Concept of Pratikramana

Author(s): Nagin J Shah, Madhu Sen
Publisher: Gujarat Vidyapith Ahmedabad
Catalog link: https://jainqq.org/explore/002010/1

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CONCEPT OF PRATIKRAMANA
(An Abridged Version of Pt. Sukhlalji's Introduction to Pañca Pratikramaņa)
Edited and Translated
By
NAGIN J. SHAH MADHU SEN
माविद्या साहि
PeintQue
2
कये
International Centre for Jaina Studies
Gujarat Vidyapith Ahmedabad-380 014
I

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Publisher
Vinod Revashankar Tripathi Secretary, Gujarat Vidyapith Mandal Gujarat Vidyapith Ahmedabad-380014 (INDIA)
First Edition, 750 copies, July 1993
Gujarat Vidyapith
Price Rs. 40/
Printed by Jitendra T. Desai
Navajivan Mudranalaya
Ahmedabad-380014 (INDIA)

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FOREWORD
Founded by Mahatma Gandhi on 18th October, 1920, as an institution of higher learning, the Gujarat Vidyapith (G.V.) has been constantly striving to work through Education, towards a Society based on the principles of non-violence and Sarvadharma Samabhāva'(Respect for all religions). The objects of the Gujarat Vidyapith among other things prescribe:
There shall be complete toleration of all established religions in all institutions connected with the Vidyapith, and for the spiritual development of the pupils, knowledge of religion shall be imparted in consonance with truth and non-violence.
The teaching-research and extension programmes of the G.V. are wedded to this integrative aim. In early years after it's foundation, the Gujarat Vidyapith has had the distinction of the services of the great scholars of Jainism and Buddhism, like Muni Jinavijayaji, Pt. Sukhlalji Sanghavi, Pt. Bechardas Doshi, Prof. Rasiklal C. Parikh and Acharya Dharmanand Kosambi. Their outstanding research works which were published by the Gujarat Vidyapith continue to stimulate the rising generation of scholars in their studies on Jainism. Punjabhai Granthamala was instituted in 1928 for this purpose with an endowment of Rs. 25,000, under which 22 works were published. This Granthamala still continues to function, though it's endowent fund has by now depleted. Covering three distinct areas of Prakrit grammar, Jaina literature and philosophy, these publications were aimed to provide authentic reading material for the scholars as well as students of Puratattva-Mandir who joined studies in Jainism (as well as Buddhism) at Gujarat Vidyapith. Publications of Prākrit Kathāsamgraha by Muni Jinavijayaji, Prakrit Vyākarana, Bhagawan Mahavīrni Dharmakathāo, etc. by Pt. Bechardas Doshi, Sanmati-Tarka-Prakarana and Tattavārtha Sūtra by Pt. Sukhlalji are worth-mentioning in this context.
Establishment of the International Centre for Jaina Studies (1993)

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through a permanent endowment, is a major step for strengthening the tradition of teaching and research in Jaina Philosophy and Culture. The Centre will develop an integrated interdisciplinary approach towards the academic discipline of Jaina Studies. It will highlight the universal dimensions of Jaina Philosophy and Ethics as a positive philosophy of human development, examine it's great historic contribution to the diverse fields of Arts, Culture and human sciences and explore it's contemporary role in promotion of Ahimsamaya Jeevan. The teaching-research programmes being offered by the Centre for the academic year 1993-'94 include Pārangata (M.A.), Anupārargata (M.Phil), Vidyā- Vāchasputi (Ph.D.) Vidya-Vāridhi (Post Ph.D. - D.Litt) in Jaina Studies, along with short term vacational courses in various fields of Jainism, particularly for international visiting students and scholars. A Resource Centre in Jainism with computerised Data Base is also being developed for the benefits of the scholars and the community
One of the major research activity of the Centre, particularly during the initial years, will be editing, translation and republication of the earlier outstanding works in order to make this invaluable literature available to the larger public. Thus reprinting and translations along with critical evaluation of the works of the great scholars like Pt. Sukhlalji, Pt. Bechardas ji etc. are the immediate priorities of the Centre. The present monograph based on the Hindi Introduction to Pañca-Pratikramana by Pt. Sukhlalji is an humble attempt in this direction. It is hoped that present publication will mark the beginning of a series of complete publication of the works of these great scholars. We are grateful to Dr. Nagin J. Shah, the former Director of L. D. Institute of Indology, Ahmedabad (India), who is also a member of the Advisory Committee of the Centre, for initiating such studies. We also appreciate the efforts of Prof. Madhu Sen, the Director of the Centre, at Gujarat Vidyapith.
Research for this work was initiated under the auspices of Jain Internatioal, Ahmedabad which we thankfully acknowledge.
15th June, 1993
;
Ramlal Parikh

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PREFACE1
Pratikramana occupies a very important place in Jaina society. In Vedic society Brahmins enjoyed the fore-most place. For them six essential acts viz. study (adhyayana), teaching (adhyāpana), performance of sacrifice (yajana), officiating at sacrifice (yājana), giving in charity (dāna) and acceptance of gifts/donations and thereby doing favour to a donor (partigraha), were prescribed. In the beginning there was no established practice of any essential act in the Jaina Path. But when Jaina society became gradually organised, there was felt the necessity of the establishment of the practice of essential acts. Therefore, it is not ganadharas (the direct principal disciples of Lord Mahāvīra) but some sthavira (an elder Jaina monk) flourishing after them that conceived the six essential acts for Jaina monks and dealt with them in the
Avaśyakasūtra. The Pratikramaṇa, an essential act, dealt with in the fourth chapter of the Avasyakasūtra, called Pratikramaṇa Adhyayana, being very important, the term pratikramaṇa came to be used as a common name for all the six essential acts. Thus all the six essential acts came to be known by the name pratikramaņa.
From times immemorial, our soul has given up its original pure nature and assumed perverted impure nature. The process of bringing it back to its original pure nature is pratikramaņa. In other words, soul is by nature pure. It has become impure by the contact of adventitious impurities. Removing these adventitious impurities, to bring it back to its original pure and pristine state is pratikramana. Attachment and aversion are the impurities. All other impurities are covered by these two. Hence, having removed attachment and aversion, to establish soul in its natural state of equanimity is pratikramana. What we call sāmāyika is this state of equanimity. The Sūtrakṛtāngasūtra clearly states that it is Lord Mahāvīra who for the first time preached sāmāyika. And it is this sāmāyika which occupies the first place among the six essential acts. And for the attainment of ṣamāyika, pratikramana is the prime means. All other means are secondary.
1. English rendering by Nagin J. Shah
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First place is accorded to the well known Navakāra Mantra. It contains respectful salutation to live Supreme Divinities. But the second pada (word) of the Mantra relates to Tirtharikara = Arihamta. Jaina religion believes in 24 Tirtharkaras. It is they who established monastic order and the Jaina Path. Therefore, it is quite natural to salute them first while commencing any good activity. But of these 24 Tirthankaras, none is present before us. So, it becomes necessary for us first to salute the spiritual teacher who is present before us and then only to proceed further in the activity. Having done this much, one takes a vow of sāmāyika. One who takes the vow of sāmāyika assiduously refrains from all such sinful acts as were committed in one's past life as also seeks forgiveness for those committed in the past. This process of refraining from sinful acts and seeking forgiveness for those committed in the past is pratikramana. And one can accomplish pratikramana, only when one performs kāyotsarga, that is, only when one renounces one's attachment to one's body and realises soul as different from the body. At last comes pratyükhyāna. Firm determination of not to commit any sinful act in future and mental state of repentance for those committed in the past is prtayākhyāna. Thus the injunction or prescription made for Jainas, of six essential acts urges soul to free itself from lethargy (prumāda) and inspires it to be spiritually vigilant. The root of all the vices, defects and impurities that vitiate our life is lethargy. So, if lethargy is removed, soul becomes free from attachment and aversion, all impurities and defects, and at last becomes vīturāga (one who is completely free from rāga - attachment). Thus, pratikramana is nothing but a process of making soul vītarīga (free from attachment), of transforming an impure soul into a pure soul.
The present monograph which is an abridged English version of Pt. Shkhalalji's introduction to Pañca Pratikramaņa published in Hindi in 1921, makes this important source available to the larger public. It is hoped that this monograph will be well-received by the scholars as well as general readers in the field of Jainism.
30th May 1993
Dalsukh Malvania

