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

2. List of sutra in this presentation.
11 Sämäiya-Vaya-jutto Sutra Jagachintämani Sutra Jamkinchi Sutra Namoththunam sutra Jävanti Cheiäim Sutra Jävant ke vi Sähu Sutra Namorhat Sutra (Uvasaggaharam Sutra, separate presentation) Jaya Viyaräya Sutra Arihantacheiyänam

3. Sämäiya-Vaya-jutto (11)
Sutra 11 - forgiveness Sutra Termination of Sämäyika’s vows
Object: To ask for forgiveness for any harmful activities committed while performing Sämäyika.
Sämäiya Vaya Jutto Sutra is recited to terminate the vows of Sämäyik.
Sutra explains importance of Sämäyika.

4. Sämäiya-Vaya-jutto (11-1)
The aspirant who observes Sämäyika and
keeps his/her mind restrained,
destroys inauspicious Karma as long as
he/she stays in Sämäyika.
As long as a person performs sämäyika maintaining full control over all his threefold actions i.e. of mind, speech and body, all the
harmful karmas continue to be destroyed. 1

5. Sämäiya-Vaya-jutto (11-2)
In a Sämäyika an aspirant becomes like
an ascetic and for that reason alone,
Sämäyika should be performed frequently,
In a sämäyika a layperson becomes like an ascetic and for that reason alone it should be performed often. 2

6. Sämäiya-Vaya-jutto (11-3)
Sämäyika Vrata was taken by the
laid down procedures and completed
accordingly, however while doing so,
if any fault has been committed,
While taking vow, performing and or completing sämäyika, if I have committed any faults of mind, speech and body and caused any harm to any living being, may those faults be forgiven and become fruitless. 3

7. Sämäiya-Vaya-jutto (11-4)
by physical, verbal or mental activities,
directly or indirectly (by me),
may those faults be forgiven and
become fruitless.
may those faults be forgiven and become fruitless. 3

8. Sämäiya-Vaya-jutto (11-5)
There are 10 faults relating to mind,
10 faults relating to speech and
12 faults relating to body.
If I have committed any of these
32 faults or lapses,

9. Sämäiya-Vaya-jutto (11-6)
physical, verbal or mental activities,
done directly or indirectly (by me),
may those faults be forgiven and
become fruitless.

10. Sämäiya-Vaya-jutto (11a)
Sämäiya vaya Vow of Sämäyika Jutto observes Jäva as long as Mane in mind Hoi keeps Niyama Sanjutto restrained
PHASE 3/5 Sämäiya-Vaya-jutto Sutra

11. Sämäiya-Vaya-jutto (11b)
Chhinnai destroys Asuham inauspicious kammam karma Sämäiya Sämäyika Jattiävärä as long as
PHASE 3/5 Sämäiya-Vaya-jutto Sutra

12. Sämäiya-Vaya-jutto (11c)
Sämäiyammi Sämäyika U Kae Observes Samano iva like a monk Sävao aspirant Havai Jamhä for that
As long as the aspirant observes Sämäyik, he/she is as good as a monk; Sämäyik should therefore be performed frequently

13. Sämäiya-Vaya-jutto (11d)
Eenam for that Käranenam reason Bahuso frequently
Sämäiyam Meditation
Kujjä perform

14. Sämäiya-Vaya-jutto (11e)
Sämäyika Sämäyika Vrata Vidhee laid down vows Leedhu taken Vidhie laid down vows Paryu completed

15. Sämäiya-Vaya-jutto (11f)
Vidhee laid down methods (vows) Karatä while doing so Je koe if any vows Avidhi faults Huo Hoya completed Te savi may those (faults)

16. Sämäiya-Vaya-jutto (11g)
Mana mental Vachana verbal Käyäe physical Karee activities, directly or indirectly Michchhämi my such faults be dissolved Dukkadam and become fruitless.

17. Sämäiya-Vaya-jutto (11h)
Dasa Mananä 10 faults relating to mind,
Dasa Vachananä 10 faults relating to speech
Bära Käyänä faults relating to body
Ten Faults of Mind : Doing Sämäyik (1) for fame/prestige (2) out of greed/wealth, (3) with ego (4) with a feeling of fear, (5) desire of material reward,
(6) with a doubt,(7) with anger, (8) with impertinence, (9) without respect to God (Dev), Teacher (Guru), and Religion (Dharma), (10) forced to do.
Ten Faults of Speech: speaking – (1) bad words, without thinking, or sings such songs (2) talks which raise uncontrollable emotions,(3) incomplete words and letters,
(4) quarrelsome language, (5) gossips of four types, (6) mocking language, (7) speedily (8) without clarity, (9) without rationality, and (10) doubtful mixed speech.

