shri pratikraman sootra - shree sthanakvasi jain sangh … pratikraman in english.pdf ·...
TRANSCRIPT
શ્રી મહાવીરાય નમઃ
જય ગુરૂદેવ
SHRI PRATIKRAMAN SOOTRA SHRI PRATIKRAMAN SOOTRA (English)
. Before Starting Pratikraman
1. Ichchhaminam Bhante - I desire, Oh God!
2. Ichchhamithami Kausaggam
3. Ichchhami Khamasamano
4.
Gyan ane tena atichar no path - Knowledge and its
blemishes
5. Samkeet ane tena atichar no path - True faith and
blemishes thereon
6. Pehlun Anuvrat - First Anuvrat
7. Bijun Anuvrat - Second Anuvrat
8. Trijun Anuvrat - Third Anuvrat
9. Chothun Anuvrat - Fourth Anuvrat
10. Panchmu Anuvrat - Fifth Anuvrat
11. Chhaththun Disivrat - First Gunvrat
12. Seventh vow (Second Gunvrat)
13. Eighth Vrat (Third Gunvrat)
14. Ninth vow of samayik (first shikshavrata)
15. Dashmun Deshavagasik Vrata (Bijun Shikshavrata)
16. Agyarmu Poshadh Vrata
17. Barmu Atithi Sanvibhag Vrata (Fourth
Shikshavrata)
18. Santharano Path (religious fast unto death)
19. Eighteen Sinful Act
20. 25 Types of Wrong Beliefs
21. Fourteen Types of Samurchhim
22. Shri Chattari Mangalam
23. Pehlun Shraman Sootra
24. Bijun Shraman Sootra
25. Trijun Shraman Sootra
26. Chothun Shraman Sootra
27. Paanchmu Shraman Sootra
First Khaamana - To Shri Arihant Lords
Second Khaamana - Siddha Gods
Third Khaamana - To Kevali Gods
Fourth Khaamana
Fifth Khaamana - To Sadhu Sadhviji
Sixth Khaamana - To Shravak Shravika
Fifth Essential
Sixth Essential
Dharma Dhyan No Kausagga
Dharma Dhyan Na Pahela Char Bhed
Help in Reading
SHRI PRATIKRAMAN SOOTRA
Before starting Pratikraman, one should get up and respectfully bow down to Respected Sadhu – Sadhviji thrice or in their absence bow down thrice to god
Shri Simandhar Swami in north east direction and seek permission for Pratikraman.
Then recite the lesson of Navkar Mantra and Tikkhuto i.e. first and second lesson of Samayik.
Then saying “Swaminath papnu aalochan Pratikraman ni aagyan” recite the lesson of Ichchhaminam Bhante, i.e. the first lesson of Pratikraman and seek
permission for the first essential.
Lesson 1 : Ichchhaminam Bhante I desire, Oh God
Ich-chha-mińam
I desire
Bhanťe Oh ! God
Tub-bhe-him
Your
Abbh-ńu-ńńaaye
Permission
Samaańe Be sanctioned (for)
ďeva-siyam
During daytime
Padi-kkama-ńam
To undo sins committed
Thhaa-yemi
I sit at one place
ďeva-siya Pertaining to daytime
Gyaan (for gaining) knowledge
ďarshan Darshan (Meaning true & holy faith)
Chariťťaa-chariťťe
And stop the incoming, karmas
Ťap Abandon pervious karmas
Aiyaar (and for) blemishes on vows
Chinťav-naartham
for ponderance thereof
Karemi I am doing
Kaau-ssaggam
Meditation in a steady posture.
Sitting steady at one place, oh god ! I desire your permission be sanctioned to undo my sins, committed during daytime.
I am doing Kausagga to stop the incoming new Karmas, to abandon and dissolve my previous Karmas, and for ponderance of the blemishes incurred on my vows,
while attempting to acquire knowledge and Darshan, during the day time. Then recite the lesson of Navkar Mantra.
Then recite `from Karemi Bhante to Appanam Vosirami’ Here seek permission for the second essential.
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Lesson 2 Ichchhamithami Kausaggam
Ich-chha-ami I desire to
Thhaa-mi by remaining at one place
Kaau-ssaggam (do) kausagga (to keep steady mind, speech and body)
Jo me ďevasiyo for during the daytime
Aiyaa-ro sins (and blemishes)
Kao I have committed
Kaai-yo by body
Vaai-yo by speech
Maańa-siyo By mind
Ussuťťo Against the holy scriptures
Ummaggo Against the path of Jainism
Akappo Such undefiting work
Akarańi-jjo (which is) not worth doing
ďuj-zaao Or foul contemplation
ďuvvi-chinťio Foul ponderance
Ańaa-yaaro Not worth doing
Ańi-chchhi-yavvo Not worth wishing
A-saavag Paau-ggo (deeds) Not worth doing by a Shravak (devotee)
Naańe Relating to knowledge
ťaha And also
ďansańe Samktee na vishe
Chariťťaa-chariťťe And limited vows of Shravak
Suve Relating to holy scriptures
Saamaa-iye In Samayik
ťińham Three types of
Guťťi-ńam Control (thought,word and deed)
Chauńa-ham Four types of
Kasaa-yaańam Kashay (vices, namely anger, pride, deceit and greed)
Pancha-ńaham five types of
Mańu-vva-yaańam limited vows
ťińham Guń-vva-yaańam
three types of gunvrata
Chauńa-ham four types of
Sik-khaa-vayaa-ńam Shikshavrata
Baaras those twelve
Vihass varieties
Saavag Dhamm-ass of shravak’s duties
Jam Khandi-yam whatever breach is committed
Jam Vira-hiyam whatever contradictory has been done
ťassa Michchhaami ďukkadam
My sins concerned with that be pardoned and destroyed.
I desire to do Kausagga, by remaining at one place, for the sins I have committed during the day, by body, speech or mind; or for doing such
work which is not worth doing, which is against our holy scriptures, which is against the path of Jainism; or for foul contemplation and foul
ponderance which is neither desirable nor worth doing by a Shravak. Pertaining to knowledge, true faith, holy principles, limited vows of
Shravak, three types of Gupti (thought, word and deed), four types of Kashay (anger, pride, attachment and greed) in Samayik; five anuvrat,
three Gunvrat, four Shikshavrat of those twelve Shravak’s duties whatever breach is committed, whatever contradictory has been done,
may my those sins be pardoned and dissolved. Now recite the full lesson of `Tassa uttari Karnenam and thereafter do kausagga (say mentally) of the 99 atichar. If one does not know the 99
atichar, then he should do kausagga of `Four Logassa’ and then end the kausagga by saying Navkar Mantra.
The `99 atichar’ are as follows, however their meanings are not given here; because they are all found in the course of Pratikraman,
1. Ja(n)vaa-idhham 2. Vachchaa-meliyam 3. Hińaka-kharam 4. Achchka-kharam 5. Paya-hińam 6. Vinay-hińam 7. Jog-hińam 8. Ghos-hińam 9. Suttu-ďinnam 10. ďuttu-padi-chhiyam 11. Akaale Kao Sajzaao 12. Kaale na kao Sajzaao 13. Asajzaae sajzayaam 14. Sajzaae na sajzaayam 15. Sankaa 16. Kankhaa 17. Viťi-gichhaa 18. Parpaasand Parpansaa 19. Parpaasand Santhavo 20. Bandhe 21. Vahe 22. Chha-vichchhaye 23. Aibhaare 24. Bhaťťa-paań-vuchchhaae 25. Saha-saabhak-khaańe 26. Raha-saabhak-khaańe 27. Saďaar-mant-bheye 28. Moso-va-ese 29. Kudleh-karńe 30. ťenaa-hade 31. ťakkar-pa-oge
32. Virudhdha-rajja-ikkame 33. Kudťole kudmańe 34. ťappadi-ruva-gava-vahaare 35. Iťťriya parig-gahiyaa-gamańe 36. Aparig-gahiyaa-gamańe 37. Anang-kidaa 38. Parvivaah-karńe 39. Kaam-bhogesu ťivvaa-bhilasaa 40. Kheťa-vatthu Pamaańaa-ikkame 41. Hirańńa Suvańńa Pamaańaa-ikkame 42. Dhan dhaan Pamaańaa-ikkame 43. ďupad Chaupaď Pamaańaa-ikkame 44. Kuviya Pamaańaa-ikkame 45. Udd-ďisim Pamaańaa-ikkame 46. Aho-ďisi Pamaańaa-ikkame 47. ťiriya-ďisi Pamaańaa-ikkame 48. Kheťa-vuddi Sai-anťar-dhaae 49. Sachiťť-haare 50. Sachiťť-padi-badhhaa-haare 51. Appolio-sahi bhak-khańyaa 52. ďuppolio-sahi bhak-khańyaa 53. ťuchchho-sahi bhak-khańyaa 54. Ingaal-kamme 55. Vańa-kamme 56. Saadi-kamme 57. Bhaadi-kamme 58. Fodi-kamme 59. ďanťa-vaańijje 60. Kesh-vaańijje 61. Ras-vaańijje 62. Lakkh-vaańijje 63. Visa-vaańijje 64. Janť-pilańa-kkamme 65. Nilanchhań-kamme 66. ďavaggi-ďavańyaa 67. Sarďaha-ťalag 68. Pari-sosań-yaa 69. Asai-jań Posań-yaa 70. Kanďappe 71. Kukku-iye
72. Moha-riye 73. Sanjuťaa-higarńe 74. Uvbhog Paribhog airate 75. Mań ďuppańi-hańe 76. Vay ďuppańi-hańe 77. Kaay ďuppańi-hańe 78. Saamai-yassa Sai Akarań-yaa 79. Saama-issa Ańvatti yassa-karań-yaa 80. Aań-vań-ppa-oge 81. pesa-vań-ppa-oge 82. Saďa-ńu-vaye 83. Ruva-ńu-vaye 84. Bahiyaa-puggal-pakhave 85. Appadi-lehiyaa ďuppadi-lehiyaa sijjaa santhaa-raaye 86. Appa-majjiyam ďuppa-majiyam sijjaa santhaa-raaye 87. Appadi-lehiyaa ďuppadi-lehiyaa uchhaar Paasvań-bhoomi 88. Appa-majjiyam ďuppa-majiyam uchhaar Paasvań-bhoomi 89. Posa-hass Samma Ańaańu(n) Paalań-ya 90. Sachiťť Nik-khevańaa 91. Sachiťť Pehańyaa 92. Kaalaai-kkame 93. Parova-ese 94. Machchhari-yaae 95. Ihalogaa Sansapa-oge 96. Parlogaa Sansapa-oge 97. Jiviyaa Sansapa-oge 98. Marańaa Sansapa-oge 99. Kaam-bhogaa Sansapa-oge
Then say `Navkar Mantra’ and complete the Kaussagga then say the lesson of `Logassa Ujjoyagare’ sitting upright, recite this lesson twice. Here seek permission for the third essential
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Lesson 3 Ichchhami Khamasamano
I desire, oh ! Forgiving Guru,
Ich-chhaa-mi I desire
Khamaa-samańo Forgiving (ready to pardon Gurudev (gurudev-spiritual teacher)
Vanďiu(n) To salute you
Jaavńij-jaaye In accordance to my power (of the body)
Nisi-hi-aaye by keeping away from sins,
Ańu-jaańah permit me
Me Mi Uggaham to approach you
Nisihi having stopped sinful acts
Aho-kaayam thy holy feet
Kaaysam-faasam to touch with my body (self)
Khamańij-jo Pardon me
Bhe Oh Reverend ! you (if by my touch)
Kilaamo have been troubled
App-kilam-ťaańam are you free from afflictions ?
Bahu Subhe-ńam In a peaceful manner
Bhe Oh Reverend ! your
ďivaso day
Vaikkanťo has passed ?
Jaťťaa bhe oh ! Reverend, is your pilgrimage
Javanij-jam Free from the afflictions of mind and senses
Cha and
Bhe Oh ! Reverend, I ask for
Khaamemi your pardon
Khamaa-samańo Oh, Forgiving Guru
ďeva-siyam During the day
Vaik-kamam faults that have been done
Aavas-siyae sins committed, while doing necessary religious essentials.
Padi-kkamaa-mi I refrain (from past sins)
Khamaa-samańaa-ńam forgiving gurus,
ďevasi-yaye daytime
Aasaa-yańaae by unworthy acts done
ťiťťi-sannaya-raae any of the thirty three
Jam-kimchi whatever
Mich-chhaae (by) false notions
Mańa ďukkadaa-e (by) evil mind
Vaya ďukkadaa-e (By) unworthy physical act
Kaya ďukkadaa-e (by) unworthy physical act
Kohaa-e (by) anger
Maańaa-e by pride
Maayaa-e by cunning (cheating)
Lohaa-e by greed
Savva kaaliyaa-e of all times
Savva Michchho-vayaaraa-e of all undue behaviour
Savva Dhammaa-ikkmańaa-e up setting every religious vow
Aasaa-yańaae by irreverent acts
Jo Me whatever I
ďevasiyo during the day
Aiyaro sins & blemishes
Kao Committed
ťassa them
Khamaa-samańo Oh ! forgiving guru
Padi-kkaamaa-mi refrain from
Ninďaami I criticise
Gari-haami even more in presence of Guru
Appaa-ńam Vosiraami and I keep my soul away from these sins
Oh ! Forgiving Gurudev. By keeping away from the sins, I desire to salute you as per the extent of my power.
Having stopped the sinful acts, permit me to approach you and touch with my body, thy holy feet. Pardon me, Oh!Reverend if you have been
troubled by my touch. Has your day passed peacefully ? Are you free from afflictions. Is your pilgrimage free from the afflictions of mind
and senses? Oh! Forgiving Gurudev, I ask for your pardon for the faults that have
been done and the sins committed, while doing necessary religious acts during the day.
Oh! Forgiving Guru, I refrain from any of the thirty three unworthy acts I have done by false notions, evil mind, rude word or improper physical act; anger, pride, cunning or greed, which of all times, of all
undue behaviour, upset every religious vow. I refrain from the sins and blemishes incurred during the day, Oh!
Forgiving Guru, by such unworthy acts, which I criticise and in your presence I criticise even more. And I keep my soul away from those
sins. Swaminath! Samayik ek, Chauvvisantho Bey, ane vandana trana, ae
traney avashyak pura thaya tene vishe shri Vitraag deva ni aagyanman kano, Matra, Mindu, pada, akshar, gatha sutra, occhun, aadhik, viparit
bhanayu hoya to Arihant, Ananta, Sidhha, Kevali Bhagwanni sakhe tassa michchhami dukkadam.
Oh Reverend! I have finished the first three essentials namely samayik, Chauvvisantho and Vandana. Regarding errors of punctuations,
omissions, commissions contrary to that laid down by Vitraag Deva (passionless Lord), I beg pardon for the same, in presence of Arihant,
Infinite Siddhas, and the Kevalis (these aforesaid Gods) (at this juncture, having done Vandana, seek permission for the fourth
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Lesson 4 Gyan ane tena atichar no Path Knowledge and its blemishes
During the day, on knowledge, faith, character and on my worship whatever blemishes have occurred, I am repenting.
Aagame Scriptures
ťivihe Of three types
Panna-ťe Are said to be
ťam jahaa The way they are (I say)
Suťťaa-game Principle scriptures are 32 shastras (Shastra means authoritative religious compositions and compilations)
Aťthaa-game Translated (Meaning form) Sootras
ťaďu-bhayaa-gamey
And combination of both (blemishes incurred on such knowledge, are as follows)
Janvaaidh-dham Scriptures which have been recited in incorrect order
Vachchaa-meliam Scriptures recited inattentively
Hińa-phakhram Lesser words have been recited (Omission)
Achchaka-kharam More words have been recited (Inclusion)
Paya-hińam Any verse omitted.
Vińay-hińam Disrespectfully recited
Jog-hińam Recited under unsteady mind, speech or body
Ghos-hińam Recited without correct pronunciation
Suthu-hinnam Knowledge given to unworthy person
Duthhu-padi-chhiyam
Disrespectfully (or arrogantly) gained knowledge
Akaale kao-sajzaao
Recitation (of scriptures) at improper time
Kale na kao sajzaao
Recitation at required time
A-sajzaai-ye sajzaa-yam
Recitation at improper place
Sajzaai-ye na sajzaa-yam
Recitation at appropriate place not done
Thus while studying, learning, contemplating in any of the 14 ways if any sin-fault-blemish has been sustained then in presence of Arihant,
Infinite Siddha Gods I plead for pardon. I am repenting for whatever blemished have occurred during the day,
on my knowledge, faith, character and worship. Sootras are said to be three types. I say the way they are, Principle
Sootra (scriptures) are the thirty two Shashtras, Sootras in meaning form and a combination of both.
In presence of Arihant Infinite, Siddha Gods, I plead for pardon if while studying, learning, contemplating these, any sin-fault-blemish
has been sustained in any of the following 14 ways : Scriptures incorrectly recited
Scriptures inattentively recited Omission of necessary words
Inclusion of unnecessary words Omission of a verse
Disrespectfully recited Recited with unsteady mind, speech or `body’
Recited without correct pronunciation Knowledge given to unworthy person
Disrespectfully or arrogantly gained knowledge Recitation (of scriptures) at improper time
Recitation at required time not done Recitation at improper place
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Lesson 5 Samkeet ane tena atichar no path True faith and blemishes thereon
ďansań samkeeť True faith (towards true God, true Guru and true religion)
Paramaťth highest truth
Santhavo to realise, on one’s own
Vaa or
suďi-thh-thha has realised (such Guru)
Paramaťth highest truth
Sevńaa to serve, to associate with
Vaa vi And also
Vaavann (Those who have) deserted after enlightenment
Kunďa-sańa vajja-ńaa To abandon the wrong paqth of the 363 hypocrates who consider sinful acts as religion
Sammať saďaha-ńaa To keep faith in those who follow true religion
Eva Samkeeť-naa of such true faith
Samańo-vaasa-eńam Devotee (follower) of saints
Samma-ťťassa of true faith
Panch aiyaaraa five blemishes
Peyaalaa like fathomless depths
Jańi-yavvaa worth knowing
Na samayri-yavvaa but not worth doing
ťam jahaa the way it is
ťe Aaalo-un I say
Sankaa to doubt true faith
Kankhaa To desire the opinion of hypocrite
Viťi-gich-chhaa To doubt the benefit of holy deeds
Par-paasand par-sansaa to appreciate the opinion of hypocrite
Par-paasand santhavo to associate with the hypocrites
Of the above five, if any blemish has occurred then may my sin be dissolved.
I desire to know the true and perfect meaning of the holy scriptures; to develop faith towards True God, True Guru, True religion; or I serve and associate with such Guru who has studied the holy scriptures in
depth. I desire to abndon the 363 hypocrites who consider sinful acts as
religion and I also abandon those who have deserted religion after enlightenment.
I wish to become a follower of such saints, such religious lives and to keep faith in those who follow true religion.
Of true faith there are five blemishes comparable to fathomless depths, they are worth knowing but not worth doing; I say the same as they are
: To doubt true faith.
To desire the opinion of hypocrites To doubt the benefit of holy deeds
To appreciate the opinion of hypocrites To associate with the hypocrites
Of the above five, if any blemish has occurred then may my such sins be dissolved.
