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SHRI PRATIKRAMAN SOOTRA SHRI PRATIKRAMAN SOOTRA (English)

. Before Starting Pratikraman

1. Ichchhaminam Bhante - I desire, Oh God!

2. Ichchhamithami Kausaggam

3. Ichchhami Khamasamano

4.

Gyan ane tena atichar no path - Knowledge and its

blemishes

5. Samkeet ane tena atichar no path - True faith and

blemishes thereon

6. Pehlun Anuvrat - First Anuvrat

7. Bijun Anuvrat - Second Anuvrat

8. Trijun Anuvrat - Third Anuvrat

9. Chothun Anuvrat - Fourth Anuvrat

10. Panchmu Anuvrat - Fifth Anuvrat

11. Chhaththun Disivrat - First Gunvrat

12. Seventh vow (Second Gunvrat)

13. Eighth Vrat (Third Gunvrat)

14. Ninth vow of samayik (first shikshavrata)

15. Dashmun Deshavagasik Vrata (Bijun Shikshavrata)

16. Agyarmu Poshadh Vrata

17. Barmu Atithi Sanvibhag Vrata (Fourth

Shikshavrata)

18. Santharano Path (religious fast unto death)

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19. Eighteen Sinful Act

20. 25 Types of Wrong Beliefs

21. Fourteen Types of Samurchhim

22. Shri Chattari Mangalam

23. Pehlun Shraman Sootra

24. Bijun Shraman Sootra

25. Trijun Shraman Sootra

26. Chothun Shraman Sootra

27. Paanchmu Shraman Sootra

First Khaamana - To Shri Arihant Lords

Second Khaamana - Siddha Gods

Third Khaamana - To Kevali Gods

Fourth Khaamana

Fifth Khaamana - To Sadhu Sadhviji

Sixth Khaamana - To Shravak Shravika

Fifth Essential

Sixth Essential

Dharma Dhyan No Kausagga

Dharma Dhyan Na Pahela Char Bhed

Help in Reading

SHRI PRATIKRAMAN SOOTRA










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Before starting Pratikraman, one should get up and respectfully bow down to Respected Sadhu – Sadhviji thrice or in their absence bow down thrice to god

Shri Simandhar Swami in north east direction and seek permission for Pratikraman.

Then recite the lesson of Navkar Mantra and Tikkhuto i.e. first and second lesson of Samayik.

Then saying “Swaminath papnu aalochan Pratikraman ni aagyan” recite the lesson of Ichchhaminam Bhante, i.e. the first lesson of Pratikraman and seek

permission for the first essential.

Lesson 1 : Ichchhaminam Bhante I desire, Oh God

Ich-chha-mińam

I desire

Bhanťe Oh ! God

Tub-bhe-him

Your

Abbh-ńu-ńńaaye

Permission

Samaańe Be sanctioned (for)

ďeva-siyam

During daytime

Padi-kkama-ńam

To undo sins committed

Thhaa-yemi

I sit at one place

ďeva-siya Pertaining to daytime

Gyaan (for gaining) knowledge

ďarshan Darshan (Meaning true & holy faith)

Chariťťaa-chariťťe

And stop the incoming, karmas

Ťap Abandon pervious karmas

Aiyaar (and for) blemishes on vows

Chinťav-naartham

for ponderance thereof

Karemi I am doing

Kaau-ssaggam

Meditation in a steady posture.

Sitting steady at one place, oh god ! I desire your permission be sanctioned to undo my sins, committed during daytime.

I am doing Kausagga to stop the incoming new Karmas, to abandon and dissolve my previous Karmas, and for ponderance of the blemishes incurred on my vows,

while attempting to acquire knowledge and Darshan, during the day time. Then recite the lesson of Navkar Mantra.

Then recite `from Karemi Bhante to Appanam Vosirami’ Here seek permission for the second essential.

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Lesson 2 Ichchhamithami Kausaggam

Ich-chha-ami I desire to

Thhaa-mi by remaining at one place

Kaau-ssaggam (do) kausagga (to keep steady mind, speech and body)

Jo me ďevasiyo for during the daytime

Aiyaa-ro sins (and blemishes)

Kao I have committed

Kaai-yo by body

Vaai-yo by speech

Maańa-siyo By mind

Ussuťťo Against the holy scriptures

Ummaggo Against the path of Jainism

Akappo Such undefiting work

Akarańi-jjo (which is) not worth doing

ďuj-zaao Or foul contemplation

ďuvvi-chinťio Foul ponderance

Ańaa-yaaro Not worth doing

Ańi-chchhi-yavvo Not worth wishing



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A-saavag Paau-ggo (deeds) Not worth doing by a Shravak (devotee)

Naańe Relating to knowledge

ťaha And also

ďansańe Samktee na vishe

Chariťťaa-chariťťe And limited vows of Shravak

Suve Relating to holy scriptures

Saamaa-iye In Samayik

ťińham Three types of

Guťťi-ńam Control (thought,word and deed)

Chauńa-ham Four types of

Kasaa-yaańam Kashay (vices, namely anger, pride, deceit and greed)

Pancha-ńaham five types of

Mańu-vva-yaańam limited vows

ťińham Guń-vva-yaańam

three types of gunvrata

Chauńa-ham four types of

Sik-khaa-vayaa-ńam Shikshavrata

Baaras those twelve

Vihass varieties

Saavag Dhamm-ass of shravak’s duties

Jam Khandi-yam whatever breach is committed

Jam Vira-hiyam whatever contradictory has been done

ťassa Michchhaami ďukkadam

My sins concerned with that be pardoned and destroyed.

I desire to do Kausagga, by remaining at one place, for the sins I have committed during the day, by body, speech or mind; or for doing such

work which is not worth doing, which is against our holy scriptures, which is against the path of Jainism; or for foul contemplation and foul

ponderance which is neither desirable nor worth doing by a Shravak. Pertaining to knowledge, true faith, holy principles, limited vows of

Shravak, three types of Gupti (thought, word and deed), four types of Kashay (anger, pride, attachment and greed) in Samayik; five anuvrat,

three Gunvrat, four Shikshavrat of those twelve Shravak’s duties whatever breach is committed, whatever contradictory has been done,

may my those sins be pardoned and dissolved. Now recite the full lesson of `Tassa uttari Karnenam and thereafter do kausagga (say mentally) of the 99 atichar. If one does not know the 99

atichar, then he should do kausagga of `Four Logassa’ and then end the kausagga by saying Navkar Mantra.

The `99 atichar’ are as follows, however their meanings are not given here; because they are all found in the course of Pratikraman,

1. Ja(n)vaa-idhham 2. Vachchaa-meliyam 3. Hińaka-kharam 4. Achchka-kharam 5. Paya-hińam 6. Vinay-hińam 7. Jog-hińam 8. Ghos-hińam 9. Suttu-ďinnam 10. ďuttu-padi-chhiyam 11. Akaale Kao Sajzaao 12. Kaale na kao Sajzaao 13. Asajzaae sajzayaam 14. Sajzaae na sajzaayam 15. Sankaa 16. Kankhaa 17. Viťi-gichhaa 18. Parpaasand Parpansaa 19. Parpaasand Santhavo 20. Bandhe 21. Vahe 22. Chha-vichchhaye 23. Aibhaare 24. Bhaťťa-paań-vuchchhaae 25. Saha-saabhak-khaańe 26. Raha-saabhak-khaańe 27. Saďaar-mant-bheye 28. Moso-va-ese 29. Kudleh-karńe 30. ťenaa-hade 31. ťakkar-pa-oge

32. Virudhdha-rajja-ikkame 33. Kudťole kudmańe 34. ťappadi-ruva-gava-vahaare 35. Iťťriya parig-gahiyaa-gamańe 36. Aparig-gahiyaa-gamańe 37. Anang-kidaa 38. Parvivaah-karńe 39. Kaam-bhogesu ťivvaa-bhilasaa 40. Kheťa-vatthu Pamaańaa-ikkame 41. Hirańńa Suvańńa Pamaańaa-ikkame 42. Dhan dhaan Pamaańaa-ikkame 43. ďupad Chaupaď Pamaańaa-ikkame 44. Kuviya Pamaańaa-ikkame 45. Udd-ďisim Pamaańaa-ikkame 46. Aho-ďisi Pamaańaa-ikkame 47. ťiriya-ďisi Pamaańaa-ikkame 48. Kheťa-vuddi Sai-anťar-dhaae 49. Sachiťť-haare 50. Sachiťť-padi-badhhaa-haare 51. Appolio-sahi bhak-khańyaa 52. ďuppolio-sahi bhak-khańyaa 53. ťuchchho-sahi bhak-khańyaa 54. Ingaal-kamme 55. Vańa-kamme 56. Saadi-kamme 57. Bhaadi-kamme 58. Fodi-kamme 59. ďanťa-vaańijje 60. Kesh-vaańijje 61. Ras-vaańijje 62. Lakkh-vaańijje 63. Visa-vaańijje 64. Janť-pilańa-kkamme 65. Nilanchhań-kamme 66. ďavaggi-ďavańyaa 67. Sarďaha-ťalag 68. Pari-sosań-yaa 69. Asai-jań Posań-yaa 70. Kanďappe 71. Kukku-iye

72. Moha-riye 73. Sanjuťaa-higarńe 74. Uvbhog Paribhog airate 75. Mań ďuppańi-hańe 76. Vay ďuppańi-hańe 77. Kaay ďuppańi-hańe 78. Saamai-yassa Sai Akarań-yaa 79. Saama-issa Ańvatti yassa-karań-yaa 80. Aań-vań-ppa-oge 81. pesa-vań-ppa-oge 82. Saďa-ńu-vaye 83. Ruva-ńu-vaye 84. Bahiyaa-puggal-pakhave 85. Appadi-lehiyaa ďuppadi-lehiyaa sijjaa santhaa-raaye 86. Appa-majjiyam ďuppa-majiyam sijjaa santhaa-raaye 87. Appadi-lehiyaa ďuppadi-lehiyaa uchhaar Paasvań-bhoomi 88. Appa-majjiyam ďuppa-majiyam uchhaar Paasvań-bhoomi 89. Posa-hass Samma Ańaańu(n) Paalań-ya 90. Sachiťť Nik-khevańaa 91. Sachiťť Pehańyaa 92. Kaalaai-kkame 93. Parova-ese 94. Machchhari-yaae 95. Ihalogaa Sansapa-oge 96. Parlogaa Sansapa-oge 97. Jiviyaa Sansapa-oge 98. Marańaa Sansapa-oge 99. Kaam-bhogaa Sansapa-oge

Then say `Navkar Mantra’ and complete the Kaussagga then say the lesson of `Logassa Ujjoyagare’ sitting upright, recite this lesson twice. Here seek permission for the third essential

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Lesson 3 Ichchhami Khamasamano

I desire, oh ! Forgiving Guru,

Ich-chhaa-mi I desire




Khamaa-samańo Forgiving (ready to pardon Gurudev (gurudev-spiritual teacher)

Vanďiu(n) To salute you

Jaavńij-jaaye In accordance to my power (of the body)

Nisi-hi-aaye by keeping away from sins,

Ańu-jaańah permit me

Me Mi Uggaham to approach you

Nisihi having stopped sinful acts

Aho-kaayam thy holy feet

Kaaysam-faasam to touch with my body (self)

Khamańij-jo Pardon me

Bhe Oh Reverend ! you (if by my touch)

Kilaamo have been troubled

App-kilam-ťaańam are you free from afflictions ?

Bahu Subhe-ńam In a peaceful manner

Bhe Oh Reverend ! your

ďivaso day

Vaikkanťo has passed ?

Jaťťaa bhe oh ! Reverend, is your pilgrimage

Javanij-jam Free from the afflictions of mind and senses

Cha and

Bhe Oh ! Reverend, I ask for

Khaamemi your pardon

Khamaa-samańo Oh, Forgiving Guru

ďeva-siyam During the day

Vaik-kamam faults that have been done

Aavas-siyae sins committed, while doing necessary religious essentials.

Padi-kkamaa-mi I refrain (from past sins)

Khamaa-samańaa-ńam forgiving gurus,

ďevasi-yaye daytime

Aasaa-yańaae by unworthy acts done

ťiťťi-sannaya-raae any of the thirty three

Jam-kimchi whatever

Mich-chhaae (by) false notions

Mańa ďukkadaa-e (by) evil mind

Vaya ďukkadaa-e (By) unworthy physical act

Kaya ďukkadaa-e (by) unworthy physical act

Kohaa-e (by) anger

Maańaa-e by pride

Maayaa-e by cunning (cheating)

Lohaa-e by greed

Savva kaaliyaa-e of all times

Savva Michchho-vayaaraa-e of all undue behaviour

Savva Dhammaa-ikkmańaa-e up setting every religious vow

Aasaa-yańaae by irreverent acts

Jo Me whatever I

ďevasiyo during the day

Aiyaro sins & blemishes

Kao Committed

ťassa them

Khamaa-samańo Oh ! forgiving guru

Padi-kkaamaa-mi refrain from

Ninďaami I criticise

Gari-haami even more in presence of Guru

Appaa-ńam Vosiraami and I keep my soul away from these sins

Oh ! Forgiving Gurudev. By keeping away from the sins, I desire to salute you as per the extent of my power.

Having stopped the sinful acts, permit me to approach you and touch with my body, thy holy feet. Pardon me, Oh!Reverend if you have been

troubled by my touch. Has your day passed peacefully ? Are you free from afflictions. Is your pilgrimage free from the afflictions of mind

and senses? Oh! Forgiving Gurudev, I ask for your pardon for the faults that have

been done and the sins committed, while doing necessary religious acts during the day.

Oh! Forgiving Guru, I refrain from any of the thirty three unworthy acts I have done by false notions, evil mind, rude word or improper physical act; anger, pride, cunning or greed, which of all times, of all

undue behaviour, upset every religious vow. I refrain from the sins and blemishes incurred during the day, Oh!

Forgiving Guru, by such unworthy acts, which I criticise and in your presence I criticise even more. And I keep my soul away from those

sins. Swaminath! Samayik ek, Chauvvisantho Bey, ane vandana trana, ae

traney avashyak pura thaya tene vishe shri Vitraag deva ni aagyanman kano, Matra, Mindu, pada, akshar, gatha sutra, occhun, aadhik, viparit

bhanayu hoya to Arihant, Ananta, Sidhha, Kevali Bhagwanni sakhe tassa michchhami dukkadam.

Oh Reverend! I have finished the first three essentials namely samayik, Chauvvisantho and Vandana. Regarding errors of punctuations,

omissions, commissions contrary to that laid down by Vitraag Deva (passionless Lord), I beg pardon for the same, in presence of Arihant,

Infinite Siddhas, and the Kevalis (these aforesaid Gods) (at this juncture, having done Vandana, seek permission for the fourth

essential, Pratikraman) <<Prev Next>>

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Lesson 4 Gyan ane tena atichar no Path Knowledge and its blemishes

During the day, on knowledge, faith, character and on my worship whatever blemishes have occurred, I am repenting.

Aagame Scriptures

ťivihe Of three types

Panna-ťe Are said to be

ťam jahaa The way they are (I say)

Suťťaa-game Principle scriptures are 32 shastras (Shastra means authoritative religious compositions and compilations)




Aťthaa-game Translated (Meaning form) Sootras

ťaďu-bhayaa-gamey

And combination of both (blemishes incurred on such knowledge, are as follows)

Janvaaidh-dham Scriptures which have been recited in incorrect order

Vachchaa-meliam Scriptures recited inattentively

Hińa-phakhram Lesser words have been recited (Omission)

Achchaka-kharam More words have been recited (Inclusion)

Paya-hińam Any verse omitted.

Vińay-hińam Disrespectfully recited

Jog-hińam Recited under unsteady mind, speech or body

Ghos-hińam Recited without correct pronunciation

Suthu-hinnam Knowledge given to unworthy person

Duthhu-padi-chhiyam

Disrespectfully (or arrogantly) gained knowledge

Akaale kao-sajzaao

Recitation (of scriptures) at improper time

Kale na kao sajzaao

Recitation at required time

A-sajzaai-ye sajzaa-yam

Recitation at improper place

Sajzaai-ye na sajzaa-yam

Recitation at appropriate place not done

Thus while studying, learning, contemplating in any of the 14 ways if any sin-fault-blemish has been sustained then in presence of Arihant,

Infinite Siddha Gods I plead for pardon. I am repenting for whatever blemished have occurred during the day,

on my knowledge, faith, character and worship. Sootras are said to be three types. I say the way they are, Principle

Sootra (scriptures) are the thirty two Shashtras, Sootras in meaning form and a combination of both.

In presence of Arihant Infinite, Siddha Gods, I plead for pardon if while studying, learning, contemplating these, any sin-fault-blemish

has been sustained in any of the following 14 ways : Scriptures incorrectly recited

Scriptures inattentively recited Omission of necessary words

Inclusion of unnecessary words Omission of a verse

Disrespectfully recited Recited with unsteady mind, speech or `body’

Recited without correct pronunciation Knowledge given to unworthy person

Disrespectfully or arrogantly gained knowledge Recitation (of scriptures) at improper time

Recitation at required time not done Recitation at improper place

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Lesson 5 Samkeet ane tena atichar no path True faith and blemishes thereon

ďansań samkeeť True faith (towards true God, true Guru and true religion)

Paramaťth highest truth

Santhavo to realise, on one’s own

Vaa or

suďi-thh-thha has realised (such Guru)

Paramaťth highest truth

Sevńaa to serve, to associate with

Vaa vi And also

Vaavann (Those who have) deserted after enlightenment

Kunďa-sańa vajja-ńaa To abandon the wrong paqth of the 363 hypocrates who consider sinful acts as religion

Sammať saďaha-ńaa To keep faith in those who follow true religion

Eva Samkeeť-naa of such true faith

Samańo-vaasa-eńam Devotee (follower) of saints




Samma-ťťassa of true faith

Panch aiyaaraa five blemishes

Peyaalaa like fathomless depths

Jańi-yavvaa worth knowing

Na samayri-yavvaa but not worth doing

ťam jahaa the way it is

ťe Aaalo-un I say

Sankaa to doubt true faith

Kankhaa To desire the opinion of hypocrite

Viťi-gich-chhaa To doubt the benefit of holy deeds

Par-paasand par-sansaa to appreciate the opinion of hypocrite

Par-paasand santhavo to associate with the hypocrites

Of the above five, if any blemish has occurred then may my sin be dissolved.

I desire to know the true and perfect meaning of the holy scriptures; to develop faith towards True God, True Guru, True religion; or I serve and associate with such Guru who has studied the holy scriptures in

depth. I desire to abndon the 363 hypocrites who consider sinful acts as

religion and I also abandon those who have deserted religion after enlightenment.

I wish to become a follower of such saints, such religious lives and to keep faith in those who follow true religion.

Of true faith there are five blemishes comparable to fathomless depths, they are worth knowing but not worth doing; I say the same as they are

: To doubt true faith.

