Saturday, August 31, 2019

Samvatsari Pratikraman Vidhi and Explanation V2

(Version2 – August 31, 2019)
Pravin K Shah
Jaina Education Committee

This article explains purpose and meaning of the traditional Samvatsari Pratikraman ritual of Swetambar Murtipujak’s Tapa Gachchha Jain Community. 

This annual ritual takes about 3.0 hours or more to complete.  More than 98% of Jains perform this ritual mechanically and satisfy themselves that they have completed their annual obligation to their religion.

In this article, an effort has been to explain each major step of the ritual.

First, we have divided this long ritual into several sections and explain the purpose of each section. 

In the second step, we have listed the corresponding sutras, vidhi and the brief meaning of the sutra to reflect when such sutras are recited.

The actual Vidhi or ritual is listed in Hindi and the explanation and meaning is provided in English.

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You can also view and download the pdf file of the complete article using the following link of the Jain eLibrary website.
English Pratikraman
In America, most of the youth who are raised in America, do English Pratikraman. It is about 1 hour long.  It explains all six Avashyaks and its related sutra in contemporary style.
To view English Pratikraman, please click the following link:$jes931_english_pratikramana_color_000241_data.pdf

It is our tradition that the followers of Bhagvan Mahavir need to practice the following Six Avashyaks or daily rituals. 
Practice of Equanimity towards all living beings
Recite Devotional Prayer remembering  virtues of Tirthankars
Respecting Monks, Nuns, and elders
Repentance and Confession of our past Sins (minor violations)
Meditation in Yoga Posture for certain duration to reflect upon our past sins
Pratyäkhyäna (or Pachchkhana)
Take Religious Vows to discipline ourselves for not to commit these Sins again

Later on Acharyas realized that it was difficult for the lay people to practice all six Avashyaks separately everyday. Hence they  incorporated all six Avashyaks into the 4th Pratikraman Avashyak ritual.  Hence a person needs to perform only this expanded version of Pratikraman ritual to complete all six daily Avashyaka rituals.  This is the reason the 4th Avashyak – Pratikraman became very important and the term “Pratikraman” is used as a common name for all six essential acts.

Even though now the daily Pratikraman Avashyak ritual included all six Avashyakas, not all lay-people can perform the Pratikraman ritual everyday.  Hence the Acharyas have created Pakkhi Pratikraman (to perform this ritual once every 15 days), Chaumasi Pratikraman (once every 4 months), and Samvatsari Pratikraman (once a year). 

The only difference among the three expanded Pratikramans are the length of Kaussag which are 12 Loggas for Pakkhi, 20 Loggas for Chaumasi, and 40 Loggas for Samvatsari that we do during the ritual.  It is a strong tradition that every Swetambar Jain MUST do the annual Samvatsari Pratikraman ritual.

The ancient tradition says that Pratikraman needs to be performed in the presence of Gurus but not with them.  This is because Atichar and Aloyana Sutras in Pratikraman are different for monks, nuns, shravaks (laymen) and shravikas (laywomen); therefore there are different pratikraman rituals for monks, nuns, shravaks and shravikas in the past.

About 400 to 500 years ago in Khambhat, Gujarat, Acharya Shri Vijaychandrasuri started a new tradition and did Pratikraman with shravakas (laypeople) in Vadi Poshal Upashraya.  Initially there was significant opposition by other Acharyas.  However later on, these Acharyas accepted  this new tradition and it is now a permanent tradition among Tapa Gachchha Shwetambar Murtipujak Jain community (largest community of the Jain religion).

Hence, again the Pratikraman ritual has been expanded to accommodate both Monks and Shravaks Aloyana and Atichar sutras and that increased Pratikraman time significantly.

There are other sub-sects of Swetambar Murtipujak Jains like Paya-Gachchha and Anchal Gachchha communities in India where laypeople do not do Pratikraman with monks and nuns.

In America, there are no fully ordained Jain monks and nuns live.  Also in many Jain centers, Jain Shravakas and Shravikas do Pratikraman together.  They continue to use and recite the same 
Samvatsari Pratikraman Vidhi of Monks and Shravaks together as done in India. 

