Devsi Rai Pratikraman - Book Summary

This is a comprehensive summary of the Jain text "Devsi Rai Pratikraman" (Day and Night Pratikraman) authored by Pt. Sukhlal and published by Shrimad Atmanand Jain Pustak Pracharak Mandal, Agra, in 1926. The text is a Hindi translation and commentary on Jain Pratikraman scriptures.

I. Publisher's Note (Pages 5-10):

The book is dedicated to Babu Dalchandji Singhi of Azimganj, a renowned merchant and industrialist of Calcutta.
Pt. Sukhlal highlights Singhi's generosity and open-mindedness as key qualities, appreciating his willingness to listen to all viewpoints and his appreciation for Jain as well as non-Jain philosophies, including Yoga Darshan.
Singhi's dedication to Jainism is also praised, recognizing his equal importance of both knowledge (Jnana) and practice (Kriya) paths.
The publisher notes the vast geographical spread of Jains across India and even internationally, lamenting the lack of proper inter-regional acquaintance within the Jain community.
Singhi's desire was to make this Hindi translation of "Devsi Rai Pratikraman" and "Panch Pratikraman" freely available to all readers, bearing the entire cost of paper, printing, and binding to make the book attractive.
The publication of this book, though delayed due to various printing and logistical challenges, is presented as an important contribution to making Pratikraman accessible to Hindi-speaking Jains.
The publisher requests continued support from scholars and patrons for their philanthropic literary endeavors to preserve and promote Jain literature.

II. Explanation of Jeev (Soul) and Panch Parmeshthi (Five Supreme Beings) (Pages 11-32):

This section is structured as a dialogue (question-and-answer) format, explaining fundamental Jain concepts:

What is Parmeshthi? Parmeshthi are souls that are firmly established in their excellent, equanimous state.
Difference between Parmeshthi and other souls: The difference lies in spiritual development and the manifestation of pure soul-power. Souls that have achieved purity and clarity of soul-power are Parmeshthi, while those with impure soul-power are different.
Can souls not currently Parmeshthi become so? Yes, through spiritual practices, souls can purify their soul-power and attain the Parmeshthi state.
The inherent equality of souls: In reality, all souls are equal. The difference is only in the manifestation of their inherent soul-powers.
General characteristics of souls: Souls are characterized by the absence of material qualities (like taste, color, smell, touch) and the presence of consciousness (Chetana).
The nature of the soul is beyond sensory perception: The true nature of the soul is imperceptible to the senses. However, worldly souls, in their impure state, are perceptible due to their association with material elements and their resultant modifications (Vibhav).
Two perspectives on the soul:
- Nishchaya Naya (Ultimate Truth): Focuses on the soul's inherent, pure, and eternal nature, which is beyond sensory perception.
- Vyavahar Naya (Conventional Truth): Focuses on the soul's state in the cycle of existence (Samsara), characterized by its association with matter, emotions, and activities, which are perceptible to the senses.
Jeev vs. Atma: In Jainism, both terms are used interchangeably for sentient beings, both in Samsara and liberated states. However, some other philosophies use "Jeev" for the embodied soul and "Atma" for the universal soul.
The ineffable nature of the soul: The soul's true, infinite nature cannot be fully described by words. This is akin to the "Nirviklpa" or "Neti Neti" (not this, not this) approach found in other philosophies.
Souls are not chemical or physical compounds: They are self-existent entities, not products of physical mixtures.
Scientific evidence for the soul: The text mentions scientists like Oliver Lodge and Jagadish Chandra Bose whose work on independent consciousness and rebirth is cited as supporting the concept of a soul.
Basis of belief in the soul: Reliance should be placed on the words of selfless sages who have meditated deeply on the soul and on personal experience achieved through focused contemplation and purification of the mind.
Types of Parmeshthi: There are five types of Parmeshthi: Arihant, Siddha, Acharya, Upadhyay, and Sadhu.
- Arihant and Siddha: These two have fully manifested their pure soul-powers. They are considered divine ('Dev') and are in a state of worship.
- Acharya, Upadhyay, and Sadhu: These three are still striving to fully manifest their soul-powers. They are considered 'Gurus' and are both revered and revering (worshipped by those below them and worshipping those above them).
Difference between Arihant and Siddha: Siddhas are bodyless and beyond all material manifestations. Arihants, though having attained full spiritual development, still possess a physical body and engage in physical, vocal, and mental activities. Siddhas are liberated beings, while Arihants are those who will become Siddhas after shedding their physical bodies.
Hierarchy within Acharya, Upadhyay, and Sadhu:
- Acharya: Requires superior knowledge of scriptures and their meanings, teaching abilities, sweet speech, and the capacity for debate, besides the qualities of a Sadhu.
- Upadhyay: Requires proficiency in scriptures and their meanings, teaching abilities, and sweet speech, beyond the Sadhu's qualities.
- Sadhu: Possesses twenty-seven essential qualities.
Adivance in qualities: Upadhyayas possess twenty-five additional qualities over Sadhus, and Acharyas possess thirty-six additional qualities over Upadhyayas, indicating a hierarchy of importance.
The exceptional nature of Arihants: Arihants' influence is so profound that ordinary people find it hard to believe. Their entire conduct is 'Loko-tarak' (transcending the worldly). Their teachings are understood by all beings, and even natural enemies coexist peacefully in their presence. Arihants possess thirty-five unique qualities and are attended by millions of devas.
Rationale for the virtues of Arihants: The text explains that the seemingly extraordinary powers of Arihants are natural outcomes of their advanced spiritual state and are not surprising when considering the vast difference in capabilities between ordinary individuals and spiritual masters.
Nishchaya and Vyavahar perspectives on Parmeshthi:
- Siddhas: Their Nishchaya and Vyavahar states are identical, signifying complete oneness.
- Arihants: Their Vyavahar state involves external manifestations and interactions, while their Nishchaya state relates to their inner spiritual development.
- Acharya, Upadhyay, Sadhu: Their Nishchaya state is uniform, characterized by devotion to the path of liberation and inner/outer detachment. Their Vyavahar state differs based on their specific roles and responsibilities.
Why prostrate to Parmeshthi? Prostration is done to attain their virtues. By meditating on virtuous beings, one can gradually imbibe those virtues.
The nature of Namaskara (prostration): It is an act of showing humility and respect towards elders.
Two types of Namaskara:
- Dvaita Namaskara: Involves the feeling of being the worshipper and the other being the object of worship, arising from incomplete stability.
- Advaita Namaskara: Achieved when one's mind is so stable that the soul considers itself its own object of worship, leading to self-contemplation. Advaita Namaskara is superior, with Dvaita Namaskara serving as a means to it.
The motivation for Namaskara: Bhakti (devotion) is the underlying motivation.
Two types of Bhakti: Siddha-Bhakti (devotion to the Siddhas by contemplating their infinite virtues) and Yogi-Bhakti (devotion to the Munis by contemplating their virtues).
Order of Namaskara (Pancha Parmeshti Mantra): The order is Arihant, Siddha, Acharya, Upadhyay, and Sadhu.
- Siddhas are considered supreme: From the perspective of karma destruction, Siddhas are superior.
- Arihants are important for Vyavahar: From a practical, conventional standpoint, Arihants are crucial as they reveal the paroksha (indirect) nature of Siddhas through their teachings. Thus, they are honored first in the mantra.

