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

Thursday, August 15, 2019

His Holiness Jain Ächärya Sushil Kumarji Mahäräj (Guruji)


His Holiness Jain Ächärya Sushil Kumarji Mahäräj (Guruji)

(Life - June 15, 1926 - April 22, 1994)

Compiled by - Pravin K. Shah (April 25, 1994) 
Jain Study Center of NC (Raleigh)
JAINA Education


His Holiness Jain Ächärya Shri Sushil Kumarji passed away at the age of 68 years, in his Ashram at 4:00 PM on Friday April 22, 1994 (6:30 AM USA Eastern time) in New Delhi, India. His devotees affectionately called him Guruji.

Guruji’s Life Mission and Work

Guruji was born in a Hindu Brahmin family on June 15, 1926 in a small village of Sikhopur, in Hariyana, India. The village was later named Sushilgarh in Guruji's honour. He left his family and home at the age of seven to live with a Jain monk Shri Chhotelälji Mahäräj, who later became his living religious guru.

When Guruji was a young boy, Shri Roop Chandji Mahäräj appeared to him in spirit and told him to become a monk. Shri Roop Chandji Mahäräj, who left his body 100 years ago, was a great yogi and enlightened master in the family of monks to which Guruji belongs. He was Guruji's spiritual guru. So, at the age of 15, Guruji took Dikshä in the Jain Sthänakaväsi sect and became a Jain monk.

Guruji pursued an academic career and obtained a degree of Shästri, Ächärya, Vidyä-Ratna, and Sähitya-Ratna.  He also mastered classical Indian and yogic philosophies. He did not learn yogic systems from any master. His knowledge was realized through direct experience, and his powers were awakened through the grace of past lives.

It was not long before Guruji's divine mission unfolded that he began to gain recognition as a fountain of wisdom, truth, and understanding, who actively promoted peace and harmony throughout his homeland. He worked untiring to establish a sense of universal brotherhood amongst the conflicting religious traditions of India.  He honoured and respected all of the world's great religions as an expression of one divine truth.

Guruji was also widely known in the Jain community for his unprecedented and highly controversial international tour, which began in 1975. Jain monks are only permitted to travel solely by foot, yet Guruji recognized the wisdom in breaking from this ancient restraint in order to share the Lord Mahävir’s message of nonviolence, peace and oneness of all living beings with the world at large. 
With the encouragement from Gurudev Shri Chitrabhanuji, Guruji began his international tour. Since then, his acclaim as a true man of God has spread to all corners of the earth.

Guruji was a self realized master, well known for his practice of effects of sound on spiritual progress and his teachings of the Arhum Yoga system. Arhum Yoga is an ancient system for the mastery of the inner self through watchfulness and direct perception. It encompasses all aspects of philosophy and yogic practice in the Arihanta tradition.

It includes the Eight Steps of Yoga, sound vibration, healing, awakening of the Kundalini and all divine powers, color science, holistic health, the concepts of Ahimsa, Anekäntaväda, and the perfection of the soul. This knowledge is based on the Matrika Vidyä of the Namokär Mantra, which is the foremost mantra in the Jain tradition holding much secret knowledge.

Guruji's work in India was not limited to creating religious harmony among many ethnic groups, but he had organized and presided over a significant number of World Religions Conferences.

In 1981, in order to unite all different Jain sects in North America, the two spiritual leaders; Gurudev Shri Chitrabhanuji and Acharya Shri Sushil Muniji, along with various Jain community leaders get together at the Jain Center of Southern California (JCSC) at Los Angeles.  They agreed to create a non-sectarian Jain umbrella organization known as JAINA (Jain Associations in North America).  

Both the leaders convinced various Jain community leaders of different sects to be part of this newly created JAINA organization.  Hence all Jains are united in America.

