English Pratikraman Introduction for English Speaking Jains

Author(s): Mayur and Rita Lodaya (Speaker)
Publisher: JAINA Education Committee
Catalog link: https://jainqq.org/explore/320010/1

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English Pratikraman Observance of Self-Reflection
Original Verses English Interpretations
&ləluor
Repentance and Forgiveness
I forgive all living beings May all living beings grant me forgiveness My friendship is with all living beings
My enmity is totally nonexistent
JAINA Education Committee Federation of Jain Associations in North America

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English Pratikraman
JAINA Education Series (JES 931)
First Edition: May 2006 Second Edition (revised): April 2007 Third Edition: December 2007 Fourth Edition: April 2009 Fifth Edition: January 2011 Sixth Edition January 2016
ISBN: 1-59406-044-4
This Book has No-copyright for private, personal, and non-commercial use only
Please use the religious material respectfully and for nonprofit purposes.
Published by:
JAINA Education Committee Federation of Jain Associations in North America
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DEDICATED
TO
People around the World Committed to Compassionate Living
for their continued effort in promoting Nonviolence, protection of the environment and a spirit of compassionate interdependence with nature and
all living beings.
Special thanks to the people practicing a strict vegetarian (Vegan) and Alcohol/drug free life-style for inspiring us to see a true connection between the principle of Non-violence and the choices we
make.
A vegan and alcohol/drug free life-style stems from a compelling ethical and moral value system, where one makes a conscious effort not to harm any animals and not to harm his own body, mind & soul. As a result, one avoids the use of all animal products such as meat, fish, chicken, eggs, milk, cheese, ice-cream, butter, ghee, and all other dairy products as well as refraining from the use of silk, fur, pearls, leather, or any other products created from animal cruelty. One also refrains from all types of addictive substances such as alcohol and illicit drugs.
Note:
Records from the last four years of YJA and YJP conventions indicate that more than 10% Jain Youth registered as Vegans. The New York Times (October 2005) reports that 6 million Americans are Vegan.
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English Pratikraman
Table of Contents Preface .......... Articles - To Understand Pratikraman Ritual .
.... A. - Importance of Proper Performance of a Ritual....
A1. - Kriya Yoga ..........
A2. - Jnäna Yoga .. B. - Paryushan and Das Lakshana Parva...... C. - English Pratikraman - Observance of Self-Reflection........ 15
C1.- Sämäyika - State of Equanimity.... C2. - Chaturvimshati Stava - Prayer to Tirthankars .......... C3.- Vandanä - Respecting Ascetics ............. C4. - Pratikraman - Repentance and Confession of Sins ............ C5.- Käyotsarga - Meditation in a Yoga Posture .. C6. - Pratyakhyana or Pachchakhana - Taking Religious Vows.. 22 C7. - Reflections on Spirituality .........
............. 23 Preparation for Pratikraman ............
24 Pratikraman Ritual. 1.0 1st Essential (Part-1): Adoption of Sämäyika ..............
1.1 Jain Prayer to Great Souls - Namaskar Mahämangal Sutra. 26 1.2 Benedictory Verse - Chattäri Mangalam Sutra ......... 1.3 Guru Sthäpanä - Panchindiya Sutra.......... 1.4 Observation of Muhapatti .......... 1.5 Forgiveness Verse of Sämäyika - Iryä Vahiyae Sutra .......... 1.6 Käyotsarga - Tassa Uttari and Annattha Sutra. .............
1.7 Vow of Sämäyika - Karemi Bhante Sutra ............ 2.0 2nd Essential: Praying to 24 Tirthankars .........
2.1 Worshiping of 24 Tirthankars - Logassa Sutra ............. 2.2 Qualities of Tirthankars - Namutthunam Sutra.
2.3 Prayer to Lord Tirthankar - Jaya Viyaraya Sutra .............. 3.0 3rd Essential: Vandana - Respecting Ascetics ................
3.1 Bowing to Ascetics - Ichchhami Khamasamano Sutra ......... 3.2 Wellness of Guru - Icchakära sutra ... 3.3 Ascetics Forgiveness Sutra - Abbhutthio Sutra ....................
3.4 Bowing to Ascetics - Tikhutto Sutra.. 4.0 4th Essential: Pratikraman - Repentance and Forgiveness48
4.1 Repentance of all Sins - Samvatsaria Padikkamane Thäum?48 4.2 Repentance of Sins to all Living Beings - Säta Läkha Sutra 48 4.3 Atonement of Eighteen Sins - 18 Päpsthänak Sutra ............ 50 4.4 Atichär - Minor Violations of Lay people's Vows ................... 4.5 General Atonement.