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Lesson 6
Pehlun Anuvrat - First Anuvrat
Pehlun First
Ańuvrať vow (limited vow of shravak)
Thulaao Gross
Paańaai-vaayaao Violence towards lives
Ver-mańam I refrain from
ťras jiva Lives which move around
Be-indriya Souls with two senses, namely touch, taste (e.g.worms, shells etc)
ťe-indriya Souls with three senses namely touch, taste and smell (e.g.Ants, Lice etc)
Chaur-indriya Souls with four senses namely touch, taste, smell and vision (e.g.Flies, Bees, etc)
Panch-endriya Souls with all five senses namely touch, taste, smell, vision and hearing (e.g.horse, man etc)
Jiva Living beings
Jaańi-prichhi Knowingly and by idenfication
Sva sambandhi own or to someone known
Sharir Maa(n)hela Pidakaari Inflicting pain to the body
Sa apraadhi or having offended one
Viga-lendriya vinaa Lives excepting Beindriya, Teindriya, chaurindriya and children and insane
Aakutti deliberately, intentionally
Hańvaa Nimiťťe to kill
Hańvaanaa pachchak-khaan vow not to kill
ťathaa Sukshma Akendriya pań hańvaanaa pachcha-khaań
and also not kill the smallest organisms
Jaavaj-jivae As long as I live
ďu viham Two acts
ťi viheńam Three means
Na karemi Personally I do not kill
Na kaarvemi And do not ask others to kill
Mańsaa Mentally
Vaysaa Verbally
Kaysaa Physically
Ehvaa pahelaa Such first
Thul praańaaťipať Violence towards lives
Vermańam vraťnaa Vow, to refrain from
Panch aiyaaro Five blemishes
Peyaalaa Like fathomless depths
Jańi-yavvaa Worth knowing (but)
Na Samaayri-yavvaa not worth doing
ťam jahaa The way it is
ťe Aaloun I say
Bandhe Thesse lives if tied by strong cards
Vahe These lives if attacked by sticks
Chha-vichchhe-ye Nose, ear or other limbs if pierced
Ai-bhaare over Laden with weight
Bhaťť-paań voch-chheye Deprived of food and water with evil intention
ťassa Michchhami ďukkadam May my sins be dissolved
First anuvrat (meaning limited vow of Shravak, with a few permissive liberties; whereas Mahavrat is the vow of a saint wherein there are no liberties), is to refrain
from violence towards living creatures. As long as I live, I vow not to kill deliberately and intentionally, knowingly and by idenfication those lives which move around; those which are Bendriya, Tendriya,
Chaurindriya, Panchendriya; thoses which can inflict pain to my body or someone known to me; also the lives excepting Bendriya, Tendriya, Chaurindriya, children
and the insane; and also not kill the smallest of the lives by two acts, i.e. by not killing personally and by not asking others to kill; and by three ways i.e. mentally,
verbally and physically. Of such first anuvrat to refrain from killing of lives, there are five blemishes which
are worth knowing but not worth doing, which I say as they are : Theses lives if tied by strong cords
These lives if attacked by sticks Nose, ear or other limbs if pierced
Over-laden with weight Deprived of food and water by evil intention
Of the above five if any blemish has occurred, then may my such sin be dissolved. <<Prev Next>>
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Lesson 7 Bijun Anuvrat
Second Anuvrat
Bijun Ańuvrat Second vow (small vow of shravak)
Thulaao Musaa-vaayaao
From saying gross lies
Ver-mańam I refrain
Kannaa-lik Lies pertaining to a bride-to-be
Govaa-lik Lies pertaining to animals (cows, buffalos etc)
Bhomaa-lik Lies regarding land
Thaapań-moso Speak lies with the intention of not returning somebodys belongings
Motki kudi saakh Lie by being a false witness for a major event
Iťyaaďi such other
Motku(n) Gross
Juthu(n) Lies
Bolvaanaa pachcha-khaań
vow, not to speak
Jaavaj-jivaa-e As long as I live
ďuvi-ham Two acts
ťivi-heńam Three means
Na karemi I will not do
Na Kaarvemi (I will) not get it done
Mańsaa By mind
Vaysaa By speech
Kaysaa By body
Evaa Bijaa thul Such gross
Bhrushaa-vaad To speak Lies
Ver-mańam To give up
Vraťnaa of the vow
Panch aiyaaro Five blemishes
Jaańi-yavvaa Worth knowing
Na Samay-riyavvaa But not worth doing
ťam-jahaa As they are
ťe aloun I say
Sahasaa Bhak-khaańe Shocking and alarming speech
Rahassaa Bhak-khaańe
Revealing Confidentiality
Saďaar-manť-bheye Reveal the secrets of ones own wife
Mosso-va-ese False preaching
Kudleh-karańe False writing
ťassa michchhaami ďukkadam
May my such sins be dissolved
Second anuvrat is to refrain from speaking gross lies. Lies pertaining to matrimonial matters, lies pertaining to animals, lies pertaining to land, to speak lies with the evil
intention of not returning somebody’s treasure deposited for safe-keeping, to lie by becoming a false witness and such other
big lies. I vow not to speak such lies, as long as I live, by two acts i.e. I do
not lie personally and I do not ask others to speak lies, and by three means such as mind, word and body.
Of such vow to refrain from speaking lies, there are five blemishes which are worth knowing but not worth doing, I say
them or enumerate them, the way they are : Making a shocking and alarming speech,
Revealing someone’s confidentiality, Revealing the secrets of one’s own spouse,
Doing a false preaching, Doing a false writing
Of the above five blemishes, if any have occurred, then may my such sins be dissolved.
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Lesson 8 Trijun Anuvrat Third Anuvrat
ťriju(n) ańuvrať Third vow
Thulaao Gross
Aďinnaa-ďaańaao Theft
Ver-mańam I refrain from
Khaaťar khańi To steal buried treasure
Gaa(n)thadi chhodi To open someone’s package
ťaaĺu(n) par kuchiye kari Open someone’s lock by another key
Padi vastu dhańiyaa-ni jańi Knowlingly take someone’s belonging
Iťyaaďi In addition to that
Motku aďaťaa-ďaan levaanaa pachcha-kkhaań
Vow, not to take someone’s valuable belonging without permission
Sagaa sambandhi tathaa vyaapaar sambandhi ni-bharmi vastu upraanť
Apart from insignificant things of trifle value
Aďať-ďaan levaanaa pachcha-kkhaań Not to take without permission
Jaavaj-jivva-e As long as I live
ďuvi-ham By two acts
ťivi-heńam By three means
Na karemi I personally shall not steal
Na kaarvemi Shall not get it stolen
Mańsaa By mind
Vaysaa By word
Kaysaa By body
Evaa ťrijaa thul Such third gross vow
Aďať-ďaan Stealing
Ver-mańam vraťnaa Of the vow to give up
Panch Five
Aiyaaraa Blemishes
Jańi-yavvaa Worth knowing
Na Samaayri-yavvaa But not worth doing
ťam Jahaa As they are
ťe aloun I say
ťennaa-hade Stolen goods
ťakka-rappa-oge To help the thief
Virudhdh-rajjaai-kkame Anything done against the state Laws
Kud-ťole Wrong weighing (in trade)
Kud-maańe Wrong measurement
ťappadi-ruv-gav-haare Or giving inferior goods after showing superior quality
ťassa Michchhaami ďukkadam May my such sins be dissolved
Third anuvrat is to refrain from gross theft, such as, to steal buried treasure, to open someone’s package, to open someone’s lock by another key, knowingly take
someone’s belonging. I vow not to take someone’s belonging without permission, apart from insignificant things of trifle value, as long as I live; by two acts i.e. I do not steal personally and I
do not ask others to steal; by three means i.e. mind, speech & body. Of the vow to give up stealing, there are five blemishes, which are worth knowing
but not worth doing, I enumerate them as they are : To buy stolen goods
To help a thief To do anything against the state or forbidden by law By wrong weighing or wrong measurement (in trade)
Supplying inferior goods after showing superior variety Of the above five, if any blemish has occurred, then may my such sin be dissolved.
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Lesson 9 Chothun Anuvrat Fourth Anuvrat
Chothu(n) ańuvrať Fourth anuvrat
Thulaao Gross
Mehu-ńaao Sensuality (passion)
Ver-mańam I refrain from
Saďaar with one’s own wife
Sanťosi-e Be contented
Av-sesam With anybody other than her
Mehuń-vihanaa Sensual pleasures
Pachcha-kkhaań Forbidden
ane je stri-purush ne muĺ thaki kaayaa e kari mehuń sevavaa naa pachch-kkhaań hoy tene ďevataa manushya tiryanch sambandhi mehuń naa pachch-kkhaań
(And a lady, should be contented with her husband alone and sensual pleasures are forbidden with anybody other than him) And such men women who have refrained from sensual pleasures, shall also sensuality related to divine form, human form & bestial form
Jaavaj-jivaye As long as I live
ďevaťaa sambandhi With divine personalities
ďuviham Two acts
ťivi-heńam Three means
Na karemi I will not do such acts
Na kaarvemi I will not get it done
Mańsaa By mind
Vaysaa By speech
Kaysaa By Body
Ane manushya ťirya-raa(n) sam-bandhi And with human beings & animals
Eg-viham One act
Eg-viheńam One means
Na karemi I will not do
Kaysaa By body
Eva chothaa thul Of such fourth
Mehuń Sensuality
Vermań-vraťnaa Of the vow to give up
Panch aiyaaraa Five blemishes
Jańi-yavvaa Worth knowing
Na samaayri-yavvaa But not worth doing
ťam-jahaa The way they are
ťe aaloun I say
Iťriya parig-gahiyaa-gamańe Have marital relationship when wife is of immature age
Aparig-gahiyaa-gamańe Have pre-marital relations
Anangkidaa have perverse relations
Parvivaah-karńe Take unconcerned interest in getting others married
Kaam-bhogesu ťivvaa-bhilaasaa Being obsessive towards sensualism
ťassa michchaami ďukkadam May my such sins be dissolved
Fourth anuvrat is to refrain from gross sensuality (passion). Contentment should be with one’s own wife, sensual pleasure are forbidden with anybody other than her. (and a lady should be contented with her husband alone,
sensual pleasures are forbidden with anybody else) And such men women who have refrained from sensual pleasures shall avoid
sensuality related to divine form, human form and bestial form. As long as I live, by two acts i.e. I will not do such work, I will not get it done and by
three means like mind, speech and body, I shall not have passion with divine personalities. And with human beings and animals I shall not bear such passion
physically. Of such vow, to refrain from sensuality there are five blemishes worth knowing, but
not worth doing and I say them the way they are : Have marital relationship with wife of immature age
Have pre-marital relations Have perverse relations
Take unconcerned interest in getting others married Be obsessive towards sensualism
If any of such, blemish has incurred may my sins be dissolved. <<Prev Next>>
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Lesson 10 Panchmu Anuvrat
Fifth Anuvrat
Paa(n)chmu ańuvrať Fifth anuvrat
Thulaao parigg-hao Surplus material belongings
Vermańam I refrain from
Kheťť Open land (like filed, farm etc.)
Vaťtha-nu Enclosed space (like house, shop etc)
Yathaa parimaań Whatever limit is set
Hirańńa Silver
Suvań-nu of gold
Yathaa-parimaań whatever limit is set
Dhan Cash (Wealth)
Dhaan Grains (food provisions)
Yathaa-parimaań whatever limit is set
ďupaď two legged (human-beings)
Chau-paďnu four legged (animals)
Yathaa-parimaań whatever limit is set
Kuviy-nu of houseware
Yathaa-parimaań whatever limit is set
E yathaa-parimaań Kidhun Chhe within such set limits
ťe upraanť poťano parigraha kari raakhvanaa pachcha-kkhaań
forbiddance to accumulate wealth over and above that
Jaavaj-jivae as long as I live
Eg-viham by one act
ťivi-heńam by three means
Na karemi I shall not do
Mańsaa by mind
Vaysaa by word
Kaysaa by body
Eva Paanchmaa(n) Thul of such fifth gross
Pariggah Parimaań surplus material belongings
Vermań Vraťnaa vow to abandon
Panch Aiyaaraa five blemishes
Jańi-yavvaa worth kbowing
Na Samay-ri-yavvaa but not worth doing
ťam jahaa as they are
ťe Aaloun I say
Kheť-vaťthu-ppamaańaa-ikkame crossed the limits of open land or enclosed space
Hirańńa-suvańń-ppamaańaa-ikkame crossed the limits of silver or gold
Dhan-dhaan-ppamańaa-ikkame crossed the limits of cash or kind
ďupada-chaupaďappa-maańaa-ikkame crossed the limits of two footed or four footed
Kuviy-pamaańaa-ikkame Crossed the limits of house ware
ťassa Michchhaami ďukkadam May my such sins be dissolved
Fifth Anuvrat is to refrain from possessing surplus wealth and property. As long as I live, by one act that is I shall not possess and by three means like mind,
body and soul, I forbid myself to accumulate wealth over and above the limits set for open land, enclosed space, silver, gold, cash, food provisions the two legged, the
four footed, houseware etc. Of such vow to refrain from surplus assets, there are five blemishes which are
worth knowing, but not worth doing, I say them the way they are : Cross the mints of open land or enclosed space
Cross the limits of silver or gold Cross the limits of the two legged or four footed
cross the limits of houseware If any such blemish has been incurred then may my such sins be dissolved.
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Lesson 11 Chhathun Disivrast
(first gunvrat)
Vow concerned with remaining within the set limits of the six directions
Chhathh-thhu(n) ďisivrať vow concerned with remaining within the set limits of the six directions
Udda-ďisinu Yathaa-parimaań limit set for the upward direction
Adho ďisinu Yathaa-parimaań limit set for the downward direction
ťiriya ďisinu Yathaa-parimaań limits set for the directions of the intermediary land, i.e. east, west, north and south
E yathaa-parimaań Kidhun Chhe ťe upraanť sa-ichchha-e
Having set such limits, to cross them willingly and physically
kaayaa-e jai ne paa(n)ch aashrav sevavaa naa pachcha-kkhaań
Commit five evils (violence, lies, theft, sensuality, greed) I forbid myself
Jaavaj-jivae as long as I live
ďu-viham by two acts
ťivi-heńam by three means
Na karemi na kaar-vemi I shall not do
Mańsaa by mind
Vaysaa by word
Kaaysaa by body
Evaa chhathh-thhaa ďisi Vermań Vraťnaa
of such vow which is concerned with remaining within the set limits of six directions,
Panch Aiyaaraa there are five blemishes
Jańi-yavvaa worth kbowing
Na Samay-ri-yavvaa but not worth doing
ťam jahaa as they are
ťe Aaloun I say
Udda-ďisi-pamańaa-ikkame Have crossed the limit of the upward direction
Adho ďisi-pamańaa-ikkame have crossed the limit of the lower direction
ťiriy ďisi-pamańaa-ikkame have crossed the limits of east, west, north, south directions
Kheť-vuddhi have curtailed the limit of one direction to extend the limit of other
Sai-antar-ddhaa-e have proceeded inspite of suspecting that the limit is over
ťassa Michchhaami ďukkadam may my such sin be dissolved
This vow is concerned with remaining within the set limits or boundaries of the six directions.
Having set such limits for the directions like upward direction, downward direction and the four intermediary directions (East, West, North, South) I forbid myself to cross them willingly and commit five evils (violence, lies, theft, passion, greed) as
long as I live, by two acts like doing it personally or getting it done, by three means like mind, body and word.
Of such vow, there are five blemishes which are worth knowing, but not worth doing and I say them as they are :
Having crossed the limit of upward direction Having crossed the limit of downward direction
Having crossed the limit of East, West, North, South Have curtailed one limit to extend the other
Have proceeded inspite of suspecting that the limit is over If any such blemish has occurred, then may my sin be pardoned.
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Lesson 12 Seventh vow (second gunvrat)
Saatmu(n) Vrať Seventh vow
Uva-bhog articles which can be used once only (food, water etc)
Paribhog-viham to put restriction upon such articles which can be used repeatedly (ornaments, garments etc)
Pachch-kkhaay-maańe to take a vow
1) Ullańiyaa-viham to restrict of fix the number of clothes used to wipe the body (towels, napkins etc)
2) ďanťań-viham use restricted number of datan (slender tree branch used to brush the teeth)
3) Fal-viham restricted consumption of fruits
4) Abbh-gań-viham restrict the use of oils and lotions
5) Uvvatan-viham restrict the use of pithi (tumeric paste), for beautification
6) Manjjań-viham use limited quantum of bathing water
7) Vaťth-viham restrict the stock of garments
8) Vile-vań-viham restrict the use of cosmetics
9) Pufa-viham restrict the use of flowers
10) Aabharań-viham limit the type and number of ornaments
11) Dhoop-viham limit the use of Incense material
12) Pejj-viham restrict the consumption of beverages (tea, coffee etc)
13) Bhakkhań-viham restrict the consumption of sweets
14) Uďan-viham limit the type of food grains
15) Sup-viham limit the type of pulses
16) Vigay-viham restrict the quantum of five nutrients (ghee, oil, jaggery, milk and curds)
17) Saag-viham limit the use of green vegetables
18) Maahur-viham limit the use of sweet fruits
19) Jamań-viham restrict the number of items in the diet
20) Paańi-viham to consume limited quantum of water
21) Mukhvaas-viham to consume limited quantum of mouth fresheners (betel nuts anisette etc)
22) Vaahań-viham limit the number of vehicles
23) Uvaań-viham limited number of footwear
24) Sayań-viham to limit the number of beds and mattresses
25) Sachiť-viham to limit the use of animate things (fruits with seeds, unboiled water etc)
26) ďavva-viham and limit the use of other objects
iťyaaďik nu yathaa pari-ńam kidhu(n) chhe ťe up-raanť uva-bhog pari-bhog
such and other things which are mentioned, forbid myself to
bhog nimi-ťťe bhog-vaa naa pachch-khaań. jaavaj-jivaa-e egviham ťiviheńam
consume or use them in excess of the set limits as long as I live, by one act, three means such as
na karemi mańsaa vaysaa kaaysaa upbhog paribhog
I will not do, by mind, body or speech
ďuvihe two types
Pannaťe have been said
ťam Jaha is as follows
Bhoyańaa-uya related to meals
Kamm-uya related to trade
Bhoyańaa-uya and related to meals therein
Samańo-vaas-eńam for shravak
Panch Aiyaa-raa five blemishes
Jańi-yavva worth knowing
Na Samay-riyavva but not worth doing
ťam Jaha the way it is
ťe Aaloun I say
Sachiťťaa-hare consumed animate things
Sachiťť-padi-baddhaa-hare used inanimate thing, but that which is adherent to other animate thing
Appolio-sahi-bhak-khań-yaa have consumed something which is partially cooked
Duppolio-sahi-bhak-khań-yaa have consumed something which has been cooked in a cruel way
ťuchho-sahi- Bhak-khań-yaa have consumed such things in which there is less to eat and more to discard (like sugar-cane, custard-apple etc)
Kamma-uńam related to trade
Samańo-vaas-eńam for shravak
Pannaras Kammaa-ďaańaa-im the fifteen sinful trades
Jaańi-yavva worth knowing
Na Samaayri-yavva but not worth doing
ťam Jahaa the way they are
ťe Aaloun I say
1) Ingaal-kamme trades in which furnaces are used (blacksmith)
2) Vań-kamme to cut trees from the forest (timber-trade)
3) Saadi-kamme to trade in fermented goods (like liquor)
4) Bhaadi-kamme to realise money by way of rent for things such as carts, horses, or houses
5) Fodi-kamme earth digging, to construct wells, lakes etc
6) ďanť-Vaańijje trade in ivory, bones, horns etc.