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CONTENTS
Foreword ..............................
...... Prof. Ramlal Parikh,
(Vice-Chancellor Gujarat Vidyapith)
Preface: ........
.............. Pt. Dalsukh Malvania,
Padmabhushan
1. Introduction to Pratikramana.......
..... Nagin J. Shah
1-16
2. Pratikramaņa: Issues Concerning
Historical and Comparative Evaluation .....
..... Madhu Sen
17-23
Appendix :
Selected Pratikramana Sūtra .........
..... 25-31
vii

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AN INTRODUCTION TO PRATIKRAMAŅA
Avaśyaka occupies such an important place in the Jaina community as does Sandhyā in the Vedic, Khoradeha Avesta in the Zoroastrian, Prărthanā (Prayer) in the Jew and the Christian and Namaj in the Muslim.
Jaina community is divided into two main sects - Svetāmbara and Digambara. Again, Svelămbara sect has two branches - Mūrtipūjaka and Sthānakavāsi. In these two branches six essential acts are performed daily regularly. Monks of these two branches have to necessarily perform these acts in accrodance with the tradition. Devoted Jaina laymen staunchly observe them. All others voluntarily practise them.
What is called avasyaka kriyā (essential act)? What is āvasyaka (Kriyā)? What is the nature of āvaśyaka kriyā ? What are its types and what is their order? Why is āvasyaka kriyā regarded as spiritual? First of all we should clearly understand these questions.
What is called ávaśyaka kriyā ?
From the standpoint of verbal meaning, that act (kriyā) which one ought to perform is called āvaśyaka kriya. The definition of āvaśyaka, in short, is : that act the performance of which is absolutely necessary for the manifestation of the qualities knowledge etc. is āvaśyaka. Such an āvasyaka is of the nature of jñāna (knowledge) and kriya (activity) both. In other words, it is an activity done consciously with full knowledge. The āvuśyaka kriyā is also called āvāsaka (impressor) on account of its function of impressing soul with good qualities. In Vedic philosophy the term nityakurma has the same meaning which the term avuśyuka (kriyā) has in the Jaina tradition. In Jaina philosophy avasya kartavya, nigraha, višodhi, adhyayanaşarkavarga, nyāya-ārādhanā, mārga, etc. are synonyms.

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Nature of Avaśyakas (= Āvaśyaka kriyās)
From the broad standpoint, āvasyaka kriya is divided into six types, viz. Sāmāyika, Caturvimšatistava, Vandana, Pratik rumuna, Kāyotsarga and Pratyākhyāna.
(1) Sāmāyika
Without yielding to attachment and aversion, to remain in the state of equanimity, that is, to treat all living beings equal to one's own self is sāmāyika. It is mentioned in Avaśyaka-Niryukti verse No.1032. There are two types of sāmāyika - partial and complete. Partial sämāyika relates to laymen while complete sāmāyika relates to monks. This is stated in Avaśyaka-Niryukti verse No. 796 Samatā, sumyaktvu, śānti, suvihita - these words are the synonyms of sāmāyika.
(2) Caturvimśatistava
It is a devotional praise of 24 Tīrtharkaras who are endowed with all the good qualities. This devotional praise is also of two types - external (dravya) and internal (bhāvu). To express one's devotion to them by worshipping them with good purifying things like flower etc. is the external praise (dravya stuti). And 10 praise devotionally their internal natural qualities is the internal praise (bhāva stuti).
(3) Vandana
Vandana means offering of respectsul salutations. In scriptures (Avaśyaka-Niryukti verse No.1103) citikarmu, krtikarma, pājākarma etc. are enumerated as synonyms of vandana. To understand the real nature of vandana one should know as to what the real nature of a respectable person should be. Avaśyaka-Niryukti verse No.1195 mentions five types of respectable Jaina monks, viz. ācārya, upādhyāya, pravartaka, sthavira and ratnādhiku.

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(4) Pratikramana
Having attained inauspicious impure activities under the sway of passions, 10 a!tain again auspicious pure activities is pratik rumaņa. Avaśyaka-Niryukti verse No. 1233 enumerates synonyms of pratikramana; they are pariharana, vāraṇa, nivítti, nindā, garhā, sodhi etc. There are five types of pratikramana, viz. Devasika (Daily), Rātrika (Nightly), Masika (Monthly), Cāturmāsika (Four-monthly) and Sām vutsarika (Yearly). They are referred 10 by Rev. Bhadrabāhusvāmī in verse No. 1247 of his Avaśyaka-Niryukti. Again, on the basis of three divisions of time, the types of pratik rumaņa are also shown to be three. These three types are mentioned in Avaśyaka-Vịtti p. 441. To confess the sinful acts committed in the past, to protect oneself from the sinful acts of the present time through undergoing the process of spiritual discipline (samvuru) and to prevent the future sinful acts through renunciation (pratyākhyāna) is pratikramaņa.
Those desirous of gradually purifying soul and finally establishing it in its pure and pristine state should know as to what impurities are to be removed. One should abandon wrong belief (mithylītva), non-restraint (avirati), lethargy (prumāda), passions (kaşaya) and inauspicious activity (aprašasta yoga). To accept right belief aster having given up the wrong one, to achieve self-restraint after having shunned non-restraint, to become spiritually vigilant after having abandoned lethargy, to cultivate good qualities like perserverance etc. after having renounced passions and to attain the true nature of soul after having given up worldly activities is pratikramana.
Generally there are two types of pratikramana - external (dravya) and internal (bhāva). Bhāva-pratikrumaņa alone is useful. Druvya-pratik rumaņa is not useful, on the contrary it is harmful. It is merely external formal performance of pratikramana through bodily and verbal acts alone meant simply lo decieve others. Even

