Pratikraman Ke Gudh Prashnottar

Here's a comprehensive summary of the Jain text "Pratikraman ke Gudh Prashnottar" by Gautamchand Jain, based on the provided PDF content:

Book Title: Pratikraman ke Gudh Prashnottar (Secret Questions and Answers on Pratikraman) Author: Gautamchand Jain Publisher: Z_Jinavani_002748.pdf (Published in Jinavani, November 15, 17, 2006)

This book delves into the profound meaning and practical aspects of Pratikraman, a fundamental practice in Jainism. It addresses various questions about its necessity, terminology, periodicity, and its place within the framework of Jain spiritual discipline.

Key Concepts and Questions Answered:

• Why is Pratikraman Necessary?

  • Pratikraman is presented as an art form and the lifeblood of Jain spiritual practice.
  • It's crucial because mistakes (doshas) can be made unintentionally in any activity. Pratikraman is the process of renouncing these faults and purifying oneself.
  • While physical ailments might last for one lifetime, mental afflictions can persist for millions of lives if one is not vigilant. Pratikraman helps alleviate mental suffering.

• Meaning of Pratikraman and its Eight Synonyms:

  • Meaning: Pratikraman literally means "to turn back." It's the process by which a seeker washes away faults, offenses, and sins committed due to negligence in the past, thereby purifying themselves.
  • Synonyms (as per Acharya Hemachandra and Shrutakevali Bhadrabahu):
    1. Pratikraman: Returning to self-purification by abstaining from sinful activities.
    2. Praticharana: Rightly engaging in vows like non-violence and truthfulness.
    3. Pariharana: Forsaking all types of inauspicious mental, verbal, and physical activities (yoga).
    4. Varana: Restraining oneself from sensual pleasures.
    5. Nivritti: Ceasing from inauspicious conduct.
    6. Ninda: Expressing remorse for past wrongdoings.
    7. Grahya: Confessing one's faults before the Guru or spiritual preceptors.
    8. Shuddhi: Achieving self-purification through criticism, repentance, and ascetic practices for committed faults.
  • Shrutakevali Bhadrabahu also states that Pratikraman purifies not only past faults but also present and future ones.

• Necessity of Periodic Pratikramans (Paakshik, Chaturmaasik, etc.) alongside Daily ones:

  • Just as a house is cleaned daily but receives extra attention during festivals, periodic Pratikramans involve increased awareness to inspect and rectify remaining minor faults (aticharas).
  • This is compared to administrative areas conducting special campaigns for government tasks, even though these tasks are performed daily.

• Tradition of Pratikraman in the Current 24 Tirthankaras' Era:

  • Followers of the first and last Tirthankaras performed Pratikraman daily, regardless of committing faults, for purification.
  • Followers of the 22 Tirthankaras in between performed Pratikraman only when faults were committed.
  • This difference is attributed to the nature of disciples: those of the first and last Tirthankaras were considered to have fickle minds, attachment, and dull intellects, requiring constant practice. Disciples of the intermediate Tirthankaras were strong-willed, pure, focused, and of pure character, hence less prone to faults.
  • Therefore, for the first and last Tirthankaras, Pratikraman was avastith (compulsory), while for the intermediate ones, it was anavasthith (optional).

• Benefit of Daily Pratikraman Even After Committing Sins:

  • The analogy of a bucket's rope or a kite's string is used. If you hold onto the rope, you can retrieve the bucket or kite. If you let go completely, you lose them.
  • Similarly, daily spiritual practice creates impressions (sanskaras) that, through tapa (asceticism) and samvara (prevention of karmic influx), can eventually purify the soul.

• "Sorry" in Jainism and the role of "Michchhami Dukkadam":

  • In worldly interactions, "Sorry" is used to acknowledge mistakes.
  • Similarly, in Jainism, "Michchhami Dukkadam" is used to confess faults and seek forgiveness from the divine or Guru, accepting them wholeheartedly. It is the Jain equivalent of "Sorry."

• Pratikraman and Body Science:

  • The practice of Kayotsarga (standing immobile for a period) involves reciting specific texts and relinquishing attachment to the body.
  • The recitation acknowledges that natural bodily functions (like sneezing or slight body movements) cannot be entirely stopped, and the vow of Kayotsarga is taken while keeping these twelve types of bodily activities in mind.

• Duration of Vows for Shravakas (Lay Disciples):

  • Vows 1 to 8 are generally lifelong.
  • Vows 9 (Samayik), 10 (Deshavkashik), and 11 (Paushadh) have limited durations.
  • Vows 9, 10, and 11 are considered specific spiritual practices (sadhana). Shravakas cannot observe them lifelong due to their household duties. Samayik is observed for a few muhurts or a set period. Deshavkashik is a daily contraction of vows 6 and 7. Paushadh is an observance involving fasting and abstaining from all four types of food for eight praharas (one day and night).
  • The limitation is because observing these vows fully would impede the fulfillment of domestic responsibilities.