18. Sämäiya-Vaya-jutto (11i)
E Batreesha these Doshha faults or lapses Mahee Je Koi any of these Dosha faults or lapses Lägyo Hoya If I have indulged
Twelve Faults of Body: (1) sitting with crossed legs or with one leg over another, (2) unsteady posture, (3) unsteady eye-sight, (4) doing non-spiritual work, (5) sitting by leaning (6) stretching body, hands, and legs without reason, his/her body lazily, or drowsily sleeps, (7) making sound by stretching fingers of hands and legs,(8) removing dirt from his/her body,(9) sitting with his/her hand on the head or forehead in a sorrowful posture or if he/she rubs the itching parts without sweeping (10) walks during the night without sweeping, (11) sleeping or remains lazy, (12) causing himself /herself to be served by others without reasons.

19. Sämäiya-Vaya-jutto (11j)
Te savi may those (faults) Mana mental Vachana verbal Käyäe physical Karee activities, directly or indirectly Michchhämi my such faults be dissolved Dukkadam and become fruitless.

20. Sämäiya-Vaya-jutto (11A)
Major violations of sämäyika vow :
(1) Violation of mind (mano-dushpranidhäna):
(2) Violation of Speech (väg-duspranidhäna):
(3) Violation of body (käya-dushpranidhäna):
(4) Forgetfulness of sämäyika (smrty-akarana):
(5) Instability in Sämäyika (anavasthita-karana):
Forgetfulness of sämäyika Inability to remember time when sämäyika is to be performed or whether or not it has been performed.
5. Instability in Sämäyika Failure to observe the proper formalities in carrying out the sämäyika or to give it up halfway, or to take food immediately after it is finished.

21. Sutra 12- Vandanä to the Tirthankaras
Jagachintämani (12)
Sutra 12- Vandanä to the Tirthankaras
Jagachintämani Chaitya-vandanä Sutra
{Chaitya means image (pratimä) of Jina as well as Jain temple}
Object: Veneration to all the Jain temples, Jina’s images, Tirthankaras (of past, present and future) and their attributes.
This is a Chaitya vandan sutra, Chaitya means image of Jina as well as Jain temple.

22. As per your permission, I am performing the Chaitya vandanä.
Jagachintämani(12-1a)
O Master! Willingly permit me to worship. (Master says yes do, if present).
As per your permission, I am performing the Chaitya vandanä.
You are the wish-fulfilling gem and master of the noble souls,

23. Jagachintämani (12-1b)
you are the master of the noble souls, the preceptors of entire Universe, protectors of six categories of living beings, brothers of every soul, guides of people seeking liberation, intelligent expounders of six substances of the Universe,
bhavya means living beings who have potential to liberate themselves Jaga = universe
Naha = nath, master Rakkhana = Rakshan, protesctor Bandhava = brother
satthavaha = guide to seeing liberation bhava = six substances Viakkhana = intelligent

24. Jagachintämani (12-1c)
whose images have been placed on Mount Ashtäpad, destroyers of eight karmas, whose religious order cannot be destroyed by anyone, such are the 24 triumphant peaceful liberators (Tirthankaras).
Atthavaya = Mount Ashtapad Kammattha = eight karma vinasana = Pranash, destroyer Jinavara = Tirthankars
Jayantu = triumphant Sasana = Shashan

25. In this land of toil (karmabhumi)
Jagachintämani(12-2a)
In this land of toil (karmabhumi)
where one has to work for livelihood,
Kammabhoomihim = where karma exits, one has to work like farming, Kammabhoomihim = karmabhumi, karma land,

26. 170 Noblest Lord Tirthankaras have taken birth.
Jagachintämani(12-2b)
170 Noblest Lord Tirthankaras have taken birth.
Ninety million Omniscients and
ninety billion monks (sädhu) are found at times.
(Ukkosaya or utkrust means excellent) jinavarana = tirthankars kevaleena = omniscients
170 tirthankaras in ara during Ajitnath time (total on Bharat, airavat & mahavideh khetra)

