JAIN THOUGHTS AND PRAYERS JAIN THOUGHTS AND PRAYERS

(The Sacred Picther : Kalash)

PROFESSOR KANTI V. MARDIA PROFESSOR KANTI V. MARDIA

THE YORKSHIRE JAIN FOUNDATION (YJF)
14 ANCASTER ROAD, WEST PARK
THE YORKSHIRE JAIN FOUNDATION LEEDS LS16 5HH, ENGLAND

Launched on - 15th April 2007,

20th YJF ANNIVERSARY

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 PROFESSOR KANTI V. MARDIA

ISBN 0 9520144 0 8

First Edition : 25th April 1992 Mahavir Jayanti,

Launched by Dr. Paul Marett

Second Edition : 15th April 2007,

20th YJF Anniversary

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tSu fopkj vkSj izkFkZuk;ssa

Mahaavira Swami, the 24th Tirthankara

izksQslj dkafr oh- ejfM;k (Svetambara image from Sirohi, Raj.)
;ksdZ”kk;j tSu QkmaMs”ku- yhM~l] ;w-ds- Leeds, UK.
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 INSPIRING QUOTATIONS “Freedom from destructive emotions in reality is the
true enlightenment.
"Science without religion is lame, Religion without (Kashaaya Mukti kill Muktirev).”
science is blind."
Einstein

".... a person who is religiously enlightened appears to

me to be one who has, to the best of his ability,
liberated himself from the fetters of his selfish desires .
. . ." Einstein

(Jain = "Person who has conquered himself/herself.")

Kashaaya (Destructive Emotions) =Anger + Greed +

Ego + Deceit = 'AGED' = Againg agents.
************
"The Worldly Hope men set their Hearts upon Turn
Ashes - or it prospers: and anon, Like Snow upon the
Desert's dusty Face Lighting a little Hour or two - is Situation and volitional activities with karmic
force lines from Mardia K.V., (2002).
gone"

Omar Khayyam (Tr. FitzGerald)

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 CONTENTS
Section 3 - Prayers : Romanized
Preface 13 – 18 55-78
Script with Translation
Referances 19 Namokaar Mantra 55
Chattaari Manglam 57
Section 1 - Jain Thoughts 20-38 Maitri Bhaavnu 59
Mahaavir Aarati 61
The Essence of Jainism 20 65
Aadinaath Aarati
Axioms of Jainism 25 Mangal Divo 67
Pancha Parmesthi Aarati 69
Letters between Mahatma 27 73
Ksamaapanaa
Gandhi and Raychandbhai Baarah Bhaavanaa 75
Jain Meditation 29 Section 4 - izkFkZuk;sa 79-103
Twelve Reflections 35 .keksdkj ea= 79
pÙkkfj eaxye~ 80
Section 2 - tSu fopkj 39-54 eS=h Hkkouq 81
tSu/keZ 39 egkohj vkjrh 82
vkfnukFk vkjrh 84
fl)kUr 43
eaxy nhoks 85
tSu/keZ ds Lor%fl) lw= 44 iap ijes"Vh vkjrh 86
egkRek xak/kh vkSj Jhen~jk;panHkkbZ ds {[Link] 87
45
ckjg Hkkouk 101
chp i=kpkj rhFkZadj&fpà 102
tSu /;ku
47 izsjd m)j.k 103
51
ckjg Hkkouk;sa

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 PREFACE 3. To foster interaction, dialogue and communication
with jain organizations throught the world.
We are delighted that this second edition of booklet is
released. The first edition was compiled by the 4. To make rituals/scriptures more transparent with
Yorkshire Jain Foundation (YJF) in 1990. Since then, emphasis on their interepretation relative to
the Booklet has been immensely useful for the YJF and contemporary thoughts.
various other organizations. The following excerpts
from the Introduction in the first edition give the *****
background as well as the aims of the booklet. Excerpts from the First Edition
1. The Background
The main objectives of the Foundation are the
promotion of Jain values and thoughts including the The Yorkshire Jain Foundation under the name of
assessment of Jain ideas in modern physical, Leeds Jain Group was formally established in April
psychology, logic, neuroscience and contemporary 1987 on the Mahavir Jayanti. The main objectives of
thoughts. In particular, the objectives are the Group are the promotion of Jain values and
thoughts. This is the first direct publication of the
1. To promote religious and educational activities Foundation and it is hoped that others will follow. For
related to Jainism and to develop better example, the Group contributed to the Commentary on
understanding of Jain values in modern context. the manuscript of Mardia K.V. (1990), The Scientific
Foundations of Jainism. The Foundation also hopes to
2. To provide and promote academic and cultural maintain a library on Jainism and comparative
interchanges and cooperation internationally. religions.

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2. The Booklet section. It is to be noted that the "Aaraties" of
Aadinaath and Mahaavira highlight their
The main emphasis in Jainism is on the simple biographical accounts so that we can reflect upon
principle that you - and only you - are responsible their qualities. We have translated the Aaraties, so
for every aspect of your life. You score negative or that their real spirit may be captured. Furthermore,
positive points through your activities which in turn the prayers enable one to reach the inner higher
affect your future; your present life is partly due to self. Diacritical marks have been excluded from
your past scores. There is neither a Creator God nor this edition as proper pronunciation of Indian words
any external power to intervene in this process. needs some instruction, specially for prayers.

The Group meets once a month. The meeting *****

begins with a few prayers followed by open The second edition follows the same pattern as in
discussions on Jain values and contemporary the first edition. We have now added the Hindi
thoughts. In particular, the younger members translation of every section on “English Thoughts”,
participate actively in these discussions. for which, we are grateful to Dr. N.L. Jain of Jain
Center, Rewa (India). In addition, we have also
We have divided the booklet into two parts: added one Aarati "Panch-Parmesthi" which is
commonly used by the Digambars. We have also
(a) Jain thoughts in English and Hindi added the "Baarah Bhaavanaayen" - "Twelve
(b) Prayers. Reflections" in this edition which are very popular,
and these highlight the guidelines in practice.
The prayer in Romanized script appear face to face Two main events took place during this intervening
with English translation. Prayers in the original period.
script (Devanaagari) can be found in the last
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1. The YJF inspite of having only a few member founded by Mardia Punya Trust. Our thanks go to
families, made a donation of a laptop and Dr. Chandra, Pujya Chitrabhanu, Professor P.S.
accessories to Muni Nandighosh Vijayji, who is Jaini, and the Academy of Vedic Heritage for
one of the very few Jain monks involved in writing allowing us to use their material in the text. We are
and promoting scientific aspect of Jainism. also grateful to Dr. Duli Chandra Jain, Vinodbhai
Kapashi, Dr. Paul Marett and Dr. Natubhai Shah for
2. The main Pratisthaa of our Mandir took place on their helpful comments. Thanks are also due to Dr.
7th October, 2001, where there was a great N.L. Jain, for his kind help in preparing this second
participation by the Jain Community from edition. Thanks are also due to Vinay Pillai who
Leicester, London and Manchester. word processed the manuscript at Smart
Processings, Rewa.
Dr. L.M. Singhvi, the former Jain and Vedic
Scholar, India's former High Commissioner in UK We are greateful to JAINA: Federation of Jain
was the Chief Guest. The ceremony was performed Association in North America (The Calender
and conducted by Shri Jayaishbhai, Jain Samaj, Section) for the pictures on the Baraah Bhaavnaa
Europe. The architect of the Mandir is Mr. Rajesh which appeared in there calander of 2004.
Sampura.
This booklet deals with some of above main topics. It is hoped that other groups may find this book
For further details, a list of reference is given useful, and when any material is reproduced, due
below. acknowledgement to this source will be most
welcome.
3. Acknowledgements
Kanti Mardia
st
We are pleased that this publication has been 1 January 2007
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 REFERENCES 1 - JAIN THOUGHTS

