Pratikraman Sutras

Pratikraman Sutraswith English translation and explanation

A complete guide on how to doSāmāyika, Chaitya Vandan, and Pratikraman

EÖÆòËnùnÖù-MÉÉäCJÉÒ®ú-iÉÖºÉÉ®ú-´ÉzÉÉ, ºÉ®úÉäVÉ-½þilÉÉ Eò¨É±Éä ÊxÉºÉzÉÉ

´ÉÉBÊºÉ®úÒ {ÉÖilÉªÉ-´ÉMMÉ-½þilÉÉ, ºÉÖ½þÉªÉ ºÉÉ +¨½þ ºÉªÉÉ {ÉºÉilÉÉ.

Published byJain Society of Metropolitan Chicago

Compiled by

Mukesh DoshiPradip Shah

Darshana Shah

The publication of this book is made possible due to a generous donation

from

Mr. Pramod and Mrs. Usha ShahSkokie, Illinois

Published by:Jain Society of Metropolitan Chicago

435 North, Route 59Bartlett, IL 60103

Cover Design

Narendra VelaniPayal Gandhi

Compiled by:

ii

Mukesh M. Doshi1540 Sandburg DriveSchaumburg, IL 60173-2183Phone: (847) [email protected]

Pradip and Darshana Shah 487 Jeremy

Bourbonnais, IL 60914 Phone: (815) 935-1499

[email protected]

This book has no copyrightPlease use this book and material herein with the utmost respect

Dedicated to:

Pāthshālā teachers and Pāthshālā students around the world

in pursuit of

Right faith, Right knowledge, and Right conduct.

iii

To attain liberation one must block the inflow of Karmic influx and also restrain the activities of all sense organs and annihilate all passions. All these must be achieved through the activities of mind, speech, and body; by not doing, not asking others to do and not approving or praising others who do them.

………. Saman Suttam, Gāthā, 80

iv

Preface

Jai Jinendra.

Jainism is the world’s oldest religion. The last of the 24 Tirthankars, Bhagawān Mahāvir (599 B.C.-525 B.C.), propounded the Jain religion, as we know it today. Bhagawān Mahāvir preached in the Ardha Māgadhi language, the language of the common people at His time. Accordingly, most Jain scriptures are written in Ardha Māgadhi language. Since the time of Bhagawān Mahāvir, however, several Āchāryas have written many texts, both in the Ardha Māgadhi and the Sanskrit language. All of the fundamental Jain Sutras are therefore, written in either Ardha Māgadhi or Sanskrit, and most have a poetic tone.

Jainism greatly emphasizes on right knowledge, right faith, and right conduct for leading a spiritual life and attaining the ultimate goal of liberation. While living worldly lives, we are bound to commit several mundane sins and wrong doings. Repenting for these sins and wrong doings is utmost important for us so that we remain vigilant in our daily lives. We must constantly strive to improve our daily conduct and enhance our understanding of Jain philosophy. To guide us further along the path of right knowledge, right faith, and right conduct Jainism prescribes six essential activities a Shrāvak and Shrāvikā should do daily. These activities are Sāmāyika, Chauvisattho (obeisance to 24 Tirthankar Bhagawān), Guru Vandan, Pratikraman, Kāusagga (meditation) and, Pachchakkhān (taking vow/s). Jain Āchāryas have recommended set rituals to do these six essential activities, all of which require recitation of many Sutras. In well-known text Tattvārtha Sutra, Āchārya Umāsvāti Mahārāj says that real understanding and knowledge of any religious activity are the prerequisite for attaining liberation. We hope that the information presented in this book helps you understand Jain Sutras and rituals. Numerous scholars have translated the fundamental Jain Sutras into various Indian languages. However, a few years ago when we started teaching Pratikraman Sutras to our Pāthshālā students in Chicago, we realized a void of a good English translation of Pratikraman Sutras, which the children in western countries can easily understand. This

v

book is our effort to fill this gap. We fully realize that during translation, the real charm, meaning, and essence of the original scriptures may be lost. Accordingly we want to emphasize the fact that one must learn these Sutras in their original form and language, Ardha Māgadhi or Sanskrit. This book should serve only as an aid in understanding the Sutras and should not replace the original works. It is our hope that people will learn and understand the Sutras in their original language, and until then, this book will help them do the essential activities of Shrāvak and Shrāvikā.

In translating Sutras, we have emphasized the real meaning of the verse or the words rather than the literal translation. Consequently, to make the explanations as easy as possible to understand, in many places the translations do not follow the original order of the verse or the words.

Section Ι of this book contains translation of Sutras 1-21 with explanation. Please note that the Sutras in this book are in accordance with the Jain Shvetāmbar tradition. Section II of this book outlines a step-by-step procedure of doing Sāmāyika, Chaitya Vandan, and Pratikraman. The ritual of Pratikraman has evolved over last 2000 or more years. We want to emphasize that the ritual of Pratikraman presented in this book is not as elaborate as commonly practiced. This book provides only an abbreviated version of the original ritual of Pratikraman. Since Pratikraman includes other five essential activities, we sincerely hope that an aspirant will be able to do all of the six essential activities with the help of this book. The procedure of Pratikraman presented in this book is adopted from the original concept presented by Shree Manubhai Doshi in Introduction to Shree Samvatsari Pratikraman. We extend our appreciation and gratitude to him for contributing the groundwork for the Pratikraman procedure presented here.

We do not claim this work to be the original work. We have only compiled, translated, and rephrased the material presented herein so as to make it easily understandable to those, whose primary language is English. We may have committed several mistakes in doing so. We will be grateful to those, who will please draw our attention to those mistakes. If anything presented in this book is contrary to the teachings of the Tirthankar Bhagawān and Jina Ājnā, we ask for forgiveness. Michchhā Mi Dukkadam.

Jai Jinendra.

Mukesh Doshi ● Pradip Shah ● Darshana Shah

vi

Acknowledgement

Mr. Pravin Shah, Chairman, JAINA Education Committee, for his valuable guidance and inspiration and, for providing us Devanāgari fonts

Shree Jina-chandraji Mahārāj of Bandhu Triputi for his guidance and help in getting this book printed

Mr. Narendra Velani and Miss Payal Gandhi for the cover design Mr. Alap Shah and Miss Megha Doshi for their valuable input and

suggestions Mr. Jayesh K. Shah for technical help Mr. Pramod Shah and Mrs. Usha Shah for their generous donation

for publication of this book

And finally,

We thank Pāthshālā teachers and Pāthshālā students of The Jain Society of Metropolitan Chicago

for giving us the golden opportunity of teaching at Chicago Pāthshālā

We are truly grateful to all of them for their selfless helpand for being a constant source of inspiration.

Thank you and Jai Jinendra

Mukesh Doshi ● Pradip Shah ● Darshana Shah

vii

Transliteration Guide

All Jain scriptures are written in Devanāgari script. To correctly read and pronounce our scriptures it is necessary to use various diacritical marks on various English letters. The bold letter in each Devanāgari word should be pronounced similar to the pronunciation of the bold letter in each English word.

Devan¡gariLetter

Englishwords

Pr¡krit Words

Devan¡gariLetter

Englishwords

Pr¡krit Words

a ago karma ·h adhesive

padhamam

¡ far ¡tm¡ ¸ ** Pra¸¡mai India jina t ** tapasvi¢ police Mah¡v¢r th thatch tirthu rule guru d ** darshan£ rude s£tra dh dharma dharmae red deva n name namask¡

rai ailment jain p pen puj¡o go ogho ph f phone falpujaau mouse pauÀadha b boy besanum mangalam bh abhor bhagaw

¡nÅ Oh lokaÅ m mother munik kite kesar y yoga yogakh khayber kham¡sama

¸ar run Ara-n¡th

g guru guru l love lobhagh ghost gh¡ti V, w van vachanch chant ch¡ritra sh shine Sh¡nti-

n¡thChh ** chhatra À push Parame

Àthij jelly jivajh john z¡lar¶ tea tik¡¶h ** p¡thash¡l¡· door dukkadam

** No equivalent pronunciation in English

viii

Table of Contents

Section – I Pratikraman Sutras

1. navak¡ra mah¡mantra.......................................................................1

2. paµchindiya s£tra................................................................................15

3. kham¡sama¸a s£tra...........................................................................18

4. ichchhak¡ra s£tra.................................................................................19

5. abbhu¶¶hi°mi s£tra..........................................................................20

6. iriy¡vahiy¡ s£tra.....................................................................................22

7. tassa uttar¢ s£tra................................................................................24

8. annattha s£tra........................................................................................25

9. l°gassa s£tra............................................................................................28

10. kar®mi bhant® s£tra.....................................................................31

11. s¡m¡iya-vaya-jutt° s£tra...............................................................33

12. jaga-chint¡ma¸i chaitya-vandana........................................37

13. jam kiµchi s£tra.....................................................................................42

14. namutthu ¸am s£tra.........................................................................44

15. j¡vanti-ch®i¡im s£tra.......................................................................49

16. j¡vanta k® vi s£tra.............................................................................50

17. nam°rhat s£tra.......................................................................................51

18. uvasagga-haram st°tra..................................................................52

19. jaya v¢yar¡ya! s£tra.........................................................................55

20. arihanta-ch®iy¡¸am s£tra..........................................................57

ix

21. kall¡¸a-kandam stuti.........................................................................58

Section - II Pratikraman

Paryushan Parva.................................................................................................................63

What is Pratikraman?.........................................................................................................64

Sāmāyika - The Practice of Equanimity......................................................................65

Chauvisattho - Worshipping Tirthankar Bhagawān....................................................66

Guru Vandan - Offering Obeisance to Guru Mahārāj.................................................66

Pratikraman - Turning Back from Transgressions.......................................................66

Kāusagga - Concentration and Meditation..................................................................66

Pachchakkhān - Taking Appropriate Vows.................................................................66

Importance of Pratikraman................................................................................................67

Pratikraman........................................................................................................................69

Sāmāyika: The First Āvashyak..........................................................................................69

Taking the Vow of Sāmāyika:.....................................................................................76

Pachchakkhān....................................................................................................................79

Dev Vandan-Chaitya Vandan: The Second Āvashyak......................................................80

Guru Vandan: The Third Āvashyak..................................................................................88

Pratikraman: The Fourth Āvashyak...................................................................................89

Reflecting on Transgression of Codes of Conduct...................................................90

Five Anu Vratas (Five Minor Vows).......................................................................94 Three Guna Vrata (Auxiliary Vows).......................................................................97 Four Shikshā Vrata (Four Disciplinary Vows)........................................................98

Kāusagga: The Fifth Āvashyak.......................................................................................102

Conclusion of Pratikraman..............................................................................................106

References......................................................................................................................1145

x

I offer obeisance to the Tirthankaras (Arihantas)I offer obeisance to the liberated souls (Siddhas)

I offer obeisance to the heads of religious order (Āchāryas)I offer obeisance to the masters of religious scriptures (Upādhyāys)

I offer obeisance to all the monks and nuns in the entire universe (Sādhus and Sādhvis)This five-fold obeisance is the destroyer of all sins

Amongst all the auspicious things, it is the first and the best auspicious thing.

xi

There are four auspicious entities in the universe.Arihantas are auspiciousSiddhas are auspicious.Sādhus are auspicious.

The religion explained by the omniscient is auspicious.

There are four supreme entities in the universe.Arihantas are supreme.Siddhas are supreme.Sādhus are supreme.

The religion explained by the omniscient is supreme.

I take refuge in four entities of the universe.I take refuge in Arihantas.I take refuge in Siddhas.I take refuge in Sādhus.

I take refuge in the religion explained by the omniscient.

xii

Even the heavenly gods revere Tirthankar Bhagawān. Sincere obeisance to the idol of Tirthankar Bhagawān destroys all sins. It is the first step towards attaining heaven and, obeisance to the idol of Tirthankar ultimately leads to liberation.

Bhagawān Mahāvir is auspicious; Gautam Swāmi is auspicious; Sthulibhadra and other Sādhus are auspicious; Jain dharma is auspicious.

Tirthankar Bhagawān, who is worshipped even by heavenly gods; Siddha Bhagawān, who permanently resides on Siddhashilā; Āchārya Mahārāj, who propagates the Jain religion; revered Upādhyāy Mahārāj and, Sādhus and Sādhvis, who are well versed in the scriptures and followers of three jewels of Jainism; may all these five supreme beings bestow bliss everyday.

We worship Bhagawān Rishabhadev, who was the first king of the planet earth, who was the first to renounce everything and, who was the first Tirthankar (of current descending half of the time cycle).

xiii

Oh Tirthankar Bhagawān, you eradicate the misery of the universe; I bow down to you. Oh Tirthankar Bhagawān, you are the adorable ornament of the universe; I bow down to you.Oh Tirthankar Bhagawān, you are the supreme being of the universe; I bow down to you.Oh Tirthankar Bhagawān, you destroy the endless cycles of birth and death; I bow down to you.

I always pray, take refuge in and bow down to Bhagawān Mahāvir, who is worshipped by all heavenly gods as well as demons and, who has eradicated all His Karma. This un-paralleled Tirtha is established by Bhagawān Mahāvir. Oh! Bhagawān Mahāvir, Your austerities were intense. You have attained the ultimate enlightenment, wealth of knowledge, patience, and peace. Oh! Bhagawān Mahāvir, please show me the path to attain liberation.

May the entire universe attain bliss; may all living beings be oriented to the interest of others; let all faults be eliminated; and may people be happy everywhere.

I forgive all living beings; let all living beings forgive me. I am on friendly terms with all. I have no enmity towards anybody.

xiv

Whenever Jineshvar Bhagawān is worshipped all the troubles disintegrate, the shackles of obstacles break, and the mind achieves a blissful state

Jain Darshan and Jain way of life are most auspicious. They are the cause of ultimate bliss (Moksha). They are the best and the greatest amongst all religious philosophies.

xv

xvi

Section - I

Pratikraman Sutras

xvii

xviii

The eight essential requisites of right faith are: absence of doubt, absence of longing, absence of contempt, absence of confusion, absence of belief in heretical sects, stabilization, affection and exaltation about the right faith. Saman Suttam (Gāthā 231)

1. navak¡ra mah¡mantra

Meaning

I offer obeisance to the Tirthankaras (Arihantas).I offer obeisance to the liberated souls (Siddhas).I offer obeisance to the heads of religious order (Āchāryas).I offer obeisance to the masters of religious scriptures (Upādhyāys).I offer obeisance to all the monks and nuns in the entire universe (Sādhus and Sādhvis).This five-fold obeisance is the destroyer of all sins.Amongst all the auspicious things, it is the first and the best auspicious thing.

ExplanationNavakār Mantra is also known as Namaskār Mantra, Namokār Mantra, and Namukkār Mantra. It is the most revered mantra in Jainism. In the first and second Pada, obeisance is offered to the omniscient Lords. In the third, fourth, and fifth Pada, obeisance is offered to Guru Mahārāj. The remaining four Padas explain the importance of this obeisance. Some Jain traditions do not include the last four Padas in Navakār Mantra. In the version presented here, Navakār Mantra is composed of nine Padas. The last two

xÉ¨ÉÉä +Ê®ú½ÆþiÉÉhÉÆ. xÉ¨ÉÉä ÊºÉrùÉhÉÆ. xÉ¨ÉÉä +ÉªÉÊ®úªÉÉhÉÆ. xÉ¨ÉÉä =´ÉVZÉÉªÉÉhÉÆ. xÉ¨ÉÉä ±ÉÉäB ºÉ´´É-ºÉÉ½ÚþhÉÆ. BºÉÉä {ÉÆSÉ-xÉ¨ÉÖCEòÉ®úÉä, ºÉ´´É-{ÉÉ´É-{{ÉhÉÉºÉhÉÉä; ¨ÉÆMÉ±ÉÉhÉÆ SÉ ºÉ´´ÉäËºÉ, {Éfø¨ÉÆ ½þ´É< ¨ÉÆMÉ±ÉÆ. nam° arihant¡¸am. nam° siddh¡¸am. nam° ¡yariy¡¸am. nam° uvajjh¡y¡¸am. nam° l°® savva-s¡h£¸am. ®s° paµcha-namukk¡r°, savva-p¡va-ppa¸¡sa¸°; ma´gal¡¸am cha savv®sim, pa·hamam havai ma´galam.

1

Padas make up a single line, so it has eight lines, or Sampadās as known in Prākrut language. There are 68 letters in the original Prākrut version of the Navakār Mantra.

There are 108 attributes of the five supreme beings, known as Pancha Paramesthi, namely, Arihanta, Siddha, Āchārya, Upādhyāy, and Sādhu. The Jain rosary has 108 beads, which signify the 108 attributes of the five supreme beings. These 108 attributes are as follows:

Arihanta ………………………. 12 attributes Siddha …………………………. 8 attributes

Āchārya ………………………. 36 attributes Upādhyāy …………………….. 25 attributes Sādhu ………………………… 27 attributes Total ………. 108 attributes

Arihanta

The word “Arihanta” has many meanings. The word is derived from the word “Arhat”. Those who are revered by heavenly beings and everybody else are known as Arhants or Arhats. In his treatise Āvashyak-niryukti, Āchārya Bhadrabāhu Swami wrote that those who are revered by all and are destined to be liberated in their current life are called Arihantas or Arhats. Arihantas are the only ones who explain the real meaning and destiny of the soul.

Bhadrabāhu Swami further states in the same text that Arihanta are the ones who have destroyed their enemies. (Ari means enemies and hant means destroyer.) These enemies reside within us and prevent us from achieving liberation. Specifically, these enemies are: misusing five-sense organs, objects of sensual pleasure, and luxuries, and the passions (which are anger, ego, deceit, greed, attachment, and aversion).

Bhadrabāhu Swami further states that Arihantas are those who have conquered 22 kinds of physical adversities, physical and mental pain, and tortures induced by others. One becomes omniscient after eradicating all four destructive karmas. All those who are omniscient are Arihantas in its literal meaning. In Jain terminology, Arihantas are also known as Kevali. There are two broad classifications of Arihantas: Sāmānya (simple) Kevali and Tirthankar Kevali. Upon attaining omniscience, both Sāmānya Kevali and Tirthankar Kevali ultimately attain liberation after the remaining four non-destructive karmas are exhausted. (The four destructive Karmas are eradicated upon attaining Keval-jnān) While Sāmānya Kevalis simply spend the remainder of their lives in meditation until all non-destructive karmas are exhausted. Tirthankar Kevalis, upon attaining omniscience, reestablish Jain sangha, and devote their lives in preaching and guiding others toward the path leading to liberation. In each half of one time cycle, only 24 Kevalis attain the distinction of that of a Tirthankar. In the Navakār Mantra, the word Arihanta refers only to Tirthankar Kevali. All those who attain omniscience attain liberation upon nirvana, and these liberated souls are now known as Siddhas. Thus, Tirthankar or Arihanta also becomes a Siddha upon nirvana. The Siddha stage is the ultimate stage for the soul. It is important to understand that the Arihanta stage precedes the Siddha stage for Tirthankaras. In the spiritual hierarchical sense, Siddha is the stage above the stage of Arihanta. In the Navakār Mantra, obeisance is offered first to Arihanta

2

because Arihantas devote their remaining lives to preaching and guiding worldly souls to the path of liberation.

Twelve attributes of Arihanta are as follows:

1. Omniscience2. Absence of all natural calamities and diseases within the area of 125 Yojan of

Tirthankar3. All heavenly gods and humans respect and bow down to Tirthankar4. Thirty five special qualities of Tirthankar’s sermon5. Ashok tree, which is twelve times the height of Tirthankar6. Shower of fragrant flowers (Sur-pushpa Vrushti)7. Devine music8. Devine Chāmar (whisk)9. A golden throne10. An aureole behind the head of Tirthankar11. Devine drums12. Devine three-layered umbrella above Tirthankar’s head

The last eight attributes together are known as Ashta- Prātihārya.

Above mentioned twelve attributes of Arihanta are further elaborated into thirty-four attributes, which are referred to as 34 Atishaya in Jain scriptures.

A. Four attributes present at birth:

1. Divine and healthy body, which is fragrant and devoid of perspiration2. Fragrant breath3. Milky white and odorless blood and flesh4. Invisible diet and excreta

B. Eleven attributes attained upon attaining omniscience:1. A total of 1,00,0002 human beings, heavenly gods, and other animals and birds

can be accommodated within a space of 1 Yojan Square when Tirthankar delivers sermons

2. Tirthankar’s sermon, though delivered in Ardha-māgadhi language, is understood well by all, including animals, and is heard clearly up to 1 Yojan distance

3. Aureole (Bhāmandal) behind Tirthankar’s head4 to11. Absence of disease, enmity, calamity, plague, flooding, draught, famine, and

political unrest up to a distance of 125 Yojan

C. Nineteen attributes created by heavenly gods:

1. Wheel of dharma (Dharma-chakra) moves along with Tirthankar2. Chāmar3. A throne4. Three layered umbrella over the head of Tirthankar5. A flag (Dharma-dhvajā)6. Nine golden lotus flowers to walk upon

3

7. A gold, silver, and jewel-laden fort (Samavasaran) for delivering sermons8. Visibility of Tirthankar’s face from all directions while delivering sermons9. Ashok tree10. Thorns face downwards while walking11. Trees bow down to Tirthankar12. Music from divine drums at the time of sermons13. Cool soothing breeze14. Circum-ambulation of birds15. Sprinkles of fragrant water16. Shower of fragrant flowers17. Hair and nails do not grow following renunciation18. Ten million heavenly gods always accompany Tirthankar19. All seasons are always favorable

Digambar TraditionThe Digambar tradition, however, mentions following 34 slightly different attributes of Tirthankar.

A. Ten of the 34 attributes present at birth:

1. The most beautiful body2. Body full of fragrance3. Body devoid of perspiration4. Body devoid of excretion 5. Peaceful and soothing voice6. Unmatched physical strength7. Milk-like blood8. 1008 desirable birthmarks and features9. Proportionally built body10. Solid physique

B. Ten attributes attained upon attaining omniscience:

1. Affluence all around2. Walking without touching the ground3. Visibility of face from all four directions4. Complete kindness5. Life devoid of obstacles6. No food required to sustain life7. Perfect knowledge8. No growth of hair and nails 9. No blinking of eyes10. No shadow of body

4

C. Fourteen attributes created by the heavenly gods:

1. Facilitating a universal language 2. Enabling all beings to get along with each other3. Clean air all around4. Clear skies5. Fruits, crops, and flowers flourish year-round irrespective of season6. Miles and miles of neat and clean grounds all-around7. Lotuses made from gold under the Tirthankar’s feet8. Sounds of reverential praises in the skies around the Tirthankar9. Blowing of slow and fragrant breezes10. Fragrant rains11. Removal of all potential obstacles from the land12. Contentment all around13. Moving of Dharma-chakra (symbolic wheel of religion) in Tirthankar’s Samavasaran14. Presence of eight embellishments around the Tirthankar (e.g., Chhatra, Chāmar,

Dhvajā (flag), bell, Kalash (sacred vessel), fan, swastika, and mirror)

SiddhaAs explained above, all Omniscients ultimately become Siddha when they exhaust the remaining four destructive karmas upon attaining nirvana. Siddhas are liberated souls that are free from the cycles of birth and death. These liberated souls stay in a place called Siddha-shilā, which is located at the top of the universe. They have reached the highest state, which is liberation, and have attained Moksha. They have eradicated all their Karmas and therefore do not accumulate any new Karma, thus freeing themselves forever from the cycle of birth and death (Akshaya-sthiti). This state of freedom is Moksha. A liberated soul has infinite bliss (Anant-sukha), infinite knowledge (Anant-jnān), infinite perception (Anant-darshan), and infinite energy (Anant-virya). These souls have the ability to know everything that is happening now, that has happened in the past, and that will happen in the future. They have no desires and are completely detached from any sense of craving or aversion (Anant-chāritra, Vitarāgatva). Despite the fact that all Siddhas retain a unique identity, they are equal (Aguru-Laghutva) and formless (Arupitva).

Thus, Siddhas have the following 8 attributes:

1. Infinite knowledge (Anant-jnān)2. Infinite perception (Anant-darshan)3. Infinite, uninterrupted bliss (Anant-avyābādha-sukha)4. Infinite perfect conduct (Anant-chāritra)5. Imperishable status (Akshaya-sthiti)6. Formlessness (Arupitva)7. Equal-ness with other Siddhas (Aguru-laghutva)8. Infinite energy (Anant-virya)

ĀchāryaĀchārya is the spiritual head of the Jain congregation (Sangha) in the absence of Tirthankar. Āchāryas carry out the message of Jina, the last Tirthankar Bhagawān

5

Mahāvir. Āchāryas bear the responsibility for the spiritual well being of the entire Jain Sangha. Before reaching that state, one must do an in-depth study and gain mastery of all the Āgams. In addition to acquiring a high level of spiritual excellence, they also have the ability to lead the Sangha (Sādhus, Sādhvis, Shrāvaks, and Shrāvikās). They should also know the various languages of the country and have a sound knowledge of other philosophies, ideologies, and religions of the region and the world. Āchāryas have 36 attributes, which are discussed in detail below.

Āchāryas have control over all pleasures derived from five-sense organs: Touch Taste Smell Sight Hearing

Our natural instincts cause us to seek pleasures, which are usually always derived from these sense organs. Many times in pursuit of these pleasures, we knowingly or unknowingly indulge in immoral, unethical, illegal, or harmful activities. These pleasures obstruct the path toward spiritual upliftment. These sense organs are the root causes of passions (anger, ego, deceit and greed), which are our true enemies. For example, our skin likes to have a soothing touch, we crave tasty food, we like to have pleasant smells around us, and we like to see attractive objects, and we like to hear pleasant-sounding things. When we do not have these pleasurable experiences, we become unhappy, frustrated, disappointed, and sometimes angry. Āchārya Mahārāj controls these pleasures and remains in perfect equanimity whether these sensory experiences are favorable or unfavorable.

Nine ways to observe celibacy (Brahmacharya)Until the time of Lord Pārshva-nāth, there were only four great vows for Sādhu. Celibacy was included in the vow of non-possessiveness. However, as times changed, Lord Mahāvir added the fifth great vow of celibacy. (In the correct order of the five great vows, celibacy is the fourth vow.) Upon renunciation, all Sādhus and Sādhvis commit to these five great vows for the rest of their lives.

Our scriptures have defined following nine ways for strict observation of vow of celibacy:

1. Do not stay near or in a place where persons of opposite sex, eunuchs, or animals live.

2. Do not be alone in a lonely place with someone of the opposite sex.3. Do not observe a person of opposite sex.4. Do not sit at the same place where a person of the opposite sex has been sitting until

a certain amount of time has elapsed.5. Do not listen to the conversations of couples and do not live in a place where you

must share a common wall with a couple.6. Do not think about any sensual pleasures or experiences from the time before

renunciation.7. Do not consume intoxicating food or liquids.

6

8. Do not indulge in tasty foods and eat simple food in moderation.9. Do not use make-up and wear simple clothes.

Free and detached from four passions (Kashāyas)Āchārya Mahārāj has attained a complete control on four passions Anger (Krodha) Ego (Māna) Deceit (Māyā) Greed (Lobha)

Observation of five great vows (Mahā-vratas)Āchārya Mahārāj observes these great vows and does not ask encourage, or appreciate anybody who indulges in any activity, which is contrary to these vows.The five great vows are described below:

1. Nonviolence: Complete and total commitment to nonviolence, in thoughts, words, and actions (Prānātipāt Viraman Vrata)

2. Truthfulness: To speak only harmless truth (Mrushāvāda Viraman Vrata)3. Non-stealing: To take only those things which are duly given (Adattādāna Viraman

Vrata)4. Celibacy: (Maithuna Viraman Vrata)5. Non-possessiveness: To own no money, property, or ornaments. They should own no

more than the bare necessity of clothing and pots to accept alms. (Sādhus of Digambar sects do not wear any clothes because they consider clothing as possessions. (Parigraha Viraman Vrata)

Observation of five codes of conduct (Āchār)

1. Code of conduct regarding right knowledge (Jnānāchār):To study and teach religious scriptures, to write and encourage others to write and publish religious scriptures, and, to take proper and due care of religious books is Jnānāchār.

