3 Explanation of Pratikramana Sutras 1-10

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Of
Pratikramana Sutra
Interpretation and explanation of
Pratikramana stotras in English.
Exposition

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List of sutra
11 Namaskär Maha Mantra
22
Panchidiya Sutra
33 Khamäsamanä Sutra
44
Ichchhakära sutra
55 Abbhutthio
Sutra 66
Iriyävahiyam Sutra
77 Tassa
Uttari Sutra
List of sutra in this presentation.List of sutra in this presentation.

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Namaskär Mäha Mantra (1)
Object: Deepest salutations to the five most
auspicious beings, the great souls.
Namaskär Mantra is the most revered
mantra in Jain religion.
It is a prayer to attain the Panch Parmesthi’s
virtues by emulating their actions (Chäritraya)
to achieve highest pinnacle of life
the Liberation (Moksha, Nirväna).
Sutra 1 - Obeisance to Five SupremesObeisance to Five Supremes

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By reciting Namaskär Mantra, we offers
the obeisance to Pancha Parmeshtis,
the five supreme beings.
Arihant, Siddha, Ächärya, Upädhyäy
and Sädhus which include all monks and
nuns of the world.
Namaskär Mäha Mantra (1a)

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In the first and second sentences obeisance
is offered to the omniscient Gods which are
Arihant and Siddha.
In the third, fourth and the fifth
sentences obeisance is offered to
ascetics which are
Ächärya, Upädhyäy and Sädhus.
Namaskär Mäha Mantra (1b)

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The mantra offers the obeisance to the
virtues of Pancha Parmesthis
not to the individuals.
There exist a total of
108 virtues or attributes of
these five supreme beings.
Namaskär Mäha Mantra (1c)

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Namo Arihantänam
I bow down to Arihants ;
Namo Siddhänam
I bow down to Siddhäs ;
Namo Äyariyänam
I bow down to Ächäryäs ;
Namo Uvajjhäyänam
I bow down to Upädhyäys ;
Namaskär Mäha Mantra (1d)

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Eso Panch Namukkäro, Savva Päva Panäsano
This fivefold obeisance destroys all sins,
Mangalänam cha Savvesim
Padhamam Havai Mangalam
Is the foremost among all the auspicious activities.
Namo Loe Savva Sähunam
I bow down to the universal fraternity of
Sädhus and Sädhvies.
Namaskär Mäha Mantra (1e)

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Namaskär Mäha Mantra (1A)
Please view
“Navkär Mäha Mantra
Word by word Meaning”
presentation.

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Panchidiya Sutra (2)
Also known as Guru Sthäpanä Sutra
Object: Recitation of 36 attributes of
head of congregation (Ächärya),
the teacher, the Guru, the preceptor.
Panchindiya Sutra is recited to invoke the
spiritual master and therefore it is known as
Sthäpanä (invocation) sutra, to call for
assistance & inspiration from the Guru.
Sutra 2 – Recitation of 36 Attributes of Guru

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Panchidiya Sutra (2A)
Guru Sthäpanä Sutra
There are mainly three cadres of the
Sädhu (monks).
The highest are called Ächäryas, who are
the heads of the religious order, who are
our spiritual master or the Guru.
They are imbibed with 36 attributes as
detailed in Panchidiya SutraPanchidiya Sutra.

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Panchidiya Sutra (2-1)
The Guru effectively controls five sense organs
(Panch Indriya Nishedha),
observes nine guidelines (limitations) of celibacy
(Nava Brahmachärya Väda),

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The preceptor effectively free from
4 passions of anger, ego, deceit and greed
(Chära Kashäyas) thus equipped with these
eighteen attributes.

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He/she practices five great vows
of non violence, truth, non accepting unless‑ ‑
specifically offered, celibacy and
non-possession; (Panch Mahävratas).

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He is capable of observing five fold spiritual
codes of conducts (five Ächäras) which are:
rational faith (Samyak Darshan),
rational knowledge (Samyak Jnän),
rational conduct (Samyak Chäritra),
rational austerities (Samyak Tapa), & vigor
(Virya).