III. Pratikraman Sutras (Pages 39-164):

This extensive section details the various mantras and their significance within the Pratikraman ritual. Key sutras and their explanations include:

Namaskar Sutra (Namo Arihantanam): The foundational mantra of Jainism, saluting the five supreme beings (Pancha Parmeshti). It is described as the primary auspicious chant that eradicates all sins.
Panchindriya Sutra: Describes the qualities of an ideal Guru, emphasizing control over five senses, nine types of chastity, freedom from four passions, and the possession of thirty-six virtues.
Kshamashraman Sutra (Ichhami Kshama-shramano): A respectful request for permission from the Guru to commence the Pratikraman, acknowledging the Guru's grace.
Suguru ko Sukh Shanti Puchchha: A polite inquiry about the well-being and spiritual progress of the Guru.
Iryapathyakam Sutra: The most significant part of Pratikraman, involving the confession and repentance of sins committed while walking or moving, causing harm to living beings. It details various types of harm and vows to avoid them in the future.
Tass Uttari Sutra: This sutra explains the purpose of Kayotsarga (self-imposed austerity and meditation), which is to purify the soul after the confession of sins, enabling the release of karmic burdens.
Annyath Usashiye Nam Sutra: This sutra lists various involuntary bodily actions (like breathing, sneezing, yawning) that may occur during Kayotsarga, and requests that these do not invalidate the austerity. It also states the intention to remain in Kayotsarga until the Namaskar mantra is completed.
Logassa Sutra: A hymn praising the twenty-four Tirthankaras, highlighting their role as beacons of light, establishers of dharma, and conquerors of inner enemies. It also includes prayers for health, knowledge, and spiritual progress.
Samayika Sutra: The initiation and practice of Samayika, a state of equanimity and concentration, involving abstaining from sinful activities and vows to maintain this state through mind, speech, and body.
Samayika Parane ka Sutra: The conclusion of Samayika, emphasizing that its practice leads to cutting off negative karma and achieving a state similar to that of a monk.
Jagchintamani Chaitra Vandana: A hymn celebrating the Tirthankaras as embodiments of divine grace and their teachings as a guiding force.
Jam Kinchi Sutra: A universal salutation to all Jin-bimbs (idols) and holy places across the three realms (heaven, earth, and underworld).
Namutthunam Sutra: A detailed and extensive hymn of praise to the Arihants and other Parmeshthis, highlighting their numerous virtues and their role as guides to liberation.
Javant Chaitiai Sutra: A similar salutation to all holy places and Jin-bimbs in the universe.
Javant Kehi Sahu Sutra: A salutation to all pure and virtuous monks residing in Bharat, Airavat, and Mahavideh regions, emphasizing their renunciation of the three types of violence (mind, speech, body).
Parameshti Namaskara: A concise repetition of the Panch Parmeshti mantra.
Upsargahara Stotra: A hymn dedicated to Lord Parshvanatha, invoked to ward off calamities and diseases.
Jay Veetray Sutra: A prayer expressing devotion to the Vitaraag (passionless) beings and seeking spiritual progress, detachment from the world, and attainment of desired goals.
Arihant Cheiyanam Sutra: A prayer for the adoration of Arihant idols, seeking spiritual progress and liberation.
Kalyan Kand Stuti: Praises certain Tirthankaras (Adi-Nath, Shanti-Nath, Nemi-Nath, Parshva-Nath, and Mahavir) as the root of all well-being.
Sansar Davaanal Stuti: Compares Lord Mahavir's teachings to a cleansing fire that eradicates worldly suffering and a powerful remedy against the illusions of existence.
Puchkhar Var Diwaddhe Sutra: A hymn that glorifies the Jain cosmology, the continents, and the Tirthankaras who initiated dharma in those regions. It also includes praises for the learned scholars and the importance of righteous conduct.
Siddhanam Buddhana Sutra: Salutations to the liberated souls (Siddhas) and enlightened beings, acknowledging their eternal state of bliss and their attainment of the highest realms.
Veyavachchagaranam Sutra: A prayer to the deities who assist in the service of the Jain faith, who bring peace, and who guide virtuous souls towards equanimity.
Bhagavan Adi ko Vandana: A simple salutation to the divine beings, Acharyas, Upadhyayas, and all Sadhus.