However, in place of specific Monks’ Atichar  sutras, the ritual indicates to repeat  the Shravak’s Atichar. .  Hence these Sutras of Shravaks’ Atichar are repeated several times and thus the time it takes to recite the Samvatsari Pratikraman ritual of Shravaks and Shravikas remained same about 3.0 hours.

The complete Samvatsari Pratikraman, which is the expanded version of daily Pratikraman is divided into the following sections:
  1. Taking vows of Samayik
  2. Expanded Pratikraman Ävashyaka Ritual.  This section is divided into the following four groups. 
·         Daily (Devsiya) Pratikraman Ritual Part 1
This section includes; Chaitya Vandan (Tirthankar Prayer), Pachparesthi Namaskar, Pratikraman Sthäpanä Sutra, 1st Ävashyaka – Sämäyika, 2nd Ävashyaka – 24 Tirthankar Prayers, 3rd Ävashyaka – Vandanä, and the part of 4th Ävashyaka – Pratikraman sutras such as Satlakha, Adhar Papsthanak, and Vanditu sutras.
·         Samvatsari (Yearly) Pratikraman Ritual
This section is added in the 4th Pratikraman Avashyak of daily Pratikraman ritual for Pakkhi, Chaumasi, and Samvatsari Pratikraman rituals. 
For Samvatsari Pratikraman, it includes; Samvatsari Aloyana, Samvatsari Atichär, Samvatsari Tapa, Michchhämi Dukkadam to Sakal Sangh, Samvatsari Sutra of Monks, Vandittu sutra of Shravak, Käusagga of 40 Loggas, Monk’s Samvatsari Khamant Khämasanä
·         Daily (Devsiya) pratikraman Ritual Part 2
This section includes left over sutras of 4th Pratikraman Avashyak, 5th Käyotsarga Avashyak and 6th Pratyäkhyäna (or Pachchkhana) Avashyak sutras.
Originally the Pratikraman ritual was completed at the end of 6th Pratyäkhyäna Avashyak ritual.  However, over the period of time, some Acharyas decided to add some sutras in the Vidhi to celebrate the successfully completion of this most important ritual and later on they became part of the ritual.
·         Spiritual Celebration for Successful Completion of Samvatsari Pratikraman
This section includes Stuti, Stavan (Ajitshanti), Prayashchita for any Atichar occurred during Pratikraman, Sajjaya (Samsardava), Brahad Shanti, Santikaram and Prayers of Tirthankar (Chaitya Vandan). 
  1. Conclusion of Samayik

Samvatsari Pratikraman Step by Step Vidhi and Explanation

We will review the above each section of the Pratikraman ritual with some explanations

Recite the standard Samayik ritual

      This section is divided into following four groups
Daily (Devsia) Partikraman Part 1
Samvatsari Pratikraman
Daily (Devsia) Partikraman Part 2
Spiritual Celebration after Completion of Pratikraman Avashya

Even though the Pachchhakhan is the 6th Avasyak, we need to take the vow of Pachchhakhan in the beginning because it should be taken before sunset.  However, we will recite 6th Avasyak’s other sutras at its proper place.
Also, before we take Pachchhakhan, we need to do Aloyana if we have taken food or water during the day.
  • फिर (दिन में पानी पिया हो तो) खमासमण, इच्छाकारेण संदिसह भगवन्  मुहपत्ति पडिलेहुं? इच्छं कहकर,
  • मुहपत्ति का पडिलेहण करें.
  • फिर (आहार किया हो तो) दो बार वांदना दें.
फिर इच्छकारि भगवन् पसाय करी  पच्चक्खाण का आदेश देनाजी कहकर, गुरु महाराज से (न हो तो सामायिक में स्थित वडील गृहस्थ से या स्वयं) पच्चक्खाण लें. (This vidhi is a part of 6th Ävashyaka)
Before we begin any pious ritual, it is a tradition to pray Tirthankars by doing Chaitya Vandan. Here we do long Chaitya Vandan (4 Thoys instead of one Thoy as done in the Temple).
1st Thoy dedicated to Specific Tirthankara
2nd Thoy dedicated to all 24th Tirthankars
3rd Thoy dedicated to Jnan (Gyan)
4th Thoy dedicated to Dev and Devi for protection

