Jain Sutra

WHEN PRATIKRAMAN SHOULD BE DONE

When Pratikraman should be done

Ideally, Pratikraman is considered due as soon as a there is a lapse in observing any of the 12 vows . Sooner we ask forgiveness for the lapse, minimal would be the bondage of the Karma.

However as a layman we may not realize immediately about any such mistake that we commit and since we are likely to faulter every now and then, it is laid down that we should do Pratikraman twice a day.

There are 5 types of pratikaman based of when it should be done :

One is called Evening(Devashi) Pratikraman, which is meant for the lapses during the day time and should be done at the end of the day, at sunset.

The other known as Morning (Rai or Raishi)Pratikraman is meant for lapses during the night time and should be done in the morning at sunrise.

The intention in laying down two Pratikramans a day is that a person can easily recall the lapses or transgressions in which he might have indulged during that particular day or night. He can therefore seek forgiveness for the same without involving undue delay.

Many people, however, think that they cannot spare that much time every day. Such people should do Pratikraman at least once every fortnight. This is known as Fortnightly (Pakshik)Pratikraman.

There are some people who think that they cannot spare even that much time.Such people should do at least one Pratikraman every four months, known as Four Monthly(Choumasi) Pratikraman.

There are many people who think that they cannot spare even that much time. All of them must do at least one Pratikraman every year. This Yearly(Samvatsari) Pratikraman is considered a must for every Jain.

WHAT IS PRATIKRAMAN

What is Pratikraman

“Prati” means “back” and “kraman” means “to go”. Combined together Pratikraman means to go back, review, confess, and repent the bad thoughts and deeds from our daily activities.

As a Jain householder we are supposed to observe 12 minor vows against five major vows observed by monks and nuns. During Pratikraman, we overview our activities for any lapse or transgressions which might have occurred among these vows. So, Pratikraman reminds us to live within set limitations.

Any lapse or transgression of these vows is called Atikraman. Therefore we undertake Pratikraman by remembering the code and the restraints one by one and take into consideration the faults and lapses pertaining to them with a view to ask forgiveness for it. During this Pratikraman, even if we might not have taken these 12 vows, we still ask forgiveness for lapses pertaining to them and wish that one of these days we can take those vows. This way, we try to ask for forgiveness for our ill actions and purify ourselves and improve upon our future activities. This enables us to shed off some of our previous Karmas and also to slow down or prevent the inflow of new Karmas.

1. SHRI NAMSAKAR MAHAMANTRA

SHRI NAMSASKAR MAHAMANTRA

NAVKAR MANTRA with meaning in Hindi & English
I bow down to Arihanta,
I bow down to Siddha,
I bow down to Acharya,
I bow down to Upadhyaya,
I bow down to Sadhu and Sadhvi.
These five bowings downs,
Destroy all the sins,
Amongst all that is auspicious,
This Navkar Mantra is the foremost.

श्री नमस्कार महामंत्र

णमो सिद्धाणं – मैं सिद्धों को नमन करता हूँ ।
णमो आयरियाणं – मैं आचार्यो को नमन करता हूँ ।
णमो उवज्झायाणं – मैं उपाध्याओ को नमन करता हूँ ।
णमो लोए सव्व साहूणं – मैं लोक (जगत्) के सर्व साधुओ को नमन करता हूँ ।
एसोपंचणमोक्कारो – ये पाँच नमन के उच्चार
सव्वपावप्पणासणो – सभी पापो का पूरा नाश करते हैं ।
मंगला णं च सव्वेसिं – और, सभी मंगलों में
पडमम हवई मंगलं – यह बिलकुल प्रथम मंगल हैं ।

(Namo Arihantanam: I bow down to Arihanta,
Namo Siddhanam: I bow down to Siddha,
Namo Ayriyanam: I bow down to Acharya,
Namo Uvajjhayanam: I bow down to Upadhyaya,
Namo Loe Savva-sahunam: I bow down to Sadhu and Sadhvi.

Menings:-
Eso Panch Namokaro: These five bowing downs,
Savva-pavappanasano: Destroy all the sins,
Manglananch Savvesim: Amongst all that is auspicious,
Padhamam Havei Mangalam: This Navkar Mantra is the foremost.)

The Navkar Mantra is the most fundamental mantra in Jainism and can be
recited at any time of the day. While reciting the Navkar Mantra, the
aspirant bows with respect to Arihantas, Siddhas, �ch�ry�s, Up�dhy�yas,
S�dhus, and S�dhvis. The mantra enables us to worship the virtues of
all the supreme spiritual people instead of just worshipping one
particular person. For this reason, the Navkar Mantra does not mention
the names of any Tirthankaras, Siddhas, Acharyas, Up�dhy�yas, S�dhus,
or S�dhvis. At the time of recitation, we remember their virtues and
try to emulate them. In this mantra we bow down to these supreme
spiritual personalities, and therefore, it is also called Namask�r or
Namok�r Mantra.

The Navk�r Mantra contains the essence of Jainism. It points out that
if we want to be truly liberated, we have to give up worldly life
(sams�r). The first stage of renunciation is to become a monk (sadhu)
or nun (sadhvi). While progressing on a spiritual path, some may be
designated as Up�dhy�yas or Acharya. The ultimate aim is to attain
omniscience, becoming an Arihanta, which leads us to liberation, the
becoming a Siddha.

1) ARIHANTAS
The term Arihanta is made up of Ari, meaning enemies, and hant,
meaning destroyer. Consequently, Arihanta means destroyer of enemies.
In this case the term enemies refers to passions such as anger, greed,
ego, and deceit which are internal enemies, because they defile the
true nature of the soul. A soul can only reach the state of Arihanta
by overcoming all its inner enemies. Once a soul has shed all of its
four defiling (ghati) karmas namely Jnanavarniya (Knowledge obscuring)
Karma, Darshanavarniya (Perception obscuring) karma, Mohniya (Deluding)
Karma and Antaraya (Obstructive) Karma, it becomes an Arihanta and
attains perfect knowledge (Kevaljnana), perfect perception
(Kevaldarshana), and infinite power (Ananta Virya) and it becomes a
passionless(vitragi). Arihantas are divided into two categories:
Tirthankar and Ordinary. Arihantas who have attained Tirthankar N�m
Karma become Tirthankaras while the rest of them become Ordinary
Arihants. There are twenty-four Tirthankaras during every half time
cycle. These Tirthankaras reinstate the Jain Sangh (four-fold Jain
Order) consisting of S�dhus (monks), S�dhvis (nuns), Shr�vaks (male
householders), and Shr�vik�s (female householders). The first
Tirthankar (Arihanta) of this time period was Lord Rushabhdev, and the
twenty-fourth and last Tirthankar was Lord Mah�vira, who was lived from
599B.C. to 527B.C. Tirthankaras are also called Jin� (conqueror of
inner passions) from which the term Jain, follower of a Jin�, is
derived. At the time of Arihanta's nirv�n (death), the remaining four
non-defiling (aghati) karmas such as Nam (Physique determining) Karma,
Gotra (Status determining) Karma, Vedniya (Feeling producing) Karma and
Ayushya (Age span determining) Karma, are destroyed. Ordinary Arihants
are those souls who attain salvation, but do not possess Tirthankar
Nama Karma and hence, do not establish the Jain Order. After attaining
salvation they are called Siddhas. Since Siddhas have attained ultimate
liberation, we do not have access to them. However, Arihantas offer us
spiritual guidance during their lifetime. In order to show our special
reverence for their teachings, we bow to them first, hence the first
verse of the Navkar Mantra. Currently, as per scriptures except at
Mahavideh kshetra, there are no Arihantas. The last Arihant was
Jambuswami. According to the Agams (Jain scriptures) there will be no
more Arihantas during the remaining period of the current half-time
cycle.

2) SIDDHAS

Siddhas are liberated souls. They have reached the highest state,
salvation, and have attained Moksha. They have eradicated all their
karmas, and therefore do not accumulate any more new karmas, thus
freeing themselves forever from the cycle of birth and death (Akshaya
Sthiti). This state of freedom is called Moksha. They are experiencing
ultimate, unobstructed bliss (Aksha Sukh) and are not subjected to any
kind of suffering. They possess perfect and total knowledge (Anatjnan,
Kevaljnana, omniscience) and perception (Anat Darshan, Kevaldarshana,
omniperception), that means they know and perceive everything in total
that is happening now, that has happened in the past, and that which
will happen in the future all at the same time and they also possess
infinite vigor (Anant-Virya). They have no desires and are completely
detached thus making them immune from any sense of craving or aversion
(Anant Charitra, Vitragatva). Despite the fact that all Siddhas retain
a unique identity, they are equal (Aguru-laghutva) and
formless(Arupitva).

3) ACHARYAS

The message of Jina, Lord Mah�vira the last Tirthankara, is carried by
the Acharya, our spiritual leaders. The responsibility of the spiritual
welfare of the entire Jain Sangh rests on the shoulders of the
Acharyas. Before reaching this state, one has to do an in-depth study
and have a thorough mastery of the Jain Agams. In addition to
acquiring a high level of spiritual excellence, they also have the
ability to lead the monastic communion. They should also know the
various languages of the country and have acquired a sound knowledge of
other philosophies, ideologies, and religions of the region and the
world.

4) UPADHYAYAS

This title is given to those S�dhus who have acquired a special
knowledge of the Agams (Jain scriptures) and philosophical systems.
They teach Jain scriptures to deserving aspirants, including s�dhus and
s�dhvis.

5) SADHUS AND SADHVIS

A male person who renounces the worldly life is called a monk or
s�dhu, and a female is called a nun or sadhvi. When householders
become detached from the worldly aspects of life and aspire for
spiritual uplift, they renounce their worldly lives and become S�dhus
or S�dhvis, by accepting Deeksh�. Before such initiation, they must
stay with S�dhus or S�dhvis for a period of time to understand
religious studies and to observe the code of conduct for renounced
life. When they feel confident, they request an �ch�rya to initiate
them into the renounced order. If the �ch�rya feels that they have the
desire and capability to face the rigors of renounced life, then he
gives them Deeksh�. At the time of Deeksh�, the newly initiated sadhu
or sadhvi adopts five major vows:
1) Observance of Ahimsa (non-violence)-not to commit any type of
violence (Savvao Panaivayao Virman Vrat)
2) Observance of Satya (truth)-not to indulge in any type of lie or
falsehood (Savvao Musavayao Virman Vrat)
3) Observance of Asteya (non-stealing)-not to take anything unless it
is given by the owner (Savvao Aadinnadanao Virman Vrat)
4) Observance of Brahamcharya (celibacy)-not to indulge in any sensual
pleasure (Savvao Mehunao Virman Vrat)
5) Observance of Aparigraha (non-possessiveness)-not to acquire more
than what is needed to maintain day to day life (Savvao Pariggrahao
Virman Vrat)

Some of the special things they observe are they do not accept the food
cooked for them. They do not eat before sunrise or after sunset. They
drink only boiled water. They walk bare feet. They do not stay in one
place for a longer time. They do not touch any person of opposite sex.
They do not get involved in social affairs there by meaning they are
not a social workers. Some monks wear no clothes while others wear
white clothes. All nuns wear white clothes. They offer spiritual
guidance to us. Their goal to become a monk or nun is to be liberated
from this worldly life and that is why their activities are directed
towards uplift of their souls to Param�tman (the state of liberation).
Self-discipline and purity is the main part of their daily lives. That
is why Jain monks and nuns are uniqu

2. PANCHINDIYA SOOTRA

2. Panchindiya Sutra (पंचिंदिय सूत्र)

Pancindiya Sutra

pancindiya-samvarano,
taha nava-viha-bambhacera-guttidharo.

cauviha-kasäya-mukko,
ia atthärasa-gunehim sanjutto. .1.

पंचिंदिय सूत्र

पंचिंदिय-संवरणो, तह नव-विह-बंभचेर-गुत्तिधरो.
चउविह-कसाय-मुक्को, इअ अट्ठारस-गुणेहिं संजुत्तो………………. 1.

panca-mahavvaya-jutto,
panca-vihäyära-pälana-samattho.

panca-samio tigutto,
chattisa-guno guru majjha. .2.

पंच-महव्वय-जुत्तो, पंच-विहायार-पालण-समत्थो.
पंच-समिओ तिगुत्तो, छत्तीस-गुणो गुरू मज्झ……………………….. 2.

Meaning; The preceptor(Guru) effectively controls five sense organs which are touch, taste, smell, sight, and hearing.This is known as five Indriya Nishedha

He/she observes nine guidelines (limitations) of celibacy.These steps provide proper protection to the vow of celibacy known as the nine Brahmacharya Väda

He/she is free from four passions (of anger, ego, deceit and greed). he/she is thus equipped with these eighteen attributes.

He/she practices five great vows (of non-violence, truth, non-accepting any thing unless specifically offered, celibacy and non-possession);This is known as following the five Mahavratas

He/she is capable to observe five-fold code (of knowledge, perception, conduct, austerity and vigor);This is known as following the five Ächäras

He/she observes five carefulness (pertaining to movements, utterance, desires, acceptance and disposal).This is known as following the five Samitis.

He/she effectively controls three aspects (of mind. speech and body).This is known as following the 3 Guptis. (In all) my preceptor is thus embedded with these 36 attributes.

Utility: In this Sootra are, Shown the thirty six virtues of the reverend Acharya Maharaja and this is recited at the time of doing the establishment of the Acharya. One who possesses these thirty six virtues of the Acharya Maharaja and one who is awarded the designation of Acharya is called Acharya.

3. KHAMASAMANA SOOTRA.

Khamäsamana Sutra

icchämi khamä-samano ! vandium,
jävanijjäe nisihiäe, matthaena vandämi.

खमासमण सूत्र:

इच्छामि खमा-समणो! वंदिउं, जावणिज्जाए निसीहिआए,
मत्थएण वंदामि………………………………………………………….. .1.

Meaning: This Sutra is also known as Panchäng Pranipät Sutra. Different sects recite different sutras when one bows to the Tirthankar image or an Ascetic.

This Sutra is recited while offering obeisance to Tirthankar image at the temple or to the monks and nuns in a specific posture wherein the five body parts, namely two hands, two knees and the forehead, touch the floor together. Hence it is known as Panchäng Pranipät Sutra.

