Atichars Explainer
By: Esha Peer
At the end of Paryushan and Das Lakshan, Jains ask for forgiveness. One of the annual rituals Jains aim to complete on the last day of Paryushan is known as Samvatsari Pratikraman. In Pratikraman, Prati means back and kraman means to go, so Pratikraman is to go back and ask for forgiveness for one’s faults of mind, body, and speech and forgive others for theirs as well. Jains go over their activities for the past year and ask forgiveness for any wrongdoings. These wrongdoings are outlined by the Atikraman, or Atichars. Every Pratikraman, those done every morning, evening, fortnight, and three months, goes over some level of code of conduct, but Samvatsari Pratikraman goes into the most depth with it.
There are 12 vrat (vows) that Jain Shravaks and Shravikas (lay people) are recommended to follow in their daily lives. Read this article for a more in depth explanation of Anuvrats. The 12 vows are grouped into 3 sections: Anuvrats, Guna Vrats, and Shiksha Vrats. Each vow is followed by 5 corresponding Atichars, explaining 5 specific ways that the vow may have been broken during the year.
Anuvrats
While Sadhus and Sadhvis are able to follow vows at a high level, as lay people (Shravaks and Shravikas), in the material world this is extremely difficult. Thus Anuvrat means minor vows, or following vows at a lesser degree than Sadhus and Sadhvis.
Example: The last Anuvrat is Sthool Pariggahao Virman Vrat, or a limited vow relating to non-attachment. Below is the five Atichar outline of how we may break it:
1 ) Keeping more money than the limit determined by a vow by you when it was formally taken.
2 ) Possessing lands, grounds, houses, etc., beyond need.
3 ) Possessing gold, silver, ornaments, etc., more than necessary.
4 ) Keeping excess domestic articles and provisions (furniture and supplies).
5 ) Keeping servants, workers, domestic animals, and birds beyond the determined limit.
According to its English translation, the Atichars do not reprimand the actions of having material goods and services, but rather having more than is necessary. As Sadhus and Sadhvis, these would have no necessity, but as lay people we may find the need.
Guna Vrats
The Guna Vrats are three vows that aim to increase the efficacy and quality of the Anuvrats and the four Shiksha Vrats (disciplinary vows).
Example: The first Guna Vrats is Dig/Disha Pariman Vrat, limiting the extent of movements taken. These five Atichar outline how it can be broken:
1 ) Not limiting the extent to which one can move upwards using stairs, elevators, planes, spacechips, etc.
2 ) Not limiting the extent to which one can move downwards into an underground vault or into the deeper levels of the sea.
3) Not determining the limit to which one may move in the other eight directions.
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4) Extending preset limits or going in any direction, breaking the limit.
5) Crossing in ignorance the limits relating to movements which were set when the vow was originally taken.
Limiting our movements also limits the amount of violence we might cause to other beings, as we will not harm those outside the allotted radius. In the Desavakasik Vrat, the Shiksha Vrat which is on stricter geographical restrictions, outlines not requesting others to travel on one’s behalf, motion for others to come near, and other loopholes for this vow. Setting a limit for the movements Jains makes reduces both the scope of violence and scope of our desires.
Shiksha Vrats
The four Shiksha Vrats are disciplinary vows. Shiksha means to learn or train. Following the logic that lay people cannot follow the same vows as Sadhus and Sadhvis, the Shiksha Vrats outline the four vows we can follow to try and reach Moksha (liberation). Some Shiksha Vrats provide a lighter experience of the life of a Sadhu and also help us to be better prepared to follow the Anuvrats.
One of the Shiksha Vrats is Samayik Vrat, or vowing to remain in an equanimous state for limited duration or at least 48 minutes. During this time, it is wrong to do the following:
1) Getting distracted by entertaining wicked thoughts or contemplating on worldly matters like work, politics, friends, family etc.
2) Uttering lies, disagreeable words and improper words.
3) Performing bodily actions that are inauspicious, improper and undesirable.
4) Taking a vow for Samayik and not complying to the rules. EX: standing up in the middle, not covering ones mouth while speaking, etc.
5) Taking the Samayik and ending it early.
During the time of Samayik, Jains try to do activities for spiritual endeavors. In this time, the Atichars underscore the importance of discipline and cleanliness so as to keep the mind undisturbed.
At the end of each Atichar, we recite: “If I have indulged in any of the above faults or lapses by physical, verbal or mental activities, directly or indirectly, then I pray that my such faults be dissolved. Tassa Michchami Dukkadam.”
We recite the Atichars and follow it by asking for forgiveness in not being able to strictly follow these restrictions. One should also think about why they were committed in order to actively consider how one can keep from making them again in the upcoming year. In doing so, Jains burn previous Karmas and prevent the inflow of new Karmas. It is difficult to live as a strict Jain 365 days a year. Taking just a few hours during one of those days to review our mistakes and understand how we can live better is another way Jains can get closer to their Selves, and to their goal of Moksha.
Our Sources:
https://jainqq.org/explore/000161/49 JES 401 Jain Philosophy and Practice 2 Level 4 Book (49–67)
