Illustrated Namokara Mahamantra

Author(s): Shreechand Surana, Surendra Bothra
Publisher: Diwakar Prakashan
Catalog link: https://jainqq.org/explore/006775/1

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@ig
ILLUSTRATED
NAMOKARA MAHA MANTRA

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<< Your soul is an unending
source of infinite energy. & Development of inner power
(soul-energy) is the foundation
of supreme self-confidence. - His soul is strong, whose mind
is alert * The fears, obstacles and problems encountered by a strong soul are automatically eliminated All the achievements of the world fall in his lap....... Do not wander around to know the secret of success, happiness, peace and progress n life. Try to grasp properly ihe form of the Mahamantra Namokara. Start regular chanting and meditation of this mantra with
deep faith and devotion. s Then, * What you experience would
be like a miracle. * Every page of this book will
be helpful and useful for you.
-Upadhyaya Keval Muni
OP 155
PRICE : RUPEES ONE HUNDRED TWENTY FIVE ONLY
PERE Only

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· ILLUSTRATED NAMOKĀRA MAHĀMANTRA
[Forms of five venerables, Importance of Namokara, Methods of meditational
practices, Benefits of Namokara and (in appendices)
various experiments with Mantras)
Guidance Upadhyaya Shri Kewal Muni
Editorū Shrichand Surana 'Saras'
English Translation Surendra Bothara
Publisher Diwakar Prakashan, Agra
Jain Education Intemational

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• Illustrated Namokara Mahamantra
Second Edition (English) : Vir Samvat-2518, Vikram Samvat-2049, 1992 A. D.
Third Edition (English) : Vir Samvat-2524, Vikram Samvat-2054, 1998 A.D.
Publisher : Sanjay Surana DIWAKAR PRAKASHAN A-7, Awagarh House, Opp. Anina Cinema, M.G. Road, Agra-282 002 (INDIA) Phone : (0562) 351165, 51789
© All rights reserved
Editor : Srichand Surana 'Saras'
Printed at : DIWAKAR PRAKASHAN A-7, Awagarh House, Opp. Anjna Cinema, M.G. Road, Agra-282 002 (INDIA)
All rights of re-publication and reprint reserved in favour of Sanjay Surana, Agra.
It is prohibited to publish or print any part or illustration from the
book without a written permission from the publisher.
Available at: JAIN DIWAKAR SEWA SANGH, Chikbalapur (Karnataka) JAIN DIWAKAR SAHITYAPEETH, 144, Imli Bazar, Mahavir Bhavan, Indore (M. P.) MAHAVIR SEVA TRUST, B-29-30, Yojana Apts., S. V. Road, Malad (West), Mumbai-400 064 Phone: 8892121
Price : Rupees One hundred twenty five only (Rs. 125/-) (In India) US $15 (Abroad) (Postage Charges Extra)
Jain Education Intemational

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FOREWORD
The inner force (the power of the soul) is the most vital force the human beings have. Meditation, repetition, chanting, eulogising, devotion, veneration, etc., are all instruments for awakening that infinite force. With the help of the God, the Guru, a mantra or other such sources we may develop and sharpen our inner powers. All miracles have their source in the developed and intense inner powers.
Namokara Mahamantra is an extraordinary mantra. It is aimed at visualisation, remembrance, pondering, meditation and realisation of the fully developed and the developing pure forms of the soul and not at some personified deity. That is why this mantra is eternal and perpetual.
The common mantras give mundane benefits only, but the extraordinary mantras give mundane as well as spiritual benefits. As such the Namokara Mantra is believed to be the all-fulfilling unique spiritual mantra. Reading what is available in the Jain literature about the inconceivable powers of this Mahamantra the mind is flooded with faith and belief. Every pore becomes full of elation and there arises a strong desire to depend on this Mahamantra absolutely.
So much has been written about the greatness, form, practices, experiments and other such topics that it is impossible to read in one life time. But still the demand for new books from the devotees continues.
It is probably for the first time that such a beautiful and live-illustrated publication of the Namokara Mahamantra has been done. Thus it is unique and unparalleled.
Illustrations have their own utility and meaningfulness. Illustrations make it easy to understand quickly and naturally a subject that is difficult to grasp even with the help of volumes of books, serious discourses or long discussions. The process of stabilising mind with the help of visualisation of a thing has been termed as pinḍasthadhyana (on physical objects), padasthadhyana (on syllables or sounds), and rüpasthadhyana (on the divine form) in the Yogakastra.
Plenty of detailed and probing study, pondering and analysis of many related works has been put in while conceptualising and layingout the illustrations of this book. There are numerous problems in giving form to the formless. I have tried my best that the overall form, methods of meditation, process of chanting, chromatology and the multifaceted uses and benefits of the Namaskara mantra are presented with the help of imaginative and attractive illustrations so that millions of Jains, having faith in the Namokara mantra, may understand this deep subject. Thousands of Jain youth may easily understand the concepts of Arihanta, Siddha, Acarya, Upadhyaya and Sadhu and may take interest in the meditation and chanting of the supreme venerables.
They will also be able to utilise the miraculous effects of the Namokara Mahamantra in solving the economic, family, social and psychological problems that mostly arise out of mental feebleness.
For example see the 'The Self Protection Shield' (Illustration)
The security, of life and wealth is the most important subject in modern life. Everyone is worried about his security. The self-protection shield constituted with Namokára is an astonishing and miraculous solution of this problem. This shield increases our inner power and self confidence and any attack, blow or accident is automatically avoided.
We hear of many incidents of removal of ailments, poverty, fears, and torments of many a people with the help of Namokara repetitions. Experiences of wish-fulfillment have also been heard of. As such, without any doubt it can be accepted that the Namokara mantra is helpful in tackling the problems, difficulties, worries, and hurdles of life; in fact it is the most effective help for the soul.

10

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But if the Namokāra meditation is done only for mundane benefits its divine spiritual benefits may be lost. As such it should always be aimed at great spiritual goals; the ordinary worldly goals will be achieved automatically.
With the view to make the coverage wide and complete, the illustrations about the Ņamokāra Mantra also include those about colour meditation, syllable meditation, method of chanting, selfprotection shield etc. These will prove to be of great help for the meditators and chanters. We have tried to use the medium of story-illustration to highlight the use and benefits of the Namokara, not just to entertain.
At the end there are five appendices where those topics have been elaborated which are given in brief in the illustrated section due to space limitations. The inclusion of 2 real life incidents of the miracle of Namokara and the Mantras for pacification of the Planets in the appendices has enhanced the grip and the usefulness of the book. In the end we have given the famous Sarvatobhadra anupūrvi (the numerical combinations of chanting).
We had published the Illustrated Bhaktămara Stotra about a year back. That too was a new experiment in its style of presentation. It was succesful beyond any expectations. Encouraged by this we determined to present to our readers this more useful work with an alround improvement in production techniques.
The credit for inspiring, guiding and encouraging the publication of this work mainly goes to the senior saint of the Sramana Sangha, Upådhyāya Sri Kewal Muniji. While Bhaktāmara was in the process of publication he had wished that another such useful publication should also be taken up.
Revered Upadhyāyasri is a great thinker. He is well versed in radical visualisation and conceptualisation. He is an endowed person and he recognises and appreciates ability. He has created volumes of works, in new and popular style, aimed at strengthening Jain values in the new generation. It is a very important contribution to Jain literature. Thanks to the concept and inspiration of Upādhyāyaśrī that I have been able to give shape to this publication.
The feeling of encouragement imparted by my devoted wife S. Līlā Surānā has also been helpful in timely completion of this project. The contribution and co-operation of the artist Sri Puruşottam Singh and the printer Sri Brij Mohan Sivahare is also worth mentioning.
My thanks to Sri Surendra Bothara for this English translation and his effort to bring it as close to the original as possible. I feel duty bound to thank the authors and publishers of all the books from where I have drawn valuable assistance in planning this ILLUSTRATED NAMOKĀRA MAHĀMANTRA.
Shrichand Surana 'Saras'
Diwakar Prakashan, Lila Niketan, AGRA
IV
Jain Education Intemational

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UTAT 3R EGILUT णमो सिदाणं, urij SRRILU णमो वज्झायाण, णमोलोए सव्व साहणं।
एसो पंच णमोकारो, सव्व पाव-प्पणासणो मंगलाणं च सव्वेसिं. पढमं हवइ मंगलं
09
O
O
THE NAMOKĀRA MAHAMANTRA Jains throughout the world chant this great incantation (mantra) with full faith and belief. Through this mantra one invokes pure soul, not any individual. It has five lines, meaning :
I bow before the Arihantas. (Paying homage I convey my veneration to the conquerors of Karmas.) I bow before the Siddhas. (Paying homage I convey my veneration to the perfected and liberated souls.) I bow before the Ācāryas. (Paying homage I convey my venerations to the leaders of Jain order.)
I bow before Upādhyāyas. (Paying homage I convey my venerations to the teachers of the seriptures.)
I bow before all the Sadhūs in the world. (Paying homage I convey my venerations to all the mendicants/monks in the world.)
Sincerely done, this five-fold veneration to pure souls wipes away all sins. It is the most auspicious.
There are 35 letters in the five mantra-lines and 33 in the auxiliary lines. This 68 letter mahā-mantra is an all-fulfilling, beneficent and eternally perfect mantra.
Illustration : In the illustration it is shown that this mantra is supreme in all the three worlds-the Nadir (symbolised by water), the Earth (symbolised by land) and the Zenith (symbolised by sky). It is revered by the sun, the moon, gods, demi-gods, demons, human beings and all the other beings in the universe.
The sounds inherent in the Namokara Mantra have inconceivable power. Every single letter here is a mantra in itself. When one meditates over it with pure and stable mind he becomes safe from torments, fear and evil; it protects like a shield.
It subdues the astrological mis-influences of the planets and saves from the torments caused by evil spirits and ferocious creatures. It enhances well-being, happiness and wealth.
He who practices its meditation attains heaven and liberation. N.B. Both the pronunciations of the first letter-'Namo' (UT) and "Namo (EHT) are correct.
PIV

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यिक चारिख
Does Cla
अनन्त शक्ति
मोहनीय
वीतराग भाव शुक्ल ध्यान
शुब्द चारित्र गुण स्थान आरोहण
ज्ञानावरण
अन्तराय
दर्शनावरण
ŅAMO ARIHANTĀNAŃ 1. (A) The Conception of Arihanta : The word Arihanta (Ari+hanta) means the destroyer (hantā) of enemy (Ari). The concept of Arihanta is defined as:
Atthavihaṁ pi ya kammaṁ aribhūyam hoi sayala jīvānam.
Taṁ kammam arihantă arihantă tena vuccanti.
अट्टविहं पि य कम्मं अरिभूयं होइ सयल जीवाणं । तं कम्ममरिहंता अरिहंता तेण बुच्चंति ॥ Eight types of karmas (micro particles that adhere to the soul having energy to bound it) are the enemies of the soul in mundane body. The destroyers of these eight enemies in the form of karma are called arihantas.
The most potent enemies of the soul are inner vices like infatuation, etc. These vices have been divided into eight groups and are called eight karmas. These eight karmas are the only foes of the soul. No one in this world has any enemy other than these karmas. The four strongest and vitiating karmas (the ghāti-obscuring the inherent qualities of soul-karmas) are :
1. Mohaniya (illusory) : This includes attachment, greed, aversion and passions. Illusion is the worst enemy of the soul. It is the king of karmas. 2. Antarāya (Power hindering): This karma obstructs the development and spread of the powers of the soul. 3. Jñanavarana (Knowledge obstructing) : The soul has infinite power of knowledge. But the jñānāvarana Karma impedes this power like a veil over the eyes. 4. Darśanavarana (perception obstructing): This obstructs the indistinguishable perception of common things.
Illustration : The Jain system of purification of soul has formulated fourteen levels of these are termed as gunasthāna. In order to destroy these four karma-enemies the mendicant ascends over the seventh (soul purification step-TURTT) gunasthāna where all the evil karmas are absent, pure meditation (the twelfth gunasthāna) and feeling of detachment (the thirteenth gunasthāna of freedom from attachment and aversion). He, then, defeats the four karma-enemies with the help of the bright and powerful rays of his pure penance and meditation. Becoming the conqueror of self, he attains the position

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of Arihanta. After this, there manifests in the soul the divine light of the infinite quadrant of (1) pure character (K sāyika căritra), (2) Infinite potency (Ananta vīrya), (3) Omniscience (Kewal Jñāna) and (4) Pure perception (Kewal darśana).
This line Ņamo Arihantānam is visualized in white colour. 1. (B) The direct view of the Lord Arihanta :
Read observing the Illustration : Possessing the infinite quadrant, the Arihantas are unique individuals having many divine superlatives with limitless grandeur. When they sit in the Samavasarana (the religious assembly of a Tirthaṁkara) they are adorned with eight felicitations namely: 1. The Asoka tree, 2. The triple canopy, 3. The divine throne, 4. The pair of divine whisks, 5. The divine shower of flowers, 6. The divine orb, bright as the sun, 7. The divine drums, and 8. The divine speech, clearly audible upto one kosa or approximately 9.09 miles and comprehensible to all living beings. In his assembly sit angels, demons, human beings and the creatures who are natural enemies like lion and goat, snake and mongoose, peacock and snake, forgetting their enmity and comprehending his discourse in their respective languages.
Drought, flood, storm, epidemic and other such natural calamities as well as war and other man-made problems do not occur around the place where the Lord Arihanta dwells.
The meditation of the divine form of the Lord Arihanta, adorned with these twelve attributes, evokes benign feelings. Even an enemy is affused with the feelings of love, respect and friendship. Fear and other such feelings are removed. Peace and strength grow. Feeling of detachment surfaces.
First, look at the illustration attentively, then close the eyes and try to visualise the form of the Lord Arihanta. With every breath utter the line Namo Arihantānaṁ and practice to absorb that form in your mind. Continue to repeat 'Namo Arihantanam' with every inhalation and exhalation. This would help the growth of the feeling of submission toward the Lord Arihanta. Proximity with the Lord will be experienced. A sensation of union with the Arihant will be felt.
vata

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अष्ट कर्म दहन
आयुष्य
वेदनीय
गोत्र
Indel
PIPE
Race fatest
अगुरु-लघु
अष्ट आत्म-गुण
अरूपित्व
Doble
ARE
अ.चा.
yate Personal Use Only 4
FROWY
NAMO SIDDHANAM
2. The Conception of Siddha:
Siddha is that soul which has achieved complete fulfilment of all its desires; also remembering it and thinking and meditating about this supreme soul fulfils all desires.
The Arihanta, who has already destroyed the four ghati (vitiating) Karmas, when destroys the remaining four aghati (non-vitiating or resultant) Karmas namely (1) Vedaniya (emotion evoking), (2) Nama (form determining), (3) Gotra (status determining) and (4) ayusya, (age determining), becomes a Siddha.
Illustration: Concentrate on the illustration and observe: The soul attains the Siddha state that is free of all karmas by burning and reducing to ash all the eight karmas, shown as pieces of wood, in the fire of penance, meditation, etc. As a lotus flower blooms when sunlight falls on it, eight natural attributes of the soul spontaneously appear with the destruction of eight karmas.
The eight natural attributes or the inherent powers are shown as petals of a blooming lotus. These are: 1. Infinite knowledge, 2. Limitless perception, 3. Un-ending happiness, 4. Flawless conduct, 5. Supreme power, 6. Formlessness (a form without name, dimension and shape), 7. Masslessness (equanimity), and 8. Indestructible constitution. After liberation the Siddha soul exists at the crescent shaped Siddha loka (abode) situated at the edge of the universe.
In this Siddha loka (abode) innumerable souls exist in aural form. As a flame fuses into another, innumerable souls in there eternal aural form fuse and occupy the same space but still maintain their individual existence.
While concentrating on the Siddha if one meditates about its complete healthy, blissful, all-endowing and eternally happy form, the same attributes start appearing within one's own soul.
The visualization of this line Namo Siddhanam is done in red colour.
www.jainellbrary.com

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संघ के मेढीभूत
धर्मनौका के नाविक
Flesley
ŅAMO ĀYARIYĀNAŃ 3. The Conception of Acārya :
Arihanta and Siddha are the gods of gods, ( a) i.e., God. The ācāryas are said to be the leader of dharma (religion).
(Read with reference to the illustration) The duty of the ācārya is to preach the religion of right faith, right knowledge, and right conduct to the four-fold religio-social organisation comprising of sadhu (monk), sādhvi (nun), śrāvaka (layman ) and śrävikä (lay-woman). He is also supposed to ensure that he and his organisation follows the prescribed norms of good conduct, restraints, rules, and discipline.
Illustration : Like the peg in the barn around which the ox moves, the acārya is the axis around which the religious organisation moves. The ācārya is the captain and navigator of the ship of religious organisation.
The religious life of an ācārya is supposed to have the following thirty six qualities :
(1 - 5) Discipline of the five physical senses, (6 - 14) observation of celibacy with nine guptis (restraints), (15 – 18) routing of the four passions like anger, etc., (19 - 23) complete observation of the five great vows like ahiṁsā, etc. (24 - 28) pursuance of the five conducts like jñānācāra, (knowledge), etc. (29 – 33) observation of the five rules of vigilance like iryä samiti (vigilance of movement), (34 - 36) observation of three guptis (restraints) like manogupti or restraint of thought, etc.
Besides these, an ācārya has many more qualities like adaptability, impressive oration, hold over the Jain organisation, etc.
As we meditate over 'Ņamo āyariyānam' we get determination for good conduct and inner strength for following lofty ideals. Concentrating over this line gives rise to pious feelings, purifies attitudes, and disciplines intense passions. The colour attributed to this line is golden yellow.