Devasik Pratikraman Sthau Sutra: A formal request and acknowledgment for the day's Pratikraman.
Ichhami Sthau Sutra: A detailed confession of sins committed throughout the day, covering all aspects of knowledge, conduct, and spiritual practices, with a vow to refrain from them in the future.
Achar ki Gathaye: Explains the five types of conduct (Jnana, Darshan, Charitra, Tapa, Virya Achara) and their respective sub-categories and transgressions (Atichara), particularly concerning the vows of a householder (Shravak).
Suguru Vandana Sutra: A highly respectful and elaborate ritual of salutation to one's Guru, acknowledging the Guru's guidance and the disciple's devotion.
Devasik Alochu Sutra: A formal request to confess the sins of the day.
Saat Lakh Sutra: A comprehensive list of living beings across different realms and their number, with a confession of harm caused to any of them.
Atharah Papasthan Sutra: Enumerates the eighteen cardinal sins that lead to negative karma and spiritual downfall, with a confession of involvement in any of them.
Savvasvi Sutra: A general confession of any lapses during the day.
Vanditta Sutra: The householder's Pratikraman, summarizing the confession of transgressions related to their vows (Brahma-charya, Adattadana, etc.) and the importance of sincere repentance and seeking forgiveness from Parmeshthis.
Abhuththiyo Sutra: A ritual of asking forgiveness from the Guru for any inadvertent offenses committed during the day.
Aayri Auvaajhae Sutra: A prayer for forgiveness from Acharyas, Upadhyayas, fellow monks, and the entire Jain community, extending forgiveness to all beings in return.
Namoastu Vardhamaanaay Sutra: Praises Lord Mahavir as the victor over karma and the conqueror of false doctrines, seeking his blessings.
Vishal Lochan Sutra: A poetic praise of Lord Mahavir's captivating beauty, particularly his lotus-like face and radiant eyes.
Shrut-devata Stuti: Invokes Saraswati, the goddess of knowledge and scripture, to grant spiritual insight and remove obstacles to learning.
Kshetra-devata Stuti: Invokes the presiding deities of holy places for protection and spiritual progress.
Kamal-dal Stuti: A poetic prayer to Saraswati, highlighting her association with lotuses and her role as the bestower of spiritual wealth.
Addhaijjesu Sutra: Salutes the Tirthankaras and monks across the various continents and oceans, acknowledging their virtuous conduct and the path of liberation they teach.
Varkanak Sutra: Praises the 170 Tirthankaras, described by their divine qualities and lineage, as sources of all auspiciousness.
Laghu-Shanti Stava: A hymn to Lord Shanti-Nath, invoking peace, prosperity, and protection from all adversies. It also highlights the devotional practices and the blessings received from the goddess Vijaya.
Chukkasaya Sutra: Praises Lord Parshvanatha, emphasizing his victory over passions, his conquest of desires, and his role as the master of the three worlds.
Bhereshar ki Sajjaay: A collection of verses celebrating the lives and virtues of significant Jain heroes and heroines, including kings, monks, scholars, and virtuous women, highlighting their spiritual achievements and the impact of their stories.
Manah Jinanam Sajjaay: A hymn emphasizing the importance of adhering to the teachings of the Tirthankaras, renouncing false beliefs, embracing right faith, and engaging in daily spiritual practices.
Tirtha-Vandana: A comprehensive prayer of salutation to all sacred Jain pilgrimage sites and idols across the universe, both eternal and current, across different realms and geographical locations.
Poshdh Pkachkhan Sutra: Explains the vows and rituals associated with observing the Poshadh Vrat (a day of fasting and spiritual observance), detailing the various types and their prescribed procedures.
Poshdh Parane ka Sutra: The ritual of concluding the Poshadh Vrat, often involving the observance of Samayika and other practices.
Pachchakkhan Sutra: Details various types of Vows (Pachchakkhan) that can be undertaken, including those for specific times of the day or for food and other worldly possessions.
Santhara Porisi: Explains the ritual and contemplation involved in Santhara (voluntary fasting unto death), a significant Jain practice of spiritual discipline.
Snatasya Stuti: A devotional hymn praising the Tirthankaras and their divine qualities.

