Relevance of Pratikramana in Modern Times

By Gp. Capt. V. K. Jain

Introduction : The practice of Samaika/Pratikramana appears to be an anachronism in modern times, a meaningless 'mumbo-jumbo' which no one understands! Yet the practice of Samaika/Pratikramana has been very emphatically stressed in Jain scriptures. It would therefore, be worthwhile to examine this practice more deeply to understand its contents and methodology and then to know whether there is any 'raison d' etre' for it in today's world. The highest objective and the ultimate aim of Pratikramana is to take the individual on the path of salvation and 'Moksha'. This is, of course, the spiritual aim. But spiritualism is something in which you either believe or you don't. So let us look at other aspects of Pratikramana from a materialistic point of view. I propose to, therefore, confine myself to the mental and physical aspects which have a direct bearing on the mental and physical well-being of the individual and 'ipso facto' on the society at large. Ultimately the society is shaped by the individuals.

Amost all religions prescribe a system of 'confessions' and 'penitence' for spiritual and moral upliftment of the individual. Pratikramana is observed as a penitentiary practice amongst the Jains, be it a monk or a member of the laity. It forms a part of the six essentials (shad Aavashyakas) enjoined upon all. Tains as a daily practice. It is to be done twice a day. Further, on a periodic basis, it is done every fortnight every Chaturmas and every year, with an incremental rigor in its observance according to the increase in periodicity.

We know very well that negative feelings hamper constructive activities. Greed, anger, hatred, revenge, envy, all such feelings produce toxins in the body of the individual, which, slowly but surely cause great harm to the mental and physical health of the individual. With its stress on materialism, the modern society is caught in a rat race. It has placed a very heavy burden on each individual. Consequently it has also led to increasing incidence of ugly behaviour in human society. Ethical and moral values apart, it has also left the society in a state of strife and turmoil. Gracious living, peace and tranquility have become a casualty. There is far more violence than before. For the good of the individual and consequently for the good of society there is a need for some process which can remove stress and negative feelings to tone up the individual mentally' and physically. Pratikramana is meant to be just such a process, as we shall see.

What is Pratikramana : The word 'Pratikramana' is formed by a combination of 'prati', and 'kramana', meaning 'return to the original position or status', or in other words "regaining lost moral and spiritual ground". It means avowel of the past transgressions as a process of moral regeneration. The word 'Samaika' is derived from 'sarna' meaning equanimity, a state of mind without hatred, anger, greed, attachment etc. incorporating purity of body, speech and mind. 'Samaika' is prescribed as the basic state for any further practices such as 'swadhyaya' (self-study) or meditational activities or 'Pratikramana'. Remaining at a fixed place for a fixed duration of time are some of the other conditions imposed while being in a state of 'samaika'. This is the reason why the words 'Samaika' & 'Pratikramana' are quite often used together.

What does Pratikramana involve?
The entire procedure and activities of Pratikramana can broadly be classified into the following :

a. Meditation
b. Yogic postures (Mudras & Asanas)
c. Recitations for :

i. Confession of wrong-doings, penance, and resolve to abjure them in future.
ii. Obeisance to the 'exalted souls' such as the 'Arihantas, Sidhhas, the Gurus.

It comes as a surprise to many that Pratikramana, infact consists of the above. Each of the above activities is well-recognised for the beneficial effects on the individual. Modern scientific and psychological studies all over the world have confirmed this. Moral regeneration apart, their role in relieving stress and physical and mental well-being of the individual needs no emphasis. Slowly but surely, regularity of any practice also increases mental discipline and will-power. Both these traits are very valuable in day to day life.

It must however be admitted that it is difficult to devote the minimum 48 minutes twice a day to Pratikramana unless one recognises the criticality of doing it. Be it as it may, it is the belief of this author that if the whole procedure, and the meanings of the recitations are properly understood, there may be a much greater acceptance of the critical role of Pratikramana and hence greater inclination to observe this practice, at least occasionally. Let us look at each of the above in more details.

Meditation : There are a number of 'meditative' intervals, while doing 'Pratikramana' in the form of 'Kayotsarga' which literally means 'abandoning the body'. It is being in silent meditation, without any physical movement except the involuntary movements such as breathing etc. There are a number of meditative intervals of different durations, during Pratikramana.

