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I take refuge under the Dhamma propounded by the Kavalins" (Avaśyaka Sūtra, p. 818-823).
Similarly the entire recitation of the Panca Sīlas amongst the Buddhists can be compared with the Vratas in the Jaina tradition. Compare only the first vow, i.e.. “Pānātipātā veramaņi sikkhāpadam sumādiyami' (I vow myself not to commit injury to life) with the Jaina Avaśyaka Sūtra text, i.e. “Thülagapūnaivūyam sumunovāsao paccakkhāi” - etc. Similarly the verses in the Mahāmangalasutta and Meitasulta of the Sultanipāta and Dhammapada have exact parellels in the statements like “Mitti me savvabhūesu verum majjha ņa kenai" of the Jaina Agamas. A comparative study into the nature of essential acts of daily recitation and routine can therefore be rewarding area of investigation and can form the basis of religious integration. (For further details see, Introduction to Pañca Pratikramana, p. 36-37).
2. Another area concerning historical evolution and change, briefly covered in the 'Introduction' by Pt. Sukhlalji, is concerning the gradual changes and incorporation of Sūtras concerning the āvaśyaka-kryā or pratikramana. It also investigates into the issue of the original (müla) Avaśyaka Sūtra, it's nature and contents. (Introduction, p. 42-46). It must be kept in mind that there may have been sufficient progress in researches on this issue aster 1921, i.e. when the Introduction was written. However, since the work is practically out of print, and is available only in Hindi, we may present here the gist of the matter as discussed in this work.
While the number and the order of the Pralikramana Sūtras is more or less fixed today amongst the different sects of the Jainas, one must bear in mind that there has been gradual change in the number as well as the language of the Sūtras keeping in view the variables of time, space, interest etc. However, as reiterated by Pt. Sukhlalji, this does not minimise the value of the Sūtras which may have been added later because all the Sūtras recited