..................... 4.6 Universal Forgiveness to All.....
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47
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72
5.0 5th Essential: Käyotsarga - Meditation in a Yoga Posture62
Introspection and Kayotsarga - Arihanta-ceiyanam Sutra ............ 62 6.0 6th Essential: Religious Vows - Pratyakhyana ................. 64
6.1 Personal Improvement Vows 6.2 Spiritual Vows.
........... 64 6.3 Day-to-Day Vows 7.0 Reflections ...........
.......... 65 7.1 Reflection on Our True Teacher (Sadguru) ....... .......... 65 7.2 Reflection on Universal Peace - Upsargah Kshayam Yanti.. 66 7.3 Reflection on Universal Friendship - Shivmastu Sarva......... 66 7.4 Reflection on Spirituality and Pure Consciousness ..............
7.5 Self Contemplation ........... 8.0 1st Essential (Part-2): Conclusion of Sämäyika................ 69
8.1 Concluding Vows of Sämäyika - Sämäiya-Vaya-jutto Sutra. 69 8.2 Guru Utthäpanä.
........... 71 Stavans - Samaro Mantra. Universal Friendship Song - Maitri Bhävanä................ Appendix.
. ............ 75 1. Twelve Vows of Lay People (Shrävaks and Shrävikäs) ...... 75
Five Main Vows of Limited Nature (Anuvratas) ... Three Merit Vows (Guna-vratas)........
.............. Four Disciplinary Vows (Shikshä vratas)... 2. 108 Attributes of the Five Supreme Beings
Arihanta or Tirthankar..... Siddha Achärya.......... Upadhyay ........
Sädhu and Sädhvi.... 3. Obeisance to Ascetics - Suguru Vandana Sutra ........... Believe In Yourself. Slow Dance...............
................ Essence of Spirituality .......
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-Omeo
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PREFACE
Preface
Mithyätva (false knowledge about the attributes of our soul and worldly reality) and Kashäyas which are anger, ego, deceit, and greed are the soul's impurities. We need to remove such impurities in order to attain total freedom or liberation. To remove such impurities, Jainism has prescribed six essential practices known as Ävashyaka to be performed daily. Pratikramana is defined as the 4th Ävashyak.
The Six Ävashyakas or Practices are:
1
Sämäyika
Equanimity
2 Chauvisattho or
Devotional Prayer
Chaturvimshati-stava
3 Vandanä
4 Pratikraman
5 Käyotsarga
6 Pratyäkhyäna or Pachchakhäna
Respecting Monks and Nuns
Repentance and Confession of Sins of Minor Violations of Vows
Meditation in Yoga Posture Religious Vows
Monks and nuns and devoted Jain lay people (Shrävaks and Shrävikäs) staunchly observe these rituals, while others practice them to the best of their ability.
During the last few centuries, studies of Jain literature indicate that the word "Pratikraman" is used as a common noun for all six essential acts (six Ävashyaka). This is also meaningful because over the course of time, the Pratikraman ritual has been enhanced to include ritual sutras of all six Ävashyakas.
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Hence the present Pratikraman ritual which covers all six Ävashyaka or six essential acts, occupies an important place in the Jain tradition, comparable to Sandhyä in the Vedic (Hindu) tradition, Namäj in Islam, Kharavela Avesta in the Zoroastrian faith, and confessional prayer in the Jewish & Christian traditions. The annual Pratikraman that all Jains should strive to participate in is called Samvatsari Pratikraman, which is performed on the last day of Paryushan.
Pratikraman should be performed as per the rituals defined in our ancient literature with proper understanding to obtain maximal benefit. However, this is very difficult for the primarily English
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PREFACE
speaking community in the Western world. Hence it is our humble attempt to bring together a simple and more comprehensible Pratikraman ritual for them. In this ritual, we have maintained the traditional flavor of the original sutras along with their essence and meaning. For English speakers, the Sutras may be difficult to pronounce without due practice. However after understanding the purpose and meaning of the Pratikraman, one can either recite sutras or the explanation of sutras. It should be noted, however, that reciting the original sutras generates internal spiritual vibrations that the English translation cannot.