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after having confessed the past sinsul acts and even after having made open declaration not to commit them in future, to continue to commit them without slightest conscience-bite is druvya pratikramaņa. To illustrate it, an illustration of Kşullaka Sadhu who breaks clay vessels of a potter again and again and seeks forgivenees again and again, is given. (5) Kāyotsarga
Having done concentration for dharmadhyāna (virtuous meditation) and śukladhyāna (pure meditation), to renounce attachment to one's body is kāyotsarga. To perform küyotsarga in its true definite form one should give up all the desilements that defile it. These defilements are enumerated in Āvaśyaka-Niryukti verses 1546-1547. (6) Pratyākhyāna
Renunciation and its declaration is pratyākhyāna. It too is of two types - external (dravya) and internal (bhāva). Renunciation of external things like food, clothes etc. is external renunciation (dravya pratyākhyāna). And renunciation of internal impure stales of soul, viz. ignorance, non-restraint, etc. generated in soul by its contact with karmic material particles is internal renunciation (bhāva pratyākhyāna). According to Avaśyaka (p.847), renunciation done through the following six purities is pure renunciation: purities pertaining to śruddhā (saith), jñāna (knowledge), vundana (salutation), anupālana (obeying or preserving), anubhāsana (repetition) and bhāva (mental state).
Performance of pratyākhyāna (renunciation) leads to samvara (stoppage of the influx of karmic material particles). Sarivaru destroys desire. Destruction of desire gives rise to equanimity (samabhāva) which in turn leads to the attainment of liberation. Naturalness of Order and Its Explanation
Introvert living beings' ultimate goal is to reach the peak of perfect equanimity. So, when they know any person mounted on the highest peak of equanimity, they do praise good qualities of that person. Again, they never forget to salute a saintly person

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established in the state of equanimity. Only such living beings are energetic and vigilant. Even if they, by chance, fall from the state of equanimity due to the sway of previous impressions or due to the influence of bad company, they being possessed of vigilance regain the former state of equanimity by the performance of pratikrumaņa; sometimes they progress even far beyond the former state. Concentration is the key to the development of spiritual life. So, the introvert living beings perform küyotsarga every now and then. Through it they purify their mind and become one with the nature of soul.
Thus the analysis of the lofty and natural life of the spiritual persons provides us the basis of the order of performance of six essential lāvuśyaka) acts. We cannot praise (stuti) the 24 Tirtharkaras with true devotional servour so long as we do not attain the state of equanimity (sāmāyika) because those who themselves have not attained the state of equanimity cannot know the good qualities of the great saintly persons sirmly established in the state of equanimity. This is the reason why cuturvimśatistava comes after sārāyika in the order. One who has rightfully and devotionally praised 24 Tirtharikaras can offer salutation to the spiritual teacher, because how can he who is not pleased with the good qualities of 24 Tīrthankarus and hence has not praised them, salute with mind full of respect the spiritual teacher preaching the Path propounded by the Tūrtharkaras?
Therefore, vandana comes after caturvirsutiśtavu in the order of mention and performance. The reason of placing pratik rum after vundana is the fact that confession is necessarily to be made before a spiritual teacher. And those who do not salute the spiritual teacher are not qualified to make confession before him. Confession not preceded by salutation to the spiritual teacher is confession in name only. By such confession nothing is achieved. The mental disposition of the person qualified for making true confession is so humble and modest that by it he automatically offers salutation to the spiritual teacher. Capability for kāyotsarga is generated in

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that person, only who has already performed prutik rumuna (confession). It is so because the aim of kāyotsarga, viz. aliainment of concentration for dharmadhyāna and sukladhyāna, is not achieved so long as the mind is not purified by consessing sinful acts through pratikramana. If the mental purity is not attained through confession, the object concentrated on will not be vididly reflected in mind even though its name is incessantly muttered; mind constantly thinks of the objects experienced in the past - a situation not conducive to concentration. Only that person who achieves purity of mind, concentration of mind and spiritual energy through kāyotsarga qualifies himsell for prutyākhyāna. Without will-power, performance of pratyakhyāna is impossible. Thus, prutyakhyana is the last and highest of all the six essential (āvusyaku) acis. Extra-ordinary mental purity and spiritual energy which are necessarily required for pratyākhyāna can never be attained without kāyotsarga.
In this way, the special order of the six essential acts depends on the chain of cause-effect relation. If we change this order, its naturalness will disappear.
Spirituality of Avaśyaka (Essential) Acts
Those acts which are performed keeping in view the spiritual development of soul are the real spiritual acts. The spiritual development of soul means gradual purification of its qualities, viz, right faith, knowledge, conduct etc. By testing these six essential acts on this touch-stone, it is proved beyond doubt that the acts viz. sāmāyika etc. are really spiritual.
The result of sāmāyika is refrainment from sinsul activity. The purpose of caturvimśatistava is the allainment of good qualities by intensifying love for them; and the attainment of good qualities is a means of spiritual development through dissociation of material karmic particles stuck to soul. By performing vundana act one cultivates humility and modesty, worships spiritual teachers, follows

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precepts of Tirthankaras and respectfully practises religion propounded in scriptures this practice of religion at last leads to liberation. One who respectfully salutes (vandana) a spiritual teacher secures the benefit of hearing scriptures from him due to one's humility. By hearing scriptures one obtains several things as its fruit; they are knowledge, realisation, renunciation, self-control, stoppage of influx of karmic particles, penance, dissociation of karmic particles, absence of all activities and liberation. This is stated in Avaśyaka-Niryukti verse 1215 and its Vṛtti. Therefore, vandana act is undoubtedly a cause of spiritual development of soul.
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Soul by its very nature is perfectly pure and powerful. Yet because of its being caught in the beginningless stream of varied past impressions it is heavily covered with many defilements. To come out of this stream it should resolve to perform pratikramaņa very often. Confession and thereby destruction of past sins and the firm resolve not to commit new ones in future is pratikramaņa. By kayotsarga one attains concentration of mind and accquires knowledge of the true nature of soul. Becoming fearless, soul achieves the tough and difficult goal.
All that is there in the world is not possible for us to enjoy, and all that is there in the world is not even proper for us to enjoy. So, a living being desirous of liberation saves itself from futile enjoyments taking recourse to pratyākhyāna (renouncement), and as a result of it earns spiritual peace. This conclusively proves that prtyākhyāna is a spiritual act. Thus all the six avaśyaka acts are acts aimed at something beyond this world. They are the acts to be performed with utmost attention by spiritual persons keeping in view the ultimate goal of liberation.
Conventional meaning of the term pratikramaṇa
Etymological meaning of the word pratikramana is simply 'to go back'. But according to convention the word stands for the
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fourth essential act (āvasyaka) as also for the group of all the six essential acts. Of these two conventional meanings, the latter has been so extensively prevalent that to-day instead of the term avaśyaka the term pratikramaṇa alone is employed for six āvaśyakas. Thus in practice as also in the recent works the term pratikramaṇa has become a synonym of the term saḍavavaśyaka ('six essential acts'). Nowhere in old works do we find the term pratikramaṇa used as a common noun for all the six essential acts.
In the recent works entitled
'Pratikramaṇagarbhahetu',
'Pratikramaṇavidhi' and 'Dharmasangraha' the term pratikramaņa has been used as a common noun for all the six essential acts. And the common people too use the term pratikramaņa as a common noun standing for all the six essential acts (āvaśyakas).
Who are qualified for pratikramana?
Here the meaning of the term pratikramana is six essential acts (ṣaḍāvasyaka). Here, in its connection we are going to consider two questions (1) Who are qualified for pratikramaņa? (2) Has the prevalent rite (vidhi) of pratikramaṇa the sanction of scriptures? The answer to the first question is that Jaina laymen and monks both are properly qualified for pratikramaṇa because scriptures exhort them to perform pratikramaņa in the morning as also in the evening. In the spiritual reign of the first and the last Tīrthankara, the Dharma (Religion) which was preached always included pratikramaņa.
The answer to the second question is as follows: As we have seen above, Jaina laymen and monks both are qualified for the performance of pratikramaņa. Regarding monks, though they are possessed of different degrees of subsidence-cum-destruction of karmic veils (i.e. purity) with regard to conduct, they generally have total refrainment, that is, they observe five great vows 3x3 ways. Yet confession (ālocanā-pratikramaņa) of the form of rite which purifies oneself from the transgressions committed in the
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observance of vows, should be performed uniformly by all monks. For thai, all monks should hear the same sutra. But with regard to Jaina laymen, there is difference of opinion, because they are of different types. Though some have right faith, they do not observe vows, while others have right faith and also observe vows. Even those who observe vows observe more or less nuinber of vows; and, their observance is of different degrees. Avaśyaka-Niryukti verse 1558 declares that laymen have varied degrees of resolution (abhigraha). There is no scope for difference in the way laymen having varied degrees of resolution perform the five āvasyakus (essential acts), leaving the fourth one, as also in the sūtras which they recite while performing these live civašyukas.
The fourth āvasyakurelates to the purification of soul by confessing the past transgressions committed in the observance of vows. Transgressions are possible only in the vows taken. And vows taken by different laymen are not the same and uniform. Therefore, how can it be rational and logical if all laymen - those who have taken vows and those who have not taken Vows - consess trangressions pertaining 10 right faith, 12 vows and ritual-death-by-fasting (sallekhana) by hearing/reciting one and the sama 'Vamdiulu' sütra ? By saying micchāmi dukkadam (= 'May I be absolved of my sinsul acts') one should confess transgressions or those vows only which one has taken. Regarding the vows which one has not taken, one should only think of their meriis. By pondering over their merils one should cultivate the spiritual energy necessary for taking them (vows). If one's seeking absolution, through confession, from transgressions of the vows which one has not taken is regarded as proper, then laymen's seeking absolution, through consession, from the transgressions of great vows (mahāvratas) has also to be regarded as proper. So, there arises a question - What is the basis of the present practice of confession (pratikramana) of the form of saying micchūmi dukkadum'(= 'May I be absolved of my sinsul acts') alter having recited those concerned portions of sūtras, followed for the purpose of absolving onself from transgressions of even those vows which