To desire the opinion of hypocrites To doubt the benefit of holy deeds

To appreciate the opinion of hypocrites To associate with the hypocrites

Of the above five, if any blemish has occurred then may my such sins be dissolved.

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Lesson 6




Pehlun Anuvrat - First Anuvrat

Pehlun First

Ańuvrať vow (limited vow of shravak)

Thulaao Gross

Paańaai-vaayaao Violence towards lives

Ver-mańam I refrain from

ťras jiva Lives which move around

Be-indriya Souls with two senses, namely touch, taste (e.g.worms, shells etc)

ťe-indriya Souls with three senses namely touch, taste and smell (e.g.Ants, Lice etc)

Chaur-indriya Souls with four senses namely touch, taste, smell and vision (e.g.Flies, Bees, etc)

Panch-endriya Souls with all five senses namely touch, taste, smell, vision and hearing (e.g.horse, man etc)

Jiva Living beings

Jaańi-prichhi Knowingly and by idenfication

Sva sambandhi own or to someone known

Sharir Maa(n)hela Pidakaari Inflicting pain to the body

Sa apraadhi or having offended one

Viga-lendriya vinaa Lives excepting Beindriya, Teindriya, chaurindriya and children and insane

Aakutti deliberately, intentionally

Hańvaa Nimiťťe to kill

Hańvaanaa pachchak-khaan vow not to kill

ťathaa Sukshma Akendriya pań hańvaanaa pachcha-khaań

and also not kill the smallest organisms

Jaavaj-jivae As long as I live

ďu viham Two acts

ťi viheńam Three means

Na karemi Personally I do not kill

Na kaarvemi And do not ask others to kill

Mańsaa Mentally

Vaysaa Verbally

Kaysaa Physically

Ehvaa pahelaa Such first

Thul praańaaťipať Violence towards lives

Vermańam vraťnaa Vow, to refrain from

Panch aiyaaro Five blemishes

Peyaalaa Like fathomless depths

Jańi-yavvaa Worth knowing (but)

Na Samaayri-yavvaa not worth doing

ťam jahaa The way it is

ťe Aaloun I say

Bandhe Thesse lives if tied by strong cards

Vahe These lives if attacked by sticks

Chha-vichchhe-ye Nose, ear or other limbs if pierced

Ai-bhaare over Laden with weight

Bhaťť-paań voch-chheye Deprived of food and water with evil intention

ťassa Michchhami ďukkadam May my sins be dissolved

First anuvrat (meaning limited vow of Shravak, with a few permissive liberties; whereas Mahavrat is the vow of a saint wherein there are no liberties), is to refrain

from violence towards living creatures. As long as I live, I vow not to kill deliberately and intentionally, knowingly and by idenfication those lives which move around; those which are Bendriya, Tendriya,

Chaurindriya, Panchendriya; thoses which can inflict pain to my body or someone known to me; also the lives excepting Bendriya, Tendriya, Chaurindriya, children

and the insane; and also not kill the smallest of the lives by two acts, i.e. by not killing personally and by not asking others to kill; and by three ways i.e. mentally,

verbally and physically. Of such first anuvrat to refrain from killing of lives, there are five blemishes which

are worth knowing but not worth doing, which I say as they are : Theses lives if tied by strong cords

These lives if attacked by sticks Nose, ear or other limbs if pierced

Over-laden with weight Deprived of food and water by evil intention

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Lesson 7 Bijun Anuvrat

Second Anuvrat

Bijun Ańuvrat Second vow (small vow of shravak)

Thulaao Musaa-vaayaao

From saying gross lies

Ver-mańam I refrain

Kannaa-lik Lies pertaining to a bride-to-be

Govaa-lik Lies pertaining to animals (cows, buffalos etc)

Bhomaa-lik Lies regarding land

Thaapań-moso Speak lies with the intention of not returning somebodys belongings

Motki kudi saakh Lie by being a false witness for a major event

Iťyaaďi such other

Motku(n) Gross

Juthu(n) Lies

Bolvaanaa pachcha-khaań

vow, not to speak

Jaavaj-jivaa-e As long as I live

ďuvi-ham Two acts

ťivi-heńam Three means

Na karemi I will not do

Na Kaarvemi (I will) not get it done

Mańsaa By mind

Vaysaa By speech

Kaysaa By body

Evaa Bijaa thul Such gross

Bhrushaa-vaad To speak Lies




Ver-mańam To give up

Vraťnaa of the vow

Panch aiyaaro Five blemishes

Jaańi-yavvaa Worth knowing

Na Samay-riyavvaa But not worth doing

ťam-jahaa As they are

ťe aloun I say

Sahasaa Bhak-khaańe Shocking and alarming speech

Rahassaa Bhak-khaańe

Revealing Confidentiality

Saďaar-manť-bheye Reveal the secrets of ones own wife

Mosso-va-ese False preaching

Kudleh-karańe False writing

ťassa michchhaami ďukkadam

May my such sins be dissolved

Second anuvrat is to refrain from speaking gross lies. Lies pertaining to matrimonial matters, lies pertaining to animals, lies pertaining to land, to speak lies with the evil

intention of not returning somebody’s treasure deposited for safe-keeping, to lie by becoming a false witness and such other

big lies. I vow not to speak such lies, as long as I live, by two acts i.e. I do

not lie personally and I do not ask others to speak lies, and by three means such as mind, word and body.

Of such vow to refrain from speaking lies, there are five blemishes which are worth knowing but not worth doing, I say

them or enumerate them, the way they are : Making a shocking and alarming speech,

Revealing someone’s confidentiality, Revealing the secrets of one’s own spouse,

Doing a false preaching, Doing a false writing

Of the above five blemishes, if any have occurred, then may my such sins be dissolved.

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Lesson 8 Trijun Anuvrat Third Anuvrat

ťriju(n) ańuvrať Third vow

Thulaao Gross

Aďinnaa-ďaańaao Theft


Khaaťar khańi To steal buried treasure

Gaa(n)thadi chhodi To open someone’s package

ťaaĺu(n) par kuchiye kari Open someone’s lock by another key

Padi vastu dhańiyaa-ni jańi Knowlingly take someone’s belonging

Iťyaaďi In addition to that

Motku aďaťaa-ďaan levaanaa pachcha-kkhaań

Vow, not to take someone’s valuable belonging without permission

Sagaa sambandhi tathaa vyaapaar sambandhi ni-bharmi vastu upraanť

Apart from insignificant things of trifle value

Aďať-ďaan levaanaa pachcha-kkhaań Not to take without permission

Jaavaj-jivva-e As long as I live

ďuvi-ham By two acts

ťivi-heńam By three means

Na karemi I personally shall not steal

Na kaarvemi Shall not get it stolen

Mańsaa By mind

Vaysaa By word

Kaysaa By body

Evaa ťrijaa thul Such third gross vow

Aďať-ďaan Stealing

Ver-mańam vraťnaa Of the vow to give up

Panch Five

Aiyaaraa Blemishes

Jańi-yavvaa Worth knowing

Na Samaayri-yavvaa But not worth doing

ťam Jahaa As they are

ťe aloun I say

ťennaa-hade Stolen goods

ťakka-rappa-oge To help the thief

Virudhdh-rajjaai-kkame Anything done against the state Laws

Kud-ťole Wrong weighing (in trade)

Kud-maańe Wrong measurement

ťappadi-ruv-gav-haare Or giving inferior goods after showing superior quality

ťassa Michchhaami ďukkadam May my such sins be dissolved

Third anuvrat is to refrain from gross theft, such as, to steal buried treasure, to open someone’s package, to open someone’s lock by another key, knowingly take

someone’s belonging. I vow not to take someone’s belonging without permission, apart from insignificant things of trifle value, as long as I live; by two acts i.e. I do not steal personally and I

do not ask others to steal; by three means i.e. mind, speech & body. Of the vow to give up stealing, there are five blemishes, which are worth knowing

but not worth doing, I enumerate them as they are : To buy stolen goods

To help a thief To do anything against the state or forbidden by law By wrong weighing or wrong measurement (in trade)

Supplying inferior goods after showing superior variety Of the above five, if any blemish has occurred, then may my such sin be dissolved.

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Lesson 9 Chothun Anuvrat Fourth Anuvrat

Chothu(n) ańuvrať Fourth anuvrat

Thulaao Gross

Mehu-ńaao Sensuality (passion)


Saďaar with one’s own wife

Sanťosi-e Be contented




Av-sesam With anybody other than her

Mehuń-vihanaa Sensual pleasures

Pachcha-kkhaań Forbidden

ane je stri-purush ne muĺ thaki kaayaa e kari mehuń sevavaa naa pachch-kkhaań hoy tene ďevataa manushya tiryanch sambandhi mehuń naa pachch-kkhaań

(And a lady, should be contented with her husband alone and sensual pleasures are forbidden with anybody other than him) And such men women who have refrained from sensual pleasures, shall also sensuality related to divine form, human form & bestial form

Jaavaj-jivaye As long as I live

ďevaťaa sambandhi With divine personalities

ďuviham Two acts

ťivi-heńam Three means

Na karemi I will not do such acts

Na kaarvemi I will not get it done

Mańsaa By mind

Vaysaa By speech

Kaysaa By Body

Ane manushya ťirya-raa(n) sam-bandhi And with human beings & animals

Eg-viham One act

Eg-viheńam One means

Na karemi I will not do

Kaysaa By body

Eva chothaa thul Of such fourth

Mehuń Sensuality

Vermań-vraťnaa Of the vow to give up

Panch aiyaaraa Five blemishes

Jańi-yavvaa Worth knowing

Na samaayri-yavvaa But not worth doing

ťam-jahaa The way they are

ťe aaloun I say

Iťriya parig-gahiyaa-gamańe Have marital relationship when wife is of immature age

Aparig-gahiyaa-gamańe Have pre-marital relations

Anangkidaa have perverse relations

Parvivaah-karńe Take unconcerned interest in getting others married

Kaam-bhogesu ťivvaa-bhilaasaa Being obsessive towards sensualism

ťassa michchaami ďukkadam May my such sins be dissolved

Fourth anuvrat is to refrain from gross sensuality (passion). Contentment should be with one’s own wife, sensual pleasure are forbidden with anybody other than her. (and a lady should be contented with her husband alone,

sensual pleasures are forbidden with anybody else) And such men women who have refrained from sensual pleasures shall avoid

sensuality related to divine form, human form and bestial form. As long as I live, by two acts i.e. I will not do such work, I will not get it done and by

three means like mind, speech and body, I shall not have passion with divine personalities. And with human beings and animals I shall not bear such passion

physically. Of such vow, to refrain from sensuality there are five blemishes worth knowing, but

not worth doing and I say them the way they are : Have marital relationship with wife of immature age

Have pre-marital relations Have perverse relations

Take unconcerned interest in getting others married Be obsessive towards sensualism

If any of such, blemish has incurred may my sins be dissolved. <<Prev Next>>

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Lesson 10 Panchmu Anuvrat

Fifth Anuvrat

Paa(n)chmu ańuvrať Fifth anuvrat

Thulaao parigg-hao Surplus material belongings

Vermańam I refrain from

Kheťť Open land (like filed, farm etc.)

Vaťtha-nu Enclosed space (like house, shop etc)




Yathaa parimaań Whatever limit is set

Hirańńa Silver

Suvań-nu of gold

Yathaa-parimaań whatever limit is set

Dhan Cash (Wealth)

Dhaan Grains (food provisions)


ďupaď two legged (human-beings)

Chau-paďnu four legged (animals)


Kuviy-nu of houseware


E yathaa-parimaań Kidhun Chhe within such set limits

ťe upraanť poťano parigraha kari raakhvanaa pachcha-kkhaań

forbiddance to accumulate wealth over and above that

Jaavaj-jivae as long as I live

Eg-viham by one act

ťivi-heńam by three means

Na karemi I shall not do

Mańsaa by mind

Vaysaa by word

Kaysaa by body

Eva Paanchmaa(n) Thul of such fifth gross

Pariggah Parimaań surplus material belongings

Vermań Vraťnaa vow to abandon

Panch Aiyaaraa five blemishes

Jańi-yavvaa worth kbowing

Na Samay-ri-yavvaa but not worth doing

ťam jahaa as they are

ťe Aaloun I say

Kheť-vaťthu-ppamaańaa-ikkame crossed the limits of open land or enclosed space

Hirańńa-suvańń-ppamaańaa-ikkame crossed the limits of silver or gold

Dhan-dhaan-ppamańaa-ikkame crossed the limits of cash or kind

ďupada-chaupaďappa-maańaa-ikkame crossed the limits of two footed or four footed

Kuviy-pamaańaa-ikkame Crossed the limits of house ware


Fifth Anuvrat is to refrain from possessing surplus wealth and property. As long as I live, by one act that is I shall not possess and by three means like mind,

body and soul, I forbid myself to accumulate wealth over and above the limits set for open land, enclosed space, silver, gold, cash, food provisions the two legged, the

four footed, houseware etc. Of such vow to refrain from surplus assets, there are five blemishes which are

worth knowing, but not worth doing, I say them the way they are : Cross the mints of open land or enclosed space

Cross the limits of silver or gold Cross the limits of the two legged or four footed

cross the limits of houseware If any such blemish has been incurred then may my such sins be dissolved.

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Lesson 11 Chhathun Disivrast

(first gunvrat)

Vow concerned with remaining within the set limits of the six directions

Chhathh-thhu(n) ďisivrať vow concerned with remaining within the set limits of the six directions

Udda-ďisinu Yathaa-parimaań limit set for the upward direction

Adho ďisinu Yathaa-parimaań limit set for the downward direction

ťiriya ďisinu Yathaa-parimaań limits set for the directions of the intermediary land, i.e. east, west, north and south

E yathaa-parimaań Kidhun Chhe ťe upraanť sa-ichchha-e

Having set such limits, to cross them willingly and physically




kaayaa-e jai ne paa(n)ch aashrav sevavaa naa pachcha-kkhaań

Commit five evils (violence, lies, theft, sensuality, greed) I forbid myself


ďu-viham by two acts


Na karemi na kaar-vemi I shall not do

Mańsaa by mind

Vaysaa by word

Kaaysaa by body

Evaa chhathh-thhaa ďisi Vermań Vraťnaa

of such vow which is concerned with remaining within the set limits of six directions,

Panch Aiyaaraa there are five blemishes




ťe Aaloun I say

Udda-ďisi-pamańaa-ikkame Have crossed the limit of the upward direction

Adho ďisi-pamańaa-ikkame have crossed the limit of the lower direction

ťiriy ďisi-pamańaa-ikkame have crossed the limits of east, west, north, south directions

Kheť-vuddhi have curtailed the limit of one direction to extend the limit of other

Sai-antar-ddhaa-e have proceeded inspite of suspecting that the limit is over

ťassa Michchhaami ďukkadam may my such sin be dissolved

This vow is concerned with remaining within the set limits or boundaries of the six directions.

Having set such limits for the directions like upward direction, downward direction and the four intermediary directions (East, West, North, South) I forbid myself to cross them willingly and commit five evils (violence, lies, theft, passion, greed) as

long as I live, by two acts like doing it personally or getting it done, by three means like mind, body and word.

Of such vow, there are five blemishes which are worth knowing, but not worth doing and I say them as they are :

Having crossed the limit of upward direction Having crossed the limit of downward direction

Having crossed the limit of East, West, North, South Have curtailed one limit to extend the other

Have proceeded inspite of suspecting that the limit is over If any such blemish has occurred, then may my sin be pardoned.

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Lesson 12 Seventh vow (second gunvrat)

Saatmu(n) Vrať Seventh vow

Uva-bhog articles which can be used once only (food, water etc)

Paribhog-viham to put restriction upon such articles which can be used repeatedly (ornaments, garments etc)

Pachch-kkhaay-maańe to take a vow

1) Ullańiyaa-viham to restrict of fix the number of clothes used to wipe the body (towels, napkins etc)

2) ďanťań-viham use restricted number of datan (slender tree branch used to brush the teeth)

3) Fal-viham restricted consumption of fruits




4) Abbh-gań-viham restrict the use of oils and lotions

5) Uvvatan-viham restrict the use of pithi (tumeric paste), for beautification

6) Manjjań-viham use limited quantum of bathing water

7) Vaťth-viham restrict the stock of garments

8) Vile-vań-viham restrict the use of cosmetics

9) Pufa-viham restrict the use of flowers

10) Aabharań-viham limit the type and number of ornaments

11) Dhoop-viham limit the use of Incense material

12) Pejj-viham restrict the consumption of beverages (tea, coffee etc)

13) Bhakkhań-viham restrict the consumption of sweets

14) Uďan-viham limit the type of food grains

15) Sup-viham limit the type of pulses

16) Vigay-viham restrict the quantum of five nutrients (ghee, oil, jaggery, milk and curds)

17) Saag-viham limit the use of green vegetables

18) Maahur-viham limit the use of sweet fruits

19) Jamań-viham restrict the number of items in the diet

20) Paańi-viham to consume limited quantum of water

21) Mukhvaas-viham to consume limited quantum of mouth fresheners (betel nuts anisette etc)

22) Vaahań-viham limit the number of vehicles

23) Uvaań-viham limited number of footwear

24) Sayań-viham to limit the number of beds and mattresses

25) Sachiť-viham to limit the use of animate things (fruits with seeds, unboiled water etc)

26) ďavva-viham and limit the use of other objects

iťyaaďik nu yathaa pari-ńam kidhu(n) chhe ťe up-raanť uva-bhog pari-bhog

such and other things which are mentioned, forbid myself to

bhog nimi-ťťe bhog-vaa naa pachch-khaań. jaavaj-jivaa-e egviham ťiviheńam

consume or use them in excess of the set limits as long as I live, by one act, three means such as

na karemi mańsaa vaysaa kaaysaa upbhog paribhog

I will not do, by mind, body or speech

ďuvihe two types

Pannaťe have been said

ťam Jaha is as follows

Bhoyańaa-uya related to meals

Kamm-uya related to trade

Bhoyańaa-uya and related to meals therein

Samańo-vaas-eńam for shravak

Panch Aiyaa-raa five blemishes

Jańi-yavva worth knowing

Na Samay-riyavva but not worth doing

ťam Jaha the way it is

ťe Aaloun I say

Sachiťťaa-hare consumed animate things

Sachiťť-padi-baddhaa-hare used inanimate thing, but that which is adherent to other animate thing

Appolio-sahi-bhak-khań-yaa have consumed something which is partially cooked

Duppolio-sahi-bhak-khań-yaa have consumed something which has been cooked in a cruel way

ťuchho-sahi- Bhak-khań-yaa have consumed such things in which there is less to eat and more to discard (like sugar-cane, custard-apple etc)

Kamma-uńam related to trade

Samańo-vaas-eńam for shravak

Pannaras Kammaa-ďaańaa-im the fifteen sinful trades

Jaańi-yavva worth knowing

Na Samaayri-yavva but not worth doing

ťam Jahaa the way they are

ťe Aaloun I say

1) Ingaal-kamme trades in which furnaces are used (blacksmith)

2) Vań-kamme to cut trees from the forest (timber-trade)

3) Saadi-kamme to trade in fermented goods (like liquor)

4) Bhaadi-kamme to realise money by way of rent for things such as carts, horses, or houses

5) Fodi-kamme earth digging, to construct wells, lakes etc

6) ďanť-Vaańijje trade in ivory, bones, horns etc.

