Kashay Ka Pratikraman

Here is a comprehensive summary of the Jain text "Kashay ka Pratikraman" by Sampatraj Dosi, based on the provided PDF excerpt:

The book "Kashay ka Pratikraman" (Repentance/Rectification of Passions) by Sampatraj Dosi, as introduced by the editor, emphasizes the necessity of rectification whenever transgression occurs. The core argument is that as long as an individual is afflicted by attachment (raag), aversion (dwesh), and passions (kashay), transgression is inevitable. Rectifying these transgressions leads to freedom from attachment, aversion, and passions. This process is precisely what "Kashay Pratikraman" entails. The ultimate aim of rectifying misconceptions (mithyatva) and other failings is the eradication or reduction of passions (kashay). The author aims to instill this objective in the readers and inspire them to make resolutions accordingly.

The term "Pratikraman" is presented as profound and meaningful, also known as "Avashyak Sutra," meaning it is a daily duty for every spiritual seeker, performed both morning and evening. However, the author notes that in the current era, this practice has largely become formalistic. If understood and practiced in its true spirit – through introspection and examination of sins and faults, and making firm resolutions to prevent their recurrence – life can certainly move from disharmony (vishamta) towards equanimity (samta).

"Pratikraman" is the antonym of "Atikraman" (transgression). Transgression means going beyond limits or boundaries. Conversely, Pratikraman means returning to the limits or boundaries if one has crossed them. To understand Pratikraman, one must first grasp the meaning of transgression.

What is Transgression and How Does it Occur?

The inherent nature of every soul is to reside in supreme bliss (param sukh) and complete peace (poorna shanti). This state is achieved through complete equanimity (poorna samabhav), which means being free from attachment, aversion, and delusion – a state of non-attachment (vitraag bhav). As long as the soul remains in this state of non-attachment or complete equanimity, it experiences perfect peace and joy.

A soul cannot achieve complete happiness until it completely eradicates attachment, aversion, and delusion. As scriptures state, "Dukkham Haya Yassa Na Hoi Moho" (Suffering ceases when delusion is absent). Delusion has two forms: attachment and aversion. These are the seeds or roots of karma, which are the causes of all kinds of suffering. As stated in the Uttaradhyayan Sutra 32.7, "Rago Cha Dosho Cha Biy Kamma Biyam" (Attachment and aversion are the seeds of karma). Not experiencing attachment or aversion is equanimity. The natural state of every soul is to remain in complete equanimity. Experiencing attachment or aversion is a state of disharmony, and moving into or staying in disharmony is a transgression of equanimity. Until one becomes completely non-attached, one continuously experiences attachment and aversion.

Attachment, aversion, anger, pride, deceit, and greed are all counted among the eighteen cardinal sins (atharah paap). While some sins like false speech, theft, and lust can be abstained from, sins like anger, pride, deceit, greed, attachment, and aversion are such that even with the intention to abstain, their occurrence cannot be completely stopped. For instance, upon taking initiation, every ascetic renounces all eighteen sins through three mental, three verbal, and three bodily actions. However, until the ascetic becomes non-attached (reaches the tenth stage of spiritual development), the occurrence of sin cannot be entirely prevented. The scriptures consider sin to be absent only after achieving non-attachment because sin cannot occur without passions. As long as passions exist or are active, no living being can escape sin. In other words, complete rectification of passions is only possible in the state of non-attachment.

Transgression: The Act and the State

Just as there is a difference between "committing" a sin and "sin occurring," there is a difference between "committing" a transgression and a "transgression occurring." However, it is essential to keep striving until the act of transgression turns into a state of non-occurrence. It is also crucial to understand the nature of the means (sadhana) and the ultimate goal (saadhya).

Today, knowledge and action, which are the means to non-attachment, have been mistaken for the goal itself. People believe that by acquiring knowledge and performing various religious rituals, they have fulfilled their religious duties, often failing to assess how much progress they have made towards non-attachment. However, the scriptures state that even after acquiring knowledge up to the highest level and practicing pure asceticism through mind, speech, and body an infinite number of times, if passions have not reduced, the soul cannot attain liberation. It is not necessary that merely learning scriptures or making certain renunciations will automatically reduce passions or attachment-aversion. Often, as observed, ego and other passions can increase even while engaging in knowledge and rituals. Despite the widespread dissemination of knowledge and rituals, sectarian animosity, slander, envy, and intolerance are increasing rather than decreasing.

For monks and nuns, Pratikraman is considered essential in the morning and evening. As mentioned earlier, current Pratikraman has become merely a formality. The "Six Essentials" (Chhah Avashyak) include: 1. Samayik (Equanimity), 2. Chovisatthav (Veneration of 24 Tirthankaras), 3. Vandana (Salutation), 4. Pratikraman (Rectification), 5. Kayotsarg (Abandonment of the body), and 6. Pratyakhyan (Renunciation).

