Sutak Sambandhi Shastriya Saral Samaj

Here's a comprehensive summary of the provided Jain text, "Sutak Sambandhi Shastriya Saral Samaj" by Acharya Vijay Jaydarshansuri:

The book aims to provide a clear and scripturally-based understanding of the concept of sutak (ritual impurity or mourning period) in Jainism, specifically in relation to Jina Puja (worship of Tirthankaras). The author, Acharya Vijay Jaydarshansuri, clarifies the various interpretations and historical debates surrounding sutak and its impact on religious practices.

Key Themes and Arguments:

1. Centrality of Jina Puja: The text begins by emphasizing the importance of Jina Puja for shravakas (lay followers). It states that Jina Puja, whether through dravya puja (material worship) or bhava puja (mental devotion), is a fundamental duty for shravakas. Missing even a single day of Jina Puja leaves a shravaka feeling unfulfilled.

2. Historical Roots of the Controversy: The author traces the prohibition of Jina Puja during sutak back to the 15th century (around VS 1508) with the rise of the Lokashah sect. This group propagated the notion that Jina Puja involves violence and therefore leads to papbandh (accumulation of bad karma). This misconception, the author states, continues to persist in some traditions, leading to severe Jina ashikshan (disrespect to Jain principles and deities).

3. Distinction Between Sutak and Jain Sutak: A significant point of contention is the term Jain Sutak. The author argues that the concept of sutak in Jain scriptures is primarily related to the lokottar (transcendent) aspects concerning the conduct of monks and nuns (e.g., where they can accept alms). The term sutak when used in scriptures is invariably qualified by the word laukik (worldly). There is no mention of a distinct "Jain sutak" in the original Jain Agamas. The author criticizes the modern practice of attaching the term "Jain" to worldly practices to create new prohibitions, comparing it to labeling prohibited foods as "Jain" to make them acceptable, which is a form of deception and leads to mahapap (great sins).

4. Analysis of Worldly (Laukik) Texts: To counter the misinterpretations, the author extensively cites and analyzes worldly (non-Jain) scriptures, particularly the Manusmriti.

   • Manusmriti on Birth Sutak: The Manusmriti states that birth impurity affects only the parents, with the mother having ten days and the father becoming pure after a bath. Other family members are not considered impure.
   • Manusmriti on Death and Purity: The Manusmriti outlines purification rituals, including bathing, after coming into contact with impure individuals or objects, including the deceased.
   • Exception for Sacred Duties: Crucially, the Manusmriti states that those performing sacred rites like Agnihotra (fire ritual) are not rendered impure by sutak and should not discontinue their duties. This is contrasted with the strict prohibitions imposed by some Jain traditions during sutak.
   • Comparison with Jain Practices: The author highlights the inconsistency of Jain practices that impose stricter sutak rules than even worldly traditions, noting that Brahmins do not cease Agnihotra during sutak.

5. Historical Schisms and Differing Views: The text delves into the historical differences between Jain sects regarding sutak and Jina Puja.

   • Khartargach vs. Tapagach: It points out that the prohibition of Jina Puja during sutak is primarily attributed to the Khartargach. The Tapagach, according to ancient texts, did not hold this view and permitted Jina Puja after purification.
   • Ancient Texts and Debates: The author refers to ancient texts like Shraadhvidhi Prakaran, Hir Prashna, and Sen Prashna (dating back about 500 years) to demonstrate that this debate is centuries old. These texts indicate that while Khartargach may have had stricter interpretations regarding sutak and its impact on Jina Puja (or at least on the use of water from a sutak-affected house), the Tapagach traditionally permitted Jina Puja after proper purification.

6. Misinterpretation of Scriptural Passages: The author critically examines passages from Agamas and their commentaries (like Nishith Churni and Subodhika Tika on Kalpa Sutra). He argues that passages referring to impurity in houses with birth or death are primarily related to the gocari (alms-round) of monks and nuns, not necessarily to Jina Puja by shravakas. He criticizes those who misapply gocari rules to restrict Jina Puja.

7. The Role of Subodhika Tika on Kalpa Sutra: The text discusses the famous passage in Subodhika Tika describing King Siddhartha's Jina Puja during the birth of Mahavir. It notes that older editions omitted a crucial phrase, while later editions included it, confirming the Tapagach tradition of permitting Jina Puja during sutak. The author refutes claims that this phrase was a later interpolation.

8. The Views of Revered Acharyas: The author references the views of prominent Tapagach Acharyas like Acharya Vijay Hirvijaysuri, Acharya Vijay Senasuri, and Acharya Vijay Ramachandrasurishwarji. He argues that these Acharyas upheld the Tapagach tradition of permitting Jina Puja after purification and did not introduce a new doctrine. He defends Acharya Vijay Ramachandrasurishwarji against accusations of creating a new sect or deviating from tradition.

9. Purity and Purification: The text clarifies that while the mother of a newborn is considered impure for ten days and should observe certain restrictions, other family members, after bathing, are considered pure enough to perform Jina Puja. Similarly, contact with those observing sutak or even touching a deceased person can be purified by bathing, allowing for continued religious observance.

10. The Concept of Ashauch (Impurity) in Jainism: The author contends that the concept of impurity in Jainism is more about respecting specific observances and avoiding actions that might cause disrespect or misinterpretation, especially in the presence of ascetics or in relation to the worship of Tirthankaras. The rigid, universally applied impurity rules found in some modern interpretations are argued to be unscriptural.

11. Critique of Strict Prohibitionists: The author strongly criticizes those who enforce strict bans on Jina Puja during sutak without proper scriptural backing, labeling them as hatyagrahis (obstinate) and those who cause Jina ashikshan. He argues that such practices cause more harm than those of some Sthanakvasi (another Jain sect) who openly oppose image worship.

12. Conclusion: The book concludes by asserting that, based on scriptural analysis and historical evidence, there is no basis in the original Jain Agamas or the authentic traditions of the Tapagach for prohibiting Jina Puja during sutak after proper purification. The author urges readers to rely on scriptural evidence and reasoned understanding rather than blindly following narrow interpretations.

In essence, the book is a scholarly and passionate defense of Jina Puja during sutak periods, advocating for a rational and scripturally grounded approach, and refuting the strict prohibitions imposed by certain traditions as lacking in genuine Jain scriptural authority.