Pratikraman Ka Pahla Charan Atmnirikshan

Here's a comprehensive summary of the Jain text "Pratikraman ka Pahla Charan Atmnirikshan" by Acharya Shri Mahapragna, drawing from the provided PDF excerpt:

Book Title: Pratikraman ka Pahla Charan Atmnirikshan (The First Step of Pratikraman: Self-Reflection) Author: Acharya Shri Mahapragna Publisher: Z_Jinavani_002748.pdf

This article, "The First Step of Pratikraman: Self-Reflection" by Acharya Shri Mahapragna, emphasizes the critical importance of self-reflection as the initial stage of Pratikraman, the process of atonement and introspection in Jainism.

The author begins by highlighting the purpose of vows (vrata) in a spiritual life. Vows provide limitations and order, preventing the mind from being easily corrupted by negative influences. However, even with vows, imperfections can remain, making Pratikraman necessary. The very first step in this process is self-reflection.

The Need for Protection and Adhyatmikta (Spirituality): Acharya Mahapragna draws parallels between physical and spiritual security. Just as we protect our milk with a lid, our homes with roofs and doors to prevent unwanted entry (dirt, insects, strangers), individuals seeking spiritual growth must also establish boundaries. This concept of "covering" or "shielding" is the essence of vrata. An individual who is completely "open" is likened to a materialist, while someone who has erected protective barriers is an "spiritualist" (adhyatmavadi). This protection is necessary because the world is filled with "impurities" like attachment (raag) and aversion (dwesh), which constantly radiate.

The Contagious Nature of the World: The article extends this idea of radiation to the mental and spiritual realms. Just as atomic radiation is a concern today (requiring boiled water and even fruits), the mental atmosphere is also contaminated with raag and dwesh. This mental radiation is so pervasive that without mental boundaries, the mind becomes burdened and prone to problems. The author addresses a common complaint of a restless, uncontrollable mind filled with negative thoughts, attributing it directly to the lack of mental "lids."

The Significance of Vows (Vrata): The Sanskrit root of vrata is "vrtu" meaning "to cover" or "to envelop." Therefore, a vrata is a form of covering. Even small vows, like not harming a crow, serve as a starting point for cultivating a disciplined mind. The mind's speed is immense, and without control, it's like an uncontrolled horse leading to inevitable accidents. Vows are the reins that give us control over our minds.

The Importance of Self-Reflection (Atmanirikshan): Even with vows, the mind's restlessness can persist, akin to cracks in a roof or loose door hinges. The solution prescribed is Pratikraman, starting with Atmanirikshan. This involves turning our attention inwards and observing ourselves. Our senses are designed to interact with the external world, leading us to focus on others and forget self-observation. Atmanirikshan means seeing oneself, regardless of whether the eyes are open or closed, examining one's conduct, duties, present actions, and future intentions.

Self-Reflection as a Religious Foundation: The author asserts that without self-reflection, true religiosity and spirituality are impossible. The greatest indicator of religiousness is the ability to see oneself. When people are confronted with their faults, they tend to blame others or circumstances, never admitting their own mistakes. This avoidance of self-responsibility stems from a lack of Atmanirikshan. A truly spiritual person seeks to identify their own shortcomings. If a religious person blames others for their actions, it indicates they haven't truly embraced spirituality and remain materialistic in their mindset.

An Illustrative Anecdote: A story of a monk encountering a man attending to a woman under a tree illustrates this point. The monk, without understanding the situation, harshly judges the man. Later, he witnesses the man bravely rescuing people from a capsized boat. Upon returning, the man reveals the woman is his sick mother and the "bottle" is medicine, not alcohol. This highlights how external judgment (focusing on the other) leads to misplaced accusations, whereas self-reflection would have prevented such errors.

The Format of Self-Reflection: Lord Mahavir has provided a clear framework for self-reflection:

• Kim Kadam: What did I do today?
• Kim Cha Me Kitchchesam: What tasks remain for me?
• Kim Sakkinijjam Na Samayarammi: What actions, which I am capable of, am I neglecting due to carelessness?
• Kim Me Paro Pasai Kim Va Atta: Does someone else see my carelessness, or do I see my own mistakes?
• Kim Vaham Khaliyam Na Vivajjayami: Which transgression am I not abandoning?

By engaging in this form of self-reflection, individuals truly embark on the path of Pratikraman, leading to the resolution of many life's problems.