Pratikraman Sutra

Pratikraman Sutras
with English translation and explanation
A complete guide on how to do

S m yika, Chaitya Vandan, and Pratikraman
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Published by
Jain Society of Metropolitan Chicago
Compiled by
Mukesh Doshi
Pradip Shah
Darshana Shah
The publication of this book
is made possible due to a generous donation
from
Published by:
Jain Society of Metropolitan Chicago
435 North, Route 59
Bartlett, IL 60103
Cover Design
Narendra Velani
Payal Gandhi
Compiled by:
Mukesh M. Doshi Pradip and Darshana Shah

1540 Sandburg Drive 487 Jeremy
Schaumburg, IL 60173-2183 Bourbonnais, IL 60914
Phone: (847) 517-2505 Phone: (815) 935-1499
mukusha@sbcglobal.net Pradipks1@sbcglobal.net
This book has no copyright

Please use this book and material herein with the utmost respect
ii
Dedicated to:
P thsh l teachers and P thsh l 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, G th , 80
iv
Preface
Jai Jinendra.
Jainism is the world’s oldest religion. The last of the 24 Tirthankars, Bhagaw n Mah vir
(599 B.C.-525 B.C.), propounded the Jain religion, as we know it today. Bhagaw n
Mah vir preached in the Ardha M gadhi language, the language of the common people at
His time. Accordingly, most Jain scriptures are written in Ardha M gadhi language.
Since the time of Bhagaw n Mah vir, however, several ch ryas have written many
texts, both in the Ardha M gadhi and the Sanskrit language. All of the fundamental Jain
Sutras are therefore, written in either Ardha M gadhi 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 Shr vak and Shr vik should do
daily. These activities are S m yika, Chauvisattho (obeisance to 24 Tirthankar
Bhagaw n), Guru Vandan, Pratikraman, K usagga (meditation) and, Pachchakkh n
(taking vow/s). Jain ch ryas have recommended set rituals to do these six essential
activities, all of which require recitation of many Sutras. In well-known text Tattv rtha
Sutra, ch rya Um sv ti Mah r j 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
P thsh l 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
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 M gadhi 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 Shr vak and Shr vik .
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.
v
Section 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 Shvet mbar tradition. Section
II of this book outlines a step-by-step procedure of doing S m yika, 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
Bhagaw n and Jina jn , we ask for forgiveness. Michchh Mi Dukkadam.
Jai Jinendra.
Mukesh Doshi Pradip Shah Darshana Shah
vi
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Transliteration Guide
All Jain scriptures are written in Devan gari 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 Devan gari word should be pronounced similar to the pronunciation of
the bold letter in each English word.
Devan°gari English Pr°krit Words Devan°gari English Pr°krit Words

Letter words Letter words
a ago karma ∑h adhesive padhamam
° far °tm° ∏ ** Pra∏°ma
i India jina t ** tapasvi
¢ police Mah°v¢r th thatch tirth
u rule guru d ** darshan
£ rude s£tra dh dharma dharma
e red deva n name namask°r
ai ailment jain p pen puj°
o go ogho ph f phone falpuja
au mouse pau¿adha b boy besanu
m mangalam bh abhor bhagaw°n
≈ Oh loka≈ m mother muni
k kite kesar y yoga yoga
kh khayber kham°sama∏a r run Ara-n°th
g guru guru l love lobha
gh ghost gh°ti V, w van vachan
ch chant ch°ritra sh shine Sh°nti-n°th
Chh ** chhatra ¿ push Parame¿thi
j jelly jiva
jh 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. karÆmi bhantÆ 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-chÆi°im s£tra........................................................................................... 49
16. j°vanta kÆ 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-chÆiy°∏am s£tra.................................................................................. 57
ix
21. kall°∏a-kandam stuti .......................................................................................... 58
Section - II Pratikraman
Paryushan Parva................................................................................................................ 63
What is Pratikraman?........................................................................................................ 64
S m yika - The Practice of Equanimity ..................................................................... 65
Chauvisattho - Worshipping Tirthankar Bhagaw n ................................................... 66
Guru Vandan - Offering Obeisance to Guru Mah r j ................................................ 66
Pratikraman - Turning Back from Transgressions...................................................... 66
K usagga - Concentration and Meditation ................................................................. 66
Pachchakkh n - Taking Appropriate Vows ................................................................ 66
Importance of Pratikraman ............................................................................................... 67
Pratikraman ....................................................................................................................... 69
S m yika: The First vashyak ......................................................................................... 69

Taking the Vow of S m yika: .................................................................................... 76
Pachchakkh n ................................................................................................................... 79
Dev Vandan-Chaitya Vandan: The Second vashyak ..................................................... 80
Guru Vandan: The Third vashyak.................................................................................. 88
Pratikraman: The Fourth vashyak .................................................................................. 89

Reflecting on Transgression of Codes of Conduct .................................................. 90
Five Anu Vratas (Five Minor Vows) ...................................................................... 94
Three Guna Vrata (Auxiliary Vows) ...................................................................... 97
Four Shiksh Vrata (Four Disciplinary Vows) ....................................................... 98
K usagga: The Fifth vashyak....................................................................................... 102

Conclusion of Pratikraman ............................................................................................. 106
References..................................................................................................................... 1145
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I offer obeisance to the Tirthankaras (Arihantas)

I offer obeisance to the liberated souls (Siddhas)
I offer obeisance to the heads of religious order ( ch ryas)
I offer obeisance to the masters of religious scriptures (Up dhy ys)
I offer obeisance to all the monks and nuns in the entire universe (S dhus and S dhvis)
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
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There are four auspicious entities in the universe.

Arihantas are auspicious
Siddhas are auspicious.
S dhus are auspicious.
The religion explained by the omniscient is auspicious.
There are four supreme entities in the universe.

Arihantas are supreme.
Siddhas are supreme.
S dhus 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 S dhus.
I take refuge in the religion explained by the omniscient.
xii
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Even the heavenly gods revere Tirthankar Bhagaw n. Sincere obeisance to the idol of
Tirthankar Bhagaw n destroys all sins. It is the first step towards attaining heaven and,
obeisance to the idol of Tirthankar ultimately leads to liberation.
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Bhagaw n Mah vir is auspicious; Gautam Sw mi is auspicious; Sthulibhadra and other

S dhus are auspicious; Jain dharma is auspicious.
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Tirthankar Bhagaw n, who is worshipped even by heavenly gods; Siddha Bhagaw n,

who permanently resides on Siddhashil ; ch rya Mah r j, who propagates the Jain
religion; revered Up dhy y Mah r j and, S dhus and S dhvis, who are well versed in the
scriptures and followers of three jewels of Jainism; may all these five supreme beings
bestow bliss everyday.
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We worship Bhagaw n 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
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Oh Tirthankar Bhagaw n, you eradicate the misery of the universe; I bow down to you.
Oh Tirthankar Bhagaw n, you are the adorable ornament of the universe; I bow down to
you.
Oh Tirthankar Bhagaw n, you are the supreme being of the universe; I bow down to you.
Oh Tirthankar Bhagaw n, you destroy the endless cycles of birth and death; I bow down
to you.
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I always pray, take refuge in and bow down to Bhagaw n Mah vir, 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 Bhagaw n Mah vir. Oh! Bhagaw n Mah vir, Your
austerities were intense. You have attained the ultimate enlightenment, wealth of
knowledge, patience, and peace. Oh! Bhagaw n Mah vir, please show me the path to
attain liberation.
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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.
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I forgive all living beings; let all living beings forgive me. I am on friendly terms with all.
I have no enmity towards anybody.
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Whenever Jineshvar Bhagaw n is worshipped all the troubles disintegrate, the shackles of
obstacles break, and the mind achieves a blissful state
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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
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 (G th 231)
xviii
1. navak°ra mah°mantra
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nam∞ arihant°∏am.
nam∞ siddh°∏am.
nam∞ °yariy°∏am.
nam∞ uvajjh°y°∏am.
nam∞ l∞Æ savva-s°h£∏am.
Æs∞ paµcha-namukk°r∞, savva-p°va-ppa∏°sa∏∞;
ma¥gal°∏am cha savvÆsim, 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 ( ch ryas).
I offer obeisance to the masters of religious scriptures (Up dhy ys).
I offer obeisance to all the monks and nuns in the entire universe (S dhus and S dhvis).
This five-fold obeisance is the destroyer of all sins.
Amongst all the auspicious things, it is the first and the best auspicious thing.
Explanation
Navak r Mantra is also known as Namask r Mantra, Namok r Mantra, and Namukk r
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 Mah r j. The remaining four Padas explain the importance of this
obeisance. Some Jain traditions do not include the last four Padas in Navak r Mantra. In
the version presented here, Navak r Mantra is composed of nine Padas. The last two
1
Padas make up a single line, so it has eight lines, or Sampad s as known in Pr krut
language. There are 68 letters in the original Pr krut version of the Navak r Mantra.
There are 108 attributes of the five supreme beings, known as Pancha Paramesthi,
namely, Arihanta, Siddha, ch rya, Up dhy y, and S dhu. 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
ch rya ………………………. 36 attributes
Up dhy y …………………….. 25 attributes
S dhu ………………………… 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 vashyak-niryukti, ch rya Bhadrab hu 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.
Bhadrab hu 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).
Bhadrab hu 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: S m nya (simple)
Kevali and Tirthankar Kevali. Upon attaining omniscience, both S m nya 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-
jn n) While S m nya 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 Navak r 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 Navak r 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. Omniscience
2. Absence of all natural calamities and diseases within the area of 125 Yojan of
Tirthankar
3. All heavenly gods and humans respect and bow down to Tirthankar
4. Thirty five special qualities of Tirthankar’s sermon
5. Ashok tree, which is twelve times the height of Tirthankar
6. Shower of fragrant flowers (Sur-pushpa Vrushti)
7. Devine music
8. Devine Ch mar (whisk)
9. A golden throne
10. An aureole behind the head of Tirthankar
11. Devine drums
12. Devine three-layered umbrella above Tirthankar’s head
The last eight attributes together are known as Ashta- Pr tih rya.
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 perspiration

2. Fragrant breath
3. Milky white and odorless blood and flesh
4. 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-m gadhi language, is understood
well by all, including animals, and is heard clearly up to 1 Yojan distance
3. Aureole (Bh mandal) behind Tirthankar’s head
4 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 Tirthankar

2. Ch mar
3. A throne
4. Three layered umbrella over the head of Tirthankar
5. A flag (Dharma-dhvaj )
3
6. Nine golden lotus flowers to walk upon
7. A gold, silver, and jewel-laden fort (Samavasaran) for delivering sermons
8. Visibility of Tirthankar’s face from all directions while delivering sermons
9. Ashok tree
10. Thorns face downwards while walking
11. Trees bow down to Tirthankar
12. Music from divine drums at the time of sermons
13. Cool soothing breeze
14. Circum-ambulation of birds
15. Sprinkles of fragrant water
16. Shower of fragrant flowers
17. Hair and nails do not grow following renunciation
18. Ten million heavenly gods always accompany Tirthankar
19. All seasons are always favorable
Digambar Tradition
The Digambar tradition, however, mentions following 34 slightly different attributes of
Tirthankar.
A. Ten of the 34 attributes present at birth:
1. The most beautiful body

2. Body full of fragrance
3. Body devoid of perspiration
4. Body devoid of excretion
5. Peaceful and soothing voice
6. Unmatched physical strength
7. Milk-like blood
8. 1008 desirable birthmarks and features
9. Proportionally built body
10. Solid physique
B. Ten attributes attained upon attaining omniscience:
1. Affluence all around

2. Walking without touching the ground
3. Visibility of face from all four directions
4. Complete kindness
5. Life devoid of obstacles
6. No food required to sustain life
7. Perfect knowledge
8. No growth of hair and nails
9. No blinking of eyes
10. 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 other
3. Clean air all around
4. Clear skies
5. Fruits, crops, and flowers flourish year-round irrespective of season
6. Miles and miles of neat and clean grounds all-around
7. Lotuses made from gold under the Tirthankar’s feet
8. Sounds of reverential praises in the skies around the Tirthankar
9. Blowing of slow and fragrant breezes
10. Fragrant rains
11. Removal of all potential obstacles from the land
12. Contentment all around
13. Moving of Dharma-chakra (symbolic wheel of religion) in Tirthankar’s Samavasaran
14. Presence of eight embellishments around the Tirthankar (e.g., Chhatra, Ch mar,
Dhvaj (flag), bell, Kalash (sacred vessel), fan, swastika, and mirror)
Siddha
As 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-shil , 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-jn n), 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-ch ritra, Vitar gatva). 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-jn n)

2. Infinite perception (Anant-darshan)
3. Infinite, uninterrupted bliss (Anant-avy b dha-sukha)
4. Infinite perfect conduct (Anant-ch ritra)
5. Imperishable status (Akshaya-sthiti)
6. Formlessness (Arupitva)
7. Equal-ness with other Siddhas (Aguru-laghutva)
8. Infinite energy (Anant-virya)
ch rya
ch rya is the spiritual head of the Jain congregation (Sangha) in the absence of
Tirthankar. ch ryas carry out the message of Jina, the last Tirthankar Bhagaw n
Mah vir. ch ryas bear the responsibility for the spiritual well being of the entire Jain
5
Sangha. Before reaching that state, one must do an in-depth study and gain mastery of all
the gams. In addition to acquiring a high level of spiritual excellence, they also have the
ability to lead the Sangha (S dhus, S dhvis, Shr vaks, and Shr vik s). 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. ch ryas have 36
attributes, which are discussed in detail below.
ch ryas 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. ch rya Mah r j 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 P rshva-n th, there were only four great vows for S dhu. Celibacy
was included in the vow of non-possessiveness. However, as times changed, Lord
Mah vir added the fifth great vow of celibacy. (In the correct order of the five great
vows, celibacy is the fourth vow.) Upon renunciation, all S dhus and S dhvis 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.
8. Do not indulge in tasty foods and eat simple food in moderation.
6
9. Do not use make-up and wear simple clothes.
Free and detached from four passions (Kash yas)

ch rya Mah r j has attained a complete control on four passions
• Anger (Krodha)
• Ego (M na)
• Deceit (M y )
• Greed (Lobha)
Observation of five great vows (Mah -vratas)

ch rya Mah r j 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 (Pr n tip t Viraman Vrata)
2. Truthfulness: To speak only harmless truth (Mrush v da Viraman Vrata)
3. Non-stealing: To take only those things which are duly given (Adatt d na Viraman
Vrata)
4. Celibacy: (Maithuna Viraman Vrata)
5. Non-possessiveness: To own no money, property, or ornaments and only the bare
necessity of clothing and pots to accept alms. (S dhus of Digambar sects do not wear
any clothes because they consider clothing as possessions. (Parigraha Viraman Vrata)
Observation of five codes of conduct ( ch r)
1. Code of conduct regarding right knowledge (Jn n ch r):

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
Jn n ch r.
2. Code of conduct regarding right faith (Darshan ch r):
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 (Ch ritr ch r):
To observe ascetic regulations and restrictions properly and helping other monks to
do the same.
4. Code of right conduct regarding observation of austerities (Tap ch r):
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
(B hya Tap). Those austerities, which directly affect the karmas and help shed
karmas, are known as internal austerities (Abhyantar Tap).
7
External austerities (B hya Tapa):
• Fasting (Anashan)
• Partial fasting (Unodari)
• Limiting consumption of number of food items (Vrutti-Sankshep)
• Avoiding or limiting consumption of tasty food (Rasa-ty g)
• Voluntary endurance of physical hardships (K y Klesha)
• Controlling and limiting other pleasures (Pratisanlinat )
Internal austerities: (Abhyantar Tapa)

• Repentance for mental, verbal, and physical bad deeds (Pr yashchitta)
• Humility (Vinay)
• Selfless service to S dhu, S dhvi, and elderly (Vaiy vachcha)
• Study of religious scriptures (Sw dhy y)
• Meditation (Dhy na)
• Abandonment of physical and material things and passions
(Vyutsarga)
5. Codes of conduct regarding mental, verbal, and physical abilities (Viry ch r):
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 Hims (Iry Samiti).
2. Carefulness of speech so as to speak only harmless truth and to speak only what is
necessary (Bh sh Samiti).
3. Carefulness in accepting alms (Gochari) to avoid the 42 faults of accepting alms
(Eshan Samiti).
4. Carefulness in handling clothes, pots, and pans used for Gochari ( d na-Bhand-Matt-
Nikshepan Samiti).
5. Carefulness in getting rid of bodily waste (P rishth -panik 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 (K ya Gupti).
8
Thus, ch rya Mah r j 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
Up dhy y
Lord Mah vir’s main disciples (Ganadhars) compile his preachings in 11 texts known as
gams. There are 11 main gams (Anga- gams)∗ and 12 sub gams (Up nga - gams).
A S dhu attains the rank of an Up dhy y after studying and mastering all of these texts.
Anga- gams:
Anga- gams are the oldest religious scriptures and the backbone of Jain literature. (The
names in bracket appearing in italics are the names of texts in Pr krut language)
1. ch r nga Sutra ( y r nga-sutta):