Jaini, P.S. "Jain Path of Purification" Berkeley, 1979 THE ESSENCE OF JAINISM
(Reprinted by Motilal Banarsidass).
Jainism is derived from the word 'Jina' which means
Marett, P. "Jainism Explained" Jain Samaj Publication, a person who has conquered himself or herself and
Leicester, 1985. Jainism is equivalent to the quality of "Jainness".
Jains believe that the religion was founded by
Mardia, K.V. "The Scientific Foundations of Jainism" Rishabha (Aadinaath) and is extremely ancient. The
Motilal Banarsidass, Delhi, 2002, 2nd [Link] last Tirthankara (spiritual path-maker) of twenty four
edition (2004).Parsvanath Institute, Varanasi. was Mahavira (599 B.C.-527 B.C.); the twenty third
was Paarsva (872 B.C. - 772 B.C.).
Jain, D.C. "Studies in Jainism; Reader 1." Jain Study
The essence of Jainism is as follows:
Circle, New York, 1990.
1. Self-Conquest
Jain, P.S. "Essential of Jainism" Jain Center of Greater Each person is the architect of his/her own fate.
Boston, 1984. Each individual has the potential to reach the
highest spiritual level by self-improvement. There is
no single supreme power, every thing exists within
the self-regulatory laws of the universe.
2. Karmic Matter
It is regarded as a natural law that soul is
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 contaminated and, therefore, does not have absolute with soul where as good deeds lead to a weaker
knowledge, perception, bliss and energy. The bond.
contaminants are called karmic matter. Each of our The following figure 5 presents a hierarchy of life.
actions from past to present affect karmic matter, As corollary to this precept, vegetarianism (with
which in turn determines our future. additional dietary restrictions) becomes a way to
3. Reincarnation self-conquest. Alcohol is also forbidden not only
The cycle of birth and death continues until the soul because it is believed to contain millions of micro-
achieves Perfection. The form of each reincarnation organisms, but also because it breeds passion - the
is determined by the level of accumulated karmic number one enemy of self-conquest.
matter which may be raised or lowered. Broadly 6. The Three Jewels
speaking, a good life leads to the lowering of the The Jain teaching is summarized in the so-called
level of karmic matter. three jewels of Jainism:
4. Consciousness Right Faith,
All the living things from microscopic life to human Right Knowledge,
have consciousness in differing degrees. Even plants
have consciousness. All are governed by the same Right Conduct.
natural laws. The belief in self-regulatory universe, soul and
5. Reverence for Life and Non-violence karmic matter constitutes Right Faith. This
comprehension with non-absolutism is Right
By practising reverence for all life in thought, Knowledge. Their consequent practice leading to
speech and deed, we improve our spiritual status. self-conquest is Right Conduct.
This, in turn, influences the level of karmic matter.
Bad deeds lead to a strong bond of karmic matter
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 Delusive State of Human Beings
The Parable of Honey-drops (Madhu Bindu).
The life-axis giving the degree of the soul's purity for (From Mural painting in Adhyatama Sadhana Kendra,
different beings. (see Mardia K. V., 2002) Delhi)

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 FOUR NOBLE TRUTHS* SOURCES OF FOUR NOBLE TRUTHS

TRUTH 1: 'The soul exists in contamination with TRUTH 1: Jiva ity ... karma-sanyukatah.
karmic matter and it longs to be purified.' (Pancaastikaaya-Saara)
TRUTH 2: 'Living beings differ due to the varying TRUTH 2: Naaraka-tiryan-manusyaa-devaa ity
density and types of karmic matter.' naamsanyutaah prakrtayah. (Pancaastikaaya-Saara)
"karmaavarana maatraayaah, taaratamya-vibhedatah"
TRUTH 3: 'The karmic bondage leads the soul TRUTH 3: Parinaamaat karma karmano bhavati
through the states of existences (cycles).' gatisu gatih.
(Pancaastikaaya-Saara)
TRUTH 4A: 'Karmic fusion is due to perverted views, TRUTH 4A: Mithyaadarsana-avirati-pramaada-
non-restraint, carelessness, passions and activities.' kasaaya-yogaah bandhahetavah.
(Tattvaartha-sutra)
TRUTH 4B: 'Violence to oneself and others results in TRUTH 4B: .... Praanighaatena . . . saptamam
the formation of the heaviest new karmic matter, narkam gatah . . . .
whereas helping others towards moksha with positive Ahimsaayaah phalam sarvam, kimnyatah kaamdaiva
non-violence results into the lightest new karmic sah. (Yogasaastra)
matter.'
TRUTH 4C: 'Austerity forms the karmic shield TRUTH 4C: Tapsaa nirjaraa ca.
against new karmons as well as setting the decaying (Tattvaartha-sutra)
process in the old karmic matter.'

*See Mardia K.V., (2002)

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LETTERS BETWEEN MAHATMA GANDHI RAYCHANDBHAI
AND RAYCHANDBHAI*
One hesitates to advise you that you should let the
To highlight the spirit and essence of Jainism, we snake bite you. Nevertheless, how can it be right for
quote one of a pointed question, posed by Mahatma you, if you have realized that the body is perishable, to
Gandhi to Raychandbhai together with his answer. kill, for protecting a body which has no real value to
Raychandbhai is regarded as one of the greatest Jain you, a creature which clings to its own life with great
personalities of this century; Gandhi mentions that attachment? For anyone who desires his spiritual
"Three persons have influenced me deeply: Tolstoy, welfare, the best course is to let his body perish in such
Ruskin and Raychandbhai: Tolstoy through one of his circumstances. But how should a person who does not
books, . . . , and Raychandbhai through personal desire spiritual welfare behave? My only reply to such
contact." a question is, how can I advise such a person that he
should pass through hell and similar worlds, that is,
GANDHI Oct. 20, 1894 that he should kill the snake? If the person lacks the
development of a noble character, one may advise him
If a snake is about to bite me, should I allow myself to to kill the snake, but we should wish that neither you
be bitten or should I kill it, supposing that that is the nor I will even dream of being such a person.
only way in which I can save myself?

*Translation from Jaini, P.S.(1979)

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 JAIN MEDITATION* A. MEDITATION: INITIAL CHECK LIST

The purpose of the Jain Meditation is to stop the influx 1. I adore the three jewels:
of karmons and to shed existing karmic matter so that Right Faith
the true nature of the immortal self is manifested Right Knowledge
through its qualities of infinite Knowledge, infinite Right Conduct
Perception, infinite Bliss and infinite Energy.
2. I shall have with humility:
For daily meditation, about 20 minutes are Amity for all
recommended with 48 minutes being a maximum. Appreciation for those above
Equanimity for those who cannot hear the
After a relaxed sitting posture, the first step is to teaching
practice breathing (Pranaayaam); inhale, retain the Compassion for those below.
breath, exhale in the ratio of 1: 2:1, i.e inhale with a
count of 8, then retain the breath with a count of 16 3. I radiate light to everyone and everything
and exhale with a count of 8. This exercise is repeated, I am Light and only Light can come to me
say 12 times. Once you are relaxed, you can I am Infinite Knowledge
contemplate your daily life. The following check-list of Infinite Perception
five 'lower' vows should set up a structure; "Ahimsaa" Infinite Bliss
being the main principle. The aim is to reinforce your Infinite Energy.
identification with your "Higher Self".
* Adapted from Chitrabhanu, "Pratikraman
Meditation" Divine Knowledge Society, Mumbai.

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B. MEDITATION: MAIN CHECK LIST 2. TRUTHFULNESS (SATYA)
Was I truthful? (toward others and toward myself)
1. POSITIVE NON-VIOLENCE (AHIMSAA) in thought? in word? in action?
Was I non-violent? (towards others and toward Did I encourage or appreciate non-truthfulness in
myself) in thought? in word? in action? another?
Did I encourage or appreciate violence in others? Did I exaggerate or distort facts for personal gain?

Did I impose my thoughts on another? Did I use flattery or act pretentiously to get what I
desire?
Did I use my position to manipulate someone (a
Whatever I speak will be the truth, but I need not
position of strength or a position of weakness)?
reveal all the truth.
Did I speak harshly? Truth must not create violence.
Was I selfish, competitive, insecure, fearful? Meditate on deceit.

Did I put any harmful substance into my body (e.g. 3. NON-STEALING (ASTEYA)
junk food, excess sugar)? Did I steal or take what was not offered to me? in
thought? in word? in action?
Did I expose my mind to violence in the form of
movies, TV, books, wrong company? Did I encourage or appreciate stealing in others?

Meditate on anger, pride, and greed. Did I accept a bribe?