7) Kes Vaańijje trade in fur

8) Ras vaańijje trade in things like liquor, meat, honey, butter

or fat

9) Lakkh Vaańijje trade in sealing wax

10) Vis Vańijje to deal in poisonous and toxic substances (poison, opium etc)

11) Janť Pillań-kamme to manufacture things by the process of crushing (sugar, oil etc)

12) Nillan-chhań-kamme torture animals, by piercing limbs

13) ďavaggi-ďaavańiya to set fire to forests, fields etc

14) Sarďah ťalag Pari-sosańyaa to empty lakes, wells or ponds

15) Asaijań Posańyaa carnivorous animals, slaves, wicked men etc. if supported, to earn livelihood

ťassa Michchhaami ďukkadam may my such sins be dissolved

Seventh vow (Second Gunvrat) is concerned with putting restriction to the amount and number of articles which can be used and also re-used.

I, vow to restrict the number of towels, napkins used to wipe the body, restrict the number of Datan used to brush the teeth, restrict the consumption of fruits; limit the

use of oils, lotions, Pithi (tumeric paste), quantum of Bathing water; use restricted stock of garments; limited cosmetics, flowers, ornaments, incense material; restrict the consumption of Beverages, sweets, variety of grains, pulses, nutrients (like ghee, oil, jaggery, milk, curds), green vegetables, sweet fruits and the number of items in

the diet. Also to consume limited quantum of water, mouth-freshners. I, vow also to restrict the number of vehicles, footwear, beds, mattresses; to use

animate things (fruits with seeds, unboiled water, etc) in restricted quantity and also such other things.

By one act (I will not do) and by three means (mind, speech and body), I forbid myself as long as I live, to consume or use such and other things which are

mentioned, in excess of the set limits. For Shravak, related to meals and trade, of such two types it is said as follows :

Regarding meals, there are five blemishes which are worth knowing but not worth doing, I say them as they are :

1. Consumption of animate things

2. Use of inanimate thing, but that which is adherent to other animate thing 3. Consumption of something which is partially cooked

4. Consumption of something which is cooked in a cruel way 5. Consumption of something in which there is less to eat and more to discard

(like sugar-cane, custard-apple).

Then, the fifteen sinful trades, for Shravak which are worth knowing, but not worth doing are as follows :

1. Trades in which furnaces are used (Blacksmith) 2. Trades in which trees are cut (Timber-trade)

3. Trade in fermented goods (Liquor trade) 4. Earn by way of rent (for carts, horses or houses)

5. Earth-digging trades (construction of wells, lakes etc) 6. Trade in ivory, bones, horns etc.

7. Trade in fur 8. Trade in liquor, meat, honey, butter, fat etc.

9. Trade in sealing wax 10. Trade in poisonous and toxic substances (poison, opium etc)

11. To manufacture things by the process of crushing (sugar, oil) 12. Torture animals by piercing limbs

13. To set fire to forests, fields etc 14. To empty lakes, wells, ponds

15. To support slavery, wicked men, carnivorous animals for earning livelihood

If any of thesse have been committed, then may my such sins be dissolved and pardoned.

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Lesson 13 Eighth Vrat (third gunvrat)

(vow to be liberated from unnecessary meaningless violence)

aathh-mu(m) vrať Eightth vrat

Ańaťthaa ďandnu Ver-mańam eighth vow to refrain from unnecessary violence, which penalises the soul

Chauvvihe four way




Ańaťthaa ďande penalty, without any reason

Pannaťe are said

ťam Jahaa as follows

Ava-jazańaa-chariyam evil concentration (mournful concentration, cruel concentration)

Pamayaa-chariyam reluctance towards righteous deeds

Hinsap-payaa-ńaam to possess deadly weapons

Paav-kammo-va-esam to preach sinful acts

evaa-aathh-maa ańať-tha ďand sevavaa naa pachcha-kkhaań

I refrain from, such acts which give purposeless penalty (of Eight vow)





Mańsaa by mind

Vaysaa by word

Kaaysaa by body

Eva aathh-maa ańať-tha ďand Vermań Vraťnaa

Of this vow, of purposelss penalty





ťe Aaloun I say

Kanďa-ppe speak such words which will increase passion

Kukku-iye perform bad gestures

Moh-riye carelessly speak meaningless things

Sanju-ťaahi Garńe collected deadly weapons

Upbhog Paribhog among the consumer items

Airaťťe have kept excess attachment

ťassa Michhaami ďukkadam may my such sins be dissolved

Eighth vow (Third Gunvrat) is for being liberated from the penalty of purposeless violence.

The four ways which penalize the soul purposelessly, are said to be as follows :

1. Evil concentration of mind (mournful concentration, cruel concentration) 2. Reluctance towards righteous deeds 3. Possession of deadly weapons 4. Preaching of sinful act

By two acts (I will not do I will not get it done) and by three means like (mind speech and body), I shall abstain from such penalising rewardless acts.

And of such Eighth vow, there are five blemishes, which are worth knowing, but not worth doing, I say them, the way they are :

1. Speak such words, which will increase passion 2. Perform bad gestures 3. Carelessly speak meaningless things (jargon) 4. Collect deadly weapons 5. Keep excess attachment towards consumer items.

If any of the above have been committed, then may my such sins be dissolved.

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Lesson 14 Navmu samayik vrata (pehlun shikshavrata)

Ninth vow of samayik (first shikshavrata)

Navmu Saamaayik vrať Ninth vow, is the vow to remain in equipoise, i.e. Samayik vrata

Saavaj-jog-nu Ver-mańam I refrain from sinful acts

Jaav-niyam pajju-vaa-saami I remain in that composed way, upto the limits and boundaries which are set




Mańsaa by mind

Vaysaa by word

Kaaysaa by body

evi maari ťamaari saď-hańaa prarup-ńaa-e kari saamaa-yik no avasar aave ane saamaayik kari-e tyaare sparsh-naa e kari, shuďdh hojo.

Consequential to yours and mine faith, when the circumstances arise for doing samayik, may the samayik be flawlessly accomplished

Evaa nav-maa saamaa-yik Vraťnaa Of such ninth samayik vow





ťe Aaloun I say

Mań-ďuppańi-haańe in smayik, have employed mind in a foul way

Vay ďuppańi-haańe in samayik, have used foul language

Kay ďuppańi-haańe in samayik have done foul acts

Saamaa-issa-sai-karań-yaa-e have done samayik negligently and carelessly

Saamaa-iss Ańa-vattiyas Karań-yaae have terminated samayik before its actual completion

ťassa Mich-chhami ďukkadam may my such sins be dissolved

Ninth vow, is the vow to remain in Equipoise, i.e.Samayik Vrata. While remaining in that composed way, upto the limits and boundaries which are

set, I shall refrain from sinful acts; by two acts like I will not do, I will not ask others to do; by three means like mind, speech and body.

Consequential to yours and mine, faith and teaching, when the opportunity for doing Samayik arises, may that Samayik be flawlessly accomplished.

Of such ninth Samayik vow, there are five blemishes, worth knowing but not worth doing, I say them, the way they are :

In Samayik, have employed mind in a foul way, In Samayik, have used foul language

In samayik, have done foul acts Have done Samayik, negligently and carelessly

Have terminated Samayik, before its actual completion May my such sins be dissolved and pardoned.

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Lesson 15 Dashmun Deshavagasik Vrata (bijun shikshavrata)

(vow to decide the limits of the six directions)

ďashmu(n) ďeshaav-gaasik Vrať tenth vow, to decide the limits of directions

ďin praťye prabhaať thaki praa-rambhi ne purvaa-dik chha disi jeťli bhumika mokaĺi raakhi chhe, ťe up-raanť, sa-ichchha-e, kaayaa-e jai-ne paa(n)ch aash-rav seva-

From dawn of the day, for the six directions, whatever limit is set, in addition to that by willful and physical migration, to incur the five blemishes, I




vaanaa pachch-kkhań forbid myself

Jaav Ahoraťam for one day and one night

ďu-vihanťi-viheńam na karemi, na kaarvemi, mańsaa, vaysaa, kaaysaa, jeťli bhumika mokali raakhi chhe, ťe maahi je ďravyaa-dik ni maryaaďaa kidhi chhe, ťe upraanť uvabhog, paribhog, bhog nimiťťe bhogav-vaanaa pachch-kkhaań, jaav ahoraťťam, ega viham, ťiviheńam, na karemi, mańsaa, vaysaa, kaaysaa, evaa ďashmaa ďeshaav-gaasik, vraťnaa, panch aiyaaraa, jańiyavaa, na samaayri-yavva, ťam jaha ťe aalou:

By two acts like I will not do I will not ask others to do, by three means, mind, speech and body, for the space kept free and the articles included therein over and above that, the articles which can be used and re-used I forbid myself, for one day and one night I will not do, by mind, speech and body. Of such tenth vow to ascertain the limits of the directions there are five blemishes, worth knowing but not worth doing, i say them, the way they are:

Aań-vańappa-oge have called for something which exists outside the set limits

Pes-vańappa-oge have called for or sent someone outside the limits, through an aide.

Saďaańu-vaa-e summon by calling, a person who is set outside the set limits

Ruvaańu-vaa-e convey to someone outside the limits by means of gestures

Bahiyaa Pogal Pakkhve have called someone from outside by throwing a pebble or such thing

ťassa Michchaami ďukkadam may my such sin be dissolved

Tenth vow is to decide the limits of directions. From the dawn of the day, for one day and one night, I forbid myself to incur the five blemished by willful and physical migration, in addition to the limits set for the six directions. I forbid myself by two acts like I will not do, I will not ask others to do

and three means like mind, speech and body. For one day and one night, I forbid myself by one act, like I will not do and three

means like mind, speech and body to use articles once and repeatedly, over and above the space kept free and articles included therein.

Of such tenth vow to ascertain the limits of the directions, there are five blemishes which are worth knowing, but not worth doing, I say them the way they are :

Have called for something which exists outside the set limits Have called for or sent something, outside the limits through an aide

Summon by calling, a person who is outside the set limits. Convey to someone, outside the limits by means of gestures.

Have called someone from outside, by throwing a pebble or such thing May my such sins be dissolved.

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Lesson 16 Agyarmu Poshadh Vrata

Eleventh enriching vow (poshadh vrata)

Agyaarmu(n) Pari-purńa Poshadh-vrať eleventh vow, to nourish the soul by religion and righteous doing

Asańam Paańam Khaaimam Saaimam Na Pachcha-khaań

food, water dry-fruits and other eatables to be abandoned

Abam-bhamnaa Pachcha-khaań to give up sensuality

Mańi-suvań-naa Pachcha-khaań to give up jewellery and gold

Maalaa-vannag Vile-vań-naa Pachcha-khaań

to give up flowers, garlands and cosmetics

Saťth Muslaadik Saavajj Jognaa Pachcha-kkhaań

to give up things, instruments and weapons used for sinful acts.

Jaav Aho-ranťa Pajju-vaasaami for one day and one night, I shall do accordingly

ďu viham, ťi viheńam, na karemi, na kaar-vemi, mańsaa, vaysaa, kaaysaa,, evi maari ťamaari saďa-hańaa prarup-ńaa-e kari

By two acts like I will not do, I will not ask others to do, by three means like mind, speech and body. With my such




posha-no avasar aave, ane posho kari-e, ťe vaare sparsh-naa-e kari shuďdh hojo, evaa agiyaar-maa pari-purńa poshadh vrať-naa panch ai-yaaraa jaańi-yavva na samaayri-yavva ťam jaha ťe aalou:

faith, when circumstances arise for doing such enriching poshadh vrata, I become pure by doing so. Of such poshaadh vrata, there are five blemishes, worth knowing, but not worth doing, I say them the way they are :

Apadi-lehiyam ďupadi-lehiyam Sijjaa-santhar-e

Made the bed carelessly, without looking For living beings or not looking properly

Apa-majjiyam ďupa-majjiyam Sijjaa-santhar-e

Having not swept the place for making bed or having swept it carelessly.

Apadi-lehiyam ďupadi-lehiyam Uchchaar-paasvań-bhoomi

Have not seen properly the place to dispose the waste or have seen it carelessly

Apa-majjiyam ďupa-majjiyam Uchchaar-paasvań bhoomi

Have not swept such a place or have swept carelessly.

Posa-hassa sammam Ańaańu-paalańya Have not followed this Poshadh vow in a proper manner

ťassa Michchhaami ďukkadam may my such sins be dissolved.

Eleventh vow (Poshadh Vrat) is to nourish the soul by religion and righteous doings. For one day and one night I shall abandon food, water, dry-fruits, other eatables,

passions, jewellery, gold, flower garlands, cosmetics, instruments and weapons used for sinful acts. I shall give up the same by two acts like I will not do, I will not ask

others to do; by three means like mind, speech and body. With my such faith, when circumstances arise for doing such enriching vow, may I

become pure by doing so. Of such vow, there are five blemishes worth knowing, but not worth doing, I say

them the way they are : Made the bed carelessly without looking (for living beings) or not looking properly

Have not swept the place for making the bed of having swept it carelessly. Have not seen properly the place to dispose the excreta or have seen it carelessly.

Have not swept the place to dispose the excreta or have swept it carelessly. Have not followed this enriching vow in a proper manner.

May my such sins be dissolved.

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Lesson 17 Barmu Atithi Sanvibhag Vrata

Twelfth vow to share with atithi (fourth shikshavrata)

Baarmu Aťithi twelfth vow, for Atithi (meaning jain saint who may come on any uncertain date to fetch food and water)

Sam-vibhaag Vrať virtue of sharing (to share the food and provisions with saints, such keen desire)

Samńe religious saints (sadhu, sadhviji)

Nigganthe who have renounced everything

Faasu inanimate (lifeless)

Essańi-jjeń innocent

As-ńam cooked food

Paańam inanimate water

Khaai-mam sweet-meats

Saai-mam mouth freshners (after food)

Vaťtha simple white clothes

Padiggah wooden pots and utensils

Kambal blanket or shawl (woolen)

Paay-puchchh-ńeńam rajoharan guchha (woolen brush)

Paadhi-yaaru such thing which can be taken back




after giving

Pidh wooden bed or bench

Phalag plank

Sijjaa Santhaar-eńam place to spread the mattress or the mattress itself

Osah medicine (of one basic constituent)

Bhesaj-jeńam or a composition of multiple constituents

Padilaa-bhemaańe giving devotedly

Vihari-ssaami I cherish such desire

evi maari saď-hańa prarup-ńaa e kari su-paatra saadhu-saadhvi-ji-ni jog-vaai male ane nir-ďosh aahaar paani vaho-raavu ťe vaare sparsh-naa e kari shuďdh hojo

With such faith of mine, when circumstances arise for giving innocent food and water to deserving sadhu-sadhviji, then may my such giving be pure.

evaa baar-maa aťithi sa(m)vibhag vrať-naa panch aiyaa-raa jaańi-yavva na samaay-ri-yavva ťam jahaa ťe aalou

Of such twelfth vow, to share with atithi, there are five blemishes which are worth knowing but not worth doing, I say them, the way they are :

SachiťťNikkhe-vańyaa mixing animate and inanimate things while giving

Sachiťťa Pehańyaa cover an inanimate thing by animate thing while giving

Kalai-kkame giving something which is spoilt, fermented stale etc.

Parova-ese to ask others to give inspite of being personally able to give

Machchhari-yaa-e have been unduly proud after donating

ťassa Michhaami ďukkadam (then recite navkar mantra)

may my such sins be dissolved (then recite navkar mantra)

Twelfth vow describes the virtue of sharing the food and provision with Atithi, meaning Jain saint who may come on any uncertain date to fetch food and water. To share with religious saints, who have renounced everything; who partake innocent inanimate food, water, sweets, other eatables; who wear simple white clothes, use

wooden pots and utensils, use woolen shawl, woolen brush, wooden bench, wooden plank or cot to spread the mattress; medicine etc. I cherish desire of giving devotedly

such things to the Jain saints. With my such faith, when the opportunity arises of giving such innocent food, water

and provisions to the saints, may my feelings of sharing be pure. Of such twelfth vow of sharing with Atithi, there are five blemishes which are worth

knowing but not worth doing, I say them the way they are : Mixing animate – inanimate things while giving

Covering inanimate with animate things while giving Giving something, which is spoilt, fermented or stale

To ask others to give, inspite of being personally able to give Have been unduly proud, after donating.

May my such sins be dissolved.

