Pratikraman Ek Adhyatmik Drushti

Here's a comprehensive summary of the Jain text "Pratikraman Ek Adhyatmik Drushti" by Fulchand Mehta, based on the provided pages:

Book Title: Pratikraman Ek Adhyatmik Drushti (Pratikraman: A Spiritual Perspective) Author: Fulchand Mehta Publisher: Z_Jinavani_002748.pdf Catalog Link: https://jainqq.org/explore/229756/1

Overall Theme:

The book defines and elaborates on "Pratikraman" (repentance, confession, or turning back) from a deeply spiritual and philosophical perspective within Jainism. It posits that Pratikraman is not merely an outward ritual but a profound internal process of self-correction, moving from a state of delusion and attachment towards one's true, pure soul.

Key Concepts and Arguments:

• The Nature of "Atikraman" (Transgression/Lapse): The text identifies "Atikraman" as the state where the soul is engrossed in worldly activities, sensory pleasures, and a state of delusion (Mithyātva Mohaniya – delusive karma that leads to wrong beliefs). This state is characterized by a departure from one's inherent true nature.

• The Spiritual Significance of "Pratikraman":

  • Pratikraman is presented as the process by which the soul turns towards its true nature, which is characterized by Nij Jnana-Darshan-Charitra (one's own knowledge, perception, and conduct).
  • It is instrumental in transitioning from Asrava (influx of karmas) towards Samvara (cessation of karmas) and Nirjara (shedding of karmas).

• Jain Philosophy as a Foundation: The author emphasizes the unparalleled depth and accuracy of Jain philosophy in analyzing fundamental principles such as:

  • Soul (Ātmavāda)
  • Karma (Karmavāda)
  • Action (Kriyāvāda)
  • The Six Substances (Ṣaḍdravya)
  • The Five Existences (Pañcāstikāya)
  • The Path to Liberation (Mokṣamārga) and the Path of Samsara (Saṃsāra Mārga)
  • Truth and Untruth (Satya-Asatya)
  • Non-violence and Violence (Hiṃsā-Ahiṃsā)
  • Dharma and Adharma
  • Bondage and Liberation (Bandha-Mokṣa)
  • Natural State and Modified State (Svabhāv-Vibhāv)
  • Existence and Non-existence (Asti-Nasti)
  • Self-qualities and Other-qualities (Svachatuṣṭaya-Parachatuṣṭaya)
  • One's Own Time/State and Other Time/State (Svasamaya-Parasamaẏa)

• The Supremacy of the Nirgrantha (Jain) Path: Quoting the Bhagavati Sutra (2.5), the text states that the only true ultimate truth (Paramārtha) is the Nirgrantha (Jain) path. All other worldly pursuits—desires, family, wealth, property, honor, status—are considered Anartha (meaningless or futile) in comparison. Finding happiness in these is Mithyātva (delusion).

• The Importance of Samyak-tva (Right Faith): Samyak-tva is described as the pure radiance and the firm, diamond-like foundation upon which Right Conduct (Charitra) and Austerity (Tapas) rest. Remaining ignorant of this great jewel is considered Mithyātva.

• The Root Cause of Suffering: Mithyātva Mohaniya:

  • Ignorance, lack of discernment, and lack of contemplation are deep states of unconsciousness.
  • The inclination to enjoy external objects is pure sin.
  • Finding happiness or pleasure in external objects is absolute Mithyātva.
  • The soul, unaware of its infinite knowledge and potential, and unable to cross the ocean of Samsara, becomes deluded by false beliefs about external objects. It mistakenly identifies with them, leading to attachment, aversion, and the endless cycle of birth and death, fueled by the influx of karmas like Mohaniya. This is the consequence of Mithyātva Mohaniya.

• Pratikraman as the Path to Samvara and Nirjara:

  • To be liberated from suffering, one must enter Samyak-tva (Right Faith), Samyak Jnana (Right Knowledge), and Samyak Charitra (Right Conduct), or engage in Samyama (self-control) and Tapas (austerity). This means residing in the Vitaraaga-bhava (passionless state) of one's true soul. This process is Samvara.
  • Atikraman is being bound to Asrava through delusion, lack of vows, negligence, passions, and sensory organs. This is the state of the soul's modified, ignorant nature, which leads to karmic bondage.
  • Pratikraman is the special process of returning to the path of Right Faith, Right Knowledge, and Right Conduct.

• Understanding Atikraman to Understand Pratikraman: To understand Pratikraman, one must also understand its opposite, Atikraman. Atikraman is the process of Asrava, while Pratikraman is the process of Samvara. One strengthens the path of Samsara, the other paves the way for liberation.

• Pratikraman as Both Samvara and Nirjara: Pratikraman is a process of turning from modified states (Vibhava-bhava—anger, hatred, delusion, ignorance) back to one's natural state (Svabhava—the path of liberation through Right Faith, Knowledge, and Conduct). This is Samvara. Furthermore, as Pratikraman is an integral part of Prayaschitta Tapas (penance and austerity), it also leads to Nirjara.

• The Sequence of Karma Influx and Release: The doors to Asrava are delusion, lack of vows, negligence, passions, and sensory organs, with delusion being the primary cause. The soul has been accumulating karma through this sequence since time immemorial. Therefore, the process of release also follows a similar order. Releasing oneself from Mithyātva (the root of infinite Samsara) through Samyak-tva is the Pratikraman of Mithyātva. Once this is achieved, the remaining Samsara is reduced, and the path to liberation begins.

• The Goal of True Pratikraman: The text clarifies that true Pratikraman is not merely giving up family or wealth, or moving from sinful to virtuous actions. It is the process of gradually shedding all passions, moving towards a passionless state, achieving self-purification, and engaging in the path of one's own true nature – the action of the soul purified as Right Knowledge, Right Perception, and Right Conduct. This leads to Samvara and Nirjara, which are Abandha (non-bonding) states. This is the true Bhava Pratikraman (internal Pratikraman), which causes the shedding of material karmas (Dravya Karma).

• The Interplay of Bhava and Dravya Pratikraman: Both internal (Bhava) and external (Dravya) Pratikraman occur simultaneously. When the passionless state continuously grows, the soul, by attaining Yathakhyāt Charitra (pure, natural conduct), becomes free from all destructive karmas.

• The Prerequisite for Spiritual Practice: All spiritual practices are possible only when the true nature of substances is accurately understood.

In essence, the book emphasizes that Pratikraman is the cornerstone of spiritual progress in Jainism. It's a profound journey of introspection and rectification, leading the soul from the darkness of delusion and attachment back to the luminous brilliance of its own pure, omniscient, and eternally blissful true self.