IMP.OF JIN PUJA & RULES

Jinpujä is a spiritual ritual designed for Shrävaks. The presence of image of Tirthankar provides mental peace and harmony and encourages one to detach his/her self from the worldly desires. The forum that Pujäs provide help people discipline themselves. It is considered to be a simple, preliminary step towards the attainment of Moksha. We pray and /or worship to pay our respects to the Thirthankars because THEY have attained the liberation, THEY explained the path of liberation and to get an inspiration to become like THEM.

Bhakti (devotion) and Pujä are interwoven with the daily life of a Jain and is considered as part of daily conduct (Vyävhar). Bhakti and Pujä shows the purest of soul in the form of daily conduct. This daily conduct should lead us to the path of (Nischäy), the realization of absolute purest form of our own-self, the soul. There are nine types of Bhakti: (1) Hearing God's name (Shravan), (2) Devotional singing (Kirtan), (3) Remembering (Smaran), (4) Worshiping ( Jinpujä ), (5) Bowing down (Vandanä), (6) Adorning (Archanä), (7) To seek refuge in complete surrender - Servitude (Sharan), (8) Friendly sentiment (Maitri) and (9) Dedication of self (Nivedan). The Jinpujä process developed by our great Ächäryas include all nine types of Bhakti.

There are two types of Jinpujä: Saguna & Nirguna. The worship of Jina in the form or Image is called Saguna Jinpujä. The worship of Jina as formless (spiritual idea of Jina) is called Nirguna Jinpujä. The Saguna worship of the Parmätmä (idol) is of eight-fold (Ashtaprakäri). We require the medium of an Idol or image for worship till we reach the 7th Gunasthän[7] (Seventh Stage in thespiritual development). Nirguna worship consists of devotion and meditation of the Formless one. Once the aspirant is spiritually advanced to significantly higher spiritual level (the stage of the 8th Gunasthän and beyond), where Saguna worship is abandoned. A beginner requires the medium of Idol. While carrying on the Dravyapujä (Pujä that includes physical offerings such as Water, Chandan, Rice etc is known as Dravyapujä) we should do the Bhävpujä (mental / emotional act of Pujä without any physical offerings).

There are various types of Pujäs: some of the common Pujäs are (1) Eight-fold Jinpujä (Ashthaprakäri or Ashthadravya Pujä), (2) Athär (18) Abhishek Pujä, (3) Panch Parmeshti Pujä (4) Snätra Pujä. There are five types of Pujäs to twenty one types of Pujäs.

To be engrossed completely in Jinpujä, the aspirant should have Tadgat Chitt (full concentrration), Samay Vidhän (observance of the proper timing), Bhäv Vruddhi (ever-increasing devotion), Vismay (admiration - astonishment), Pulak (delight) and Pramod-pradhän (appreciation of great qualities of the Tirthankar).

By performing Jinpujä on a regular basis with pure feelings (bhäv - mental / psychic aspect), it can remove eight types of karma: knowledge-obscuring karma, perception / awareness obscuring karma, belief and conduct diluting karma, energy obscuring karma, life-span determining karma, body-determining karma, status determining karma, and pain-pleasure producing karma. Thus, liberate our selves from the bondage of karma forever.

Purity to be Observed for performing Pujä:
The purity of the surroundings inevitably affects one’s purity of thought. Purity of the Jinpujä ceremony is integral to the proper completion of Jinpujä.

· Physical purity: The aspirant should take a bath using the necessary amount of water to clean his/her body. For Digambar Pujä: After wearing Pujä clothes, take Kesar (saffron paste) on your right ring finger and place it on various parts of the body to symbolize that you are clean and ready to start the Pujä. In this order, you anoint the forehead, left and right earlobe, the neck, and near the belly button. Clean your fingers after this and do not use the same Kesar for Pujä.

· Purity of clothes: We should have a special set of clothes worn only for pujä. The clothing should never have been worn while using the rest room and never have been worn while eating or drinking. Traditionally, garments should be generally white and unstitched. Men are recommended to wear dhoti and khesh. In contemporary times, women can wear almost anything as long as the clothes are new. For Digambar Pujä: the clothes must be handwashed clean. One must not have eaten or gone to the bathroom in those clothes

· Purity of mind: While worshipping avoid stray thoughts. We should utter relevant verses and meditate on the virtues of the Bhagwän.