2. Code of conduct regarding right faith (Darshanāchār):To understand the preachings of Jina beyond any doubts and to respect and honor Jina and the path to liberation shown by Jina.

3. Code of right conduct regarding ascetic life (Chāritrāchār):To observe ascetic regulations and restrictions properly and helping other monks to do the same.

4. Code of right conduct regarding observation of austerities (Tapāchār):To observe austerities and encourage and help others observe austerities. There are 12 different ways to observe austerities. Those, which are related to voluntary endurance of hardships and restrictions of bodily pleasures, are known as external austerities (Bāhya Tap). Those austerities, which directly affect the karmas and help shed karmas, are known as internal austerities (Abhyantar Tap).

7

External austerities (Bāhya Tapa): Fasting (Anashan) Partial fasting (Unodari) Limiting consumption of number of food items (Vrutti-Sankshep) Avoiding or limiting consumption of tasty food (Rasa-tyāg) Voluntary endurance of physical hardships (Kāyā Klesha) Controlling and limiting other pleasures (Pratisanlinatā)

Internal austerities: (Abhyantar Tapa) Repentance for mental, verbal, and physical bad deeds (Prāyashchitta) Humility (Vinay) Selfless service to Sādhu, Sādhvi, and elderly (Vaiyāvachcha) Study of religious scriptures (Swādhyāy) Meditation (Dhyāna) Abandonment of physical and material things and passions (Vyutsarga)

5. Codes of conduct regarding mental, verbal, and physical abilities (Viryāchār): To use mental, verbal, and physical abilities properly and constantly engage in spiritual activities without a moment of laziness.

Observation of five kinds of carefulness (Samitis):1. Carefulness in movements to avoid any Himsā (Iryā Samiti).2. Carefulness of speech so as to speak only harmless truth and to speak only what is

necessary (Bhāshā Samiti).3. Carefulness in accepting alms (Gochari) to avoid the 42 faults of accepting alms

(Eshanā Samiti).4. Carefulness in handling clothes, pots, and pans used for Gochari (Ādāna-Bhand-Matt-

Nikshepanā Samiti).5. Carefulness in getting rid of bodily waste (Pārishthā-panikā Samiti).

Observation of restrains of thought, speech, and body (Three Guptis): 1. Restrain bad thoughts (Mana Gupti).2. Restrain bad language (Vachan Gupti).3. Restrain bad physical activity (Kāya Gupti).

8

Thus, Āchārya Mahārāj has 36 attributes as follows:

Control over five-sense organs 5

Observance of celibacy in nine ways 9

Free from four passions 4

Commitment to five great vows 5

Observation of five codes of conduct 5

Carefulness in five activities 5

Restrain of thought, speech, and bodily activities 3

Total 36

Upādhyāy

Lord Mahāvir’s main disciples (Ganadhars) compile his preachings in 11 texts known as Āgams. There are 11 main Āgams (Anga-āgams) and 12 sub Āgams (Upānga -āgams). A Sādhu attains the rank of an Upādhyāy after studying and mastering all of these texts.

Anga-āgams:

Anga-āgams are the oldest religious scriptures and the backbone of Jain literature. (The names in bracket appearing in italics are the names of texts in Prākrut language)

1. Āchārānga Sutra (Āyārānga-sutta):This Āgam describes the codes of conduct of ascetic life and the penance of Lord Mahāvir. Historically, this is the oldest Āgam

2. Sutra-krutānga Sutra (Suyagadānga-sutta):This Āgam describes nonviolence, Jain metaphysics, and the refutation of other religious theories such as Kriyā-vāda, Akriyā-vāda, Ajnānvāda, and Vinaya-vāda.

3. Sthānānga Sutra (Thānānga-sutta):This Āgam defines and categorizes the fundamentals of Jain metaphysics.

4. Samavāyānga Sutra (Samavāo):This Āgam defines and categorizes the fundamentals of the Jain religion from a different perspective than the Sthānānga Sutra.

Originally there were 12 Anga-Āgams. However, when the Āgams were first verbally compiled in the 4 th

century B.C., nobody remembered the 12th Āgam, known as Drashtivāda (Ditthivāya), it in its entirety. Hence, this Āgam is extinct. The description of Drashtivāda found in other Jain Sutras indicates that this Anga-āgam was the largest of all Āgam Sutras. It was classified in five parts: (l) Parikrama, (2) Sutra, (3) Purvagata, (4) Pratham-Anuyoga, and (5) Chulikā.The third part, Purvagata, includes 14 Purvas, which contain the Jain religion's endless treasure of knowledge on every subject. The word Purva means “before”. Some scholars believe that it was named ‘Purva’ because it contained knowledge, which existed before Lord Mahāvir’s time.)

9

5. Vyākhyā-prajnapti or Bhagawati Sutra (Viyāha-pannatti):This Āgam explains the subtle knowledge of soul, matter, and other related subjects. It discusses 36,000 questions and answers and is the largest of the 11 Anga-āgams.

6. Jnātā-dharma-kathānga Sutra (Nāyā-dhamma-kahāo):This Āgam explains Jain principles through examples and stories. This text is very useful in understanding the mode of Lord Mahāvir’s preaching.

7. Upāsaka-dashānga Sutra (Uvasaga-dasāo):This Āgam explains the code of conduct of the 10 lay followers (Shrāvaks) of Lord Mahāvir. This Āgam is very useful for understanding the code and conduct of ordinary people (Shrāvak Dharma) in the Jain religion.

8. Antakrit-dashānga Sutra (Antagada-dasāo):This Āgam tells the stories of 10 sacred monks who attained liberation (Moksha).

9. Anuttaraopa-pātika-dashānga Sutra (Anuttarova-vāiya-dasāo): This Āgam contains the stories of 10 additional sacred monks who attained the top-most heaven, known as Anuttara heaven.

10. Prashna-vyākaran Sutra (Panhā-vāgaranam):This Āgam describes the five great vows (Mahā-vratas) and the five worst sins defined in the Jain religion.

11. Vipāk Sutra (Vivāga-suyam): This Āgam explains the results of good and bad karmas through several stories.

Upānga-āgams:

These 12 scriptures were developed as a treatise to Anga-āgams and provide further explanation of Anga-āgams.

1. Aupa-pātika Sutra (Ovavāiyam):This Āgam describes the splendid procession of King Konika when he visited Lord Mahāvir. It also explains how a person can attain heaven in the next life.

2. Rāja-prashniya Sutra (Rāyā-pasena-ijja):This Āgam describes the story of Monk Keshi, who was a Ganadhar of Lord Pārshvanāth. He cleared the doubts of King Pradeshi regarding the existence and attributes of the soul. Monk Keshi made the king a follower of the Jain religion. After his death, the king was born in heaven as a dev. He regularly came from heaven to shower Lord Mahāvir with unprecedented pomp and splendor. The 32 dramas (plays) described in this Āgam provide examples of the ancient dramatic art of India. 3. Jivābhigama Sutra:This Āgam describes the universe and all the living beings (souls) that reside within it.

10

4. Prajnāpanā Sutra (Pannavanā):This Āgam describes the form and attributes of the soul from a different perspective.

5. Surya-prajnapti Sutra (Suriya-pannatti Sura-pannatti):This Āgam describes the Sun, planets, and associated mathematics regarding their motion.

6. Chandra-prajnapti Sutra (Chanda-pannatti):This Āgam describes the Moon, planets, and associated mathematics regarding their motion. Both the Chandra-prajnapti and Surya-prajnapti Upāngas are very important in understanding the ancient Jain astrology.

7. Jambu-dvipa-prajnapti Sutra:This Āgam describes Jambu-dvip, big island located in the center of the middle world as explained in Jain geography. This Āgam also provides information on ancient kings.

8. Nirayārvali Sutra:This āgam describes the story of ten prince brothers. All ten princes fought with King Chetak of Vaishāli in cooperation with king Konik. King Chetak was the half brother of the ten princes. In the end all ten princes went to hell after dying in war.

9. Kalpā-vatansikā Sutra (Kappā-vadamsiāo):This Āgam describes the story of King Konika’s children. Instead of fighting with King Chetak in the war, they renounced the world and became monks. After their death, they went to heaven.

10. Pushpikā Sutra (Puspiāo):This Āgam describes the previous lives of certain Devas (angels) who worshiped Lord Mahāvir.

11. Pushpa-chulikā SutraThis Āgam describes stories similar to those in the Pushpikā Sutra.

12. Vrashnidashā Sutra (Vanhidasāo):This Āgam explains how Lord Nemināth convinced 10 kings in the Vrashni region to follow the Jain religion.

Thus, the 25 attributes of Upādhyāy are as follows:

Mastery of 11 Anga Āgams, 12 Upānga Āgams, 1 text that enumerates 70 ways to observe the code of conduct and, 1 text that enumerates 70 ways to observe and perform rituals and activities.

11

Digambar traditionIn the Digambar tradition, Upādhyāy must master the following 25 scriptures, which are slightly different from those described above

14 Purvas 11 Anga Āgams1. Utpād Purva 1. Āchārānga2. Agrāyaniya Purva 2. Sutra-krutānga3. Virya-Pravād Purva 3. Sthānānga4. Asti-nāsti Pravād Purva 4. Samavāyāng5. Jnān-pravād Purva 5. Vyākhyā-prajnapti 6. Karma-pravād Purva 6. Jnātā-Kathānga7. Satya-pravād Purva 7. Upāsaka-adhyayana 8. Ātmā-pravād Purva 8. Antha-Krita Dashānga9. Pratyākhyān Purva 9. Anuttarotpāda Dashānga10. Vidyā-pravād Purva 10. Vipāk Sutra11. Kalyān-pravād Purva 11. Prashna-vyākarana12. Prānavāy Purva13. Kriyā-vishāl Purva14. Loka-bindu Purva

Sādhus and Sādhvis

When householders desire to detach from the worldly aspects of life and deeply desire for spiritual uplift, they renounce worldly life and become Sādhus (monks) or Sādhvis (nuns). Before becoming a Sādhu or a Sādhvi, a layperson must stay with Sādhus or Sādhvis to understand their lifestyles and study religion for several months. When they feel confident that they will be able to live the life of a monk or a nun, they inform the Āchārya that they are ready for initiation. If the Āchārya is convinced that they are capable of following the vows of Sādhus and Sādhvis, he prepares them for Dikshā. Dikshā is an initiation ceremony, which a householder must perform before becoming a monk or a nun. At the time of Dikshā, Sādhus and Sādhvis commit to the five major vows for the rest of their lives.

Sādhus and Sādhvis adhere to the five great vows, which are explained below:

Vow Meaning ExplanationAhimsā Mahāvrata Nonviolence Not to commit any type of violence.Satya Mahāvrata Truth Not to indulge in any type of lie or

falsehood.Asteya Mahāvrata Non-stealing Not to take anything unless it is given.Brahmacharya Mahāvrata Celibacy Not to indulge in any sensual activitiesAparigraha Mahāvrata Non-possessiveness Not to acquire more than what is needed to

maintain day-to-day life.

When monks and nuns commit to these five vows, they promise to never break these vows and promise to never ask or encourage anybody else to break these vows - be it in thought, speech, or action.

12

Thus, Sādhus and Sādhvis have the following 27 attributes:

Five great vows as explained above 5

To protect five one-sensed beings (water, fire, earth, air, and plant known as Sthāvar souls) and one group of moving living beings (two-sensed to five-sensed living beings) known as Trasa souls

6

To control pleasures derived from any of the five senses (touch, taste, smell, sight, hearing)

5

To observe five types of carefulness1 1To control mind, speech, and body 3Not to eat before sunrise and after sunset 1To forgive others 1To avoid greed 1To endure hardship 1To endure suffering 1To be introspective 1To keep the heart pure 1

Digambar Tradition – Attributes of Monks

The Digambar tradition believes in the following 27 attributes of Sādhu:

Observation of 5 great vows 5

Observation of 5 kinds of carefulness 5Control of five senses (Indriya Vijay) 56 Āvashyak (six essentials - same as described in Digambar Āchāryas)2

6

Pulling out hair from own head (Kesha Loch) 1No bathing (Asnāna) 1Sleeping on the floor (Bhumi Shayan) 1No brushing teeth (Adanta-dhovan) 1Eating food in standing posture only (Uttishan-āhār) 1Eating only once a day (Eka-bhuti) 1

So far we have reviewed a detailed explanation and the importance of the first four Padas of Navakār Mantra. Now let us review the detailed meaning of the remaining five Padas.

1 Carefulness while moving around, carefulness of speech and talking, carefulness in accepting alms, carefulness in the use of cloths and utensils, carefulness in disposal of bodily waste2 Kesha loch (pulling out of hair from own head), Asnāna (no bathing), Bhumi Shayan (sleeping on the floor), Adanta-dhovan (no brushing of teeth), Uttisthān-āhār Sevan (eating food in standing posture only), Eka-bhukti (eating once a day only)

13

In the fifth Pada of the Navakār Mantra, the words ‘Loe Savva Sāhunam’ offer obeisance to all the present and past Sādhus and Sādhvis of the entire universe

The remaining four Padas describe the importance and benefits of Navakār Mantra. When we recite Navakār Mantra, we should remember the 108 virtues of five supreme beings and strive to attain those virtues. When someone is determined to attain those virtues, he or she will naturally commit fewer sinful activities. In addition, simply engaging in prayer will help eradicate bad karmas. This is why the sixth Pada of Navakār Mantra explains that offering obeisance to the five supreme beings destroys sins. Eradication of sins and purification of soul are the most important steps for the spiritual upliftment of the soul towards its journey to salvation. The last Pada in the Navakār Mantra states that it is the most blissful and auspicious sutra in the entire universe. The Navakār Mantra has been present in its original version since the beginning of time and will be present forever. It is considered to contain the real essence of all 14 Purvas. One should recite Navakār Mantra upon waking up in morning, before going to bed, before meals, before starting any new activity, and preferably all the time. One who dies while reciting and/or listening to Navakār Mantra will be reborn as a heavenly being or a human.

14

2. paµchindiya s£tra

Meaning:My Guru Mahārāj has attained perfect control over the pleasures and pains associated with five-sense organs. He observes celibacy in the nine prescribed ways. He is free from the four kinds of passions. Thus, my Guru Mahārāj possesses these 18 virtues.

My Guru Mahārāj observes the five great vows, five codes of conduct, five kinds of carefulness, and three kinds of restraints in daily activities. Thus, my Guru Mahārāj possesses 36 qualities

ExplanationGuru Mahārāj has the following 36 qualities:

Control over the five-sense organs:Touch, taste, smell, sight, and hearing

Observation of celibacy in the following nine ways:1. Do not stay near or in a place where persons of opposite sex, eunuchs, or

animals live.2. Do not be alone in a lonely place with someone of the opposite sex.3. Do not observe a person of opposite sex.

{ÉÆËSÉÊnùªÉ-ºÉÆ´É®úhÉÉä, iÉ½þ xÉ´É-Ê´É½þ-¤ÉÆ¦ÉSÉä®ú-MÉÖÊkÉvÉ®úÉä. SÉ=Ê´É½þ-EòºÉÉªÉ-¨ÉÖCEòÉä, <+ +]Âõ`öÉ®úºÉ-MÉÖhÉäË½þ ºÉÆVÉÖkÉÉä.............................1. {ÉÆSÉ-¨É½þ´´ÉªÉ-VÉÖkÉÉä, {ÉÆSÉ-Ê´É½þÉªÉÉ®ú-{ÉÉ±ÉhÉ-ºÉ¨ÉilÉÉä. {ÉÆSÉ-ºÉÊ¨É+Éä ÊiÉMÉÖkÉÉä, UôkÉÒºÉ-MÉÖhÉÉä MÉÖ°ü ¨ÉVZÉ..2.

paµchindiya-samvara¸°, taha nava-viha-bambhach®ra-guttidhar°. chauviha-kas¡ya-mukk°, ia a¶¶h¡rasa-gu¸®him saµjutt°..............................1. paµcha-mahavvaya-jutt°, paµcha-vih¡y¡ra-p¡la¸a-samatth°. paµcha-sami° tigutt°, chhatt¢sa-gu¸° gur£ majjha......................................2.

15

4. Do not sit at the same place where a person of the opposite sex has been sitting until a certain amount of time has elapsed.

5. Do not listen to the conversations of couples and do not live in a place where you must share a common wall with a couple.

6. Do not think about any sensual pleasures or experiences from the time before renunciation.

7. Do not consume intoxicating food or liquids.8. Do not indulge in tasty foods and eat simple food in moderation.9. Do not use make-up and wear simple clothes.

Free from four kinds of passions:1. Anger2. Ego3. Deceit4. Greed

Observance of the five great vows:

1. Non violence2. Truth3. Non-stealing4. Celibacy5. Non-possessiveness

Observation of the five codes of conduct:1. Code of conduct related to knowledge2. Code of conduct related to right faith3. Code of conduct related to monk-hood4. Code of conduct related to austerity5. Code of conduct related to inner and physical strength

Observation of the five kinds of carefulness (so as not to hurt any living being) in day-to-day activities:

1. Carefulness while moving around2. Carefulness while talking3. Carefulness in accepting alms4. Carefulness in the use of objects which are used in the day-to-day lives of

monks.5. Carefulness in disposing bodily waste.

Observation of the three kinds of restrains:1. Total control over mind2. Total control over speech3. Total control over body

(For more detailed explanation of these 36 qualities, please refer to the Navakār Mantra.)

Panchindiya Sutra is also known as Sthāpanā Sutra. Panchindiya Sutra is the 91st and 92nd

stanza of the text Sambodha Prakaran, composed by Āchārya Haribhadra Suri. The presence of a Guru Mahārāj is essential while performing certain rituals. If a teacher

16

assigns his students some assignments and then leaves the classroom, the students will likely misbehave. Similarly, any religious activity, especially Sāmāyika and Pratikraman, are most beneficial when performed in the presence of a Guru Mahārāj. However, we may not always have the Guru Mahārāj to instruct us while performing Sāmāyika and Pratikraman. Does this mean we should never perform these rituals if there is no Guru Mahārāj around? No. Our learned Āchāryas have shown us how to establish the presence of a Guru Mahārāj before performing these rituals in the following way.

1. Place a religious book or any other symbolic object (like a rosary) on a Sāpado (a special stand used to rest religious books) to demonstrate your respect for knowledge).

2. Extend your right hand, palm facing the Sāpado, and recite Panchindiya Sutra.

These three symbolic actions establish the presence of a Guru Mahārāj in the religious object placed on the Sāpado. The Sāpado and the object placed on it are called Sthāpanā-āchārya (Symbolic Guru). Now, whatever vows we take and whatever repentance we do are done under the presence and supervision of Guru Mahārāj. Thus, reciting Panchindiya Sutra is essential in performing Sāmāyika and Pratikraman. By reciting this Sutra, we admire the 36 attributes of Guru Mahārāj and remind ourselves to strive to adopt these attributes.

17

3. kham¡sama¸a s£tra

Meaning

Oh! Guru Mahārāj! I wish to offer my obeisance to you. I am giving up all sinful activities to the best of my ability, and I am bowing down my head to you.

Explanation

This Sutra is also known as Panchāng Pranipāt Sutra as this Sutra is recited while offering obeisance in a specific posture wherein five body parts, namely, two hands, two knees and, forehead - touch the floor. This posture is depicted in the following picture.

This sutra is recited while offering obeisance to the idol of Tirthankar Bhagawān and to Guru Mahārāj, who is referred to as Kshamā Shraman in this sutra. ‘Kshamā Shraman’ means that Jain monks are the masters of forgiveness. They have equanimity towards all living beings and enmity towards none.

<SUôÉÊ¨É JÉ¨ÉÉ-ºÉ¨ÉhÉÉä! ´ÉÆÊnù=Æ, VÉÉ´ÉÊhÉVVÉÉB ÊxÉºÉÒÊ½þ+ÉB?¨ÉilÉBhÉ ´ÉÆnùÉÊ¨É.............................1. ichchh¡mi kham¡-sama¸°! vandium, j¡va¸ijj¡® nis¢hi¡®?, mattha®¸a vand¡mi. .1.

18

4. ichchhak¡ra s£tra

Meaning

Oh! Guru Mahārāj! With your permission I very kindly wish to know if you were comfortable during last night (or day)? Is your penance going well? Are you free from any bodily inflictions? Oh! Guru Mahārāj, is your journey in ascetic life free of obstacles? Oh! Guru Mahārāj, are you doing well? Please kindly oblige by accepting alms from me.

Explanation

This sutra is recited while offering obeisance to Guru Mahārāj. This Sutra is known as Guru Sukha Shātā Sutra because it describes a devotee inquiring about Guru Mahārāj’s well being.

Jain monks do not have any possession worth the name. What they keep with them are a couple of pieces of cloth for covering the body, some religious books, two or three wooden bowls for accepting food and water, a whisk, a walking stick, and simple bedding.

Jain monks depend on laymen for all their needs, including food and water. When they ask us for alms, we should offer them the proper food. We should also try to find out if they need other things, like medicine. There is no better use for our resources than offering them to monks and nuns. We should consider ourselves fortunate if they accept anything from us. We should also give them our complete respect and offer them our obeisance and service.

<SUôEòÉ®ú ºÉÖ½þ-®úÉ<? ºÉÖ½þ-näù´ÉÊºÉ? ºÉÖJÉ-iÉ{É, ¶É®úÒ®ú-ÊxÉ®úÉ¤ÉÉvÉ, ºÉÖJÉ-ºÉÆVÉ¨É-ªÉÉjÉÉ-ÊxÉ´ÉÇ½þiÉä ½þÉä VÉÒ, º´ÉÉÊ¨É! ¶ÉÉiÉÉ ½èþ VÉÒ? +É½þÉ®ú-{ÉÉxÉÒ EòÉ ±ÉÉ¦É näùxÉÉ VÉÒ. .1.

19

5. abbhu¶¶hi°mi s£tra

Meaning

Oh! Guru Mahārāj please voluntarily give me permission to ask for your forgiveness for any wrong doings that I may have done to you during the day. (Guru Mahārāj now will say, “Please do so”)

I accept your permission. I beg for your pardon, for all the wrong doings that I may have committed during the day. I may have caused unhappiness or bitterness to you in regards to food or water. I may have disrespected you or may not have taken proper care of you. I may have disrespected you by sitting at a higher level or at the same level as you. I may have interrupted you while you were talking, I may have talked back to you, or I may have tried to prove you wrong. I may have exhibited major or even minor discourteousness to you, which I am not aware of but you may be aware of. Now

<SUôÉ-EòÉ®äúhÉ ºÉÆÊnùºÉ½þ ¦ÉMÉ´ÉxÉÂ! +¤¦ÉÖÎ]Âõ`ö+ÉäÊ¨É, +Ï¤¦ÉiÉ®ú-näù´ÉÊºÉ+Æ JÉÉ¨Éä=Æ? <SUÆô, JÉÉ¨ÉäÊ¨É näù´ÉÊºÉ+Æ.

VÉÆ ËEòÊSÉ +{ÉÊkÉ+Æ, {É®ú-{ÉÊkÉ+Æ; ¦ÉkÉä, {ÉÉhÉä; Ê´ÉhÉB, ´ÉäªÉÉ´ÉSSÉä; +É±ÉÉ´Éä, ºÉÆ±ÉÉ´Éä; =SSÉÉºÉhÉä, ºÉ¨ÉÉºÉhÉä; +ÆiÉ®ú-¦ÉÉºÉÉB, =´ÉÊ®ú-¦ÉÉºÉÉB; VÉÆ ËEòÊSÉ ¨ÉVZÉ Ê´ÉhÉªÉ-{ÉÊ®ú½þÒhÉÆ, ºÉÖ½Öþ¨ÉÆ ´ÉÉ, ¤ÉÉªÉ®Æú ´ÉÉ; iÉÖ¤¦Éä VÉÉhÉ½þ, +½Æþ xÉ VÉÉhÉÉÊ¨É; iÉººÉ Ê¨ÉSUôÉ Ê¨É nÖùCEòbÆ÷..............................1.

ichchh¡-k¡r®¸a sandisaha bhagavan! abbhu¶¶hi°mi, abbhintara-d®vasiam kh¡m®uî? ichchham, kh¡m®mi d®vasiam. jam kiµchi apattiam, para-pattiam; bhatt®, p¡¸®; vi¸a®, v®y¡vachch®; ¡l¡v®, sanl¡v®; uchch¡sa¸®, sam¡sa¸®; antara-bh¡s¡®, uvari-bh¡s¡®; jam kiµchi majjha vi¸aya-parih¢¸am, suhumam v¡, b¡yaram v¡; tubbh® j¡¸aha, aham na j¡¸¡mi; tassa michchh¡ mi dukka·am.......................1.

20

therefore, I beg for your forgiveness for all my such wrong doings and wish that they might be undone.

Explanation

This Sutra is a request for forgiveness from Guru Mahārāj for any breaches in respect committed towards the Guru. The devotee first asks the Guru for permission to ask for forgiveness. This Sutra is normally recited after bowing down to the Guru and reciting Khamāsamano Sutra while performing Guru Vandan.

21

6. iriy¡vahiy¡ s£tra<SUôÉ-EòÉ®äúhÉ ºÉÆÊnùºÉ½þ ¦ÉMÉ´ÉxÉÂ! <Ê®úªÉÉ´ÉÊ½þªÉÆ {ÉÊb÷CEò¨ÉÉÊ¨É? <SUÆô, <SUôÉÊ¨É {ÉÊb÷CEòÊ¨É=Æ. .1. <Ê®úªÉÉ´ÉÊ½þªÉÉB, Ê´É®úÉ½þhÉÉB. .2. MÉ¨ÉhÉÉMÉ¨ÉhÉä......................3. {ÉÉhÉ-CEò¨ÉhÉä, ¤ÉÒªÉ-CEò¨ÉhÉä, ½þÊ®úªÉ-CEò¨ÉhÉä, +ÉäºÉÉ-=ËkÉMÉ-{ÉhÉMÉ-nùMÉ-¨É]Âõ]õÒ-¨ÉCEòb÷É-ºÉÆiÉÉhÉÉ-ºÉÆEò¨ÉhÉä..4. VÉä ¨Éä VÉÒ´ÉÉ Ê´É®úÉÊ½þªÉÉ..5. BËMÉÊnùªÉÉ, ¤Éä<ÆÊnùªÉÉ, iÉä<ÆÊnùªÉÉ, SÉ=Ë®úÊnùªÉÉ, {ÉÆËSÉÊnùªÉÉ..........................6. +Ê¦É½þªÉÉ, ´ÉÊkÉªÉÉ, ±ÉäÊºÉªÉÉ, ºÉÆPÉÉ<ªÉÉ, ºÉÆPÉÎ]Âõ]õªÉÉ, {ÉÊ®úªÉÉÊ´ÉªÉÉ, ÊEò±ÉÉÊ¨ÉªÉÉ, =qùÊ´ÉªÉÉ, `öÉhÉÉ+Éä `öÉhÉÆ ºÉÆEòÉÊ¨ÉªÉÉ, VÉÒÊ´ÉªÉÉ+Éä ´É´É®úÉäÊ´ÉªÉÉ, iÉººÉ Ê¨ÉSUôÉ Ê¨É nÖùCEòbÆ÷...........7. ichchh¡-k¡r®¸a sandisaha bhagavan! iriy¡vahiyam pa·ikkam¡mi? ichchham, icch¡mi pa·ikkamiuî.......................................1. iriy¡vahiy¡®, vir¡ha¸¡®.......................2. gama¸¡gama¸®.................................3. p¡¸a-kkama¸®, b¢ya-kkama¸®, hariya-kkama¸®, °s¡-utti´ga-pa¸aga-daga-ma¶¶¢-makka·¡-sant¡¸¡-sa´kama¸®...............4. j® m® j¢v¡ vir¡hiy¡............................5. ®gindiy¡, b®indiy¡, t®indiy¡, chaurindiy¡, paµchindiy¡.......................................6. abhihay¡, vattiy¡, l®siy¡, sa´gh¡iy¡, sa´gha¶¶iy¡, pariy¡viy¡, kil¡miy¡, uddaviy¡, ¶h¡¸¡° ¶h¡¸am sa´k¡miy¡, j¢viy¡° vavar°viy¡, tassa

22

Meaning

Oh! Guru Mahārāj, please voluntarily give me permission to apologize and repent (to do Pratikraman) for the sins that I may have committed while moving around. (Now Guru Mahārāj will say, ‘Please do so.”)