  • फिर खमासमण इच्छाकारेण संदिसह भगवन्  चैत्य-वंदन करूं? इच्छं, कहकर, गुरु महाराज (न हो तो सामायिक में स्थित वडील गृहस्थ या स्वयं) सकल-कुशल-वल्ली, चैत्य-वन्दन (सकलार्हत्) और जं किंचि कहें.
  • फिर नमुत्थु णं, अरिहंत-चेइआणं सूत्र (सूत्र नं.19)  कहकर, एक नवकार का काउस्सग्ग कर, काउस्सग्ग पारकर नमोर्हत् कहकर पहली स्तुति (स्नातस्या की) कहें.
  • फिर लोगस्स, सव्व-लोए अरिहंत-चेइआणं सूत्र (शुरुआत में सव्व-लोए शब्द पूर्वक अरिहंत-चेइआणं सूत्र) (सूत्र नं.19) कहकर, एक नवकार का काउस्सग्ग कर, काउस्सग्ग पारकर, दूसरी स्तुति (स्नातस्या की) कहें.
  • फिर पुक्खर-वर सूत्र कहकर, एक नवकार का काउस्सग्ग कर, काउस्सग्ग पारकर, तीसरी स्तुति (स्नातस्या की) कहें.
  • फिर सिद्धाणं बुद्धाणं, वेयावच्च-गराणं सूत्र कहकर, एक नवकार का काउस्सग्ग कर, काउस्सग्ग पारकर, नमोर्हत् कहकर, चौथी स्तुति (स्नातस्या की) कहें.
Note –
We recite Namorhat sutra for 1st and 4th Thoy because in the beginning and at the end we bow to Panch Paremsthi also.
After the Chaitya Vandan, we do Panch Parmesthi Namaskar.
  • फिर नमुत्थु णं सूत्र कहें.
  • फिर खमासमण पूर्वक भगवान्हं आदि कहें.
Here the 4th Pratikraman Avashyak begins. This Avashyak is expanded to include all six Avashyaks
  • फिर इच्छाकारेण संदिसह भगवन्  देवसिअ पडिक्कमणे ठाउं (सूत्र नं.26)? इच्छं कहकर, दायां हाथ चरवले / कटासणे पर रखकर,
  • सव्वस्स वि देवसिअ, दुच्चिंतिअ, दुब्भासिअ, दुच्चिट्ठिअ, मिच्छा मि दुक्कडं.
1st Ävashyaka - Sämäyika
This Samayik vidhi Sutras are the part of Pratikraman Avashyak ritual.
  • फिर करेमि भंते, इच्छामि ठामि, तस्स उत्तरी, अन्नत्थ सूत्र कहकर, पंचाचार के अतिचार (न आता हो तो आठ नवकार) का काउस्सग्ग कर,
In Kausagga, we request the forgiveness for any error occurred in our five Achars or ethical codes of conduct.  The five ethical codes of conduct (Achars) are; Right Knowledge (Jnänächära), Right Faith (Darshnachar), Right Conduct (Charitrachar), Right Penance (Tapachar) and Right Spiritual Strength (Viryachar)

  • लोगस्स सूत्र कहें.
The Loggas Sutra is a prayer of all 24 Tirthankars

  • फिर तीसरे आवश्यक की मुहपत्ति का पडिलेहण कर, दो बार वांदना दें.

Devciayam Aalou Sutra - We request forgiveness for our minor errors indicating the names of each error.

Satlakha Sutra - This is an Aloyana sutra for Jiv-himsa

Adhar Papsthanak Sutra - This is an Aloyana of all 18 Sins

Vanditu Sutra - This is Aloyana of 12 vows of lay people’s Atichar
  • फिर देवसिअं आलोउं? (sutra 30), सात लाख, अठारह पापस्थानक,  
  • एवं सव्वस्स वि सूत्र (सुत्र 33) – सव्वस्स वि देवसिअ, दुच्चिंतिअ, दुब्भासिअ, दुच्चिट्ठिअ, इच्छा-कारेण संदिसह भगवन्! इच्छं, तस्स मिच्छा मि दुक्कडं.  कहें.
  • Now Shravak will recite Vandittu Sutra and Monks will recite Pagam Sajjay
  • एवं वंदित्तु सूत्र कहें. (जावंति-चेइ...  (गाथा 44 वीं) से खड़े होकर कहें.)
Here Samvatsari Pratikraman vidhi is added.  It is an expansion of 4th Ävashyaka of Devasi Pratikraman Vidhi.