· Purity of Ground: We should sweep the floor of the temple, clean and arrange the articles of worship.

· Purity of Upakaran (items used in worship): We should buy good and clean items for worship.

· Purity of money: Money to be used in religious purposes must be earned honestly. Ill-gotten wealth should not be used.

· Purity of Ceremony: We should stop thinking of worldly affairs as soon as we are on our way to the temple. We should not carry out any worldly business in the temple area and shuld perform the Pujä ceremony systematically.

DHARMA CHAKRA

The wheel in the center represents one time cycle, which is divided in two half cycles. In each half cycle of the time, there are 24 Tirthankars who expound the path of purification. So continuously goes on the time wheel of religion. It also shows vegetation, animals, Jain monk and Jain nun. This represents that all souls are equal and they should be treated with equanimity.

JAIN COSMOLOGY & TIME CYCLE(KALCHAKRA)

JAIN COSMOLOGY & TIME CYCCLE PICS :;;;

14 RAJLOK, JAMBU DWEEP, MERU PARVAT,ADHI DWIP & KALCHAKRA

Shri Parshvanath Bhagavan's 108 Names:

Shri Parshvanath Bhagavan's 108 Names:





Shri Ajhara Parshvanath Shri Mahadeva Parshvanath
Shri Alokik Parshvanath Shri Makshi Parshvanath
Shri Amijhara Parshvanath Shri Mandovara Parshvanath
Shri Amrutjhara Parshvanath Shri Manoranjan Parshvanath
Shri Ananda Parshvanath Shri Manovanchit Parshvanath
Shri Antariksh Parshvanath Shri Muhri Parshvanath
Shri Ashapuran Parshvanath Shri Muleva Parshvanath
Shri Avanti Parshvanath Shri Nageshvar Parshvanath
Shri Bareja Parshvanath Shri Nagphana Parshvanath
Shri Bhabha Parshvanath Shri Navasari Parshvanath
Shri Bhadreshvar Parshvanath Shri Nakoda Parshvanath
Shri Bhateva Parshvanath Shri Navapallav Parshvanath
Shri Bhayabhanjan Parshvanath Shri Navkhanda Parshvanath
Shri Bhidbhanjan Parshvanath Shri Navlakha Parshvanath
Shri Bhiladiya Parshvanath Shri Padmavati Parshvanath
Shri Bhuvan Parshvanath Shri Pallaviya Parshvanath
Shri Champa Parshvanath Shri Panchasara Parshvanath
Shri Chanda Parshvanath Shri Phalvridhi Parshvanath
Shri Charup Parshvanath Shri Posali Parshvanath
Shri Chintamani Parshvanath Shri Posina Parshvanath
Shri Chorvadi Parshvanath Shri Pragatprabhavi Parshvanath
Shri Dada Parshvanath Shri Ranakpura Parshvanath
Shri Dharnendra Parshvanath Shri Ravana Parshvanath
Shri Dhingadmalla Parshvanath Shri Shankhala Parshvanath
Shri Dhiya Parshvanath Shri Stambhan Parshvanath
Shri Dhrutkallol Parshvanath Shri Sahastraphana Parshvanath
Shri Dokadiya Parshvanath Shri Samina Parshvanath
Shri Dosala Parshvanath Shri Sammetshikhar Parshvanath
Shri Dudhyadhari Parshvanath Shri Sankatharan Parshvanath
Shri Gadaliya Parshvanath Shri Saptaphana Parshvanath
Shri Gambhira Parshvanath Shri Savara Parshvanath
Shri Girua Parshvanath Shri Serisha Parshvanath
Shri Godi Parshvanath Shri Sesali Parshvanath
Shri Hamirpura Parshvanath Shri Shamala Parshvanath
Shri Hrinkar Parshvanath Shri Shankeshver Parshvanath
Shri Jiravala Parshvanath Shri Sirodiya Parshvanath
Shri Jotingada Parshvanath Shri Sogatiya Parshvanath
Shri Jagavallabh Parshvanath Shri Somchintamani Parshvanath
Shri Kesariya Parshvanath Shri Sphuling Parshvanath
Shri Kachulika Parshvanath Shri Sukhsagar Parshvanath
Shri Kalhara Parshvanath Shri Sultan Parshvanath
Shri Kalikund Parshvanath Shri Surajmandan Parshvanath
Shri Kalpadhrum Parshvanath Shri Svayambhu Parshvanath
Shri Kalyan Parshvanath Shri Tankala Parshvanath
Shri Kamitpuran Parshvanath Shri Uvasaggaharam Parshvanath
Shri Kankan Parshvanath Shri Vadi Parshvanath
Shri Kansari Parshvanath Shri Vahi Parshvanath
Shri Kareda Parshvanath Shri Vanchara Parshvanath
Shri Koka Parshvanath Shri Varanasi Parshvanath
Shri Kukadeshvar Parshvanath Shri Varkana Parshvanath
Shri Kunkumarol Parshvanath Shri Vighnapahar Parshvanath
Shri Lodhan Parshvanath Shri Vignahara Parshvanath
Shri Lodrava Parshvanath Shri Vijaychintamani Parshvanath
Shri Manmohan Parshvanath Shri Vimal Parshvanath