This sutra is recited three times in front of a Tirthankar image at the temple or two times in front of an ascetic at an Upäshray (temporary living place for monks)

4. ICHCHHAKAR SOOTRA

Ichchhakar Sutra

chchhäkära! suha räi? suha-devasi? sukha tapa? Sharira
niräbädha? sukha sanjama jäträ nirvaho chho ji? swämi! sätä
chhe ji? bhät päni no läbha dejo ji

इच्छाकार! सहराई (सुहदेवसि)

सुखताप ? शरीर निराबाध ?

सुख-संजम जात्रा निर्वाहो छोजी?

स्वामी ! शांता छे जी ?

भाट पाणिनो लाभ देजो जी .

Oh! Master! I hope and wish you were comfortable during night
and day and while performing austerity, keeping in good health
and following the path of righteousness. Oh master are you in
peace? Will you please do me favor and accept the alms?

5. ABBHUTTIO SOOTRA

Abbhutthiomi Sutra:

icchä-kärena sandisaha bhagavan !

abbhutthiomi, abbhintara-devasiam khämeum?

iccham, khämemi devasiam.

jam kinci apattiam, para-pattiam; bhatte, päne;

vinae, veyävacce; äläve, samläve; uccäsane, samäsane; antara-bhäsäe, uvari-bhäsäe; jam kinci majjha

vinaya-parihinam, suhumam vä, bäyaram vä;

tubbhe jänaha, aham na jänämi;

tassa micchä mi dukkadam………………………………………. .1.

अब्भुट्ठिओमि सूत्र:

इच्छा-कारेण संदिसह भगवन् !

अब्भुट्ठिओमि, अब्भिंतर-देवसिअं खामेउं ?

इच्छं, खामेमि देवसिअं.

जं किंचि अपत्तिअं, पर-पत्तिअं; भत्ते, पाणे;

विणए, वेयावच्चे; आलावे, संलावे; उच्चासणे, समासणे;

अंतर-भासाए, उवरि-भासाए;

जं किंचि मज्झ विणय-परिहीणं, सुहुमं वा, बायरं वा;

तुब्भे जाणह, अहं न जाणामि; तस्स मिच्छा मि दुक्कडं. ……….. .1.

Meaning: Oh ! Respected Guru Mahäräj, I may have caused unhappiness or bitterness to you in regards to serving food or water. I may not have taken proper care of you. I may have disrespected you by sitting at a higher level than your or at the same level as you. I may have interrupted you while you were talking, talked back to you, or tried to prove you wrong. I may have exhibited impoliteness to you, which I may not be aware of. I beg your pardon for all the wrong doings that I may have committed during the day.

Utility: In this sutra the soul regrets the unbecoming insulting behaviour committed toward the Preverent Acharyas, upadhyayas and the whole group-‘Sangha’ and begs pardon.

6. IRIARVHIYAM SOOTRA

IRYÄ VAHIYAE SUTRA –

Iriyävahi Sutra

Ichchhä-kärena Sandisaha Bhagavan,
Iryä Vahiyanm Paddikka-mämi?
Ichchham Ichchämi Padikkamiu. 1

Iriyä vahiyäe, Virähanäe, 2

Gamanä-gamane,3

Pänakka-mane, Biakka-mane,
Hariyakka-mane, Osä-Uttinga,
Panaga-daga, Matti Makkadä,
Santäna, Sankamane. 4

Je me jivä virähiyä,5

Egindiyä, Beindiyä, Teindiyä,
Chaurindiyä, Panchindiyä, 6

Abihayä, Vattiyä, Lesiyä,
Sanghäiyä, Sanghattiyä, Pariyaviyä,
Kilämiyä, Uddaviyä, Thänäo-Thänam,
Sankämiyä, Jiviyäo-vavaroviyä,
TASSA MICHCHHÄ MI DUKKADAM.7

इरियावहिया सूत्र:

इच्छा-कारेण संदिसह भगवन् ! इरियावहियं पडिक्कमामि ?

इच्छं, इच्छामि पडिक्कमिउं……………………………………………. .1.

इरियावहियाए, विराहणाए………………………………………………. .2.

गमणागमणे………………………………………………………………. .3.

पाण-क्कमणे, बीय-क्कमणे, हरिय-क्कमणे,
ओसा-उत्तिंग-पणग-दग-मट्टी-मक्कडा-संताणा-संकमणे…………. .4.

जे मे जीवा विराहिया…………………………………………………….. .5.

एगिंदिया, बेइंदिया, तेइंदिया, चउरिंदिया, पंचिंदिया………………. .6.

अभिहया, वत्तिया, लेसिया, संघाइया, संघट्टिया,
परियाविया, किलामिया, उद्दविया,
ठाणाओ ठाणं संकामिया, जीवियाओ ववरोविया,
तस्स मिच्छा मि दुक्कडं………………………………………………… .7.

Meaning:

I desire to free myself from all my sins.

While walking I may have given pain to or crushed living beings such as:

Live animate seeds
Live plants
Living beings in the dew
Living ant hills
Living moss
Living beings in the water
Living beings in the earth
Living webs of spiders

I may have harassed or may have crushed all of these.

Whatever living beings may have had pain caused by me:

Living beings with only one sense, the sense of touch, as in the elements of earth, water, fire, air, and in plants;
Living beings with only two senses, the sense of touch and taste, as in worms and shell creatures;
Living beings with three senses, the sense of touch, taste, and smell, as in ants;
Living beings with four senses, the sense of touch, taste, smell, and sight, as in bees, wasps, and other flying insects;
Living beings with all five senses, the sense of touch, taste, smell, sight and hearing, as in beings of the water (fish), beings of the land (mammals, animals and human), and beings of the sky (birds).

Whoever may have been struck by me while traveling;

Whoever I may have covered by dust;
Whoever I may have been rubbed up against;
Whoever I may have been forced to collide with;
Whoever I may have inflicted pain upon;
Whoever I may have frightened;
Whoever I may have had pain caused by my touching or tilting them;
Whoever may have been tormented by being turned entirely upside down;
Whoever I may have shifted from one place to another;
Whoever I may have separated from life and made lifeless.

May all that be forgiven and may all the suffering I caused, knowingly or unknowingly, come to an end. May the ignorance in me that caused pain in other living beings come to an end, and may they all forgive me

By recitation of this sutra a person enumerates the sins that may have been committed by him/her in ordinary day-to-day life while moving around. He repents, apologizes, and asks for forgiveness for those sins.

Utility: Whatever sins are incurred of committed in going and coming are removed by this sootra.

7.TASSA UTTARI SOOTRA

TASSA UTTARI SUTRA

Tassa Uttari Sutra:

tassa uttari-karanenam, päyacchitta-karanenam,
visohi-karanenam, visalli-karanenam,
pävänam kammänam,
nigghäyanatthäe, thämi käussaggam…………………………. .1.

तस्स उत्तरी सूत्र

तस्स उत्तरी-करणेणं, पायच्छित्त-करणेणं,
विसोही-करणेणं, विसल्ली-करणेणं,
पावाणं कम्माणं निग्घायणट्ठाए, ठामि काउस्सग्गं. …………….. .1

Meaning: For the sake of sublimation, repentance, purification, and to eliminate three internal darts (shalya), viz. deceit, desire for worldly gains as the fruits of spiritual activities, and perversity, and to uproot all sinful activities, I undertake Käyotsarga

After requesting forgiveness from all living beings of the universe, the next step is to discipline one-self in order to avoid future sins. This is done via Käyotsarga (motionless body) and introspective meditation on a Jain prayer. This meditation also helps to reduce our Kashäyas which in turn reduces of our past bad karmas.By reciting Tassa Uttari Sutra, one declares the intension of meditation in motionless posture.By reciting Annattha Sutra, one enumerates the list of minor violations that may happen in his motionless yoga posture.

Utility: Sins are destroyed by iriyavahiyam but to be furthur free from the sins “Tassa Uttari” is recited.

8.ANNATTHA SOOTRA

ANNATTHA SUTRA

Annattha Sutra

annattha-usasienam, nisasienam,
khäsienam, chienam, jambhäienam,
udduenam, väya-nisaggenam, bhamalie, pitta-mucchäe. .1.

suhumehim amga-sancälehim, suhumehim khela-sancälehim, suhumehim ditthi-sancälehim. .2.

evamäiehim ägärehim, a-bhaggo a-virähio,
hujja me käussaggo………………………………………………….. .3.

jäva arihantänam bhagavantänam,
namukkärenam na päremi………………………………………… .4.

täva käyam thänenam monenam jhänenam,
appänam vosirämi……………………………………………………. .5.

अन्नत्थ सूत्र

अन्नत्थ-ऊससिएणं, नीससिएणं, खासिएणं, छीएणं, जंभाइएणं,
उड्डुएणं, वाय-निसग्गेणं, भमलीए, पित्त-मुच्छाए…………………. .1.

सुहुमेहिं अंग-संचालेहिं, सुहुमेहिं खेल-संचालेहिं,
सुहुमेहिं दिट्ठि-संचालेहिं. ……………………………………………. .2.

एवमाइएहिं आगारेहिं, अ-भग्गो अ-विराहिओ,
हुज्ज मे काउस्सग्गो. …………………………………………………. .3.

जाव अरिहंताणं भगवंताणं, नमुक्कारेणं न पारेमि………….. .4.

ताव कायं ठाणेणं मोणेणं झाणेणं, अप्पाणं वोसिरामि………… .5.

Meaning:

I shall now engross myself in meditation in a completely motionless yoga posture (Käyotsarga) for a specified duration. I will remain motionless except for breathing in and out, coughing, sneezing, yawning, belching, involuntarily losing balance, vomiting, fainting, subtle flickering movements of eyes and other involuntary bodily movements.

I shall perform meditation and keep myself (my soul) away from all sinful activities by keeping my body motionless and by observing complete silence. At the conclusion of meditation, I will complete the Käyotsarga by offering salutations to Arihanta

9. LOGASSA SOOTRA

LOGASSA SUTRA

Logassa Sutra

logassa ujjoa-gare, dhamma-tittha-yare jine.
arihante kittaissam, cauvisam pi kevali……………………….. .1.

usabha-majiam ca vande,
sambhava-mabhinandanam ca sumaim ca.
pauma-ppaham supäsam,
jinam ca canda-ppaham vande………………………………….. .2.

suvihim ca puppha-dantam,
siala-sijjamsa-väsu-pujjam ca.
vimala-manantam ca jinam,
dhammam santim ca vandämi………………………………….. .3.

kunthum aram ca mallim,
vande muni-suvvayam nami-jinam ca.
vandämi rittha-nemim,
päsam taha vaddhamänam ca………………………………….. .4.

evam mae abhithuä,
vihuya-raya-malä pahina-jara-maranä.
cau-visam pi jinavarä,
tittha-yarä me pasiyantu……………………………………………. .5.

kittiya-vandiya-mahiyä, je e logassa uttamä siddhä.
ärugga-bohi-läbham, samähi-vara-muttamam-dintu…….. .6.

candesu nimmala-yarä, äiccesu ahiyam payäsa-yarä.
sägara-vara-gambhirä, siddhä siddhim mama disantu….. .7.

लोगस्स सूत्र

लोगस्स उज्जोअ-गरे, धम्म-तित्थ-यरे जिणे.
अरिहंते कित्तइस्सं, चउवीसं पि केवली……………………………….. 1.

उसभ-मजिअं च वंदे, संभव-मभिणंदणं च सुमइं च.
पउम-प्पहं सुपासं, जिणं च चंद-प्पहं वंदे…………………………….. 2.

सुविहिं च पुप्फ-दंतं, सीअल-सिज्जंस-वासु-पुज्जं च.
विमल-मणंतं च जिणं, धम्मं संतिं च वंदामि……………………….. 3.

कुंथुं अरं च मल्लिं, वंदे मुणि-सुव्वयं नमि-जिणं च.
वंदामि रिट्ठ-नेमिं, पासं तह वद्धमाणं च…………………………….. 4.

एवं मए अभिथुआ, विहुय-रय-मला पहीण-जर-मरणा.
चउ-वीसं पि जिणवरा, तित्थ-यरा मे पसीयंतु………………………. 5.

कित्तिय-वंदिय-महिया, जे ए लोगस्स उत्तमा सिद्धा.
आरुग्ग-बोहि-लाभं, समाहि-वर-मुत्तमं-दिंतु………………………….. 6.

चंदेसु निम्मल-यरा, आइच्चेसु अहियं पयास-यरा.
सागर-वर-गंभीरा, सिद्धा सिद्धिं मम दिसंतु…………………………… 7.

Meaning: Oh, Arihants! You are shedding divine light on the entire universe. Founder of divine laws and conqueror of inner enemies I praise you Lord. Arihants who are the twenty-four omniscient.

I bow to Adinäth or Rushabha-dev, Ajitanäth, Sambhavanäth, Abhinandanaswämi, Sumatinäth, Padmprabhu, and Chandraprabhu.

I bow to Pushpadant, Suvidhinäth, Sitalanäth, Shreyänsanäth, Väsupujya-swämi, Vimalanäth, Anantanäth, Dharmanäth, Shäntinäth.

I bow to Kunthunäth, Arahanäth, Mallinäth, Munisuvrat-swämi, and Naminäth. I bow to Arishth-Neminäth, Pärshvanäth, and Mahävira (Vardhmän).

I am praising the Arihants who have been liberated from all karma and have broken the cycle of birth and death. These are the twentyfour Tirthankars, smile upon me.

Oh, Arihants! You are praised and bowed to, whole heartily worshipped. You are the purest souls in the universe. Grant me divine health and knowledge and the highest state consciousness.

You are infinitely purer than the moon and infinitely brilliant than the sun. You are infinitely calmer than the oceans. My God, please lead me to the perfection, Moksha.

10.KAREMI-BHANNTE SOOTRA

Karemi Bhante Sutra:

karemi bhante !
sämäiyam sävajjam jogam paccakkhämi,
jäva niyamam pajjuväsämi, duviham, ti-vihenam,
manenam, väyäe, käenam, na karemi, na käravemi,
tassa bhante ! padikkamämi, nindämi, garihämi,
appänam vosirämi……………………………………………………. .1.

करेमि भंते सूत्र

करेमि भंते !
सामाइयं सावज्जं जोगं पच्चक्खामि,
जाव नियमं पज्जुवासामि,
दुविहं, ति-विहेणं,
मणेणं, वायाए, काएणं,
न करेमि, न कारवेमि, तस्स भंते !
पडिक्कमामि, निंदामि, गरिहामि, अप्पाणं वोसिरामि. ………….. .1.