I accept your permission. Now, I want to apologize and repent by doing Pratikraman.

While walking, I may have trampled upon living beings, seeds, green vegetation, dew, ant burrows, moss, wet soil, and spider webs. Or, I may have hurt one-sensed, two-sensed, three-sensed, four-sensed, or five-sensed living beings by kicking them, covering them with dirt, trampling them, colliding them with each other, or touching them. Or, I may have distressed them, frightened them, displaced them, or killed them.

I repent and apologize for all these sins that I may have committed.

Explanation

It is very important to purify our souls before performing any religious ritual, especially, Chaitya Vandan, Sāmāyika, and Pratikraman. The best way to cleanse our soul is by asking for forgiveness and repent for sins we have committed either knowingly or unknowingly, however trivial they may be. After asking for forgiveness, we should perform Kāyotsarga or introspection and pledge to not repeat these sins. The ritual we perform for atonement is known as Iriyāvahiyam. This sutra, along with the following two sutras, which follow, precede Kāyotsarga, also known as Kāusagga. By reciting this sutra, we enumerate the sins that we may have committed while moving around, and repent, and ask for forgiveness for those sins.

23

7. tassa uttar¢ s£tra

Meaning

I now want to absolve all my sins committed (as mentioned in the previous sutra) by repenting. To purify my soul and to make it free of pain (caused by practicing religion without right faith or, practicing religion just for the show and practicing religion for worldly gains) and to completely destroy all my sins, I shall now perform Kāyotsarga.

Explanation

Tassa Uttari sutra is the second of the three sutras recited while performing Kāyotsarga. In Iriyāvahiyam sutra, we enumerate and repent for the sins that we may have committed during our movements. This Sutra is recited to further repent for those sins. We, therefore, atone by undertaking Kāyotsarga to free ourselves of pain we are suffering caused by practicing religion without right faith, right knowledge, right intention, and for worldly gains.

iÉººÉ =kÉ®úÒ-Eò®úhÉähÉÆ, {ÉÉªÉÎSUôkÉ-Eò®úhÉähÉÆ, Ê´ÉºÉÉä½þÒ-Eò®úhÉähÉÆ, Ê´ÉºÉ±±ÉÒ-Eò®úhÉähÉÆ, {ÉÉ´ÉÉhÉÆ Eò¨¨ÉÉhÉÆ ÊxÉMPÉÉªÉhÉ]Âõ`öÉB, `öÉÊ¨É EòÉ=ººÉMMÉÆ...............1. tassa uttar¢-kara¸®¸am, p¡yachchhitta-kara¸®¸am, vis°h¢-kara¸®¸am, visall¢-kara¸®¸am, p¡v¡¸aÆ kamm¡¸am niggh¡ya¸a¶¶h¡®, ¶h¡mi k¡ussaggam.............................1.

24

8. annattha s£tra

Meaning

+zÉilÉ->ðºÉÊºÉBhÉÆ, xÉÒºÉÊºÉBhÉÆ, JÉÉÊºÉBhÉÆ, UôÒBhÉÆ, VÉÆ¦ÉÉ<BhÉÆ, =bÂ÷bÖ÷BhÉÆ, ´ÉÉªÉ-ÊxÉºÉMMÉähÉÆ, ¦É¨É±ÉÒB, Ê{ÉkÉ-¨ÉÖSUôÉB.......1. ºÉÖ½Öþ¨ÉäË½þ +ÆMÉ-ºÉÆSÉÉ±ÉäË½þ, ºÉÖ½Öþ¨ÉäË½þ JÉä±É-ºÉÆSÉÉ±ÉäË½þ, ºÉÖ½Öþ¨ÉäË½þ ÊnùÎ]Âõ`ö-ºÉÆSÉÉ±ÉäË½þ. .......................2. B´É¨ÉÉ<BË½þ +ÉMÉÉ®äúË½þ, +-¦ÉMMÉÉä +-Ê´É®úÉÊ½þ+Éä, ½ÖþVVÉ ¨Éä EòÉ=ººÉMMÉÉä......3. VÉÉ´É +Ê®ú½ÆþiÉÉhÉÆ ¦ÉMÉ´ÉÆiÉÉhÉÆ, xÉ¨ÉÖCEòÉ®äúhÉÆ xÉ {ÉÉ®äúÊ¨É................................4. iÉÉ´É EòÉªÉÆ `öÉhÉähÉÆ ¨ÉÉähÉähÉÆ ZÉÉhÉähÉÆ, +{{ÉÉhÉÆ ´ÉÉäÊºÉ®úÉÊ¨É..5.

annattha-£sasi®¸am, n¢sasi®¸am, kh¡si®¸am, chh¢®¸am, jambh¡i®¸am, u··u®¸am, v¡ya-nisagg®¸am, bhamal¢®,

pitta-muchchh¡®. .............................1. suhum®him a´ga-saµc¡l®him, suhum®him kh®la-saµc¡l®him, suhum®him di¶¶hi-saµc¡l®him. ........2. ®vam¡i®him ¡g¡r®him, a-bhagg° a-vir¡hi°, hujja m® k¡ussagg°...........................3. j¡va arihant¡¸am bhagavant¡¸am, namukk¡r®¸am na p¡r®mi.................4. t¡va k¡yam ¶h¡¸®¸am m°¸®¸am jh¡¸®¸am, app¡¸am v°sir¡m .5.

25

I shall now engross myself in complete Kāyotsarga (meditation), except for breathing in and out, coughing, sneezing, yawning, belching, letting out bodily gas, fainting, feeling dizzy, and subtly moving body, phlegm, and eyes.

I shall terminate my Kāyotsarga by offering obeisance to Arihanta Bhagawān by saying, “Namo Arihantānam” aloud. Until then, I shall not speak, move, or engage in any other bodily and mental activities.

Explanation

The word ‘Kāyotsarga’ is the Sanskrit translation of the Prākrut word ‘Kāusagga’. Kāyotsarga means renouncing voluntary bodily and mental activities. It is one of the six ways of performing internal austerities, which help eradicate karmas (Nirjarā). During Kāyotsarga, one should meditate on the real nature of the soul while continuously remembering that one’s body is only the temporary residence of the soul. However, most people are not able to meditate this way for a substantial period of time. Therefore, Jain Āchāryas have recommended that one should mentally recite Logassa Sutra (which follows this sutra) in which one offers obeisance to the 24 Tirthankaras.

The duration of Kāyotsarga is specified in terms of respiratory cycles. One respiratory cycle equals one deep breath in and one deep breath out. Concentrating on breathing cycles helps achieve the deep concentration necessary for meditation. The most common duration of Kāyotsarga is 25 respiratory cycles. If one does not know Logassa Sutra, one may instead recite Navakār Mantra four times. However, the best way to do Kāyotsarga is by mentally reciting one line of Logassa Sutra with each breath. This means reciting Logassa Sutra up to and including the line “Chandesu Nimmalayarā…”

Before beginning Kāyotsarga, we recite Annattha Sutra to take the vow of Kāyotsarga. However, total renunciation of bodily and mental activities is impossible due to certain involuntary bodily activities and unavoidable circumstances. Annattha Sutra also enumerates these exceptions so that we may do Kāyotsarga without breaking the vow of Kāyotsarga. These exceptions are known as Āgār in Prākrut language. There are 12 minor exceptions to the vow of Kāyotsarga, which are implicitly mentioned in Annattha sutra, and four major exceptions, which are implied in this sutra but not implicitly mentioned. These exceptions are listed below.

Twelve minor exceptions:

1 Breathing in 7 Letting out bodily gas2 Breathing out 8 Episode of dizziness3 Coughing 9 Episode of fainting4 Sneezing 10 Subtle body movements5 Yawning 11 Movements of body fluids within the body6 Belching 12 Subtle movements of eyes

26

Four major exceptions:

1. Being forced to move away from a situation in which small animals are killing each other if one cannot bear to witness this.

2. Moving away in the event of natural calamities like flood, earthquake, fire, etc.3. Moving away if attacked by or in danger of being attacked by dangerous animals. 4. Move away in response to orders by a higher authority or landlord.

Any of the above mentioned acts do not break the vow of Kāyotsarga.

27

9. l°gassa s£tra

±ÉÉäMÉººÉ =VVÉÉä+-MÉ®äú, vÉ¨¨É-ÊiÉilÉ-ªÉ®äú ÊVÉhÉä. +Ê®ú½ÆþiÉä ÊEòkÉ<ººÉÆ, SÉ=´ÉÒºÉÆ Ê{É Eäò´É±ÉÒ...............1.

=ºÉ¦É-¨ÉÊVÉ+Æ SÉ ´ÉÆnäù, ºÉÆ¦É´É-¨ÉÊ¦ÉhÉÆnùhÉÆ SÉ ºÉÖ¨É<Æ SÉ. {É=¨É-{{É½Æþ ºÉÖ{ÉÉºÉÆ, ÊVÉhÉÆ SÉ SÉÆnù-{{É½Æþ ´ÉÆnäù.......2.

ºÉÖÊ´ÉË½þ SÉ {ÉÖ{¡ò-nÆùiÉÆ, ºÉÒ+±É-ÊºÉVVÉÆºÉ-´ÉÉºÉÖ-{ÉÖVVÉÆ SÉ. Ê´É¨É±É-¨ÉhÉÆiÉÆ SÉ ÊVÉhÉÆ, vÉ¨¨ÉÆ ºÉÆËiÉ SÉ ´ÉÆnùÉÊ¨É.. ..3. EÖÆòlÉÖÆ +®Æú SÉ ¨ÉÏ±±É, ´ÉÆnäù ¨ÉÖÊhÉ-ºÉÖ´´ÉªÉÆ xÉÊ¨É-ÊVÉhÉÆ SÉ. ´ÉÆnùÉÊ¨É Ê®ú]Âõ`ö-xÉäË¨É, {ÉÉºÉÆ iÉ½þ ´Érù¨ÉÉhÉÆ SÉ.. . ..4.

B´ÉÆ ¨ÉB +Ê¦ÉlÉÖ+É, Ê´É½ÖþªÉ-®úªÉ-¨É±ÉÉ {É½þÒhÉ-VÉ®ú-¨É®úhÉÉ. SÉ=-´ÉÒºÉÆ Ê{É ÊVÉhÉ´É®úÉ, ÊiÉilÉ-ªÉ®úÉ ¨Éä {ÉºÉÒªÉÆiÉÖ............5.

ÊEòÊkÉªÉ-´ÉÆÊnùªÉ-¨ÉÊ½þªÉÉ, VÉä B ±ÉÉäMÉººÉ =kÉ¨ÉÉ ÊºÉrùÉ. +É¯ûMMÉ-¤ÉÉäÊ½þ-±ÉÉ¦ÉÆ, ºÉ¨ÉÉÊ½þ-´É®ú-¨ÉÖkÉ¨ÉÆ-ËnùiÉÖ..6.

SÉÆnäùºÉÖ ÊxÉ¨¨É±É-ªÉ®úÉ, +É<SSÉäºÉÖ +Ê½þªÉÆ {ÉªÉÉºÉ-ªÉ®úÉ. ºÉÉMÉ®ú-´É®ú-MÉÆ¦ÉÒ®úÉ, ÊºÉrùÉ ÊºÉËrù ¨É¨É ÊnùºÉÆiÉÖ..............7.

28

Meaning

l°gassa ujj°a-gar®, dhamma-tittha-yar® ji¸®. arihant® kittaissam, chauv¢sam pi k®val¢......................................................1.

usabha-majiam cha vand®, sambhava-mabhi¸anda¸am cha sumaim cha. pauma-ppaham sup¡sam, ji¸am cha chanda-ppaham vand®......................2.

suvihim cha puppha-dantam, s¢ala-sijjansa-v¡su-pujjam cha. vimala-ma¸antam cha ji¸am, dhammam santim cha vand¡mi...........................3.

kunthum aram cha mallim, vand® mu¸i-suvvayam nami-ji¸am cha. vand¡mi ri¶¶ha-n®mim, p¡sam taha vaddham¡¸am cha.............................4.

®vam ma® abhithu¡, vihuya-raya-mal¡ pah¢¸a-jara-mara¸¡. chau-v¢sam pi ji¸avar¡, tittha-yar¡ m® pas¢yantu.........................................5.

kittiya-vandiya-mahiy¡, j® ® l°gassa uttam¡ siddh¡. ¡rugga-b°hi-l¡bham, sam¡hi-vara-muttamaÆ-dintu...............................6.

chand®su nimmala-yar¡, ¡ichch®su ahiyam pay¡sa-yar¡. s¡gara-vara-gambh¢r¡, siddh¡ siddhim mama disantu............................7.29

I eulogize and worship the 24 Tirthankars of this current descending half phase of the time cycle. They have achieved Keval-jnān and the distinction of an Arihanta. They enlighten the entire universe and establish the four-fold Jain Sangha.

I offer my obeisance and bow down to, Bhagawān Shree Rushabhadev, Ajit-nāth, Sambhav-nāth, Abhinandan-swāmi, Sumati-nāth, Padmaprabha-swāmi, Supārshva-nāth, Chandraprabha-swāmi, Suvidhi-nāth (also known as, ‘Pushpadanta-swāmi’), Shital-nāth, Shreyāns-nāth, Vāsupujya-swāmi, Vimal-nāth, Anant-nāth, Dharma-nāth, Shānti-nāth, Kunthu-nāth, Ara-nāth, Malli-nāth, Munisuvrat-swāmi, Nami-nāth, Nemi-nāth, Pārshva-nāth, and Mahāvir-swāmi.

Oh! All 24 Tirthankaras, your souls are free from the bondage of karmic particles, and thus you are free of old age as well as cycles of birth and death. You have propagated the religious order. I praise all of your virtues, offer my obeisance to you, and worship you. Please bestow upon me the sense to attain perfect knowledge (Keval-jnān), which shall lead to ultimate liberation.

You have achieved liberation and therefore, the entire universe praises you, worships you, and offers obeisance to you. Please bestow upon me the right faith (Bodhi-lābh), perfect spiritual health, and the highest state of contemplation.

Oh! Tirthankar Bhagawān, you are purer than the full moon, brighter than the sun and, more serene and deeper than the ocean. Oh! Siddha Bhagawān, please bestow upon me the ultimate Siddhatva (salvation).

Explanation

Logassa Sutra is also known as ‘Chaturvimshati Stava’ or ‘Chauvisattho.’ By reciting this sutra, we worship and praise the virtues of all 24 Tirthankars of current descending half phase of the time cycle. Jain scriptures recommend six essential activities that a Shrāvak or Shrāvikā must do everyday. These activities are: Sāmāyika, Chauvisattho, Guru Vandan, Pratikraman, Kāyotsarga, and Pachchakkhān (to take a vow). Thus, by reciting Logassa Sutra, one worships and offers obeisance to the 24 Tirthankars, and in essence performs one of the six essential activities of Shrāvak and Shrāvikā.

A few things here need further clarification. In the last three stanzas of Logassa Sutra, the devotee requests several things from Tirthankaras. However, Tirthankaras do not have any attachments, and thus do not give anything to anyone. The real essence of these requests is largely misunderstood. When we recite Logassa Sutra, we do not really ask for anything; rather, we express our desires in the form of requests. We neither plead nor demand anything from the Tirthankaras. When we worship and praise the virtues of Tirthankars with true devotion and understand that Tirthankar Bhagawān do not give anything to anybody. We must lead our lives in such a way that our desires will become a reality on their own. We should not request and desire any worldly things from Tirthankar Bhagawān. We may, however, desire and request those things, which will lead us to liberation. (See Sutra number 19, Jai Viyarāya Sutra for an explanation of the things which may be wished upon from Tirthankar Bhagawān).

The Arhats have propounded the doctrine of Non-violence, equally for those who are desirous to practice it and those who are not; those who have abandoned violence and those who have not; those who are deeply engrossed in worldly ties and those who are not. This doctrine of Ahimsā is the truth. It is rightly enunciated in the teachings of the Arhats. Comprehending the true spirit of the doctrine, one should practice it till one's last breath.

…Bhagawān Mahāvir (Āchāranga Sutra, Ch. 4)30

10. kar®mi bhant® s£tra

Meaning

Oh! Bhagawān, I am now going to do Sāmāyika and therefore, vow to give up all the sinful activities. As long as I remain in Sāmāyika, I shall not commit any sinful activity in thought, speech, or action nor shall I encourage anyone to indulge in such activities. Oh! Bhagawān, I hate myself for committing sinful activities. I repent and apologize for committing sinful activities. I condemn and censure myself for such sinful activities. By the virtue of Sāmāyika, I am going to relinquish my soul, which is riddled with sins.

Explanation

Karemi Bhante Sutra is recited to take the vow of Sāmāyika. Sāmāyika means equanimity. It is observed for 48 minutes, since it is ordinarily not possible for a Shrāvak to remain in equanimity for longer than 48 minutes. As mentioned in Logassa Sutra, Jain scriptures recommend six essential activities, that a Shrāvak and Shrāvikā must perform everyday. These activities are Sāmāyika, Chauvisattho, Guru Vandan, Pratikraman, Kāyotsarga, and Pachchakkhān. During Sāmāyika we renounce all worldly activities and meditates on the true nature of the soul. When we do Sāmāyika we essentially live a life of a monk for the duration of Sāmāyika. Sāmāyika helps achieve equanimity. This Sutra is also recited when someone takes a Dikshā, even Tirthankar Bhagawān also recite this Sutra while taking Dikshā. Since a monk remains in Sāmāyika Vrata for his entire life, instead of the words, ‘Jāv Niyamam’ (until I am in Sāmāyika) a word, ‘Jāvajjivāe’ is recited, which means, ‘for the entire life’.

Eò®äúÊ¨É ¦ÉÆiÉä! ºÉÉ¨ÉÉ<ªÉÆ ºÉÉ´ÉVVÉÆ VÉÉäMÉÆ {ÉSSÉCJÉÉÊ¨É, VÉÉ´É ÊxÉªÉ¨ÉÆ {ÉVVÉÖ´ÉÉºÉÉÊ¨É, nÖùÊ´É½Æþ, ÊiÉ-Ê´É½äþhÉÆ, ¨ÉhÉähÉÆ, ´ÉÉªÉÉB, EòÉBhÉÆ, xÉ Eò®äúÊ¨É, xÉ EòÉ®ú´ÉäÊ¨É, iÉººÉ ¦ÉÆiÉä! {ÉÊb÷CEò¨ÉÉÊ¨É, ËxÉnùÉÊ¨É, MÉÊ®ú½þÉÊ¨É, +{{ÉÉhÉÆ ´ÉÉäÊºÉ®úÉÊ¨É. .1.

kar®mi bhant®! s¡m¡iyam s¡vajjam j°gam pachchhakkh¡mi,

31

There is nothing as fearful as death, and there is no suffering as great as birth.

Be free from the fear of both birth and death,

by doing away with attachment to the body.

…….Bhagawān Mahāvir (Mulāchār, 2/119)

32

11. s¡m¡iya-vaya-jutt° s£traºÉÉ¨ÉÉ<ªÉ-´ÉªÉ-VÉÖkÉÉä, VÉÉ´É ¨ÉhÉä ½þÉä< ÊxÉªÉ¨É-ºÉÆVÉÖkÉÉä. ÊUôzÉ< +ºÉÖ½Æþ Eò¨¨ÉÆ, ºÉ¨ÉÉ<ªÉ VÉÊkÉ+É ´ÉÉ®úÉ.......................1. ºÉÉ¨ÉÉ<ªÉÎ¨¨É = EòB, ºÉ¨ÉhÉÉä <´É ºÉÉ´É+Éä ½þ´É< VÉ¨½þÉ. BBhÉ EòÉ®úhÉähÉÆ, ¤É½ÖþºÉÉä ºÉÉ¨ÉÉ<ªÉÆ EÖòVVÉÉ................2. ºÉÉ¨ÉÉÊªÉEò Ê´ÉÊvÉ ºÉä Ê±ÉªÉÉ, Ê´ÉÊvÉ ºÉä {ÉÚhÉÇ ÊEòªÉÉ, Ê´ÉÊvÉ ¨Éå VÉÉä EòÉä<Ç +Ê´ÉÊvÉ ½Öþ<Ç ½þÉä, =xÉ ºÉ¤ÉEòÉ ¨ÉxÉ-´ÉSÉxÉ-EòÉªÉÉ ºÉä Ê¨ÉSUôÉ Ê¨É nÖùCEòbÆ÷...........3. nùºÉ ¨ÉxÉ Eäò, nùºÉ ´ÉSÉxÉ Eäò, ¤ÉÉ®ú½þ EòÉªÉÉ Eäò -- <xÉ ¤ÉkÉÒºÉ nùÉä¹ÉÉå ¨Éå ºÉä VÉÉä EòÉä<Ç nùÉä¹É ±ÉMÉÉ ½þÉä, =xÉ ºÉ¤ÉEòÉ ¨ÉxÉ-´ÉSÉxÉ-EòÉªÉÉ ºÉä Ê¨ÉSUôÉ Ê¨É nÖùCEòbÆ÷.................4. .4.

s¡m¡iya-vaya-jutt°, j¡va ma¸® h°i niyama-saµjutt°. chhinnai asuham kammam, sam¡iya jatti¡ v¡r¡...........................................1. s¡m¡iyammi u ka®, sama¸° iva s¡va° havai jamh¡. ®®¸a k¡ra¸®¸am, bahus° s¡m¡iyam kujj¡..................................................2. s¡m¡yika vidhi s® liy¡, vidhi s® p£r¸a kiy¡, vidhi m®, j° k°¢ avidhi hu¢ h°, una sabak¡ mana-vachana-k¡y¡ s® michchh¡ mi dukka·am.......................3. dasa mana k®, dasa vachana k®, b¡raha k¡y¡ k®--

33

Meaning

As long as someone observes the vow of Sāmāyika, and maintains full control over his mind, his bad Karmas (sins) are eradicated. Moreover, whenever a person is under the vow of Sāmāyika, he is just like a monk. Therefore, one should do Sāmāyika over and over again.

I took the vow of this Sāmāyika according to the prescribed method and I shall terminate the vow of Sāmāyika also in the prescribed method. I ask for your pardon, if I have deviated from the prescribed method mentally, verbally, or physically.

If I have committed any of the 10 breaches of mental activity, 10 breaches of speech or 12 breaches of bodily actions, respectively through my mind, speech, or body, I apologize for the same and ask for your pardon.

Explanation

Karemi Bhante Sutra is recited to take the vow of Sāmāyika, while Sāmāiya Vaya Jutto Sutra is recited to terminate the vow of Sāmāyika. Sāmāyika is the ultimate way to lead a life, which can lead to liberation. A monk leads his entire life in the vow of Sāmāyika. During Sāmāyika one should meditate, study scriptures, and should avoid all worldly matters. The prescribed duration of Sāmāyika is 48 minutes. Since our mind can concentrate for only a limited amount of time, it is believed that we are unable to meditate for longer than 48 minutes. However, if one wants to do more Sāmāyika continuously, he should take the vow afresh, without terminating the Sāmāyika after each 48-minute duration. One may not, however, perform more than three Sāmāyika consecutively.

If a Sāmāyika is done in the presence of Guru Mahārāj, we should ask for permission from Guru Mahārāj to terminate the Sāmāyika

We should ask, “Sāmāyika Pāru?” (Oh! Guru Mahārāj, may I please terminate Sāmāyika?)

Guru Mahārāj will say, “Puno Vi Kāyavvam” (You should do Sāmāyika over and over again)

We should then say, “Yathāshakti” (I shall do the same, as and when I can)

and we should now say, “Sāmāyika Pāryu”. (I did terminate Sāmāyika.)

Now Guru Mahārāj will say, “Āyāro Na Mottavvo” (Please do not forget the benefits of Sāmāyika)

We should then say, “Tahatti” (Yes, Guru Mahārāj, I shall do the same)

34

Thirty-two breaches of the vow of Sāmāyika:

Ten breaches of thought:

1. To think of things other than the well-being of the soul 2. To wish for fame through Sāmāyika 3. To desire material benefits, like wealth, through Sāmāyika 4. To be proud of performing Sāmāyika better than others. 5. To perform Sāmāyika out of fear. 6. To wish for and to be sure of receiving worldly gains by performing Sāmāyika. 7. To doubt the benefits of Sāmāyika 8. To become angry during Sāmāyika or to perform Sāmāyika out of anger. 9. To perform Sāmāyika without faith or with disrespect for Sāmāyika 10. To do Sāmāyika without high regards, without proper devotion or without

proper enthusiasm.

Ten breaches of speech: 1. To speak harsh, unpleasant or untrue words. 2. To speak without thinking. 3. To speak against the scriptural teachings. 4. To shorten Sāmāyika Sutras while reciting them. 5. To speak quarrelsome words. 6. To talk about useless stories without any spiritual significance 7. To ridicule or to laugh at others. 8. To mispronounce Sāmāyika sutras. 9. To speak decisively1.10. To hum or mumble during Sāmāyika

Twelve breaches of physical activity: 1. To sit in an inappropriate manner keeping one leg on the top of the other. 2. To sit on a place that is not well balanced or steady. 3. To look around. 4. To do sinful activities or encourage others to do so. 5. To use a wall or a pillar as a support while sitting. 6. To contract or spread out hands and legs. 7. To stretch 8. To crack joints 9. To cleanse the body.

1 Without regard for the other people’s viewpoint. As per the Jain scriptures only omniscients know the whole truth

35

10. To sleep 11. To itch 12. To sit while covering up the body with clothes above the waist to stay warm or

to avoid insect bites. (This does not apply to females)

The essence of all knowledge consists in not committing violence. The doctrine of ahimsā is nothing but the observance of equality i.e. the realization that just as I do not like misery, others also do not like it.

……Bhagawān Mahāvir

(Sutra-krutānga, 1/1/4/10)

36

As gold does not cease to be gold even if it is heated in the fire, an enlightened man does not cease to be enlightened on being tortured by the effects of karma

……Bhagawān Mahāvir (Samaysār, 184)

37

12. jaga-chint¡ma¸i chaitya-vandana

<SUôÉ-EòÉ®äúhÉ ºÉÆÊnùºÉ½þ ¦ÉMÉ´ÉxÉÂ! SÉèiªÉ-´ÉxnùxÉ Eò°Æü? <SUÆô.

VÉMÉ-ÊSÉxiÉÉ¨ÉÊhÉ! VÉMÉ-xÉÉ½þ! VÉMÉ-MÉÖ°ü! VÉMÉ-®úCJÉhÉ! VÉMÉ-¤ÉÆvÉ´É! VÉMÉ-ºÉilÉ´ÉÉ½þ! VÉMÉ-¦ÉÉ´É-Ê´É+CJÉhÉ! +]Âõ`öÉ´ÉªÉ-ºÉÆ`öÊ´É+-°ü´É! Eò¨¨É]Âõ`ö-Ê´ÉhÉÉºÉhÉ! SÉ=´ÉÒºÉÆ Ê{É ÊVÉhÉ´É®ú! VÉªÉÆiÉÖ +-{{ÉÊb÷½þªÉ-ºÉÉºÉhÉ.............1.

