Pratikraman Aur Pratyakhyan Parasparik Sambandh - Book Summary

Here's a comprehensive summary of the Jain text "Pratikraman aur Pratyakhyan Parasparik Sambandh" by Chandmal Karnavat, in English:

The article, "Pratikraman and Pratyakhyan: Their Mutual Relationship" by Chandmal Karnavat, published in Jinavani, November 15-17, 2006, explores the deep and complementary connection between two fundamental Jain practices: Pratikraman and Pratyakhyan.

Pratikraman: Purifying the Past

Definition: Pratikraman is defined as the process of purifying oneself from past mistakes, sins, and faults committed during a given period (typically a day). It involves reflecting on these errors and resolving not to repeat them.
Etymology & Meaning: The word "Pratikraman" signifies turning away from sins and returning to one's pure self. Ancient Jain texts like the Avasyak Churni and the teachings of Acharya Hemachandra and Acharya Haribhadra describe it as returning to one's natural state of right faith, knowledge, and conduct after straying into wrong paths due to negative impulses.
Nature: It is characterized by repentance and atonement, often expressed through the mantra "Michchhami Dukkadam" (I apologize for my wrongdoings). It is also considered a form of penance and a cause of purification. The text cites the example of Sadhvi Mrigavati, who attained omniscience through such repentance.
Metaphor: Pratikraman is likened to a "spiritual bath" for the soul, washing away the impurities of karmas accumulated over many lifetimes.
Synonyms: The text mentions that Acharya Bhadrabahu, in the Avasyak Nirukti, lists several synonyms for Pratikraman, including Ninda (condemnation), Garha (reproach), and Shuddhi (purification).

Pratyakhyan: Safeguarding the Future

Definition: Pratyakhyan is the sixth and final of the six essential daily observances (Shat Aavashyak). It involves taking vows, rules, or pledges with defined limitations of substance, place, time, and disposition to control limitless desires.
Meaning: It is described as taking vows contrary to non-restraint and lack of self-control, and the resolution to abstain from negative impulses and engage in positive ones. The Anuyogadvara Sutra uses the term "Gunadharana" (upholding virtues) for Pratyakhyan.
Types of Vows: Jainism categorizes vows into Mulgun (fundamental vows like the five Mahavratas for ascetics and five Anuvratas for laypeople) and Uttaragun (additional vows like the ten Pachchakkhan for ascetics and the three Gunavratas, four Shikshavratas, and ten Pratyakhyans for laypeople). The Uttaradhyayana Sutra also mentions Pratyakhyan of passions.
Function: Pratyakhyan acts as a "shield" of protection against future sins, safeguarding the practitioner from committing them.
Benefits: Acharya Bhadrabahu's Avasyak Nirukti highlights the chain of benefits from Pratyakhyan: Pratyakhyan leads to self-control (Sanyam), which leads to the cessation of influx of karmas (Asrava Nirodh), ending desires (Trishna ka Ant), fostering equanimity (Upashamabhav), leading to virtuous conduct (Charitra Dharma), resulting in the shedding of karmas (Karma Nirjara), leading to omniscience (Kevala Gnan Darshan), and ultimately liberation (Mukti).
Types: The article stresses the importance of understanding the difference between good (Supratyakhyan) and bad (Duprapratyakhyan) and adhering to them purely.

The Intertwined Relationship:

The core of the article lies in explaining how Pratikraman and Pratyakhyan are mutually dependent and complementary:

Past vs. Future: Pratikraman addresses past mistakes, while Pratyakhyan aims to prevent future ones.
Future Pratikraman: Acharya Bhadrabahu suggests that Pratyakhyan, by establishing boundaries for future actions and promoting virtuous impulses, can be considered Pratikraman for the future. By restraining oneself from future sins, one is essentially performing a future-oriented Pratikraman.
Pratikraman Strengthened by Pratyakhyan: Adhering to Pratyakhyan of both fundamental and additional vows makes the practice of Pratikraman more robust. These vows reduce faults and inflows (Aticharas/Asravas), leading to greater self-purification and intensifying spiritual progress.
Complementary Roles in Salvation:
- Samvara (Cessation of Karma Influx): Pratikraman is seen as Samvara because it helps in preventing the influx of new karmas.
- Nirjara (Shedding of Karmas): Pratyakhyan, as a form of penance (tapa) involving the restraint of desires, leads to the shedding of past karmas.
- Analogy: The article uses the analogy of a pond: to empty it, one must first stop the inflow of water and then drain the accumulated water. Similarly, to achieve spiritual liberation, one must stop the influx of new karmas (Samvara) and shed the old ones (Nirjara).
Meaningfulness of Pratyakhyan through Pratikraman: Pratyakhyan becomes truly meaningful when performed with Pratikraman. During Pratikraman, a practitioner reflects on whether they have erred in their existing vows or transgressed their accepted limitations. This self-examination ensures the proper observance of Pratyakhyan. Pratikraman acts as a guardian of Pratyakhyan, preventing faults from arising and keeping the practitioner vigilant.
Purity and Awareness: Pratikraman is an effective process for correcting mistakes. Suppressing faults internally can be detrimental. Therefore, condemning and repenting for faults through Pratikraman increases distance from mistakes and leads to their eventual elimination.
Mutual Complementarity: Without Pratyakhyan, what would one perform Pratikraman for? And if Pratikraman is not done to address transgressions of vows, how meaningful is Pratyakhyan? Thus, they are essential for each other. They are necessary as long as there is a possibility of making mistakes in life, particularly for souls engrossed in worldly attachments. The ultimate goal remains detachment (Vitraagta), and both practices contribute to this journey.
Protection from Recurrence: Both Pratikraman and Pratyakhyan aim to prevent the repeated commission of faults. Just as clean clothes are stored safely to prevent them from getting soiled again, Pratyakhyan protects the mind from renewed defilement. Pratyakhyan aids in achieving the goal of Pratikraman, and Pratikraman helps in the successful execution of Pratyakhyan.
Cyclical Application: As long as the need for Pratikraman and Pratyakhyan exists, they will be practiced cyclically. After performing Pratikraman, one undertakes Pratyakhyan as the final observance, and the next day, Pratikraman is performed again. Importantly, any transgressions of Pratyakhyan will be addressed through Pratikraman, and Pratyakhyan will be undertaken at the end of every Pratikraman.
Emphasis on Inner Devotion (Bhava): The article emphasizes that Pratikraman should be Bhava Pratikraman (mental or inner Pratikraman) rather than merely Dravya Pratikraman (outward ritual). Similarly, Pratyakhyan should be a Bhava Tyaga (inner renunciation) to be truly effective, focusing on conquering sensory desires and passions for karmic purification.
Beyond Spiritual Gains: Pratyakhyan and Pratikraman not only lead to spiritual benefits but also cultivate virtues like equanimity, humility, and forgiveness in this world, bringing peace and happiness.
Role of Uttaraguna: The Uttaraguna (additional vows) serve to protect the Mulguna (fundamental vows). While Mulguna alone brings glory to the faith and preceptors and abstains from violence, Uttaraguna further enhances spiritual practice and adherence to principles.

In conclusion, the article highlights that Pratikraman and Pratyakhyan are two sides of the same coin, intrinsically linked and essential for spiritual progress. They work in tandem to cleanse the past, safeguard the future, control desires, shed karmic burdens, and ultimately guide the soul towards liberation.