The sources of this ritual are the various English Pratikraman books and references compiled by several authors; Dr. Surendra Singhvi of Ohio, Dr. Manubhai Doshi of Chicago, Dr. Mukesh Doshi and Dr. Pradip and Darshana Shah of Jain Center of Chicago, Mr. Harendra Shah of Jain Center of Northern California, and Mr. Narendra Sheth of San Diego, Late Dr. Nagin J. Shah, of Ahmedabad and Late Dr. Madhuben Sen of Gujarat Vidyapith, Ahmedabad. We continually update this ritual as we receive feedback from various Jain scholars and youth of North America. We are grateful to Pujya Acharya Shri Nandighoshsuri M.S. Pujya Acharya Shri Ajaysagarji M.S. and Shri Pundit Dhirajlal D. Mehta of Surat-India for their guidance with regards to the traditional Pratikraman ritual that helped us to compile this book.
We are very thankful to Kavita Shah Bafana of New Jersey, Mukesh Chhajer of Raleigh, Shilpa Shah of Atlanta, Darshana Shah of Chicago, Rekha Banker of Raleigh, Mayur and Rita Lodaya of Chapel Hill, Hetali Lodaya of Chapel Hill, Sudhir Shah of Connecticut and Samuel Wallace of Raleigh, for editing and reviewing various aspects of this book. We are not Jain scholars but we learn and teach Jainism to the Päthashälä students of North America. We seek forgiveness for any mistakes, oversights, understatements, or overstatements in the material presented here. We request you to use the material objectively and provide positive suggestions so that we can incorporate them into future revisions.
Pravin K. Shah JAINA Education Committee Federation of Jain Associations in North America
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IMPORTANCE OF RITUAL
Articles - To Understand Pratikraman Ritual
A. - Importance of Proper Performance of a Ritual B. - Paryushan and Das Lakshana Parva C. - English Pratikraman - Observance of Self-Reflection
ESSENCE OF JAINISM
Non-violence ("Ahimsa)
Respect for the life of all beings leading to compassionate living and selfless service
Non-absolutism (Anekantvad)
Respect for the views of others leading to mutual understanding and peaceful co-existsnce
Non-possessiveness (parigraha)
Respect for the environment leading to voluntary limits on desires and ethical living
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IMPORTANCE OF RITUAL
A. - Importance of Proper Performance of a Ritual As per Jain literature, sutras are to be recited in certain physical postures along with proper reflection in order to obtain spiritual benefit from a particular ritual. Both physical postures and internal reflection are the various forms of Yoga. In general, Yoga is defined as that which connects with the soul or leads to absolute emancipation or liberation. Jain rituals are practiced using two forms of Yoga namely; Kriyä Yoga and Jnäna Yoga. A1.- Kriya Yoga During the ritual, we recite sutras and perform activities in certain physical posture known as Kriya Yoga. It is of two kinds:
Äsana Yoga (Physical Posture): The proper physical postures nurture and strengthen the different thoughts and feelings in our pursuit for liberation. Varna Yoga (Pronunciation of Sutra): The proper pronunciation of the phrases and words which lend strength and fortify the feelings and thoughts will help in
achieving absolute liberation. Äsana Yoga and Varna Yoga together express the positive energy and vibrations of a soul (Atma) in the external form. They become the source of the destruction of Karma and the generation of virtuous qualities. These two states of physical postures are also known as Käya Yoga. A2. - Jnäna Yoga The knowledge about the ritual along with the proper internal reflection during its performance is called Jnana Yoga. It instills the feelings and thoughts as per the meaning of the ritual and absorbs it in the consciousness. Jnäna yoga is of three forms: Artha Yoga, Anälambana Yoga and Niralambana Yoga. These are, in fact, the three states of activities of mind (Mano Yoga).
Artha Yoga (Meaning): To absorb the meaning of the phrases properly in the consciousness while pronouncing them. Älambana Yoga (Feelings): Generating thoughts and feelings based solely on the phrases and their meaning.
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IMPORTANCE OF RITUAL
For example: When offering salutations; to utter the word "Namo" combined with the salutation posture and to deeply feel the thought of complete surrender to the teachings of Tirthankars with the "help" of the word and its meaning.
-
Nirälambana Yoga (Pure Meditation):
To elevate the mental conscious condition of Älambana yoga to a point where even the external awareness of the word and its meaning merges with the consciousness, thereby no external reliance remains.
All these five Yogic forms of Kriyä Yoga and Jnäna Yoga together, are critical to the proper performance and execution of a religious ritual. These lead to the purification of the soul and manifest its unlimited powers.
To hurt or kill any living being amounts to hurting or killing one's self.
