Pratikraman Vishyak Tattvik Prashnottar

Here's a comprehensive summary of the provided Jain text, "Pratikraman Vishyak Tattvik Prashnottar," authored by Dharmachand Jain, based on the given pages:

This text is a question-and-answer compilation addressing various aspects of Pratikraman (repentance and atonement), a core practice in Jainism, along with related concepts and observances.

Key Themes and Concepts Discussed:

• The Essence of Pratikraman: The text highlights that the core of Pratikraman lies in the recitation of "Icciami thami padikkamiun" (I wish to stand and repent). This is because the entire Pratikraman process involves criticizing transgressions (aticara) related to knowledge, perception, conduct, and penance. This concise phrase encapsulates a brief criticism of these transgressions, making it the essence.

• Benefits of Pratikraman: Engaging in Pratikraman offers several benefits:

  • Cessation of accumulated faults.
  • Worship of the path of righteousness (pravachan mata).
  • Earning Tirthankar (omniscient beings) Namakarma.
  • Developing the aspiration to take vows.
  • Becoming a true devotee by confessing one's faults.
  • Facilitating the study of scriptures (sutra svadhyaya).
  • Avoiding the bondage of negative karma.

• Types of Pratikraman and Corresponding Practices:

  • Delusion (Mithyātv): Repented through the recitation of "Arihanto mahadeo" and Samayik (equanimity).
  • Vowlessness (Avrat): Repented through the principles of the five great vows (Mahavratas) and five lesser vows (Anuvratas).
  • Negligence (Pramād): Repented through the eighth vow and the eighteen transgressions (papa-sthāna).
  • Passions (Kashāy): Repented through the eighteen transgressions, forgiveness texts, and "Icciami thami."
  • Unwholesome Intentions (Ashubh Yoga): Repented through "Icciami thami," the eighteen transgressions, and the ninth vow.

• Historical Examples of Pratikraman: The text cites historical figures who performed specific types of Pratikraman:

  • King Shrenik for delusion (Mithyātv).
  • King Parideshi for vowlessness (Avrat).
  • King Shalyak for negligence (Pramād).
  • Chandakaushik for passions (Kashāy).
  • King Prasannachandra for unwholesome intentions (Ashubh Yoga).

• Distinction between Vows (Vrat) and Resolutions (Pacchakkhāṇ):

  • Vows: Are prescriptive vows, like "I observe Samayik." Monks have five Mahavratas; householders have twelve vows. Vows pertain solely to conduct (charitra).
  • Resolutions (Pacchakkhāṇ): Are prohibitive resolutions, like "I abstain from sinful activities" or "I renounce food." They can relate to conduct and penance.
  • Vows are taken with specific intentions (karaṇ koṭi), while resolutions can be taken without them. The end of a vow-taking text is "tassa bhante" to "appāṇaṁ vosirāmi," whereas food renunciation resolutions are "annatthanābhogenam" to "vosirāmi."

• Self-Purification through Pratikraman: Pratikraman purifies the soul by examining daily activities and recognizing faults (aticāra). Just as soap cleanses clothes, repentance and criticism of faults cleanse the soul of impurities. Accepting mistakes, repenting, and vowing not to repeat them leads to self-purification.

• The "Āvashyak Sūtra": Its other famous name is Pratikraman Sūtra. It's called so because Pratikraman is the most significant of the six essential duties (āvashyakas). The first three āvashyakas serve as preliminary actions for Pratikraman, and the last two serve as follow-up actions.

• Usage of Temporal Terms:

  • "Jāvajīvāya" (for life): Used in the first to eighth vows and in the text for severe austerity (badi sanlekhana).
  • "JāvanNiyamam" (for a specific period): Used in the ninth vow.
  • "Jāva Ahōratam" (for day and night): Used in the tenth and eleventh vows.

• Types of Āgamas (Scriptures):

  • Sutāgama: Scriptures compiled by Ganadharas based on the direct teachings of the Tirthankaras.
  • Arthāgama: The essence or meaning of the teachings, or translations into other languages.
  • Tadubhayāgama: A combination of both Sutāgama and Arthāgama.

• Importance of Accurate Pronunciation: Incorrect pronunciation can completely destroy the meaning, lead to opposite meanings, diminish the intended meaning, or render the meaning irrelevant, even if factually correct. Examples like "Sansār" becoming "Sasār" or "Shāstra" becoming "Shastra" are given.

• Akal Svadhyaya and Kal Svadhyaya: Studying at the wrong time (akal) is detrimental, similar to singing a ragini at an inappropriate time. Not studying at the proper time (kal) leads to a loss of knowledge and disorder. Both violate scriptural injunctions.

• Service to Knowledge and the Knower: One should serve knowledge and knowledgeable individuals for five reasons: gaining new knowledge, resolving doubts, discerning truth from falsehood, purifying transgressions, and strengthening right faith, perception, and conduct through inspiration.

