Six Avasyakas (essentials)

Tirthankars have expounded on many ways to free us from all four Kasayas (afflictions) to attain this pure form which is Moksa. One of these ways is a daily practice of six Avasyaka (essentials) with true faith. The scripture Avasyaksutra prescribes six necessary practices called as Avasyakas for the progress on the spiritual path of liberation. Usually these are followed by Swetamber sect of Jainism.

All six Avasyakas (essentials) work scientifically. They are described below:

1. Samayika:

Samayika is the first spiritual practice for our mind and soul to attain a state of equilibrium. It is a foundation of all other spiritual practices towards liberation. This meditative practice is already described previously under twelve vows of a house-holder. It is a process of subtle and honest analysis of past and present life in order to get retired from sinful acts, to move away from influence of attachment and aversion and to attain a state of equilibrium (sam-avastha). Samayik is a state where the self remains in the purest form.

When Gautama Swami, one of the closest disciples asked Guru Mahavira , “What one gets of Samayika?”

sāmāyieṇam bhante! jīve kiṃ jaṇayai? Samayinna bhante! Jive Kim Janayayi?

Lord Mahavira replied explaining that one moves away from sinful acts towards kind acts and then, towards pure form.

sāmāyieṇam sāvajjajogaviraim jaṇayai |
Samayinna savajja jog virayi janayayi^[1]

Jain meditation is also referred as Samayika. The word Samayika means being in the moment of continuous real-time. This act of being conscious of the continual renewal of the universe in general and one's own renewal of the individual living being (jiva) in particular is the critical first step in the journey towards identification with one's true nature, called the Atman. It is also a method by which one can develop an attitude of harmony and respect towards other humans and Nature. By being fully aware, alert and conscious of the constantly moving present, one will experience his own pure and true nature, which is the true self, Atman^[2]. All twenty four Jain Tirthankars are always seen in meditative posture and have practiced it deeply and attained enlightenment. The true conduct is Samayika which includes practice of shubha-Dhyana (positive meditation), a state of equanimity and remaining detached from daily activities for 48 minutes. It allows soul to move to-wards sacred path. Bowing down or surrendering to the pancha-parmesthi^[3] can be the object of meditation in this state of Samayika. This great prayer, which is beyond any mantra, includes main three facets of Jainism namely Dev, Guru and Dharma.

We try to avoid feeling of liking, disliking, attachment and aversion in order to go close to own souls during this period. The entire process of Dhyana is anhilitation of Karma.

2. Chaturvimsati-stava (Logassa sutra):

This practice of praying and appreciating the qualities of all twenty four Tirthankars is for stabilization and purification. Logassa sutra given in Jain scriptures and included in process of Samayika as a part of kayotsarga is for this practice. One can purify thoughts and attain the right perception.

Chatuvimshati stava or Adhyayana is explained in reply to his query by Lord Mahavira to his disciple as:

Q. Oh, Lord! What benefits jiva gets by Chaturvimshati-stava?

cauvvīsatthaeṇam, bhante! jīve kiṃ jaṇayai?
Chauvisatthaenam bhante! Jive Kim Janayayi?

A. Oh Gautam, Chaturvimshati-stava results into purification of perception.

cauvvīsatthaeṇam daṇsaṇavisohiṃ jaṇayai |
Chauvisatthaenam Dansanavisohim Janayayi^[4]

Prayer to Lord, the most detached soul, brings about nirjara and prevents wrong thinking and takes one towards samyaktva, equilibrium and vitaragta, the detached attitude like him.

3. Vandana:

It is the physical, mental and verbal expression of humility (vinaya), surrendering attitude. It is an attitude of respect, salutation, devotion and service to Guru, the monk or Acarya. In absence of Tirthankar, they are true practitioners of the true path of libration. Developing modesty towards all and minimizing ego are characteristics of Vinay. According to Uttaradhyayan (Adhyay-29), Lord Mahavira explains the benefits of Vandana as destruction of lower karma and binding of upper karma. Soul gets surrendering attitude. It creates a devotional attitude towards all of them and we get inspired to follow them. He gets expertise in generocity and popularity.

4. Pratikramana:

“Prati” means “back” and “kramana” means “to go”. Pratikaman is to go back, review and confess. It also means going back to the path of our pure form of nonviolence, truthfulness, non-stealing, celibacy and non-accumulation. It is to bring back our soul from negligence, stupor, afflictions and unwholesome activities to right faith-knowledge-conduct. It is a must (avasyak) in Jainism, because it is a penance (ālocanā) for all the past deed to wash out all faults with the resolve not to repeat them in future.

Here, we forgive the faults of others also and seek forgiveness for our faults without any reservation. Few examples of our faults are: doing such acts which are prohi-bited in the scriptures, not doing such acts which we are supposed to do, loosing faith on the words of Vitaragi or Tirthankars, to advice against principles of Jainism. This attitude helps us in stopping the influx of karmas (Samvar). Review daily ac-tivities and express remorse or repentance (pascatap) for sinful activities also reflect upon all wrong deeds. Pratikaman is like a mirror where we see ourselves internally, the way it is. The entire process and meaning of it is well explained in Avasyakasutra. It includes various lessons of repentance, forgiveness, truth, commitments to self, purification and spirituality. It is repentence for the karma done in the past, self-protection from the current actions and to stop those to come in the future. It purifies further the practice of Pamcacar (five practices of faith, knowledge, conduct, austerity and strength). The practice acts like a medicine against any disease and increases stamina, luster, beauty and youthfulness.^[5] The body and mind reach in a state of purity to conduct spiritual practices towards liberation.

