PRATIKRAMAN

The soul, in its pure form, has infinite perception, infinite knowledge,infinite vigor, and is non-attached. These attributes are not seen in aworldly soul because it is soiled with karmas. By following religiousprinciples principals and activities, we overcome our karmas and upliftour souls to liberation. There are various kinds of religiousactivities, sometimes called rituals, and among them Pratikraman is themost important ritual. During pratikraman we repent for ournon-meritorious activities on a daily basis. We realize our mistakesand ask for forgiveness which helps us to minimize the intensity of thekarma?s bondage. Pratikraman is a combination of six avshyakas(essential rituals). The six Avshyakas are:1) Samayik - a state of total equanimity2) Chauvisantho - worshipping the twenty-four Tirthankars3) Vandana - offering salutations to sadhus (monks) and sadhvis (nuns)4) Pratikraman - realizing what we have done wrong and annotating onit5) Kayotsagga - meditation of the soul6) Pratyakhyan - renunciation1) SamayikIn samayik, we stay in equanimity for forty-eight minutes. Duringsamayik not only do we give up all worldly affairs, but we also stayaway from attachment and aversion. This activity helps us to purify ourpassions and desires. To perform samayik, we put on simple, whiteclothes, and occupy a quiet place. While in samayik, we recite theNavkar Mantra, read scriptures, perform meditation, etc. Our samayikgives us a glimpse at the life of sadhus who live in samayik all oftheir life. It directly encourages us to lead the life of a sadhu orsadhvi.2) ChauvisanthoChauvisantho means adoration of the twenty-four Tirthankaras. Byreciting it, we show our respect for the twenty-four Tirthankaras.While reciting this, we are reminded of how victorious these Jinas, whoovercome inner enemies like anger, ego, greed, deceit, etc., were andsuch activity also and encourages us to be like them. It is also calledChaturvinshatistava.3) VandanaDuring vandana, we bow down to monks and nuns and express our reverenceto them. They are our current religious guides, and preceptors. Whilebowing down, we become humble, and thus, help ourselves to overcome egoand anger. It also inspires us to become like them. (If there is nomonk or nun then we bow down in the North-East direction to Arihantaswho are currently living far away from here.)4) PratikramanPratikraman is the combination of two words, Pra meaning return andatikraman meaning violation. Literally, it means returning fromviolations. As Jain householders, we are supposed to observe twelveminor vows. During Pratikraman we review our activities for anyviolations that may have occurred among these vows. In this way, weask for forgiveness for our actions, purify our souls, and improve ourfuture activities. If we have not taken these vows then we should wishthat there will come a day when we can take those vows. Pratikraman isusually done twice a day; once in the morning, Raisi (morning)Pratikraman and once in the late evening Devasi (evening) Pratikraman.Those who are unable to perform daily pratikraman should do a Pakshik(fortnightly) Pratikraman. There are some who somehow can not find eventhat much time, they should do a Choumasi (quarterly) Pratikraman,every four months. However, if someone can not even do that, then theyshould do Samvatsari (yearly) Pratikraman, considered a must for everyJain. By repenting during the pratikraman, you lessen the bondage ofkarma to your soul and avoid committing the same sins in the future. Ifwe do not repent for our deeds at least once a year, then the bondageof karmas to the soul becomes severe and even harder to shed off. Inall truth, one should perform pratikraman as soon as one realizes he orshe has committed a sin.5) KayotsaggaThe word kayotsargga is made up of two words Kaya meaning body andutsarga meaning to give up. Kayotsagga means to give up one?s physicalcomfort and body movements, thus staying steady, either in a standingor other posture, and concentrating upon the true nature of the soul asbeing separate from the body. This is a form of meditation and bypracticing pure kayotsargga we slowly gain control over our mental,verbal, and physical activities.6) PratyakhyanThis is a formal renunciation of certain activities, which reduces tostops the inflow of karmas. This activity helps us to learn to controlour desires and prepares us for a much bigger renunciation.

Spiritual path of progress : Acharya Mahaprajna

Man is a living being endowed with a mind, and thinking is a function of the mind...
Other animals possess a mind too, but their brain is not much developed; so their power of thinking is limited. However, thanks to his highly developed brain, man’s capacity for thought is almost unlimited.The body and the mind are intimately connected with each other. The body influences the mind and is in turn influenced by the mind. However, the mind affects the body much more. A study of the mutual interdependence of the body and the mind reveals that when a man’s thinking is positive and constructive, his body too keeps in perfect condition. On the other hand, negative or destructive thinking results in the malfunctioning of the body. All thinking emanating from delusion and/or attachment is negative, whereas reasoning is ever positive and constructive.Constructive thinking helps in bettering social and human relations and the path of development and progress is cleared thereby. Negative feelings create bitterness in social and human relations, thus obstructing the path of progress.The practice of preksha dhyana serves to wipe out negative emotions and promote positive thinking. The evolution of our world is the evolution for change. Without change, there can be no development. While man has ach-ieved tremendous success in changing the external environment, his success regarding the inner environment is limited.A complete change of heart takes place only when there is inner transformation. The inner transformation is threefold transformation of emotion, thought, and transformation of the body-chemistry. It is the feeling which gives rise to thought and not vice-versa. Like feeling, like thought. With a change in feeling, there occurs a corresponding change in thought. When the mind undergoes a transformation and thought changes, body’d inner chemistry also undergoes a change. That marks the beginning of a complete change of heart.The technique of changing the feeling, the thoughts and the chemistry of the body is a composite one. It is technique of transmuting the endocrine output, of purifying the heart and the mind. For principles underlie this change of concentration, equanimity, awareness, freedom from attachment, freedom from delusion, freedom from fear.