Eò¨¨É-¦ÉÚÊ¨ÉË½þ Eò¨¨É-¦ÉÚÊ¨ÉË½þ {Éfø¨É-ºÉÆPÉªÉÊhÉ, =CEòÉäºÉªÉ ºÉkÉÊ®ú-ºÉªÉ ÊVÉhÉ-´É®úÉhÉ Ê´É½þ®ÆúiÉ ±É¤¦É<; xÉ´É-EòÉäÊb÷Ë½þ Eäò´É±ÉÒhÉ, EòÉäb÷Ò-ºÉ½þººÉ xÉ´É ºÉÉ½Öþ MÉ¨¨É<. ºÉÆ{É< ÊVÉhÉ´É®ú ´ÉÒºÉ ¨ÉÖÊhÉ, Ê¤É½ÖÆþ EòÉäÊb÷Ë½þ ´É®úxÉÉhÉ; ºÉ¨ÉhÉ½þ EòÉäÊb÷-ºÉ½þººÉ-nÖù+, lÉÖÊhÉVVÉ< ÊxÉSSÉ Ê´É½þÉÊhÉ..2.

VÉªÉ= ºÉÉÊ¨ÉªÉ VÉªÉ= ºÉÉÊ¨ÉªÉ Ê®úºÉ½þ ºÉkÉÖÆÊVÉ, =ÏVVÉÊiÉ {É½Öþ-xÉäÊ¨É-ÊVÉhÉ, VÉªÉ= ´ÉÒ®ú ºÉSSÉ=®úÒ-¨ÉÆb÷hÉ;

38

ichchh¡-k¡r®¸a sandisaha bhagavan! chaitya-vandana kar£î? ichchham. jaga-chint¡ma¸i! jaga-n¡ha! jaga-gur£! jaga-rakkha¸a! jaga-bandhava! jaga-satthav¡ha! jaga-bh¡va-viakkha¸a! a¶¶h¡vaya-sa¸¶havia-r£va! kamma¶¶ha-vi¸¡sa¸a! chauv¢sam pi ji¸avara! jayantu a-ppa·ihaya-s¡sa¸a...............................1.

kamma-bh£mihim kamma-bh£mihim pa·hama-sa´ghaya¸i, ukk°saya sattari-saya ji¸a-var¡¸a viharanta labbhai; nava-k°·ihim k®val¢¸a, k°·¢-sahassa nava s¡hu gammai. sampai ji¸avara v¢sa mu¸i, bihum k°·ihim varan¡¸a; sama¸aha k°·i-sahassa-dua, thu¸ijjai nichcha vih¡¸i....................................2.

jayau s¡miya jayau s¡miya risaha sattuµji, ujjinti pahu-n®mi-ji¸a, jayau v¢ra sachchaur¢-ma¸·a¸a; bharu-achchhahim mu¸i-suvvaya,

39

Meaning

Oh! Guru Mahārāj, please voluntarily give me permission to do Chaitya Vandan. (If Guru Mahārāj is present, he will say, “Please do so”.) I accept your permission.

Oh! Tirthankar Bhagawān, you are like the best of the best jewel (Chintāmani). You are the ultimate head of the whole universe. You are the preceptor of the universe. You are the protector of the universe. You are like an elder brother to the whole universe. You are the guide of the entire universe and, you perceive the inner thoughts of the entire universe. Oh! Twenty-four Tirthankaras, your idols are consecrated on Mt. Ashtāpad. You have eradicated all eight categories of Karma. The four-fold Jain order established by you will prevail unobstructed forever. You are the greatest of the greatest.

In all Karma Bhumi2, there may exist at a time, a maximum 170 Jineshvar Bhagawān, who are endowed with the most unique and the best physic, 90 million omniscients (Keval-jnāni) and, 90000 million monks. I pray every morning to the twenty Tirthankaras, 20 million omniscient monks and, 20,000 million other monks who are currently present.

Oh! Lord, you are the great. You are the great. Oh! Bhagawān Rushabhadev, your idol graces Mt.Shatrunjay, Oh! Nemi-nāth Bhagawān, your idol graces Mt.Girnār, Oh! Bhagawān Mahāvir-swāmi, your idol graces the temple in the town of Sāchor, like a precious ornament. Oh! Bhagawān Munisuvrat-swāmi, your idol graces the temple in the town of Bharuch. Oh! Bhagawān Pārshva-nāth, your idol graces the temple in the town of Mathura and you eradicate the sufferings and the sins of the people3. I offer my obeisance to all Jineshvar Bhagawān, who may have ever existed anytime in the past, may exist anytime in the future or are present now anywhere in the universe.

I am bowing down to the 85,700,282 temples and 15,425,836,080 Tirthankar idols, which are always present in the universe.

Explanation

In ‘Jag Chintāmani Sutra’ we pray to the temples and idols of Tirthankar Bhagawān which have always existed and which will always exist.

This Sutra is mostly self-explanatory. However, some explanation is in order, to account for the number of maximum number of Tirthankars that may be present and the minimum number of Tirthankaras that are always present at any given time in the universe.

According to Jain scriptures, the shape of universe resembles a man standing with his hands on waist and legs shoulder-width apart. The universe is divided in four parts. The very top of the universe is known as Siddha-shilā, where the liberated souls exist. The heavens are located below the Siddha-shilā and upto the middle part. The humans live in

2 Jain scriptures define 15 distinct areas collectively known as Karma Bhumi. It is a place where people commonly need to use shrapnel, writing instruments and agriculture for their survival.

3 The composer of this Sutra has mentioned name of Pārshva-nāth as an example.

40

the middle part of the universe, which is known as Madhya-loka. The hells are located in the lower part of the universe, below the waist.

In Madhya-loka there are an infinite numbers of concentric circles of land alternating with ocean. The most central region of these circles is a land known as Jambu-dvip. A ring of ocean surrounds Jambu-dvip. This ocean is surrounded by a ring of land, known as Dhātaki-khanda. The next land in the series is known as Pushkar-dvip. Dhātaki-khand is twice the size of Jambu-dvip and Pushkar-dvip is twice the size of Dhātaki Khand. Jambu-dvip is divided into three sections. The northern part is known as Airāvat Kshetra, the southern part is known as Bharat Kshetra, and the middle section is known as Mahā Videha Kshetra. We live in Bharat Kshetra. Since Dhātaki-khand is twice the size of Jambu-dvip, it has two Bharat Kshetras, two Airāvat Kshetras, and two Mahā -videha Kshetras. Accordingly Pushkar-dvip has four of each Kshetras. All of Jambu-dvip, Dhātaki-khand, and half of the Pushkar-dvip are collectively considered as Karma Bhumi. Thus, Karma Bhumi consists of five Bharat Kshetras, five Airāvat Kshetras, and five Mahā Videha Kshetras. Tirthankar Bhagawāns are not present in Bharat Kshetra and Airāvat Kshetra at all times. If they are present, there could be only one live Tirthankar Bhagawān in each Kshetra. Mahā Videha Kshetra is further divided into 32 sections, which are known as Vijay. In each Vijay of Mahā Videha Kshetra only one Tirthankar Bhagawān may exist at the same time. However, at any given time there are at least four Vijay in which Tirthankar Bhagawān is present. Thus, in Mahā Videha Kshetra there could be a maximum of 32 Tirthankar Bhagawān and a minimum of 4 Tirthankar Bhagawān at any given time.

Thus a maximum of 170 Tirthankar Bhagawāns may exist simultaneously in Karma Bhumi detailed as follows:

5 Bharat Kshetra …………………… 55 Airāvat Kshetra …………………… 55 Mahā Videha Kshetra …….. 5 x 32 = 160

Total ……………………………… 170

Likewise a minimum number of 20 Tirthankar Bhagawān may be present at any given time is detailed as follows:

5 Mahā Videha Kshetra …….. 5 x 4 = 20.

41

13. jam kiµchi s£tra

Meaning

I bow down to all the places of pilgrimage and, to the idols of Tirthankar Bhagawān present anywhere in the heavens, lower realm of the universe, and the middle section of the universe, which is commonly known as Manushya Loka.

Explanation

This sutra is an important Chaitya Vandan Sutra. It is recited after reciting Jag Chintāmani Sutra or other short poetic compositions, which offer obeisance to temples and the idols of Jineshvar Bhagawān.

VÉÆ ËEòÊSÉ xÉÉ¨É-ÊiÉilÉÆ, ºÉMMÉä {ÉÉªÉÉÊ±É ¨ÉÉhÉÖºÉä ±ÉÉäB. VÉÉ<Æ ÊVÉhÉ-Ë¤É¤ÉÉ<Æ, iÉÉ<Æ ºÉ´´ÉÉ<Æ ´ÉÆnùÉÊ¨É....................1.

jam kiµchi n¡ma-tittham, sagg® p¡y¡li m¡¸us® l°®. j¡im ji¸a-bimb¡im, t¡im savv¡im vand¡mi.....................................1.

42

The transgressions of the enlightened world-view are: suspicion, misguided inclination, doubt, praise for the heretical doctrines, and familiarity with the heretical doctrines. …..Tattvārtha Sutra (7.18)

43

14. namutthu ¸am s£tra

xÉ¨ÉÖilÉÖ hÉÆ, +Ê®ú½ÆþiÉÉhÉÆ, ¦ÉMÉ´ÉÆiÉÉhÉÆ........................1. +É<-MÉ®úÉhÉÆ, ÊiÉilÉ-ªÉ®úÉhÉÆ, ºÉªÉÆ-ºÉÆ¤ÉÖrùÉhÉÆ...............2. {ÉÖÊ®úºÉÖkÉ¨ÉÉhÉÆ, {ÉÖÊ®úºÉ-ºÉÒ½þÉhÉÆ, {ÉÖÊ®úºÉ-´É®ú-{ÉÖÆb÷®úÒ+ÉhÉÆ, {ÉÖÊ®úºÉ-´É®ú-MÉÆvÉ-½þilÉÒhÉÆ...........3. ±ÉÉäMÉÖkÉ¨ÉÉhÉÆ, ±ÉÉäMÉ-xÉÉ½þÉhÉÆ, ±ÉÉäMÉ-Ê½þ+ÉhÉÆ, ±ÉÉäMÉ-{É<Ç´ÉÉhÉÆ, ±ÉÉäMÉ-{ÉVVÉÉä+-MÉ®úÉhÉÆ...............4. +¦ÉªÉ-nùªÉÉhÉÆ, SÉCJÉÖ-nùªÉÉhÉÆ, ¨ÉMMÉ-nùªÉÉhÉÆ, ºÉ®úhÉ-nùªÉÉhÉÆ, ¤ÉÉäÊ½þ-nùªÉÉhÉÆ.................................5. vÉ¨¨É-nùªÉÉhÉÆ, vÉ¨¨É-näùºÉªÉÉhÉÆ, vÉ¨¨É-xÉÉªÉMÉÉhÉÆ, vÉ¨¨É-ºÉÉ®ú½þÒhÉÆ, vÉ¨¨É-´É®ú-SÉÉ=®ÆúiÉ-SÉCEò´É]Âõ]õÒhÉÆ..6. +{{ÉÊb÷½þªÉ-´É®ú-xÉÉhÉ-nÆùºÉhÉ-vÉ®úÉhÉÆ, Ê´ÉªÉ]Âõ]õ-Uô=¨ÉÉhÉÆ.............7. ÊVÉhÉÉhÉÆ, VÉÉ´ÉªÉÉhÉÆ, ÊiÉzÉÉhÉÆ, iÉÉ®úªÉÉhÉÆ, ¤ÉÖrùÉhÉÆ, ¤ÉÉä½þªÉÉhÉÆ, ¨ÉÖkÉÉhÉÆ, ¨ÉÉä+MÉÉhÉÆ...........................8. ºÉ´´ÉzÉÚhÉÆ, ºÉ´´É-nùÊ®úºÉÒhÉÆ, ÊºÉ´É-¨ÉªÉ±É-¨É¯û+-¨ÉhÉÆiÉ-¨ÉCJÉªÉ-¨É´´ÉÉ¤ÉÉ½þ-¨É{ÉÖhÉ®úÉÊ´ÉÊkÉ ÊºÉÊrùMÉ<-xÉÉ¨ÉvÉäªÉÆ `öÉhÉÆ ºÉÆ{ÉkÉÉhÉÆ, xÉ¨ÉÉä ÊVÉhÉÉhÉÆ, ÊVÉ+-¦ÉªÉÉhÉÆ......9. VÉä + +<ÇªÉÉ ÊºÉrùÉ, VÉä + ¦ÉÊ´ÉººÉÆÊiÉ-hÉÉMÉB EòÉ±Éä. ºÉÆ{É< + ´É]Âõ]õ¨ÉÉhÉÉ, ºÉ´´Éä ÊiÉ-

44

Meaning

namutthu ¸am, arihant¡¸am, bhagavant¡¸am.........................................................1. ¡i-gar¡¸am, tittha-yar¡¸am, sayaÆ-sambuddh¡¸am..................................2. purisuttam¡¸am, purisa-s¢h¡¸am, purisa-vara-pu¸·ar¢¡¸am, purisa-vara-gandha-hatth¢¸am.................................................3. l°guttam¡¸am, l°ga-n¡h¡¸am, l°ga-hi¡¸am, l°ga-pa¢v¡¸am, l°ga-pajj°a-gar¡¸am.....4. abhaya-day¡¸am, chakkhu-day¡¸am, magga-day¡¸am, sara¸a-day¡¸am, b°hi-day¡¸am............5. dhamma-day¡¸am, dhamma-d®say¡¸am, dhamma-n¡yag¡¸am, dhamma-s¡rah¢¸am, dhamma-vara-ch¡uranta-chakkava¶¶¢¸am..6. appa·ihaya-vara-n¡¸a-dansa¸a-dhar¡¸am, viya¶¶a-chhaum¡¸am.........................7. ji¸¡¸am, j¡vay¡¸am, tinn¡¸am, t¡ray¡¸am, buddh¡¸am, b°hay¡¸am, mutt¡¸am, m°ag¡¸am.........................................8. savvann£¸am, savva-daris¢¸am, siva-mayala-marua-ma¸anta-makkhaya-

45

I bow down to Arihanta Bhagawān.

Oh! Arihanta Bhagawān: The right spiritual knowledge originates through your sermons. You establish the four-fold Jain Sangha and thus, you are called Tirthankar. You attain Keval-jnān on your own, without the physical presence of a spiritual

Guru. You are the example of the best human being. You are the most fearless human being. You are the best amongst human beings like a Pundarik Lotus4. You are like the fragrance emanating Gandha Hasti5

You are the most respected being in the entire universe. You are the supreme entity of the universe. You are the benefactor of the universe. You are like a lamp (of knowledge) to the universe. You illuminate and enlighten the universe (spiritually). You bestow fearlessness. You bestow the true understanding of the nature of the soul. You bestow the right path leading to liberation. You bestow the ultimate refuge to all living beings. You bestow right faith. You bestow true religion. You preach the truest religion. You are the supreme king of religion. You are the only guide, who leads us to true religion. You have ended the cycles of birth and death in all four realms (human, animal,

subhuman and heaven). You are the beholder of the Dharma Chakra. Thus, you are like the supreme king (known as Chakravarti).

You are the beholder of everlasting perfect knowledge (Keval-jnān) and perfect perception.

You have attained the perfect knowledge (Keval Jnān) You have achieved the status of a Jin (those who have completely conquered the

four passions- anger, ego, deceit and greed), and you help others achieve the same.

You have ended the cycles of birth, and death and you help others to do the same. You have attained perfect perception, and you help others to attain the same. You have attained Moksha, and you help others to do the same.

I bow down to Tirthankar Bhagawān. You know and perceive anything and everything. Oh! Tirthankar Bhagawān, you have attained Moksha, which is the abode of bliss, which is free of bodily pains and ailments, which is endless and everlasting, which is free of sufferings, and from where nobody ever has to return (to four realms of life).

Oh! Tirthankar Bhagawān, I bow down to you, and all those, who have attained Moksha, those who will attain Moksha in their current life, and those who will attain Moksha anytime in future by my thoughts, speech, and body.

4Pundarik is a variety of lotus, which is white in color and considered to be the best kind of lotus.5 Hasti means elephant. Gandha Hasti is considered to be the best breed of elephant.

46

Explanation

Shakarendra is the supreme god of the heaven, known as Saudharma heaven. Due to his special clairvoyance knowledge he immediately knows whenever the soul of a Tirthankar Bhagawān is conceived. Shakrendra then assumes a specific posture (as depicted in the diagram below) and recites Namutthunam Sutra. Therefore, this Sutra is also known as Shakra Stava Sutra and Pranipāt-danda Sutra. This Sutra enumerates the virtues of Tirthankar and offers obeisance to all Tirthankaras and omniscients. The meaning of some of the virtues described in this Sutra is explained below.

1. Upon attaining Keval-jnān Tirthankar Bhagawān spends the rest of his life in supreme meditation (Param Shukla Dhyān) and giving sermons. His top disciples, known as Ganadhars, compose Jain Āgams based on Tirthankar Bhagawān’s sermons. Thus, Tirthankar Bhagawāns are the true composers of the Āgams.

2. Upon attaining Keval-jnān, the first thing Tirthankar Bhagawān does is to re-establish the four-fold Jain Sangha, which consists of Sādhu, Sādhvi, Shrāvak, and Shrāvikā. The Jain Sangha is also known as a Tirtha, and which explains why Bhagawān is known as Tirthankar.

3. In general all those who attain Keval-jnān except Tirthankaras, generally have a spiritual Guru, who preach and/or guide them to attain Moksha. However, those who are destined to become Tirthankaras are self-realized. They attain Keval-jnān and Moksha without the help of a spiritual Guru. That is why Tirthankar Bhagawān is also known as Svayam Sambuddha (self realized).

4. The lotus flower is considered the very best flower and the Pundarik variety of lotus is considered the very best variety of lotus. Lotus flowers grow in mud and water, but they themselves remain clean and beautiful, untouched by the impurities of mud and the lure of water. Like the lotus flower, Tirthankar Bhagawān remains untouched by the passions and the material pleasures of the

47

world. Tirthankar Bhagawān is serene, beautiful and eye pleasing and is thus compared to the Pundarik variety of lotus flower.

5. Likewise, Gandha Hasti is considered the best elephant because it emanates a pleasant fragrance. This unique fragrance is so influential that all other animals and enemies stay away from Gandh Hasti. Similarly, the fragrance of Tirthankar Bhagawān’s great punya keeps all natural calamities, unhappiness, and all diseases away. Thus, Tirthankar Bhagawān is likened to a Gandh Hasti.

6. Just as a lamp brightens a dark space, Tirthankar Bhagawān illuminates the darkness of spiritual ignorance and enlightens us in regards to spirituality. He shows us the path leading to liberation. Thus, Tirthankar Bhagawān is compared to a lamp and said to be an illuminator.

7. Tirthankar Bhagawān is the supreme example of compassion and friendliness. Therefore, no living being is ever afraid of him. Likewise, Tirthankar Bhagawān is never afraid of anything or anybody. Thus, Tirthankar Bhagawān teaches us to be compassionate and extend fearlessness to all living beings.

8. A Chakravarti (supreme king) has conquered all his enemies to attain this title. Similarly, Tirthankar Bhagawān has conquered all his true inner enemies (namely anger, ego, deceit, and greed) and thereby, he has ended the cycles of birth and death. Thus, Tirthankar is the beholder of Dharma Chakra.

The last stanza of Namutthunam Sutra describes Moksha. Jain scriptures call this place Siddha-shilā, which is located at the very top of the universe. It is the ultimate abode for liberated souls. A liberated soul has ended the cycles of birth and death and stays on the Siddha-shilā forever with everlasting peace and ultimate bliss. Since the liberated souls have no physical body, there are no movements, no bodily pains or ailments, and no mental anguish.

48

15. j¡vanti-ch®i¡im s£tra

Meaning

I bow down to all the existing idols of Jineshvar Bhagawān present anywhere in the upper, middle, or the lower part of the universe.

Explanation

This Sutra is also known as Sarva Chaitya Vandan Sutra. Sarva means all, and Chaitya means either temple or an idol of Jineshvar Bhagawān. In Jag Chintāmani Sutra, we offer obeisance to those temples and idols which have always existed and which will always exist. In this Sutra, we offer obeisance to only currently existing idols of Jineshvar Bhagawān present anywhere in the universe.

VÉÉ´ÉÆÊiÉ SÉä<+É<Æ, =bÂ÷fäø + +½äþ + ÊiÉÊ®ú+-±ÉÉäB +. ºÉ´´ÉÉ<Æ iÉÉ<Æ ´ÉÆnäù, <½þ ºÉÆiÉÉä iÉilÉ ºÉÆiÉÉ<Æ..1. j¡vanti ch®i¡im, u··h® a ah® a tiria-l°® a. savv¡im t¡im vand®, iha sant° tattha sant¡im…….1.

49

16. j¡vanta k® vi s£tra

Meaning

Sādhu Mahārāj and Sādhviji Mahārāj do not commit any sinful activities either in their thoughts, speech, or bodily actions, nor they cause others to do the same or praise others who commit sinful activity. I bow down in my thoughts, by my speech and by my body, to all such Sādhu Mahārāj and Sādhviji Mahārāj, present anywhere in Bharat Kshetra, Airāvat Kshetra, and Mahā Videha Kshetra;

Explanation

This Sutra is also Known as Sarva Sādhu Vandan Sutra (Sarva means all) since by reciting this sutra we offer obeisance to all Sādhu and Sādhviji Mahārāj present anywhere in all 15 Karma Bhumi, namely 5 Bharat Kshetra, 5 Airāvat Kshetra and 5 Mahā-videha Kshetra (see explanation section of Sutra 12, Jag Chintāmani Sutra, for further details). In Bharat Kshetra (where we live) and Airāvat Kshetra people are not always fortunate to have the physical presence of Arihanta Bhagawān. Consequently, we do not always have the benefit of his sermons or his guidance. Therefore, it is the Guru Mahārāj, who preaches us through his sermons and guides us on the path leading to Moksha as originally preached by Arihanta Bhagawān. Since, Guru Mahārāj is extremely important in our spiritual journey to Moksha, it is extremely important to offer obeisance to Guru Mahārāj to express respect and gratitude for providing spiritual guidance.

VÉÉ´ÉÆiÉ Eäò Ê´É ºÉÉ½Úþ, ¦É®ú½äþ®ú´ÉªÉ-¨É½þÉ-Ê´Énäù½äþ +. ºÉ´´ÉäËºÉ iÉäËºÉ {ÉhÉ+Éä, ÊiÉ-Ê´É½äþhÉ ÊiÉ-nÆùb÷-Ê´É®úªÉÉhÉÆ......................................1. j¡vanta k® vi s¡h£, bharah®ravaya-mah¡-vid®h® a. savv®sim t®sim pa¸a°, ti-vih®¸a ti-da¸·a-viray¡¸am.................................1.

50

17. nam°rhat s£tra

Meaning

I bow down to Arihanta Bhagawān, Siddha Bhagawān, Āchārya Mahārāj, Upādhyāy Mahārāj, and all Sādhu and Sādhvi Mahārāj.

Explanation

This Sutra is composed in the Sanskrit language by Āchārya Shree Siddhasen Diwākar Suri, who is credited for composing many other valuable Sanskrit works of Jainism. In its real essence this Sutra is a mini Navakār Mantra. It is usually recited prior to reciting any Stuti or Stavan and before performing many other important rituals.

xÉ¨ÉÉä½ÇþiÉÂ-ÊºÉrùÉ-SÉÉªÉÉæ{ÉÉvªÉÉªÉ-ºÉ´ÉÇ-ºÉÉvÉÖ¦ªÉ&....................1. nam°rhat-siddh¡-ch¡ry°p¡dhy¡ya-sarva-s¡dhubhyaÅ….1.

51

18. uvasagga-haram st°tra

Meaning

=´ÉºÉMMÉ-½þ®Æú {ÉÉºÉÆ, {ÉÉºÉÆ ´ÉÆnùÉÊ¨É Eò¨¨É-PÉhÉ-¨ÉÖCEÆò. Ê´ÉºÉ½þ®ú-Ê´ÉºÉ-ÊxÉzÉÉºÉÆ, ¨ÉÆMÉ±É-Eò±±ÉÉhÉ-+É´ÉÉºÉÆ..1. Ê´ÉºÉ½þ®ú-¡ÖòË±ÉMÉ-¨ÉÆiÉÆ, EÆò`äö vÉÉ®äú< VÉÉä ºÉªÉÉ ¨ÉhÉÖ+Éä. iÉººÉ MÉ½þ-®úÉäMÉ-¨ÉÉ®úÒ, nÖù]Âõ`ö-VÉ®úÉ VÉÆÊiÉ =´ÉºÉÉ¨ÉÆ.........2. ÊSÉ]Âõ`ö= nÚù®äú ¨ÉÆiÉÉä, iÉÖVZÉ {ÉhÉÉ¨ÉÉä Ê´É ¤É½Öþ-¡ò±ÉÉä ½þÉä<. xÉ®ú-ÊiÉÊ®úBºÉÖ Ê´É VÉÒ´ÉÉ, {ÉÉ´ÉÆÊiÉ xÉ nÖùCJÉ-nùÉäMÉSSÉÆ..3. iÉÖ½þ ºÉ¨¨ÉkÉä ±Éräù, ËSÉiÉÉ¨ÉÊhÉ-Eò{{É-{ÉÉªÉ´É-¤¦ÉÊ½þB. {ÉÉ´ÉÆÊiÉ +Ê´ÉMPÉähÉÆ, VÉÒ´ÉÉ +ªÉ®úÉ¨É®Æú `öÉhÉÆ..............4. <ªÉ ºÉÆlÉÖ+Éä ¨É½þÉªÉºÉ! ¦ÉÊkÉ-¤¦É®ú-ÊxÉ¤¦É®äúhÉ Ê½þ+BhÉ. iÉÉ näù´É! ÊnùVVÉ ¤ÉÉäË½þ, ¦É´Éä ¦É´Éä {ÉÉºÉ! ÊVÉhÉ-SÉÆnù!. .5.

uvasagga-haram p¡sam, p¡sam vand¡mi kamma-gha¸a-mukkam. visahara-visa-ninn¡sam, ma´gala-kall¡¸a-¡v¡sam..............................................1. visahara-phuli´ga-mantam, ka¸¶h® dh¡r®i j° say¡ ma¸u°. tassa gaha-r°ga-m¡r¢, du¶¶ha-jar¡ janti uvas¡mam.........................................2. chi¶¶hau d£r® mant°, tujjha pa¸¡m° vi bahu-phal° h°i. nara-tiri®su vi j¢v¡, p¡vanti na dukkha-d°gachcham......................................3. tuha sammatt® laddh®, chint¡ma¸i-kappa-p¡yava-bbhahi®. p¡vanti aviggh®¸am, j¢v¡ ayar¡maram ¶h¡¸am..............................................4.

52

Oh! Shree Pārshva-nāth Bhagawān, I bow down to you. Even your caretaker Yaksha Pārshva is capable of nullifying the unfavorable situations caused by other people and/or other elements. You have eradicated all Karmas. You are capable of nullifying the poison of the most poisonous snake. You are the abode of bliss and unending happiness.

By reciting the Mantra known as Visahara Fullinga Mantra with faith, people can cure their misfortunes, chronic illness, plague and other fatal epidemic diseases, and febrile illnesses.

