Jin puja

Author(s): Harendra Shah
Publisher: USA Jain Center Northern Calfornia
Catalog link: https://jainqq.org/explore/290009/1

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Jin Puja 1.7. aaaaauuw 1. Introduction and Background. 1.1. Rites & Rutuals in Jainism .......... 1.2. Why do we need a worshipping place? Can't we do it in our own home? What is the importance of Pratimajis with Pran Pratishtha? 1.4. Why do we need to do Jinpuja?... 1.5. Bhakti & Puja (Devotion & Worship)........... 1.6. Types of Puja... ......... How to be engrossed in Jinpuja?................ 1.8. Purity to be Observed for performing Puja: .. 1.9. Namo Jinanam Jiabhyanam 1.10. How to stand in front of the Parmatma? 1.11. Whom to watch when we are in temple? 2. Basic Steps to be followed in the temple.................. 2.1. Nisihi & Pranam............... Pradakshina.. .................. Chandan Preparation ......... 2.4. Tilak (Agnachakra)............. 2.5. Bell ringing. 2.6. Jin Puja in Ghabhara ......... Darpan............. 2.8. Chowri Dance... 2.9. Bhav Puja................. 2.10. Avastha, Bhumi, Alamban, Mudra and Pranidhan Triks ............................ 2.11. How to come out of the temple ? 3. Brief Description Ashtaprakari (Eight Fold) Jinpuja per Digambar tradition .. 4. Arati, Mangal Divo and Shanti Kalash..... 4.1. Arati. 4.2. Mangal Divo ............ 4.3. Shanti Kalash..... 5. Ten Triks (group of three) to be observed while worshipping ............... 6. Contributions & References.... 7. Michha Mi Dukkadam... 2.7. ...... ........... aan ASSO.

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Jin Puja 1. Introduction and Background Before we start, we must emphasize that there are many different ways of doing Jinpuja. What you read here is not the only way. Keeping in mind the Jain' doctrine of Anekantvad (multiple viewpoints), we want to make it clear that it is not our intention to offend anyone. 1.1. Rites & Rutuals in Jainism The one and only purpose of Jainism is to attain Moksha (salvation , freedom from cycle of life and death or eternal happiness). Rites and rituals are small but important beginning steps towards the path of Moksha. The rites and rituals consist of Bhakti and Worship. Unlike the general concept of rites and rituals, Jains do not perform rites and rituals for worldly happiness, for a certain miracle or to please some divine power. In Jainism, the purpose of rites and rituals is to pay our respect to Tirthankars for the salvation they have attained, for showing us the path of purification (Moksha), and to get the inspiration to become like them. The aspirant (Sadhak) attains the inner peace by performing the rites and rituals, and suppresses his/her passions such as anger, ego, deceit and greed. The Bhakti and Worship should imprint an everlasting impression of Jain principles in the minds of an aspirant (Sadhak). Rites and Rituals performed with pure thoughts and true Jain principles of Ahimsa in mind should lead the aspirant to believe that path to Moksha can only be attained by acquiring the three jewels, namely, Samyak Jnana (Right Knowledge), Samyak Darshan (Right Perception), and Samyak Charitra (Right Conduct). Then slowly but surely, the aspirant sets out on the path of salvation. Tirthankars were humans like us before they attained Moksha. Similarly, we human beings can attain Moksha and become like THEM. 1.2. Why do we need a worshipping place? Can't we do it in our own home? The worshipping place provides the necessary environment for spiritual practice (sadhana) as the school provides for education. Once the aspirant has advanced spiritually, he/she can Jain word is derived from Jina, which literally means "the Victor" or "the Liberator". One who has freed himself/herself from the bondage of Karma by conquering raga (attachment - deceit and greed) & dvesha (aversion - anger and ego). People who follow the teachings of Jina are called Jains. Jains are also called shramanas (who treat everything with equanimity) or nirganthas (who does not have desires and passions). The teachings of Jina is called Jainism. Bhagwan Mahavira was the last reformer of Jainism. Jainism is the universal religion (dharma) because the fundamental principle of Jainism Ahimsa, either by thoughts, words or action is extended to all living beings. In other words all living beings are considered equal The Sanskrit word for the religion is dharma. The meaning of dharma is very own nature or quality of the thing. For all living beings, soul is the real thing. This makes to see, to know and to realize" - the true nature of the things. In other words, the laws of nature in truest and purest form are the religion. Laws of nature lead us to the laws of self-initiatives and self-efforts. Without self-efforts and self-initiatives, one cannot see, know and realize his/her own true qualities. That's why Jainism relies a great deal on one's own efforts and initiatives, and laws of nature. 