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one has not taken at all? As a matter of fact, one should say micchāmi dukkadam after having confessed the transgressions of the vows one has taken and after having recited sutra-portions relating to those vows only which one has taken. Then how has the practice of commonly referring transgressions 10 vrati (those who have taken vows) and avrati (those who have not taken vows) laymen alike by reciting one and the same 'Vamdillu' sūtra come into existence?
The answer to this question is as follows : Firstly, all laymen do not remember the entire Avasyaka-sūtra, and even if all of them remember it, it is beneficial to perform ūvuśyuka in a group rather than alone. And if some advanced laymen recite "Vamdittu' sutra, all accept it. In this way, there might have come into existence the group practice. The common people do not have the required degree of discrimination; this may also be a reason for the rise of group practice. On account of the lack of the required degree of discrimination it is very difficult for a common man to recite only those chosen sūtra-portions that concern him and leave out the rest; moreover, for him this act is such as may give rise to embarrassment and confusion. Therefore, it has been decided that as a rule the sūtra is to be recited in its entirety and that every one should confess and seek absolution from transgressions using one's faculty of discrimination.
Attacks on Pratikramana And their Refutation
Those who do not understand the usefulness and greatness of āvasyaka acts direct their attacks on pratikramana. The attacks relate to duration, knowledge of meaning, language and dislike.
(1) Some find the performance of the āvasyaka acı very long and feel that one who gets involved in it loses rest and peace. Those who think like this are lazy and without any sense of duty.
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(2) Some argue that those who do not understand the meaning of the sütrus recite them as does a parrot. If one does not know the meaning of the sūtrus recited, one finds no interest in the performance of the act and simply mechanically performs the act for the sake of the act only. The act performed without understanding bears no fruit. Scriptures too accept this and declare that one should perform the act with understanding and knowledge. An answer to them is that it is ignorance lo consider this invaluable spiritual tonic to be useless. To know the act with meaning one should depend on the learned. Even in worldly life we do the same thing. There are some persons who cannot do their work independently, they do require help from some other persons; with their assistance they accomplish their task and gain benefit. Here their faith comes to their rescue. The place of faith is in no way inferior to that of intelligence. One who knows meaning but does not have faith in religious acts can achieve nothing Hence with faith and acquiring to one's ability knowledge of meaning one should perform religious acts.
(3) The sūtras of the āvusyuka act are written in Sanskrit/Prakrit which are the ancient languages of scriptures. Some opine that
r language should be the one prevalent among and spoken by the people. They say so because they are ignorant of those languages. They do not know that serenity, charm, sentiment and import of the mantrus remain intact due to that ancient language. Thus, the verbal dignity and power which we find in the sūtras disappear and the sacredness of the sūtrus suffers if the sūtras are translated into some other language. Again, when these sitrus are recited in a group by the people settled in distant different provinces, they experience perfect unity. The strength of unity is in no way less important. Even to preserve this unity, we should preserve the oldness of the language of the sutras. Otherwise, the people will compose sutras to their likings and the clarity of the sūtras will not be preserved. And as a result, there will arise a great danger to the spirit of unity. The sūtrus of various religious sects like Hindu, Bauddha etc. are in their original ancient

