Kashay Pratikraman Bhavshuddhi Ka Suchak

Here's a comprehensive summary of the Jain text "Kashay Pratikraman Bhavshuddhi ka Suchak" (Kashay Pratikraman: An Indicator of Inner Purity), authored by Gautammuni:

The text emphasizes that while many are engaged in religious activities and retrospection (Pratikraman), they often fail to assess the reduction in their passions (Kashays) such as anger, pride, deceit, and greed. Among the five types of Pratikraman (related to false belief, vows, negligence, passions, and inauspicious activities), Kashay Pratikraman holds special significance. Kashay Pratikraman is defined as the act of halting the escalating momentum of passions and transitioning from an agitated state to a natural state, and from an unbalanced state to one of equanimity.

The author, Madhurvyakhyani Shri Gautammuni Ji M.S., delivered these teachings on Kashay Pratikraman on June 20, 2006, in Lakshinagar Sthanak, Jodhpur. The compilation was done by Shri Nauratan Ji Mehta.

The text highlights the importance of Pratikraman as an essential scripture and a personal diary for a seeker. It is described as the supreme means of self-purification, a highway of simplicity and gentleness, a protective shield for a disciplined life, a bridge between words and actions, an infallible medicine for worldly ailments, the highest step to purity in spiritual practice, a mantra for a wound-free life, a carrier of faith and devotion, and a radiant light of a disciplined life.

The teachings outline five types of Pratikraman:

1. Mithyatva ka Pratikraman (Pratikraman of false belief)
2. Avrat ka Pratikraman (Pratikraman of non-vows)
3. Pramad ka Pratikraman (Pratikraman of negligence)
4. Kashay ka Pratikraman (Pratikraman of passions)
5. Ashubhayog ka Pratikraman (Pratikraman of inauspicious activities)

Each of these is interconnected and equally important. The focus then shifts to Kashay Pratikraman.

Kashay Pratikraman is presented as an indicator of inner purification and a laboratory for self-purification. Kashays are identified as the root cause of the cycle of birth and death, escalating problems, creating distances in family and society, and leading to personal unhappiness. They are also considered the underlying cause of physical ailments, destroying happiness, poisoning tranquility, and destabilizing patience. The only solution for a peaceful, serene, and blissful life, and for a pleasant worldly and otherworldly existence, is Kashay Pratikraman.

The text notes an increase in outward religious practices like austerities, lectures, acts of compassion, and observances like Paushadh. However, it questions the actual impact of these practices on reducing Kashays. The value lies not in the quantity but the quality of practice and the resulting transformation in life. Even performing many Samayiks (meditative practices) is of little use if Kashays are not weakened.

A common mistake is mistaking the means for the end, with goal-oriented religious activities becoming secondary. Often, external rituals lead to satisfaction, but when these rituals become a source of disputes, the core principles of Dharma – forgiveness and equanimity – are forgotten. This can even lead to Kashays increasing, tarnishing the reputation of Dharma and causing people to lose faith. While Dharma itself remains pure, if Kashays are not subdued through religious practices, Dharma cannot be influential.

Kashay Pratikraman demonstrates how self-oriented our religious practices are, how much Kashays have been subdued, how suppressed emotions have been awakened, how detachment has developed, and how indifference towards the world has arisen. Despite numerous attempts in past lives to perform religious activities, the lack of inner awakening regarding Kashay Pratikraman has prevented the attainment of spiritual realization. The example of Siddhasen Diwakar, author of the Kalyanmandir Stotra, is cited, where he laments that despite seeing and hearing the teachings of Lord Parshvanath, failing to internalize them led to suffering, as actions without inner feeling are fruitless.

The text also quotes poet Vinaychandji, who laments that accepting vows and observing them without genuine devotion (Aradhakta) leads to an unending cycle of suffering. Aradhakta means constant awareness. When Kashays are subdued, one's thoughts and actions align accordingly.

The term "Kashay" is explained as "Kash + Aay," meaning that which invites sins. A soul burdened by sins inevitably moves towards lower realms. Kashays are not the soul's true nature; remaining in vices is not natural for the soul. One cannot remain angry indefinitely because it's not the soul's inherent state. When one indulges in anger, malice, revenge, envy, impulsiveness, arguments, isolation, slander, and fault-finding, these are all indicative of an altered state, a departure from the pure self.

Therefore, Kashay Pratikraman is essential to cultivate qualities like equanimity, sweetness, compassion, service, gentleness, and a sense of kinship. This leads to the welfare of oneself and others, creating an atmosphere of impartiality and happiness everywhere. It fosters faultless intentions, creates an environment conducive to shedding karma, and helps one avoid accumulating new karma. Continuous discernment and awareness are needed for Kashay Pratikraman.