IV. Vidhiya (Rituals and Procedures) (Pages 197-288):

This section provides practical guidelines for performing various Jain rituals and observances:

Samayika Lene ki Vidhi: Steps for observing Samayika, including purification, prayer, and intention setting.
Samayika Parne ki Vidhi: The process of concluding Samayika, with prayers and confessions.
Daivasik Pratikraman ki Vidhi: Detailed steps for performing the day-time Pratikraman, including various rituals, confessions, and prayers.
Rātrik Pratikraman ki Vidhi: The procedure for the night-time Pratikraman.
Poshadh Lene ki Vidhi: How to undertake the Poshadh Vrat.
Dev-Vandana ki Vidhi: The ritual of worshipping the divine beings.
Pauṇ-Porisi ki Vidhi: The procedure for observing Pauṇ-Porisi, a specific time-bound observance.
Poshadh Parne ki Vidhi: The ritual for concluding the Poshadh Vrat.
Santhara Porisi Padilehan ki Vidhi: The process of purifying and preparing for Santhara.
Ratrik Pratikraman ki Vidhi (Detailed): A more elaborate description of the night Pratikraman, including specific actions like cleaning, praying, and confessing.
Poshadh Parne ki Vidhi (Detailed): A more detailed explanation of concluding the Poshadh Vrat.
Chaitra-Vandana-Stavanadi: Prayers and hymns dedicated to various Tirthankaras and holy sites, including Simandhar Swami and Siddhachalam.

V. Appendix (Parishisht) (Pages 270-298):

Stav Adi Vishesh Path: Special verses and hymns for various occasions.
Sakal Tirtha-Namaskar: A universal salutation to all holy pilgrimage sites.
Parasamyatimaratarani: A hymn praising Lord Mahavir as the destroyer of ignorance and suffering.
Shri Parshvanath ki Stuti: Hymns dedicated to Lord Parshvanatha.
Shri Adinath ka Chaitra-Vandan: A prayer to Lord Adinath.
Shri Simandhar Swami ka Chaitra-Vandan & Stavan: Prayers and hymns dedicated to Lord Simandhar Swami, a living Tirthankara in Mahavideh.
Shri Siddhachalam ka Chaitra-Vandan & Stavan: Prayers and hymns dedicated to the holy pilgrimage site of Siddhachalam.
Samayika tatha Poshadh Parne ki Gatha: Verses relating to the conclusion of Samayika and Poshadh.
Jaya Mahayas: A hymn of victory and praise.
Shri Mahavir Jin ki Stuti: Hymns praising Lord Mahavir.
Shrut-devata ki Stuti: Prayer to the goddess of knowledge.
Kshetra-devata ki Stuti: Prayer to the guardian deities of holy places.
Bhuvan-devata ki Stuti: Prayer to the universal deities.
Shri Thambhan Parshvanath ka Chaitra-Vandan: Prayer to Lord Parshvanatha at the Thambhan site.
Shri Parshvanath ka Chaitra-Vandan: Prayer to Lord Parshvanatha.
Vidhiya (Rituals):
- Prabhatkalin Samayika ki Vidhi: Morning Samayika procedure.
- Ratrik Pratikraman ki Vidhi: Night Pratikraman procedure.
- Samayika Parne ki Vidhi: Concluding Samayika.

VI. Shuddhi (Errata/Corrections) (Pages 293-296):

This section lists corrections for typographical errors found in the text.

Overall Significance:

"Devsi Rai Pratikraman" is a vital text for Jains, providing a detailed guide to the essential Pratikraman rituals, accompanied by explanations of underlying philosophical concepts. The book aims to make these practices accessible and understandable to a wider audience, particularly Hindi speakers, thereby fostering spiritual growth and adherence to Jain principles. The inclusion of the lives of significant Jain figures in the "Bherhesar ki Sajjaay" section adds a biographical and inspirational dimension to the text.