Guruji was:

·         Honorary president of the World Conference of Religions for Peace
·         Director of the Temple of Understanding
·         Founding member of the Global Forum of Spiritual and Parliamentary Leaders on Human Survival
·         President of the Punjab Peace and Unity Committee
·         President of the Ram Janmabhumi Babri Masjid Solution Committee
·         Founding member of the Vishwa Hindu Parishad
These conferences have adopted many declarations advocating world peace, universal brotherhood, animal and environmental protection, and above all nonviolence.
Many of these conferences were attended by highly esteemed individuals, including various Presidents and Prime Ministers of India.  Pundit Jawaharlal Nehru, Dr. Rajendra Prasad, Dr. Rädhäkrishnan, Dr. Zakir Hussein, Fakhruddin Ali Ahmed, Zail Singh, Rajiv Gandhi, and Indira Gandhi were amongst them.

Guruji has founded many spiritual organizations which include:

·       World Fellowship of Religions (1950) - Objective - unity among world religions
·      Vishwa Ahimsa Sangh (1957)
·   Kundalini Science Center - Objective - scientifically research the mental and physical effects of the energy awakened through yogic practice
·    International Mahavir Jain Mission (1978) - Objective - to spread the teachings of the Arihantas
·         Arhat Sangh (1979)
·        World Jain Congress (1981)
·        World Center of Nonviolence

Guruji has founded many ashrams and centers in the East and West under the International Mahävir Jain Mission.  His main ashram is Siddhächalam, located in Blairstown, New Jersey. Siddhächalam is the first Jain pilgrimage place (Tirtha) outside of India, which was established in 1983.  It consists of over 108 acres, a campground, cabins, dining facilities, temples, and much more. It is a true retreat place.

The pilgrims from around the world continue to be drawn to this magnificent and distinguished spiritual center in ever increasing numbers.

Siddhächalam is a resident community for monks and nuns, laymen and laywomen. It is headquarters for the International Jain Mission, the World Fellowship of Religions, and the World Jain Congress.
It actively promotes Ahimsa for world peace, vegetarianism, and nonviolence to animals. The ashram is a wildlife sanctuary.

In 1982, Guruji inspired the leaders of eight nations to submit a memorandum demanding peace through nonviolence to the Secretary General of the United Nations.  He explained that peace through nonviolence could not be compromised or exploited and would ensure the sanctity of human life as well as extending protection to the animal kingdom, the environment, and all of our Mother Earth.

Guruji and his devotees also served as the fourth largest support group for the peace rally held in New York in 1982, an event that was attended by nearly one million individuals from around the world.

Guruji successfully motivated the late Sikh leader Tara Singh to participate in an open and peaceful dialogue with the government. In 1986, the late Akali leader Sant Longowal and the late Prime Minister Rajiv Gandhi attempted to solve the distressing problem plaguing Punjab.  This accomplishment is largely attributed to Guruji who convinced the terrorist groups of Punjab to honor their compromise with the government.

When Pope John Paul's visit to India was strongly opposed, Guruji warmly reminded his countrymen that India has a long-standing tradition of welcoming all individuals regardless of their denomination or belief.

Guruji successfully organized a Cow Protection Rally in 1966.

In August of 1989, Guruji was invited to inaugurate and preside over the World Hindu Conference in Britain. As Hindus regard him as one of their spiritual leaders, they enthusiastically embraced his notion of Ahimsa (nonviolence) and vowed to join him in propagating the virtues of meditation, vegetarianism, and unity.

Also, in 1989, Guruji addressed the World Conference on Religions for Peace in Melbourne, Australia. He advocated the direct need to protect the animal kingdom and our natural environment. He explained that all living beings equally share the right to life.

Guruji persuaded Muslim leaders to sit in negotiation with Hindu leaders until a consensus was reached in the Lord Rama's birth place (Janmabhumi) issue popularly known as Babri Masjid issue in 1990 to 1991 in India.

In 1990, Guruji was an honored guest at the Global Conference for Human Survival in Moscow.  More than 1200 individuals from 70 countries travelled to the USSR to take part in this historic gathering and were present to participate in Guruji's meditation and to hear his remarks on the need for nonviolence. At the conference he met with Mikhail Gorbachev and discussed the issues related to the establishment of world peace and global cooperation.