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Lesson 18 Santharano Path

(religious fast unto death)

Apari-chham ultimately, now that no other work remains

Maarańam-ťiyam at the time of death

Sa(n)leh-ńaa emaciate the body and passion by austerities

Poshadh-shaalaa Ponjine having swept and cleaned the place to do santharo (religious fast unto death )

Uchchaar-paas-vańBhoomikaa Padi-lehine

having seen the place to deposit the waste (excreta)




Gamńaa-gamńe whatever lives been crushed while trespassing

Padi-kkamine having accepted expiation (penalty) for that

ďarbh-aaďik Santhaaro Santhari-ne laying a bed of grass or straw

ďarbh-aaďik Santhaaro ďurru-hine sitting on the bed of grass

Purva ťatha Uťťar ďishi facing east or north direction

Palyam-kaaďi Aasane Besine with crossed folded legs or a posture possible under the state of health

Karyal Samparigga-hiyam with folded hands

Sirsaa-vaťťayam with rotatory movements commencing from right ear to right ear (anti-clockwise)

Maťtha-e Anjali Kattu in salutation, by touching the folded hands to the forehead

Evam Vayaasi say thus

Namo-ťthuńam salutations be to

Arihanťaa-ńam Arihant

Bhagvanťaa-ńam Gods

Jaav Sampa-ťťaa-ńam those who have already attained moksha (Siddhas)

em ananťaa siďdh ne namaskaar kari ne varť-maan poťaanaa dharma-guru dharmaa-charya ne namaskaar kari ne purve je vrať aaď-ryaa chhe ťe

Thus bowing to infinite Siddhas, and to the present guru, religious guru or Spiritual teacher, he remembers the vows taken previously

Aalovi remembering them

Padi-kkami repenting for them

Ninďi having criticised the blemishes

Nih-shalya Thaine being free from three types of misdoings like thorns (cunning, false faith, greed for reward)

Savvam Paańaai-vaayam Pachcha-kkhaami

abandoning every type of violence

Savvam Musaa-vaayam Pachcha-kkhaami

abandoning every falsehood

Savvam Aaďinnaa-ďaańam Pachcha-kkhaami

abandoning every type of theft

Savvam Mehuńam pachcha-kkhaami Abandoning every sensuality

Savvam parig-gaham pachcha-kkhaami

Abandoning every want and worldly belonging

Savvam Koham Pachcha-kkhaami shunning all misdoings from anger

Java Michchhaa-ďansań-sallam to false faith (refer lesson 19)

Akarńi-jjam Jogam Pachcha-kkhaami and unworthy acts, I sacrifice


ťiviham three acts

ťivi-heńam three means

Na Karemi I do not sin

Na Kaarvemi I do not get it done

Karam-ťampi Anna-nam Samńu-jaańaami

I do not encourage the sinner or feel good about it

Mańsaa by mind

Vaysaa by word

Kaaysaa by body

Em Adhaarey Paap-sthaanak Pachcha-kkhine

thus abandoning all 18 types of sins

Savvam of all types

Asańam food

Paańam water

Saai-mam Khaai-mam dry fruits, mouth freshners

Chau-vviham Pi Aahaa-ram Pachch-khaami

having abandoned those four types of food

Jaav-jjivaa-e as long as I live

Em Chaarey Aaahaar Pachch-kkhine abandoning those four types of food

jam Piyam and such which is

Imam Shari-ram my body

Ittham beloved

Kanťam attractive, beautiful

Piyam dear

Mańunn fond

Mańaa-ńam very dear to my mind

Dhijjam emanating patience

Visaa-siyam abode of faith

Samayam trustworthy

Ańu-mayam specially worth entrusting

Bahu-mayam extremely worth trusting

Bhadam Kardang Samaańam

like a box of ornaments

Rayań Kardang Bhuyam like a basket of precious stones

Maańam Siyam inspite of feeling cold

Maańam Unham inspite of feeling hot

Maańam Khuhaa inspite of hunger

Maańam Pivaasaa inspite of thirst

Maańam Baalaa inspite of a snake-bite

Maańam Choraa inspite of being trpubled by thieves

Maańam ďansaa inspite of insect bite

Maańam Masagaa inspite of mosquito bite

Maańam Vaahiyaa inspite of any disease arising

Piťťiyam inspite of acidity

Sambhi-mam or giddiness arise

Sanni-vaaiymam become delirious

Vivihaa-rogaa-yankaa though various diseases arise

Pari-sahov-saggaa though trying situations arise

Phaasaa-phusanťi though I experience such things

Eyam Piyeńam or my dear body,

Charimehi last

Usaas-nisaase-him breath

Vosiraami I abandon

ťi katum having done so

Em Sharir Vosi-raavine thus

Kaalam Ańa-vakankh-maańe Vihari-ssaami

indifferent to death I shall remain

evi saď-hań prarup-ńaa-e kari,ańsań-no avasar aavye, ańsań karu, ťe vaare sparshnaa-e kari shuďdh hojo.

With such faith and belief, adopt santharo when the circumstances arise, and become pure to the extenet of your abilty.

Evaa Apachchhim Maarańam-ťiyam

during death, when nothing else is left

Sa(n)lehńaa keep away the soul from evil acts

Zusańaa of fasting

Aaraa-hańaa-naa resorting to

Panch Ai-yaraa five blemishes

Jaańi-yavvaa worth knowing

Na Samay-riyavvaa but not worth doing

ťam Jahaa Te Aaloun the way it is, I say

Ih-logaa-sapp-oge desirous of privileges of this world, (like becoming an emperor after death)

Par-logaa-sansapp-oge desirous of privileges of next world (like becoming a remarkable divine personality)

Jiviyaa Sansapp-oge desirous of prolonging the life (with a view of becoming popular if this fast unto death, extends for a few days more)

Marańaa Sansapp-oge desirous of only death (being unable to withstand the pain and physical torture)

Kaam-bhogaa Sansapp-oge desirous of sensuality (in this state of fast unto death)

ťassa Michchhaami may my such sins be dissolved

ďukkadam

Em SamkeeťPurvak with previously said lesson of true faith

Baar vraťSalekhńaa Sahiť twelve vrat’s including the lesson of santhara, ninety-nine Blemishes

Ene vishe je koi aťikram, vyaťikram, aťichaar, anachaar thayo hoy ťo

If pertaining to that any sin has been committed then



Ultimately, now that no other work remains, at the time of death, I abandon the body and passions by austerities.

Having swept and cleaned the place to do Santharo (religious fast unto death), having seen the place to dispose the waste, having accepted expiation for the lives

crushed during trespassing, laying a bed of grass or straw, sitting on such bed, facing the east or north direction. With crossed folded legs or a posture possible under that

state of health, with folded hands and their rotatory movements, by saluting, touching the folded hands to the forehead, say thus, `Salutations, be to Arihant

Gods, who have already attained Moksha’. Thus bowing to Infinite Siddhas and to the present Guru, he who is doing Santharo,

remembers the vows taken previously. Remebering them (the vows), repenting for them, having criticized the blemished, being free from the three types of misdoings, abandoning every type of violence,

falsehood, theft, sensuality, wants, worldly belongings, shunning all misdoings from anger to false faith (Ref. lesson no.19) and unworthy acts, I sacrifice as long as I live

by three acts like I will not do, I will not ask others to do, I will not encourage the doer (sinner) and three means like mind, speech and body.

Thus abandoning all eighteen types of sins and four types of foods (grains, water, dry fruits, mouth freshners); I now also abandon my body which is beloved, attractive, dear, fond, very dear to my mind, emanating patience, abode of faith, trustworthy,

specially worth entrusting, like a box of ornaments, like a basket of precious stones. Such body of mine, I abandon inspite of feeling cold, hot, hungry, thirsty, inspite of a

snake-bite, inspite of being troubled by thieves, inspite of insect-bite, inspite of mosquito-bite, inspite of any disease arising, acidity, giddiness or delirium arising,

though various diseases or trying situations arise, I abandon my body to the last breath.

Having abandoned my body, I shall remain indifferent to death. With my such faith

and belief, when situations arises to do Santharo, then may it be done in a pure manner, to the extent of my ability.

Of such resorting to Santharo, during death when nothing else is left, there are five blemishes, which are worth knowing but not worth doing, I say them the way they

are : Desirous of privileges of this world (like becoming an emperor after death)

Desirous of privileges of next world (like becoming a divine personality) Desirous of prolonging the life (with a view of becoming popular)

Desirous of early death (to cut short the physical pain and torture) Desirous of sensuality.

May my such sins be dissolved. With previously said lesson of true faith, Twelve Vratas, including the lesson of

Santharo, ninety-nine blemishes, pertaining to that, if any sin has been incurred then may my such sins be dissolved.

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Lesson 19 Eighteen Sinful Acts

1. Praańaa-ťi-paať violence towards lives

2. Bhrushaa-vaaď to lie

3. Aďaťťaa-ďan to steal (to take without permission)

4. Maithun unchastity

5. Pari-grah worldly attachment

6. Krodh Anger

7. Maan Pride

8. Maayaa Cunning

9. Lobh Greed

10. Raag attachment

11. ďvesh Hatred or spite

12. Kalah Quarrel

13. Abhyaa-khyaan falsely allege or acuse

14. Pai-shunya Gossip

15. Par Pari-vaaď criticize or back-biting

16. Rai Arai be happy in sinful acts and unhappy in religious




acts

17. Maayaa Moso to lie maliciously

18. Mich-chhaa-ďansań-sallam to trust false God, false Guru and false religion


These eighteen sinful acts, if I have committed or got them committed or consented with those committing them, then in the presence of Infinite Siddhas, and Kevali, I ask

for pardon. The Eighteen sinful acts are as follows :

Violence towards lives, to speak lies, to steal, unchastity, worldly attachment, anger, pride, cunning, greed, attachment, hatred, quarrel, allegation, gossip, criticism, being

happy in sinful acts and unhappy in religious acts, to lie maliciously, to trust false God, false Guru and false religion.

May my such sins be dissolved. These, above eighteen sinful acts, if I have committed or got them committed or

consented with those committing them, then in the presence of Infinite Siddhas and Kevali, I ask for pardon.

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Lesson 20 25 Types of Wrong Beliefs

1. Abhi-grahik mithyaa-ťva stubbornly support the false without discrimination of true and false

2. Ańaa-bhi-grahik mithyaa-ťva

believe in all Gods and all Gurus (whether god or bad)

3. Abhi-nive-shik mithyaa-ťva insist on personal opinion inspite of knowing it is false

4. Saansha-yik mithyaa-ťva suspicious nature (towards true religion)

5. Ańaa-bhog mithyaa-ťva absolute ignorance

6. Loukik mithyaa-ťva To believe in such Devas or Gurus, which are in contradiction to true religion and also to recognize and celebrate their socalled festive or holy occasions

7. Loko-ťťar mithyaa-ťva to worship Tirthankars, with selfish motives

8. Ku-praava-chan mithyaa-ťva

to agree with the opinion of 363 hypocrates

9. Jiv ne ajiv kahe ťe mithyaa-ťva

to consider the living as non living




10. Ajiv ne Jiv kahe ťe mithyaa-ťva

to consider the non living as living

11. Saadhu ne ku-saadhu kahe ťe mithyaa-ťva

to consider the saint as unsaintly

12. Ku-saadhu ne saadhu, kahe ťe mithyaa-ťva

to consider the unsaintly as saint

13. Aathh karma-thi mu-kaańaa ťene nathi mu-kaańaa kahe ťe mithyaa-ťva

to consider, Liberated from 8 karmas, as unliberated

14. Aathh karm-thi nathi mu-kaańaa ťene mu-kaańaa kahe ťe mithyaa-ťva

To consider the unliberated as liberated from 8 karmas

15. dharm-ne a-dharma kahe ťe mithyaa-ťva

To consider the holy as unholy

16. a-dharma ne dharma kahe ťe mithyaa-ťva

To consider the unholy as holy

17. jin maarg ne anya marg kahe ťe mithyaa-ťva

To consider the path of Jainism as some other path

18. anya maarg ne jin marg kahe ťe mithyaa-ťva

To consider some other path as the path of Jainism

19. jin maarg thi ochhu pra-rupe ťe mithyaa-ťva

Understate the facts of Jainism

20. jin maarg thi adhi-ku(n) pra-rupe ťe mithyaa-ťva

Overstate the facts of Jainism

21. jin maarg thi vip-riť pra-rupe ťe mithyaa-ťva

State contrary to the facts of Jainism

22. A-vinay mithyaa-ťva to disrespect (Guru, elders, saints etc)

23. A-kiriyaa mithyaa-ťva disbelief in religious practices

24. A-gyaan mithyaa-ťva to glorify ignorance

25. A-saaťnaa mithyaa-ťva to ill-behave with Guru


The twenty-five types of wrong beliefs are :

1. Stubbornly support the false, without discrimination of true and false 2. Believe in all Gods and all Gurus (whether good or bad)

3. Insist on personal opinion, inspite of knowing it is false 4. Suspicious nature (towards true religion) 5. Absolute ignorance 6. To believe in such Devas or Gurus, which are in contradiction to true religion

and celebration their so called festive or holy occasions 7. To worship Tirthankars, with selfish motives 8. To agree with the opinion of 363 hypocrates 9. To consider the living as non living 10. To consider the non living as living 11. To consider the saints as unsaintly 12. To consider the unsaintly as saints 13. To consider those liberated from 8 Karmas as non liberated 14. To consider the unliberated as liberated from 8 Karmas 15. To consider the holy as unholy 16. To consider the unholy as holy 17. To consider the path of Jainism as some other path 18. To consider some other path as the path of Jainism 19. Understate the facts of Jainism 20. Overstate the facts of Jainism 21. State contrary to the facts of Jainism 22. To disrespect Guru, elders, saints etc 23. Disbelief in religious practices 24. To glorify ignorance 25. To ill-behave with Guru

Such twenty-five wrong beliefs, if I have committed or got them committed or consented with those committing them, then may my such sins be dissolved.

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Lesson 21 Fourteen Types of Samurchhim

Fourteen Places Where Samurchhim Lives Arise

1. Uchchaare suvaa arising in stool

2. Paas-vańe suvaa arising in urine

3. Khele suvaa arising in sputum

4. Singhaa-ńe suvaa arising in nasal secretions

5. Vanťe suvaa arising in vomitus

6. Piťťe suvaa arising in acidic vomitus




7. Pue suvaa arising in pus

8. Sońi-e suvaa asrising in shed blood

9. Sukke suvaa arising in semen

10. Sukk puggal paari-saadiyes suvaa arising in dried semen when made wet

11. Vigay Jiv Kale-vare suvaa arising in cadaver (dead body)

12. Iťthi puris sanjoge suvaa arising during intercourse

13. Nagar Nidhdh-maańe suvaa arising in city drains

14. Savvesu chev asui-thhaańe suvaa arising in all filthy places


If violence has been committed in these 14 places then may my such sins be dissolved.

Here recite the lesson of Ichchhami thhaami, Navkar Mantra and Karemi Bhante The fourteen places where Samurchhim live arise, are as follows :

Stool, urine, sputum, nasal secretions, vomitus, acidic vomitus, pus, shed blood, semen, dried semen when made wet, cadaver, during intercourse, city drains, and all

filthy places. If violence has been committed in these fourteen places, then may my such sins be

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Lesson 22 Shri Chattari Mangalam

Chaťťaa-ri Manga-lam the four pieties are

Arihanťaa Manga-lam Arihant Devas are pious

Siddhaa Manga-lam Siddhas are pious

Saahu Manga-lam Saints (sadhu-sadhvi) are pious

Kevali Pannaťo Dhammo Mangalam religion professed by Kevali is pious

Chaťťaa-ri Logu-ťťamaa there are four excellences

Arihanťaa Logu-ťťamaa Arihant Devas are excellent

Siddhaa Logu-ťťamaa Siddhas are excellent

Saahu Logu-ťťamaa Saints (sadhu-sadhvi) are excellent

Kevali Pannoťa Dhammo Logu-ťťamaa religion professed by Kevali is excellent

Chaťťaari Shar-ńam Pavaj-jaami I accept the protective refuge of these four

Arihanťe Shar-ńam Pavaj-jaami of arihant




Siddhe Shar-ńam Pavaj-jaami of Siddha

Sahu Shar-ńam Pavaj-jaami of saints

Kevali Panna-ťam Dham-mam Shar-ńam Pavaaj-jami

of the religion professed by kevali

a chaar mangaĺ , chaar uťťam, chaar sharńa, kare jeh bhav saagar ma ťarshe ťeh, sakaĺ karma no aańe anť, moksh

ťańa sukh lahe ananť, bhav dhari ne je guń gaay, ťe jiv ťari ne mokshe jaay. sansaar maahi sharńaa chaar, avar na sharańu koi je nar naari aaďare, ťene akshay

avichaĺ paď hoy, anguthe amruť vase, labdhi ťańaa bhandaar, guru gauťam ne samri-e, man-vaanchhiť faĺ daaťaar.

bhaave bhaav-naa bhaavi-e, bhaave dije daan

bhaave dharma aaraa-dhiye, bhaave kevaĺ gyaan

Those who accept these four pieties, four excellences and the four refuges, will cross the ocean of life and end all the Karmas. Endless happiness of Moksha is obtained, to him who sings their praises faithfully, such beings attain Moksha. In this world four are the refuges and none else, he who solicits the shelter of these refuges, attains imperishable permanent status. Nectar dwells at his thumb, is a tresure of powers par excellence, we remember such Guru Gautam who always fulfils our wishes. Sincere donations, we give Sincerely we practice religion Thus we shall attain Omniscience by inner purity.

The four pieties, the four excellences, the four protective refuges are : Arihant Devas Siddhas Saints (sadhu-sadhvi) Religion professed by Kevali. Those who aacept these four pieties, four excellences, four refuges, will cross the ocean of life and end all Karmas. Endless happiness of Moksha is obtained, to him who sings their praises faithfully, such beings attain Moksha. In this world, four are the refuges and none else, he who solicits the refuge of these, attains imperishable permanent status. Nectar dwells at his thumb, he is a treasure of powers par excellence, we remember

such Guru Gautam who always fulfils our wishes. Sincere auspicious wishes, we wish Sincere donations, we give Sincerely we practice religion Thus we shall attain omniscience by Inner purity.

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Lesson 23 Pehlun Shraman Sootra

Ichhaa-mi I desire

Padi-kkmi-u(m) to revert from sins,

Pagaam-sijjaa-e having overslept

Nigaam-sijja-e having used excessive bed-sheets, bed-spreads and such

other things

Santhaaraa Uva-ttańaa-e having turned in bed, without due awareness

Pariya-ttańaa-e having done so, repeatedly

Aau-ttańaa-e folding the limbs without awareness

Pasaa-rańaa-e having stretched the limbs without awareness

Chhapai Sangha-ttańaa-e having crushed insects

Kuiye by doing bad gestures

Kakka-raai-e speaking with uncovered mouth

Chhiye sneezing with uncovered mouth

Jam Bhaai-ye yawning with uncovered mouth

Aamose scratching the body carelessly

Sa-sarak Khaamose touching the animate dust

Aaul Maaulaa-e with anxiety

Sovań-vaťťiyaa-e by way of dreams

Itthi-vippa-riyaa-siyaa-e have desired to commit passion, in dreams

Diththi Vippa-riyaa-siyaa-e have been passionate in dreams by sight

MańVippa-riyaa-siyaa-e have been passionate in dreams by mind

PaańBhoyańa Vippa-riyaa-siyaa-e

have been happy or sad in dreams, by illusions of good and bad food or water

Jo Me to me




ďeva-siyo pertaining to day

Aiyaa-ro Kao blemishes which have occurred


may my such sins be dissolved

I desire to revert from sins. During the day, the following blemishes may have been incurred by me : Oversleeping, Using excessive bed-sheets, bed-spreads and such other things, Turning in bed without due awareness, Having turned in bed, repeatedly, Folding the limbs without due awareness, Stretching the limbs without due awareness, Crushing the insects, Doing bad gestures, Speaking with uncovered mouth, Sneexing with uncovered mouth, Yawning with uncovered mouth, Scratching the body carelessly, Touching animate dust, Anxiety, Dreaming, Having desired to commit passion, in dreams Have been passionate in dreams, by sight Have been passionate in dreams, by mind, Have been happy or sad in dreams, by issusions of good or bad food and water May my such sins be dissolved.

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Lesson 24 Bijun Shraman Sootra

Padi-kkamaa-mi I revert from sins (of the past)

Goya-ragga-chariyaa-e

while going to fetch food, like a cow (to fetch food in little quantities from various houses, so as not to burden anybody. Compared to a cow, who grazes grass superficially) (blemishes are as follows)

bhik-khaay-riyaa-e while going to fetch food, in such mode of begging or acceptance (blemishes aer as follows)

Ughaad Kavaad open the door without permission or opening the partially open




Ughaad-ńaa-e door.