2 Moksha = moha + kshaya; moha means delusion and kshaya means eradication - this makes Moksha as the state where there is no delusion and all karma are eradicated. There are three jewels, samyak-darsana or right perception (inclination or belief), samyak-inana or right knowledge (cognition), samyak-charitra or right conduct - these three combined are the means of Moksha. Compiled by Harendra Shah 6/20/02

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Jin Puja continue the spiritual activity at any place. But for most of Shravaks (householders), they need to depend upon external sources such as temple to make initial progress in the spiritual direction. It is also acceptable for an aspirant to practice his/her religion from home as long as he/she achieves the similar or better results. For most Shravaks, combination of both is the best option. 1.3. What is the importance of Pratimajis with Pran Pratishtha? The word Pratishtha is a Sanskrit word made of two words. The word Pra means Pratyaksha or "in person" or "live", and the word Tishta means to install or to establish. The combined meaning of the word Pratishtha means to establish live image of Veettrag* Bhagawan(s) in the temple for spiritual grace and fellowship. There is a specific Pran Pratishtha ceremony which auspiciously installs "living-ness" in the Pratimajis. In other words, Pratimajis with Pran Pratishtha are the next best to a Tirthankar in person. As you know we do not have any Tirthankar on this planet. Therefore, a Pratimaji with Pran Pratishtha. is like a "Tirthankar" residing in our temple. 1.4. Why do we need to do Jinpuja? Jinpuja is a spiritual ritual designed for Shravaks. The presence of image of Tirthankar provides mental peace and harmony and encourages one to detach his/her self from the worldly desires. The forum that Pujas provide help people discipline themselves. It is considered to be a simple, preliminary step towards the attainment of Moksha. We pray and /or worship to pay our respects to the Thirthankars because THEY have attained the liberation, THEY explained the path of liberation and to get an inspiration to become like THEM. Shravaka is the person who is living in a house and practices the partial vows (anuvrata). The shravaka word is derived from the word "shru" meaning to listen. Shravaka listens to the preaching of the tirthankar or the right guru or reads the Jain canonical books. Shravaka has faith in the path of liberation expounded by the tirthankars, who avoids the non-essential activities of sins, who has the right belief, and who has suppressed anantanubandhi (life-long-lasting) kashayas (passions). He/she feels that this material world (samsar) is a prison and wants to be freed from it. The word Shravaka is used for a male and Shravika is used for a female. * Veetrag means the person who has no attachments what so ever. $ There are many meanings of Bhagwan. Couple of them are: 1) The person who is not going to be born again, who has freed HIMSELF from the cycle of birth and death. 2) The person who has conquered all kinds of fear. The word tirth means ford (passage) and, therefore, tirthankar means builders of ford which leads us across the ocean of suffering and to the bank of everlasting happiness, "Moksha". In this half time cycle we had 24 tirthankars, first one was Rushabhdev and the last one was Mahavir Swami. Each timecycle consists of 6 descending (Avasarpini) and 6 ascending (Utsarpini) phases. Currently we are in the fifth phase of a descending half cycle. The fifth phase started from Moksha of Bhagwan Mahavira and is suppose to last 21,000 years. Tirthankar has revealed the truth of the universe to us. Once a soul has shed all of its four defiling (ghati) karma namely Jnanavarniya (Knowledge obscuring) Karma, Darshanavarniya (Perception obscuring) karma, Mohniya (Deluding) Karma and Antaraya (Obstructive) Karma, and who had earned Tirthankar Nam Karma in his/her previous life becomes a Tirthankar. These Tirthankars reinstate the Jain Sangh (four-fold Jain Order) consisting of Sadhus (monks), Sadhvis (nuns), Shravaks (male householders), and Shravikas (female householders). Compiled by Harendra Shah 6/20/02

