Jain Dharm Ane Pratikraman - Book Summary

Here's a comprehensive summary in English of the provided Jain text "Jain Dharm ane Pratikraman" by Pravinchandra B Sheth:

The article "Jain Dharm ane Pratikraman" by Professor Pravinchandra Bhogilal Sheth emphasizes the profound importance of Pratikraman within Jainism. The author posits that if the significance of Pratikraman is not maintained, its very essence becomes meaningless.

The Core Meaning of Pratikraman:

Pratikraman literally means "to turn back from sin."
Samsari jivas (worldly beings), in their daily activities, often commit various sins, both minor and major, knowingly or unknowingly, through their mind, speech, or actions. This happens when jayna (caution or vigilance) is not maintained.

Jayna: The Mother of Dharma:

Jayna is described as the "mother of dharma."
In simple terms, jayna means "caution" or "vigilance" in all aspects of life: walking, sitting, eating, drinking, business, and livelihood.
The author contrasts this with the mundane caution parents advise their children for physical safety (e.g., while driving) and questions whether parents similarly advise their children to be cautious about their eternal soul not being tainted by sin.

The Inevitability of Sin and the Role of Pratikraman:

Due to the lack of jayna, worldly beings are easily touched by the "color of sin."
Examples of sins include lying for self-interest (breaching Mrushavad Viraman Vrat), and harming life (breaching Pranatipata Viraman Vrat).
To seek forgiveness for these sins and to turn back from them, evening Devasik Pratikraman is performed.
Even during the night, when physical activity might be limited, mental sins occur through negative thoughts, intentions, and imaginations (e.g., "I will show him," "I will not leave him"). These mental transgressions lead to the binding of papkarma (sinful actions), even if they are not acted upon physically.
Furthermore, sins can occur during sleep through negative thoughts or dreams.
Intentionally performing acts like eating at night (Ratri bhojan) also constitutes papkarma.
To turn back from these nocturnal sins, Ratri Pratikraman is performed in the early morning.
These two Pratikraman sessions (evening and morning) cover the sins committed over the preceding 12-hour periods.

The Effectiveness of Pratikraman and the Question of Repetition:

The author raises a crucial question: after seeking forgiveness for sins through Pratikraman, do we truly refrain from committing similar sins?
He uses an analogy of lending money. If someone repeatedly borrows money, fails to repay, asks for forgiveness, promises to repay in a month, and then fails again, would you lend them money again? The answer is likely no.
Similarly, if one performs Pratikraman daily, seeking forgiveness for sins, but then repeats the same sins the next day, who will grant them forgiveness, and how can they be freed from sin?

The Account of Sin and Virtue:

The article poses introspective questions: "What have you done after being born into this world? Tell us, how much baggage of sin or virtue have you filled?"
It is stated that this accounting will be like thorns, but one must remember that the Prabhu (the soul) will ask these very questions.
The soul itself is the accountant. Sins must be experienced, and the ripening of papkarma leads to multiple births.
Each birth will be filled with various hardships due to the ripening of papkarma, causing suffering to the body and soul. This suffering will push the soul further onto the path of sin.
The soul, desiring moksha (liberation), will wander through 8.4 million species, taking its own account and lamenting, "Why are these obstacles arising? What a terrible life I have to live! Death would be better. God, take me now." These are the soul's outcries due to the accounting of sin and virtue.

The Significance of Pratikraman Practices:

The author highlights the structured nature of Pratikraman: daily Devasik and Ratri Pratikraman, Pakshik Pratikraman every fifteen days (for any sins missed in daily Pratikraman), Chomasi Pratikraman every four months, and Samvatsarik Pratikraman annually for all sins of the entire year.
During Samvatsarik Pratikraman, decisions are made to turn back from sins.
The author questions the effectiveness of these rituals if we do not genuinely cease from sin. He uses the analogy of a stone (mehadiyo patthar) that remains dry even when washed repeatedly, symbolizing our inability to change despite performing rituals.

The Importance of Understanding and Devotion:

As Jains, we must understand the meaning of the sutras (incantations) recited during Pratikraman and become absorbed in their meaning.
Our mind should resonate with the import of each sutra. This is what gives Pratikraman its true worth.
Otherwise, it becomes a mechanical process. The author criticizes the common practice of performing Pratikraman without genuine introspection.
He criticizes the lack of sincere reconciliation, stating that even after years of Pratikraman, we don't offer Michhami Dukkadam (an apology) to those we have mentally hurt. Instead, bitterness increases.
True Pratikraman involves recalling and apologizing to anyone whose feelings were hurt, and this apology should be offered before the Chaturvidh Sangh (the four-fold Jain community). This is the actual essence of Pratikraman, which will lead to the soul becoming lighter from the burden of sin.

Further Reflections and Quotes:

The latter part of the text includes various quotes and reflections on spiritual matters, seemingly unrelated to the direct discussion of Pratikraman but possibly serving as broader spiritual context or inspiration. These include:

A woman's initial promise of fidelity doesn't require repeated demonstrations. Similarly, devotion to God doesn't need special acts.
A true seeker who remains in a state of surrender is more esteemed by God than one who can perform miracles.
The Mahatmas advise against getting attached to miracles achieved through meditation or yoga.
A warning against seeking praise. True humility means not seeking praise and remaining undisturbed even when praised.
Distinction between scientific knowledge (knowledge of nature) and divine knowledge (knowledge of God's glory, which comes from within).
The Jain principle: "He who has known the soul has known everything. He who has known the One has known all."
Advice for spiritual completion: shed desires, shed the self, become empty with God's help, lose yourself in emptiness, and find happiness. This process leads to simplicity, inner awakening, peace, and the removal of imperfection.
The difficulty of pleasing everyone and the ease of criticizing books.
The "Service Garden" (Sevankunj) concept, where God served the devotee.
The profoundness of devotion, as exemplified by Krishna's service to Arjuna.
A concluding couplet comparing an indulgent soul to a moth drawn to a flame, and the devotee to a moth drawn to the lamp (representing God).

In essence, the article strongly advocates for a deep, meaningful, and internally driven practice of Pratikraman, emphasizing that mere ritual without understanding and sincere commitment to avoiding sin is ineffective. It calls for introspection, genuine apology, and a transformed consciousness to truly benefit from this central Jain practice.