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अंगभूत
अपांगश्रुत
NAMO UVAJJHĀYĀNAŃ
4. The Conception of Upadhyāya :
The Sanskrta form of the Prakrta word uvajjhāya is upadhyāya. Up-means near. Adhyāya-means to study. Those from whom one can get the knowledge of the scriptures are upādhyāyas. They are like torches of knowledge.
Illustration : Upadhyāya is like a burning lamp that lights other lamps with the touch of its flame of knowledge. As donating eye to a blind is a magnanimous deed, giving knowledge to an ignorant is a great virtue. This pious work is done by upādhyāyas.
The eleven volumes of Anga Śruta (preachings of Tirthamkara Mahāvīra and scribed by ganadharas, and twelve Upānga Šruta (subordinate scriptures to the angaśruta but scribed by ācāryas other than ganadharas) (on the table to the right of the Upadhyāya) are jointly called the Ganipửaka. These canons form the foundation of the knowledge in the Jain religion. To do deep study of these, to guide others openly in proper study and to answer queries and clear doubts of disciples is the work of the upādhyāya.
The twenty five qualities of upādhyāya are: (1 - 11) - the eleven Angas, (12 - 23)-the twelve Upāngas, (24)-Carana sattari (seventy general rules of monks) and (25)-Karana sattarī (seventy special rules observed by monks).
To meditate over the Ņamo Uvajjhāyānas line as the flame of knowledge is helpful in attaining knowledge and education. This line is visualized with a blue glow. The blue colour imparts peace and tranquillity and helps in concentration.
6P Only

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अपरिग्रह
ब्रह्मच
अचौर्य
सत्य अहिंसा
पंचाइन्द्रिय संयम
NAMO LOE SAVVA SĀHŪŅAŃ 5. The conception of Sadhu :
The Sadhu is the symbol of austere spiritual practice. The Sādhu is a live combination of penance and tolerance. The Sädhu is a flowing stream of compassion, good-will, equanimity and purity.
The twenty seven qualities of a Sadhu, mentioned in the canons, are as follows 7
(1 - 5) Observer of five great vows, (6 - 10) Controller and discipliner of the five senses, (11 - 14) Victor of the four passions, (15) Truth of feeling-truth continues to resonate in his feelings and thoughts, (16) Truth of conduct-his behaviour and conduct are truthful, (17) Truth of speech-there is uniformity in his speech and action, (18) Tranquillity of mind-he is a tranquil and contented in mind, (19) Tranquillity of speech-he is disciplined and ethical in speech, (20) Tranquillity of body-he is disciplined in physical activity, (21) he is forgiving, (22) he has feelings of detachment, (23 - 25) he is deeply engrossed in practices leading to purity of faith, knowledge, and conduct, (26) he is equanimously tolerant to pain and sorrow, and (27) he is free of the fear of death.
Illustration : A Sadhu carries the five mountains of great vows (19 HESA) (non-violence, truth, non-stealing, celibacy and detachment) on his strong shoulders. He disciplines the five senses depicted by eyes, ears, nose, tongue and limbs (body). He is equanimous towards both, who bow and respect him, as well as who, driven by anger, hurt his body and feelings. A Sadhu is not afraid of a snake or a lion and as such the ideal example of the definition-Samayāe Samano hoi (he who is equanimous is a śramana).
The meditation over the line ‘Namo loe savva Sāhūnaṁ is done in sparkling black colour and it enhances the feelings of patience, forgiveness, pity, tolerance, discipline and compassion. Note-For explanation see Appendix
E eyes
and detambs (bodyay and

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अमृत कलश
अरिहंताणं
चिन्तामणि रत्न
सुदर्शन चक्र
श्रुत दोहन
(:
THE GREATNESS OF NAMOKĀRA The Jain ācāryas have said :
Jiņa sāsanassa sāro caudas puvvānam jo samuddhāro,
Jassa mane navakāro saṁsāro tassa kim kuņai? -Namaskār stotra, 25
जिणसासणस्स सारो, चउदस पुवाणं जो समुद्धारो। जस्स मणे णवकारो, संसारो तस्स किं कुणइ ? This namokāra mantra is the essence of Jain dharma. It is the butter churned out of the fourteen pūrvas (the ocean of the knowledge revealed by the Tirthamkara). He, who absorbs this remains untouched by the mundane world.
The bearer of the fruit of heaven and liberation, the great namokāra mantra is far superior to the other wish-fulfilling divine things like-(cintamani ratna (wish-fulfilling gem), kalpavrksa (divine tree), kāmadhenu (divine cow), kāmakumbha (divine pitcher), amsta kalaśa (ambrosia pot), etc.
Illustration : Look at the illustration and observe the following: 1. The butter or the essence extracted by churning the fourteen pūrvas is the five line mantra
beginning with namo arihantānam. 2. According to mythology, when the gods and demons jointly churned the ocean the best of the
thing they got was the pitcher of ambrosia. Similarly, by churning all knowledge, science, scriptures and mantras the ambrosia-pot we got is known as the panca paramesthi namaskāra
mantra 3. Through its divine power the wish-fulfilling-gem bestows the desired things like house, gems,
cloth, etc. But this mahamantra bestows everything even without asking, just by chanting. 4. As the sudarśana cakra (the disc weapon) of the Vasudeva annihilates all enemies, so the
namokara mantra destroys all impediments, fear, suffering, disease, poverty, etc.

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कल्पवृक्ष
काम कुम्भ
कामधेनु
5. As the kāma-kumbha (the divine pitcher) delivers eatables on demand, 6. As the divine tree delivers desired fruits. 7. As the divine cow gives abundant milk products.
Similar, but more effective is the namokära mantra.
If one meditates over it with pure conscience he gets spiritual capacity and power besides the mundane pleasures and wealth. It is capable of bestowing all pleasures in this life as well as the immortal fruit of liberation in the next life. These lines from the ‘Namaskārafala stotra couplet, 9 are worth mentioning :
Kim es mahārayanam ? kim vā cintamaniva navakāro ? Kim kappaddum sarisā ? nahu nahu tānam pi ahiyayaro.
किं एस महारयणं ? किं वा चिन्तामणिब नवकारो?
किं कप्पद्दुम सरिसा ? नहु नहु ताणं पि अहिययरो ? Is it the wish-fulfilling gem ? Or is it like the wish-fulfilling tree ? No, No, it is even more divinely effectual.
If the namokāra mantra is recited before a new-born it gets grandeur and wealth. If the namokāra mantra is recited before someone on the death-bed he transmigrates to a better next life.
According to the 'Navakārasāra-stavana gathā-3, It is the sudarśana cakra (the disc weapon) that destroys evil enemies.
Acārya Siddhasena has defined it as (aihikāmusmika saukhya kāmadhuk) the divine cow that bestows happiness in this world and the world beyond.

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न
मस्कार
म
स्व
THE PANCA NAMASKĀRA CAKRA Describing the sixteen segment namaskara cakra (disc) it has been mentioned in the 'Panca paramesthi ramaskāra stotra':
Solas-paramakkharabiya-bindu-gabbho jaguttamo joi. (36)
Hteti- erdia-faset uits 12€ This panca namaskara cakra, having the sixteen divine letters-arihanta-siddha-ayariya-uvajjhāya-sähuand potent nucleus and dot at its core, is the best. This panca namaskāra cakra glitters like the sun. Sri Hemacandrācārya, Subhacandrācārya and others have termed it as sodaśākṣari vidyā (the sixteen letter charishma).
Illustration : The practitioner should concentrate on each letter in each segment one by one and visualize this great disc (mahā-cakra) as rotating with glittering five potent initial letters of the five lines-a-si-a-u-sā. With pure conscience one should chant this sixteen letter mantra every morning and evening. This statement of the Acārya Śri has been clearly illustrated above :
Nasei cor-sävaya-visahara-jala-jalana-bandhana sayaim,
Cintijjanto rakkhasa-rana-rāya bhayāim bhāvena. (37)
नासेइ चोर-सावय-विसहर-जल-जलण-बंधण सयाई । चिंतिजंतो रक्खस-रण-राय भयाई भावेण ॥३७॥ Sincere meditation over the Namaskāra-cakra removes all fears such as torment of thief, violent being, venomous serpent, deluge, conflagration, oppression by enemies, afflictions of demons, unfavourable stars, ghosts, etc. The coveted assets like wealth, knowledge, divine talent, and plentitude accrue automatically with the meditation. Gods, demons, kings, etc. all bow before this maha-cakra.
Eyam kavayamabheyam khāi ya sattham paräbhavana rakkhā. (35)
एयं कवयमभेयं खाई य सत्यं पराभवण रक्खा ॥३५॥ This Namaskara cakra protects like an impenetrable armour. As illustrated above, it is like an unassailable fort with a large moat, where no outside power can enter. It is the ultimate and sure remedy for sorrow and misery.

Page #17

दर्शन केन्द्र
णमो सिद्धाणं
विशुद्धि केन्द्र
- णमो आयरियाणं
आनन्द केन्द्र
NUZ
णमो उवज्झायाणं
शक्ति केन्द्र
णमो लोए सव्व साहूणं
शरीरस्थ चैतन्य केन्द्रों पर रंगों के अनुसार णमोकार मंत्र का ध्यान
CONCENTRATION OVER THE CENTRES OF CONSCIOUSNESS : THE
AWAKENING OF THE POWER OF SOUL Our body is like a giant power-house. It has many sensory centres akin to switches. These are called cetanā centres (centres of conscious energy). Although there are hundreds of large and small switches (centres), but only thirteen have been specified as cetanā centres. Five of these centres are vital. The letters and colours associated with the namokāra mantra have close connection with the cetanā centres of the body.
Observe the centres shown in the illustration. For example, the centre of knowledge is at the forehead. This centre is the fountain-head of all knowledge flowing in the body. By concentrating/chanting the namo arihantānam line, focusing it at the knowledge centre with white background, the intellectual capacity is stimulated. The mind becomes active, energy starts flowing. Through long and deep practice one can attain divine perception as well.
Sitting in the posture shown in the illustration (Lotus pose) if one concentrates on these lines at the allotted centre in the specified background colour the concentration becomes deeper and also the life force in the body becomes activated. Due to the continuous flow of pure thoughts many a pleasant changes occur in the natural functions of the body and the mind.
Ācārya Subhacandra said that-the utterance of namokāra mantra generates an electric charge that jolts awake the centres of conscious energy and causes astonishing changes in feelings and temperament.
Awakening of the centre of knowledge improves intellect and rationality and removes aberrations. Awakening of the centre of perception gives rise to refreshing feelings and inner happiness. Awakening of the centre of purity enhances aura, prowess, influence and determination. • Awakening of the centre of bliss generates peace, concentration and happiness. Awakening of the centre of power enhances tolerance and stamina.
While concentrating over these centres draw the flow of conscious energy from the centre of power and direct it slowly upwards to the centre of knowledge. And then send it back slowly to the source. Observe the wave of conscious vital energy current in the illustration carefully.

Page #18

आत्म-रक्षा इन्द्र कवच
MD agoDO
IADI
१(हृदय पर हाथ फिराते हुए ७ बार बोलें-)
ॐ णमो अरिहंताणं हां हृदयं रक्ष रक्ष हुं फट् स्वाहा २(मस्तक पर हाथ फिराते हुए ७ बार बोलें-)
ॐ णमो सिद्धाणं ही शिरोरक्ष हुं फट् स्वाहा (चोटी पर हाथ रखते हुए ७ बार बोले-)
ॐ णमो आयरियाणं हूं शिखां रक्ष रक्ष हुं फट् स्वाहा। ४(अपने चारों ओर वज्र कवच की धारणा करते हुए ७ बार
बोलें-) ॐ णमो उवज्झायाणं हें एहि एहि भगवति बज्रकवचं वजिणि वजिणि रक्ष रक्ष हुं फट् स्वाहा (एक हाथ में वज्र एक हाथ में शूलधारण कर शत्रु को स्तंभित करने की धारणा रखते हुए ७ बार बोलें) ॐ णमो लोए सब्बसाहणं हः क्षिप्रं क्षिप्रं साधय साधय वज्रहस्ते शूलिनि दुष्टान् रक्ष रक्ष हुं फट् स्वाहा

Page #19

THE INDRA-SHIELD FOR SELF-PROTECTION 0 Waving hand over the heart repeat seven times :
'Om namo arihantāṇam hrám hrdayam rakṣa rakṣa hur fat svāhā' ॐ णमो अरिहंताणं हां हृदयं रक्ष रक्ष हुं फट् स्वाहा । Waving hand over the head repeat seven times : Om namo siddhanam hrum Siroraks hum fal váha ॐ णमो सिद्धाणं ही शिरोरक्ष हुं फट् स्वाहा । Keeping the hand over the crown of the head repeat seven times : 'Om namo āyariyanaṁ hrūí śikham raksa rakṣa hur fat svāhā' ॐ णमो आयरियाणं हूं शिखां रक्ष रक्ष हुं फट् स्वाहा । Visualize a strong shield around the body and repeat seven times : 'Om namo uvajjhå yānam hrem chi chi bhagavati vajrakavacam vajrini vajrini raksa raksu lum fat svaha ॐ णमो उवज्झायाणं हें एहि एहि भगवति वज्रकवचं वजिणि वजिणि रक्ष रक्ष हुं फट् स्वाहा। Visualizing a trident in one hand and a vajra (a mythical weapon of Indra) in the other, think of making the enemy immobile and repeat seven times : 'Oỉ namo loe savva såhūnam hrah ksipram ksipram sādhaya sādhaya, vajrahaste sülini dustan raksa raksa hum fat svāhā'. ॐ णमो लोए सबसाहणं हः क्षिप्रं क्षिप्रं साधय साधय बज्रहस्ते शूलिनि दुष्टान् रक्ष रक्ष हुं फट् स्वाहा ॥
12
Jain Education Intemational

Page #20

Visualize an unbreakable rampart around the body and think that you are safe within this fort. Chant :
Eso panca namokkāro vajra śila pråkārah' एसो पंच णमोकारो बजशिला प्राकारः Around this rempart. visualize a moat filled with ambrosia. Chant: Savva pávappanásano amrimayi parikha' सब्ब पावप्पणासणो अमृतमयी परिखा। Visualize a barricade of fire around yourself. Chant : *Mangalānam ca savvesim maha vajragni präkäraḥ मंगलाणं च सब्वेसिं महा वज्राग्नि प्राकारः Visualize a vajra (hard as diamond) rock over your head and think that you are secure from all directions. Chant : Padhamam havaü mangalam upari vajrašila'
पढम हवड़ मंगलं उपरि बज्रशिला । • Self-protection is the most important theme in life.
According to the mantra texts one has to create a shield for selfprotection before starting practice of a mantra. This is in order to avoid any fear or disturbance during the practice.
Generally speaking, if one creates the self-protection-shield of namokāra mantra before going out of the residence every morning, he is safe from fear, trouble and accident. Any oppression or influence of evil spirits is also made ineffective.
With a strong belief, that with the prescribed method you will become completely secured, you should chant the mantra and focus on different parts of the body as detailed above. This should be accompanied by a vivid visualisation. This process creates a protective shield of aura around the practitioner. See appendix for further information.
13
Jain Education Intemational