27. At present time there are 20 Tirthankaras, 20 million Omniscient and
Jagachintämani(12-2c)
At present time there are 20 Tirthankaras,
20 million Omniscient and
20 billion sädhus present,
I bow respectfully to all of them every morning.
Sampai = present time jinavara = thirthankar muni = sadhu varanana = omniscient
Samanaha = sadhu Nichcha vihani = every morning

28. Rushabhdeva on Mount Shatrunjaya,
Jagachintämani (12-3a)
Rushabhdeva on Mount Shatrunjaya,
Neminätha on Mount Girnära, be triumphant!
Triumphant meaning Victorious; conquering.3. Archaic Triumphal.4. Obsolete Magnificent; splendid.
Risaha = Rushabhdeva

29. Jagachintämani (12-3b)
Mahävira Swami who graces Sachora Nagar, Munisuvarat Swami in Bharucha, all are the destroyer of unhappiness & sins, Lord Pärshvanätha seated in Muhari village, be triumphant!
Vir = vir bhagvan Sachcha-uri = sachora nagar or satyapuri munisuvvaya = Munisuvarat
Pasa = Parshvanatha Duha = Dukha Duria = Paap, sins Khandana = khandan, destroyer

30. Jagachintämani (12-3c)
Videhim = maha videh kshetra Tithayara = Tirthankaras chihu = 4 Disi meaning Direction or disha East, west, north, south
Teea = future, sampai = present
Other 20 Tirthankaras of 5 Videha kshetra and also all the Tirthankaras of all the directions and of past, present and future, I bow respectfully to all of them.

31. I salute to 85,700,282 (eighty-five million seven
Jagachintämani (12-4)
Tialoe = three lokas
I salute to 85,700,282 (eighty-five million seven
hundred thousand two hundred and eighty two)
Jain temples located in all three worlds.

32. I salute to permanently present (shäshvata)
Jagachintämani (12-5)
I salute to permanently present (shäshvata)
15,425,836,080 images of Jina located
in all these Jain temples.
Kofi = krod, 10 million Bimbaaim = Images of Jina panamami = pranam, vandana

33. It is said that Gautam Swami composed the
Jagachintämani (12A)
It is said that Gautam Swami composed the
first two verses of this poem when he went
on pilgrimage to Mount Ashtäpad.
Chaitya Vandanä is a
spiritual adoration (bhäva puja) symbolized
by hymns of praise (stutis).
Jaina scriptures mention presence of maximum or minimum 20 Tirthankaras at one time.
First verse is obeisance to 24 tirthankar’s images or Murtis at Ashtapad, second verse is to living tirthankars & Munis, third to the places of piligrimage,
Fourth to eternal chaityas in 3 lokas, fifth to eternal jinapratima.

34. Sutra 13- Obeisance to pilgrimages
Jamkinchi (13)
Sutra 13- Obeisance to pilgrimages
Shri Jamkinchi Sutra
Object: To pay respect to all the places of pilgrimages located in the Universe and all the images of Jinas in them.
In this sutra the respect is paid to the places of pilgrimages and the images of the Tirthankaras, which are mobile and not permanent.

35. Jamkinchi (13-1)
From here, I pay respect to all the Jain pilgrimages located in the heavens, nether regions and the abodes of humans & the images of Jinas in those pilgrimages.
Tittham = Pilgrimage Sagge = heaven payali = nether manuse = abode for human jina bimbaim = images of jina

36. Sutra 14- Obeisance to the Siddhas & Arihants
Namoththunam (14)
Sutra 14- Obeisance to the Siddhas & Arihants
Object: Praising virtues of the siddhas & Tirthankara
It is also known as the Sakra-stava.
Indra recites this sutra at the time of all five auspicious occassions (Panch Kalyanakas).
(Chaturvimshati-Stav) Sakra meaning Indra
Shakarendra is the supreme god of the heaven, known as Saudharma heaven. Due to his special clairvoyance knowledge he immediately knows whenever the soul of a Tirthankar Bhagawān is conceived. Shakrendra then assumes a specific posture (as depicted in the diagram below) and recites Namutthunam Sutra.