Aside from the recitation of this Mantra, even sincere obeisance to you contributes to good fortune. Those, who offer sincere obeisance to you with a deep faith, will have a life free of sufferings and bad luck, in all of their future human or animal lives.

Attainment of the right knowledge and right faith, as preached by you, is more precious than Chintāmani6 and Kalpa Vruksha7. When one attains right knowledge and right faith, one attains Moksha without difficulty, wherein there is no old age or death.

Oh! Universally revered Pārshva-nāth Bhagawān, I eulogize you with a heart full of devotion. Oh! Jineshvar Pārshva-nāth Bhagawān, I wish for the right knowledge, right faith and, right conduct in all my future lives.

Explanation

Uvasagga-haram Sutra is one of the most revered Sutras in Jain tradition. Āchārya Bhadrabāhu Swāmi (504 B.C. to 428 B.C.) composed this Stotra between 442 B.C. and 428 B.C. He was the last Shrut Kevali8 of current time cycle. Bhadrabāhu Swāmi’s brother Varāhmihir was also a Jain monk. After sometime, however, Varāhmihir renounced monk-hood and started to make a living as a fortune-teller. Once he wrongly forecast the lifespan of a prince and as a result, the king sentenced him to death. After his death, Varāmihir was born as a Vyantar Dev.9 He then caused the epidemic of plague (a fatal infectious disease) in the Jain Sangha. Āchārya Bhadrabāhu Swāmi then composed Uvasagga-haram Sutra and taught it to people. It is said that continuous recitation of Uvasagga-haram Sutra by the people eradicated the epidemic of plague.

Jain Karma philosophy states that one has to eradicate bad Karmas by austerities or suffer the resultant effects of Karma. So the obvious question is how recitation of this or any other Mantra will be of help. Let us now consider the importance of Mantra.

As previously stated, Āgams are compiled from the sermons of Bhagawān Shree Mahāvir-swāmi. The last Āgam, which is now extinct, is known as Drashti-vāda. The description of Drashtivāda found in other Jain Sutras indicates that this Anga-āgam was 6 Chintāmani is one kind of jewel described in mythological literature, which is capable of giving anything that is wished for.7 Kalpa Vruksha is one kind of tree described in mythological literature, which is capable of yielding anything that is wished for.8 Shrut Kevali is the one who has not attained Keval-jnān, but thoroughly knows and understands all the āgams.9 VyantarDeva is a kind of a heavenly being who gets a pleasure in harassing human beings.

53

the largest of all Āgam Sutras. It was classified in five parts: (l) Parikrama, (2) Sutra, (3) Purvagata, (4) Pratham-Anuyoga, and (5) Chulikā. The third part, Purvagata, includes 14 Purvas, which contain the Jain religion's endless treasure of knowledge on every subject. 14 Purvas clearly mention the importance Mantra. Recitation of a Mantra for worldly gains and benefits is not only prohibited but also is fruitless. However, if Mantra, expressing devotion and prayers to Yaksha and Yakshini, is recited with devotion and faith for the benefit of sufferings of other people, to eradicate natural calamities, or for the protection of Jain temples, Jain religion, and Sangha, recitation of mantra will definitely help eliminate these misfortunes.

Most Mantras express devotion to heavenly beings, and Yaksha and Yakshini. When to be Tirthankar Bhagawān attains Keval-jnān, Shakrendra, the supreme Deva of Saudharma Devaloka, due to his deep devotion to Tirthankar Bhagawān, assigns a dedicated Yaksha to take care of Arihanta Bhagawān. Yaksha and Yakshini are not yet liberated and hence, they still have passions. Visahara Fullinga Mantra is in devotion to Pārshva Yaksha, who is the caretaker Yaksha of Pārshva Nāth Bhagawān. This mantra is as follows:

Namiuna Pāsa Visahara Vasaha Jina Fullinga

This Mantra is also recited by adding other specific holy words. One example is following version, which was composed by renowned Āchārya Shree Māntunga Suri.

Om Rhim Shreem Arham Namiuna Pāsa Visahara Vasaha Jina Fulling Rhim Namah’

When a mantra is recited with true devotion and faith, Yaksha and Yakshini can bring forth the beneficial effects, if they are pleased. Uvasagga-haram Sutra is a devotional Sutra dedicated to Shree Pārshva-nāth Bhagawān. Since Pārshva Yaksha is deeply devoted to Pārshva-nāth Bhagawān; reciting Uvasagga-haram Sutra pleases Pārshva Yaksha and, therefore brings forth the beneficial results. It is however important to remember that when we recite Navakār-mantra we offer obeisance to Pancha Paramesthi (Arihanta, Siddha, Āchārya, Upādhyāya, and Sādhu/Sādhvi). Tirthankar Bhagawān is Vitarāgi and hence does not help or hurt anyone.

54

19. jaya v¢yar¡ya! s£tra

Meaning

VÉªÉ ´ÉÒªÉ®úÉªÉ! VÉMÉ-MÉÖ¯û!, ½þÉä= ¨É¨ÉÆ iÉÖ½þ {{É¦ÉÉ´É+Éä ¦ÉªÉ´ÉÆ!. ¦É´É-ÊxÉ´´Éä+Éä ¨ÉMMÉÉhÉÖºÉÉÊ®ú+É <]Âõ`ö¡ò±É-ÊºÉrùÒ...................1. ±ÉÉäMÉ-Ê´É¯ûrù-SSÉÉ+Éä MÉÖ¯û-VÉhÉ-{ÉÚ+É {É®úilÉ-Eò®úhÉÆ SÉ. ºÉÖ½þ-MÉÖ¯û-VÉÉäMÉÉä iÉ´´ÉªÉhÉ-ºÉä´ÉhÉÉ +É-¦É´É¨ÉJÉÆb÷É.............2. ´ÉÉÊ®úVVÉ< VÉ< Ê´É ÊxÉªÉÉhÉ-¤ÉÆvÉhÉÆ ´ÉÒªÉ®úÉªÉ! iÉÖ½þ ºÉ¨ÉªÉä. iÉ½þ Ê´É ¨É¨É ½ÖþVVÉ ºÉä´ÉÉ, ¦É´Éä ¦É´Éä iÉÖ¨½þ SÉ±ÉhÉÉhÉÆ.................3. nÖùCJÉ-CJÉ+Éä Eò¨¨É-CJÉ+Éä, ºÉ¨ÉÉÊ½þ-¨É®úhÉÆ SÉ ¤ÉÉäÊ½þ-±ÉÉ¦ÉÉä +. ºÉÆ{ÉVVÉ= ¨É½þ B+Æ, iÉÖ½þ xÉÉ½þ! {ÉhÉÉ¨É-Eò®úhÉähÉÆ...............4. ºÉ´ÉÇ-¨ÉÆMÉ±É-¨ÉÉÆMÉ±ªÉÆ, ºÉ´ÉÇ-Eò±ªÉÉhÉ-EòÉ®úhÉ¨ÉÂ. |ÉvÉÉxÉÆ ºÉ´ÉÇ-vÉ¨ÉÉÇhÉÉÆ, VÉèxÉÆ VÉªÉÊiÉ ¶ÉÉºÉxÉ¨ÉÂ………………………………..5.

jaya v¢yar¡ya! jaga-guru!, h°u mamam tuha ppabh¡va° bhayavaÆ!. bhava-nivv®° magg¡¸us¡ri¡ i¶¶haphala-siddh¢..............................................1. l°ga-viruddha-chch¡° guru-ja¸a-p£¡ parattha-kara¸am cha. suha-guru-j°g° tavvaya¸a-s®va¸¡ ¡-bhavamakha¸·¡..................................2. v¡rijjai jai vi niy¡¸a-bandha¸am v¢yar¡ya! tuha samay®. taha vi mama hujja s®v¡, bhav® bhav® tumha chala¸¡¸am..............................3. dukkha-kkha° kamma-kkha°, sam¡hi-mara¸am ca b°hi-l¡bh° a. sampajjau maha ®am, tuha n¡ha! pa¸¡ma-

55

Oh! Vitarāga Paramātmā, Oh! Spiritual preceptor of the universe, through your teachings, incessantly throughout this life and in all future lives, I wish to:

1. Attain detachment from worldly life2. Lead a life on the path of right conduct, as you preached.3. Attain salvation4. Lead a life of high morals and ethics5. Be respectful to, and take good care of Guru Mahārāj and elderly people 6. Be helpful and of service to others7. Be in close touch of the right spiritual Guru: and8. Follow Guru’s instructions and orders.

Oh! Vitarāga Paramātmā, I am aware of the fact that your teachings advise against asking anything from you. In spite of this, I wish to be of service to you at your feet, during this and all future lives. Oh! Bhagawān, I bow down to you, and further desire for:

1. Freedom from the cycles of birth and death, which are the cause of ultimate unhappiness.

2. Eradication of my karmas3. A peaceful death in perfect equanimity: and4. Right knowledge, right faith, and right conduct

Jain Darshan and the Jain way of life are the most auspicious. They are the cause of ultimate bliss (Moksha). They are the greatest of all religious philosophies.

Explanation

Jaya Viyarāya Sutra is also known as Pranidhāna Sutra or Prārthanā Sutra. This Sutra is a humble request to Vitarāga Bhagawān for the twelve things mentioned above for this life and all future lives. As explained in Logassa Sutra (Sutra number 9), one expresses his desires essentially as requests. Jain Darshan categorically, prohibits requesting and desiring any worldly gains and good fortunes from Tirthankar Bhagawān. However, aspiring for detachment from the worldly things, and right faith, right knowledge, and the right conduct leading to Moksha is the real essence of Jain Darshan. Jainism is the only religious philosophy that puts the burden of liberation on our own shoulders. It makes us responsible for our own actions and makes us work to destroy our bad karmas on our own. Therefore, the Jain philosophy of friendliness, compassion, and pardon is the best way of life among all religious philosophies.

56

20. arihanta-ch®iy¡¸am s£tra

Meaning

Oh! Arihanta Bhagawān, I wish to perform Kāyotsarga to offer obeisance to you; to worship you; to express my reverence to you; to respect you; to attain right knowledge, right faith and right conduct; and to attain salvation.

I am doing this Kāyotsarga with an ever-increasing level of faith, intellect, tranquility, determination, and contemplation.

Explanation

In this Sutra we offer obeisance to the idols of Arihanta Bhagawān. This sutra and Annattha Sutra (Sutra number 8), are recited before doing Kāyotsarga to offer obeisance to Arihanta Bhagawān

+Ê®ú½ÆþiÉ-SÉä<ªÉÉhÉÆ, Eò®äúÊ¨É EòÉ=ººÉMMÉÆ..........................1. ´ÉÆnùhÉ-´ÉÊkÉ+ÉB, {ÉÚ+hÉ-´ÉÊkÉ+ÉB, ºÉCEòÉ®ú-´ÉÊkÉ+ÉB, ºÉ¨¨ÉÉhÉ-´ÉÊkÉ+ÉB, ¤ÉÉäÊ½þ-±ÉÉ¦É-´ÉÊkÉ+ÉB, ÊxÉ¯û´ÉºÉMMÉ-´ÉÊkÉ+ÉB...........2. ºÉrùÉB, ¨Éä½þÉB, ÊvÉ<ÇB, vÉÉ®úhÉÉB, +hÉÖ{{Éä½þÉB ´ÉbÂ÷fø¨ÉÉhÉÒB, `öÉÊ¨É EòÉ=ººÉMMÉÆ. .3.

arihanta-ch®iy¡¸am, kar®mi k¡ussaggam......................................1. vanda¸a-vatti¡®, p£a¸a-vatti¡®, sakk¡ra-vatti¡®,

57

21. kall¡¸a-kandam stuti

Meaning

Eò±±ÉÉhÉ-EÆònÆù {Éfø¨ÉÆ ÊVÉËhÉnÆù, ºÉÆËiÉ iÉ+Éä xÉäÊ¨É-ÊVÉhÉÆ ¨ÉÖËhÉnÆù. {ÉÉºÉÆ {ÉªÉÉºÉÆ ºÉÖMÉÖÊhÉCEò-`öÉhÉÆ, ¦ÉkÉÒ< ´ÉÆnäù ÊºÉÊ®ú-´Érù¨ÉÉhÉÆ...............................1. +{ÉÉ®ú-ºÉÆºÉÉ®ú-ºÉ¨ÉÖqù-{ÉÉ®Æú, {ÉkÉÉ ÊºÉ´ÉÆ ËnùiÉÖ ºÉÖ<CEò-ºÉÉ®Æú. ºÉ´´Éä ÊVÉËhÉnùÉ ºÉÖ®ú-Ë´Énù-´ÉÆnùÉ, Eò±±ÉÉhÉ-´É±±ÉÒhÉ Ê´ÉºÉÉ±É-EÆònùÉ.................................................2. ÊxÉ´´ÉÉhÉ-¨ÉMMÉä ´É®ú-VÉÉhÉ-Eò{{ÉÆ, {ÉhÉÉÊºÉªÉÉ-ºÉäºÉ-EÖò´ÉÉ<-nù{{ÉÆ. ¨ÉªÉÆ ÊVÉhÉÉhÉÆ ºÉ®úhÉÆ ¤ÉÖ½þÉhÉÆ, xÉ¨ÉÉÊ¨É ÊxÉSSÉÆ ÊiÉVÉMÉ-{{É½þÉhÉÆ.............. .3. EÖÆòËnùnÖù-MÉÉäCJÉÒ®ú-iÉÖºÉÉ®ú-´ÉzÉÉ, ºÉ®úÉäVÉ-½þilÉÉ Eò¨É±Éä ÊxÉºÉzÉÉ. ´ÉÉBÊºÉ®úÒ {ÉÖilÉªÉ-´ÉMMÉ-½þilÉÉ, ºÉÖ½þÉªÉ ºÉÉ +¨½þ ºÉªÉÉ {ÉºÉilÉÉ. .4.

kall¡¸a-kandam pa·hamam ji¸indam, santim ta° n®mi-ji¸am mu¸indam. p¡sam pay¡sam sugu¸ikka-¶h¡¸am, bhatt¢i vand® siri-vaddham¡¸am.......1.

58

With true devotion I bow down to: first Tirthankar Shree Rushabhadev Bhagawān, who is the source of prosperity; to Shree Shānti-nāth Bhagawān; to Shree Nemi-nāth Bhagawān, who is like a supreme monk; to Shree Pārshva-nāth Bhagawān, who enlightens the universe and, is the abode of supreme virtues; and, to Bhagawān Shree Mahāvir-swāmi.

Oh! Tirthankar Bhagawān, you have successfully crossed the ocean of worldly life. I also desire Moksha, which is the real essence of your teachings. Oh! Jineshvar Bhagawān, all the heavenly deities also offer obeisance to you. You are the ultimate source of ultimate and everlasting bliss.

Your preachings are the best (and only) medium through which one can attain Moksha. Through your preachings you have exposed and then destroyed incorrect viewpoints, Oh! Jineshvar Bhagawān, I am bowing down to your preachings, which are the refuge even to scholars and, which are the best in all three realms (upper, middle and lower realms).

Oh! Saraswati Devi,10 holding a lotus in one hand and a book in the other; seating on a lotus flower, please bless me. You are as beautiful as a jasmine flower and a full moon. Your complexion is as white as cow’s milk and fresh snow. Please bestow upon me the ultimate happiness.

10 Saraswati Devi is the goddess of knowledge

59

60

Section - II

A complete guide of how to doSāmāyika, Chaitya Vandan

andPratikraman

Adopted from an original concept presented by Shree Manubhai Doshi

in‘Introduction to Shree Samvatsari Pratikraman’

61

62

Paryushan Parva

Paryushan Parva is the most important festival in the Jain tradition. The eight days of Paryushan Parva begin on the twelfth day of the dark half of the month of Shrāvan. Paryushan ends on the day of Samvatsari day, which is the fourth day of the bright half of the month of Bhādarvo (per Hindu calendar). Paryushan usually falls during the months of August or September.

Traditionally, festivals are a time for celebration, jubilation, enjoyment, and entertainment. But Jain festivals are meant for renunciation, austerities, study of the scriptures, recitation of holy hymns, meditation, and expression of devotion for the Tirthankars. Paryushan Parva is a time to reflect and repent for the undesirable activities we did over the year. It is a period to observe austerities to shed accumulated karma. Observing austerities helps control our desires for material pleasures, which makes it an important element of spiritual training.

During Paryushan, most temples hold regular ceremonies in their prayer rooms and meditation halls. During the first three days of Paryushan, Sādhus and Sādhvis deliver sermons related to the five essential activities that Shrāvaks and Shrāvikās are required to do during Paryushan. These five essential activities are:

1. Amāri Pravartan: Leading a non-violent life and working towards a non-violent world;

2. Sādharmik Vātsalya: Respecting fellow beings who follow the Jain philosophy 3. Attham Tapa: Fasting for three consecutive days4. Chaitya Paripāti: Going in groups to different Jain temples for Darshan; and 5. Kshamāpanā: Doing the Pratikraman. .

On the fourth day of Paryushan, a ceremonious reverence is given to the Kalpa Sutra. The Kalpa Sutra is a holy scripture that includes a detailed account of Bhagawān Mahāvir’s life. The Kalpa Sutra is read to the congregation from the fourth through the last day of Paryushan. On the fifth day, the auspicious dreams of Bhagawān Mahāvir’s mother Trishalā are celebrated in a special ceremony.

The final day of Paryushan, known as Samvatsari, is the most important day of Paryushan. On this day, Jains ask for forgiveness from family, friends, enemies, and any one else with whom they have had problems and/or hard feelings for hurting them in any way, either knowingly or unknowingly, during the year. Jain scriptures advise that, forgiving all and not harboring ill will towards anyone, is a definite step forward in the spiritual journey towards liberation. Accordingly, the annual Samvatsari Pratikraman is the most important day in Jain tradition.

While meditating and purifying ourselves during the eight days of Paryushan, we to strive to realize ourselves in the truest sense. We call the Festival of Paryushan the Festival of the Soul because when we forgive, we become one with the light of our soul.

63

The word “Paryushan” has several different meanings:

1. Pari + ushan = all kinds + to burn = to burn (shed) all types of karmas.Jain scriptures prescribe 12 different types of austerities including- fasting, which helps shed our karmas.

2. Another meaning of “ushan” is to stay closer. Thus, Paryushan can also mean to stay closer to our soul and to stay absorbed in our own-self (soul). Performing Swādhyāy (self-study), meditation, and austerities are recommended activities to become closer to one’s soul

3. Pari + Upashamanā = Upashamanā means to suppress our passions (Kashāyas - anger, ego, deceit, and greed) from all sources.

The purpose of life according to Jain teachings is to realize oneself, to experience wholeness with own soul, peace, and to have reverence for all life.

Therefore, the real purpose of the Paryushan is to purify our souls by staying closer to our souls, to look at our faults, to ask for forgiveness for our mistakes, and to take vows to minimize our faults. During Paryushan we should strive to minimize our worldly affairs so that we can concentrate on our true selves.

Asking for forgiveness may be difficult. Therefore, our great Āchāryas have said: “Kshamā Virasya Bhushanam, Kshamāvāni Michchhā Mi Dukkadam”. (To ask for forgiveness is a great quality of the brave ones. If I have committed any mistakes, either knowingly or unknowingly, I ask for your forgiveness.) The process of shedding karma begins by asking for forgiveness with sincerity and vowing to not repeat put mistakes. Forgiveness requires humility (Vinay - absence of ego) and suppression of anger.

Shvetāmbars observe eight days of Paryushan, while Digambars celebrate a ten-day of Dash-Lakshanā Parva, which begins on the last day of Shvetāmbar Paryushan. The Digambar tradition celebrates the ten best characteristics of the soul, which are:

1. Kshamā (forgiveness), 2. Mārdava (humility), 3. Ārjava (straightforwardness), 4. Shaucha (contentment or absence of greed), 5. Satya (truth), 6. Samyam (restraint of all senses), 7. Tapa (austerities), 8. Tyāg (charity), 9. Ākinchan (non-possessiveness), and 10. Brahmacharya (celibacy).

What is Pratikraman?

During our life, we undertake different activities, some of which benefit the soul and some of which do not. In its purest form, the soul has infinite perception, infinite knowledge, infinite energy, and infinite bliss. These attributes are not realized by a worldly soul (soul which is not yet liberated) because it is covered with karmas. Karmas

64

are primarily accumulated as a result of the four passions: anger, ego, deceit, and greed. Tirthankars have explained many ways to free us from these four passions to help attain Moksha. It is in the best interest of every living being that we refrain from these passions.

Accordingly, Jainism recommends various restraints and limitations, which are conducive to spiritual development. We do not, however, always follow those limitations from time to time; in fact, many of us regularly go astray from the prescribed recommendations. Whenever such transgressions occur, we need to “turn back”. This turning back is known as Pratikraman. In the present context, turning back means refraining from activities that are not beneficial to the soul. Thus, Pratikraman is a means of atonement for wrong actions.

Pratikraman is one of the six daily essential activities (Āvashyak). Practicing these six essential rites with true faith on a daily basis helps our soul progress spiritually. Tirthankars and Āchāryas have placed great emphasis on the importance of doing Pratikraman every morning and evening. The evening Pratikraman is performed to repent sins committed during the day, and the morning Pratikraman is performed to repent sins committed during the night. However, if one cannot perform daily Pratikraman, one should perform biweekly, quarterly, or, at the least, yearly Pratikraman. Jain scriptures recommend that all Jains do yearly Pratikraman, which is called Samvatsari Pratikraman. The Pratikraman procedure presented here is not a direct translation of the traditional Samvatsari Pratikraman. Rather, it is a short synopsis that conveys the essence of a daily Pratikraman.

Six Essential Activities (Āvashyak)

There are six essential activities that every layman and laywoman should perform daily. The Sanskrit term for ‘essential’ is Āvashyak. Practicing these six essential rites with true faith, we can detach from passions and progress spiritually. These six essentials are as follows:

1. Sāmāyika - The Practice of EquanimitySāmāyika means to remain calm and undisturbed; to discard all sinful activities; to engage in spiritual activities; to be free of all passions; to treat all living beings equally, and to have no feelings of like, dislike, attachment, desire, or aversion. Sāmāyika is the essence of Tirthankars’ teachings; perfect Sāmāyika is ideal conduct.

Sāmāyika helps us achieve a calm mind and temperament. It is the process of Sāmāyika that enhances the quality of equanimity, the process that takes one closer to the soul. From a realistic point of view, during Sāmāyika, the soul is in its purified state. Spiritually speaking, time spent in equanimity is the only meaningful time. No one has attained Moksha, no one is attaining Moksha, and no one will attain Moksha without the practice of Sāmāyika. One must practice Sāmāyika to attain right faith, right knowledge, and right conduct. Jain monks and nuns take the vow to remain in Sāmāyika for their entire lives at the time of taking Dikshā and thus remain in the state of equanimity, throughout their lives. When a layperson practices Sāmāyika, he spends his time as a Sādhu. Laypersons should try to do at least one Sāmāyika every day.

65

2. Chauvisattho - Worshipping Tirthankar BhagawānChauvisattho means praying and appreciating the attributes of the 24 Tirthankars. By striving to attain these qualities, we can control our passions. By reciting Logassa Sutra we offer obeisance to the 24 Tirthankar Bhagawān, and therefore it is known as Chaturvimshati-Stava. By reciting Logassa Sutra with true faith, we strive to attain the qualities of Tirthankar and, thus, purify our beliefs and attain right faith. Those who possess right faith will ultimately attain Moksha. 3. Guru Vandan - Offering Obeisance to Guru MahārājVandanā means respecting and saluting. In the absence of a Tirthankar, our true spiritual teachers are Jain Āchāryas, Upādhyāys, and Sādhus, who show us the path to liberation. Āchāryas, Upādhyāys, and Sādhus are true practitioners of the path to liberation. By paying respect to them, we subdue our ego, control our passions, and develop humility (Vinay). This process helps us advance spiritually.

4. Pratikraman - Turning Back from TransgressionsPratikraman means reviewing our daily activities and concentrating on refraining from the sins committed during the day. "Prati" means, "back”, and "Kraman" means "to go”. Pratikraman, therefore, means to go back, review, confess, and repent for bad thoughts and actions in our daily activities. It also means going back to the path of non-violence, truthfulness, non-stealing, celibacy, and non-attachment. Pratikraman means asking forgiveness for our wrongful acts without reservation, vowing to minimize these acts, forgiving others for their faults, and extending friendship. Pratikraman helps to stop the influx of karma that obscures the true nature of the soul.

We can shed karma by practicing penance in 12 different ways - six external ways and six internal ways. External penance detaches us from the external world (like pleasures of five senses and the mind and body) and prepares us for our spiritual journey. Internal penance helps realize the true nature of the soul. One cannot begin our spiritual journey without examining our faults, atoning for our faults by asking for forgiveness, and resolving not to commit them in future. These three constitute the first kind of internal penance, called Prāyashchitta (repentance); this is the essence of Pratikraman

5. Kāusagga - Concentration and MeditationKāusagga means becoming detached from the body. Most of our misery and unhappiness stems from our attachment to our bodies. The process of Kāusagga, also known as Kāyotsarga, involves making the body and mind as steady as possible so that we can concentrate on and experience the feeling that our soul is separate from our body. This process helps reduce attachment to material things.

6. Pachchakkhān - Taking Appropriate VowsPratyākhyān or Pachchakkhān refers to the abandonment of things harmful to the soul and acceptance of things beneficial to the soul. Taking Pachchakkhān means taking vows appropriate to our capabilities, disengaging from worldly objects, and engaging in the process of purification. When we take Pachchakkhān, we renounce certain activities for a pre-determined period of time to discipline ourselves.

66

Importance of PratikramanOf the six essential activities, Pratikraman is the most important since it encompasses the other five essential activities, as explained below.

Before Pratikraman begins, we must take a vow of Sāmāyika. During Pratikraman, by reciting Logassa and Namutthunam Sutras, we bow down to and offer obeisance to the 24 Tirthankars and their attributes. By reciting Panchindiya and Khamāsaman Sutras, we bow down to the ascetics and their attributes. Thus, Pratikraman includes Chauvisattho and Dev-Vandan essentials. Pratikraman is done while sitting or standing in a meditative posture, which is Kāyotsarga. During Pratikraman, we are also required to take Pachchakkhān appropriate to our capacity.

The Pratikraman procedure includes the recitation of many Sutras. The Sutras are written in Ardha-Māgadhi (the common language during Bhagawān Mahāvir’s time) and Sanskrit languages. These Sutras consist of many hymns in praise of the Tirthankars and many verses of repentance and confession.

Spiritual Meanings of the Items Used in Sāmāyika & Pratikraman

Charavalo: Charavalo is made by attaching hundreds of soft white strings of yarn to a wooden stick If we must move during Sāmāyika or Pratikraman, we should use Charavalo to gently clean the floor and clear the space of even the tiniest living beings. Spiritually, the Charavalo symbolizes non-violence and the importance of cleansing our souls of all karma particles. The Charavalo and Muhapatti both constantly remind us that we are in Sāmāyika and we must exercise equanimity during Sāmāyika.

Katāsanu: Katāsanu, also known as Āsana, is a rectangular piece of cloth to sit on while performing Sāmāyika or Pratikraman.

Muhapatti: : Muhapatti is a 10 to 12-inch square piece of white cloth. The cloth is folded in half, the folded end is folded again about one inch, and then folded laterally so it has three open sides and one closed side. This symbolizes that we can attain Moksha only as humans and not from the other three realms of life. Muhapatti is used to cover the mouth while reciting Sāmāyika Sutras, reminding us to be careful about what we say,

and to refrain from lying and saying provocative useless things. In addition, Muhapatti reminds us to restrain our speech, to speak only when necessary, and to be humble and courteous. Finally, Muhapatti also keeps our spit from falling on religious objects and books.