Compassion to others is compassion to one's own self. Therefore one should avoid violence like poison and thorns.
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Bhagavati Arädhanä, 797
There's no knowledge without right conviction, No conduct is possible without knowledge, Without conduct, there's no liberation, And without liberation, no deliverance.
Uttarädhyayan Sutra, Ch. 27, Verse 30
Only that science is a great and the best of all sciences, the study of which frees man from all kinds of miseries.
Mahavira (Isibhasiya, 7/1)
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B. - Paryushan and Das Lakshana Parva
Generally, festivals are celebrations characterized by excitement, enthusiasm, and enjoyment; Jain festivals are characterized by renunciation, austerities, study of the scriptures, and repetition of holy hymns by reciting Sutras, Stavans, meditation, and expressing devotion for the Tirthankars.
Paryushan is the most important festival in Jainism. It is observed during the month of August and/or September. The Shvetämbar sect observes it for 8 days while the Digambar sect observes it for 10 days where it is known as Das Lakshana Parva. During these eight or ten days, the entire Jain community becomes engrossed in spiritual and religious activities.
PARYUSHAN AND DAS LAKSHANA PARVA
Literally, Paryushan means "coming together from all directions". This symbolizes growth and transformation.
The word "Paryushan" has several meanings:
• Pari + Ushan = all kinds + to burn to burn (shed) all types of karmas. Our scriptures have prescribed twelve different types of austerities (tap) such as Präyschit (repentance) and Veyävachcham (to help others), to reduce our Kashayas (vices) and thereby eliminate our karmas.
•
·
Another meaning of "Ushan" is to stay closer. We stay closer to our own soul (remember the qualities of our true soul) by doing Swädhyay (self-study), meditation, and austerities during Paryushana.
=
Pari Upashamanä Upashamanä means to suppress, mainly our passions (Kashäyas - anger, ego, deceit and greed) from all sources.
The purpose of life according to Jain teachings is to realize oneself, as well as to experience wholeness, peace, compassion, and reverence for all life. Therefore, the real purpose of Paryushan is to purify our soul by observing and correcting our own faults, asking for forgiveness for the mistakes we have committed, and taking vows to minimize our faults. During Paryushan we should strive to minimize our worldly affairs so that we can concentrate on the qualities of our true self.
Paryushan is a period of repentance and confession for the undesirable acts of the previous year, and to practice austerities that help minimize our passions and vices, which shed accumulated karma. Austerity, the control of one's desire for material pleasures, is a part of spiritual training. During this
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PARYUSHAN AND DAS LAKSHANA PARVA
period, some people fast for the entire period of eight or ten days, while others fast for shorter periods, although the Jain scriptures recommend a minimum three day fast. However, it is considered obligatory to fast on the last day of Paryushan. Fasting usually involves complete abstinence from food or drink, but during the daytime, drinking of water that has been boiled and cooled in the morning is permissible. If one cannot fast for the whole day, eating only one meal also counts as limited fasting.
There are regular ceremonies in the temple and meditation halls during this time. During the first three days of Paryushan the Sädhus and Sadhvis deliver sermons related to the five activities that lay people (Shrävaks and Shrävikäs) are required to do during Paryushan. Five Essential Activities of Paryushan: Amäri
Leading a non-violent life, working towards Pravartan a non-violent world, and supporting animal
welfare activities
Sädharmik Respecting fellow human beings and Vätsalya supporting humanitarian activities Attham Tapa Observing fasts for the last three days of
Paryushan Chaitya
Visiting different Jain temples, Jain Paripäti libraries, Upäshrays, and supporting other
charitable and religious organizations 5 Kshamäpanä Repenting our sins, forgiving others and
requesting forgiveness from others In the Shvetämbar tradition, the Kalpa Sutra, a Jain scripture that includes a detailed account of the life of Bhagawan Mahävir and other Tirthankars' is read to the congregation from the fourth through the last day of Paryushan. On the fifth day the auspicious dreams of Bhagawan Mahävir's mother Trishalä are celebrated at a special ceremony. The final day of Paryushan, known as Samvatsari, the day of repentance of our past sins and forgiveness to others, is the most important day of Paryushan.
The Digambar tradition calls this festival Das Lakshana Parva and observes it for 10 days. Each day is dedicated to one virtue.
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Ten Religious Virtues:
1.
Kshamä
2.
Märdava
3.
Ärjava
4.
Shaucha
5.
6.
7.
8.
9.
10.