37. Namoththunam (14-1)
I offer respects to the infinite Lord Siddhas My respect to the Lord Arihantas, who are Pioneers of religion, founders of fourfold order of Jaina religious community {(tirthas) sadhu, sadhvi, shravak & shravika}, who are self enlightened,
Upon attaining Keval-jnān, the first thing Tirthankar Bhagawān does is to re-establish the four-fold Jain Sangha, which consists of Sādhu, Sādhvi, Shrāvak, and Shrāvikā. The Jain Sangha is also known as a Tirtha, and which explains why Bhagawān is known as Tirthankar
3.1.In general all those who attain Keval-jnān except Tirthankaras, generally have a spiritual Guru, who preach and/or guide them to attain Moksha. However, those who are destined to become Tirthankaras are self-realized. They attain Keval-jnān and Moksha without the help of a spiritual Guru. That is why Tirthankar Bhagawān is also known as Svayam Sambuddha (self realized).

38. supreme among all humans, lion like amongst all humans,
Namoththunam (14-2)
who are:
supreme among all humans,
lion like amongst all humans,
superb (pundarik) lotus like among all humans,
compared to lions because of their courage in combating the enemies which are karmas,
Pundarik variety of lotus is considered the very best variety of lotus. Lotus flowers grow in mud and water, but they themselves remain clean and beautiful, untouched by the impurities of mud and the lure of water. Like the lotus flower, Tirthankar Bhagawān remains untouched by the passions and the material pleasures of the world. Tirthankar Bhagawān is serene, beautiful and eye pleasing and is thus compared to the Pundarik variety of lotus flower.

39. the noblest fragrance emanating elephant like among all humans,
Namoththunam (14-3)
who are :
the noblest fragrance emanating elephant like among all humans,
most superior in the universe, Lords of the universe,
Gandha-hasti elephant is regarded as the noblest of the beast
"According to legend perfumed elephant (Gandha Hasti) is considered the noblest animal because it emanates a powerful fragrance because of which all other animals and enemies stay away. Similarly, the fragrance of Tirthankar Bhagawān’s absolute purity keeps all natural calamities, unhappiness, and all diseases away. Thus, Tirthankar Bhagawān here is compared  as a noblest of noble (Gandh Hasti) among humans".

40. Namoththunam (14-4)
who are:
beneficent to all in the universe (3 Loka) like a shining lamp in the universe, enlighteners of the universe, donors of fearlessness, best illuminators of true vision,
Abhayadaan Just as a lamp brightens a dark space, Tirthankar Bhagawān illuminates the darkness of spiritual ignorance and enlightens us in regards to spirituality. He shows us the path leading to liberation. Thus, Tirthankar Bhagawān is compared to a lamp and said to be an illuminator.

41. guide to the path of the Moksha,
Namoththunam (14-5)
who are:
guide to the path of the Moksha,
providers of shelter (from life & death),
preachers of right faith,
Tirthankar Bhagawān is the supreme example of compassion and friendliness. Therefore, no living being is ever afraid of him. Likewise, Tirthankar Bhagawān is never afraid of anything or anybody. Thus, Tirthankar Bhagawān teaches us to be compassionate and extend fearlessness to all living beings

42. Namoththunam (14-6)
who are:
founders of the religious path, preachers of religion, leaders of religion, charioteers of religion,

43. guides to end the cycles of four realms (gaties),
Namoththunam (14-7)
who are:
guides to end the cycles of four realms (gaties),
can not be destroyed,
are bearers of absolute knowledge & vision,
Varanana = absolute dansan = absolute darshan, perception,
A Chakravarti (supreme king) has conquered all his enemies to attain this title. Similarly, Tirthankar Bhagawān has conquered all his true inner enemies (namely anger, ego, deceit, and greed) and thereby, he has ended the cycles of birth and death. Thus, Tirthankar is the beholder of Dharma Cha

44. Namoththunam (14-8)
who have overcome imperfection,

45. Namoththunam (14-9)
who are: the conquerors and help conquer, crossed across and help cross, enlightened and enlighteners, liberated and liberators,
Tinnanam = swimming
Buddhanam = knower of tattvas bohayanam = inspirers of enlightened faith muttanam = liberated from karma
Moaganam = help others to be free from karma

46. Namoththunam (14-10)
who are omniscient Lords, have all encompassing vision, who are free from all calamities, are steadfast (stable), free from diseases, are infinite (endless), are imperishable,
Siva = free from calamity ayal = steadfast arua – free from diseases ananta = endless
akkhaya = imperishable, non reversible state of liberartion

47. without any pain or sorrow
Namoththunam (14-11)
who are :
without any pain or sorrow
without any re-birth
Avvabaha = without pain apunaravitti = without any re-birth

48. who have acquired such status, My salutation to such Jineshwaras,
Namoththunam (14-12)
who have status of Liberation,
who have acquired such status,
My salutation to such Jineshwaras,
who have conquered fears.
The last stanza of Namutthunam Sutra describes Moksha. Jain scriptures call this place Siddha-shilā, which is located at the very top of the universe. It is the ultimate abode for liberated souls. A liberated soul has ended the cycles of birth and death and stays on the Siddha-shilā forever with everlasting peace and ultimate bliss. Since the liberated souls have no physical body, there are no movements, no bodily pains or ailments, and no mental anguish.