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He is very alert and careful while:
walking, speaking, accepting anything, placing or
replacing any items, and disposing human waste &
other items (Five Samitis).
He/she effectively controls three aspects
of mind, speech and body (Three Guptis).
(In all) my Guru is thus embedded with
these 36 attributes .
2-2

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Panchidiya Sutra (2a)
Panchindiya Five sense organs
Samvarano, controller
Taha and
Navaviha Nine guidelines
Bambhachera Celibacy vows
Guttidharo limitation Observer

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Panchidiya Sutra (2b)
Chahuviha Four types of
Kasäya Toxic Passions
mukko, free from

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Panchidiya Sutra (2c)
Iha Thus
Atthäras Eighteen
Gunehim Attributes
Sanjutto Equipped with these

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Panchidiya Sutra (2d)
Pancha Five
mahavvaya Great vows
jutto, Practices

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Panchidiya Sutra (2e)
Panca Five
Vihäyära Fold of spiritual codes
of conduct (Five Ächäras)
Pälana Observes
Samattho. Capable

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Pancha Five
samio Samitis
Ti three
gutto, Guptis

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Chhatteesa 36
Guno Attributes
Guru Guru, teacher
Majjha my (Guru)

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Panchidiya Sutra (2B)
Presence of an ascetic teacher (Guru) is
essential while performing the rituals.
Any religious activity, especially Sämäyika
and Pratikramana, are most beneficial when
performed in the presence of an ascetic teacher.
It is very important to keep the image of
spiritual master in mind while performing the
rituals; otherwise performing religious activities
is fruitless and does not produce true
beneficial effects.

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Panchidiya Sutra (2C)
When it is not possible to have the presence
of an ascetic teacher, a holy book, preferably
containing Navakära Mantra, Panchindiya
Sutra, a religious symbol or a picture of an ascetic
teacher can be placed on a wooden stand at a
certain height (between the nose and the navel),
as a symbolic representation of the ascetic
preceptor.

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Object: To pay respect to the deva
(Tirthankar) and the spiritual
master (Guru).
By reciting the Khamäsamanä Sutra,
the aspirant pays homage to the Guru by
first standing with his/her Charavalä in his/her
folded hands and then by kneeling down.
Sutra 3- Homage to the Deva & Guru
Khamäsamanä Sutra (3)

27Homage to the Guru
Khamäsamanä Sutra, (3A)

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Ichchämi Khamäsamano
KhamäsamanoKhamäsamano Sutra is also known as
Panchäng Pranipät Sutra, as this Sutra is
recited while offering obeisance in a specific
posture in which, the five body parts
(panchänga) namely, two hands, two knees
and forehead touch the floor.
Khamäsamanä Sutra (3B)

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Khamäsamanä Sutra (3C)
Ichchämi Khamäsamano
One must stand up and recite the Ichchämi
Khamäsamano sutra and bow down.
This sutra is recited every time, we need a
certain permission from the Guru.

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Khamäsamanä Sutra (3-1)
Oh! Forgiving Gurudev, I am giving up all my
wrongful acts with all my strength and bow
down to you with my head near to your feet.

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Ichchhämi I desire
Khamäsamano, Oh! Forgiving gurudev
Vandium to bow down
Khamäsamanä Sutra (3a)

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Jävanijjäe;With all my strength
Niseehiäe, Giving up all my sinful acts
Matthaena My head near to your feet
Vandämi. I am bowing (to you)
Khamäsamanä Sutra (3b)

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Khamäsamanä Sutra (3C)
Holy masters have many attributes out of
which forgiveness is the foremost; therefore they
are also called Kshmä-shramana (monks
of forgiving nature).
As while paying respect one bows down
touching five body parts; the head, both hands and
knees on the ground, that is why it is also called
Panchänga Pränipata Sutra.

