Monday, August 24, 2009



Now we come to the last essential of taking vow. During the Käusagga, you might have thought over the vow that would be appropriate for you. So take that vow. The usual vow pertains to partly or fully avoiding the food and drinks till the next morning. Those, who want to avoid them fully, take the Pachchakhän of Chauvihär, those who want to avail of water, take that of Tivihär and those who want to avail of mouth refreshers too, take that of Duvihär. We are giving below the text of Pachchakhän that would cover all the three categories. You can opt for the one you would like to adopt.

For the rest of the day I give up two, three or all the four types of food and drinks excepting the case of forgetting it, sudden occurrence, under the command of authorized persons or for the sake of overall peace and equanimity.


All this time we had been under Sämäyik. By now we have spent at least 48 minutes stipulated for that ritual. For terminating it first bow with:

    Ichchhämi Khamäsamano Vandiun Jävanijjäe Nisihiäe Matthaen Vandämi.

Since we do make some or other movement during the ritual, we need to undertake the Iriyävahi Kaäusagga. For that purpose we recite the Iriyävahiam to Logassa Sutras as done in Sämäyik Ävashyak. Thereafter we seek the permission for terminating the Sämäyik by asking: ‘Forgiving Lord, may I terminate Sämäyik?’ The Guru would say, ‘ It should be done again and again’. Since we do not want to do it now, we would say ‘Yathäshakti’, meaning that I would do it as per my circumstances. Then, after bowing, we say: ‘Forgiving Lord, I have terminated Sämäyik’. The Guru would say ‘Tahatti’ meaning as you please. Then, laying the right hand on whisk or carpet, we recite one Namokkär Mantra and then recite the following Sutra.

    The person who observes Sämäyik and keeps his mind restrained,

    destroys the unwholesome Karma so long as he stays in Sämäyik.

    As long as a layman observes Sämäyik, he is as good as a monk;

    one should therefore perform Sämäyik frequently.

Then continuing the hand down, we recall 32 ways a Sämäyik can be faulted. 10 of them are mental lapses, 10 verbal ones and 12 physical ones. Following are the principal lapses to be avoided during Sämäyik.

Indiscretion; desiring wealth, status, progeny, etc.; arrogance; disrespect; anger; fright; hurried or faulty reciting of Sutras; uttering foul, harmful or exciting words; singing or telling attachment oriented songs and stories; picking up disputes; scratching; idling; sitting leisurely or resorting to unnecessary support; glancing here and there; going to sleep; mentally or physically getting involved in worldly activities, etc.

If I have indulged in any of the above faults, I beg to be atoned for the same. In the end, we turn the right palm facing the mouth and recite one Namokkärmantra.

This is the end of Pratikraman. Before completing this ritual, let us state a few words about Michchhä Mi Dukkadam. Michchhä means ‘Be redeemed’ Mi means mine and Dukkadam means ‘Evil action’. So, the phrase means: ‘Whatever wrong activity I might have indulged in, may be deemed as undone.’ The intention is to get rid of ill-will or unfriendliness for any one and to extend the sense of amity to all. Let us now extend it to every one by reciting once again,

    Khämemi Savvajive, Savvejivä Khamantu Me

    Mitti Me Savvabhooesu Veram Majza Na Kenai

I forgive all the living beings, let everyone forgive me; I have amity for every living being, animosity towards none.

This is the message we convey to every one, without any exception, with utmost sincerity. That is the heart of Pratikraman and of Jainism too.

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