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Jin Puja 1.5. Bhakti & Puja (Devotion & Worship) Bhakti (devotion) and Puja are interwoven with the daily life of a Jain and is considered as part of daily conduct (Vyavhar). Bhakti and Puja shows the purest of soul in the form of daily conduct. This daily conduct should lead us to the path of (Nischay), the realization of absolute purest form of our own-self, the soul. There are nine types of Bhakti: (1) Hearing God's name (Shravan), (2) Devotional singing (Kirtan), (3) Remembering (Smaran), (4) Worshiping (Jinpuja ), (5) Bowing down (Vandana), (6) Adorning (Archana). (7) To seek refuge in complete surrender - Servitude (Sharan), (8) Friendly sentiment (Maitri) and (9) Dedication of self (Nivedan). The Jinpuja process developed by our great Acharyas include all nine types of Bhakti. 1.6. Types of Puja There are two types of Jinpuja: Saguna & Nirguna. The worship of Jina in the form or Image is called Saguna Jinpuja. The worship of Jina as formless (spiritual idea of Jina) is called Nirguna Jinpuja. The Saguna worship of the Parmatma (idol) is of eight-fold (Ashtaprakari). We require the medium of an Idol or image for worship till we reach the 7th Gunasthan (Seventh Stage in thespiritual development). Nirguna worship consists of devotion and meditation of the Formless one. Once the aspirant is spiritually advanced to significantly higher spiritual level (the stage of the 8th Gunasthan and beyond), where Saguna worship is abandoned. A beginner requires the medium of Idol. While carrying on the Dravyapuja (Puja that includes physical offerings such as Water, Chandan, Rice etc is known as Dravyapuja) we should do the Bhavpuja (mental / emotional act of Puja without any physical offerings). There are various types of Pujas: some of the common Pujas are (1) Eight-fold Jinpuja (Ashthaprakari or Ashthadravya Puja), (2) Athar (18) Abhishek Puja, (3) Panch Parmeshti Puja (4) Snatra Puja. There are five types of Pujas to twenty one types of Pujas. 1.7. How to be engrossed in Jinpuja? To be engrossed completely in Jinpuja, the aspirant should have Tadgat Chitt (full concentration), Samay Vidhan (observance of the proper timing), Bhav Vruddhi (everincreasing devotion), Vismay (admiration - astonishment), Pulak (delight) and Pramodpradhan (appreciation of great qualities of the Tirthankar). By performing Jinpuja on a regular basis with pure feelings (bhav - mental / psychic aspect), it can remove eight types of karma: knowledge-obscuring karma, perception / awareness obscuring karma, belief and conduct diluting karma, energy obscuring karma, There are 14 stages of spritual development, namely: Wrong belief (Mithyatva): Clouded right belief (Sasvadan): Right-wrong belief (Mishra); Right belief with vowless conduct (Avirati Samyak-Darshan), Right belief with partial vow conduct (Deshvirti Samyak-Darshan), Right belief with complete vow conduct with minimum carelessness (Pramat-virat), Right belief with complete vow conduct with the utmost care (Apramat-virat), Stage of new thought activity (Apurva Karan): Stage of advance thought activity (Anivritta Karan); Stage of subtle greed (Sukhama Sampraya); Suppressed passions stage (Upshant Moha); Passionless stage (Kshina Moha); Active Omniscient (Sayogi Kevali); Inactive Omnicient (Ayogi Kevali) Compiled by Harendra Shah 6/20/02

