Pratikraman Jivan Shuddhi Ka Upay

Here's a comprehensive summary of the Jain text "Pratikraman Jivan Shuddhi ka Upay" by Hastimal Maharaj, based on the provided pages:

Book Title: Pratikraman Jivan Shuddhi ka Upay (Pratikraman: The Means to Purify Life) Author: Acharya Pravar Shri Hastimal Ji M.S. Publisher: Z_Jinavani_002748.pdf (as indicated by the catalog link)

Overall Theme: The book, compiled from the discourses of Acharya Pravar Shri Hastimal Ji M.S. by Shri Nauretan Mehta, emphasizes Pratikraman (confession and repentance) as a vital practice for Jivan Shuddhi (purification of life) for both laypeople (shravaks) and ascetics (sadhus). It highlights that true spiritual progress is achieved by acknowledging and rectifying one's faults through sincere introspection and practice.

Key Concepts and Practices:

• Pratikraman as a Means of Life Purification:

  • Pratikraman is presented as a method to correct the faults accumulated in life and to make the soul radiant.
  • The Jain tradition mandates Aalochana (self-criticism), Pratikraman (confession and repentance), and Pratyakhyan (renunciation or vow-taking) for all followers.
  • Pratikraman is defined as the process of removing the "garbage" (kuchra) accumulated through mithyatva (false beliefs), avirati (non-restraint), pramad (carelessness), kashay (passions), and ashubh yoga (inauspicious activities) through contemplation and self-reflection.

• The Importance of Acknowledging Faults:

  • In contrast to the modern tendency to avoid admitting mistakes, the text stresses that true nobility (jatiman, kulman, gyanvan, vinayvan) lies in accepting one's errors.
  • Spiritually inclined individuals voluntarily reveal their faults and experience remorse.
  • Self-observation with a subtle vision is crucial for life purification. The wise advise, "Every day, one should examine one's own conduct."

• Beyond Mere Recitation:

  • Pratikraman is not just about reciting the "pratikraman sutras" (recitation texts). It is a sadhana (spiritual discipline) that aids in remembering faults.
  • Simply reciting "Michchhami Dukkadam" (I apologize for my wrongdoings) without understanding the specific fault being confessed renders the practice superficial.
  • True repentance involves reflecting on specific wrongdoings like lying, dishonest dealings in trade, breaking promises, involvement in theft, or aiding smugglers, and feeling genuine remorse in one's heart.

• The Value of Original Texts and Language:

  • The text addresses the argument for translating scriptures and pratikraman texts into Hindi. It argues that translating and replacing the original languages would lead to a loss of knowledge of the original Prakrit language, discontinuation of original recitations, and practical difficulties in accommodating multiple languages spoken by different communities.
  • More importantly, translations can never fully capture the profound and sublime meanings embedded in the original texts.
  • Maintaining the original languages preserves the unbroken chain of ancient religious traditions, theological languages, and the sense of reverence experienced when reciting the words of the Tirthankaras.

• Vows (Vrat) and Conduct:

  • Laypeople (shravaks) must avoid actions that defile their vows and refrain from businesses that hinder their spiritual progress.
  • They should set good examples for others, as their conduct is observed by neighbors. Engaging in businesses that attract public criticism or bring disrepute to the faith is discouraged.
  • The behavior of householders and followers is crucial for the propagation of the Vitarag Dharma (religion of the detached ones). Good conduct is an integral part of spreading the faith.
  • Every householder should consider themselves a representative of Jainism, and their actions reflect upon the entire religion.

• Confession to a Guru:

  • Just as a patient who conceals their illness from a doctor harms themselves, a seeker who hides their faults from their Guru does spiritual damage, hindering the purification of their soul. Such a person cannot be called a true seeker.
  • Just as a thorn in the foot causes discomfort, a true seeker experiencing a lapse in their vows (atichar) finds no peace until they confess to their Guru and undergo penance. This act of removing the "thorn" of atichar brings peace. Only by doing so can one maintain pure conduct.

• The Strength of Vows:

  • When mental weakness leads to downfall, the strength of vows is what can save an individual. Those who do not take vows are prone to falling at any time, their lives being like an unfenced pond.
  • Vow-takers lead luminous lives with inner fortitude, protecting them from impure thoughts.
  • It's not enough to simply refrain from doing wrong; one must also take a vow not to do it.

• Sincere Self-Criticism:

  • Only virtuous and disciplined individuals can engage in honest self-criticism.
  • Those who practice restraint not for show but for the upliftment of their soul cannot tolerate any impurity in their practice, even for a moment.

• Managing Mind, Speech, and Body (Yoga):

  • It's impossible to completely stop the activities of the mind. Similarly, the activities of the body and speech are not necessarily prohibited for observing vows like Paushadh.
  • The key is to ensure that these activities do not obstruct the objective of the vow.
  • Just as even poison can become medicine after purification, the inherent power of mind, speech, and body to obstruct spiritual growth can be transformed into something beneficial.
  • Even the enlightened Arhats, who have reached the thirteenth stage of spiritual development, possess these three yogas (mind, speech, body), but they do not impede their supreme spiritual state. Similarly, if a seeker's yogic activities continue but are not sinful, they do not hinder the practice of vows.

• Penance (Prayashchitta) in Religion:

  • In worldly governance, faults are pointed out by others. However, in the religious realm, the guilty person themselves confesses their faults to the Guru with sincerity and purifies their soul through penance.
  • Penance is not considered a burden in the religious system. The soul-seeking disciple considers the Guru who facilitates self-purification through penance as beneficial and willingly undergoes penance.

• Kayotsarga (Self-Absorption/Abandonment of Body):

  • The simple meaning of Kayotsarga is the abandonment of the body. However, the real meaning is the abandonment of pride in the body and the continuous attachment to it.
  • This practice stops sinful inclinations and turns the soul towards true, lasting bliss. The ultimate means to happiness is detachment (tyag).
  • Kayotsarga should be performed standing, with feet positioned at a specific distance (4 angulas at the toes, 3 angulas at the heels) and hands hanging naturally by the sides. One should remain motionless, free from 19 faults and exceptions made for specific situations. If standing is not possible, any stable seated posture can be used.

• Pratyakhyan (Renunciation/Vow-taking):

  • Pratyakhyan is synonymous with "gunadharana" (sustaining virtues).
  • After purifying the soul through Kayotsarga, accepting "uttar gunas" (higher virtues) like Namukkarsi, which are in the form of renunciation, to increase spiritual strength is called Pratyakhyan.
  • Pratyakhyan halts the accumulation of karma, which in turn leads to the cessation of desires. The cessation of desires eliminates worldly craving, allowing one to live a peaceful life.

In essence, the book "Pratikraman Jivan Shuddhi ka Upay" serves as a guide to understanding and practicing Pratikraman, highlighting its multifaceted benefits for spiritual purification, the importance of sincere self-reflection, the adherence to vows, and the role of confession and penance in the path to liberation, all while emphasizing the value of tradition and original teachings.