Pratikraman - Observance of Self-Reflection :- Acharya MAhasraman Ji

Jainism believes that from times immemorial, every soul has assumed perverted impure nature. Attachment and aversion are the soul’s impurities. All other impurities such as anger, ego, deceit, greed, and others are sub-categories of these two impurities. To help to remove such impurities, Jainism has emphasized certain practices to be performed regularly by its followers known as Ävashyaka (essential practices). These practices free the human mind from negative thoughts of attachment and aversions and enhance soul's spiritual progress which ultimately leads to liberation.

Ancient Jain literature defines six such activities of which Pratikramana is defined as 4th Ävashyak to be performed daily by its followers.
The six practices are:
1. Sämäyika Equanimity
2. Chaturvimshati-Stava Devotional Prayer
3. Vandanä Respecting Ascetics
4. Pratikraman Repentance and Confession of sins
5. Käyotsarga Non-attachment to the Body
6. Pratyäkhyäna / Pachchakhäna Religious Vows

Pratikramana
"Prati" means "back" and "kraman" means "to go", i.e. to go back, to reflect and review, to confess and atone for transgressions of mind, body, and speech in one’s daily activities. In other words, it means returning to and reaffirming the path of nonviolence, truthfulness, and non-attachment. Pratikraman means sincerely repenting and confessing our faults, forgiving faults of others, asking forgiveness from others for one’s own transgressions, and extending friendship to all.

The Pratikraman ritual includes many original texts (Sutras) written in Ardha-Mägadhi and Sanskrit languages. These Sutras consist of many hymns in praise of Tirthankaras and many verses of repentance, confession, and requests for forgiveness.
Jain community is divided into two main sects - Shvetämbar and Digambar. Again, Shvetämbar sect has two branches - Murtipujak and Sthänakaväsi. In these two branches six essential acts are performed daily. Monks of these two branches have to necessarily perform these acts in accordance with the tradition. Devoted Jain laypeople staunchly observe them. All others voluntarily practice them.

During the last few centuries of Jain literature work indicate that the word “Pratikraman” is used as a common noun for all six essential acts (six Ävashyaka). This is also meaningful because during the course of time the Pratikraman ritual is enhanced to include all six Ävashyaka.

Hence entire Pratikraman ritual which covers all six Ävashyaka or six essential acts, occupies such an important place in the Jain tradition as does Sandhyä in the Vedic (Hindu) tradition, Namäj in the Islam, Kharavela Avesta in the Zoroastrian, Prärthanä (Prayer) in the Jew and the Christian.

It is recommended that Pratikraman be done twice a day, once in the morning (called Räi Pratikraman) and once in the evening (called Devasi Pratikraman). The morning Pratikraman is for the atonement of transgressions incurred during the night and the evening Pratikraman is for the transgressions of the day. There is provision for fortnight (Pakkhi), once every four months (Chaumäsi), and yearly (Samvatsari) Pratikraman observances, if one is unable to comply with the daily Pratikramans. The annual Pratikraman that all Jains should strive to observe is called Samvatsari Pratikraman. The Samvatsari Pratikraman is performed on the last day of Paryushan.

Pratikraman and Six Essentials:
1. Sämäyika - Equanimity
To remain in the state of equanimity without yielding to attachment and aversion and treat all living beings equal to one’s own self is called Sämäyika. This procedure is performed to cultivate equal regard towards all living beings, equanimity towards pleasure and pain, and to be free from attachment and aversion. The Sämäyika is performed at the commencement of the observance of Pratikraman ritual.
2. Chaturvimshati Stava - Prayer:
This is the reverential worship of the twenty-four Tirthankars to reflect on their qualities, such as freedom from attachment and aversion (Vitaräga). This devotional prayer is also of two types; external (dravya) and internal (bhãva). To express one’s devotion by worshipping them with good purifying substances like rice and flower is the external praise (dravya stuti). And to praise devotionally their internal natural qualities is the internal praise (bhãva stuti). The prayer inspires an individual to practice these ideals in one’s own life. During Pratikraman ritual, this is accomplished through the recitation of Logassa and Namutthunam Sutras.
3. Vandanä – Respecting Ascetics
Vandanä means offering of respectful salutations to all ascetics such as Ächäryas, Upädhyäyas, and other monks and nuns. The suguru vandanä sutra is recited during Pratikraman to pay respect and obeisance to the ascetics and teachers. .
4. Pratikraman – Repentance and Confession of Sins
Pratikraman means to repent and confess past sinful deeds and thoughts, to protect oneself through the process of spiritual discipline from the present sinful acts, and to prevent the future sinful acts through renunciation. Hence Pratikraman means to go back, to reflect and review, to confess and atone for transgressions of mind, body, and speech in one’s daily activities.
Alongside the six rites, the Jain ethics system outlines 12 vows of limited nature to be practiced by the lay people that are less intense than those followed by monks and nuns who have totally renounced worldly life. Jainism defines that every one should strive to adopt these vows according to one's individual capacity and circumstances. The ultimate goal is to accept them as full vows.