Meditate on insecurity.
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4. CELIBACY (BRAHMACHARYA)
Did I practice celibacy? (to stay in my Self) in
thought? in word? in action?
Was I lustful? (dwell on sensuality)
Did I encourage or appreciate lustfulness in others?
Did I waste energy on sexual fantasies?
Did I use my sexual energies to manipulate others?
(e.g. flirting)
Meditate on insincerity.
5. NON-POSSESSIVENESS (APARIGRAHA)
Was I non-acquisitive or non-possessive? in
thought? in word? in action?
Did I encourage or appreciate acquisition and
possessiveness in others?
Do I have things around that I am not using - am I Six Colour Stains on Soul (Leshyaas):
collecting or hoarding? Black, Blue, Gray, Pink, Yellow, White.
(From Mural painting in Adhyatama Sadhana Kendra,
Did I buy something today that I do not need? Delhi)
Meditate on greed and jealousy.
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 TWELVE REFLECTIONS body contains impurity.
The twelve mental reflections engaged upon are 7. Karmic Fusion: How karmic influx happens and
given [Link] traditional approach makes them how to stand apart and watch the inflow.
rather negative but Chitrabhanu has stated them in a 8. Karmic Shield: How such influx happens and how
more positive manner. Here, the two approaches are to close the window when the storm, in the form of
integrated (see, Mardia K.V., 2002). the Four Passions, is about to come.
1. Impermanence: There is impermanence of 9. Total Karmic Decay: How karmic matter within
everything surrounding one but there is unchanging the soul may be shed so that the soul may be cleaned
soul beneath the changing body. to move towards permanent reality.
2. Helplessness: We are helpless in the face of death 10. Universe: The universe is eternal and uncreated,
but the inner invisible force always lives. hence each person is responsible for his own
3. Cycle of Rebirth: Liberation from the cycle of salvation - for there is no God to intervene.
rebirth is possible. 11. Rarity of True-Insight: True-Insight is rarely
4. Aloneness: There is the absolute solitude of each attained and human embodiment bestows the rare
individual as he goes through this cycle and there- privilege and opportunity to attain moksha.
fore one should achieve dependence only on 12. Truth of Jain Path: The truth of the teachings of
oneself. the Tirthankaras which leads to the goal of eternal
5. Beyond Body: The soul and body are separate and peace through understanding one's own true nature.
we are more than just corporeal. We must seek the
true meaning of life through the existence of the
soul.
6. Impurity: How even the most physically attractive
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 One Jain universal temporal cycle (clock-wise) and
circular histogram of the level of happiness and misery
(h=happiness, m=misery in shaded area): a broken arc
Lord Paarsvanath, the 23rd Tírthankara
indicates very large periods. The regressive half-cycle
(Digambara image), Leeds, UK
starts from the point P.
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 2 tSu fopkj 2- deZ&iqn~xy
tSu /ke ;g ,d izkd`frd fu;e ekuk tkrk gS fd izR;sd lalkjh vkRek
lanwf"kr gksrh gS vkSj] Qyr% mlds n'kZu] Kku] lq[k vkSj oh;Z ds
^tSu* 'kCn ^ftu* 'kCn ls O;qRi™k gksrk gSA bldk vFkZ og O;fDr
xq.k [Link] ls vfHkO;Dr ughaa gksrsA bu lanw"kdksa dks ^deZ&iqn~xy*
gS ftlus vius jkx] }s"k vkfn varjax vkSj oká 'k=qvksa ij fot; ;k ^deZ* dgrs gSaA gekjh Hkwrdkyhu vkSj orZeku&dkyhu izR;sd
izkIr dj yh gksA Qyr% ^tSu/keZ* tSuRo ds xq.k ds led{k gSA fØ;k;sa ^deZ* dks izHkkfor djrh gSa vkSj ;s gekjs Hkfo"; dk
tSukas dk fo'okl gS fd ;g /keZ bl dkypØ esa Hkxoku~ _"kHknso fu/kkZj.k djrh gSaA
¼vkfnukFk½ us LFkkfir fd;k Fkk vkSj ;g cgqr izkphu /keZ gSA bldh 3- iqutZUe
pkSchlh ds vafre rhFkZadj ¼vk/;kfRed ekxZn'kZd½ Hkxoku egkohj gekjs tUe vkSj e`R;q dk pØ rc rd pyrk jgrk gS tc rd
¼599&527 bZ- iw-½ Fks vkSj blds rsbZlosa rhFkZadj Hkxoku ik'oZukFk gesa ^[Link] 'kq)rk* ugha izkIr gks ikrhA gekjk izR;sd tUe gekjs
lafpr deksZa ds Lrj ds }kjk fu/kkZfjr gksrk gS ftldh dksfV mPp
¼872&772 bZ- iw-½ FksA
;k fuEu dh tk ldrh gSA lkekU;r% vPNk ;k lkfRod thou
tSu /keZ dk lkj fuEu :i esa O;Dr fd;k tk ldrk gS % deksZ ds Lrj dks de djrk gSA
1- vkRefot;
izR;sd tho vius HkkX; dk Lo;a gh fuekZrk gSA mlesa Lo;a dks 4- psruk
vkfRed fodkl ds ek/;e ls mPpre vk/;kfRed y{; dks izkIr izR;sd tho esa fofHk™k dksfV dh psruk ikbZ tkrh gSA ^psruk* dk
djus dk lkeF;Z gSA fo'o esa bZ'oj ds leku dksbZ mPpre lÙkk vFkZ tho ds ^Kku vkSj n'kZu* ds LokHkkfod xq.k gSaA ;g lw{e
thoksa ls ysdj euq";ksa rd esa ikbZ tkrh gSA ;gka rd fd ;g
ugh gSA izR;sd rRo fo'o ds Lopkfyr fu;eksa ds varxZr viuk
ouLifr;ksa esa Hkh ikbZ tkrh gSA ;s lHkh tho izkd`frd fu;eksa ds
vfLrRo cuk;s gq, gSA vuq:i O;ogkj djrs gSaA
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5- vfgalk vkSj thou ds izfr vknjHkko djuk lE;d~ Kku gSA buds [Link] Lo:i vkRe&fot; ds ekxZ ds
vius eu] opu vkSj dk;k ds ek/;e ls lHkh thoksa ds izfr vuq:i vkpkj dk ikyu djuk lE;d~ pkfj= gSA
vknjHkko j[kus ls gekjk vk/;kfRed Lrj mUur gksrk gS] blls
gekjs ^deksZa dk Lrj* Hkh izHkkfor gksrk gSA cqjs deskZa ls rhoz
deZ&ca/k gksrk gS vkSj vPNs deksaZ ls ean ;k e`nq deZ ca/k gksrk gSA
bl i`"B ds lkeus fn;s x;s fp= esa thou dk vuqØe fn;k x;k
gSA bl /[Link] ds vk/kkj ij gh] 'kkdkgkj ¼vkgkj&laca/kh dqN
vfrfjDr izfrca/k Hkh½ vkRe&fot; dk ,d lw= cu tkrk gSAblh
izdkj] 'kjkc ,oa vU; eknd nzO; Hkh u dsoy blfy;s izfrcaf/kr
gSa fd muesa yk[kksa lw{etho gksrs gSa] vfirq muls [Link] esa
fodkj gksrk gS] d"kk;sa mRi™k gksrh gSa tks vkRe fot; ds fy;s
ije 'k=q gSaA

6- jRu=;
tSu/keZ dh f'k{kkvksa dks ^jRu=;* ds :i esa la{ksfir fd;k tk
ldrk gS %
¼1½ lE;d~ n'kZu]
¼2½ lE;d~ Kku]
¼3½ lE;d~ pkfj=] fofHk™k thoksa dh vkfRed 'kq)rk dh dksfV dks O;Dr djus okyh
Lopkfyr fo'o] vkRek] deZ rFkk uo inkFkksZ esa fo'okl j[kuk lE;d~ thou&/kqjh ¼;g fp= jSf[kd eki ij ugha gS½A
fl)kUr
n'kZu ;k n`f"V gSA buds fo"k; esa vusdkarokn dh n`f"V ls tkudkjh
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 tSu/keZ ds Lor%fl) lw=*
lw= 1- tho bfr -------- deZ&la;qä%A
¼iapkfLrdk; lkj½ lw= 1 % izR;sd lalkjh vkRek deZ&nzO; ds lkFk lanwf"kr jgrh gS vkSj
;g Lo;a dks 'kq) djuk pkgrh gSA
lw= 2- ukjd&fr;Z³~ & euq";&nsok bfr uke&la;qrk% izd`r;%A
¼iapkfLrdk; lkj½ lw= 2 % fofHk™k thoksa dh dksfV esa ikbZ tkus okyh fHk™krk deZ&nzO;
dh izd`fr vkSj mlds deZ&?kuRo dh fofo/krk ds dkj.k gksrh gSA
lw= 3- [Link]~ deZ [Link] Hkofr] xfr"kq xfr%A
¼iapkfLrdk; lkj½ lw= 3 % deZ&ca/k ls tho fofHk™k xfr;ksa ;k tUe&e`R;q ds pØksa es
?kwerk jgrk gSA
lw= 4 v feF;kn'kZuk&vfojfr&izekn&d"kk;& ;ksxk% ca/kgsro%A
¼rRokFkZ lw=] 8-1½ lw= 4v% feF;kRo] vfojfr] izekn] d"kk; ,oa ;ksx ls deksZa dk
varxzZg.k ¼vklzo½ vkSj ca/k gksrk gSA
lw= 4 c izf.k?kkrsu--- lIrea ujda xr% ---
vfgalk;k% Qya loZa] fadeU;r%] dkenSo lkA lw= 4c % Lo;a ;k vU; ds izfr fgalk ls Hkkjh deksZa dk vklzo vkSj
¼;ksx 'kkL=½ ca/k gksrk gSA blds foi;kZl es]a nwljksa dks lUekxZ crkus ls
ldkjkRed vfagalk mRi™k gksrh gS ftlls y?kqrj deksZ dk vklzo vkSj
ca/k gksrk gSA
lw= 4 l rilk futZjk pA
¼rRokFkZ lw=] 9-3½ lw= 4l % ri vkSj lk/kuk u;s deksZa ds vklzo dks jksdus ds fy;s
dop dk dke djrs gSa vkSj deksZa dh futZjk ds iFk dks iz'kLr djrs
gSaA
___________________________________________
*nsf[k;s] ejfM;k] ds-oh- (2004)
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 egkRek xka/kh vkSj Jhen~ jk;panHkkbZ ds chp i=kpkj * jk;panHkkbZ dk mÙkj