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Jin Puja life-span determining karma, body-determining karma, status determining karma, and painpleasure producing karma. Thus, liberate our selves from the bondage of karma forever. 1.8. Purity to be Observed for performing Puja: The purity of the surroundings inevitably affects one's purity of thought. Purity of the Jinpuja seremony is integral to the proper completion of Jinpuja. Physical purity: The aspirant should take a bath using the necessary amount of water to clean his/her body. For Digambar Puja: After wearing Puja slothes, take Kesar (saffron paste) on your right ring finger and place it on various parts of the body to symbolize that you are clean and ready to start the Puja. In this order, you anoint the forehead, left and right earlobe, the neck, and near the belly button. Clean your fingers after this and do not use the same Kesar for Puja. Purity of clothes: We should have a special set of clothes worn only for puja. The clothing should never have been worn while using the rest room and never have been worn while eating or drinking. Traditionally, garments should be generally white and unstitched. Men are recommended to wear dhoti and khesh. In contemporary times, women can wear almost anything as long as the clothes are new. For Digambar Puja: the clothes must be handwashed clean. One must not have eaten or gone to the bathroom in those clothes Purity of mind: While worshipping avoid stray thoughts. We should utter relevant verses and meditate on the virtues of the Bhagwan. Purity of Ground: We should sweep the floor of the temple, clean and arrange the articles of worship. Purity of Upakaran (items used in worship): We should buy good and clean items for worship. Purity of money: Money to be used in religious purposes must be earned honestly. Ill-gotten wealth should not be used. Purity of Ceremony: We should stop thinking of worldly affairs as soon as we are on our way to the temple. We should not carry out any worldly business in the temple area and shuld perform the Puja seremony systematically. 1.9. Namo Jinanam Jiabhyanam As soon as we see the flag of the temple or its shikhar, we should feel happy and say 'Namo Jinanam Jiabhyanam' by bowing our head with folded hands. We do the same thing as soon as we see the Jin Murti in the temple. Compiled by Harendra Shah 6/20/02

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Jin Puja 1.10. How to stand in front of the Parmatma? While worshipping or doing darshan of the Parmatma, men should stand on the right side and women should stand on the left side of the Parmatma. This is done to observe the courtesy, and to allow others to see (darshan) the Parmatma. 1.11. Whom to watch when we are in temple? We should watch the Parmatma without looking a) upwards, downwards or sideways; b) right or left or c) behind all the time when we are in the temple. 2. Basic Steps to be followed in the temple 2.1. Nisihi & Pranam We should utter words 'Nisihi' (to give up) thrice first time while entering the main door of the temple. It means that I will restrain myself from engaging in worldly activities, physically, verbally and mentally. Say 'Namo Jinanam Jiabhyanam' with folded hands while bowing the head as soon as we see Jin Murti in the temple. Then proceed to do the Jin Darshan of the Mul-Nayak. There are three ways to do the Pranam to Paramatma: a) Bowing head with our both hands folded together. b) Bowing down by bending the upper part of our body half way and do Pranam with folded hands. c) Bowing down by bringing the five limbs of the body together (two arms, two knees and the head) on the floor. The second time 'Nisihi' is uttered before entering the inner temple (Gabhara). This signifies that I am abandoning the activities relating to the temple matters. The third time 'Nisihi' is uttered after completion of Jin Puja. This signifies that I will restrain myself from physical acts of worship (Dravya Puja) before performing 'Chaitya Vandan' (Bhav Puja). 2.2. Pradakshina After the Jin Darshan of Mul-Nayak, we should proceed to perform three Pradakshina (circumambulation) the Parmatma (in Bhomati, also called Gomati), starting from the right of HIM. It is symbolic for acquiring virtues of right perception, right knowledge and right conduct. While doing first Pradakshina, we should recite the following: Kal anadi anantthi, bhav-bhramanno nahi par, Te bhramana nivarava, Pradakshana daoo tran var, Bhamati ma bhamata thaka, bhav-bhavath door palay, Jnan-darshan-charitra roop, Pradakshana tran devai. While doing second Pradakshina, we should recite the following: Compiled by Harendra Shah 6/20/02

