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102 : Śramaņa, Vol 61, No. 3 July-September 10
some rules, regulations and laws. The detailed account of this is given in the Chedasūtras.
The Jaina tradition lays equal emphasis on the house holder's observance of the vows (aņuvratas). The householder while reciting his Pratikramaņa-sūtra? acknowledges the transgressions or (aticāras)3 in any of his vow. His sincerity towards his vows is as much as expected as from a monk or nun. The householder, though, is on a lower moral ladder compared to the monk, but he is supposed to be on a true in spirit and on right moral path. For him, the sense of realization of any violation is equally significant. The intention of pratikramana and kşamāpanā for him is equally true. This culture is reflected in the brief aphoristic phrase Michchāmi dukkadam.' This is highly significant both at the individual and social level.
It seems relevant here to mention that the culture of Pratikramana is also found in Buddhist tradition. The scriptural texts of Vinaya and Pātimokkha code can substantiate this. The monks and nuns take the vows of nonviolence, non-stealing, celibacy truth and abstinence from intoxicants. They are supposed to solemnly observe them. Any violation or transgressions of these precepts is made known to Buddhist Samgha on recitation of the Pātimokkha code on the fortnightly Uposatha days. It is, here, that they make confessional statements about their offences. Thus the Samgha gets the knowledge, of the offences and their intensity. The Samgha then accordingly fixes the penalty or punishment, which may even be against the wishes of the erring monk. It is not important at present to know as to what punishment is prescribed for what offence. It is obvious that a serious or major transgression invites rigorous punishment and a minor one only miner punishment. The central point is that the monks are mentally aware about their human weaknesses and also of the violations of the vows, and at the same time they are courageous and morally matured to openly admit them at community level. These transgressions thus become public and do not remain a private matter.
It would be of some interest to all of us to make a general
