Jain Digest 2005 07

Author(s): Federation of JAINA
Publisher: USA Federation of JAINA

Page 20

Mantra means a charm and Navkärmantra is considered the most sacred charm. Its main significance is that instead of offering obeisance to any particular entity, it offers that to all the holders of defined attributes, irrespective of their individuality. Moreover, offering of obeisance helps in cultivating the sense of modesty. It makes the heart receptive to the real purpose of spiritual activities. In fact, modesty is a prerequisite of spiritual pursuit.
While reciting Navkärmantra, the aspirant should bear in mind that his soul is inherently imbibed with the attributes possessed by the omniscient and the liberated souls. What is required is the endeavor to manifest the same. In such an endeavor, one cannot indulge in any unwholesome activity. It is therefore said in Navkärmantra that the fivefold obeisance eradicates all sins and it is the most blissful.
Thereafter one should recite the Panchindiya Sutra that describes preceptor's 36 attributes, which are supposed to be incorporated in the assumed seat for preceptor.
Then the aspirant pays homage to the preceptor by reciting the following Khamäsaman Sutra. While doing that, the feet up to the knees, hands up to the elbows and the forehead should be touching the floor.
Ichchhami Khamasamano Vandiun Jävanizzäe Nisihiäe Matthaena Vandami.
It means, 'Embodiment of forgiveness, being desirous of bowing, I give up the defilements to the utmost possible extent and kneel at your feet with my head down.' (Instead of this Sutra, the Sthanakwäsi people usually recite Tikhutto that conveys the same meaning.)
KÄUSAGGA OR KÄYOTSARGA: Sämäyik being an exercise in equanimity, the aspirant now gets ready to enter that stage. Equanimity presupposes non-violence. The aspirant however realizes that he might have caused violence or distress to other living beings during his movements. For atonement of such intentional or unintentional violence, he now undertakes a Käusagga which is also one of the six essential rituals.
The Sanskrit term for Käusagga is Käyotsarga. It is made up of two words, Käyä meaning the body and Utsarga meaning giving up. So the term means giving up the physical activities. By implication, it means suspending all physical and mental involvement and getting absorbed in spiritual aspects by concentrating and meditating about the Self. Thus Käusagga is helpful in averting the physical as well as mental impurities. Moreover, it enables the aspirant to stay equanimous in face of any inconvenience or discomfort.
During Käusagga, one has to stay motionless. There are however some involuntary movements that are permissible. In Jain terminology they are known as Ägärs. Such Ägärs are specified in Annattha Sutra, which is explained later. Since the aspirant
is not supposed to make any movement other than those mentioned threin, that Sutra is invariably recited before undertaking a Käusagga.
Käusagga can be for a longer or shorter duration. Its duration is specified in terms of respiration, because concentration can be easily achieved by observing respiration. The most common duration is of 25 respiration. During Käusagga, aspirants are usually instructed to recite 25 lines of Logassa Sutra, which mentions the names of all 24 Tirthankars and adores them. The aspirants are expected to mentally recite one line of that Sutra with every respiration.
Unfortunately most of the people are not aware of this stipulation. They are asked to observe Käusagga of certain number of Logassa. They therefore start reciting the same as fast as possible and then terminate the Käusagga. True Käusagga is supposed to have a very wholesome impact on mind. Being however unaware of its significance, most of the aspirants remain deprived of that wholesome effect. This situation needs to be changed and the people should be made aware of the vital role that Käusagga can play in attaining tranquillity and peace of mind.
Here the aspirant undertakes the Käusagga of 25 respirations for mitigating the violence and/or distress, advertently or inadvertently caused to other living beings. This is a mini Pratikraman. For this purpose, he recites the Iriyävahiam Sutra, which describes how a person is likely to be involved in violence while making movement. Thereafter he recites the following Tassa Uttari Sutra.
Tassa Uttari Karanenam, Payachchhit Karanenam, Visobi Karanenam. Visalli Karanenam, Pavanam Kammanam Nigghayanatthäe Thami Käusaggam
It means, For the sake of sublimation, repentance, purification, eliminating hurting and for uprooting the sinful activities, I undertake the Käusagga.' That is of course subject to the limitations mentioned in the following Annattha Sutra that he now recites.
Annartha Oosasienam, Nisasienam. Khäsienam, Chhienam, Jambhaienam, Udduenam, Vayanissagenam, Bhamalie, Pittamuchchhäe: Suboomehim Angasanchalehim. Suhoomehim Khelsanchälehim, Suhoomehim Ditthisanchälehim; Evamaichim
Agärehim Abhaggo Avirähio, Hujja Me Käusaggao: Jäv Aribantänam Bhagavantänam Namukkärenam Na Päremi, Täv Kayam Thänenam, Monenam, Zänenam, Appänam Vosirami
It means, 'Except for inhaling, exhaling, coughing, sneezing, yawning, belching, passing gas, dizziness, faints, minute movements of limbs, of cough within the body as well as of eyes and such other permissible movements (forced by fire, fatal assault, official orders or snake bite etc.); let my Käusagga remain uninterrupted and unobstructed till I terminate it with obeisance to the graceful omniscient Lord.'
18 JAIN DIGEST⚫ SUMMER 2005
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