49. Namoththunam (14-13)
In the threefold way (by mind, speech & body), I pay homage & obeisance to the Lords who have been liberated in the past, are extant liberators and will be liberated in future, may the Revered Lords cast their gracious glances at me.
Bhavissanti = who will be siddha Tivihena = threefold way, by mind, speech and body
In the threefold way (by mind, speech & body), I pay homage & obeisance to the Lord who is there, and may the Revered Lord from there cast his gracious glances at me here.

50. Arihant are worthy of salutation (vandanä) & worship (pujä).
Namoththunam (14A)
Arihant are worthy of salutation (vandanä) & worship (pujä).
They are the destroyers of inner enemies (attachment & aversion) and in whom seeds of karma no longer grow (ruhati).
They are the possessors of knowledge (jnäna), glory (mahätmya), fame (yasha), asceticism (vairägya), final release (moksha), beauty (rupa), courage (virya), energy (prayatna), longing (ichhä), law (dharma), wealth (shri) (acquisition of inner qualities of the soul) and divinity (ayshwarya).

51. Namoththunam (14a)
Namoththunam My respect to
Arihantanäm, Lord Arihants (Destroyer of Karma foes)
Bhagwantänam Lord Siddhas (who have ended cycles of birth & death)

52. Namoththunam (14b)
Äigaränam, Pioneers of religion
Tityyaranäm, Founders of four tirthas,
Sanyansam, The self-enlightened ones Buddhänam

53. Namoththunam (14c)
Purisuttamänam, Supreme among all humans
Purisa sihänam, Lion like among all humans
Purisa vara pundriyänam, Best (pundarik) lotus Like among all humans

54. Namoththunam (14d)
Purisa vara gandh hatinam,
like the best (Gandhahasti) fragrance spreading elephants

55. Namoththunam (14e)
Logauttamänam,
most superiors in the universe (3 Loka)
Loga nahänam,
masters of the universe (3 Loka)

56. Namoththunam (14f)
Loga Hiyänam
beneficent to all in the universe (3 Loka)
Loga Paivänam,
like a lamp in the universe
Loga pajjoagaränam,
enlightening the universe,

57. Namoththunam (14g)
Abhay dayänam,
donors of fearlessness
Chakkhu dayänam,
best illuminators of true vision (knowledge)

58. Namoththunam (14h)
Mogga dayänam, guides to the path of the Moksha
Saran dayänam, provider of shelter (from life & death)
bohi dayänam, preachers of right faith

59. Namoththunam (14i)
Dhamma dayänam,
guides of the religious path,
Dhamma desayänam,
preachers of religion,

60. Namoththunam (14j)
Dhamma Nayagänam,
Leaders of religion,
Dhamma Särahinam
Charioteers of religion

61. Namoththunam (14k)
Dhamma vara chäurant chakkavattinum,
Guides to end the cycles of four realms (gaties), (by the wheel of righteousness)

62. Namoththunam (14m)
Appadihaya var,
Can not be destroyed
NäNa dansaNa dharänam,
Bearers of absolute knowledge & vision,

63. Namoththunam (14n)
Jinänam Victors of Love & Hate.
Jävayänam help others to conquer love & hate
Tinnänam crossed over the ocean of transmigration
Tärayänam help others to do so,

64. Namoththunam (14p)
Buddhänam self enlightened
Bohiyänam inspirers of enlightened faith to others,
Muttänam self-liberated from karmas
Moyagänam liberate others from Karmas

65. Namoththunam (14q)
Savvanunam omniscient Lord
Savva darsinam, all encompassing vision,

66. Namoththunam (14r)
Siva free from all calamities,
Mayal steadfast (sure)
Maruya free from diseases
Mananta infinite, endless
Makkhay imperishable,