HISTORY OF23rd LORD PARSHVA PRABHU & DHARNENDRA & DEVI PADMAVATI

Previous Birth:-

King kulisbahu ruled Puranpurcity, in the east Mahavideh of Jambudweep. Once Queen Sudanhana dreamt 14 auspicious dreams indicating the birth of a great atma in her womb.

The prince was named Swarnabahu. Once the prince went to the forest on his horse. the horse became uncontrollable & entered the dense forest.Then it reached near the ashram of Galva Rishi. He saw a few girls in the ashram playing . Among them one was very beautiful. He began to like her. As she had aplied chandan on her forehead, flies came to her. She waved them far but they came again & again the girl shouted.Meanwhile the prince came & helped her. All were surprised & were happy when he introduced himself, because, he was destined to become the husband of that beautiful girl, which she knew. That day they were married by Gandharva Vivah, that beautiful girl was princess Padma, of king Khechrendra.

Prince Swarnbahu took his Queen Padma to Puranpur & later a son was born to them. King Swarnbahu became a Chakravorti later on.

Chakravorti Swarnbahu entrusted his kingdom to his son & took Diksha. Later on Muni took regorous fasting & sacrificed food & water.

Birth:-

Varanasi city of Bharat kshetra was ruled by king Ashwasen & maharani Vamadevi.Maharani Vamadevi visulised 14 auspicious dreams indicating the birth of a tirthankar.

At the midnight of Magsar vud dasam,prince was born prisoners were set free, taxes were abolished & whole city rejoiced the birth of the prince.

Naming & ceremony:-

Once the king & queen went to a garden. there at night a black snake slithered near the king. the king was unaware of it.But the queen noticed it & quickly took the king else where. It was the effect of Pregnancy.So,the prince was named"Parshwa Nath."

Marriage:-

Prince Parshwanath was not ready to get married. But , he was persuaded, & he got married to princess Prabhavati, daughter of king Prasenajit, of Kushasthalpur, as princess Prabhavati had taken an oath to marry only prince Parshwanath & no body else, but at the same time he denied to ascend the throne of the king. He was away from the worldly pursuits.

Dharnendra - Padmavati -

Once a person named Kamath, who pursued severe penanaces, was under going, "Panchagni Penance" Prince Parshwanath reached there. There was fore all over the flames reached the sky. But, Prince Prarshwakumar so from his divinity, saw that a pair of snakes were getting burnt in one of the woods. Prince Parshwanath, cut one of the woods & out came the pair of snakes burning. Prince Parshwanath told them, "Namashkar Mahamantra" & requested them not to get angry with the tapaswi. At that moment, both the snakes passed away. Later on, they became the god of snakes - Dev Dharnendra & Devi Padmavati.

Diksha:-

On magsar vud -- Dashi, prince Parshwanath took Diksha & under went panch mushti loach.

