Pratikraman Meditation Review your Life

Author(s): Surendra S Singhvi
Publisher: Surendra S Singhvi
Catalog link: https://jainqq.org/explore/007696/1

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Pratikraman Meditation Review Your Life Prepared for non-traditional followers of Jainism Prepared by: Surendra S. Singhvi (No material from this booklet should be reproduced without written permission.) Price $3.00

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PREFACE Every year, Jains participate in Samvatsari Pratikranan which is performed on the last day of Paryushan Parva (August-September). This meditation generally takes 2-3 hours. It has been noticed that the youngsters (and some adults) do not understand the meaning of all rituals performed during this meditation and feel bored sitting for that length of time. During late 1970's, Gurudev Chitrabhanuji prepared a 4-page summary to explain the meaning of the Pratikraman meditation. For the last many years, I have been conducting an hour long Samvatsari Pratikraman for youngsters (and some adults who can not sit for 2-3 hours without understanding the meaning) at the Jain Centers of Cincinnati/Dayton and Greater St. Louis. The program has been very successful. This booklet has been expanded from Gurudev Chitrabhanuji's summary material with additional suggestions from other Jain friends. I would like to thank Deepak Kapadia and Sushila Singhvi of St. Louis, and Pramoda Chitrabhanuji of Bombay, and Amar Salgia of Quincy, Illinois for their contribution in preparing this booklet. I appreciate Gurudev Chitrabhanuji for his review of the entire manuscript. The readers are requested to submit their suggestions for further improvement in the booklet to the undersigned. It is the sincere hope that the material included here would increase the youngsters interest in Jain activities. Jai Jinendra, Surendra Singhvi 439 Ridge Line Court Dayton, Ohio 45458 August 1998 2 This booklet is dedicated in the memory of late Acharya Sushil Muni

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INTRODUCTION I. Pratikraman: A) Meaning: "Prati" means "back" and "kraman" means "to go", i.e. to go back and watch your daily activities. B) Purpose: The purpose of this Pratikraman Meditation is to stop (samvara) the inflow (asrava) of invisible particles of matter (karma) that cover and cloud the true nature of the pure Self (Atman) which has the qualities of infinite consciousness, infinite bliss, immortality and infinite energy. Throughout the meditation, when you find a pattern in your life that you don't wish to continue because it is not the nature of the pure Self (Atman), use the mantram NA-HUM "I Am Not That," in order to train your mind to distinguish these qualities of lower self from the qualities of Higher Self (already mentioned). Next, reinforce your identification with the Higher Self by using the mantrum SO-HUM "I Am the Higher Self." It is like a postman sorting letters. Keep the qualities that belong to the Higher Self and reject the other qualities as not the "true you." At no time during the meditation should you allow yourself to feel guilty. Just watch what occurred during the day and keep those qualities that you want to identify with as your SELF. The qualities you reject are caused by karmic particles covering the true nature of Atman.

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C) Steps: There are six essential steps in the meditation, which help us to free ourselves from self-defeating negativa passions: 1. Equanimity (Samayik). 2. Appreciating the qualities of 24 Tirthankars (Chaturvimshati Stav). 3. Respect for Masters (Guru Vandana). 4. Review your daily activities and retreating from them. (Pratikraman) 5. Stopping attachment to the body and tuning to the Self. (Kayotsarg) 6. Renouncing worldly activities for 48-60 minutes to discipline oneself (Pachchkhan). II. Suggestions: A) Clean your body and wear clean clothes. B) Avoid using restroom during Pratikraman. C) Observe silence during the Pratikraman and recitation. D) Refrain from eating, drinking, and chewing. E) Get a clean handkerchief, rosery (maala), and seat (aasan). To begin Pratikraman, a person should adopt the vow of Samayik as explained in the next section.