7) Kes Vaańijje trade in fur
8) Ras vaańijje trade in things like liquor, meat, honey, butter
or fat
9) Lakkh Vaańijje trade in sealing wax
10) Vis Vańijje to deal in poisonous and toxic substances (poison, opium etc)
11) Janť Pillań-kamme to manufacture things by the process of crushing (sugar, oil etc)
12) Nillan-chhań-kamme torture animals, by piercing limbs
13) ďavaggi-ďaavańiya to set fire to forests, fields etc
14) Sarďah ťalag Pari-sosańyaa to empty lakes, wells or ponds
15) Asaijań Posańyaa carnivorous animals, slaves, wicked men etc. if supported, to earn livelihood
ťassa Michchhaami ďukkadam may my such sins be dissolved
Seventh vow (Second Gunvrat) is concerned with putting restriction to the amount and number of articles which can be used and also re-used.
I, vow to restrict the number of towels, napkins used to wipe the body, restrict the number of Datan used to brush the teeth, restrict the consumption of fruits; limit the
use of oils, lotions, Pithi (tumeric paste), quantum of Bathing water; use restricted stock of garments; limited cosmetics, flowers, ornaments, incense material; restrict the consumption of Beverages, sweets, variety of grains, pulses, nutrients (like ghee, oil, jaggery, milk, curds), green vegetables, sweet fruits and the number of items in
the diet. Also to consume limited quantum of water, mouth-freshners. I, vow also to restrict the number of vehicles, footwear, beds, mattresses; to use
animate things (fruits with seeds, unboiled water, etc) in restricted quantity and also such other things.
By one act (I will not do) and by three means (mind, speech and body), I forbid myself as long as I live, to consume or use such and other things which are
mentioned, in excess of the set limits. For Shravak, related to meals and trade, of such two types it is said as follows :
Regarding meals, there are five blemishes which are worth knowing but not worth doing, I say them as they are :
1. Consumption of animate things
2. Use of inanimate thing, but that which is adherent to other animate thing 3. Consumption of something which is partially cooked
4. Consumption of something which is cooked in a cruel way 5. Consumption of something in which there is less to eat and more to discard
(like sugar-cane, custard-apple).
Then, the fifteen sinful trades, for Shravak which are worth knowing, but not worth doing are as follows :
1. Trades in which furnaces are used (Blacksmith) 2. Trades in which trees are cut (Timber-trade)
3. Trade in fermented goods (Liquor trade) 4. Earn by way of rent (for carts, horses or houses)
5. Earth-digging trades (construction of wells, lakes etc) 6. Trade in ivory, bones, horns etc.
7. Trade in fur 8. Trade in liquor, meat, honey, butter, fat etc.
9. Trade in sealing wax 10. Trade in poisonous and toxic substances (poison, opium etc)
11. To manufacture things by the process of crushing (sugar, oil) 12. Torture animals by piercing limbs
13. To set fire to forests, fields etc 14. To empty lakes, wells, ponds
15. To support slavery, wicked men, carnivorous animals for earning livelihood
If any of thesse have been committed, then may my such sins be dissolved and pardoned.
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Lesson 13 Eighth Vrat (third gunvrat)
(vow to be liberated from unnecessary meaningless violence)
aathh-mu(m) vrať Eightth vrat
Ańaťthaa ďandnu Ver-mańam eighth vow to refrain from unnecessary violence, which penalises the soul
Chauvvihe four way
Ańaťthaa ďande penalty, without any reason
Pannaťe are said
ťam Jahaa as follows
Ava-jazańaa-chariyam evil concentration (mournful concentration, cruel concentration)
Pamayaa-chariyam reluctance towards righteous deeds
Hinsap-payaa-ńaam to possess deadly weapons
Paav-kammo-va-esam to preach sinful acts
evaa-aathh-maa ańať-tha ďand sevavaa naa pachcha-kkhaań
I refrain from, such acts which give purposeless penalty (of Eight vow)
Jaavaj-jivae as long as I live
ďu-viham by two acts
ťivi-heńam by three means
Na karemi na kaar-vemi I shall not do
Mańsaa by mind
Vaysaa by word
Kaaysaa by body
Eva aathh-maa ańať-tha ďand Vermań Vraťnaa
Of this vow, of purposelss penalty
Panch Aiyaaraa there are five blemishes
Jańi-yavvaa worth kbowing
Na Samay-ri-yavvaa but not worth doing
ťam jahaa as they are
ťe Aaloun I say
Kanďa-ppe speak such words which will increase passion
Kukku-iye perform bad gestures
Moh-riye carelessly speak meaningless things
Sanju-ťaahi Garńe collected deadly weapons
Upbhog Paribhog among the consumer items
Airaťťe have kept excess attachment
ťassa Michhaami ďukkadam may my such sins be dissolved
Eighth vow (Third Gunvrat) is for being liberated from the penalty of purposeless violence.
The four ways which penalize the soul purposelessly, are said to be as follows :
1. Evil concentration of mind (mournful concentration, cruel concentration) 2. Reluctance towards righteous deeds 3. Possession of deadly weapons 4. Preaching of sinful act
By two acts (I will not do I will not get it done) and by three means like (mind speech and body), I shall abstain from such penalising rewardless acts.
And of such Eighth vow, there are five blemishes, which are worth knowing, but not worth doing, I say them, the way they are :
1. Speak such words, which will increase passion 2. Perform bad gestures 3. Carelessly speak meaningless things (jargon) 4. Collect deadly weapons 5. Keep excess attachment towards consumer items.
If any of the above have been committed, then may my such sins be dissolved.
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Lesson 14 Navmu samayik vrata (pehlun shikshavrata)
Ninth vow of samayik (first shikshavrata)
Navmu Saamaayik vrať Ninth vow, is the vow to remain in equipoise, i.e. Samayik vrata
Saavaj-jog-nu Ver-mańam I refrain from sinful acts
Jaav-niyam pajju-vaa-saami I remain in that composed way, upto the limits and boundaries which are set
ďu-viham by two acts
ťivi-heńam by three means
Na karemi na kaar-vemi I shall not do
Mańsaa by mind
Vaysaa by word
Kaaysaa by body
evi maari ťamaari saď-hańaa prarup-ńaa-e kari saamaa-yik no avasar aave ane saamaayik kari-e tyaare sparsh-naa e kari, shuďdh hojo.
Consequential to yours and mine faith, when the circumstances arise for doing samayik, may the samayik be flawlessly accomplished
Evaa nav-maa saamaa-yik Vraťnaa Of such ninth samayik vow
Panch Aiyaaraa there are five blemishes
Jańi-yavvaa worth kbowing
Na Samay-ri-yavvaa but not worth doing
ťam jahaa as they are
ťe Aaloun I say
Mań-ďuppańi-haańe in smayik, have employed mind in a foul way
Vay ďuppańi-haańe in samayik, have used foul language
Kay ďuppańi-haańe in samayik have done foul acts
Saamaa-issa-sai-karań-yaa-e have done samayik negligently and carelessly
Saamaa-iss Ańa-vattiyas Karań-yaae have terminated samayik before its actual completion
ťassa Mich-chhami ďukkadam may my such sins be dissolved
Ninth vow, is the vow to remain in Equipoise, i.e.Samayik Vrata. While remaining in that composed way, upto the limits and boundaries which are
set, I shall refrain from sinful acts; by two acts like I will not do, I will not ask others to do; by three means like mind, speech and body.
Consequential to yours and mine, faith and teaching, when the opportunity for doing Samayik arises, may that Samayik be flawlessly accomplished.
Of such ninth Samayik vow, there are five blemishes, worth knowing but not worth doing, I say them, the way they are :
In Samayik, have employed mind in a foul way, In Samayik, have used foul language
In samayik, have done foul acts Have done Samayik, negligently and carelessly
Have terminated Samayik, before its actual completion May my such sins be dissolved and pardoned.
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Lesson 15 Dashmun Deshavagasik Vrata (bijun shikshavrata)
(vow to decide the limits of the six directions)
ďashmu(n) ďeshaav-gaasik Vrať tenth vow, to decide the limits of directions
ďin praťye prabhaať thaki praa-rambhi ne purvaa-dik chha disi jeťli bhumika mokaĺi raakhi chhe, ťe up-raanť, sa-ichchha-e, kaayaa-e jai-ne paa(n)ch aash-rav seva-
From dawn of the day, for the six directions, whatever limit is set, in addition to that by willful and physical migration, to incur the five blemishes, I
vaanaa pachch-kkhań forbid myself
Jaav Ahoraťam for one day and one night
ďu-vihanťi-viheńam na karemi, na kaarvemi, mańsaa, vaysaa, kaaysaa, jeťli bhumika mokali raakhi chhe, ťe maahi je ďravyaa-dik ni maryaaďaa kidhi chhe, ťe upraanť uvabhog, paribhog, bhog nimiťťe bhogav-vaanaa pachch-kkhaań, jaav ahoraťťam, ega viham, ťiviheńam, na karemi, mańsaa, vaysaa, kaaysaa, evaa ďashmaa ďeshaav-gaasik, vraťnaa, panch aiyaaraa, jańiyavaa, na samaayri-yavva, ťam jaha ťe aalou:
By two acts like I will not do I will not ask others to do, by three means, mind, speech and body, for the space kept free and the articles included therein over and above that, the articles which can be used and re-used I forbid myself, for one day and one night I will not do, by mind, speech and body. Of such tenth vow to ascertain the limits of the directions there are five blemishes, worth knowing but not worth doing, i say them, the way they are:
Aań-vańappa-oge have called for something which exists outside the set limits
Pes-vańappa-oge have called for or sent someone outside the limits, through an aide.
Saďaańu-vaa-e summon by calling, a person who is set outside the set limits
Ruvaańu-vaa-e convey to someone outside the limits by means of gestures
Bahiyaa Pogal Pakkhve have called someone from outside by throwing a pebble or such thing
ťassa Michchaami ďukkadam may my such sin be dissolved
Tenth vow is to decide the limits of directions. From the dawn of the day, for one day and one night, I forbid myself to incur the five blemished by willful and physical migration, in addition to the limits set for the six directions. I forbid myself by two acts like I will not do, I will not ask others to do
and three means like mind, speech and body. For one day and one night, I forbid myself by one act, like I will not do and three
means like mind, speech and body to use articles once and repeatedly, over and above the space kept free and articles included therein.
Of such tenth vow to ascertain the limits of the directions, there are five blemishes which are worth knowing, but not worth doing, I say them the way they are :
Have called for something which exists outside the set limits Have called for or sent something, outside the limits through an aide
Summon by calling, a person who is outside the set limits. Convey to someone, outside the limits by means of gestures.
Have called someone from outside, by throwing a pebble or such thing May my such sins be dissolved.
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Lesson 16 Agyarmu Poshadh Vrata
Eleventh enriching vow (poshadh vrata)
Agyaarmu(n) Pari-purńa Poshadh-vrať eleventh vow, to nourish the soul by religion and righteous doing
Asańam Paańam Khaaimam Saaimam Na Pachcha-khaań
food, water dry-fruits and other eatables to be abandoned
Abam-bhamnaa Pachcha-khaań to give up sensuality
Mańi-suvań-naa Pachcha-khaań to give up jewellery and gold
Maalaa-vannag Vile-vań-naa Pachcha-khaań
to give up flowers, garlands and cosmetics
Saťth Muslaadik Saavajj Jognaa Pachcha-kkhaań
to give up things, instruments and weapons used for sinful acts.
Jaav Aho-ranťa Pajju-vaasaami for one day and one night, I shall do accordingly
ďu viham, ťi viheńam, na karemi, na kaar-vemi, mańsaa, vaysaa, kaaysaa,, evi maari ťamaari saďa-hańaa prarup-ńaa-e kari
By two acts like I will not do, I will not ask others to do, by three means like mind, speech and body. With my such
posha-no avasar aave, ane posho kari-e, ťe vaare sparsh-naa-e kari shuďdh hojo, evaa agiyaar-maa pari-purńa poshadh vrať-naa panch ai-yaaraa jaańi-yavva na samaayri-yavva ťam jaha ťe aalou:
faith, when circumstances arise for doing such enriching poshadh vrata, I become pure by doing so. Of such poshaadh vrata, there are five blemishes, worth knowing, but not worth doing, I say them the way they are :
Apadi-lehiyam ďupadi-lehiyam Sijjaa-santhar-e
Made the bed carelessly, without looking For living beings or not looking properly
Apa-majjiyam ďupa-majjiyam Sijjaa-santhar-e
Having not swept the place for making bed or having swept it carelessly.
Apadi-lehiyam ďupadi-lehiyam Uchchaar-paasvań-bhoomi
Have not seen properly the place to dispose the waste or have seen it carelessly
Apa-majjiyam ďupa-majjiyam Uchchaar-paasvań bhoomi
Have not swept such a place or have swept carelessly.
Posa-hassa sammam Ańaańu-paalańya Have not followed this Poshadh vow in a proper manner
ťassa Michchhaami ďukkadam may my such sins be dissolved.
Eleventh vow (Poshadh Vrat) is to nourish the soul by religion and righteous doings. For one day and one night I shall abandon food, water, dry-fruits, other eatables,
passions, jewellery, gold, flower garlands, cosmetics, instruments and weapons used for sinful acts. I shall give up the same by two acts like I will not do, I will not ask
others to do; by three means like mind, speech and body. With my such faith, when circumstances arise for doing such enriching vow, may I
become pure by doing so. Of such vow, there are five blemishes worth knowing, but not worth doing, I say
them the way they are : Made the bed carelessly without looking (for living beings) or not looking properly
Have not swept the place for making the bed of having swept it carelessly. Have not seen properly the place to dispose the excreta or have seen it carelessly.
Have not swept the place to dispose the excreta or have swept it carelessly. Have not followed this enriching vow in a proper manner.
May my such sins be dissolved.
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Lesson 17 Barmu Atithi Sanvibhag Vrata
Twelfth vow to share with atithi (fourth shikshavrata)
Baarmu Aťithi twelfth vow, for Atithi (meaning jain saint who may come on any uncertain date to fetch food and water)
Sam-vibhaag Vrať virtue of sharing (to share the food and provisions with saints, such keen desire)
Samńe religious saints (sadhu, sadhviji)
Nigganthe who have renounced everything
Faasu inanimate (lifeless)
Essańi-jjeń innocent
As-ńam cooked food
Paańam inanimate water
Khaai-mam sweet-meats
Saai-mam mouth freshners (after food)
Vaťtha simple white clothes
Padiggah wooden pots and utensils
Kambal blanket or shawl (woolen)
Paay-puchchh-ńeńam rajoharan guchha (woolen brush)
Paadhi-yaaru such thing which can be taken back
after giving
Pidh wooden bed or bench
Phalag plank
Sijjaa Santhaar-eńam place to spread the mattress or the mattress itself
Osah medicine (of one basic constituent)
Bhesaj-jeńam or a composition of multiple constituents
Padilaa-bhemaańe giving devotedly
Vihari-ssaami I cherish such desire
evi maari saď-hańa prarup-ńaa e kari su-paatra saadhu-saadhvi-ji-ni jog-vaai male ane nir-ďosh aahaar paani vaho-raavu ťe vaare sparsh-naa e kari shuďdh hojo
With such faith of mine, when circumstances arise for giving innocent food and water to deserving sadhu-sadhviji, then may my such giving be pure.
evaa baar-maa aťithi sa(m)vibhag vrať-naa panch aiyaa-raa jaańi-yavva na samaay-ri-yavva ťam jahaa ťe aalou
Of such twelfth vow, to share with atithi, there are five blemishes which are worth knowing but not worth doing, I say them, the way they are :
SachiťťNikkhe-vańyaa mixing animate and inanimate things while giving
Sachiťťa Pehańyaa cover an inanimate thing by animate thing while giving
Kalai-kkame giving something which is spoilt, fermented stale etc.
Parova-ese to ask others to give inspite of being personally able to give
Machchhari-yaa-e have been unduly proud after donating
ťassa Michhaami ďukkadam (then recite navkar mantra)
may my such sins be dissolved (then recite navkar mantra)
Twelfth vow describes the virtue of sharing the food and provision with Atithi, meaning Jain saint who may come on any uncertain date to fetch food and water. To share with religious saints, who have renounced everything; who partake innocent inanimate food, water, sweets, other eatables; who wear simple white clothes, use
wooden pots and utensils, use woolen shawl, woolen brush, wooden bench, wooden plank or cot to spread the mattress; medicine etc. I cherish desire of giving devotedly
such things to the Jain saints. With my such faith, when the opportunity arises of giving such innocent food, water
and provisions to the saints, may my feelings of sharing be pure. Of such twelfth vow of sharing with Atithi, there are five blemishes which are worth
knowing but not worth doing, I say them the way they are : Mixing animate – inanimate things while giving
Covering inanimate with animate things while giving Giving something, which is spoilt, fermented or stale
To ask others to give, inspite of being personally able to give Have been unduly proud, after donating.
May my such sins be dissolved.