संवच्छरी प्रतिक्रमण की विधि.
  • फिर खमासमण, देवसिअ आलोइअ पडिक्कंता इच्छाकारेण संदिसह भगवन् संवच्छरी मुहपत्ति पडिलेहुं? इच्छं कहकर, मुहपत्ति का पडिलेहण करें.
  • फिर दो बार वांदना देकर,
  • इच्छाकारेण संदिसह भगवन् संबुद्धा खामणेणं अब्भुट्ठिओमि अब्भिंतर संवच्छरीअं खामेउं? इच्छं खामेमि संवच्छरीअं
  • एक संवच्छरस्स, बारस मासाणं, चउवीस-पक्खाणं, ती सय सट्ठीराइ-दिवसाणं; जं किंचि अपत्तिअं, पर-पत्तिअं; भत्ते, पाणे; विणए, वेयावच्चे; आलावे, संलावे; उच्चासणे, समासणे; अंतर-भासाए, उवरि-भासाए; जं किंचि मज्झ विणय-परिहीणं, सुहुमं वा, बायरं वा; तुब्भे जाणह, अहं न जाणामि; तस्स मिच्छा मि दुक्कडं. (सूत्र नं.36) कहकर--
संवच्छरीअं आलोउं? सूत्र (सूत्र नं.30)  कहें. - “इच्छा-कारेण संदिसह भगवन्! संवच्छरीअं आलोउं? इच्छं, आलोएमि जो में.... .

Samvatsari Atichär
  • फिर इच्छाकारेण संदिसह भगवन् संवच्छरी अतिचार आलोउं? इच्छं कहकर, संवच्छरी अतिचार (न आता हो तो वंदित्तु सूत्र) कहें
  • First Monks will recite the first four of Samvatsari Atichar Sutra which are: General, Jnanachar, Darshnachar, and Charitrachar Atichars.  These Atichar are common between Monks and Shravaks
  • Then Monks will recite the Atichars applicable to the life of monks and at that time Shravak will say “Dhanya Muniraj” at the end of each Atichar
  • Then Shravak will recite their remaining Atichars which are:
12 vows of Laypeople – each vow has 5 Atichär (12x5=60 Atichär), 01 Samyaktva (5 Atichär), 01 Sanlekhana (5 Atichär), 01 Karmadan (15 Atichär), 01 Tapachar (12 Atichär), and 01 Viryachar (3 Atichär)
  • एवं सव्वस्स वि सूत्र कहें -
    सव्वस्स वि संवच्छरीअं दुच्चिंतिअ
    , दुब्भासिअ, दुच्चिट्ठिअ, इच्छा-कारेण संदिसह भगवन्! इच्छं, तस्स मिच्छा मि दुक्कडं. (Sutra 33)
Samvatsari Tapa
  • फिर इच्छकारि भगवन् पसाय करी संवच्छरी-तप प्रसाद कराओजी कहकर,
  • गुरु भगवंत या वडिल संवच्छरी तप कहें –
अट्ठमेणं - तीन उपवास, छः आयंबिल, नव नीवी, बारह एकासणां, चौबीस बीयासणां, छः हजार सज्झाय (6000 Gatha to recite)  या साठ नवकारवाली और यथाशक्ति तप करके पहुंचाना कहें.
          तप किया हो तो पइट्ठिओ कहें,
          करना हो तो तहत्ति कहें
          एवं न कर सकें तो यथाशक्ति कहें या मौन रहें.

