratilekhana): This recitation is for analyzing and confessing faults during study at different times of the day. While some devout lay followers may study at all times, the author emphasizes that the faults related to Paushadh are already addressed in the concluding recitation for Paushadh. Moreover, most lay followers do not have the strict daily obligation of analyzing and purifying all their belongings at all times, unlike monks.
4. Recitation of 33 Categories (Asanyam adi 33 bol): Some traditions believe these categories are relevant for lay followers' knowledge. However, the author argues that merely being knowledgeable about something doesn't necessitate its inclusion in Pratikraman. If so, the five great vows, disciplines, restraints, and other essential teachings should also be included. These 33 categories are specifically linked to monks in scriptures like the Uttaradhyayan Sutra.
5. Recitation of Nirgranth Pravachan (Pratigya Sutra): This recitation praises the teachings of those free from attachments. The argument for its inclusion is its general benefit. However, the author asserts that this recitation involves a pledge for complete renunciation of non-restraint, untruthfulness, and worldly pursuits, which is characteristic of monks. The phrase "Shramano'ham sanjay vishay..." (I am a monk, restrained and detached from worldly pleasures...) can only be truthfully said by a monk, as lay followers are only partially restrained (samyata-asamyata or virata-avirata). A lay follower identifying themselves as fully restrained would be committing an act of deception.
Scriptural Basis: The author contends that nowhere in the scriptures is a lay follower addressed with the term "Shraman." Commentaries and dictionaries also do not equate "Shraman" with "Shravak." While some interpret the Bhagavati Sutra's mention of "Chauvanṇāiṇo samanasande" (the four-fold monastic community: monks, nuns, laymen, laywomen) to include lay followers, the author clarifies that "Samanasande" refers to the community of monks, or a monk-led community. If lay followers were considered "Shraman," then why would Lord Mahavir refer to them as "Shramanopasak" (those who follow monks)?
Conclusion: The author concludes that these five recitations are specific to the "Shraman Sutra" and are meant for monks, not lay followers. Including them in Shravak Pratikraman is not in accordance with the scriptures. The author asserts that Shravak Pratikraman is complete even without these five recitations. The true essence lies in understanding the meaning of the Pratikraman texts, aligning one's emotions with them, and living a disciplined, regulated life filled with detachment. Cultivating equanimity, simplicity, humility, and non-possessiveness leads to spiritual progress and purification of the soul.