During the Pratikraman, a lay person reflects on these vows. One would repent and ask for forgiveness for one’s past minor transgressions that may have occurred knowingly or unknowingly. One would contemplate on each of these vows so that one would be more aware of such circumstances and would avoid such transgressions in the future.

One should know that to effectively guard against sinful activities, one should abandon wrong belief (Mithyätva), non-restraint (Avirati), unawareness or lethargy (Pramäda), passions (Kashäya) and inauspicious activity (Aprashasta Yoga). To accept right belief after having given up the wrong one, to achieve self-restraint after having shunned non-restraint, to become spiritually vigilant after having abandoned lethargy, to cultivate good qualities like perseverance after having renounced passions and to attain the true nature of soul after having given up worldly activities is Pratikraman.

If one only performs the Pratikraman ritual through bodily and verbal acts, and just verbally confesses the past sinful acts and makes open declaration not to commit them in future, but in real life one continues to commit sinful activities without any hesitation, then this type of recitation of ritual is called Dravya or external Pratikraman. The Dravya Pratikraman is not useful, but on the contrarily it is harmful. It deceives one own self and it meant simply to deceive others.

If after the performance of Pratikraman ritual, one minimizes or eliminates the sinful activities in real life then the Pratikraman is called Bhäva or internal Pratikraman, which is very useful for the purification of the soul.
During Pratikraman ritual, this is accomplished through the recitation of Ascetics Forgiveness Sutra (Abbhutthio Sutra), Atonement of Eighteen Sins (18 Päpsthänak), and Vandittu Sutra reflecting on Transgression of twelve vows of the laypeople.

5. Käyotsarga – Non-attachment to the Body
Käyä means body and Utsarga means moving away or rising above. Therefore, Käyotsarga means rising above the physical body activities to focus on the inner self and thus, develop non-attachment (Käyotsarga) towards our human body. To perform Käyotsarga in its true definite form one should also give up all the defilements from one’s life.

One needs to renounce attachment to one’s body to attain proper concentration, which is required for virtuous meditation (Dharma Dhyäna) and pure meditation (Shukla Dhyäna). During Pratikraman ritual, this is accomplished during meditation after repentance and confession of sins. Also the Pratikraman is performed while sitting or standing in the meditating position, practicing Käyotsarga throughout the ritual.

Pratyäkhyäna / Pachchakhäna – Religious Vows
Taking religious vows (Renunciation) and its declaration is called pratyäkhyäna. It too is of two types - external (Dravya) and internal (Bhãva). Renunciation of external things like food, clothes etc. is external renunciation (Dravya pratyäkhyäna). And renunciation of internal impure states of soul, viz, ignorance, anger, greed, ego, deceit, non-restraint, attachment and aversion generated in soul is internal renunciation (Bhäva Pratyäkhyäna).


One can not attain true Bhäva Pratyäkhyäna without performing complete Dravya Pratyäkhyäna. Hence in the beginning one needs to renounce junk and tasty food, renounce all luxuries, and live a simple life. Now the true performance of Bhãva pratyäkhyäna (true renunciation) leads to stoppage of karma (Samvara) gives rise to ultimate equanimity (Sambhava) which in turn leads to the attainment of liberation.
At the conclusion of the Pratikraman one chooses to observe certain vows (within one's own capacity). This practice fosters spiritual advancement through self-control.