Saańaa Vachhaa ďaaraa Sangha-ttańaa-e

brushing past or over-crossing dogs, calves or children

Mandi Paahu-diaa-e

partaking something reserved for someone else

Bali Paahu-diaa-e accept food which is reserved for sacrificial purposes.

Thavńaa Paahu-diaa-e

taking that which is reserved for the needy, poor, beggars

Sankiye taking something of doubtful nature (whether acceptable or unacceptable)

Sah-saagaare taking hurriedly

Ańe-sańaa-e taking unacceptable food

Paańe-sańaa-e taking unacceptable water

PaańBhoyańaa-e taking food, which harbours life

Biy Bhoyańaa-e taking food, with seeds

Hariy Bhoyańaa-e taking green vegetables

Pach-chhaa Kammiyaa-e

accepting such food, after, giving which, the donor wahes his hands with animate water

Pure-kammiyaa-e accepting such food, before giving which, the donor washes his hands with animate water

Adithh-thhadaa-e take food which is kept out of sight

ďaga Sansathh-thhadaa-e

taking such food, which is given, having touched animate water

Ray Sansathh-thhadaa-e

taking such food, which is given, having touched animate Dust

Paari-saadańi-yaa-e taking food, which entails spillage

Paari-kaavańi-yaa-e take food which is worth discarding

Ohaa-sań-bhik-khaai

having asked for something repeatedly

Jam Ugga-meńam such blemishes incurred by a giver

Uppaay-ńe-sańaa-e blemishes by ones own self (saint himself)

Apari-suddham impure food

Padi-ggahiyam if fetched

Pari-bhuťťam consumed or used

Vaa Jam something which is worth discarding

Na Parithh-thha-viyam

is not discarded


may my such sins be dissolved

I revert from sins committed while going to fetch food, like a cow who grazes grass superficially; while going to fetch food in the mode of begging, blemishes are as follows : Opening the door without permission or opening the partially open door. Brushing past or over-crossing dogs, claves or children Partaking something reserved for someone else, Accept food which is reserved for sacrificial purposes Taking that which is reserved for needy poor beggars, Taking something of doubtful nature (whether acceptable or not) Taking hurriedly. Taking unacceptable food, Taking unacceptable water, Taking food which harbours life, Taking food with seeds Taking green vegetables Accepting such food, which after giving, the donor washes his hands with animate water Accepting such food, which before giving, the donor washes his hands with animate water Taking food, which is kept out of sight, Taking such food, which is given, having touched animate water. Taking such food, which is given, having touched animate dust. Taking food, which entails spillage, taking food, which is worth discarding, Having asked for something repeatedly. From such blemishes incurred by one’s ownself, while fetching, consuming or using food which is worth discarding and has not been discarded, may I be pardoned and may my such sins be dissolved.

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Lesson 25 Trijun Shraman Sootra




Padi-kkamaa-mi I refrain from blemishes incurred

Chaau-kkaalam four scheduled times

Sajzaa-yas scriptural study

A-karań-yaa-e by not doing

Ubha-o Kaalam both times

Bhando-vagarań-rassa vessels (used by saints), clothes etc

Appadi-leha-ńaa-e by not observing

ďuppadi-leha-ńaa-e or observing carelessly

Appa-majja-ńaa-e by not sweeping away (the living beings)

ďuppa-majja-ńaa-e or by sweeping carelessly

Ai-kkame the thought of committing the sin

Vai-kkame being prepared to do the sin

Ai-yaare having almost commenced the sin

Ańaa-yaare actually committed the sin

Jo Me ďeva-siyo which during the day

Ai-yaaro kao committed the sin


I refrain from the blemishes, incurred by not doing the scriptural studies at the four scheduled times. I refrain from the blemishes, incurred by not observing or observing carelessly the vessels, clothes etc. (used by saints) both the times, by not sweeping away or carelessly sweeping (the living beings). During the day, if I have committed the sins (in any of the four stages) as, The thought of committing the sin, Being prepared to do the sin, Having almost commenced the sin, Actually committed the sin, Then, may my such sins be dissolved.

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Lesson 26 Chothun Shraman Sootra

Padi-kkamaa-mi I refrain from

Eg-vihe one type of




A-sanja-me non-restraint (absence of vows)


ďohim Bandhańe-him two types of fetters (bonds)

Raag Bandhańe-ńam bond of attachment

ďos Bandhańe-ńam fetter of aversion


ťihim ďande-him three types of penalties

Mańďande-ńam penalty due to bad thoughts

Vay ďande-ńam penalty due to bad speech

Kaayaa ďande-ńam penalty due to sinful physical activities (bad behaviour)


ťihim Guťi-him the blemishes on the three Guptis (controls)

MańGuťťi-ye (absence of) control of the mind

Vay Guťťi-ye (absence of) control of speech

Kaay Guťťi-ye (absence of) control of body


ťihim Salle-him three thorns (like thorns which are painful to the body, these shalyas are painful to the soul)

Maayaa Salle-ńam Deceit

NiyaańSalle-ńam desire for reward

Michchhaa ďansań-salle-ńam wrong faith (i.e. trusting wrong God Guru and wrong religion)

Padi-kkamaa-mi refrain from

ťihim Gaarve-him three types of prides

Iddi Gaarve-ńam pride of achievement

Ras Gaarve-ńam pride of enjoying good taste

Saaya Gaarve-ńam pride of good health


ťihim Vira-hańaa-him three types of defaults

NaańViraa-hańaa-e default of knowledge (to hinder knowledge or criticize knowledge etc)

ďansańViraa-hańaa-e default of right faith (absence of faith in Jainism)

ChariťťViraa-hańaa-e default of character (breaking of vows etc)


Chau-hin-kasaa-e-hi four types of passions

Koham Kasaa-eńam Anger

MaańKasaa-eńam Pride

Maayaa Kasaa-eńam Deceit

Loh Kasaa-eńam Greed


Chau-him Sańńaa-him four types of instincts

Aaahaar Sańńaa-e Hunger

Bhay Sańńaa-e fear

Mehuń Sańńaa-e sex

Pari-ggaha Sańńaa-e possession


Chauhim Vik-haa-him four types of gossip

Iťthi Kahaa-e regarding women

BhaťťKahaa-e regarding food

ďes Kahaa-e regarding country

Raay Kahaa-e regarding politics


Chau-him Zaańe-him four types of meditation

Atte-ńam Zaańe-ńam sorrowful meditation (grieving, weeping, lamenting etc)

Ruďe-ńam Zaańe-ńam cruel meditation (to plot tortury and tormentation of others)

Dhamme-ńam Zaańe-ńam (absence of) religion meditation

Sukke-ńam Zaańe-ńam (absence of) pure meditation


Pancha-him Kiriyaa-him five types of activities

Kaaiyaa-e careless bodily activity

Ahi-garańiyaa-e usage of weapons

Paau-siyaa-e activites due to hatred

Paariťaa-vańiyaa-e activites which arouse grief (to self and others)

Paańaa-i-vaay-kiriyaa-e slaying of lives


Pancha-him Kaam Guńe-him five provokers of sensuality

Saďďe-ńam words (utterances)

Ruve-ńam such forms

Gandhe-ńam odour and fragrance

Rase-ńam Tastes

Faase-ńam Touch


Pancha-him Mahavva-ehim blemishes on the five great vows

Savvaa-o Paańaa-i-vaayaa-o Ver-mańam

the vow of abandoning violence totally (by three acts and three means, i.e. all nine types)

Savvaa-o Musaa-vaayaa-o Ver-mańam

the vow of abandoning lies, totally

Savvaa-o Aaďi-nnaa ďaańaa-o Ver-mańam

abandoning theft, totally

Savvaa-o Mehu-ńaa-o Ver-mańam

abandoning sensuality, totally

Savvaa-o Pari-ggahaa-o Ver-mańam

abandoning possessions, totally


Pancha-him samai-him the blemishes on five types of vigilances

Iriyaa-sami-i-ye during walking

Bhaasaa Sami-i-ye during speaking

Es-ńaa Sami-i-ye while accepting alms

Aaayaań bhand-maťť nikkhe-vańaa sami-i-ye

while handling (lifting & laying things)

Uchchaar pasvaań khel jalla singhaań paarittaa vańiyaa sami-i-ye

while disposing excreta

padi-kkamaa-mi refrain from

Chhahim Jiva Nikaa-ehi violence towards the six classes of living beings

Pudh Vikaa-eńam earth-bodied living beings (those living beings are formed of mud, stone etc)

Aau Kaa-eńam water-bodied living beings

ťeu Kaa-eńam fire-bodied living beings

Vau Kaa-eńam air-bodied living beings

Vańa-ssai Kaa-eńam plant-bodied living beings

ťas Kaa-eńam mobile living beings (those possessing two to five senses)


Chhahim Lesaa-him six types of leshyas (colourations)

Kińha Lesaa-e krishna leshya (i.e. black colouration caused by extremely cruel thinking

Neel Lesaa-e blue colouration (caused by anger and other misconducts)

Kau Lesaa-e grey colouration (caused by crooked acts)

ťeu Lesaa-e orange colouration (caused by auspicious thoughts)

Paumma Lesaa-e lotus coloured (caused by weakening liquidating the four passions and three strong things controls

Sukk Lesaa-e white colouration (caused by religion meditation etc)


Saťťa-him Bhay Thhaańe-him seven abodes of fear

Atta-him May Thhaańe-him eight abodes of pride

Nav-him Bambh-cher-guťťi-him

breach in following the nine guidelines of the vow of Celibacy

ďas-vihe Samań-ďaamme blemishes incurred on the ten virtues of the monk

Ekkar-siham Uvaa-sag-padi-maahi

blemishes pertaining to the eleven commitments of Shravak

Baar-sahim Bhikkhu Padi-maahim

blemishes pertaining to the twelve commitments of monk

ťerasa-him Kiriyaa Thhaańe-him

thirteen activities which lead to influx of karmas

Chauďasa-him Bhuyagaa- injury caused to the fourteen types of living beings

mehim

Pannarasa-him Parmaa-hammi-ehim

consent to the cruel activities of the fifteen of irreligious lower devas

Solasa-hingaahaa Solas-ehim not studying the sixteen chapters of the first book, of the scripture named suyagadang

Saťťar-savi(n)he Asanja-mehim

seventeen types of non-restraint

Attaaras-vihe Abam-bhehi eighteen types of unchastity

Eguń-visaa-e ńaaya-jazay-ńehim

blemishes incurred by not studying the nineteen chapters of Shri gnataji sootra

Visaa-e Asamaahi-thhaańe-him

twenty types of misbehaviours that lead to pertuberance

Eg-visaa-e sab-lehim twenty-one types of gross sins which mutilate the character

Baavisaa-e Parise-he-him twenty-two types of trying situations

Tevisaa-e Suya-gad jazay-ńehim

blemishes incurred by contradictory faith regarding the twenty-three chapters of both the books of suyagadang scripture

Chau-visaa-e ďeve-him blemishes incurred by the insult of twenty-four types of gods

Pań-visaa-e Bhaavńaa-him non-ponderance of the twenty-five types of contemplations

Chhavvisaa-e ďasaa Kapa-vava-haare-ńam Uďe-sańam Kaale-ńam

blemishes regarding the faith on the twenty-six chapters as follows; 10 dashashrutskandha, 6 bruhat kalpana and 10 of vyavahar sootra.

Saťťaa-visaa-e Ańa-gaar Guńe-him

blemishes regarding twenty-seven qualitites of the Monk

Athh-thhaa-visaa-e Aaayaa-rappa kappe-him

blemishes on the conduct of the monk depicted in the twenty eight chapters i.e. 25 of acharang and 3 of Nishtha scripture.

Eguń-ťisaa-e Paav-suy-paasange-him

from twenty-nine types of sinful literature

ťisaa-e Mahaa-mohaa-ńiya Ttaańe-him

from thirty types of highly delusive activites

Ega-ťisaa-e Siďdhaai guńe-hi blemishes incurred due to contradictory faith on the thirty-one virtues of siddha Gods

Baťťisaa-e Jog Sanga-he-him blemishes due to negligence in the thirty-two types of auspicious activities

ťeťťisaa-e Aasaa-yańaa-e thirty-three types of insulting behaviour towards the Guru

Ari-hanťaa-ńam Aasaa-yańaa-e

insulting behaviour towards Arihant Gods

Siďdhaa-ńam Aasaa-yańaa-e insulting behaviour towards siddha Gods

Aaya-riyaa-ńam Aasaa-yańaa-e

insulting behaviour towards the religious preceptors

Uvaj-zaayaa-ńam Aasaa-yańaa-e

insulting behaviour towards scriptural teachers

Saahu-ńam Aasaa-yańaa-e insulting behaviour towards Sadhuji

Saahu-ńińam Aasaa-yańaa-e insulting behaviour towards Sadhviji

Savi-yańam Aasaa-yańaa-e insulting behaviour towards Shravak

Saavi-yaańam Aasaa-yańaa-e insulting behaviour towards Shravika

ďevaa-ńam Aasaa-yańaa-e insulting behaviour towards gods

ďevi-ńam Aasaa-yańaa-e insulting behaviour towards goddesses

Iha-logassa Aasaa-yańaa-e insulting behaviour committed by not recognizing the existence of human beings and lower animals, of this world

Para-logassa Aasaa-yańaa-e insulting behaviour committed by not recognizing the existence of celestial and hellish beings of the next world

Keva-lińam Aasaa-yańaa-e insulting behaviour committed by entertaining doubts regarding omniscience

Kevali Panna-ťassa Dhamma-ssa Aasaa-yańaa-e

insulting the religion of kevalis by speaking evil about it

Saďev Mańuya Aasuss Logassa Aasaa-yańaa-e

insulting behaviour committed by, the absence of faith in the world comprising of Gods, humans, demons

Savva Paań Bhuya Jiva Saťťaańu Aasaa-yańaa-e

insulting behaviour towards all the living beings

Kaalassa Aasaa-yańaa-e insulting behaviour committed by the non-recognition

of time (past, present and future) as an entity

Suyass Aasaa-yańaa-e insulting the holy scriptures

Suyass ďeva-yayaa-e Aasaa-yańaa-e

insulting the Shrutdevta, i.e. gandhars and Tirthankars

Vaayńaa-riyass Aasaa-yańaa-e

insulting the preceptor who imparts religious knowledge

Jam Vaai-dhdham reciting scriptures in incorrect order

Vachcha-meliyam reciting scriptures inattentively

Hińak-kharam omission of necessary words

Achchak-kharam inclusion of unnecessary words

Paya-hińam omission of a verse

Vinay-hińam recited with immodesty

Jog-hińam recited with unsteady mind, speech and body

Ghos-hińam recited without proper pronunciation

Suthh-thhu-ďinnam imparting knowledge to immodest person

ďuthh-thhu Padi-chchhiyam gaining knowledge with immodesty

Akaale Kao Sajzaa-o studying scriptures at improper time

Kaale na kao sajzaa-o not studying scriptures at proper time

Asajzaa-e Sajzaa-yam studying scriptures at improper place

Sajzaa-iye na sajzaa-yam not studying scriptures at proper place



Ek bol thi maandi-ne ťeťris bol sudhi-maa(n), maaraa jive aajnaa ďivas sam-bandhi, jaań-vaa jog bol jaań-yaa na hoy, aaďar-vaa jog bol aaďar-yaa na hoy, ane chhaand-

vaa jog bol chhand-yaa na hoy, to Arihanť Ananť Siďdha Bhag-vaan ni saak-shi e ťassa Michchhaami ďukkadam.

Dhanya chhe ťe mahaa-purusho-ne jeo jaań-vaa jog bol jaań-ťaa hashe, aaďar-vaa jog aaďar-ťaa hashe ane chhand-vaa jog chhand-ťaa hashe, ťemne maari ťamaari samay

samay-ni vandanaa hojo.

Today, of these above mentioned thirty-three things, if I have not known the things worth knowing, not done the things worth doing and not abandoned the things worth

abandoning, then I beg pardon for the same in the presence of Arihant and Infinite Siddha Gods.

Blessed are those great men, who know the things worth knowing, do the things

worth doing and abandon the things worth abandoning, be our salutations to them, repeatedly.

I refrain from one type of non-restraint (absence of vows); two types of fetters (bonds) i.e. bond of attachment and bond of aversion; three types of penalties, i.e.

penalty due to bad thoughts, bad speech and sinful physical activities. I refrain from the blemishes on the three Guptis (controls) i.e. control of mind, speech

and body. I refrain from the three thorns like deceit, desire for reward and wrong faith.

I refrain from three types of pride, i.e. pride of achievement, pride of good taste & pride of good health.

I refrain from the three defaults, i.e. default of knowledge, right faith and character. I refrain from, four types of passions, i.e. anger, pride, deceit, greed.

I refrain from four types of instincts, i.e. hunger, fear, sex, possession. I refrain from four types of Gossips, regarding women, food, country, politics.

I refrain from sorrowful meditation, cruel meditation, absence of Religious meditation, absence of pure meditation.

I refrain from five types of activities, like careless bodily activity, activities due to hatred, usage of weapons, activities which arouse grief, slaying of lives.

I refrain from five provokers of sensuality, i.e. utterances, such forms, odour and fragrances, tastes, touch.

I refrain from the blemishes on the five great vows, which are to abandon violence, lies, theft, sensuality and possessions totally.

I refrain fom the blemishes on the five types of vigilances, like walking, speaking, accepting alms, handling things and disposing waste.

I refrain from violence towards six classes of living beings, i.e. earth-bodied, water-bodied, fire-bodied, air-bodied, plant-bodied and mobile living beings.

I refrain from six types of Leshyas i.e. Krishna Leshya, Neel Leshya, Kau LEshya, Teu Leshya, Paumma Leshya, Sukka Leshya.

I refrain from : Seven abodes of fear Eight abodes of pride

Breach in following the nine guidelines of vow of celibacy Blemishes incurred on the ten virtues of the monk.

Blemishes pertaining to the eleven commitments of shravak. Blemishes pertaining to the twelve commitments of monk.

Thirteen activities which lead to the influx of Karmas. Injury caused to the fourteen types of living beings.

Consent to the cruel activities of fifteen types of irreligious lower Devas. Not studying the sixteen chapters of the first book of the scripture named

Suyagadang.

Seventeen types of non-restraint. Eighteen types of unchastity.

Blemishes incurred by not studying the nineteen chapters of Shri Gnataji Sootra. Twenty types of misbehaviours that lead to pertuberance.

Twenty-one types of gross sins which mutilate the character. Twenty-two types of trying situations.

Blemishes incurred by contradictory faith regarding the twenty-three chapters of both the books of Suyagadang scripture.

Blemishes incurred by the insult of twenty-four types of Gods. Non-ponderance of twenty-five types of contemplations.