tSu/keZ ds lkj dsk O;ä djus ds fy;s ge ;gka egkRek xak/kh ds eq>s ;g lykg nsus esa ladksp gksrk gS fd vki lkai dks vkidks
}kjk jk;pan HkkbZ ds le{k izLrqr ,d iz'u vkSj mldk mÙkj ns jgs Mlus nsaA rFkkfi tc vkius ;g tku fy;k gS fd 'kjhj u'oj gS] bl
gSaA jk;panHkkbZ bl lnh ds ,d egku~ tSu O;fäRo ekus tkrs gSAa u'oj 'kjhj dh j{kk ds fy;s ml tho dks ekjuk dgka rd mfpr gS
egkRek xka/kh us dgk gS] Þeq>s rhu O;fDr;ksa us cgqr izHkkfor fd;k gS tks vius thou ls vR;ar jkx j[krk gS \ vius vk/;kfRed dY;k.k
% VkYLVk;] jfLdu vkSj jk;panHkkbZA VkYLVk; us viuh iqLrdksa ds pkgus okys ds fy;s] ,slh fLFkfr esa vius 'kjhj dks u"V djuk gh
}kjk --- jk;panHkkbZ ls O;fäxr laidZ }kjkAß vPNk gSA ysfdu ,slk O;fä D;k djs tks viuk vk/;kfRed dY;k.k
ugha pkgrk \ bl iz'u ds laca/k esa esjk ;gh dguk gS fd eSa mls
dSls dgwa fd ;fn og lkai dks ekjrk gS] rks mls ujd ds leku ?kksj
xak/kh dk i= vDVwcj 20] 1894 fo'o esa pDdj yxkus gksaxsA ;fn fdlh O;fä esa lkfRod pfj= ds
fodkl dh #fp ugha gS] rks og lkai dks ekjus dh lykg ns ldrk
;fn dksbZ lkai eq>s Mluk pkgrk gS] rks D;k eSa mls Mlus nwa ;k gSA ysfdu eSa lksprk gwa fd u rks eSa vkSj u vki gh LoIu esa Hkh bl
mldh gR;k dj nwa & ;g ekudj fd vius thou dks cpkus dk dksfV ds O;fä gSaA
dsoy ;gh ,d ekxZ gS \

____________________________________________
*ih- ,l- tSuh }kjk fd;k x;k vaxszth esa vuqokn (1979)
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 tSu /;ku* v- /;ku% izkjafHkd drZO;&lwph
tSu /;ku ds izeq[k mís'; fuEu gSa % 1- eSa jRu=; dh vkjk/kuk djrk gwa %
1- deZ&nzO;ksa ds vklzo dks jksduk lE;d~ n'kZu] lE;d~ Kku] lE;d~ pkfj=
2- lafpr deksZa dh futZjk dks izksRlkgu 2- eSa e`nqrk ds lkFk O;ogkj d:axk %
lHkh ds lkFk fe=rk
blls vej vkRek dh okLrfod izd`fr & vuar Kku] n'kZu] lq[k
[Link] ds izfr Hkfä vkSj vkuan
vkSj oh;Z ds [Link] dh vfHkO;fä ds }kjk izdV gksrh gSA
ek/;LFk Hkko tks mins'kksa ij /;ku ugha nsrs
nSfud /;ku ds fy;s yxHkx 20 feuV dk le; yxrk gS tks
nq[kh thoksa ds izfr d#.kkA
vf/kdre 48 feuV rd dk gks ldrk gSA loZizFke] 'kjhj ds
3- eSa lHkh O;fä;ksa ;k oLrqvksa ds fy;s izdk'k dk fofdj.k d:aA
f'kfFkyhdj.k&vklu esa cSBsaA mlds ckn [Link];ke
eSa izdk'k gwa vkSj dsoy izdk'k gh esjs vanj vk ldrk gSA
¼'oklksPNokl&fu;a=.k dh fØ;k½ djsAa 'okl ysa] jksdas vkSj fQj mls
eaS vuar Kku gwa] eS vuar n'kZu gwaA
NksM+saA bu fØ;kvksa ds le; dk vuqikr 1%2%1 jgsA vFkkZr~ ,d ls
eSa vuar lq[k gwa] eSa vuar oh;Z gwaA
vkB rd dh fxurh esa 'okl ysa] fQj mls 1&16 rd dh fxurh rd
jksdsa vkSj fQj 1&8 rd dh fxurh esa 'okl NksM+saA ;g [Link];ke c- /;ku % eq[; drZO;&lwph
yxHkx 12 ckj djsaA ,d ckj tc vki f'kfFkyhd`r gks tkrs gS]a rc 1- ldkjkRed vfgalk
vki vius nSfud thou ds ckjs esa lksp ldrs gSaA ikap [Link] ds D;k eSa ¼Lo;a ;k vU; ds izfr½ eu] opu vkSj dk;k ls vfgald
fo"k; esa lkspus ds fy;s vki fuEu ckrksa ij /;ku nsaA budk ewy jgk \
fl)kar vfgalk gSA bldk mís'; viuh vkRek dks mPprj Lrj ij ys D;k eSaus nwljksa dks fgalk ds fy;s izksRlkgu ;k vuqeksnuk dh \
tkuk gSA D;k eSuas vius fopkjksa dks nwljksa ij Fkksius dk iz;kl fd;k \
___________________________________________ D;k eSua s vius in ;k fLFkfr dks nwljksa ds lkeF;Z ;k detksjh dks
* xq#nso fp=Hkkuq }kjk jfpr ^izfrØe.k /;ku* ls m)`r ¼fMokbu ?kVkus&c<kus esa mi;ksx fd;k \
uksyst lkslk;Vh] eqEcbZ½
D;k eSus dBksj opu cksys \
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 D;k eSa LokFkhZ] Hk;Hkhr] vlqjf{kr ;k izfrLi/khZ jgk\ D;k eSua s nwljksa dks pksjh djus ds fy;s izksRlkgu ;k vuqeksnuk dh
D;k eSaus vius 'kjhj esa vkgkj&vkfn ds }kjk gkfudkjd inkFkZ \
xzg.k fd;s \ ¼vf/kd phuh vkfn½ D;k eSaus ?kwl yh \
D;k eSaus flusek] Vh-oh- iqLrdks ds ;k dqlaxfr ds ek/;e ls vius vlqj{kk ij /;ku dhft;sA
efLr"d esa fgaldrk dk lekos'k fd;k \ 4- czãp;Z
Øks/k] eku] vkSj yksHk ij /;ku dhft;sA D;k eSaus eu] opu vkSj dk;k ls czãp;Z dk ikyu fd;k \
2- lR; D;k eSaus nwljks dks bafnz;&fo"k;ksa esa vuqjä gksus dh [Link] ;k
D;k eSa Lo;a ;k vU; ds izfr eu] opu] dk;k ls lR;oknh jgk \ vuqeksnuk dh \
D;k eSaus nwljksa dks vlR; cksyus ds fy;s izksRlkgu ;k vuqeksnuk D;k eSaus eSFkquh fØ;kvksa esa viuh ÅtkZ u"V dh \
dh \ D;k eSaus viuh eSFkquh ÅtkZ dk nq#i;ksx fd;k \
D;k eSaus O;fäxr ykHk ds fy;s rF;ksa dks fod`r ;k vf/kdhd`r bZekunkjh ij /;ku dhft;sA
fd;k \ 5- vifjxzg
D;k eSua s viuh bPNkiwfrZ ds fy;s pkiywlh ;k cgkusckth dh \ D;k eSa eu] opu ,oa dk;k ls vifjxzgh jgk \
eSa tks dqN Hkh cksywaxk] lR; gh gksxkA D;k eSaus nwljksa dks ifjxzg ,oa vtZu gsrq [Link] ;k vuqeksnuk dh
ysfdu eSa lHkh lR; izdV ugha d:axkA \
lR; ls fgalk ugha gksuh pkfg;sA D;k eq>s nwljksa ds izfr ;k oLrqvksa ds izfr ifjxzgh jkx gS \
ek;k ij /;ku dhft;sA D;k esjs pkjksa vksj ,slh oLrq;sa gSa ftUgsa eSa u rks dke esa ys jgk gwa
3- vLrs; vkSj u gh ,d= dj jgk gwa \
D;k eSaus eu] opu ;k dk;k ls ,slh oLrq xzg.k dh tks eq>s u nh D;k eSaus ,slh oLrq [kjhnh ftldh eq>s vko';drk ugha Fkh \
xbZ gks \ yksHk vkSj bZ";kZ ij /;ku nhft;sA