Kamath visualised, Bhagwan Parshwanath, & he wanted to take revenge of his previous birth. In order to harm Parshwa prabhu, he assumed the form of a Lion, tiger, leopard etc.

but the could do no harm, as Bhagwan Parshwanath was in deep meditation & stood like a pillar very strong then black clouds gathered in the sky & rain poured down heavily, nonstop, the water level was rising rapidly. Gradually, it came up to his chest level. At that moment the seat of Dharnendra, began to shake. He visualised Parshwaprabhu, standing in water. He rushed for help. He made a large lotus under the feet of Parshwanath Bhagwan and Dharnendra himself raised his seven hoods, spread them like and umbrella over parshwaprabhu head & thus protected the prabhu. Later on, Kamath repented and went away. When every thing was cleared Dharnendra also went, but parshwa prabhu was unaware of all this .

Nirvan:-

Bhagwan Parshwanath attained Nirvan after sacrificing food & water for a month on summet shikhar.



Brief History

Father
Mother
City
Vansh
Gotra
Sign
Complexion
Height
Yaksha
Yakshini
Ruling period
Life span
Ashwasen
Vama
Varanasi
Ikshavaku
Kashyap
Snake(sarpa)
Blue
9 hands
Dharnendra
Padmavati
--------
100 years

KARMA

Aghati Karma
In this life we see so many different people; some are prettier than others, some live longer than others, etc. What is the cause of such imbalances? The answer to that question is karmas. Karmas are grouped into two groups;

Ghati (Destructive) karmas and

Aghati karmas (Non- destructive).

Ghati karmas obstruct the true nature of the soul while Aghati Karmas affect the body in which the soul resides. As long as we have Aghati karmas, our souls will be caged in some kind of body and we will have to experience pain, and suffering in many different forms. Only pure souls, Siddhas are formless and experience ultimate bliss. We should all strive for this stage.

The Aghati Karmas are:

Vedniya - Feeling-Producing Karma

Nam - Body-determining Karma

Gotra - Status-determining Karma

Ayushya - Age-Determining Karma

1) Vedniya (Feeling producing) Karma
Vedniya Karma is responsible for all the pleasure and pain we feel. Some of the effects of Vedniya Karma are good health, happiness, sickness, sorrow, etc.

Vedniya Karma is divided into two sub-types:
1. Ashata (unhappiness causing) Vedniya
2. Shata (Happiness causing) Vedniya

Ashata Vedniya Karma is built by causing pain to others, harassing others, killing others, causing others to worry, and by making others miserable. Shata Vedniya Karma is built by making others happy, helping others, giving others protection and peace, and sharing with and comforting others.

Vedniya Karma can be shed by offering comfort, kindness, help, protection, and peace to others.

When we rid ourselves of Vedniya Karma our souls attains infinite bliss. The pure soul has no disease, pain, sorrow, boredom, or uneasiness and is ever blissful.


2) Nam (Body determining) Karma
Nam Karma determines what type of body the soul will have, and what it will look like.

Nam Karma is divided into one hundred and three sub-types. The major groups are:
1. Gati (Existence determining) Nam Karmas
2. Jatinam (Number of senses determining) Nam Karmas
3. Sharir (Body determining) Nam Karmas
4. Angopanga (Chief and parts of bodies determining) Nam Karmas
5. Samhanan (Firmness of Joints determining) Nam Karmas
6. Samsthan (Figure determining) Nam Karmas
7. Bandhan (Different bodies binding) Nam Karmas
8. Samghatana (Different pudgals of bodies binding) Nam Karmas
9. Varna (color determining) Nam Karma
10. Gnadha (Odor determining) Nam Karma
11. Ras (Taste determining) Nam Karma
12. Sparsha (Touch determining) Nam Karma
13. Anupoorvi (Direction determining) Nam Karma
14. Vihayogati (Movement determining) Nam Karma
15. Tirthankar (To be Tirthankar determining) Nam Karma
16. Shubh Nam Karma
17. Ashubh Nam Karma

Some effects of Nam Karma are beauty, ugliness, good fortune, misfortune, prosperity, adversity; honor, and dishonor. One may be born as a dev, human, bird, animal, a plant, or hellish beings on account of Nam Karma.

On hundred and three sub-types of Nam Karma are also grouped in two broad groups:
1. Shubh (good) Nam Karma.
2. Ashubh (bad) Nam Karma.