Meaning:

Oh Forgiving Gurudev ! I will meditate, worship, repent for my sins, or study religious scriptures for the duration of Sämäyika. I also take the vow of refraining from all undesirable activities.

With the two-fold activities; I will not do and I will not make others do any undesirable activities.

With three-fold activities of mind, speech, and body, I will not overlook any undesirable activities.

Oh respected Guruji ! I give up all harmful activities of my mind, my speech, and my body. I criticize myself for my undesirable actions. I express disapproval of my de-merits. I am determined to free myself from worldly bondage.

In this sutra, there is a vow to under take sämäyika and to relinquish the sin of harmful deeds. In other words, not to do or promote any sin by thought, word or deed and to be in equanimity till the vow of sämäyika is shown.

Utility: In this sootra, after accepting the vow of Samayika, we should not do any sinful act.we should be away from speaking ill of others and from gossiping unnecessarily, but we should study religious scripture and we should pass our time in reading or in learning new religious lessons and we should turn over the bids of a rosary. The vow of samayika means the process of self-experiencing. The equality with all the beings in this whole universe and it means also the prohibiting the new karmas with our from joining or from intermingling of the karmas with our soul-particles during the specified period of forty-eight minutes as prescribed by the omniscients. In Samayika, we should not touch the raw water, the raw earth, the fire, the wind, the vegetables, the opposite sex or the woman and the money; nor we should use any electrical appliance

11.SAMAIYA VAYA JUTTO SOOTRA

sämäiya-vaya-jutto sutra:

sämäiya-vaya-jutto, jäva mane hoi niyama-sanjutto.
chinnai asuham kammam, samäiya jattiä värä……………. .1.

sämäiyammi u kae, samano iva sävao havai jamhä.
eena käranenam, bahuso sämäiyam kujjä………………….. .2.

sämäyika vidhi se liyä, vidhi se purna kiyä,
vidhi mem jo koi avidhi hui ho,
una sabakä mana-vacana-käyä se
micchä mi dukkadam……………………………………………….. .3.

dasa mana ke, dasa vacana ke, bäraha käyä ke–
ina battisa dosna mem se jo koi dosha lagä ho,
una sabakä mana-vacana-käyä se
micchä mi dukkadam……………………………………………….. .4.

सामाइय-वय-जुत्तो सूत्र:

सामाइय-वय-जुत्तो, जाव मणे होइ नियम-संजुत्तो.
छिन्नइ असुहं कम्मं, समाइय जत्तिआ वारा…………………………. .1.

सामाइयम्मि उ कए, समणो इव सावओ हवइ जम्हा.
एएण कारणेणं, बहुसो सामाइयं कुज्जा………………………………. .2.

सामायिक विधि से लिया, विधि से पूर्ण किया,
विधि में जो कोई अविधि हुई हो,
उन सबका मन-वचन-काया से मिच्छा मि दुक्कडं…………………. .3.

दस मन के, दस वचन के, बारह काया के
इन बत्तीस दोषों में से जो कोई दोष लगा हो,
उन सबका मन-वचन-काया से मिच्छा मि दुक्कडं…………………. .4.

Meaning: The aspirant who observes Sämäyik and keeps his/her mind restrained, destroys inauspicious Karma as long as he/she stays in Sämäyik. As long as the aspirant observes Sämäyik, he/she is as good as a monk; Sämäyik should therefore be performed frequently.

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

There are 10 faults relating to mind, 10 faults relating to speech and 12 faults relating to body. If I have indulged in any of these 32 faults or lapses by physical, verbal or mental activities, directly or indirectly, then I pray that my such faults be dissolved. TASSA MICHCHHÄ MI DUKKADAM.

Utility: By this sootra, the vow of Samayika is completed and the observer of this Samayika Destroys his evil karmas during this period for which he observes the vow of Samayika. Similarly, the shavak-the follower of Jainism is considered as good as a Jain monk during this period of Samayika. Hence, we should observe the vow of Samayika again and again. such is the right advice (preaching) of religious scripture.

12.JAGA CHINTAMANI SOOTRA

Jaga Chintamani Sutra

Icchakarena Sandisaha Bhagavan !
Caityavandana Karu ? Iccham
Jaga – Cinta – Mani ! Jaga – Naha ! Jaga – Guru !
Jaga – Rakkhana ! Jaga – Bandhava !
Jaga – Sattha – Vaha ! Jaga – Bhava – Viakkhana !
Attha – Vaya – Santhavia -Ruva !
Kammattha Vinasana ! Cauvisampi Jina – Vara !
Jayantu A-Ppadihaya – Sasana ! (1)
Kamma – Bhumihim Kamma – Bhumihim
Padhama – Sanghayani Ukkosaya Sattari – Saya.
Jina – Varana Viharanta Labbhai ;
Nava – Kodihim Kevalina ,
Kodi – Sahassa Nava Sahu Gammai .
Sampai Jina – Vara Visa Muni ,
Bihum Kodihim Vara – Nana;
Samanaha Kodi – Sahassa – Dua ,
Thunijjai Nicca Vihani . (2)
Jayau Samiya Jayau Samiya
Risaha Sattunji , Ujjinti Pahu-Nemi-Jina ,
Jayau Vira Saccauri – Mandana ,
Mahuri – Pasa Duha – Duria – Khandana ,
Avara -Videhim Tittha -Yara ,
Cihum Disi Vidisi Jim Kevi ,
Tianagaya Sampai Ya , Vandum Jina Savve Vi . (3)
Satta – Navai Sahassa ,
Lakkha Chappanna Attha – Kodio .
Battisa – Saya Basiyaim ,
Tia Loe Ceie Vande . (4)
Panarasa – Kodi – Sayaim ,
Kodi Bayala Lakkha Adavanna ,
Chattisa – Sahassa – Asiim ,
Sasaya – Bimbaim Panamami . (5)

जगचिंतामणि सूत्र (हिंदी)

इच्छ्कारेण संदिसह भगवन् !
चैत्यवंदन करुं ?
इच्च्छं , जग चिंतामणि !
जगनाह ! जगगुरु !
जगरक्खण ! जगबंधव !
जगसत्थवाह जगभाव-विअक्खण !
अट्ठावय संठविअ रुव !
कम्मट्ठ वीणासण ! चउवीसं पि जिणवर !
जयंतु अप्पडिहय सासण ................................................१

कम्मभूमिहिं कम्मभूमिहिं
पढम संघयणि
उक्कोसय सत्तरिसय ,
जिणवराण विहरंत लब्भइ,
नवकोडिहिं केवलिण
कोडि सहस्स नव साहु गम्मइ ,
सपइ जिणवर वीस, मुणि
बिहूं कोडिहिं वरनाण ,
समणह कोडि सहस्स दुअ,
थुणिज्जइ निच्च विहाणी.............................२

जयउ सामिय ! जयउ सामिय !
रिसह सत्तुंजि , उज्ज़िंति पहु नेमिजिण !
जयउ वीर ! सच्चउरिमंडण !
भरुअच्छहिं मुणिसुव्वय !
मुहरिपास ! दुह दुरिअखंडण !
अवर विदेहिं तित्थयरा,
चिहूं दिसि विदिसि जिं के वि ,
तीआणागय संपई अ, वंदु जिण सव्वे वि .................३

सत्ताणवइ सहस्सा,
लक्खा छप्पन्न अट्ठ कोडिओ,
बत्तीस-सय बासियाइं, तिअलोए चेइए वंदे,........4

पनरस कोडिसयाइं,
कोडि बायाल लक्ख अडवन्ना,
छत्तीस सहस्स असीइं
सासय बिंबाइं पणमामि..............5

Mening
Oh! Tirthankar Bhagawn, you are like the best of the best jewel (Chintmani). You are
the ultimate head of the whole universe. You are the preceptor of the universe. You are the protector of the universe. You are like an elder brother to the whole universe. You are the guide of the entire universe and, you perceive the inner thoughts of the entire universe. Oh! Twenty-four Tirthankaras, your idols are consecrated on Mt. Ashtpad. You have eradicated all eight categories of Karma. The four-fold Jain order established by you will prevail unobstructed forever. You are the greatest of the greatest.
In all Karma Bhumi2, there may exist at a time, a maximum 170 Jineshvar Bhagawn, who are endowed with the most unique and the best physic, 90 million omniscients (Keval-jnni) and, 90000 million monks. I pray every morning to the twenty Tirthankaras, 20 million omniscient monks and, 20,000 million other monks who are currently present.
Oh! Lord, you are the great. You are the great. Oh! Bhagawn Rushabhadev, your idol graces Mt.Shatrunjay, Oh! Nemi-nth Bhagawn, your idol graces Mt.Girnr, Oh! Bhagawn Mahvir-swmi, your idol graces the temple in the town of Schor, like a precious ornament. Oh! Bhagawn Munisuvrat-swmi, your idol graces the temple in the town of Bharuch. Oh! Bhagawn Prshva-nth, your idol graces the temple in the town of Mathura and you eradicate the sufferings and the sins of the people3. I offer my obeisance to all Jineshvar Bhagawn, who may have ever existed anytime in the past, may exist anytime in the future or are present now anywhere in the universe.
I am bowing down to the 85,700,282 temples and 15,425,836,080 Tirthankar idols, which are always present in the universe.

Utility : This sootra is chaityavandana, which composed by shri Gautamaswami, when he went on pilgrimage to Astapada Tirth.In ‘Jag Chintmani Sutra’ we pray to the temples and idols of Tirthankar Bhagawn which have always existed and which will always exist

13. JAN KIN CHI SOOTRA

Jan Kinci Sutra

Jan Kinci Nama- Tittham ,
Sagge Payali Manuse Loe .
Jaim Jina – Bimbaim ,
Taim Savvaim Vandami . (1)

13.जं किंचि सूत्र (हिंदी)

जं किंचि नाम तित्थं ,
सग्गे पायालि मणुस्से लोए ,
जाइं जिण बिंबाइं, ताइं सव्वाइं वंदामि............१

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

Utility: By this sootra salutation are offered to all the Jina pratimas of the namal tirthas in all the three worlds.

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

14. NAMUTTHUNAM SOOTRA

Nammutthunam Sutra:

namutthu nam, arihantänam, bhagavantänam…………….. .1.

äi-garänam, tittha-yaränam, sayam-sambuddhänam…… .2.

purisuttamänam, purisa-sihänam, purisa-vara-
pundariänam, purisa-vara-gandha-hatthinam………………. .3.

loguttamänam, loga-nähänam, loga-hiänam,
loga-paivänam, loga-pajjoa-garänam………………………….. .4.
Samutthunam Sootra

abhaya-dayänam, cakkhu-dayänam, magga-dayänam,
sarana-dayänam, bohi-dayänam……………………………….. .5.

dhamma-dayänam, dhamma-desayänam,
dhamma-näyagänam, dhamma-särahinam,
dhamma-vara-cäuranta-cakkavattinam……………………… .6.

appadihaya-vara-näna-dansana-dharänam,
viyatta-chaumänam…………………………………………………. .7.

jinänam, jävayänam, tinnänam, tärayänam, buddhänam,
bohayänam, muttänam, moagänam…………………………… .8.

savvannunam, savva-darisinam, siva-mayala-marua-mananta-makkhaya-mavväbäha-mapunarävitti
siddhigai-nämadheyam thänam sampattänam,
namo jinänam, jia-bhayänam…………………………………….. .9.

je a aiyä siddhä, je a bhavissanti-nägae käle.
sampai a vattamänä, savve ti-vihena vandämi……………. .10.

नमुत्थु णं सूत्र:

नमुत्थु णं, अरिहंताणं, भगवंताणं…………………………………….. .1.

आइ-गराणं, तित्थ-यराणं, सयं-संबुद्धाणं…………………………….. .2.

पुरिसुत्तमाणं, पुरिस-सीहाणं, पुरिस-वर-पुंडरीआणं,
पुरिस-वर-गंध-हत्थीणं………………………………………………….. .3.

लोगुत्तमाणं, लोग-नाहाणं, लोग-हिआणं,
लोग-पईवाणं, लोग-पज्जोअ-गराणं…………………………………… .4.

अभय-दयाणं, चक्खु-दयाणं, मग्ग-दयाणं,
सरण-दयाणं, बोहि-दयाणं………………………………………………. .5.

धम्म-दयाणं, धम्म-देसयाणं, धम्म-नायगाणं,
धम्म-सारहीणं, धम्म-वर-चाउरंत-चक्कवट्टीणं…………………… .6.

अप्पडिहय-वर-नाण-दंसण-धराणं, वियट्ट-छउमाणं……………… .7.

जिणाणं, जावयाणं, तिन्नाणं, तारयाणं, बुद्धाणं,
बोहयाणं, मुत्ताणं, मोअगाणं…………………………………………….. .8.

सव्वन्नूणं, सव्व-दरिसीणं, सिव-मयल-मरुअ-मणंत-
मक्खय-मव्वाबाह-मपुणरावित्ति सिद्धिगइ-नामधेयं
ठाणं संपत्ताणं, नमो जिणाणं, जिअ-भयाणं………………………….. .9.

जे अ अईया सिद्धा, जे अ भविस्संति-णागए काले.
संपइ अ वट्टमाणा, सव्वे ति-विहेण वंदामि…………………………. .10.

Meaning: Obeisance to the Arihanta Bhagavants. Obeisance to the Jinas the beginners of the Scriptures, the Tirthankaras, and the self enlightened ones.

Obeisance to the best among men, the lions among men, the best lotus among men, and the elephants of the gandhana species among men.

Obeisance to the best in the world, the guides of the world, the benefactors of the world, the beacons of the world, and the enlighteners of the world.

Obeisance to the liberators from fear, the givers of vision, the givers of the path, the givers of refuge, the givers of right faith, and the givers of enlightenment.

Obeisance to the givers of law, the preachers of law, the masters of law, the leaders of law, the world monarchs of law, and those who are the best in all four directions.

Obeisance to those who are liberated from the bondage of wrong knowledge, who are the holders of unrestricted and best knowledge and faith, who in this world are the light, the liberators, the refuge, and the movers and givers of rest.

Obeisance to those who are the victors and the givers of victory, the saviors and the saved, the givers of enlightenment and the enlightened, and the givers of liberation and the liberated.

Obeisance to the all-knowing, all-seeing Jinas, who have conquered fear and who have attained the happy, stable, formless, infinite, imperishable, unobstructed, and eternally perfect state and existence.