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Lesson 18 Santharano Path
(religious fast unto death)
Apari-chham ultimately, now that no other work remains
Maarańam-ťiyam at the time of death
Sa(n)leh-ńaa emaciate the body and passion by austerities
Poshadh-shaalaa Ponjine having swept and cleaned the place to do santharo (religious fast unto death )
Uchchaar-paas-vańBhoomikaa Padi-lehine
having seen the place to deposit the waste (excreta)
Gamńaa-gamńe whatever lives been crushed while trespassing
Padi-kkamine having accepted expiation (penalty) for that
ďarbh-aaďik Santhaaro Santhari-ne laying a bed of grass or straw
ďarbh-aaďik Santhaaro ďurru-hine sitting on the bed of grass
Purva ťatha Uťťar ďishi facing east or north direction
Palyam-kaaďi Aasane Besine with crossed folded legs or a posture possible under the state of health
Karyal Samparigga-hiyam with folded hands
Sirsaa-vaťťayam with rotatory movements commencing from right ear to right ear (anti-clockwise)
Maťtha-e Anjali Kattu in salutation, by touching the folded hands to the forehead
Evam Vayaasi say thus
Namo-ťthuńam salutations be to
Arihanťaa-ńam Arihant
Bhagvanťaa-ńam Gods
Jaav Sampa-ťťaa-ńam those who have already attained moksha (Siddhas)
em ananťaa siďdh ne namaskaar kari ne varť-maan poťaanaa dharma-guru dharmaa-charya ne namaskaar kari ne purve je vrať aaď-ryaa chhe ťe
Thus bowing to infinite Siddhas, and to the present guru, religious guru or Spiritual teacher, he remembers the vows taken previously
Aalovi remembering them
Padi-kkami repenting for them
Ninďi having criticised the blemishes
Nih-shalya Thaine being free from three types of misdoings like thorns (cunning, false faith, greed for reward)
Savvam Paańaai-vaayam Pachcha-kkhaami
abandoning every type of violence
Savvam Musaa-vaayam Pachcha-kkhaami
abandoning every falsehood
Savvam Aaďinnaa-ďaańam Pachcha-kkhaami
abandoning every type of theft
Savvam Mehuńam pachcha-kkhaami Abandoning every sensuality
Savvam parig-gaham pachcha-kkhaami
Abandoning every want and worldly belonging
Savvam Koham Pachcha-kkhaami shunning all misdoings from anger
Java Michchhaa-ďansań-sallam to false faith (refer lesson 19)
Akarńi-jjam Jogam Pachcha-kkhaami and unworthy acts, I sacrifice
Jaavaj-jivae as long as I live
ťiviham three acts
ťivi-heńam three means
Na Karemi I do not sin
Na Kaarvemi I do not get it done
Karam-ťampi Anna-nam Samńu-jaańaami
I do not encourage the sinner or feel good about it
Mańsaa by mind
Vaysaa by word
Kaaysaa by body
Em Adhaarey Paap-sthaanak Pachcha-kkhine
thus abandoning all 18 types of sins
Savvam of all types
Asańam food
Paańam water
Saai-mam Khaai-mam dry fruits, mouth freshners
Chau-vviham Pi Aahaa-ram Pachch-khaami
having abandoned those four types of food
Jaav-jjivaa-e as long as I live
Em Chaarey Aaahaar Pachch-kkhine abandoning those four types of food
jam Piyam and such which is
Imam Shari-ram my body
Ittham beloved
Kanťam attractive, beautiful
Piyam dear
Mańunn fond
Mańaa-ńam very dear to my mind
Dhijjam emanating patience
Visaa-siyam abode of faith
Samayam trustworthy
Ańu-mayam specially worth entrusting
Bahu-mayam extremely worth trusting
Bhadam Kardang Samaańam
like a box of ornaments
Rayań Kardang Bhuyam like a basket of precious stones
Maańam Siyam inspite of feeling cold
Maańam Unham inspite of feeling hot
Maańam Khuhaa inspite of hunger
Maańam Pivaasaa inspite of thirst
Maańam Baalaa inspite of a snake-bite
Maańam Choraa inspite of being trpubled by thieves
Maańam ďansaa inspite of insect bite
Maańam Masagaa inspite of mosquito bite
Maańam Vaahiyaa inspite of any disease arising
Piťťiyam inspite of acidity
Sambhi-mam or giddiness arise
Sanni-vaaiymam become delirious
Vivihaa-rogaa-yankaa though various diseases arise
Pari-sahov-saggaa though trying situations arise
Phaasaa-phusanťi though I experience such things
Eyam Piyeńam or my dear body,
Charimehi last
Usaas-nisaase-him breath
Vosiraami I abandon
ťi katum having done so
Em Sharir Vosi-raavine thus
Kaalam Ańa-vakankh-maańe Vihari-ssaami
indifferent to death I shall remain
evi saď-hań prarup-ńaa-e kari,ańsań-no avasar aavye, ańsań karu, ťe vaare sparshnaa-e kari shuďdh hojo.
With such faith and belief, adopt santharo when the circumstances arise, and become pure to the extenet of your abilty.
Evaa Apachchhim Maarańam-ťiyam
during death, when nothing else is left
Sa(n)lehńaa keep away the soul from evil acts
Zusańaa of fasting
Aaraa-hańaa-naa resorting to
Panch Ai-yaraa five blemishes
Jaańi-yavvaa worth knowing
Na Samay-riyavvaa but not worth doing
ťam Jahaa Te Aaloun the way it is, I say
Ih-logaa-sapp-oge desirous of privileges of this world, (like becoming an emperor after death)
Par-logaa-sansapp-oge desirous of privileges of next world (like becoming a remarkable divine personality)
Jiviyaa Sansapp-oge desirous of prolonging the life (with a view of becoming popular if this fast unto death, extends for a few days more)
Marańaa Sansapp-oge desirous of only death (being unable to withstand the pain and physical torture)
Kaam-bhogaa Sansapp-oge desirous of sensuality (in this state of fast unto death)
ťassa Michchhaami may my such sins be dissolved
ďukkadam
Em SamkeeťPurvak with previously said lesson of true faith
Baar vraťSalekhńaa Sahiť twelve vrat’s including the lesson of santhara, ninety-nine Blemishes
Ene vishe je koi aťikram, vyaťikram, aťichaar, anachaar thayo hoy ťo
If pertaining to that any sin has been committed then
ťassa Michchhaami ďukkadam
May my such sins be dissolved
Ultimately, now that no other work remains, at the time of death, I abandon the body and passions by austerities.
Having swept and cleaned the place to do Santharo (religious fast unto death), having seen the place to dispose the waste, having accepted expiation for the lives
crushed during trespassing, laying a bed of grass or straw, sitting on such bed, facing the east or north direction. With crossed folded legs or a posture possible under that
state of health, with folded hands and their rotatory movements, by saluting, touching the folded hands to the forehead, say thus, `Salutations, be to Arihant
Gods, who have already attained Moksha’. Thus bowing to Infinite Siddhas and to the present Guru, he who is doing Santharo,
remembers the vows taken previously. Remebering them (the vows), repenting for them, having criticized the blemished, being free from the three types of misdoings, abandoning every type of violence,
falsehood, theft, sensuality, wants, worldly belongings, shunning all misdoings from anger to false faith (Ref. lesson no.19) and unworthy acts, I sacrifice as long as I live
by three acts like I will not do, I will not ask others to do, I will not encourage the doer (sinner) and three means like mind, speech and body.
Thus abandoning all eighteen types of sins and four types of foods (grains, water, dry fruits, mouth freshners); I now also abandon my body which is beloved, attractive, dear, fond, very dear to my mind, emanating patience, abode of faith, trustworthy,
specially worth entrusting, like a box of ornaments, like a basket of precious stones. Such body of mine, I abandon inspite of feeling cold, hot, hungry, thirsty, inspite of a
snake-bite, inspite of being troubled by thieves, inspite of insect-bite, inspite of mosquito-bite, inspite of any disease arising, acidity, giddiness or delirium arising,
though various diseases or trying situations arise, I abandon my body to the last breath.
Having abandoned my body, I shall remain indifferent to death. With my such faith
and belief, when situations arises to do Santharo, then may it be done in a pure manner, to the extent of my ability.
Of such resorting to Santharo, during death when nothing else is left, there are five blemishes, which are worth knowing but not worth doing, I say them the way they
are : Desirous of privileges of this world (like becoming an emperor after death)
Desirous of privileges of next world (like becoming a divine personality) Desirous of prolonging the life (with a view of becoming popular)
Desirous of early death (to cut short the physical pain and torture) Desirous of sensuality.
May my such sins be dissolved. With previously said lesson of true faith, Twelve Vratas, including the lesson of
Santharo, ninety-nine blemishes, pertaining to that, if any sin has been incurred then may my such sins be dissolved.
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Lesson 19 Eighteen Sinful Acts
1. Praańaa-ťi-paať violence towards lives
2. Bhrushaa-vaaď to lie
3. Aďaťťaa-ďan to steal (to take without permission)
4. Maithun unchastity
5. Pari-grah worldly attachment
6. Krodh Anger
7. Maan Pride
8. Maayaa Cunning
9. Lobh Greed
10. Raag attachment
11. ďvesh Hatred or spite
12. Kalah Quarrel
13. Abhyaa-khyaan falsely allege or acuse
14. Pai-shunya Gossip
15. Par Pari-vaaď criticize or back-biting
16. Rai Arai be happy in sinful acts and unhappy in religious
acts
17. Maayaa Moso to lie maliciously
18. Mich-chhaa-ďansań-sallam to trust false God, false Guru and false religion
ťassa Michchhaami ďukkadam may my such sins be dissolved
These eighteen sinful acts, if I have committed or got them committed or consented with those committing them, then in the presence of Infinite Siddhas, and Kevali, I ask
for pardon. The Eighteen sinful acts are as follows :
Violence towards lives, to speak lies, to steal, unchastity, worldly attachment, anger, pride, cunning, greed, attachment, hatred, quarrel, allegation, gossip, criticism, being
happy in sinful acts and unhappy in religious acts, to lie maliciously, to trust false God, false Guru and false religion.
May my such sins be dissolved. These, above eighteen sinful acts, if I have committed or got them committed or
consented with those committing them, then in the presence of Infinite Siddhas and Kevali, I ask for pardon.
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Lesson 20 25 Types of Wrong Beliefs
1. Abhi-grahik mithyaa-ťva stubbornly support the false without discrimination of true and false
2. Ańaa-bhi-grahik mithyaa-ťva
believe in all Gods and all Gurus (whether god or bad)
3. Abhi-nive-shik mithyaa-ťva insist on personal opinion inspite of knowing it is false
4. Saansha-yik mithyaa-ťva suspicious nature (towards true religion)
5. Ańaa-bhog mithyaa-ťva absolute ignorance
6. Loukik mithyaa-ťva To believe in such Devas or Gurus, which are in contradiction to true religion and also to recognize and celebrate their socalled festive or holy occasions
7. Loko-ťťar mithyaa-ťva to worship Tirthankars, with selfish motives
8. Ku-praava-chan mithyaa-ťva
to agree with the opinion of 363 hypocrates
9. Jiv ne ajiv kahe ťe mithyaa-ťva
to consider the living as non living
10. Ajiv ne Jiv kahe ťe mithyaa-ťva
to consider the non living as living
11. Saadhu ne ku-saadhu kahe ťe mithyaa-ťva
to consider the saint as unsaintly
12. Ku-saadhu ne saadhu, kahe ťe mithyaa-ťva
to consider the unsaintly as saint
13. Aathh karma-thi mu-kaańaa ťene nathi mu-kaańaa kahe ťe mithyaa-ťva
to consider, Liberated from 8 karmas, as unliberated
14. Aathh karm-thi nathi mu-kaańaa ťene mu-kaańaa kahe ťe mithyaa-ťva
To consider the unliberated as liberated from 8 karmas
15. dharm-ne a-dharma kahe ťe mithyaa-ťva
To consider the holy as unholy
16. a-dharma ne dharma kahe ťe mithyaa-ťva
To consider the unholy as holy
17. jin maarg ne anya marg kahe ťe mithyaa-ťva
To consider the path of Jainism as some other path
18. anya maarg ne jin marg kahe ťe mithyaa-ťva
To consider some other path as the path of Jainism
19. jin maarg thi ochhu pra-rupe ťe mithyaa-ťva
Understate the facts of Jainism
20. jin maarg thi adhi-ku(n) pra-rupe ťe mithyaa-ťva
Overstate the facts of Jainism
21. jin maarg thi vip-riť pra-rupe ťe mithyaa-ťva
State contrary to the facts of Jainism
22. A-vinay mithyaa-ťva to disrespect (Guru, elders, saints etc)
23. A-kiriyaa mithyaa-ťva disbelief in religious practices
24. A-gyaan mithyaa-ťva to glorify ignorance
25. A-saaťnaa mithyaa-ťva to ill-behave with Guru
ťassa Michchhaami ďukkadam may my such sins be dissolved
The twenty-five types of wrong beliefs are :
1. Stubbornly support the false, without discrimination of true and false 2. Believe in all Gods and all Gurus (whether good or bad)
3. Insist on personal opinion, inspite of knowing it is false 4. Suspicious nature (towards true religion) 5. Absolute ignorance 6. To believe in such Devas or Gurus, which are in contradiction to true religion
and celebration their so called festive or holy occasions 7. To worship Tirthankars, with selfish motives 8. To agree with the opinion of 363 hypocrates 9. To consider the living as non living 10. To consider the non living as living 11. To consider the saints as unsaintly 12. To consider the unsaintly as saints 13. To consider those liberated from 8 Karmas as non liberated 14. To consider the unliberated as liberated from 8 Karmas 15. To consider the holy as unholy 16. To consider the unholy as holy 17. To consider the path of Jainism as some other path 18. To consider some other path as the path of Jainism 19. Understate the facts of Jainism 20. Overstate the facts of Jainism 21. State contrary to the facts of Jainism 22. To disrespect Guru, elders, saints etc 23. Disbelief in religious practices 24. To glorify ignorance 25. To ill-behave with Guru
Such twenty-five wrong beliefs, if I have committed or got them committed or consented with those committing them, then may my such sins be dissolved.
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Lesson 21 Fourteen Types of Samurchhim
Fourteen Places Where Samurchhim Lives Arise
1. Uchchaare suvaa arising in stool
2. Paas-vańe suvaa arising in urine
3. Khele suvaa arising in sputum
4. Singhaa-ńe suvaa arising in nasal secretions
5. Vanťe suvaa arising in vomitus
6. Piťťe suvaa arising in acidic vomitus
7. Pue suvaa arising in pus
8. Sońi-e suvaa asrising in shed blood
9. Sukke suvaa arising in semen
10. Sukk puggal paari-saadiyes suvaa arising in dried semen when made wet
11. Vigay Jiv Kale-vare suvaa arising in cadaver (dead body)
12. Iťthi puris sanjoge suvaa arising during intercourse
13. Nagar Nidhdh-maańe suvaa arising in city drains
14. Savvesu chev asui-thhaańe suvaa arising in all filthy places
ťassa Michchhaami ďukkadam may my such sins be dissolved
If violence has been committed in these 14 places then may my such sins be dissolved.
Here recite the lesson of Ichchhami thhaami, Navkar Mantra and Karemi Bhante The fourteen places where Samurchhim live arise, are as follows :
Stool, urine, sputum, nasal secretions, vomitus, acidic vomitus, pus, shed blood, semen, dried semen when made wet, cadaver, during intercourse, city drains, and all
filthy places. If violence has been committed in these fourteen places, then may my such sins be
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Lesson 22 Shri Chattari Mangalam
Chaťťaa-ri Manga-lam the four pieties are
Arihanťaa Manga-lam Arihant Devas are pious
Siddhaa Manga-lam Siddhas are pious
Saahu Manga-lam Saints (sadhu-sadhvi) are pious
Kevali Pannaťo Dhammo Mangalam religion professed by Kevali is pious
Chaťťaa-ri Logu-ťťamaa there are four excellences
Arihanťaa Logu-ťťamaa Arihant Devas are excellent
Siddhaa Logu-ťťamaa Siddhas are excellent
Saahu Logu-ťťamaa Saints (sadhu-sadhvi) are excellent
Kevali Pannoťa Dhammo Logu-ťťamaa religion professed by Kevali is excellent
Chaťťaari Shar-ńam Pavaj-jaami I accept the protective refuge of these four
Arihanťe Shar-ńam Pavaj-jaami of arihant
Siddhe Shar-ńam Pavaj-jaami of Siddha
Sahu Shar-ńam Pavaj-jaami of saints
Kevali Panna-ťam Dham-mam Shar-ńam Pavaaj-jami
of the religion professed by kevali
a chaar mangaĺ , chaar uťťam, chaar sharńa, kare jeh bhav saagar ma ťarshe ťeh, sakaĺ karma no aańe anť, moksh
ťańa sukh lahe ananť, bhav dhari ne je guń gaay, ťe jiv ťari ne mokshe jaay. sansaar maahi sharńaa chaar, avar na sharańu koi je nar naari aaďare, ťene akshay
avichaĺ paď hoy, anguthe amruť vase, labdhi ťańaa bhandaar, guru gauťam ne samri-e, man-vaanchhiť faĺ daaťaar.
bhaave bhaav-naa bhaavi-e, bhaave dije daan
bhaave dharma aaraa-dhiye, bhaave kevaĺ gyaan
Those who accept these four pieties, four excellences and the four refuges, will cross the ocean of life and end all the Karmas. Endless happiness of Moksha is obtained, to him who sings their praises faithfully, such beings attain Moksha. In this world four are the refuges and none else, he who solicits the shelter of these refuges, attains imperishable permanent status. Nectar dwells at his thumb, is a tresure of powers par excellence, we remember such Guru Gautam who always fulfils our wishes. Sincere donations, we give Sincerely we practice religion Thus we shall attain Omniscience by inner purity.
The four pieties, the four excellences, the four protective refuges are : Arihant Devas Siddhas Saints (sadhu-sadhvi) Religion professed by Kevali. Those who aacept these four pieties, four excellences, four refuges, will cross the ocean of life and end all Karmas. Endless happiness of Moksha is obtained, to him who sings their praises faithfully, such beings attain Moksha. In this world, four are the refuges and none else, he who solicits the refuge of these, attains imperishable permanent status. Nectar dwells at his thumb, he is a treasure of powers par excellence, we remember
such Guru Gautam who always fulfils our wishes. Sincere auspicious wishes, we wish Sincere donations, we give Sincerely we practice religion Thus we shall attain omniscience by Inner purity.
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Lesson 23 Pehlun Shraman Sootra
Ichhaa-mi I desire
Padi-kkmi-u(m) to revert from sins,
Pagaam-sijjaa-e having overslept
Nigaam-sijja-e having used excessive bed-sheets, bed-spreads and such
other things
Santhaaraa Uva-ttańaa-e having turned in bed, without due awareness
Pariya-ttańaa-e having done so, repeatedly
Aau-ttańaa-e folding the limbs without awareness
Pasaa-rańaa-e having stretched the limbs without awareness
Chhapai Sangha-ttańaa-e having crushed insects
Kuiye by doing bad gestures
Kakka-raai-e speaking with uncovered mouth
Chhiye sneezing with uncovered mouth
Jam Bhaai-ye yawning with uncovered mouth
Aamose scratching the body carelessly
Sa-sarak Khaamose touching the animate dust
Aaul Maaulaa-e with anxiety
Sovań-vaťťiyaa-e by way of dreams
Itthi-vippa-riyaa-siyaa-e have desired to commit passion, in dreams
Diththi Vippa-riyaa-siyaa-e have been passionate in dreams by sight
MańVippa-riyaa-siyaa-e have been passionate in dreams by mind
PaańBhoyańa Vippa-riyaa-siyaa-e
have been happy or sad in dreams, by illusions of good and bad food or water
Jo Me to me
ďeva-siyo pertaining to day
Aiyaa-ro Kao blemishes which have occurred
ťassa Michchhaami ďukkadam
may my such sins be dissolved
I desire to revert from sins. During the day, the following blemishes may have been incurred by me : Oversleeping, Using excessive bed-sheets, bed-spreads and such other things, Turning in bed without due awareness, Having turned in bed, repeatedly, Folding the limbs without due awareness, Stretching the limbs without due awareness, Crushing the insects, Doing bad gestures, Speaking with uncovered mouth, Sneexing with uncovered mouth, Yawning with uncovered mouth, Scratching the body carelessly, Touching animate dust, Anxiety, Dreaming, Having desired to commit passion, in dreams Have been passionate in dreams, by sight Have been passionate in dreams, by mind, Have been happy or sad in dreams, by issusions of good or bad food and water May my such sins be dissolved.