PARYUSHAN AND DAS LAKSHANA PARVA
Forgiveness
Humility
Straightforwardness
Contentment - absence of greed
Truth
Restraint of all senses
Austerities
Charity
Satya
Samyam
Tapa
Tyäg
Äkinchan
Non-possessiveness
Brahmacharya
Chastity or Celibacy
Some traditions read the Tattvärtha Sutra, an ancient Jain scripture that covers the entire Jain philosophy, is read to the congregation. The scripture has 10 chapters and one chapter is read every day.
The last day of Paryushan (Samvatsari) and the first day of the Das Lakshana Parva (Kshamä) are the day of forgiveness, and the most important day for all Jains.
This is the day when all Jains repent for their past sins, ask for forgiveness from family, friends, enemies, and especially from those with whom they have struggled, for hurting them in any way either knowingly or unknowingly during the past year. It is essential to our spiritual advancement that we do not harbor ill will or hold grudges beyond a year. Hence, the annual occasion for repentance and forgiveness is the most important day in Jain tradition.
By meditating and purifying ourselves during these eight days of Paryushan or ten days of Das Lakshana, we come to realize ourselves. We call the Festival of Paryushan, the Festival of the Soul; when we forgive, we become one with the light of our soul. On the last day those who have observed rigorous fasting are honored, especially to encourage others to follow their example.
Listening to the Kalpa Sutra, Tattvärtha Sutra, or some other scripture, taking positive steps to ensure the welfare of fellow human beings, animals and all other living beings, developing the feeling of brotherhood towards all human beings and forgiveness
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PARYUSHAN AND DAS LAKSHANA PARVA
for all living beings, doing penance, visiting neighboring temples, libraries, and Upäshrays are all important activities during this time.
After performing Samvatsari Pratikraman or Das lakshana celebration, Jains request forgiveness from all living beings in person, via telephone, or via mail. One example of such a request in writing is shown below: On This Auspicious Occasion of
KSHAMAVANI
We Beg Forgiveness For Our Intentional and Unintentional
Wrongdoings Michchhä mi Dukkadam
Charity at Its Peak Ascetic Mahävir donates a piece of heavenly cloth to poor. The cloth was left on his shoulder by Lord Indra, the king of heavenly gods, after his selfinitiation. (Shvetämbar Tradition)
Humility at Its Peak Guru Gautam Swami requests Anand Shrävak (a lay person) for his forgiveness because he had doubted his Knowledge (Jnäna) and Truthfulness
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PRATIKRAMAN RITUAL
C. - English Pratikraman - Observance of SelfReflection Jainism believes that from time immemorial, every soul is full of impurities. Mithyätva (Ignorance) and Kashaya (anger, ego, deceit, and greed) which arise from attachment and hatred are the soul's impurities. To reduce and to remove such impurities, Jainism has prescribed certain practices known as Avashyaka (essential practices) to be performed daily and regularly by all Jains. These practices free the human mind from negative thoughts of attachment and hatred and enhance the soul's spiritual progress, ultimately leading to liberation. Ancient Jain literature defines six such activities. Six Ävashyaks or Daily Practices: 1. Sämäyika
State of Equanimity for certain
duration 2. Chauvisattho or Devotional Prayer to Tirthankars
Chaturvimshati-Stava 3. Vandana
Respecting Ascetics 4. Pratikraman
Repentance and Confession of
Sins of minor violations of Vows 5. Käyotsarga
Non-attachment to the Body 6. Pratyakhyana or Religious Vows
Pachchakhana Each Avashyak ritual includes many original Sutras written in Ardha-Magadhi and Sanskrit languages. These Sutras consist of many hymns in praise of the Tirthankaras and many verses of repentance, confession, and requests for forgiveness. C1. - Sämäyika - State of Equanimity To remain in the state of equanimity without attachment and hatred, and to treat all living beings equal to one's self is called Sämäyika. Equanimity is the act of remaining calm and tranquil. It implies neutrality of mind and temper. It is essential for the practice of nonviolence and removal of Mithyatva and Kashayas, which ultimately removes all Karma.
This ritual is performed to develop equal regard towards all living beings, equanimity towards pleasure and pain, and to be free from attachment and aversion.