Obeisance to the Shraman Bhagavan Mahävir, the Adikara, and the last Tirthankar, whose advent was determined by the preceding Tirthankars.

I pay homage and obeisance to the Lord and may the Revered Lord from there cast his gracious glances at me here

Utility:

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

15. JAVANTI CHEIAIM SOOTRA

Javanti Cheiaim Sutra

Javanti Ceiaim , Uddhe A Ahe A Tiria- Loe A,
Savvaim Taim Vande, Iha Santo Tattha Santaim (1)

१५.जावंति चेइआइं सूत्र-(हिंदी)

जावंति चेइआइं, उड्डे अ अहे अ तिरिअ लोए अ,
सव्वाइं ताइं वंदे
इह संतो तत्थ संताइं. .............१

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

utility: By this sutra, Salutation are offered to all the jina-pratimas situated in the upper, the middle and the lower worlds

16. JAVANTA KEVI SAHU SOOTRA

Javanta Ke Vi Sutra

Javanta Ke Vi Sahu,
Bharaheravaya – Maha – Videhe A
Savvesim Tesim Panao,
Ti – Vihena Ti – Danda – Virayanam (1)

१६. जावंत के वि साहू सूत्र-(हिंदी)
जावंत के वि साहू,
भरहेरवय महाविदेहे अ,
सव्वेसिं तेसिं पाणओ,
तिविहेण तिदंड विरयाणं ..........१

Explanation:
Sadhu Maharaj and Sadhviji Maharaj do not commit any sinful activities either in their thoughts, speech, or bodily actions, nor they cause others to do the same or praise others who commit sinful activity. I bow down in my thoughts, by my speech and by my body,to all such Sdhu Mahrj and Sdhviji Mahrj, present anywhere in Bharat Kshetra,Airvat Kshetra, and Mah Videha Kshetra;

We are not fortunate to have physical presence of Arihant Bhagwans and their sermons. Therefore, it is the Guru Maharaj, who preaches us through his sermons and guides us on the path leading to Moksha as originally preached by Arihanta Bhagawn. So it is extremely important to offer obeisance to Guru Maharaj to express respect and gratitude for providing spiritual guidance

.

17. PANCHA PARAMESHTHI NAMASKARA SOOTRA

PANCHA PARAMESHTHI NAMASKARA SOOTRA

namorhat-siddhä-chäryopädhyäya-sarva-sädhubhy

१७.पंच परमेष्ठि सूत्र- (हिंदी )

नमोडर्हत सिद्धाचार्यो-पाध्याय
सर्वसाधुभ्य: ..............१

Meninig-
I pay my respect to the five supreme beings, Arihanta, Siddha,
Ächärya, Upädhyäya and Sädhu.

Object: To pay respect to the five supreme beings.
.

18.UVASAGGAHARAM SOOTRA

Uvasaggaharam Stotra
UVASAGGA-HARAM PASAM,
PASAM VANDAMI KAMMA-GHANA MUKKAM;
VISAHARA VISA NINNASAM,
MANGALA KALLANA AVASAM. (1)

VISAHARA PHULLINGA MANTAM.
KANTHE DHARE'I JO SAYA MANUO;
TASSA GAHA ROGA MARI,
DUTTHA JARA JANTI UVASAMAM. (2)

CHITTHAU DURE' MANTO,
TUJZHA PANAMO VI BAHUFALO HOI;
NARA-TIRIE'SU VI-JIVA,
PAVANTI NA DUKKHA DOGACHCHAM. (3)

TUHA SAMMATTE LADDHE',
CHINTAMANI KAPPAPAYA VABBHAHIIYE';
PAVANTI AVIGGHE'NAM
JIVA AYARAMARAM THANAM. (4)

IA SANTHUO MAHAYASA !
BHATTIBBHARA NIBBHARENA HIYAE'NA,
TA DE'VA ! DIJJA BOHIM,
BHAVE' BHAVE PASA ! JINACHANDA.

(‘उपसग्गहर स्तोत्र’)

उवसग्गहरं पासं, पासं वंदामि कम्म-घण मुक्कं ।
विसहर विस निन्नासं, मंगल कल्लाण आवासं ।।१।।

विसहर फुलिंग मंतं, कंठे धारेइ जो सया मणुओ ।
तस्स गह रोग मारी, दुट्ठ जरा जंति उवसामं ।।२।।

चिट्ठउ दुरे मंतो, तुज्झ पणामो वि बहु फलो होइ ।
नरतिरिएसु वि जीवा, पावंति न दुक्ख-दोगच्चं।।३।।

तुह सम्मत्ते लद्धे, चिंतामणि कप्पपाय वब्भहिए ।
पावंति अविग्घेणं, जीवा अयरामरं ठाणं ।।४।।

तुह सम्मत्ते लद्धे, चिंतामणि कप्पपाय वब्भहिए ।
पावंति अविग्घेणं, जीवा अयरामरं ठाणं ।।४।।

The meaning of the Stotra in English is as below:

I bow to Lord Parshwanath, who is served by the demi god. Parshwa, who is the remover of all afflictions, free from all sorts of Karmas, the destroyer ofthe poison of the poisonous animals, and is the abode of bliss and well-being.

If a man(manuo) who can recite this mantra by-hearted will get healed from all vish(poison) of life.All his problems will be solved by reciting this mantra daily

Aside from that charm, even bowing to you would be highly fruitful (resulting in divine life etc.); all beings would not (thereby) be in an unhappy or a miserable state.

If one gains the truth presented by you, which is superior even to thedesire yielding tree, the soul can gain age-less and immortal state withoutany obstacles. Great graceful Lord, I have adored you this way with devoted heart, therefore Lord Parshwanath, kindly bless me with the true knowledge in every(remaining) birth.

19.JAY VIYARAYA ! SOOTRA

Jaya Viyaräya! Sutra:

jaya viyaräya ! jaga-guru! hou mamam tuha ppabhävao
bhayavam! bhava-nivveo maggä-nusäriä, ittha phala siddhi. 1

loga-viruddha-chchäo, guru-jana-puä, parattha-karanam cha,
suha-guru-jogo tavvayana-sevanä ä-bhavamakhandä. 2

värijjai jai vi, niyäna-bandhanam, viya-räya tuha samaye; taha vi
mama hujja sevä, bhave bhave tumha chalanänam. 3

värijjai jai vi, niyäna-bandhanam, viya-räya tuha samaye; taha vi
mama hujja sevä, bhave bhave tumha chalanänam. 3

sarva mangala mängalyam, sarva kalyäna kärnam pradhänam
sarva dharmänäm, jainam jayati shäsanam. 5

जय वीयराय! सूत्र:

जय वीयराय! जग-गुरु!, होउ ममं तुह प्पभावओ भयवं!.
भव-निव्वेओ मग्गाणुसारिआ इट्ठफल-सिद्धी……………….. .1.

लोग-विरुद्ध-च्चाओ गुरु-जण-पूआ परत्थ-करणं च.
सुह-गुरु-जोगो तव्वयण-सेवणा आ-भवमखंडा………………. .2.

वारिज्जइ जइ वि नियाण-बंधणं वीयराय! तुह समये.
तह वि मम हुज्ज सेवा, भवे भवे तुम्ह चलणाणं………….. .3.

दुक्ख-क्खओ कम्म-क्खओ, समाहि-मरणं च बोहि-लाभो अ.
संपज्जउ मह एअं, तुह नाह! पणाम-करणेणं……………….. .4.

Mening
Hail! O Passionless Lord! Preceptor of the world, through your
grace, blessed lord, may I wish for, disgust towards the cycle of
birth and death, pursuit of the right path and attainment of ultimate
bliss. 1

Abandonment of whatever is wrong and impure in the world,
respect for the spiritual guide and elders, to be helpful to others,
close association with right spiritual guide and full obedience to his
words throughout all worldly existences. 2

O Passionless lord! Even though in your doctrine it is prohibited to
ask favors from Jinas, still gr
ant me to serve in your feet in all my
worldly existences. 3

O master! By paying obeisance to you, I gain these four favors,
unhappiness is destroyed, karmas are destroyed, and right faith and
vow of holy death are acquired. 4

Let the holiest among all, the prosperous among all, supreme
among all the religions, the Holy law of Jina be triumphant. 5

Utility: By this sutra, the request is made to the ‘Prabhu’ for the best virtues, beside this the request is made for four things: namely, (1) the destruction of all the miseries, (2) the total annihilation of the karmas, (3) the perfectly quite and peaceful end of out life and (4) the right faith.

Object: Recitation of thirteen prayers in front of Jina. .

20.ARIHANTA CHEIYANAM SOOTRA

arihanta-cheiyänam, karemi käussaggam. 1
vandana-vattiäe, puana-vattiäe, sakkära-vattiäe, sammänavattiäe,
bohi-läbha-vattiäe, niruvasagga-vattiäe. 2

अरिहंत-चेइयाणं सूत्र:

अरिहंत-चेइयाणं, करेमि काउस्सग्गं…………………………. .1.

वंदण-वत्तिआए, पूअण-वत्तिआए, सक्कार-वत्तिआए,

सम्माण-वत्तिआए, बोहि-लाभ-वत्तिआए, निरुवसग्ग-वत्तिआए… .2.

सद्धाए, मेहाए, धिईए, धारणाए, अणुप्पेहाए वड्ढमाणीए, ठामि काउस्सग्गं. .3.

Meaning: Oh! Arihant Bhagwän, I wish to undertake Käyotsarga in front of the omniscient Lord’s image to bow to you, to worship you, to express my reverence to you, to respect you, to attain the true wisdom and to the removal of my affliction.

I undertake this Käyotsarga with ever increasing level of conviction, intellect, patience, determination and contemplation.

Utility: By this sutra, obeisance is offered to the arihata bhagvana and for the sake of respecting, worshiping, welcoming-honoring, attaining the right faith and achieving salvation, the omniscient have preached us to remain in the kaussagga

Object:To stand in body-abandonment posture (Käyotsarga) in
front of Jinas to adore and revere them with increasing intensity of
faith for beneficial effects

21.KALLANA-KANDAM STUTI

kallänakandam padhamam jinindam, santim tao nemijinam
munindam; päsam payäsam su-gunikka-thänam, bhattii vande
siri-vaddhamänam. 1

apära-sansära-samudda-päram, pattä sivam dintu su-ikkasäram;
savve jinindä sura-vinda-vandä, kalläna-vallina visälakandä........२

nivväna-magge vara-jäna-kappam, panäsiyä-sesa-kuväi-dappam;
mayam jinänam saranam buhänam, namämi nichcham ti-jagappahänam.3

kundindu-go-kkhiratusara-vannä, saroja-hatthä kamle nisannä;
väesiri putthaya-vagga-hatthä, suhäya sä amha sayä pastthä. 4

२१.कल्लाणकंदं स्तुति(स्तोत्र)-(हिंदी )

कल्लाणकंदं पढमं जिणिंदं
संतिं तओ नेमिजिणं मुणिदं,
पासं पायसं सुगुणिक्कठाणं ,
भत्तीइ वंदे सिरि-वद्धमाणं ................१

अपार संसार समुद्दपारं,
पत्ता सिवं दिंतु सूइक्कसारं,
सव्वे जिणींदा सुरविंदवंदा,
कल्लाण-वल्लीण-विसाल-कंदा.............२

निव्वाण-मग्गे वर-जाण-कप्पं,
पणासिया सेस कुवाइ-दप्पं;
मयं जिणाणं सरणं बुहाणं,
नमामि निच्चं तिजगप्पहाणं, ,,..............३

कुंदिंदु-गोक्खीर-तुसा-रवन्ना ,
सरोज-हत्था-कमले-निसन्ना ,
वाअेसिरी पुतथ्य-वग्ग-हत्था ,
सुहाय सा अम्ह सया पसत्था..................४

Menings;-

With devotion I pay respects to, foremost Lord Rushabhdeva, fountain of all good, peaceful and soothing like a moon Lord Shäntinätha, supreme lord among monks Lord Neminätha, enlightener Lord Parshvanätha & establisher of good virtues revered Vardhamäna Swami. 1

The ones, who have successfully crossed the ocean of mundaneexistence, who are adored by the celestial beings and who are like the widely spread roots of happiness, all the Jinas; grant me the ultimate release moksha.

The supreme vehicle for the path of liberation, the destroyer of ego of all wrong believers, shelter of the wise, the principle doctrines (ägamas) of Jineshwara in three worlds, to which I pay my eternal respect. 3

Fair complexion like jasmine flower, full moon, milk of cow and dew, seated on a lotus, holding lotus in one hand, and a bundle of books in the other hand, beneficent to all, you! Goddess of learning (Sarsavati Devi) always blesses us with happiness. 4

Utility:

Stuti is offered to the five jinas, namely, shri Rishabhadeva, shantinrth, nemnath, parshvanath and mahavir swami, by its first verse stuti is offered to all the jineshvaras ith the second verse stuti is offered is knowledge with third verse and stuti is offered to saraswati with the fourth verse.

Object: Adoration of foremost Lord Jina, all the Tirthankaras, Holy Writ and Goddess of learning (Sarsavati Devi).

22.SANSARA-DAVANALA STUTI

sansära dävä nala däha niram, sammoha dhuliharane samiram;
mäyä rasä därana sära siram, namämi viram giri sära dhiram. 1

bhava-vanäma-sura-dänava-mänavena, chulä vilola kamalä vali
mälitäni;sampuritä-bhinata-loka-samihitäni, kämam namämi
jina-räja-padäni täni.

bodhägädham su-pada-padavi-nira-purä-bhirämam,
jivahinsävirala laharsangamä-gäha-deham;
chula-velam guru-gamamani-sankulam dura-päram,
säram-virä-gama-jala-nidhim sädaram sädhu seve......3

ä-mulä-lola-dhuli-bahula-pari-malä-lidhalolä-limälä, jhankäräräva-
särä-mala-dala-kamalä-gära-bhumi-niväse! chhäyäsambhära-
säre! vara-kamala-kare! tära-härä-bhiräme! vänisandoha-
dehe! bhava-viraha-varam dehi me devi! säram. 4

२२ संसार दावानल स्तुति-(हिंदी)

संसार-दावा-नल-दाह-नीरं,
संमोह-धूली-हरणे समीरं.
माया-रसा-दारण-सार-सीरं,
नमामि वीरं गिरि-सार-धीरं………………………………………………………………………………….. .1.