There is no use of doing only dravya-pratikaman without bhav-pratikaman. It is one of the most essential rites, as it covers the other five while performing it as explained below. It fills up the loopholes in following the vruttas. During this process of bhav-pratikaman, the aspirant accepts the shelter of four auspicious entities i.e. Arihant, Siddha, Sadhu and Kevali. The aspirant seeks forgiveness and forgives whole heartedly all living creatures, bows down to all Tirthankars while getting detached from all afflicting karma during pratikaman.

One has to do Samayik before starting Pratikaman ritual in the form of various sutras from the scriptures. During the practice, Logassa and Namutthunam sutras are recited to salute all Tirthankars and their qualities, which is Chaturvimshati-stava. By reciting Panchindiya and Khamasamano sutras, one salutes the ascetics and their qualities, Vandana essentials. Kayotsarga is already done when one practice pratikaman in standing or sitting meditative position. The practice itself includes ob-servance of Pacchakhan according to one’s capacity covering Pratyakhyan essential.

125 types of Aticars (lessons of repentances of different types of faults incurred knowingly or unknowingly) are described in Avasyak sutra. They include 14 types of knowledge related, five types faith related, 25 attitudes of five Mahavratas, two of eating in the night after sunset, 65 Aticars of five Samitis, nine of three Guptis and five Aticars of Sanlekhana. Aticars are part of the process of pratikaman.

A true Jain is supposed to practice Pratikaman minimum for 48 minutes twice a day. One is “Devasi Pratikaman”, which is practiced in the evening after sunset for the purification of sins committed during the day and the other one is “Rai Pratikaman” being practiced in the morning before sunrise for the purification of sins committed during the night knowingly or unknowingly. There are also bi-weekly (Pakhhi or Paksik), quarterly (Chaturmasiya or Chaturmasik) and the prime one and the annual (Samvatsarik) Pratikaman which is must for any Jain. So, one can practice any of the later ones if one cannot do it daily. It is a unique art of contemplation, reverence and repentance. It is called as lifeline of Jain sadhana, which sets equilibrium and makes one introvert. It fills up the gaps or holes on the path of our spiritual practices removing despair and lazyness. Being the prime practice, the practice of Avasyakas is also termed as Pratikaman sadhana. One should continuously improve in attitude and intentions after each pratikaman.

5. Kayotsarga:

“Kaya” is body and “utsarga” is getting detached from. It is renouncing attachments to the body, its activities and tuning with oneself to attain Dharmadhyana and Shukladhyana.^[6] The practice of standing or sitting motionless and meditating is for the non-attachments to the body and liberation from past and present sins. In Kayostarga, we forget our body by getting detached with increased awareness towards each and every part of our body, mind and emotions as much as possible so that we can concentrate on the soul and experience that the soul and the body are two separate entities. By taking us inward, we get healed and lighter. It washes our past karma, mainly the faults. One of the meanings of Kayotsarga according to reply given by Lord Mahavira in Uttaradhyayana is repentance of all sinful activities done in past or present, knowingly or unknowingly. According to Anuyogdvar sutra, kayotsarga is “vruna cikitsa” meaning treating a wound of our body in the form of atichar (faults in following vruttas). It destroys previous karma, whereas the next Avasyak prevents accumulation of new karma.

6. Pratyakhyana:

prati+ā+ākhyāna= Resolves or vows taken in advance against all adverse attachments. It is also called as Pachchhakhan (pacchakkhāṇa) in Prakrut, which is the practice of total purification of the soul, for the benefit of future. It stops karma which is asrava. The name of process is Aticar. Here, after purification by repentance for all sins; one takes religious vows according to one’s capabilities renouncing certain activities and certain foods for a set period of time to discipline his own self. The Sravaks (disciples) take partial vows and ascetics take the great vows. Ten types of Pratyakhyana are mentioned in the scripture^[7] depending on the level and intensity of austerities, and time of taking and period vow. One of the examples of Pratyakhyana is “Ekasana” which means deciding to take meal only once in the whole day including both the nights (previous and next) or eating once only in one asana/sitting.

This practice in this sequence is for self purification. Lord Mahavira explains it as,

“Pratyakhyana closes the doors of asrava, influx of new karma. It prevents future faults, sins and controls desires. Finally, we start developing detached attitude with regular practice of Pratyakhyana and stays in great peace.”^[8]

Footnotes and references:

[1]:

Ref.“UttaraDhyanan” Adhyay-29, Sutra-9 cited in Avashyak sutra, Shri Akhil Bharatiya Sudharma Jain Sanskriti Rakshak Sangh, Jodhpur, 2007, p.10

[2]:

A journey towards your inner self -article published by Jain Yog Dhyan Sadhana Kendra, 2011, http://www.jyds.co.in/6-yoga&dhyan.html# (retreieved on 10/10/2015)

[3]:

Panch-parmeshthi is that established in Samyama and Moksha i.e. Arihant, Siddha, Acharya, Upadhyaya and all Sadhu-Sadhvis

[4]:

“Uttaradhyanana” Adhyay-29, Sutra-10 and Avashyak sutra, 2007, p.39

[5]:

Avashyaksutra, Shri Akhil Bharatiya Sudharma Jain Sanskriti Rakshak Sangh, Jodhpur, 2007, p.58

[6]:

Avashyaksutra, Shri Akhil Bharatiya Sudharma Jain Sanskriti Rakshak Sangh, Jodhpur, 2007, p.3

[7]:

Ibid, pp.127-28

[8]:

Ibid, p.127