Jain Sadhna Ka Pran Pratikraman

Here's a comprehensive summary of the Jain text "Jain Sadhna ka Pran Pratikraman" by Shanta Modi:

The book "Jain Sadhna ka Pran Pratikraman" by Shanta Modi, published in "Jinavani," emphasizes the fundamental role of Pratikraman (repentance and review) in Jain spiritual practice. The author draws upon the teachings of prominent Jain Acharyas like Hemchandra, Haribhadra, and Bhadrabahu to explain the significance and nuances of this essential practice.

The text begins by stating that the world is inherently filled with suffering (birth, old age, death, illness, anxieties, and constant change). To overcome this suffering and achieve happiness, humans must understand the causes of both happiness and suffering. The path to liberation, as taught by Lord Mahavir, lies in right knowledge (Samyagjnana) and right conduct (Samyak Kriya).

Samyak Kriya is impossible without the purification of the soul, and soul purification is achieved through action. Simply possessing knowledge is not enough; it is the knowledge-informed action that leads to the shedding of karmas. To prevent the accumulation of new karmas and to eradicate those accumulated over time due to delusion (mithyatva), lack of restraint (avirati), negligence (pramada), passions (kashaya), and improper intentions (yoga), those with right faith and knowledge must engage in right conduct. The Aavashyak Sutra (Compulsory Sutra) is presented as the scripture that expounds this virtuous duty of right conduct.

The term Aavashyak itself signifies something that is "necessarily to be done." Both monks (sadhus) and householders (shravakas) perform practices like Samayika (equanimity) daily, at the end of the day and night respectively. Thus, this practice is called Aavashyak.

The Aavashyak Sutra is the foundation for virtues like spiritual equanimity, humility, and self-introspection. It is described as that which brings the soul under the control of virtues, away from vices. There are no caste or lineage restrictions for performing Aavashyak; it is a universal practice.

The Anuyogadwar Sutra outlines six types of Aavashyak:

1. Samayika: Practicing equanimity.
2. Chaturvimsatinstava: Praising the 24 Tirthankaras.
3. Vandanaka: Salutations and reverence.
4. Pratikramana: Repentance and review of actions.
5. Kayotsarga: Standing in detached contemplation of the body.
6. Pratyakhyana: Vows of abstinence.

The text then delves into the meaning of Pratikramana according to different Acharyas:

• Acharya Hemchandra defines Pratikramana as "Prateepam kramanam" – to return to good actions after having deviated into bad ones due to negligence.

• Acharya Haribhadra, in his commentary on the Aavashyak Sutra, provides three verses explaining Pratikramana:

  • Returning to one's original state after moving to an undesirable state due to negligence.
  • The same meaning applies when one's state changes from one of partial destruction-cum-suppression of karmas (kshayopashamika) to one dominated by fruition (audayika).
  • It is the act of a pure-hearted ascetic repeatedly returning to auspicious actions that lead to liberation.

• Acharya Bhadrabahu Swami, in his Aavashyak Niyukti, provides a deeper analysis, identifying four reasons for Pratikramana:

  1. Committing prohibited actions (like violence, falsehood, theft) despite having vowed against them.
  2. Failing to perform prescribed duties (like scripture study, pratilekhana, samayika).
  3. Developing doubt or disbelief in fundamental Jain principles (like the soul) as taught in scriptures.
  4. Propagating views that support harmful actions (like violence).

The Aavashyak Sutra is also referred to as Pratikramana because it involves expiation (prayashchitta) and repentance for committed faults. Repentance is considered the primary cause for the eradication of sins. Timely repentance or confession weakens the karmic bondage and its intensity.

Generally, Pratikramana is divided into two types:

1. Dravya Pratikramana (material/external Pratikramana): Performed for show, fame, or mechanically without genuine feeling. This type does not truly purify the soul or diminish faults.
2. Bhava Pratikramana (internal/mental Pratikramana): The true and effective form. It involves sincerely repenting for faults and remaining vigilant to prevent them in the future. This leads to complete atonement and the soul's return to its pure state. Bhava Pratikramana is described as that which is performed by someone possessing virtues like right faith (samyakdarshana).

Bhava Pratikramana can be performed through three means (karan) and three channels of action (yoga - mind, speech, and body). It involves not engaging in, not causing others to engage in, and not approving of negative states like delusion or passions.

Acharya Bhadrabahu also categorizes Pratikramana based on time:

1. Past: Criticizing and repenting for faults committed in the past.
2. Present: Preventing current faults through restraint (samvara).
3. Future: Blocking future faults through renunciation (pratyakhyana).

The text highlights that Pratikramana is the "life breath" of Jain spiritual practice. It is the means to overcome pramada (negligence) that hinders spiritual progress for both monks and householders. When asked by Gautam about the fruits of Pratikramana, Lord Mahavir explained that it helps close the "holes" or defects in vows (like non-violence). With these defects sealed, the soul can stop the influx of karmas (asrava) and adhere to pure conduct, diligently practicing the eight restraints (pravachana mata – five samitis and three guptis) with full awareness.

Through Pratikramana, a seeker stabilizes their mind, reviews their mistakes, and purifies themselves by regretting their actions. They gain self-awareness and progress on the spiritual path. Neglecting one's own faults is considered a grave sin. Pratikramana is essentially the act of examining and cleansing one's inner self. Daily Pratikramana fosters a state of constant vigilance. It illuminates the mind with pure thoughts and washes away impurities with the "nectar flow" of equanimity. Even if no specific sins were committed, the practice of Samayika, Chaturvimsatinstava, Vandanaka, Kayotsarga, and Pratyakhyana during Pratikramana is highly beneficial and has a lasting impact.

The phrase "Michchhami Dukkadam" (May all my faults be forgiven) is given great importance in Pratikramana to keep the practitioner aware and committed to their duties. In essence, Pratikramana is the supreme method of self-purification. Its goal is to enable individuals to navigate daily life, avoid sins, progress on the path of Dharma, and move towards the ultimate goal of liberation, becoming pure, wise, and free. The text concludes by inspiring readers to understand the value of human life and achieve this ultimate state, as many great souls have done before.