In 1991 he travelled to Iran in an attempt to persuade Saddam Hussein to adopt a peaceful resolution to the Gulf Crisis. Although poor roads and the prevailing war conditions prevented him from entering Iraq, Guruji was widely recognized and appreciated for his valiant efforts to stop the Gulf war.

In January 1992, the International Mahävir Jain Mission became affiliated with the United Nations as an NGO (non-governmental organization). Furthermore, the United Nations adopted the concept of Ahimsa for the first time in history at the Sacred Earth Summit in order to protect all forms of life existing in the world today.

In June 1992, Guruji addressed the Global Earth Gathering and the Earth Summit, the largest ever international conference held by the United Nations took place at the Rio centre in Rio De Janeiro, Brazil. The World Movement of Nonviolence for Peace and Environment was launched in Rio with Guruji serving as the founder and president and Dr. Robert Muller its co-president.

In 1993 Guruji was also invited to participate in the Global Forum in Kyoto, Japan, where the International Green Cross was launched with the support of more than 700 delegates from 88 countries.  Here he met Mikhail Gorbachev a second time.

Guruji was very encouraged by the former Soviet leader's warm response to his visionary of Ahimsa University (which became affiliated with the United Nations Peace University in Costa Rica in 1993) and the World Movement of Nonviolence for Peace and Environment.

In September 1993, Guruji addressed the Parliament of the World's Religions in Chicago. He addressed the need to embrace non-violence for all living beings.

In 1993 Guruji's effort made it possible to prepare two volumes of a Jain Encyclopaedia and soon to be incorporated into the Hindu Encyclopaedia. This is due to be released by the publishing house of MacMillan Press.

Also, in 1993 Guruji's effort made it possible to initiate a Jain study program at Columbia University, one of the oldest and most prestigious academic institutions in the world. The program had one run in the during his time. He had also planned to establish a Jain "Chair" at the Toronto University in Canada.

There is hardly a nation that has not been touched by his efforts and all his life he worked towards the fulfilment of Guruji's divine purpose.

In today's world, how many can claim more than five decades of asceticism and self less service in the name of peace, unity and universal brotherhood? How many individuals devote themselves entirely to the upliftment of all living beings? Guruji has done both and yet his work is far from complete. Our Mother Earth continues to cry in protest of the injustices she is forced to endure animals, birds, trees, forests, oceans and mountains are suffering in the name of industrial greed. Everywhere men, women, and children are plagued by hunger, disease, prejudice, and oppression.  Guruji had heard their cries and understood their anguish.

We should continue his mission until the entire world is united in a state of Ahimsa.

Excerpts from Guruji's Speeches

On Thought:

Thought is a force. Thought has unlimited power. You are what you think. Anyone can achieve complete success by spiritual awareness.

2,500 years ago, Lord Mahävir gave this perfect truth, "All mankind is one."  There is no superiority or inferiority, no caste or creed, Caucasian or Aryan. 

Weather conditions in various areas may have produced amounts of pigmentation as far as our skin is concerned, but since our systems of birth and death are the same, our smiling and weeping are the same, our reactions to pain and pleasure are similar, and how can we make distinctions by caste, color, or religion? A cow's skin may be red, white or black but the milk is the same.

On Truth and Spiritual Practice (Sädhanä):

Truth is one, but there are many aspects and many pathways to that truth. We must become open-minded. There is so much confusion on the spiritual path because people think that theirs is the only way, and all other ways are not correct. There is no one way.

Some people think SO-HUM practice is the only way to meditate, while others think navel practice, or third eye center practice is better. All of these are related. Many spiritual groups promote their gurus as the one true master for this era. They feel their way is completely separate, unique, and superior. Some say they are teaching the true Kundalini yoga. Then what are we teaching?

I choose to teach you all things so that you don't become prejudiced. After that you can follow one system for practice. For knowledge, you must understand all systems.

On Ideal Community:

In today’s world man is experimenting with various social and political systems. One system grants equality (material) but takes away freedom. Another grants freedom but takes away equality. The Arihanta system grants both freedom and equality in the material sense and in the highest spiritual sense.