• Resolving Doubts in Jain Teachings: Doubts arise due to the subtle and nuanced nature of Jain philosophy, the use of nayas (standpoints) and nikshepas (categories). They can be resolved by contemplating the omniscience and detachment of the Tirthankaras, understanding the limitations of one's own intellect, and seeking clarification from gurus and elders.

• Definition of Sin (Pāp): Sin is anything that pollutes the soul. It's easily bound by unwholesome intentions and experienced as suffering. Sinful actions are of a negative nature, and their results are bitter, harsh, and unpleasant. There are eighteen main types of sin.

• Consequences of Sin and Vices: Engaging in sins and vices leads to immediate suffering (illness, ruined relationships, financial loss, social disgrace, punishment) and future suffering (rebirth in hellish realms, ignoble birth, physical and mental afflictions). Renouncing them is paramount.

• Mithyadarsana Shalya: Lack of faith in the truth as expounded by the Tirthankaras and stubbornly adhering to falsehood. This is detrimental to right faith (samyagdarsana).

• Nidāna Shalya: Desiring worldly results from religious practices, or staking one's vows, austerities, and self-control for the sake of worldly enjoyments.

• Sangya (Urges/Desires): Intense urges or desires arising from the strong influence of charitra mohaniya karma. There are four types: hunger, fear, sexual desire, and possession.

• Vikatha (Idle Talk): Talk that contaminates the life of asceticism. There are four types: talk about women, food, regions, and rulers.

• Charitra (Conduct): The practice of vows, dwelling in the self, and preventing the influx and bondage of karma while shedding past karma. It also means lifelong abstinence from the eighteen sins through body, speech, and mind.

• Violence Against Mobile Beings (Trasa Jiva): Violence against mobile beings incurs greater sin because their life-force is evident, and they try to escape. Furthermore, the immense merit gained to attain the vitalities of a mobile being is lost when they are killed, making the sin more profound than killing immobile beings.

• Adherence to Ahimsa Anuvrat: While the vow is taken with two means and three intentions, one should strive to practice it with three means and three intentions by not approving of intentional harm to innocent mobile beings. This principle applies to other vows as well.

• Overloading (Atibhāra): Loading a creature or person with more weight or work than they can handle for a given duration.

• Beating with Intent (Ākuṭṭī): Striking with the intention of killing or mercilessly depriving someone of their life due to anger.

• Types of Transgressions:

  • Atikrama: The thought of violating a vow.
  • Vyatikkrama: Commencing physical actions to violate a vow.
  • Atichāra: Gathering the means to break a vow or coming close to breaking it.
  • Anāchāra: Complete violation of a vow.

• Types of Falsehood (Mr̥ṣāvāda):

  • Subtle (Sūkṣma): Minor lies told in jest or for amusement.
  • Gross (Sthūla): False testimony regarding women, cattle, land, or deposits.

• Revealing Truth as a Transgression: Revealing confidential truths, even if accurate, is a transgression due to betrayal of trust, potentially causing shame, death, or even national conflict.

• False Weighing and Measuring (Kuṭa Tola-Māpa): Shortchanging when giving (lighter weights) and overcharging when taking (heavier weights), or manipulating measurements, counts, or valuations.

• Brahmacharya (Celibacy/Chastity): Dwelling in one's true self (Brahma = soul, Charya = to dwell). It involves abstaining from sensory pleasures, avoiding unchaste conduct, practicing righteousness, and engaging in self-reflection.

• Anarthadanda (Useless Sins): Activities that pollute the soul and create unnecessary karmic bondage. These are sinful actions that serve no purpose for oneself or one's family.

• Pramādācharaṇa (Careless Conduct): Neglecting to prevent unnecessary harm or minimize intended harm during household, business, or service activities. Leaving tools for harm around carelessly. Spending most of one's time on sensory pleasures (cinema, cards, chess, etc.) instead of spiritual pursuits. Any activity that hinders the development of virtuous qualities is also considered Pramādācharaṇa.

• Pramāda (Lapse/Negligence): Lack of effort or diligence in auspicious activities that lead to the stoppage and shedding of karma. It is also forgetting one's true nature. The five types of Pramāda are intoxicants, sensory pleasures, passions, sleep, and idle talk.

• Abstinence from Night Meals: This should ideally be included in the tenth vow (Desāvasārika Vrat), which is a condensed form of the sixth and seventh vows for a day and night. Lifelong abstinence falls under the seventh vow, and a single night's abstinence under the tenth.

• Benefits of Night Meal Abstinence: It prevents night-time activities related to food preparation, reduces violence against mobile beings, avoids deceit in eating outside, aids in practicing celibacy, reduces attachment to possessions, limits the use of food items, prevents uncalled-for sin at night, provides opportunity for evening spiritual practices (Samayik, Pratikraman), aids in observing fasts, and allows for the hospitality of ascetics.