There are significant differences in the texts and methods of Pratikraman among various sects and sub-sects. Even within the Sthanakvasi tradition, there is no uniformity in the texts and methods.

Pratikraman is categorized in two ways:

1. According to time: 1. Daily (Deivasiya), 2. Nightly (Raay), 3. Fortnightly (Paakshik), 4. Quarterly (Chaturmasik), and 5. Yearly (Samvatsarik).
2. According to influx (asrava): 1. Of false belief (Mithyatva), 2. Of vows (Avrat), 3. Of negligence (Pramad), 4. Of passions (Kashay), and 5. Of inauspicious activities (Ashubh Yoga).

Passions (Kashay) and Their Rectification

The main two causes of karma bondage or influx are passions (kashay) and activities (yoga). False belief (mithyatva), lack of vows (avrat), and negligence (pramad) are all included within passions. Passions have four forms: 1. Infinitely binding (Anantanubandhi), 2. Non-renunciating (Apratyakhyani), 3. Renunciating (Pratyakhyanavaran), and 4. Delusory (Sanjvalan).

The presence of infinitely binding passions is established in the state of false belief (mithyatva gunaasthan). In the state of a householder with partial vows (deshvratya), non-renunciating passions are prevalent. In the state of a householder with partial vows (deshvratya), renunciating passions are active, and in the stages of negligence and non-negligence, delusory passions are prevalent. Until the stage of non-attachment (tenth gunaasthan), the prevalence of passions is accepted.

Remaining in any of the four types of passions is a transgression of equanimity. As long as transgression continues, Pratikraman is essential, as the fundamental aim of spiritual practice is complete equanimity or non-attachment. For those who are non-attached, transgression of equanimity does not occur, thus the need for Pratikraman is absent. In the absence of non-attachment, as long as a soul is subject to passions, it invariably transgresses equanimity. Therefore, complete rectification of passions is only possible with non-attachment. However, until complete non-attachment is achieved, repeated Pratikraman is absolutely necessary. While performing Pratikraman, the goal of non-attachment must be kept in constant view. Only then can Pratikraman be considered true or real. Merely reciting the texts does not constitute true Pratikraman.

In Jainism, the ultimate goal of all spiritual practice is non-attachment, complete equanimity, and balance. True and lasting happiness cannot be achieved without the eradication of the four passions, or attachment-aversion, and in a word, delusion. The more the delusion and passions are reduced, the more peace is definitely attained. Just as eating food without satisfying hunger or drinking water without quenching thirst is impossible, similarly, the fruit of reducing passions is immediate peace.

The greatest irony today is that despite engaging in religious practices, peace is rarely increasing in life. One reason for this is that the fruits of religion are often linked to the afterlife. However, the truth is that while the fruits of meritorious deeds (punya karma) may be received in the afterlife, the fruits of true religion are immediate. Religion itself does not cause bondage. The author clarifies that while meritorious deeds are indeed performed alongside religion, leading to fruits in the future or afterlife, mistaking meritorious deeds for religion is a great error. The scriptures do not consider anything as religion as long as false belief persists because, in that state, all passions, including infinitely binding ones, are active. Only auspicious activities of mind, speech, and body are considered, which can lead to obtaining human or heavenly pleasures, which are the fruits of merit. True religion begins with right faith (Samyakdarshan), which necessitates the eradication or pacification of infinitely binding passions. Without right faith, any action performed in the name of religion is not religion but merely a cause for the accumulation of merit. Without right faith, when the rectification of false belief itself does not happen, how can one speak of the true rectification of lack of vows, negligence, and passions?

Nevertheless, merit is better than sin, so it is beneficial to perform Pratikraman as a ritual, whether one has right faith or false belief. However, the essential objective must be the reduction of passions.

Without a thorough understanding of the nature of passions and their reduction or eradication in life, true peace and genuine happiness are impossible. It is the duty of every spiritual seeker to strive continuously to reduce attachment, aversion, and passions, which are transgressions of equanimity, by following the path of great souls who have truly performed Pratikraman of passions and completely destroyed attachment and aversion – the path of the non-attached (vitaraag), the conquerors (jin), and the omniscient (kevalis).

Just as the rectification of passions occurs upon attaining non-attachment, similarly:

• Rectification of false belief occurs upon attaining right faith.
• Rectification of lack of vows occurs upon adopting vows and renunciations.
• Rectification of negligence occurs by remaining non-negligent.
• Rectification of inauspicious activities occurs by engaging in auspicious activities.

When we thoroughly understand the meaning of all these rectifications and avoid transgressions, we will become worthy recipients of true Pratikraman and, by manifesting non-attachment, become recipients of true and eternal happiness.