Shubh Karma is acquired by being kind to all people, being gentle and helpful, maintaining good conduct, and leading a simple life. Those who strictly follow the discipline and rules of religion earn Dev-gati Nam karma. Those who are charitable, merciful and perform religious activities earn Manushya Nam Karma. Those who acquire Tirthankar Nam Karma become Tirthankars in life after next.

Ashubh karma is acquired by making fun of people who are ugly or short or by showing off our build. Being proud of physical beauty, power, caste, intelligence, knowledge, and wealth also build Ashubh Nam karma. Those who cheat and deceive others earn Tiryanch Nam Karma.

Those who are violent and kill others earn Hellish Nam Karma.

Nam Karma can be shed by always being kind, loving, generous, and patient and by admiring those who are beautiful and those who are not. The observance of purity also helps to shed Ashubh Nam karma.

When we rid ourselves of Nam Karma, our souls become Arupi. In this state the soul is freed from its body and becomes formless.

3) Gotra (Status determining) Karma
Gotra Karma determines your social and economical status. There are two sub-types of Gotra Karma:
1. Nichcha (Lower status determining) Gotra Karma
2. Uchcha (Higher status determining) Gotra Karma

Nichcha Gotra Karma causes you to be low and poor in society. Uchcha Gotra Karma causes you to be high, well respected and wealthy in society.

Nichcha Gotra Karma is built by disrespecting people, being egoistic and proud, and making fun of others. Uchcha Gotra Karma is built by having devotion and faith in the Jain Sangh, not looking down upon anyone, being free from pride, respecting and honoring all, and treating everyone with love.

Gotra Karma can be shed by being respectful towards those who have status and towards those who do not.

Once our Gotra Karma is shed, our souls become Agurulaghu.

4) Ayushya (Age Determining) Karma
Ayushya Karma decides your life span. Ayushya karma may be shortened somewhat, but can not be prolonged. The Ayushya karma for the next life is decided only once in each life time; specifically, when two thirds
of your current life has passed. If it is not decided during the next two thirds of your remaining life time. For example let us assume that you were live 99 years then your Ayushya karma will be decided when you pass 66 years. If it was not decided by then, Ayushya karma will be decided when next 22 years were passed and so on. Ayushya karma will not be acquired if the soul is going to be liberated in the current life. There are four sub-types of Ayushya Karma:
1. Narak (Infernal) Ayushya Karma
2. Tiryancha (Animal) Ayushya Karma
3. Manushya (Human) Ayushya Karma
4. Dev (Celestial) Ayushya Karma

Depending upon its effects, some may live short lives while others may live longer. Ayushya Karma is built by engaging in violent activities and taking the lives of others.

Ayushya Karma can be shed by showing compassion towards everybody.

Once all of our Ayushya Karma has been shed, our souls attain Akshaysthiti. In this state the soul becomes immortal and is never reborn.

JAIN SYMBOL

Jain Emblem

The Jain Emblem is a congregation of various symbols, each having a deeper meaning. In 1975 this symbol was adopted by all sects of Jainism while commemorating the 2500th anniversary of the nirvana of Lord Mahaveera.

The inner part of the Emblem contains Swastika (explained below) and Jain Hand (explained below).
The meaning of the mantra at the bottom (PARSPAROGRAHO JIVANAM) is "Live and Let Live". All creatures should help one another.

The outline of the symbol is defined as the universe. It consists of three realms (Loks). The upper portion indicates URDHAVA LOK (heaven). It contains the heavenly abodes (Devloka) of all the celestial beings and abode of the Siddhas (Siddhashila). The middle portion indicates MADHYALOK (material world). It contains the Earth and other planets (Manushyalok). And the lower portion indicates ADHOLOK (hell). It contains the seven hells (Naraka). Jainism says that this universe was neither created by anyone, nor can it be destroyed by anyone. It may change its form, but otherwise, it has always been and will always be here.


