Paryushan Parva - Jainism, Jain Religion - colleges

Pratikraman in English with Meaning
Going Back to the Path of Purification
DUKKADAM.
Lesson 19 - Sharing with Guests & Others (Atithi Samvibhag Vrat)
Twelfth Vow - Fourth (Enhancing) Shikshävrata - The vow is for giving food, water and other
things, necessary for existence, to Sädhus and Sädhvis according to one’s ability and means with a
feeling of selflessness and with love and respect.
Even though I was capable I might not have given the necessary things to the best recipient, the Jain
ascetic equipped with all vows and self-restraint. When I gave, I might not have given with faith,
devotion, contentment, enthusiasm or selflessly. While giving, I might not have received, offered,
respected, adored the Jain ascetic properly. I might not have maintained purity of mind, speech,
body or food. I might have placed food on a sentient thing (like the green leaf or mixing food with
sentient things). I might have covered food with a sentient thing. I might have delegated someone to
offer even though I was fit to do so. I might have become envious of another donor. I might not
have given at the proper time. I might have become proud or repented after giving donation. I might
have given for worldly gain. I might have avoided or insulted the monk when he/she came to the
entrance of my house or might have directed them to someone else’s house. I might have forgotten
to offer or to think about offering to a monk before my meal time.
If I have indulged in any of the above faults or lapses by physical, verbal or mental activities,
directly or indirectly, then I pray that my such faults be dissolved. TASSA MICHCHHÄ MI
DUKKADAM.
Lesson 20 - Samllekhanävrata – Art of Dying
This is a voluntary Vrata - Fasting and meditation during the last days of the life. This Vrata is
observed willingly by the Shrävak when the death is imminent. This vrata helps the aspirant to
peacefully abandon the body. The abandonment of the body on being confronted with unavoidable
death for the sustenance of religious (spiritual) practices is regarded as Samllekhanä. It is also
called the death with equanimity.
Even though my death is imminent I might have desired to prolong the life or to die sooner, I might
not have been able to give up the attachment to my family members, relatives and friends, and my
material possession. I might have thought about past worldly enjoyment. I might have desired that
my next life to be materially happier than this one. Having people come to respect and adore me
might have boosted my ego. I may not have asked for forgiveness for my mistakes, and may not
have forgiven those I should have. I may not have followed proper formalities. I may not have
begun fast at a proper time. I may have been careless, and asked someone certain things to do even
though I was supposed to do. I may not have maintained the purity of my thought, speech and body.
If I have indulged in any of the above faults or lapses by physical, verbal or mental activities,
directly or indirectly, then I pray that my such faults be dissolved. TASSA MICHCHHÄ MI
DUKKADAM.
24