The text mentions that for monks during the time of the 22 Tirthankaras, performing Pratikraman twice daily was not mandatory; they would immediately perform it upon realizing a fault due to their inherent wisdom and uprightness. Similarly, practitioners should remain constantly aware and vigilant. A relevant verse advises overcoming anger with gentleness, pride with humility, deceit with straightforwardness, and greed with contentment.

The author observes that the conviction in non-violence is strong, but the "sanskar" (imprints/tendencies) for Kashay freedom are not yet firmly established. While individuals feel remorse when an accidental killing of a small creature occurs and seek penance, similar feelings of remorse and the desire for penance are rarely experienced when anger or other Kashays arise. Many take pride in retaliating, exerting dominance through anger, seeking revenge, and consider it a victory.

The text laments the decline in tolerance across all segments of society, leading to irritability and impatience. The example of a child’s mother stating her son has a "mood off" even before his milk teeth have fallen out highlights how Kashay-laden environments can affect even the young. The lack of forgiveness leads to entanglement in trivial matters, loss of patience, strained relationships, bitterness, and harsh communication. The anecdote of a couple arguing about the meaning of "war" in front of their child, leading the child to understand the meaning firsthand, illustrates the extreme lack of tolerance.

The advice to practice "Khamt Khamna" (seeking forgiveness) is also examined. It should be done with genuine intent to increase equanimity, sweetness, friendship, and belonging, not to escalate conflicts. The example of a brother going to seek forgiveness but instead highlighting the other's wrongdoings, leading to a renewed argument, shows how forgiveness can be misapplied.

True forgiveness should come from the heart, not just cards or rituals. Conflicts may arise with brothers, relatives, or neighbors, and even minor verbal exchanges can provoke anger. However, one should not hold grudges and sever ties.

The teachings of Lord Mahavir are quoted: if a monk realizes they have hurt someone, they should seek forgiveness immediately and refrain from begging for alms or even studying until forgiveness is sought. Similarly, a householder who harbors resentment for more than a year loses their status as a true follower. Failing to resolve grudges and seek forgiveness can lead back to false belief (Mithyatva), rendering even practices like Samayik, austerities, and vows ineffective.

The text cites the Tattvartha Sutra stating, "Nihshalyo Vrati" (A vow-taker should be without inner ailment). False belief is a such an ailment. Without removing such inner ailments, no religious practice, including vows, rules, or austerities, contributes to karma shedding. Therefore, one should not hold onto any grudges. Even if the other person harbors ill will, maintaining feelings of forgiveness, friendship, compassion, service, and empathy within oneself is true Kashay Pratikraman.

An example is given of Acharya Hastimal Ji M.S. calmly responding to a politician who spoke disrespectfully during an event, emphasizing that even contemplating a retaliatory thought would have compromised his sainthood. This is presented as true equanimity and sainthood.

The text draws a parallel with the human body, which maintains a stable temperature despite external fluctuations. It urges maintaining a similar stable emotional "temperature" to foster equanimity and prevent a toxic environment.

The standard Pratikraman prayer, "Khamemi Savve Jiva..." (I forgive all souls...), is analyzed for its deeper meaning. A seeker, before commencing Kayotsarg (a posture of self-absorption), contemplates forgiving all beings, thereby calming their anger and eradicating memories of others' faults. The text then considers the aspect of being forgiven by all beings. It argues that only one who doesn't dwell on others' faults can humbly ask for forgiveness. When anger is absent, one feels ordinary, sees their own faults, leading to the shedding of pride and humility, prompting them to bow down and request forgiveness. When the ego dissolves, and one recognizes their own faults and others' virtues, deceit has no place. This fosters a sense of brotherhood and friendship with all beings, leading to contentment and the renunciation of greed, hence no enmity.

The text concludes by referencing the example of the great lay follower Udayan, who, after his Paushadh Pratikraman, sought forgiveness from all 8.4 million life forms, including Emperor Chandpradyot. Despite Chandpradyot's challenges and tests, Udayan's true adherence to the teachings of Lord Mahavir demonstrated an exemplary act of Kashay Pratikraman, leading to Chandpradyot's release and leaving a significant mark in history.

The ultimate message is that true Pratikraman leads to self-purification. When reciting "Michchhami Dukkadam" (May my wrongdoings be forgiven), it should be done with the voice of the soul. This is true Kashay Pratikraman. To achieve purification, one must cultivate equanimity and discard vices, thereby making life meaningful.