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III. Sanayik or Equanimity: A) Meaning: Equanimity is the quality of remaining calm and undisturbed. It implies evenness of mind and temper. It is serenity and composure. It is essential for our practice of nonviolence. Acharya Jatasingh Nandi has described equanimity by the following verse: Equanimity towards all beings; Self-control and pure aspirations; Abandonment of every thought Which is tainted by desire and aversion; That, truly, is considered Samayik. Equanimity is practiced by monks and nuns. It is also practiced by laymen so that they can learn to gradually detach their consciousness from all external objects. Practice of equanimity consists of three phases. In the first phase, the person adopts the vow of equanimity by reciting Irya Vahiyae & Karemi Bhante Sutra. Evidently, the first phase of the Samayik is like a prologue. The second phase of Samayik consists of study of scriptures, thinking of the basic principles of religion in silence. The last phase of Samayik is like an epilogue. 5

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IV. Irya Vahiyae Sutra A) Sutra: "Ichhchhakarena sandisaha Bhagavan Irya vahiyang paddikkamami Iriya vahiyae virahanae Gamanagamane Panakkamane Biakkamane Hariyakkamane Osa Uttinga Panaga Daga Matti Makkada Santana Sankamane Je me jiva virahiya Egindiya Beindiya Teindiya Chaurindiya Panchindiya Abihaya Vattiya Lesiya Sanghaiya Sanghattiya Pariyaviya Kilamiya Uddaviya Thanao Thanam sankamiya Jiviyao vavaroviya Tassa michchhami dukkadam." B) Meaning: While walking, I may have pained living beings; While coming and going, I may have crushed living beings. I may have crushed live, animate seeds. I may have crushed live plants, beings living in the dew, ant hills, the living moss, beings living in water particles, the live earth, the webs of spiders, I may have harassed. I may have crushed all these. Whomever, whichever living beings may have been caused pain or torment by me; souls having only one sense, the sense of touch, as in the elements of earth, water, fire, and air, and in the plant kingdom; souls with two senses, the senses of touch and taste, as in worms and shell creatures; souls with three senses, the senses of touch, taste, and smell, as in moles; souls with four senses, the senses of touch, taste, smell, and seeing, as in bees, wasps, and some other flying insects; souls with all five senses, namely, the senses of touch, taste, smell, seeing and hearing, as in beings of the water (fish etc.), beings of the land (mammals, amphibians, mankind, etc.), and beings of the sky (birds). Whomever may have been beaten or struck by me while coming or going; who may have gotten covered by dust; who may have been rubbed up against; who may have been forced to collide with one another; who may have been caused pain by my touching or tilting them; who may have been tormented

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by being turned entirely upside down; on whomever I may have inflicted pain; whomever I may have frightened; whomever I may have shifted from one place to another; whomever I may have separated from life and made lifeless; May all that be forgiven and may all the suffering I caused, knowingly or unknowingly, cease. May the ignorance in me which caused pain in other beings' lives come to an end, and may they all forgive me. V. The Vow of Samayik: Recite Karemi Bhante Sutra as presented below: A) Sutra: "Karemi Bhante! Samaiyam, Savajjam Jogan Pachchakkhani, Java Niyaman Pajjuvasami, Duviham, Tivihenam, Manenam Vayae Kayenam, Na Karemi Na Karavemi, Tassa Bhante! Padikkamami, Nindami, Garihami, Appanam Vosirami." B) Meaning: I take the vow of refraining from all undesirable activities. 0! Bhagwaan, I will worship you for the duration of Samayik. With the two-fold activities (I will not do and I will not make others do) and with three-fold yoga (namely, with mind, speech and body), I will not overlook any desirable activities. 0! Respected Bhagwaan, I give up all harmful activities of speech and body. I criticize myself for my undesirable actions. I express disapproval of my demerits. I make a determination to free my soul from all demerits. 7