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Jin Puja Janm-maranadi savi bhay tale, sijhe jo darshan kaj, Ratna-trayi prapti bhani, darshan karo jin raj, Jnan vadu samsaar ma, jnan-param such hetu, Jnan vina jagjivada, na lahe tatva sanket. While doing third Pradakshina, we should recite the following: Chay te sanchay karmno, rikta kare vali jeh, Charitra nam niryukte kahyu, vando te gunegeh, Jnan darshan charitra e, ratnatrayi nirdhar, Tran Pradakshana te karane, bhavdhukh bhanjanjar. If you do not remember the above then, we should recite hymns of an auspicious prayer like some hymns from the Ratnakar Pachchisi or from Bhaktamar Stotra with full devotion while doing Pradakhana. While performing Pradakshina, we should bow our head with folded hands whenever we see the Parmatma. 2.3. Chandan Preparation After three Pradakshina, we go the corner which is dedicated for Chandan preparation. Here we cover our mouth with Puja-Rumal and prepare the chandan for puja. There is no need to use saffron. After, preparing the Chandan for puja, we clean the area 2.4. Tilak (Agnachakra) Now, while seating in Padmasan, we put a Tilak (vertical flame like) on the forehead. This means that we are obeying the commands of Tirthankar (His teachings) for liberation of our soul. Round Tilak is not recommended. After putting Tilak, the aspirant with folded hands should say "Namo Jinanam" as if the Parmatma is in the front of him/her. 2.5. Bell ringing As we get closer to the Ghabhara, we ring the bell three times to symbolize that I will stay away from the activities of the material world and will become engrossed in Jin Puja by my body, speech and mind. The bell is rang second time when 'Abhishek Puja' is about to start. Third time we ring the bell after the completion of Jin Puja and befor we start the Bhav Puja (Chatya-vandan). This time we ring the bell twenty seven times to symbolize twenty seven special characteristics of a Jain monk. Because, the ownership of Bhav puja (Chaityavandan) belongs to Jain monks. Now, we are going to become a Jain monk while performing Chaitya-vandan. Therefore, to respect and praise the special twenty seven characteristics of Jain monk, we ring the bell twenty seven times. Compiled by Harendra Shah 6/20/02

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Jin Puja Forth time we ring the bell while leaving the temple. This time we ring the bell seven times symbolizing the seven types of fear that we want to get rid of in order to be freed from the miseries of the material world. 2.6. Jin Puja in Ghabhara After ringing the bell three times, say "Nisihi' three times before entering the Gabhara. Mouth and nose should be covered by Puja-rumal before entering the Gabhar. After entering the Gabhara do Pranam to Paramatma by bending the upper body and with folded hands, and a recite an auspicious Stuti. When we enter the Gabhara, we may notice two figures under the seat of Mul-Nayak, one showing tiger's face and other one showing lion's face. Tiger symbolizes "Rag" (attachment) and lion symbolizes "Dwesh" (aversion). This signifies that there are two elements, attachment and aversion, which are root cause of our miseries in the material world. Our Paramatma have eradicated them totally, attained the everlasting happiness, Moksha. And we want to attain the same. There are three types of Puja: a) Ang Puia - We worship the Parmatma by touching it. It consists of Jal-Puja, Chandan-Puja and Pushpa-puja. b) Agra Puja - We worship the Parmatma by standing in front of Him by waving incense, lamp (Dipak) and swaying the Chamar. Then we worship the Parmatma by making a rice-swastik and placing sweets and fruits on it before the Parmatma. c) Bhav Puja - Chaitya Vandan, Stavan and Stuti constitute the Bhav Puja. The follwing is the brief explanation of Ashthprakai Puja per Shwetambar tradition. Ashthprakai Puja per Digambar tradition is briefly explained in the Section 3.0 This particular Jinpuja is usually performed in the morning. Eight different rituals are performed during the Puja: jal (water), Chandan (sandalwood paste), Pushpa (flowers), dhoop (incense), dipak (light), akshat (rice), naivedya (sweets), and fal (fruits). 