भावा-वनाम-सुर-दानव-मानवेन,
चूला-विलोल-कमला-वलि-मालितानि.
संपूरिता-भिनत-लोक-समीहितानि,
कामं नमामि जिनराज-पदानि तानि………………………………………………………………………. .2.

बोधागाधं सुपद-पदवी-नीर-पूराभिरामं,
जीवा-हिंसा-विरल-लहरी-संगमा-गाह-देहं.
चूला-वेलं गुरु-गम-मणी-संकुलं दूर-पारं,
सारं-वीरा-गम-जल-निधिं सादरं साधु सेवे………………………………………………………………… .3.

आमूला-लोल-धूली-बहुल-परि-मला-लीढ-लोलालि-माला-,
झंकारा-राव-सारा-मल-दल-कमला-गार-भूमी-निवासे!.
छाया-संभार-सारे! वर-कमल-करे! तार-हाराभिरामे!,
वाणी-संदोह-देहे! भव-विरह-वरं देहि मे देवि! सारम्…………………………………………………….. .4.

Mening

I bow to you, revered Lord Mahävira you are like water to put out
the wildfire of mundane existence, like a gale of wind to blow
away the dust of infatuation, like a plough to till away the ground
of deceit and steadfast like Mount Meru, 1

I bow in the feet of Lord Jinas, you, who are worshiped by kings of
humans, demons and celestial beings, with their heads bowed
down, with garlands made of lotus flowers; the lotus flowers which
adorn their crowns, and you, who have fulfilled all the desires of
people who have paid their obeisance to you. 2

I bow to, the ocean of words (scripture) of Lord Mahävira which is
full of profound knowledge, whose verses are like a fascinating
and flowing pool of water, whose body is vast due to the mutual
union of waves of non-violence and simplicity, full of inter-twined
lessons of doctrines, full of essence and full of jewels of wisdom. 3

O Goddess Sarsavati! With extremely beautiful complexion,
holding a lotus flower in one hand, sparkling necklaces adoring the
neck, seated on a lotus flower of such sweet fragrance that the
flocks of wasps fly around it; grant me the state of liberation, the
ultimate release from mundane existence. 4

Utility : The prayer in this first verse is of shri Mahavir Swami.in second third and fourth Verse is same as given in Kallankandam. This prayer is composed by shri Haribhu Drasuriji maharaj equal in Sanskrit and Prakrit. This is his final composition.

Object: Adoration for eternally beneficial Lord Mahävira, all
Tirthankaras and Sarsavati Devi

23.PUKKHARA VARA SOOTRA

Pukkhara-Vara-Divaddhe Sutra

pukkhara-vara-diva-ddhe, dhäyai-sande a jambu-dive a;
bharaheravaya-videhe, dhammäi-gare namamsämi. 1

tama-timira-padala-viddham-sanassa, sura-gana-narindamahiassa;
simädharassa vande, papphodia-moha-jälassa. 2

jäi-jarä-marana-soga-panäsanassa, kalläna-pukkha-lavisälasuhä-
vahassa; ko deva-dänava-narinda-gana-chchiassa,
dhammassa sära muva labbha kare pamäyam? 3

siddhe bho! payao namo jina-mae, nandi sayä sanjame, devam
näga-suvanna-kinnara-gana-ssabbhua-bhävachchie, logo jattha
paitthio jagaminam telukka-machchäsuram, dhammo vaddhau
säsao vijayao, dhammuttram vaddhau. 4

२३. पुक्खर-वर-दीवड्ढे सूत्र-(हिंदी)

पुक्खर-वर-दीवड्ढे, धायइ-संडे अ जंबु-दीवे अ.
भरहेरवय-विदेहे, धम्माइ-गरे नमंसामि……………………………………………………………………. .1.

तम-तिमिर-पडल-विद्धं-सणस्स सुर-गण-नरिंद-महिअस्स.
सीमा-धरस्स वंदे, पप्फोडिअ-मोह जालस्स……………………………………………………………….. .2.

जाई-जरा-मरण-सोग-पणासणस्स,
कल्लाण-पुक्खल-विसाल-सुहा-वहस्स.
को देव-दाणव-नरिंद-गण-च्चिअस्स,
धम्मस्स सार-मुवलब्भ करे पमायं?……………………………………………………………………….. .3.

सिद्धे भो! पयओ नमो जिण-मए नंदी सया संजमे,
देवं-नाग-सुवन्न-किन्नर-गण-स्सब्भूअ-भावच्चिए.
लोगो जत्थ पइट्ठिओ जगमिणं तेलुक्क-मच्चासुरं,
धम्मो वड्ढउ सासओ विजयओ धम्मुत्तरं वड्ढउ…………………………………………………………. .4.

Mening
I bow down to those peaceful liberators who have established the
sacred doctrine in 5 Bhärata, 5 Airävata, and 5 Mahävideha
continents (Kshetras) located in two and half islands made up by
Jambudvipa, Dhatakikhanda and half of Pushkaradvipa. 1

Meninag
I worship the sacred doctrine, which is destroyer of the veil of
darkness of ignorance, which is adored by celestial beings and
kings, which contains the rules of conduct, and which tears apart
the net of delusion. 2

That which ends the sorrows of birth, old age, and death and that
which brings the full and ample bliss of final release, worshiped by
gods, demons and kings, how can, one who understands its
essence, ever become careless? 3

Mening
Oh people! Pay reverently salutations to the Holy Writ (shruta
dharma), of Lord Tirthankara, which is proven to be the most
superior doctrine, most beneficial in the path of right conduct, is
faithfully worshiped by empyrean gods (vaimänik deva), mansion
dwelling gods (bhavana pati deva), luminous gods (jyotishika
deva) and forest gods (vyantara deva). Let this sacred doctrine,
which includes detailed description of all the six substances all the
three worlds and the living beings in there, be triumphant. May it
be victorious and may it prosper the dignity of the other tenets like
lesser and major vows. 4.

Utility: This sutra depicts the prayer praising Tirthankars residing in Addhi dvip and true Knowledge.

Object: This is a hymn in praise of Jaina doctrine, which drives
away the darkness of ignorance.

24.SIDDHANAM BUDDHANAM SOOTRA

Siddhanam Buddhanam Para- Gayanam Parampara -Gayanam .
Loagga Muvagayanam , Namo Saya Savva – Siddhanam (1)

Jo Devana Vi Devo , Jam Deva Panjali Namamsanti .
Tam Deva – Deva -Mahiam , Sirasa Vande Mahaviram (2)

Ikko Vi Namukkaro , Jinavara – Vasahassa Vaddhamanassa .
Sansara-Sagarao , Tarei Naram Va Narim Va (3)

Ujjiinta Sela – Sihare , Dikkha Nanam Nisihia Jassa .
Tam Dhamma – Cakka – Vattim , Arittha Nemim Namamsami (4)

Cattari Attha Dasa Do Ya , Vandiya Jinavara Cauvvisam .
Paramattha – Nitthi Attha , Siddha Siddhim Mama Disantu (5)

२४.सिद्धाणं बुद्धाणं (सिद्ध-स्तव) सूत्र

सिद्धाणं बुद्धाणं ,
पारगयाणं परंपरगयाणं
लोअग्गमुवगयाणं ,
नमो सया सव्व सिद्धाणं...............१

जो देवाण वि देवो ,
जं देवा पंजलि नमंसंति ,
तं देव देव महिअं ,
सिरसा वंदे महावीरं...................२

इक्को वि नमुक्कारो ,
जिणवर वसहस्स वद्धमाणस्स ,
संसार सागराओ , तारेइ नरं व् नारि वा….......३

उज्जिंत सेल सिहरे ,
दिक्खा नाणं निसीहिआ जस्स:
तं धम्मचक्कवट्टिम
अरिट्ठनेमिं नंमसामि…...................४

चत्तारि अट्ठ दस दोय ,
वंदिया जिणवरा चउव्वीसं,
परमट्ठ निट्ठि अट्ठा,
सिद्धा सिद्धिं मम दिसंतु ….....५

Meaning:–
I pay homage to all the Siddhas, the enlightened ones who have crossed the ocean of worldly existence, who have attained salvation by following the fourteen stages (Gunasthan) of spiritual development in orderly fashion and have reached the summit of the Universe. ………………………………..1

I pay my respect by bowing down my head to Lord Mahävira, who is the god of gods, to whom gods bow down with folded hands and who is worshipped by Indras…. 2

Even one salutation done perfectly to Vardhaman Mahavira, will carry a man or a woman across the ocean of worldlyexistence………………………..3

I worship Arishtanemi, the all-knowing monarch, who received the initiation, perfect knowledge (kevala-jnäna) and liberation (moksha) on the summit of mount Girnara ……4

May twenty-four (four, eight, ten and two) respected Tirthankars, who have been liberated and have attained the Siddha state, grant me the boon of salvation……5

Utility: In this sutra is presented prayer of all enlightened Mahavir swami, Nemnath and the Twenty Four Tirthankars installed and seated on Ashtapada Tirtha.

25.VEYAVACHCHA-GARANAM SOOTRA

25.VEYAVACHCHA-GARANAM SOOTRA

veyävachcha-garänam, santi-garänam, samma-ditthi-samähigaränam,
karemi käussaggam… annatth.

२५.वैयावच्चगराणं सूत्र

वैयावच्चगराणं संतिगराणं ,
सम्मदिट्ठि समाहिगरणं,
करेमि काउसग़गं…...............1

Mening
I stand in body-abandonment posture (käyotsarga) for those patron
gods, who render selfless service and bring tranquility to Jaina
religious order (Jaina Shäshana); and bring equanimity to people
of right faith

Utility: All the reverent deities are remembered in this sutra.

Object: Reverence to all Gods of right faith..

26.BHAGAVANHAM SOOTRA

26.BHAGAVANHAM SOOTRA

bhavanadevayäe karemi kaussaggam, gnänädigunyutänäm,
nityam swädhyäyasamyamaratänäm; viddhätu bhavanadevi,
shivam sadä sarva sädhunäm.

२६.भगवान्हं सुत्र

भगवान्हं, आचार्यहं ,
उपाध्यायहं, सर्व साधुहं….........१

Mening
I stand in body-abandonment posture to worship the Mansion
Dwelling Goddess (Bhavana Devatä). Bhavana Devi is always
benefactor to monks with right knowledge etc., and those who
practice restraints (sayama) and give religious discourses.

Utility: In this sutra obeisance is offered to Bhagavan, Acharya, Upadhyay and all the saints.

27.SAVVASSAVI SOOTRA

Icchakarena Sandisaha Bhagavan !
Devasia Padikkamane Thau ? Iccham,
Savvassa Vi Devasia , Duccintia , Dubbhasia ,
Duccitthia , Miccha Mi Dukkadam (1)

२७. सव्वस्सवि सूत्र

इच्छाकारेंण संदिसह भगवान् !
देवसिअ,( राइअ) पडिक्कमणे ठाउ ? इच्च्छं ,
सव्वस्सवि देवसिअ (राइअ)
दुच्चिंतिअ दुब्भासिअ दुच्चिट्ठिअ
मिच्छा मि दुक्कडं...............१

Meaning: O lord! With your permission, can I admit to all harmful activities committed during the day? (When the preceptor grants the permission & accepting the permission we say), for all the sinful thoughts, words and activities I may have committed during the day, may those harmful deeds be forgiven and become fruitless………..1.

28.ICCHHAAMI THAMI SOOTRA

Icchami Thami Sutra

Icchami Thami Kaussaggam , Jo Me Devasio
Aiyaro Kao , Kaio , Vaio , Manasio,
Ussutto, Ummaggo, A-Kappo,
A – Karanijjo, Dujjhao, Du -Vvicintio,
Anayaro , Avicchiavvo , A – Savaga – Pauggo.
Nane , Dansane , Caritta – Caritte , Sue , Samaie,
Tinham Guttinam , Caunham Kasayanam,
Pancanhamanu – Vvayanam , Tinham Guna -
Vvayanam , Caunham Sikkha – Vayanam,Barasa.
Vihassa – Savaga – Dhammassa, Jam Khandiam (1)

२८.इच्छामि ठामि सूत्र-(हिंदी)

इच्छामि ठामि काउस्सग्गं ,
जो मे देवसिओ (राइओ) आइआरो,
कओ काइओ, वाइओ , माणसिओ ,
उस्सुतो ,उम्मग्गो , अकप्पो , अकरणिज्जो ,
दुज़्झाओ दुव्विचिंतिओ ,
अणायारो , आणिच्छीअव्वो ,
असावग पाउग्गो ,
नाणे, दंसणे , चरित्ताचरित्ते,
सुए , सामाइए तिण्हं गुत्तीणं ,
चउण्हं कसायाणं ,
पंचण्हमणुव्वयाणं .
तिण्हं गुणव्वयाणं ,
चउण्हं सीखावयाणं ,
बारस विहस्स सावग धम्मस्स ,
जं खंडीअं जं विराहिअं
तस्स मिच्छा मि दुक्कडं..........१

Meaning : I wish to stand in meditation posture for whatever faults I may have committed during the day through my deeds, words, and thoughts.

For speaking against the scriptures, following a wrong path, performing unworthy and improper deed, ill meditated, ill conceived, immoral, undesirable and unbecoming acts for a layman.

In regard to knowledge, belief and conduct of a layman’s life, the scriptures, the equanimity (samayika), and whatever wrong doing I may have committed in respect to the three-fold restraint vows (guptis), four passions (kashayas), and the five minor vows (anu-vratas).
In regard to three spiritual merit vows (guna-vratas), four spiritual disciplinary vows (shiksha-vratas), the layman’s twelvefold rule of conduct that I may have broken or opposed. May those bad deeds of mine be forgiven and become fruitless.
Explanation: This is the desire to confess the violations committed, knowingly or unknowingly, against the 12 fold vows of a layman, by recitation of a short prayer of confession. The twelve vows of a layperson are:
1. Five minor vows (Anu Vratas): These are non-violence, truthfulness, non-stealing, chastity and non-attachment.
2. Three spiritual vows of merit (Guna Vratas): These are vow of limited area of activity (digvrata), vow of simplicity (bhogopabhoga) and vow of piety (anarthadanda). And
3. Four spiritual vows of discipline (Shiksha Vratas): These are practice of equanimity (samayika), vow of additional confinement of every day activity (desavakashika Vrata), vow of fasting (posadhopavasa) and vow of charity (dana Vrata).
Utility: In this sutra all evils are acknowledged publicly and the pardon is sought.