During Sämäyika, a devotee renounces worldly activities, fully controls his or her mind, speech and bodily activities, and lives the life of an ascetic. It is important to remain calm, meditate, read
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PRATIKRAMAN RITUAL
scriptures, or perform pratikramana ritual and request for
forgiveness for one's sins. One should reflect on the following attributes of the soul:
Equanimity towards all beings
Self-control with pure aspirations • Abandonment of all thoughts tainted by desire and aversion. During Sämäyika, if one thinks about material happiness, family, friends, and relationships, all of which are not true reflections of the soul, one should meditate on the Sutra called:
"NÄ-HAM" - I am not that To reinforce identification with the soul, which has the qualities of perfect knowledge, vision, bliss, and power, meditate on the Sutra:
"SO-HAM". I am that By meditating on the true nature of the soul, bad karmas (sins) are eradicated. Therefore, it is recommended that all Jains perform Sämäyika as often as possible and at any time of the day. Types of Sämäyika There are two types of Sämäyika - partial and complete. Complete Sämäyika relates to monks and nuns because they practice equanimity at all times. The partial Sämäyika is for lay people (Shrävaks and Shrävikäs) so that they can learn to gradually detach themselves from all external objects. The minimum duration for the partial Sämäyika is 48 minutes. Faults to be avoided during Sämäyika: Jain scriptures describe 32 faults of Mind, Speech, and Body to be avoided during Sämäyika. Ten Faults of Mind • To perform Sämäyika without respect to its goals or procedures • To perform Sämäyika for prestige
To perform Sämäyika out of greed To perform Sämäyika for vanity To perform Sämäyika out of fear To perform Sämäyika for material rewards and power
To perform Sämäyika with doubts • To perform Sämäyika with anger
To perform Sämäyika with impertinence, without respect to Tirthankar (Dev), Teacher (Guru), and Religion (Dharma)
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PRATIKRAMAN RITUAL
• To perform Sämäyika under pressure from others or without
conviction Ten Faults of Speech
To use offensive speech To speak without thinking To speak or sing such songs that arouse uncontrollable emotions To use condensed sutras for convenience or to save time To use quarrelsome language To gossip To use mocking language To use hasty speech without clarity
To use irrational speech • To use unclear and ambiguous speech Twelve Faults of the Body • To sit with one leg over the other
To sit with unsteady posture To sit with wavering eyesight To digress or to deviate from Sämäyika for domestic or other work To lean against something To stretch the body, hands, and legs without reason To stretch the body lazily or to sleep To make sounds by stretching fingers of hands and feet (cracking knuckles) To remove dirt from the body To sit with one's hand on the head or forehead in a sorrowful
posture or to walk without carefully sweeping the floor • To sleep or to remain idle • To cause oneself to be served by others without a reason Sutras Recited During 1st Sämäyika Ävashyak Jain Prayer to Great Souls Namaskar Mahamangal Sutra Benedictory Verse
Chattäri Mangalam Sutra Guru Sthapana
Panchindiya Sutra Forgiveness Verse of Iryä Vahiyae Sutra Sämäyika Introspection and
Tassa Uttari and Annattha Sutra Käyotsarga Vow of Sämäyika
Karemi Bhante Sutra
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PRATIKRAMAN RITUAL
Sämäiya-vaya-jutto Sutra
Concluding Vows of Sämäyika Guru Utthäpanä
Namaskar Mahämangal Sutra
C2. - Chaturvimshati Stava - Prayer to Tirthankars This is the reverential worship of the twenty-four Tirthankars to reflect on their qualities, such as freedom from attachment and aversion (Vitarägatva). Types of Devotional Prayer The devotional prayer is also of two types; external (dravya) and internal (bhäva). To express one's devotion by worshipping Tirthankars' idols with purifying substances like rice and flowers constitutes external praise (dravya stuti), while to devotionally praise their inherent qualities is internal praise (bhäva stuti). During Pratikraman, this is accomplished through the recitation of the following Sutras
Namutthunam Sutra praises the qualities and virtues of the Tirthankar Logassa Sutra worships all 24 Tirthankars by name Jaya Viyaraya Sutra is a devotional prayer to Tirthankar Pukkhara-vara-di Sutra salutes the teachings (Agam scriptures) of the Tirthankaras Siddhänam buddhänam sutra bows to all Siddhas along with Lord Mahävir and the pilgrimage (Tirtha) places where the Tirthankaras
have attained nirvana These prayers inspire an individual to practice these ideals in his/her own life. In this Pratikraman, we have incorporated Namutthunam, Logassa, and Jaya Viyaräya Sutras. Sutras Recited During Chaturvimshati Stava Ävashyak Worshiping of 24 Tirthankars
| Logassa Ujjoyagare Sutra Saluting Qualities of Tirthankars Namutthunam Sutra Devotional Prayer to Tirthankars Jaya Viyaräya Sutra
C3. - Vandana - Respecting Ascetics Vandana means paying respect to all ascetics including Achäryas, Upadhyayas, and all other Sädhus and Sadhvis. Types of Vandanä: There are three types of Vandanä defined in Jain literature.