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Ichchhakära sutra (4)
Sutra 4- Wellness of the Guru
Object: To enquire about the welfare
of the spiritual master (Guru)
during his journey on the path
of righteousness.

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Ichchhakära sutra (4-1)
Oh! Master!
I hope and wish you were
comfortable during night
(and day) and while
performing austerity,
keeping in good health
and following the path
of righteousness.
Oh master are you
comfortable? Will you
please accept the alms?

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Ichchhakära sutra (4A)
What is importance of spiritual preceptor?
If we look into past every great person had a
preceptor (guru) for proper guidance.
Without his guidance it is not possible to
achieve anything.
Always respect him, serve him to best of
your ability and ask his permission and act
according to his instruction to start any religious
activity.

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Abbhutthio Sutra (5)
Sutra 5 – Forgiveness sutra
Also known as Guru-khämanä Sutra
Object: Asking forgiveness from the
spiritual master.
This sutra shows respect and feelings to the
spiritual master by a householder who wishes
to confess for all the :
(1) Forbidden things he may have done,
(2) Duties that he may have not performed,

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(3) Violations of the twelve vows,
(4) Offences against right faith, knowledge and
conduct,
(5) Evils as a result of possessions,
(6) Actions motivated by passions and hate,
partiality for false creeds
(7) Dissemination of false dogmas,
(8) Wrong done in course of daily business or
household duties.

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Give me permission willingly oh lord!
I have come forward to seek forgiveness for
the sins I may have committed on this day.
(As the master willingly gives permission)
As per the permission, I seek forgiveness for the
sins I may have committed on this day.

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I seek forgiveness for whatever unfriendly or
excessively unfriendly acts I may have
committed this day in regard to eating and
drinking, in regard to modesty (vinaya) and
respect(vaiyävrttya).

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I seek forgiveness in regard to speech and
conversation, in regard to seating myself at a
higher or at the same level as you, or in
interrupting you when you are speaking, or
created bad feelings, or excessively bad feelings
by exaggerating in what you have said.

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Whatever little or
great disrespect
I may have shown,
which you know but
I am not aware,
may those wrongful
deeds be forgiven and
become fruitless.

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Iriyävahiyam Sutra (6)
Also known as Airyäpathiki Sutra
Object: Asking forgiveness from the
spiritual master for sins occurred
while moving around.
Every spiritual activity is to be undertaken
with vigilance so as to remain non-violent to
the utmost possible extent.
Sutra 6: Forgiveness verse ofForgiveness verse of Sämäyika

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Iriyävahiyam Sutra (6A)
But we might have inadvertently indulged in
some violence or caused distress to other beings
during our movement.
For atonement of such violence, we are
undertaking a Käusagga of 25 breaths.
. The term literally means giving up the
physique and to observe physical as well as
mental silence.

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“Iriyää-patha” means the path of one’s
movement from place to place.
As the primary violation of this activity is
injury or destruction of any form of life,
one recites this sutra to ask for forgiveness.
Iriyävahiyam Sutra (6B)

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Iriyävahiyam Sutra (6-1)
Oh lord! Grant me your permission willingly.
I want to repent for any injury (pain),
I may have caused on the path of my
movement. Permission granted (master says).

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In coming and
in going,
I may have
crushed living
beings, seeds,
plants, dew,
anthills, spider
webs, live water,
or live earth.

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Whatever living beings or souls,
with one sense, two senses,
three senses, four senses or
five senses,

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I may have inflicted pain, crushed, attacked,
covered with dust, rubbed, collided with one
another, frightened or bothered,

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I may have inflicted pain by, turning on one
side or completely upside down, tormented by
moving from one place to another,
I may have bothered, alarmed or separated
from life and made them lifeless.

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May the ignorance in me that
caused pain, in other living beings
come to an end, and
may they, all forgive me.