The followers of the Arihantas work selflessly without profit in mind.  They consider themselves only as trustees of wealth, to protect and distribute it to aid others in a true sense of brotherhood. My dream is to see our ashram community develop into such a society of non-violence and non-attachment, always keeping in mind our duty towards mankind.

Know Thyself:

When asked what yoga is, Lord Mahävir answered, "performing only one thing at a time." This way all your actions become yoga.

Mind, body, and breath should function together. Focus your mind and do one work at a time. This is meditation.

Know thyself; if you do not know yourself then how can you know God? Know your body first. Without the knowledge of body, we can not do anything. Read your body.  This is our greatest book of knowledge.  Go inside your body.  Use breath and sound as a vehicle.

We must reach unstuck sound and uncreated light. This is the purpose of meditation. By gross sound one can catch subtle sound. When you catch the divine unstuck sound, consciousness unfolds, you dissolve, merge, and ultimately you become nothing.

Love Beauty and Action:

Love is unconditional. Love is perfect. Love selflessly.
Attachment and attraction are not love.  Do not think about the fruit of your actions, otherwise you will lose everything.

Love is the first principle.  When you feel love then you can not forget it.
Anywhere you go, love will inspire you, remind you, and prepare you.  Again, and again you will remember it.  Love is a beautiful thing.

On Trinity:

The Oxford spirit of knowledge and learning has been a great tradition in Britain. Today, I hope we shall give birth to a New Oxford Spirit of compassion, understanding, tolerance, non-violence, love, and abiding peace.

The symbol of the trinity is part of many of the world's religions. Let us introduce a new symbolic trinity of nonviolence, love and freedom. These are the keys to the survival of humanity and a peaceful future for mankind. (This is taken from Guruji's address to the Global Forum of Spiritual and Parliamentary Leaders on Human Survival at Oxford, England.  (April 11-15, 1988)
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The article is available in the Jain eLibrary at the following link:
Life and Work of Acharya Sushil Muni


Friday, May 25, 2018

Reflections from the Jain Workshop – Washington Metropolitan Area, April 27-29, 2018


Reflections from the Jain Workshop – Washington Metropolitan Area
Priyal Gandhi (priyalgandhi123@gmail.com)
Pratiksha Shah (pratiksha77@gmail.com)
Megha Doshi (meghandoshi@gmail.com)
May 25, 2018


Jain Workshop was jointly organized from April 27-29, 2018 by the JAINA Education Committee, Jain Washington Society of Metropolitan Washington (JSMW) and Jain Society of Northern Virginia (JSNoVA) at the Jain Temple of JSMW in Maryland. The workshop was attended by 48 people, mostly from the DC metro area, but there were also some attendees from Nairobi, Kenya, New Jersey and Pennsylvania. The workshop was very well received, and it was an enlightening experience.



The moderator for the workshop was Pravin Shah from Raleigh, NC. He not only knows a great deal about Jainism, but also has a deep understanding about the world in which we and our children live here in the United States, and is able to show how Jainism has a place in daily life. He has researched Jain literature and scriptures for more than 35+ years to get to the root of the questions and answers many people have about Jainism. There is a reason he does this – he refuses to accept an answer just because “that’s the way it is.” 

Pravin Uncle is someone who is willing to answer any question, no matter how controversial the question is. This is an extremely difficult task when it comes to religion and challenging a belief system that people have held on to for many years - it requires courage, dedication, calmness, open-mindedness, and commitment, and Pravin Uncle has all of those qualities. 

He used an interactive model to teach and answer each and every question. He provided the logic and principles he used to arrive to his particular perspectives. He truly embodied Mahavir’s teaching and told us not to accept anything that he said blindly, but to always test with our own experiences, reasoning, and logic.

We all went into the workshop with a basic understanding about Jainism and walked away not only with a deeper understanding about fundamentals of Jainism, Philosophy of Karma in Jainism, World Religions but also seeing its realistic application in our daily lives. 

One of Pravin Uncle’s core messages was that Jainism is an internal religion, and not about counting the number of activities or rituals one does. Any activities that help us remove our Kashayas (vices) and Mithyatva (wrong belief/ignorance) is true religion.