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VI. Namokar Mantra: Recite once with its meaning and then 27 times without meaning as shown below: 1. NAMO ARIHANTANAM I bow to the Arihants, those living beings who have reached enlightenment by overcoming inner weaknesses and teach the path which brings an end to the cycle of birth and death. 2. NAMO SIDDHANAM I bow to the Siddhas, those who have attained infinite knowledge, infinite bliss and immortality by liberating themselves of all karma. 3. NAMO AIRIYANAM I bow to the Acharyas, those living beings who practice before preaching Right Knowledge, Right Belief and Right Conduct. 4. NAMO UVAJJHAYANAM I bow to Upadhyayas, those living beings who understand the true nature of soul and teach the importance of the spiritual over the material. 5. NAMO LOE SAVVA SAHUNAM I bow to all Sadhus, those living beings who strictly follow the five great vows of conduct and inspire us to live a simple life. 6. ESO PANCH NAMOKARO These five types of great souls I salute. 7. SAVVA PAVA PANASANO Such praise will help diminish all negative vibrations. 8. MANGALA NANCHA SAVVESIM Giving this praise is most auspicious. 9. PADHAMAM HAVAI MANGALAM So auspicious as to bring happiness.

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VII. LOGASS UJJOYEGARE: This sutra is in the praise of 24 Tirthankars. Recite once with meaning as shown below: A) Sutra: "Logass Ujjoyegare Dhamma Tithyarejine Arihante Kittyesam Chauvisampi kevali Usabhamajiyam C Vande Sambhavmabhinandananc Sumaenc Paumappaham Supasam Jinan C Chandppaham Vande Suvihim C Pufdantam Sial Sejjars Vasupujjans Vimalmanantam c Jinam Dhamma Santin C Vandami Kunthun Aram Mallim Vande Muni Suvvayam Namijinam C Vandami Retthnemim Pasam Tah Vaddhmanam C Eva Mai Abhithuya Vihuye Raymala Pahinjaramarna Chauvisampi Jirvara Tithyara Me Paseyantu kittiye Vandiye Mahiya Je Logass Uttama Siddha Aruggabohilabham Samahivarmuttamam Dintu Chandesu Nimmalyara Aichesu Ahiyam Payasayara Sagar Var Gambhira Siddha Siddhim Mam Disantu." B) Meaning: Oh, Arihantas! You are shedding divine light on the entire universe. Founder of Divine laws and conquerer of inner enemies I praise you Lord. Arihantas who are twenty-four omniscient beings Adinath (Adam) and Ajitanath, Sambhavanath and Abhinandananath and Sumatinath, Padmprabhu I bow to Chandraprabhu, Pushpadantanath and Suvidhinath, Sitalanath, Shreyansanath, Vasupujyanath, Vimalanath; Anantanath I bow to Dharmanath and Shantinath, Kunthunath and Arahanath I bow to Mallinath, Munisuvratanath, Naminath I bow to Arisht-Neminath, Parshvanath and Mahavira (Vardhman). I am praising the Arihantas who have been liberated from karmas and have broken the cycle of birth and death. These are the twenty-four Lord Jinas Tirthankaras smile upon me. On, Arihantas! You are praised and bowed to, wholeheartedly worshipped. You are the purest souls in the universe. Grant me Divine Health and knowledge and the highest state of consciousness. You are brighter than the moons and more brilliant than the suns. You are deeper than oceans. My Lord, reveal to me perfection.

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VIII. Mangal Path: Recite once the following with meaning. A) Sutra: "Chattari Mangalam Arihanta Mangalam Siddha Mangalam Sahu Mangalam Kevali Pannato Dhammo Mangalam; Chattari Loguttama Arihanta Loguttama Siddha Logut tama Sahu Loguttama Kevali Pannato Dhammo Loguttamo; Chattari Saranam Pavvajjami Arihante Saranam Pavvajjami Siddhe Saranam Pavvajjami Sahu Saranam Pavvajjami Kevali Pannatum Dhammun Saranam Pavvajjami." B) Meaning: These four destory all my negative vibrations, the Arihantas, the Siddhas, the Sadhus, the Dharma expounded by the Kevalins (omniscient beings). These four are the most divine in the universe - the Arihantas, the Siddhas, the Sadhus, the Dharma expounded by the Kevalin. May I take refuge in these four - the Arihantas, the Siddhas, the Sadhus, the Dharma expounded by the Kevalin - and in none else. IX. Guru Vandana: Recite once with meaning and then two times without meaning as shown below (one must stand up and bow down each time) A) Tikhutto Sutra: "Tikhutto Ayahinam Payahinam Karemi Vandami Namamsami Sakkaremi Sammanemi Kallanam Mangalam Deviyam Chayiyam Pajjwasami Mathen Vandami." Meaning: Three times by right side make a round, I do I worship I bow I respect I honor, You are benediction, You are a remover of obstacles, You are like a divinity, You are an ocean of knowledge, I serve you, I bow my head to your feet. 10