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Lesson 24 Bijun Shraman Sootra
Padi-kkamaa-mi I revert from sins (of the past)
Goya-ragga-chariyaa-e
while going to fetch food, like a cow (to fetch food in little quantities from various houses, so as not to burden anybody. Compared to a cow, who grazes grass superficially) (blemishes are as follows)
bhik-khaay-riyaa-e while going to fetch food, in such mode of begging or acceptance (blemishes aer as follows)
Ughaad Kavaad open the door without permission or opening the partially open
Ughaad-ńaa-e door.
Saańaa Vachhaa ďaaraa Sangha-ttańaa-e
brushing past or over-crossing dogs, calves or children
Mandi Paahu-diaa-e
partaking something reserved for someone else
Bali Paahu-diaa-e accept food which is reserved for sacrificial purposes.
Thavńaa Paahu-diaa-e
taking that which is reserved for the needy, poor, beggars
Sankiye taking something of doubtful nature (whether acceptable or unacceptable)
Sah-saagaare taking hurriedly
Ańe-sańaa-e taking unacceptable food
Paańe-sańaa-e taking unacceptable water
PaańBhoyańaa-e taking food, which harbours life
Biy Bhoyańaa-e taking food, with seeds
Hariy Bhoyańaa-e taking green vegetables
Pach-chhaa Kammiyaa-e
accepting such food, after, giving which, the donor wahes his hands with animate water
Pure-kammiyaa-e accepting such food, before giving which, the donor washes his hands with animate water
Adithh-thhadaa-e take food which is kept out of sight
ďaga Sansathh-thhadaa-e
taking such food, which is given, having touched animate water
Ray Sansathh-thhadaa-e
taking such food, which is given, having touched animate Dust
Paari-saadańi-yaa-e taking food, which entails spillage
Paari-kaavańi-yaa-e take food which is worth discarding
Ohaa-sań-bhik-khaai
having asked for something repeatedly
Jam Ugga-meńam such blemishes incurred by a giver
Uppaay-ńe-sańaa-e blemishes by ones own self (saint himself)
Apari-suddham impure food
Padi-ggahiyam if fetched
Pari-bhuťťam consumed or used
Vaa Jam something which is worth discarding
Na Parithh-thha-viyam
is not discarded
ťassa Michchhaami ďukkadam
may my such sins be dissolved
I revert from sins committed while going to fetch food, like a cow who grazes grass superficially; while going to fetch food in the mode of begging, blemishes are as follows : Opening the door without permission or opening the partially open door. Brushing past or over-crossing dogs, claves or children Partaking something reserved for someone else, Accept food which is reserved for sacrificial purposes Taking that which is reserved for needy poor beggars, Taking something of doubtful nature (whether acceptable or not) Taking hurriedly. Taking unacceptable food, Taking unacceptable water, Taking food which harbours life, Taking food with seeds Taking green vegetables Accepting such food, which after giving, the donor washes his hands with animate water Accepting such food, which before giving, the donor washes his hands with animate water Taking food, which is kept out of sight, Taking such food, which is given, having touched animate water. Taking such food, which is given, having touched animate dust. Taking food, which entails spillage, taking food, which is worth discarding, Having asked for something repeatedly. From such blemishes incurred by one’s ownself, while fetching, consuming or using food which is worth discarding and has not been discarded, may I be pardoned and may my such sins be dissolved.
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Lesson 25 Trijun Shraman Sootra
Padi-kkamaa-mi I refrain from blemishes incurred
Chaau-kkaalam four scheduled times
Sajzaa-yas scriptural study
A-karań-yaa-e by not doing
Ubha-o Kaalam both times
Bhando-vagarań-rassa vessels (used by saints), clothes etc
Appadi-leha-ńaa-e by not observing
ďuppadi-leha-ńaa-e or observing carelessly
Appa-majja-ńaa-e by not sweeping away (the living beings)
ďuppa-majja-ńaa-e or by sweeping carelessly
Ai-kkame the thought of committing the sin
Vai-kkame being prepared to do the sin
Ai-yaare having almost commenced the sin
Ańaa-yaare actually committed the sin
Jo Me ďeva-siyo which during the day
Ai-yaaro kao committed the sin
ťassa Michchhaami ďukkadam May my such sins be dissolved
I refrain from the blemishes, incurred by not doing the scriptural studies at the four scheduled times. I refrain from the blemishes, incurred by not observing or observing carelessly the vessels, clothes etc. (used by saints) both the times, by not sweeping away or carelessly sweeping (the living beings). During the day, if I have committed the sins (in any of the four stages) as, The thought of committing the sin, Being prepared to do the sin, Having almost commenced the sin, Actually committed the sin, Then, may my such sins be dissolved.
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Lesson 26 Chothun Shraman Sootra
Padi-kkamaa-mi I refrain from
Eg-vihe one type of
A-sanja-me non-restraint (absence of vows)
Padi-kkamaa-mi I refrain from
ďohim Bandhańe-him two types of fetters (bonds)
Raag Bandhańe-ńam bond of attachment
ďos Bandhańe-ńam fetter of aversion
Padi-kkamaa-mi I refrain from
ťihim ďande-him three types of penalties
Mańďande-ńam penalty due to bad thoughts
Vay ďande-ńam penalty due to bad speech
Kaayaa ďande-ńam penalty due to sinful physical activities (bad behaviour)
Padi-kkamaa-mi I refrain from
ťihim Guťi-him the blemishes on the three Guptis (controls)
MańGuťťi-ye (absence of) control of the mind
Vay Guťťi-ye (absence of) control of speech
Kaay Guťťi-ye (absence of) control of body
Padi-kkamaa-mi I refrain from
ťihim Salle-him three thorns (like thorns which are painful to the body, these shalyas are painful to the soul)
Maayaa Salle-ńam Deceit
NiyaańSalle-ńam desire for reward
Michchhaa ďansań-salle-ńam wrong faith (i.e. trusting wrong God Guru and wrong religion)
Padi-kkamaa-mi refrain from
ťihim Gaarve-him three types of prides
Iddi Gaarve-ńam pride of achievement
Ras Gaarve-ńam pride of enjoying good taste
Saaya Gaarve-ńam pride of good health
Padi-kkamaa-mi I refrain from
ťihim Vira-hańaa-him three types of defaults
NaańViraa-hańaa-e default of knowledge (to hinder knowledge or criticize knowledge etc)
ďansańViraa-hańaa-e default of right faith (absence of faith in Jainism)
ChariťťViraa-hańaa-e default of character (breaking of vows etc)
Padi-kkamaa-mi I refrain from
Chau-hin-kasaa-e-hi four types of passions
Koham Kasaa-eńam Anger
MaańKasaa-eńam Pride
Maayaa Kasaa-eńam Deceit
Loh Kasaa-eńam Greed
Padi-kkamaa-mi I refrain from
Chau-him Sańńaa-him four types of instincts
Aaahaar Sańńaa-e Hunger
Bhay Sańńaa-e fear
Mehuń Sańńaa-e sex
Pari-ggaha Sańńaa-e possession
Padi-kkamaa-mi I refrain from
Chauhim Vik-haa-him four types of gossip
Iťthi Kahaa-e regarding women
BhaťťKahaa-e regarding food
ďes Kahaa-e regarding country
Raay Kahaa-e regarding politics
Padi-kkamaa-mi I refrain from
Chau-him Zaańe-him four types of meditation
Atte-ńam Zaańe-ńam sorrowful meditation (grieving, weeping, lamenting etc)
Ruďe-ńam Zaańe-ńam cruel meditation (to plot tortury and tormentation of others)
Dhamme-ńam Zaańe-ńam (absence of) religion meditation
Sukke-ńam Zaańe-ńam (absence of) pure meditation
Padi-kkamaa-mi I refrain from
Pancha-him Kiriyaa-him five types of activities
Kaaiyaa-e careless bodily activity
Ahi-garańiyaa-e usage of weapons
Paau-siyaa-e activites due to hatred
Paariťaa-vańiyaa-e activites which arouse grief (to self and others)
Paańaa-i-vaay-kiriyaa-e slaying of lives
Padi-kkamaa-mi I refrain from
Pancha-him Kaam Guńe-him five provokers of sensuality
Saďďe-ńam words (utterances)
Ruve-ńam such forms
Gandhe-ńam odour and fragrance
Rase-ńam Tastes
Faase-ńam Touch
Padi-kkamaa-mi I refrain from
Pancha-him Mahavva-ehim blemishes on the five great vows
Savvaa-o Paańaa-i-vaayaa-o Ver-mańam
the vow of abandoning violence totally (by three acts and three means, i.e. all nine types)
Savvaa-o Musaa-vaayaa-o Ver-mańam
the vow of abandoning lies, totally
Savvaa-o Aaďi-nnaa ďaańaa-o Ver-mańam
abandoning theft, totally
Savvaa-o Mehu-ńaa-o Ver-mańam
abandoning sensuality, totally
Savvaa-o Pari-ggahaa-o Ver-mańam
abandoning possessions, totally
Padi-kkamaa-mi I refrain from
Pancha-him samai-him the blemishes on five types of vigilances
Iriyaa-sami-i-ye during walking
Bhaasaa Sami-i-ye during speaking
Es-ńaa Sami-i-ye while accepting alms
Aaayaań bhand-maťť nikkhe-vańaa sami-i-ye
while handling (lifting & laying things)
Uchchaar pasvaań khel jalla singhaań paarittaa vańiyaa sami-i-ye
while disposing excreta
padi-kkamaa-mi refrain from
Chhahim Jiva Nikaa-ehi violence towards the six classes of living beings
Pudh Vikaa-eńam earth-bodied living beings (those living beings are formed of mud, stone etc)
Aau Kaa-eńam water-bodied living beings
ťeu Kaa-eńam fire-bodied living beings
Vau Kaa-eńam air-bodied living beings
Vańa-ssai Kaa-eńam plant-bodied living beings
ťas Kaa-eńam mobile living beings (those possessing two to five senses)
Padi-kkamaa-mi I refrain from
Chhahim Lesaa-him six types of leshyas (colourations)
Kińha Lesaa-e krishna leshya (i.e. black colouration caused by extremely cruel thinking
Neel Lesaa-e blue colouration (caused by anger and other misconducts)
Kau Lesaa-e grey colouration (caused by crooked acts)
ťeu Lesaa-e orange colouration (caused by auspicious thoughts)
Paumma Lesaa-e lotus coloured (caused by weakening liquidating the four passions and three strong things controls
Sukk Lesaa-e white colouration (caused by religion meditation etc)
Padi-kkamaa-mi I refrain from
Saťťa-him Bhay Thhaańe-him seven abodes of fear
Atta-him May Thhaańe-him eight abodes of pride
Nav-him Bambh-cher-guťťi-him
breach in following the nine guidelines of the vow of Celibacy
ďas-vihe Samań-ďaamme blemishes incurred on the ten virtues of the monk
Ekkar-siham Uvaa-sag-padi-maahi
blemishes pertaining to the eleven commitments of Shravak
Baar-sahim Bhikkhu Padi-maahim
blemishes pertaining to the twelve commitments of monk
ťerasa-him Kiriyaa Thhaańe-him
thirteen activities which lead to influx of karmas
Chauďasa-him Bhuyagaa- injury caused to the fourteen types of living beings
mehim
Pannarasa-him Parmaa-hammi-ehim
consent to the cruel activities of the fifteen of irreligious lower devas
Solasa-hingaahaa Solas-ehim not studying the sixteen chapters of the first book, of the scripture named suyagadang
Saťťar-savi(n)he Asanja-mehim
seventeen types of non-restraint
Attaaras-vihe Abam-bhehi eighteen types of unchastity
Eguń-visaa-e ńaaya-jazay-ńehim
blemishes incurred by not studying the nineteen chapters of Shri gnataji sootra
Visaa-e Asamaahi-thhaańe-him
twenty types of misbehaviours that lead to pertuberance
Eg-visaa-e sab-lehim twenty-one types of gross sins which mutilate the character
Baavisaa-e Parise-he-him twenty-two types of trying situations
Tevisaa-e Suya-gad jazay-ńehim
blemishes incurred by contradictory faith regarding the twenty-three chapters of both the books of suyagadang scripture
Chau-visaa-e ďeve-him blemishes incurred by the insult of twenty-four types of gods
Pań-visaa-e Bhaavńaa-him non-ponderance of the twenty-five types of contemplations
Chhavvisaa-e ďasaa Kapa-vava-haare-ńam Uďe-sańam Kaale-ńam
blemishes regarding the faith on the twenty-six chapters as follows; 10 dashashrutskandha, 6 bruhat kalpana and 10 of vyavahar sootra.
Saťťaa-visaa-e Ańa-gaar Guńe-him
blemishes regarding twenty-seven qualitites of the Monk
Athh-thhaa-visaa-e Aaayaa-rappa kappe-him
blemishes on the conduct of the monk depicted in the twenty eight chapters i.e. 25 of acharang and 3 of Nishtha scripture.
Eguń-ťisaa-e Paav-suy-paasange-him
from twenty-nine types of sinful literature
ťisaa-e Mahaa-mohaa-ńiya Ttaańe-him
from thirty types of highly delusive activites
Ega-ťisaa-e Siďdhaai guńe-hi blemishes incurred due to contradictory faith on the thirty-one virtues of siddha Gods
Baťťisaa-e Jog Sanga-he-him blemishes due to negligence in the thirty-two types of auspicious activities
ťeťťisaa-e Aasaa-yańaa-e thirty-three types of insulting behaviour towards the Guru
Ari-hanťaa-ńam Aasaa-yańaa-e
insulting behaviour towards Arihant Gods
Siďdhaa-ńam Aasaa-yańaa-e insulting behaviour towards siddha Gods
Aaya-riyaa-ńam Aasaa-yańaa-e
insulting behaviour towards the religious preceptors
Uvaj-zaayaa-ńam Aasaa-yańaa-e
insulting behaviour towards scriptural teachers
Saahu-ńam Aasaa-yańaa-e insulting behaviour towards Sadhuji
Saahu-ńińam Aasaa-yańaa-e insulting behaviour towards Sadhviji
Savi-yańam Aasaa-yańaa-e insulting behaviour towards Shravak
Saavi-yaańam Aasaa-yańaa-e insulting behaviour towards Shravika
ďevaa-ńam Aasaa-yańaa-e insulting behaviour towards gods
ďevi-ńam Aasaa-yańaa-e insulting behaviour towards goddesses
Iha-logassa Aasaa-yańaa-e insulting behaviour committed by not recognizing the existence of human beings and lower animals, of this world
Para-logassa Aasaa-yańaa-e insulting behaviour committed by not recognizing the existence of celestial and hellish beings of the next world
Keva-lińam Aasaa-yańaa-e insulting behaviour committed by entertaining doubts regarding omniscience
Kevali Panna-ťassa Dhamma-ssa Aasaa-yańaa-e
insulting the religion of kevalis by speaking evil about it
Saďev Mańuya Aasuss Logassa Aasaa-yańaa-e
insulting behaviour committed by, the absence of faith in the world comprising of Gods, humans, demons
Savva Paań Bhuya Jiva Saťťaańu Aasaa-yańaa-e
insulting behaviour towards all the living beings
Kaalassa Aasaa-yańaa-e insulting behaviour committed by the non-recognition
of time (past, present and future) as an entity
Suyass Aasaa-yańaa-e insulting the holy scriptures
Suyass ďeva-yayaa-e Aasaa-yańaa-e
insulting the Shrutdevta, i.e. gandhars and Tirthankars
Vaayńaa-riyass Aasaa-yańaa-e
insulting the preceptor who imparts religious knowledge
Jam Vaai-dhdham reciting scriptures in incorrect order
Vachcha-meliyam reciting scriptures inattentively
Hińak-kharam omission of necessary words
Achchak-kharam inclusion of unnecessary words
Paya-hińam omission of a verse
Vinay-hińam recited with immodesty
Jog-hińam recited with unsteady mind, speech and body
Ghos-hińam recited without proper pronunciation
Suthh-thhu-ďinnam imparting knowledge to immodest person
ďuthh-thhu Padi-chchhiyam gaining knowledge with immodesty
Akaale Kao Sajzaa-o studying scriptures at improper time
Kaale na kao sajzaa-o not studying scriptures at proper time
Asajzaa-e Sajzaa-yam studying scriptures at improper place
Sajzaa-iye na sajzaa-yam not studying scriptures at proper place
ťassa Michchhaami ďukkadam
May my such sins be dissolved
Ek bol thi maandi-ne ťeťris bol sudhi-maa(n), maaraa jive aajnaa ďivas sam-bandhi, jaań-vaa jog bol jaań-yaa na hoy, aaďar-vaa jog bol aaďar-yaa na hoy, ane chhaand-
vaa jog bol chhand-yaa na hoy, to Arihanť Ananť Siďdha Bhag-vaan ni saak-shi e ťassa Michchhaami ďukkadam.
Dhanya chhe ťe mahaa-purusho-ne jeo jaań-vaa jog bol jaań-ťaa hashe, aaďar-vaa jog aaďar-ťaa hashe ane chhand-vaa jog chhand-ťaa hashe, ťemne maari ťamaari samay
samay-ni vandanaa hojo.
Today, of these above mentioned thirty-three things, if I have not known the things worth knowing, not done the things worth doing and not abandoned the things worth
abandoning, then I beg pardon for the same in the presence of Arihant and Infinite Siddha Gods.
Blessed are those great men, who know the things worth knowing, do the things
worth doing and abandon the things worth abandoning, be our salutations to them, repeatedly.
I refrain from one type of non-restraint (absence of vows); two types of fetters (bonds) i.e. bond of attachment and bond of aversion; three types of penalties, i.e.
penalty due to bad thoughts, bad speech and sinful physical activities. I refrain from the blemishes on the three Guptis (controls) i.e. control of mind, speech
and body. I refrain from the three thorns like deceit, desire for reward and wrong faith.
I refrain from three types of pride, i.e. pride of achievement, pride of good taste & pride of good health.
I refrain from the three defaults, i.e. default of knowledge, right faith and character. I refrain from, four types of passions, i.e. anger, pride, deceit, greed.
I refrain from four types of instincts, i.e. hunger, fear, sex, possession. I refrain from four types of Gossips, regarding women, food, country, politics.
I refrain from sorrowful meditation, cruel meditation, absence of Religious meditation, absence of pure meditation.
I refrain from five types of activities, like careless bodily activity, activities due to hatred, usage of weapons, activities which arouse grief, slaying of lives.
I refrain from five provokers of sensuality, i.e. utterances, such forms, odour and fragrances, tastes, touch.
I refrain from the blemishes on the five great vows, which are to abandon violence, lies, theft, sensuality and possessions totally.
I refrain fom the blemishes on the five types of vigilances, like walking, speaking, accepting alms, handling things and disposing waste.
I refrain from violence towards six classes of living beings, i.e. earth-bodied, water-bodied, fire-bodied, air-bodied, plant-bodied and mobile living beings.
I refrain from six types of Leshyas i.e. Krishna Leshya, Neel Leshya, Kau LEshya, Teu Leshya, Paumma Leshya, Sukka Leshya.
I refrain from : Seven abodes of fear Eight abodes of pride
Breach in following the nine guidelines of vow of celibacy Blemishes incurred on the ten virtues of the monk.
