Prayaschitta Swarup Aur Vidhi - Book Summary

Here is a comprehensive summary of the Jain text "Prayaschitta swarup aur Vidhi" by Pushpalata Jain, based on the provided pages:

The text "Prayaschitta Swarup aur Vidhi" (Nature and Method of Penance) by Dr. Pushpalata Jain, published in the "Sadhviratna Pushpavati Abhinandan Granth," delves into the fundamental concept of Prayaschitta within Jainism. Prayaschitta is described as a sacred internal penance, stemming from inner consciousness, undertaken to purify oneself from character flaws and return to a state of natural spiritual practice. Its underlying objectives include rectifying errors caused by negligence, achieving purity of feelings, shedding inner attachments (nishalyatva), correcting disorder, adhering to discipline, and strengthening spiritual resolve.

Understanding the Meaning of Prayaschitta: The acharyas (Jain scholars) have interpreted Prayaschitta in four primary ways:

Aparadh (Offense): Many scholars, like Akalank and the author of Dharmasangraha, view Prayaschitta as a means to purify oneself from offenses or wrongdoings.
Lok (People/Community): In texts like Dhavala, Prayaschitta is understood as a process that purifies the minds of one's fellow monks (sangha) and the broader Jain community towards the practitioner.
Prachurya (Abundance/Mental Purity): When understood as "prachurya," it signifies a state of absolute mental equanimity and freedom from disturbances.
Tapasya (Penance/Austerity): In this sense, Prayaschitta is directly linked to the performance of austerities with a focused mind.

Nischayanaya and Vyavaharanaya Perspectives: Jain acharyas further explain Prayaschitta through the lenses of Nischayanaya (ultimate truth) and Vyavaharanaya (conventional truth).

Nischayanaya: In its ultimate form, Prayaschitta involves the practitioner constantly contemplating their soul as pure consciousness, thereby detaching their mind from negligent actions and faults.
Vyavaharanaya: When a practitioner has rectified the faults arising from negligence, they engage in the practical aspect of Prayaschitta. Both forms are considered essential tools for achieving the ultimate goal of spiritual practice.

Synonyms and Scriptural References: The text mentions several synonyms for Prayaschitta found in ancient scriptures like Moolachar (Gatha 363), including karma-kshepan (shedding of karma), nirjara (destruction of karma), shodhan (purification), dhavan (washing), puchchhan (cleansing), utkshepan (lifting), and chhedan (cutting). Comprehensive descriptions of Prayaschitta are available in Cheda Sutras, Vyavahara Sutra, Nishith, Jeetkalpa, Moolachar, Bhagavati Aradhana, and Angaradharmamrit, though its systematic treatment is more prominent in post-Anga literature.

Prayaschitta as a Form of Austerity: In Jainism, Prayaschitta is considered the seventh type of austerity overall and the first among the internal austerities (abhyantara tapa). This placement signifies its foundational role, as it is seen as the bedrock for other internal practices like vinaya (humility), vaiyavritya (service), swadhyaya (self-study), dhyana (meditation), and vyutsarga (abandonment). The genuine acceptance of one's faults is a reflection of the practitioner's inner purity. Prayaschitta is always preceded by confession and criticism, and only those who sincerely confess their faults are eligible to undertake it.

Classification of Prayaschitta: The scope and method of Prayaschitta depend on the nature of the self-committed offenses. Acharyas have classified Prayaschitta into ten categories based on this:

Alochana: Confessing one's faults with a pure heart before an acharya.
Pratikraman: Returning to the right path from a wrong one, acknowledging "I have erred."
Tadubhaya: Offenses that require both Alochana and Pratikraman.
Vivek: Renunciation, such as abandoning forbidden food.
Vydsarga: Purification through Kayotsarga (body-abandonment) for certain offenses.
Tapa: Penance and austerities.
Chheda: Temporarily reducing a monk's seniority or status for repeated offenses.
Moola: A more severe penance for those who have become lax or indulged in improper acquisition.
Parihara: Expulsion from the monastic order for serious offenses, sometimes with subsequent readmission.
Shraddhan/Upasthapana: A significant penance involving temporary or permanent expulsion, depending on the severity of the transgression.