This gam describes the codes of conduct of ascetic life and the penance of Lord
Mah vir. Historically, this is the oldest gam
2. Sutra-krut nga Sutra (Suyagad nga-sutta):

This gam describes nonviolence, Jain metaphysics, and the refutation of other religious
theories such as Kriy -v da, Akriy -v da, Ajn nv da, and Vinaya-v da.
3. Sth n nga Sutra (Th n nga-sutta):

This gam defines and categorizes the fundamentals of Jain metaphysics.
4. Samav y nga Sutra (Samav o):

This gam defines and categorizes the fundamentals of the Jain religion from a different
perspective than the Sth n nga Sutra.
∗
Originally there were 12 Anga- gams. However, when the gams were first verbally compiled in the 4th
century B.C., nobody remembered the 12th gam, known as Drashtiv da (Ditthiv ya), it in its entirety.
Hence, this gam is extinct. The description of Drashtiv da found in other Jain Sutras indicates that this
Anga- gam was the largest of all gam Sutras. It was classified in five parts:
(l) Parikrama, (2) Sutra, (3) Purvagata, (4) Pratham-Anuyoga, and (5) Chulik .
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 Mah vir’s time.)
9
5. Vy khy -prajnapti or Bhagawati Sutra (Viy ha-pannatti):
This gam 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- gams.
6. Jn t -dharma-kath nga Sutra (N y -dhamma-kah o):

This gam explains Jain principles through examples and stories. This text is very useful
in understanding the mode of Lord Mah vir’s preaching.
7. Up saka-dash nga Sutra (Uvasaga-das o):

This gam explains the code of conduct of the 10 lay followers (Shr vaks) of Lord
Mah vir. This gam is very useful for understanding the code and conduct of ordinary
people (Shr vak Dharma) in the Jain religion.
8. Antakrit-dash nga Sutra (Antagada-das o):

This gam tells the stories of 10 sacred monks who attained liberation (Moksha).
9. Anuttaraopa-p tika-dash nga Sutra (Anuttarova-v iya-das o):

This gam contains the stories of 10 additional sacred monks who attained the top-most
heaven, known as Anuttara heaven.
10. Prashna-vy karan Sutra (Panh -v garanam):

This gam describes the five great vows (Mah -vratas) and the five worst sins defined in
the Jain religion.
11. Vip k Sutra (Viv ga-suyam): This gam explains the results of good and bad karmas
through several stories.
Up nga- gams:
These 12 scriptures were developed as a treatise to Anga- gams and provide further
explanation of Anga- gams.
1. Aupa-p tika Sutra (Ovav iyam):

This gam describes the splendid procession of King Konika when he visited Lord
Mah vir. It also explains how a person can attain heaven in the next life.
2. R ja-prashniya Sutra (R y -pasena-ijja):

This gam describes the story of Monk Keshi, who was a Ganadhar of Lord P rshvan th.
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 Mah vir with
unprecedented pomp and splendor. The 32 dramas (plays) described in this gam
provide examples of the ancient dramatic art of India.
3. Jiv bhigama Sutra:

This gam describes the universe and all the living beings (souls) that reside within it.
10
4. Prajn pan Sutra (Pannavan ):
This gam describes the form and attributes of the soul from a different perspective.
5. Surya-prajnapti Sutra (Suriya-pannatti Sura-pannatti):

This gam describes the Sun, planets, and associated mathematics regarding their
motion.
6. Chandra-prajnapti Sutra (Chanda-pannatti):

This gam describes the Moon, planets, and associated mathematics regarding their
motion. Both the Chandra-prajnapti and Surya-prajnapti Up ngas are very important in
understanding the ancient Jain astrology.
7. Jambu-dvipa-prajnapti Sutra:
This gam describes Jambu-dvip, big island located in the center of the middle world as
explained in Jain geography. This gam also provides information on ancient kings.
8. Niray rvali Sutra:

This gam describes the story of ten prince brothers. All ten princes fought with King
Chetak of Vaish li 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. Kalp -vatansik Sutra (Kapp -vadamsi o):

This gam 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. Pushpik Sutra (Puspi o):

This gam describes the previous lives of certain Devas (angels) who worshiped Lord
Mah vir.
11. Pushpa-chulik Sutra

This gam describes stories similar to those in the Pushpik Sutra.
12. Vrashnidash Sutra (Vanhidas o):

This gam explains how Lord Nemin th convinced 10 kings in the Vrashni region to
follow the Jain religion.
Thus, the 25 attributes of Up dhy y are as follows:
Mastery of 11 Anga gams, 12 Up nga gams, 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 tradition
In the Digambar tradition, Up dhy y must master the following 25 scriptures, which are
slightly different from those described above
14 Purvas 11 Anga gams

1. Utp d Purva 1. ch r nga
2. Agr yaniya Purva 2. Sutra-krut nga
3. Virya-Prav d Purva 3. Sth n nga
4. Asti-n sti Prav d Purva 4. Samav y ng
5. Jn n-prav d Purva 5. Vy khy -prajnapti
6. Karma-prav d Purva 6. Jn t -Kath nga
7. Satya-prav d Purva 7. Up saka-adhyayana
8. tm -prav d Purva 8. Antha-Krita Dash nga
9. Praty khy n Purva 9. Anuttarotp da Dash nga
10. Vidy -prav d Purva 10. Vip k Sutra
11. Kaly n-prav d Purva 11. Prashna-vy karana
12. Pr nav y Purva
13. Kriy -vish l Purva
14. Loka-bindu Purva
S dhus and S dhvis

When householders desire to detach from the worldly aspects of life and deeply desire for
spiritual uplift, they renounce worldly life and become S dhus (monks) or S dhvis
(nuns). Before becoming a S dhu or a S dhvi, a layperson must stay with S dhus or
S dhvis 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
ch rya that they are ready for initiation. If the ch rya is convinced that they are
capable of following the vows of S dhus and S dhvis, he prepares them for Diksh .
Diksh is an initiation ceremony, which a householder must perform before becoming a
monk or a nun. At the time of Diksh , S dhus and S dhvis commit to the five major
vows for the rest of their lives.
S dhus and S dhvis adhere to the five great vows, which are explained below:
Vow Meaning Explanation

Ahims Mah vrata Nonviolence Not to commit any type of violence.
Satya Mah vrata Truth Not to indulge in any type of lie or
falsehood.
Asteya Mah vrata Non-stealing Not to take anything unless it is given.
Brahmacharya Mah vrata Celibacy Not to indulge in any sensual activities
Aparigraha Mah vrata 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, S dhus and S dhvis have the following 27 attributes:
Five great vows as explained above 5

To protect five one-sensed beings (water, fire, earth, air, 6
and plant known as Sth var souls) and one group of
moving living beings (two-sensed to five-sensed living
beings) known as Trasa souls
To control pleasures derived from any of the five senses 5
(touch, taste, smell, sight, hearing)
To observe five types of carefulness1 1
To control mind, speech, and body 3
Not to eat before sunrise and after sunset 1
To forgive others 1
To avoid greed 1
To endure hardship 1
To endure suffering 1
To be introspective 1
To keep the heart pure 1
Digambar Tradition – Attributes of Monks
The Digambar tradition believes in the following 27 attributes of S dhu:
Observation of 5 great vows 5

Observation of 5 kinds of carefulness 5
Control of five senses (Indriya Vijay) 5
6 vashyak (six essentials - same as described in 6
Digambar ch ryas)2
Pulling out hair from own head (Kesha Loch) 1
No bathing (Asn na) 1
Sleeping on the floor (Bhumi Shayan) 1
No brushing teeth (Adanta-dhovan) 1
Eating food in standing posture only (Uttishan- h r) 1
Eating only once a day (Eka-bhuti) 1
So far we have reviewed a detailed explanation and the importance of the first four Padas
of Navak r 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 waste
2
Kesha loch (pulling out of hair from own head), Asn na (no bathing), Bhumi Shayan (sleeping on the
floor), Adanta-dhovan (no brushing of teeth), Uttisth n- h r Sevan (eating food in standing posture only),
Eka-bhukti (eating once a day only)
13
In the fifth Pada of the Navak r Mantra, the words ‘Loe Savva S hunam’ offer obeisance
to all the present and past S dhus and S dhvis of the entire universe
The remaining four Padas describe the importance and benefits of Navak r Mantra.
When we recite Navak r 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 Navak r
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 Navak r
Mantra states that it is the most blissful and auspicious sutra in the entire universe. The
Navak r 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 Navak r 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 Navak r Mantra will be reborn as a heavenly being or a
human.
14
2. paµchindiya s£tra
{…∆ÀS… n˘™…-
…-∫…∆¥…Æ˙h……‰, i…Ω˛ x…¥…
x…¥…-- ¥…Ω˛-§…∆¶…S…‰Æ˙-M…÷ k…v…Æ˙
k…v…Æ˙…‰.
S…= ¥…Ω˛-EÚ∫……™…-
EÚ∫……™…-®…÷CEÚ…‰, <+ +]¬ı`ˆ…Æ˙∫…- …-M…÷h…‰À Ω˛ ∫…∆V…÷k……‰. ..........1.
......... .1.
{…∆S…-
…-®…Ω˛¥¥…™…-
¥…™…-V…÷k……‰, {…∆S…-
…- ¥…Ω˛…™……Æ˙-{……±…h…
{……±…h…--∫…®…il……‰.
{…∆S…-
…-∫… ®…+…‰ i…M…÷k……‰, UÙ k…“∫…-
…“∫…-M…÷h……‰ M…÷∞¸ ®…VZ…. ...................
....................2..2.
paµchindiya-samvara∏∞, taha nava-viha-bambhachÆra-

guttidhar∞.
chauviha-kas°ya-mukk∞, ia a∂∂h°rasa-gu∏Æhim saµjutt∞. ...... .1.
paµcha-mahavvaya-jutt∞, paµcha-vih°y°ra-p°la∏a-samatth∞.
paµcha-sami∞ tigutt∞, chhatt¢sa-gu∏∞ gur£ majjha. .............. .2.
Meaning:
My Guru Mah r j 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 Mah r j possesses these 18 virtues.
My Guru Mah r j observes the five great vows, five codes of conduct, five kinds of
carefulness, and three kinds of restraints in daily activities. Thus, my Guru Mah r j
possesses 36 qualities
Explanation
Guru Mah r j 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.
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. Anger
2. Ego
3. Deceit
4. Greed
• Observance of the five great vows:

1. Non violence
2. Truth
3. Non-stealing
4. Celibacy
5. Non-possessiveness
• Observation of the five codes of conduct:

1. Code of conduct related to knowledge
2. Code of conduct related to right faith
3. Code of conduct related to monk-hood
4. Code of conduct related to austerity
5. 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 around
2. Carefulness while talking
3. Carefulness in accepting alms
4. 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 mind
2. Total control over speech
3. Total control over body
(For more detailed explanation of these 36 qualities, please refer to the Navak r Mantra.)
Panchindiya Sutra is also known as Sth pan Sutra. Panchindiya Sutra is the 91st and 92nd
stanza of the text Sambodha Prakaran, composed by ch rya Haribhadra Suri. The
presence of a Guru Mah r j 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 S m yika and Pratikraman,
are most beneficial when performed in the presence of a Guru Mah r j. However, we
may not always have the Guru Mah r j to instruct us while performing S m yika and
Pratikraman. Does this mean we should never perform these rituals if there is no Guru
Mah r j around? No. Our learned ch ryas have shown us how to establish the presence
of a Guru Mah r j before performing these rituals in the following way.
1. Place a religious book or any other symbolic object (like a rosary) on a S pado (a
special stand used to rest religious books) to demonstrate your respect for
knowledge).
2. Extend your right hand, palm facing the S pado, and recite Panchindiya Sutra.
These three symbolic actions establish the presence of a Guru Mah r j in the religious
object placed on the S pado. The S pado and the object placed on it are called Sth pan -
ch rya (Symbolic Guru). Now, whatever vows we take and whatever repentance we do
are done under the presence and supervision of Guru Mah r j. Thus, reciting Panchindiya
Sutra is essential in performing S m yika and Pratikraman. By reciting this Sutra, we
admire the 36 attributes of Guru Mah r j and remind ourselves to strive to adopt these
attributes.
17
3. kham°sama∏a s£tra
<SUÙ … ®… J…®……-

J…®……-∫…®…h……‰!
¥…∆ n˘=∆, V……¥… h…VV……B x…∫…“ Ω˛+…B?
®…il…Bh…
®…il…Bh… ¥…∆n˘… ®…. ................................
................................................................
......................................
...................................... .1.
ichchh°mi kham°-sama∏∞! vandium, j°va∏ijj°Æ
nis¢hi°Æ?, matthaÆ∏a vand°mi. .1.
Meaning
Oh! Guru Mah r j! 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 Panch ng Pranip t 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 Bhagaw n and to
Guru Mah r j, who is referred to as Ksham Shraman in this sutra. ‘Ksham Shraman’
means that Jain monks are the masters of forgiveness. They have equanimity towards all
living beings and enmity towards none.
18
4. ichchhak°ra s£tra
<SUÙ EÚ…Æ˙ ∫…÷Ω˛-Æ˙…<? ∫…÷Ω˛-n‰˘¥… ∫…? ∫…÷J……--i…{…,

∂…Æ˙“Æ˙- x…Æ˙…§……v…, ∫…÷J…-
…-∫…∆V…®…-
…®…-™……j……
™……j……-- x…¥…«Ω˛i…‰ Ω˛…‰ V…“,
∫¥…… ®…! ∂……i…… ΩË˛ V…“? +…Ω˛…Æ˙-{……x…“
{……x…“ EÚ… ±……¶… n‰˘x…… V…“. .1.
ichchhak°ra suha-r°i? suha-dÆvasi? sukha-tapa?

øar¢ra-nir°b°dha? sukha-saµjama-y°tr°-nirvahatÆ h∞ j¢?
sw°mi! ø°t° hai j¢? °h°ra-p°n¢ k° l°bha dÆn° j¢. .1.
Meaning
Oh! Guru Mah r j! 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 Mah r j, is your journey in ascetic life free of
obstacles? Oh! Guru Mah r j, are you doing well? Please kindly oblige by accepting
alms from me.
Explanation
This sutra is recited while offering obeisance to Guru Mah r j. This Sutra is known as
Guru Sukha Sh t Sutra because it describes a devotee inquiring about Guru Mah r j’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.
19
5. abbhu∂∂hi∞mi s£tra
<SUÙ…-EÚ…Æ‰˙h… ∫…∆ n˘∫…Ω˛ ¶…M…¥…x…¬! +§¶…÷Œ]¬ı`ˆ+…‰ ®…,

+œ§¶…i…Æ˙
+œ§¶…i…Æ˙-n‰˘¥… ∫…+∆ J……®…‰=∆? <SU∆Ù , J……®…‰ ®… n‰˘¥… ∫…+∆.
V…∆ ÀEÚ S… +{… k…+∆, {…Æ˙-{… k…+∆; ¶…k…‰, {……h…‰;

¥…h…B, ¥…‰™……¥…SS…‰; +…±……¥…‰, ∫…∆±……¥…‰; =SS……∫…h…‰, ∫…®……∫…h…‰;
+∆i…Æ˙-¶……∫……B, =¥… Æ˙-¶……∫……B; V…∆ ÀEÚ S… ®…VZ…
¥…h…™…-
¥…h…™…-{… Æ˙Ω˛“h…∆, ∫…÷Ω÷˛®…∆ ¥……,
¥……, §……™…Æ∆˙ ¥……; i…÷§¶…‰ V……h…Ω˛,
+Ω∆˛ x… V……h…… ®…; i…∫∫… ®…SUÙ… ®… n÷˘CEÚb∆˜. ....................... .1.
ichchh°-k°rÆ∏a sandisaha bhagavan! abbhu∂∂hi∞mi,

abbhintara-dÆvasiam kh°mÆuî? ichchham, kh°mÆmi dÆvasiam.
jam kiµchi apattiam, para-pattiam; bhattÆ, p°∏Æ;

vi∏aÆ, vÆy°vachchÆ; °l°vÆ, sanl°vÆ; uchch°sa∏Æ, sam°sa∏Æ;
antara-bh°s°Æ, uvari-bh°s°Æ; jam kiµchi majjha
vi∏aya-parih¢∏am, suhumam v°, b°yaram v°; tubbhÆ j°∏aha,
aham na j°∏°mi; tassa michchh° mi dukka∑am................... .1.
Meaning
Oh! Guru Mah r j 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 Mah r j 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
20
discourteousness to you, which I am not aware of but you may be aware of. Now
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 Mah r j 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
Kham samano Sutra while performing Guru Vandan.
21
6. iriy°vahiy° s£tra
<SUÙ…-EÚ…Æ‰˙h… ∫…∆ n˘∫…Ω˛ ¶…M…¥…x…¬! < Æ˙™……¥… ……¥… Ω˛Ω˛™…∆ {… b˜CEÚ®…… ®…?