Blemishes pertaining to the eleven commitments of shravak. Blemishes pertaining to the twelve commitments of monk.
Thirteen activities which lead to the influx of Karmas. Injury caused to the fourteen types of living beings.
Consent to the cruel activities of fifteen types of irreligious lower Devas. Not studying the sixteen chapters of the first book of the scripture named
Suyagadang.
Seventeen types of non-restraint. Eighteen types of unchastity.
Blemishes incurred by not studying the nineteen chapters of Shri Gnataji Sootra. Twenty types of misbehaviours that lead to pertuberance.
Twenty-one types of gross sins which mutilate the character. Twenty-two types of trying situations.
Blemishes incurred by contradictory faith regarding the twenty-three chapters of both the books of Suyagadang scripture.
Blemishes incurred by the insult of twenty-four types of Gods. Non-ponderance of twenty-five types of contemplations.
Blemishes regarding the fiath on the twenty-six chapters; 10 Dashashrutskandha + 6 Bruhat kalpana, 10 Vyavaharsootra.
Blemishes regarding the twenty seven qualities of Monk. Blemishes on the conduct of the monk, depicted in the twenty-eight chapters, i.e. 25
of Acharang and 3 of Nishitha scripture. From twenty-nine types of sinful literature
From thirty types of highly delusive activities. Belmishes incurred due to contradictory faith on the thirty-one virtues of Siddha
Gods. Blemishes due to negligence in the thirty-two types of auspicious activities.
Thirty-three types of insulting behaviour towards Guru. Further, I also refrain from, insulting behaviour towards Arihant Gods, Siddha Gods, religious preceptors, scriptural teachers, Sadhuji, Sadhviji, Shravak, Shravika, Gods,
Godesses. I refrain from the insulting behaviour committed by not recognizing the existence of
human beings and lower animals of this world, celestial and hellish beings of the next world.
I refrain from insulting behaviour committed by entertaining doubts regarding omniscience.
I refrain from the insulting the religious of Kevalis by speaking evil about it. I refrain from the insulting behaviour committed by the absence of faith in the world
comprising of Gods, humans, demons. I refrain from insulting behaviour towards all the living beings.
I refrain from insulting behaviour committed by non-recognition of time, as an entity. I refrain from insulting the holy sciprtures; Shrutadevta; preceptors, who impart
religious knowledge. I refrain from reciting scriptures in incorrect order, inattentively, omission of
necessary words, inclusion of unnecessary words, omission of a verse, recited with immodesty; recited with unsteady mind, speech and body; recited without proper pronunciation, imparting knowledge to immodest person, gaining knowledge with
immodesty, studying scriptures at improper time, not studying scriptures at proper time, studying scriptures at improper place, not studying scriptures at proper place.
May may such sins be dissolved and pardoned. To-day, of these above mentioned thirty-three things, if I have not known the things
worth knowing, not done the things worth doing and not abandoned the things worth abandoning, then I beg pardon for the same in the presence of Arihant and infinite
Siddha Gods. Blessed are those great men who know the things worth knowing, do the things worth
doing and abandon the things worth abandoning, be our salutations to them repeatedly.
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Lesson 27 Panchmu Shraman Sootra
Namo chau-visaa-e ťith-thaya-raańam
My salutations be to 24 Tirthankars
Us-bhaai Mahaavir Pajja-vasaańaa-ńam
I worship all Tirthankars from Rushabdev to Mahavir Swami
Ińa-mev Ni-ggan-tham such (Tirthankars) who are devoid of worldly possessions and attachment
Paav-yaańam (their) scriptures
Sachcham are true
Ańu-ťťaram are highest
Keva-liyam are professed by omniscient Lords
Padi-punnam are perfect
Neyaa-uyam are rational
Sam-suďdham are pure and flawless, in every respect
Sall-kaťťa-ńam they uproot the three thorns
Siďdhi Maggam is the path of highest accomplishment
Muťťi Maggam is the path of liberation (from 8 karmas)
NijjaańMaggam is the way to end all the Karmas
NivvaańMaggam is the way to Nirvan
Avi-ťaham-vi-sandhi is the eternal truth, devoid of inconsistencies and doubts
Savva ďukkh pahiń-maggam is the way to end all misery
Iťtham Kiyaa Jivaa those treading this path
Si-jzanťi get highest accomplishment
Bui-jzanťi become omniscient
Much-chanťi get liberated from all karmas
Pari-nivvaa-yanťi attain salvation
Savva-ďukhaań-manťam-karanťi end all miseries
ťam Dhammam that religion
Saďaa-haami I trust
Paťťi-yaami I believe
Roemi I take interest in
Faasemi I accept
Paalemi I practice
Ańu-paalemi I practice all the more
ťam Dhammam pertaining to that religion
Saďan-haťo thus having faith
Paťťi-yanťo thus believing
Royanťo thus taking interest
Faa-sanťo thus accepting
palanťo thus practicing
Ańu-palanťo thus profoundly practicing
ťassa Dham-massa that religion
Kevali-panna-ťassa professed by omniscient Lords
Abbhu-tik-omi Aaraa-hańaa-e I have become industrious to follow it
Vire-omi Viraa-hańaa-e and I stop from violating it
Asanja-mam Pari-yaańaa-mi I abandon non-restraint
Sanja-mam uva-sampa-jjaami I embrace restraint
Abam-bham pari-yaańaa-mi I abandon unchastity
Bambham uva-sampa-jjami I embrace celibacy
A-kappam pari-yaańaa-mi I abandon the unacceptable
Kappam uva-sampa-jjaami I embrace the acceptable
Annaa-ńam pari-yaańaa-mi I abandon ignorance
Naańam uva-sampa-jjaami I embrace knowledge
A-kiriyam Pari-yaańaa-mi I abandon non-practise of, religious activities
Kiriyam uva-sampa-jjaami I embrace the practice of religious activities
Michchha-ťam Pari-yaańaa-mi I abandon false faith
Samma-ťam Uva-sampa-jjaami I embrace true faith
Abohim pari-yaańaa-mi I abandon false belief
Bohin Uva-sampa-jjaami I embrace true belief
A-maggam pari-yaańaa-mi I abandon the path which is contrary to Jainism
Maggam Uva-sampa-jjaami I embrace the path of salvation
Jam Sambha-raami those faults which I recollect
Jam Chan Sambha-raami those faults which I do not recollect
Jam Padi-kkamaa-mi those which I have atoned
Jam cha Na Padi-kkamaa-mi those which I have not atoned
ťassa Savvassa all those
ďevasi-assa pertain to day
Ai-yaassa for the blemishes
Padi-kkamaa-mi I beg pardon for
Samańo-ham I am a saint
Sanjay I am an asthetic
Viray I am detached from the world
Padi-hay I have destroyed
Pachch-kkhaay by taking vow
Paav-kammo Sins and Karmas
Ani-yaańo I have abandoned desire for rewards
ďiththi Sam-panno I possess right faith
Maayaa-moso Viva-jjijo I have abandoned malicious falsehood
Addaai je suďiv samu-ďesu in adhi dweep (two and a half islands) and oceans
Panna-ras Kamma-bhoomi-su ion fifteen karmabhoomi
Jaavanťi Kei-saahu whoever saints dwell (they are such)
Ray-harańGuch-chhag Padiggah-dhaaraa
they possess woolen broom & wooden vessels
Panch Mahavva-dhaaraa observers of five great vows (mahavrat)
Aththaa-ras sahassa silag Rath-dhaaraa
observers of celibacy in eighteen thousand modes
Ak-khay Achaar-charinťťaa They have permanently perfect conduct and character
ťe Savve to all of them
Sirasaa with my forehead
Mańsaa by pure mind
Matheńvan-ďaami I salute with bown head
Iťi Aťi-char aa-lovya, padi-kkamyaa, nin-ďyaan, ni-shalya thayaa, vi-shese, vi-shese Ari-hanť, Siďdha, Kevaĺi, gań-dharji Aacharya-ji, Upaa-dhyay-ji, Saadhu, Saadhvi, Gur-vaa-ďik ne Bhujo Bhujo kari khamaa-vun chhun.
Having narrated the blemishes, having attoned and ciritcised them, becoming free of the thorns, over and above that, I now repeatedly beg pardon of Arihant, Siddhas, Kevalis, Apostles, Preceptors, teachers, saints and Gurus.
My salutations be to Twenty-four Tirthankars. I worship all Tirthankars from Rushabdev to Mahavir Swami. Such Tirthankars who are devoid of worldly possessions and attachment. Their scriptues are true, highest and professed by Omniscient Lords. Their scriptures are perfect, rational, flawless , they uproot the three thorns. Their path, is the path of highest accomplishment, liberation, is the way to end all Karmas, is the way to Nirvan, is the eternal truth, devoid of inconsistencies and doubts, is the way to end all miseries. Those treading this path get highest accomplishment, become omniscient, get liberated from all Karmas, attain salvation and end all miseries. That religion, I trust, believe, take interest in, accept, practice and practice all the more. I have become industrious in following such religion and I stop from violating it. I embrace restraint and abandon non-restraint, I embrace celibacy and abandon unchastity. I embrace the acceptable and abandon the unacceptable. I embrace knowledge and abandon ignorance. I embrace the practice of religious activities and abandon its non-practice. I embrace true faith and abandon false faith. I embrace the path of salvation and abandon the path which is contrary to Jainism. I beg pardon for those faults which I recollect, those which I do not recollect, those which I have atoned, those which I have not atoned, during the day. I am a Saint, an ascetic, detached from the world. By taking vow, I have destroyed Sins and Karmas, I have abandoned desire for rewards, I possess right faith and I
have abandoned malicious falsehood. I salute with pure mind and bown head to all the saints, who dwell in Adhi Dweep and fifteen Karmabhoomi, who possess woolen broom and wooden vessels, who are observers of five Mahavrata, who observe the vow of celibacy in Eighteen thousand modes, who have permanently perfect conduct and character. Having narrated the blemishes, having attoned and criticized them, becoming free of the thorns, over and above that I now repeatedly beg pardon of Arihant, Siddhas, Kevalis, Apostles, Preceptors, Teachers, Saints and Gurus.
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Pahela Khaamana – Shri Arihant Devone
Banne dhee(n)chan neechaa(n) dhaalee khaam-naa Bolvaa. Pahelaa Khaam-naa Shree Panch Mahaa-videh kshetrane Vishe Jay-vantaa Teer-thankar Dev biraaje chhe temne karu(n) chhu(n), Te swamee-naa Gun-gram kartaa(n) Ja-ghanya ras upje to Karma-nee Krodu khape, ane Ut0krush-to ras upje to aa jeev Tir-thankar
nam gotra uparje. Haal biraaj-taa Vish Tir-than-karo-na Naam:
1. Shri Siman-dhar Swaami 2. Shri Jug-mandhar Swaami
3. Shri Baahu Swaami 4. Shri Su-baahu Swaami
5. Shri Sujaat-naath Swaami 6. Shri Swayam-prabh Swaami 7. Shri Rush-bhaanan Swaami
8. Shri Anant-virya Swaami 9. Shri Soor-prabh Swaami
10. Shri Vishaal-prabh Swaami 11. Shri Vajra-dhar Swaami
12. Shri Chandraa-nan Swaami 13. Shri Chandraa-bahu Swaami
14. Shri Bhujang-dev Swaami 15. Shri Ishwar Swaami
16. Shri Nem-prabh Swaami 17. Shri Veer-sen Swaami
18. Shri Mahaa-bhadra Swaami 19. Shri Dev-jass Swaami
20. Shri Ajit-sen Swaami
Te ja-ghanya tir-thankar 20 ane ut-kru-shta hoy to 160 temne maa-ri ta-maari samay samay ni vandanaa hojo.
Te Swami-naath keva chhe ? Maaraa tamaraa man man ni vaat jaanee, dekhee rahyaa chhe, ghat ghat ni vaat jaani dekhi rahya chhe. Samay Samay ni vaat jaanee dekhee rahyaa chhe, chaud raaj-lok anjali jal pra-maane jani dekhi rahyaa chhe. Te
Swaami-ne anantu(n) gnan chhe; anantu(n) darshan chhe; anantu(n) chaaritra chhe, anantu(n) tap chhe, anantu(n) dhairya chhe, anantu(n) veerya chhe, shate (chha) gune karee sahit chhe. Cho-trish ati-shaye karee biraj-maan chhe, paa(n)-trish prakar ni satya vachan vanee-naa gune karee sahit chhe. Ek hajaar-ne ashta
uttam lak-shane kari sahit chhe, adhaar dosh rahit chhe, bar gune karee sahit chhe, chaar karma ghan-ghati kshay karyaa chhe, baaki-naa chaar karma kshay kari
mukti javana kaami thaki vichare chhe. Bhavya jeev-naa sandeh bhaange chhe, sa-jogee sa-shariri, keval gyani, keval dar-shani, yathaa-khyaat chaari-tra-naa dharan-haar chhe, kshaa-yik sam-kit, Shukla
dhyaan, Shukka leshyaa, Shubh jog sahit chhe. 64 Indro-naa jatik, vanda-nik, archa-nik chhe. Pandit veerya aadi anant gune karee sahit chhe.
Dhanya te graam, nagar raay-haani, Pur, Paatan jyaa(n) jyaa(n) Prabhu deshnaa detaa thakaa vichar-taa hashe, tyaa(n) tyaa(n) raai-ser, tal-var, maadam-bee,
kodam-bee, Sheth, Senaa-pati, gaathaa-pati, Swaami-ni deshnaa saambhali karna pavitra kartaa hashe, temne dhanya chhe, Swami-naa(n) darshan dedar karee netra
pavitra kartaa hashe temne dhanya chhe. Ashan-aadik chaud prakaar-nu daan da-i kar pavitra kartaa hashe, temne dhanya
chhe. Dhanya Swaami-naath ! Aapshree panch mahaa-videh kshetra-maa(n) biraajo chho, hun apa-raadhi, din ki(n)kar, gun-hin ahi(n) betho chhu(n). Aajna divas sam-bhan-
dhi aapna gyaan darshan chaari-tra, tap-ne vishe je kaa(n)y a-vinay aa-shaat-naa abhakti, aparaadh, keedho hoy, to haath jodi, maan modi, mastak namaavi, bhujo,
bhujo (vaaram-vaar) kari khamavu(n) chhu(n). Ahi(n) Tikkhuto no aakho paath tran vaar bolvo.
First Khamna – To Shri Arihant Lords (To sit with folded knees and say the Khamnas).
First Khamna (begging for pardon), I do to the present Tirthankars, who dwell in the Panch Mahavideha region. Praising the qualities of these Lords, if minimum interest arises, then crores of Karmas will be expelled and if maximum interest
arises then one will attain Tirthankar Name Gotra. Present 20 Tirthankars are as follows :
1. Shri Simandhar Swami 2. Shri Jugmandhar Swami
3. Shri Bahu Swami 4. Shri Subahu Swami
5. Shri Sujat Swami 6. Shri Swayamprabh Swami 7. Shri Rushbhanan Swami 8. Shri Anantvirya Swami 9. Shri Soorprabh Swami
10. Shri Vishalprabh Swami 11. Shri Vajradhar Swami
12. Shri Chandranan Swami 13. Shri Chandrabahu Swami 14. Shri Bhujangdev Swami
15. Shri Ishwar Swami 16. Shri Nemprabh Swami
17. Shri Veersen Swami 18. Shri Mahabhadra Swami
19. Shri Devajas Swami 20. Shri Ajitsen Swami
To these minimum 20 and if maximum then 160 Tirthankars, be our salutations at every moment.
How are these Lords ? Such are these Lords who know and perceive our thoughts, who know and perceive every happening, who know and perceive the occurrences of all times, who see the 14 Rajlok as clearly as water taken in hands. These Lords have infinite knowledge (Gyan), infinite vision (Darshan), infinite character (Charitra), infinite austerity
(Tapa), infinite patience (dhairya) and infinite vigour (Virya). They bear 6 qualities, 34 Aitshaya, 35 types of truth involving speech, 1008 excellences, are devoid of 18
belmishes, bear 12 virtues. They have already done away with 4 (Ghanghatti) Karmas and are desirous of destroying the remaining 4 Karmas and going to
Moksha. They solve the doubts of Jiva’s, they possess all means, they are able-bodied, omniscient, omni-visioned and possess the God-said character. They
possess perfect true faith, topmost meditation, purest hue, purest qualities. By the 64 Indras they are worth adoring, saluting and worshipping. They possess greatest
vigour and such other qualities. Blessed is that village, city, township and the capital city where the Lord must be
preaching. There the King, minister, family-head, community-head and such other
personalities listening to the preachings of the Lord, must be purifying their ears, they are blessed. Seeing the Lord and having a glance at him, they must be purifying their eyes, they are blessed. Giving away the provisions (food, water etc) and such 14
other types of donations, they must be purifying their hands, they are blessed. Oh Great Lord ! You dwell in Panch Mahavideha region and I a sinner, humble, servant, virtue-less am sitting here. Pertaining to your Gyan, Darshan, Charitra,
Tapa today whatever disrespect, ill behaviour, ill-worship or offence has been committed then with folded hands, shunning pride and bown head I repeatedly beg
for your pardon. (Here the lesson of Tikkhuto should be recited thrice).
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Bijan Khaamana Shri Siddha Bhagwantaone
Beeja Khaamana anantaa Siddha Bhagwanto ne karoon chhun. Te Bhagwanto ne gungram kartan jaghanya ras upaje to karmanee krodo khape, ane utkrushto ras
upaje to Aa jeev Teerthankar nam gorta upaarje. Aa Bharatkshetrane Vishe choveesh Teerthankaro siddhha thaya, temnan naam kahun chhun : -
1. Shri Rushabhdev Swami 2. Shri Ajitnaath Swami 3. Shri Sambhavnaath Swami 4. Shri Abhinandan Swami 5. Shri Sumatinaath Swami 6. Shri Padmapraph Swami 7. Shri Suparshwanath Swami 8. Shri Chandraprabh Swami 9. Shri Suvidhinaath Swami 10. Shri Sheetalnath Swami 11. Shri Shreyansnaath Swami 12. Shri Vaasupoojya Swami 13. Shri Vimalnaath Swami 14. Shri Anantnaath Swami 15. Shri Dharmanaath Swami 16. Shri Shantinaath Swami 17. Shri Kunthunaath Swami 18. Shri Arnaath Swami 19. Shri Mallinaath Swami
20. Shri Munisuvrat Swami 21. Shri Naminaath Swami 22. Shri Neminaath Swami 23. Shri Parshvanaath Swami 24. Shri Veer Vardhman Mahaveer Swami
Ye ek Choveeshee, anant Choveeshee Pander bhede ajhee, bujhee, aath karma kshay karee mokshe padhaarya, temne maaree tamaaree samay samaynee vandana hojo. Aath karmanan naam-gnanavarneeya, bar shanavarneeya, vedneeya, mohneeya, aayushya, naam, gotra ane antaraaya ye aathe akrma kshaya karee, muktishila-e
pahonchya chee, te muktishila kyan chee ? Sampruthveethee 790 jojan oonchpane taramandal ave. Tyanthee dash jojan
oonche Sooryanun viman chee, Tyanthee 80 jojan oonchpane chandranun vimaan chee, tyanthee chaar jojan oonchpane nakshatranan vimaan chhe, tyanthee chaar
jojan oonchpane Budhno Taro chhe, tyanthee tran jojan oonchpane Shukrano taro chhe, tyanthee tran jojan oonchpane Bruhaspatino Taro chhe, tyanthee tran jojan
oonchpane Mangalno Taro chhe, tyanthee tran jojan oonchpane chhellow Shanishcharno Taro chhe. Em navso jojan lagee Jyotish chakra chhe.