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B) Ichchami Khamasaman: Sutra: "Ichchami Khamasamano! Matthaena Vandami" Meaning: 0 Learned Guruji! I am asking for your well being, giving up wrongful acts and requesting your blessings. Vandium Javanijjae Niseehiae X. Pratikrman Sutra: Recite once with meaning as shown below: A) Sutra: "Jam Jam Manen Baddham, Jam Jam Vayen Bhasiyam Pavam, Jam Jam Kayen Kayam, Tass Michami Dukkaram, Om Hreem Shreem Kleem Arhum Namah." B) Meaning: Whatever wrong I have done by thought, word, or deed I ask for forgiveness. OM name of supreme, universal, eternal, energy, which merges with Supreme Consciousness. HREEM seed mantra of all extraordinary powers. SHREEM seed mantra of glory, wealth and beauty. KLEEM seed mantra of wealth, basic energy. ARHUM Divine worthiest present. NAMAH I bow and evoke the positive energies and tune to the divine presence. = 11

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XI. Sree Namutthunam: A) Sutra: "Nammutthunam Arihantanam, Bhagavantanam 1. Aigaranam, Titthayaranam, Sayam Sambuddhanam 2. Purisuttamanam, Purisa-Sihanam, Purisa-Vara Pundarianam, Purisa-Vara Gandhahatthinam 3. Loguttamanan, Loga-Nahanam, Loga-Hianam, Loga-Paivanan, LogaPajjoagaranam 4. Abhayadayanam, Chakkhudayanam, Maggadayanam, Saranadayanan, Bohidayanam 5. Dhamma Dayanam, Dhamma Desayanam Dhamma-Nayaganam; Dhamma Sarahinam, Dhamma-Vara-Chauranta Chakkavattinam 6. Appadi haya-Varanana-Dansanadharanam, Viyatta Chhaumanam Jinanam Javayanam, Tinnanam Tarayanam, Buddhanam Bohayanam, Muttanam Moaganam 8. Savvannunam Savvadarisinam Siva-Mayala-Marua-Mananta-Makkhaya Mavvabaha-MapunaravittiSiddhigai-Namadhe Yam, Thanam Sampattanam, Namo Jinanam, Jiabhayanam 9. Je A-Aia Siddha, Je A-Bhavissanti-Nagae Kale; Sampai A Vattamana, Savve Tivihena Vandami 10." B) Meaning: Obeisance to the Arhats and Bhagavats; obeissance to the Adikaras, the Tirthankaras and the self enlightened ones; obeisance to the best among men, the lions among men, the best lotus among men, the gandhana elephants among men; obeisance to the best in the world, the guides of the world, the benefactors of the world, the beacon-lights of the world, the enligteners of the world; obeisance to the liberators from fear, the givers of vision, the givers of the path, the givers of refuse, the givers of life and the givers of enlightenment; obeisance to the givers of law, the preachers of law, the master of law, the leaders of law and the world monarchs of law, who are the best in all the four directions; obeisance to those who are liberated from (the bondage of wrong knowledge, who are the 1. 12

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holders of unrestricted and best knowledge and perception, who (in this world) are the light, the liberators,, the refuge, the movers and the givers of rest; obeisance to those who are the victors and the givers of victory, the saviours and the saved, the givers of enlightenment and the enlightened, the givers of liberation and the liberated; obeisance to the all-knowing, all-seeing Jinas, who have conquered fear, and who have attained the happy, stable, formless, infinite, imperishable, unobstructed and never-to-yield perfection, status and existence; obeisance to the Sramana Bhagavan Mahavira, the Adikara, the last Tirthankara, whose advent was determined by the preceding Tirthankaras. From this station, do I pay homage and obeisance to the Lord who is there, and may the Revered Lord from there cast his gracious glances at me here.