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languages.
Of course, to make the dvaśyaka act popular some works should be composed in the language of the people. And keeping this point in view, Sütrus-Stuvanas, Sujjhūyus have been composed in Gujarati, Apabhramsa, Sanskrit, Prakrit and I lindi. Thus the dignity of the āvasyaka act and the taste of the people both have been given due consideration and respect.
(4) Moreover, some regard Avusyaka sutras as not likeable; that is, the sūtras are such as could not be liked. The upholders of this view should know that like or dislike is not an attribule of the external thing. One and the same thing is not liked by all. That is, some like it while others do not like it. Like or dislike is an attribute of mind. If we acquire the knowledge that a particular thing is good, then we do come to like that thing.
History of the Avaśyaka
History of the practice of the ūvusyaka act begins with the beginning of the spiritual living of man. Generally it is not possible to say as to when the practice of the avuśyaka act began. llence it is regarded as beginningless. Lise of a man of real spiritual disposition is itself like one continuous dvaśyaka act. There ensues from the innermost recesses of his heart a sound suggestive of his continuous practice of the ūvusyaka act. Yet as a spiritual practiser a person sometimes yields himself to lethargy while engaged in worldly acts. So, to remind him of the caśyaka act, particular timings have been fixed for the performance and particular sūtras have been determined for the recitation. From the standpoint of timings the avuśyaku act is of five types, viz. daily, nightly, sort-nightly, four-monthly and yearly.
Avaśyaka-sūtra should have been composed in the period between 5th century B.C. and the first quarter of the 4th century B.C. It is because the death of Lord Mahāvīra took place in 526 B.C.
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And twenty years after this event, the death of Rev. Sudharmāsvāmī, a gaṇadhara (=a direct principal disciple of Lord Mahāvīra), occurred. Thus the author of this Avaśyakasūtra is neither a Tīrthankara nor a ganadharu. The work is counted among arigubüh yu works. And Umāsvāti has mentioned argubāhya śruta ( = scriptures other than ariga works) in his Tattvārtha-Bhäsya. Taking this into consideration we can safely say that Avaśyaka-sūtra has been composed by some highly intelligent and wise ācārya (a spiritual leader). While illustrating arigabāhya scriptures, Umāsvati mentions Daśavaikālika aster six āvasyakas, viz. Sāmāyika etc. The author of Daśavaikälika is Ac. Sayyambhava who flourished alter Rev. Sudharmāsvāmī, a gunudhara. Therefore, Avaśyaka-sūtra should have been a work of some ācārya and it can safely be assigned to the period round about the beginning of the 5th century B.C.
356 B.C. is believed to be the year of Ac. Bhadrabāhu's death. For the first time he wrote a commentary on Avaśyakasūtra. This commentary is known by the term 'Niryukti'. So, the whole Āvaśyakasūtra should have been a work of some śrutudharu (knower of scriptures) who was either his predecessor or his contemporary. Thus, Āvaśyakasūtra must belong 10 the period between 5th century B.C. and the first quarter of 4th century B.C.
There rages a controversy regarding its author. Is it a work by one ācārya or is it a compilation of works by disserent līcāryus ? Noteworthy is the point thai Ac. Bhadrabāhu has mentioned Sayyambhavasūri, the author of Daśavaikalika, but has not mentioned the author of Avaśyakasūtra. While writing the Niryukti Ac. Bhadrabāhu enumerates ten Agamas on which, he declares, he would certainly write Niryuktis. In this enumeration Avaśyaka is placed before Daśavaikālika. If we consider that the order of this enumeration follows the chronological order, then the author of Avasyaksūtra should have been some great sthaviru (elder monk) who is either a predecessor or a contemporary of Sayyambhavasūri.
The
world
ādi occurring
in
the
compound
word
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ganadharānuntaryādibhih employed in the Tattvāriha-Bhāsya suggests us to understand even a sthavira contemporary of the Tirtharkuru or a gañadhara in addition to a sthaviru posterior 10 them. From this it necessarily follows that Avaśyaka-sutra is a work by some sthavira who flourished in helween the time of Tīrtharkaru and that of Ac. Bhadrabāhu.
Commentarial Literature on the Original Āvaśyakasūtra
The Avaśyaka acts are important for monks and laymen both. Hence great importance attaches to Āvaśyaka-sutra. This is the reason why Ac. Bhadrabāhu.wrote Niryukti first on Avaśyaka-sūtra and then only on the other nine Agamas. Niryukti is a Prakrit commentary written in verses. In his times it was a practice to write this type of commentary. After Niryukti, some anonyinous writer has composed a bhāsya in Prakrit verses. And alier this bhāsya, a cūrņi came to be written in mixed Sanskrit and Prakrit. Its author probably is Ac. Jinadāsagaņi.
As time went on, scholars lost their interest in Prakrit language. So, ācāryas who realised the demands of the changing times had already started writing commentaries in Sanskrit. A verse by Ac. Haribhadrasūri testifies to this fact. It is as follows:
yady api mayā tathā'nyaiḥ kṣtāśya vivrtis tathā'pi surkseput / tadrucisattvānugrahahetoḥ kriyate prayāso'yam //
From Avaśyakavrtti (p. 1) it seems that Sanskrit commentaries on Avaśyaka-sūtra must have been brief and succinct. Ilence Ac. Haribhadra wrote an extensive commentary on it, which is not available at present. But he himself refers to it by the word mayā. We find support to this in Avaśyaka-Tippaņa written by Maladhārī Hemacandra. Ac. Haribhadrasūri's another Sanskrit cominentary on the complete Avaśyakasūtra and the Niryukti thereon is available and printed. It is known by the name Sisyahilā. Its extent is twenty two thousand ślokas. Some extracts from Avaśyakasūtra, the Bhāsya
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and the Cūrņi are included in it. Maladhārī Hemacandra has written Tippaņa on this commentary. Ac. Malayagiri too has commented on the first two chapters (adhyayana) only. The first chapter of Āvaśyakasūlra is well known by the name Sāmāyika-adhyayana. Many commentaries have been written on il 100. It is Jinabhadragani Kaşamāśramana who for the first time wrote a bhūsya in Prakrit verses on this first chapter. And it is well known by the title Viseșāvasyakabhäsya. It is a very voluminous work. Ile himself has written a Sanskrit commentary on this Bhāsya. And Koțyācārya too has written another Sanskrit commentary on the Višeşāvasyakabhāșya. Kotyācārya is another name of Slānka who has composed commentaries on Acarānga and Sūtrakstānga.
Āvaśyaka and Śvetāmbara - Digambara Sects
It is found that both the sects give utmost importance to the practice of six ūvaśyaka acts. As the Svetāmbara tradition has remained alive constantly and uninterruptedly, in it Avaśyaka-sūtra and the procedure (vidhi) of the persormance of the dvaśyaka acts have come down to us in their original form. On the other hand, the Digambara monastic tradition being in the broken and desolate state, much of the ūvusyaka acts prescribed for monks and laymen has been lost. Yet there does occur in the Digambara work named Mülācāra the description of six ūvusyaka acts. And many verses on this subject, Cound in Mülācāra, closely resemble those found in the niryukti of Ac. Bhadrabāhu, well known in the Svetămbara sect. The author of Mülācāra is Valtakerasvāmi. His date is not known. But there are indications that go to suggest that he most probably hailed from southern India; even to-day Digambara sect is prominent there.
As seen above, the niryukti-protion is available in the Digambara sect. But is the original Avaśyaka-sútra similarly available in that sect? Till today iwo works have been available - one is printed and the other is in manuscript form. Both contain the text of Sāmāyika and Pratikramaņa. The Sanskril-portion is not original
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contains very
little of the
original
and the Prakril-portion Avaśyaka-sūtra.
Namukkāra, Karemi bhamte, Logassa, Tassa ullarī, Annaitha, Jo me devasio aiyāro kao, Iriyāvahiyāe, Caltāri mangalam, Padikkamāmi ega vihe, Iñameva niggatthapāvayaņam and the prose portion consessing and seeking absolution from the transgressions enumerated in Vaidillusulla - this much Avaśyakasūtra is sound in the abovementioned two Digambara works. Moreover, the portion named Brhatpratikramaņa that occurs in the manuscript resembles Pakkhiyasulta in vogue in the Svelāmbara seci.
While taking pledge of describing each and every āvaśyaka aci, Valakerasvāmi says “I shall relate the niryukti on the concerned āvaśyaka act'. (see Mūlācāra verses 517,537,574,611,631 and 647). This is definitely suggestive, because in the entire Mülācāra in all the prakaruņas (chapters or topics) except the portion relating the āvušyuka acts the word 'Niryukti' is sound hardly at one place. Even at the end of Șaļāvaśyaka, the concerned portion is called ‘Niryukti' only by Valtakerasvāmī. (Mūlācāra verses 689-690)
From this it becomes clear that Valakerasvāmī might have included in his work wholly or partly that portion of Ac. Bhadrabāhu's Niryukti which was prevalent in the Digambara sect in his times. In the Svetāmbara sect the fifth and the sixth avuśyaka acts are käyotsargu and pratyākhyāna respectively. This very order is found there in the Niryukti verse which enumerates the names of the āvaśyaka acts. But in Mūlācāra, the fifth ūvusyaku act is pratycīkhyāna and the sixth one is kūyotsargu.
(Abridged adaptation from Panca Pratikramana (Ilindi), EditorAuthor Pi.Sukhlalji Sanghavi, Almananda Jaina Pustaka Pracaraka Mandal, Agra, First Edition 1921, with courtesy).
Nagin J. Shah