1. Jala Puja: (Water): Before performing this, everything like flowers), from the Parmatma should be removed. Then insects (if any) on the Parmatma be removed gently by using a peacock feather-brush. After this, we should sprinkle water (abhishek) on the Parmatma. Then remove stale sandal paste by wet cloth (Potu), apply the Valakunchi (brush of hair-like Chandan sticks) gently on the places where dry paste is stuck. Chandale sandal this, we shon, the Water symbolizes life's ocean of birth, death, and misery. This Jinpuja reminds that one should live his life with honesty, truthfulness, love, and compassion towards all living beings. This way one will be able to cross life's ocean and attain liberation (Moksha). 2. Chandan Puja: (Sandal-wood): Wipe the Parmatma by three pieces of cloth to remove all water, and make the Parmatma sompletely dry. This Puja involves puja of nine limbs: (1) two toes of the feet (symbolizes the preservation of the energy - Viryaraksha), (2) two knees (symbolizes self-efforts & self-initiatives - Swadhinata), (3) two wrists (symbolizes donation, good deeds), (4) the shoulders (symbolizes absence of ego and Compiled by Harendra Shah 6/20/02

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Jin Puja mighty shoulders that swam thru the ocean of misery), (5) the head (symbolizes moksha), (6) the forehead (symbolizes third eye, inner eye to the self), (7) the throat (symbolizes the most auspicious speech), (8) the chest (symbolizes purity of heart by eradication of attachment and aversion) and (9) the naval (symbolizes three jewels - perfect perception, perfect knowledge and perfect conduct). There is a particular - spiritual aspiration is associated with puja of each limb. Chandan symbolizes knowledge (jnana). By doing this Jinpuja, one should thrive for right knowledge. 3. Pushpa Puja: (Flower): The flower symbolizes conduct. Our conduct should be full of love and compassion towards all living beings, like flower provides fragrance and beauty, without any discrimination. 4. Dhup Puja: (Incense): Dhup symbolizes monkhood life. While burning itself, incense provides fragrance to others. Similarly, true monks and nuns spend their entire life selflessly to benefit all living beings. This Jinpuja reminds that one should thrive for an ascetic life. 5. Dipak Puja: (Candle): The flame of Dipak represents a pure consciousness, i.e. a soul without bondage of any karmas or a liberated soul. By doing this Jinpuja one should thrive to follow five great vows; non-violence, truthfulness, non-stealing, chastity, and non-possession. Ultimately these vows will lead to liberation. 6. Akshat Puja: (Rice): Rice is a kind of grain which is non-fertile. One cannot grow rice plants by seeding rice. Symbolically, it represents the last birth. By doing this Jinpuja one should thrive to put all efforts in life in such a way that this life becomes the last life, and there will be no more birth after this life. Literally, Akshat means unbroken, and it stands for unbroken happiness. The bright white color of rice represents the purity of our soul. In Akshat Puja, the aspirant makes a swastik using rice grains on a plate or a wooden plank (Patala). The swastik sign symbolizes the samsarik cycle that is consisted of four Sadhu (Jain monk) or Sadhvi (Jain nun) is who practices five mahavratas (great vows), five samitis (carefulness) and three Guptis (restraints); has taken Diksha (initiation) per either Digambar or Svetambar tradition, 2. who practices Samata (equanimity; treats the favorable and non-favorable situations indifferently.), 3. who follows and preaches the major path of liberation expounded by our Tirthankars, 4. emphasizes on the self-efforts and self-initiatives, 5. who firmly believes in and practices the anekantvad, and 6. has given up pleasures of five senses, has no worldly attachments like assets, family, bank balance, house, car and similar things and has won over internal enemies like anger, ego, deceit and greed. They travel by bare feet, they do not use any transportation system, they do not take shower, they do not shave, they do not eat after sunset and more. Their only goal is to attain "Moksha"The message of Jina, Bhagwan Mahavir, the last Tirthankar, is carried by the Acharyas, the spiritual leaders. The responsibility of the spiritual well being of the entire Jain Sangh rests on the shoulders of the Acharyas. Before reaching that state, one has to do an in-depth study and gain mastery over the Agams. In addition to acquiring a high level of spiritual excellence, they also have the ability to lead the monastic communion. They should also know various languages of the country and have a sound knowledge of other philosophies, ideologies, and religions of the region and of the world. The title of Upadhyaya is given to those Sadhus who have acquired a special knowledge of the Agams (Jain scriptures) and philosophical systems. They teach Jain scriptures to deserving aspirants, including Sadhus and sadhvis. The Jain swastik sign has its arms (horizontal and vertical) in clockwise direction while the swastika sign of oriental, American Indian and Greek American have its arms the counter-clockwise direction. Jains, Hindus, Buddhists, Compiled by Harendra Shah 6/20/02

