Dravya Pratikraman Se Jaye Bhav Pratikraman Me - Book Summary

Here is a comprehensive summary of the Jain text "Dravya Pratikraman se Jaye Bhav Pratikraman Me" by Udaymuni, in English:

The article "Dravya Pratikraman se Jaye Bhav Pratikraman Me" (Moving from Material Pratikraman to Internal Pratikraman) by Shri Udaymuni Ji M. Sa., published in Jinavani, emphasizes the crucial distinction between Dravya Pratikraman (material or ritualistic pratikraman) and Bhava Pratikraman (internal or heartfelt pratikraman). The core message is that true spiritual progress and liberation (moksha) are achieved only when one moves from the mere recitation of pratikraman texts to the genuine internal experience of repentance and self-correction.

Key Concepts and Distinctions:

Dravya Pratikraman: This refers to the outward, ritualistic aspect of pratikraman. It involves the correct pronunciation of the pratikraman texts, the performance of specific rituals, and adhering to traditional forms. While important, it is considered secondary to the internal aspect. The text compares this to the potter's craft where mistakes are repeated despite saying "Michchhami Dukkaḍaṁ" (I regret my wrongdoing).
Bhava Pratikraman: This is the inward, psychological, and deeply felt aspect. It involves sincere criticism (ālocanā), condemnation (nindana), and self-reproach (garhanā) for one's committed faults and transgressions. It means reflecting deeply on one's actions, feeling genuine remorse, and resolving not to repeat the mistakes. This leads to the purification of the soul, resulting in samvara (cessation of influx of karmas) and nirjara (shedding of karmas). This is described as a state beyond mere words, achieved through introspection.

The Significance of Bhava Pratikraman:

The author argues that Bhava Pratikraman is the essence of spiritual practice and the path to liberation. When a spiritual seeker transitions from merely performing Dravya Pratikraman to engaging in Bhava Pratikraman, they become capable of achieving samvara-nirjara and ultimately moksha.

Illustrative Examples:

The text uses several powerful examples to highlight the transformative power of Bhava Pratikraman:

Maha Sati Mrigavati: When reprimanded by her Guruņi for staying in the Samavasaraan after dark, she didn't offer logical excuses. Instead, she internally acknowledged her fault (Guruņi's words were for her welfare), repented, and through self-reflection, attained Kevalgyan (omniscience). When her Guruņi later asked how she saw the serpent in the dark, Mrigavati's knowledge led the Guruņi to introspection and also to Kevalgyan.
Maharshi Prasannachandra (Rajrishi): Upon hearing about a neighboring king attacking his son, he indulged in intense mental wars fueled by attachment, pride, and enmity, mentally killing thousands. He realized his attachment to impermanent worldly possessions and then, upon reflecting deeply and renouncing these false notions, achieved Kevalgyan.
Muni Rathnemi: He experienced desires but was steadied by the stern admonition of Mahasati Rajamati, his guru, leading him back to self- समाधि (equanimity) and to moksha in the same life, due to his sincere repentance for faults in his vows.
Ilāyutī Putra (Elayachi Kumar): Attracted by a dancer, he witnessed a muni engrossed in his quest for alms, demonstrating complete victory over senses and desires. This realization of his own state of being a slave to desires, contrasted with the muni's pure soul, led him to introspection and Kevalgyan in just two hours.

Critique of Current Pratikraman Practices:

The article criticizes the prevailing practice where pratikraman is often reduced to a rote recitation of Prakrit texts (pāṭī) without understanding their meaning or internalizing their message. If the meaning is unknown and not translated into internal states, the pratikraman remains merely a verbal or ritualistic act, as per the Thanaanga Sutra. True samvara and nirjara are not achieved. While performing pratikraman stops sinful activities temporarily, true benefit occurs when the mind turns towards auspiciousness and understanding.

The Importance of Understanding and Intention:

The text stresses that understanding the meaning of the pratikraman texts is essential. A vigilant seeker immediately recognizes their lapses in vows and transgressions, repents, and corrects them. While the historical practice was immediate self-correction, the current tradition of performing pratikraman at set times is a concession to the lack of constant vigilance. However, the question remains whether all transgressions are truly recalled and atoned for.

The Experience of Nirjara:

The author notes that people often ask if pratikraman leads to karma shedding because they don't experience it. True karmic shedding, like removing dirt from clothes, should be felt internally. If one is experiencing rāga (attachment), dveṣa (aversion), or suffering due to circumstances, it indicates that nirjara is not happening. Conversely, if one responds to favorable or unfavorable situations with equanimity, detachment, and non-attachment, then nirjara is indeed occurring and will be experienced.

Focus on Internal Qualities:

The article highlights that during the performance of rituals like Vandana (salutation), the emphasis is often on the external actions and pronunciations rather than the internal intent. For instance, the meaning of the "Khamāsamaṇo" passage, which involves seeking forgiveness for faults and acknowledging the guru's virtues, is often lost. True Vandana involves contemplating the guru's spiritual qualities, their path of virtuous conduct, and aspiring to cultivate similar virtues, seeking forgiveness for any disrespect, and resolving not to repeat it. This internal focus leads to the purification of knowledge, perception, and conduct.

The Goal of Kayotsarg:

Kayotsarg (standing motionless in contemplation) is presented as the fifth essential āvaśyak. It is meant for deeper spiritual contemplation, reflecting on impermanence, non-self, and the nature of the soul, detaching from external objects and karmic influences. The aim is to strengthen the soul's inherent qualities and achieve detachment from passions and vices. This is the true goal of pratikraman – to burn away karmas and achieve purification.

Consequences of Neglecting Pratikraman:

The article provides cautionary tales of individuals who, by not performing pratikraman or repenting for their actions, faced severe karmic consequences in future lives. Examples include:

King Triprishtha Vasudev: His harsh punishment of an attendant led to immense suffering in a later life as Muni Mahavir.
Gajsukumal: His act of tying hot coals on a child's head resulted in immense suffering in his final life.
Khandak Rishi: His delight in peeling gourds led to his skin being peeled off in his last life.
Maharaja Shrenik: His enjoyment of the suffering of a pregnant doe led to rebirth in a hellish realm.
Jamali: Despite rigorous penance, his persistent wrong views and lack of repentance for his errors led to becoming a kilviṣī (sinful) deity.
Abhichikumara: His lingering resentment towards his father, despite performing pratikraman and seeking forgiveness from all beings, resulted in becoming an Asurakumara deity.

In stark contrast, Arjunamali, who committed 1141 murders, achieved liberation within six months by sincerely repenting, performing pratikraman, and enduring hardships with equanimity.

Conclusion:

The article concludes by reiterating that while pratikraman should not be neglected as its absence leads to severe negative consequences, the true benefit lies in performing it with deep understanding, sincere internal feeling, and genuine repentance. When performed with bhava, the results are immeasurable, leading to samvara, nirjara, and ultimately, liberation. The emphasis is on moving from the mere ritualistic observance of Dravya Pratikraman to the profound inner transformation of Bhava Pratikraman.