Here are some quotes from the people who attended the workshop:
"Life throws opportunities at you, and this was certainly one of them"
"Completely satisfied with the workshop. Future workshop should be arranged for youth. More emphasis on day to day related activities and Jainism topic can be used for future"
"A lot of unlearning"

Throughout the workshop, we served only vegan food and used biodegradable paper products. The feedback that we got from the attendees was that eating delicious vegan food for 3 days straight made them feel healthier and energetic.

Jain centers that have not benefited from his presence should make arrangements to have him come and share his knowledge. This workshop is for anyone who is ever going to talk about Jainism - whether it is a parent talking about Jainism to their children, a teacher talking about Jainism to their students, a committee member representing Jainism at any level, or for any of us talking to our friends or co-workers who do not know about Jainism. Don’t miss this chance to approach Jainism through a new lens, and to spend dedicated time evaluating the spiritual progress of your soul.


To view more photos of the workshop, please click the following link:


If you have any questions, please feel free to reach out to any of us.

Priyal Gandhi (priyalgandhi123@gmail.com),
Pratiksha Shah (pratiksha77@gmail.com) and
Megha Doshi (meghandoshi@gmail.com)



Sunday, April 15, 2018

Hats off to Jain Center of Southern California (JCSC) at Los Angeles


Hats off to Jain Center of Southern California (JCSC) at Los Angeles

Only Jain Vegan food to be Served at JCSC Center of Los Angeles
The Executive Committee of the Jain Center of Southern California (JCSC) at Los Angeles (Buena Park CA) announced on the Mahavir Janma Kalyanak day (April 8, 2018) that the Jain society will serve only Jain Vegan food (vegetarian food without dairy products and root vegetables) at all future programs of the Jain society. The implementation phase in period is year from April to December 2018.

Also on Mahavir Jayanti Day, it served complete Vegan food to more than 1000 people who attended Shri Mahavir Jayanti program in the evening. All members were very appreciative of the society action.

This is the first Jain Society of America who has took such a bold step on its own without support from Jain Ascetics and popular Jain scholars of India. This is a history making decision for all Jains of North America as well.

Three days later when I heard the news, I needed to verify its authenticity.  I called the president Dr. Jasvantbhai Modi and talked to him at length about this announcement.  Dr. Modi  is a newly elected (4 months ago) first time president of the Jain Center.  In such a short time period he was able to convince the majority of its 15 executive committee members to support the Vegan diet resolution presented to JCSC committee. 

Dr. Modi’s main point was that Jains should not consume dairy products due to animal cruelty (Jainism’s main tenet  is non-violence), and its detrimental effects on human health. We should serve only vegan food at our Center and this will provide a good example to other Jain Centers of North America. We need to educate members of our society that why we should consume only vegan food.  This way our members not only at the Jain Center but at their homes also consume vegan food. The resolution was passed by over whelming majority of the executive committee.  I was very very happy to feel his enthusiasm in implementing Vegan food resolution.

History Making Jain Center (JCSC - Buena Park CA)
The Los Angeles Jain Center (JCSC) consists of more than 2000 community members.  It is one of the largest and history making Jain Center of North America.
  • It is a birth place of the Federation of JAINA that occurred in 1981.  The creation of JAINA was inspired by Gurudev Shri Chitrabhanuji and Acharya Shri Sushilmuniji.
  • The Los Angeles Jain Center is a home to a priceless, historical and more than 100-years old replica of a temple similar to the Palitana Temple.  The replica is on display in the main lobby of the Cultural Complex. The assembled structure, weighing nearly 10,000 lbs measures 15 ft x 20 ft x 35 ft high, is carved out of teakwood. The structure has elaborately carved columns, wall panels, doors, a dome, two curved staircases and two ornate jarukhas (enclosed balconies).
  • Serving only Jain Vegan food at the Center is another major history making event that occurred in 2018. 
Our heartiest congratulation to the president Dr. Jasvantbhai Modi, his supporting executive committee members and the members of the history making Jain Center (JCSC) of Los Angeles.