<SU∆Ù, <SUÙ … ®… {… b˜CEÚ ®…=∆.................................
.........................................
......... .1.
..........................................
< Æ˙™……¥… Ω˛™……B, ¥…Æ˙…Ω˛h……B. ................................ .......... .2.
M…®…h……M…®…h…‰. ...........................................................
........................................................... .3.
{……h…-
{……h…-CEÚ®…h…‰, §…“™…-
§…“™…-CEÚ®…h…‰, Ω˛ Æ˙™……--CEÚ®…h…‰,
+…‰∫……-
……-=Àk…M…-
=Àk…M…-{…h…M…-
{…h…M…-n˘M……--®…]¬ı]ı“-®…CEÚb˜…-∫…∆i……h……
……h……--∫…∆EÚ®…h…‰. ...... .4.
V…‰ ®…‰ V…“¥…… ¥…Æ˙ ...............................................
¥…Æ˙… Ω˛™……. ................................ ............... .5.
BÀM… n˘™……, §…‰<∆ n˘™……, i…‰<∆ n˘™……, S…=ÀÆ˙ n˘™……, {…∆ÀS… n˘™……. .......... .6.
+ ¶…Ω˛™……, ¥… k…™……, ±…‰ ∫…™……, ∫…∆P……<™……, ∫…∆P…Œ]¬ı]ı™……,
{… Æ˙™…… ¥…™……, EÚ±…… ®…™……, =q˘ ¥…™……, `ˆ…h……+…‰ `ˆ…h…∆ ∫…∆EÚ… ®…™……,
V…“ ¥…™……+…‰ ¥…¥…Æ˙…‰ ¥…™……, i…∫∫… ®…SUÙ… ®… n÷˘CEÚb∆˜. ................ .7.
ichchh°-k°rÆ∏a sandisaha bhagavan! iriy°vahiyam

pa∑ikkam°mi? ichchham, icch°mi pa∑ikkamiuî. ...................1.
iriy°vahiy°Æ, vir°ha∏°Æ.........................................................2.
gama∏°gama∏Æ. ..................................................................3.
p°∏a-kkama∏Æ, b¢ya-kkama∏Æ, hariya-kkama∏Æ, ∞s°-utti¥ga-
pa∏aga-daga-ma∂∂¢-makka∑°-sant°∏°-sa¥kama∏Æ..................4.
jÆ mÆ j¢v° vir°hiy°. ...............................................................5.
Ægindiy°, bÆindiy°, tÆindiy°, chaurindiy°, paµchindiy°. .........6.
abhihay°, vattiy°, lÆsiy°, sa¥gh°iy°, sa¥gha∂∂iy°,
pariy°viy°, kil°miy°, uddaviy°, ∂h°∏°∞ ∂h°∏am sa¥k°miy°, j¢viy°∞
vavar∞viy°, tassa michchh° mi dukka∑am. ...........................7.
22
Meaning
Oh! Guru Mah r j, 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
Mah r j 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, S m yika, 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 K yotsarga or introspection and pledge to not repeat these sins. The ritual we
perform for atonement is known as Iriy vahiyam. This sutra, along with the following
two sutras, which follow, precede K yotsarga, also known as K usagga. 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
i…∫∫… =k…Æ˙“-EÚÆ˙h…‰h…∆, {……™…ŒSUÙk……--EÚÆ˙h…‰h…∆, ¥…∫……‰Ω˛“-EÚÆ˙h…‰h…∆,

¥…∫…±±…“-
¥…∫…±±…“-EÚÆ˙h…‰h…∆, {……¥……h…∆ EÚ®®……h…∆ x…MP……™…h…]¬ı`ˆ…B,
......................................................
`ˆ… ®… EÚ…=∫∫…MM…∆. ................................ .......................1.
...................... .1.
tassa uttar¢-kara∏Æ∏am, p°yachchhitta-kara∏Æ∏am,

vis∞h¢-kara∏Æ∏am, visall¢-kara∏Æ∏am, p°v°∏a∆ kamm°∏am
niggh°ya∏a∂∂h°Æ, ∂h°mi k°ussaggam....................................1.
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 K yotsarga.
Explanation
Tassa Uttari sutra is the second of the three sutras recited while performing K yotsarga.
In Iriy vahiyam 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 K yotsarga to free ourselves of pain we are suffering
caused by practicing religion without right faith, right knowledge, right intention, and for
worldly gains.
24
8. annattha s£tra
+z…il…-
+z…il…->∫… ∫…Bh…∆, x…“∫… ∫…Bh…∆, J…… ∫…Bh…∆, UÙ “Bh…∆, V…∆¶……<Bh…∆,
=b¬˜b÷˜Bh…∆, ¥……™…-
¥……™…- x…∫…MM…‰h…∆, ¶…®…±…“B, {…k…-
{…k…-®…÷SUÙ…B. .............. .1.
∫…÷Ω÷˛®…‰ÀΩ˛ +∆M…-
…-∫…∆S……±…‰ÀΩ˛, ∫…÷Ω÷˛®…‰ÀΩ˛ J…‰
J…‰±…-
…-∫…∆S……±…‰ÀΩ˛,
∫…÷Ω÷˛®…‰ÀΩ˛ n˘Œ]¬ı`ˆ-∫…∆S……±…‰ÀΩ˛. ................................
.........................................
......... .2.
B¥…®……<BÀΩ˛ +…M……Æ‰˙ÀΩ˛, + +--¶…MM……‰ + +-- ¥…Æ˙… Ω˛+…‰,
Ω÷˛VV… ®…‰ EÚ…=∫∫…MM……‰. ................................
................................................
................ .3.
V……¥… + Æ˙Ω∆˛i……h…∆ ¶…M…¥…∆ i……h…∆, x…®…÷CEÚ…Æ‰˙h…∆ x… {……Æ‰˙ ®…. ............. .4.
i……¥… EÚ…™…∆ `ˆ…h…‰h…∆ ®……‰h…‰h…∆ Z……h…‰h…∆, +{{……h…∆ ¥……‰ ∫…Æ˙… ®…..5.
annattha-£sasiÆ∏am, n¢sasiÆ∏am, kh°siÆ∏am, chh¢Æ∏am,

jambh°iÆ∏am, u∑∑uÆ∏am, v°ya-nisaggÆ∏am, bhamal¢Æ,
pitta-muchchh°Æ. ................................................................ .1.
suhumÆhim a¥ga-saµc°lÆhim, suhumÆhim khÆla-saµc°lÆhim,
suhumÆhim di∂∂hi-saµc°lÆhim. ............................................. .2.
Ævam°iÆhim °g°rÆhim, a-bhagg∞ a-vir°hi∞,
hujja mÆ k°ussagg∞. ........................................................... .3.
j°va arihant°∏am bhagavant°∏am,
namukk°rÆ∏am na p°rÆmi................................................... .4.
t°va k°yam ∂h°∏Æ∏am m∞∏Æ∏am jh°∏Æ∏am,
app°∏am v∞sir°m .5.
25
Meaning
I shall now engross myself in complete K yotsarga (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 K yotsarga by offering obeisance to Arihanta Bhagaw n by saying,

“Namo Arihant nam” aloud. Until then, I shall not speak, move, or engage in any other
bodily and mental activities.
Explanation
The word ‘K yotsarga’ is the Sanskrit translation of the Pr krut word ‘K usagga’.
K yotsarga means renouncing voluntary bodily and mental activities. It is one of the six
ways of performing internal austerities, which help eradicate karmas (Nirjar ). During
K yotsarga, 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
ch ryas 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 K yotsarga 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 K yotsarga is 25 respiratory cycles. If one does not know Logassa Sutra, one
may instead recite Navak r Mantra four times. However, the best way to do K yotsarga
is by mentally reciting one line of Logassa Sutra with each breath. This means reciting
Logassa Sutra up to and including the line “Chandesu Nimmalayar …”
Before beginning K yotsarga, we recite Annattha Sutra to take the vow of K yotsarga.
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 K yotsarga without breaking the vow of
K yotsarga. These exceptions are known as g r in Pr krut language. There are 12
minor exceptions to the vow of K yotsarga, 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 gas

2 Breathing out 8 Episode of dizziness
3 Coughing 9 Episode of fainting
4 Sneezing 10 Subtle body movements
5 Yawning 11 Movements of body fluids within the body
6 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 K yotsarga.
27
9. l∞gassa s£tra
±……‰M…∫∫… =VV……‰+-M…Æ‰˙, v…®®…-

v…®®…- i…il…-
i…il…-™…Æ‰˙ V…h…‰.
¥…±…“...........................
+ Æ˙Ω∆˛i…‰ EÚk…<∫∫…∆, S…=¥…“∫…∆ {… E‰Ú¥…±…“. .......................... .1.
=∫…¶…-
=∫…¶…-®… V…+∆ S… ¥…∆n‰˘, ∫…∆¶…¥…-
…¥…-®… ¶…h…∆n˘h…∆ S… ∫…÷®…<∆ S….
{…=®…-
{…=®…-{{…Ω∆˛ ∫…÷{……∫…∆, V…h…∆ S… S…∆n˘-{{…Ω∆˛ ¥…∆n ‰˘. ....................... .2.
∫…÷ ¥…ÀΩ˛ S… {…÷{°Ú-
°Ú-n∆˘i…∆, ∫…“+±…
∫…“+±…-- ∫…VV…∆∫…-
∫…-¥……∫…÷-{…÷VV…∆ S….
∫…
¥…®…±…-
¥…®…±…-®…h…∆i…∆ S… V…h…∆, v…®®…∆ ∫…∆Ài… S… ¥…∆n˘… ®…. .................... .3.
E÷∆Úl…÷∆ +Æ∆˙ S… ®…œ±±…, ¥…∆n‰˘ ®…÷ h…-
h…-∫…÷¥¥…™…∆ x… ®…
x… ®…-- V…h…∆ S….
¥…∆n˘… ®… Æ˙] ¬ı`ˆ-x…‰À®…, {……∫…∆ i…Ω˛ ¥…r˘®……h…∆ S…. ....................... .4.
B¥…∆ ®…B + ¶…l…÷+…, ¥…Ω÷˛™…-

…-Æ˙™……--®…±…… {…Ω˛“h…-
h…-V…Æ˙-®…Æ˙h…….
S…=-
S…=-¥…“∫…∆ {… V…h…¥…Æ˙…, i…il…-
i…il…-™…Æ˙… ®…‰ {…∫…“™…∆i…÷................... .5.
EÚ k…™…-
EÚ k…™…-¥…∆ n˘™…-
…-®… Ω˛™……, V…‰ B ±……‰M…∫∫… =k…®…… ∫…r˘….
+…Ø˚MM…-
+…Ø˚MM…-§……‰ Ω˛-±……¶…∆, ∫…®…… Ω˛-¥…Æ˙-®…÷k…®…∆-Àn˘i…÷. ..................... .6.
S…∆n‰˘∫…÷ x…®®…±…-
x…®®…±…-™…Æ˙…, +…<SS…‰∫…÷ + Ω˛™…∆ {…™……∫…
{…™……∫…--™…Æ˙….
∫……M…Æ˙-¥…Æ˙-M…∆¶…“Æ˙…, ∫…r˘… ∫…Àr˘ ®…®… n˘∫…∆i…÷. ..................... .7.
28
l∞gassa ujj∞a-garÆ, dhamma-tittha-yarÆ ji∏Æ.
arihantÆ kittaissam, chauv¢sam pi kÆval¢. ............................ .1.
usabha-majiam cha vandÆ,

sambhava-mabhi∏anda∏am cha sumaim cha.
pauma-ppaham sup°sam, ji∏am cha chanda-ppaham vandÆ..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,

vandÆ mu∏i-suvvayam nami-ji∏am cha.
vand°mi ri∂∂ha-nÆmim, p°sam taha vaddham°∏am cha........ .4.
Ævam maÆ abhithu°, vihuya-raya-mal° pah¢∏a-jara-mara∏°.

chau-v¢sam pi ji∏avar°, tittha-yar° mÆ pas¢yantu.................. .5.
kittiya-vandiya-mahiy°, jÆ Æ l∞gassa uttam° siddh°.

°rugga-b∞hi-l°bham, sam°hi-vara-muttama∆-dintu. .............. .6.
chandÆsu nimmala-yar°, °ichchÆsu ahiyam pay°sa-yar°.

s°gara-vara-gambh¢r°, siddh° siddhim mama disantu..7..
29
Meaning
I eulogize and worship the 24 Tirthankars of this current descending half phase of the
time cycle. They have achieved Keval-jn n 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, Bhagaw n Shree Rushabhadev, Ajit-n th,
Sambhav-n th, Abhinandan-sw mi, Sumati-n th, Padmaprabha-sw mi, Sup rshva-n th,
Chandraprabha-sw mi, Suvidhi-n th (also known as, ‘Pushpadanta-sw mi’), Shital-n th,
Shrey ns-n th, V supujya-sw mi, Vimal-n th, Anant-n th, Dharma-n th, Sh nti-n th,
Kunthu-n th, Ara-n th, Malli-n th, Munisuvrat-sw mi, Nami-n th, Nemi-n th, P rshva-
n th, and Mah vir-sw mi.
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-jn n), 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-l bh),
perfect spiritual health, and the highest state of contemplation.
Oh! Tirthankar Bhagaw n, you are purer than the full moon, brighter than the sun and,
more serene and deeper than the ocean. Oh! Siddha Bhagaw n, 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 Shr vak
or Shr vik must do everyday. These activities are: S m yika, Chauvisattho, Guru
Vandan, Pratikraman, K yotsarga, and Pachchakkh n (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 Shr vak and Shr vik .
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 Bhagaw n 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 Bhagaw n. We may, however, desire and request those things, which will lead
us to liberation. (See Sutra number 19, Jai Viyar ya Sutra for an explanation of the things
which may be wished upon from Tirthankar Bhagaw n).
30
10. karÆmi bhantÆ s£tra
EÚÆ‰˙ ®… ¶…∆i…‰! ∫……®……<™…∆ ∫……¥…VV…∆ V……‰M…∆ {…SS…CJ…… ®…,

V……¥… x…™…®…∆ {…VV…÷¥……∫…… ®…, n÷˘ ¥…Ω∆˛, i…-
i…- ¥…Ω‰˛h…∆,
®…h…‰h…∆, ¥……™……B, EÚ…Bh…∆, x… EÚÆ‰˙ ®…,
®…, x… EÚ…Æ˙¥…‰ ®…,
i…∫∫… ¶…∆i…‰! {… b˜CEÚ®…… ®…, Àx…n˘… ®…, M… Æ˙Ω˛… ®…,
+{{……h…∆ ¥……‰ ∫…Æ˙… ®…. .1.
karÆmi bhantÆ! s°m°iyam s°vajjam j∞gam

pachchhakkh°mi,
j°va niyamam pajjuv°s°mi, duviham, ti-vihÆ∏am,
ma∏Æ∏am, v°y°Æ, k°Æ∏am, na karÆmi, na k°ravÆmi,
tassa bhantÆ! pa∑ikkam°mi, nind°mi, garih°mi,
app°∏am v∞sir°mi. .1.
Meaning
Oh! Bhagaw n, I am now going to do S m yika and therefore, vow to give up all the
sinful activities. As long as I remain in S m yika, I shall not commit any sinful activity in
thought, speech, or action nor shall I encourage anyone to indulge in such activities. Oh!
Bhagaw n, 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 S m yika, I am going to relinquish my soul, which is riddled with sins.
Explanation
Karemi Bhante Sutra is recited to take the vow of S m yika. S m yika means
equanimity. It is observed for 48 minutes, since it is ordinarily not possible for a Shr vak
to remain in equanimity for longer than 48 minutes. As mentioned in Logassa Sutra, Jain
scriptures recommend six essential activities, that a Shr vak and Shr vik must perform
everyday. These activities are S m yika, Chauvisattho, Guru Vandan, Pratikraman,
K yotsarga, and Pachchakkh n. During S m yika we renounce all worldly activities and
meditates on the true nature of the soul. When we do S m yika we essentially live a life
of a monk for the duration of S m yika. S m yika helps achieve equanimity. This Sutra
is also recited when someone takes a Diksh , even Tirthankar Bhagaw n also recite this
Sutra while taking Diksh . Since a monk remains in S m yika Vrata for his entire life,
31
instead of the words, ‘J v Niyamam’ (until I am in S m yika) a word, ‘J vajjiv e’ is
recited, which means, ‘for the entire life’.
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.
…….Bhagaw n Mah vir