Blemishes regarding the fiath on the twenty-six chapters; 10 Dashashrutskandha + 6 Bruhat kalpana, 10 Vyavaharsootra.

Blemishes regarding the twenty seven qualities of Monk. Blemishes on the conduct of the monk, depicted in the twenty-eight chapters, i.e. 25

of Acharang and 3 of Nishitha scripture. From twenty-nine types of sinful literature

From thirty types of highly delusive activities. Belmishes incurred due to contradictory faith on the thirty-one virtues of Siddha

Gods. Blemishes due to negligence in the thirty-two types of auspicious activities.

Thirty-three types of insulting behaviour towards Guru. Further, I also refrain from, insulting behaviour towards Arihant Gods, Siddha Gods, religious preceptors, scriptural teachers, Sadhuji, Sadhviji, Shravak, Shravika, Gods,

Godesses. I refrain from the insulting behaviour committed by not recognizing the existence of

human beings and lower animals of this world, celestial and hellish beings of the next world.

I refrain from insulting behaviour committed by entertaining doubts regarding omniscience.

I refrain from the insulting the religious of Kevalis by speaking evil about it. I refrain from the insulting behaviour committed by the absence of faith in the world

comprising of Gods, humans, demons. I refrain from insulting behaviour towards all the living beings.

I refrain from insulting behaviour committed by non-recognition of time, as an entity. I refrain from insulting the holy sciprtures; Shrutadevta; preceptors, who impart

religious knowledge. I refrain from reciting scriptures in incorrect order, inattentively, omission of

necessary words, inclusion of unnecessary words, omission of a verse, recited with immodesty; recited with unsteady mind, speech and body; recited without proper pronunciation, imparting knowledge to immodest person, gaining knowledge with

immodesty, studying scriptures at improper time, not studying scriptures at proper time, studying scriptures at improper place, not studying scriptures at proper place.

May may such sins be dissolved and pardoned. To-day, of these above mentioned thirty-three things, if I have not known the things

worth knowing, not done the things worth doing and not abandoned the things worth abandoning, then I beg pardon for the same in the presence of Arihant and infinite

Siddha Gods. Blessed are those great men who know the things worth knowing, do the things worth

doing and abandon the things worth abandoning, be our salutations to them repeatedly.

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Lesson 27 Panchmu Shraman Sootra

Namo chau-visaa-e ťith-thaya-raańam

My salutations be to 24 Tirthankars

Us-bhaai Mahaavir Pajja-vasaańaa-ńam

I worship all Tirthankars from Rushabdev to Mahavir Swami

Ińa-mev Ni-ggan-tham such (Tirthankars) who are devoid of worldly possessions and attachment

Paav-yaańam (their) scriptures

Sachcham are true

Ańu-ťťaram are highest

Keva-liyam are professed by omniscient Lords

Padi-punnam are perfect

Neyaa-uyam are rational

Sam-suďdham are pure and flawless, in every respect

Sall-kaťťa-ńam they uproot the three thorns

Siďdhi Maggam is the path of highest accomplishment

Muťťi Maggam is the path of liberation (from 8 karmas)

NijjaańMaggam is the way to end all the Karmas

NivvaańMaggam is the way to Nirvan

Avi-ťaham-vi-sandhi is the eternal truth, devoid of inconsistencies and doubts

Savva ďukkh pahiń-maggam is the way to end all misery




Iťtham Kiyaa Jivaa those treading this path

Si-jzanťi get highest accomplishment

Bui-jzanťi become omniscient

Much-chanťi get liberated from all karmas

Pari-nivvaa-yanťi attain salvation

Savva-ďukhaań-manťam-karanťi end all miseries

ťam Dhammam that religion

Saďaa-haami I trust

Paťťi-yaami I believe

Roemi I take interest in

Faasemi I accept

Paalemi I practice

Ańu-paalemi I practice all the more

ťam Dhammam pertaining to that religion

Saďan-haťo thus having faith

Paťťi-yanťo thus believing

Royanťo thus taking interest

Faa-sanťo thus accepting

palanťo thus practicing

Ańu-palanťo thus profoundly practicing

ťassa Dham-massa that religion

Kevali-panna-ťassa professed by omniscient Lords

Abbhu-tik-omi Aaraa-hańaa-e I have become industrious to follow it

Vire-omi Viraa-hańaa-e and I stop from violating it

Asanja-mam Pari-yaańaa-mi I abandon non-restraint

Sanja-mam uva-sampa-jjaami I embrace restraint

Abam-bham pari-yaańaa-mi I abandon unchastity

Bambham uva-sampa-jjami I embrace celibacy

A-kappam pari-yaańaa-mi I abandon the unacceptable

Kappam uva-sampa-jjaami I embrace the acceptable

Annaa-ńam pari-yaańaa-mi I abandon ignorance

Naańam uva-sampa-jjaami I embrace knowledge

A-kiriyam Pari-yaańaa-mi I abandon non-practise of, religious activities

Kiriyam uva-sampa-jjaami I embrace the practice of religious activities

Michchha-ťam Pari-yaańaa-mi I abandon false faith

Samma-ťam Uva-sampa-jjaami I embrace true faith

Abohim pari-yaańaa-mi I abandon false belief

Bohin Uva-sampa-jjaami I embrace true belief

A-maggam pari-yaańaa-mi I abandon the path which is contrary to Jainism

Maggam Uva-sampa-jjaami I embrace the path of salvation

Jam Sambha-raami those faults which I recollect

Jam Chan Sambha-raami those faults which I do not recollect

Jam Padi-kkamaa-mi those which I have atoned

Jam cha Na Padi-kkamaa-mi those which I have not atoned

ťassa Savvassa all those

ďevasi-assa pertain to day

Ai-yaassa for the blemishes

Padi-kkamaa-mi I beg pardon for

Samańo-ham I am a saint

Sanjay I am an asthetic

Viray I am detached from the world

Padi-hay I have destroyed

Pachch-kkhaay by taking vow

Paav-kammo Sins and Karmas

Ani-yaańo I have abandoned desire for rewards

ďiththi Sam-panno I possess right faith

Maayaa-moso Viva-jjijo I have abandoned malicious falsehood

Addaai je suďiv samu-ďesu in adhi dweep (two and a half islands) and oceans

Panna-ras Kamma-bhoomi-su ion fifteen karmabhoomi

Jaavanťi Kei-saahu whoever saints dwell (they are such)

Ray-harańGuch-chhag Padiggah-dhaaraa

they possess woolen broom & wooden vessels

Panch Mahavva-dhaaraa observers of five great vows (mahavrat)

Aththaa-ras sahassa silag Rath-dhaaraa

observers of celibacy in eighteen thousand modes

Ak-khay Achaar-charinťťaa They have permanently perfect conduct and character

ťe Savve to all of them

Sirasaa with my forehead

Mańsaa by pure mind

Matheńvan-ďaami I salute with bown head

Iťi Aťi-char aa-lovya, padi-kkamyaa, nin-ďyaan, ni-shalya thayaa, vi-shese, vi-shese Ari-hanť, Siďdha, Kevaĺi, gań-dharji Aacharya-ji, Upaa-dhyay-ji, Saadhu, Saadhvi, Gur-vaa-ďik ne Bhujo Bhujo kari khamaa-vun chhun.

Having narrated the blemishes, having attoned and ciritcised them, becoming free of the thorns, over and above that, I now repeatedly beg pardon of Arihant, Siddhas, Kevalis, Apostles, Preceptors, teachers, saints and Gurus.

My salutations be to Twenty-four Tirthankars. I worship all Tirthankars from Rushabdev to Mahavir Swami. Such Tirthankars who are devoid of worldly possessions and attachment. Their scriptues are true, highest and professed by Omniscient Lords. Their scriptures are perfect, rational, flawless , they uproot the three thorns. Their path, is the path of highest accomplishment, liberation, is the way to end all Karmas, is the way to Nirvan, is the eternal truth, devoid of inconsistencies and doubts, is the way to end all miseries. Those treading this path get highest accomplishment, become omniscient, get liberated from all Karmas, attain salvation and end all miseries. That religion, I trust, believe, take interest in, accept, practice and practice all the more. I have become industrious in following such religion and I stop from violating it. I embrace restraint and abandon non-restraint, I embrace celibacy and abandon unchastity. I embrace the acceptable and abandon the unacceptable. I embrace knowledge and abandon ignorance. I embrace the practice of religious activities and abandon its non-practice. I embrace true faith and abandon false faith. I embrace the path of salvation and abandon the path which is contrary to Jainism. I beg pardon for those faults which I recollect, those which I do not recollect, those which I have atoned, those which I have not atoned, during the day. I am a Saint, an ascetic, detached from the world. By taking vow, I have destroyed Sins and Karmas, I have abandoned desire for rewards, I possess right faith and I

have abandoned malicious falsehood. I salute with pure mind and bown head to all the saints, who dwell in Adhi Dweep and fifteen Karmabhoomi, who possess woolen broom and wooden vessels, who are observers of five Mahavrata, who observe the vow of celibacy in Eighteen thousand modes, who have permanently perfect conduct and character. Having narrated the blemishes, having attoned and criticized them, becoming free of the thorns, over and above that I now repeatedly beg pardon of Arihant, Siddhas, Kevalis, Apostles, Preceptors, Teachers, Saints and Gurus.

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Pahela Khaamana – Shri Arihant Devone

Banne dhee(n)chan neechaa(n) dhaalee khaam-naa Bolvaa. Pahelaa Khaam-naa Shree Panch Mahaa-videh kshetrane Vishe Jay-vantaa Teer-thankar Dev biraaje chhe temne karu(n) chhu(n), Te swamee-naa Gun-gram kartaa(n) Ja-ghanya ras upje to Karma-nee Krodu khape, ane Ut0krush-to ras upje to aa jeev Tir-thankar

nam gotra uparje. Haal biraaj-taa Vish Tir-than-karo-na Naam:

1. Shri Siman-dhar Swaami 2. Shri Jug-mandhar Swaami

3. Shri Baahu Swaami 4. Shri Su-baahu Swaami

5. Shri Sujaat-naath Swaami 6. Shri Swayam-prabh Swaami 7. Shri Rush-bhaanan Swaami

8. Shri Anant-virya Swaami 9. Shri Soor-prabh Swaami

10. Shri Vishaal-prabh Swaami 11. Shri Vajra-dhar Swaami

12. Shri Chandraa-nan Swaami 13. Shri Chandraa-bahu Swaami

14. Shri Bhujang-dev Swaami 15. Shri Ishwar Swaami

16. Shri Nem-prabh Swaami 17. Shri Veer-sen Swaami

18. Shri Mahaa-bhadra Swaami 19. Shri Dev-jass Swaami




20. Shri Ajit-sen Swaami

Te ja-ghanya tir-thankar 20 ane ut-kru-shta hoy to 160 temne maa-ri ta-maari samay samay ni vandanaa hojo.

Te Swami-naath keva chhe ? Maaraa tamaraa man man ni vaat jaanee, dekhee rahyaa chhe, ghat ghat ni vaat jaani dekhi rahya chhe. Samay Samay ni vaat jaanee dekhee rahyaa chhe, chaud raaj-lok anjali jal pra-maane jani dekhi rahyaa chhe. Te

Swaami-ne anantu(n) gnan chhe; anantu(n) darshan chhe; anantu(n) chaaritra chhe, anantu(n) tap chhe, anantu(n) dhairya chhe, anantu(n) veerya chhe, shate (chha) gune karee sahit chhe. Cho-trish ati-shaye karee biraj-maan chhe, paa(n)-trish prakar ni satya vachan vanee-naa gune karee sahit chhe. Ek hajaar-ne ashta

uttam lak-shane kari sahit chhe, adhaar dosh rahit chhe, bar gune karee sahit chhe, chaar karma ghan-ghati kshay karyaa chhe, baaki-naa chaar karma kshay kari

mukti javana kaami thaki vichare chhe. Bhavya jeev-naa sandeh bhaange chhe, sa-jogee sa-shariri, keval gyani, keval dar-shani, yathaa-khyaat chaari-tra-naa dharan-haar chhe, kshaa-yik sam-kit, Shukla

dhyaan, Shukka leshyaa, Shubh jog sahit chhe. 64 Indro-naa jatik, vanda-nik, archa-nik chhe. Pandit veerya aadi anant gune karee sahit chhe.

Dhanya te graam, nagar raay-haani, Pur, Paatan jyaa(n) jyaa(n) Prabhu deshnaa detaa thakaa vichar-taa hashe, tyaa(n) tyaa(n) raai-ser, tal-var, maadam-bee,

kodam-bee, Sheth, Senaa-pati, gaathaa-pati, Swaami-ni deshnaa saambhali karna pavitra kartaa hashe, temne dhanya chhe, Swami-naa(n) darshan dedar karee netra

pavitra kartaa hashe temne dhanya chhe. Ashan-aadik chaud prakaar-nu daan da-i kar pavitra kartaa hashe, temne dhanya

chhe. Dhanya Swaami-naath ! Aapshree panch mahaa-videh kshetra-maa(n) biraajo chho, hun apa-raadhi, din ki(n)kar, gun-hin ahi(n) betho chhu(n). Aajna divas sam-bhan-

dhi aapna gyaan darshan chaari-tra, tap-ne vishe je kaa(n)y a-vinay aa-shaat-naa abhakti, aparaadh, keedho hoy, to haath jodi, maan modi, mastak namaavi, bhujo,

bhujo (vaaram-vaar) kari khamavu(n) chhu(n). Ahi(n) Tikkhuto no aakho paath tran vaar bolvo.

First Khamna – To Shri Arihant Lords (To sit with folded knees and say the Khamnas).

First Khamna (begging for pardon), I do to the present Tirthankars, who dwell in the Panch Mahavideha region. Praising the qualities of these Lords, if minimum interest arises, then crores of Karmas will be expelled and if maximum interest

arises then one will attain Tirthankar Name Gotra. Present 20 Tirthankars are as follows :

1. Shri Simandhar Swami 2. Shri Jugmandhar Swami

3. Shri Bahu Swami 4. Shri Subahu Swami

5. Shri Sujat Swami 6. Shri Swayamprabh Swami 7. Shri Rushbhanan Swami 8. Shri Anantvirya Swami 9. Shri Soorprabh Swami

10. Shri Vishalprabh Swami 11. Shri Vajradhar Swami

12. Shri Chandranan Swami 13. Shri Chandrabahu Swami 14. Shri Bhujangdev Swami

15. Shri Ishwar Swami 16. Shri Nemprabh Swami

17. Shri Veersen Swami 18. Shri Mahabhadra Swami

19. Shri Devajas Swami 20. Shri Ajitsen Swami

To these minimum 20 and if maximum then 160 Tirthankars, be our salutations at every moment.

How are these Lords ? Such are these Lords who know and perceive our thoughts, who know and perceive every happening, who know and perceive the occurrences of all times, who see the 14 Rajlok as clearly as water taken in hands. These Lords have infinite knowledge (Gyan), infinite vision (Darshan), infinite character (Charitra), infinite austerity

(Tapa), infinite patience (dhairya) and infinite vigour (Virya). They bear 6 qualities, 34 Aitshaya, 35 types of truth involving speech, 1008 excellences, are devoid of 18

belmishes, bear 12 virtues. They have already done away with 4 (Ghanghatti) Karmas and are desirous of destroying the remaining 4 Karmas and going to

Moksha. They solve the doubts of Jiva’s, they possess all means, they are able-bodied, omniscient, omni-visioned and possess the God-said character. They

possess perfect true faith, topmost meditation, purest hue, purest qualities. By the 64 Indras they are worth adoring, saluting and worshipping. They possess greatest

vigour and such other qualities. Blessed is that village, city, township and the capital city where the Lord must be

preaching. There the King, minister, family-head, community-head and such other

personalities listening to the preachings of the Lord, must be purifying their ears, they are blessed. Seeing the Lord and having a glance at him, they must be purifying their eyes, they are blessed. Giving away the provisions (food, water etc) and such 14

other types of donations, they must be purifying their hands, they are blessed. Oh Great Lord ! You dwell in Panch Mahavideha region and I a sinner, humble, servant, virtue-less am sitting here. Pertaining to your Gyan, Darshan, Charitra,

Tapa today whatever disrespect, ill behaviour, ill-worship or offence has been committed then with folded hands, shunning pride and bown head I repeatedly beg

for your pardon. (Here the lesson of Tikkhuto should be recited thrice).

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Bijan Khaamana Shri Siddha Bhagwantaone

Beeja Khaamana anantaa Siddha Bhagwanto ne karoon chhun. Te Bhagwanto ne gungram kartan jaghanya ras upaje to karmanee krodo khape, ane utkrushto ras

upaje to Aa jeev Teerthankar nam gorta upaarje. Aa Bharatkshetrane Vishe choveesh Teerthankaro siddhha thaya, temnan naam kahun chhun : -

1. Shri Rushabhdev Swami 2. Shri Ajitnaath Swami 3. Shri Sambhavnaath Swami 4. Shri Abhinandan Swami 5. Shri Sumatinaath Swami 6. Shri Padmapraph Swami 7. Shri Suparshwanath Swami 8. Shri Chandraprabh Swami 9. Shri Suvidhinaath Swami 10. Shri Sheetalnath Swami 11. Shri Shreyansnaath Swami 12. Shri Vaasupoojya Swami 13. Shri Vimalnaath Swami 14. Shri Anantnaath Swami 15. Shri Dharmanaath Swami 16. Shri Shantinaath Swami 17. Shri Kunthunaath Swami 18. Shri Arnaath Swami 19. Shri Mallinaath Swami




20. Shri Munisuvrat Swami 21. Shri Naminaath Swami 22. Shri Neminaath Swami 23. Shri Parshvanaath Swami 24. Shri Veer Vardhman Mahaveer Swami

Ye ek Choveeshee, anant Choveeshee Pander bhede ajhee, bujhee, aath karma kshay karee mokshe padhaarya, temne maaree tamaaree samay samaynee vandana hojo. Aath karmanan naam-gnanavarneeya, bar shanavarneeya, vedneeya, mohneeya, aayushya, naam, gotra ane antaraaya ye aathe akrma kshaya karee, muktishila-e

pahonchya chee, te muktishila kyan chee ? Sampruthveethee 790 jojan oonchpane taramandal ave. Tyanthee dash jojan

oonche Sooryanun viman chee, Tyanthee 80 jojan oonchpane chandranun vimaan chee, tyanthee chaar jojan oonchpane nakshatranan vimaan chhe, tyanthee chaar

jojan oonchpane Budhno Taro chhe, tyanthee tran jojan oonchpane Shukrano taro chhe, tyanthee tran jojan oonchpane Bruhaspatino Taro chhe, tyanthee tran jojan

oonchpane Mangalno Taro chhe, tyanthee tran jojan oonchpane chhellow Shanishcharno Taro chhe. Em navso jojan lagee Jyotish chakra chhe.