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XII. Pratikraman Meditation: Review the basic five Jain principles as shown below and recite Namokar Mantra eleven times after reviewing each principle: 1) AHIMSA (This is the main principle recurring in pratikraman) Was I non-violent? (towards others and toward myself) in thought? in word? in action? Did I encourgage or appreciate violence in others? Did I impose my thoughs on another? Did I use a position to manipulate someone (a position of strength or a position of weakness)? Did I speak harshly? Was I selfish, competitive, insecure, fearful? Did I put any harmful substance into my body (i.e. junk food, excess sugar)? Did I expose my mind to violence in the form of movies, books, wrong company? meditate on anger, pride and greed (11 Namokar Mantra) 2) SATYA Was I truthful? (toward others and toward myself) in thought? in word? in action? Did I encourage or appreciate non-truthfulness in another? Did I exaggerate or distort facts for personal gain? Did I use flattery or act pretensiously to get what I desire? 14

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Whatever I speak will be the truth, but I need to speak all the truth. Truth must not create violence. meditate on deceit (11 Namokar Mantra) 3) ASTEYA Did I steal or take what was not offered to me? in thought? in word? in action? Did I encourage or appreciate stealing in others? (remember that you have the right to refuse anything that is offered if you feel that it is a bribe) meditate on non-stealing (11 Namokar Mantra) 4) BRAHMACHARYA Did I practice celibacy? (to stay in my Self) in thought? in word? in action? Was I lustful? (dwelling on sensuality) Did I encourage or appreciate lustfulness in others? Did I waste energy on sexual fantasies? Did I use my sexual energies to manipulate others? (e.g. flirting) meditate on celibacy (11 Namokar Mantra) 15

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5) APARIGRAHA Was I non-acquisitive or non-possessive? in thought? in word? in action? Did I encourage or appreciate acquisition and possesssiveness in others? Do I have possessive attachments to people or things? Do I have things around that I am not using-Am I collecting or hoarding? Did I buy something today that I don't need? meditate on greed, jealousy and insecurity (11 Namokar Mantra) XIII. Meditation Statements: Read the following statements. i) I wish to be beyond praise and rebuke since these are forms of attachment. ii) I do not wish to compare with others or criticize others. iii) I choose my approach, but don't put down others to justify choice. iv) I wish to acquire the three jewels of Jain Philosphy - right belief, right knowledge and right conduct. v) I wish to treat each person as my self. vi) I see my ultimate life goals as moksha or nirvana. vii) I don't get too personal with others. viii) I don't dampen someone else's energy. ix) I watch out for humor. It can do violence to myself or others. *) I surrender my attachments and ego.

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xi) I shall have Amity for all, compassion for those below, appreciation for those above and equanimity for those who cannot hear the teaching of Lord Mahavir. xii) I am a light being I radiate light to everyone and everything I am light and only light can come to me I am thankful for my punya (good fortune) I am Generator of energy, Organizor of energy, and Destroyer of ignorance I am infinite consciousness, infinite bliss, immortal and infinite energy XIV. kshamapana Sutra (Universal Friendship): Recite the following sutra with meaning once: A) Sutra: "Khamemi Savve Jiva, Savve Jiva Khamantu Me, Metti Me Savve Bhuyesu, Veram Majham N Kenai." B) Meaning: I grant forgiveness to all living beings; And may all living beings grant me forgiveness. My friendship is with all living beings. My enmity is totally non-existent. XV. Shanti Paath: Recite once the following with meaning. A) Sutra: 1) Shantim shanti nishantam, shantam shanta shivam namaskritya Stotuh shanti nimittam, mantrapada ih shantaye stomi; 2) Shivmastu Sarva Jagatah, Par-hit-nirata bhavantu bhutaganah Doshah Prayantu Nasham, Sarvatra Sukhi bhavantu lokah; 3) Upsargah Shayam yanti chhidhynte vighna-vallayah Manah prasann tameti, pujya mahne jineshwari; 4) Sarva mangalah manganyam, sarva kalyana karanam Pradhanam sarva dharmanam jayanam jayti shashanam. 17