Page #21

आत्म-रक्षा इन्द्र कवच. (क्रमशः) Q एसो पंच णमोकारो वज्र शिला प्राकारः (चारों तरफ वज्रमय परकोटे की धारणा करें कि इस दुर्ग में
मैं सुरक्षित हूँ) ७ सब पाव प्पणासणो अमृतमयी परिखा।
(परकोटे के बाहर अमृत से भरी खाई की धारणा करें) मंगलाणंच सब्वेसिं महा वजाग्नि प्राकार : (अपने चारों तर्फ अग्निमय परकोटे की कल्पना करें) पढमं हवइ मंगलं उपरि वज्रशिला (मस्तक पर वज्र शिला धारण किये स्वयं को चारों तरफ से सुरक्षित समझें)
जीवन में आत्म-रक्षा सबसे महत्वपूर्ण प्रश्न है। मंत्र शास्त्र के अनुसार कोई भी मंत्र साधना करने से पूर्व आत्मरक्षा-कवच धारण किया जाता है। ताकि साधना में किसी प्रकार का भय तथा विघ्न न आवे।
सामान्यतः प्रतिदिन प्रातः काल घर से बाहर निकलने के पूर्व णमोकार मंत्र पाठ का आत्मरक्षा कवच धारण कर लेने से बाहरी भय, उपद्रव, दुर्घटना आदि से रक्षा होती है, दुष्ट शक्तियों का प्रभाव तथा प्रहार नहीं चल सकता। __ मंत्र बोलते समय चित्र में दिखाई विधि के अनुसार शरीर के अंगों पर न्यास करना चाहिए और उसी प्रकार की भाव-संकल्पना के साथ स्वयं को सुरक्षित होने का दृढ़ विश्वास करें। विशेष परिशिष्ट में देखें।

Page #22

अरिहता
AT THE
MEDITATION ON COLOUR : ACCORDING TO CHROMATOLOGY
(1) Observe the white circle first-Meditate over the line ‘ņamo arihantānam with a background white as a full moon. Meditating over the white colour imparts peace. It removes flaws. Deficiency of white colour in the body causes many ailments. Compensating this deficiency through meditation one becomes healthy. White rays enhance purity and capacity to concentrate. Tranquillity is achieved by meditation over 'namo arihantanam' with a white background for ten minutes.
(2) Second circle : The second circle is red like rising sun. Meditate over the line 'namo siddhanam' with the background of the red colour of the sun rising from the East. Red colour helps in controlling the pituitary gland and its secretion. It increases agility, alertness, enthusiasm and happiness. It also improves the inner vision.
(3) Third circle : The third circle is golden yellow. Vigour, splendour and influence increase by meditating over the line 'namo āyariyanam' with a background of golden yellow colour. Yellow colour improves the capacity of knowledge and removes physical weakness.
(4) Fourth circle : The fourth circle is blue. Meditating over the line 'namo uvajjhāyānam' with a background of blue colour increases peace and tranquillity of body and mind. Blue colour is helpful in concentration.
(5) Fifth circle : The fifth circle is black. Meditate over the line 'namo loe savva sähūnam' by concentrating on the black colour. Black colour blocks attack of evil influences and ailments from outside. It improves resistance and tolerance of the body. Method of meditation :
Focus your vision on these circles for a few seconds. Then, repeat silently the line written over these circles. Stare at the coloured circles as long as easily possible and then slowly close the eye-lids. The glow of the specific colour will be retained in your vision; the letters of the namokāra mantra associated with that colour will also appear.
This practice increases stability of mind and happiness. Purity, intelligence and power increase. Such visualisation of colours assists in concentrating over the centres of conscious energy in the body.
Acārya Manatunga Süri says:
Sasi dhavalā arihantā, rattä siddha ya surino kaņayā,
maragayabhā uvajjhāyā, sāmā sāhū suhaṁ dintu. ससि धवला अरिहंता, स्त्ता सिद्धा य सूरिणो कणया। मरगयभा उवज्झाया, सामा साहू सुहं दितु ॥
May the arihanta-white as the Moon, the siddha-red, the acārya-golden, the upādhyāya-blue as sapphire, and the sādhu-black, enhance my happiness always.
A 39
For Paf
O
nly

Page #23

THREE SUPPORTS OF NAMOKĀRA MEDITATION
जामो औरहता
णमो सिद्धाण
झायाण
णमो आया
आयरिया
णमा व
ॐॐकार में पलोकार
णमो सिन्दाणं
एसो पंच
पदम
णमोक्कारो
हवई मंगल
(णमोअरिहंताण
आयरियाणं णमो
Of many mediums helpful in concentration in the namokāra meditation, three are considered most important. The methods of these three practices have been illustrated here.
1. The namokāra meditation in the Omkāra-Omkāra is the source of accousite energy. It is the ultimate mantra. When uttered with deep breath the Om resonates in all the centres of conscious energy and triggers all the inherent potential energy.
According to the Vedic tradition Om is the seed of the trio of great powers-Brahma, Visnu, and Mahesa. Jain ācāryas have defined Om as the representation of the Panca Paramesthi (the five ultimate venerables).
The illustration shows that superimposing one line each on the five constituent parts of the letter om, and meditating as per the prescribed colour scheme makes the configuration of om appear in the inner vision in those colours only
2. The Navapada (nine line) meditation in the eight petal lotus-Install the namokāra maha-mantra on the eight petal lotus as illustrated. Now meditate over the namo arihantâna line at the white centre of the lotus. After this, take up the four following lines of the petals of associated colours in the cardinal directions-north, south, east and west. In the end, meditate over the four auxiliary lines (eso panca namokkaro, etc.) on the remaining four petals in the diagonal directions.
3. The meditation on the constituent letters-With a stable and peaceful mind visualize :
1. It is the last quarter of the night. On the endless blue sky, with the pen of breath write in large silver letters-na mo a ri han tä nain.
2. The dawn has broken and the horizon is red. Write na mo si ddhả nam in deep red colour.
3. It is noon time and the sun is on the zenith, and shines brilliant. On the sky write in yellow letters-na mo aya ni ya nam.
4. The sun has set. The blue sky is turning grey. Write in deep blue letters-na mo uva jha ya nam.
5. It is midnight and all around there is deep darkness. Write in black letters-namo loe sava så hü nam
With the visualization stare for few seconds on these colours and letters. Visualize the scenes described above. Keeping the illustrations in view slowly close the eye-lids and continue to visualize the scene through inner eyes.
lalecht
च सव्वेसिं
LaurisRE
THIO
Vallam bin port
अष्टदल कमल में नवपद ध्यान
ण मो अरिहंता णं
नमो आयरियागं णमो वजनाचा णमोको अवसान
अक्षरमाला ध्यान
15

Page #24

AC - 5
ocaba
icona
आवर्त
शरवावर्त
THREE METHODS
OF REPEATING THE NAMOKĀRA MANTRA
To think in silence and with concentration about a line, a letter or the form of the sacred is called meditation.
To repeat in memory the lines of a mantra can be chanted in the following manner with the help of rosary beads, etc.
1. The lotus japa-Look at the eight-petal lotus. Start the japa by focusing on the first dot of the eastern petal. Repeat the full namokāra mantra on the dot and then shift to the second one and repeat. There are twelve dots in one petal. Going through the process once, on every petal makes 96 repetitions. After this, repeat once on every red dot in the central circle. There are twelve dots here also. Altogether 108 repetitions make one mālā (rosary). After practicing on the illustration visualize this lotus on an imaginary screen. With closed eyes complete one mālā (108 japa) by repeating on each dot. This is a good method of japa without external aid.
2. Finger Japa-Of many methods of finger japa two popular ones are the circular and the conch methods. According to the illustration start at the phalanx numbered 1 and by repeating once at every phalanx proceed to number 12. Dotting this shape nine times completes 108 repetitions making it one mālā (12 x 9 = 108 Japa).
3. Rosary Japa-Observe the illustration carefully. Sit in the lotus pose or any other convenient pose and chant shifting the rosary beads between the thumb and the middle finger of the right hand, keeping the hand near the heart. Keep the eyes and mind fixed on the bead. After reaching the last bead turn the string and start again, the parting bead or the mount bead should not be crossed.
#opalal
16
any

Page #25

ਸੰਗਰ
णमो अरिहंताणं
णमो सिद्धाणं, Union
णमो उवज्झायाणं, णमो लोएसव्वसाहूणं.
राहु
911
केत
NAMOKĀRA MANTRA CHANTING FOR PACIFYING
THE NINE PLANETS (ASTROLOGICAL ) According to the mantra texts the prescribed procedure for pacifying a planet is to meditate and chant the mantra with visualization of the colour associated with that planet. The best way to remove the illeffects of all the nine planets is to chant the five lines of the namokāra mantra.
Try to understand the relationship between the colours associated with the nine planets and the namokāra mantra as detailed in the illustration :
1. The colour of the Moon and Venus is white. To pacify these visualize white colour and repeat 1000 times the mantra-Om hrim namo arihantānam.
2. The colour of the Sun and Mars is red. To pacify these visualize red colour and repeat 1000 times the mantra-Om hrī namo siddhānam.
3. The colour of Jupiter is yellow. To pacify this visualize yellow colour and repeat 1000 times the mantra-Om hrim namo āyariyāna”.
4. The colour of Mercury is yellow. To pacify this visualize yellow colour and repeat 1000 times the mantra-Om hrīm namo uvajjhāyānam.
5. The colour of Saturn, Rahu (Dragon's head) and Ketu (Dragon's tail) (Rahu and Ketu are symbolic representations of discordant positions of the Sun and the Moon in association with the Earth) is black. To pacify these visualize black colour and repeat 1000 times the mantra-Om hrin namo loe savva sāhūnam.
More details about the mantras and chanting for the planets is given in appendix.

Page #26

NINE LINE NAMOKĀRA : THE KEY TO SUCCESS Long long ago, king Prajāpāla ruled over Avanti (Ujayini). He had two beautiful and cultured daughters. The name of the elder one was Surasundari and that of the younger one was Mainäsundari.
Maināsundarī was a very refined, educated and independent thinking girl. Pleased with her talent and intelligence, King Prajāpāla told once, “Dear Daughter, I am very pleased with you, seek any favour, I will grant.”
With folded hands Maināsundarī replied. "Father ! boons, happiness and sorrow are not alms that may be obtained by begging. As a result of his own deeds or by luck, one automatically gets these. Moreover, I am a ksatriya (martial race) girl, where would I learn begging?"
King Prajāpāla was short tempered and conceited. Maināsundari's expression of self esteem hurt his ego. He decided that Mainā is very proud of her luck; she should be taught that it is king Prajāpāla who bestows happiness and sorrow, not fate.
One day King Prajāpāla went out of town. He saw a group of lepers coming. A young leper was riding a horse and many others followed him on foot. They were coming in his direction hailing their leader, “Victory to Umber Rāņā.” The king asked them, “Who are you? Whence are you coming ? Who is this young man ?”.
For Pri
o rly

Page #27

A
LBUMIN
A leper, who was an accomplished speaker, came forward. Saluting the King he said, “Sire ! Wandering through many villages, this group of seven hundred lepers has reached your town today. Umber Rāņā, the person on horseback, is the leader of this group. Being lepers, we are not allowed to settle anywhere. Driven from many villages we have arrived here today.”
When king Prajāpāla further enquired about Umber Rānā it was revealed that he was still unmarried. He thought, "Maināsundarī is very proud of her luck. If she is married to leper Umber Rāņā she will realize that who bestows happiness and sorrow, the karma or the king...."
The ministers, priests and the queen, all opposed this plan but the king was very adament. He married his beautiful and intelligent daughter to Umber Rānā.
Mainā did not weap, nor did she become angry. She accepted this as her fate. She took leave of her parents happily and went to a tent outside the town with her leper husband, Umber Rāņā.
Seeing such a beautiful and well-mannered daughter-in-law, Kamalaprabhā, the mother of Umber Räņā, thanked her stars. It was as if she got a divine boat of happiness and hope, to cross the ocean of Sorrow and misery.
At night Umber Räņā's mother asked the couple to sit near her and said, “Princess, Dear daughterin-law ! don't you worry. We are also ksatriyas (of martial race); your husband is prince Śrīpāla of Campanagari. He is not a leper by birth. An adversary king defeated us. Šripäla's father, king Simharatha was killed. Sripäla's uncle also conspired against us and to save our life we eloped into the jungle. There we met this group of lepers. Śrīpāla caught this disease due to years of exposure during our long stay with them. Now that you have come, good luck has dawned. Everything will be alright now.”
F 9
CHAT

Page #28

नवपद आराधना
णमो सिदाणं
णमो
णमो तवस्स
lle
A
णमो अरिहंताण
णमो
लोस्सव साहूर्ण
ale Thala
Inliche Re
elo
AR
Thala
Mainasundarī took charge of all the seven hundred lepers besides attending to her husband and mother-in-law. An end had come to the misery of the lepers, as if they were blessed with the presence of a goddess among them.
One day a great monk, Ācārya Municandrasūri arrived at the garden outside the town. When Maināsundari knew of this, she also went with her husband to pay respect to the monk. When the Ācārya saw such a beautiful and elegant girl married to a leper he enquired. Maināsundarī narrated the whole story. Observing the patience, determination and self-confidence of Maināsundarī the Ācārya said :
“Child ! practice the nine step discipline of the Namokara mantra and all your ailments, sorrows and miseries will be removed. Indeed, this mantra is effective beyond any imagination. Its practice will bring you best of luck.”
Following the instructions of the Ācārya, Śrīpāla and Maināsundari commenced the practice of the nine steps of the Ņamokāra mahāmantra on the bright seventh day of the month of Caitra. This practice is accompanied by the Ayambila Tapa (a Jain penance where food prepared with one type of grain and that too without any salt, sugar or flavour is taken once a day) with deep devotion and unwavering faith.
The method of practice is as follows:
Drawing in heart or on a white sheet of cloth or visualizing the shape of an eight petal lotus install the nine lines and concentrate on them. - See the installation in the illustration.
For P 620 Only