• Why Three Salutations Before Samayik but not After:

  • Before Samayik, salutations are made to seek permission from the Guru to move from karmic influx (asrava) to prevention (samvara).
  • After Samayik, one moves from samvara back towards asrava. Since there's no permission from the Guru to re-enter asrava, salutations are not performed.

• Difference in Pratikraman for Right and Wrong Faith (Samyak and Mithya Drishti):

  • For a Samyak Drishti (one with right faith), Pratikraman leads to the destruction of karmas (nirjara) and the accumulation of merit (punya bandha).
  • For a Mithya Drishti (one with wrong faith), Pratikraman may lead to punya bandha but not nirjara.

• Purpose of "Ichchhami Khama Samano" Text:

  • To inform the disciple about their duties towards the Guru.
  • To inquire about the Guru's well-being.
  • To seek forgiveness for known or unknown transgressions and disrespect.
  • To repent for faults committed during the day.
  • To aspire for the development of virtuous qualities.
  • This is considered an excellent form of salutation (vandana).

• Independent vs. Dependent Vows:

  • Vows 1 to 11 are independent.
  • Vow 12 (Su-patra daan - donating to worthy recipients) is dependent, as it relies on the availability of a suitable recipient.

• Raising Both Knees in Excellent Salutations:

  • This posture symbolizes the softness of the womb and humility. It's a way to express profound humility according to ancient texts.

• Five-Part Salutation with Knees Bent:

  • This posture signifies surrender and submission. The Paramgathis (supreme beings) are worthy of ultimate adoration, and by taking refuge in them, one can achieve the supreme state. This posture reflects that surrender.

• Division of Six Necessities (Avashyaks) among Dev, Guru, Dharma:

  • Dev (Deities/Tirthankaras): Chaturvimsati-stava (praise of 24 Tirthankaras) - Second Necessity.
  • Guru: Vandana (salutations) - Third Necessity.
  • Dharma (Dharma/Righteousness): Samayik (meditation/equanimity), Pratikraman (repentance), Kayotsarga (standing immobile), Pratyakhyan (renunciation) - First, Fourth, Fifth, and Sixth Necessities respectively.

• Difference Between Jain Avashyaks and Evening/Morning Rituals in Other Religions:

  • Other traditions primarily focus on God remembrance and prayer.
  • Jain Avashyaks emphasize remembering virtues (knowledge, perception, conduct) and repenting for sins. This introspection and internal focus make Jain practices more significant.

• Why Vows 5, 6, and 7 are Often Taken with "One Action, Three Yogas":

  • This refers to the limitations set for possessions, travel, and consumption. The reason is the lingering attachment to family. A Shravak might vow not to possess or consume beyond a limit but might still feel inclined to give such things to children or advise them. Similarly, they might vow not to travel to certain directions but might send their children for education or marriage. Thus, they vow, "I will not do it," but not necessarily, "I will not cause others to do it." (Specific Shravakas can take these vows with stricter conditions).

• Why Different Allowances (Aagar) in Samayik and Paushadh:

  • Samayik has a shorter duration, allowing for fewer concessions. Including concessions might hinder the practice of knowledge, perception, conduct, and asceticism.
  • Paushadh, being a full day and night or at least four praharas, is difficult to observe strictly without concessions like allowances for sleep or bodily functions, especially for common people. Maintaining equanimity is crucial for spiritual practice.

• Why No Fixed Number of "Lokass" in Kayotsarga:

  • The number of "Lokass" (a mantra of praise and adoration) depends on the duration for which faults need to be purified.
  • Daily and Nightly Pratikraman (12 hours) requires fewer repetitions (4 Lokass).
  • Paakshik Pratikraman (15 days) requires twice as many (8 Lokass).
  • Chaturmaasik (4 months) requires thrice as many (12 Lokass).
  • Saamvatsarik (1 year) requires five times as many (20 Lokass). The number is determined by the extent of past transgressions.

• Can Sentient Five-Sensory Animals Observe Vows?

  • Yes, they can observe vows 1 to 11. They cannot observe the 12th vow (charity).
  • Due to pure intentions, some animals gain recollection knowledge (jaatismaran gyan) and remember their past human lives where they broke vows. This remembrance motivates them to observe vows in their current animal lives.

• How Aquatic Animals Practice Samayik/Pratikraman:

  • By firm intention to observe the vow and remaining still and immobile throughout the duration of the Samayik.

