Ichhami bhante! Padikkamanmidam suttass, moolpadaanam uttarpadaanama- chchaasandaaye, tam jahaa –
Namokkaarpade arhantpade siddhpade, aairiyapade uvajjhaayapade sahupade mangalpade logottampade<ref>Loguttampade’ iti paathah</ref> saranpade saamaaiypade chauvees-titthyarpade<ref>Chauveesam titth ……iti paathah</ref> vandan pade, padikkamanpade pachchakkhaanpade kaausaggpade aseehiyapade niseehiyapade angamgesu puvvamgesu painnyesu paahudesu paahudpaahudesu kadkammesu va bhoodkammesu vaa naanass aikkamandaaye dansnass aikkamandaaye charittass aikkamandaaye tavass aikkamandaaye veeriyass aikkamandaaye, se akkharheenam vaa padheenam vaa sarheenam vaa vanjanheenam vaa atthheenam vaa ganthheenam vaa thayesu vaa thuieesu<ref>‘Thuisu iti paathah</ref> vaa atthakkhaanesu vaa aniyogesu<ref>‘Ani ogogesu iti paathah</ref> vaa aniyogaddaaresu<ref>‘Ani ogdaaresu’ iti paathah</ref> vaa je bhaava pannatta arhantehim bhayvantehim titthyarehim aadi-yarehim tiloganaahehim tilog–buddhehim tilog–darseehim te saddhaami te pattiyaami te rochemi te phaasemi, te saddahantass te pattyantass te rochyantass te phaasyantass jo maye devsio raayeeo adikkamo vadikkamo aichaaro anaachaaro aabhogo anaabhogo akaale sajjhaao kao kaale vaa parihaavido atthaakaaridam michhaamelidam (aamelidam) vaamelidam annhaadinnam annhaapadichchadam aavaasyesu padiheendaaye tass micchaa me dukkadam<ref>Quoted from Paakshik Pratikraman</ref> |
O Lord! What fault may have taken place/appended in disregarding original and secondary verses of scriptural knowledge, I desire for removal of that fault, accordingly that very is described by this-I desire to perform Pratikramana (Expiatory recital) for removal of faults appended in disregarding the great incantation Namokar i.e., in verses of Arihanta, Siddha, Acharaya, Upaadhayaya, Sadhu, in Chattari Manglam etc., verses of Mangalpath, Chattari loguttama etc., Lokottam pada (i.e., best in the universe), Chattari sarnam Pavajjami, etc., Sharan pada (i.e., there is only true shelter of Jinendra deva), in Samayika, etc., Samayik pada (i.e., verses pronounced in performing equanimity), in the verses of adoration of twenty four Tirthankaras, in ‘Jayati Bhagwan’, etc., other verses of adoration, in Padikkamaami etc., verses of Pratikraman pada, in Bhante etc., Pratayakkhyan pada i.e., verses of resolution/determining for not committing faults in future, in verses of Namokar Mantra pronounced nine times in performing kayotsarga i.e., equanimity, in 18, 27, 36 and 108 etc. Pada which are also pronounced in performing Kayotsarga, in pronouncing Nissahi (a word pronounced while entering the temple), Assahi (a word pronounced at the time of coming out of the temple) and Aachar(conduct), etc. Anga pada, chapters of Angapada, Sankhya, etc. sub-parts of Anga, Utpada Purva, etc., Purvanga (i.e., all kinds of scriptural knowledge), Vastu Prabharti Purva, Purvanga, Prakeernak, Prabhrit, Prabhrit-Prabhrit (All kinds of Shurat Gyaan) Purvakrit Shadaavashyakaadi Karma (six essentials of a saint), or auspicious and inauspicious activities of mind, speech and body or Kratikarama<ref>Whatever disregard committed in six essentials etc. performed earlier or auspicious-inauspecious activities of mind, speech and body and virtue-sinful karma caused due to them</ref> in the form of virtuous and sinful Karmas bonded by them, in faults appended to six essential duties which might have committed in the past<ref>In past and future</ref>, in the present, in the future. I desire to perform Pratikraman for removing all these faults. And, I perform Pratikraman for disregarding right knowledge, right perception, right conduct, austerity, and conduct with spiritual strength. And I desire to perform Pratikraman for removing faults appended in hymning/praising verses of 24 Tirthankaras, in hymning of eulogizing one Tirthankara, in reading scriptural treatises dealing with lives and conduct of 63 ancient great personalities such as Ram, pandavas, Chakravarti, etc.. in Karnanuyog, etc. four expositions (Anuyog), Kritivedniya, etc. 24 chapters elucidating liberated soul (i.e., Anuyog Dwar) in reading verses by omission of words, omission of couplets, omission of voice, omission of treatise.
I express my belief in Jeeva etc., matters expounded by Omniscient Tirthankara Lord, the master of all the three Worlds, I grasp them, I express my interest in them, I believe them and those faults which were appended in my repentances of Daivsik (performed in a day), of Ratrik (performed in night), of Pakshik (performed after a fortnight), of Chaturmasik (performed after four months of rainy season), Samvatsarik (performed after a year), by deterioration of mental purity, by violation of vow of chastity, by transgression, in expressing my faith in them, in grasping them, in expressing my interest in them and by believing (touching) them. My misdeeds due to faults appended by misconduct, by conducting ritual activities with wrong intentions, in sitting and getting up in unclean places before cleansing them. I desire to repent for studying religious scripture in improper time, didn’t study in the time of studying them, studied suddenly, pronounced it hastily, mixed it with false non-exist knowledge, mixed other parts of the verse with any other parts of verse, read text loudly which should have been read with slow voice and vice versa, heard otherwise, and grasp otherwise, lowered essentials, my all these misdeeds generated because of above faults may become false.
Thus the ninth chapter of Shri Gautam Gandhar Vani completes.