Tyanthee asankhyata jojannee krodakrodee oonchpane bar devlok ave chhe, tenan naam :- Sudharma, Ishan, sanatkuamr, Maahendra, Brahmalok, Laantak,
Maahshukra, Sahasrar, Aanta, Praanat, Aaranane Achyut, tyanthee asankhyata jojannee krodakrodee oonchpane chadee-ye tyare nav graiveyak aave, tenen naam :-
Bhadde, Subhadde, sujaye Sumaanse, Priydansane, Sudansane, Amohe, Supadibaddhe ane Jasodhare, temaan tran trik chhe, paheli, trikman 111 vimaan chhe, beejiman 107 ane ane treejeeman 100 viman chhe. Tyanthee asankhyata
jojannee krodakrodee oonchpane chadee-ye, tyar panch anuttar viman avey, tenan naam :- Vijay, Vaijayant, Jayant, Aparaajit ane Sarvarth-siddha.
Aa Sarvarthsiddha Mahavimannee dhvajaathee baar jojan oonchpane muktishila chhe Te muktishila kevee chhe ?
Pishtalish laakh jojannee lambee paholee chhe, madhye aath jojan nee jadee chhe, utartan chhede maakheenee paankh kartan pan patalee chhe, ujalee, gokheer,
shankh, Chandra, anka ratna, rupa no motee no haar ane ksheer gagarna paannee thakee pan adhik ujalee chhe.
Te Siddhashila upar ek jojan, tena chhella gau na chhattha bhagne vishe Shree Siddha Bhagvantjee Niranjan niraaakr birajee rahya chhe. Te Bhagvantjee keva chhe ? avarne agandhe, a-rase, a-fase, a-moorti, avinashee, bhookh nahi, dukh
nahin, rog nahi, shok nahi, janma nahi, jaraa nahi, maran nahi, kaaya nahi, karma nahi, anant anant aatmik sukhnee laherman birajee rahya chhe, Dhanya Swaminath ! Aap shree siddha kshetra na vishe birajo chho. Hun aparaadhee, deen kinkar, gun
heen aheen betho chhun. Aap na gnan darshan ne vishe aaj na divas sambandhee avinay, aashatana, abhaktee, apaaradh thayo hoy to haath jodee maan modee,
mastak namaavee bhujo-bhojo karee, khamavun chhun. (Aheen TIkkhuto no path tran vakhat kahevo).
Second Khamana – To Siddha Gods Second Khamana, I do to the Infinite Siddha Gods. While praising the qualities of
these Gods, if minimum interest arises then crores of karmas will be destroyed and if maximum interest arises then Tirthankar Name Gotra will be attained. I say the
names of the 24 Tirthankars who have become SIDDHAS in Bharat region,
1. Shri Rushabhdev Swami 2. Shri Ajitnaath Swami 3. Shri Sambhavnaath Swami 4. Shri Abhinandan Swami 5. Shri Sumatinaath Swami 6. Shri Padmapraph Swami 7. Shri Suparshwanath Swami 8. Shri Chandraprabh Swami 9. Shri Suvidhinaath Swami 10. Shri Sheetalnath Swami 11. Shri Shreyansnaath Swami 12. Shri Vaasupoojya Swami 13. Shri Vimalnaath Swami 14. Shri Anantnaath Swami 15. Shri Dharmanaath Swami 16. Shri Shantinaath Swami 17. Shri Kunthunaath Swami 18. Shri Arnaath Swami 19. Shri Mallinaath Swami 20. Shri Munisuvrat Swami 21. Shri Naminaath Swami 22. Shri Neminaath Swami 23. Shri Parshvanaath Swami 24. Shri Vardhman (Mahavir) Swami
Such one Chovishi (Group of 24) and infinite other Chovishi, by 15 ways have destroyed all 8 Karmas and gone to Moksha, to them our salutations be at every moment. The 8 Karmas are as under :-
1. Gnanavarniya 2. Darshanavarniya 3. Vedniya 4. Mohniya 5. Ayushya 6. Naam 7. Gotra 8. Antraaya.
Destroying all these 8 Karmas, they dwell above Muktishila (platform of Liberation), where is this Muktishila ?
790 Jojan (1 Jojan = 8000 miles) away from this Earth is the galaxy of stars, 10 Jojan further above is the abode of the Sun, 80 Jojan above is the abode of the
Moon, 4 Jojan above that is the abode of the Constellations, 4 Jojan above that is Mercury, 3 Jojan above that is the Venus, 3 Jojan above that is Jupiter, 3 Jojan
above that is Mars, lastly 3 Jojan above that is Saturn, thus till 900 Jojans extends the Jyotish Chakra.
Innumerable (crores and crore) Jojans away from these are 12 Devlok, which are as :-
1. Sudharma 2. Ishaan 3. Sanatkumar 4. Maahendra 5. Brahmalok 6. Lantak 7. Mahashukra 8. Sahastrar 9. Aanat 10. Pranat 11. Aaran 12. Achvut
Innumerable Jojans above these are the 9 Graiveyak, which are as :-
1. Bhadre 2. Subhadre 3. Sujaa e 4. Sumaa-Nase 5. Priya-dansa-Ne
6. Su-dansa-Ne 7. Aamohe 8. Supadi-badhdhe 9. Jasodhare
The above are 3 Triplets (Groups of three). In the first triplet are 101 abodes, in the second are 107 abodes and in the third are 100 abodes.
Innumerable Jojans above that are the five topmost abodes, their names are :-
1. Vijay 2. Vijayant 3. Jayant 4. Aparajit 5. Sarvarth-siddha
Twelve jojans above the banners of these great abodes is the MUKTISHILA. How is this MUKTISHILA ?
This Muktishila has a diameter of 45 lac jojans, has a central thickness of 8 jojans and circumferentially is as thin as the wings of a fly, is bright as cow’s milk, conch, moon, gem, silver bar, pearl necklace and milky ocean. Even brighter than this is
Muktishila. One Jojan above this Muktishila, in the sixth part of its last two miles, dwells the
blemishless, formless Siddha God. How is this Siddha God ?
Colourless, Odourless, Matterless, formless, imperishable, hunger-less, misery-less, disease-less, without sadness, birth-less, age-less, death-less, body-less, karma-less, unending infinite bliss of religious happiness bearing is Siddha God. Great thou are
oh ! Lord. You dwell in Siddha region and I a sinner, humble servant, virtue-less am sitting
here Pertaining to your Gnana, Darshan if during today any disrespect, misconduct, ill-worship, offence has been committed, then with folded hands, shunning pride
and with bown head, I repeatedly beg your pardon. (Here the Lesson of Tikkhuto should be recited thrice).
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Treejan Khaamana Kevalee Bhagwanone
Teejan Khaamana panch mahavideh kshetrane vishe biraajta, jayvantaa kevalee
Bhagwaan ne karoon chhun. Te swamee jaghanya hoy to be kroda ane utkrushta hoy to nav krod kevalee, te sarvane maaree, tamaaree samay samaynee vanadana
hojo ! Te swamee keva chhe ? Mara tamaara man man nee vaat jaanee dekhee rahya chhe, ghat ghatnee vaat
jaanee dekhee rahya chhe, samay samaynee vaat jaanee dekhee rahyaa chhe, chaud rajlok anjali jal pramane janee dekhee rahya chhe, temne anantu gnan chhe, anantu darshan chhe, anantu charitra chhe, anantu tap chhe, anantu dhairya chhe, anantu virya chhe – e shate (chha) gune karee sahit chhe, chaar karma ghan-ghatee kshaya karyan chhe, bakee-na chaar karma kshya kari Mukti jawana kaamee thaka vichare
chhe, Bhavya jeevona sandeh bhange chhe, Sajogee sa-sharee-ree, keval-gnanee, keval-darshanee yatha-khyat charitra-na dhaaran-har chhe, kshaa-yik samkit,
shukla dhyan, Shukla leshya, subh dhyan, shubh jog, Pandit veerya aadi anant gune karee sahit chhe.
Dhanya te swamee gaamaa-gar, nagar, raay-haanee jyan jyan deshna deta thaka vicharta hashe, tyan tyan raeesar, talwar, maadam-bee, kodam-bee, sheth, Senapati,
gaatha-pati, Swamee-nee deshna saambha-lee karna-pavitra karta hashe temne dhanya chhe ! Swamee-na darshan dedar karee, netra pavitra karta hashe, temne dhanya chhe ! Swamee-ne a-shanaa-dik chaud prakar-nun daan daee kar pavitra
karta hashe temne pan dhanya chhe! Dhanya Swameenath ! Aap panch maha-videh kshetra-ne vishe biraajo chho, hun aparadhee deen kinkar gun-heen aheen betho chhun, Aajna divas samban-dhee aapna gnan darshan, chartira, tapane vishe avinay ashatna, abhakti, aparaadh, thayo hoy to haath jodee, maan modee mastak namaavee bhujo, bhujo karee
khamavun chhun. (aheen Tikkhuto no path tran vakhat kahevo).
Third Khamna – To Kevali Gods Third Khaman, I do to the pesent Kevali Gods who dwell in the Panch Mahavideha region. If minimum they are 2 crore and if maximum they are 9 crore Kevali Gods,
our salutations be to them at every moment. How are these Lords ?
Such are these Lords, who know and perceive our thoughts, who know and perceive every happenings, who know and perceive occurrences of all times, who see the 14
Rajlok as clearly as water taken in hands. These Lords have infinite knowledge (Gyan), infinite vision (Darshan), infinite character (Charitra), infinite austerity (Tapa), infinite patience (Dhairya), infinite vigour (Virya). They bear 6 qualities, they have already done away with 4 (Ghan-ghaati) Karmas and are desirous of
destroying the remaining 4 Karmas and going to Moksha. They solve the doubts of Jivas, they possess all means, they are able-bodied, omniscient, omni-visioned and possess the God-said character, they possess perfect true faith, topmost meditation,
purest hue, purest qualities. By the 64 Indras, they are worth adoring, saluting and worshipping. They possess greatest vigour and such other qualities.
Blessed is that village, city, township, and the capital city where Lord must be preaching. There are king, minister, family-head, community-head and such other personalities, listening to the preachings of the Lord must be purifying their ears,
they are blessed. Seeing the Lord and having a glance at him, they must be purifying their eyes, they are blessed. Giving away the food-provisions (food, water etc) and
such 14 other types of donations, they must be purifying their hands, they are blessed.
Oh Great Lord, you dwell in Panch Mahavideha region and I a Sinner, humble, servant, Virtue-less am sitting here. Pertaining to your Gyan, Darshan, Charitra,
Tapa today whatever disrespect, illbehaviour, ill-worship or offence has been committed then with folded hands, shunning pride and bown head, I repeatedly beg
for your pardon. (Here the lesson of Tikkhuto should be recited thrice).
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Chotha Khaamana – Gandharjee, Acharyajee, Upadhyayjeene
Chotha Khaamana gandharjee, Acharyajee, Upadhyayjee ne karoon chhun. Ganadharjee baavan gune karee sahith chhe, Acharyajee chhatreesh gune karee
sahith chhe, Upadhyayjee pacheesh gune karee sahith chhe. Maara tamara Dharmaguru, dharmacharya, Dharma-upadesh-na daatar, Panditraj, Muniraj,
Mahapurush, Geetaarth, Bahu-sootree, Sootra Sid-dhanta-na Paar-gamee, Taran-taaran, Taarnee naav samaan, Safari Jahaj saman, Ratna Chintamani saman, Jin-shasan-na shan-ghar, dharma=na naayak, sangha-na mukhee, sangha-na naayak
aadi anek upama-e- karee birajman hata. Poojya aalovee, Padikkamee nindee, Nishalya thaine Prayah Devlok padharya chhe, Pujyashree Indra-bhutee, Agni-
bhutee, Vayu-bhutee, Vyakt, Sudharma, Maurya-putra, ank-peetajee, Achal-bhrataa, Metaarya ane Prabhas Aadi 11 Ganadhar Bhagwanto, Jambu-swami,
Prabhav-swami, Swayam-prabh-swami, Yug-bhadra-swami, sambhuti-vijay-swami, Bhadra-babhu-swami, Sthuli-bhadra-swami, Devardhi-gani, Shramaa-shraman Aadi Purva-dharo Tatha Dharma-na Shuddha Swarupa-ne Samjav-naar Pujya
Lavjee-Rushee, Dharma-sihjee Ane Dharmadas-jee maharaj Tatha Teni Paatanu-paate Biraj-maan Pujya Dungar-sinhjee Maharaj Ajaraamar-jee Maharaj Aadi
Maha-purusho aalovee, padikkamee nindee, Nishalya thaine prayah devlok padharya chhe, Temno ghano ghano upkar chhe.
Aaj vartaman kale taran, taaran, taaranee naav samaan, safree jahaj samaan, Ratna-
chinta-manee samaan jin-shasan-naa shangar, Dharma-naa naayak, sangh-naa mukhee, sangh-naa naayak aadi anek upama-e karee biraaj-maan, je je Acharya Upadhyay-jeeo veetraag Devnee aagnyaa-maan jyan jyan biraajta hoy, tyan tyan
temne maaree tamaaree samay samaynee vandana hojo ! Te swamee keva chhe ? panch mahaa-vrat-naa paalan-har chhe, paanch samitiye ane tran gupti-e sahit, chha-kaayna piyer, chha-kaayna naath, saat bhay-na taal-naar. Aath mud-na gaalan-haar, nav vaad vishuddha Brahmacharya-naa paalan-
har, dash-vidh yati dharmana ajvaalik, baar bhede tapascharyaa-na karanaa-haar, sattar bhede sa(n)yam-na dharan-haar, baaveesh parishah-naa jitan-haar,
sattaveesh sadhuji-na gune karee sahit, 42-47-96 dosh rahit aahaar paanee-na lenar, baavan anaa-chaar-na taalan-har, sachett-na tyagee, achetna bhogee,
kanchan kaaminee-na tyaagee, maaya mamta-na tyagee, samataa-na saagar, dayaa-na aagar, aadi anek gune kari sahith chhe.
Dhanya Swaminath ! Aap, gaam, nagar, pur, paatan-ne vishe vicharo chho, ame aparaadhee, deenkinkar, gunheen, aheen betha chhee-e. Aajna divas sambandhee aapna gnan, darshan, chaaritra, tapne vishe je kan-yee avinay, ashatnaa, abhakti, aparaadh thayo hoy, to haath jodee, maan mode, mastak namaavee bhujo bhujo
karee khamavun chhun. (Aheen Tikkhuto no path thran vakhat kahevo).
Fourth Khamna Fourth Khamna, I do to Gan-dhar-jee, Acharya-jee, Upadhyay-jeene, Gan-dhar-jees possess 52 qualities, Acharyajees possess 36 qualities and Upadhyayajees possess 25
qualitites. We are truly indebted to our religious teachers, preceptors and preachers, who are
great scholars, great monks, great men; who know the essence of the scriptures and are well-versed in it. They are on the path of salvation, they guide others on the
same path. They are like a boat or a voyage ship helping to cross the ocean of life. They are like a wish-fulfilling gem, ornamental to Jain religion. They are head of the religion, chief of the Sangh, worth describing by various other titles, such Maharaj Saheb Shri…and Gorani Shri…(Here recite the name of your Late Guru or Gorani).
Also many such Ganadharjee, Acharyajee, Upadhayayjee have already attained Heaven by repentance, Pratikraman, criticism of their own sins, we are highly
obliged to them. And also our present Acharyayjees and Upadhyayjees possessing similar virtues,
presiding wherever under the command of Shri Vitraag Lords, be our salutations to them repeatedly.
How are these masters ? They are followers of the 5 Mahavratas.
They practice 5 Samitis and 3 Guptis, they have parental affection for all six types of
living beings. They are masters of all living beings. They expel the seven types of fears, dissolve the eight types of prides. They practice absolute celibacy by following the nine corollaries. They enshrine the ten-fold religion of the monk. They practice the twelve types of penances, seventeen types of self-restraint. They are conquerors
of 22 trying situations. They possess 27 virtues of the monk. They partake food exclusive of 42-47-96 blemishes. They avoid indulgence in the 52 types of
misdoings. They have abandoned the use of animate things, they us inanimate things. They have abandoned wealth and passions, they have abandoned the
worldly attachments. They are ocean of equanimity, they are depot of sympathy and they possess various such qualities.
Oh Great Master ! You dwell in village, township, city etc and we sinners, humble, servants, Virtue-less sit here. Pertaining to your Gyan, Darshan, Charitra, Tapa
today whatever disrespect, illbehaviour, or offence has been committed, then with folded hands, having shunned pride and bown head, I repeatedly beg for your
pardon. (Here the lesson of Tikkhuto should be recited thrice).
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Paanchma Khamana – Sadhu Sadhviji-o-ne
Paanchma Khamana Paanch Bharat, Paach irvat, Paanch maha-videha adhee dveep-kshetra-ne vishe biraajta sadhu-Sadhviji-ne karu(n) chhun. Teo jaaghanya hoy to be hajar Krod Sadhu-sadhvi, ane utkrusta to nav hajar Krod Sadhu-Sadhvi, temne maaree tamaaree samay samaynee vandana hojo ! Te Swamee Keva Chhe !
paanch maha-vrat-na paalnahar chhe, paanch samiti-ye ane tran gupti-e sahit, chha kay-na piyer, cha-kay-na naath saat bhay-na taalan-har, aath mudna gaalan-har,
nav vaad vishudha Brahmacharya-na paalan-har, dash-vidh yati dharma-na ajvalik, bar bhede tapascharya-na karan-har, sattar bhede sa(n)yam-na dhaaranhar,
baaveesh parishaha-na jitan-haar, sattaveesh Sadhujeena gune karee sahith, 42-47-96 dosh rahit aahaar paanee-na levanhar, baavan anaachar-na taalan-har, sachet-na
tyaagee, achet-na bhogee, kanchan kaaminee-na tyaagee, maaya mamtaa-na tyaagee, samataa-na sagar, daya-na aagar, aadi anek gune karee sahith chhe.
Dhanya Swameenath, Aap gaam, nagar, poor, Patanne vishe birajo chho, Hun aparaadhee, deen, kinkar gun-heen ahee(n) betho chhun. Aajna divas sambandhee
aapna gnyan, darshan, charitra, tapne vishe je kanyee avinay, aashatna, abhakti, aparaadh keedho hoy to haath jodee maan modee, mastak namaavee bhujo bhujo
karee khamavun chhun. (Aheen Tikkhuto no path thran vakhat kahevo).
Sadhu Sadhviji biraajtan hoy to temnee paase jaee neeche nee gathan boli tran vakhat uth besnee vandana karvi.