Note – The Samvatsari Tapa is 3 Upavas = 6 Ayambil = 9 Nivi = 12 Ekasana = 24 Biyasana = 6000 Gatha to recite = 60 x 108 Namaskar Sutra
Nivi = Similar to Ayambil but allowed to eat 6Vigais (milk, yogurt, Ghee, oil, Sweets, Brown-sugar) after being heated, which reduces Vikar.  In Ekasana, one can eat all 6 Vigais

Michchhämi Dukkadam to Sakal Sangh Vidhi
  • फिर दो बार वांदना देकर, इच्छाकारेण संदिसह भगवन् पत्तेअ खामणेणं अब्भुट्ठिओमि अब्भिंतर संवच्छरीअं खामेउं? इच्छं खामेमि संवच्छरीअं,
    एक संवच्छरस्स, बारस मासाणं, चउवीस-पक्खाणं, ती सय सट्ठीराइ-दिवसाणं; जं किंचि... (सूत्र नं.36) कहकर,
  • मिच्चामि दुक्कडम – सकल संघ
(First Guru then Sangh)

  • फिर से दो बार वांदना दें.
  • फिर संवच्छरीअ आलोइअ पडिक्कंता इच्छाकारेण संदिसह भगवन् संवच्छरीअं पडिक्कमामि?, सम्मं पडिक्कमामि कहें.
  • फिर करेमि भंते और इच्छामि पडिक्कमिउं? सूत्र कहें. फिर खमासमण.
  • फिर इच्छाकारेण संदिसह भगवन् संवच्छरी-सूत्र कहुं? इच्छं.
  • फिर तीन नवकार, मुनि भगवंत संवच्छरी सूत्र कहें.  फिर सुअ-देवया की स्तुति कहें.
  • (मुनि भगवंत न हों तो गृहस्थ संवच्छरी सूत्र के बदले वंदित्तु सूत्र कहें. अन्य सभी संवच्छरी / वंदित्तु सूत्र को काउस्सग्ग मुद्रा में श्रवण करें.)
In the absence of Monk – optional Vandittu sutra (2nd Vandittu) recited by Shrävak. 
In this Samvatsari Sutra or in optional Vandittu sutra – All Shravaks and Shravikas need to remain in Kaussaga posture either in Standing or in Sitting position.

  • फिर नवकार, करेमि भंते, इच्छामि पडिक्कमिउं? एवं वंदितु सूत्र कहें.
  • फिर करेमि भंते, इच्छामि ठामि, तस्स उत्तरी और अन्नत्थ सूत्र कहें.
  • फिर चालीस लोगस्स और एक नवकार (न आये तो एकसौ साठ नवकार) का काउस्सग्ग करें.
  • काउस्सग्ग पारकर, लोगस्स सूत्र कहें.
           Note - 40 Loggas X 25 Sampada = 1000 + 8 Sampada of Namaskar Sutra=1008
           In Chaumasi pratikrman Kaussaga = 20 Loggas x 25 Sampada = 500 Sampada
           In pakkhi pratikrman Kaussaga = 12 Loggas x 25 Sampada = 300 Sampada

  • फिर मुहपत्ति का पडिलेहण कर, दो बार वांदना दें.
  • फिर इच्छाकारेण संदिसह भगवन् समत्त खामणेणं अब्भुट्ठिओमि अब्भिंतर संवच्छरीअं खामेउं? इच्छं खामेमि संवच्छरीअं, एग-पक्खस्स पनरस-राइ-दिवसाणं जं किंचि... (सूत्र नं.36) कहें.
  • फिर खमासमण इच्छाकारेण संदिसह भगवन् संवच्छरी-खामणां खामुं? इच्छं कहकर, चार खामणां खामना सूत्र मुनि भगवंत कहें
  • एवं मुनिराज न हों तो गृहस्थ प्रत्येक बार खमासमण - इच्छामि खमासमणो कहकर दायां हाथ चरवले / कटासणे पर रखकर
    , दूसरी, चौथी बार नवकार, सिरसा मणसा मत्थएण वंदामि कहें.
    एवं तीसरी बार नवकार
    , तस्स मिच्छा मि दुक्कडं कहें.
2.3 Daily (Devsiya) Pratikraman Part 2