Religious books: Religious books help us study for 48 minutes during Sāmāyika.

67

Sthāpanāchārya: It is difficult to progress spiritually without proper guidance from the right guru. If, however, a Guru Mahārāj is not present during Pratikraman or Sāmāyika, we establish the guru’s seat by putting a religious book that contains Navakār Mahāmantra and Panchindiya Sutra along with a Navakārvāli on a Sāpadā (bookstand). We sit facing East or North in front of the Guru’s seat. This enables us to maintain discipline during Sāmāyika and develop humility

Purifying the mind is very critical for Sāmāyika, since a pure mind generates pure speech. Having a clean space, body, and clothes is also important when doing Sāmāyika. Sāmāyika should be done according to the procedure prescribed by our great Āchāryas. No modifications should be made, and all Sutras should be recited as correctly as possible. We must take the vow of Sāmāyika before starting Pratikraman. After Pratikraman, we must conclude Sāmāyika. We must do Sāmāyika with true faith and not as a mere mechanical or thoughtless ritual.

Guidelines for doing meaningful Pratikraman:

Have clean body, mind, and thoughts. Wear clean simple clothes. Use Charavalo, Katāsanu, Muhapatti, a Sāpado (stand for books), a Navakārvāli

(rosary) and religious books. Keep Muhapatti in front of the mouth when reciting Sutras. Use Charavalo to gently clean the floor and clear the area of living beings, and then

put Katāsanu on the floor before sitting. Avoid using the restroom during Pratikraman. Observe silence during Pratikraman. Do not eat, drink, or chew.

All unenlightened persons produce sufferings. Having become deluded, they produce and reproduce sufferings, in this endless world.

….Bhagawān Mahāvir (Uttarādhyayan, 6/1)

68

Pratikraman

Sāmāyika: The First Āvashyak

Place a religious book, which contains Navakār Mahāmantra and Panchindiya Sutra on a Sāpado. Place a Navakārvāli on the book, and assume that this is the seat of a preceptor (or guru). Hold the Muhapatti in your left hand in front of the mouth and extend your right arm towards the Sthāpanāji with the right palm facing the Sthāpanāji. Now, recite Navakār mantra.

nam° arihant¡¸am. nam° siddh¡¸am. nam° ¡yariy¡¸am. nam° uvajjh¡y¡¸am. nam° l°® savva-s¡h£¸am. ®s° paµcha-namukk¡r°, savva-p¡va-ppa¸¡sa¸°; ma´gal¡¸am cha savv®sim, pa·hamam havai ma´galam.

Meaning:I offer obeisance to the Tirthankaras (Arihantas).I offer obeisance to the liberated souls (Siddhas).I offer obeisance to the heads of religious order (Āchāryas).I offer obeisance to the masters of religious scriptures (Upādhyāys).I offer obeisance to all the monks and nuns in the entire universe (Sādhus and Sādhvis).This five-fold obeisance is the destroyer of all sins.Amongst all the auspicious things, it is the first and most auspicious thing.

Now we will offer our respect to the Āchāryas (preceptors or gurus) by reciting the Panchindiya Sutra. Āchāryas are the heads of the religious order. They have studied all the scriptures. They guide us and lead us toward the path of liberation. They have 36 attributes, as detailed in the following Sutra.

paµchindiya s£trapaµchindiya-samvara¸°, taha nava-viha-bambhach®ra-guttidhar°. chauviha-kas¡ya-mukk°, ia a¶¶h¡rasa-gu¸®him saµjutt°.....1. paµcha-mahavvaya-jutt°, paµcha-vih¡y¡ra-p¡la¸a-samatth°. paµcha-sami° tigutt°, chhatt¢sa-gu¸° gur£ majjha.............2.

69

Meaning:My Guru Mahārāj has attained perfect control over the pleasures and pains associated with the five-sense organs. He observes complete celibacy in the nine prescribed ways. He is free from the four kinds of passions: anger, ego, deceit, and greed. Thus, my Guru Mahārāj possesses these 18 virtues.

In addition my Guru Mahārāj observes the five great vows and five codes of conduct (re-garding knowledge, faith, conduct, austerities, and vigor). He observes five kinds of care-fulness (while moving, speaking, accepting alms, placing or replacing anything, and dis-posing bodily waste). He observes three kinds of restraints (regarding the mind, speech, and body) in all daily activities. Thus, my Guru Mahārāj possesses a total of 36 qualities.

Now, let us kneel down at the feet of Bhagawān and the Gurus while reciting the following Sutra.

ichchh¡mi kham¡-sama¸°! vandium, j¡va¸ijj¡® nis¢hi¡®?, mattha®¸a vand¡mi.

Meaning:Oh! Guru Mahārāj! I wish to offer my obeisance to you. I am giving up all sinful activities to the best of my ability, and I am bowing down my head to you.

Every spiritual activity should be done with vigilance in order to avoid even the most minute violence. We must observe non-violence to the utmost possible extent. We may have, either knowingly or unknowingly, committed violence or caused distress to other living beings while moving. To atone for these intentional or unintentional acts of violence, we will now do Kāusagga. For that purpose, we will first recite the Iriyāvahiyam Sutra, which explains the ways in which we may have caused violence.

iriy¡vahiy¡ s£traichchh¡-k¡r®¸a sandisaha bhagavan! iriy¡vahiyam pa·ikkam¡mi? ichchham, ichchh¡mi pa·ikkamiuî.................1. iriy¡vahiy¡®, vir¡ha¸¡®.....................................................2. gama¸¡gama¸®................................................................3. p¡¸a-kkama¸®, b¢ya-kkama¸®, hariya-kkama¸®, °s¡-utti´ga-pa¸aga-daga-ma¶¶¢-makka·¡-sant¡¸¡-sa´kama¸®...............4. j® m® j¢v¡ vir¡hiy¡...........................................................5. ®gindiy¡, b®indiy¡, t®indiy¡, chaurindiy¡, paµchindiy¡......6. abhihay¡, vattiy¡, l®siy¡, sa´gh¡iy¡, sa´gha¶¶iy¡, pariy¡viy¡, kil¡miy¡, uddaviy¡, ¶h¡¸¡° ¶h¡¸am sa´k¡miy¡, j¢viy¡° vavar°viy¡, tassa michch¡ mi dukka·am.............................7.

70

Meaning:Oh! Guru Mahārāj, please voluntarily give me permission to apologize and repent (to do Pratikraman) for the sins that I may have committed while moving around. (Now Guru Mahārāj will say, ‘Please do so.”)

I accept your permission. Now I want to apologize and repent (to do Pratikraman).

While walking, I may have trampled living beings, seeds, green vegetation, dew, ant burrows, moss, wet soil, and spider webs. I may have hurt one-sensed, two-sensed, three-sensed, four-sensed, or five-sensed living beings by kicking them, covering them with dirt, trampling them, colliding them with each other, or touching them. I may have caused trouble to them by distressing them, frightening them, displacing them, or killing them.

Therefore, I repent and apologize for all these sins that I may have committed.

Now, we recite following sutra.

tassa uttar¢ sutratassa uttar¢-kara¸®¸am, p¡yachchhitta-kara¸®¸am, vis°h¢-kara¸®¸am, visall¢-kara¸®¸am, p¡v¡¸aÆ kamm¡¸am niggh¡ya¸a¶¶h¡®, ¶h¡mi k¡ussaggam.Meaning:Now, I want to absolve all my sins (as mentioned in the previous sutra) by repenting. To purify my soul and make it free of the pain (caused by practicing religion without right faith, practicing religion just for the show and practicing religion for worldly gains.) and to completely destroy all my sins, I shall now perform Kāyotsarga.

We will now take the vow of Kāusagga by reciting following Sutra

annattha-s£traannattha-£sasi®¸am, n¢sasi®¸am, kh¡si®¸am, chh¢®¸am, jambh¡i®¸am, u··u®¸am, v¡ya-nisagg®¸am, bhamal¢®, pitta-muchchh¡®. ...........................................................1. suhum®him a´ga-saµch¡l®him, suhum®him kh®la-saµch¡l®him, suhum®him di¶¶hi-saµch¡l®him. .....................................2. ®vam¡i®him ¡g¡r®him, a-bhagg° a-vir¡hi°, hujja m® k¡ussagg°.........................................................3. j¡va arihant¡¸am bhagavant¡¸am, namukk¡r®¸am na p¡r®mi................................................4.

71

t¡va k¡yam ¶h¡¸®¸am m°¸®¸am jh¡¸®¸am, app¡¸am v°sir¡mi……………………………………………………….5

72

Meaning:I shall now engross myself in complete Kāyotsarga (meditation), except for breathing in and out, coughing, sneezing, yawning, belching, letting bodily gas out, dizziness or fainting, and subtle movements of body, phlegm, and eyes.

I shall terminate my Kāyotsarga by offering obeisance to Arihanta Bhagawān (by saying “Namo Arihantānam” aloud). Until then, I shall not speak or move and renounce all other bodily and mental activities.

Now we do Kāusagga. Kāusagga literally means to give up the body. During Kāusagga, we must stay motionless (except for the exceptions mentioned above) and meditate. We can assume either of the following postures during Kāusagga.

Now, stay focused and recite Navakār Mantra four times OR Logassa Sutra in your mind.

Conclude Kāusagga by saying “Namo Arihantānam” aloud. Now we will recite Logassa Sutra to offer obeisance to the 24 Tirthankars.

l°gassa-s£tral°gassa ujj°a-gar®, dhamma-tittha-yar® ji¸®. arihant® kittaissam, chauv¢sam pi k®val¢.......................1. usabha-majiam cha vand®, sambhava-mabhi¸anda¸am cha sumaim cha. pauma-ppaham sup¡sam, ji¸am cha chanda-ppaham vand®..2. suvihim cha puppha-dantam, s¢ala-sijjansa-v¡su-pujjam cha. vimala-ma¸antam cha ji¸am, dhammam santim cha vand¡mi..3.

73

kunthum aram cha mallim, vand® mu¸i-suvvayam nami-ji¸am cha. vand¡mi ri¶¶ha-n®mim, p¡sam taha vaddham¡¸am cha......4. ®vam ma® abhithu¡, vihuya-raya-mal¡ pah¢¸a-jara-mara¸¡. chau-v¢sam pi ji¸avar¡, tittha-yar¡ m® pas¢yantu.............5. kittiya-vandiya-mahiy¡, j® ® l°gassa uttam¡ siddh¡. ¡rugga-b°hi-l¡bham, sam¡hi-vara-muttamaÆ-dintu............6. chand®su nimmala-yar¡, ¡ichch®su ahiyam pay¡sa-yar¡. s¡gara-vara-gambh¢r¡, siddh¡ siddhim mama disantu........7.

Meaning:I eulogize and worship the 24 Tirthankars of the current descending half phase of the time cycle. They have achieved Keval-jnān and the distinction of an Arihanta. They enlighten the entire universe and establish the four-fold Jain Sangha.

I offer my obeisance and bow down to Bhagawān Shree Rushabhadev, Ajit-nāth, Sambhav-nāth, Abhinandan-swāmi, Sumati-nāth, Padmaprabha-swāmi, Supārshva-nāth, Chandraprabha-swāmi, Suvidhi-nāth (also known as ‘Pushpadanta-swāmi’), Shital-nāth, Shreyāns-nāth, Vāsupujya-swāmi, Vimal-nāth, Anant-nāth, Dharma-nāth, Shānti-nāth, Kunthu-nāth, Ara-nāth, Malli-nāth, Munisuvrat-swāmi, Nami-nāth, Nemi-nāth, Pārshva-nāth, and Mahāvir-swāmi.

Oh! All 24 Tirthankaras, your souls are free from the bondage of karmic particles, and thus you are free of old age as well as cycles of birth and death. You have propagated the religious order. I praise all of your virtues, offer my obeisance to you, and worship you. Please bestow upon me the ability to attain perfect knowledge (Keval-jnān), which shall lead to ultimate liberation.

You have achieved liberation and, therefore, the entire universe praises you, worships you, and offers obeisance to you. Please bestow upon me the right faith (Bodhi-lābh), perfect spiritual health, and the highest state of contemplation.

Oh! Tirthankar Bhagawān, you are purer than the full moon, brighter than the sun, and more serene and deeper than the ocean. Oh! Siddha Bhagawān, please bestow upon me the ultimate Siddhatva (salvation).

As a sign of respect, we should ask for permission before beginning any religious activity. We now seek permission to inspect Muhapatti. First, we bow down while reciting Khamāsaman Sutra.

ichchh¡mi kham¡-sama¸°! vandium, j¡va¸ijj¡® nis¢hi¡®?, mattha®¸a vand¡mi

74

Now we ask for permission to inspect Muhapatti by saying:

“Ichchhākāren sandisah Bhagawān! Sāmāyika Muhapatti Padilehu?”

Meaning:I wish to have your honor’s permission to inspect Muhapatti for the purpose of performing Sāmāyika.

If Guru Mahārāj were present, he would give permission by saying:

“Padilehe a.”

Meaning: Please do so.

Now we accept his permission by saying:

“Ichchham.”

Meaning:I accept your permission.

Now, unfold the Muhapatti and turn it three times to make sure that not even a minute insect has crept in. If any insects are there, we should carefully remove them and put them in a place where they cannot get hurt. The purpose of this is to remain as vigilant as possible in observing non-violence.

We are now ready to take the vow of Sāmāyika. First, we bow down while reciting Khamāsaman Sutra.


Now we seek permission by asking:

“Ichchhākāren Sandisah Bhagawān! Sāmāyika sandisāhu?” Meaning:Oh! Forgiving Gurudev, may I have your kind permission to take the vow of Sāmāyika?


“Sandisāheh.” Meaning: Please do so.

75

Now we accept his permission by saying:

“Ichchham”

Meaning: I accept your permission.

Now we bow down again while reciting Khamāsaman Sutra.


Now we seek permission to begin Sāmāyika by asking:

“Ichchhākāren Sandisah Bhagawān! Sāmāyika thāu?”

Meaning:Oh! Forgiving Gurudev, may I have your kind permission to begin Sāmāyika?


“Thāeh.” Meaning:Please do so.

Now we accept the permission by saying:

“Ichchham”


Now, please stand up (using the Charavalo) and, with folded hands raised high (at the level of the forehead), recite Navakār Mantra. Then ask Guru Mahārāj to give the vow of Sāmāyika by saying:

“Ichchhakāri Bhagawān! Pasāya kari Sāmāyika dandak ucharāoji.”

Meaning:Oh! Forgiving Gurudev, please kindly give me the vow of Sāmāyika

Now, take the following vow from the Guru Mahārāj. If the Guru Mahārāj is not present, take the vow from an elderly person. If an elderly person is not present, recite the following Sutra to take the vow yourself.

76

Taking the Vow of Sāmāyika: kar®mi bhant®kar®mi bhant®! s¡m¡iyam s¡vajjam j°gam pachchakkh¡mi, j¡va niyamam pajjuv¡s¡mi, duviham, ti-vih®¸am, ma¸®¸am, v¡y¡®, k¡®¸am, na kar®mi, na k¡rav®mi, tassa bhant®! pa·ikkam¡mi, nind¡mi, garih¡mi, app¡¸am v°sir¡mi...............................................................1

Meaning:Oh! Graceful Gurudev, I am now going to do Sāmāyika and, therefore, vow to give up all sinful activities. As long as I remain in Sāmāyika, I shall not commit any sinful activities mentally, verbally, or physically, nor shall I encourage others to indulge in such activities. Oh! Bhagawān, I hate myself for my sins. I repent and apologize for the sinful activities I may have committed. I condemn and censure myself for such sinful activities. By the virtue of Sāmāyika, I relinquish my soul, which is full of sins.

This is a very important Sutra. Every word of this Sutra is significant and should be correctly understood. Equanimity is the essence of Jainism. Since Sāmāyika is performed to develop and attain equanimity, and since this Sutra is recited to take the vow of Sāmāyika, it is regarded as the essence of all Āgams.

Now, please bow down again while reciting Khamāsaman Sutra.


Now we ask for permission to sit down by saying:

“Ichchākāren Sandisah Bhagawān! Besane sandisāhu?”

Meaning: Oh! Guru Mahārāj, may I have your permission to sit down?

If Guru Mahārāj were present, he would say:

“Sandisāheh.” Meaning:You have my permission (to sit down)

Now we say:

“Ichchham.”

77


Now, please sit-down.

Again bow down while reciting Khamāsaman Sutra.


Now say:

“Ichchhākāren Sandisah Bhagawān! Besane thāu?”

Meaning:Oh! Forgiving Gurudev, may I have your permission to be steady in Sāmāyika while sitting down? If Guru Mahārāj were present, he would say:

“Thāeh.”

Meaning: Yes, you may do so.

Now we say:

“Ichchham”

Meaning:I accept your permission.

Once again bow down while reciting Khamāsaman Sutra.


Now say:

“Ichchhākāren Sandisah Bhagawān! Sajzai sandisāhu?”

Meaning:Oh! Forgiving Gurudev, may I ask your kind permission to begin the Swādhyāya?

78


“Sandisāheh”.

Meaning:Please do so.

Now we say:

“Ichchham”


Once again bow down while reciting Khamāsaman Sutra.


Now say:

“Ichchhākāren Sandisah Bhagawān! Sajzai Karu?”

Meaning:Oh! Forgiving Gurudev, may I ask your kind permission to concentrate in Swādhyāy?


“Kareh.”

Meaning: Please do so.

Now we say:

“Ichchham”


Now recite Navakār mantra three times with folded hands.

If you want to do only Sāmāyika, engage yourself in religious activities such as, Swādhyāy, contemplation, or meditation of Navakār Mahā mantra for 48 minute. Then continue with the procedure for “conclusion of Sāmāyika” on page number 106. However, if you are doing Pratikraman please continue as follows.

79

Pachchakkhān

Following Pachchakkhān is mandatory for those people who have done any austerities today.

p¡¸ah¡ra divasa-charimam pachchakkh¡mi annatha¸¡-bhoge¸am, sahas¡-gare¸am, mahattar¡-g¡re¸am savva-sam¡hivattiy¡-g¡re¸am vosir¡mi

For those people who have not done any austerity today and wish to abstain from all kinds of food for the evening following Pratikraman (highly recommended), the appropriate Pachchakkhān is:

divasa-charimam pachchakkh¡mi chauvvihampi ¡h¡ram asa¸m p¡¸am kh¡imam s¡imam annatha¸¡-bhoge¸am, sahas¡-gare¸am, mahattar¡-g¡re¸am savva-sam¡hivattiy¡-g¡re¸am vosir¡mi

For those people who have not done any kind of austerity today, have to take at least the vow to abstain from all kinds of food except water for the evening following Pratikraman. The appropriate Pachchakkhān for this vow is:

divasa- charimam pachchakkh¡mi tivihampi ¡h¡ram asa¸m kh¡imam s¡imam annatha¸¡-bhoge¸am, sahas¡-gare¸am, mahattar¡-g¡re¸am savva-sam¡hivattiy¡-g¡re¸am vosir¡mi

I vow to abstain from consuming four kinds of foods namely, solid foods, snacks and fruits, and Mukhavās;1 from now until 48 minutes after sunrise tomorrow (OR, three kinds of foods, namely; solid foods, snacks and fruits and, Mukhavās.) This vow shall remain unbroken if any food was forced into my mouth, if I put any food in mouth unintentionally, or if I have to break this vow as per the instruction of my religious teacher to prevent my equanimity from being disturbed.

One must take the vow to abstain from consuming all four kinds of food (Chauvihār) if he has done any austerity that day (e.g. Ekāsanu, Biyāsanu, Upavās, etc.). Those who have not done any austerity that day may take the vow to abstain from all four kinds of foods or the vow to abstain from all kinds of food except for water (Tivihār).

1 Mukhavās is consumed in many parts of India after lunch and dinner in small bite size quantity as a refreshing mouth freshener.

80

81

If you only want to do Chaitya Vandan, start here.

Dev Vandan-Chaitya Vandan: The Second Āvashyak

First, we seek permission to do Dev Vandan by bowing down while reciting the following:

ichchh¡mi kham¡-sama¸°! vandium, j¡va¸ijj¡® nis¢hi¡®?, mattha®¸a vand¡mi. .1.

Oh! Bhagawān! I wish to offer my obeisance to you. I am giving up all sinful activities to the best of my abilities, and I am bowing my head down to you.

“Bhagawān, with your permission, may I perform Chaitya Vandan (Dev Vandan)?”

Since Bhagawān’s permission is assumed, we say:

“I accept your permission.”

Then we recite the following prayer. Sakal Kushal Valli, Pushkāravart Megho; Durita timir Bhānu, Kalpa vriksho pamānah,

Bhavajala nidhi potah, Sarva Sampatti Hetu; Sa Bhavatu Satatam Vah,

Shreyase Shāntināthah, Shreyase Pārshwanāthah.

Meaning:Oh! Bhagawān Shānti-nāth! Oh! Bhagawān Pārshva-nāth! May you be there for our well being forever. You are the abode of all happiness. You are like rain in Pushkarāvarta. You are like the sun dispelling the darkness of evils. You are like a tree, which can yield anything desired. You are like a ship for crossing the sea of endless cycles of birth and death. You are the source of all prosperity.

Now we recite any of the Dev Vandan Stotras such as follows.

Parmeshwar Paramātmā Jagpāvak Paramishta,Jay Jay Guru Devādhidev Mere Nayanmen Sthit (1)

Achal Akal Avikār Sār Karunāras Sindhu,Jagati Jan Ādhār Ek Nishkāran Bandhu (2)

Gun Anant Prabhu Tāhrā Keme Kahyā Na Jây,Paramprabhu Jin Dhyānathi Chidānand Sukh Thāy (3)

82

Meaning:Oh! Supreme Bhagawān! Oh! Supreme soul! You are the purifier of the world. You are supremely desirable. You are worshipped even by the heavenly gods. You are the greatest of the great. You are always there in my thoughts and my sight.

You are liberated and, thus, always without a body. You are free of passions. You are the real essence of the sea of compassion. You are the only refuge for and selfless companion to all worldly beings.

Bhagawān, one can never completely describe your innumerable attributes. However, by contemplating the supreme omniscient Bhagawān, everlasting bliss can prevail.

Now recite following Sutras.

jam kiµchi s£trajam kiµchi n¡ma-tittham, sagg® p¡y¡li m¡¸us® l°®. j¡im ji¸a-bimb¡im, t¡im savv¡im vand¡mi............................1.

Meaning:I bow down to all the places of pilgrimage and all the idols of Tirthankar Bhagawān present anywhere in the heavens, lower realm of the universe, and middle section of the universe, which is commonly known as Manushya Loka.

namutthu ¸am s£tra namutthu ¸am, arihant¡¸am, bhagavant¡¸am.....................1. ¡i-gar¡¸am, tittha-yar¡¸am, sayaÆ-sambuddh¡¸am.............2. purisuttam¡¸am, purisa-s¢h¡¸am, purisa-vara-pu¸·ar¢¡¸am, purisa-vara-gandha-hatth¢¸am.........................................3. l°guttam¡¸am, l°ga-n¡h¡¸am, l°ga-hi¡¸am, l°ga-pa¢v¡¸am, l°ga-pajj°a-gar¡¸am.................................................................4. abhaya-day¡¸am, chakkhu-day¡¸am, magga-day¡¸am, sara¸a-day¡¸am, b°hi-day¡¸am..........................................5. dhamma-day¡¸am, dhamma-d®say¡¸am, dhamma-n¡yag¡¸am, dhamma-s¡rah¢¸am, dhamma-vara-ch¡uranta-chakkava¶¶¢¸am........................................................................................6. appa·ihaya-vara-n¡¸a-dansa¸a-dhar¡¸am,viya¶¶a-chhaum¡¸am........................................................7. ji¸¡¸am, j¡vay¡¸am, tinn¡¸am, t¡ray¡¸am, buddh¡¸am, b°hay¡¸am, mutt¡¸am, m°ag¡¸am........................................................8.

83

savvann£¸am, savva-daris¢¸am, siva-mayala-marua-ma¸anta-makkhaya-mavv¡b¡ha-mapu¸ar¡vitti siddhigai-n¡madh®yam ¶h¡¸am sampatt¡¸am, nam° ji¸¡¸am, jia-bhay¡¸am..............9. j® a a¢y¡ siddh¡, j® a bhavissanti-¸¡ga® k¡l®. sampai a va¶¶am¡¸¡, savv® ti-vih®¸a vand¡mi.................10.

Meaning:I bow down to Arihanta Bhagawān.

Oh! Arihanta Bhagawān: Your sermons are the source of true spiritual knowledge. You establish the four-fold Jain Sangha; thus, you are called Tirthankar. You attain Keval-jnān on your own without the physical presence of a spiritual Guru. You exemplify the best human being. You are the most fearless human being. You are the best among human beings, like a Pundarik Lotus11. You are like the fragrance-emanating Gandha Hasti12

You are the most respected in the entire universe. You are the supreme entity of the universe. You are the benefactor of the universe. You are like a lamp of knowledge to the universe. You illuminate and enlighten the universe (spiritually). You bestow fearlessness. You bestow true understanding of the nature of the soul. You bestow the right path leading to liberation. You bestow the ultimate refuge to all living beings. You bestow right faith. You bestow true religion. You are the preacher of true religion. You are the supreme king of religion. You guide the way to true religion. You have ended the cycles of birth and death in all four realms (human, animal,

subhuman, and heaven), and you help others do the same. Thus, you are the beholder of the Dharma Chakra and are like the supreme king (known as Chakravarti).

You are the beholder of everlasting perfect knowledge (Keval-jnān) and perfect perception.

You are free of imperfectness. You have achieved the status of a Jin (those who have completely conquered the four

passions (anger, ego, deceit, and greed), and you help others achieve the same. You have attained perfect perception, and you help others attain the same. You have attained Moksha, and you help others attain Moksha as well.

I bow down to Tirthankar Bhagawāns, those who know and perceive anything and everything. Oh! Tirthankar Bhagawān, you have attained Moksha, which is the abode of 11Pundarik is a variety of lotus, which is white in color and considered to be the best kind of lotus.12 Hasti means elephant. Gandha Hasti is considered to be the best elephant.See explanation section of Sutra No. 14 for more detailed explanation.

84

bliss, where there are no movements, which is free of bodily pains and ailments, which is endless and everlasting, which is free of sufferings, and from where nobody ever has to return (to four realms of life).

Oh! Tirthankar Bhagawān, I bow down to you with my thoughts, speech, and body I bow down to all who have attained Moksha, will attain Moksha in their current lives, or will attain Moksha anytime in the future.

j¡vanti ch®i¡im s£traj¡vanti ch®i¡im, u··h® a ah® a tiria-l°® a. savv¡im t¡im vand®, iha sant° tattha sant¡im…….1.

Meaning:I bow down to all the currently existing idols of Jineshvar Bhagawān present anywhere in the upper part of the universe, middle part of the universe, or lower part of the universe.

j¡vanta k® vi s¡h£ s£traj¡vanta k® vi s¡h£, bharah®ravaya-mah¡-vid®h® a. savv®sim t®sim pa¸a°, ti-vih®¸a ti-da¸·a-viray¡¸am..........1.

Meaning:Sādhu Mahārāj and Sādhviji Mahārāj do not commit any sinful activities in their thoughts, speech, or bodily actions. They do not cause others to commit sinful activities or praise others who do commit sins. I bow down in my thoughts, by my speech and by my body to all Sādhu Mahārāj and Sādhviji Mahārāj present anywhere in Bharat Kshetra, Airāvat Kshetra, and Mahā Videha Kshetra.

Now we recite Namorhat Sutra, which is a Sanskrit version of Navakār Mantra.

nam°rhat s£tranam°rhat-siddh¡-ch¡ry°p¡dhy¡ya-sarva-s¡dhubhyaÅ….1.