The text also notes variations in these classifications across different scriptures: Bhagavati Sutra and Sthananga Sutra mention Anavasthapya and Paranchika instead of the last two. Umaswati proposed nine types, omitting "Moola" and replacing "Shraddhan" with "Upasthapana." Sthananga Sutra also lists four types (Jnana, Darshana, Charitra, Vyakrutya) and four other types related to the nature of transgression. Bhagavati Sutra expands this to fifty categories, including qualities of the giver and receiver of Prayaschitta, and reasons for repeated offenses.

Detailed Explanation of Key Types:

Alochana (Confession): This is a sincere and cheerful confession of one's faults to a spiritual guide. A true confessor possesses qualities like humility, knowledge, good conduct, patience, and sincerity. Confession is made to learned, virtuous acharyas or upadhyayas. The text also outlines reasons why a deceitful monk might confess (to avoid disgrace, attain better rebirths) and reasons why they might avoid it (believing confession is unnecessary, focusing on present actions rather than past mistakes, fear of infamy). It emphasizes that Alochana must be devoid of deception, listing ten faults to avoid, such as partial confession, making excuses, confessing only known faults while hiding unknown ones, confessing minor faults, or confessing in inappropriate settings or to unsuitable persons. A pure confession should be like an innocent child revealing their mistakes. There's a distinction between the Alochana of male monks (often in private) and female nuns (requiring public presence). The efficacy of Alochana is highlighted: without it, even severe austerities are ineffective, just as medicine without purgation is useless.
Pratikraman (Repentance/Return): This involves returning to a virtuous state from an unwholesome one, acknowledging one's mistakes. It is a process of self-correction. The text lists eight synonyms for Pratikraman, each highlighting a different aspect. It's caused by five factors: false belief, non-restraint, negligence, passions, and activities. The goal is to overcome these. Pratikraman is distinguished from Prayaschitta by the fact that it can be performed independently of an acharya, multiple times a day. It involves confessing past faults, preventing present ones through restraint (samvara), and blocking future faults through renunciation (pratyakhyana). Even minor faults warrant Pratikraman. It is also prescribed even for those without vows, as it fosters respect for vow-holders and encourages progress towards vows. It is divided into Dravya Pratikraman (materialistic, for those with imperfect right faith) and Bhava Pratikraman (mental, the true form for spiritual seekers, leading to karma shedding).
Tadubhaya (Both): This refers to offenses that require both confession (Alochana) and repentance (Pratikraman). Examples include accidental contact with lower life forms, bad dreams, self-plucking hair, nail clipping, nocturnal emissions, and indulgence of senses, or eating at night.
Vivek (Discrimination/Renunciation): This involves renouncing something that has become impure, such as discarding forbidden food (aada-karma).
Vydsarga (Abandonment/Equanimity): This involves purification through Kayotsarga, a practice of regulating breath and cultivating equanimity. It is undertaken for offenses that occur during journeys or difficult situations. It fosters detachment and fearlessness.
Tapa, Chheda, Moola, Parihara, Shraddhan (Other types): The text briefly describes other forms: Tapa refers to austerities for strong offenders. Chheda involves reducing a monk's seniority for repeated offenses. Moola is for those who are lax or improperly accepting things. Parihara and Shraddhan (or Upasthapana and related terms like Anavasthapya and Paranchika) involve expulsion for severe offenses, with possibilities of readmission after penance. Paranchika involves expulsion for 6 months to 12 years for serious offenses like denigrating the Tirthankaras or acharyas, violating chastity, or plotting murder.

The text concludes by emphasizing that Prayaschitta is a vital step in the spiritual journey, allowing practitioners to purify their inner selves, remain on the right path, and refine their austerities by avoiding faults. It is crucial to perform Prayaschitta for any transgressions promptly, lest they become ingrained habits.