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Ichchhä-kärena I desire to do
Sandisaha give me permission
Bhagavan, my Gurudev
Iriyävahiyam Sutra (6a)

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Iriyävahiyam Sutra (6b)
Iryä Vahiyanm pained living beings while
walking on the road
Paddikka-mämi? I desire to free myself from
all my sins
Ichchham I respect your permission

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Iriyävahiyam Sutra (6c)
Ichchämi I desire
Padikkamiu to be free from my sin

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Iriyävahiyam Sutra (6d)
Iriyävahiyäe, while walking on the road
Virähanäe, I may have caused

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Iriyävahiyam Sutra (6e)
Gamanä-gamane, coming or going
Pänakka-mane, crushed the living beings
Biakka-mane, crushed seeds (animate)
Hariyakka-mane, crushed plants (live)

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Iriyävahiyam Sutra (6f)
Osä-Uttinga, crushed dew and anthills
Panaga-daga, moss & live (unboiled) water
Matti live earth organism
Makkadä Santäna, spider webs
Sankamane crushed, squeezed

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Iriyävahiyam Sutra (6g)
Je me jivä Whatever, by me, living beings,
virähiyä, I may have tortured
Egindiyä, with one sense
Beindiyä, two senses
Teindiyä, three senses
Chaurindiyä, four senses
Panchindiyä, five senses

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Iriyävahiyam Sutra (6h)
Abihayä, attacked while coming
Vattiyä, by covering with dust
Lesiyä, by rubbed in ground
Sanghäiyä, by touching or turning on one side
Sanghattiyä, by colliding with one another

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Iriyävahiyam Sutra (6i)
Pariyaviyä, turning up side down
Kilämiyä, may have inflicted pain
ddaviyä, frightened, bothered

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Iriyävahiyam Sutra (6j)
Thänäo-Thänam, one place to another
Sankämiyä, moved from
Jiviyäo from life
vavaroviyä, separated them

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Iriyävahiyam Sutra (6k)
May the ignorance in me that
caused pain, in other living beings
come to an end, and
may they, all forgive me.

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Tassa Uttari Sutra (7)
Object: Additional efforts to further
purify the impurities.
After requesting forgiveness from all living
beings of the universe, one is required to do
introspection of one self (kayotsarga) in
order to avoid future sins.
Sutra 7- Forgiveness SutraSutra 7- Forgiveness Sutra
Repentance of Subtle Sins.Repentance of Subtle Sins.

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Tassa Uttari Sutra (7-1)
For the sake of sublimation (elevation of my soul),
for repentance (atonement), for achieving
further purification, for eliminating 3 internal
darts {(shalya), (deceit, desire for worldly gains as
the fruits of spiritual activities and perversity)},

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Tassa Uttari Sutra (7-2)
and to uproot all sinful activities,
I stand in body-abandonment posture (Käyotsarga).

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Tassa Uttari Sutra (7a)
Tassa for (my such blemished soul)
Uttari sublimation (elevation)
Karanenam, for doing Päyachchhita
repentance, purification Karanenam, to
achieve

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Tassa Uttari Sutra (7b)
Visohi to further purify my soul
Karanenam, for abandoning Visalli
Eliminate 3 internal darts
(shalya),
Karanenam for nullifying

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Tassa Uttari Sutra (7c)
Pävänam, sins (and their effects)
Kammänam all Karmas
Nigghäyanatthäe to uproot (destroy) Thämi
I stand in
Käusaggam. Body abandonment
posture (käyotasarga)

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Tassa Uttari Sutra (7A)
Reciting the iriyävahiyam sutra will purify
the impure soul; but some sins may still
persist, which are destroyed by reciting the
tassa uttari sutra.
Uttarikarana means act of additional effort,
Präyaschitkarana means act of confession by
repentance and reproach.
Vishodhikarana means act of resorting to the
path of right faith, knowledge and conduct
to prevent any further perverted attitudes
and acts by evilness.

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Tassa Uttari Sutra (7B)
Vishalyikarana means eliminating the sins
from the soul forever by performing all the
above activities so that they can never return.
It is very important to perform all religious
ceremonies with pure and clear conscious,
this is achieved by performing a form of
meditation in which a person abandons his body and
concentrates on the soul (käyotsarga).