The overall symbol depicts the belief that living beings of all the three worlds (heaven, hell, and earth) suffer from the miseries of transmigratory existence. They can follow the path of true religion, which is Right Faith, Right Knowledge, and Right Conduct as expounded by the Tirthankars. This will bring auspiciousness to themselves, minimize suffering to others, and help them to obtain perfection, after which they will live forever as perfected beings. In short, the Jain emblem represents many important concepts to show the path to enlightenment by following the basic principles of AHIMSA (non-violence), TRIRATNA (right belief, right knowledge, and right conduct) and helping others. The JAINA symbol replaces swastika with OM because Swastika is not viewed as a pious religious symbol by the western world.

Swastik

It is a symbol of the seventh Jina (Saint), the Tirthankara Suparsva. It consist of two parts. One part includes the Red and Blue part of the image. All other religions believe in this part only. But swastik in jainism includes 3 dots and a crescent moon with a dot also.

Four arms of SWASTIKA symbolizes the four GATI (destiny) of worldly souls (non-liberated): NARAKVASI (hellish beings), TRIYANCH (animals, birds, plants), MANUSHYA (humans) and DEV (heavenly beings). It represents the perpetual nature of the universe in the MADHYALOK (material world), where a creature is destined to one of those states based on their Karmas (deeds). It reminds us that worldly souls undergo a continuous cycle of birth, suffering, and death in these four forms. Hence one should follow the true religion and be liberated from suffering. It also represents the four columns of the Jain Sangh (community): Sadhus, Sadhvis, Shravaks and Shravikas - monks, nuns, female and male laymen. It also represents the four characteristics of the soul: infinite knowledge (Anant Gyan), infinite perception (Anant Darshan), infinite happiness (Anant Sukh), and infinite energy (Anant Virya).

The green dots represent the Triratna (Jain Trinity: three jewels of jainism): Samyak Darshan (Right Faith), Samyak Gyan (Right Knowledge) and Samyak Charitra (Right Conduct) which together lead to liberation. This gives the message that it is necessary to have TRIRATNA in order to attain MOKSHA. The Crescent moon and the dot i.e. the yellow part of the image represents the abode of the liberated souls (Siddha - Loka or Siddhashila or Moksha) which is a zone beyond the three realms (loks). All of the Siddhas (liberated bodyless souls) reside on this forever, liberated from the cycle of life and death.

In the Svetambar Jain tradition, it is also one of the symbols of the ashta-mangalas. It is considered to be one of the 24 auspicious marks and the emblem of the seventh arhat of the present age. All Jain temples and holy books must contain the swastika and ceremonies typically begin and end with creating a swastika mark several times with rice around the altar.

Jain Hand

The palm of the hand signifies the assurance; 'do not be afraid', indicating that human beings suffering due to karmic bondage do not need to be disheartened. Another meaining is “stop and think before you act to assure that all possible violence is avoided.” This gives us a chance to scrutinize our activities to be sure that they will not hurt anyone by our words, thoughts, or actions. We are also not supposed to ask or encourage others to take part in any harmful activity.

The wheel in the hand symbolizes SAMASARA (reincarnation cycle). It shows that if we are not careful and ignore these warnings and carry on violent activities, then just as the wheel goes round and round, we will go round and round through the cycles of birth and death.

The word in the center of the wheel is "Ahimsa" (non-violence). Ahimsa means avoidance of Himsa (violence). It has been treated as the first of the five Mahavratas (great vows), prescribed by Jain religion and this Ahimsa Mahavrata has been defined in `Ratnakaranda-sravakachara' as "abstaining from the commission of five sins, himsa and the rest in their three forms, krita, karita and anumodana, with the mind, speech and the body constitutes the Maha-vrata of great ascetics".

The 24 spokes represents the preaching from the 24 Tirthankars (enlightened souls), which can be used to liberate a soul from the cycle or reincarnation.

Aum

In Jainism, Aum is regarded to be a condensed form of reference to the five parameshthis, by their initials A+A+A+U+M (o3m). The Dravyasamgrah quotes a Prakrit line:

ओम एकाक्षर पञ्चपरमेष्ठिनामादिपम् तत्कथमिति चेत "अरिहंता असरीरा आयरिया तह उवज्झाया मुणियां
"oma ekākṣara pañca-parameṣṭhi-nāmā-dipam tatkabhamiti ceta "arihatā asarīrā āyariyā taha uvajjhāyā muṇiyā"
"Aum" is one syllable made from the initials of the five parameshthis. It has been said: "Arihanta, Ashiri, Acharya, Upadhyaya, Muni".
In Short, 'a' + 'a' + 'ā' + 'u' + 'm' = aum
a = Arihanta
a = Asrira (Siddha)
ā = Acharya
u = Upadhyaya
m = Muni (Sadhu)

Thus, ओं नमः (om namah) is a short form of the Navkar Mantra.