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 ckjg Hkkouk * 5- vU;Ro % gekjk 'kjhj vkSj vkRek fHk™k&fHk™k gSAa ge dsoy 'kjhj
ek= ;k HkkSfrd gh ugha gSaA gesa vkRek ds vfLrRo dh vuqHkwfr ds
^Hkkouk* dk fefgrkFkZ gS okjaokjrk&iwoZd ekufld fparu ftlesa ek/;e ls thou dk lgh vFkZ le>uk pkfg;sA
fpÙk dks yxk;k tkrk gSA ;s vuqizs{kk;sa ckjg gksrh gSaA budk 6- v'kqfpRo % gekjk 'kjhj vusd izdkj ds vifo= inkFkksZa ls cuk
ikjaifjd fooj.k rks bUgsa yxHkx udkjkRed :i nsrk izrhr gksrk gS] gqvk gSA ;gka rd fd HkkSfrdr% vR;ar vkd"kZd 'kjhj esa vusd
ysfdu xq#nso fp=Hkkuq us budh i;kZIr ldkjkRed O;k[;k dh gSA izdkj ds vifo= inkFkZ jgrs gSaA
ge ;gka nksuksa izdkj dh O;k[;kvksa dks lg;skftr djsaxsA mijksDr 7- vklzo % gesa bl ij fopkj djuk pkfg;s fd deksZsa dk vklzo fdl
ckjg Hkkouk;sa fuEu gSa % izdkj gksrk gSa vkSj ge nwj jg dj bls dSls vuqHko djas ;k
1- vfuR;Ro % gekjs pkjksa vksj fo|eku lHkh phtsa vLFkk;h gS]a dqN voyksfdr djsa \
gh le; jgus okyh gSaA ysfdu bl ifjorZu'khy txr~ esa dsoy ,d 8- laoj % deksZsa dk vklzo dSls jksdk tk ldrk gSa \ bl vklzo&}kj
gh LFkk;h oLrq gS & vkRekA dks dSls vo#) fd;k tk ldrk gS tc d"kk;:ih rwQku rsth ls
2- v'[Link] % e`R;q ds le; gekjk dksbZ 'kj.k ;k j{kd ugha gksrk] vkus okyk gks \
ysfdu vanj ,d vn`'; ,oa vkarfjd cy lnSo jgrk gSA 9- futZjk % vkRek ls lgpfjr deZ&iqn~xyksa dks dSls nwj fd;k tk
3- lalkj ;k iqutZUe dk pØ % ;g lalkj nq[ke; gSA blesa tUe ldrk gSa ftlls vkRek 'kq) :i dksa izkIr dj lds vkSj og
vkSj e`R;q dk pØ pyrk jgrk gSaA bl pØ ls eqfDr Hkh laHko gSA LFkk;h rkfRod voLFkk ¼eks{k½ dsk izkIr dj lds \
4- ,dRo % tc euq"; lalkj pØ ls ikj gksrk gS] rc og furkar 10- yksd % ;g f=ULrjh; fo'o vukfn gS] fdlh ds }kjk fufeZr ugha
vdsyk gh jgrk gSaA blfy;s mls vkRefuHkZjrk dk vH;kl djuk gSA izR;sd O;fDr viuh nq[k&foeqfDr ds fy;s Lo;a gh mÙkjnk;h
pkfg;sA gS D;kasfd bl izfØ;k eas lgk;rk ds fy, dksbZ loZ'kfDreku~ bZ'oj
____________________________________________
ugha gSA
*fp=Hkkuq (1981) ejfM;k (2004)

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11-cksf/knqyZHk % lE;d~ Kku dfBukbZ ls gh izkIr gksrk gSA ;g dsoy
euq"; thou gS tks lE;d~ cksf/k izkIr djus ,oa eks{k&izkfIr ds
fy;s fo'ks"kkf/kdkj izkIr gSA
12-/keZ&Lok[;krRo % rhFkZadjksa ds mins'k gh lR; gSa ftuds ek/;e ls
O;fDr vius okLrfod Lo:i dks tkurk gS vkSj vuar 'kkaafr ds
y{; dks izkIr djrk gSA

Shanti Suri Maharajji, 1889-1943

(Mandoli, Sirohi)
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3 - PRAYERS IN ROMANIZED SCRIPT
AND TRANSLATION

NAMOKAAR MANTRA

(Traditional Praakrta) THE FIVE-FOLD SALUTATION HYMN

Namo arihantaanam I bow to the Conquerors of inner enemies

Namo siddhaanam I bow to the Perfect Souls
Namo ayariaanam I bow to the Spiritual Masters
Namo uvajhaayanam I bow to the Teachers of Mankind
Namo loye savva saahunam I bow to all the Saints in the world.

Eso pancha namukkaaro These five benedictions

Savva paava panaasano will keep all harm from us.
Mangalaanam cha savvesim These are the most blessed
Padhamam havai mangalam of all the benedictions.

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CHATTAARI MANGALAM THE AUSPICIOUS FOUR-FOLD HYMN

Chattaari Mangalam; Arihantaa Mangalam; The Four are the most auspicious:
Siddhaa Mangalam; Saahu Mangalam; Conquerors of inner enemies.
Kevali Pannatto Dhammo Mangalam. Perfect souls, Saints, the Holy Law expounded by the
Omniscients.

Chattaari Loguttamaa; Arihantaa Loguttamaa; The Four are the noblest in the Universe:
Siddhaa Loguttamaa; Saahu Loguttamaa; The Conqueror of inner enemies,
Kevali Pannatto Dhammo Loguttamaa. The Perfect Souls, the Saints and the Holy Law
expounded by the Omniscients.

Chattaari Saranam Pavvajjaami; I take refuge in the four:

Arihante Saranam Pavvajjaami; I take refuge in the Conquerors of the inner enemies.
Siddhe Saranam Pavvajjaami; I take refuge in the Perfect Souls,
Saahu Saranam Pavvajjaami; I take refuge in the Saints,
Kevali Pannattam Dhammam Saranam Pavvajjaami I take refuge in the Holy Law expounded by the
Omniscients.

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MAITRI BHAAVNU (GUJARATI) THE IMMORTAL SONG OF BROTHERHOOD
Maitri bhaavanu pavitra jharanu May the sacred stream of amity flow forever in my
Muja haiyaamaan vahyaa kare, heart,
Shubh thaao aa sakal vishvanun May the universe prosper, such is my cherished desire.
Evi bhaavanaa nitya rahe. Evi ...
Gunathi bharela gunijan dekhi May my heart sing with ecstasy at the sight of the
Haiyun maarun nrutya kare, virtuous
E santo naa charan kamal maan May my life be an offering at their feet.
Muja jivananu arghya rahe. Muja ...
Din krur ne dharma vihonaa May my heart bleed at the sight of the wretched, cruel
Dekhi dilamaan dard rahe, and the poor
Karunaabhini aankhomaanthi And may tears of compassion flow from my eyes.
Ashruno shubh shrota vahe. Ashruno ...
Maarg bhulelaa jivan pathikane May I always be there to show the path to the pathless
Maarg chindhavaa ubho rahun, wanderers of life,
Kare upekshaa e maaragani Yet if they should not hearken to me, may I abide
Toye samataa chitta dharun. Toye ... patiently.
Chitrabhaanuni dharmabhaavanaa May the spirit of goodwill enter into all our hearts,
Haiye sau maanav laave, May we sing all together the immortal song of
Ver jheranan paap tajine brotherhood (. . . of sisterhood . . . etc.)
Mangal gito e gave. Mangal ...
Maitribhaavanu ...
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 MAHAAVIR AARATI
(Tune : Om Jai Jagdisa Hare)
Om jaya sanmati devaa, swaami jaya snamati devaa, Kaartika shyaam amaavas ke din, jaakar moksha
Vir mahaa ativir prabhuji, vardhamaan devaa, basey; swaami jaakar moksha basey,
Om jaya sanmati devaa. Parva diwali chalaa tabhise, ghar ghar deep jale;
Om jaya sanmati devaa.
Trisala ur avataar liyaa, prabhu sur nar harsaaye;
swaami sur nar harsaaye, Vitraag sarvagya hitaishi, shivmag prakaashi; swaami
Pandrah maas ratan kundalpur, dhanpati varsaaye; shivmag prakaashi,
Om jaya sanmati devaa. Harihar brahamnaath tumhi ho, jai jaya avinaashi;
Shukla triyodasi cheitraa maas ki, aanand kartaari; Om jaya sanmati devaa.
swaami aanand kartaari,
Rai sidhaaratha ghar janmostva, thaath rache bhaari; Din-dayaalaa jag-pratipaalaa, sur nar naath jaje;
Om jaaya sanmati devaa. swaami sur nar naath jajen,
Sumran vighna taren ek chin mai, paatak dur bhaje;
Tis varsha lo rahe graha mai, bankar brahamchaari; Om jaya sanmati devaa.
swaami bankar brahamchaari,
Raj tyaaga kar bhar jovan mai, muni dikshaa dhaari; Chor bhil chandaal ubhaare, bhav dukh-haran tuhi;
Om jaya sanmati devaa. swaami bhav dukh-haran tuhi,
Dvaadash varsha kiyaa tapa durdhar, vidhi chukchur Patit jaan "Shivraam" ubaaro, hai jin sharan gahi; Om
kiyaa; swaami vidhi chukchur . . . jaya sanmati devaa;
Jhalke lokaalok gyan mai, sukh bharpur liyaa; Swaami jaya sanmati devaa.
Om jaya sanmati devaa.
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 WORSHIP BY LAMPS OF MAHAVIR

Glory to you the one with highest wisdom, Glory to On the fifteenth day of the dark half of the lunar month
you the one with pure soul; of Kaartik (September-October), you attained
Glory to Vardhamaana - the bravest of braves. Moksha,

Your incarnation through Mother Trishala brought joy This started the Divali festival, with Diva (lamps) lit in
to all, and the fifteen months of the incarnation every home.
period brought great prosperity to Kundalpur.
You are detached, all knowing, compassionate, a
On the thirteenth day of the bright half of the lunar beacon to the path of Moksha,
month of Chaitra (March-April), everyone rejoiced, You hold supreme knowledge, Glory to you - the
Great festivities took place at King Siddhaartha's immortal one.
(Father) Palace.
The epitome of compassion, you are revered
For the first thirty years of your life, you observed universally,
celibacy, then in your prime, you renounced Meditation on your divine qualities, sheds Karmic
princely comforts, and became a Saadhu. Matter.