Page #29

And then1. On the first day, chant 12 rosaries (12 x 108 repetitions) of Om hrim śrīm namo arihantānań. Do āyambila
with rice. 2. On the second day, chant 8 rosaries of the mantra-Om hrim śrim namo siddhānam. Do āyambila with
wheat. 3. On the third day, chant 36 rosaries of the mantra-Om hrim śrim namo āyariyānań. Do ayambila with
gram. 4. On the fourth day, chant 25 rosaries of the mantra-Om hrim śrüm namo uvajj hāyānam. Do āyambila with
mūnga (kidney bean). 5. On the fifth day, chant 27 rosaries of the mantra-Om hrim śrīm namo loe sawa sahūnam. Do āyambila
with udada (horse bean). 6. On the sixth day, chant 51 rosaries of the mantra-Om hrīm śrīm namo nānassa. Do āyambila with rice. 7. On the seventh day, chant 67 rosaries of the mantra-Oí hrim śrim namo damsanassa. Do ayambila with
rice.
8. On the eighth day, chant 70 rosaries of the mantra-Om hrim śrīm namo carittassa. Do āyambila with rice. 9. On the ninth day, chant 50 rosaries of the mantra-Om hrim śrim namo tavassa. Do ayambila with rice.
With pious feelings and purity of mind, speech and body Sripala and Mainasundari completed the devotional practice of the Navapada in prescribed order. Astonishing changes appeared in Sripala. His leprosy was cured. His physical appearance became attractive. His body oozed strength and prowess.
All the lepers were also cured by sprinkling water that was made potent with the namokara mantra. Srīpāla's luck turned extremely good. Wherever he went he got great wealth and power without asking. Every problem continued to be resolved. Finally Šrīpāla became a great emperor having an army of millions. The namokāra mantra found a permanent place in their heart. As a result of practicing namokara mantra they got happiness and appreciation at every point in their life.
(Srpāla-Caritra)
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THE DELIVERANCE OF THE PAIR OF SERPENTS
This is about three thousand years old episode. The king of Varanasi (Benaras) was Asvasena. His queen was Vamadevi and their son was prince Parsvakumāra.
Once, riding a horse young Parsvakumara went out of town. At a place he saw a large crowd. The prince approached there and found that an ascetic was busy in the five-fire penance. On four corners of a square logs of wood were burning, he was sitting within the square and the noon sun was scorching him from the top (the fifth fire). Hundreds of people were standing around him watching.
The thought that the prince has come for his darśana (to visit to pay respect) boosted the ego of the Kamatha ascetic. The people around also started singing his praise. At that moment the prince pointed at the logs and told his servants. "Look there, a live pair of snakes is burning in that big log in the fire. Take it out and save the snakes."
As the servants approached the fire to take out the log the ascetic warned them, "Stop there! I am doing the five-fire penance. If you try to disturb, I shall burn you to ashes."
Soberly the prince said, "O worthy ascetic! What sort of penance is this? Live snakes are burning in this fire and you are not even allowing to save them. To burn a being is not penance. Pity and compassion should be essential part of every penance."
The Kamatha ascetic turned red with anger and stared at prince Parsva with burning eyes. But the fearless and compassionate prince ordered his servants, "This is not the time to argue. Save the snakes at once. Bring them out of the flames."
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The servants dragged the log out of the fire and split it carefully, A pair of long black snakes dropped out of the log. Almost half of their bodies were scorched by the fire, the poor creatures were writhing with agony on the sand
Seeing the half scorched and writhing snakes the ascetic was wonder-struck. The people around started praising the astounding divine knowledge, courage and compassion of the prince-thanks to you ! O compassionate prince ! Without you this pair of snakes would have turned to ashes in this fire.
The prince got down from the horse and came near the pair of serpents. He uttered in reassuring voice, "O king of serpents ! this is the last moment of your life. Bear the pain calmly. I am reciting the ņamokāra mantra. Listen peacefully and your life-to-come will improve.” And then the sweet sound of Namo Arihantānam, Ņamo Siddhānam .........filled the surroundings.
The pair of snakes heard the sweet voice of the prince. They felt as if the soothing Sandal-ointment had been applied on their blistered bodies. Peace flooded their souls. With the sound of namo arihantāņaṁ...... entering their ears, they passed away with purity of thoughts at the last moment.
Hearing the Panca Paramesthi mantra during the last moments of their life, their souls reincarnated as ruling gods of the Nāgakumăra clan (a class of gods associated with serpents). They were born as Dharanendra and his consort, Padmavati. When they recognised their benefactor, prince Pārśva, they greeted him humbly from their own abode. The sound of Ņamo Arihantānam........ namo siddhanam......resonated every cell of their body.

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After some time prince Pārsva became a monk and went into jungle for meditational practices. Due to his public insult the Kamatha ascetic was full of anger. His evil thoughts during the last moments of his life caused him to take rebirth as the demon Meghamali.
When he saw Lord Parsvanatha meditating in the jungle he recalled his enmity of previous life. Burning with the fire of vengeance he created a number of terrible disturbances to the meditating Lord. In order to drown Lord Parsva he caused heavy rains. Floods inundated the area where Pārsvanatha was standing in meditation. With tearing force the water level rose to Parsvanatha's chest.
This terrible predicament rocked the seat of the god Dharanendra. He rushed to the rescue of the meditating Lord. He created a lotus throne under the feet of the Lord. As the water level rose the lotus throne also rose. He also created a five-headed-serpent-canopy over the Lord. Dharanendra himself, with his consort, Padmavati, stood in attendance.
Dharanendra challenged the demon Meghamali, who ran away with fear. The disturbance disappeared.
Dharanendra and Padmavati, the devoted subjects of their benefectorLord Pärśva, remove the miseries and fulfil desires of the devotees of Lord Parsvanatha even today.
-Parsvanatha Caritra
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THE MIRACLE OF NAMOKĀRA : DEFEAT OF EVIL POWER There was a beautiful garden outside the city of Rājagrha. It was named Gunaśīlaka. Arjuna Māli was the guard of this garden.
One morning while Arjuna was picking flowers with his wife Bandhumatī, six gangsters came there. Seeing Arjund's young and beautiful wife they were consumed by passion. All six ruffians joined to tie up Arjuna and raped his wife in his presence.
Arjuna boiled with anger. But as he was tied up he could not even throw a pebble. Right in front was the temple of his family deity Mudgara-Pāni Yakşa. In the state of excitement Arjuna addressed the Yakşa, "O family deity! till to day I have served you and prayed you with great devotion. I believed you to be a god, but today it has been revealed that you are not a god, you are a mere stone-statue. In your temple, before my own eyes, these rascals are violating my wife and you are reduced to a mute witness. Had you had even a trace of power you would not have allowed this torture.”
Uttering these words Arjuna was consumed by a storm of anger and remorse. The next moment an intense current flowed through his body. He shook his body with all his strength and the bonds were broken. Arjuna lifted the large mace that was in the hands of the idol of the Yaksa. He shouted a challenge to the ruffians and within a moment killed his wife and all the six gangsters. The intensity of his anger was such that he turned into a psychopathic killer and roamed around with the mace in his hand. He would kill whoever came in his way. Full of rage, Arjuna started killing six men and a woman everyday.
Terrible waves of terror engulfed the town of Rājagrha. The town gates were closed in apprehension.
One day Lord Mahāvīra arrived in the Gunasilaka garden outside the town of Rājagrha. No one came out of the town to see Lord Mahāvīra due to the terror of Arjuna.

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Sudarsana, the son of a merchant, had a surge of devotional feelings. He resolved that he will go to the garden alone to behold Lord Mahāvīra. He will win over violence with Ahimsā (non-violence) and destroy fear with courage.
See Illustration-1 : With the strength of unflinching determination and unwavering faith Sudarśana greets his parents and seeks their permission. Knowing of his intention to go out of town his parents became apprehensive. But could not move Sudarśana from his resolve. The doors were closed as soon as Sudarsana went out.
Sudarśana had but taken a few steps when the maniac Arjuna rushed at him like an angry mad elephant. Holding the mace in hand Arjuna appeared to be Satan himself. Sudarśana held his ground. He venerated Lord Mahāvīra silently and taking the vow of Sāgārī Santhārā (a temporary resolve to abandon the mundane body) transcended into the meditation of Ņamokāra Mantra.
See Illustration-2. Focusing his thoughts he created the protective Shield of Namokāra Mantra around his body. The five divine orbs of the five lines glittered like a steel armour around him. Arjuna with mace in his raised hand froze, as if someone had shackled his limbs. The divine power of the orbs around Sudarśana had subdued him. He could not even shift. His eyes were blinded. Within seconds the evil spirit possesing him eloped. Listless, Arjuna collapsed. The mace fell away.
Seeing fallen and unconscious Arjuna Sudarśana concluded his meditation. Chanting namokāra mantra he stepped forward and helped Arjuna get up. Sudarśana's touch brought Arjuna back to normalcy. He fell down on Sudarsana's feet and said, “O devoted one ! pardon this sinful murderer. In my mad anger I have committed hundreds of murders. There is no hope, now, of my deliverance."
Sudarsana comforted Arjuna tenderly and reassured him. He brought him to Lord Mahāvīra and from a sinner made him a devotee. With the help of the namokāra mantra, Sudarśana saved himself and reformed a cruel sinner.
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THE ALL PROTECTING NAMOKĀRA MANTRA
King Bimbisāra Śrenika of Magadha was building a new palace with great enthusiasm. But all the work done during the day would collapse during the night. This worried king Śreņika. He tried various solutions but in vain. Some traditional idiosyncratic pundit said, “This appears to be some satanic spell. As such a man having 32 auspicious symbols should be sacrificed to appease the haunting spirit.
A search for a person with auspicious symbols was launched. The king declared—“Any person, having 32 auspicious signs and ready to offer himself for sacrifice will be rewarded with gold equivalent to his body-weight.”
A poor Brahmin woman had four sons. One of her sons was Amara kumāra. He was about twelve years old and was endowed with 32 auspicious signs. His mother thought that if they got gold equivalent to Amara's weight rest of the members of the family will be able to get the means of their livelihood. The greed for gold made to sell her son to the king's men.
Amara kumāra brought before the king and gold coins of equivalent weight were given to the Brahmin lady.
Amara kumāra humbly pleaded before the king, ministers, priests and all, “Please do not kill me. I am very afraid of dying. Let me go.” But no one felt pity for him. The king was pursuing his self interest, how could he let the boy go?
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According to the instructions of the priests, Amara kumara was washed, adorned with flowers and brought to the sacrificial pyre under guard. He was sanctified by chanting mantras and prepared to be put in the sacred fire. The flames of the Yajña pyre gave kreeps to Amara Kumara. He repeatedly begged before the priests, "Please do not kill me, kindly do not kill me." But everyone remained unmoved. None tried to save him. Amara kumara looked around with utter hopelessness evident on his face. There was no saviour.
Seeing the grinning face of death in the flames Amara kumara recalled the namokara mantra he had learned in his childhood. The guru had told him, "This king of mantras protects everyone. It pacifies the torments of deluge, fire, venom, etc."
Now, that was the only refuge open to Amara kumara. He started chanting namokāra mantra devotedly. He silently submitted, "O great mantra! you alone can save me today. In this world I have no saviour but you. I seek your protection."
The chanting of the mantra made Amara kumara free of fear. His face gleamed with happiness. Just then, the priests lifted and tossed him into the leaping flames. He simply continued to chant namo arihantānam, namo siddhanam........
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Miracle, what an astonishing miracle ! The leaping flames turned into a pond full of water. A beautiful throne appeared on the surface. Amara kumāra was seated on the throne, attired in attractive cloths and ornaments. Even now he was deeply engrossed in the meditation of the namokāra mantra.
King Śrenika, his ministers and priests all gapped in wonder. They thought that the boy had divine power. Apprehensive of some impending danger their hearts pounded and limbs trembled. They greeted Amara kumāra humbly with folded hands :
"O prince of gods ! pardon our misdeeds. Protect us. We have committed a mistake.”
Amara kumāra was moved with compassion. He lifted his hand in a gesture of assurance and uttered, "Ņamo Arihantānam, namo siddhāņań, namo āyariyāṇaḥ, ņamo uvajjhāyāṇam, namo loe savva sāhūna"
May this mahāmantra bless you with wisdom and protect all. After this incident king Śrenika became a devout Jain. The faith in the namokāra mantra grew stronger in all.

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POISONOUS SNAKE BECOMES A GARLAND OF FLOWERS This is an incident hundreds of years old. A merchant named Dhanagupta had a daughter named Srimati or Somalatā. In beauty she was like the moon and in virtues like Lakśmi (goddess of wealth) and Saraswati (the goddess of wisdom). Her mother had imbibed religious values in her since her childhood. When she started speaking, the first thing she learned to utter was the namokāra mantra.
When commencing any work, Śrīmati would pause for a moment and meditate over her favourite deities uttering....namo arihantānam, ņamo siddhāņam.... This would fill her with a renewed enthusiasm and energy. She succeeded in all, she did. She loved the namokāra mantra more than her life, it was the anchor of her life.
Buddhapriya, a young man from the same town, fell in love with the intelligent, beautiful, cultured and responsible Srimati. He started making efforts to get her hand in marriage.
The primary condition put by the merchant Dhanagupta was that the groom should be religious and virtuous. Buddhapriya put up a convincing show of pretended religiousity and Dhanagupta fell for it. Consequently Buddhapriya married and brought Śrīmati home.
The moment Srimati stepped in her husband's house she got a jolt. She observed that her husband and his parents were against Jain religion. They were also against her religious activities and ņamokāra mantra. They stared hatefully whenever she meditated or chanted ņamokāra and sāmāyika. But Srimati was not disturbed, she had full faith in her strong devotion.
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Next morning the first thing she did was chanting namokāra mantra and then she did sāmāyika (a specific Jain meditation). Her parents-in-law did not like it at all. Even Buddhapriya repeatedly admonished her not to chant namokāra mantra or indulge in any other rituals. But Śrīmati, having complete and unconstrained faith in her religious belief, did not stop her practices of namokāra mantra. This irritated her scheming mother-in-law and she planned to eliminate Srimati. She also made her son join the conspiracy.
Buddhapriya went to a snake charmer and brought a black cobra in a pitcher. He put the pitcher on a table and addressed śrīmati, “Darling, look here, I have brought a garland of beautiful flowers for you. It is in that pitcher, take it out and adorn yourself.”
Śrīmati was in habit of chanting namokära mantra thrice before doing any work..........
....She paused, chanted namokāra mantra, and with a smile put her hand in the pitcher. She took out a beautiful and fragrant garland of fresh flowers. “Oh ! how beautiful !”, she asked her husband, "My dear, you should wear such a beautiful garland first."
She approached her husband with the garland in her hands. Her husband saw the hissing black snake instead of the garland and froze with panic. He stepped back fearfully, "No! No! not me. You must wear it.”
Hidden behind the door, the in-laws were also witnessing the proceedings, "O god ! black magic or what? The garland in the hands of śrīmatī, turns into a black cobra when it is brought near our son," they thought.
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तो आगारयाणं
दाणणको
पामा आरहता
दमालारसव
Śrīmati insisted on putting the garland in her husband's neck and the poor husband sweated profusely due to fear of the serpent.
At last the in-laws entered and said to Srimati, "Daughter-in-law, you should wear this garland."
Śrīmati chanted namokāra mantra and put the venomous and hissing snake around her neck, believing it to be a garland. Everyone present became astonished. Indeed, she is a great woman. Her inlaws and husband uttered with folded hands
"Srimati, we beg your pardon. We had put a black snake in this pitcher to kill you. But, luckily for you, it turned into a garland of flowers. You are great; indeed, you are divine; you are Lakşmi (the goddess of wealth).”
Śrīmati folded her hands and said to all present, “Mother, this is the miracle of the namokāra mahāmantra. I chant the namokāra mantra three times just before commencing any work."
The mother-in-law said, “Daughter-in-law ! teach us also this mantra."
Śrīmatī said, “Of course, speak with me........... namo Arihantāṇam, namo siddhāņaṁ, ņamo āyariyāņań...........
Since that day Buddhapriya turned into a truly religious person. Everyone made namokāra mahāmantra the anchor of their life.
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Namo Naṇassa
Namo Tavassa

Namo Arihantāṇaṁ Namo Siddhaṇaṁ Namo Ayariaṇaṁ Namo Uvajjhāyāṇaṁ Namo Loe Savva Sähūņam
APPENDICES
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Namo Damsanassa
Eso Panca Namokkāro Savva Pāvappaṇāsaṇo Mangalāṇaṁ Ca Savvesim Padhamam Havaï Mangalam