(Mul ch r, 2/119)
32
11. s°m°iya-vaya-jutt∞ s£tra
∫……®……<™…-
∫……®……<™…-¥…™…-
¥…™…-V…÷k……‰, V……¥… ®…h…‰ Ω˛…‰< x…™…®…
x…™…®…--∫…∆V…÷k……‰.
UÙ z …< +∫…÷Ω∆˛ EÚ®®…∆, ∫…®……<™… V… k…+… ¥……Æ˙…. ...................... .1.
∫……®……<™…Œ®®… = EÚB, ∫…®…h……‰ <¥… ∫……¥…+…‰ Ω˛¥…< V…®Ω˛….
VV……...........................
BBh… EÚ…Æ˙h…‰h…∆, §…Ω÷˛∫……‰ ∫……®……<™…∆ E÷ÚVV……. .......................... .2.
∫……®…… ™…EÚ ¥… v… ∫…‰ ±…™……, ¥… v… ∫…‰ {…⁄h…« EÚ™……,
¥… v… ®…Â V……‰ EÚ…‰<« + ¥… v… Ω÷˛<« Ω˛…‰,
=x… ∫…§…EÚ… ®…x…-
®…x…-¥…S…x…
¥…S…x…--EÚ…™…… ∫…‰ ®…SUÙ … ®… n÷˘CEÚb∆˜. ............. .3.
n˘∫… ®…x… E‰Ú, n˘∫… ¥…S…x…
¥…S…x… E‰Ú, §……Æ˙Ω˛ EÚ…™…… E‰Ú --
<x… §…k…“∫… n˘…‰π……Â ®…Â ∫…‰ V……‰ EÚ…‰<« n˘…‰π… ±…M…… Ω˛…‰,
=x… ∫…§…EÚ… ®…x…-
®…x…-¥…S…x…
¥…S…x…--EÚ…™…… ∫…‰ ®…SUÙ … ®… n÷˘CEÚb∆˜. ........................ .4. .4.
s°m°iya-vaya-jutt∞, j°va ma∏Æ h∞i niyama-saµjutt∞.

chhinnai asuham kammam, sam°iya jatti° v°r°................... .1.
s°m°iyammi u kaÆ, sama∏∞ iva s°va∞ havai jamh°.
ÆÆ∏a k°ra∏Æ∏am, bahus∞ s°m°iyam kujj°. .......................... .2.
s°m°yika vidhi sÆ liy°, vidhi sÆ p£r∏a kiy°,
vidhi mÆ, j∞ k∞¢ avidhi hu¢ h∞,
una sabak° mana-vachana-k°y° sÆ michchh° mi dukka∑am..3.
dasa mana kÆ, dasa vachana kÆ, b°raha k°y° kÆ--
ina batt¢sa d∞¿∞ me sÆ j∞ k∞¢ d∞¿a lag° h∞,
una sabak° mana-vachana-k°y° sÆ michchh° mi dukka∑am..4.
33
Meaning
As long as someone observes the vow of S m yika, and maintains full control over his
mind, his bad Karmas (sins) are eradicated. Moreover, whenever a person is under the
vow of S m yika, he is just like a monk. Therefore, one should do S m yika over and
over again.
I took the vow of this S m yika according to the prescribed method and I shall terminate
the vow of S m yika 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 S m yika, while S m iya Vaya Jutto
Sutra is recited to terminate the vow of S m yika. S m yika is the ultimate way to lead a
life, which can lead to liberation. A monk leads his entire life in the vow of S m yika.
During S m yika one should meditate, study scriptures, and should avoid all worldly
matters. The prescribed duration of S m yika 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 S m yika
continuously, he should take the vow afresh, without terminating the S m yika after each
48-minute duration. One may not, however, perform more than three S m yika
consecutively.
If a S m yika is done in the presence of Guru Mah r j, we should ask for permission
from Guru Mah r j to terminate the S m yika
We should ask, “S m yika P ru?” (Oh! Guru Mah r j, may I please terminate
S m yika?)
Guru Mah r j will say, “Puno Vi K yavvam” (You should do S m yika over and over
again)
We should then say, “Yath shakti” (I shall do the same, as and when I can)
and we should now say, “S m yika P ryu”. (I did terminate S m yika.)
Now Guru Mah r j will say, “ y ro Na Mottavvo” (Please do not forget the benefits of
S m yika)
We should then say, “Tahatti” (Yes, Guru Mah r j, I shall do the same)
34
Thirty-two breaches of the vow of S m yika:
Ten breaches of thought:
1. To think of things other than the well-being of the soul

2. To wish for fame through S m yika
3. To desire material benefits, like wealth, through S m yika
4. To be proud of performing S m yika better than others.
5. To perform S m yika out of fear.
6. To wish for and to be sure of receiving worldly gains by performing S m yika.
7. To doubt the benefits of S m yika
8. To become angry during S m yika or to perform S m yika out of anger.
9. To perform S m yika without faith or with disrespect for S m yika
10. To do S m yika 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 S m yika 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 S m yika sutras.
9. To speak decisively1.
10. To hum or mumble during S m yika
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 ahims 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.
……Bhagaw n Mah vir
(Sutra-krut nga, 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
……Bhagaw n Mah vir (Samays r, 184)
37
12. jaga-chint°ma∏i chaitya-vandana
<SUÙ …-EÚ…Æ‰˙h… ∫…∆ n˘∫…Ω˛ ¶…M…¥…x…¬! S…Ëi™…-

™…-¥…xn˘x… EÚ∞∆¸? <SU∆Ù.
V…M…-
V…M…- S…xi……®… h…! V…M…-
V…M…-x……Ω˛! V…M…
V…M…--M…÷∞¸! V…M…-
V…M…-Æ˙CJ…h…!
V…M…-
V…M…-§…∆v …¥…! V…M…-
V…M…-∫…il…¥……Ω˛! V…M…
V…M…--¶……¥…
¶……¥…-- ¥…+CJ…h…!
+]¬ı`ˆ…¥…™…-
¥…™…-∫…∆`ˆ ¥…+-
¥…+-∞¸¥…! EÚ®®…]¬ı`ˆ- ¥…h……∫…h…!
+--{{… b˜Ω˛™……--∫……∫…h….
S…=¥…“∫…∆ {… V…h…¥…Æ˙! V…™…∆i…÷ + ∫……∫…h….................
................ .1.
EÚ®®…-
EÚ®®…-¶…⁄ ®…ÀΩ˛ EÚ®®…-
EÚ®®…-¶…⁄ ®…ÀΩ˛ {…f¯®……--∫…∆P…™… h…,
=CEÚ…‰∫…™… ∫…k… Æ˙-∫…™… V…h…-
V…h…-¥…Æ˙…h… ¥…Ω˛Æ∆˙i… ±…§¶…<;
x…¥…-
x…¥…-EÚ…‰ b˜ÀΩ˛ E‰Ú¥…±…“h…, EÚ…‰b˜“-∫…Ω˛∫∫… x…¥… ∫……Ω÷˛ M…®®…<.
∫…∆{…< V…h…¥…Æ˙ ¥…“∫… ®…÷ h…, §…Ω÷∆˛ EÚ…‰ b˜ÀΩ˛ ¥…Æ˙x……h…;
∫…®…h…Ω˛ EÚ…‰ b˜-∫…Ω˛∫∫…∫…--n÷˘+, l…÷ h…VV…< x…SS… ¥…Ω˛… h….
h…...........
.......... .2.
V…™…= ∫…… ®…™… V…™…= ∫…… ®…™… Æ˙∫…Ω˛ ∫…k…÷∆ V…,

=œVV… i… {…Ω÷˛-x…‰ ®…®…-- V…h…, V…™…= ¥…“Æ˙ ∫…SS…=Æ˙“-®…∆b˜h…;
¶…Ø˚-
¶…Ø˚-+SUÙÀΩ˛ ®…÷ h…-
h…-∫…÷¥¥…™…, ®…Ω÷˛ Æ˙-{……∫… n÷˘Ω˛-n÷˘ Æ˙+-J…∆b˜h…,
+¥…Æ˙- ¥…n‰˘ÀΩ˛ i…il…-
i…il…-™…Æ˙…,…, S…Ω÷∆˛ n˘ ∫… ¥… n˘ ∫… ÀV… E‰Ú ¥…;
i…“+…h……M…™… ∫…∆{…<™…, ¥…∆n˘=∆ V…h… ∫…¥¥…‰ ¥….........................
¥…. ........................ .3.
∫…k……-
∫…k……-h…¥…< ∫…Ω˛∫∫……, ±…CJ…… UÙ {{…z… +]¬ı`ˆ-EÚ…‰b˜“+…‰.
§…k…“∫…-
§…k…“∫…-∫…™… §…… ∫…™……<∆, i…+-
i…+-±……‰B S…‰<B ¥…∆n‰˘. ..................... .4.
{…x…Æ˙∫…-
…-EÚ…‰ b˜-∫…™……<∆, EÚ…‰ b˜ §……™……±… ±…
±…CJ…
CJ… +b˜¥…z…….
UÙk…“∫…-
…“∫…-∫…Ω˛∫…-
…-+∫…“<∆, ∫……∫…™…
∫……∫…™…--À§…§……<∆ {…h…®…… ®…. ............................... .5.
{…h…®…… ®…................................
38
ichchh°-k°rÆ∏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 kÆval¢∏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-nÆmi-ji∏a, jayau v¢ra sachchaur¢-ma∏∑a∏a;
bharu-achchhahim mu∏i-suvvaya, mahuri-p°sa duha-duria-
kha∏∑a∏a,
avara-vidÆhim tittha-yar°, chihum disi vidisi jim kÆ vi;
t¢°∏°gaya sampaiya, vandaum ji∏a savvÆ vi........................ .3.
satt°-∏avai sahass°, lakkh° chhappanna a∂∂ha-k∞∑¢∞.

batt¢sa-saya b°siy°im, tia-l∞Æ chÆiÆ vandÆ........................... .4.
panarasa-k∞∑i-say°im, k∞∑i b°y°la lakkha a∑avann°.

chhatt¢sa-sahasa- as¢im, s°saya-bimb°im pa∏am°mi. .5.
39
Meaning
Oh! Guru Mah r j, please voluntarily give me permission to do Chaitya Vandan. (If Guru
Mah r j is present, he will say, “Please do so”.) I accept your permission.
Oh! Tirthankar Bhagaw n, you are like the best of the best jewel (Chint mani). 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. Asht pad.
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 Bhagaw n,
who are endowed with the most unique and the best physic, 90 million omniscients
(Keval-jn ni) 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! Bhagaw n Rushabhadev, your idol
graces Mt.Shatrunjay, Oh! Nemi-n th Bhagaw n, your idol graces Mt.Girn r, Oh!
Bhagaw n Mah vir-sw mi, your idol graces the temple in the town of S chor, like a
precious ornament. Oh! Bhagaw n Munisuvrat-sw mi, your idol graces the temple in the
town of Bharuch. Oh! Bhagaw n P rshva-n th, 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 Bhagaw n, 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 Chint mani Sutra’ we pray to the temples and idols of Tirthankar Bhagaw n
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-shil , where the liberated souls exist. The
heavens are located below the Siddha-shil 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 P rshva-n th 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 Dh taki-khanda. The next land in the series is known as Pushkar-dvip. Dh taki-khand
is twice the size of Jambu-dvip and Pushkar-dvip is twice the size of Dh taki Khand.
Jambu-dvip is divided into three sections. The northern part is known as Air vat Kshetra,
the southern part is known as Bharat Kshetra, and the middle section is known as Mah
Videha Kshetra. We live in Bharat Kshetra. Since Dh taki-khand is twice the size of
Jambu-dvip, it has two Bharat Kshetras, two Air vat Kshetras, and two Mah -videha
Kshetras. Accordingly Pushkar-dvip has four of each Kshetras. All of Jambu-dvip,
Dh taki-khand, and half of the Pushkar-dvip are collectively considered as Karma
Bhumi. Thus, Karma Bhumi consists of five Bharat Kshetras, five Air vat Kshetras, and
five Mah Videha Kshetras. Tirthankar Bhagaw ns are not present in Bharat Kshetra and
Air vat Kshetra at all times. If they are present, there could be only one live Tirthankar
Bhagaw n in each Kshetra. Mah Videha Kshetra is further divided into 32 sections,
which are known as Vijay. In each Vijay of Mah Videha Kshetra only one Tirthankar
Bhagaw n may exist at the same time. However, at any given time there are at least four
Vijay in which Tirthankar Bhagaw n is present. Thus, in Mah Videha Kshetra there
could be a maximum of 32 Tirthankar Bhagaw n and a minimum of 4 Tirthankar
Bhagaw n at any given time.
Thus a maximum of 170 Tirthankar Bhagaw ns may exist simultaneously in Karma

Bhumi detailed as follows:
5 Bharat Kshetra …………………… 5

5 Air vat Kshetra …………………… 5
5 Mah Videha Kshetra …….. 5 x 32 = 160
Total ……………………………… 170
Likewise a minimum number of 20 Tirthankar Bhagaw n may be present at any given

time is detailed as follows:
5 Mah Videha Kshetra …….. 5 x 4 = 20.
41
13. jam kiµchi s£tra
V…∆ ÀEÚ S… x……®…-

x……®…- i…il…∆, ∫…MM…‰ {……™…… ±… ®……h…÷∫…‰ ±……‰B.
V……<∆ V…h…-
V…h…-À§…§……<∆, i……<∆ ∫…¥¥……<∆ ¥…∆n˘… ®…. .......................... .1.
jam kiµchi n°ma-tittham, saggÆ p°y°li m°∏usÆ l∞Æ.

j°im ji∏a-bimb°im, t°im savv°im vand°mi................ .1.
Meaning
I bow down to all the places of pilgrimage and, to the idols of Tirthankar Bhagaw n
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
Chint mani Sutra or other short poetic compositions, which offer obeisance to temples
and the idols of Jineshvar Bhagaw n.
42
The transgressions of the enlightened
world-view are: suspicion, misguided
inclination, doubt, praise for the
heretical doctrines, and familiarity with
the heretical doctrines.
…..Tattv rtha Sutra (7.18)
43
14. namutthu ∏am s£tra
.................................. .1.
x…®…÷il…÷ h…∆, + Æ˙Ω∆˛i……h…∆ , ¶…M…¥…∆i……h…∆. ................................
+…<-
+…<-M…Æ˙…h…∆, i…il…-
i…il…-™…Æ˙ …h…∆, ∫…™…∆-∫…∆§…÷r˘…h…∆. ........................ .2.
{…÷ Æ˙∫…÷k…®……h…∆, {…÷ Æ˙∫…-
…-∫…“Ω˛…h…∆,
{…÷ Æ˙∫…-
…-¥…Æ˙-{…÷∆b˜Æ˙“+…h…∆, {…÷ Æ˙∫……--¥…Æ˙-M…∆v…-
…-Ω˛il…“h…∆. .................. .3.
±……‰M…÷k…®……h…∆, ±……‰M…-…-x……Ω˛…h…∆, ±……‰M……-- Ω˛+…h…∆,
±……‰M…-
…-{…<«¥……h…∆, ±……‰M…-
…-{…VV……‰+-M…Æ˙…h…∆. ............................... .4.
+¶…™…-
+¶…™…-n˘™……h…∆, S…CJ…÷-n˘™……h…∆, ®…MM… ®…MM…--n˘™……h…∆,
∫…Æ˙h…-…-n˘™……h…∆, §……‰ Ω˛-n˘™……h…∆. ................................
.........................................
......... .5.
v…®®…-
v…®®…-n˘™……h…∆, v…®®…-
v…®®…-n‰˘∫…™……h…∆, v…®®…
v…®®…--x……™…M……h…∆,
v…®®…-
v…®®…-∫……Æ˙Ω˛“h…∆, v…®®…-
v…®®…-¥…Æ˙-S……=Æ∆˙i…- …-S…CEÚ¥…]¬ı]ı“h…∆. ................. .6.
+{{… b˜Ω˛™…- …-¥…Æ˙-x……h…-
x……h…-n∆˘∫…h…
…h…--v…Æ˙…h…∆,
¥…™…]¬ı]ı-UÙ =®……h…∆. ................................
.....................................................
..................... .7.
V…h……h…∆, V……¥…™……h…∆, i…z……h…∆, i……Æ˙™……h…∆, §…÷r˘…h…∆,
§……‰Ω˛™……h…∆, ®…÷k……h…∆, ®……‰+M……h…∆.................................
........................................
........ .8.
∫…¥¥…z…⁄h…∆, ∫…¥¥…-
∫…¥¥…-n˘ Æ˙∫…“h…∆ ∫…¥…--®…™…±…
…“h…∆, ∫…¥… ®…™…±…--®…Ø˚+-
®…Ø˚+-®…h…∆i……--
®…CJ…™…-
®…CJ…™…-®…¥¥……§……Ω˛-®…{…÷h…Æ˙… ¥… k… ∫… r˘M…< …<--x……®…v…‰™…∆
`ˆ…h…∆ ∫…∆{…k……h…∆, x…®……‰ V…h……h…∆, V…+ V…+--¶…™……h…∆....................... .9.
V…‰ + +<«™…… ∫…r˘…, V…‰ + ¶… ¥…∫∫…∆ i…i…--h……M…B EÚ…±…‰.
∫…∆{…< + ¥…]¬ı]ı®……h……, ∫…¥¥…‰ i… i…-- ¥…Ω‰˛h… ¥…∆n˘… ®…. .10.
44
namutthu ∏am, arihant°∏am, bhagavant°∏am. .................... .1.
°i-gar°∏am, tittha-yar°∏am, saya∆-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-dÆsay°∏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-mavv°b°ha-mapu∏ar°vitti siddhigai-n°madhÆyam ∂h°∏am
sampatt°∏am, nam∞ ji∏°∏am, jia-bhay°∏am. ....................... .9.
jÆ a a¢y° siddh°, jÆ a bhavissanti-∏°gaÆ k°lÆ.
sampai a va∂∂am°∏°, savvÆ ti-vihÆ∏a vand°mi. .10.
45
Meaning
I bow down to Arihanta Bhagaw n.
Oh! Arihanta Bhagaw n:

• The right spiritual knowledge originates through your sermons.
• You establish the four-fold Jain Sangha and thus, you are called Tirthankar.
• You attain Keval-jn n 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-jn n) and perfect
perception.
• You have attained the perfect knowledge (Keval Jn n)
• 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 Bhagaw n. You know and perceive anything and everything.
Oh! Tirthankar Bhagaw n, you have attained Moksha, which is the abode of bliss, which
4
Pundarik 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
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 Bhagaw n, 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.
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
Bhagaw n 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 Pranip t-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-jn n Tirthankar Bhagaw n spends the rest of his life in
supreme meditation (Param Shukla Dhy n) and giving sermons. His top disciples,
known as Ganadhars, compose Jain gams based on Tirthankar Bhagaw n’s
sermons. Thus, Tirthankar Bhagaw ns are the true composers of the gams.
2. Upon attaining Keval-jn n, the first thing Tirthankar Bhagaw n does is to re-
establish the four-fold Jain Sangha, which consists of S dhu, S dhvi, Shr vak,
and Shr vik . The Jain Sangha is also known as a Tirtha, and which explains why
Bhagaw n is known as Tirthankar.
3. In general all those who attain Keval-jn n 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-jn n
and Moksha without the help of a spiritual Guru. That is why Tirthankar
Bhagaw n is also known as Svayam Sambuddha (self realized).
47
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
Bhagaw n remains untouched by the passions and the material pleasures of the
world. Tirthankar Bhagaw n 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
Bhagaw n’s great punya keeps all natural calamities, unhappiness, and all
diseases away. Thus, Tirthankar Bhagaw n is likened to a Gandh Hasti.
6. Just as a lamp brightens a dark space, Tirthankar Bhagaw n illuminates the

darkness of spiritual ignorance and enlightens us in regards to spirituality. He
shows us the path leading to liberation. Thus, Tirthankar Bhagaw n is compared
to a lamp and said to be an illuminator.
7. Tirthankar Bhagaw n is the supreme example of compassion and friendliness.

Therefore, no living being is ever afraid of him. Likewise, Tirthankar Bhagaw n
is never afraid of anything or anybody. Thus, Tirthankar Bhagaw n 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 Bhagaw n 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-shil , 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-shil 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-chÆi°im s£tra
V……¥…∆ i… S…‰<+…<∆, =b¬˜f‰¯ + +Ω‰˛ + i… Æ˙+-±……‰B +.

∫…¥¥……<∆ i……<∆ ¥…∆n‰n‰˘, <Ω˛ ∫…∆i……‰ i…il… ∫…∆i……<∆. ......... .1.
j°vanti chÆi°im, u∑∑hÆ a ahÆ a tiria-l∞Æ a.

savv°im t°im vandÆ, iha sant∞ tattha sant°im .1.
Meaning
I bow down to all the existing idols of Jineshvar Bhagaw n 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 Bhagaw n. In Jag Chint mani 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
Bhagaw n present anywhere in the universe.
49
16. j°vanta kÆ vi s£tra
V……¥…∆i… E‰Ú ¥… ∫……Ω⁄˛, ¶…Æ˙Ω‰˛Æ˙¥…™…-

…™…-®…Ω˛…- ¥…n‰˘Ω‰˛ +.
∫…¥¥…‰À∫… i…‰À∫… {…h…+…‰, i…-
i…- ¥…Ω‰˛h… i…
i…--n∆˘b˜- ¥…Æ˙™……h…∆..1.
j°vanta kÆ vi s°h£, bharahÆravaya-mah°-vidÆhÆ a.

savvÆsim tÆsim pa∏a∞, ti-vihÆ∏a ti-da∏∑a-viray°∏am............ .1.
Meaning
S dhu Mah r j and S dhviji Mah r j 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 S dhu Mah r j and S dhviji Mah r j, present anywhere in Bharat Kshetra,
Air vat Kshetra, and Mah Videha Kshetra;
Explanation
This Sutra is also Known as Sarva S dhu Vandan Sutra (Sarva means all) since by
reciting this sutra we offer obeisance to all S dhu and S dhviji Mah r j present anywhere
in all 15 Karma Bhumi, namely 5 Bharat Kshetra, 5 Air vat Kshetra and 5 Mah -videha
Kshetra (see explanation section of Sutra 12, Jag Chint mani Sutra, for further details). In
Bharat Kshetra (where we live) and Air vat Kshetra people are not always fortunate to
have the physical presence of Arihanta Bhagaw n. Consequently, we do not always have
the benefit of his sermons or his guidance. Therefore, it is the Guru Mah r j, who
preaches us through his sermons and guides us on the path leading to Moksha as
originally preached by Arihanta Bhagaw n. Since, Guru Mah r j is extremely important
in our spiritual journey to Moksha, it is extremely important to offer obeisance to Guru
Mah r j to express respect and gratitude for providing spiritual guidance.
50
17. nam∞rhat s£tra
x…®……‰Ω«˛i…¬- ∫…r˘…-S……™……Ê{……v™……™…
……v™……™…--∫…¥…«-∫……v…÷¶™…&. ....... .1.
nam∞rhat-siddh°-ch°ry∞p°dhy°ya-sarva-s°dhubhya≈ .1.
Meaning
I bow down to Arihanta Bhagaw n, Siddha Bhagaw n, ch rya Mah r j, Up dhy y

Mah r j, and all S dhu and S dhvi Mah r j.
Explanation
This Sutra is composed in the Sanskrit language by ch rya Shree Siddhasen Diw kar
Suri, who is credited for composing many other valuable Sanskrit works of Jainism. In its
real essence this Sutra is a mini Navak r Mantra. It is usually recited prior to reciting any
Stuti or Stavan and before performing many other important rituals.
51
18. uvasagga-haram st∞tra
=¥…∫…MM…-
=¥…∫…MM…-Ω˛Æ∆˙ {……∫…∆, {……∫…∆ ¥…∆n˘… ®… EÚ®®…
EÚ®®…--P…h…
P…h…--®…÷CE∆Ú.
¥…∫…Ω˛Æ˙- ¥…∫…-
¥…∫…- x…z……∫…∆, ®…∆M…±…
…±…--EÚ±±……h…
EÚ±±……h…--+…¥……∫…∆. ...................
....................1.
.1.
¥…∫…Ω˛Æ˙-°÷ÚÀ±…M…-
À±…M…-®…∆i…∆, E∆Ú`‰ˆ v……Æ‰˙< V……‰ ∫…™…… ®…h…÷+…‰.
i…∫∫… M…Ω˛-Æ˙…‰M…-
…-®……Æ˙“, n÷˘] ¬ı`ˆ-V…Æ˙… V…∆ i… =¥…∫……®…∆. .................
..................2.
.2.
S…]¬ı`ˆ= n⁄˘Æ‰˙ ®…∆i……‰, i…÷VZ…
VZ… {…h……®……‰ ¥… §…Ω÷˛-°Ú±……‰ Ω˛…‰<.
x…Æ˙- i… Æ˙B∫…÷ ¥… V…“¥……, {……¥…∆ i… x… n÷˘CJ… J…--n˘…‰M …SS…∆. ................
.................3.
.3.
i…÷Ω˛ ∫…®®…k…‰ ±…r‰˘, ÀS…i……®… h…-
ÀS…i……®… h…-EÚ{{…-
EÚ{{…-{……™…¥…
{……™…¥…--§¶… Ω˛B.
...........................4.
{……¥…∆ i… + ¥…MP…‰h…∆, V…“¥…… +™…Æ˙…®…Æ∆˙ `ˆ…h…∆. .......................... .4.
<™… ∫…∆l…÷+…‰ ®…Ω˛…™…∫…! ¶… k…-
¶… k…-§¶…Æ˙- x…§¶…Æ‰
x…§¶…Æ‰˙h… Ω˛+Bh….
V…h…--S…∆n˘!. .5.
i…… n‰˘¥…! n˘VV… §……‰ÀΩ˛, ¶…¥…‰ ¶…¥…‰ {……∫…! V…h…
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∏∂hÆ dh°rÆi j∞ say° ma∏u∞.
tassa gaha-r∞ga-m°r¢, du∂∂ha-jar° janti uvas°mam.................2.
chi∂∂hau d£rÆ mant∞, tujjha pa∏°m∞ vi bahu-phal∞ h∞i.
nara-tiriÆsu vi j¢v°, p°vanti na dukkha-d∞gachcham...............3.
tuha sammattÆ laddhÆ, chint°ma∏i-kappa-p°yava-bbhahiÆ.
p°vanti avigghÆ∏am, j¢v° ayar°maram ∂h°∏am. ....................4.
iya santhu∞ mah°yasa! bhatti-bbhara-nibbharÆ∏a hiaÆ∏a.
t° dÆva! dijja b∞him, bhavÆ bhavÆ p°sa! ji∏a-chanda! ...5.
52
Meaning
Oh! Shree P rshva-n th Bhagaw n, I bow down to you. Even your caretaker Yaksha
P rshva 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 Chint mani6 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 P rshva-n th Bhagaw n, I eulogize you with a heart full of
devotion. Oh! Jineshvar P rshva-n th Bhagaw n, 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. ch rya
Bhadrab hu Sw mi (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. Bhadrab hu Sw mi’s
brother Var hmihir was also a Jain monk. After sometime, however, Var hmihir
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, Var mihir was born as a Vyantar Dev.9 He then caused the epidemic of plague (a
fatal infectious disease) in the Jain Sangha. ch rya Bhadrab hu Sw mi 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, gams are compiled from the sermons of Bhagaw n Shree
6
Chint mani 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-jn n, but thoroughly knows and understands all the
gams.
9
VyantarDeva is a kind of a heavenly being who gets a pleasure in harassing human beings.
53
Mah vir-sw mi. The last gam, which is now extinct, is known as Drashti-v da. The
description of Drashtiv da found in other Jain Sutras indicates that this Anga- gam was
the largest of all gam Sutras. It was classified in five parts: (l) Parikrama, (2) Sutra, (3)
Purvagata, (4) Pratham-Anuyoga, and (5) Chulik . 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 Bhagaw n attains Keval-jn n, Shakrendra, the supreme Deva of
Saudharma Devaloka, due to his deep devotion to Tirthankar Bhagaw n, assigns a
dedicated Yaksha to take care of Arihanta Bhagaw n. Yaksha and Yakshini are not yet
liberated and hence, they still have passions. Visahara Fullinga Mantra is in devotion to
P rshva Yaksha, who is the caretaker Yaksha of P rshva N th Bhagaw n. This mantra is
as follows:
Namiuna P sa 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 ch rya Shree M ntunga Suri.
Om Rhim Shreem Arham Namiuna P sa 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 P rshva-n th Bhagaw n. Since P rshva Yaksha is deeply
devoted to P rshva-n th Bhagaw n; reciting Uvasagga-haram Sutra pleases P rshva
Yaksha and, therefore brings forth the beneficial results. It is however important to
remember that when we recite Navak r-mantra we offer obeisance to Pancha Paramesthi
(Arihanta, Siddha, ch rya, Up dhy ya, and S dhu/S dhvi). Tirthankar Bhagaw n is
Vitar gi and hence does not help or hurt anyone.
54
19. jaya v¢yar°ya! s£tra
V…™… ¥…“™…Æ˙…™…! V…M…-

V…M…-M…÷Ø˚!, Ω˛…‰= ®…®…∆ i…÷Ω˛ {{…¶……¥…+…‰ ¶…™…¥…∆!.
¶…¥…-
¶…¥…- x…¥¥…‰+…‰ ®…MM……h…÷∫…… Æ˙+… <]¬ı`ˆ° Ú±…- Ú±…- ∫…r˘“. ....................
.....................1.
.1.
±……‰M…-
…- ¥…Ø˚r˘-SS……+…‰ M…÷Ø˚-˚-V…h…-
V…h…-{…⁄+… {…Æ˙il…-
l…-EÚÆ˙h…∆ S….
∫…÷Ω˛-M…÷Ø˚-˚-V……‰M……‰ i…¥¥…™…h…-
i…¥¥…™…h…-∫…‰¥…h…… +…
+…--¶…¥…®…J…∆b˜….....................
....................2.
................... .2.
¥…… Æ˙VV…< V…< ¥… x…™……h…-
x…™……h…-§…∆v…h…∆ ¥…“™…Æ˙…™…! i…÷Ω˛ ∫…®…™…‰.
.................3.
i…Ω˛ ¥… ®…®… Ω÷˛VV… ∫…‰¥……, ¶…¥…‰ ¶…¥…‰ i…÷®Ω˛ S…±…h……h…∆. ................ .3.
n÷˘CJ…-
J…-CJ…+…‰ EÚ®®…-EÚ®®…-CJ…+…‰, ∫…®…… Ω˛-®…Æ˙h…∆ S… §……‰ Ω˛-±……¶……‰ +.
∫…∆{…VV…= ®…Ω˛ B+∆, i…÷Ω˛ x……Ω˛! {…h……®…{…h……®…--EÚÆ˙h…‰h…∆. ....................
.....................4.
.4.
∫…¥…«-®…∆M…±…-
…±…-®……∆M…±™…∆, ∫…¥…«-EÚ±™……h…-
EÚ±™……h…-EÚ…Æ˙h…®…¬.
|…v……x…∆ ∫…¥…«-v…®……«h……∆, V…Ëx…∆ V…™… i… ∂……∫…x…®…¬ ..5.
jaya v¢yar°ya! jaga-guru!, h∞u mamam tuha ppabh°va∞ bhayava∆!.

bhava-nivvÆ∞ 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-sÆva∏° °-bhavamakha∏∑°. ...........2.
v°rijjai jai vi niy°∏a-bandha∏am v¢yar°ya! tuha samayÆ.
taha vi mama hujja sÆv°, bhavÆ bhavÆ tumha chala∏°∏am. ..3.
dukkha-kkha∞ kamma-kkha∞, sam°hi-mara∏am ca b∞hi-l°bh∞ a.
sampajjau maha Æam, tuha n°ha! pa∏°ma-kara∏Æ∏am..........4.
sarva-ma¥gala-m°¥galyam, sarva-kaly°∏a-k°ra∏am.
pradh°nam sarva-dharm°∏°m, jainam jayati ø°sanam. .5.
55
Meaning
Oh! Vitar ga Param tm , 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 life