Tyanthee asankhyata jojannee krodakrodee oonchpane bar devlok ave chhe, tenan naam :- Sudharma, Ishan, sanatkuamr, Maahendra, Brahmalok, Laantak,

Maahshukra, Sahasrar, Aanta, Praanat, Aaranane Achyut, tyanthee asankhyata jojannee krodakrodee oonchpane chadee-ye tyare nav graiveyak aave, tenen naam :-

Bhadde, Subhadde, sujaye Sumaanse, Priydansane, Sudansane, Amohe, Supadibaddhe ane Jasodhare, temaan tran trik chhe, paheli, trikman 111 vimaan chhe, beejiman 107 ane ane treejeeman 100 viman chhe. Tyanthee asankhyata

jojannee krodakrodee oonchpane chadee-ye, tyar panch anuttar viman avey, tenan naam :- Vijay, Vaijayant, Jayant, Aparaajit ane Sarvarth-siddha.

Aa Sarvarthsiddha Mahavimannee dhvajaathee baar jojan oonchpane muktishila chhe Te muktishila kevee chhe ?

Pishtalish laakh jojannee lambee paholee chhe, madhye aath jojan nee jadee chhe, utartan chhede maakheenee paankh kartan pan patalee chhe, ujalee, gokheer,

shankh, Chandra, anka ratna, rupa no motee no haar ane ksheer gagarna paannee thakee pan adhik ujalee chhe.

Te Siddhashila upar ek jojan, tena chhella gau na chhattha bhagne vishe Shree Siddha Bhagvantjee Niranjan niraaakr birajee rahya chhe. Te Bhagvantjee keva chhe ? avarne agandhe, a-rase, a-fase, a-moorti, avinashee, bhookh nahi, dukh

nahin, rog nahi, shok nahi, janma nahi, jaraa nahi, maran nahi, kaaya nahi, karma nahi, anant anant aatmik sukhnee laherman birajee rahya chhe, Dhanya Swaminath ! Aap shree siddha kshetra na vishe birajo chho. Hun aparaadhee, deen kinkar, gun

heen aheen betho chhun. Aap na gnan darshan ne vishe aaj na divas sambandhee avinay, aashatana, abhaktee, apaaradh thayo hoy to haath jodee maan modee,

mastak namaavee bhujo-bhojo karee, khamavun chhun. (Aheen TIkkhuto no path tran vakhat kahevo).

Second Khamana – To Siddha Gods Second Khamana, I do to the Infinite Siddha Gods. While praising the qualities of

these Gods, if minimum interest arises then crores of karmas will be destroyed and if maximum interest arises then Tirthankar Name Gotra will be attained. I say the

names of the 24 Tirthankars who have become SIDDHAS in Bharat region,

1. Shri Rushabhdev Swami 2. Shri Ajitnaath Swami 3. Shri Sambhavnaath Swami 4. Shri Abhinandan Swami 5. Shri Sumatinaath Swami 6. Shri Padmapraph Swami 7. Shri Suparshwanath Swami 8. Shri Chandraprabh Swami 9. Shri Suvidhinaath Swami 10. Shri Sheetalnath Swami 11. Shri Shreyansnaath Swami 12. Shri Vaasupoojya Swami 13. Shri Vimalnaath Swami 14. Shri Anantnaath Swami 15. Shri Dharmanaath Swami 16. Shri Shantinaath Swami 17. Shri Kunthunaath Swami 18. Shri Arnaath Swami 19. Shri Mallinaath Swami 20. Shri Munisuvrat Swami 21. Shri Naminaath Swami 22. Shri Neminaath Swami 23. Shri Parshvanaath Swami 24. Shri Vardhman (Mahavir) Swami

Such one Chovishi (Group of 24) and infinite other Chovishi, by 15 ways have destroyed all 8 Karmas and gone to Moksha, to them our salutations be at every moment. The 8 Karmas are as under :-

1. Gnanavarniya 2. Darshanavarniya 3. Vedniya 4. Mohniya 5. Ayushya 6. Naam 7. Gotra 8. Antraaya.

Destroying all these 8 Karmas, they dwell above Muktishila (platform of Liberation), where is this Muktishila ?

790 Jojan (1 Jojan = 8000 miles) away from this Earth is the galaxy of stars, 10 Jojan further above is the abode of the Sun, 80 Jojan above is the abode of the

Moon, 4 Jojan above that is the abode of the Constellations, 4 Jojan above that is Mercury, 3 Jojan above that is the Venus, 3 Jojan above that is Jupiter, 3 Jojan

above that is Mars, lastly 3 Jojan above that is Saturn, thus till 900 Jojans extends the Jyotish Chakra.

Innumerable (crores and crore) Jojans away from these are 12 Devlok, which are as :-

1. Sudharma 2. Ishaan 3. Sanatkumar 4. Maahendra 5. Brahmalok 6. Lantak 7. Mahashukra 8. Sahastrar 9. Aanat 10. Pranat 11. Aaran 12. Achvut

Innumerable Jojans above these are the 9 Graiveyak, which are as :-

1. Bhadre 2. Subhadre 3. Sujaa e 4. Sumaa-Nase 5. Priya-dansa-Ne

6. Su-dansa-Ne 7. Aamohe 8. Supadi-badhdhe 9. Jasodhare

The above are 3 Triplets (Groups of three). In the first triplet are 101 abodes, in the second are 107 abodes and in the third are 100 abodes.

Innumerable Jojans above that are the five topmost abodes, their names are :-

1. Vijay 2. Vijayant 3. Jayant 4. Aparajit 5. Sarvarth-siddha

Twelve jojans above the banners of these great abodes is the MUKTISHILA. How is this MUKTISHILA ?

This Muktishila has a diameter of 45 lac jojans, has a central thickness of 8 jojans and circumferentially is as thin as the wings of a fly, is bright as cow’s milk, conch, moon, gem, silver bar, pearl necklace and milky ocean. Even brighter than this is

Muktishila. One Jojan above this Muktishila, in the sixth part of its last two miles, dwells the

blemishless, formless Siddha God. How is this Siddha God ?

Colourless, Odourless, Matterless, formless, imperishable, hunger-less, misery-less, disease-less, without sadness, birth-less, age-less, death-less, body-less, karma-less, unending infinite bliss of religious happiness bearing is Siddha God. Great thou are

oh ! Lord. You dwell in Siddha region and I a sinner, humble servant, virtue-less am sitting

here Pertaining to your Gnana, Darshan if during today any disrespect, misconduct, ill-worship, offence has been committed, then with folded hands, shunning pride

and with bown head, I repeatedly beg your pardon. (Here the Lesson of Tikkhuto should be recited thrice).

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Treejan Khaamana Kevalee Bhagwanone

Teejan Khaamana panch mahavideh kshetrane vishe biraajta, jayvantaa kevalee




Bhagwaan ne karoon chhun. Te swamee jaghanya hoy to be kroda ane utkrushta hoy to nav krod kevalee, te sarvane maaree, tamaaree samay samaynee vanadana

hojo ! Te swamee keva chhe ? Mara tamaara man man nee vaat jaanee dekhee rahya chhe, ghat ghatnee vaat

jaanee dekhee rahya chhe, samay samaynee vaat jaanee dekhee rahyaa chhe, chaud rajlok anjali jal pramane janee dekhee rahya chhe, temne anantu gnan chhe, anantu darshan chhe, anantu charitra chhe, anantu tap chhe, anantu dhairya chhe, anantu virya chhe – e shate (chha) gune karee sahit chhe, chaar karma ghan-ghatee kshaya karyan chhe, bakee-na chaar karma kshya kari Mukti jawana kaamee thaka vichare

chhe, Bhavya jeevona sandeh bhange chhe, Sajogee sa-sharee-ree, keval-gnanee, keval-darshanee yatha-khyat charitra-na dhaaran-har chhe, kshaa-yik samkit,

shukla dhyan, Shukla leshya, subh dhyan, shubh jog, Pandit veerya aadi anant gune karee sahit chhe.

Dhanya te swamee gaamaa-gar, nagar, raay-haanee jyan jyan deshna deta thaka vicharta hashe, tyan tyan raeesar, talwar, maadam-bee, kodam-bee, sheth, Senapati,

gaatha-pati, Swamee-nee deshna saambha-lee karna-pavitra karta hashe temne dhanya chhe ! Swamee-na darshan dedar karee, netra pavitra karta hashe, temne dhanya chhe ! Swamee-ne a-shanaa-dik chaud prakar-nun daan daee kar pavitra

karta hashe temne pan dhanya chhe! Dhanya Swameenath ! Aap panch maha-videh kshetra-ne vishe biraajo chho, hun aparadhee deen kinkar gun-heen aheen betho chhun, Aajna divas samban-dhee aapna gnan darshan, chartira, tapane vishe avinay ashatna, abhakti, aparaadh, thayo hoy to haath jodee, maan modee mastak namaavee bhujo, bhujo karee

khamavun chhun. (aheen Tikkhuto no path tran vakhat kahevo).

Third Khamna – To Kevali Gods Third Khaman, I do to the pesent Kevali Gods who dwell in the Panch Mahavideha region. If minimum they are 2 crore and if maximum they are 9 crore Kevali Gods,

our salutations be to them at every moment. How are these Lords ?

Such are these Lords, who know and perceive our thoughts, who know and perceive every happenings, who know and perceive occurrences of all times, who see the 14

Rajlok as clearly as water taken in hands. These Lords have infinite knowledge (Gyan), infinite vision (Darshan), infinite character (Charitra), infinite austerity (Tapa), infinite patience (Dhairya), infinite vigour (Virya). They bear 6 qualities, they have already done away with 4 (Ghan-ghaati) Karmas and are desirous of

destroying the remaining 4 Karmas and going to Moksha. They solve the doubts of Jivas, they possess all means, they are able-bodied, omniscient, omni-visioned and possess the God-said character, they possess perfect true faith, topmost meditation,

purest hue, purest qualities. By the 64 Indras, they are worth adoring, saluting and worshipping. They possess greatest vigour and such other qualities.

Blessed is that village, city, township, and the capital city where Lord must be preaching. There are king, minister, family-head, community-head and such other personalities, listening to the preachings of the Lord must be purifying their ears,

they are blessed. Seeing the Lord and having a glance at him, they must be purifying their eyes, they are blessed. Giving away the food-provisions (food, water etc) and

such 14 other types of donations, they must be purifying their hands, they are blessed.

Oh Great Lord, you dwell in Panch Mahavideha region and I a Sinner, humble, servant, Virtue-less am sitting here. Pertaining to your Gyan, Darshan, Charitra,

Tapa today whatever disrespect, illbehaviour, ill-worship or offence has been committed then with folded hands, shunning pride and bown head, I repeatedly beg

for your pardon. (Here the lesson of Tikkhuto should be recited thrice).

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Chotha Khaamana – Gandharjee, Acharyajee, Upadhyayjeene

Chotha Khaamana gandharjee, Acharyajee, Upadhyayjee ne karoon chhun. Ganadharjee baavan gune karee sahith chhe, Acharyajee chhatreesh gune karee

sahith chhe, Upadhyayjee pacheesh gune karee sahith chhe. Maara tamara Dharmaguru, dharmacharya, Dharma-upadesh-na daatar, Panditraj, Muniraj,

Mahapurush, Geetaarth, Bahu-sootree, Sootra Sid-dhanta-na Paar-gamee, Taran-taaran, Taarnee naav samaan, Safari Jahaj saman, Ratna Chintamani saman, Jin-shasan-na shan-ghar, dharma=na naayak, sangha-na mukhee, sangha-na naayak

aadi anek upama-e- karee birajman hata. Poojya aalovee, Padikkamee nindee, Nishalya thaine Prayah Devlok padharya chhe, Pujyashree Indra-bhutee, Agni-

bhutee, Vayu-bhutee, Vyakt, Sudharma, Maurya-putra, ank-peetajee, Achal-bhrataa, Metaarya ane Prabhas Aadi 11 Ganadhar Bhagwanto, Jambu-swami,

Prabhav-swami, Swayam-prabh-swami, Yug-bhadra-swami, sambhuti-vijay-swami, Bhadra-babhu-swami, Sthuli-bhadra-swami, Devardhi-gani, Shramaa-shraman Aadi Purva-dharo Tatha Dharma-na Shuddha Swarupa-ne Samjav-naar Pujya

Lavjee-Rushee, Dharma-sihjee Ane Dharmadas-jee maharaj Tatha Teni Paatanu-paate Biraj-maan Pujya Dungar-sinhjee Maharaj Ajaraamar-jee Maharaj Aadi

Maha-purusho aalovee, padikkamee nindee, Nishalya thaine prayah devlok padharya chhe, Temno ghano ghano upkar chhe.

Aaj vartaman kale taran, taaran, taaranee naav samaan, safree jahaj samaan, Ratna-




chinta-manee samaan jin-shasan-naa shangar, Dharma-naa naayak, sangh-naa mukhee, sangh-naa naayak aadi anek upama-e karee biraaj-maan, je je Acharya Upadhyay-jeeo veetraag Devnee aagnyaa-maan jyan jyan biraajta hoy, tyan tyan

temne maaree tamaaree samay samaynee vandana hojo ! Te swamee keva chhe ? panch mahaa-vrat-naa paalan-har chhe, paanch samitiye ane tran gupti-e sahit, chha-kaayna piyer, chha-kaayna naath, saat bhay-na taal-naar. Aath mud-na gaalan-haar, nav vaad vishuddha Brahmacharya-naa paalan-

har, dash-vidh yati dharmana ajvaalik, baar bhede tapascharyaa-na karanaa-haar, sattar bhede sa(n)yam-na dharan-haar, baaveesh parishah-naa jitan-haar,

sattaveesh sadhuji-na gune karee sahit, 42-47-96 dosh rahit aahaar paanee-na lenar, baavan anaa-chaar-na taalan-har, sachett-na tyagee, achetna bhogee,

kanchan kaaminee-na tyaagee, maaya mamta-na tyagee, samataa-na saagar, dayaa-na aagar, aadi anek gune kari sahith chhe.

Dhanya Swaminath ! Aap, gaam, nagar, pur, paatan-ne vishe vicharo chho, ame aparaadhee, deenkinkar, gunheen, aheen betha chhee-e. Aajna divas sambandhee aapna gnan, darshan, chaaritra, tapne vishe je kan-yee avinay, ashatnaa, abhakti, aparaadh thayo hoy, to haath jodee, maan mode, mastak namaavee bhujo bhujo

karee khamavun chhun. (Aheen Tikkhuto no path thran vakhat kahevo).

Fourth Khamna Fourth Khamna, I do to Gan-dhar-jee, Acharya-jee, Upadhyay-jeene, Gan-dhar-jees possess 52 qualities, Acharyajees possess 36 qualities and Upadhyayajees possess 25

qualitites. We are truly indebted to our religious teachers, preceptors and preachers, who are

great scholars, great monks, great men; who know the essence of the scriptures and are well-versed in it. They are on the path of salvation, they guide others on the

same path. They are like a boat or a voyage ship helping to cross the ocean of life. They are like a wish-fulfilling gem, ornamental to Jain religion. They are head of the religion, chief of the Sangh, worth describing by various other titles, such Maharaj Saheb Shri…and Gorani Shri…(Here recite the name of your Late Guru or Gorani).

Also many such Ganadharjee, Acharyajee, Upadhayayjee have already attained Heaven by repentance, Pratikraman, criticism of their own sins, we are highly

obliged to them. And also our present Acharyayjees and Upadhyayjees possessing similar virtues,

presiding wherever under the command of Shri Vitraag Lords, be our salutations to them repeatedly.

How are these masters ? They are followers of the 5 Mahavratas.

They practice 5 Samitis and 3 Guptis, they have parental affection for all six types of

living beings. They are masters of all living beings. They expel the seven types of fears, dissolve the eight types of prides. They practice absolute celibacy by following the nine corollaries. They enshrine the ten-fold religion of the monk. They practice the twelve types of penances, seventeen types of self-restraint. They are conquerors

of 22 trying situations. They possess 27 virtues of the monk. They partake food exclusive of 42-47-96 blemishes. They avoid indulgence in the 52 types of

misdoings. They have abandoned the use of animate things, they us inanimate things. They have abandoned wealth and passions, they have abandoned the

worldly attachments. They are ocean of equanimity, they are depot of sympathy and they possess various such qualities.

Oh Great Master ! You dwell in village, township, city etc and we sinners, humble, servants, Virtue-less sit here. Pertaining to your Gyan, Darshan, Charitra, Tapa

today whatever disrespect, illbehaviour, or offence has been committed, then with folded hands, having shunned pride and bown head, I repeatedly beg for your

pardon. (Here the lesson of Tikkhuto should be recited thrice).

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Paanchma Khamana – Sadhu Sadhviji-o-ne

Paanchma Khamana Paanch Bharat, Paach irvat, Paanch maha-videha adhee dveep-kshetra-ne vishe biraajta sadhu-Sadhviji-ne karu(n) chhun. Teo jaaghanya hoy to be hajar Krod Sadhu-sadhvi, ane utkrusta to nav hajar Krod Sadhu-Sadhvi, temne maaree tamaaree samay samaynee vandana hojo ! Te Swamee Keva Chhe !

paanch maha-vrat-na paalnahar chhe, paanch samiti-ye ane tran gupti-e sahit, chha kay-na piyer, cha-kay-na naath saat bhay-na taalan-har, aath mudna gaalan-har,

nav vaad vishudha Brahmacharya-na paalan-har, dash-vidh yati dharma-na ajvalik, bar bhede tapascharya-na karan-har, sattar bhede sa(n)yam-na dhaaranhar,

baaveesh parishaha-na jitan-haar, sattaveesh Sadhujeena gune karee sahith, 42-47-96 dosh rahit aahaar paanee-na levanhar, baavan anaachar-na taalan-har, sachet-na

tyaagee, achet-na bhogee, kanchan kaaminee-na tyaagee, maaya mamtaa-na tyaagee, samataa-na sagar, daya-na aagar, aadi anek gune karee sahith chhe.

Dhanya Swameenath, Aap gaam, nagar, poor, Patanne vishe birajo chho, Hun aparaadhee, deen, kinkar gun-heen ahee(n) betho chhun. Aajna divas sambandhee

aapna gnyan, darshan, charitra, tapne vishe je kanyee avinay, aashatna, abhakti, aparaadh keedho hoy to haath jodee maan modee, mastak namaavee bhujo bhujo

karee khamavun chhun. (Aheen Tikkhuto no path thran vakhat kahevo).




Sadhu Sadhviji biraajtan hoy to temnee paase jaee neeche nee gathan boli tran vakhat uth besnee vandana karvi.

Sadhu vande te sukheeya thaay, bhavo bhavna(n) te paatak jay, bhaav dhareene vande jeh, vahelo muktee maa(n) jashe the,

Bhujo, Bhujo karine khamavu(n), Bey kar jodine sheesh namavu(n), Tame mukti javana chho kaami, vandan kariya Simandhar Swami.