67. Namoththunam (14s)
Mavväbäha without any pain
Mapunrävitti without any re-birth

68. Namoththunam (14t)
Siddhigai Näm Dheyam
Status of Liberation
Thänam sampattänam
Acquirers such status

69. Namoththunam (14u)
Namo Jinänam
Salutation to such Jineshwaras
Jiya Bhayänam
Conquerors of (7) fears.

70. Namoththunam (14v)
je a Those
aiyä in past
siddhä, (have Became) the Siddha
je a those
Bhavissanti who will become the Siddha
Anägae käle. in the future

71. Namoththunam (14w)
sampai a those who are (Siddha) at present time
vattamänä, who deserve the deepest respect
savve to all Siddha Lords,
ti-vihena By mind, speech and body
vandämi... I pay homage & obeisance

72. Sutra 15 -Obeisance to Jina
Jävanti Cheiäim (15)
Sutra 15 -Obeisance to Jina
Object: Obeisance to images (pratimas) of Jina of all the three worlds.
In Jag Chitämani Sutra (12), we offer obeisance to all the temples and images, which are (permanent) eternal, and in Jamkinchi sutra (13) to mobile ones, while in this sutra respect is paid to both permanent and mobile places of pilgrimages and images of Jinas.
This Sutra is also known as Chaitya Vandan Sutra
Obeisance to the Jina pratimas situated in upper, middle and lower worlds..

73. adore all the temples and images of Jina,
Jävanti Cheiäim (15-1)
I, who live here,
adore all the temples and images of Jina,
which exist there in the upper world,
the middle world and the nether world.
This Sutra is also known as Chaitya Vandan Sutra.
Javanti = all existing Cheiaim = chaitya, temples & pratima of Jina Uddhe, ahe, tiria loe = upper, middle and nether world
Vande = vandana

74. Sutra 16- Obeisance to Sadhu & Sadhvis
Jävant ke vi Sähu (16)
Sutra 16- Obeisance to Sadhu & Sadhvis
Object: Pay sincere respect to all the Sadhus & Sadhvis of Bharat, Airvata and mahavideha Kshetra.
This Sutra is also known as Chaitya Vandan Sutra.
Obeisance to Sadhu & sadhvis of Bharat, Airvata and mahavideha Kshetra

75. I bow down to all sadhu & sadhvis, who are free
Jävant ke vi Sähu (16-1)
I bow down to all sadhu & sadhvis, who are free
from evil in thought, evil in word and evil in deeds,
found in Bhärata, Airävata, and Mahävideha.
This Sutra is also known as Chaitya Vandan Sutra.
Obeisance to Sadhu & sadhvis of (5)Bharat, (5)Airvata and (5)mahavideha Kshetra
Sahoo = sadhu & sadhvis Panao = namaskaar, namyo tivihena = thought, word & deeds

76. Sutra 17- Obeisance to Pancha Parmesthi
Namorhat (17)
Sutra 17- Obeisance to Pancha Parmesthi
Also known as Pancha Parmesthi Namaskär Sutra.
Object: To pay respect to the five supreme beings.
Ächärya Siddhasen Diwäkar composed this sutra in Sanskrit.
It is usually recited prior to reciting any verses or hymns and before performing many other important religious rituals.

77. I pay my deepest respect to the five supreme beings, Arihanta, Siddha,
Namorhat (17-1)
I pay my deepest respect to the five supreme
beings, Arihanta, Siddha,
Ächärya, Upädhyäya and Sädhu.

78. See the separate Presentation on
Uvasaggaharam (18)
See the separate Presentation on
Uvasaggaharam Sutra.

79. Sutra 19- Request to attain virtues.
Jaya Viyaräya (19)
Sutra 19- Request to attain virtues.
Jaya Viyaräya Sutra is also known as Pranidhäna Sutra or Prärthanä Sutra.
Object: Humble request of attainment of virtues.
Prärthanä Sutra

80. Jaya Viyaräya (19-1)
Veeyaraya = vitragi lord Mamam = mane Pabhavao = prabhav, grace bhayavam = Bhagvan
Bhavanivveo = disgust towards birth & death, magganu saria = right path, marg ittha fal = blissful state Siddhee = attainment
Hail ! O Passionless Lord! Preceptor of the world, through your grace, blessed lord, may I wish for, disgust towards the cycle of birth & death, pursuit of the right path & attainment of ultimate bliss,

81. Jaya Viyaräya (19-2)
Pooa = pooja, respect parattha karanancha = helpful to others, paropkaar
Tavvatana =temana vachan, his words, Sevana = full obedience abhava = worldly existences akhanda = remain unbroken until attainment of slavation
abandonment of all wrong & impure in the world, respect for the spiritual guide & elders, to be helpful to others, close association with right spiritual guide & full obedience to his words throughout all my worldly existences.

