Shravak Pratikraman Sambandhi Prashnottar

Here's a comprehensive summary of the provided Jain text from the "Shravak Pratikraman Sambandhi Prashnottar" by Chandmal Karnavat, focusing on the questions and answers regarding the practices of a Shravak (lay follower):

The text is presented as a series of questions and answers aimed at clarifying the practices and philosophical underpinnings of Jain lay followers (Shravaks). It delves into the concept of Pratikraman (repentance and atonement), the twelve vows of a Shravak, and specific aspects of their observance.

Key Themes and Concepts:

• Pratikraman (Repentance and Atonement):

  • Purpose: Pratikraman is essential for purifying oneself of transgressions (atichars) and upholding one's vows.
  • Timing: While ideally performed daily, the text acknowledges the possibility of performing it even during travel (e.g., on a train) by taking samvar (restraint).
  • Language: The original Prakrit language of the Pratikraman texts is emphasized as crucial to preserve the original meaning and avoid distortion through translation into Hindi.
  • Classification: Pratikraman is categorized under the Nirjara (shedding of karmas) element of Jain philosophy, as it's a form of internal penance (abhyantar tap). It also involves samvar (restraint).
  • "Ichhami Thami" Text: This brief text is insufficient for full Pratikraman as it doesn't detail the nature of vows or transgressions. The six Avashyaks (essential duties) must be performed.
  • Benefits of Pratikraman: It instills a sense of shame in committing sins and encourages a resolve for self-improvement. Those who don't perform Pratikraman act without hesitation.
  • Pratikraman vs. Philanthropy: While philanthropy is good, Pratikraman (specifically Samayika) offers a broader benefit by extending compassion to all living beings, whereas philanthropy benefits a select few. Philanthropic acts can sometimes involve violence, leading to karmic bondage. Pratikraman is beneficial in both this world and the next.
  • Time Commitment: The Avashyaks are considered essential and cannot be arbitrarily shortened, just as long treatments are needed for serious illnesses.
  • Substance vs. Essence (Dravya vs. Bhava): Both material (dravya) and spiritual (bhava) Pratikraman are important. Material Pratikraman can inspire spiritual Pratikraman, and the latter strengthens the former.
  • Historical Practice: The difference in the frequency of Pratikraman for followers of Rishabhdev and Mahavir compared to intervening Tirthankaras is explained by the perceived nature of their followers (simpler and more knowledgeable in earlier times, more complex and less knowledgeable later).
  • Prerequisites for Pratikraman: Performing Samayika, Chaturvinshti Stava (praise of the 24 Tirthankaras), and Vandana (obeisance to preceptors) before Pratikraman is necessary to cultivate equanimity and humility, which are essential for effective repentance.
  • Scope of Pratikraman: While Pratikraman is for atonement of all sins, it's categorized under five headings (knowledge, perception, conduct, karma, and penance) which encompass all transgressions.
  • Timing of Pratikraman: While a specific time is designated for daily review (evening for the day, pre-dawn for the night), spiritual repentance (bhava pratikraman) can be done anytime.

• The Twelve Vows of a Shravak (Barah Vrat):

  • Categories: The vows are divided into five Anuvratas (minor vows), three Gunavratas (augmenting vows), and four Shikshavratas (disciplinary vows).
  • Anuvratas: These are lesser forms of the Mahavratas (great vows) of ascetics, involving partial renunciation of violence, falsehood, theft, illicit sexual conduct, and possession.
  • Gunavratas: These strengthen the Anuvratas. They are Dishi Pariman Vrata (limiting direction), Upbhog Paribhoga Pariman Vrata (limiting consumption and use), and Anarthdand Viraman Vrata (abstaining from causeless harm).
  • Shikshavratas: These are practiced for self-improvement and include Samayika (equanimity), Samvar (restraint), Paushadh (fasting/observance), and Atithi Samvibhag Vrata (offering to guests/ascetics).
  • Vows as Remission and Limitation: Vows are described as acts of remission (viraman) and limitation (pariman).
  • "Ichhami Khama Samano" Text: This text is for seeking forgiveness from ascetics for any disrespect shown to them.
  • Repetition of Vow Texts: The Prakrit texts for the twelve vows are recited again after the discussion of transgressions to reiterate the essence of the vows themselves.
  • Total Transgressions (Atichars): There are 99 transgressions related to the Shravak vows, categorized as 14 for knowledge, 5 for perception, 60 for conduct (5 for each of the 12 vows), 15 for karma acquisition, and 5 for penance.
  • Recitation for Specific Transgressions: Different texts are used to atone for knowledge, perception, conduct, and karma-related transgressions.
  • Order of Forgiveness: Forgiveness is sought first from revered figures like the Guru, Upadhyaya, and Sadhus, and then from all other living beings (as enumerated in the 84 lakh life forms).
  • Paushadh and Sankhleshna Texts: These are recited daily to maintain memory and readiness for these practices, even if not performed daily, and to gain the benefit of self-study.
  • Concept of Gross Violence (Sthool Himsa): This refers to the intentional harm of beings with two or more senses, committed knowingly and through mind, speech, or body.
  • Non-Practicability of renouncing Sthanvar (Stationary) Beings: Complete renunciation of stationary beings (earth-bodied, water-bodied, etc.) is not possible for householders, though their harm is minimized.
  • Gross Falsehood and Theft: The text clarifies the meaning of these vows as explained in their initial recitation.
  • Tenth Vow (Anarthdand Viraman): This involves renouncing specific forbidden actions for a day and night, as per 14 rules, and is often reaffirmed daily. It can also include samvar and partial paushadh.
  • Karma-Yoga in Vows: The distinction in "karma-yoga" (mode of action) for the fifth vow (non-limitation of possession) is explained. Since limiting possessions is a personal endeavor, it's done with one mode of action (self), acknowledging that one might advise others.
  • Directional Vow (Dishiparinaman Vrata): The phrase "swayamse kaaya se aage jaakar 5 aasrav sevan ka paccakkhaan" (renunciation of 5 influxes of karma by going beyond oneself with one's body) in the context of directional vows means that even if forced to go beyond the limits, the Shravak does not mentally approve of the 5 influxes.
  • Absence of Karma-Yoga in the 12th Vow (Atithi Samvibhag): The 12th vow involves offering alms, which is not considered a sinful act, hence the absence of "karma-yoga" in its description.

In essence, the text serves as a practical guide for Jain lay followers, addressing common doubts and reinforcing the importance of consistent practice, understanding the underlying principles, and maintaining the integrity of Jain rituals and teachings.