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PRATIKRAMAN RITUAL
If we meet an ascetic on the road or any other places, we can just bow our head by saying 'Matthaena Vandämi' or 'Vandämi Namamsämi', which means I bow to you.
If we visit ascetics in their Upäshray (temporary residence), then we should inquire about their well-being and request forgiveness for any impoliteness towards them.
Pratikraman ritual should be done in the presence of an ascetic. During the traditional Pratikraman ritual, one recites Suguru Vandanä sutra, which is a complete Vandanä of an ascetic.
For English Pratikraman, we have chosen the second type of Vandana, because this will be most useful when any English speaking Jain visits an ascetic in an Upäshray. However the complete Vandanä (third type - Suguru Vandanä sutra) is defined in Appendix of this book. Sutras Recited During 3rd Vandana Ävashyak Bowing to Ascetics
Ichchhämi Khamäsamano Sutra Bowing to Ascetics
Tikhutto Sutra Wellness of Guru
Icchakära sutra Ascetics Forgiveness Sutra Abbhutthio Sutra
C4. - Pratikraman - Repentance and Confession of Sins "Prati" means "back" and "kraman" means "to go". It means to go back, to reflect and review, to confess and atone, asking for forgiveness from others for one's own faults of mind, body, and speech in one's daily activities, and forgiving faults of others and extending friendship to all.
Therefore, Pratikraman involves repentance and sincere confession for past sinful deeds and thoughts as well as the forgiveness of others' faults. This process of self-discipline provides protection from present sinful acts, and prevents future sinful acts through renunciation. Types of Pratikraman Jain monks and nuns must perform this ritual in accordance with tradition. Devoted Jain lay people staunchly observe this ritual while others practice it as often as possible.
It is recommended that Pratikraman be done twice a day, once in the morning known as Räi Pratikraman and once in the evening known as Devasi Pratikraman. The morning Pratikraman is for the atonement of minor violations of vows incurred during the night
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and the evening Pratikraman is for the minor violation of vows of the day. There is a special Pratikraman for every fortnight (Pakkhi), every four months (Chaumäsi), and yearly (Samvatsari) Pratikraman if not possible to perform the daily Pratikramans. The annual Pratikraman that all Jains should strive to observe is called Samvatsari Pratikraman. The Samvatsari Pratikraman is performed on the last day of Paryushan and is followed by forgiveness, i.e. asking forgiveness for our wrongdoings to all living beings and forgiving others for their faults. It generates feelings of friendliness and love towards all. Pratikraman (self-analysis) can make our lives happy and peaceful as well as build a harmonious society.
Dravya and Bhäva Pratikraman The Jain ethics system outlines 5 great vows to be practiced by monks and nuns who have totally renounced worldly life. However for lay people, it outlines 12 vows (Vratas) of limited nature (see Appendix) that are less intense than those followed by monks and nuns. Jainism defines that everyone should strive to adopt these Vows according to one's individual capacity and circumstances The ultimate goal is to accept them as full vows. In order to effectively avoid sinful activities, one should abandon wrong belief (Mithyätva), an un-restrained lifestyle (Avirati), unawareness, laziness, or lethargy (Pramäda), passions (Kashäya) and inauspicious activities of body, speech, and mind (Aprashasta Yoga). To accept right faith or conviction, achieve self-restraint, become spiritually vigilant, cultivate good qualities like compassion and nonviolence, and attain the true nature of soul after giving up worldly activities is the essence of Pratikraman. In other words, it means returning to and reaffirming the path of nonviolence, truthfulness, and non-attachment. During Pratikraman, a lay person reflects on these vows and repents and requests for forgiveness for minor violations (known as Atichär) that may have been committed knowingly or unknowingly. Contemplation on each of these vows takes place so that we are more aware of such circumstances and can avoid such minor violations of vows in the future.
If Pratikraman is performed only to confess past sinful acts and with an open declaration not to commit them in future, but the individual readily commits sinful activities, then this type of
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recitation of the ritual is called Dravya or external Pratikraman. Dravya Pratikraman is not useful; on the contrary, it is harmful. It deceives one's own self and is meant simply to deceive others. If after the performance of Pratikraman ritual, an individual minimizes or eliminates sinful activities in real life, then the Pratikraman is called Bhäva or internal Pratikraman, which is very useful for purification of the soul.