Conclusion

Jain literature clearly indicates that Pratikraman ritual is meant for repenting and requesting forgiveness for “one’s past minor transgressions of the vows that may have occurred knowingly or unknowingly”. The vows for monks and nuns are 5 great vows and for laypeople are 12 vows of limited nature. Hence only monks, nuns and laypeople those who follow these vows are eligible for Pratikraman. The logic is that if one does not practice the vows then question of repenting and forgiveness of minor transgression of the vows does not arise.
Many Jain laypeople do not practice 12 vows. Hence after understanding the purpose and meaning of our great ritual, every Jain should strive to adopt the 12 vows of laypeople according to one's individual capacity and circumstances. They should review them before Samvatsari Pratikramana and improve the limit every year in such a way that ultimately they will be full vows.

Hence by performing Pratikraman one completes all six essential acts which are required by Jain tradition for our spiritual progress.

गुरू के विरह को सहना कठिन

सरदारशहर। श्रीसमवसरण में स्मृति सभा के दूसरे दिन बुधवार को आचार्य महाश्रमण ने कहा कि आचार्य महाप्रज्ञ के अधूरे कामों को पूरा करने के लिए अपने आप को तैयार करना ही उन्हे श्रद्धांजलि होगी। उन्होंने कहा कि तेरापंथ धर्मसंघ के सामने कठिन परिस्थितियां हैं। जहां गुरू शिष्य का आत्मिक संबंध होता है वहां समता न रख पाना कोई बडी बात नहीं है। गुरू के विरह को सहन करना कठिन होता है।

भगवान महावीर के निर्वाण होने पर गणधर गोतम भी विचलित हो गए थे। महाश्रमण ने कहा कि जितनी समता की साधना बढेगी उतनी ही वीतरागता नजदीक आएगी। आचार्य महाप्रज्ञ के पास बचपन से रहने वाले ज्येष्ठ मुनि सुमेरमल सुदर्शन ने कहा कि उनकी कृपा नहीं होती तो वे जीवन में आने वाले संघर्षों में कहां खो जाते कुछ पता नहीं। उन्होंने कहा कि आचार्य महाप्रज्ञ ने तेरापंथ के सभी आचार्यो के कीर्तिमान को स्थान दिया है।

मुनि महेन्द्र कुमार ने कहा कि आचार्य महाप्रज्ञ अमर थे, अमर हैं और अमर रहेंगे। मुनि किशनलाल ने श्रद्धांजलि व्यक्त की तथा मुनि श्रवण ने देश-विदेश के प्रतिष्ठित लोगों की ओर से भेजी गई संवेदनाओं का वाचन किया। मुनि योगेश कुमार, मुनि जितेन्द्र कुमार, बाल मुनि मृदुकुमार, साध्वी जिन प्रज्ञा, साध्वी पीयूष प्रभा, जैन विश्व भारती विश्वविद्यालय के कुलपति समणी डा. मंगल प्रज्ञा, समणी नियोजिका, समणी मधुरप्रज्ञा, समणी प्रतिभा प्रज्ञा ने भावांजलियां प्रस्तुत की।

Acharya Mahapragya

Sun can feel proud of it self if it pierces the dense layer of clouds and provides light to the earth. An artist is satisfied if he engraves and creates a lively statue from a huge unshaped rock. Acharya Mahapragya was one such personality who was gifted with both the virtues. A difficult job is encouraging for those who are transparent towards their goal and their commitment to serve mankind is evident. Nourishment amid darkness is meaningful only if it has ability to converge into light. “Nathu” as he was called in his childhood encouraged himself and got the nourishment to become Mahatma “Mahapragya”. Acharya Mahapragya born to Tolaramji Choraria and Baludevi Choraria at Tamkore (a small village in Jhunjhunun district of Rajasthan, India) in Choraria family was famous for his simple undeveloped image. But once he was admitted to monk hood by Acharya Kalugani, the 8^th Acharya of Terapanth Order, he began his steps of the long journey of about 80 years under able guidance of Acharya Shri Tulsi. His determination, devotion, effort, politeness, sense of gratitude and his journey around soul enabled him to make great contribution to the society and world at large by discovery of modern meditation techniques named – ‘Preksha Meditation’ and ‘Science of Living ‘ to teach people the art of living purposeful life.