Now Daily (Devsiya) Pratikraman vidhi continue
        Daily (Devsiya) Pratikraman vidhi continue after Vanditu Sutra
देवसिअ प्रतिक्रमण की विधि (दुसरा भाग)
  1. फिर देवसिअ प्रतिक्रमण की विधि के अनुसार वंदित्तु सूत्र के आगे की विधि करें.
  2. फिर दो बार वांदना देकर, अब्भुट्ठिओमि खमामेमि सूत्र कहें.
  3. फिर से दो बार वांदना देकर, हाथ जोड़कर, आयरिय उवज्झाय सूत्र कहें.
In Aayario Uvajjay Sutra, we ask for forgiveness from every living beings;
1st Gatha from Acharyas, 2nd Gatha from all monks and 3rd Gatha Sakal Sangh.

5th Ävashyaka – Käusagga
  • फिर करेमि भंते, इच्छामि ठामि, तस्स उत्तरी एवं अन्नत्थ सूत्र कहकर, दो लोगस्स का काउस्सग्ग कर, काउस्सग्ग पारकर, लोगस्स सूत्र कहें.
This two Loggas Käusagga is – for Charitra – Conduct

  • फिर सव्व-लोए अरिहंत-चेइआणं सूत्र (सूत्र नं.19) कहकर, एक लोगस्स का काउस्सग्ग करें.
This one Loggas Käusagga is - for Darshan - faith
  • काउस्सग्ग पारकर पुक्खर-वर सूत्र कहकर, एक लोगस्स का काउस्सग्ग कर, काउस्सग्ग पारकर, सिद्धाणं बुद्धाणं सूत्र कहें.
This one Loggas Käusagga is - for Jnan (Gyan) - Knowledge
  • भवण-देवया करेमि काउस्सग्गं, अन्नत्थ सूत्र कहकर, एक नवकार का काउस्सग्ग कर, काउस्सग्ग पारकर
·         पुरुष नमोर्हत् और ज्ञानादि-गुण की स्तुति कहें
·         एवं स्त्रियां मात्र कमल-दल की स्तुति कहें.
This one Navkar Käusagga is for protector god of the building

  • फिर खित्त-देवयाए करेमि काउस्सग्गं, अन्नत्थ सूत्र कहकर, एक नवकार का काउस्सग्ग कर, काउस्सग्ग पारकर
  • पुरुष नमोर्हत् और यस्याः क्षेत्रं की स्तुति कहें
  • एवं स्त्रियां मात्र यस्याः क्षेत्रं की स्तुति कहें.
This one Navkar Käusagga is for protector goddess of the area

6th Ävashyaka – Pachchakhäna
  • फिर एक नवकार कहकर, छट्ठे आवश्यक की मुहपत्ति का पडिलेहण करके, दो बार वांदना दें.
Sixth Ävashyaka vidhi complete – because Pachchhakhäna was done in the beginning of Pratikraman. 

Announcement stating that we have completed all six Ävashyakas
  • फिर सामायिक, चउव्वीसत्थो, वंदन, पडिक्कमण, काउस्सग्ग, पच्चक्खाण किया है कहें.
As per ancient tradition, now Samvatsari Pratikraman is complete. 
However later on several Acharyas at different have added the following rituals to celebrate the completion of Pakkhi, Chaumasi, or Samvatsari Pratikraman.

2.4 Spiritual Celebration after Completion of Pratikraman
           Recitation of Stuti, Stavan and Prayer to celebrate the completion of Six Avashyak
  • फिर बैठकर, इच्छामो अणुसट्ठिं, नमो खमासमणाणं कहें.
पुरुष नमोर्हत् और नमोस्तु वर्धमानाय स्तुति कहें  (Compiled by Purvadhar and hence only men can recite)
एवं स्त्रियां संसार-दावा स्तुति की तीन गाथाएं कहें.
  • फिर नमुत्थु णं, नमोर्हत्, अजित-शांति स्तवन कहें.
  • फिर सिर्फ पुरुष ही वरकनक बोलें.
With this Varkanak sutra we bow to 170 Tirthankars
  • फिर खमासमण पूर्वक भगवान्हं आदि कहें.
  • फिर दायां हाथ चरवले / कटासणे पर रखकर, अड्ढाइज्जेसु सूत्र कहें.
With Addhaijesu sutra we bow to all monks and nuns of Adhi Dveep