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Pratikaramana: Issues concerning Historical and
Comparative Evaluation
The issues concerning the history and concept of pratik rumama, as discussed in Pi. Sukhlalji's 'Introduction' 10 Panca Pratikramana, have already been presented in the earlier paper. Ilowever, in this thought-provoking Introduction written in 1921, one can trace a few important issues of historical and comparative importance which need to be surther explored and investigated. In this brief paper, we may present some of these issues, such as, a comparison into the nature of 'essential acts' lāvusyuku kriycī, prayer etc.) in Jainism and other religions (Vide Pañca Pratikramaņa, p. 31-37), gradual incorporation of the Sūtras in ‘Pratikramaņa' (ibid. p. 42-46), comparison of the sections concerning Avaśyaka in the Svetāmbara and Digambara texts etc. Pl. Sukhlalji's critical approach and treatment of these issues shows a sceintisic spirit of enquiry and the comparative outlook of a philosopher-historian which needs to be pursued in the present age of 'scientific and rational approach'.
1. The six essential acts (sadāvasyaka), presented by the common term "pratikramana' aimn al internal transformation by purifying the 'soul' and serve as an aid towards the attainment of the ultimate aim of Liberation. Since the process of internal transformation and spiritual development is more or less common inspite of apparent diversities, these essential acts can also be considered as the fundamental principles of the spiritual-moral life of every individual, irrespective of the sect or creed to which a person may belong. Inspite of differences in terminology based on doctrinal beliefs, one can trace susficient grounds for comparison amongst various religions like Vedic Religion or Brahmanism, Zoroastrianism, Buddhism and Jainism etc. in acts of daily prayer or rules of discipline. A number of examples showing similarities in sentiments expressed in the Vedic mantras, Avesta and Jainism on one side and amongst the texts of Pali Tspitaka and the Jaina Agamas on the other, have been presented by Sukhlalji in the

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‘Introduction' (Pañca Pratikramaņa). To highlight only a few, the famous Gayatri hymn of the Vedas seeks enlightenment and wisdom from the Lord Savitri, while a gāthā from the Jaina texts seeks 'siddhi' (persection) from the Siddhas. Compare:
"Om tat Savitur varenyum bhargo devosya dhimahi
dhiyo yonaḥ pracodayāt."
and "Candesu nimmalayarā, aiccesu uhiyam payāsayarā, sägaruvaragarbhīrā, siddhū siddhim muma disunnu."
More intersting comparisons can be traced between the Pali Suttas which are daily recited by the Buddhists, and are in a way like daily 'essential acts' and some verses of the Pratikramaņa Sūtras. One can compare the recitation of 'Saraṇattaya' (Three Refuge) and the Panca Sīlas with the text of the Avaśyaka Sutra. The Buddhist texts state:
“Namo tassu Bhagavato Arahato Sammāsambuddhassa" "Buddhar sarunamn gacchāmi. Dhamma saranam
Sarghum saranaṁ gacchūmni'
gacchāmi.
“Salutations to Samyagsambuddha Bhagavān Arhat."
“I take refuge under the Buddha. I take refuge under the Dhamma. I take refuge under the Samgha."
(Laghupāļha, Saranatlaya) The Jaina texts similarly state:
"Namo Arithartānam. Namo Siddhūņam". “Cattāri saranaṁ pavajjāmi, Ariharte saranaṁ pavajjarni, Siddhe saranaṁ pavajjāmi, Sahūsaranaṁ pavujjāmi, Kevalipannutum dhammam saranam pavajjämi".
“Salutations to the Arihaṁtas, Salutations to the Siddhas". "I take refuge under the four, I take refuge under the Arihamias,
I take refuge under the Siddhas, I take refuge under the Šādhus,
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I take refuge under the Dhamma propounded by the Kavalins" (Avaśyaka Sūtra, p. 818-823).
Similarly the entire recitation of the Panca Sīlas amongst the Buddhists can be compared with the Vratas in the Jaina tradition. Compare only the first vow, i.e.. “Pānātipātā veramaņi sikkhāpadam sumādiyami' (I vow myself not to commit injury to life) with the Jaina Avaśyaka Sūtra text, i.e. “Thülagapūnaivūyam sumunovāsao paccakkhāi” - etc. Similarly the verses in the Mahāmangalasutta and Meitasulta of the Sultanipāta and Dhammapada have exact parellels in the statements like “Mitti me savvabhūesu verum majjha ņa kenai" of the Jaina Agamas. A comparative study into the nature of essential acts of daily recitation and routine can therefore be rewarding area of investigation and can form the basis of religious integration. (For further details see, Introduction to Pañca Pratikramana, p. 36-37).
2. Another area concerning historical evolution and change, briefly covered in the 'Introduction' by Pt. Sukhlalji, is concerning the gradual changes and incorporation of Sūtras concerning the āvaśyaka-kryā or pratikramana. It also investigates into the issue of the original (müla) Avaśyaka Sūtra, it's nature and contents. (Introduction, p. 42-46). It must be kept in mind that there may have been sufficient progress in researches on this issue aster 1921, i.e. when the Introduction was written. However, since the work is practically out of print, and is available only in Hindi, we may present here the gist of the matter as discussed in this work.
While the number and the order of the Pralikramana Sūtras is more or less fixed today amongst the different sects of the Jainas, one must bear in mind that there has been gradual change in the number as well as the language of the Sūtras keeping in view the variables of time, space, interest etc. However, as reiterated by Pt. Sukhlalji, this does not minimise the value of the Sūtras which may have been added later because all the Sūtras recited