Truth through awareness : Acharya Mahaprajna

Laid up with flu, I was lying on the ground. It was a small house in a small village with open skies. My mind wandered absolutely free and unfettered. Right in front of me was a tree. Everything shone bright in the mid-day sun. I first looked at the tree and then at the sky. The former had a minuscule existence against the latter. The sky is limitless, both spatially and temporally. But in terms of time the tree too is limitless. Not even an atom of the tree can ever be destroyed. It is bound by the philosophical principle that says: Anything existent in the present was so in the past and will be in future too. Anything non-existent in the past can never be either now or in the future. The sky and the tree have absolutely no idea of their being or not being and yet their existence is unhindered and limitless. If every single atom that exists will forever be, then how can I doubt my own existence. When an atom cannot defy the universal principle of everlasting existence, how can I be an exception? A little more thinking made me wonder why it is that man alone should doubt his existence. He has a more developed consciousness than that of a tree and, therefore, entertains doubts about his existence. Furthermore, his consciousness is not as developed as that of a yogi and, therefore, he cannot understand his infiniteness. From both angles, he is a loser.Some truths in this world are palpable, others are subtle, and yet others are abstract and intangible. I can apply palpable and subtle means to know the first two types but I have no means of knowing that abstract and the impalpable truths. I can see a mango, taste it, smell it, and touch it simply because it is a palpable reality. In the case of an atom, none of my senses can perceive it, only a microscope can reveal its existence. On the other hand, there is no microscope through which an abstract truth can be perceived, and existence is such an abstract and impalpable truth. If my existence was no part of me, I would have resorted to its description in words that people who claim to have apprehended their existence have used.The senses, the mind, the intellect, language, etc are all means of indirect experience, whereas knowing results is direct experience. Since none of the means of indirect experience are of any avail when it comes to knowing, I despair researching on my own existence. Objective truth can be experienced only through medium-neutral awareness.

ABTYP

DOB: 10.11.1939 at Ladnun, Rajasthan, India
Diksha: 27.10.1956 at Sardarshahar by Acharya Tulsi
Birth : Kartik Krishna 13, Vikram Samvat 1996, Ladanu. 10th November, 1939.
Caste : Sankhala (Ladanun, Rajasthan)
Father’s Name : Manakchand ji Sankhala
Mother’s Name : Suva Devi Sankhala, Tatwagya, prabhawak Ansanvrata Aradhika
Sainthood :Kartik Krishna 8, Vikram Samvat 2013, Sardarshahar. 27th October, 1956.
Education :Aagam – Dashevakalik, Uttradhyyan, Aachharang, Prashna Vyakaran and Nandi (All memorized- Kanthasth)Sanghiya Seven years Course , Snatakottar(Post Graduation) passed.
Languages : Rajasthani, Hindi, Gujarati, Sanskrit & Prakrit.
Group Leader :From Vikram Samvat 2027, “MARYADA MAHOTASAV” at Bidasar.
Books : Mahavir Vyaktitva and Vichar, Sarthakta ki Talash, Sangham Sarnam Gachammi, Jyot Jale Bin Bati, Nai Sadi Nai Sambhavnayen, Behta Pani Nirmla ( Biography ), Anushilan ( Research Article), Bhor ka Tara, Chaityavandana, Nadmani (Verse-Geet sahitya), Swagat Karen Ujalon ka, Jain Dharma Jivan aur Jagat.
Literary works edited : Hindi Translation of Agam Sahitya – Gyatadharmkatha, Prashna Vyakaran, Antakritdasha, Aaoppatik, Kai Grantho ki Sanskrit Chaya, Deep study of Bhikshu Sahitya .
Tour : Uttar Pradesh, Bihar & West Bengal with Aacharya Shri Tulsi. Rajasthan, Gujarat, Maharashtra, Karnataka, Tamil Nadu, Andhra Pradesh, Pondicherry, Haryana, Delhi,
Special : Seva Nikay Vyavasthapika. Has also got the special honour of serving the Sangha as Jain Vidhya Prabhari.