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Tassa Uttari Sutra (7C)
If a person performs atonement
(pratikramana) with pure intentions, not
only he can get rid of all the sins committed
during that day but also his karmic bonds of
many past births are also destroyed.

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Annattha Sutra (8)
Sutra 8 - Forgiveness SutraForgiveness Sutra
Exceptions During Käyotsarga
In Käusagga we have to stay motionless,
but 16 exceptions are made for involuntary
activities detailed in Annattha Sutra.Annattha Sutra.
Also known as Ägära Sutra or Käussaggasutam.
Object: Description of the pledges, exceptions,
and time limit during body-abandonment
posture (käyotsarga).

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Annattha Sutra (8A)
Sutra 8 - Exceptions During Käyotsarga
In standing position In sitting position

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Annattha Sutra (8-1)
Except for
inhaling,
exhaling,
coughing,
sneezing,
yawning,
belching, passing
gas, dizziness,
fainting,

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(except for) minute movements of bodily limbs,
due to swallowing of cough, and eye’s flickering

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Of these 13
exception, and others
(due to fear of
thieves, king, fire,
fierce animals etc.)
Let my Käyotsarga
be undisturbed
& without any
violation,

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as long as, I am reciting silently the
Navkär Päda to the Arihant and to the Lords,

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Until, I do not complete (Käyotsarga),
I keep my body motionless,
in complete silence and in meditation.
I keep my soul away from sinful activities.

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Annattha Sutra (8a)
Annattha apart from 13 exceptions
Oosasienam, breathing in deeply Nisasienam,
breathing out deeply Khäsienam, due to
coughing Chhienam, due to sneezing
Jambhäenam, due to yawning

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Annattha Sutra (8b)
Udduenam, due to belching
Väya-nissagenam, due to passing of
bodily gas Bhamalie.
due to dizziness
Pittamuchchhäe; due to fainting

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Annattha Sutra (8c)
Suhumehim due to subtle
Anga bodily
sanchälehim, movements Suhumehim,
swallowing sputum Khela-
sanchälehim, or phlegm movements

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Annattha Sutra (8d)
Suhoomehim due to subtle
Ditthi of the eyes sanchälehim;
movement (flickering)

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Annattha Sutra (8e)
Evamäiehim of these 13 exception & others
Agärehim body-abandonment
Abhaggo my käyotsarga be undisturbed
Avirähio without any violation

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Annattha Sutra (8f)
Hujja Let
Me my
Käusaggao; käyotsarga

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Annattha Sutra (8g)
Jäva as long as
Arihantänam to Arihantas
Bhagavantänam to the Lords

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Annattha Sutra (8h)
Namukkärenam by reciting silently the
Navkär Päda
Na Päremi do not complete

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Annattha Sutra (8i)
Täv till then
Käyam (I keep) my
body Thänenam,
steady at one place Monenam,
in complete silence
Zänenam, in meditation

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Annattha Sutra (8j)
Appänam (I keep) my soul
Vosirämi ! (from sins) away from,
distance form

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Annattha Sutra (8B)
The other involuntary movements, which are
major exceptions, are:
(1) When one has to move due to natural
calamities like fire, lightening, etc.
(2) To save a living creature
e.g., mouse from claws of a cat,
(3) Unexpected attack by robbers or
molestation by wild animals like snake
bites and others, or
(4) Forced to move by order like police etc.

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Annattha Sutra (8C)
There are 12 minor exceptions and 4 major
interruptions of Käyotsarga.
Käyotsarga: The word Käyotsarga is the
Sanskrit translation of the Prakrit word
Käussagga. It means the undisturbed abandonment
of the body.
It is defined as standing in silent in
meditation motionless except the involuntary
movements of the body such as breathing, for
a fixed duration.

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Annattha Sutra (8D)
The duration of Käyotsarga is specified in
terms of respiratory cycles. One respiratory
cycle equals one deep breath in and one deep
breath out.
Concentrating on breathing cycles helps
achieve deep concentration necessary for
meditation.
The most common duration of Käyotsarga is
25 respiratory cycles.