Page #28

in Pratikramana are equally important from the view-point of the devotees. (Ibid. p. 45).
From the view-point of the historical evolution, two basic criterions have been suggested for deciding as to what formed a part of the original Avaśyaka Sūtra. Firstly, the Sutras on which word by word commentary (Niryukti) is available or where the Niryukti is available on most of the words, should be considered as part of the original Avaśyaka. Following this criterion, the Namukkara, Karemi bhamte, Logassa, Icchāmi khamāsamaņo, Tassa uttarī, Annattha, Namukkarasahiya, Adi paccakkhāṇa' Sūtras have been considered as part of the original Sūtra.
The second criterion for deciding the original nature of the Sūtra is to select the Sutras the general meaning of which is given in the Niryukti, even if the commentary on words is not available, or where Niryukti is available only on some words. Further, the Sūtras in the beginning of which the Commentator, Haribhadra Sūri adds, "Thus stated by the author of the Sūtra, this is the Sutra" ("Sūtrakāra āha, tacha idam sūtram, idam suttaṁ") etc. should also be considered as part of the original Avaśyaka. (Ibid. p. 43).
Keeping in view the criterion indicated above, i.e. the second criterion, the following Sutras, i.e. "Cattari mamgalam, Icchami paḍikkamium jo me devasio, Iriyavahiyãe, Pagāmasijjāe, Padikkamāmi goyaracariyãe, Paḍikkamāmi căukkālam, Paḍikkamāmi egavihe, Namo cauvisãe, Icchami thaium kaussagain, Savvaloe Arihamtaceiāņam, Icchāmi khamāsamaṇo, Uvathiomi abbhimtara pakkhiyam, Icchāmi khamāsamano piyam ca me, Icchami khamāsamaņo puvvi ce pūyaim, Icchami khamāsamaņo uvaṭthiomi tubbhanham, Icchami khamäsamano kayaim ca me, Puvvāmeva micchattão paḍikkammai kittikammaim" appear to be the part of the original Sūtra. (Ibid.)
Besides, "Tattha samanovãsao, Thulagapāṇāivāyam samaṇāvasao
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pacchakkhãi, Thūlagamusavāyam” etc. which are associated with the Srūvaku Dharina, i.e. are dealing with samyaktvu, 12 vratas and sallekhanā, and on the basis of which the verse-composition of the 'Vamdiulu Sūtra' has been done, also appear to be a part of the original Sūtra. Since, in the 'Pratyākhyāna Avaśyaka' the author of the Niryukti has shown the vividity of the dispositions (abhigraha) of the Srāvakas while dealing with the general nature of the prutycākhyāna, these Sūtras appear to have been the part of the Srāvaka Dharma.
Presently, the six Avaśyakas get completed from the sthāpanā (placing) of the pratikramana in the samācāri to the stuti: Namo astu Vardhamānāya. Therefore, the Caityavundana etc. recited before the sthāpanā of pratikramana and the sujjhāyas stavunas, śānti etc. recited after the "Namo ustu Vardhumānāya' stuti, are naturally not a part of the original Avaśyaka. Further from the point of view of the language also, the prose and verse portion in Apabharamsa, Sanskrit, Gujarati, Hindi etc. cannot be a part of the original, as the entire original Avaśyaka is in Prakril. Even the Prakrit prose-verse portion of the Sūtras other than those which have been considered as 'original' by means of the two criterions, listed above, may not be presently proved as original by any apparent testimony. (Ibid p. 44.) It may, therefore, be considered that in the Six Avaśyakas, the recitations of “Sāta lākha, Athāraha păpasthāna' etc. are not a part of the original and have been added with the passage of time. The Ayariya-uvajjhãe, Pukkharavadīvaddhe, Siddhāņaṁ Buddhāņaṁ Sūtras, though not a part of the original, must have been very old as Ācārya Ilaribhardra Sūri has himself commented on these Sūtras. (Ibid p. 45.)
This method or criterion of examination of the original Sūtra portions, does not in any way mean that the Sütras which have been incorporated with the passage of time, are of less importance. This historical examination is only to indicate that with the change of space (i.e., consider regional variations), time and interest there have been changes in the number and the language of the Sūtras
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which are recited for the performance of the essential acts' (āvaśyaka kriyā). Besides, it will not be out of place to mention that there have been changes in the performance of the 'Avaśyaka-kriya' from the ancient vidhi which has been described by Acarya Haribhadra Suri in his Avaśyaka Vṛtti (p. 790; Introduction, p. 4 &45). Thus, the performance of kayotsarga of śrutadevata and kśetradevata and the recitation of a stuti after the recitation of Siddhāṇam - Buddhāṇaṁ in Daivasika Pratikramaṇa, does not appear to be a part of the popular practice in the time of Haribhadra Sūri as in the Vṛtti he has only instructed the recitation of three stutis after the recitation of 'Siddhāṇam'. (Avaśyaka Vritti, p. 790) It must, however, be stated that the differences in the performance of sāmācāri must have existed in ancient times as Haribhadra Sūri has also mentioned the other vidhis (ways of performance) apart from the one indicated by him. (Introduction, p. 45.) The process of evolution covers all human and non-human existence; hence investigative studies into the process of evolution must cover every field of human endeavour, individual as well as social.
3. The importance and specific status/nature of the Avasyaka in the Svetambara and Digambara tradition, as presented in the 'Introduction' (Pañca Pratikramaņa) has been properly covered in the earlier paper. However, Pt. Sukhlalji's indomitable urge for comparative evoluation of different traditions, makes him examine the similarities in the Svetambara texts, i.e. Avaśyaka Niryukti and the Digambara text Mūlācāra which describes the six Avasyakas. A comprehensive list of the common or near-similar Gathas has been given in the Introduction (p. 53-54), which can serve as the basis for further examination. Similarities in the section of Bṛhatpratikramaṇa and the Pakkhiya Sūtra have also been indicated. A mere reading of a couple of Gathas from Bṛhatpratikramaṇa and Mūlācara on one hand and Avaśyaka Niryukti on the other, is enough to show the similarity:
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"Khamāmi savvujīvānam, savve jīvā khamamtu me, Metti me savvabhūdesu, vairam majjham na kena vi."
(Brhatprati.)
and **Khámemi savvajive, savie jīvā khamamtu me, Metti me su vvabhūesu, veram majjhum na kenai."
(Āva. p. 765.)
also "Eso pañcanamoyūro, suvvapāvapaņāsuņo, Mamgalesu ya savvesu, padhamam havadi mamgalam."
(Mülācāra, 514)
compare "Eso paricanamukkāro, savvapavappaņāsano, Murgulanam ca savvesir, padhamaṁ havai mangalam.”
(Ava. Ni.)
May the spirit of Pratikramana which purifies the souls of all impurities pervade every human being, motivating them to move on the rightful path of self development with the Ultimate aim of attaining Kaivalya for which ‘Pratikramana' is an essential means.
Madhu Sen