For next twelve years, you observed austerities You uphold the cause of the down-trodden and
rigorously, and conquered your inner enemies, underprivileged, you bring bliss to the world,
You enlighten your devotee (Shiva Ram) who has
You acquired the supreme knowledge in which the taken refuge in you.
Universe was shining, you entered a blissful state.
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 AADINAATH AARATI WORSHIP BY LAMPS OF AADINAATH
Jay jay aarati aadi jinandaa Obeisance to Aadinaath,
Naabhiraaya marudevi ko nandaa ... jay ... Son of King Naabhi and Queen Marudevi,

Paheli aarati poojaa kije The first aarati is to offer profound respect
Narabhav paamine lahaavo lije ... jay To the one for giving us the privilege of being born as
humans.
Dusri aarati deen dayaalaa The second aarati is offered to the benevolent one
Dhuleva nagarmaan jag ajwaalaa ... jay For enlightening us in our darkness.*

Tisri aarati tribhuvan devaa The third aarati is offered to the Lord of the three
Sur nar indra kare tori sevaa ... jay worlds.
May human beings and heavenly beings serve you.

Chauthi aarati chaugati chure The fourth aarati is offered to the one who liberates us
Manvanchit fal shivsukh pure ... jay from the four states of existence.
May all the wishes be fulfilled and eternal bliss be
achieved.
Panchmi aarati punya upaayaa The fifth aarati is offered for the reward earned.
Moolchand rikhab gun gaayaa ... jay "Moolchand"** has sung these praises of Aadinaath.
__________________________________________
* The original refers to Dhuleva (= Keshariaji in
Rajasthan). ** The poet.
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 MANGAL DIVO AUSPICIOUS LIGHT

Divo re divo prabhu manglik divo ... divo re Lamp, O, Lamp, O auspicious lamp,
Aarati utaaran, bahu chiranjivo .... divo re May the life to anyone worshipping you with lamp be
enhanced,

Sohaamanu gher parva diwaali, Just as on the auspicious day of Diwaali,

Ambar khele amaraa baali ... divo re Let there be heavenly light and joy forever in every
home.

Deepaal bhane aene kul ajuvaali, "Deepal"* states that it brings enlightenment to the
Bhave bhagte vighan nivaari ... divo re family, and when performed with devotion, eliminates
all obstacles.

Deepaal bhane aene ae kalikaale, Further states "Deepal" that in this era.
Aarati utaari raaja Kumaarpaale ... divo re King Kumarpal, thus, worshipped you.

Am gher manglik, tum gher manglik, Let there be bliss here, there and everywhere,
Manglik chaturvidh sanghne hojo ... divo re And let there be bliss in all the four-fold order.**

____________________________________________
* The poet ** of Jains

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 AARATI OF PANCHA PARMESTHIS

Ih vidhi mangal arati kije

Pancha parama pada bhaj sukh lije
Pahli aarati sri jinraajaa
Bhava-dadhi paar utaar jihaajaa ... Ih ...
Dusari aarati Siddhan keri
Sumiran karata mitey bhava-pheri ... Ih ...
Tisari aarati Sura munindaa
Janma-marana-dukh dura-karindaa ... Ih ...
Cauthi aarati sri Uvajhaayaa
Darsan dekhat paapa palaayaa ... Ih ...
Paanchami aarati Saadhu tihaari
Kumati-vinaasan siva adhikaari ... Ih ...
Chatthi Gyarah-pratimaa-dhaari
Sravaka vanton aanaandakaari ... Ih ...
Saatami aarati sri Jinavaani
"Dhyanat"* surag-mukati pada daani ... Ih..

* The poet

Mahaavira Swaami
The Jain Temple (2001), Leeds, U.K.
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 WORSHIP BY LAMPS OF Nirvana.
FIVE SUPREMES
This “auspicious” aarti explains that when we bow In the sixth aarti, we pay our respects to those who
down to these five “Supremes”, we gain ultimate follow the eleven renunciation stages; when a shraavak
happiness. bows to them, shraavak experiences happiness.

In the first aarti, we pay our respects to the conquerors In the seventh aarti, we pay our respects to Jain
of inner enemies, who will help us cross the ocean of teaching, which leads us to the right path of the
the world of misery. ultimate goal of liberation.

In the second aarti, we pay our respects to the perfect Thus says the poet Dhyanat.
souls; simply thinking about them will help us break
the cycle of birth and death.

In the third aarti, we pay our respects to the spiritual

masters, who will help us remove all the pains related
to birth and death.

In the fourth aarti, we pay our respects to the teachers

of mankind; seeing their faith and knowledge will help
remove the negative karmic matter.

In the fifth aarti, we pay our respects to saadhus, who

help us destroy false knowledge and show the path to
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 KSAMAAPANAA FORGIVENESS PRAYER
Khaamemi savva jive, I ask forgiveness of all living beings;
Savve jivaa khamantu me; May all living beings forgive me;
Mitti me savva bhuesu, All in this world are my friends,
Vairam majjham naa kenai. And let there be no enemies.
Sivmastu sarva jagatah, May the whole Cosmos be blessed,
Parahita-nirataa bhavantu bhutaganah May all beings engage in each other's well-being,
Dosaah prayaantu naasham, May all weakness, sickness and faults vanish,
Sarvatra sukhi bhavatu lokah. May everyone everywhere be blissful and peaceful.
Upsargaah ksayam yaanti, All problems get resolved,
Chidyante vighn-vallayah, All obstacles get removed,
Manah prasnnataameti, The heart becomes full of joy,
Pujjamaane Jineshware. Who gets in touch with the inner higher self.
Sarva mangal maangalyam, The most auspicious of all benedictions, the greatest
Sarva kalyaan kaaranam, means of welfare for all.
Pradhaanam sarva dharmaanaam, The noblest of all Holy Laws,
Jainam jayati saasanam. let this Teachings of the self-conquest be illuminated.
Jinaah saantaah saantikaraah bhavantu Svaahaa. Let Arihants bring eternal peace in our life.
Namo Arhat-Siddhaachaaryopaadhyaaya-Sarva- I bow to Conquerors of inner enemies, Perfect Souls,
Saadhubhyah. Spiritual Master, Teachers of Mankind and all the
Saints in the world.
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 BAARAH BHAAVANAA kachhu banai upaay, karm chor aavat rukai.

9. Gyaan-deep tap-tela bhar, ghar shodhai bhram

1. Raajaa raanaa chahatra-pati, haathin ke asvaar. chhor. Ya vidhi bin niksai nahee, paithe poorab
Maranaa sabako ek din, apani apani baar. chor. Panch mahaavrat sancharan, samiti panch
parakar. Prabal panch indriya-vijay dhaar nirjara
2. Dal-Bal-devi devataa, maat-pitaa parivaar. Maratee
saar.
viriyaan jeev ko, koyi na raakhan haar.
10. Chaudhah raaju utang nabh, lok purus santhaan.
3. Daam bina nirdhan dukhee, trashnaa-vasa
Taamain jeev anaadi te, bharamat hai bin gyan.
[Link] na sukh sansaar main, sab jag
dekhyo chhaan. 11. Dhan-kan kanchan raaj sukh, sabahi sulabh kari
[Link] hai sansaar main, ek jathaarath gyaan.
4. Aap akelo avatarai, marai akelo hoy. Yun kabahun
iss jeev ko, saathi sagaa na koy. 12. Janche sur-taru dey sukh, chintat chintaa rein. Bin
jaanche bin chintaye, dharma sakal sukh dain.
5. Jahaan deh apanee nahin, tahaan na apano koy. Ghar
sampati par prakat ye, par hain parijan loy.

6. Dipai chaam-chaadar madhi, haadh peenjara deh.

Bheetar yaa sam jagat main, aur nahee ghin-geh.

7. Moh-neend ke jor, jagavaahi ghoomai sada. Karma-

chor chanhu aur, saravas lootai sudh nahee.