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Annattha Sutra (8E)
(1) Standing either on one leg or keeping the
leg in a crooked position (ghotakadosha),
(2) Taking support of a pole or wall while
sitting (stambahädosha),
(3) Touching the ceiling with head
(mäladosha),
(4) Keeping feet apart (nigaddosha),
Käyotsarga should be done without committing
any of the following 19 errors:

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Annattha Sutra (8E-1)
(5) sitting with toes or heels touching each
other (uddhidosha),
(6) keeping hands on the private parts
(shabaridosha),
(7) holding the whisk in a wrong position
(khalinadosha),
(8) keeping head bowed down (vadhudosha),

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(9) covering the navel area and area below
the knees with a cloth (lambottaradosha)
(10) covering the chest for man only,
(stanadosha)
(11) counting the time period of Käyotsarga by
fingers or by movements of eyelids
(bhamuhangulidosha),

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(12) moving the eyeballs like a crow
(väyasadosha),
(13) moving the head side ways
(shira:kampa dosha),
(14) making (hun-hun) noise like a dumb person
(mukadosha),
(15) speaking incoherently like a drunk
(madirädosha),

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(16) making movements like a monkey
(prekshyadosha) ,
(17) hiding clothes soiled by perspiration
(kapitthadosha),
(18) swaying the body (latädosha) and
(19) covering the whole body (sayantidosha).
Women are allowed to keep down the head,
cover the chest, the legs and the whole body.

97
Logassa Sutra (9)
Sutra 9- Prayer to 24 TirthankarsSutra 9- Prayer to 24 Tirthankars
Also known as Nämastava
Chauvisatthaya or Chaturvimshati-Stav sutra.Chaturvimshati-Stav sutra.
Object: Eulogy of 24 Tirthankaras of
Bhärata Kshetra of the present cycle.
By reciting Logassa Sutra, one adores
and offers obeisance to the 24 Tirthankaras.

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Logassa Sutra (9A)
By recitation of Logassa Sutra,
one worships and praises the
virtues of twenty-four Tirthankars and
offers obeisance to them.

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Logassa Sutra (9-1)
Oh, Arihants ! You are shedding divine light,
on the entire universe. Founder of divine laws &
conqueror of inner enemies, I praise you Lord.
Arihants who are the twenty-four omniscient.

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Logassa Sutra (9-2)
I bow to, Rushabha-dev, Ajitanäth,
Sambhavanäth, Abhinandanaswämi,
Sumatinäth, Padmprabhu, & Chandraprabhu.

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Logassa Sutra (9-3)
I bow to :
Pushpadant
(Suvidhinäth),
Sitalanäth,
Shreyänsanäth,
Väsupujya-swämi,
Vimalanäth,
Anantanäth,
Dharmanäth,
Shäntinäth.

102
Logassa Sutra (9-4)
I bow to Kunthunäth, Arahanäth, Mallinäth,
Munisuvrat-swämi, and Naminäth.
I bow to Arishth-Neminäth, Pärshvanäth, and
Mahävira (Vardhmän).

103
Logassa Sutra (9-5)
I am praising the Arihants, who have been
liberated from all karma and have broken the
cycle of birth and death. These are the 24
Tirthankars, smile upon me.

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Logassa Sutra (9-6)
Oh, Arihants ! You are praised and bowed to,
whole heartily worshipped.
You are the purest souls in the universe.
Grant me divine health and knowledge and the
highest state of consciousness.

105
Logassa Sutra (9-7)
You are infinitely purer than the moon and
infinitely brilliant than the sun.
You are infinitely calmer than the oceans. My
God, please lead me to the perfection
(attainment of Moksha) .