Fifth Khamna – To Sadhu Sadhivji Fifth Khamna, I do to Sadhu-Sadhvijis presiding in five Bharat, five Irvat, five

Mahavideha and in the Adhi Dweep region. If they are minimum, they would be 2000 crores and if maximum then 9000 crores. Be our repeated salutations to such

Sadhu Sadhviji. How are these masters ?

They are followers of 5 Mahavratas. They practice 5 Samitis and 3 Guptis. They have parental affection for all six types of living beings. They are masters of all living

beings. They expel the seven types of fears, dissolve the eight types of pride. They practice absolute celibacy by following the nine corollaries. They enshrine the ten-fold religions of the monk. They practice the twelve types of penances, seventeen

types of self-restraint. They are conquerors of 22 trying situations. They possess 27 virtues of the monk. They partake food exclusive of 42-47-96 belmishes. They avoid indulgence in the 52 types of misdoings. They have abandoned the use of animate

things, they use the inanimate things. They have abandoned wealth, passions, worldly attachments. They are ocean of equanimity, they are depot of sympathy and

they possess various such qualities. Oh Great Master ! You dwell in village, township, city etc and I a sinner, humble, servants, Virtue-less sit here. Pertaining to your Gyan, Darshan, Charitra, Tapa

today whatever disrespect, illbehaviour, or offence has been committed, then with folded hands, having shunned pride and bown head, I repeatedly beg for your

pardon. (Here the lesson of Tikkhuto should be recited thrice).

If Sadhu-Sadhviji are present, then the following verse should be recited, while doing Vandana three times.

He who salutes Sadhu becomes happy, becomes free from birth-cycle, he who salutes with reverence, attains liberation earlier,

repeatedly I apologise, with folded hands and bown head, You are desirous of attaining liberation, let us bow to Simandhar Swami.

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Chhattha Khamana – Shravak Shravikane

Chhattha Khamana adhee-dweep ma(n)he sankhyata, adhee-dweep bahar asankhyata Shravak Shravika-jee-o-ne karoo(n) chhu(n). Te Shravakjee keva chhe ?

Hu(n)thee, Tamthee, daane, sheele, tapey, bhavey, gune, karee adhik chhe, be vakhat aavashyak Pratikraman-naa karnar chhe, mahina-ma(n) be, chaar ane chha poshaa-na karnar chhe, samkit sahit bar vrat-dhaaree, agiyaar padimaa-na sevan-

haar chhe, tran manorath-na chintav-naar chhe, dubala – paatala jeev-nee dayaa-na aan-nar chhe, jeev-ajeev aadi nav tatvana jaan-naar chhe, ekveesh shravakjee-na gune karee sahit chhe, par dhan patthar baraabar lekhe chhe, par stree maat-ben

samaan lekhe chhe, dradha-dharmee priya-dharmee, Devtaa-na dagavyaa dage nahi evea chhe, Dharmno rang haad-haad-nee meenja-e laagyo chhe, eva shraavak, shraavika, sa(m)var, posha, pratikraman-ma biraajta hashe temne aajna divas

sambandhee avinay, aashatna abhakti aparaadh karyo hoy, to haath jodee maan modee mastak namaavee bhujo bhujo karee khamavun chhun.

Sadhu Sadhveene vaandun chhun, shraavak shraavikane khamavu(n) chhun, samkit drashtee jeevone khamavu(n) chuu, upkari bhai-bai ne khamavu(n) chuu,

mata pita na jeevo ne khamavu(n) chhu, chorashee lakh jeeva-yonina jeevne khamavu(n) chhun :

7 Lakh Pruthvee-kaaya, 7 Lakh Ap-kaaya, 7 Lakh Teu-kaaya,

7 Lakh Vayu-kaaya, 10 Lakh Pratyek Vanaspati-kaaya,

14 Lakh saadharan vanaspati-kaaya, 2 Lakh Be Indriya, 2 Lakh Te Indriya,

2 Lakh Chaurendriya, 4 Lakh Naarkee,

4 Lakh Devta, 4 Lakh Tiryanch Panchendriya, 14 Lakh Manushya-nee Jaati.

E Chorashi laakh jeeva-yoni-na jeevo-ne haalta(n), chhalta(n), uthata(n), besata(n), janata(n), ajaanata(n) hanya hoy, hanaavya hoy, chhedhya hoy, bhedhya hoy,

paritaapna kilaam-na upajaavee hoy to, Arihant Ananta Siddha Bhagawant-nee sakhe tassa michchha mi dukkadam.

Khaamemi Savve jeeva save jeeva - khamavu chhu sarva jeevo ne je je jeevo-e mara apraadho karya hoy, te badha aparaadho hu(n) khamu(n) chhu(n).

Savve Jeevatee Khamntu me(n) - Sarve jeevo pan mane kshamaa aapo.

Mittee me savva bhooyesu Veram majjha na kena ee Evamaham Aa loiya(m) Nindirya garhiyam dugamchhiyam Sammam tivihenam Padikkanto Vandaami Jine

chauvvessam. Itu atichaar aalovya padikkamya nindya, nihshalya thaya, visheshe, arihant, siddh, kevali, gandharjee, Aacharyajee, upaadhyayjee, sadhu sadhviji, guru aadine bhujo

bhujo karee khamavya chhe. Aheen “Ichchami Khamasamno” no path be vakhat ubhadak beseene kahevo,

pachhee. Samayik 1, Chauvvishantho 2, Vandana 3, ane Pratikraman 4, e chaar aavashyak

poora thaya, tene vishe Shree Veetraag devnee agnyaman kaano maatra, meendoo, pad, akshar, gaatha, sootra, ochhy(n), adhik, vipareet bhanayun hoy, to Arihant,

ananta siddha Bhagvan-nee sakhe tassa michchha mi dukkadam. (Aheen Oobha thaine vandana karee paanchmaaavashyaknee aagna maagavee).

Sixth Khamna – To Shravik Shravika Sixth Khamna, I do to Shravak Shravika, who are numerable within Adhidweep and

innumerable outside Adhidweep. How are these Shravakji ?

They exceed you and me in charity, character, austerity, virtues etc. They do Pratikraman including its essentials, twice a day. In a mouth they do two, four or six

Posha. With true faith they bear twelve Vratas, eleven Padimas, three Manoraths. They have sympathy towards weaker lives. They know the nine fundaments of life.

They bear 21 virtues of Shravak. They consider others wealth as stones, they consider other women as mother-sister.

They area firmly religious, they love religion, they are unshakable by even Devtas. The spirit of religion is marrow-deep.

Such Shravak Shravika must be performing Sanvar, Posha, Pratikraman; today whatever disrespect, ill-behaviou, ill-worship or offence has been committed, then with folded hands and bown head having shunned pride, I repeatedly apologise to

them. I salute Sahu Sadhvi, I apologise to Shravak Shravika, I apologise to those who bear true vison, I apologise to the obliging brothers and sistes, I apologise to parents, I

apologise to the 84 Lakh Jivas which are as under : 7 Lakh Earth-bodied 7 Lakh Water-bodied 7 Lakh Fire-bodied 7 Lakh Air-bodied

10 Lakh Vegetable boiled 14 Lakh ordinary vegetable and plant bodied

2 Lakh Be Indriya (souls with 2 senses)

2 Lakh Te Indriya (souls with 3 senses) 2 Lakh Chaurendriya (souls with 4 senses)

4 Lakh hellish beings 4 Lakh heavenly beings

4 Lakh beasts and panchendriya (souls with 5 senses) 14 Lakh Human beings.

These above 84 lakh jives, I while trespassing, while getting up or sitting down, knowingly or unknowingly, if I have slain or got tehm slayed, pierced or cut, pained

or tortured then in the presence of Arihant and Infinite Siddha gods I plead for pardon and may my such sins be dissolved.

GATHA : (word to word meaning given alongwith the text, but repeated here to maintain continuity of translation)

I forgive all, may all forgive me, I am friendly to all, have enmity with none. Thus I beg for pardon, I criticize my faults and even more so in the presence of my Guru. Doing Pratikraman, with right faith, by three means like mind, speech and body, I

salute the 24 Jineshwaras. Thus having repented for sins, having reverted back from sins, having criticized the

sins, having become free of thorns, I repeatedly apologise to Arihant, Siddha, Kevali, Apostles, Teachers, Preceptors, Sadhu, Sadhvi and Guru.

Here recite the lesson of Ichchhami Khamasamano (Lesson 3 of Pratikraman) twice, while sitting upright.

Oh Lord ! First Samayik, second chauvvisantho, third Vandana, fourth Pratikraman these four essentials have been completed, regarding that as commanded by

Vitraagdeva if any punctuation, letter, word, verse has been undersaid, oversaid or otherwise said, then in the presence of Arihant and Infinite Siddha Gods I plead for

pardon and may my such sins be dissolved. (Getting up and doing Vandana, seek permission for the fifth essential i.e.

Kayotsarg).

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Fifth Essential

Devasiyam – pertaining to the day Prayaschita – repentance for sins Vishuddha-nartham – to purify

Karemi – I do Kausaggam – kausagga




(Now recite the lessons of ‘navkar’, ‘karemi bhante’, ‘ichchhami thami kausagga’ and ‘tassa uttari’ and thereafter do the ‘kausagga of dharmadhayn’ or ‘kausagga of four

logassa.’ After finishing kausagga, say logassa once and sitting upright, recite twice the lesson

of ichchhami khamasamano)

(Then say the following lines) Samayik 1, Chauvvisantho 2, Vandan 3, Pratikraman 4, ane Kausagga 5, e paanch

avashyak poora thaya tene vishe Shree Veetaraag Devnee agnyama(n) kaano, maatra, meendu(n), pud, akshar, gaatha, sootra ochhu(n) adhik, vipareet

bhanayu(n) hoy, to Arihant Anant Siddha Bhagawan-nee sakhe tassa michchhami dukkadam.

Oh Lord ! First Samayik, second Chauvvisantho, third Vandana, Fourth Pratikraman, fifth Kausagga. These five essentials have been completed, regarding that as commanded by Shri Vitraag Deva if any punctuation, letter, word, verse has

been undersaid, oversaid or otherwise said, tehn in the presence of Arihant and infinite Siddha Gods, I plead for pardon and may my such sins be dissolved.

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Sixth Essential

(If sadhu Sadhviji is present tehn, do Vandana thrice and request them to give Pachchkhan, in their absence senior Shravak may be requested for the same, if none

is present then one should say the following lesson himself and take Pachchkhan. Chauvviham Pi – of four types

Aaharam – foods Pachchkhami – I vow to give up

Asanam – food Paanam – water

Khaaimam – dry fruits Saaimam – mouth freshners

Anna-thanaa Bhogenam – I apologise for having kept anything in mouth, unintentionally

Sahasaa Gaare-nam – disturbance in meditation, in any way Savva sammahi – disturbance in meditation, in any way

Vattiya Gaarenam – I despise




Appaa-nam Vosirami – I keep my soul away from going towards impure circumstances

Oh Lord ! First samayik, second Chauvvisnatho, third Vandana, fourth Pratikraman, fifth Kausagga and sixth Pachchkhan, all the six essentials have been

completed. Regarding that as commanded by Shri Vitraag Deva, if any punctuation, letter, word, verse has been undersaid, oversaid or otherwise said, then in the

presence of Arihant and Infinite Siddha Gods, I plead for pardon and may my such sins be dissolved.

Mithyatvanu Pratikraman Avratnu Pratikraman, Pramadnu Pratikraman Kashaynu Pratikraman, Ashubh jognu Pratikraman ey sarva mali 82 Bolna panch

Pratikraman, 124 Dosh taline na Paddikkamya hoy tene vishe Atikram, Vyatikram, Atichar, Anachar jaanta ajaanta koi pan jatna paap dosh lagya hoy to Arihant

Ananta Siddha Kevali Bhagwan ni sakhe, tassa michhami dukkadam. Gaya kaalnu Pratikraman, vartman kaalnu sa(n)var ane aavta kaalna pachchkhan tene vishe koi paap dosh lagyo hoy to Arihant, Ananta Siddha Bhagwan ni sakhe

Tassa Michchami Dukkadam. Karemi Mangalam, Maha MANGALAM, Thai thui Mangalam.

Pratikraman done with false belief is without vows, that done with passions, Pratikraman done by ill-means including all that 5 Pratikraman are of 82 and 124

blemishes. When these are not avoided and repented for, then if any Atikram, Vyatikram, Atichar, Anachar or any blemishes are knowingly or unknowingly

incurred, then I plead for pardon in the presence of Arihant, Infinite Siddhas and Kevali Gods.

Pratikraman of the times bygone, Sanvar of the present times and Pachchkhan of the times to come, regarding these if any sins or blemishes have been incurred, then

in the presence of Arihant and Infinite Siddha Gods, I plead for pardon. Here say, the three Namo-ththunams and say the lesson of Tikkhuto three times

and then say Navkar Mantra.

-: Shri Pratikraman Sootra Ends :-

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Dharmadhyan no Kausagga




Se Kim Ta – what is Dhammejzane – righteous meditration (dharmdhyan) Dhammejzane – dharmadhyan Chauvvihe – is of four types Chauppadiyare – which are further sub-divided into four each Pannate Tam Jaha – these are said to be Aanay Vijae – comtemplate upon Lords orders Avaay Vijae – contemplate upon the sufferings Vivaag Vijae – contemplate upon the causes of happiness and unhappiness Sansthan Vijae – contemplate upon the structure of universe Dhammassanam gzanassa – of dharmadhyan Chattari Lakkhana – four signs Pannatta Tam Jaha – they are said to be Aana Rui – liking towards the Lords orders Nisagga Rui – natural inclination for truth Uvaessa Rui – liing for the Lords preaching Sutta Rui – liking for the scriptures Dhammassanam Gzanassa – of dharmadhyan Chattari Aalambana – four supports Pannata Tam Jaha – are said to be Vaayana – to do scriptural study Puchchhana – to inquire Pariyattana – to revise Dhammakaha – to give religious discourses Dhammassanam Gzanassa – of dharmadhyan Chattari Anuppeha – four contemplations Pannata Tam Jaha – is said to be Egchchanuppeha – to think of lone existence (to ponder that one is born alone and dies alone) Anichchanuppeha – to ponder upon the transient nature of the universe Asanaanuppeha – to ponder upon the insecure existence in the universe Sansaranuppeha – to ponder upon the insecure existence in the universe What is Dharmadyan (righteous meditation) ? Dharmadhyan is of four types, which is further sub-divided into four each, These are said to be, as follows :

1. Contemplation upon 1. Lords orders 2. Sufferings

3. Causes of happiness and unhappiness 4. The structure of Universe

2. Four signs of Dharmadhyan : 1. Liking towards the Lords orders 2. Natural inclination for truth 3. Liking for the Lords preachings 4. Liking for the sciptures

3. Four supports of Dharmadhyan : 1. To do scriptural studies 2. To inquire about them 3. To revise them 4. To give religious discourses

4. Four thinkings of Dharmadhyan : 1. To think of lone existence (one is born alone and dies alone) 2. To think of transient nature of the univers 3. To think of insecure existence in the universe 4. To think of the versatile nature of the universe.

Now let us elaborate the first four aspects of Dharmadhyan.

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Dharma Dhyan Na Pahela Char Bhed

AANAY VIJAE : It means to contemplate upon the Lord’s orders. Orders of Lord Vitrag Deva say

that with true faith we should follow 12 vows of Shravak and 11 Padimas; 5 Mahavratas of Sadhu Sadhviji and 12 Padmas of Bhikkhu, and we should bear

righteouse meditation, right means, right knowledge, true vision, good character right austerities and protect all six types of lives.

One should not have even a momone of reluctance in obeying such orders of Lord Vitraag Deva and one should be praises for the Chaturvidha Sangh, i.e. Sadhu Sadhvi Shravak Shravika. This is said to be the first aspect of Dharmadhyan.

AVAAY VIJAE : It means to ponder upon the causes which bring suffering in life.

False beliefs, absence of vows, reluctance, passion, ill-means, 18 abodes of sins and violence towards the 6 types of lives. These are the thing which bring suffering in




life. Hence knowing the causes for the suffering, one should abandon them and thereby

one can get rid of sufferings. This is said to be the second aspect of dharmadhyan.

VIVAAG VIJAE :

It means to contemplate upon the causes of happiness and unhappiness, in the universe.

Types of deeds done, previously done good and bad Karmas lead to happiness and unhappiness.

While experiencing these one should abandon love and hate, bear equipoise, engross mind speech and body in a good way and be occupied in Jain religion,. This

brings unobstructed, immense and ultimate happiness. This is said to be the third aspect of Dharmadhyan.

SANTHAAN VIJAE : This is fourth aspect of Dharmadhyan elaborates the mythological description of the

universe. The shape of the universe is like a man standing with legs apart and hands on the

hips. Universe is full of living beings and non living beings. The central portion of the universe has the area of innumerable jojans. There are innumerable islands and

oceans in it. There are innumerable cities of Vanvyantar Gods. There are innumerable mansions of stellar Gods. There are innumerable capital cities of Gods.

Tehre are two and a half Dweeps in its mid-zone. Here there are a minimum of 20 Tirthankars, and a maximum of 160 or 170. Minimum 2 crore omniscient Lords and

maximum 9 crores. Minimum 2000 crores. Minimum 2000 crores Sadhu Sadhvi and maximum 9000 crores. To such blessed personalities who are pious, divine and

knowledge incarnate, I bow, salute, honour, adore and serve. Besides them I also praise the innumerable Shravak Shravika.

Innumerable times bigger than this central portion, is the upper portion of the universe. This consists of 12 heavens, 9 Graiveyak heavens and 5 topmost heavenly

mansions. Above these is the Siddhshila. There dwell Siddha Gods who are immaculate and devoid of material form.

To these blessed Siddha Gods who are pious, divine and knowledge incarnate, I bow, salute, honour, adore and serve.

Slightly bigger than this is the lower portion of the universe. There are 84 lakhs hellish abodes of the 7 hells. There are 7 crores and 72 lakh mansions of the

Bhavanpati Gods.

Due to absence of right faith and right character all living beings have experienced birth and death infinite times on every little spot of this universe. Yet one has not attained liberation. Knowing this one should practice religion by right faith and

conduct, so as to obtain imperishable, immortal, unobstructed highest bliss. Thus is described the fourth aspect of Dharmadhyan.

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Help for Phonetics

Eng Guj example

t ટ maatee માટી

ť ત arihanťaańam અરિહતંાણ ં

n ન namo નમો

ń ણ siddhańam સિદ્ધાણમ

a અ savva િવ્વ

aa આ saahuńaam િાહુણામ

d ડ padikammium પરડકસમમઉં

ď દ vanďami વદંાસમ

tha થ kunthum કુથંુ ં

thha ઠ thhaańaa othhaańam ઠાણાઓઠાણ ં

L લ loe લોએ

Ĺ ળ kaĺ કાળ




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