Universal Law of Nature
The following law of Nature explains in brief the reasons why Jains should not use milk and other dairy products.  This is true for mothers of human as well as for animal under natural healthy environment.
·         No mother (cow and human) produces milk unless she delivers a baby first.
·     After the birth of a calf, the cow starts to produce milk only to feed her calf.  She also produces just enough milk that is needed for her calf (same as human).
·         The cow slowly stops producing milk after her calf reaches a weaning age (same as human).
·         Nature has not made any provision for mother cow to produce more milk than the need of her calf so that human can drink her excess or surplus milk.

In conclusion, under natural environment we can safely state that:
Any drop of milk that we drink or we use in dairy products is considered stolen from the mother cow that was meant for her baby calf.
Any other reasons that we hear (we use excess milk of mother cow) from our religious scholars and leaders or from other sources are totally incorrect..  They do not possess good knowledge of this subject and makes an authoritative statement.

From the Jain principle point view, by consuming dairy product we commit the highest sin of violence which is:.
“Stealing and consuming the food from mother cow that was meant for her child”

Gurudev Chitrabhanuji’s Mission
After confirming the news, I called Shri Gurudev Chitrabhanuji in Mumbai and talked to Smt Pramodaben.  For about last 15 years Gurudev’s full time mission was to promote Veganism among Jain communities across USA, India and other places of the world.  Shri Chitrabhanuji was extremely happy and joyful to hear this great news from Smt Pramodaben  (Gurudev is now 96 years old and cannot communicate over the phone). He has felt that his tireless effort to promote Veganism finally produced a great result in America.

Jain Center of Chicago, which will be celebrating its 25th temple anniversary in June 2018, will honour Gurudev Shri Chitrabhanuji by installing his Bust at the Center.  We earnestly request the executive committee of Chicago Jain Center to serve only Vegan Food during 25th year celebration function.  This will be real honour to Gurudev Chitrabhanuji’s mission and work.

Various JAINA Committees’ Work on Veganism
For the past 10 to 20 years, several JAINA committees (YJA, YJP, Ahimsak Eco Vegan Committee and Jaina Education Committee) and several Jain Vegan WhatsApp groups promote Veganism across USA, Canada, India and around the world. During this time, these committees have educated few thousands Jains who practice Veganism in their daily lives. 
  • For the last 10 to 15 years, YJA convention has served 95%+ vegan food, and used environmental friendly paper products for their national conventions.  Several young speakers were invited to speak on Veganism.
  • Ahimsak Eco Vegan Committee is a resource center for Veganism and Ecology related literature
  • Jaina Education Committee is fully committed to the practice Vegan way of life.  It prepared all new Pathashala books about 13 years go and dedicated to the people who are committed to live Vegan way of life.  All Pathashala teachers’ conferences and Jain Education workshops conducted at various places serve only Jain Vegan food.
  • The education committee has published the Book of compassion which consists sever articles related to animal cruelty, Veganism, Environmental protection, and complete elimination of animal products from Jain rituals. 
Vegan Movement at UK and India
Shri Digambar Jain Association (SDJA) 400 member society of London declared in September 2014 that they will serve only Jain Vegan meals to the members at any Jain society function.

Jain Vegan Group in UK is very very active promoting Vegan way of life across UK.  Please visit its website www.jainvegans.org to review their activities.

Jain Vegan Transition and Veganize Jain Monks and Nuns WhatsApp groups of India are very active promoting Veganism.  Few Jain Swetambar and Digambar monks are actively participating in the Jain Vegan Movement of India.  However no high level Jain Acharyas and scholars are promoting Veganism.

There may be more Jain Vegan organisations promoting Veganism but I am not aware about it.
_________________________________________________________
Pravin K. Shah, Chairperson

JAINA Education Committee
Jain eLibrary Website in-charge
Jaina JAB competition coordinator
919 889 1900 Cell


Tuesday, August 22, 2017

Samvatsari Pratikraman Vidhi and Explanation

Samvatsari Pratikraman Vidhi and Explanation

(Version1 – August 22, 2017)
Pravin K Shah
Jaina Education Committee
This article explains purpose and meaning of the traditional Samvatsari Pratikraman ritual of Swetambar Murtipujak Jain Community.  This annual ritual takes about 3 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 made to explain each 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 upon when such sutras are recited in the ritual.