82. Jaya Viyaräya (19-3)
O Passionless lord! Even though in your doctrine it is prohibited to ask favors from Jinas, still grant me to serve you, at your feet in all my worldly existences.
Niyana = ask for favors Samae = doctrine

83. Jaya Viyaräya (19-4)
Sampajjau = to gain Panam = Pranam, vandana Naha = O master, Nath
O master! By paying obeisance to you, I hope to gain these four favors, destruction of all the miseries, total annihilation of all the karmas, acquisition of right faith and peaceful death.

84. Jaya Viyaräya (19-5)
Let the holiest among all, the prosperous among all, supreme among all the religions, the Holy law of Jina be triumphant.

85. Jaya Viyaräya (19A)
In this Sutra one humbly requests the passionless Lord for nine favors.
(1) End of worldly life, (2) Pursuit of right path of liberation, (3) Attainment of liberation, (4) Abandonment of all harmful in the world, (5) Respect for the spiritual guide & elders, (6) To be helpful to others, (7) Close association with right spiritual guide, (8) Full obedience to Jina’s words (9) Attain all 8 favors during all worldly life.
of whatever is harmful in the world,

86. Sutra 20 Obeisance to the Arihant
Arihantacheiyänam (20)
Sutra 20 Obeisance to the Arihant
Object: To stand in body-abandonment posture (Käyotsarga) in front of Jina (Arihant) to adore and revere them with increasing intensity of faith for beneficial effects.
Obeisance is offered to the Arihanta Bhagvan for the sake of respecting, worshipping, welcoming-honoring, attaning the right faith and salvation.

87. Arihantacheiyänam (20-1)
For the sake of adoring the images of the Arhats,
for the sake of paying homage,
for the sake of worship,
I stand in body-abandonment posture (käyotsarga),
Cheiyanam = Pratima, vandana = paying homage, pooana = Puja

88. Arihantacheiyänam (20-1a)
for the sake of honoring,
for the sake of acquiring right faith and
to obtain state of absolute freedom (moksha)
without any calamities
(I stand in käyotsarga).
Sakkara = honoring Satkaar, Sammana = sanman Bohi = right faith, Niruvasagga =attaining moksha without any upsarga

89. Arihantacheiyänam (20-2)
With ever increasing intensity of
right faith and right knowledge,
steadfastness, mindfulness and contemplation,
I stand in body-abandonment posture.
Saddhae = rational faith, Mehae = right knowledge, dhee’ee’e = mindfulness Dharanae = steadfastness, immovable Anuppehae = contemplation,

90. Arihantacheiyänam (20A)
Chaitya means image of Jina as well as Jain temple.
Worship of images of Jina (pujä) is of 3 types:
(1) Anga Pujä: Worship of the body parts of Jina’s image by water, flowers etc.
(2) Agra Pujä: Worship by offering rice, fruits sweetmeats, incense etc.
(3) Bhäva Pujä: Is spiritual adoration or worship by reciting prayers, stutis, meditation and contemplation.
The first two types are Dravya pujä (Material worship) is done by offering material things to Jina.s image.
1. Anga Pujä: Worship of the body parts of Jina.s image by water, sandal wood paste, flowers and so on.
2. Agra Pujä: Worship by offering rice, fruits, sweetmeats, incense, and light and so on in front of the Jina.s image.
3. Bhäva Pujä: Is spiritual adoration or worship by reciting prayers, stutis, meditation and contemplation.
In Nav anga puja, there is deep meaning for each anga puja like hand represent daan knee Kausagga kanth = desana preaching

91. To get most benefit from the stotra one should recite with :
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.
Umasvati laid foundation of tattvarth sutra, by introducing 3 Jewel and 7 categories of truth, which are essential nature of reality in this Chapter 1.
Faith is one of the main attribute of samyaktva 91 91

92. 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. 92 92

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

94. 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
Harshad, Bakula & Maniar family,
Excellent presentation Dad
Shäshan Viruddha käi lakhäyu hoy to
man, vachan ane käyä thi Micchhämi dukkadam 94 94