Kashay Aur Pratikraman - Book Summary

Here's a comprehensive summary of the Jain text "Kashay aur Pratikraman" by Sadhvi Dr. Amitprabha, focusing on the concepts of Kashay (passions/afflictions) and Pratikraman (repentance/self-purification):

The text, "Kashay aur Pratikraman," authored by Sadhvi Dr. Amitprabha, delves into the fundamental Jain concepts of Kashay (passions or afflictions) and Pratikraman (repentance or self-purification). It highlights their interconnectedness in the soul's journey of suffering and liberation.

The Root of Suffering: Kashay

The article begins by establishing that the eternal connection between the soul and karmas is rooted in Kashay. Quoting scripture, it states that Kashas are the cause of Karma, which in turn is the root of Samsara (the cycle of birth and death). Kashay literally means "Kash + Ay," where "Kash" signifies Samsara and "Ay" signifies increase, thus Kashay is that which increases worldly existence. It is the force that drives the soul through the four realms and eighty-four lakh species.

Kashay is defined as anything that pollutes the soul's consciousness, destroying its inherent pure nature. It is described as a thief that plunders the soul's wealth. The text emphasizes that in Jain philosophy, Karma is the primary cause of suffering and happiness in the cycle of Samsara. Among the eight types of Karma, Mohaniya Karma (delusion-inducing karma) is identified as the most crucial. The arousal of Mohaniya Karma leads to Kashay, preventing the soul from attaining the state of Vitaraga (free from passions). Liberation and the Vitaraga state can only be achieved by eradicating Kashay.

The text then details the classification of Mohaniya Karma:

Darshan Mohaniya (Delusion of Right Faith): This leads to Mithyatva (false belief), Samyaktva (Right Faith), and Mishra (mixed faith).
Charitra Mohaniya (Delusion of Right Conduct): This is further divided into Kashay Mohaniya (Kashay-inducing delusion) and Nokashay Mohaniya (non-Kashay inducing delusion).

The four primary Kashays are:

Krodh (Anger)
Man (Pride/Ego)
Maya (Deceit/Illusion)
Lobh (Greed/Attachment)

These Kashays are further categorized based on their intensity and their impact on the soul's progress:

Anantanubandhi: These are the strongest and prevent Right Faith and Right Conduct.
Apratyakhyan: These hinder the observance of vows by laypeople.
Pratyakhyan: These impede partial renunciation and discipline.
Sanjvalan: These are the subtlest and prevent perfect conduct (Yathakhyat Charitra).

The Nokashays include emotions like laughter, attachment, aversion, fear, grief, disgust, and the three types of sexual inclinations. The text stresses that the presence of these Kashays and Darshan Mohaniya prevents the attainment of Right Faith, while Apratyakhyan Kashay hinders lay religious practice, Pratyakhyan Kashay prevents moderate asceticism, and Sanjvalan Kashay obstructs perfect conduct.

The Path to Purity: Pratikraman

Recognizing Kashay as the root cause of the soul's suffering and deviation from its natural state, the text introduces Pratikraman as a vital means to achieve self-purification and return to the soul's inherent nature. Pratikraman is described as a process of self-discovery, self-observation, and self-purification, serving as the foundation of spiritual practice in the soul-centric Jain tradition.

Pratikraman is defined as redirecting the soul from a state of negligence and deviation from the right path back to the rightful path. It involves rectifying the soul's movement from its own true state to a deviated state due to passions.

The text outlines two types of Pratikraman:

Dravya Pratikraman: External rituals and practices like using a muh patti (mouth cloth), specific postures, vocalization, and adherence to timings.
Bhava Pratikraman: Internal self-purification driven by the intention of the heart.

The Sthananga Sutra identifies five types of Pratikraman based on the subject matter:

Asavdar Pratikraman: Repentance for the inflow of karmas.
Mithyatva Pratikraman: Repentance for false beliefs.
Kashay Pratikraman: Repentance for passions.
Yog Pratikraman: Repentance for erroneous activities (mind, speech, body).
Bhava Pratikraman: Repentance for impure states of mind.

The five cardinal sins in spiritual practice are identified as false belief, vows-lessness, negligence, Kashay, and inauspicious activities. Through Pratikraman, the practitioner introspects and commits to returning to Right Faith, vows, non-negligence, freedom from Kashay, and auspicious activities if they have faltered.

Overcoming the Four Kashays through Pratikraman

The text then elaborates on how to overcome each of the four primary Kashays through specific virtues and the practice of Pratikraman:

Overcoming Anger (Krodh) with Forgiveness (Kshama): Anger is described as a disruptive force that destroys विवेक (discernment) and pollutes the atmosphere. The story of Chandakaushik, who transformed from a venomous serpent to a liberated soul through Lord Mahavir's teachings and his own remorse after realizing the suffering caused by his anger, is a powerful illustration. By repenting for his anger and embracing forgiveness, Chandakaushik attained a heavenly rebirth.
Subduing Pride (Man) with Humility (Mriduta): Pride erodes virtues like humility, service, and cooperation. It arises from success and leads to attachment to external things. The story of Bahubali, who despite winning battles against his brother Bharat, initially resisted bowing to him due to pride. It was only after realizing his internal pride and repenting for it that he attained Keval Gyan (omniscience). Humility is considered the root of Dharma.
Repenting Deceit (Maya) with Straightforwardness (Rijuta): Deceit, falsehood, and dishonesty stem from attachment (Rag) and keep the individual fearful of exposure. Deceit is likened to a mosquito that stings after lulling with sweet sounds. The text highlights the example of Mallikumari (Mallinath Tirthankar), who attained the Tirthankar name karma but was born as a female due to her past behavior involving deceit in her spiritual practices, which she did not repent for. This emphasizes that purity of intention and behavior is crucial for auspicious outcomes.
Achieving Supreme Contentment (Param Santosh) by Repenting Greed (Lobh): Greed is identified as the root of all sins and the most tenacious Kashay. Even after overcoming the other three Kashays, greed can pull the soul back to delusion. Greed arises from insatiability, desire, and attachment. The story of Kapil Brahmin, who, starting with a desire for two grams of gold, escalated his desires to wealth and kingdoms without finding satisfaction, illustrates the insatiable nature of greed. Through self-reflection and realizing the futility of his desires, Kapil attained Keval Gyan.

Conclusion

The text concludes by reiterating that Kashays lead to an increase in worldly existence and a deviation from the soul's true nature, causing suffering both materially and spiritually. Pratikraman is presented as a path to return the soul to its rightful state. By performing Pratikraman, the seeker purifies past mistakes, experiences remorse in the present, and resolves not to commit new sins in the future. This practice fosters a state of non-negligence, leading to profound self-purification and the end of ignorance and lack of discernment. The ultimate goal is to live a life illuminated by the light of Pratikraman, paving the way for spiritual advancement.