Namo Carittassa
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☆ Various Applications of
The Namokāra Mantra
☆ The Miracles of
Namokāra Mahāmantra
* On the Yardstick
of Experiences.
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* Some Important Facts
* Sarvatobhadra Anupūrvi
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= APPENDIX-13
VARIOUS APPLICATIONS OF THE NAMOKĀRA MANTRA Namokāra mantra is believed to be a great mantra. This is the root and origin of all mantras. The commentary of the book Pravacanasāroddhāra mentions :
'Sarva mantraratnānāmutpattyäkarasya kalpita padārtha karņāika-kalpadrumasya, vişa-vişadhara-śākini-dākini-yakinyadinigraha niravagraha svabhāvasya............'
This mahāmantra is like an ocean from where all the mantras originate. As many valuable things came out of the ocean, so out of this mahamantra have come numerous useful and potent mantras. This is a wish-fulfilling tree. Its practice fulfils all wishes. With the help of this mantra one can subdue poison, snake, sorceress, witch, conjuress, ghost, exorcist and all.
All the learned teachers of mantrology are unanimous in conveying that namokara mahamantra has, fused within it, such basic sounds (bija mantra) that form the foundation of the whole mantra system. With the help of this mantra, or its combinations with other mantras pacifying, potentive and supportive goals can be achieved. The basic mantra unit in the namokāra is formed by the five lines-"ņamo arihantāṇam, namo siddhāņaṁ.....
At the beginning of this mantra there is no bija-mantra (seed sounds) like Om, Hrin, Srim, etc. This is because namokāra itself is the origin of all bija-mantras. As it is a perfect mantra it does not require any support from any other mantra. The Mantrologist Ācāryas say:
Panava hariyariha i a mantaha bijādi sappahávani,
Sawesim tesim mūlo ikko vara navakura vuru munto. पणव हरियारिहा इअ मंतह बीजादि सप्पहावाणि । सबेसिं तेसिं मूलो इक्को वर नवकार वर मंतो ॥ The origin of pranava (Om), hrim, arham and other potent seed-sounds is this namokara mantra. Om, hrim, srim and other seed-sounds are fused within it. Ācārya Śrī Hemacandra says:
Mantrah pranavapurvoyam falamuihikumicchubhin, Dhyeyah pranavahinastu ninapada kanksibhih.
-Yogaśāstra-8/72 मंत्रः प्रणवपूर्वोयं फलमैहिकमिच्छुभिः । ध्येयः प्रणवहीनस्तु निर्वाणपद-कांक्षिभिः ॥ Those who strive for liberation should meditate on the ņamokara mahāmantra without 'Om'. And those who desire for mundane achievements should meditate with 'Om' ; e. g., 'Om namo .arihantanaṁ.
As per the rules of Kalikāla Sarvajña ācārya Sri Hemacandrasūri's grammarNamo arihantāṇam line is correct as also Namo arihantäņam'.
According to mantrology •Ņamo' sound is more effective. The sound Ņamo' is believed to have within it the eight siddhis (superhuman powers) like Anima.
Namokara mantra is the root of all mantras. It endows everything. As such it can be used, in its mantra configuration, for achieving success in every field of life. What is today accomplished with the aid of machines and medicines was done with the help of mantras by the ancient mantrologists.
For utilizing namokāra as a mantra first it has to be perfected through regular practice. The process of practice should be learned from the experienced seers.
ILLUSTRATED NAMOKĀRA MAHĀMANTRA : APPENDICES
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The ācāryas have said that as compared to other mantras namokāra can be perfected much faster. This is because it is self perfected mantra. However, according to mantrology its power should first of all be acquired by chanting 125 thousand times as per the prescribed method. About the number of chantings ancient ācāryas have said,
Antheva atthasayam qitha sahassa, attha lakkha attha kodio, Jo punai bhatti-jutto so p ävai sasayam thanam.
अठेव अट्ठसयं अट्ठसहस्स, अट्ठ लक्ख अट्ठ कोडिओ।
__जो गुणइ भत्ति-जुत्तो सो पावइ सासयं ठाणं ॥ Whoever chants this mantra with devotion eighty million, eight hundred thousand, eight thousand, eight hundred, eight times attains mokşa, the place of eternal bliss.
Regularly chanting one hundred and twenty five thousand times removes poverty and all miseries. Chanting a hundred thousand times destroys all torments and helps attaining desired goals.
METHOD OF PRACTICING MANTRA The practice of this mantra can be started on any auspicious day. The place, seat, rosary etc., should be arranged before-hand. Chanting should be done everyday at a fixed time and place, so that one hundred and twenty five thousand repetitions are completed in nine days. During these nine days ekāsana (taking one meal in one sitting in twenty four hours) or āyambila (ekasana, but with one grain-type and without flavours or condiments) should be observed. One should also observe celibacy and purity of thought, speech and body during this period. Getting rid of anger, greed and other such vices one should complete the chanting of one hundred twenty five thousand repetitions.
If one wants to practice only one line, like namo arihantānam, then the number of repetitions can be nine hundred thousand. The more the chanting the faster is the accomplishment.
If one wants to perfect the mantra for some specific purpose then the chanting of mantra should be 'Om hrim namo arihantanam' or 'Om namo'arihantānam.'.
In Ganadhara-valaya, Namskara mahamantra kalpa and other such ancient scriptures hundreds of mantras, mantra combinations and methods of accomplishing namokāra mantra practices have been mentioned. Some ācāryas mentioned also detailed experiments personally conducted by them. We have included here some specially miraculous experiments of namskara mantra selected from various anthologies. The practitioner should select carefully according to his strength, devotion and purpose. Learn the proper methods from accomplished teachers. 1. The mantra for purification of soul :
Un hun mo sirihantānam, om hyrin mo siddhanam, om hrim namo ayariyānam, om hrim nondo uvajjhiyanan, om hrim namo) loe savva sähūņam.
. ॐ ह्रीं णमो अरिहंताणं, ॐ हीं णमो सिद्धाणं, ॐ हीं णमो आयरियाणं, ॐ ह्रीं णमो उवज्झायाणं, ॐ ह्रीं णमो लोए सब्बसाहूणं।
Before commencing any specific practice, this mantra should be repeated one thousand times. This enhances the speed of accomplishment. 2. The mantra for purity :
Om namo omn e kyamkuri vala sahasra prajvalite matpapam jahi jahi daha daha ksam isim Asus Asuunast ksiradhavale amrta sambhave buicinuya bandhaya, hum fat svuna. ___ॐ णमो ॐ ह्रीं सर्वपाप क्षयंकरी, ज्वाला सहस्र प्रज्वलिते मत्पापं जहि जहि दह दह क्षां क्षीं दूं क्षौं क्षः क्षीरधवले अमृत संभवे बंधय बंधय हूं फट् स्वाहा।
Chanting this mantra 21 times move open palm over the body, heart and head. This purifies the heart and the body.
ILLUSTRATED NAMOKĀRA MAHĀMANTRA : APPENDICES
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3. The mantra for self-protection :
Self-protection is the matter of prime concem in human life. It is very necessary to protect oneself from calamity, terror, enemy, sudden demise, accident, ghosts and evil spirits. As such, for selfprotection every practitioner should chant 27 times the following mantra as first thing every morning and evening. With these mantras one should visualize the five coloured shields of the five paramesthi (the paramount revered ones). For example while chanting 'namo arihantānam' think
"A crystaline white hard unpierceable shield exists around me and no 'outside power can harm or disturb me.” Focusing the mantra move open palm over different parts of the body. Continue repeating the mantra. For this, carefully observe the illustration of the Self-protection Indra Shield and accordingly create the shield around yourself. 4. Self-protection Vajrapanjara Stotra :
Om paramesthinamaskāram sāram navapadātmakam, Atmaraksākaram vajra-panjarābham smarāmyaham...1. ॐ परमेष्ठिनमस्कारं सारं नवपदात्मकम् ।
परमेष्ठिनमस्कार, सार नवपदात्मकम्। । आत्मरक्षाकरं वज्र-पञ्जराभं स्मराम्यहम् ॥१॥
आत्मरक्षाकरं वज्र-पञ्चराभं स्मराम्यहम् ॥१॥ Om namo arahantanam truskan sirasi
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आवरक्षा कवच की प्रथम Oỉ namo savvasiddhānam, mukhe mukhapatam varam 2
स्थिति प्रार्थना ॐ नमो अरहंताणं, शिरस्कं शिरसि स्थितम् ।
P-3||
P-1 ॐ नमो सबसिद्धाणं, मुखे मुखपटं वरम् ॥२॥ Om namo āyariyāṇam angaraksāáti śayini, P-4 Om namo uvajjhāyānam, ayudham hastayordridham.....3 ॐ नमो आयरियाणं अंगरक्षाऽति शायिनी। ॐ नमो उवज्झायाणं, आयुधं हस्तयोर्दृढम् ॥३॥ Om namo loe savvasáhünam, mocake padayoh subha P-6 Eso panca namukkaro, sila vajramayi ile............4 ॐ नमो लोए सब्बसाहूणं, मोचके पादयोः शुभे। एसो पंच नमुक्कारो, शिला वज्रमयी तले ॥४॥ Savva pava-ppanasano, vapro armavo hihi P-8
1st POSTURE Mangalanan cusarvaviminatiningi ti.....P-9 सबपाव-प्पणासणो, वप्रो बज्रमयो बहिः । मंगलाणं च सवेसिं, खादिराङ्गारखातिका ॥५॥ Syāhāntam ca padam jmeyam, padhamam havai mangalam P-10 Vapropari vajranayam, pidhanan deharakne ......। स्वाहान्तं च पद ज्ञेय, पढमं हवइ मंगलं । वप्रोपरि बज्रमयं, पिधानं देहरक्षणे ॥६॥ Mahaprabhāvā rakseyam, haudrina Paramesthipadodbhūta, kathită purvasüribun..7 महप्रभावा रक्षेयं, क्षुद्रोपद्रव-नाशिनी । परमेष्ठिपदोद्भूता, कथिता पूर्वसूरिभिः ॥७॥ Yascaivam kuruile raksam, paramesthi-pudah ni Tasya na syād bhavam vyūdhiradhiscāpi ka 8 यश्चैवं कुरुते रक्षा, परमेष्ठि-पदैः सदा । तस्य न स्याद् भयं व्याधिराधिश्चापि कदाचन ॥८॥
P-5
शना
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ॐ नमो अरिहंताणं स्वाहा [ ॐ नमो अरिहंताणं शिरस्कं शिरसि स्थितम् ] शिरोरक्षा की दूसरी स्थिति
P-2
2nd POSTURE
मंत्र - ॐ नमो उवज्झायाणं स्वाहा ॐ नमो उवज्झायाणं, आयुधं हस्तयो ढं पांचमी स्थिति
]
P-5
5th POSTURE
मंत्र - ॐ सव्वपावप्पणासणी स्वाहा [सव्वपावप्पणासणो, वप्रो वज्रमयो बहिः] आठमी स्थिति
P-8
पांचमी हस्तरक्षा
8th POSTURE

ॐ नमो सिद्धाणं स्वाहा ॐ नमो सव्यसिद्धाणं मुखे मुखपर्ट वरम् । मुख- रक्षा तीसरी स्थिति
P-3
3rd POSTURE
मंत्र ॐ नमो लोए सव्वसाहूणं स्वाहा ॐ नमो लोए सब्यसाहूणं, मोचके पादयोः शुभे छट्टी स्थिति
P-6
छठ्ठी पादरक्षा
6th POSTURE
मंत्र ॐ मंगलाणं च सव्वेसिं स्वाहा [मंगलाणं च सव्वेसिं, खादिराङ्गार खातिका] नवमी स्थिति
P-9
नवमीं अंगार-खाई
कल्पना
9th POSTURE

ॐ नमो आयरियाणं स्वाहा ॐ नमो आयरियाणं, अंगरक्षातिशायिनी। अंग-रक्षा कवच चोथी स्थिति
P-4
4th POSTURE
मंत्र - एसो पंच नमुक्कारो स्वाहा [ एसो पंचनमुक्कारो - शिलावज्रमयी तले] सातमी स्थिति
P-7
सातमी आसनरक्षा
7th POSTURE
मंत्र ॐ पढमं हवइ मंगलं स्वाहा
P-10
दसवीं वप्राच्छादनकल्पना
10th POSTURE