Jain Flag

The Jains flag have five different colors.


Red color represents Siddha
Yellow color represents Acharya
White color represents Arihanta
Green color represents Upadhyaya
Dark Blue (or Black) color represents Muni (Sadhu)
There is a symbol of swastik in the central strip.







Other Symbols

Ashtamangala


Swastika

Swastika an auspicious symbol also known as sathia. It is customary to draw the swastika at the beginning of all religious ceremonies.


Shri Vatsa

Shri Vatsa an auspicious symbol on the upper chest of all 24 Tirthankaras showing compassionate universal eternal love for all living beings however minute they may be.


Nandavarta

Nandavarta a sacred complex form of swastika which is a visual icon for higher meditative attainment, a beautiful configuration formed by nine angles or corners of divinity.


Vardhamanaka

Varshamanaka an earthen bowl sealed with another earthen bowl and used as a lamp. This pair in Sanskrit is known as samput. The lit lamp is symbolic of light banishing darkness.


Bhadrasana

Bhadrasana a holy seat, the royal throne. Also regarded as the sacred seat for the liberated souls, this is a seat of honor for evolved souls.


Kalasha

Kalasha the holy pitcher with two divine eyes as well as two ends of a scarf drawn on either sides. This plays a prominent role in every auspicious ceremony.


Meen Yugala

Meen Yugula the fish couple. The form of the fish is considered divine, as it also shows the flow of divine life in the cosmic ocean.


Darpana

Darpana symbolises true self. True self is our own soul.



Hrim

It is a seed mantra. It represents invisible sound, infinity and divine energy of all tirthankars. While meditating HRIM one experiences sublimating of 24 Tirthankars.

Arham

The ARHAM mantra is pregnant with the vowels and consonants of Sanskrit language.A is the first alphabet and H is the last alphabet of Sanskrit language. In this Mantra sound of all vowels and all consonants are present.

Om Hrim Arham

The ARHAM mantra is pregnant with the vowels and consonants of Sanskrit language.A is the first alphabet and H is the last alphabet of Sanskrit language. In this Mantra sound of all vowels and all consonants are present.


Hrim Arham Om-Hrim-Arham

COLOUR SCIENCE ON "NAVKARMANTRA"

COLOUR SCIENCE ON "NAVKAR MANTRA"




Namo Arihantanam White Color:
Arihant is a perfect human being. White color represents Arihant. The white color is the mother of all colors; it is a blending of all colors. It represents pure knowledge. White color shows purity, selflessness, and cosmic consciousness. White has protective power against psychic attack. This power should not be used for personal gain. White light removes the diseases from body, mind, and soul. White blood cells protect the body from disease. It controls the energy center at the top of the head (Sahasar Chakra).

Namo Siddhanam Red Color:
Siddha is a pure consciousness or a soul without any Karma attached to it. Both Arihant and Siddha are known as Gods in Jainism. Red color represents Siddha. The red color is the great energizer. Red controls the energy center of command (Ajna Chakra or third eye center located at center of the forehead), which when awakened, will directly affect the sensual energy center (Muladhar Chakra). This center governs the vitality of the physical body, particularly the creative, procreative, and restorative process. Red light causes red blood cells to multiply and invigorate of circulation.

Namo Airiyanam Yellow and Orange Color:
Acharya is a head of the Jain congregation. It symbolizes the organizational power, self-control, and discipline. Yellow or orange color represents Acharya. Both Yellow and Orange show wisdom, power to accomplish the goal, and discipline or strong will power in the life. Yellow stimulates the Solar Plexus and controls the digestive processes in the stomach. It strengthens the nervous system and awakens reasoning facilities. It controls eliminative action on the intestines and liver. Orange assists in assimilation, distribution, and circulation of body functions. It acts mentally on assimilation of new ideas, relieves repression, and combines physical energy and wisdom. It controls the Manipura Chakra.