His enlightened spirituality has offered great solution to the modern world problem of terrorism, nonviolence and economic imbalances. His philosophy of relative economics offers amazing solution to the modern economic recession and related problems. His way of presentation of the teachings of Lord Mahavira i.e. principles of truth, non-stealing, non-violence, practice of chastity and non possessiveness have made Lord Mahavira more meaningful in the present scenario.

He has in the young age of about 80 years commenced the Ahimsa Yatra and studied the root causes of violence and has been regularly preaching people to remove those evils to eradicate terrorism and violence from the earth. Besides the Study of the modern problems he never ignored the smallest unit of the institution named family. He always preached to develop Equanimity, amity, assurance, compassion, affection, tolerance, endurance, encouragement of others to have peaceful co existence. He was a world renowned philosopher, writer of hundreds of books and commentaries. Even though he did not complete formal primary education, he has created such literary works that many research scholars have completed their Phd. on his literature.

Being a member of the Choraria Family of Tamkore, I too feel proud of the contributions made by His Holiness. His glorified effort has made the tiny village of Tamkore more prominent on the World Map.

The news of his untimely demise came as a great shock to our family. We are deeply saddened. a large vacuum has been created. I pray for his spiritual journey abode. May his soul get liberation from the bondage of karma and attain Moksha soon. I pray for myself to apply his teachings and experiments for spiritual development of my own soul.

I bow with folded hands –

OM NAMAH MAHAPRAGYA GURUVAI NAMAH !

FROM: SUSHIL KUMAR JAIN (CHORARIA), TAMKORE, KOLKATA

Acharya Mahapragya cremated Raj Sadosh

Sriganganagar/Abohar, May 10

Acharya Mahapragya, the 10th Acharya and supreme head of the Jain Swetambar Terapanth community was cremated today evening in Sardarshehar — the place where he gained monkhood and where he was staying for the past few days to conduct Chaturmaas.

Former President Abdul Kalam, who had co-authored a book with the Mahapragya, too turned up and said “I have come here for ‘antim darshan’ of the great saint and philosopher".

Special emissaries of President Pratibha Patil, AICC president Sonia Gandhi and Gujarat Chief Minister Narendra Modi visited the town to deliver condolence messages. Modi was expected to attend the funeral procession but the programme was changed.

Baikunthi (procession carrying body of the deceased saint) was taken out from Shree Samvasaran complex where tens of thousands of devotees had made a beeline to have ‘antim darshan.’ People stood on both sides with folded hands, most of them bowing heads in reverence as the procession proceeded to the cremation ground through main roads of the historic town.

Punjab Governor Shivraj Patil said in his message, “The Acharya was a great sage and philosopher who gave a new direction to Anuvrat movement and spread the message of non-violence through his Ahimsa Yatra.”

Rajasthan Chief Minister Ashok Gehlot, his cabinet colleagues and other prominent people, attended the funeral along with Rajasthan Pradesh Congress president and Central minister CP Joshi. “He was a guru to all, including followers of other communities,” said state home minister Shanti Dhariwal. Gehlot said, “The country has lost a great guru and a social reformer.” Former CM Vasundhara Raje and Rajasthan BJP president Arun Chaturvedi too condoled the demise.

Notably, late Indian President S Radhakrishnan had termed Acharya Mahapragya (then known as Muni Nathmal) as one of the two finest philosophers of modern India along with Swami Vivekananda. Acharya Mahapragya is credited with the formulation of the ‘preksha’ meditation system in 1970s. He was also the supreme head of Jain Vishva Bharati University and played a key role in its establishment. He also took forward the Anuvrat movement launched by Acharya Tulsi.

- Lalit Garg

A brilliant mind – a beloved teacher — Sudhamahi Regunathan—

It is a struggle to find the right words to describe Acharya Mahaprajna. Either idolatry adjectives describe him best, like ‘the greatest saint’, “an apostle of peace”, ‘a supermind’ and so on. Or they fall wide off the mark and are tame semblances to the perfect picture. Acharya Mahaprajna referred to himself as an ascetic or a student of philosophy. So be it.