8. Satguru deya jagaay, moh-neend jab upshamai. Tab

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 Twelve Reflections * then only this attachment induced sleep will go
1. Everyone, including the kings, the warriors, and the away, and then only will the karma thieves not be
elephant riders, dies one day when their turn comes. able to loot me.
2. At the time of death, no one can save the person 9. Unless I fill up my lamp of knowledge with the oil
including his peers, power, gods, goddesses, father, of austerity and clean my house (soul) without
mother, family or friends. doubts, these thieves (my previous karmic matter)
3. Poor people are unhappy because they do not have will not get [Link] five big vows and the five
money, and rich people are unhappy because they limitations ("samiti") will help me win over these
do not have enough. There is no happi-ness in this five senses. I should annihilate all karmas.10. This
world; I have searched it all over. world (which consists of fourteen "raju" high sky) is
4. This Jeeva takes birth alone, and dies alone. In a true full of living beings since the beginning of time.
sense, he never has any comrade. These living beings have been wandering aimlessly
5. As soon as we die, nobody will be ours. The house in the absence of knowledge.
and the wealth are obviously not ours, but even the 11. It is easy to get money, gold, and kingdoms; the
family members will no longer be ours. only thing that is not easily available is true
6. This beautiful body is simply a bone structure knowledge.
covered with skin. If we look inside, we would find 12. Will the gods and the trees give happiness only on
that there is no dirtier place in the world than this asking? I spend nights worrying about it. On
body. realization of true knowledge, one gets happiness
7. The people are wandering around due to the sleep without asking or worrying.
_________________________________________________________ _________________________________________________________

brought on by the attachments. Our karmas are the * Mahendra Kumar "Jain Prayers", Jain Centre, Boston, 1987

thieves that are taking away all our soul's power,

and we don't realize it.
8. If a good teacher comes along and wakes me up,
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 4 - fgUnh esa izkFkZuk;sa pÙkkfj eaxya

.keksdkj ea= pÙkkfj eaxya&vfjgark eaxya]

fl)k eaxya] lkgw eaxya]
.keks [Link] dsofyi..kÙkks /kEeks eaxyaA
.keks fl)[Link]
.keks vk;fj;[Link] pÙkkfj yksxqÙkek&vfjgark yksxqÙkek]
.keks moT>k;[Link] fl)k yksxqÙkek] lkgw yksxqÙkek]
.keks yks, [Link] dsofyi..kÙkks /kEeks yksxqÙkekA

,lks iap .keqDdkjksA pÙkkfj [Link] iOoTtkfe]

lOo [Link] vfjagrs [Link] iOoTtkfe]
[Link] p lOosflaA fl)s [Link] iOoTtkfe]
i<ea gob eaxye~A lkgw [Link] iOoTtkfe]
dsofyi..kÙka /kEea [Link] iOoTtkfeA

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 eS=h Hkkouq egkohj vkjrh
¼/kqu %& Å¡ t; txnh'k gjs½
eS=h Hkkouqa ifo= >[Link]] eqt gS;keka ofg;k djs (
'kqHk Fkkvks vk ldy fo'ouq]a ,oh Hkkouk fuR; jgsA Å¡ t; lUefr nsok] Lokeh t; lUefr nsokA
ohj egk vfrohja izHkq th] o)Zeku nsokAA Å¡ t; lUefr ---
[Link] Hkjsyk [Link] ns[kh] gS;qa ek:a u`R; djs ( f='kyk mj vorkj fy;k izHkq] lqj uj g"kkZ;sA Lokeh lqj ---
, larksuk pj.k deyeka] eqt thouuqa v/;Z jgsA iUnzg ekl jru [Link]] /kuifr o"kkZ;sAA Å¡ t;---
'kqDy =;ksn'kh pS= ekl dh] vkuUn djrkjhA Lokeh vkuUn---
nhu Øwj us /keZ [Link]] ns[kh fnyeka nnZ ogs ( jk; fl)kjFk ?kj tUeksRlo] BkB jps HkkjhAA Å¡ t;---
d#.kkHkhuh vka[kksekaFkh] vJquks 'kqHk lzksr ogsA rhl o"kZ yksa jgs x`g esa] cu dj czgkzpkjhA Lokeh cu dj ---
jkt R;kx dj Hkj tksou esa] eqfu nh{kk /kkjhAA Å¡ t; ---
ekxZ Hkqysyk thou ifFkd us] ekxZ pha/kok mHkks jgwa ( }kn'k o"kZ fd;k ri nq)Zj] fof/k pdpwj fd;kA Lokeh fof/k---
djs mis{kk , ekjxuh] rks;s lerk fpÙk /k:aA >yds yksdkyksd Kku esa] lq[k Hkjiwj fy;kAA Å¡ t; ---
dkfrZd ';ke vekol ds fnu] tkdj eks{k clsA Lokeh tkdj ---
fp=Hkkuwuh /keZ Hkkouk] gS;s lkS ekuo ykos ( ioZ fnokyh pyk rHkh ls] ?kj ?kj nhi tysAA Å¡ t; ---
osj >sjuka iki rthus] eaxy xhrks , xkosA ohrjkx loZK fgrS"kh] f'koeXk ijdk'khA Lokeh f'koex ---
gfjgj czgkzukFk rqEgha gks] t; t; vfouk'khAA Å¡ t; ---
nhu&n;kyk tx&izfrikyk] lqj uj ukFk ttSA Lokeh lqj---
lqejr fo?u VjS bd fNu esa] ikrd nwj HktSAA Å¡ t;---
pksj Hkhy [Link] mckjs] Hko nq[k&gj.k rqghA Lokeh Hko ---
ifrr tku ^f'kojke* mckjks] gs ftu 'kj.k xghAA Å¡ t;---

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 vkfnukFk vkjrh

t;&t; vkjrh vkfn [Link]]

ukfHkjk;k e#nsoh dks uankA t; ---

igsyh vkjrh iwtk dhts]

ujHko ikehus Ygkoks yhtsA t; ---

nwljh vkjrh nhu&n;kyk]

/kwysok uxjeka tx vtokykaA t; ---

rhljh vkjrh f=Hkqou&nsok]

lqj uj bUnz djs rksjh lsokA t; ---

pkSFkh vkjrh pmxfr pwjs]

eu okafNr Qy f'kolq[k iwjsA t; ---

iapeh vkjrh iq.; mik;k]

ewypan fj[ko xq.k xk;kA t; ---
_"knso ¼vkfnukFk½] izFke rhFkZadj]
ds”kfj;kth ¼jkt-½ % vkfnukFk vkjrh esa m)`r-
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 iap ijes"Bh dh vkjrh
eaxy nhoks
bg&fof/k eaxy vkjrh dhts]
nhoks js nhoks] izHkq eaxfyd nhoks] iap&ije&in&Hkt lq[k yhts A
vkjrh mrkjhu cgq fpjathoksA nhoks js --- igyh vkjrh Jh ftujktk]
Hko&nf/k ikj&mrkj ftgktk AA bg ---
[Link] ?ksj ioZ nhokyh]
vEcj [ksys vejk ckyhA nhoks js --- nwljh vkjrh fl)u dsjh]
lqfeju djr feVs Hko Qsjh AA bg ---
nhiky [Link] ,[Link] dqy vtqvkyh] rhljh vkjrh lwj eqfuank]
Hkkos Hkxrs fo?ku fuokjhA nhoks js --- tUe&ej.k&nq[k nwj dfjank AA bg ---

pkSFkh vkjrh Jh mo>k;k]

nhiky [Link] ,[Link] , dfydkys] n'kZu ns[kr iki iyk;k AA bg ---
vkjrh mrkjh jktk dqekjikysA nhoks js ---
ikapfe vkjrh lk/kq frgkjh]
ve ?ksj eaxfyd] rqe ?ksj eaxfyd] dqefr&fouk'ku f'ko&vf/kdkjh AA bg ---
eaxfyd prqfoZ/k la?kus gkstksA nhoks js ---
Nëh X;kjg&izfrek&/kkjh]
Jkod canksa vkuandkjh AA bg ---

lkrfe vkjrh Jh [Link]]

^|kur* lqjx&eqdfr lq[knkuhAA bg ---

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 ckjg&Hkkouk
futZjk % Kku&nhi ri&rsy Hkj] ?kj 'kks/kS Hkze Nksj A
vfuR; % jktk [Link] N=ifr] gkfFku ds vlokj A ;k fo/k fcu fudlS ugha] cSBs iwjc pksj AA
ejuk lcdsk ,d fnu] viuh viuh ckj AA 1AA iap egkozr lapju] lfefr iap ijdkj A
izcy iap bafnz;&fot;] /kkj futZjk lkj AA 9AA
v'kj.k % ny cy nsoh nsork] ekr&firk ifjokj A
ejrh fofj;ka¡aW tho dks] dksbZ u jk[kugkj AA 2AA yksd % pkSng jktq mrax uHk] yksd iq#"k&laBku A
rkeSa tho vukfn rS]a Hkjer gSa fcu Kku AA 10AA
lalkj % nke fcuk fu/kZu nq[kh] r`".kk&o'k /kuoku A
dgwa u lq[k lalkj esa] lc tx ns[;ks Nku AA 3AA cksf/k nqyZHk % /ku&du dapu jkt lq[k] lcfg lqyHk dfj tku A
nqyZHk gS lalkj esa] ,d tFkkjFk Kku AA 11AA
,dRo % vki vdsyks vorjS] ejS vdsyks gks; A
;wa dcgw¡aW bl tho dks] lkFkh lxk u dks; AA 4AA /keZ % tk¡ps lqj&r: ns; lq[k] fparr fpark jSu A
fcu tk¡ps fcu fpar;s] /keZ ldy lq[k nSu AA 12AA
vUrRo % tgkWa¡ nsg viuh ugh] rgk¡aW u viuksa dks;A
?kj lEifÙk ij izdV ;s] ij gSa ifjtu yks; AA 5AA

v'kqfp % fniS pke&pknj e<+ha] gkM+ ihatjk nsg A

Hkhrj ;k le txr esa] vkSj ugha f?ku&xsg AA 6AA

vklzo % eksg&uhan ds tksj] txokgh ?kweS lnk A

deZ&pksj pgq¡ vksj] ljol ywVSa lq/k ugha AA 7AA

laoj % lr~xq: ns; txk;] eksg&uhan tc mi'keS A

rc dNq cuS mik;] deZ&pksj vkor :dS AA 8AA

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 Asharana Bhaavanaa-2
Anitya Bhaavanaa-1 v'kj.k Hkkouk
vfuR; Hkkouk
v'kj.k % ny cy nsoh nsork] ekr&firk ifjokj A
vfuR; % jktk [Link] N=ifr] gkfFku ds vlokj A ejrh fofj;kaWa¡ tho dks] dksbZ u jk[kugkj AA 2AA
ejuk lcdsk ,d fnu] viuh viuh ckj AA 1AA
Helplessness
Impermanence
Dal-Bal-devi devataa, maat-pitaa parivaar. Maratee
Raajaa raanaa chahatra-pati, haathin ke asvaar.
viriyaan jeev ko, koyi na raakhan haar.
Maranaa sabako ek din, apani apani baar.