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Meaning :
1. I remember with Om the nine line meaningful Paramesthi namaskāra that protects like a Vajra panjara (a cage as hard as diamond). .
2. Om namo arahantānań-This line is the helmet on my head (utter it keeping your open palm over your head). Om namo siddhanam-this line is a strong face plate (touch your face with the palm).
3. Om namo āyariyanaṁ-This line is the extremely strong breast plate and the back plate of the armour (move your open palm over the torso). Om namo uvajhāyānań-This line is like potent weapons in my hands (lift hands as if you are holding weapons).
4. Om namo loe savva sāhūņam-This line is the lower section of the armour, protecting both the legs (touch both the heels with your palms). Eso pańca namukkāro-this line is a seat hard as diamond (touch your seat and imagine it to be hard as diamond).
5. Savva păvappanāsano-This line is the strong rampart around me (move both the hands around, imagining a rampart). Margalānaṁ ca śàvvesiṁ-This line is the moat around me, full of burning coal. No one can cross it and enter.
6. Pad hamar havaï mangalam, svāhā-This line is the hard canopy over me.
7. This method of self-protection, derived from these lines of veneration, has been prescribed by ancient ācāryas. It is very effective and it pacifies even minor torments.
8. The practitioner who protects himself in the above said manner remembering the five lines of veneration is never afflicted by fear, shock, attack and mental worries.
This Vajra Panjara Stotra is chanted immediately before starting some ritual or meditation. Also it is used to create an armour for self-protection when one faces some hurdles, fear or enemy.
This is also said-Mahāraksā Sarvopadrava Santi Mantra. The Self-protection Indra Shield. (Kavaca)
The description of the self-protection Indra shield is also available in ancient works on mantrology, just like that of the Vajra panjara Stotra. In works like 'Mantrādhirāja Cintamani Sri Navakāra Mahamantra Kalpa' the mantras of the Indra Kavaca are mentioned as follows:
1. Om namo arihantänaṁ hraṁ hrdayam raksa rakṣa huṁ fat svähä. १. ॐ णमो अरिहंताणं हां हृदयं रक्ष रक्ष हुं फट् स्वाहा । 2. Om namo siddhäņam hrīṁ śiro rakṣa rakṣa huṁ fa svāhā. २. ॐ णमो सिद्धाणं ही शिरो रक्ष रक्ष हुं फट् स्वाहा। 3. Om namo āyariyanaṁ hrūń śikham rakṣa rakṣa huṁ fat svāhā. ३. ॐ णमो आयरियाणं हूं शिखां रक्ष रक्ष हुं फट् स्वाहा।
4. Om namo uvajjhāyāṇam hraim ehi ehi bhagavati vajra kavacaṁ vajrini vajrini raksa raksa huṁ fat sväha.
४. ॐ णमो उवज्झायाणं हैं एहि एहि भगवति वज्र कवचं वजिणि वजिणि रक्ष रक्ष हुं फट् स्वाहा ।
5. Om namo loe savva sähūnaṁ hrah ksipram ksipraṁ sādhaya vajrahaste sulini dustan raksa rakṣa hum fat svāhā.
५. ॐ णमो लोए सब्ब साहूणं हः क्षिप्रं क्षिप्रं साधय बज्रहस्ते शूलिनि दुष्टान् रक्ष रक्ष हुं फट् स्वाहा । Eso pańca namokkaro-vajra śilā prākāraḥ Savva pävappaņāsaņo-amstamayi parikhā Mangalānam ca savvesim-mahavajrägni prākāraḥ Padhamam havaï mangalam-Upari Vajra silä
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The concept and idea of this self-protection Indra Kavaca has already been detailed and illustrated, study there.
For perfecting this self-protection armour the method described by an experienced practitioner is as follows:
First of all sit down at a clean place in a pose of meditation. Keeping your palm on the heart chant the first mantra. Imagine that a transparent rampart of crystal is forming around your body. It is very broad and strong, no one can pierce it and enter. On this rampart write all the mantra letters of the first line with an imaginary pen. Continue to visualize this crystal rampart while chanting the mantra 7 or 21 times.
Chant the second mantra keeping your right palm over your head. At the same time visualize a huge red rampart around you. Write the letters of the second mantra over it and meditate as before.
With the chanting of the third mantra keep your hand on the crown of your head and visualize a golden yellow rampart. Write the mantra letters meditating as before.
With the chanting of the fourth mantra visualize wearing an armour hard as diamond and a rampart deep blue in colour. Write the mantra letters in the same colour. Try to read them while meditating.
With the chanting of the fifth mantra visualize an armour in one hand and a trident in the other. Create a strong unbreakable rampart of black colour around you. Write the mantra letters also in black colour, and read them again and again while meditating.
While chanting 'eso panca namokkāro' visualize a rampart made of rocks of diamond. While chanting 'savva pāvappanasano' visualize a moat full of water mixed ambrosia. While chanting mangalānam ca savvesim' visualize a rampart of flaming fire of burning coal.
While chanting 'padhamaṁ havai mangalam visualize putting a cover of diamond hard rock over the rampart and making yourself absolutely safe. Thus make five ramparts with five mantra lines and then a moat and another rampart. After this no evil power would be able to penetrate this fortification.
Creating this Indra Kavaca (armour) everyday before moving out of your house or abode and before retiring to bed, is the best method of self-protection.
If you suddenly face some problem, immediately try to start meditation in solitude and create this protective armour as fast as possible. For this it is necessary to memorise the mantra, as otherwise you will keep looking for the book when the problem arises. 5. The mantra for obtaining wealth.
Based on their experience the ancient acāryas have recommended a practice-Get up one hour before sunrise and after proper cleaning of the body dress in yellow, take a yellow rosary and sit down on a yellow seat. Facing the East repeat 108 times this mantra :
Om namo arihantānań, om namo siddhānam om namo āyariyanam. os namo uvajjhāyāṇaḥ, om namo loe savva sähūnam.
ॐ णमो अरिहंताणं, ॐ णमो सिद्धाणं, ॐ णमो आयरियाणं, ॐ णमो उवज्झायाणं, ॐ णमो लोए सब साहूणं ।
Do this again facing the North, the West, the Sourth and then again the East. By doing this set of chanting five rosaries (5 x 108) in all the four directions every morning for six months you will get enormous wealth and happiness. If this is done with ekāsanā (one meal a day) for six months the results are astonishing.
Kusala Läbha Vācaka has revealed this in his 'Navakära Mahima Chanda' : Püraba diśi care å di prapance, samaryä sampatti sära, Sadguru ne sanmukha vidhi samaratāṁ safala janama saṁsāra. पूरब दिशि चारे आदि प्रपंचे, समर्या संपत्ति सार । सद्गुरु ने सन्मुख विधि समरतां सफल जनम संसार ॥ 8
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6. The mantra for obtaining wealth.
Om namo arihantānam, on namo siddhānam, Oṁ namo āyariyanam, om namo uvajjhāyaṇam, om namo loe savva sāhūnam. Om hrám hrim hrūm hrom hraḥ svähā. ॐ णमो अरिहंताणं, ॐ णमो सिद्धाणं, ॐ णमो आयरियाणं, ॐ णमो उवज्झायाणं, ॐ णमो लोए सब साहूणं । ॐ हां
T: FIET Method : To achieve perfection in this mantra start practice with yellow beads on the day of the Puşya Nakşatra (an auspicious day according to the Indian Astrology), wearing yellow dress and sitting on a yellow seat. Continue the practice everyday at the same time, place and seat till one hundred and twenty five thousand repetitions are done. The chantings should be done specially at dawn, noon, dusk and midnight. During the period of practice one should observe celibacy, eat once in a day and sleep on the floor. Once the prescribed number of repetitions is complete the mantra is perfected.
With the utterance of svāhå at the end of every repetition put incense powder on a burning coal put in a pot in front. Once the mantra is perfected continue chanting 108 times everyday. This certainly begets wealth.
Drinking water cured with this mantra is also wish-fulfilling. 7. Wish-fulfilling mantra
Om hrī śrim klim a si å u să calu calu hulu hulu kulu kulu mulu mulu icchiyam me kuru svāhā.
ॐहीं श्रीं क्लीं असि आ उ सा चलु चलु हुनु हुलु कुलु कुलु मुलु मुलु इच्छियं मे कुरु स्वाहा ।
This is called tribhuvana swamini vidyā (the practice that makes one owner of the three worlds). While chanting the mantra keep a burning candle, buming incense and 24,000 jasmine white flowers with you, chanting the mantra once on each flower is the process of perfecting this mantra. Once this vidyā is perfected continue repeating 108 times everyday. This fulfils all wishes. 8. The mantra for success in studies and competition.
Om hrim a si å u sā namo árham vădini satya vădini, väg vădini vada vada mama vaktre vyakta vācaya satyam brühi satyam brühi, satyani vada askhalita pracāraṁ tam devam manuja sura sahasi om arham a si å u să namaḥ sváha.
ॐ हीं असि आ उ सा नमो ऽहं वादिनि सत्य वादिनि, बाग वादिनि बद बद मम वक्त्रे व्यक्त वाचया सत्यं ब्रूहि सत्यं ब्रूहि, सत्यं वद अस्खलित प्रचारं तं देवं मनुजा सुर सहसी ॐ अहं असि आ उ सा नमः स्वाहा ।
Chanting this mantra a hundred thousand times activates this mantra. This helps winning debates, competitions, discourses, etc. Before going for examination or competition if you repeat this mantra 108 times you are sure to succeed. 9. The mantras for bringing into subjection
Om namo arihantanam are arini mohini amukam (name of person concerned) mohaya mohaya svähä.
Réavi aftfor alle i wyá (..........) TER HIGH FIEL If you want to make some officer, politician or other such person favourable chant this matra 108 times on a flower or a grain of rice. While repeating this take the name of the person concerned at the blank space (name). After this either keep the activated grain or flower safely with you or present it to the person concerned. This will make the person favourable and your work will be accomplished.
10. Om hrim namo arihantānam, or hrim namo siddhanam, om hriṁ namo āyariyānam, om hrim namo uvajjhāyānam, om hrin namo loe savva sāhūnaṁ amukaṁ. (name) mama vaśyar kuru kuru svāhā.
ॐही णमो अरिहंताणं, ॐ हीं णमो सिद्धाणं, ॐ ह्रीं णमो आयरियाणं, ॐ हीं णमो उवज्झायाणं, ॐ ही णमो लोए सब्ब higui y (.........) 44 ani 96 96 FIKTI
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First of all this mantra should be perfected by repeating one hundred twenty five thousand or twenty one thousand or eleven thousand times. Whenever you go for some work to a ruler, minister or any other officer you should make your headgear or a flower potent by chanting this mantra 21 times before putting it on. Add the name of the person you are visiting at the proper place in the mantra. The spell of this mantra certainly charms the person and makes him favourable. This also works if potented vermillion circle is painted on the forehead. 11. The mantra for removing fear of enemy, ghosts, evil spirits, etc.
Om hrim a si å u sä sarvadustan stambhaya stambhaya, mohaya mohaya, andhaya andhaya, mūkavat karaya karaya kuru kuru o dustan thah thah.
ॐ हीं असि आ उ सा सर्वदुष्टान् स्तंभय स्तंभय, मोहय मोहय, अंधय अंधय, मूकवत् कारय कारय कुरु कुरु ॐ दुष्टान् 3: 3:1
When attacked by some enemy close your fist and chant this mantra 108 times. When you open the fist after this, and raise your hand towards the enemy he will get demoralised and elope.
When anyone haunted by evil spirits close your fist, chant the mantra 108 times and opening the fist move the hand up and down wishing away the evil spirit. This will pacify the haunting spirit if done every morning and evening. 12. The mantra for treating ailments.
Om namo amosahipattăņam, oṁ namo khelosahipattanam, Om namo jalosahipattanam, om ņamo savvosahipattanam svāhā. ॐ णमो आमोसहिपत्ताणं, ॐ णमो खेलोसहिपत्ताणं ॐ णमो जलोसहिपत्ताणं ॐ णमो सम्बोसहिपत्ताणं स्वाहा ।
Chanting this mantra 108 times every day cures the ailment. 13. Mantra for release from the prison.
Om namo arihantānań, o namo siddhānam, o namo dyariyānam. Oỉ namo uvajjhāyānam, om namo loe savva sähūnam, jhulu jhulu kulu kulu culu culu mul punto svähā.
ॐ णमो अरिहंताणं, ॐ णमो सिद्धाणं, ॐ णमो आयरियाणं, ॐ णमो उवज्झायाणं, ॐ णमो लोए सव्व साहूणं, झुलु मुलु कुलु कुलु चुलु चुलु मुलु मुलु स्वाहा ।
A person sentenced to imprisonment should chant this mantra regularly everyday. While chanting one should burn candle and incense. One gets released when one hundred and twenty five thousand repetitions are complete or even before that. 14. The nine-line mantra for obtaining happiness and goodluck.
Om hrim śrim namo arihantānam om hrim srir namo siddhānam, om hrin srim namo ayariyāṇam, om hrim srim namo uvajjhāyānam, om hrim śriṁ namo loe savva sāhūnam, om hrin sri namo nānassa, om hrim sri namo damsanassa, on hriṁ śrim namo carittassa, oṁ hrim śrim namo tavassa..
ॐ ह्रीं श्रीं नमो अरिहंताणं, ॐ ह्रीं श्रीं नमो सिद्धाणं, ॐ ह्रीं श्रीं नमो आयरियाणं, ॐ ह्रीं श्रीं नमो उवज्झायाणं, ॐ ह्रीं श्रीं नमो लोए सब साहूणं, ॐ ह्रीं श्रीं नमो नाणस्स, ॐ ह्रीं श्रीं नमो दंसणस्स, ॐ ह्रीं श्रीं नमो चरितस्स, ॐ ह्रीं श्रीं नमो तबस्स।
Method : Just before sleeping chant this mantra twenty one times, facing the North. This begets all pleasures and happiness. 15. The mantra for removing torments and obtaining the desired.
Om hrim srim klim blūm namiūņa asura-sura-garula-bhuyaga-parivandie. Gayakilese arihe siddhāyarie uvajjhāya savvasahūnaṁ namaḥ svāhā.
ॐ ह्रीं श्रीं क्लीं ब्लूं नमिउण असुर-सुर-गरुल-भुयग-परिवंदिए । गयकिलेसे अरिहे सिद्धायरिए उवज्झाय सब्बसाहूणं नमः Falell
10
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Method: Start the chanting on any fifth, tenth or the 15th of the bright half of the lunar month ensuring that the planetary position is of Ravipuşya ravi-müla or gurupuşya (names of specific planetary positions according to Indian astrology). Within a period of 27 days complete 12,500 repetitions and perfect the mantra. In the beginning do atthama tapa (a three day fast), otherwise do ayambila (one time one grain) or ekāsanā (one meal) in between. Conclude the practice with fast on the last day. After perfection whenever there is any problem chant 21 rosaries (108 x 21); the problem will be solved, peace will prevail and desired will be obtained.
16. The mantra for enhancing affection.
Om aim hrim namo loe savvasäāhūḥaṁ.
ॐ ऐं ह्रीं नमो लोए सब्बसाहूणं ।
Method: Take a fresh and long piece of cloth and sit down to chant facing the East. Repeat this mantra once and tie a knot in the cloth. Complete 108 repetitions tying 108 knots. This pacifies all quarrels and disputes in the family and enhances affection. 17. The mantra for achieving victory.
Om ege jie jiya pańca, pańca jie jiya dasa, Dasaha u jinittäṇam savva sattu jiņāmahaṁ. ॐ एगे जिए जिया पंच, पंच जिए जिया दस ।
दसहा उ जिणित्ताणं सव्व सत् जिणामहं ।
This stanza from the Uttaradhyayana Sutra is the Vijaya Kavaca (the Victory Armour) given by Namirajarși. Chant this verse 21 times before going to face an enemy, court or debate and think-'savva sattūjiņāmaham'-I am victorious against all enemies. After this when you move out of the house take the first step with the leg on the side of the nostril that is active, you will win. (During normal breathing, most of the time only one nostril is active.)
18. The mantra for obtaining general happiness and good luck.
Om hram hrim hrum hraum hraḥ a si à u să namaḥ.
ॐ हां हीं हूँ हौं हः असि आ उ सा नमः ।
This is called trayodaśākṣarī vidya (the thirteen letter charishma). Chanting this mantra 108 times everyday begets peace, good health and wealth.
19. Special mantra
Om a si à u să namaḥ.
ॐ अ सि आ उ सा नमः ।
This eight letter mantra is all perfecting. Chanting this every morning and evening removes all hurdles.
20. Om hrim śrim klim blūm arham namah.
ॐ ह्रीं श्रीं क्लीं ब्लूं अर्ह नमः ।
This nine letter mantra gives alround peace.
21. Om hrim śrim klim namaḥ svāhā.
ॐ ह्रीं श्रीं क्लीं नमः स्वाहा ।
Chanting this mantra 108 times every morning, noon and evening fulfils all wishes.
You should have complete faith in the mantras. There should not even be a trace of doubt in the strength of the mantra. The mantra can be perfected soon with the help of strong determination.
Truly speaking, a mantra is the combination of the power of the mind (determination), sound and divinity. As such, every letter of the ṇamokara mantra will prove to be miraculous if chanted with pure mind, strong determination, correct pronunciation and unwavering devotion for the deity.
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APPENDIX-2
THE MIRACLES OF NAMOKĀRA MAHĀMANTRA : ON THE YARDSTICK OF EXPERIENCE