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

Please read this article objectively and provide your comment and corrections at the end of this blog.  This way others will have a chance to review your comment. 

You can view and download the pdf file of the complete article using the following link of Jain eLibrary website.

Six Daily Avashykas or Practices

It is our tradition that the followers of Bhagvan Mahavir need to practice the following Six Avashyaks or daily rituals. 
1
Sämäyika
Practice of Equanimity towards all living beings
2
Chauvisattho 
Recite Devotional Prayer indicating virtues of Tirthankars
3
Vandanä
Respecting Monks, Nuns, and elders
4
Pratikraman
Repentance and Confession of our past Sins
5
Käyotsarga
Meditation in Yoga Posture for certain duration to reflect upon our past sins
6
Pratyäkhyäna (or Pachchkhana)
Take Religious Vows to discipline ourselves for not to commit these Sins again

Since it was difficult for the lay people to practice all six Avashyaks separately everyday, the Acharyas have incorporated all six Avashyaks into Pratikraman Avashyaks ritual, hence a person needs to perform only Pratikraman ritual to complete all six daily Avashyaks.  This is the reason the 4th Avashyaks – Pratikraman became very important and the term “Pratikraman” is used as a common name for all six essential acts.

Pratikraman Ävashyaka

Even though the daily Pratikraman Avashyaks ritual included all six Avashyaks, not all lay-people can perform the Pratikraman ritual everyday.  Hence the Acharyas have created Pakkhi Pratikraman (once every 15 days), Chaumasi Pratikraman (once every 4 months), and Samvatsari Pratikraman (once a year).  The only difference among the three expanded Pratikraman's are the length of Kaussag (12 Loggas, 20 Loggas, and 40 Loggas) we do during the ritual.  It is a strong tradition that every Swetambar Murtipujak Jain MUST do the annual Samvatsari Pratikraman ritual.

Brief History of Pratikraman Ritual Recitation by Monks and Shravaks together:

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 are different for monks, nuns, shravaks (laymen) and shravikas (laywomen); therefore there are different pratikraman rituals for monks, nuns, shravaks and shravikas.

About 400 to 500 years ago in Khambhat, Gujarat Acharya Shri Vijaychandrasuri started a new tradition and did Pratikraman with shravakas in Vadi Poshal Upashraya.  Later, other Acharyas joined 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 they do not do Pratikraman with monks and nuns.

In America, there are no fully ordained Jain monks and nuns live.  Also Jain Shravakas and Shravikas mostly 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 recite the substitute sutras which relates to Shravaks.  Hence some Sutras of Shravaks’ Atichar are repeated several times and the time it takes to recite the Samvatsari Pratikraman ritual of Shravaks and Shravikas remained same about 3.0 hours.

Major Steps of Samvatsari Pratikraman Vidhi

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 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 Recitation, Santikaram and Prayers of Tirthankar (Chaitya Vandan). 
  1. Conclusion of Samayik

Samvatsari Pratikraman Step by Step Vidhi and Explanation

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

1.0  Samayik Vidhi

Recite the standard Samayik ritual

2.0 Expanded Pratikraman Ävashyaka

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

2.1 Daily (Devasia) Pratikraman – Part1

Aloyana and Pachchhakhan (6th Ävashyaka)

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 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.

Doing Aloyana and Pachchhakhan

  • 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)

Chaityavandan

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 (Stuti) 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.

Panch Parmesthi Namaskar

After the Chaitya Vandan, we do Panch Parmesthi Namaskar.
  • फिर नमुत्थु णं सूत्र कहें.
  • फिर खमासमण पूर्वक भगवान्हं आदि कहें.
Pratikraman Sthäpanä Sutra
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 Ävashyak - 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) 

2nd Ävashyak – 24 Tirthankar Prayers

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

3rd Ävashyaka – Vandanä

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

 4th Ävashyak – Pratikraman Part 1

In this group the following sutras are recited;
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 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.) 