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B) Meaning: This is in praise of Lord ShantiNath and other Tirthankars. Recitation of the above helps overcome fears of water, fire, poison, snakes, disease, war, enemies, robber, ghost and the like. Also, we request peace and well being of all living beings in the world. XVI. Kayotsarg or meditation: Close your eyes, sit straight, and recite namokar mantra 27 times. (This will complete the recitation of this mantra for 108 times). This meditation is done in order to get rid of our past and present bad karmas and resulting stress. XVII. Pachchkhan or Vow to give up: At this time, one takes one or more vows to control ones desires for one hour, one evening, one day or longer. For example, one could take any or all of the following vows: A. Not to eat B. Not to drink C. Not to get angry D. Not to watch T.V. E. Not to argue F. Not to talk, etc... XVIII. The Procedure to Complete the Samayik A) Sutra: "Ehava Navama Samayik Vritna Panch Aiyara Janiyavva. Na Samayariyavva Tan Jana Te Aloun Manaduppanihane Vaya-Duppanihaane Kaayaduppanihaane Saamaayiyassa Sai Akaranaya Saamaaiyassa Anavatthiyassa karanaya Tassa Miccha Mi Dukkadam. 18

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Saamaaiyam Sammam Kaayenam Faasiyam Paaliyam Teeriyam Kittiyam Sohiyam Aaraahiyam Aanaae Anupaaliyam Na Bhavai Tassa Miccha Mi Dukkadam. Saamaayik Me Das Manake Das Vachanake Bar Kaaya Ke E Batris Doshamiese Laga Koi Dosha Ho To Tassa Miccha Mi Dukkadam. Samayik Me Ahaar Sangnya Bhay Sangya Maithun Sangya Parigrah Sangya E Char Mese Sangya Koi Sangya Hoi To Tassa Miccha Mi Dukkadam. Samayik Bhavse Liya Bhavse Pala Usame Koyi Dosha Hua Ho To Tassa Miccha Mi Dukkadam." B) Meaning: With regard to the vow of Samayik, there are five actions which are known and should be avoided. They are described just as they are: Mistaken or faulty thoughts, faulty speech, faulty bodily activity, forgetfulness of the vow of Samayik and improper procedure of Samayik are the faults. If I have committed any of these faults, I beg forgiveness for them. During the period of Samayik, if my bodily activity, touch and behaviour were improper, if I did not offer complete and proper praise, respect and worship, and, if I did not observe the teachings of the omniscient, may I be forgiven for these faults. There are other faults of mind, speech and body which one may commit in Samayik. Whatever faults I may have committed, I beg forgiveness for them. The instinct of eating, the instinct of fear, the instinct of sex and the instinct of possessiveness should be avoided during Saamaayik. Out of these four instincts, if I had any may I be forgiven for it. 19

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I took the vow of Samayik in a proper manner and I completed Nevertheless, if any impropriety was done, I beg it as prescribed. forgiveness for it. As mentioned above, there are numerous faults of mind, speech and body which should be avoided in Samayik. Some of these are: Doing Samayik owing to pride, for fame and prestige, out of greed, for wealth, with a desire of material reward. XIX. Pratikraman Closing: Recite one Namokar Mantra quietly and the Pratikraman meditation is over. 20