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 Sansaar Bhaavanaa-3 Ekatva Bhaavanaa-4
lalkj Hkkouk ,dRo Hkkouk

lalkj % nke fcuk fu/kZu nq[kh] r`".kk&o'k /kuoku A ,dRo % vki vdsyks vorjS] ejS vdsyks gks; A
dgwa u lq[k lalkj esa] lc tx ns[;ks Nku AA 3AA ;wa dcgw¡aW bl tho dks] lkFkh lxk u dks; AA 4AA
Cycle of Rebirth Aloneness

Daam bina nirdhan dukhee, trashnaa vasha Aap akelo avatarai, marai akelo hoy. Yun kabahun iss
[Link] na sukh sansaar main, sab jag jeev ko, saathi sagaa na koy.
dekhyo chhaan.

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 Anyatva Bhaavanaa-5 Asuchi Bhaavanaa-6
vUrRo Hkkouk v'kqfp Hkkouk

vUrRo % tgkWa¡ nsg viuh ugh] rgk¡aW u viuksa dks;A v'kqfp % fniS pke&pknj e<+ha] gkM+ ihatjk nsg A
?kj lEifÙk ij izdV ;s] ij gSa ifjtu yks; AA 5AA Hkhrj ;k le txr esa] vkSj ugha f?ku&xsg AA 6AA
Beyond Body Impurity

Jahaan deh apanee nahin, tahaan na apano koy. Ghar Dipai chaam-chaadar madhi, haadh peenjara deh.
sampati par prakat ye, par hain parijan loy. Bheetar yaa sam jagat main, aur nahee ghin-geh.

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 Asrava Bhaavanaa-7 Samvara Bhaavanaa-8
vklzo Hkkouk laoj Hkkouk
vklzo % eksg&uhan ds tksj] txokgh ?kweS lnk A laoj % lr~xq: ns; txk;] eksg&uhan tc mi'keS A
deZ&pksj pgq¡ vksj] ljol ywVSa lq/k ugha AA 7AA rc dNq cuS mik;] deZ&pksj vkor :dS AA 8AA
Karmic Fusion Karmic Shield
Moh-neend ke jor, jagavaahi ghoomai sada. Karma- Satguru deya jagaay, moh-neend jab upshamai. Tab
chor chanhu aur, saravas lootai sudh nahee. kachhu banai upaay, karm chor aavat rukai.

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 Nirjara Bhaavanaa-9
futZjk Hkkouk Loka Bhaavanaa-10
futZjk % Kku&nhi ri&rsy Hkj] ?kj 'kks/kS Hkze Nksj A yksd Hkkouk
;k fo/k fcu fudlS ugha] iSBs iwjc pksj AA
iap egkozr lapju] lfefr iap ijdkj A yksd % pkSng jktq mrax uHk] yksd iq#"k&laBku A
izcy iap bafnz;&fot;] /kkj futZjk lkj AA 9AA rkeSa tho vukfn rS]a Hkjer gSa fcu Kku AA 10AA

Total Karmic Decay Universe

Gyaan-deep tap-tela bhar, ghar shodhai bhram chhor.
Chaudhah raaju utang nabh, lok purus santhaan.
Ya vidhi bin niksai nahee, paithe poorab chor.
Taamain jeev anaadi te, bharamat hai bin gyan.
Panch mahaavrat sancharan, samiti panch parakar.
Prabal panch indriya-vijay dhaar nirjara saar.
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 Bodhi Durlabha Bhaavanaa-11 Dharma Bhaavanaa-12
cksf/k nqyZHk Hkkouk /keZ Hkkouk
cksf/k nqyZHk % /ku&du dapu jkt lq[k] lcfg lqyHk dfj tku A /keZ % tk¡ps lqj&r: ns; lq[k] fparr fpark jSu A
nqyZHk gS lalkj esa] ,d tFkkjFk Kku AA 11AA fcu tk¡ps fcu fpar;s] /keZ ldy lq[k nSu AA 12AA
Rarity of Truth-Insight Truth of Jain Path
Dhan-kan kanchan raaj sukh, sabahi sulabh kari Janche sur-taru dey sukh, chintat chintaa rein. Bin
[Link] hai sansaar main, ek jathaarath gyaan. jaanche bin chintaye, dharma sakal sukh dain.

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 {[Link]
izsjd m)j.k
[kkeseh lOothos]
lOos thok [kearq esA /keZ ds fcuk foKku yaxMk gS]
feÙkh es lOo Hkw,lq] foKku ds fcuk /keZ va/kk gSA
osja eT>a u [Link] vkbaLVhu

f'koeLrq loZtxr%] ---- tks O;fDr /kkfeZfdr% izfrcq) gS] og eq>s ,slk yxrk gS tSls
ij&fgr&fujrk HkoUrq [Link]%A mlus] viuh mÙke ;ksX;rkuqlkj] viuh [Link] bPNkvksa ij fot;
nks"kk% iz;kUrq uk'ka] izkIr dj yh gksA----
loZ= lq[kh Hkorq yksd%A vkbaLVhu

milxkZ% {k;a ;k¡fr] fN|ars fo?u&oYy;%A tSu % og O;fDr ftlus vius varjax 'k=qvksa ij fot; izkIr dj yh
eu% izlUurkesfr] iwT;ekus ftus'ojsA gksA
******
loZ eaxy ek¡xY;a] loZ dY;k.k [Link]~A ftu lkalkfjd vk'kkvksa ij euq"; /;ku yxkrk gS] os ;k rks mls u"V
iz/kkua loZ /[Link], tSua t;rh 'kklue~A dj nsrh gSa ;k fQj mls izxfr dh vksj ys tkrh gSA ij gk;] ;g
Bhd oSlh gh gSa tks jsfxLrku dh jsrhyh lrg ij pedhyk cQZ,
ftuk% 'kkUrk% 'kkafrdjk% HkoUrq LokgkA dqN le; jgrk gS vkSj fQj fi?ky dj u"V gks tkrk gSA
mej [k¸;ke
ueksvgZRkw- fl}kpk;fsik?;k;- loZlk/kqE;%A
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 rhFkZadj&fpà

*Mahendra Kumar "Jain prayers" Jain center, Boston, 1987

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 ;w- ds- ds HkwriwoZ mPp vk;qDr Letter of appreciation by Dr. L.M. Singhvi,
Mk- ,y- ,e- fla?koh dk vuq'kalk&i= Former High Commissioner of India to UK
bafM;k gkml] INDIA HOUSE,
,YMfop] ALDWYCH,
yanuaWa LONDON, W.C.2

Dear Professor Mardia,

fiz; izksQslj ejfM;k] Many thanks for sending me your Jain Thoughts and
Prayers, a little pocket book which exemplifies the ancient
sa
tSu fopkj vkSj izkFkZuk;as dh y?kq vkSj tsch iqfLrdk eq>s Hkstus Indian metaphor of "Ocean in a Pitcher". You have
ds fy;s vkidks /kU;oknA ;g ^xkxj esa lkxj* dh izkphu Hkkjrh; captured and encapsulated the wisdom of the ages and the
living quintessence of thought and prayer enshrined in Jain
yksdksfä dks pfjrkFkZ djrh gSA vkius bl iqfLrdk esa tSu ijaijk esa
tradition and heritage. I am sure the book will appeal to
lqjf{kr fopkj ,oa izkFkZuk ds thoar lkj dks rFkk ;qxksa&;qxksa dh izKk Jains and others at every level of awareness and attainment.
dks vkRelkr~ dj laiqVhd`r fd;k gSA eq>s fo'okl gS fd ;g iqfLrdk My congratulations and best wishes.
tSuksa ,oa tSuksrjksa & lHkh dh tkx:drk] vkSj miyfC/k ds lao/kZu esa
With my warm regards.
lgk;d gksxhA bl lRiz;Ru ds fy;s vki esjh c/kkbZ ,oa 'kqHkdkeuk;sa
Lohdkj djsaA 29th June, 1992
L.M. Singhvi
lknj
vkidk ISBN 0 9520144 0 8
Jain Thoughts and Prayers
22 twu] 1992 ,y-,e- fla?koha TkSu fopkj vkSj izkFkZuk;sa

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