2. Lead a 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 Mah r j and elderly people
6. Be helpful and of service to others
7. Be in close touch of the right spiritual Guru: and
8. Follow Guru’s instructions and orders.
Oh! Vitar ga Param tm , 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! Bhagaw n, 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 karmas
3. A peaceful death in perfect equanimity: and
4. 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 Viyar ya Sutra is also known as Pranidh na Sutra or Pr rthan Sutra. This Sutra is
a humble request to Vitar ga Bhagaw n 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 Bhagaw n. 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-chÆiy°∏am s£tra
+ Æ˙Ω∆˛i…-
…-S…‰<™……h…∆, EÚÆ‰˙ ®… EÚ…=∫∫…MM…∆. .............................. .1.
¥…∆n˘h…-
…-¥… k…+…B, {…⁄+h…-h…-¥… k…+…B, ∫…CEÚ…Æ˙-¥… k…+…B,
∫…®®……h…-
∫…®®……h…-¥… k…+…B, §……‰ Ω˛-±……¶…±……¶…--¥… k…+…B,
x…Ø˚¥…∫…MM…--¥… k…+…B. ................................
x…Ø˚¥…∫…MM… .................................................
................. .2.
∫…r˘…B, ®…‰Ω˛…B, v…<«B, v……Æ˙h……B, ……B,
+h…÷{{…‰Ω˛…B ¥…b¬˜f¯®……h…“B, `ˆ… ®… EÚ…=∫∫…MM…∆. .3.
arihanta-chÆiy°∏am, karÆmi k°ussaggam. ........................... .1.

vanda∏a-vatti°Æ, p£a∏a-vatti°Æ, sakk°ra-vatti°Æ,
samm°∏a-vatti°Æ, b∞hi-l°bha-vatti°Æ,
niruvasagga-vatti°Æ. ............................................................ .2.
saddh°Æ, mÆh°Æ, dhi¢Æ, dh°ra∏°Æ, a∏uppÆh°Æ
va∑∑ham°∏¢Æ, ∂h°mi k°ussaggam. ...................................... .3.
Meaning
Oh! Arihanta Bhagaw n, I wish to perform K yotsarga 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 K yotsarga with an ever-increasing level of faith, intellect, tranquility,

determination, and contemplation.
Explanation
In this Sutra we offer obeisance to the idols of Arihanta Bhagaw n. This sutra and
Annattha Sutra (Sutra number 8), are recited before doing K yotsarga to offer obeisance
to Arihanta Bhagaw n
57
21. kall°∏a-kandam stuti
EÚ±±……h…-
EÚ±±……h…-E∆Ún∆˘ {…f¯®…∆ V…Àh…n∆˘, ∫…∆Ài… i…+…‰ x…‰ ®…- ®…- V…h…∆ ®…÷Àh…n∆˘.
{……∫…∆ {…™……∫…∆ ∫…÷M…÷ h…CEÚ-
h…CEÚ-`ˆ…h…∆, ¶…k…“< ¥…∆n‰˘ ∫… Æ˙-¥…r˘®……h…∆.........1.
....... .1.
+{……Æ˙-∫…∆∫……Æ˙-∫…®…÷q˘-{……Æ∆˙, {…k…… ∫…¥…∆ Àn˘i…÷ ∫…÷<CEÚCEÚ--∫……Æ∆
∫……Æ∆˙.
∫…¥¥…‰ V…Àh…n˘… ∫…÷Æ˙-À¥…n˘-¥…∆n˘…, EÚ±±……h…
EÚ±±……h…--¥…±±…“h… ¥…∫……±…-
¥…∫……±…-E∆Ún˘…..
. . .2.
x…¥¥……h…-
x…¥¥……h…-®…MM…‰ ¥…Æ˙-V……h…-
V……h…-EÚ{{…∆, {…h…… ∫…™……
{…h…… ∫…™……--∫…‰∫…- …-E÷Ú¥……<-
¥……<-n˘{{…∆.
i…V…M…--{{…Ω˛…h…∆. .... .3.
®…™…∆ V…h……h…∆ ∫…Æ˙h…∆ §…÷Ω˛…h…∆, x…®…… ®… x…SS…∆ i…V…M…
E÷∆ÚÀn˘n÷˘-M……‰CJ…“Æ˙-i…÷∫……Æ˙
∫……Æ˙-¥…z……, ∫…Æ˙…‰V……--Ω˛il…… EÚ®…±…‰ x…∫…z…….
¥……B ∫…Æ˙“ {…÷il…™…-
l…™…-¥…MM…-
¥…MM…-Ω˛il……, ∫…÷Ω˛…™… ∫…… +®Ω˛ ∫…™…… {…∫…il……. .4.
kall°∏a-kandam pa∑hamam ji∏indam,

santim ta∞ nÆmi-ji∏am mu∏indam.
p°sam pay°sam sugu∏ikka-∂h°∏am,
bhatt¢i vandÆ siri-vaddham°∏am.......................................... .1.
ap°ra-sans°ra-samudda-p°ram,
patt° sivam dintu suikka-s°ram.
savvÆ ji∏ind° sura-vinda-vand°,
kall°∏a-vall¢∏a vis°la-kand°................................................. .2.
nivv°∏a-maggÆ vara-j°∏a-kappam,
pa∏°siy°-sÆsa-kuv°i-dappam.
mayam ji∏°∏am sara∏am buh°∏am,
nam°mi nichcham tijaga-ppah°∏am. ................................... .3.
kundindu-g∞kkh¢ra-tus°ra-vann°,
sar∞ja-hatth° kamalÆ nisann°.
v°Æsir¢ putthaya-vagga-hatth°,
suh°ya s° amha say° pasatth°. .4.
58
Meaning
With true devotion I bow down to: first Tirthankar Shree Rushabhadev Bhagaw n, who is
the source of prosperity; to Shree Sh nti-n th Bhagaw n; to Shree Nemi-n th Bhagaw n,
who is like a supreme monk; to Shree P rshva-n th Bhagaw n, who enlightens the
universe and, is the abode of supreme virtues; and, to Bhagaw n Shree Mah vir-sw mi.
Oh! Tirthankar Bhagaw n, you have successfully crossed the ocean of worldly life. I also
desire Moksha, which is the real essence of your teachings. Oh! Jineshvar Bhagaw n, 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 Bhagaw n, 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 do

S m yika, Chaitya Vandan
and
Pratikraman
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 Shr van.
Paryushan ends on the day of Samvatsari day, which is the fourth day of the bright
half of the month of Bh darvo (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, S dhus and S dhvis deliver
sermons related to the five essential activities that Shr vaks and Shr vik s are
required to do during Paryushan. These five essential activities are:
1. Am ri Pravartan: Leading a non-violent life and working towards a non-violent

world;
2. S dharmik V tsalya: Respecting fellow beings who follow the Jain philosophy
3. Attham Tapa: Fasting for three consecutive days
4. Chaitya Parip ti: Going in groups to different Jain temples for Darshan; and
5. Ksham pan : 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 Bhagaw n
Mah vir’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 Bhagaw n
Mah vir’s mother Trishal 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
Sw dhy y (self-study), meditation, and austerities are recommended activities to
become closer to one’s soul
3. Pari + Upashaman = Upashaman means to suppress our passions (Kash yas -
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 ch ryas have said:
“Ksham Virasya Bhushanam, Ksham v ni Michchh 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.
Shvet mbars observe eight days of Paryushan, while Digambars celebrate a ten-day of
Dash-Lakshan Parva, which begins on the last day of Shvet mbar Paryushan. The
Digambar tradition celebrates the ten best characteristics of the soul, which are:
1. Ksham (forgiveness),
2. M rdava (humility),
3. rjava (straightforwardness),
4. Shaucha (contentment or absence of greed),
5. Satya (truth),
6. Samyam (restraint of all senses),
7. Tapa (austerities),
8. Ty g (charity),
9. kinchan (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
are primarily accumulated as a result of the four passions: anger, ego, deceit, and greed.
64
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 ( vashyak). Practicing these six
essential rites with true faith on a daily basis helps our soul progress spiritually.
Tirthankars and ch ryas 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 ( vashyak)
There are six essential activities that every layman and laywoman should perform daily.
The Sanskrit term for ‘essential’ is vashyak. Practicing these six essential rites with true
faith, we can detach from passions and progress spiritually. These six essentials are as
follows:
1. S m yika - The Practice of Equanimity

S m yika 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. S m yika is the
essence of Tirthankars’ teachings; perfect S m yika is ideal conduct.
S m yika helps us achieve a calm mind and temperament. It is the process of S m yika
that enhances the quality of equanimity, the process that takes one closer to the soul.
From a realistic point of view, during S m yika, 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 S m yika. One must practice S m yika to attain right faith, right knowledge,
and right conduct. Jain monks and nuns take the vow to remain in S m yika for their
entire lives at the time of taking Diksh and thus remain in the state of equanimity,
throughout their lives. When a layperson practices S m yika, he spends his time as a
S dhu. Laypersons should try to do at least one S m yika every day.
65
2. Chauvisattho - Worshipping Tirthankar Bhagaw n
Chauvisattho 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 Bhagaw n, 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 Mah r j

Vandan means respecting and saluting. In the absence of a Tirthankar, our true spiritual
teachers are Jain ch ryas, Up dhy ys, and S dhus, who show us the path to liberation.
ch ryas, Up dhy ys, and S dhus 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 Transgressions

Pratikraman 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 Pr yashchitta (repentance); this is the essence of Pratikraman
5. K usagga - Concentration and Meditation

K usagga means becoming detached from the body. Most of our misery and unhappiness
stems from our attachment to our bodies. The process of K usagga, also known as
K yotsarga, 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. Pachchakkh n - Taking Appropriate Vows

Praty khy n or Pachchakkh n refers to the abandonment of things harmful to the soul
and acceptance of things beneficial to the soul. Taking Pachchakkh n means taking vows
appropriate to our capabilities, disengaging from worldly objects, and engaging in the
process of purification. When we take Pachchakkh n, we renounce certain activities for a
pre-determined period of time to discipline ourselves.
66
Importance of Pratikraman
Of 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 S m yika. 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 Kham saman 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 K yotsarga. During Pratikraman, we are also required to take
Pachchakkh n appropriate to our capacity.
The Pratikraman procedure includes the recitation of many Sutras. The Sutras are written
in Ardha-M gadhi (the common language during Bhagaw n Mah vir’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 S m yika & Pratikraman
Charavalo: Charavalo is made by attaching hundreds of soft white strings of yarn to a

wooden stick If we must move during S m yika 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 S m yika and we must exercise equanimity during
S m yika.
Kat sanu: Kat sanu, also known as sana, is a rectangular piece of cloth
to sit on while performing S m yika 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 S m yika
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 S m yika.
67
Sth pan ch rya: It is difficult to progress spiritually without proper guidance from the
right guru. If, however, a Guru Mah r j is not present during
Pratikraman or S m yika, we establish the guru’s seat by putting a
religious book that contains Navak r Mah mantra and Panchindiya
Sutra along with a Navak rv li on a S pad (bookstand). We sit facing
East or North in front of the Guru’s seat. This enables us to maintain
discipline during S m yika and develop humility
Purifying the mind is very critical for S m yika, since a pure mind generates pure speech.
Having a clean space, body, and clothes is also important when doing S m yika.
S m yika should be done according to the procedure prescribed by our great ch ryas.
No modifications should be made, and all Sutras should be recited as correctly as
possible. We must take the vow of S m yika before starting Pratikraman. After
Pratikraman, we must conclude S m yika. We must do S m yika 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, Kat sanu, Muhapatti, a S pado (stand for books), a Navak rv li
(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 Kat sanu 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.
….Bhagaw n Mah vir (Uttar dhyayan, 6/1)
68
Pratikraman
S m yika: The First vashyak

Place a religious book, which contains Navak r Mah mantra and Panchindiya Sutra on
a S pado. Place a Navak rv li 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 Sth pan ji with the right palm facing the Sth pan ji.
Now, recite Navak r mantra.
ma¥gal°∏am cha savvÆsim, 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 ( ch ryas).
I offer obeisance to the masters of religious scriptures (Up dhy ys).
I offer obeisance to all the monks and nuns in the entire universe (S dhus and S dhvis).
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 ch ryas (preceptors or gurus) by reciting the
Panchindiya Sutra. ch ryas 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£tra
paµchindiya-samvara∏∞, taha nava-viha-bambhachÆra-guttidhar∞.
chauviha-kas°ya-mukk∞, ia a∂∂h°rasa-gu∏Æhim 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 Mah r j 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
Mah r j possesses these 18 virtues.
In addition my Guru Mah r j observes the five great vows and five codes of conduct
(regarding knowledge, faith, conduct, austerities, and vigor). He observes five kinds of
carefulness (while moving, speaking, accepting alms, placing or replacing anything, and
disposing bodily waste). He observes three kinds of restraints (regarding the mind,
speech, and body) in all daily activities. Thus, my Guru Mah r j possesses a total of 36
qualities.
Now, let us kneel down at the feet of Bhagaw n and the Gurus while reciting the
following Sutra.

nis¢hi°Æ?, matthaÆ∏a vand°mi.
Meaning:
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 K usagga. For that purpose, we will first recite the
Iriy vahiyam Sutra, which explains the ways in which we may have caused violence.
iriy°vahiy° s£tra
pa∑ikkam°mi? ichchham, ichchh°mi pa∑ikkamiuî. ...............................................................1.
iriy°vahiy°Æ, vir°ha∏°Æ.........................................................................................................2.
gama∏°gama∏Æ....................................................................................................................3.
p°∏a-kkama∏Æ, b¢ya-kkama∏Æ, hariya-kkama∏Æ, ∞s°-utti¥ga-pa∏aga-daga-ma∂∂¢-makka∑°-sant°∏°-
sa¥kama∏Æ...........................................................................................................................4.
jÆ mÆ j¢v° vir°hiy°. ...............................................................................................................5.
Ægindiy°, bÆindiy°, tÆindiy°, chaurindiy°, paµchindiy°. .........................................................6.
pariy°viy°, kil°miy°, uddaviy°, ∂h°∏°∞ ∂h°∏am sa¥k°miy°, j¢viy°∞ vavar∞viy°, tassa michch° mi
dukka∑am. ...........................................................................................................................7.
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Meaning:
Mah r j 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¢ sutra

vis∞h¢-kara∏Æ∏am, visall¢-kara∏Æ∏am, p°v°∏a∆ kamm°∏am niggh°ya∏a∂∂h°Æ, ∂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 K yotsarga.
We will now take the vow of K usagga by reciting following Sutra
annattha-s£tra
annattha-£sasiÆ∏am, n¢sasiÆ∏am, kh°siÆ∏am, chh¢Æ∏am, jambh°iÆ∏am, u∑∑uÆ∏am, v°ya-
nisaggÆ∏am, bhamal¢Æ,
pitta-muchchh°Æ. .................................................................................................................1.
suhumÆhim a¥ga-saµch°lÆhim, suhumÆhim khÆla-saµch°lÆhim,
suhumÆhim di∂∂hi-saµch°lÆhim. ............................................................................................2.
hujja mÆ k°ussagg∞..............................................................................................................3.
namukk°rÆ∏am na p°rÆmi. ...................................................................................................4.
t°va k°yam ∂h°∏Æ∏am m∞∏Æ∏am jh°∏Æ∏am, app°∏am v∞sir°mi .5
71
Meaning:
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 K yotsarga by offering obeisance to Arihanta Bhagaw n (by saying

“Namo Arihant nam” aloud). Until then, I shall not speak or move and renounce all other
Now we do K usagga. K usagga literally means to give up the body. During K usagga,
we must stay motionless (except for the exceptions mentioned above) and meditate. We
can assume either of the following postures during K usagga.
Now, stay focused and recite Navak r Mantra four times OR Logassa Sutra in your mind.
Conclude K usagga by saying “Namo Arihant nam” aloud. Now we will recite Logassa
Sutra to offer obeisance to the 24 Tirthankars.
l∞gassa-s£tra
arihantÆ kittaissam, chauv¢sam pi kÆval¢...............................................................................1.
pauma-ppaham sup°sam, ji∏am cha chanda-ppaham vandÆ. ................................................2.
vimala-ma∏antam cha ji∏am, dhammam santim cha vand°mi................................................3.
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vand°mi ri∂∂ha-nÆmim, p°sam taha vaddham°∏am cha. ........................................................4.
chau-v¢sam pi ji∏avar°, tittha-yar° mÆ pas¢yantu. ..................................................................5.
°rugga-b∞hi-l°bham, sam°hi-vara-muttama∆-dintu.................................................................6.
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
I offer my obeisance and bow down to Bhagaw n Shree Rushabhadev, Ajit-n th,
Chandraprabha-sw mi, Suvidhi-n th (also known as ‘Pushpadanta-sw mi’), Shital-n th,
Please bestow upon me the ability to attain perfect knowledge (Keval-jn n), which shall
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-l bh),
Oh! Tirthankar Bhagaw n, you are purer than the full moon, brighter than the sun, and
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
Kham saman Sutra.

nis¢hi°Æ?, matthaÆ∏a vand°mi
73
Now we ask for permission to inspect Muhapatti by saying:
“Ichchh k ren sandisah Bhagaw n! S m yika Muhapatti Padilehu?”
Meaning:
I wish to have your honor’s permission to inspect Muhapatti for the purpose of
performing S m yika.
If Guru Mah r j 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 S m yika. First, we bow down while reciting
Kham saman Sutra.