106
Logassa Sutra (9a)
Logassa In the entire universe
Ujjoyagare, causing luminescence
Dhamma Titha-yare founders of four
(uplifting) tirthas Jine;
conquerors of love and
hatred

107
Logassa Sutra (9b)
Arihante Lord Arihantas
Kittaisam, chant, appreciate and praise
Chauvisam-pi the 24 (tirthankars) and all
others
Kevali Omniscient Lords

108
Logassa Sutra (9c)
Usabha I bow to Rushabhdev swami
Aajiyam Ajitnath
Cha and
Vande, I bow down to

109
Logassa Sutra (9d)
Sambhavam Sambhavnath
Abhinandanam Abhinandan
Cha and
Sumaim Sumatinath
cha; and

110
Logassa Sutra (9e)
Paumä ppaham Padmprabhu
Supäsam, Suparshvanath
Jinam Conquerors of attachment
and hatred Cha,
and Chand
ppaham Chandraprabhu Vande
I bow down to

111
Logassa Sutra (9f)
Suvihim Suvidhinäth
Cha and
Pupfadantam,
Pushpadant Seeyal
Sitalanäth Sijjamsa,
Shreyänsanäth Väsu-pujjam
Väsupujya cha;

112
Logassa Sutra (9g)
Vimalam Vimalanäth
Anantam Anantanäth
Cha and
Jinam, Jinas (conquerors of love & hate)

113
Logassa Sutra (9h)
Dhammam Dharmanäth
Santim Shäntinäth
Cha and
Vandämi. I salute.

114
Logassa Sutra (9i)
Kunthum Kunthunäth
Aram Arahanäth
Cha and
Mallim, Mallinäth

115
Logassa Sutra (9j)
Vande I bow down to
Muni-Suvvayam, Munisuvrat
Nami Naminath
Jinam Jinas
Cha; and

116
Logassa Sutra (9k)
Vandämi I bow to
Ritthnemim, Arishth (Neminäth) swami
Päsam Pärshvanäth Tah
and also to
Vaddhmänam Mahävira Cha
and

117
Logassa Sutra (9l)
Evam In this way
Mae by me
Abhithuyä, the praised

118
Logassa Sutra (9m)
Vihuye those who have averted (removed)
Rayamalä, the karma dust & dirt
Pahin (who have) subdued, destroyed
jaramaranä; the old age & death

119
Logassa Sutra (9n)
Chauvisam the twenty four
Pi and others
Jinvarä, Omniscient Jinas
Titthayarä Tirthankars
Me with me
Paseeyantu. be pleased

120
Logassa Sutra (9p)
Kittiya (I have) praised you (by speech)
Vandiya bowed down (to you, physically)
Mahiyä, worshipped
Je who
Ae are in
Logassa the universe Uttamä
the best Siddhä;
Liberated souls

121
Logassa Sutra (9q)
Ärugga health (free from karma diseases)
bohiläbham, (may bestow upon me) the benefit
of true faith
Samähivar and deep meditation
Muttamam the supreme position (of Siddhas)
Dintu. may they, give me

122
Logassa Sutra (9r)
Chandesu more than Moon
Nimmalayarä, you are purer
Äichchesu than the Sun
Ahiyam more
Payä-sayarä; illuminating

123
Logassa Sutra (9s)
Sägar Var like great Ocean
Gambhirä, you are calm
Siddhä Oh Lord Siddhas
Siddhim Liberation
Mam upon me
Disantu. be conferred

124
Logassa Sutra (9B)
The attributes of the Lords are superb.
They cannot be compared with any worldly
aspect.
This stanza tries to find something that
can be comparable to Lords’ attributes but
does not come across anything.
For instance, the Lords are immaculately pure.
In worldly terms, the moon is considered a
symbol of purity, but its purity is not comparable to
that of the Lords.

125
Logassa Sutra (9C)
Similarly, the sun is the symbol of
brightness and sea of the serenity.
But that brightness or serenity can not be
compared with that of Lords.
It is therefore said here that the Lords are
purer than the moon, brighter than the sun
and more serene than the ocean.