Eligibility to do Pratikraman Jain literature clearly indicates that the Pratikraman ritual is meant for repenting and requesting forgiveness for "one's past minor violations of the vows that may have occurred knowingly or unknowingly".
As previously mentioned, monks and nuns are to follow the he the 5 great vows and for lay people, there are 12 vows of limited nature. Hence the Pratikraman ritual is meant for monks, nuns and only those lay people who follow these vows. The logic is that if one does not practice the vows, then the question of repenting and forgiveness of minor violations of the vows does not arise.
Many Jain lay people do not practice the 12 vows. Therefore, after understanding the purpose and meaning of our great ritual, every Jain should strive to adopt the 12 vows of lay people according to their capacity and circumstances. They should review them before Samvatsari Pratikramana and improve their limits every year in such a way that ultimately they will be able to fully practice the vows and live an ascetic life. Inclusion of Six Ävashyaks in the Ancient Pratikraman Ävashyak During the last few centuries, review of Jain literature indicates that the word "Pratikraman" is used as a common noun for all six essential acts (six Avashyakas). This is also meaningful because during the course of time the Pratikraman ritual has been expanded and enhanced to include the sutras of all other Avashyakas. This way lay people can easily complete all six daily Avashyak rituals within 48 minutes.
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Sutras Recited During the 4th Pratikraman Ävashyak General repentance of all Sins
Repentance of Sins to all Living Beings of the universe
Atonement of Eighteen Sins
Atichär for minor violations of Lay people's Vows
Universal Forgiveness to All Living Beings
Samvatsaria (Devasia)
Padikkamane Thäum? Sutra
Säta Läkha Sutra
18 Päpsthänak Sutra Contemporary Text
Khämemi Savve Jiva Sutra
C5. - Käyotsarga - Meditation in a Yoga Posture
Käyä means body and Utsarga means moving away or rising above. Hence, Käyotsarga means rising above bodily activities to focus on the inner self, thus developing non-attachment towards our body while in meditation (Käyotsarga). To perform Käyotsarga in its true form, it is necessary to give up all passions.
Attachment to one's body must be renounced in order to attain virtuous meditation (Dharma Dhyäna) and pure meditation (Shukla Dhyana). During Pratikraman ritual, this is accomplished by meditation upon 12 Namaskär Sutra Käusagga after repentance and confession of sins.
Sutras Recited During 5th Käyotsarga Ävashyaka Introspection and Arihanta-cheiyänam, Annattha, and Käyotsarga Namaskär Sutra
C6. - Pratyäkhyäna or Pachchakhäna - Taking Religious Vows
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Taking religious vows (self-control, renunciation of sinful activities, or doing pious activities) is called pratyäkhyäna. This declaration is of two types - external (Dravya) and internal (Bhäva).
External or Dravya pratyäkhyäna
Renunciation of external things like food, shelter and other possessions is Dravya pratyäkhyäna.
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Internal or Bhäva Pratyakhyana Renunciation of internal impure states of the soul such as ignorance, anger, greed, ego, deceit, non-restraint, attachment and aversion are known as Bhäva or true Pratyakhyana. One cannot attain true Bhäva Pratyakhyana without performing complete Dravya Pratyakhyana. For instance, one can begin by renouncing delicious food and other luxuries and live a simple life. The true performance of Bhäva pratyakhyana (true renunciation) leads to stoppage of new karma (Samvara), which gives rise to ultimate equanimity (Sambhäva), and the attainment of liberation. Hence the religious vows foster spiritual advancement through self-control. C7.- Reflections on Spirituality At the conclusion of the Pratikraman, we have added certain sutras to reflect upon the qualities of our true teacher (Sadguru), universal peace, universal friendship, and spirituality of self by reciting certain sutras and text. Sutras Recited During Reflections Reflection on True Teacher Some sutras from Atmasiddhi (Sadguru)
Shastra
Reflection on Universal Peace
| Upsargah Kshayam Yanti Sutra
Shivmastu Sarva Sutra
Reflection on Universal Friendship
Reflection on Spirituality and Pure Consciousness
Some sutras from Atmasiddhi Shästra and Simple Text
Those who are ignorant of the supreme purpose of life will never be able to attain nirvana (liberation) in spite of their observance of the vows (vratas) and rules (niyama) of religious conduct and practice of chastity (Shilä) and tapas (penance).
Samaya särä, 153
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