  • फिर इच्छाकारेण संदिसह भगवन् देवसिअ-पायच्छित्त-विसोहणत्थं काउस्सग्ग करूं? इच्छं,
    देवसिअ-पायच्छित्त-विसोहणत्थं करेमि काउस्सग्गं,
    अन्नत्थ सूत्र कहकर, चार लोगस्स का काउस्सग्ग कर (चंदेसु निम्लयरा), काउस्सग्ग पारकर, लोगस्स कहें.
  • फिर खमासमण इच्छाकारेण संदिसह भगवन्  सज्झाय संदिसाहुं? इच्छं कहें.
  • फिर खमासमण इच्छाकारेण संदिसह भगवन्  सज्झाय करूं? इच्छं कहकर,
नवकार, उवस्सग्गहरम, संसार-दावा सज्झाय
(संसार-दावा में झंकारा-राव से ऊंची आवाज में सकल संघ मिलकर बोले);
एवं नवकार कहें.
  • फिर खमासमण इच्छाकारेण संदिसह भगवन्  दुक्ख-क्खय कम्म-क्खय निमित्तं काउस्सग्ग करूं? इच्छं, दुक्ख-क्खय कम्म-क्खय निमित्तं करेमि काउस्सग्गं, अन्नत्थ सूत्र कहकर,
    संपूर्ण चार लोगस्स का काउस्सग्ग करे
    काउस्सग्ग पारकर, नमोर्हत् एवं बृहच्छान्ति बोले
  • (यदि समूह में प्रतिक्रमण करते हो तो प्रथम एक व्यक्ति काउस्सग्ग पार कर बृहच्छान्ति बोले व अन्य कायोत्सर्ग मुद्रा में ही रहकर संपूर्ण बृहच्छान्ति सुन लेने के बाद ही काउस्सग्ग पारें.) बोलकर, लोगस्स कहें
  • प्रतिक्रमण के अंत में संतिकरं कहें.
Santikaram Stotra helps to remove any Upsarga and Parishah that may occur to us.

यहां पर देवसिअ प्रतिक्रमण समाप्त होता है.

Praying Tirthankar (Chaitya Vandan) after the Completion of Pratikraman
  • फिर इरियावहियं प्रतिक्रमण करें.
  • फिर चउक्कसाय, नमुत्थु णं, जावंति चेइ, खमासमण, जावंत के वि, नमोर्हत्, उवसग्ग-हरं एवं जय वीयराय सूत्र कहें.
  • फिर सामायिक पारने की विधि के अनुसार आदेश मांगकर, सामायिक पारें.

Recite the standard Conclusion of Samayik Vidhi

Saturday, August 17, 2019

Vinit Doshi's Comments on Recollections of Late Acharya Sushil Muni

Vinit Doshi's Comments on Recollections of 
Late Acharya Sushil Muni (Guruji)

My recollection of Sushil Muni is based on the experiences of an American teen growing up in midwestern Detroit in the 1970’s and 80’s, a middle child of highly devout and traditional parents. I came to appreciate the principles of Jainism as I learned through Pathshala and from my parents.
In my teen years, however, disillusionment came in search of me.

  • I grew weary of the conflicting direction between what we learned at Pathshala and did at Derasar vs. how we lived our real lives.
  • I was frustrated by having to sit through hours of boring bhavnas of which I did not understand a word.
  • I grew disillusioned at society’s material expectation to pursue wealth, beauty, professional status, and social standing versus the lofty notions of spiritual detachment and non-materialism I was taught.
  • I grew cynical at the conflict between letting go of ego yet seeing the constant spectacle of gheeboli in every major religious celebration.
  • I grew disheartened by my father asking me to apply pesticides to our lawn but objecting to eating root vegetables.
  • I became discouraged as I made connections between our society’s incessant economic drive for growth, its inevitable impact on the environment, and the apathy of a Jain community that cared only for grades, college, status, and money.
My trip to India made my Impression of Jainism even Worse.