• Items to Abstain from during Paushadh (Fasting): All four types of moist food (sachitta āhār), sensual indulgence, gold ornaments, beautification of the body, weapons, and all other sinful activities.

• Types of Paushadh:

  • Pratipūrṇa Paushadh: Lasting at least eight praharas (units of time).
  • Desha Paushadh: Lasting at least four or five praharas. If done with a complete fast (chouviar), it's the eleventh vow; if done with an incomplete fast (nivihaār), it's the tenth vow. The eleventh requires at least five praharas, and the tenth at least four. Mercy shown for at least seven praharas is also considered the eleventh vow.

• Difference between Samayik and Paushadh: Samayik for laypeople is 48 minutes (one muhurta), while Paushadh is at least 12 hours. Samayik requires abstaining from sleep and food. Paushadh allows for sleep during the night. Pratipūrṇa Paushadh forbids all food even during the day, while Desha Paushadh may allow uncooked, pure food.

• Transitioning from Samayik to Paushadh: If one feels the urge for Paushadh after starting Samayik, they should directly take Paushadh, as observing Samayik first would involve a period of vowlessness.

• Samayik during Paushadh: One should not formally perform Samayik during Paushadh. However, mental recitation of mantras like the Namaskar Mantra can be done to maintain awareness. Paushadh itself, with its abstinence from sinful activities, is similar to Samayik, but one can make specific resolutions about not sleeping or resting for certain periods.

• Considerations for the Twelfth Vow (Atithi Samvibhāg Vrat - Hospitality): This involves careful handling of moist (sachitta) and dry (achitta) items, keeping them separate, and properly storing moist items after use. Avoid scattering raw water splashes or plant waste. Correctly handle and store wash water. Keep the house door open during the day. Offer Daana (charity) to monks with utmost devotion and knowledge of proper procedures. Continue learning about monastic practices and scripture study. Do not lie when asked by monks seeking alms.

• Types of Items for Donation: Primarily fourteen types of items can be donated to ascetics: food (ashan), drink (pāna), eatables (khādim), savories (svādim), clothes, utensils, blankets, whisks (rajoharan), stools, boards, places for Paushadh, bedding, medicine, and tonics. Items from whisk to stool are "apratīhāri" (cannot be returned), while stool to tonic are "pratīhāri" (can be returned).

• Atithi Samvibhāg Vrat: Selflessly offering the fourteen prescribed items to unattached monks (nirgrantha śramaṇa) according to their needs and norms, with the intention of self-welfare. Maintaining the aspiration to donate even when the opportunity is not present is part of this vow.

• Māṇāntika Santhara (Deathbed Fasting/Austerity): At the opportune moment, one should confess faults to monks or experienced lay followers and accept atonement. Then, one should undertake a fast, either for a limited period or for life, with specific allowances (āgār). This involves renouncing food and the eighteen sins through body, speech, and mind. If no support is available, one can perform the confession and austerity themselves. If a three-day fast is undertaken, the word "pāṇaṁ" should not be spoken. Any allowances like using a bed or receiving service should be explicitly stated. The body and passions should be weakened through austerity (sanlekhana).

• Santhara During Adversity (Upasarga): If adversity strikes, one should purify the ground, recite specific mantras from the "Namōttuṇaṁ" to "Viharāmi" sequence, and then state: "If I survive the adversity, I will observe a fast, otherwise, it is a lifelong fast."

• Symbolism of Postures: The posture for "Khāmāsamaṇo" symbolizes gentleness and humility. The posture for "Vandanā" symbolizes surrender and respect.

• Recitation of "Icciami Khāmāsamaṇo" Twice: This is akin to a messenger greeting a king to present a matter and greeting him again upon departure. A disciple first greets the guru to present a request or seek forgiveness. After receiving forgiveness, the disciple greets again and departs. This double recitation is essential for the complete ritual of bowing with twelve repetitions.

• Exclusion of "Āvassiyāya Paḍikkamāmi" in the Second Khāmāsamaṇo: The phrase "Āvassiyāya paḍikkamāmi" (I come for necessary repentance) is recited in the first greeting to obtain permission to enter the guru's space. It is omitted in the second greeting as permission is no longer required.

• Fourteen Types of Siddhas: This includes Siddhas who are feminine, masculine, neuter, of their own form, of another form, of householder form, of lowest, medium, and highest stature, and those residing in oceans and reservoirs, as mentioned in the Uttarādhyayana Sūtra.

• Recitation of "Karemi Bhante": This phrase is repeated thrice in Pratikraman (in the first, fourth, and fifth āvashyakas) to remind oneself of equanimity, prevent sinful activities, and avoid negative emotions like attachment and aversion.