The extensive Jain literature is full of mythical and historical stories about the miracles of the ṇamokāra mahamantra. There are hundreds of such stories where the miracles of namokāra have been detailed, both in the Swetambara as well as the Digambara literature.
The mantra that created miracles in the ancient times can also do so even today; it happens too. It is common to hear that some one had some specific benefit due to the ṇamokara mantra ; someone got cured of his ailments, someone came out of a tormenting predicament, someone got his lost wealth and some one was cured of the effects of poison.
A businessman from south India got his five kilograms of gold confiscated in an income tax raid; the case went on for months. He started the chanting of the namokara mantra. After six months he won the case and got back his gold.
Many such incidents take place even today, but because of lack of communication and publicity the common man does not get the correct information. We have given illustrations of five famous old stories of the effects of namokāra mantra in this book; these certainly impress the readers. We narrate here a few true and famous incidents of modern times where the tangible effects of ṇamokāra mantra, based on experience, have been detailed.
1
All the plights of Abdula Rajjaka, a muslim from Jakhaura (Jhansi), were removed by the ṇamokāra mantra. A letter from him was published in Jain Darsana (vol. 5-6, year-3 p. 31). We are giving the excerpts of this letter:
.......I follow the rule that before sleeping I keep on chanting the namokara mantra. One winter night a large snake shared the bed with me and I was not aware of it. I dreamt as if someone was warning me that there was a snake and telling me to get up. I got up two or three times and looked around with the help of a lantern. Seeing nothing I returned back to the bed and slept. Due to the effect of the mantra I did not come out of the bed on the side the serpent was lying, not even once. In the morning after I got up I started to roll up the mattress. It was then that I saw the large and thick snake lying in my bed. I pulled the bedsheat. The snake immediately raised its head but slithered down through the hanging bedsheat and went away.
The second incident is just two three months old. When the people of my community came to know that I have accepted Jainism a meeting was organised and I was called to attend. From Jakhaura I went to Jhansi and attended the meeting. Everyone present expressed his views and raised many questions. I kept on replying them all. Many people went to the extent of conveying that it is better to kill such person rather than allow him to convert into other religion. Thus everyone told what he thought. In the end everyone went home and I too returned to my room. In the evening, just at the sunset I started my sāmāyika (a Jain meditation). When I concided my sāmāyika and opened my eyes I was stunned to see a large snake crawling near me. I also saw a pot placed near the door; this indicates that someone had brought the snake in the pot and left it at my door. The only intention could be to harm me.
But that snake did not harm me in any way. Full of fear, I enquired from people around about who had done this; but in vain. Next day when I was doing sāmāyika the snake bit a neighbour's son. The man cried and uttered, "Oh ! What I have done. I brought that snake for four annas to harm 12
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someone and it has bitten my own son." It was then that I came to know of the culprit. The child was given treatment. Even I helped. But he did not respond and died. That man had only one son. After 15 days that man also died. See, what a pillar the sāmāyika and the ṇamokāra is; the looming disaster of death was pacified and passed away without harming.
(Courtesy: Mangala-mantra Namokara: An Analysis; Dr. Nemichandra Jain, Jyotiṣācārya)
2
In the modern scientific age when the medical science claims of its ultimate progress, there are still some diseases for which science fails to provide a treatment. Even doctors tell that the patient requires prayer not medicine anymore. They loose hope for the patient's life.
Something like this happened to Śri Gulabcand Bhai.
For six months Śrī Gulabcand Bhai suffered from headache. Doctors were consulted and told, "I have terrible headache, please give me proper treatment."
After extensive checkup doctors said, "We can not diagnose your disease."
One after another, a number of doctors were consulted. But none of them could diagnose the disease and gave the same reply. The pain went on increasing.
One day Gulabcand Bhai saw a clot of blood in the mucus when he coughed. When he informed of this to the family doctor, a lot of tests were conducted. The doctor said, "Gulabcand Bhai! it appears to be cancer."
Hearing of cancer, Gulabcand Bhai became concerned. He met Dr. Kapur, who examined him thoroughly and said, "Just now, you take a course of penicillin. We shall start any other treatment after that only."
With every passing day Gulabcand Bhai's condition deteriorated. There was inflamation and swelling in the throat. Quantity of food intake reduced. Even with the help of liquids no solid food could be swallowed. He was in a bad shape.
The inflamation inside the throat increased and it became difficult even to take liquids. Next day Dr. Modi was consulted. After examination and tests he said, "Gulabcand Bhai, your cancer has reached its last stage. There is no scope of treatment. The condition has deteriorated so much that it is not possible even to take a slice for biopsy."
After this, Dr. Modi took aside the family doctor of Gulabcand Bhai and advised him, "The patient won't last more than a day or two. Inject sedatives so that he dies peacefully."
Dejected, Śrī Gulābcand Bhai and his family doctor returned. They had lost all hope of life.
The fact was that Śrī Gulabcand Bhai had the cancer of throat and tongue. The tonsils, that assist swallowing of the food, were also inflamed. This cancerous inflamation of the tonsils had reduced the passage in the food pipe. That is why Śri Gulabcand Bhai could not even drink water. He asked his family doctor, "Doctor, please do something so that I may drink water. I am thirsty, the throat is absolutely dry."
The family doctor assured, "Spend the night somehow. I shall feed you some water with the help of a tube tomorrow morning."
Śrī Gulabcand Bhai returned home. He was already so disheartened that he was not able to build any confidence even on the assurance of the family doctor. The thought that he will not last the night kept on tormenting him. The darkness of despair started filling his mind slowly.
1. Gulabcand Bhai had registered himself for cancer treatment in Tata Memorial Hospital, Bombay on dated 13-12-45
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When the courage tires, worldly support crumbles and there is not a ray of hope, man turns towards religion. Only religion provides him an alround protection. Gulābcand Bhãi also thought of religion. He thought-Why not chant the navakāra mantra, that is the only hope now.
It was half past seven in the evening. The doors of the house were closed. Seeing the last moments approaching he begged pardon from his family members and all the beings in the world. After this he wished that all the beings be happy, healthy and flourishing. Then Gulabcand Bhai drowned himself in the chanting and practice of navakāra mantra. With the increasing concentration on navakära mantra the agony slowly reduced. No desire was left except that of a purer next life.
Driven by such extreme melancholy, when a man submits to religion he forgets everything else due to the resultant acuteness of faith. This acuteness of faith hastens the success in practices.
At eleven in the night Gulābcand Bhăī vomited profusely and became unconscious due to extreme weakness. What happened was that the chanting of the navakära mantra with such deep concentration showed its results, the cancerous infection and the contaminated blood was thrown out and the patient was cured.
Although he had fainted due to weakness, the family members took it to be the coma before death. He is not going to come out of this coma, they thought, and started wailing and crying. But after sometime Gulābcand Bhāi regained consciousness. As he was got rid of the disease, he felt relieved and light. It felt as if the dark clouds of torture had dispersed. He asked for water and drank two-three tumblers full.
The family members also felt relieved. A ray of hope flickered. The person who could not even gulp a mouthful of water had consumed two-three tumblers. It was a sure sign of an improved condition.
His mother asked, "Son ! have some milk." Gulābcand Bhai said, “Bring it please, I shall try to drink."
The mother brought some milk. Gulābcand Bhai drank one cup of milk. He had a sound sleep. When he got up in the morning he felt exhilarated. He took tea. After four five days he started taking liquid and semi-solid food. He started regaining energy and alertness.
Gulābcand Bhāi had a direct experience of the efficacy of the navakāra mantra. He started silently chanting the navakara mantra all the time and wishing that all beings be happy and healthy. After about a week, when Guläbchand Bhāi went with his family doctor to meet the specialist, he was astonished. He had given only a day or two of life to Gulābcand Bhai. He asked Gulābcand Bhai, “Under whose treatment you recovered.” He replied, "I have simply called the God's name. I have not taken any medicine."
How could the doctor believe that the God's name had cured Gulābcand Bhai? He asked a lot of questions, but how long could he continue asking and what new could Gulābcand Bhäi relate?, he had only chanted the navakara mantra. In the end the doctor stopped enquiring. • After this he got many other worldly benefits due to the chanting of navakara mantra. He got house and shop of his liking without any premium. He could meet the desired person without any difficulty. Any economic problem would also be solved automatically. The chanting of navakāra mantra made his life happy.
(This incident happened in the year 1945 A. D.). His address is as follows: Sri Gulābcand Bhai Khimcand Master, Near Nemiswara Temple, Ambali Falī, Jamnagar (Saurashtra) (Based on the book 'Acintya Cintamani Navakāra' by Muni Amarendra Vijaya ji)
(Courtesy : Mahamantra Namokara by Upadhyāya Kewal Muni)
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APPENDIX-3
NAVA GRAHA ŚĀNTI JAPA VIDHĀNA
(The method for pacifying the nine planets) The names of the nine planets according to Indian system of astrology are :
1. Sun, 2. Moon, 3. Mars, 4. Mercury, 5. Jupiter, 6. Venus, 7. Saturn, 8. Rähu, and 9. Ketu (the last two being symbolic representation of discordant positions of the Sun and the Moon in association with the Earth).
Out of these the Sun, Mars, Saturn and Rāhu are potent and dynamic. When favourable these show benefits fast, and when unfavourable these cause painful bad effects, with the same intensity. The bad effects of the remaining five planets are not so distressing. However, an unfavourable planet certainly causes some or the other problem. As such many methods for countering the ill-effects of these planets have been suggested. For example :
• Chanting of the planet pacifying mantra - Penances like āyambila Wearing suitable gems. Ritual worship of the planet Wearing dress of colour suitable to the planet Donating things of the colour of the planet.
Out of these the most convenient and effective method is mantra chanting. In the ancient Jain works three methods for the use of pacifying mantras have been mentioned :
1. Chanting of the namokāra mahamantra specified for the planet. 2. Chanting of the name of the Tirthařkara specified for the planet. 3. Chanting of the mantra specified for the planet.
We are giving here all the three methods. Choose the day, the colour of the dress, seat and the rosary and chant specified number of repetitions everyday. Also do ayambila (one grain, one meal) or ekāsanā (one meal per day). Doing penance with chanting speeds up the result.
PLANET PACIFYING MANTRAS The Sun : Namokara mantra-Om hrin namo siddhānam. 3 OTAT PAGI,
(red colour), one thousand repetitions per day. Padmaprabha Tirthakara Japa-Om hrin sri namah padmaprabhave mama sürya grahā śäntim kuru kuru svaha. 5 å si 14: 19 A t Me 95 96 FUEL (7000 repetitions, red rosary). Planet Mantra-Namaskāram ca mārtandam mamopari krpām kuru,
Om srāṁ śrīm sro sraḥ sa suryaḥ mama tuştatu. (27 repetitions)
नमस्कारं च मार्तण्डं ममोपरि कृपां कुरु। ॐ मां मी म्रो म्रः स सूर्यः मम तुष्टतु ॥ The Moon : Namokara mantra-Om hrim namo arihantānam,
a अरिहंताणं
(white colour), one thousand repetitions per day. Candraprabha Tirthařkara Japa-Om hrim śrim namaścandraprabhave mama candra graha śāntim kuru kuru svāhā 3o a fi 74931- a de mai 95 96 FIIETI (6000 repetitions, white rosary) Planet Mantra-Om śrám śrīm sraum śraḥ śaśideva ! namostu te,
Amrtāṁ ca sadāmiyam sa candraḥ mama tustaye. (27 repetitions) ॐ श्रां श्रीं श्रौं श्रः शशिदेव ! नमोस्तु ते। अमृतां च सदामीयं स चंद्रः मम तुष्टये ॥ ILLUSTRATED NAMOKĀRA MAHĀMANTRA : APPENDICES
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The Mars :
Ņamokāra mantra-Om hrim namo siddhäņam $0 ora fogli (red colour), one thousand repetitions per day.
Vasupujya Tirthařkara Japa-Om hrim śrim namo vasupujya bhagavate mama mangala graha śāntim kuru kuru svähà. ॐ ह्रीं श्रीं नमो वासुपूज्य भगवते मम मंगल ग्रह शान्तिं कुरु कुरु स्वाहा ।
(8000 repetitions, red rosary) Planet Mantra-Om krāṁ kris krauṁ kraḥ kujadeva ! dayāṁ kuru,
Bhumiputra ! bhayaccheda sarvăristaharo haraḥ. (27 repetitions).
$o ai : pouca ! mail maye ! Made Halliert 2:11 The Mercury :
Namokara mantra-Om hrim namo uvajjhāyaṇam, 30 uri Japaturi 1 (Yellow colour), one thousand repetitions per day)
śāntinātha Tirthamkara japa-Om hrim śrim namo śāntināthaya mama budha graha śāntim kuru kuru svähä. ॐ ह्रीं श्रीं नमो शान्तिनाथाय मम बुध ग्रह शान्तिं कुरु कुरु स्वाहा।
(10,000 repetitions, yellow rosary) Japas of Vimalanatha, Anantanātha, Dharmanātha, Kunthunātha and Sri Vardhamana Swāmī are also done. Planet mantra-Om brāṁ brim braum braḥ budho jñaḥ bahusampadah,
Saśisuto na ristastvam rddhi vrddhiprado bhava. (27 repetitions)
ॐ ब्रां ब्रीं ब्रौं ब्रः बुधो ज्ञः बहुसंपदः । शशिसुतो न रिष्टस्त्वं ऋद्धि वृद्धिप्रदो भव ॥ The Jupiter :
Ņamokāra mantra-Om hrim namo āyariyanam 30 m ufupi 1 (yellow colour), one thousand repetitions per day.
Sumatinātha Tirthamkara Japa-Om hriṁ Śrim namo Sumatinathāya bhagavate mama guru graha śāntim kuru kuru svāhā. ॐ ह्रीं श्रीं नमो सुमतिनाथाय भगवते मम गुरु ग्रह शान्तिं कुरु कुरु स्वाहा ।
(12,000 repetitions, yellow rosary). Planet Mantra-Om irunn jim jraum jrah Jivadevo brhaspatiḥ, Bhūrbhuvo dhanadātā ca más svāmiństu krpām kuru.
(27 repetitions). ॐ जां जी जौं जः जीवदेवो बृहस्पतिः। भूर्भुवो धनदाता च मां स्वामिंस्तु कृपां कुरु ॥ The Venus :
Namokara mantra-Om hrin namo arihantānam. 3 urut bani l (white colour), One thousand repetitions per day.
Suvidhinātha Tirthamkara japa--Om hrim śri namaḥ śri suvidhināthaya mama sukra graha śāntin kuru kuru sväha. ॐ ह्रीं श्रीं नमः श्री सुविधिनाथाय मम शुक्र ग्रह शान्तिं कुरु कुरु स्वाहा।
(11,000 repetitions, white rosary). Planet Mantra-Om hrāṁ hrim hraum hraḥ sa śukraḥ asuroguruh, Suklavarnaṁ saukhyakartta varna duhkham tu cüraya.
(27 repetitions) ॐ ह्रां ह्रीं ह्रौं हः स शुक्रः असुरगुरुः। शुक्लवर्ण सौख्यकर्ता वर्ण दुःखं तु चूरय ॥
Jeu
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The Saturn :
Ņamokāra Mantra-Om hrim namo loe savva sähūnam. ॐ ह्रीं णमो लोए सब साहूणं।
(black colour), one thousand repetitions per day. Munisuvrata Tirthamkara japa-Om hrim sriṁ namo sri munisuvrata swamine mama sani graha santim kuru kuru svähá. ॐ ह्रीं श्रीं नमो श्री मुनिसुव्रतस्वामिने मम शनि ग्रह शान्तिं कुरु कुरु स्वाहा ।
(32,000 repetitions, black rosary). Planet Mantra-Om dhmām dhmim dhmaum dhmah sanidevo ravisutaḥ, Tustamānah mamanandam mama satruharo bhava.
(27 repetitions) ॐ ध्यां मीं मौ ध्मः शनिदेवो रविसुतः । तुष्टमानः ममानन्दं मम शत्रुहरो भव ! The Rāhu :
Ņamokāra Mantra-Om hrim namo loe savva sähünam, ॐ ह्रीं णमो लोए सब साहूणं ।
(black colour), one thousand repetitions per day. Aristanemi Tirthařkara Japa-On hyvin srim namo Aristanemināthāya mama ruhu gritha sunan kuru kuru svaha. ॐ ह्रीं श्रीं नमो अरिष्टनेमिनाथाय मम राहु ग्रह शान्तिं कुरु कुरु स्वाहा।।