Sadhu vande te sukheeya thaay, bhavo bhavna(n) te paatak jay, bhaav dhareene vande jeh, vahelo muktee maa(n) jashe the,
Bhujo, Bhujo karine khamavu(n), Bey kar jodine sheesh namavu(n), Tame mukti javana chho kaami, vandan kariya Simandhar Swami.
Fifth Khamna – To Sadhu Sadhivji Fifth Khamna, I do to Sadhu-Sadhvijis presiding in five Bharat, five Irvat, five
Mahavideha and in the Adhi Dweep region. If they are minimum, they would be 2000 crores and if maximum then 9000 crores. Be our repeated salutations to such
Sadhu Sadhviji. How are these masters ?
They are followers of 5 Mahavratas. They practice 5 Samitis and 3 Guptis. They have parental affection for all six types of living beings. They are masters of all living
beings. They expel the seven types of fears, dissolve the eight types of pride. They practice absolute celibacy by following the nine corollaries. They enshrine the ten-fold religions of the monk. They practice the twelve types of penances, seventeen
types of self-restraint. They are conquerors of 22 trying situations. They possess 27 virtues of the monk. They partake food exclusive of 42-47-96 belmishes. They avoid indulgence in the 52 types of misdoings. They have abandoned the use of animate
things, they use the inanimate things. They have abandoned wealth, passions, worldly attachments. They are ocean of equanimity, they are depot of sympathy and
they possess various such qualities. Oh Great Master ! You dwell in village, township, city etc and I a sinner, humble, servants, Virtue-less sit here. Pertaining to your Gyan, Darshan, Charitra, Tapa
today whatever disrespect, illbehaviour, or offence has been committed, then with folded hands, having shunned pride and bown head, I repeatedly beg for your
pardon. (Here the lesson of Tikkhuto should be recited thrice).
If Sadhu-Sadhviji are present, then the following verse should be recited, while doing Vandana three times.
He who salutes Sadhu becomes happy, becomes free from birth-cycle, he who salutes with reverence, attains liberation earlier,
repeatedly I apologise, with folded hands and bown head, You are desirous of attaining liberation, let us bow to Simandhar Swami.
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Chhattha Khamana – Shravak Shravikane
Chhattha Khamana adhee-dweep ma(n)he sankhyata, adhee-dweep bahar asankhyata Shravak Shravika-jee-o-ne karoo(n) chhu(n). Te Shravakjee keva chhe ?
Hu(n)thee, Tamthee, daane, sheele, tapey, bhavey, gune, karee adhik chhe, be vakhat aavashyak Pratikraman-naa karnar chhe, mahina-ma(n) be, chaar ane chha poshaa-na karnar chhe, samkit sahit bar vrat-dhaaree, agiyaar padimaa-na sevan-
haar chhe, tran manorath-na chintav-naar chhe, dubala – paatala jeev-nee dayaa-na aan-nar chhe, jeev-ajeev aadi nav tatvana jaan-naar chhe, ekveesh shravakjee-na gune karee sahit chhe, par dhan patthar baraabar lekhe chhe, par stree maat-ben
samaan lekhe chhe, dradha-dharmee priya-dharmee, Devtaa-na dagavyaa dage nahi evea chhe, Dharmno rang haad-haad-nee meenja-e laagyo chhe, eva shraavak, shraavika, sa(m)var, posha, pratikraman-ma biraajta hashe temne aajna divas
sambandhee avinay, aashatna abhakti aparaadh karyo hoy, to haath jodee maan modee mastak namaavee bhujo bhujo karee khamavun chhun.
Sadhu Sadhveene vaandun chhun, shraavak shraavikane khamavu(n) chhun, samkit drashtee jeevone khamavu(n) chuu, upkari bhai-bai ne khamavu(n) chuu,
mata pita na jeevo ne khamavu(n) chhu, chorashee lakh jeeva-yonina jeevne khamavu(n) chhun :
7 Lakh Pruthvee-kaaya, 7 Lakh Ap-kaaya, 7 Lakh Teu-kaaya,
7 Lakh Vayu-kaaya, 10 Lakh Pratyek Vanaspati-kaaya,
14 Lakh saadharan vanaspati-kaaya, 2 Lakh Be Indriya, 2 Lakh Te Indriya,
2 Lakh Chaurendriya, 4 Lakh Naarkee,
4 Lakh Devta, 4 Lakh Tiryanch Panchendriya, 14 Lakh Manushya-nee Jaati.
E Chorashi laakh jeeva-yoni-na jeevo-ne haalta(n), chhalta(n), uthata(n), besata(n), janata(n), ajaanata(n) hanya hoy, hanaavya hoy, chhedhya hoy, bhedhya hoy,
paritaapna kilaam-na upajaavee hoy to, Arihant Ananta Siddha Bhagawant-nee sakhe tassa michchha mi dukkadam.
Khaamemi Savve jeeva save jeeva - khamavu chhu sarva jeevo ne je je jeevo-e mara apraadho karya hoy, te badha aparaadho hu(n) khamu(n) chhu(n).
Savve Jeevatee Khamntu me(n) - Sarve jeevo pan mane kshamaa aapo.
Mittee me savva bhooyesu Veram majjha na kena ee Evamaham Aa loiya(m) Nindirya garhiyam dugamchhiyam Sammam tivihenam Padikkanto Vandaami Jine
chauvvessam. Itu atichaar aalovya padikkamya nindya, nihshalya thaya, visheshe, arihant, siddh, kevali, gandharjee, Aacharyajee, upaadhyayjee, sadhu sadhviji, guru aadine bhujo
bhujo karee khamavya chhe. Aheen “Ichchami Khamasamno” no path be vakhat ubhadak beseene kahevo,
pachhee. Samayik 1, Chauvvishantho 2, Vandana 3, ane Pratikraman 4, e chaar aavashyak
poora thaya, tene vishe Shree Veetraag devnee agnyaman kaano maatra, meendoo, pad, akshar, gaatha, sootra, ochhy(n), adhik, vipareet bhanayun hoy, to Arihant,
ananta siddha Bhagvan-nee sakhe tassa michchha mi dukkadam. (Aheen Oobha thaine vandana karee paanchmaaavashyaknee aagna maagavee).
Sixth Khamna – To Shravik Shravika Sixth Khamna, I do to Shravak Shravika, who are numerable within Adhidweep and
innumerable outside Adhidweep. How are these Shravakji ?
They exceed you and me in charity, character, austerity, virtues etc. They do Pratikraman including its essentials, twice a day. In a mouth they do two, four or six
Posha. With true faith they bear twelve Vratas, eleven Padimas, three Manoraths. They have sympathy towards weaker lives. They know the nine fundaments of life.
They bear 21 virtues of Shravak. They consider others wealth as stones, they consider other women as mother-sister.
They area firmly religious, they love religion, they are unshakable by even Devtas. The spirit of religion is marrow-deep.
Such Shravak Shravika must be performing Sanvar, Posha, Pratikraman; today whatever disrespect, ill-behaviou, ill-worship or offence has been committed, then with folded hands and bown head having shunned pride, I repeatedly apologise to
them. I salute Sahu Sadhvi, I apologise to Shravak Shravika, I apologise to those who bear true vison, I apologise to the obliging brothers and sistes, I apologise to parents, I
apologise to the 84 Lakh Jivas which are as under : 7 Lakh Earth-bodied 7 Lakh Water-bodied 7 Lakh Fire-bodied 7 Lakh Air-bodied
10 Lakh Vegetable boiled 14 Lakh ordinary vegetable and plant bodied
2 Lakh Be Indriya (souls with 2 senses)
2 Lakh Te Indriya (souls with 3 senses) 2 Lakh Chaurendriya (souls with 4 senses)
4 Lakh hellish beings 4 Lakh heavenly beings
4 Lakh beasts and panchendriya (souls with 5 senses) 14 Lakh Human beings.
These above 84 lakh jives, I while trespassing, while getting up or sitting down, knowingly or unknowingly, if I have slain or got tehm slayed, pierced or cut, pained
or tortured then in the presence of Arihant and Infinite Siddha gods I plead for pardon and may my such sins be dissolved.
GATHA : (word to word meaning given alongwith the text, but repeated here to maintain continuity of translation)
I forgive all, may all forgive me, I am friendly to all, have enmity with none. Thus I beg for pardon, I criticize my faults and even more so in the presence of my Guru. Doing Pratikraman, with right faith, by three means like mind, speech and body, I
salute the 24 Jineshwaras. Thus having repented for sins, having reverted back from sins, having criticized the
sins, having become free of thorns, I repeatedly apologise to Arihant, Siddha, Kevali, Apostles, Teachers, Preceptors, Sadhu, Sadhvi and Guru.
Here recite the lesson of Ichchhami Khamasamano (Lesson 3 of Pratikraman) twice, while sitting upright.
Oh Lord ! First Samayik, second chauvvisantho, third Vandana, fourth Pratikraman these four essentials have been completed, regarding that as commanded by
Vitraagdeva if any punctuation, letter, word, verse has been undersaid, oversaid or otherwise said, then in the presence of Arihant and Infinite Siddha Gods I plead for
pardon and may my such sins be dissolved. (Getting up and doing Vandana, seek permission for the fifth essential i.e.
Kayotsarg).
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Fifth Essential
Devasiyam – pertaining to the day Prayaschita – repentance for sins Vishuddha-nartham – to purify
Karemi – I do Kausaggam – kausagga
(Now recite the lessons of ‘navkar’, ‘karemi bhante’, ‘ichchhami thami kausagga’ and ‘tassa uttari’ and thereafter do the ‘kausagga of dharmadhayn’ or ‘kausagga of four
logassa.’ After finishing kausagga, say logassa once and sitting upright, recite twice the lesson
of ichchhami khamasamano)
(Then say the following lines) Samayik 1, Chauvvisantho 2, Vandan 3, Pratikraman 4, ane Kausagga 5, e paanch
avashyak poora thaya tene vishe Shree Veetaraag Devnee agnyama(n) kaano, maatra, meendu(n), pud, akshar, gaatha, sootra ochhu(n) adhik, vipareet
bhanayu(n) hoy, to Arihant Anant Siddha Bhagawan-nee sakhe tassa michchhami dukkadam.
Oh Lord ! First Samayik, second Chauvvisantho, third Vandana, Fourth Pratikraman, fifth Kausagga. These five essentials have been completed, regarding that as commanded by Shri Vitraag Deva if any punctuation, letter, word, verse has
been undersaid, oversaid or otherwise said, tehn in the presence of Arihant and infinite Siddha Gods, I plead for pardon and may my such sins be dissolved.
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Sixth Essential
(If sadhu Sadhviji is present tehn, do Vandana thrice and request them to give Pachchkhan, in their absence senior Shravak may be requested for the same, if none
is present then one should say the following lesson himself and take Pachchkhan. Chauvviham Pi – of four types
Aaharam – foods Pachchkhami – I vow to give up
Asanam – food Paanam – water
Khaaimam – dry fruits Saaimam – mouth freshners
Anna-thanaa Bhogenam – I apologise for having kept anything in mouth, unintentionally
Sahasaa Gaare-nam – disturbance in meditation, in any way Savva sammahi – disturbance in meditation, in any way
Vattiya Gaarenam – I despise
Appaa-nam Vosirami – I keep my soul away from going towards impure circumstances
Oh Lord ! First samayik, second Chauvvisnatho, third Vandana, fourth Pratikraman, fifth Kausagga and sixth Pachchkhan, all the six essentials have been
completed. Regarding that as commanded by Shri Vitraag Deva, if any punctuation, letter, word, verse has been undersaid, oversaid or otherwise said, then in the
presence of Arihant and Infinite Siddha Gods, I plead for pardon and may my such sins be dissolved.
Mithyatvanu Pratikraman Avratnu Pratikraman, Pramadnu Pratikraman Kashaynu Pratikraman, Ashubh jognu Pratikraman ey sarva mali 82 Bolna panch
Pratikraman, 124 Dosh taline na Paddikkamya hoy tene vishe Atikram, Vyatikram, Atichar, Anachar jaanta ajaanta koi pan jatna paap dosh lagya hoy to Arihant
Ananta Siddha Kevali Bhagwan ni sakhe, tassa michhami dukkadam. Gaya kaalnu Pratikraman, vartman kaalnu sa(n)var ane aavta kaalna pachchkhan tene vishe koi paap dosh lagyo hoy to Arihant, Ananta Siddha Bhagwan ni sakhe
Tassa Michchami Dukkadam. Karemi Mangalam, Maha MANGALAM, Thai thui Mangalam.
Pratikraman done with false belief is without vows, that done with passions, Pratikraman done by ill-means including all that 5 Pratikraman are of 82 and 124
blemishes. When these are not avoided and repented for, then if any Atikram, Vyatikram, Atichar, Anachar or any blemishes are knowingly or unknowingly
incurred, then I plead for pardon in the presence of Arihant, Infinite Siddhas and Kevali Gods.
Pratikraman of the times bygone, Sanvar of the present times and Pachchkhan of the times to come, regarding these if any sins or blemishes have been incurred, then
in the presence of Arihant and Infinite Siddha Gods, I plead for pardon. Here say, the three Namo-ththunams and say the lesson of Tikkhuto three times
and then say Navkar Mantra.
-: Shri Pratikraman Sootra Ends :-
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Dharmadhyan no Kausagga
Se Kim Ta – what is Dhammejzane – righteous meditration (dharmdhyan) Dhammejzane – dharmadhyan Chauvvihe – is of four types Chauppadiyare – which are further sub-divided into four each Pannate Tam Jaha – these are said to be Aanay Vijae – comtemplate upon Lords orders Avaay Vijae – contemplate upon the sufferings Vivaag Vijae – contemplate upon the causes of happiness and unhappiness Sansthan Vijae – contemplate upon the structure of universe Dhammassanam gzanassa – of dharmadhyan Chattari Lakkhana – four signs Pannatta Tam Jaha – they are said to be Aana Rui – liking towards the Lords orders Nisagga Rui – natural inclination for truth Uvaessa Rui – liing for the Lords preaching Sutta Rui – liking for the scriptures Dhammassanam Gzanassa – of dharmadhyan Chattari Aalambana – four supports Pannata Tam Jaha – are said to be Vaayana – to do scriptural study Puchchhana – to inquire Pariyattana – to revise Dhammakaha – to give religious discourses Dhammassanam Gzanassa – of dharmadhyan Chattari Anuppeha – four contemplations Pannata Tam Jaha – is said to be Egchchanuppeha – to think of lone existence (to ponder that one is born alone and dies alone) Anichchanuppeha – to ponder upon the transient nature of the universe Asanaanuppeha – to ponder upon the insecure existence in the universe Sansaranuppeha – to ponder upon the insecure existence in the universe What is Dharmadyan (righteous meditation) ? Dharmadhyan is of four types, which is further sub-divided into four each, These are said to be, as follows :
1. Contemplation upon 1. Lords orders 2. Sufferings
3. Causes of happiness and unhappiness 4. The structure of Universe
2. Four signs of Dharmadhyan : 1. Liking towards the Lords orders 2. Natural inclination for truth 3. Liking for the Lords preachings 4. Liking for the sciptures
3. Four supports of Dharmadhyan : 1. To do scriptural studies 2. To inquire about them 3. To revise them 4. To give religious discourses
4. Four thinkings of Dharmadhyan : 1. To think of lone existence (one is born alone and dies alone) 2. To think of transient nature of the univers 3. To think of insecure existence in the universe 4. To think of the versatile nature of the universe.
Now let us elaborate the first four aspects of Dharmadhyan.
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Dharma Dhyan Na Pahela Char Bhed
AANAY VIJAE : It means to contemplate upon the Lord’s orders. Orders of Lord Vitrag Deva say
that with true faith we should follow 12 vows of Shravak and 11 Padimas; 5 Mahavratas of Sadhu Sadhviji and 12 Padmas of Bhikkhu, and we should bear
righteouse meditation, right means, right knowledge, true vision, good character right austerities and protect all six types of lives.
One should not have even a momone of reluctance in obeying such orders of Lord Vitraag Deva and one should be praises for the Chaturvidha Sangh, i.e. Sadhu Sadhvi Shravak Shravika. This is said to be the first aspect of Dharmadhyan.
AVAAY VIJAE : It means to ponder upon the causes which bring suffering in life.
False beliefs, absence of vows, reluctance, passion, ill-means, 18 abodes of sins and violence towards the 6 types of lives. These are the thing which bring suffering in
life. Hence knowing the causes for the suffering, one should abandon them and thereby
one can get rid of sufferings. This is said to be the second aspect of dharmadhyan.
VIVAAG VIJAE :
It means to contemplate upon the causes of happiness and unhappiness, in the universe.
Types of deeds done, previously done good and bad Karmas lead to happiness and unhappiness.
While experiencing these one should abandon love and hate, bear equipoise, engross mind speech and body in a good way and be occupied in Jain religion,. This
brings unobstructed, immense and ultimate happiness. This is said to be the third aspect of Dharmadhyan.
SANTHAAN VIJAE : This is fourth aspect of Dharmadhyan elaborates the mythological description of the
universe. The shape of the universe is like a man standing with legs apart and hands on the
hips. Universe is full of living beings and non living beings. The central portion of the universe has the area of innumerable jojans. There are innumerable islands and
oceans in it. There are innumerable cities of Vanvyantar Gods. There are innumerable mansions of stellar Gods. There are innumerable capital cities of Gods.
Tehre are two and a half Dweeps in its mid-zone. Here there are a minimum of 20 Tirthankars, and a maximum of 160 or 170. Minimum 2 crore omniscient Lords and
maximum 9 crores. Minimum 2000 crores. Minimum 2000 crores Sadhu Sadhvi and maximum 9000 crores. To such blessed personalities who are pious, divine and
knowledge incarnate, I bow, salute, honour, adore and serve. Besides them I also praise the innumerable Shravak Shravika.
Innumerable times bigger than this central portion, is the upper portion of the universe. This consists of 12 heavens, 9 Graiveyak heavens and 5 topmost heavenly
mansions. Above these is the Siddhshila. There dwell Siddha Gods who are immaculate and devoid of material form.
To these blessed Siddha Gods who are pious, divine and knowledge incarnate, I bow, salute, honour, adore and serve.
Slightly bigger than this is the lower portion of the universe. There are 84 lakhs hellish abodes of the 7 hells. There are 7 crores and 72 lakh mansions of the
Bhavanpati Gods.
Due to absence of right faith and right character all living beings have experienced birth and death infinite times on every little spot of this universe. Yet one has not attained liberation. Knowing this one should practice religion by right faith and
conduct, so as to obtain imperishable, immortal, unobstructed highest bliss. Thus is described the fourth aspect of Dharmadhyan.
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Help for Phonetics
Eng Guj example
t ટ maatee માટી
ť ત arihanťaańam અરિહતંાણ ં
n ન namo નમો
ń ણ siddhańam સિદ્ધાણમ
a અ savva િવ્વ
aa આ saahuńaam િાહુણામ
d ડ padikammium પરડકસમમઉં
ď દ vanďami વદંાસમ
tha થ kunthum કુથંુ ં
thha ઠ thhaańaa othhaańam ઠાણાઓઠાણ ં
L લ loe લોએ
Ĺ ળ kaĺ કાળ