Now we seek permission by asking:
“Ichchh k ren Sandisah Bhagaw n! S m yika sandis hu?”
Meaning:
Oh! Forgiving Gurudev, may I have your kind permission to take the vow of S m yika?
“Sandis heh.”
Meaning:
Please do so.
74
Now we accept his permission by saying:
“Ichchham”
Meaning:
Now we bow down again while reciting Kham saman Sutra.

Now we seek permission to begin S m yika by asking:
“Ichchh k ren Sandisah Bhagaw n! S m yika th u?”
Meaning:
Oh! Forgiving Gurudev, may I have your kind permission to begin S m yika?
“Th eh.”
Meaning:
Please do so.
Now we accept the permission by saying:
“Ichchham”
Meaning:
Now, please stand up (using the Charavalo) and, with folded hands raised high (at the
level of the forehead), recite Navak r Mantra. Then ask Guru Mah r j to give the vow of
S m yika by saying:
“Ichchhak ri Bhagaw n! Pas ya kari S m yika dandak uchar oji.”
Meaning:
Oh! Forgiving Gurudev, please kindly give me the vow of S m yika
Now, take the following vow from the Guru Mah r j. If the Guru Mah r j 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.
75
Taking the Vow of S m yika:
karÆmi bhantÆ
karÆmi bhantÆ! s°m°iyam s°vajjam j∞gam pachchakkh°mi,
j°va niyamam pajjuv°s°mi, duviham, ti-vihÆ∏am,
ma∏Æ∏am, v°y°Æ, k°Æ∏am, na karÆmi, na k°ravÆmi,
tassa bhantÆ! pa∑ikkam°mi, nind°mi, garih°mi,
app°∏am v∞sir°mi. ................................................................................................................1
Meaning:
Oh! Graceful Gurudev, I am now going to do S m yika and, therefore, vow to give up all
sinful activities. As long as I remain in S m yika, I shall not commit any sinful activities
mentally, verbally, or physically, nor shall I encourage others to indulge in such
activities. Oh! Bhagaw n, 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 S m yika, 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 S m yika is performed
to develop and attain equanimity, and since this Sutra is recited to take the vow of
S m yika, it is regarded as the essence of all gams.
Now, please bow down again while reciting Kham saman Sutra.

Now we ask for permission to sit down by saying:
“Ichch k ren Sandisah Bhagaw n! Besane sandis hu?”
Meaning:
Oh! Guru Mah r j, may I have your permission to sit down?
If Guru Mah r j were present, he would say:
“Sandis heh.”
Meaning:
You have my permission (to sit down)
Now we say:
“Ichchham.”
76
Meaning:
Now, please sit-down.
Again bow down while reciting Kham saman Sutra.

Now say:
“Ichchh k ren Sandisah Bhagaw n! Besane th u?”
Meaning:
Oh! Forgiving Gurudev, may I have your permission to be steady in S m yika while
sitting down?
“Th eh.”
Meaning:
Yes, you may do so.
Now we say:
“Ichchham”
Meaning:
Once again bow down while reciting Kham saman Sutra.

Now say:
“Ichchh k ren Sandisah Bhagaw n! Sajzai sandis hu?”
Meaning:
Oh! Forgiving Gurudev, may I ask your kind permission to begin the Sw dhy ya?
77
“Sandis heh”.
Meaning:
Please do so.
Now we say:
“Ichchham”
Meaning:
Once again bow down while reciting Kham saman Sutra.

Now say:
“Ichchh k ren Sandisah Bhagaw n! Sajzai Karu?”
Meaning:
Oh! Forgiving Gurudev, may I ask your kind permission to concentrate in Sw dhy y?
“Kareh.”
Meaning:
Please do so.
Now we say:
“Ichchham”
Meaning:
Now recite Navak r mantra three times with folded hands.
If you want to do only S m yika, engage yourself in religious activities such as,
Sw dhy y, contemplation, or meditation of Navak r Mah mantra for 48 minute. Then
continue with the procedure for “conclusion of S m yika” on page number 106.
However, if you are doing Pratikraman please continue as follows.
78
Pachchakkh n
Following Pachchakkh n 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 Pachchakkh n 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 Pachchakkh n 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 Mukhav s;1 from now until 48 minutes after sunrise tomorrow (OR, three
kinds of foods, namely; solid foods, snacks and fruits and, Mukhav s.) 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 (Chauvih r) if he
has done any austerity that day (e.g. Ek sanu, Biy sanu, Upav s, 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 (Tivih r).
1
Mukhav s is consumed in many parts of India after lunch and dinner in small bite size quantity as a
refreshing mouth freshener.
79
If you only want to do Chaitya Vandan, start here.
Dev Vandan-Chaitya Vandan: The Second vashyak

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

nis¢hi°Æ?, matthaÆ∏a vand°mi. .1.
Oh! Bhagaw n! 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.
“Bhagaw n, with your permission, may I perform Chaitya Vandan (Dev Vandan)?”
Since Bhagaw n’s permission is assumed, we say:
“I accept your permission.”
Then we recite the following prayer.
Sakal Kushal Valli, Pushk ravart Megho;

Durita timir Bh nu, Kalpa vriksho pam nah,
Bhavajala nidhi potah, Sarva Sampatti Hetu;

Sa Bhavatu Satatam Vah,
Shreyase Sh ntin thah, Shreyase P rshwan thah.
Meaning:
Oh! Bhagaw n Sh nti-n th! Oh! Bhagaw n P rshva-n th! May you be there for our well
being forever. You are the abode of all happiness. You are like rain in Pushkar varta.
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 Param tm Jagp vak Paramishta,

Jay Jay Guru Dev dhidev Mere Nayanmen Sthit (1)
Achal Akal Avik r S r Karun ras Sindhu,

Jagati Jan dh r Ek Nishk ran Bandhu (2)
Gun Anant Prabhu T hr Keme Kahy Na Jây,

Paramprabhu Jin Dhy nathi Chid nand Sukh Th y (3)
80
Meaning:
Oh! Supreme Bhagaw n! 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.
Bhagaw n, one can never completely describe your innumerable attributes.

However, by contemplating the supreme omniscient Bhagaw n, everlasting bliss can
prevail.
Now recite following Sutras.
jam kiµchi s£tra

jam kiµchi n°ma-tittham, saggÆ p°y°li m°∏usÆ l∞Æ.
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 Bhagaw n
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, saya∆-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-dÆsay°∏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-mavv°b°ha-mapu∏ar°vitti
siddhigai-n°madhÆyam ∂h°∏am sampatt°∏am, nam∞ ji∏°∏am, jia-bhay°∏am. ........................9.
jÆ a a¢y° siddh°, jÆ a bhavissanti-∏°gaÆ k°lÆ.
sampai a va∂∂am°∏°, savvÆ ti-vihÆ∏a vand°mi.....................................................................10.
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Meaning:
I bow down to Arihanta Bhagaw n.
Oh! Arihanta Bhagaw n:

• Your sermons are the source of true spiritual knowledge.
• You establish the four-fold Jain Sangha; thus, you are called Tirthankar.
• You attain Keval-jn n 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-jn n) 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 Bhagaw ns, those who know and perceive anything and
everything. Oh! Tirthankar Bhagaw n, you have attained Moksha, which is the abode of
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).
11
Pundarik 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.
82
Oh! Tirthankar Bhagaw n, 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 chÆi°im s£tra

j°vanti chÆi°im, u∑∑hÆ a ahÆ a tiria-l∞Æ a.
savv°im t°im vandÆ, iha sant∞ tattha sant°im .1.
Meaning:
I bow down to all the currently existing idols of Jineshvar Bhagaw n present anywhere in
the upper part of the universe, middle part of the universe, or lower part of the universe.
j°vanta kÆ vi s°h£ s£tra

j°vanta kÆ vi s°h£, bharahÆravaya-mah°-vidÆhÆ a.
savvÆsim tÆsim pa∏a∞, ti-vihÆ∏a ti-da∏∑a-viray°∏am..............................................................1.
Meaning:
S dhu Mah r j and S dhviji Mah r j 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 S dhu Mah r j and S dhviji Mah r j present anywhere in Bharat Kshetra,
Air vat Kshetra, and Mah Videha Kshetra.
Now we recite Namorhat Sutra, which is a Sanskrit version of Navak r Mantra.
nam∞rhat s£tra
nam∞rhat-siddh°-ch°ry∞p°dhy°ya-sarva-s°dhubhya≈ .1.
Meaning:
I bow down to Arihanta Bhagaw n, Siddha Bhagaw n, ch rya Mah r j, Up dhy y
Mah r j, and all S dhu and S dhvi Mah r j.
Now is the time for a Stavan, a devotional song in praise of Tirthankar Bhagaw n. .
Uvasaggaharam Stotra is a Stavan, which is a very significant Mantra in Jainism. Its
importance as a Mantra is second only to Navak r Mantra. This Stotra is an obeisance to
Bhagaw n P rshva-n th.
uvasagga-haram s£tra
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∏∂hÆ dh°rÆi j∞ say° ma∏u∞.
tassa gaha-r∞ga-m°r¢, du∂∂ha-jar° janti uvas°mam.................................................................2.
83
chi∂∂hau d£rÆ mant∞, tujjha pa∏°m∞ vi bahu-phal∞ h∞i.
nara-tiriÆsu vi j¢v°, p°vanti na dukkha-d∞gachcham...............................................................3.
tuha sammattÆ laddhÆ, chint°ma∏i-kappa-p°yava-bbhahiÆ.
p°vanti avigghÆ∏am, j¢v° ayar°maram ∂h°∏am. ....................................................................4.
iya santhu∞ mah°yasa! bhatti-bbhara-nibbharÆ∏a hiaÆ∏a.
t° dÆva! dijja b∞him, bhavÆ bhavÆ p°sa! ji∏a-chanda!............................................................5.
Meaning:
Oh! Shree P rshva-n th Bhagaw n, I bow down to you. Even your caretaker Yaksha
P rshva 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 illnesses
In 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
Chint mani13 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 P rshva-n th Bhagaw n, I eulogize you with a heart full of
devotion. Oh! Jineshvar P rshva-n th Bhagaw n, I wish for right knowledge, right faith,
and right conduct in all my future lives.
Now we will recite the Jay Viyar ya 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 jn Chakra, which means ‘decision-making circle’.
jaya v¢yar°ya-s£tra
jaya v¢yar°ya! jaga-guru!, h∞u mamam tuha ppabh°va∞ bhayava∆!.
bhava-nivvÆ∞ 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-sÆva∏° °-bhavamakha∏∑°. ...........................................................2.
v°rijjai jai vi niy°∏a-bandha∏am v¢yar°ya! tuha samayÆ.
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Chint mani 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.
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taha vi mama hujja sÆv°, bhavÆ bhavÆ tumha chala∏°∏am. ..................................................3.
dukkha-kkha∞ kamma-kkha∞, sam°hi-mara∏am cha b∞hi-l°bh∞ a.
sampajjau maha Æam, tuha n°ha! pa∏°ma-kara∏Æ∏am..........................................................4.
sarva-ma¥gala-m°¥galyam, sarva-kaly°∏a-k°ra∏am.
pradh°nam sarva-dharm°∏°m, jainam jayati ø°sanam. .........................................................5.
Meaning:
Oh! Vitar ga Param tm ! 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 Mah r j 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! Vitar ga Param tm , 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! Bhagaw n, 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 K usagga. For that purpose, we now recite
the following Sutra.
arihanta-chÆiy°∏am-s£tra
arihanta-chÆiy°∏am, karÆmi k°ussaggam..............................................................................1.
vanda∏a-vatti°Æ, p£a∏a-vatti°Æ, sakk°ra-vatti°Æ,
samm°∏a-vatti°Æ, b∞hi-l°bha-vatti°Æ,
niruvasagga-vatti°Æ. .............................................................................................................2.
saddh°Æ, mÆh°Æ, dhi¢Æ, dh°ra∏°Æ, a∏uppÆh°Æ
va∑∑ham°∏¢Æ, ∂h°mi k°ussaggam.........................................................................................3.
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Meaning:
Oh! Arihanta Bhagaw n, I wish to perform K yotsarga 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 K yotsarga with an ever-increasing level of faith, intellect, peaceful mind,
determination, and contemplation.
Now we recite the following Sutra.
annattha sutra
pitta-muchchh°Æ. .................................................................................................................1.
suhumÆhim a¥ga-saµc°lÆhim, suhumÆhim khÆla-saµc°lÆhim, suhumÆhim di∂∂hi-saµc°lÆhim. .2.
hujja mÆ k°ussagg∞..............................................................................................................3.
app°∏am v∞sir°mi .5.
Meaning:
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 K yotsarga by offering obeisance to Arihanta Bhagaw n (by saying

“Namo Arihant nam” aloud). Until then I shall not speak or move and renounce all other
Now, recite Navak r Mantra once in your mind and terminate K usagga by saying
‘Namo Arihant nam’ aloud. Then recite the following prayer:
kall°∏a-kandam pa∑hamam ji∏indam,

santim ta∞ nÆmi-ji∏am mu∏indam.
p°sam pay°sam sugu∏ikka-∂h°∏am,
bhatt¢i vandÆ siri-vaddham°∏am. ..........................................................................................1.
Meaning:
With true devotion, I bow down to the first Tirthankar, Shree Rushabha-dev Bhagaw n,
who is the source of prosperity; to Shree Sh nti-n th Bhagaw n; to Shree Nemi-n th
Bhagaw n, who is like a supreme monk; to Shree P rshva-n th Bhagaw n, who
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enlightens the universe and is the abode of supreme virtues; and Bhagaw n Shree
Mah vir-sw mi.
This is the conclusion of Chaitya Vandan

If you are doing Pratikraman, please continue with the following
procedure:
Now do Kham saman four times, as follows:

Now say “Bhagaw naham!”

and say “ ch ryaham!”

and say “Up dhy yaham!”

and say “S dhuham!”
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).
……..Mah vir (Samays r, 153)
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Guru Vandan: The Third vashyak
The third essential is known as Guru Vandan, or bowing down to S dhu Mah r j and
S dhvi Mah r j. Unfortunately, we do not have Arihanta Bhagaw n with us to guide us
and lead us to the path of liberation. However, in the absence of Arihanta Bhagaw n,
S dhu Mah r j and S dhvi Mah r j guide us to the path of liberation as preached by
Arihanta Bhagaw n. Therefore, we offer obeisance to them to show our reverence.
Before we begin Guru Vandan, we should inspect Muhapatti. We seek permission by
asking:
‘Bhagaw n, 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 sutra
ichchh°-k°rÆ∏a sandisaha bhagavan! abbhu∂∂hi∞mi,
abbhintara-dÆvasiam kh°mÆuî? ichchham, kh°mÆmi dÆvasiam.
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; bhattÆ, p°∏Æ;

vi∏aÆ, vÆy°vachchÆ; °l°vÆ, sanl°vÆ; uchch°sa∏Æ, sam°sa∏Æ; antara-bh°s°Æ, uvari-bh°s°Æ;
jam kiµci majjha vi∏aya-parih¢∏am, suhumam v°, b°yaram v°; tubbhÆ j°∏aha, aham na j°∏°mi;
tassa michchh° mi dukka∑am.
Meaning:
Oh! Guru Mah r j, please voluntarily give me permission to ask for your forgiveness for
any wrongdoings that I may have done to you during the day. (Guru Mah r j 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 Mah r j
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.
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?
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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 vashyak

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 Vanaspatik y), 1,400,000 plant species that have an infinite number of
souls in a single body (S dh ran vanaspatik y), 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 Michchh mi 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
17) Deceitful lying and,
18) Wrong faith.
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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
S m yika, indulgence in four passions (anger, ego, deceit, and greed), and violating the
12 minor vows of Shr vak.
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 ch ryas, the four-fold Jain Sangha, the Jain principles, and my soul as
witnesses, I wish to repent such actions and ask for forgiveness. Tassa Michchh Mi
Dukkadam.
Reflecting on Transgression of Codes of Conduct

Jn n ch r (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.
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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 together

Tassa Michchh Mi Dukkadam.
Darshan ch r (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 (Atich r) 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 Darshan ch r 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.
Ch ritr ch r (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 Bhagaw n. Following are
the lapses and violations of Ch ritr ch r:
1. Violations and Lapses Related to Movements:

• Trampling, crushing, killing or otherwise hurting other living beings
while moving around, sitting or standing up.
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• 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 S m yika in spite of time
and capability.
• Not doing meditation and study of religious scriptures.
• Mentally indulging in sensual objects and pleasures.
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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.
Tap ch r (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 Bhagaw n.
Following are the lapses and violations of Tap ch r:
• 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 Michchh Mi
Dukkadam.
Viry ch r (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
Bhagaw n.
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Following are the lapses and violations of Viry ch r:
• 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 Bhagaw n
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.
Five Anu Vratas (Five Minor Vows)

1. Ahims (Non-Violence)
First Minor Vow: Sthul-Pr n tip t Viraman Vrata

Abstaining from intentionally hurting mobile living beings, through the activities of
mind, speech, or body, either directly or through somebody.
Shr vaks 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 Ahims as the key element in the whole scheme of the ethical
discipline of the Shr vak 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.
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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.
2. Satya (Truthfulness)
Second partial Vow (Anuvrata): Sthul-Mrush v da Viraman Vrata

Abstinence 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.
3. Asteya (Non-stealing)
Third Vow (Anuvrata): Sthul-Adatt d na Viraman Vrata

Abstinence 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.
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4. Brahmacharya (Celibacy)
Fourth partial Vow (Anuvrata): Svad r Santosh Vrata

To 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
5. Aparigraha: Non-Possession/Non-Attachment)
Fifth partial Vow (Anuvrata): Ichchh Parim na or Parigraha-Parim na Vrata

Limiting wants, needs, and possessions.
For Shr vak and Shr vik 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
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Three Guna Vrata (Auxiliary Vows)
Next three vows are auxiliary vows, which strengthen the quality of the first five partial
vows.
6. Dig Parim na 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
7. Bhogopabhoga-Parim n 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.
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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 Shiksh Vrata (Four Disciplinary Vows)

Next four vows are Shiksh Vratas that pertain to the specific spiritual activities, which
should be practiced as often as possible. These vows strengthen the practice of
spirituality.
9. S m yika Vrata (Equanimity)

The importance of the S m yika is explained in the beginning of this section.
Following are the major lapses and violations of the vow of S m yika:
• Violation of the S m yika vow by not staying in meditation for 48 minutes,

by not doing S m yika with enthusiasm and according to the recommended
ritual
• Violation of the vow of S m yika by not being vigilant and by not
dissociating self from worldly affairs
• Not maintaining spiritual harmony of body, mind and speech during S m yika
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10. Des vak sika (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 S dhu/S dhvi

By taking this vow, the aspirant spends one or more days, as if he/she is a S dhu/S dhvi
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 S dhu/S dhvi 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;
12. Atithi Samvibh g Vrata (Vow of sharing with venerated and needy)
This vow is a vow of giving food, water, and other things necessary for existence to
S dhus, S dhvis, 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:
99
• Carelessness in giving food, clothes, and medicine to S dhu and S dhvi
• Not welcoming, giving due respect or praising S dhu and S dhvi while giving
• Offering food that is not suitable for S dhu 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;
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 Shr vak 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 Shr vak, 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
Shr vak. 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
Bhagaw n 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 Bhagaw n.
While being here, I bow down to all the idols of Jineshvar Bhagaw n present anywhere in
the heaven, lower realm of the universe or in the middle realm of the universe (known as
Manushya Loka)
100
S dhu Mah r j and S dhviji Mah r j 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 S dhu Mah r j and S dhviji
Mah r j, present anywhere in Bharat Kshetra, Air vat Kshetra and in Mah Videha
Kshetra.
Let my days pass in contemplation of words preached by the omniscient Bhagaw n. The
preachings of Tirthankar Bhagaw n destroy the sins committed from the time
immemorial and bring an end to millions of life cycles.
The Arihanta Bhagaw n, Siddha Bhagaw n, 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
S ' ?E'+ '?E S " '

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L & 4& & 4 L " &

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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 Bhagaw n.
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

Michchh Mi Dukkadam to entire Sangha
101
K usagga: The Fifth vashyak
Now we come to the 5th essential. Earlier in the Pratikraman, we did two short
K usagga. Now we will do K usagga as a separate essential. For that purpose, we will
first recite the Navak r Mantra.
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 Shr vak; 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, S m yika, following three restrains,
control of four passions and, observing twelve vows of Shr vak. 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 K usagga.
I shall now engross myself in complete K yotsarga (meditation) except for breathing in
dizziness or fainting and, subtle movements of body, phlegm and eyes.
I shall terminate my K yotsarga by offering obeisance to Arihanta Bhagaw n (by saying,

“Namo Arihant nam” 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 Navak r Mantra sixteen times. We will
end the K usagga by saying Namo Arihant nam 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
102
avoiding some meals. But it does not necessarily consist only of abstaining from food.
Vowing to cultivate modesty, to render service to S dhu, S dhvi, 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 K usagga by reciting Sh nti Stotra and Logassa Sutra.
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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.
S ' ?E'+ '?E S " '

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Whenever Jineshvar Bhagaw n is worshipped all the troubles disintegrate, the shackles of
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103
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.
Now everybody will recite following Sh nti 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°ntirbhavatu
Sr¢-raj°dhip°n°m Sh°ntirbhavatu,
Sr¢-rajasannivesh°n°m Sh°ntirbhavatu
Sr¢-go¿tik°n°m Sh°ntirbhavatu,
Sr¢-paura-mukhy°n°m Sh°ntirbhavatu
Sr¢-paura-janasya Sh°ntirbhavatu,
Sr¢-brahma-lokasya Sh°ntirbhavatu
Om 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 sutra

arihantÆ kittaissam, cauv¢sam pi kÆval¢.................................................................................1.
usabha-majiam ca vandÆ,
sambhava-mabhi∏anda∏am ca sumaim ca.
pauma-ppaham sup°sam, ji∏am ca canda-ppaham vandÆ. ....................................................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,
vandÆ mu∏i-suvvayam nami-ji∏am ca.
vand°mi ri∂∂ha-nÆmim, p°sam taha vaddham°∏am ca. ..........................................................4.
104
cau-v¢sam pi ji∏avar°, tittha-yar° mÆ pas¢yantu. ....................................................................5.
candÆsu nimmala-yar°, °iccÆsu ahiyam pay°sa-yar°.
Meaning:
I eulogize and worship the 24 Tirthankars of this current descending half phase of the
I offer my obeisance and bow down to, Bhagaw n Shree Rushabhadev, Ajit-n th,
Please bestow upon me the sense to attain perfect knowledge (Keval-jn n), which shall
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-l bh), perfect
spiritual health, and the highest state of contemplation.
105
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, S dhus and Gurus for all the sins committed by me.
Oh Bhagaw n! I have completed all six essential activities; S m yika, Chauvisattho,

Vandan , Pratikraman, K yotsarga, and Pachchakkh n.
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 Bhagaw n, I pray
that the said lapses be dissolved.
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 Bhagaw n, I pray that all my faults be dissolved.
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 Bhagaw n, I pray that
all my faults be dissolved.
Tassa Michchh Mi Dukkadam
Conclusion of S m yika
All this time we have been in the vow of S m yika. For concluding S m yika, we first
bow down while reciting:

Meaning:
activities to the best of my ability and I am bowing down my head to you.
106
iriy°vahiy° sutra
pa∑ikkam°mi? iccham, icch°mi pa∑ikkamiuî. .......................................................................1.
iriy°vahiy°Æ, vir°ha∏°Æ.........................................................................................................2.
gama∏°gama∏Æ....................................................................................................................3.
p°∏a-kkama∏Æ, b¢ya-kkama∏Æ, hariya-kkama∏Æ, ∞s°-utti¥ga-pa∏aga-daga-ma∂∂¢-makka∑°-sant°∏°-
sa¥kama∏Æ...........................................................................................................................4.
jÆ mÆ j¢v° vir°hiy°. ...............................................................................................................5.
Ægindiy°, bÆindiy°, tÆindiy°, caurindiy°, paµcindiy°. .............................................................6.
pariy°viy°, kil°miy°, uddaviy°, ∂h°∏°∞ ∂h°∏am sa¥k°miy°, j¢viy°∞ vavar∞viy°,
tassa micch° mi dukka∑am...................................................................................................7.
Meaning:
Mah r j 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¢ sutra

vis∞h¢-kara∏Æ∏am, visall¢-kara∏Æ∏am, p°v°∏a∆ kamm°∏am niggh°ya∏a∂∂h°Æ, ∂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 K yotsarga.
107
annattha-s£tra
pitta-muchchh°Æ. .................................................................................................................1.
suhumÆhim a¥ga-saµc°lÆhim, suhumÆhim khÆla-saµc°lÆhim, suhumÆhim di∂∂hi-saµc°lÆhim. .2.
hujja mÆ k°ussagg∞..............................................................................................................3.
app°∏am v∞sir°mi.
Meaning:
I shall now engross myself in complete K yotsarga (meditation) except for breathing in
dizziness or fainting and, subtle movements of body, phlegm and eyes.
I shall terminate my K yotsarga by offering obeisance to Arihanta Bhagaw n (by saying,

“Namo Arihant nam” 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 sutra
arihantÆ kittaissam, chauv¢sam pi kÆval¢...............................................................................1.
pauma-ppaham sup°sam, ji∏am cha chanda-ppaham vandÆ. ................................................2.
vimala-ma∏antam cha ji∏am, dhammam santim cha vand°mi................................................3.
vand°mi ri∂∂ha-nÆmim, p°sam taha vaddham°∏am cha. ........................................................4.
chau-v¢sam pi ji∏avar°, tittha-yar° mÆ pas¢yantu. ..................................................................5.
108
Meaning:
I eulogize and worship twenty-four Tirthankars of this current descending half phase of
the time cycle. They have achieved Kevaljn n 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 Kevaljn n 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, Bhagaw n Shree Rushabhadev, Ajit-n th,
Oh! All twenty-four 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
(Kevaljn n), 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 L bh),
Now bow down while reciting:

Meaning:
Now we ask for a permission to inspect Muhapatti by saying:
“Ichchh k ren sandisah Bhagaw n! Muhapatti Padilehu?”
Meaning:
“I wish to have your honor’s permission to inspect Muhapatti.”
109
“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.

Meaning:
Now ask:
“Ichchh k ren Sandisaha Bhagaw n S m yika P ru?”
Meaning:
Oh! Guru Mah r j, may I please conclude S m yika?
Guru Mah r j will say,
“Puno Vi K yavvam”
Meaning:
You should do S m yika over and over again

Meaning:
Now say,
“Yath shakti”
110
Meaning:
I shall do the same, as and when I can
Now again bow down while reciting:

Meaning:
Now say,
“Ichchh k ren sandisaha Bhagaw n S m yika P ryu”
Meaning:
Oh! Guru Mah r j, with your kind permission I am now concluding my S m yika
Guru Mah r j now will say,
“ y ro Na Mottavvo”
Meaning:
Please do not forget the benefits of S m yika
Now say,
“Tahatti”
Meaning:
Yes, Guru Mah r j, I shall do the same
Now, while laying the right hand down, first recite Navak r Mantra.
111
Keep your right hand down and now recite the following Sutra.
s°m°iya-vaya-jutt∞ s£tra
s°m°iya-vaya-jutt∞, j°va ma∏Æ h∞i niyama-saµjutt∞.
chinnai asuham kammam, sam°iya jatti° v°r°. .....................................................................1.
s°m°iyammi u kaÆ, sama∏∞ iva s°va∞ havai jamh°.
ÆÆ∏a k°ra∏Æ∏am, bahus∞ s°m°iyam kujj°. ...........................................................................2.
s°m°yika vidhi sÆ liy°, vidhi sÆ p£r∏a kiy°,
vidhi mÆî, j∞ k∞¢ avidhi hu¢ h∞,
una sabak° mana-vacana-k°y° sÆ micch° mi dukka∑am. ......................................................3.
dasa mana kÆ, dasa vacana kÆ, b°raha k°y° kÆ--
ina batt¢sa d∞¿∞î meî sÆ j∞ k∞¢ d∞¿a lag° h∞,
una sabak° mana-vacana-k°y° sÆ micch° mi dukka∑am. ......................................................4.
Meaning:
As long as someone observes the vow of S m yika, and maintains full control over his
mind, his bad karmas (sins) are eradicated. Moreover, whenever a person is under the
vow of S m yika, he is just like a monk. Therefore, one should do S m yika over and
over again.
I took the vow of this S m yika according to the prescribed method and I shall terminate
the vow of S m yika 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 Navak r-mantra.
112
This is the end of Pratikraman. Before completing this ritual, let us mention a few words
about Michchh Mi Dukkadam. Michchh 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,
S ' ?E'+ '?E S " '

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Meaning:
This is the message we convey to every one without any exception, with
utmost sincerity. That is the heart of Pratikraman and of Jainism.
113
114
References
1. Pratikraman Sutra with Explanation. A Hindi text by Muni Shree Nirv n Sagar.
Published by Shree Arunoday Foundation, Koba, India
2. Shree Shr ddha-Pratikraman Sutra – Prabodha-tik . A Gujarati text researched by

Pany s Shree Bhadrankar Vijayji Mah r j and Muni Shree Kaly n Prabha Vijayji
Mah r j and, compiled by Amritlal Doshi. Published by Jain S hitya Vik s
Mandal, Ville Parle, Mumbai, India
3. Jain Tattva Prak sh. A Gujarati text compiled by Shree Dhirajlal D. Mehta.
Published by Jain Dharma Pras ran Trust, Surat, India
4. Pratikraman. An English text published by JAINA, 1992. Originally written by

Mah Satiji Dharma-shil ji and Dr. Nilesh Vora and published by Shree
Sth nakv si Jain Shr vak Sangha, Ghatkopar, Mumbai. Revised and re-written by
Mr. Narendra Sheth and Mrs. Sonal Sheth, San Diego, California, U.S.A.
5. Shree Pratikraman S rth. A Gujarati text published by Shrimad Yasho-vijayji Jain

Sanskrit P thsh l and Shree Jain Shreyaskar Mandal, Mehs n , India
6. English Pratikraman, by Shree Manubhai Doshi, Chicago
7. English Pratikraman, by Shree Harendra Shah, California
115
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Mukesh M. Doshi Pradip and Darshana Shah

This book has no copyright

Right faith, Right knowledge, and Right conduct.

………. Saman Suttam, G th , 80

Mukesh Doshi Pradip Shah Darshana Shah

Devan°gari English Pr°krit Words Devan°gari English Pr°krit Words

** No equivalent pronunciation in English

Section – I Pratikraman Sutras

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

S m yika: The First vashyak ......................................................................................... 69

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

Guru Vandan: The Third vashyak.................................................................................. 88

Pratikraman: The Fourth vashyak .................................................................................. 89

K usagga: The Fifth vashyak....................................................................................... 102

I offer obeisance to the Tirthankaras (Arihantas)

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There are four auspicious entities in the universe.

There are four supreme entities in the universe.

I take refuge in four entities of the universe.

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Bhagaw n Mah vir is auspicious; Gautam Sw mi is auspicious; Sthulibhadra and other

Tirthankar Bhagaw n, who is worshipped even by heavenly gods; Siddha Bhagaw n,

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I offer obeisance to the Tirthankaras (Arihantas).

Arihanta ………………………. 12 attributes

Twelve attributes of Arihanta are as follows:

A. Four attributes present at birth:

1. Divine and healthy body, which is fragrant and devoid of perspiration

B. Eleven attributes attained upon attaining omniscience:

C. Nineteen attributes created by heavenly gods:

1. Wheel of dharma (Dharma-chakra) moves along with Tirthankar

A. Ten of the 34 attributes present at birth:

1. The most beautiful body

B. Ten attributes attained upon attaining omniscience:

1. Affluence all around

1. Facilitating a universal language

Thus, Siddhas have the following 8 attributes:

1. Infinite knowledge (Anant-jn n)

Nine ways to observe celibacy (Brahmacharya)

Free and detached from four passions (Kash yas)

Observation of five great vows (Mah -vratas)

1. Nonviolence: Complete and total commitment to nonviolence, in thoughts, words,

Observation of five codes of conduct ( ch r)

1. Code of conduct regarding right knowledge (Jn n ch r):

Internal austerities: (Abhyantar Tapa)

Observation of five kinds of carefulness (Samitis):

Observation of restrains of thought, speech, and body (Three Guptis):

Control over five-sense organs 5

1. ch r nga Sutra ( y r nga-sutta):

2. Sutra-krut nga Sutra (Suyagad nga-sutta):

3. Sth n nga Sutra (Th n nga-sutta):

4. Samav y nga Sutra (Samav o):

6. Jn t -dharma-kath nga Sutra (N y -dhamma-kah o):

7. Up saka-dash nga Sutra (Uvasaga-das o):