Yogic Postures : During Pratikramana. the practitioner is required to adopt different Yogic Postures i.e. various Mudras and Asanas. Some details are given below:

Mudras : Yoga Mudra, Mukta-Shukti, Khechari etc.
Asanas : Padmasan, Sukhasan, Virasan, Utkatikasan, Godohasan, Jin Mudra etc.

A regular practice of above yogic postures has great beneficial effects on the body.

Recitation / Hymns /S ongs : Pratikramana involves recitations of various kinds. both by saying aloud and through mental repetition. Various Sutras (Aphorisms) and the other compositions basically cover the following, as mentioned above. (A few illustrative examples are also given).

a. Paying obeisance to the 'exalted ones': e.g. Navkar Mantra, Logass Sutra, Jagchintamani Sutra. Namotbunam Sutra and others.
b. Confessional & Penitentiary : e.g. Abhmtiyo Sutra, Tass Uttari Sutra, Icchami Thami Sutra, Jai Viyarai Sutra, Vandittu Sutra & others.
c. Activity related: e.g. Karemi Bhante, Annatha Sutra etc.

It would be useful to give the translation of one Sutra here as an illustration.

Aiyaroloan Sutta (Aticharolachan Sutra) : "iccha-karena samdisaha bhagvan devasiyam aloium iccham aloemi jo me devasiyo aiyaro kao kayio vayio mahsiyo ussutto, ummaggo akappo akarni jjo dujjhayo duvicchintiyo anayaro anicchiyavvo asavaga paoggo nane dam sane charittacharitte sue samaiye tinham guttinam caunham kasaynam pancanham anuvvayanam tinham gunuvvayanam caunham sikkhavayanam barasavihassa savaga-dhammassa jam khandiyam jam virahiyam tassa micchami dukkadam"

"Allow me O'Lord, at my own desire, to make 'alochana' (critique) of whatever fault has been committed by me during the day in body, speech or spirit in contravention of the scriptures and of I right conduct, unfitting and wrong to be done, ill meditated and ill-conceived, immoral and undesirable, unbecoming for allay devotee in regard to the 'right' knowledge, 'right' faith and the lay life and the holy writ and 'samaika' with the involvement of 3 Guptis and 4 Kashayas, whatever transgression or infraction. I may have committed of the 5 Anuvratas, 3 Gunavratas, and 4 Sikshavratas i.e. the layman's twelvefold rules of conduct- may all that evil be void."

The language Used in Pratikramana : The above brings us to a very important and crucial point; the language used while practicing Pratikramana. It is mostly Prakrit with some Sanskrit and a little Hindi/local language. The single largest factor because of which the present practice of Pratikramana is perceived as a 'hocus-pocus' is the unintelligibility of the various recitations. It has been found that whenever the individuals have taken pains to apprise themeselves of the meanings of the various recitations, they have lesser hesitation in observing the practice. The natural question that arises is "What should be done?" There are divergent opinions on this issue. We know, the "Atichars" are read in the modern language. There are however very strong reasons to retain the original text of various other compositions specially the Sutras, while sparing no effort in making people understand their meaning. It is undisputed that the classical language bestows certain ceremoniousness to the ritual and inspires reverence. It cuts across regions and creates an identity and togetherness whether one is living in Kerala or Kashmir. We also know that changes in any 'Mantra' changes its 'balance' and leads to loss of efficacy. The Sutras have been written by very eminent Acharyas. Translations are likely to rob them of purity and elegance. The better course, it appears, would be to spread greater awareness of the meaning and import of each Sutra, it's 'why's' and 'wherefor's' so that the practitioner knows what he is doing and why.

Conclusion : However 'idealist' or 'utopian' the code of conduct and the Vratas stressed in Pratikramana may sound, there is no escape from the principles enshrined therein if the human race has to survive. It is essential for the environmental protection, ecological balance as well as for peaceful co-existence of the universe. For the individual, of course, its regular and conscious practice has immense spiritual, mental & physical benefits. No wonder our Acharya have called it "puma Yoga".

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Author : Gp. Capt. V. K. Jain
572, Asiad Village, New Delhi-110049
Tele : 26493538, Mobile: 9811449431, E-Mail :  vkjbhabu@rediffmail.com

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