2.2 Samvatsari Pratikraman

Here Samvatsari Pratikraman vidhi is added.  It is an expansion of 4th Ävashyaka of Devasi Pratikraman Vidhi.

संवच्छरी प्रतिक्रमण की विधि.

Samvatsari Aloyana

  • 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.

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 17 Atichars which are 12 vows (12x5=60), Samyaktva (5), Sanlekhana (5), Karmadan (15), Tapachar (12), and Viryachar (3)
  • 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 6 Vigais (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)

Samvatsari Sutra by Monk

  • फिर से दो बार वांदना दें. फिर संवच्छरीअ आलोइअ पडिक्कंता इच्छाकारेण संदिसह भगवन् संवच्छरीअं पडिक्कमामि?, सम्मं पडिक्कमामि कहकर,
  • करेमि भंते और इच्छामि पडिक्कमिउं? सूत्र कहें.
  • फिर खमासमण इच्छाकारेण संदिसह भगवन् संवच्छरी-सूत्र कहुं? इच्छं कहकर
  • तीन नवकार, संवच्छरी सूत्र एवं 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. 

Vandittu sutra (2nd or 3rd) by Shrävak

  • फिर नवकार, करेमि भंते, इच्छामि पडिक्कमिउं? एवं वंदितु सूत्र कहें. 

Käusagga - 40 Loggas

  • फिर करेमि भंते, इच्छामि ठामि, तस्स उत्तरी और अन्नत्थ सूत्र कहकर, चालीस लोगस्स और एक नवकार (न आये तो एकसौ साठ नवकार) का काउस्सग्ग कर, 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 

Monk’s Samvatsari Khamant Khämasanä

  • 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. (मुनि भगवंत खामणां सूत्र कहें
  • एवं मुनिराज न हों तो गृहस्थ प्रत्येक बार खमासमण .इच्छामि खमासमणो कहकर दायां हाथ चरवले / कटासणे पर रखकर 
    पहली, दूसरी, चौथी बार नवकार, सिरसा मणसा मत्थएण वंदामि 
    एवं तीसरी बार नवकार, तस्स मिच्छा मि दुक्कडं कहें.) 

2.3 Daily (Devsiya) Pratikraman Part 2

Daily (Devsiya) Pratikraman vidhi continue with the sutras Abhuthio and Ayariy Uvajjay are recited
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 Achar (Conduct)
  • फिर सव्व-लोए अरिहंत-चेइआणं सूत्र (शुरुआत में सव्व-लोए शब्द पूर्वक अरिहंत-चेइआणं सूत्र) (सूत्र नं.19) कहकर, एक लोगस्स का काउस्सग्ग करे
    • This one Loggas Käusagga is - for Darshan
  • काउस्सग्ग पारकर पुक्खर-वर सूत्र कहकर, एक लोगस्स का काउस्सग्ग कर, काउस्सग्ग पारकर, सिद्धाणं बुद्धाणं सूत्र कहें.
    • This one Loggas Käusagga is - for Jnan or Gyan
  • 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 Completion 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 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 Bhakti to celebrate the completion of Six Avashyak

Stuti Recitation – Namostu Vardhmanay or Samsardava

  • फिर बैठकर, इच्छामो अणुसट्ठिं, नमो खमासमणाणं कहकर,
  • 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.

Stavan Recitation - Ajitshanti

  • फिर नमुत्थु णं, नमोर्हत्, अजित-शांति स्तवन कहें.
  • फिर सिर्फ पुरुष ही वरकनक बोलें. 
    With this Varkanak sutra we bow to 170 Tirthankars

Panch Parmesthi Namaskar

  • 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 

Prayashchita for any Atichar occurred during Pratikraman Vidhi

  • 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. 

Sajjaya – Samsardava

  • 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. 

Brahad Shanti Recitation

  • 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 

Santikaram Recitation

  • 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) for 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.

3.0 Conclusion of Samayik Ritual

Recite the standard Conclusion of Samayik Vidhi

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