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XX. Maitri Bhavana or the Immortal Song: Recite the following song once with meaning: A) Song: Maitri Bhavanu Pavitra Zaranu, Muj Haiya Ma Vahya Kare; Shubh Thao Aa Saka Vishvanu, Avi Bhavana Nitya Rahe; Gunathi Bharela Gunijana Dekhi, Haivu Maru Nrutya Kare; A Santo Na Charan Kamal Ma, Muj Jivan No Ardhavya Rahe; Din Krur Ne Dharma Vihona, Dekhi Dilma Dard Rahe; Karuna Bhini Ankho Mathi, Ashruno Shubh Shrot Vahe; Marg Bhulela Jivan Pathik Ne, Marg Chindhava Ubhu Rahu; Kare Upexa A Marag Ni, To Ye Samata Chitt Dharu; Chitrabhanuni Dharma Bhavana, Haiye Sau Manav Lave; Ver Zer Na Paap Taji Ne, Mangal Geet Sa Gave. B) Meaning: The Immortal Song May the sacred stream of amity flow forever in my heart. May the universe prosper, such is my cherished desire. May my heart sing with ectasy at the sight of the virtuous. And may my life be an offering at their feet. May my heart bleed at the sight of the wretched, the cruel, the irreligious. And may tears of compassion flow from my eyes. May I always be there to show the path to the pathless wanderers of life. Yet if they should not hearken to me, may I bide in patience. May the spirit of goodwill enter all our hearts. May we all sing in chorus the immortal song of human concord. -Chitrabhanu 21

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XXI. Samaro Mantra: The following mantra should be recited once. This shows the importance of Namokar Mantra, which should be remembered in periods of happiness as well as unhappiness: Samaro Mantra Bhalo Navkar, Ye Chhe Chaud Purav No Saar. Ye Na Mahima No Nahi Paar, Ye No Arth Anant Apaar. Sukh Maa Samaro, Dukh Ma Samaro, Samaro Din Ne Raat. Jeevata Samaro, Marata Samaro, Samaro Sau Sangaath. Jogi Samare, Bhogi Samare, Samare Raaja Rank. Devo Samare, Danav Samare, Samare Sau Nishank. Arsat Akshar Ye Na Jaano, Arsath Teerath Saar. Aath Sampada Thi Parmaano, Ar Siddhi Daataar. Navapad Ye Na Nav Nidhi Aape, Bhav Bhav Naa Dukh Kaape. Veer Vachan Thi Hriday Thaape, Paramaatam Pad Aape.

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APPENDIX A) Significance of the Rosery (Mala): A rosery consists of 108 beads representing 108 qualities of praiseworthy souls - 1. Arihantas 12 qualities 2. Siddhas 3. Acharyas 4. Upadhyaya 5. Sadhus Total 8 36 25 27 108 B) Types of Pratikraman: 1. Raysi 2. Devsi Pratikraman done in the morning Pratikraman done in the evening 3. Pakhi-Pratikraman done fortnightly 4. Chaumasi Pratikraman done every four months 5. Samvatsari - Pratikraman done on Samvatsari day 23

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C) Universal Forgiveness: After performing Samvatsari Pratikraman or Daslakshna, Jains request for forgiveness from all living beings in person or via mail. One example of such request in writing is shown below: KSHMA VEERASYA BHUSHANAM On This Auspicious Occasion of KSHAMAVANI We Beg Forgiveness For Our Intentional and Unintentional wrongdoings. Michchhami Dukkaram roper Use of Handkerchief or Muhpati 1. Some Jains use a handkerchief around their mouth during samayik in order not to kill invisible bacteria and tiny insects in the air by inhaling them. 2. Others use a handkerchief during samayik to remind themselves of right knowledge, right perception, right conduct and self control by touching all four corners. After folding several times one touches the hand with handkerchief from fingers to e shoulder indicating acceptance of good qualities such as truth, helping others, less attachment, considerateness, politeness, etc. Then the folded handkerchief is used to touch the other hand from shoulder to fingers indicating rejection of bad qualities such as anger, greed, jealousy, stealing, violence, ego, etc. 24