Meaning:I bow down to Arihanta Bhagawān, Siddha Bhagawān, Āchārya Mahārāj, Upādhyāy Mahārāj, and all Sādhu and Sādhvi Mahārāj.

Now is the time for a Stavan, a devotional song in praise of Tirthankar Bhagawān. . Uvasaggaharam Stotra is a Stavan, which is a very significant Mantra in Jainism. Its importance as a Mantra is second only to Navakār Mantra. This Stotra is an obeisance to Bhagawān Pārshva-nāth.

uvasagga-haram s£trauvasagga-haram p¡sam, p¡sam vand¡mi kamma-gha¸a-mukkam.

85

visahara-visa-ninn¡sam, ma´gala-kall¡¸a-¡v¡sam................1. visahara-phuli´ga-mantam, ka¸¶h® dh¡r®i j° say¡ ma¸u°. tassa gaha-r°ga-m¡r¢, du¶¶ha-jar¡ janti uvas¡mam............2. chi¶¶hau d£r® mant°, tujjha pa¸¡m° vi bahu-phal° h°i. nara-tiri®su vi j¢v¡, p¡vanti na dukkha-d°gachcham..........3. tuha sammatt® laddh®, chint¡ma¸i-kappa-p¡yava-bbhahi®. p¡vanti aviggh®¸am, j¢v¡ ayar¡maram ¶h¡¸am..................4. iya santhu° mah¡yasa! bhatti-bbhara-nibbhar®¸a hia®¸a. t¡ d®va! dijja b°him, bhav® bhav® p¡sa! ji¸a-chanda!........5. Meaning:Oh! Shree Pārshva-nāth Bhagawān, I bow down to you. Even your caretaker Yaksha Pārshva can nullify the unfavorable situations caused by other people and/or other elements. You have eradicated all karmas and are free of all karmas. You can nullify the poison of the most poisonous snake. You are the abode of bliss and unending happiness.

By faithfully reciting Visahara Fullinga Mantra,’ people can cure their misfortunes, chronic illness, plague, and other fatal diseases and febrile illnessesIn addition to reciting this Mantra, even offering our sincere obeisance to you is a cause of a good fortune. Those who offer sincere obeisance to you with deep faith will enjoy a life free from suffering and bad luck in all future human or animal lives.

Attaining right knowledge and right faith, as you preach, is more precious than Chintāmani13 and Kalpa Vruksha.14 When one attains right knowledge and right faith, one attains Moksha without difficulty, wherein there is no old age or death.

Oh! Universally revered Pārshva-nāth Bhagawān, I eulogize you with a heart full of devotion. Oh! Jineshvar Pārshva-nāth Bhagawān, I wish for right knowledge, right faith, and right conduct in all my future lives.

Now we will recite the Jay Viyarāya Sutra. In the first half of this Sutra, we wish for several qualities, which are listed in the explanation of this Sutra. We recite this section of the Sutra with folded hands touching the spot on the forehead between two eyebrows. This spot is called Ājnā Chakra, which means ‘decision-making circle’.

jaya v¢yar¡ya-s£trajaya v¢yar¡ya! jaga-guru!, h°u mamam tuha ppabh¡va° bhayavaÆ!. bhava-nivv®° magg¡¸us¡ri¡ i¶¶haphala-siddh¢..................1. 13 Chintāmani is one kind of jewel described in mythological literature, which is capable of giving anything that is wished for.14 Kalpa Vruksha is one kind of tree described in mythological literature, which is capable of yielding anything that is wished for.

86

l°ga-viruddha-chch¡° guru-ja¸a-p£¡ parattha-kara¸am cha. suha-guru-j°g° tavvaya¸a-s®va¸¡ ¡-bhavamakha¸·¡............2. v¡rijjai jai vi niy¡¸a-bandha¸am v¢yar¡ya! tuha samay®. taha vi mama hujja s®v¡, bhav® bhav® tumha chala¸¡¸am..3. dukkha-kkha° kamma-kkha°, sam¡hi-mara¸am cha b°hi-l¡bh° a. sampajjau maha ®am, tuha n¡ha! pa¸¡ma-kara¸®¸am........4. sarva-ma´gala-m¡´galyam, sarva-kaly¡¸a-k¡ra¸am. pradh¡nam sarva-dharm¡¸¡m, jainam jayati ¿¡sanam..........5.

Meaning:Oh! Vitarāga Paramātmā! Oh! Spiritual preceptor of the universe, through your teachings, incessantly throughout this life and in all future lives, I wish to: 1. Detach myself from worldly life.2. Lead my life on the path of right conduct, as you preached. 3. Attain salvation.4. Lead a life of high morals and ethics.5. Be respectful to and take good care of Guru Mahārāj and elderly people. 6. Be helpful to and of service to others.7. Be in close touch with the right spiritual Guru. 8. Follow the instructions and orders of the Guru.

Oh! Vitarāga Paramātmā, I am aware that your teachings advise against asking anything from you. In spite of this, I wish to be of service to you at your feet for this life and all my future lives. Oh! Bhagawān, I bow down to you and further long for:

9. Freedom from the cycles of birth and death, which cause ultimate unhappiness. 10. Eradication of my karmas.11. A peaceful death in perfect equanimity.12. Right knowledge, right faith, and right conduct.

Jain Darshan and the Jain way of life are the most auspicious. They are the source of ultimate bliss (Moksha). They are the best and the greatest among all religious philosophies.

We complete this Chaitya Vandan by doing a Kāusagga. For that purpose, we now recite the following Sutra.

arihanta-ch®iy¡¸am-s£traarihanta-ch®iy¡¸am, kar®mi k¡ussaggam.........................1. vanda¸a-vatti¡®, p£a¸a-vatti¡®, sakk¡ra-vatti¡®, samm¡¸a-vatti¡®, b°hi-l¡bha-vatti¡®, niruvasagga-vatti¡®.........................................................2.

87

saddh¡®, m®h¡®, dhi¢®, dh¡ra¸¡®, a¸upp®h¡® va··ham¡¸¢®, ¶h¡mi k¡ussaggam.......................................3.

88

Meaning:Oh! Arihanta Bhagawān, I wish to perform Kāyotsarga to offer my obeisance to you; worship you; express my reverence to you; respect you; attain right knowledge, right faith, and right conduct; and attain salvation.

I am doing this Kāyotsarga with an ever-increasing level of faith, intellect, peaceful mind, determination, and contemplation.

Now we recite the following Sutra.

annattha sutraannattha-£sasi®¸am, n¢sasi®¸am, kh¡si®¸am, chh¢®¸am, jambh¡i®¸am, u··u®¸am, v¡ya-nisagg®¸am, bhamal¢®, pitta-muchchh¡®. ...........................................................1. suhum®him a´ga-saµc¡l®him, suhum®him kh®la-saµc¡l®him, suhum®him di¶¶hi-saµc¡l®him. .......................................2. ®vam¡i®him ¡g¡r®him, a-bhagg° a-vir¡hi°, hujja m® k¡ussagg°.........................................................3. j¡va arihant¡¸am bhagavant¡¸am, namukk¡r®¸am na p¡r®mi................................................4. t¡va k¡yam ¶h¡¸®¸am m°¸®¸am jh¡¸®¸am, app¡¸am v°sir¡mi .5. Meaning:I shall now engross myself in complete Kāyotsarga (meditation), except for breathing in and out, coughing, sneezing, yawning, belching, letting bodily gas out, episode of dizziness or fainting, and subtle movements of body, phlegm and eyes.

I shall terminate my Kāyotsarga by offering obeisance to Arihanta Bhagawān (by saying “Namo Arihantānam” aloud). Until then I shall not speak or move and renounce all other bodily and mental activities.

Now, recite Navakār Mantra once in your mind and terminate Kāusagga by saying ‘Namo Arihantānam’ aloud. Then recite the following prayer:

kall¡¸a-kandam pa·hamam ji¸indam, santim ta° n®mi-ji¸am mu¸indam. p¡sam pay¡sam sugu¸ikka-¶h¡¸am, bhatt¢i vand® siri-vaddham¡¸am......................................1.

Meaning:

89

With true devotion, I bow down to the first Tirthankar, Shree Rushabha-dev Bhagawān, who is the source of prosperity; to Shree Shānti-nāth Bhagawān; to Shree Nemi-nāth Bhagawān, who is like a supreme monk; to Shree Pārshva-nāth Bhagawān, who enlightens the universe and is the abode of supreme virtues; and Bhagawān Shree Mahāvir-swāmi.

This is the conclusion of Chaitya Vandan

If you are doing Pratikraman, please continue with the following procedure:

Now do Khamāsaman four times, as follows:


Now say “Bhagawānaham!”


and say “Āchāryaham!”


and say “Upādhyāyaham!”


and say “Sādhuham!”

Those who are ignorant of the supreme purpose of life will

never be able to attain nirvana (liberation) in spite of their

observance of the vratas (vows) and Niyama (rules) of religious conduct

and practice of Shila (celibacy) and Tapas (penance).

……..Mahāvir (Samaysār, 153)

90

Guru Vandan: The Third Āvashyak The third essential is known as Guru Vandan, or bowing down to Sādhu Mahārāj and Sādhvi Mahārāj. Unfortunately, we do not have Arihanta Bhagawān with us to guide us and lead us to the path of liberation. However, in the absence of Arihanta Bhagawān, Sādhu Mahārāj and Sādhvi Mahārāj guide us to the path of liberation as preached by Arihanta Bhagawān. Therefore, we offer obeisance to them to show our reverence. Before we begin Guru Vandan, we should inspect Muhapatti. We seek permission by asking:

‘Bhagawān, may I inspect Muhapatti?’

Assuming the permission, we turn it over three times using the procedure explained earlier. Now, we recite the Guru vandan Sutra given below.

abbhu¶¶hiomi sutraichchh¡-k¡r®¸a sandisaha bhagavan! abbhu¶¶hi°mi, abbhintara-d®vasiam kh¡m®uî? ichchham, kh¡m®mi d®vasiam.

Now place your right palm on the Charavalo to symbolize touching Guru's feet and continue reciting the sutra as follows:

jam kiµchi apattiam, para-pattiam; bhatt®, p¡¸®; vi¸a®, v®y¡vachch®; ¡l¡v®, sanl¡v®; uchch¡sa¸®, sam¡sa¸®; antara-bh¡s¡®, uvari-bh¡s¡®; jam kiµci majjha vi¸aya-parih¢¸am, suhumam v¡, b¡yaram v¡; tubbh® j¡¸aha, aham na j¡¸¡mi; tassa michchh¡ mi dukka·am.

Meaning:Oh! Guru Mahārāj, please voluntarily give me permission to ask for your forgiveness for any wrongdoings that I may have done to you during the day. (Guru Mahārāj now will say, “Please do so”)

I accept your permission. I beg your pardon for all the wrongdoings that I may have committed during the day. I may have caused unhappiness or bitterness to you in regards to food or water. I may have disrespected you or may not have taken proper care of you. I may have disrespected you by sitting at a higher level or at the same level as you. I may have interrupted you while you were talking, talked back to you, or tried to prove you wrong. I may have exhibited major or even minor discourteousness to you, of which I am not aware but you may be. Now Therefore, I beg for your forgiveness for all such wrongdoings and wish that they might be undone.

Now, recite following sutra for further reverence to Guru Mahārāj

Oh! Forgiving Gurudev, while giving up all sinful activities to the best of my ability, I want to bow down to you. So, please allow me to come close to you and touch your feet with respect.

91

Please forgive me if my touching your feet causes any discomfort to you. Has your day been mostly comfortable and without much distress? Is your journey through ascetic life going smoothly without obstacles?

Oh! Forgiving Gurudev, I repent and beg your pardon if I have committed mistakes while performing the essential rites during the day. I ask for your forgiveness if during the day I have lapsed in your reverence in any of the 33 ways. I may have committed these lapses by delusion, evil thinking, evil speech, evil deeds, anger, ego, deceit, and greed. Oh! Forgiving Gurudev, I censure and condemn myself for these mistakes and repent for the lapses in performance of religious practice that I might have committed by incorrectly practicing religious rites or practicing religion against the teachings of Jina.

Pratikraman: The Fourth Āvashyak

Now we begin the fourth essential, known as Pratikraman. For this purpose, we enumerate the 8.4 million species of living beings and repent for hurting any of them.

There are 700,000 earth-bodied species, 700,000 water-bodied species, 700,000 lustrous species, 700,000 air-bodied species, 1,000,000 plant species that have one soul in one body (Pratyek Vanaspatikāy), 1,400,000 plant species that have an infinite number of souls in a single body (Sādhāran vanaspatikāy), 200,000 species of two-sensed living being, 200,000 species of three-sensed living being, 200,000 species of four-sensed living being, 400,000 kinds of heavenly beings, 400,000 kinds of infernal beings, 400,000 species of animals, and 1,400,000 species of human beings. If I have hurt or killed any of these 8.4 million species, asked others to hurt them, encouraged others to hurt them, or praised those who hurt them, either mentally, verbally, or physically, I repent and ask for forgiveness. Tassa Michchhāmi Dukkadam.

Now we will enumerate the 18 ways of committing sin and repenting for committing them.

1) Violence 2) Lying 3) Stealing 4) Sensuous indulgence 5) Accumulation (of wealth and other worldly things, beyond necessity)6) Anger 7) Arrogance 8) Deceit 9) Greed 10) Attachment 11) Resentment, 12) Disputes 13) Allegation 14) Slander and backbiting 15) Liking and disliking 16) Gossiping

92

17) Deceitful lying and, 18) Wrong faith.

If I have committed any of these 18 sins, asked others to commit them, encouraged others to commit such sins, or praised those who commit them, mentally, verbally, or physically, I repent ask for forgiveness.

Now we recite Pratikraman Sutra, which is also known as Vandittu Sutra. This sutra explains the ways in which one may violate the 12 vows of a householder, spiritual codes, and restraints pertaining to thoughts, speech, and body. In this sutra, we enumerate and repent for such lapses and ask for forgiveness.

Oh! Forgiving Gurudev, I wish to atone the wrongdoings that I might have committed during the day, such as speaking contrary to scriptures or acting contrary to the scriptures. I repent for improper conduct, inappropriate activities, inauspicious meditation, inauspicious contemplation, breaking vows, desiring undesirable tangible and non-tangible things, improper behavior, acting against right knowledge, acting against right faith, acting against Jain principles, improper performance of rites and rituals including Sāmāyika, indulgence in four passions (anger, ego, deceit, and greed), and violating the 12 minor vows of Shrāvak.

If I have thought of committing such sins, prepared for committing such sins, attempted to commit such sins, or actually committed such sins, then, with the Arihantas, the Siddhas, the Āchāryas, the four-fold Jain Sangha, the Jain principles, and my soul as witnesses, I wish to repent such actions and ask for forgiveness. Tassa Michchhā Mi Dukkadam.

Reflecting on Transgression of Codes of Conduct

Jnānāchār (Codes of Conduct Pertaining to Right Knowledge)I repent for whatever violations I might have committed regarding knowledge, faith, conduct, and worship.

I might have contradicted, not duly respected and/or not learned the right knowledge. I might have been ungrateful to the Gurus. I might have wrongly disputed with a learned person. All these acts are the causes of knowledge obscuring karma.

In the presence of Arihantas and Siddhas, I repent and pray for forgiveness if I have committed any indulgence, fault, or violation; while studying, learning, and contemplating in any of the following ways:

Reciting text incorrectly, carelessly, or inaccurately, Reciting and handling text disrespectfully, leaving books scattered anywhere and

everywhere, or leaving them on the floor instead of on the stand or bookshelf. Misinterpreting, laughing at, or ignoring the words of the scripture, due to

obstinacy, wrong insistence, impudence, as well as evil intention, caused by perversity.

Giving knowledge to an unworthy person, or Reciting scriptures at improper time, and at improper place.

93

If I have committed any of the above faults or lapses by mental, verbal, or physical activities directly or indirectly, either knowingly or unknowingly, I pray that my faults be dissolved.

Everyone recite togetherTassa Michchhā Mi Dukkadam.

Darshanāchār (Codes of Conduct Pertaining to Right Faith)I desire to know the true and perfect meaning of the Holy Scriptures; to develop faith towards true God, Guru, and Religion. I desire to serve, and to associate with Gurus, who have studied the Holy Scriptures in depth. I desire to abandon the hypocrites who consider sinful acts as religious. I also want to disassociate from those, who have deserted religion in spite of attaining right faith. I wish to become a follower of the saints and keep faith in the followers of true religion as established by Arihantas. I reflect on and confess the wrong doings (Atichār) related to observing the right faith.

In the presence of Arihantas and Siddhas, I pray for forgiveness if I have committed lapses or violations in observation of Darshanāchār in any of the following ways:

I might have asked for a worldly favor from a guru or Tirthankar. I might have considered a good monk to be the evil and vice versa; a duty as a non-duty and a non-duty as a duty; and a wrong path to liberation to be the right path and the right one to be the wrong one. I might have contradicted, looked down upon or offended a virtuous person.

Following are five major violations pertaining to right faith:

To doubt the words of the Jina, To follow wrong faith, To doubt the fruits of one's religious actions, To accept (or be impressed by) and praise the wrong religious philosophy To maintain relationship with people who promote wrong philosophy

If I have committed any of the above faults or lapses by mental, verbal, or physical, activities, directly or indirectly, either knowingly or unknowingly, then I pray that my faults be dissolved. Tassa Michchhā Mi Dukkadam. Chāritrāchār (Codes of Conduct Pertaining to Right Conduct)

In the presence of Arihantas and Siddhas I repent and pray for forgiveness for the violations I might have committed during the day in observation of eight-fold codes of conduct pertaining to right conduct as preached by Arihanta Bhagawān. Following are the lapses and violations of Chāritrāchār:

1. Violations and Lapses Related to Movements: Trampling, crushing, killing or otherwise hurting other living beings

while moving around, sitting or standing up.

94

Disrupting ant-burrows, destroying bird nests or walking on lawn, grass, and vegetation.

Pushing and shoving to get ahead of the line and thereby hurting others.

2. Violations and Lapses Related to Speaking: Killing minute living beings by spit while talking. Hurting the feelings of others by careless speech. Lying, lying with malice, gossiping, and spreading rumors. Wrongfully criticizing others, or becoming angry with others.

3. Violations and Lapses Related to Obtaining Food and Water: Obtaining food and water carelessly. Killing small insects while cutting vegetables. Ingesting small insects due to failure to inspect food before

consumption. Disposing hot water before allowing it to cool down and thus killing

small living beings by scalding Consuming food produced by significant violence to living beings. Wasting food and water or consuming more than necessity. Disposing of food carelessly in a way that it becomes a breeding place

for insects.

4. Violations and Lapses Related to Taking and Placing Articles: Reckless pulling, pushing, lifting or laying of articles and thus, hurting

other living beings. Putting heavy articles without inspecting the floor and thereby

crushing small living beings. Putting down hot articles carelessly and thereby burning and scalding

small living beings.

5. Violations and Lapses Related to Disposal of Bodily Waste: Carelessly disposing of bodily waste, which might hurt or kill small

living beings. Not keeping toilets clean which can become breeding places of small

insects that might be killed or hurt.

6. Violations and Lapses Related to Control of Mental Faculty: Getting mad at others Wishing evil for others Wishing for objectionable and un-desirable things. Not remaining in equanimity and not doing Sāmāyika in spite of time

and capability. Not doing meditation and study of religious scriptures. Mentally indulging in sensual objects and pleasures.

95

7. Violations and Lapses Related to Control of Speech: Speaking excessively or when it is not needed. Speaking sinfully.

8. Violations and Lapses Related to Control of Body: Indulging in adoration of body. Using perfumes and wearing flashy clothes. Not taking due and proper care of health by being lazy. Carelessly removing small bugs from the body.

If I have committed any of the above eight categories of sins either knowingly or un-knowingly, I pray that my faults be dissolved. Tassa Michchhā Mi Dukkadam.

Tapāchār (Codes of Austerities)In the presence of Arihantas and Siddhas, I repent and pray for forgiveness for the violations I might have committed during the day in observation of codes of conduct pertaining to austerities as preached by Arihanta Bhagawān.

Following are the lapses and violations of Tapāchār:

Any wrong doings related to penance of a long or short duration. Not performing external penances in spite of ability. There are six recommended

ways to do external penance namely, fasting, consuming less food than needed, consuming fewer food items, giving up tasty food, voluntarily enduring physical hardships, and occupying bare minimum space for sustenance.

Not performing internal penances in spite of ability. There are six recommended ways to do internal penance, namely, repenting for sins, being polite, being of service to ascetics, study of scriptures, meditation, and giving up of bodily activities.

Doing austerities for worldly happiness, or with the hope of becoming famous Performing austerities out of jealousy. Feeling proud for doing austerities or resorting to self-praise after doing

austerities.

If I have indulged in any of the above faults or lapses by mental, verbal, or physical activities, directly or indirectly, I pray that my faults be dissolved. Tassa Michchhā Mi Dukkadam.

Viryāchār (Codes of Exercising Energy or Vigor)In the presence of Arihantas and Siddhas, I repent and pray for forgiveness for whatever violations I might have committed during the day in observation of codes of conduct pertaining to exercise of mental, verbal and physical strength as preached by Arihanta Bhagawān.

96

Following are the lapses and violations of Viryāchār:

Not following to the fullest possible four codes of conduct regarding knowledge, faith, conduct, and austerities in accordance with the mental, verbal and physical strength.

Not performing religious activities as preached by Tirthankar Bhagawān

If I have committed any of the above faults or lapses by mental, verbal, or physical activities, directly or indirectly, I pray that my faults be dissolved. Tassa Michchhā Mi Dukkadam.

Five Anu Vratas (Five Minor Vows)

1. Ahimsā (Non-Violence)

First Minor Vow: Sthul-Prānātipāt Viraman VrataAbstaining from intentionally hurting mobile living beings, through the activities of mind, speech, or body, either directly or through somebody. Shrāvaks cannot completely commit to non-violence but can at least minimize violence by being careful and thoughtful.

Following are the major lapses and violations of the vow of non-violence:

Not considering Ahimsā as the key element in the whole scheme of the ethical discipline of the Shrāvak and the monk.

Being violent towards others and toward own-self because of passions or carelessness

Encouraging or appreciating violence caused by others

Unnecessarily wasting earth, water, fire, air, and vegetations

Not giving protection or expressing compassion towards mobile living beings

Consuming or using harmful and illicit substances. (e.g. drugs, liquor, or food obtained thru gross violence)

Exposing mind to violence by watching violent movies, reading books depicting violence, or associating with violent people

Imposing own thoughts on others or manipulating others for self benefit

Needlessly confining animals and birds

Using animal drawn carriages or needless riding on animals

Making animals carry heavy loads

Depriving animals and birds of shelter

Using dairy products obtained from animals that have not been properly cared for.

97

If I have committed any of the above faults or lapses mentally, verbally or physically; either myself; have asked others to commit them; or have praised those who commit them, I repent and ask for forgiveness. I pray that my faults be dissolved. Tassa Michchhā Mi Dukkadam.

2. Satya (Truthfulness)

Second partial Vow (Anuvrata): Sthul-Mrushāvāda Viraman VrataAbstinence from unnecessary lies and lying for the benefit of self, family, and friends.

Following are the major lapses and violations of the vow of truth:

Untruthfulness toward others and toward own-self.

Encouraging or appreciating non-truthfulness

Exaggerating, distorting or falsifying the facts for personal gain or to harm others

Spreading rumors, disclosing someone’s secrets, and breaching someone’s trust

Using flattery or behaving pretentiously to get what is desired

Speaking out truth which causes pain, hostility or violence to others

Using obscene or mean language.

If I have committed any of the above faults or lapses, either mentally, verbally or physically; either myself; have asked others to commit them; or have praised those who commit them, I repent and ask for forgiveness. I pray that my faults be dissolved. Tassa Michchhā Mi Dukkadam. 3. Asteya (Non-stealing)

Third Vow (Anuvrata): Sthul-Adattādāna Viraman VrataAbstinence from stealing and cheating. Stealing means to take something, which is not duly given, what is not earned legitimately, or what is not inherited. Following are the major lapses and violations of the vow of non-stealing:

Stealing or taking what is not duly offered.

Encouraging or appreciating others for stealing or buying stolen goods

Accepting or offering bribe, committing fraud, smuggling goods, selling illegal goods, violating Government rules relating to taxes, imports, exports etc.

Cheating on quantity or quality of goods that are sold Causing anguish, pain, or even death to someone by depriving someone of his/her

own property.If I have committed any of the above faults or lapses mentally, verbally or physically; either myself; have asked others to commit them; or have praised those who commit them, I repent and ask for forgiveness. I pray that my faults be dissolved.Tassa Michchhā Mi Dukkadam.

98

4. Brahmacharya (Celibacy)

Fourth partial Vow (Anuvrata): Svadārā Santosh VrataTo be monogamous with your lawfully married spouse.

Following are the major lapses and violations of the vow of celibacy:

Being unfaithful to own spouse Indulging in illicit sensual activities

Encouraging, appreciating, or manipulating lustful behavior in others

Engaging in premarital and extramarital relation

Intensifying passions by consuming intoxicating substances (like alcohol, marijuana, opium, illicit drugs etc.), watching provocative movies or shows; reading provocative magazines or books; or listening to provocative songs or talk.

If I have committed any of the above faults or lapses either mentally, verbally or physically; either myself; have asked others to commit them; or have praised those who commit them, I repent and ask for forgiveness. I pray that my faults be dissolved. Tassa Michchhā Mi Dukkadam.

5. Aparigraha: Non-Possession/Non-Attachment)

Fifth partial Vow (Anuvrata): Ichchhā Parimāna or Parigraha-Parimāna Vrata Limiting wants, needs, and possessions.

For Shrāvak and Shrāvikā absolute renunciation of Parigraha is not possible; he/she should lay limitations to the acquisition and possession.

Following are the major lapses and violations of the vow of non-possessiveness:

Being greedy or possessive and accumulating things beyond preset limit

Encouraging or appreciating acquisition and possessiveness in others

Accumulation of real estate, garments, jewelry, house ware, furniture or any other personal items beyond predetermined limit

Making more than customary profit in business

Possessive attachments to people or worldly objects


Three Guna Vrata (Auxiliary Vows)

99

Next three vows are auxiliary vows, which strengthen the quality of the first five partial vows.

6. Dig Parimāna Vrata (Restraints of Geographical Limitations)A vow not to travel beyond predetermined limits. By fixing the limits in all the ten directions (eight horizontal directions, up, and down), one's greed, which is at the root of Parigraha, is curtailed.

Following are the major lapses and violations of the vow of geographic limitation:

Traveling or communicating for social, personal or business purpose outside the predetermined activity area

Cutting down the limit in one direction to extend in other direction

Proceeding beyond the limit in spite of having known of the same

If I have committed any of the above faults or lapses either mentally, verbally or physically; either myself; have asked others to commit them; or have praised those who commit them, I repent and ask for forgiveness. I pray that my faults be dissolved. Tassa Michchhā Mi Dukkadam.

7. Bhogopabhoga-Parimān vrata (Limitation on consumption and, refraining from forbidden occupations)In this vow, a householder puts limitations on the articles of Bhoga, (consumption of items that can be used only once, like food etc.) and Upbhoga (use of articles that can be used repeatedly) in order to develop self-restraint and will-power.

Following are the major lapses and violations of the vow of limitation on consumption and forbidden occupations:

Exceeding the preset limit of quantity and number for the use of consumable things like beverages, ghee, oil, milk, yogurt, vegetables, fruits etc.

Exceeding the preset numeric limit in the use of non-consumable goods like cosmetics, ornaments, flowers, number of vehicles, footwear, etc.