On Sunday the 9th of May 2010, Acharya Mahaprajna, the tenth spiritual head of the Terapanth Jain community left his bodily abode. The world lost a brilliant mind and the most twinkling pairs of eyes of his generation. Many people lost their precious teacher. He was ninety.

Nathmal, as his parents had named him, was the only son of businessman Tolaram and his wife Baluji. He was born on 14 th June 1920 in the village of Tamkor , Jhunjhunu district, Rajasthan. Even as Nathmal was playing with his friends, a sage passing through the village prophesied that this young boy would one day be a leader among men.

The little boy adjusted his pride possession, the gold watch and ran home, unaware of importance of what the saint had said. A few years later destiny saw Nathmal initiated into monk hood on 18th February 1930.

In today’s world of wondering and whimsical morals, Acharya Mahaprajna’s challenge was to be still relevant as a custodian of high principles and purity of heart. If he was equal to it, it was not just because of his erudition but also because of his alert mind which was in step with the ever-changing world with clarity and curiosity, not to mention humour.

Acharya Mahaprajna combined in his detachment, the best of enlightenment with an almost naive romanticism. And yet as a leader of a community he could take all kinds of people in his stride.

While Acharyaji practiced a religion that is seen as severe and dry ...he was anything but that. A sensitive writer, he wrote in every genre ranging from poetry to philosophy imbuing his writings with a sensitivity that was polished and subtle. Using his strength of self restraint like a musician uses a moment’s pause in his choreography Acharyaji wove layers of meaning into his writings.

Acharya Mahaprajna wrote in Hindi, Sanskrit and Prakrit. Elegance and logic are central to his writing be it in their clarity of thought, choosing the right word, not to mention writing with an element of suggestion and not with aggressive assertiveness.

Nonviolence was his religion. He saw it as the only solution to the problems of today and has written many books explaining its role in creating a peaceful society. He has also unfurled the idea of nonviolence in many aspects: as the other name for diplomacy, as respect for fellow beings and so on.

Walking across the length and breadth of the country became Acharya Mahaprajna’s method of seeking the truth. His interaction with people of diverse backgrounds and beliefs made him further develop the Jaina philosophical principle of anekanta which says everything is relative; even truth. Extending this idea as his basis for peaceful co-existence, this social artist - a communicator; a private, often enigmatic person was nonetheless keen to be widely and clearly understood, so as to draw more and more people towards a harmonious way of life.

Acharya Mahaprajna’s urge to communicate was not born of self aggrandizement for it spun far beyond his writings. He developed a system of meditation to nurture and protect the spirit of human kind. The problem of the present generation which would be bequeathed to the future, Acharya Mahaprajna said would be one of emotional imbalances. To keep control over emotions was a contemporary interpretation of the Jaina dictum for detachment. How to manage life and your mind without needing to become an ascetic?

In answer to this question he developed a system of meditation called Preksha dhyan which though eventually led you to moral edification, ans could in shorter spells calm the mind to attend to day to day matters without stress.

That which makes a lasting impact on everyone’s mind after a meeting with Acharya Mahaprajna is his affability. He was deeply revered and respected by not just the disciples in his fold and community members but also by intellectuals and influential people from all over the country. Under his patronage, urged by Dr. A.P.J Abdul Kalam, former President of India, Acharya Mahaprajna founded an organization for unity of religions and enlightened citizenship. The spiritual leaders from nine different religions who came together on the occasion had no hesitation in accepting Acharya Mahaprajna’s leadership.

When someone precious and deeply revered is no more, the happiest memories get recollected with regret bordering on sorrow. With Acharyaji there is a compulsive urge to fight such an expression. He gave so much so many people; he touched so many lives that one must be resolute, as perhaps he would have too, on treasure his influence beyond mourning.

So Acharya Mahaprajna lives on in many ways: first and foremost in the memories he leaves for those lucky enough to have known him or heard him speak, secondly in the system of meditation, preksha dhyan and thirdly in one of the most impressive and important bodies of work on philosophy and Jainism.

Lalit Garg