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ETHICAL DOCTRINES IN JAINISM
self-absorption after one has renounced attachment etc., foreign thought activities and perversion.
4) PRATIKRAMAŅA: It is likely that the saint under the constraint of subtle passions may deviate from the minutest details of right conduct, hence, in order that such faults of commission and omission may not be piled up into a heap so as to devour the spirit of asceticism, the saint ought to purify them daily without any procrastination and deceit resorting to self-criticism (nindā), to censuring his faults in presence of the Guru (garhā), and lastly to confession by revealing his committed transgression to the Guru (Alocanā)2 This is Bhāva Pratikramana; and the reading of the Pratikramaņa-sūtra is Dravya Pratikramana.3 That saint who pronounces the Pratikramana-sūtras along with this BhāvaPratikramana opens the way to the shedding of the Karmas in profusion. The preceding view concerns itself with the Pratikramaņa from the Vyayahāra point of view. Kundakunda forces us to ascend to the Pāramārthika point of view, which describes Pratikramaņa as the renouncement of all the defects by the highest spiritual meditation." He who meditates upon the self after emancipating himself from all forms of speech, foreign thought-activities, transgression, looseness in right conduct, Ārta and Raudra Dhyānas, wrong belief, wrong knowledge and wrong conduct, is said to have performed real Pratikramana. Till that is accomplished Vyavahāra Pratikramana will serve as an auxiliary cause to Niscaya Pratikramaņa.
5) PRATYĀKHYANA: Pratyākhyāna implies the determination of the saint to renounce in future all that is inconsistent with his consecrated pursuit.? Pratikramaņa has retrospective reference, while Pratyākhyāna has prospective one. Pratyākhyāna is capable of being practised by one who possesses mild passion, puts senses under restraint, and who is courageous, strenuous, apprehensive of transmigration, and is accustomed to discrimination between the self and the not-self.8 Speaking from the transcendental points of view, we may say that he who, having abondoned all forms of speech and having kept himself from all auspicious and inauspicious psychical states, meditates upon his own self is said to have practised Pratyākhyāna.
1 Niyama. 134, 137 to 139. 2 Anaga. Dharmā. VIII. 62 and Comm; Mülā. 620 622, 26. 3 Mülā. 623; Anagā. Dharmă. VIII. 62; Niyama. 94. 4 Mülā. 625. 5 Niyama. 93. Niyama. 83 to 86, 89, 91, 92. 7 Mülā. 27; Acārasāra. I. 40. Niyama. 105, 106. Niyama. 95.
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