• Counting of Tirthankaras in Salutations (20, 160, 170):

  • This relates to the geography of Jambudweep and other continents.
  • Jaghanya (Minimum) 20: In Mahavideh, there are 5 continents, each divided into 4 regions (due to rivers), making 20 regions. Each region typically has one Tirthankara.
  • Utkrishta (Maximum) 160: When each of the 5 Mahavideh regions (with 32 regions each) has one Tirthankara simultaneously, the total is 160.
  • Utkrishta (Maximum) 170: This includes 160 Tirthankaras in the Mahavideh areas plus 10 from Bharat and Airavat regions of Jambudweep.

• Why Left and Right Knees are Raised Differently in Pratikraman:

  • The fourth Avashyak involves confessing faults and reaffirming vows.
  • Raising the left knee signifies humility and is associated with confessing faults.
  • Raising the right knee signifies valor and is associated with reaffirming vows and resolutions.

• Calculation of "Michchhami Dukkadam" variations (18,24,120):

  • This complex calculation arises from multiplying various factors of sin and its perpetration:
    • 563 types of living beings.
    • 10 ways of violation (e.g., by oneself, through others).
    • 2 modes of emotion (attachment/aversion).
    • 3 types of yoga (mind, speech, body).
    • 3 types of action (cause).
    • 3 types of time (past, present, future).
    • 6 witnesses (e.g., Panch Parameshti, self-awareness).
    • (563 * 10 * 2 * 3 * 3 * 3 * 6 = 18,24,120)

• Breakdown of 8.4 Million Life Forms:

  • This refers to the number of "life-units" or "birthplaces" and their various characteristics (color, smell, taste, touch, form). The text provides a table illustrating how these numbers are derived from different categories of beings (earth-bodied, water-bodied, fire-bodied, air-bodied, vegetation, two-sensed, three-sensed, four-sensed, five-sensed animals, humans, gods, hell-beings) and their potential permutations in qualities.

• Order of the Six Avashyaks:

  • The sequence is scientific and based on cause and effect for spiritual upliftment:
    1. Samayik: Establishes equanimity, the foundation for virtue.
    2. Chaturvimsati-stava: Praising virtues helps in cultivating them.
    3. Vandana: Humility and devotion arise after internalizing virtues.
    4. Pratikraman: A humble heart confesses faults.
    5. Kayotsarga: Body and mind are stabilized for introspection.
    6. Pratyakhyan: Renunciation is possible only with a stable mind.
  • This sequence leads to self-observation, self-examination, and self-improvement.

• Order of Yogas in "Ichchhami Thami":

  • The order varies based on the emphasis of the text:
    • Manasika (Mind) first: In texts focusing on contemplation, repentance, and confession (e.g., when confessing faults of vows: "Manasa, Vachasa, Kayasa").
    • Vachana (Speech) first: In texts praising Tirthankaras, where verbal praise is central (e.g., "Kittiya, Vandiya, Mahiyya").
    • Kayika (Body) first: In Kayotsarga, where bodily immobility is paramount ("Kayo, Vayo, Manasiao"). Similarly, in "Tasya Uttari," the body is stabilized first ("Thanam"), then speech ("Monam"), then mind ("Jhanam").

• How Pratikraman Leads to Moksha (Liberation):

  • Karmas are the primary obstacle to liberation. Tapa (asceticism) destroys existing karmas, and samvara (prevention of new karmas) stops their influx.
  • The six Avashyaks are described as practices of tapa and samvara: Samayik and Pratyakhyan for samvara; Vandana for vinaya tapa; Pratikraman for prayaschitta tapa; Kayotsarga for kaya tapa.
  • By practicing these, especially through honest self-reflection and repentance, one purifies the soul and progresses towards Moksha.

• The 64 Indras:

  • Indras exist only in the celestial realm.
  • They are categorized into four types of deities: Bhavanapati (20 Indras), Vyantar (32 Indras), Jyotishi (2 Indras - Moon and Sun), and Vaimanika (10 Indras across 12 Devlokas). Total = 64.

• Variations in "Ichchhami Thami":

  • "Ichchhami thami kaussaggam" is said before Kayotsarga.
  • "Ichchhami thami aloum" is said during introspection and fault confession within meditation.
  • "Ichchhami thami padikkamium" is said during the Pratikraman ritual itself.

In essence, "Pratikraman ke Gudh Prashnottar" serves as a guide to understanding the deep spiritual significance and systematic application of Pratikraman and the six essential daily observances in Jainism, emphasizing self-purification, ethical conduct, and the path to ultimate liberation.