Kayotsarga Pratikraman Ka Mul Pran - Book Summary

Here's a comprehensive summary of the Jain text "Kayotsarga Pratikraman ka Mul Pran" by Ranjitsingh Kumat, in English:

The article "Kayotsarga: The Core of Pratikraman" by Ranjitsingh Kumat, a retired IAS officer and thoughtful scholar, delves into the essence and importance of Kayotsarga within Jain spiritual practice, proposing modifications to current traditions.

What is Kayotsarga?

Kayotsarga, a distinct term in Jain sadhana (spiritual practice), literally means "renunciation of the body." However, this doesn't imply physical death, but rather the renunciation of attachment and possessiveness towards the body.

Kayotsarga is the Heart of Pratikraman:

The article asserts that Kayotsarga is the fundamental purpose of Pratikraman (a ritual of introspection and confession). It is the primary method through which one can attain their inner self or true nature.
The introductory prayer for Pratikraman clearly indicates Kayotsarga as its core: "I wish to undertake Pratikraman for the day/night, and to perform Kayotsarga for contemplation on transgressions in the practice of knowledge, perception, conduct, and penance."

The Root Cause of Suffering and the Role of Attachment:

The author identifies attachment to the body and sensory pleasures as the root cause of human suffering. We spend our lives accumulating means for these pleasures, leading to increased attachment to both the body and the comforts it provides.
These comforts can become more important than the body itself, transforming means into ends. The effort to acquire and preserve these possessions often leads to the neglect and "sacrifice" of the body.
Fulfillment of one desire breeds many new ones, creating an impossible cycle. The frustration from unfulfilled desires leads to various physical ailments, turning the pursuit of pleasure into a source of pain.

Spiritual Leaders as Healers:

Prophets, avatars, and Tirthankaras are presented as great healers because they understood that the root of human suffering lies in a "diseased mind."
The mind can only be truly healed when it is detached from external objects and possessions. To achieve this detachment from possessions, it is essential to detach from the body, as possessions are ultimately acquired for the body's sake.
Attachment to the body is the greatest obstacle in spiritual progress. Renouncing attachment to the body, becoming detached from it while living within it, is Kayotsarga.

Kayotsarga as Wound Healing:

Kayotsarga is also referred to as "wound healing." It acts as a balm to mend the "wounds" inflicted on the mind by inner disturbances.
The Aavashyak Sutra, a key Jain scripture, states the purpose of undertaking Kayotsarga: "For the refinement of life, for expiation, for purification, for freedom from thorns, and for the eradication of sins, I perform Kayotsarga."

Overcoming Inner Thorns (Shalya):

Daily actions motivated by passions like anger, pride, deceit, and greed leave impressions on the mind, fostering a sense of guilt and triggering cycles of action and reaction.
These mental impressions become "thorns" or "barbs" that afflict the mind. Freedom from these thorns is achieved through purification and the removal of karmas, which is made possible by Kayotsarga.

True Meaning of Expiation (Prayashchitta):

While commonly understood as regretting wrongdoings and vowing not to repeat them, the true meaning of Prayashchitta is to be situated in the Self and observe the mind.
Prayashchitta purifies the mind, extracts the "thorns," liberates one from them, refines life, and leads to continuous progress.

The Importance of Introspection (Svanirikshan):

This process is impossible without becoming introspective, turning inward, and self-observing.
We readily notice and discuss others' faults but rarely examine our own. Reacting defensively when our flaws are pointed out prevents self-correction. Svanirikshan is the practice of self-observation leading to self-improvement.

Reaching the Subconscious Mind:

Kayotsarga is a method to access the subconscious mind, delve into its depths, and become free from ingrained impressions.
As attachment to the body reduces, the body relaxes, relieving stress. Detaching from bodily sensations allows for their observation with impartiality. The mind becomes like an observer of another's body, viewing events from the outside with detachment.
Previously, the mind would label sensations as good or bad, leading to attachment and aversion. This cycle of reaction and experiencing pleasure or pain consumes life. In Kayotsarga, however, the focus is on observing rather than experiencing, leading to liberation from being the enjoyer and moving towards detachment.

Avoiding Justification and Reaching the Unconscious:

Without introspection, self-observation can lead to justifying our mistakes rather than rectifying them, blaming circumstances or people.
This justification makes liberation from thorns impossible. A technique that minimizes the use of the conscious mind is needed, as it naturally seeks justification.
Psychologists believe the conscious mind is a small part of the brain, while the unconscious or dormant mind controls many activities and impulses. Without controlling and becoming aware of this dormant mind, we cannot control our actions and impulses.
Kayotsarga attempts to reach this dormant, subconscious mind, which is filled with impressions from this life and past lives, and controls our emotions. Awareness of this mind is crucial for controlling our mind and body.

Witnessing Sensations and Escaping Karmic Cycles:

Many actions originate from the subconscious mind, leading to regret after they occur. To truly become thorn-free, it is essential to reach the subconscious mind through Kayotsarga.
During Kayotsarga, as the body relaxes, so does the conscious mind, but the dormant mind remains active. Observing its activities with detachment allows one to witness emotions and impressions.
These impressions manifest as bodily sensations (pain, twitching, itching, pleasant feelings, reduced pain, vitality). By remaining aware of these sensations and observing them impartially, recognizing their impermanence, one can transcend impressions and bodily reactions.
However, carelessness or ignorance of this observation process can lead to reactions, creating new karmic cycles. Living in reaction binds us, while observing with awareness leads to detachment (Vitaragta).

Critique of Current Pratikraman Practices:

The author notes that while Pratikraman rituals like Pakshik, Chaturmasik, and Samvatsari involve longer periods, the practice of Kayotsarga within them is often limited to reciting Loggassa a few times.
The traditional Mandirmargi practice for Samvatsari can last three to four hours.
The article argues that Kayotsarga, the very soul of Pratikraman, has been reduced to merely a fifth essential element, often confined to mentally reciting Loggassa a limited number of times.
The fundamental spirit of Kayotsarga has been forgotten, leading to a lack of achievement of Pratikraman's true objectives.

Call for Reform:

The author urges a review of current Pratikraman practices and behaviors to align them with the original concept.
He appeals to all acharyas (spiritual leaders) and scholars to review and reform the practices according to the core spirit of Pratikraman. This will enable practitioners to truly engage in Kayotsarga and achieve the desired benefits of "thorn eradication" and "purification."

This article serves as a powerful reminder of the profound spiritual significance of Kayotsarga and a call to re-establish its central role in Jain practice for genuine inner transformation.