29.NANAMI SOOTRA

NAMAMI SOOTRA

nänammi dansanammi a, charanammi tavammi taha yaviriyammi;
äyaranam äyäro, ia eso panchahä bhanio. 1

käle vinae bahu-mäne, uvahäne-taha a-ninhavane;
vanjanaattha-tadubhae, attha viho nänamäyäro. 2

nissankia nikkankhia, nivvitigichchhä a-mudha-ditthia;
uvavuha-thirikarane, vachchhalla ppabhävane attha. 3

panihäna joga jutto, panchahim samihim tihim guttihim;
esa charittä yäro atthaviho hoi näyavvo. 4

bärasa vihammi vi tave, sabbhintara bähire kusala ditthe;
agiläianäjivi näyavvo so tavä yäro. 5

ana sana munoariyä, vitti sankhevanam rasachchäo;
käya kilesosanlinayä ya, bajjho tavo hoi. 6

päyachchhitam vinao, veyävachcham taheva sajjhäo;
jhänamussaggo vi a, abbhintarao tavo hoi. 7

aniguhia bala virio, parakkamai jo jahuttamäutto;
junjai a jahäthämam, näyavvo viriä yäro. 8

२९.नाणंमि सूत्र (हिंदी)

नाणंमि दंसणंमि अ ,
चरणंमि तवंमि तह य वीरियंमि:
आयरणं आयारो , इस एसो पंचहा भणीओ ........१

काले विणए बहुमाणे
उवहाणे तह अनिण्हवणे ,
वंजण अत्थ तदुभये ,
अट्ठविहो नाणमायारो................२

निस्संकिअ निक्कंखिअ,
निव्वितिगिच्छा अमूढ दिट्ठि अ :
उववूह थिरीकरणे,
वच्छल्ल पभावणे अट्ठ....................................३..

पणिहाण जोगजुत्तो , पंचहिं समिइहिं
तीहिं गुत्तिहिं:
एस चरित्तयारो , अट्ठविहो होइ नायव्वो ............४

बारसविहम्मि वि तवे ,
सब्भिंतर बाहिरे कुसलदिट्ठे
अगिलाइ अणा जीवी, नायव्वो सो तवायारो..........५

अणसण मूणोअरिया ,
वित्ती सिंखेवणं रसच्चाओ ,
कायकिलेसो संलीणया . य बज्झों तवो होइ.......६

पायच्छितं विणओ ,
वेयावच्चं तहेव सज्झओ:
झाणं उस्सग्गोवि अ , अब्भिंतरओ तवो होइ.............७

अणिगूहिअ-बल वीरिओ ,
परक्कमइजों जहुत्त माउत्तो ,
जुंजइ अ जहाथामं, नायव्वो वीरियायारो..........८

Mening
There are five ethical codes of conduct in regard to right knowledge, right faith, right conduct, penance and spiritual strength. 1

Mening
To study scripture at proper time (jnänächära), to respect the scholar (vinayächära), to greatly respect wise, preceptors and the scriptures (bahumänächära), to make efforts to study the scriptures upadhänächara), not to conceal identity of the spiritual preceptor (aninhavanächära), to pronounce the verses clearly (vyanjanächära), to interpret the verses accurately (arthächära) to reflect both on verses and meaning (ubhayächär) are the eight fold practice of right knowledge. 2

Mening
Not to have any doubt in the words of Jina (nishankitächära), not to put faith in other religions (nikänkshitächära), not to loath at monks and nuns for their unclean and untidy appearance (nirvitigichhächära), not to get impressed by pompousness, spells and charms of an unfaithful (amudhdrastiächära), genuinely praise and support a person with right faith (upabrumhanächära), to bring stability in religious practices of the people whose faith is shaken (sthirikaranächära), to look after the welfare of the coreligionists (vätsalyächära), and to perform pious activities which will bring praise from people of other faiths (prabhävnächära), are the eight fold practices of right faith. 3

Mening
To practice the five fold vigilant (samitis) and three fold restraints (guptis) of mind, speech and body, diligently, are eight fold practices of right conduct. 4

Mening
The six external and six internal austerities prescribed by lord Arihanta, without remorse or without expectation of financial returns for livelihood, is the right way of practice of penance. 5

Mening
To practice four fold dietetic restrictions {total or partial fast, eating less then required amount, to restrict the number of items to eat, complete or partial abstention of tasty foods (like milk, yogurt, clarified butter, sugar, oil etc.)}, mortification of body by heat, cold, insect bites etc. and to be modest are the six types of external austerities. 6

Mening
Confession (präyaschitta) in the presence of a spiritual guide (guru), which includes atonement (pratikramana) and confession (älochanä), reverential behavior in thoughts, words and deeds to the elders and monks (vinaya), and look after their needs, (vaiyävachcha), studying, asking questions, memorizing, expounding, reading the sacred lore (dharma kathä) that is swädhyäya, abandonment of body (käyotasarga) and meditation (dhyäna), are the six internal austerities. 7

Mening
To use the mental, verbal and bodily strength according to ones ability to promote religious activities and to pursue the path of righteousness are the three ways of utilizing one‟s energy the right way.

Utility: In this eight verses, is given the description of the discrimination of five kinds of Virtious deeds.

Object: To pray and ask forgiveness for violations of the five ethical codes of conduct.

30.SUGURU VANDANA SOOTRA

SUGURU VANDANA SOOTRA

ichchhämi khamä-samano! vandium jävanijjäe, nisihiäe. 1

anujänaha, me miuggaham, nisihi. 2

ho, käyam-käya samphäsam-khamanijjo bhe!
kilämo appakilantänam bahusubhena bhe! divaso vaikkanto? 3.
javanijjam cha bhe?

khämemi khamä-samano! devasiam vaikkamam ävassiäe,
padikkamämi, khamäsamanänam devasiäe äsäyanäe,
tittisannayaräe, jam kinchi michchhäe manadukkadäe
vayadukkadäe käyadukkadäe, kohäe mänäe mäyäe lobhäe. 6

savva-käliäe savva michchhovayäräe, savva dhammä ikkamanäe,
äsäyanäe jo me aiyäro kao, tassa khamä-samano! padikkamämi
nindämi garihämi appänam vosirämi. 7

इच्छामि खमा-समणो ! वंदिउं जावणिज्जाए, निसीहिआए,
अणुजाणह मे मिउग्गहं, निसीहि,

अहो-कायं काय-संफासं-खमणिज्जो भे ! किलामो ?
अप्प-किलंताणं बहु-सुभेण भे ! दिवसो वइक्कंतो ?

जत्ता भे ? जवणिज्जं च भे ? खामेमि खमा-समणो !
देवसिअं वइक्कमं, आवस्सिआए पडिक्कमामि, खमासमणाणं, देवसिआए आसायणाए तित्तीसन्न यराए जं किंचि मिच्छाए,

मण-दुक्कडाए, वय-दुक्कडाए, काय-दुक्कडाए, कोहाए, माणाए,
मायाए, लोभाए, सव्व-कालिआए, सव्व-मिच्छो-वयाराए,

सव्व-धम्मा-इक्कमणाए आसायणाए जो मे अइयारो कओ,
तस्स खमा-समणो ! पडिक्कमामि,

निंदामि, गरिहामि, अप्पाणं वोसिरामि………………………. .1.

Menings
The disciple says). O forbearing monk! I wish to enquire about
your health and pay my respects to you. (The preceptor says do as
you wish).

Oh revered monk forgive me if I cause any pain while touching
your feet with my body, I hope you will have spent your whole day
peacefully with little disturbance?
jattä bhe! 4.

(The monk says yes). In your
spiritual progress you are unperturbed by your sense organs and
passions. (The preceptor says yes and so are you). I beg for pardon,
forbearing monk, for my daily transgressions. (The preceptor says........5

O forbearing monk! For any disrespect and for any of the thirtythree
defilements (äshätnäs means unholy acts) while performing
day to day essential duties, anything done amiss through mind,
speech, or body, through anger, pride, deceit or greed. 6

Due to any unbecoming behavior and violation of the sacred
doctrine, whatever offence I may have committed, forbearing
monk, I confess and reprehend and repent it and cast aside my
sinful self. 7

Utility: By this one seeks obedisance by greeting the reverent ‘Guru’ and begs pardon for the Unbecoming behavior toward him, while reciting this sutra again ‘Avassiae’ is omitted.

Object: To pay utmost respects to the spiritual preceptors and ask
for their forgiveness for any transgressions committed while
paying respects.

31.DEVASIAM ALOUM SOOTRA

ichchhäkärena sandisaha bhagwan! devasiam aloum? ichchham
aloemi, jo me devasio.

३१.देवसिअं आलोउं सूत्र

इच्छाकरेण संदिसह भगवान् !
देवसिअं (राइअ) आलोउं ?
इच्छं ,आलोएमि
जो मे देवसिओ (राइओ ).....

Mening
Give me your permission willingly! So that I can reflect on any
transgressions I have committed. (After the preceptor says yes). I
want to confess and ask for their forgiveness.

Utility: In this sutra we are permited to conters the sin.

Object: Any transgressions committed during the day or night
brings them to light and ask for forgiveness

32.SATA LAKHA SOOTRA

32. Sata Lakha – सात लाख
Sata läkha pruthvikäya, säta läkha apkäya,
e läkha beindriya, be läkha teindriya,
e läkha chaurindriya, chära läkha devata,

hära läkha näraki, chära läkha tiryancha panchendriya,
chauda läkha manushya.
evamkäre chauräshi läkha jiva yoni mähi, mähre jive je koi jiva
hanyo hoi, hanävyo hoi, hantän pratye anumodhyo hoi, te savi
hun mane, vachane käyae kari, michchhämi dukkadam.

सात लाख

सात लाख पृथ्वीकाय, सात लाख अप्काय, सात लाख तेउकाय, सात लाख वाउकाय, दस लाख प्रत्येक वनस्पति-काय, चौदह लाख साधारण वनस्पति-काय,

दो लाख द्वींद्रिय, दो लाख त्रींद्रिय, दो लाख चउरिंद्रिय, चार लाख देवता, चार लाख नारकी, चार लाख तिर्यंच पंचेंद्रिय, चौदह लाख मनुष्य

इस तरह चौरासी लाख जीव-योनि में से मेरे जीव ने

जो कोई जीव-हिंसा की हो, करायी हो, करते हुए का अनुमोदन किया हो, उन सब का मन-वचन-काया से मिच्छा मि दुक्कडं………………………………………………………. .1.

Menings
7 hundred thousand earth bodies (dirt, stones etc.),
7 hundred thousand water bodies (water, dew; ice etc.),
7 hundred thousand fire bodies (light, fire, candle, torch etc.),
7 hundred thousand wind bodies (air, small particles etc.),
10 hundred thousand individual (extra ordinary) plant lives (fruits,
flowers, seeds, leaves, roots, etc.), 14 hundred thousand collective
(ordinary) plant lives (one entity with many lives e.g. figs and fig
like fruits etc.),

32. Sata Lakha – सात लाख
07 Aug

सात लाख

सात लाख पृथ्वीकाय, सात लाख अप्काय, सात लाख तेउकाय, सात लाख वाउकाय, दस लाख प्रत्येक वनस्पति-काय, चौदह लाख साधारण वनस्पति-काय,

दो लाख द्वींद्रिय, दो लाख त्रींद्रिय, दो लाख चउरिंद्रिय, चार लाख देवता, चार लाख नारकी, चार लाख तिर्यंच पंचेंद्रिय, चौदह लाख मनुष्य

इस तरह चौरासी लाख जीव-योनि में से मेरे जीव ने

जो कोई जीव-हिंसा की हो, करायी हो, करते हुए का अनुमोदन किया हो, उन सब का मन-वचन-काया से मिच्छा मि दुक्कडं………………………………………………………. .1.

Sata Lakha

säta läkha pruthvikäya, säta läkha apkäya,

7 hundred thousand earth bodies (dirt, stones etc.),
7 hundred thousand water bodies (water, dew; ice etc.),

säta läkha teukäya, säta läkha vaukäya,

7 hundred thousand fire bodies (light, fire, candle, torch etc.),
7 hundred thousand wind bodies (air, small particles etc.),

dash läkha pratyeka vanaspatikäya, chauda läkha sädharana
vanaspatikäya,

10 hundred thousand individual (extra ordinary) plant lives (fruits,
flowers, seeds, leaves, roots, etc.), 14 hundred thousand collective
(ordinary) plant lives (one entity with many lives e.g. figs and fig
like fruits etc.),

be läkha beindriya, be läkha teindriya,

2 hundred thousand lives with 2 senses (sea-shells etc.),
2 hundred thousand lives with 3 senses (ants, termites etc.),

2 hundred thousand lives with 4 senses (mosquitoes, spiders, etc.),
4 hundred thousand celestial lives,

4 hundred thousand helicans lives, 4 hundred thousand animal
lives with five senses, 14 hundred thousand human lives.

Utility: In this sutra pardon is sought from all the creatures, in 84 million ‘Yonis’ residing in all the Three plains ‘Tribhvan’ who are harrassed by us.

Object: To ask for forgiveness for any harm done to any living
being.

33.ADHARA PAPASTHANAKA SOOTRA

Athäraha Päpasthäna

pahele pränätipäta, bije mrushäväda,

trije adattädäna, chauthe maithuna,

pänchame parigraha, chhathe krodha,

sätme mäna, äthme mäyä,
navme lobha, dashme räga,

agyärme dwesha, bärme kalaha,
terame abhyäkhyäna, chaudame paishunya,

panderame rati-arati, solame para-pariväda,
saterame mäyä mrushäväda, adhärame mithyätva shalya;

ae adhära, päpasthänakamahen, mahäre jive, je koi papa
sevayun hoi, sevrävyun hoi, sevatän pratye anumodhyu hoi, te
savi hun mane, vachane käyae kari, michchhämi dukkadam.

