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2. Chatur-Vinshtistav: Hymn in appreciation of 24 Tirthankars. The second step of Avashyak is to eulogize the omniscient in a state of complete devotion. In this universe only the omniscient (Arihant) deserves utmost appreciation. When the practitioner in a state of equanimity appreciates Arihants, the chain of infinite virtues appears itself in his very life. While appreciating arihants, the person himself also becomes like an arihant. In fact, that hymn is meaningless which does not transform the person reciting the hymn as one worthy of appreciation. So a devoted poet has said, 'O Lord! What is the fun in recitation about your appreciation in case the one doing it is not transformed like you?'
Some scholars believe that appreciation has no place in Jain thought. It is essential for them to study properly Chatruvinshtistav and Shakrastav (Namothunum) which are the worthy products depicting the state of appreciation.
3. Vandan: The third step of Avashyak is vandan-to bow with a sense of humility. The practitioner stabilized in the state of equanimity reflects upon the virtues of 24 Thirtankars then he becomes highly impressed by the useful teachings of the great spiritual master who has shown him the path leading to salvation. He feels extremely indebted to him. He placed his head at the feet of spiritual master in a state of great devotion. He bows to him with a sense of gratitude. He enquires about the physical, mental, and spiritual health of the master and ensures that everything is all right. He expresses his happiness when he knows that all is well. In the aphorism of "ichhamikhamasmano" a part of which pertains to vandan (bowing) the humility of the disciple is fully depicted.
4. Pratikraman: This is the fourth step of Avashyak. Pratikraman literally means to come back again. It means to return to right vision (Samayaktava) from wrong vision (Mithyatava), from state of non-restriction to that of restriction of vows, from state of slackness to that of vigilance, from attachment to possessions to dispassionate state, from demerit mental, physical and verbal state to meritorius state. Pratrikraman is the very gist of Avashyak. In Pratikraman Avashyak, all the faults committed in the practice of all the vows are looked into and one repents about them feels sorry about them. He recollects each and every vow that he had accepted and simul- taneously criticise, the faults that he may have committed in practicing that vow. He makes a resolve that he shall not repeat that fault in future. In Chrishanity the devotee does confessions. In Avashayak Sutra the similar practice is in Pratikraman. The result of Pratikraman is to look into the faults in practice of vows or resolves and to feel sorry about them and to make them fruitless.
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