Namo Uvajjhayanam Green and Blue Color:
Upadhyay is a teacher, which shows how to awaken powers and maintain balance of body, mind, and soul. Green or Blue color represents Upadhyay. Green is the color of balanced strength and of progress in the mind and body. It controls the energy center of heart (Heart Chakra). It has a soothing influence on the nervous system. It is tonic for the body, mind, and soul. Blue is the color of truth. It controls the energy center of throat (Throat Chakra), the greatest creative center in the body. It gives power of speech. It is relaxing, soothing, and healing. Blue rays bring calmness and peace to the mind. It is the color of religious aspiration and devotion. Blue rays can transmit thought energy. Blue effects the development of spiritual and psychic powers. Both blue and green are also the colors of vital energy (prana). While yellow is the color of wisdom (mind), and blue is the color of truth (soul), green is the combination of the two, offering a balance between the two.

Namo Loe Savva Sahunam Black Color:
Sadhu (monk) is a spiritual practitioner. The practitioner must be protected from worldly attachments and must destroy negativity. Black color represents monk. Black is the absence of all color. It is receptive, consumes negativity, and gives the strength to fight negativity. It controls the sensual energy center (Muladhar Chakra) of the body.

JAIN MAHA MANTRA "NAVKAR MANTRA"

om Namo Arihantanamom

STORY BASED ON 23RD JAIN LORD SHRI PARSHVANATH

About 3000 years ago, King Ashwasen was ruling over the Kingdom of Varanasi, which is also known as Banaras, situated on the bank of Holy River Ganga. They had a son named Parshva Kumar. Parshva Kumar later became the 23rd Tirthankara Parshvanath of present age (Avasarpini).
At that time there was a mendicant named Kamath. He had lost his parents in childhood and was raised as an orphan. Being disgusted of his miserable life, he had become a monk and was undergoing severe penance. He came to Varanasi to perform a Panchaagni (five fires) penance. Many people were impressed by his penance and therefore worshipped Kamath. When young prince Parshva kumar came to know this, he realized the violence of living beings involved in a fire. He came there and tried to dissuade Kamath from the sacrificial fire.
Kamath did not agree that life of any being was at stake because of his ritual. By his extra sensory perception, Parshva kumar could see that there was a snake in the wood that was put in the sacrificial fire. He asked his men to take out that wood and to shear it carefully. To the surprise of the onlookers, a half burnt snake came out of the burning piece of wood. The snake was burnt so badly that he died. Parsvha kumar recited the Navakar Mantra for the benefit of the dying snake, who was reborn as Dharanendra, the lord of Asurkumars. Kamath became very annoyed by this interference but was unable to do anything at that time. He started observing a more severe penance and at the end of his life, he was reborn as Meghmali, the lord of rain.
Observing the miseries that living beings had to experience, Parshvakumar developed a high degree of detachment. At the age of 30, he renounced all his possessions and family and became a monk. Later on, he was known as Parshvanath. He spent most of his time meditating in search of ultimate bliss for all.
Once, while he was in meditation, Meghmali saw him. He recalled how Parshvanath had interfered in his penance in an earlier life. He decided to take revenge. By his supernatural power, he brought forth all kinds of fierce and harmful animals like elephants, lions, leopards, snakes etc. As Lord Parshvanath stayed in meditation unperturbed, Meghmali brought forth heavy rains. The rainwater touched the feet of Parshvanath and started accumulating. It came up to his knees and then to his waist and in no time, it came up to his neck.
Dharanendra noticed that Parshvanath, his benefactor, was going to drown in rising flood water. He immediately came there and placed a quick growing lotus below the feet of the Lord so that he could stay above water. Then he spread his fangs all across the head and the sides of the Lord in order to protect him from pouring rain. Dharanendra then severely reproached Meghmali for his wretched act and asked him to stop the rain. All efforts of Meghmali to harass the Lord were thus in vain. He was disappointed and realized that he was unnecessarily creating trouble for the graceful, merciful Lord. He withdrew all his supernatural power and fell at the feet of the Lord with a sense of deep remorse. He sincerely begged the Lord to forgive him for his evil acts.