अठारह पापस्थान

पहला प्राणातिपात, दूसरा मृषावाद, तीसरा अदत्ता-दान,
चौथा मैथुन, पांचवां परिग्रह, छठा क्रोध, सातवां मान,
आठवां माया, नौवां लोभ, दसवां राग, ग्यारहवां द्वेष,
बारहवां कलह, तेरहवां अभ्याख्यान, चौदहवां पैशुन्य,
पन्द्रहवां रति-अरति, सोलहवां पर-परिवाद, सत्रहवां

माया-मृषा-वाद, अठारहवां मिथ्यात्व-शल्य–

इन अठारह पाप-स्थानोंमें से मेरे जीव ने जिस किसी पाप का सेवन किया हो, कराया हो, करते हुए का अनुमोदन किया हो,

उन सब का मन-वचन-काया से मिच्छा मि दुक्कडं………. .1.

enings
First comes killing (pränätipäta or himsä), second is lieing
(mrushäväda),
third is stealing (adattädäna), fourth is unchastity (abrahma or
maithuna),
fifth is acquisitiveness (parigraha), sixth is anger (krodha),
seventh is pride (mäna), eighth is deceit (mäyä),
ninth is greed (lobha) tenth is attachment (räga),
eleventh is hatred (dwesha), twelfth is disputation (kalaha),
thirteenth is false accusation (abhyäkhyäna), fourteenth is
backbiting (paishunya),
ifteenth is pleasure-displeasure ( rati-arati), sixteenth is slander
(para-pariväda or nindä),
seventeenth is deceitful speech (mäyä-mrushävada) and eighteenth
is false belief, belief in wrong god, teacher and religion
(mithyätva).
f I have indulged or have promoted or encouraged any such sinful
act by others or praised the person who has committed any one of
these eighteen categories of sin, either mentally, verbally or
physically, may those sinful deeds be forgiven and become
fruitless.

Utility: This sutra discribes how the evil karmas of the eighteen type are accumulated and Pardon is sought for such evils thus accumulated.

Object: To contemplate and ask forgiveness for 18 categories of sins.

34.SAVVASSAVI SOOTRA

34. SAVVASSAVI SOOTRA
SAVVASSAVI DEVASIA (RAIA)
DUCHCHINTIA, DUBBHASIA, DUCHCHITTHIA,
ICHCHHAKARENA SANDISAHA BHAGAVAN !
ICHCHHAM TASSA MICHCHHA MI DUKKADAM………………..1

३४ .सव्वस्सवि सूत्र-(हिंदी)

सव्वस्सवि देवसिअ (राइअ)
दुच्चिंतिअ ,दुब्भासिअ, दुच्चिट्ठिअ ,
इच्छाकारेंण संदिसह भगवान् !
इच्छं , तस्स मिच्छा मि दुक्कडं...........१

35,VANDITTU SOOTRA

Vandittu Sutra

vandittu savva siddhe, dhammäyare a, savva sähu a;
ichchhämi padikkamiun, sävaga dhammäi ärassa. 1

jo me vayäiyäro, näne taha dansane charitte a,
suhumo a bäyaro vä, tam ninde tam cha garihämi. 2

duvihe pariggahammi, sävajje bahuvihe a ärambhe;
kärävane a karane, padikkame desiam savvam. 3

jam baddhamindiehim, chauhim kasäehim appasatthehim;
rägena va dosena va, tam ninde tam cha garihämi. 4

ägamane niggamane, thäne chankamane anäbhoge;
abhioge a nioge, padikkame desiam savvam. 5

sankä kankha vigichchhä, pasansa taha santhavo kulingisu;
sammattassa iäre, padikkame desiam savvam. 6

chhakkäya-samärambhe, payane a payävane a je dosä;
attatthä ya paratthä, ubhayatthä cheva tam ninde. 7

panchanha manu vvayänam, guna vvayänam cha tinhamaiyäre;
sikkhänam cha chaunham, padikkame desiam savvam. 8

padhame anuvvayammi, thulagapänäiväya-viraio;
äyaria-mappasatthe, ittha pamäyappasangenam. 9
vaha bandha chhhavi chchhee, aibhäre bhatta päna vuchchhee;
padhama vyassa iyäre, padikkame desiam savvam. 10

bie anu vvayammi, parithulaga aliyavayana viraio;
äyaria mappasatthe, ittha pamäya ppasangenam. 11
sahasä rahassa dare, mosuvaese a kudalehe a;
biya vayassa-iäre, padikkame desiam savvam. 12

taie anu vvayammi, thulaga paradavva harana viraio;
äyaria mappasatthe, ittha pamäya ppasangenam. 13
tenä hada ppaoge, tappadiruve viruddha gamane a;
kuda tula kuda mäne, padikkame desiam savvam. 14

chauthe anu vvayammi, nichcham paradära gamana viriao;
äyaria mappasatthe, ittha pamäya ppasangenam. 15
apariggahiä ittara, ananga viväha tivva anuräge;
chauttha vayassa-iäre, padikkame desiam savvam. 16

itto anuvvae panchamammi, äyaria mappa satthammi;
parimäna parichchhee, ittha pamäya ppasangenam. 17
dhana dhanna khitta vatthu, ruppa suvanne a kuvia parimäne;
dupae chauppayammi ya, padikkame desiam savvam. 18

gamanassa u parimäne, disäsu uddham ahe a tiriam cha;
vuddhi sai antaraddhä, padhamammi gunavvae ninde. 19

majjammi a mansammi a, pupphe a phale a gandha malle a;
uvabhoga paribhoge, biyammi gunavvae ninde. 20

sachchitte padibaddhe, apoli duppoliam cha ähäre;
tuchchhosahi bhakkhanayä, padikkame desiam savvam. 21

ngäli vana sädi, bhädi phodi suvajjae kammam;
vänijjam cheva danta, lakkha rasa kesa visa visayam. 22

evam khu janta pillana kammam, nillanchhanam cha
davadänam; sara daha taläya sosam, asaiposam cha vajjijjä. 23

satthaggi musala jantaga, tana katthe manta mula bhesajje;
dinne davävie vä, padikkame desiam savvam. 24

nhänuvvattana vannaga, vilevane sadda ruva rasa gandhe;
vatthäsana äbharane, padikkame desiam savvam. 25

kandappe kukkuie, mohari ahigarana bhoga airitte;
dandammi anatthäe, taiammi gunavvae ninde. 26

वंदित्तु सूत्र

वंदित्तु सव्व सिध्दे ,

धम्मायरिए अ सव्वसाहू अ ,

इच्छामि पडिक्कमिउं ,

सावग धम्माइआरस्स ......१

जो मे वयाइआरो ,

नाणे तह दंसणे चरित्ते  अ ,

सुहुमो अ बायरो वा ,

तं निंदे तं च गरिहामि ........२

दुविहे परिग्गहम्मि ,

सावज्जे  बहुविहे अ आरंभे ,

कारवणे अ करणे ,

पडिक्कमे देसिअं सव्वं......३

जं बद्धमंदिएहिं,

चउहिं कसाएहिं अप्पसत्थेहिं:

तं निंदे तं च गरिहामि..........४

आगमणे  निग्ग्मणे ,

ठाणे चंकमणे अणाभोगे,

अभिओगे अ निओगे, पडिक्कमे देसिअं सव्वं............५

संका कंख विगिच्छा,

पसंस  तह संथवो  कुलिंगीसु:

सस्ममत्तस्स-इआरे,  पडिक्कमे देसिअं सव्वं...........६

छक्काय समारंभे,

पयणे अ पयावणे,अ जे  दोसा:

अत्तट्ठा य परट्ठा,

उभयट्ठा चेव तं निंदे...............७

पंचण्ह-मणुव्वपाणं ,

गुण-ववयणं च तिण्हमइआरे,

सिक्खाणं च चउण्हं,

पडिक्कमे देसिअं सव्वं............८

पढमे अणुव्वयम्मि ,

थुलग पाणाइवाय विरइओ :

आयरिअ मप्पसत्थे ,

इत्थ पमायप्पसंगेणं.............९

वह  बंध छविच्छए,

अइभारे भत्त पाण  वुच्छेए ,

पढम-वयस्स इआरे,

पडिक्कमे देसिअं सव्वं............१०

बीए अणुव्वयम्मि ,

परिथुलगअलिय वयण  विरइओ :

आयरिय-मप्पसत्थे ,

इत्थ पमायप्पसंगेणं................११

सहस्स  रहस्स  दारे,

मोसुवएसे अ कुडलेहे अ :

बीयवयस्स इआरे,

पडिक्कमे देसिअं सव्वं..........१२

तइए  अणुव्वयम्मि ,

थुलग परदव्व हरण  विरइओ :

आयरिअ   मप्पसत्थे ,

इत्थ पमायप्पसंगेणं..........१३

तेना हड-प्पओगे,

तप्पडिरुवे विरुद्ध गमणे अ,

कुंडतुल कुंड माणे,

पडिक्कमे देसिअं सव्वं.........१४

निच्चं परदार-गमण- विरइओ :

आयरिअ   मप्पसत्थे ,

इत्थ पमायप्पसंगेणं....

अपरिग्गहिआ इत्तर,

अणंग  विंवाह तिव्व-अणुरागे,

चउत्थ  वयस्स इआरे

पडिक्कमे देसिअं सव्वं.........१६

इत्तो अणुव्वए पंचमम्मि,

आयरिय  मप्पसत्थे ,

परिमाण परिच्छेए ,

इत्थ पमाय प्पसंगेणं...........१७

धण धन्न-खित्त-वत्थु

रुप्प सुवन्ने अ कुविअ-परिमाण:

दुपए चउप्पयम्मि य ,

पडिक्कमे देसिअं सव्वं.................१८

गमणस्स उ  परिमाणे,

दिसासु  उढ़हं अहे अ तिरिअं च ...........१९

वुडीठ-सइ  अंतरद्धा ,

पढमम्मि गुणव्वए निंदे...........१९

मज्जम्मि अ मंसम्मि अ ,

पुप्फे अ फले अ गंधे मल्ले अ ,

उवभोग परिभोगे ,

बीअम्मि गुणव्वए निंदे..........२०

सच्चित्ते पड़ीबद्धे ,

अपोलि दुप्पोलियं च आहारे:

तुच्छोसहि भक्खणया ,

पडिक्कमे देसिअं सव्वं................२१

इंगाली वण साडी, भाड़ी फोड़ी सुवज्जए कम्मं:

वाणिज्जं चेव दंत ,

लक्ख-रस -केस -विस् -विसयं........२२

एवं खु जंतपिल्लण ,

कम्मं निळलंछणं च दावदणं,

सर दह तलाय-सोसं,

असइपोसं च वज्जिज्जा....................२३

सत्थग्गी-मुसल-जंतग  ,

तण-कट्ठे मंत-मूल-भेसज्जे,

दिन्ने दवाविए वा,

पडिक्कमे देसिअं सव्वं................२४

ण्हाणुव्वट्ठण वन्नग ,

विलेवणे सद्द-रुव-रस- ग्ंंधे :

वत्थासण -आभरणे,

पडिक्कमे देसिअं सव्वं................२५

कदप्पे कुक्कुइए,

मोहरि अहिगरण भोग-अइरित्ते

दूंडम्मि अणट्ठाए,

तइअम्मि  गुणव्वए निंदे,............२६

तिविहे दुप्पणिहाणे,

 

अणवट्ठाणे तहा सइविहूणे,

सामाइय वितहकए ,

पढमे सिक्खावाए  निंदे.......२७

आणवणे पेसवणे, सद्दे रुवे अ पुग्गलक्खेवे ,

देसावगासिअम्मि बीए   सीखावए  निंदे ............२८

सुंथारच्चारविहि, पमाय तह चेवे भोयणाभोए :

पोसह विहि विवरिए, तइए सीखावए  निंदे...........२९

सच्चित्ते निक्खिवणे, पिहिणे ववएस मच्छरे चेव ,

कालाइक्कम दाणे, चउत्थे सीखावए  निंदे .,.......................३०

सुहिएसु  अ  दुहिएसु  अ ,जा मे अस्संजएसु अणुकंपा,

रागेण व दोसेण  व  , तं निंदे तं च गरिहामि............३१

साहसु संविभागो ,न कओ-तव चरण करण जुत्तेसु ,

संते फासुअदाणे,तं निंदे तं च  गरिहामि..........३२

पंचविहो अइआरो ,माज्जा हुज्ज़ मरणंते ...........३३

कएण काइअस्स , सव्वस्स वाइआस्स वायाअ :

मणसा माणसिअस्स ,सव्वस्स  वयाइअरस्स...............३४

वंदण  वय सीखा गारवेसु,सन्ना कसाय दण्डेसु:

गुत्तीसु अ समिइसु अ , जो अइयारो अ तं निंदे .............३५

सम्मदिट्ठी जीवो ,

जइ वि हु पावं समायरे किंचि :

अप्पो सी होइ बंधो,

जेण न  निद्धाधसं कुणइ.............३६

तं पि  हु  सपडिकक्रमणं,सप्परिआवं सउत्तर गुणं च :

hoi उवसामेइ , वाहीव्व सुसक्खिओ विज्ज़ो...............३७

जहा विसम विसं कुट्ठगयं, मंत-मूल -विसारया:

विज्जा हणंति मंत्तेहिं,तो तं हवइ निव्विसं...........३८

एवं अट्ठविहं कम्मं, राग दोस समज्जिअं:

आलोअंतो अ निंदतो, खिप्पं हणइ सुसावओ .........३९

कय पावो वि मणुस्सो, आलोइअ निंदीअ  गुरुसगासे:

होइ अइरेग लहुओ, ओहरि अ भरुव्व भारवहो......४०

आवस्सएण एएण, सावओ जइ वि बहुरओ होइ :

दुखाणमंत  किरीअं , काही अचिरेण कालेण .......४१

आलोयणा  बहुविहा ,न य संभरिआ पडिक्कमणे  काले

मूलगुण उत्तरगुणे,तं निंदे तं च गरिहामि.................४२

तस्स धम्मस्स केवलि पन्नत्तस्स ,अब्भुट्ठीओमि आराहणाए,

विरिओमि  विराहणाऐ,

तिविहेण पड़िक्कंतो , वंदामि जीणे चउव्वीसं............४३

जावंती चेइआइम उड्डे अ अहे अ तिरिअलोइ अ :

सव्वाइं ताइं वंदे, इह संतो  तत्थ संताइं..................४४

जावंत के वि साहू , भरहेरवय महाविदेहे अ ,

सव्वेसिं तेसिं  पणओ,

तिविहेण तिदंड विरयाणं.....................४५

चिर  संचिय पाव-पणासणिइ,

भव सय सहस्स महणिऐ:

चउव्वीस जिण विणिग्गय कहाइ,

वोळंतू मे दिअहा..........................४६

समदिट्ठी देवा,

दिंतु समाहिं च बोहिं च .......... ४७

पड़ि सिद्धाणं करणे, कीच्चाण-मकरणे पडिक्कमणं:

असद्दहणे अ तहा , विवरीअ परुवणाए अ ............४८

खामेमि सव्व जीवे, सव्वे जीवा खमंतु मे :

मित्ति मे सव्वभूएसु, वेरं मज़्ज़ा न केणइ..............४९

एवमहं आलोइअ , निंदीअ गरहिअ दुगंछिअ सम्मं:

तिविहेण  पड़िक्कंतो , वंदामि जीणे चउव्वीसं..........५०

Menings
Bowing to the Omniscient pathfinders (tirthankaras) and liberated
souls (siddhas), the leaders of monastic congregation
(dharmächärya), and all the monks (sädhus), I wish to confess for
all the transgressions I may have committed while following
layman‟s vows. 1

I wish to confess, scorn and reproach for whatever subtle or gross
transgressions I may have committed, in respect to ethical behavior
related to right knowledge (jnäna), right faith (darshana), right
conduct (chäritra) and the other two, austerity (tapa) and energy

I want to repent for the transgressions I may have committed in
regard to acquiring two types of possessions, external (wealth, live
stock, land etc) and internal (passions etc.) as well as any day-today
harmful activities either done by me or approved such
activities done by some one else. 3

I scorn and reproach all the transgressions I may have committed
as a result of activities by sense organs (indriya), four passions
(kashäya), with despicable intentions or due to attachment and
aversion. 4

I want to confess for all transgressions I may have committed
during the day while attending frequently religious places of other
faiths, coming, going or strolling to and fro purposelessly and
performed sinful activities due to fear of or pressure from higher
authorities. 5

I want to confess for any transgressions of right faith, I may have
committed during the day in regard to having doubts in Holy Writ,
desire to follow other religions, uncertainty about the fruits of
religion, or shown disgust towards monks and nuns for their untidy
appearance or soiled clothes, praised or kept acquaintance of an
ignoramus person. 6

i reprehend for the harm I may have caused to six categories of
living beings while cooking, making some one else to cook or
approve some one else cooking, for myself, for others or for both.
(Explanation: cooking is just one example. Reprehension is for any
activities where there is desire to kill, or actually harm or kill any
living beings). 7

I want to atone (pratikramana) for whatever violations I may have
committed during the day in respect to the five lesser vows (anu
vrata), three spiritual vows of self-discipline (guna vrata) and four
spiritual vows of self-mortification (shikshä vrata). 8

As regards the first lesser vow of non-violence, I want to atone for
whatever violations I may have committed during the day, due to
careless (pramäda) or contemptuous behavior to a living being,
such as beating, binding (tying), amputating, overloading and
starving others. 9, 10

As regards the second lesser vow of truthfulness, I want to atone
for whatever violations I may have committed during the day, due
to careless or contemptuous behavior, such as falsely accusing,
disclosing close secrets of trusting person, betraying by divulging
spousal secrets, preaching wrong doctrines and forging documents.
11, 12

As regards the third lesser vow of non-stealing, I want to atone for
whatever violations I may have committed during the day, due to
careless or contemptuous behavior, such as buying stolen goods,
helping a thief in burglary, adulterating and selling, smuggling and
selling contrabands and falsifying weights and measures. 13, 14

As regards the fourth lesser vow of celibacy, I want to atone for
whatever adultery I may have committed during the day, due to
careless or contemptuous behavior, such as illicit sexual relations
with unmarried girls, other women, widows or prostitutes, flirt ing
with other women, arranging marriage for strangers and have
intense sensual desires. 15, 16

As regards the fifth lesser vow of non-possession, I want to atone
for whatever violations I may have committed during the day, due
to careless or contemptuous behavior, such as excessive
accumulation of wealth and grains, farm and real estate property,
silver, gold and other precious metals, servants and maids (two
legged) and horses and other four legged animals. 17, 18

As regards voluntary confinement of directions (dig vrata) the first
spiritual vow of self discipline (guna vrata), I want to reprehend
for what ever violations I may have committed like, involving in
activities beyond the specified sphere or direction (up, down, east
west, north & south), though keeping well within limit in one
direction, but going beyond the specified limits in other direction
or crossing the limits by oversight. 19

As regards simplicity (bhogäbhoga vrata) the second spiritual vow
of self discipline, I want to reprehend for what ever violations I
may have committed like, consuming alcoholic beverages, meat,
other forbidden food and fruits, enjoying the fragrance of flowers,
camphor, and wearing flower garlands, once or more than once
(Explanation: The foods and drinks are the consumable articles and
can be used only once (upbhoga). While the fruits, flowers, and
camphor and fragrances are substances, which can be used more
than once (paribhoga). 20

I want to amend by confessing for whatever violations I may have
committed during the day by using sentient things (putting lemon
juice in the food by squeezing the lemon), eating uncooked,
partially cooked or food of little or no nutritious value (Junk food).
21

A lay person should strictly avoid doing the following five
occupations harmful to living beings: Using fire to bake the bricks
and earthen vessels (potter), growing or destroying flowers, fruits,
vegetables or grains (farming), selling or renting domestic farm
animals, carts drawn by livestock, (horses, camels, cattle) digging
or drilling wells. A lay person should also refrain from doing
following five types of businesses which deal in selling or buying
ivory, pearls, wax, clarified-butter (ghee), oil, jaggery, slaves, bird
feathers, animal hairs, narcotics, liquors and weapons. 22
(shakata=cart, angära=fire, sphotic=digging, vänijjya=commerce,
varjavun=give up)

For the same reason one should avoid the following five activities;
use flour mills, grinding machines to crush sugarcane and sesame
seeds, piercing the nose, ears or amputate body parts, to set fire in
forests, houses or fields with vegetation, emptying the lakes and|
water reservoirs, support profession of prostitution and raise wild
animals. 23

I want to amend by confessing for any transgressions I may have
committed during the day by providing weapons, kilns (furnaces)
for fire, wooden pestle (dhoko), stone hand mills (ghanti), straw,
wood, magical spells or herbs or powders, to make snakes dance or
keep them under control, to give or ask someone else to give or
approve some one giving things which may harm others. 24

I want to amend by confessing for any transgressions I may have
committed during the day like using excessive water to bathe,
applying turmeric powder to body, applying fragrant powder or
sandal wood paste to the body, listening to music and watching
64 Exposition of Pratikramana Stotras
television excessively for entertainment, use make-up, flavors,
scents, clothes, luxurious seat, jewelry etc. 25

As regards piety (anarthadanda vrata) the third spiritual vow of
self discipline, I want to reprehend for what ever violations I may
have committed like, telling vulgar stories, crude jokes and making
fun of others, keeping arms in house and possessing things in
excess. 26

Object: This is the longest principal aphorism of both night
(devasika) and day (räi) Pratikramana. A householder is supposed
to observe five ethical codes of conduct (Ächära) and twelve
householder vows (bärä vrata). This aphorism is to ask
forgiveness, if any transgressions have occurred while observing
these vows.

36.AYARIAYA UVAJZAE SOOTRA

äyariya-Uvajjhäe Sutra

äyaria uvajjhäe, sise sähammie kula gane a;
je me kei kasäyä, savve tivihena khämemi. 1

savvassa samana sanghassa, bhagavao anjalin karia sise;
savvam khamävaitta, khamämi savvassa ahayam pi. 2

savvassa jiva räsissa, bhävo dhamma nihia nia chitto;
savvam khamävaitta, khamämi savvassa ahayam pi. 3

 

३६.आयरिय उवज्ज्जाए सूत्र

आयरिय उवज्जाए, सीसे  साहम्मिए  कुल गणे अ ,

जे मे केइ कसाया .सव्वे तिविहेण  खामेमि......१

 

सव्वस्स समण संद्यस्स,

भगवओ अंजलि करिअ सीसे ,

सव्वं खमाव् इत्ता ,

खामामि सव्वस्स  अहयं पि ......२

सव्वस्स  जिवरासिस्स, भावओ

Menings
With mind, speech and body, I beg for forgiveness for violations, I
may have committed due to passions, towards leaders of monastic
congregation, ascetic teachers, their disciples and members of their
congregation. 1

I respectfully ask for forgiveness from the entire ascetic
community for any wrongs I may have committed to them and
forgive them for any wrongs they may have committed onto me. 2

I respectfully ask for forgiveness from all living beings for any
wrongs I may have committed to them and forgive them for any
wrongs they may have committed onto me. 3

Utility: In this sutra the soul regrets the unbecoming insulting behaviour committed toward the Preverent Acharyas,
upadhyayas and the whole group-‘Sangha’ and begs pardon.

37.SHRUTA DEVATA STUTI

suadevyäe karemi käussaggam annattha. suadevayä bhagavai,
nänävaraniya kammasanghäyam; tesim khaveu sayayam, jesim
suasäyare bhatti.

Menings
I stand in body-abandonment posture and offer my prayer to
Goddess of Learning, Sarasvati Devi. O Goddess of Learning!
Destroy the knowledge obscuring Karma (Jnänvarniya) of those
men who always worship the Holy Writ, the ocean of right
scriptural knowledge.

Object: Hymn of praise to Goddess of Learning Sarasvati Devi

38.KSHETRA DEVATA STUTI

३६.आयरिय उवज्ज्जाए सूत्र

 

आयरिय उवज्जाए, सीसे  साहम्मिए  कुल गणे अ ,

जे मे केइ कसाया .सव्वे तिविहेण  खामेमि......१

 

सव्वस्स समण संद्यस्स,

भगवओ अंजलि करिअ सीसे ,

सव्वं खमाव् इत्ता ,

खामामि सव्वस्स  अहयं पि ......२

सव्वस्स  जिवरासिस्स, भावओ

Menings
When religious ceremonies, are performed by monks under the
protection of Guardian Deity of Space (Kshetra Devi), will always
lead us all to happiness..

Object: Hymn of praise to Guardian Deity of Space (Kshetra
Devatä)

39.KAMLADALA STUTI

kamladala stuti

kamala dala vipula nayanä, kamala mukhi kamala garbha
samagauri; kamale sthitä bhagvati, dadätu srutadevtä siddhim.

Menings
Goddess (Bhagavati) Sarasvati, whose eyes have wide oval shape
like a lotus petal, face like a lotus flower, complexion as fair as the
middle part of the lotus flower and sits on the lotus, grant me the
ultimate release.

Object: Hymn of praise to Goddess of Learning.

40.BHAVANA DEVTA STUTI

bhavanadevayäe karemi kaussaggam, gnänädigunyutänäm,
nityam swädhyäyasamyamaratänäm; viddhätu bhavanadevi,
shivam sadä sarva sädhunäm.

Menings
I stand in body-abandonment posture to worship the Mansion
Dwelling Goddess (Bhavana Devatä). Bhavana Devi is always
benefactor to monks with right knowledge etc., and those who
practice restraints (sayama) and give religious discourses

41.KSHETRADE VATA STUTI

Kshetradevata Stuti

yasyäh kshetram samäshritya, sädhubhih sädhyate kriä;
sä kshetradevatä nityam, bhuyännah sukha däyini.

Menings
When religious ceremonies, are performed by monks under the
protection of Guardian Deity of Space (Kshetra Devi), will always
lead us all to happiness..

Utility: By this sutra salutation are offered to 170 tithanakars become in highest numbering. This Sutra is recited by males.

42.NAMOSTU VARDHAMANAYA SOOTRA

NAMOSTU VARDHAMANAYA SOOTRA
namostu varddhamänäya,
sparddhamänäya karmanä.
tajjayä-väpta-moksäya,
paroksäya kutirthinäm…………………………………………………………………… .1.

yesäm vikacä-ravinda-räjyä,
jyäyah krama-kamalä-valim dadhatyä.
sadrsairiti sangatam prasasyam,
kathitam santu siväya te jinendräh………………………………………………… .2.

kasäya-täpä-rdita-jantu-nirvrtim,
karoti yo jaina-mukhämbudod-gatah.
sa sukra-mäsodbhava-vrsti-sannibho,
dadhätu tustim mayi vistaro giräm………………………………………………….. .3.

Meaning: I wish for permission from the spiritual preceptor, to pay my obeisance to forbearing monks (kshmäshramana). I pay my respect to the five supreme beings, Arihanta, Siddha, Ächärya, Upädhyäya and Sädhus.

I pay my obeisance to Lord Mahävira, who after winning a constant struggle with karmas, achieved liberation, which is beyond the comprehension of wrong believers. …1.

Let the Peaceful liberators always be our benefactors. They have feet, which are soft like lotus flowers, therefore when they walk, their feet land on the golden lotuses created by heavenly gods. ……… .2.

Let the words of Tirthankars, which are like first heavy rainfall at the beginning of monsoon season, spoken through the mouth of chief disciple (gandhara); bring peace and tranquility to me………………………… 3.

Utility: This sutra is a prayer offered to the virprbhu, all the tirthankaras and Jinvani and is Recited at Devasai pratikramana

43. VISHALA LOCHANA DALAM SOOTRA

VISHALA LOCHANA DALAM SOOTRA

vishäla lochana dalam, prodyadantänsu kesaram; prätarvira
jinendrasya, mukha padmam punätu vah. 1

yeshämabhisheka karma kritvä, mattä harsha bharät sukham
surendräh; trunamapi ganayanti naiva näkam, prätah santu
shiväya te jinendräh. 2

kalanka-nirmukta-mamukta purnatam, kutarka rähu grasanam
sadodayam; apurva chandram jinachandrabhäsitam; dinä game
naumi budhair namaskratam. 3

Mening
Let Lord Mahävira be auspicious to all of us, whose face in the
morning resembles an open lotus flower, wide oval eyes
resembling petal of lotus and the shiny white teeth like the farina. 1

Let all the Lord Jineshwaras be auspicious to us in the morning,
whose bathing ceremony (ablution) performed by Kings of
heavenly Gods bring them incomparable joy than life in heaven. 2

I pay my respect in the morning to the Holy Writ that is untainted,
ever perfect, fully manifested like a full moon and whose
brightness cannot ever be obscured by any entity. 3

Utility: This sutra prayer is offered to virprabhu all the tirthankars and Jinvani and is recited at Devasai pratikramana

Object: Hymn of Praise for Lord Omniscient after completing six
essential duties in morning penitential retreat (rai Pratikramana).