(21,000 repetitions, black rosary). Planet Mantra-Om räm rim rauṁ rah ăsurih simhikäsutaḥ,
Roga-soka-duhkhahartā sarvakoti-falapradah. (27 repetitions).
ॐ रां री रौं रः आसुरिः सिंहिकासुतः । रोग-शोक-दुःखहर्ता सर्वकोटि-फलप्रदः ॥ The Ketu :
Namokara Mantra-Om hrir namo loe savvasahüņam, ॐ हीं णमो लोए सब्बसाहूणं ।
(black colour), one thousand repetitions per day. Pārsvanātha Tirthamkara japa-Om hrim frim namo bhagavate pārsvanāthāya mama ketu graha śāntim kuru kuru svāhā. ॐ ह्रीं श्रीं नमो भगवते पार्श्वनाथाय मम केतुग्रह शान्तिं कुरु कुरु स्वाहा ।
(21,000 repetitions, black rosary). Planet Mantra-Om bhrām bhrim bhraum bhrah ketuh kalyanakärakah,
sa eva sukhadatā ca duhkhasarranivarakan (27 repetitions): ॐ भ्रां भी भौं भ्रः केतुः कल्याणकारकः । स एव सुखदाता च दुःखसर्वनिवारकः ॥
Pron
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= APPENDIX-4
SOME IMPORTANT FACTS Due to the space limitations the illustrated description of the namokara mahamantra given there is very precise and brief. We give here some reference with explanations from the ancient source booksNamokāra Mahāmantra :
Why the mahāmantra? The following verse from 'Ņamokāra Mantra-Māhātmya' provides the reply:
Mantraṁ samsārasărar trijagadanupamam sarva-păpārimantrar Saṁsārocchedamantraṁ visaya-vişaharaṁ karma-nirmūlamantram Mantraṁ siddhipradānam śivasukha-jananam kevalajñana-mantra Mantraṁ Śrī jainamantram japa japa japitam janma nirvana mantraṁ.
मंत्र संसारसारं त्रिजगनुपमं सर्व-पापारिमंत्रं संसारोच्छेदमंत्र विषय-विषहरं कर्म-निर्मूलमंत्रं
मंत्र सिद्धिप्रदानं शिवसुख-जननं केवलज्ञान-मंत्रं
मंत्र श्री जैनमंत्र जप जप जपितं जन्म निर्वाण मंत्रम् ॥ This mantra is the essence of the world, it is unique in the three worlds, it is destroyer of all the sins. It is the vanquisher of all miseries of this world, it is the eliminator of the poison of mundane indulgences, it is the eradicator of the root of karma. It is the provider of perfection in all mantras, it is the source of well being and bliss, it is the mantra that leads to omniscience. The continued chanting of this mantra liberates the soul from the cycles of life. Another verse from 'Namaskāra Fala Stotra':
Vähi-jala-jalana-takkara-hari-kari-sangama-visahara bhayāim, näsanti takkhaṇenam jina-navakarappabhavenaṁ...... 1
बाहि-जल-जलण-तक्कर-हरि-करि-संगाम-विसहर भयाई । नासंति तक्खणेणं जिण-नवकारप्पभावेणं ।।
-नमस्कार फल स्तोत्र The namokāra mantra immediately removes the fears of disease, water, fire, thief, lion, elephant, war, snake, etc. The Form of Arihanta :
Devāsura manuyāņam arihā pūya susattama jamha. Arina hantă rayaṁ hantă, arihantă tena vuccanti.
-Visesavasyaka Bhasya 3585 देवासुर मणुयाणं अरिहा पूया सुसत्तमा जम्हा। अरिणा हंता रयं हंता, अरिहंता तेण वुच्चंति ॥
-विशेषावश्यक भाष्य As he is venerable for gods, demons, humans he is called 'arhant' the universally venerable; and because he has destroyed karma, the enemy he is called 'Arihanta' the destroyer of enemies. The Eight Great Insignias (Asta Mahāprätihārya):
Aśokavskṣaḥ sura puspa vrstih Divya dhvaniścámaramāsanaṁ ca, Bhamandalam dundubhiratapatram
satprātihāryāņi jineśvarāņāṁ. अशोकवृक्षः सुरपुष्पवृष्टिः, दिव्य ध्वनिश्चामरमासनं च । भामण्डलं दुन्दुभिरातपत्रं समातिहार्याणि जिनेश्वराणाम् ॥
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The eights great insignias of the Tirthamkara are : 1, The Aśoka tree, 2. The divine shower of flowers, 3. The divine speech 4. The Divine Whisks, 5. The Divine throne. 6. The Divine Orb, 7. The divine drums, and 8. The triple canopy. The Eight Attributes of the Siddha : With the end of the eight types of karmas eight qualities appear in the Siddha
Nānam ca darsanaṁ ceva avvābāham taheva sammattań,
Akkhayathi-i arūvi agurulahu vīriyam havaï.
नाणं च दसणं चेव अब्बाबाहं तहेव सम्मत्तं ।
अक्खयठिइ अरूवी अगुरु लहु वीरियं हवइ॥ 1. With destruction of the knowledge-obstructing-karma (Jñänāvaranīya) appears infinite knowledge.
2. With the destruction of perception-obstructing-karma (Darśanavaraṇīya) appears infinite perception
3. With destruction of emotion-evoking-karma (vedaniya) appears unhindered and infinite inner bliss.
4. With the destruction of illusory karma (Mohaniya) appears the stabilisation within the real self that becomes evident by the purifying cognition (kṣāyika samyaktva) and the purifying conduct (Kṣāyika caritra).
5. With the destruction of the age-determining-karma (Āyusya) appears the immortal indestructible and ageless form.
6. With the destruction of the form-determining-karma (Nāma) appears the formlessness.
7. With the destruction of the status-determining-karma (Gotra) appears the dimensionlessness (it is due to this attribute that infinite perfect souls exist in the state of mokşa at the same time).
8. With the destruction of the hindering karma (Antarāya) appears infinite inner power.
Note : The illusory Karma (Mohanīya) has two forms. Darśana Mohanīya (faith distorting) and caritra Mohaniya (conduct distorting). When the illusory karma is completely destroyed there appear the attributes of purifying conduct and cognition. In a perfect soul the meaning of the attributes of conduct and cognition is the continued existence in the form of pure soul for infinite time. The Thirty Six Attributes of the Acārya : The thirty six attributes of the Acārya related to the code of conduct are as follows:
Pancindiya samvarano taha navaviha bambhacera guttidharo,
Cauviha kasāyamukko, i a atthärasa gunehim sanjutto. Panca mahavvaya jutto, pancavihāyāra-pälana samattho. Panca samio tigutto iha chattīsa gunehim guru majjha.
-Āvasyaka sūtra पंचिन्दिय संवरणो तह नवविह बंभचेर गुत्तिधरो। चउविह कसायमुक्को, इअ अट्ठारस गुणेहिं संजुत्तो। पंच महब्बय जुत्तो, पंचविहायार-पालण समत्थो ।
पंचसमिओ तिगुत्तो इह छत्तीस गुणेहिं गुरु मज्झ । (5) Discipline over the five senses viz., ears, eyes, nose, taste and touch. (9) Observation of celibacy with nine restraints. (4) Winning over the four passions viz., anger, conceit, illusion, and greed. ILLUSTRATED NAMOKĀRA MAHĀMANTRA : APPENDICES
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.
(5) Observer of the five great vows viz. Ahimsā, truth, non-stealing, celibacy and non
possession. (5) Capable of observing and propagating the observation of the five conducts viz., Knowledge,
faith, conduct, penance and potency. (5) Observer of five rules of conscientiousness viz., that of movement, speech, take-put,
exploration and disposition. (3) Observer of the three restraints viz. mind, speech and body.
The ācārya himself observes and guides others to observe these thirty six disciplines that are the basis of the code of conduct. Besides these there is another set of thirty six attributes like good lineage, etc. The Twenty Five Attributes of the Upādhyāya :
There are two interpretations of the 25 attributes of the Upadhyāya.
(A) Who has the knowledge of, and is capable of imparting to his students the knowledge of the (11) canonical texts (Angaśruta) like Acāranga and the (12-23) twelve sub-canonical texts (Upanga-śruta) like Aupapātika. Who are also the observers of the (24) regular code of action and the (25) irregular code of action.
The irregular code of action (Karaņa-sattari) includes the actions that are done when needed, The list of the seventy such actions is (4) discipline of alms (pindaviśuddhi), (5) conscientiousness (samiti), (12) feelings or attitudes (bhāvanā), (12) monk disciplines (bhiksupratimā), (5) discipline of senses (indriyanirodha), (25) inspection and introspection (pratilekhana), (3) restraints (gupti) and (4) inner resolves (Abhigraha).
The regular code of action includes the actions that are to be performed everyday. These are also seventy. (5) great vows (mahāvratas), (10) righteousness of monk (śramana dharma), (17) discipline (samyama), (10) services to the monk organisation (vaiyávrtya), (9) restraints of the vow of celibacy (brahmacarya-gupti), (3) the three gems-knowledge, faith and conduct (Jñana, darśana, caritra), (12) penances (tapa), and (4) removal of the passions (kaşaya-nigraha)
-based on Ogha Niryukti Bhāsya (B) According to the second interpretation the 25 attributes are as follows:
Bārasanga viu buddhā karana-carana juo, Pabhāvanā joga-niggaho, uvajjhāya gunaṁ vande.
बारसंग विऊ बुद्धा करण-चरणजुओ।
पभावणा जोग-निग्गहो, उवज्झाय गुणं वन्दे । The upādhyāyas are those who have these 25 attributes : experts of the 12 canons, propagators of religious order by eight methods, including the regular and irregular codes of action, removers of the attachments of mind, speech and body. The 27 Attributes of the Sadhu (monk):
The 27 attributes of the sādhu have been detailed in the Samavāyānga sūtra as also in the following popular verse :
Panca mahavvaya jutto, taha pancindiya saṁvarano,
Cauvviha kasāya mukko, tao samadharania
Tisacca sampanna, tio khanti samvegarao, Veyana maccu bhaya gayam, sāhu guna sattāvisa.
-Āvaśyaka Sūtra (Samavāyānga 27) पंच महब्बय जुत्तो, तह पंचिंदिय संवरणो । चउब्बिह कसाय मुक्को, तओ समाधारणीया ॥ तिसच्च सम्पन्न, तिओ खंति संवेगरओ। वेयण मच्चुभय गर्य, साहु गुण सत्तावीस ॥
-39244 LE (H491İT 710) 20
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There are 27 attributes of sadhu listed as follows: The practitioner of five great vows (5). The discipliner of the five senses (5). He is free of the four passions (4). He is tranquil at all the three levels of thought, speech and action (3). He is truthful at all the three levels of feeling, speech and conduct (3). He is forgiving (1). He is detached (1). He indulges in practices leading to purity of knowledge, faith and conduct (3). He is equanimous towards pain (1). and he is free of the fear of death (1). The 108 attributes of Five Levels :
Bāras guna arihantā, Siddha attheva süri chattisă, uvajjhāyā paņavisā, sāhū sagavisa atthasayaṁ.
बारस गुण अरिहंता, सिद्धा अटेव सूरि छत्तीसा।
उवज्झाया पणवीसा, साहू सगवीस अट्टसयं ॥ There are 12 attributes of the Arihanta, 8 of the Siddha, 36 of the Acārya , 25 of the Upadhyāya and 27 of the Sadhu. The attributes of all the five venerables total to 108. The Basis of Meditation :
Ācārya sri Mänatungasūri has detailed the location of the five centres on the body for the purpose of meditation
Sisathä arihantă, siddha vayanammi, sūrina kanthe, Hiyayammi uvajjhāya, caranahiya sahuņo vande. -Navakara Sara-9
सीसत्था अरिहंता, सिद्धा वयणंमि, सूरिणा कंठे । हिययम्मि उवज्झाया, चरणठिया साहुणो बन्दे ॥
-नवकारसार ९ I venerate the Arihanta located at the head, the Siddha located at the face, the Ācārya located at the throat, the Upadhyāya located at the heart and the Sadhu located at the feet. The Omkāra in the Namokara :
Arihantā asarirà āyariya taha uvajjhāya munino, Pancakkhara nipfanno, omkaro pañca paramithi.
-Navakāra sāra of Mântungasūri. 7 अरिहंता असरीरा आयरिया तह उवज्झाय मुणिणो।
पंचक्खर निष्फनो, ॐकारो पंच परमिट्टी। -मानतुंगसूरिकृत नवकारसार ७ Om is composed by combining 'a' from arihanta, 'a' from aśariră (formless, siddha); 'a' from Acārya, 'u' from uvajjhāya and 'm' from muni (monk, sådhu). The Eight Petal Lotus :
Astapatre sitambhoje karņikāyām krtasthitim, Adyam saptākşaram mantram, pavitra cintayettataḥ ......34
Siddhädikaṁ catuṣkaṁ ca dikpatreşu yathakramam, Cülā pāda catuṣkaṁ ca, vidik patreșu cintayet ......34
-The Yogaśāstra of Hemacandrācārya ch-7 अष्टपत्रे सिताम्भोजे कर्णिकायां कृतस्थितिम् । आयं सप्ताक्षरं मंत्र, पवित्रं चिंतयेत्ततः ॥३४॥ सिद्धादिकं चतुष्कं च दिपत्रेषु यथाक्रमम् । चूला पाद चतुष्कं च, विदिक् पत्रेषु चिंतयेत् ॥३४॥
-हेमचन्द्राचार्य योगशास्त्र, प्रकाश ७ Visualize an eight petal white lotus. At its central circle write the seven letter pious mantra-namo arihantānam. On its eastern petal write namo siddhäņam, on southern namo ayariyānam, on western namo uvajjhayānam and on the northern namo loe savva sāhūnam. On the south-eastern petal write eso panca namokkaro, on the south-western petal write savvapāvappaņāşano, on the north-western petal write mangalanaṁ ca savvesim and on the north-eastern petal write padhamam havaï mangalam. Writing thus focus on this and meditate. ILLUSTRATED NAMOKĀRA MAHAMANTRA : APPENDICES
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= APPENDIX-5= SARVATOBHADRA ĀNUPŪRVİ A GOOD MEANS OF NAMOKĀRA CHANTING
Of the various processes of focusing the mind mathematics is an interesting one. The Jain ācāryas have combined mathematics with religious subjects for the purpose of focusing the mind on spiritual meditation. Out of the four interpretative styles of the Jain canons (anuyoga) mathematics forms an independent section (ganitānuyoga).
The anupūrvi has been formulated as an aid to focus mind on the namokära mahamantra chanting and meditation. In the anupūrvī the five lines of namokāra mahāmantra are repeated in a series of various orders so that attention is not diverted.
Like the mathematical numbers the ānupūrvi is also framed in a vriety of ways. In the Anuyogadvāra-sūtra there is a mention of different classes and sub-classes of anupūrvis. Here we are giving the sarvatobhadra anupūrvi. The total of the five numbers in the squares from any direction is 15. Like the sarvatobhadra penance and configuration this ānupūrvi is also of special importance.
The method of chanting is as follows:
While progressing on the squares from left to right chant namo arihantānañ át the numerical 1, namo siddhānaṁ at 2, namo āyariyanaṁ at 3, namo uvaijhāyānaṁ at 4, and ņamo loe savva sāhūnam at 5.
About its benefits there is a famous couplet that means : आनुपूर्वी प्रतिदिन जपिये, चंचल मन स्थिर हो जावे । छह मासी तप का फल होवे, पाप-पंक सब धुल जावे ॥ मंत्रराज नवकार हृदय में, शांति सुधारस बरसाता । लौकिक जीवन सुखमय करके, अजर अमर पद पहुँचाता ॥ Chant the ānupūrvi everyday and your mind will be stable. It benefits as the six month penance and cleanses the mud of sin. The king of mantras, navakāra showers the essence of peace in mind. And filling the mundane life with happiness it leads to immortality.
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(2)
(3)
1 2 3 4
3 4 5 5 1 2
34 4 5 1 1 2 3
2 3 4 5 1 45 123 1 2 3 4 5 3 4 5 1 2 5 1 2 3 4
4512
1234 2 3 4 5 1 4 5 1 2 3 1 2 3
2 3 4 5
(5)
(6)
1 3 5 2 4 2 3 4 5 1 3 14 25 5 2 4 7 3 4 5 1 23 25 3 14 413 5 2 1 2 3 4 5 1 4 2 5 3 3 5 2 41 3 4 5 1 2 5 3 1 4 2 2 4 1 3 5 5 1 2 3 4 4 2 5
uawn Anu w INWAUANOW!
(7)
(8
)
(
9
)
WAUAN ANU wa UWAN UWAN
4 5 1 2 3 1 5 4 3 2 5 4 3 2 1 1 2 3 4 5 3 2 1 54 215 4 3 3 4 5 1 2 5 4 3 21 43 2 15 5 1 2 3 4 2 15 43 1 5 4 3 2
3 4 514 3 2 1 5 32154
د م ن ہ م دہ حد ده ه ه ه م دل
2
( 10 )
(12)
2 4135 25 3 14 4 2 53 35241 4 2 53 3 1 42 4 13 5 2 5 3 1 42 425 31 52 4 13 4 2 5 311 314 25 1 3 5 24 31 4 25 25 3 1 4
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و
ا
عادة والراحة العظام و XTRanaكه
الس
(13)
(14)
(15)
ها
نه به د
2
1
ر ده م به |
3/2/15
2 15 13
5 4 3 2 2 21| 5 | 4 3 2 1 5 4 35 4 3 2 1 154322 154/3
241
(18) 425315 2 4 13 3 1 4 2 5 41 3 5 2 3 14 25314 3 5 5 2 4 1 42| 53| 1| 425 24 135 53 14 | 53|1| 42 | 43 3|5| 24 1425
(
3
سسسسسسسسسس
بن حمده ددها 0
د د به نه وه به م د
م د د د د د
م مه | د
به د ده د ه ن م م و ن ح م د ده
د د د
د د د د د
د د د
(21)
WN
13524 24 135 | 154 3 5 2415 | 21
و ه م م
5 1 2 3 4
3 4 5 1 | 4 5 1 2 3
1 2 3 4 5 | 3 4 5 12
ده د
24| 1 3 5 3 5 2 4 1 5 1 3 5 2 4 1 4 1 3 5 2 3 4
3 4 5 5 1 2
| 1 2 3 4 5 52 413 13 5 2 4 4 5 1 23 | 13 5 2 4 2 4 1 3 5 2 3 4 5 1
دا د ہ
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Namokara is the melody of the
blissful soul. us It is the declaration of the
awakened soul. * It is ihe resonating pulsation of
the sublime soul. * Every letter, sound and word in it
contains astonishing mantric
power. ** lis sounds have soul awakening
resonance. Its proper utterance activates the dormant spiritual energies of the
soul
* The energy (soul-energy) centres
of the body are activated. ** The letter-meditation removes the
ailments of the body. * Health improves * Energy and power starts flowing. * With the focussing of mind on
Namokāra concentration
improves. * Inner powers become intense. & The Kundalini (serpent power)
starts awakening. * The association of mind with the
divine power leads to the experience of heavenly bliss. Happiness, elation, energy and joy, these are the fruits of Namokara.
--Srichand Surana 'Saras'
OUR ILLUSTRATED PUBLICATIONS: Illustrated Bhaktamar Stotra 325/-. Illustrated Uttaradhyayana Sutra 351/-.

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ca El o OTON ANAMIS se OT wu O NAMO VONAM no MMO A je ARHU NAMO NAMO O LOYE O UVA AVAR A SAHUC UHAYAN SAVVA? Gm