126
Karemi Bhante (10)
Object: To achieve natural state of asceticism
Sutra 10-Sutra 10- Pachchkkhäna Sutra
Taking of vows ofTaking of vows of sämäyika
Recitation of this sutra is the beginning of
sämäyika. Sämäyika is an exercise to attain (aya)
the equanimity or tranquility of mind (sama).
It is a process by which activities of mind,
speech and body become one with the soul
with cessation of harmful activities and
concentration on pious activity.

127
Karemi Bhante (10A)
All the six essential duties in a very subtle
way are included in this verse (sutra).
Performing meditation (sämäyika) is the first
necessary duty, the word “Bhante” in first verse
represents adoration of 24 Tirthankaras (second
duty), the word “Bhante” in last verse represents
respect (vandanä) to the monks (third duty),
repentance of past sins is atonement or
pratikramana (fourth duty).

128
Karemi Bhante (10B)
To cast aside the sinful soul is
Käyotsarga (fifth duty) and not to commit
the sinful activities in future is
pratyäkhyäna (the sixth duty).
While performing sämäyika a householder is
in reality practicing the asceticism for a
period of 48 minutes.

129
Karemi Bhante (10-1)
I take the vow of refraining from all undesirable
activities (pratyäkhyäna). Oh Lord! I will worship
you for the duration of meditation (Sämäyika).

130
as I adhere to equanimity by two methods
(will not do & not make others do) and three
medias (with three-fold activities of mind,
speech, and body).

131
Neither shall I commit sinful acts nor cause
others to do so by mind, speech and body.
Oh! Revered one, I introspect such sinful act,
I loathe and dissociate my soul with the
witness of preceptor from such acts.

132
Karemi Bhante (10a)
Karemi Bhante! I perform, Oh respected lords
Sämäiyam, The Sämäyika
Sävajjam Jogam all sinful acts Pachcha
kkhämi, I vow to abandon

133
Karemi Bhante (10b)
Pachcha kkhämi, I vow to abandon
Jäva Niyamam till my vows last
Pajjuvasämi, I worship you (Oh ! Lord)

134
Karemi Bhante (10c)
Duvihenam, by two acts
Tivihenam. And three means
Manenam, by mind
Väyäe, by speech
Käyenam, by body

135
Karemi Bhante (10d)
Nä Karemi, I will not do
Nä Käravemi, I will not get it done
Tassa from these sins
Bhante! Oh reverend Lords

136
Karemi Bhante (10e)
Padikkamämi, I refrain
Nindämi, I censure (the sins)
Garihämi, even more so in presence of
my guru
Appänam My soul
Vosirämi. I vow to keep away sinful activities.

137
Karemi Bhante (10C)
Karemi Bhante is a very vital Sutra.
Every word of it is significant and should be
properly understood.
Its importance is rated very high.
Equanimity is the essence of Jainism and
Sämäyika is to be performed for cultivating the
equanimity.

How to get most benefit.
To get most benefit from the stotra one
should recite with :
(a) Clear pronunciation
(b) Deep, Inexhaustible, Unbreakable faith
and with conscientious devotion
towards Arihant’s teachings.

How to get most benefit.
To get most benefit from the stotra,
one should recite with
(c) Ultra pure mind, without even slightest
of attachment (raag) & malice (dwesh)
towards any Living beings.

Thank you &
Michhämi Dukaddam
If we have made any mistakes
Please accept our sincere apologies.
“Handbook of Pratikramana” by Shri Manu Doshi and
other Jain web sites & books.
Material in this presentation is compiled data, using
“Exposition of Pratikramana stoträs” by Shri Rati Dodhia,
“Shri Sämäyika-Pratikramana sootra” by
Mahasatiji Dharmashilaji and

Thank you & Michhämi Dukaddam
Please let us know, if you have any
suggestions to improve this presentation or
for a copy of the presentation write to
bakulah@yahoo.com
Harshad, Bakula & Maniar family,
Shäshan Viruddha käi lakhäyu hoy to
man, vachan ane käyä thi Micchhämi dukkadam

3 Explanation of Pratikramana Sutras 1-10

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