  • The hypocrisy of organized religion was even more magnified there.
  • People seemed to practice rituals for the sake of rituals, and they criticized me for circling my Aarti thali in the wrong direction, mispronouncing dharmic words, and for questioning ‘why’ instead of just believing on faith.
  • I witnessed discriminatory class distinctions reinforced by religion and culture, with Jains either acquiescing or even taking part.
  • I could not reconcile how the same highly respected people known for fasting and daily samayiks for the upliftment of their souls could also be emotionally and verbally abusive towards others.
  • I witnessed religious elders zealously justifying the disgraceful shaming of women as untouchable during their menstrual cycles.
  • At Palitana, I met Sadhus who justified wearing silk as the ONLY garments appropriate for doing puja, insisting that it would create the right bhavna and that cotton clothing could not do the same, as if the bhav resided in the clothing.
After I returned to the US, I started to feel that there was no correlation between the outward religiousness of a person and his or her true spirituality. 
All this frustration led me to reject all forms of organized religion, including Jain dharma.

  • I became a proud atheist in my youth, routinely mocking religious Jains and making a hobby of pointing out uncomfortable inconsistencies.
  • I reveled in my doomsday vision of the future, now endorsed by Mahavir Bhagwan’s own prognosis for a future of intensifying suffering in the current and coming time cycles.
  • I vowed at the time that I would never bring children into this world.
Then I had the opportunity to meet Guruji Sushil Muni one day at Jain summer camp in Michigan. We did morning yoga exercises, chanted Om, listened to lectures, and did many other activities.
At one point, I found a moment of privacy when Guruji was sitting alone in a meadow.

For an exalted leader of his stature, I found him surprisingly approachable. With his eyes full of compassion, and a smile creating an aura of trust and openness.

I gathered the courage speak with him about my beliefs and frustrations. He listened with great perceptiveness, and in turn, he answered my doubts with a single very powerful idea. I don’t recall his exact words, but I felt that he acknowledged what I felt and validated my experiences and observations.

Then he conveyed an idea through an elegantly simple and beautiful analogy that
“the truth of a message should not be confused by the inadequacy of the messenger”.
The postman is merely a means of delivering the letter. Even the letter itself is just a piece of paper with words on it. But the truth of the message in the letter is distinct from the one who nominally delivers it. Then he asked me to examine:
What is the root of my doubts – the messenger or the message?

What happened at this moment is not an exaggeration for the purposes of telling a dramatic story or for glorifying Guruji. Those that have experienced something similar will know the truth of this.
What happened is that he challenged me to differentiate – between the messenger and the message

It so happened in that moment, sitting in front of Guruji, that the cumulative years of confusion, anger, resentment, and misunderstanding gave way to a sudden clarity. The seeds of my convictions in Jain truths had never been completely extinguished, only suppressed, waiting for the right time to bloom again in more favorable circumstances.

Never once did Guruji tell me what I had to believe. Guruji’s words and bhavna awakened a new life in me and ignited a relentless conviction to seek the truth, while looking past the limitations of the human messengers. I sought the truth of Jain dharma ever since.

Some ideas and themes have resonated most profoundly with me include:
-       Atma – gaining the conviction that my body is borrowed for me as a temporary vehicle, but I do not belong to the body, and that I am distinct.

-       Ahimsa – going beyond the simple vegetarian diet to understand that true Ahimsa involves a much greater scope of minimizing violence in all forms.

-       Anekantwad – recognizing the limitations of my own perception and appreciating the importance of understanding other viewpoints.

-       Karma – accepting that there is cause and effect interaction mechanism between atma and karma in everyday life and living the life accordingly.

-       Raag and Dvesh – recognizing the destructive effects of attachment and aversion and learning to observe and let go.

How many lives I may have lived having missed the path entirely? How many times I’ve crossed it without knowing or understanding, or walked the path for some time but without conviction? How often I have traveled the path for some time but then gotten lost again? Infinitely many times. And yet in this life, Guruji helped me find the path that I am on today.
For this, I am forever grateful to Guruji.
Jai Jinendra

Vinit Doshi
August 10th, 2019 
at Siddhachalam NJ USA