Short answer: Yes, in essence the practice of pratikraman (repentance by “back‑tracking” one’s faults) existed in Bhagwan Parshwanath’s era, though the detailed ritual you see today was systematized later.

Explanation:

• In Parshwanath’s tradition, sadhus, sadhvis and shravak–shravikas followed the four great vows (ahimsa, satya, asteya, aparigraha). Along with this, the core disciplines of ālocanā (confession of faults), prāyaścitta (atonement), and regular inner reflection were practiced. This is the essence of pratikraman.
• After Bhagwan Mahavira, Acharyas organized these timeless principles into more formal “Avashyaka” routines. That’s why the exact sequence and the specific sutras recited in today’s pratikraman are a later codification, while the core idea—confessing, repenting, restraining, and re‑resolving—goes back to earlier Tirthankars, including Parshwanath.

Tradition-wise:

• Shvetambar: Daily pratikraman is embedded in the Six Avashyakas; the familiar liturgy (like Iriyāvaliyā, Tassa Uttari, Khamāsamana, Logassa, etc.) is recited in a set order.
• Digambar: The emphasis is also on daily self‑review, confession, kayotsarga, and pratyākhyāna; the textual bases and order of practices differ, but the purpose—repentance and restraint—is the same.

So, while the words and sequence we use today were organized later, the substance of pratikraman definitely existed during Bhagwan Parshwanath’s era.