Consumption of animate things or using inanimate things that have been in contact with animate things

Consuming food that is cooked in cruel way

Consuming food in which there is less to eat and more to discard

Involving in occupations dealing with furnaces, occupations involving destruction of plant or animal life, polluting environment and natural resources, trading or renting animals and birds, animal testing, leather, fur, ivory, silk, meat, honey, liquor, pesticides, toxic substances and prostitution

Breaching the vows of not eating root vegetables, and not eating at night.

100


8. Anarthadanda Vrata (Restricting Purposeless Violence)This vow is for renouncing avoidable violence and purposeless activities.

Following are the major lapses and violations of the vow of restricting purposeless violence:

Thinking of or talking evil of others

Being inconsiderate while walking. For example walking on vegetation, plucking flowers, or leaves unnecessarily etc.

Being careless in ordinary behavior. For example keeping water or oil containers open, keeping the leftover foods open, keeping lamps and stoves burning which can kill or otherwise hurt small living beings

Meditating on evil, cruel, or mournful thoughts, engaging in meaningless talk, gossiping, engaging in useless listening, reading, and watching useless TV shows

Being reluctant towards righteous or good deeds

Manufacturing, selling, distributing and/or keeping weapons and devices that cause violence


Four Shikshā Vrata (Four Disciplinary Vows) Next four vows are Shikshā Vratas that pertain to the specific spiritual activities, which should be practiced as often as possible. These vows strengthen the practice of spiritual-ity.

9. Sāmāyika Vrata (Equanimity)The importance of the Sāmāyika is explained in the beginning of this section.

Following are the major lapses and violations of the vow of Sāmāyika:

Violation of the Sāmāyika vow by not staying in meditation for 48 minutes, by not doing Sāmāyika with enthusiasm and according to the recommended ritual

Violation of the vow of Sāmāyika by not being vigilant and by not dissociating self from worldly affairs

Not maintaining spiritual harmony of body, mind and speech during Sāmāyika

101


10. Desāvakāsika (Stricter Geographical Limitations)

This Vrata is similar to Digvrata but has stricter limits. By taking this vow we elect to stay within a limited area (in a room or in house or closely defined area) for a day or more, detached from worldly affairs, and spending our time spiritually during that period.

Violating preset restriction in regards to material, directions, time, desire and activities


11. Paushadha Vrata (Practicing Life of Sādhu/Sādhvi By taking this vow, the aspirant spends one or more days, as if he/she is a Sādhu/Sādhvi and observes equanimity during that time.

Following are the major lapses and violations of the Paushadha Vrata:

Violation of any of the five great vows of a Sādhu/Sādhvi during Paushadha

Not doing Paushadha according to the set formalities, doing Paushadha without enthusiasm and interest or, doing Paushadha for worldly gain

Being careless and thereby causing harm to living beings while getting food, walking, sitting or handling objects

Not restraining mental, verbal, or physical faculties

Not spending all the time spiritually and engaging in worldly affairs or, not being free of passions

Not doing Paushadha on auspicious days

If I have committed any of the above faults or lapses mentally, verbally, or physically; either myself; have asked others to commit them; or have praised those who commit them, I repent and ask for forgiveness. I pray that my faults be dissolved. Tassa Michchhā Mi Dukkadam.

12. Atithi Samvibhāg Vrata (Vow of sharing with venerated and needy)This vow is a vow of giving food, water, and other things necessary for existence to Sādhus, Sādhvis, and to the needy according to one’s ability and means. This should be done with a feeling of selflessness, love, and respect.

Following are the major lapses and violations of the vow of sharing with venerated and needy:

102

Carelessness in giving food, clothes, and medicine to Sādhu and Sādhvi

Not welcoming, giving due respect or praising Sādhu and Sādhvi while giving

Offering food that is not suitable for Sādhu or not offering when needed by them

Offering food or other things without faith, devotion, contentment, enthusiasm or, offering with ill will, jealousy, ego, and for worldly gain

Not offering things even though being able to do so

Not taking care of needy people and not donating to them in spite of being able to do so

If I have committed any of the above faults or lapses mentally, verbally, or physically; either myself; have asked others to commit them; or have praised those who commit them, I repent and ask for forgiveness. I pray that my faults be dissolved. Tassa Michchhā Mi Dukkadam.

If a person who has attained right faith (Samyak Darshan) commits a sinful activity, the resultant karmic bondage will be a loose bondage, because he does not commit that activity with passion and/or because of carelessness.

Just as a well-trained physician cures a disease, a person who has attained right faith, immediately gets rid of his Karma by atonement, by repentance and, by resorting to the auxiliary restraints.

Just as a knowledgeable mystic or a physician having such expertise removes poison from the body, similarly a real Shrāvak quickly gets rid of eight types of Karma acquired due to craving and aversion by atonement and repentance.

Just as one becomes light by taking off the load from his head, a person, who has committed sins, becomes relieved of the guilt of committing sins by atoning and repenting in front of Guru.

The Shrāvak, even though heavily burdened by Karma, can end his misery in no time by resorting to doing this essential rite of Pratikraman.

There are many other lapses and violations of codes of conduct and twelve vows of Shrāvak. If I have missed any of those lapses and violations during this Pratikraman, I repent, hate, and abhor for the same.

I am now awakened for observing the religion propounded by the omniscient Tirthankar Bhagawān and I am free of all obstacles for doing so. While atoning for my sins committed by mind, speech and body, I bow to the twenty-four Tirthankar Bhagawān.

While being here, I bow down to all the idols of Jineshvar Bhagawān present anywhere in the heaven, lower realm of the universe or in the middle realm of the universe (known as Manushya Loka)

103

Sādhu Mahārāj and Sādhviji Mahārāj do not commit any sinful activity either in their thoughts, speech or physically; they do not cause others to do the same; nor they praise others who commit sinful activity. I bow down to all such Sādhu Mahārāj and Sādhviji Mahārāj, present anywhere in Bharat Kshetra, Airāvat Kshetra and in Mahā Videha Kshetra.

Let my days pass in contemplation of words preached by the omniscient Bhagawān. The preachings of Tirthankar Bhagawān destroy the sins committed from the time immemorial and bring an end to millions of life cycles.

The Arihanta Bhagawān, Siddha Bhagawān, sages, scriptures and, the religion preached by Jina are blissful to me. Let these enlightened entities bestow peace, and right faith unto me.

When one does something that is forbidden or, fails to do what he needs to do or, if he loses the right faith or, if he indulges in anything contrary to the precepts; he should do the Pratikraman

To be recited by all together

Meaning:I forgive all living beings, let all beings forgive me. I have friendship for every living being; and I have no enmity for any one.

I have atoned myself, hated, and abhorred myself in front of Guru and thus, I have appropriately repented for the lapses and wrong deeds by mind, speech and body. I bow to the 24 Jineshvar Bhagawān.

At this time ask for forgiveness from everybody; friends, family, neighbors and especially from those with whom they have had a problem and hard feelings, and all living beings.

Everyone recite together Michchhā Mi Dukkadam to entire Sangha

104

Kāusagga: The Fifth Āvashyak

Now we come to the 5th essential. Earlier in the Pratikraman, we did two short Kāusagga. Now we will do Kāusagga as a separate essential. For that purpose, we will first recite the Navakār Mantra.

nam° arihant¡¸am. nam° siddh¡¸am. nam° ¡yariy¡¸am. nam° uvajjh¡y¡¸am. nam° l°® savva-s¡h£¸am. ®s° paµcha-namukk¡r°, savva-p¡va-ppa¸¡sa¸°; ma´gal¡¸am cha savv®sim, pa·hamam havai ma´galam. Now we will recite the English translation of other Sutras

I repent and abhor myself, if I have committed any faults, lapses and violations by acting against the scriptures, by acting against the right path preached by Jina, by doing undesirable activities, by evil thinking, by evil behavior, by doing immoral acts, or any activity unworthy of Shrāvak; anytime during the day, either mentally, verbally, or physically

I repent for committing any faults, lapses and violations in regards to, right knowledge, right faith, right conduct, scriptural knowledge, Sāmāyika, following three restrains, control of four passions and, observing twelve vows of Shrāvak. I now request that all my sins be dissolved.

For the sake of atonement, repentance, purification, removing obstacles, and uprooting the sinful activities, I will now, therefore, do Kāusagga.

I shall now engross myself in complete Kāyotsarga (meditation) except for breathing in and out, coughing, sneezing, yawning, belching, letting bodily gas out, episode of dizziness or fainting and, subtle movements of body, phlegm and eyes.

I shall terminate my Kāyotsarga by offering obeisance to Arihanta Bhagawān (by saying, “Namo Arihantānam” aloud). Until then I shall not speak, be motionless in the same place and, renounce all other bodily and mental activities.

Now mentally recite Logassa Sutra four times or Navakār Mantra sixteen times. We will end the Kāusagga by saying Namo Arihantānam aloud.

Now this is the time for pondering over the wrong doings and sins committed during the day or whole year and contemplating about the ways to repent and to atone for the same. Devote at least 3 minutes pondering about this for the daily Pratikraman and 10 to 15 minutes for the Samvatsari Pratikraman. We have atoned for many transgressions while enumerating them. There could however, be other transgressions too. Recall them and think about their atonement. The atonement is usually laid down in terms of fasting or

105

avoiding some meals. But it does not necessarily consist only of abstaining from food. Vowing to cultivate modesty, to render service to Sādhu, Sādhvi, and the needy, to resort to meditation, etc. can also serve the purpose. So, think over the modes that best serve your purpose.

Now we conclude this essential of Kāusagga by reciting Shānti Stotra and Logassa Sutra.

Meaning:May the entire universe attain bliss; may all living beings be oriented to the interest of others; let all faults be eliminated; and may people be happy everywhere.

Meaning:I forgive all living beings; let all living beings forgive me. I am on friendly terms with all. I have no enmity towards anybody.

Meaning:Whenever Jineshvar Bhagawān is worshipped all the troubles disintegrate, the shackles of obstacles break, and the mind achieves a blissful state

Meaning:Jain Darshan and Jain way of life are most auspicious. They are the cause of ultimate bliss (Moksha). They are the best and the greatest amongst all religious philosophies.

106

Now everybody will recite following Shānti Stotra (prayer for universal peace), after the person leading the Pratikraman

Sr¢-shrama¸ sanghasya Sh ¡ntirbhavatu

Sr¢-shrama¸ sanghasya Sh¡ntirbhavatu,Sr¢-janapad¡n¡m Sh¡ntirbhavatuSr¢-raj¡dhip¡n¡m Sh¡ntirbhavatu,Sr¢-rajasannivesh¡n¡m Sh¡ntirbhavatuSr¢-goÀtik¡n¡m Sh¡ntirbhavatu,Sr¢-paura-mukhy¡n¡m Sh¡ntirbhavatuSr¢-paura-janasya Sh¡ntirbhavatu,Sr¢-brahma-lokasya Sh¡ntirbhavatuOm sv¡h¡, Om sv¡h¡, Om Sri-P¡rshva-n¡th¡ya Sv¡h¡

Meaning:Let there be peace for the Jain Sangha. Let there be peace in the world. Let there be peace for the kings. Let there be peace in the kings' palaces. Let there be peace for the religious leaders. Let there be peace for the leading citizens as well as the common people. Let there be peace in the entire universe.

l°gassa s utra

l°gassa ujj°a-gar®, dhamma-tittha-yar® ji¸®. arihant® kittaissam, cauv¢sam pi k®val¢.........................1. usabha-majiam ca vand®, sambhava-mabhi¸anda¸am ca sumaim ca. pauma-ppaham sup¡sam, ji¸am ca canda-ppaham vand®...2. suvihim ca puppha-dantam, s¢ala-sijjansa-v¡su-pujjam ca. vimala-ma¸antam ca ji¸am, dhammam santim ca vand¡mi..3. kunthum aram ca mallim, vand® mu¸i-suvvayam nami-ji¸am ca. vand¡mi ri¶¶ha-n®mim, p¡sam taha vaddham¡¸am ca........4. ®vam ma® abhithu¡, vihuya-raya-mal¡ pah¢¸a-jara-mara¸¡. cau-v¢sam pi ji¸avar¡, tittha-yar¡ m® pas¢yantu...............5. kittiya-vandiya-mahiy¡, j® ® l°gassa uttam¡ siddh¡. ¡rugga-b°hi-l¡bham, sam¡hi-vara-muttamaÆ-dintu............6.

107

cand®su nimmala-yar¡, ¡icc®su ahiyam pay¡sa-yar¡. s¡gara-vara-gambh¢r¡, siddh¡ siddhim mama disantu........7.

Meaning:I eulogize and worship the 24 Tirthankars of this current descending half phase of the time cycle. They have achieved Keval-jnān and the distinction of an Arihanta. They enlighten the entire universe and establish the four-fold Jain Sangha.

I offer my obeisance and bow down to, Bhagawān Shree Rushabhadev, Ajit-nāth, Sambhav-nāth, Abhinandan-swāmi, Sumati-nāth, Padmaprabha-swāmi, Supārshva-nāth, Chandraprabha-swāmi, Suvidhi-nāth (also known as, ‘Pushpadanta-swāmi’), Shital-nāth, Shreyāns-nāth, Vāsupujya-swāmi, Vimal-nāth, Anant-nāth, Dharma-nāth, Shānti-nāth, Kunthu-nāth, Ara-nāth, Malli-nāth, Munisuvrat-swāmi, Nami-nāth, Nemi-nāth, Pārshva-nāth, and Mahāvir-swāmi.

Oh! All 24 Tirthankaras, your souls are free from the bondage of karmic particles, and thus you are free of old age as well as cycles of birth and death. You have propagated the religious order. I praise all of your virtues, offer my obeisance to you, and worship you. Please bestow upon me the sense to attain perfect knowledge (Keval-jnān), which shall lead to ultimate liberation.

You have achieved liberation and therefore, entire universe praises you, worships you, and offers obeisance to you. Please bestow upon me the right faith (Bodhi-lābh), perfect spiritual health, and the highest state of contemplation.


108

Conclusion of Pratikraman

I have done Pratikraman with right faith. I now offer obeisance to 24 Tirthankaras – mentally, verbally, and physically.

Thus, I have repented for my sins, reverted back from the sins, criticized my sins, and purified my soul. I have done this Pratikraman with the true and deep feelings of remorse. By the virtue of Pratikraman, I have made my soul free of threefold pain caused by practicing religion without right faith, practicing religion just for the show and practicing religion for worldly gains. I now repeatedly apologize to Arihantas, Siddhas, Teachers, Preceptors, Sādhus and Gurus for all the sins committed by me. Tassa Michchhā Mi Dukkadam.

Oh Bhagawān! I have completed all six essential activities; Sāmāyika, Chauvisattho, Vandanā, Pratikraman, Kāyotsarga, and Pachchakkhān.

During this Pratikraman, if any letter, word, or verse has been under-said, over-said, or said otherwise, then in the presence of Arihantas, and infinite Siddha Bhagawān, I pray that the said lapses be dissolved. Tassa Michchhā Mi Dukkadam.

Pratikraman done with false belief is like living without vows, and the one done with reluctance is like indulging in passions. In such cases, Pratikraman is tainted with lapses and violations. If I am involved in thinking of committing such violations, if I was about to commit such violations, if I attempted to commit such violations, or if I actually committed the violations, knowingly or unknowingly, then in the presence of Arihantas and infinite Siddha Bhagawān, I pray that all my faults be dissolved. Tassa Michchhā Mi Dukkadam.

Regarding repentance of the past sinful deeds, stopping the present sinful deeds, and taking vows for the future, if any sins or lapses are knowingly or unknowingly committed, then in the presence of Arihantas, and infinite Siddha Bhagawān, I pray that all my faults be dissolved. Tassa Michchhā Mi Dukkadam

Conclusion of Sāmāyika

All this time we have been in the vow of Sāmāyika. For concluding Sāmāyika, we first bow down while reciting:


Meaning:Oh! Guru Mahārāj! I wish to offer my obeisance to you. I am giving up all sinful activities to the best of my ability and I am bowing down my head to you.

109

iriy¡vahiy¡ sutraichchh¡-k¡r®¸a sandisaha bhagavan! iriy¡vahiyam pa·ikkam¡mi? iccham, icch¡mi pa·ikkamiuî........................1. iriy¡vahiy¡®, vir¡ha¸¡®.....................................................2. gama¸¡gama¸®................................................................3. p¡¸a-kkama¸®, b¢ya-kkama¸®, hariya-kkama¸®, °s¡-utti´ga-pa¸aga-daga-ma¶¶¢-makka·¡-sant¡¸¡-sa´kama¸®...............4. j® m® j¢v¡ vir¡hiy¡...........................................................5. ®gindiy¡, b®indiy¡, t®indiy¡, caurindiy¡, paµcindiy¡..........6. abhihay¡, vattiy¡, l®siy¡, sa´gh¡iy¡, sa´gha¶¶iy¡, pariy¡viy¡, kil¡miy¡, uddaviy¡, ¶h¡¸¡° ¶h¡¸am sa´k¡miy¡, j¢viy¡° vavar°viy¡, tassa micch¡ mi dukka·am................................................7.

Meaning:Oh! Guru Mahārāj, please voluntarily give me permission to apologize and repent (to do Pratikraman) for the sins that I may have committed while moving around. (Now Guru Mahārāj will say, ‘Please do so”)

I accept your permission. Now I want to apologize and repent (to do Pratikraman).

While walking, I may have trampled upon living beings, seeds, green vegetation, dew, ant burrows, moss, wet soil and spider webs. Or, I may have hurt one-sensed, two-sensed, three-sensed, four-sensed or five-sensed living beings; by kicking them, covering them with dirt, trampling them, colliding them with each other, touching them. Or, I may have by causing trouble to them by distressing them, frightening them, displacing them from one place to another, or by killing them.

I therefore, repent and apologize for all these sins that I may have committed.

tassa uttar¢ sutratassa uttar¢-kara¸®¸am, p¡yachchhitta-kara¸®¸am, vis°h¢-kara¸®¸am, visall¢-kara¸®¸am, p¡v¡¸aÆ kamm¡¸am niggh¡ya¸a¶¶h¡®, ¶h¡mi k¡ussaggam.Meaning:I now want to absolve all those sins committed by me (as mentioned in previous sutra) by repentance. To purify my soul and to make it free of the pain (caused by practicing religion without right faith, practicing religion just for the show and practicing religion for worldly gains.) and to completely destroy all the sins committed by me, I shall now perform Kāyotsarga.

110

annattha-s£traannattha-£sasi®¸am, n¢sasi®¸am, kh¡si®¸am, chh¢®¸am, jambh¡i®¸am, u··u®¸am, v¡ya-nisagg®¸am, bhamal¢®, pitta-muchchh¡®. ...........................................................1. suhum®him a´ga-saµc¡l®him, suhum®him kh®la-saµc¡l®him, suhum®him di¶¶hi-saµc¡l®him. .......................................2. ®vam¡i®him ¡g¡r®him, a-bhagg° a-vir¡hi°, hujja m® k¡ussagg°.........................................................3. j¡va arihant¡¸am bhagavant¡¸am, namukk¡r®¸am na p¡r®mi................................................4. t¡va k¡yam ¶h¡¸®¸am m°¸®¸am jh¡¸®¸am, app¡¸am v°sir¡mi.

Meaning:I shall now engross myself in complete Kāyotsarga (meditation) except for breathing in and out, coughing, sneezing, yawning, belching, letting bodily gas out, episode of dizzi-ness or fainting and, subtle movements of body, phlegm and eyes.

I shall terminate my Kāyotsarga by offering obeisance to Arihanta Bhagawān (by saying, “Namo Arihantānam” aloud). Until then I shall not speak and be motionless in the same place, shall not speak and renounce all other bodily and mental activities.

l°gassa sutral°gassa ujj°a-gar®, dhamma-tittha-yar® ji¸®. arihant® kittaissam, chauv¢sam pi k®val¢.......................1. usabha-majiam cha vand®, sambhava-mabhi¸anda¸am cha sumaim cha. pauma-ppaham sup¡sam, ji¸am cha chanda-ppaham vand®..2. suvihim cha puppha-dantam, s¢ala-sijjansa-v¡su-pujjam cha. vimala-ma¸antam cha ji¸am, dhammam santim cha vand¡mi..3. kunthum aram cha mallim, vand® mu¸i-suvvayam nami-ji¸am cha. vand¡mi ri¶¶ha-n®mim, p¡sam taha vaddham¡¸am cha......4. ®vam ma® abhithu¡, vihuya-raya-mal¡ pah¢¸a-jara-mara¸¡. chau-v¢sam pi ji¸avar¡, tittha-yar¡ m® pas¢yantu.............5. kittiya-vandiya-mahiy¡, j® ® l°gassa uttam¡ siddh¡. ¡rugga-b°hi-l¡bham, sam¡hi-vara-muttamaÆ-dintu............6. chand®su nimmala-yar¡, ¡ichch®su ahiyam pay¡sa-yar¡.

111

s¡gara-vara-gambh¢r¡, siddh¡ siddhim mama disantu........7.

Meaning:I eulogize and worship twenty-four Tirthankars of this current descending half phase of the time cycle. They have achieved Kevaljnān and the distinction of that of Arihanta. They enlighten the entire universe and they establish the four fold Jain Sangha.

I eulogize and worship twenty-four Tirthankars of this current descending half phase of the time cycle. They have achieved Kevaljnān and the distinction of that of Arihanta. They enlighten the entire universe and they establish the four fold Jain Sangha.

I offer my obeisance to and bow down to, Bhagawān Shree Rushabhadev, Ajit-nāth, Sambhav-nāth, Abhinandan-swāmi, Sumati-nāth, Padmaprabha-swāmi, Supārshva-nāth, Chandraprabha-swāmi, Suvidhi-nāth (also known as, ‘Pushpadanta-swāmi’), Shital-nāth, Shreyāns-nāth, Vāsupujya-swāmi, Vimal-nāth, Anant-nāth, Dharma-nāth, Shānti-nāth, Kunthu-nāth, Ara-nāth, Malli-nāth, Munisuvrat-swāmi, Nami-nāth, Nemi-nāth, Pārshva-nāth, and Mahāvir-swāmi.

Oh! All twenty-four Tirthankaras, your souls are free from the bondage of karmic parti-cles, and thus you are free of old age as well as cycles of birth and death. You have prop-agated the religious order. I praise all of your virtues, offer my obeisance to you, and, worship you. Please bestow upon me the sense to attain perfect knowledge (Kevaljnān), which shall lead to ultimate liberation.

You have achieved liberation and therefore, you are praised, worshipped and offered obeisance to, by the entire universe. Please bestow upon me the right faith (Bodhi Lābh), perfect spiritual health, and the highest state of contemplation.


Now bow down while reciting:



Now we ask for a permission to inspect Muhapatti by saying:

“Ichchhākāren sandisah Bhagawān! Muhapatti Padilehu?”

Meaning:“I wish to have your honor’s permission to inspect Muhapatti.”

112


“Padilehe a.”

Meaning:Please do so.

Now we accept the permission by saying:

“Ichchham”

Meaning:I accept your permission. Now unfold Muhapatti and inspect it as previously explained.




Now ask:“Ichchhākāren Sandisaha Bhagawān Sāmāyika Pāru?”

Meaning: Oh! Guru Mahārāj, may I please conclude Sāmāyika?

Guru Mahārāj will say,

“Puno Vi Kāyavvam”

Meaning: You should do Sāmāyika over and over again




Now say,

“Yathāshakti”

113

Meaning: I shall do the same, as and when I can

Now again bow down while reciting:



Now say, “Ichchhākāren sandisaha Bhagawān Sāmāyika Pāryu”

Meaning: Oh! Guru Mahārāj, with your kind permission I am now concluding my Sāmāyika

Guru Mahārāj now will say,

“Āyāro Na Mottavvo”

Meaning: Please do not forget the benefits of Sāmāyika

Now say,

“Tahatti”

Meaning: Yes, Guru Mahārāj, I shall do the same

Now, while laying the right hand down, first recite Navakār Mantra.


114

Keep your right hand down and now recite the following Sutra.

s¡m¡iya-vaya-jutt° s£tras¡m¡iya-vaya-jutt°, j¡va ma¸® h°i niyama-saµjutt°. chinnai asuham kammam, sam¡iya jatti¡ v¡r¡.....................1. s¡m¡iyammi u ka®, sama¸° iva s¡va° havai jamh¡. ®®¸a k¡ra¸®¸am, bahus° s¡m¡iyam kujj¡...........................2. s¡m¡yika vidhi s® liy¡, vidhi s® p£r¸a kiy¡, vidhi m®î, j° k°¢ avidhi hu¢ h°, una sabak¡ mana-vacana-k¡y¡ s® micch¡ mi dukka·am.......3. dasa mana k®, dasa vacana k®, b¡raha k¡y¡ k®-- ina batt¢sa d°À°î meî s® j° k°¢ d°Àa lag¡ h°, una sabak¡ mana-vacana-k¡y¡ s® micch¡ mi dukka·am.......4.

Meaning:As long as someone observes the vow of Sāmāyika, and maintains full control over his mind, his bad karmas (sins) are eradicated. Moreover, whenever a person is under the vow of Sāmāyika, he is just like a monk. Therefore, one should do Sāmāyika over and over again.

I took the vow of this Sāmāyika according to the prescribed method and I shall terminate the vow of Sāmāyika also in the prescribed method. I ask for your pardon, if I have deviated from the prescribed method mentally, verbally, or physically.

If I have committed any of the 10 breaches of mental activity, 10 breaches of speech or 12 breaches of bodily actions, respectively through my mind, speech, or body, I apologize for the same and ask for your pardon.

In the end, extend your right hand with right palm facing you and recite Navakār-mantra.


115

This is the end of Pratikraman. Before completing this ritual, let us mention a few words about Michchhā Mi Dukkadam. Michchhā means ‘Be undone.’ ‘Mi’ means mine, and ‘Dukkadam’ means ‘Evil action’. So, the phrase means: ‘Whatever wrong doings I might have committed, they may be deemed as undone.’ The intention is to get rid of the violence or unfriendliness towards any one and, to extend the sense of amity for all. Let us now extend it to every one by reciting once again,

Meaning:I forgive all living beings; let all living beings forgive me. I am on friendly terms with all. I have no enmity towards anybody.

This is the message we convey to every one without any exception, with utmost sincerity. That is the heart of Pratikraman and of Jainism.

116

117

References

1. Pratikraman Sutra with Explanation. A Hindi text by Muni Shree Nirvān Sagar. Published by Shree Arunoday Foundation, Koba, India

2. Shree Shrāddha-Pratikraman Sutra – Prabodha-tikā. A Gujarati text researched by Panyās Shree Bhadrankar Vijayji Mahārāj and Muni Shree Kalyān Prabha Vijayji Mahārāj and, compiled by Amritlal Doshi. Published by Jain Sāhitya Vikās Mandal, Ville Parle, Mumbai, India

3. Jain Tattva Prakāsh. A Gujarati text compiled by Shree Dhirajlal D. Mehta. Published by Jain Dharma Prasāran Trust, Surat, India

4. Pratikraman. An English text published by JAINA, 1992. Originally written by Mahā Satiji Dharma-shilāji and Dr. Nilesh Vora and published by Shree Sthānakvāsi Jain Shrāvak Sangha, Ghatkopar, Mumbai. Revised and re-written by Mr. Narendra Sheth and Mrs. Sonal Sheth, San Diego, California, U.S.A.

5. Shree Pratikraman Sārth. A Gujarati text published by Shrimad Yasho-vijayji Jain Sanskrit Pāthshālā and Shree Jain Shreyaskar Mandal, Mehsānā, India

6. English Pratikraman, by Shree Manubhai Doshi, Chicago

7. English Pratikraman, by Shree Harendra Shah, California

118

119

Documents

Pratikraman Sutras