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Page #33

APPENDIX SELECTED PRATIKRAMAŅA - SŪTRAS'
Namaskāra-sūtra :Navakāra - Mantra
Namo arihamtāņam / Namo siddhānam / Namo āyariyānam / Namo uvajjhāyānam / Namo loe savva-sāhūņam / Eso pasca-namukkāro Savva-pāva-ppaņāsaņo Mamgalānaṁ cu savvesi Padhamam havai maṁgalam //
Transalation :
Salutation to Arhats ( = those who having destroyed attachment and aversion still live among the people, establish monastic order and the Jaina Path of liberation for their benefit). Salutation to Siddhas ( =liberated souls). Salutation to Ācāryas ( = heads of mendicant groups). Salutation to Upādhyāyas (=spiritual preceptors). Salutation to all the monks in the world. These five salutations destroy all sins, and are the most auspicious amongst all the auspicious things.
Iriyāvahí - sūtra.
Icchākāreņa samdisaha Bhagavan ! Iriyāvahiyam padikkamāmi/Iccham/ Icchāmi padikkamium/ Iriyāvahiyae, virāhaņāe, gamaņāgamaņe, 1. English rendering by Nagin J. Shah
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Pāņakkamaņe, biyakkamaņe, hariyakkamaņe, Osă-uttimga-panaga-daga-matti-makkadāsam-tāņā-samkamane, Je me jīvā virāhiyā, Egimdiyā, beimdiyā, teimdiyā, caurimdiyā, parcimdiyā, Abhihayā, valtiyā, lesiyā, samghāiyā, Samghattiyā, pariyāviyā, kilāmiyā, uddaviya, Thāņão ihāņam saskāmiyā, jīviyão vavaroviyā, Tassa micchā mi dukkadam/
Translation:
May you, O Revered One !, voluntarily permit me, I would like to confess my sinful acts committed while walking. I honour your permission. I desire to absolve myself of the sinful acts by confessing them. I seek forgiveness from all those living beings which I tortured while walking, coming and going, and treading on living organisms, seeds, green grass, dew drops, ant-bills, moss, live (unboiled) water, live earth and spider webs. I seek frogivness from all those living beings - be they one-sensed, iwo-sensed, three-sensed, four-sensed or five-sensed - which I kicked, covered with dust, rubbed with the ground, collided with one another, tossed from one side to another, turned upside down, tormented, frightened, shifted from one place to another and deprived of their lives. May I be absolved of all these my sinsul acts.
Tassa uttarikaraņa-sūtra
Tassa uttarīkaranenam pāyacchittakaranenam Visohikaraņeņam visallīkaraņeņa Pāvānam kammāņam nigghāyaṇatthãe Thāmi kāussaggarn
Translation:
By spiritually elevating this (soul of mine), by repenting and doing atonements, by purifying it and by freeing it from three
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thorns on the spiritual path (namely, deceit, false belief and desire for rewards), I perform kāyotsarga (that is, renounce altachment to body and adopt motionless meditative posture and meditate on soul) in order to destroy sinsul karmic veils.
Annattha-sūtra
Annattha Usasienam, nisasienam, khāsienam, Chhienam, jambhūienam, udduenam, Vāyanisaggenam, bhamalie, pittamucchãe, Suhumehim amgasamcälehim, Suhumehim khelasamcālehim, Suhumehirn ditthisarcālehir, Evamāiehim āgārehim, Abhaggo avirāhio hujja me kāussaggo / Jāva arihamtānam bhagavartānam namukkārena na pāremi Tävu kāyam thānenam, monenam, jhānenam, Appānar vosirāmi /
Translation :
Let my kāyotsarga ( = motionless meditative posture) be unbroken and unviolated by anything except inhaling, exhaling, coughing, sneezing, yawning, belching, passing gas through anus, involuntarily losing balance, vomiting, fainting, subtle movements of limbs, subile movements involved in swallowing sputum, subtle flickering movements of eyes and other involuntary bodily movements of this type. I keep my soul away from all sinful activities by keeping my body motionless, by observing silence and by performing meditation, so long as I do not complete the kāyotsarga by offering salutations to Arihamta.
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Logassa-sutra: Namastava-sūtra
Logassa ujjoagare, dhammatitthayare jine
Arihamte kittaissam, cauvisam pi kevali // 1 //
Usabham Ajiam ca vamde Sambhavam
Abhiņam daṇam ca Sumaim ca /
Paumappaham Supāsaṁ jiņam ca Camdappahaṁ vamde //2// Suvihim ca Pupphadamtaṁ Sīala-Sijjaṁsa-Vāsupujjam ca / Vimalam Aṇamtam ca jiņam Dhammaṁ
Samtim ca vamdāmi //3//
Kumthum Aram ca Mallim vamde
Munisuvvayam Namijiņam ca /
Vamdāmi Riṭṭhanemim Pasaṁ taha Vaddhamaṇam ca //4// Evam mae abhithuā vihuya-raya-malā pahīņa-jarā-maraṇā Cauvīsam pi jiņavarā titthayarā me pasīyamtu //5// Kittiya-vamdiya-mahiya je e logassa uttama siddhā / Ārugga-bohilabhaṁ samähivaramuttamam dimtu //6// Camdesu nimmalayara äiccesu ahiyam payasayarā / Sāgaravaragambhira siddha siddhim mana disamtu //7//
Translation:
I shall devotionally sing the praise of all the 24 Arihamtas who have isolated their souls from karmic matter, illuminated the entire universe (by their relieving knowledge), founded the Path of Religion and conquered attachment and aversion. (1)
I salute respectfully Rṣabha, Ajita, Sambhava, Abhinandana and Sumati. I devotionally bow down to Padmaprabhu, Supärśvajina and Candraprabhu. I pay divine honours to Suvidhi, Puspadanta, Śītala, Śreyāmsa, Väsupūjya, Vimala, Ananta, Dharma and Sānti. I pay reverential obeisance to Kumthu, Ara, Malli, Munisuvrata and Namijina. I devotionally bow down to Ariṣṭanemi, Pārśva and Vardhamana. (2-4).
Thus devotionally praised by me all the 24 Jinavaras ( = Supreme
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Conquerors ) who have founded the Path of Religion, freed themselves from karmic material particles and mental impurities, and ended the cycle of aging and death, be pleased with me. (5).
May the Liberated Souls who are supreme in the universe, whom I have devotionally praised, bowed down to and worshipped, bestow upon me health, benefit of true faith and supreme meditation. (6).
May the Liberated Souls who are purer than the moon, brighter than the sun and as calm and sereme as the great ocean conser upon me the supreme Emancipation (7).
Karemi bhamte sūtra : Sāmāyika Dandaka Sūtra.
Karemi Bhaṁte ! sāmãiam / Sāvajjam jogam paccakkhāmi / Jāva niyamam pajjuvāsāmi, Duviham livihenam, Maņenam vāyāe käeņam Na karemi na kāravemi / Tassa Bhaste ! padikkamāmi Nimdāmi garihāmi Appāņam vosirāmi //
Translation:
O Revered One ! I perform sāmāyika (rite of equanimity). I renounce all sinful acts.
I will renounce all sinful acts 2 x 3 ways, that is, I will not do or will not get done the sinful acts by means of mind, speech and body, as long as I observe this vow of equanimity (sāmāyika).
O Respected One ! I retreat from the sinful acts committed
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in the past. I censure, run down, condemn all the sinsul acts and I vow to keep my soul away from them.
Khamāsamaņa sūtra
Icchāmi khamāsamano ! vamdium Jāvānijjãe nisīhiae, Matthaeņa vamdami /
Translation :
O Forgiving Spiritual Guide ! I desire to salute you respectusully. Refraining from sịnful acts according to my energy, I salute you respectfully by bowing down my head before you.
Jam Kimci sūtra : Tīrthavandana-sūtra
Jaṁ kimci nāma tittham Sagge pāyāli māņuse loe, Jāim jinabiṁbāim Tāim savvāim vardāmi /
Translation:
I salute all the idols of Jina that are there in whatever well known place of pilgrimage situated in heaven, nether world or human world.
Arihanta ceiāņam : Caityastava
Arihasta ceiāņam karemi kāussaggam Vamdaņa-vattiye puaņa-vattiye Sakkara-vattiyāe sammāņa-vattiyae Bohilābha-vattiyāe niruvasagga-vattiyae Saddhāe, mehāe, dhīte, dhāraņāe, Aņuppehãe vaddhamāṇīe thāmi kāussaggam /
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Translation:
I meditate on the temples of Ahrihaṁtas in order to salute worship, respect and honour them as also to attain right faith and freedom from afflictions; I meditate with the growing faith, understanding, perseverance, retention and reflection.
Kșamāpanā sūtra
Khāmemi savvajīve, savve jīvā khamamtu me / Metti me savvabhūesu, veram majjham na kenai //
Translation:
I ask pardon of all living beings; may all of them pardon me. May I have a friendly relationship with all living beings and unfriendly with none.
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