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Jin Puja destinies: 1. heavenly beings, 2. humans, 3. hell beings and 4. rest of the living forms (animals, plants, etc.). A given soul can be born unaccountable number of times in each type. Then he/she places three dots above the swastik sign. Three dots symbolize the three jewels - perfect perception, perfect knowledge and perfect conduct. These three provide the means for escaping the miserable samsarik cycle. Finally, he/she makes a half circle on the top of three dots and puts a dot in that half circle. This half circle figure with a dot symbolizes the place, sidhdhha-lok (upper portion of the universe) where the liberated souls are. The aspirant desires to be liberated from the samsarik cycle of four destinies by the means of right perception, right knowledge and right conduct and attain Moksha. The aspirant puts Sweet on the swastik symbolizing he/she wants to attain a foodless state (Anahari - Siddha). In addition, the aspirant puts fruit on the siddhashila symbolizing the fruit of the Jinpuja is the fifth state of liberation that is liberation. 7. Naivedya Puja: (Sweets): Naivedya symbolizes tasty food. The aspirant puts the Naivedya on the siddha-shila (made out of rice in the Akshat Puja). By doing this Jinpuja, one should thrive to reduce or eliminate attachment to tasty food. Healthy food is essential for survival, however one should not live for tasty food. Ultimate aim in one's life is to attain Moksha where no food is essential for survival. 8. Fal Puja: (Fruit): Fruit is a symbol of Moksha or liberation. . The aspirant puts the fruit on the Swastik (made out of rice in the Akshat Puja). If we live our life without any attachment to worldly affairs, continue to perform our duty without any expectation and reward, be a witness to all the incidents that occur surrounding us, truly follow monkhood life, and have a love and compassion to all living beings, we will attain the fruit of liberation. This is the last Jinpuja symbolizing the ultimate achievement of our life. After completion of Ang Puja, you come out of the Gabhara and perform Agra Puja. After Agra Puja, one may perform Darpan Puja and then perform Chowri dance as explained in sub-sections 2.7 and 2.8. 2.7. Darpan We look into a mirror (Darpan) to see the face of the Parmatma as the Vitarag Bhagwan (who has conquered attachments and aversions) symbolizing that we may attain the state of non-attachment like HIM. This is done after performing JinPuja. 2.8. Chowri Dance After performing Darpan Puja, we Chowri dance while swaying the Chamar before the Parmatma to express our love, respect and devotion to our Veetrag Bhagawan. While doing the Chowri dance, you may want to recite the following: Orientals, Greek, American Indians, etc., regard swastik symbol as a good luck symbol. Nazis' swastika sign has all its arms at 45 degree angle (neither horizontal or vertical) and in clockwise direction. Nazis' swastik sign was abandoned by Germans in 1945. It represents lots of hatred. We need to be very careful in displaying our swastik sign in public so that we do not hurt the feelings of the people who suffered a great deal by Nazis in the second world war. Compiled by Harendra Shah 6/20/02 10

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Jin Puja Be baju chamar dhale, ek agal vajra ulale Jai meru dhari utsange, indra chosath malia range Prabhu pasnu mukhadu jova, bhavobhav na patik khova. 2.9. Bhav Puja There are three types of Bhav Pujas. In general, Chaitya Vandan is performed after the Ashtaprakari Puja. 2.10.Avastha, Bhumi, Alamban, Mudra and Pranidhan Triks There are a total of ten triks (triks means a group of three): (1) Nisihi trik (2) Pradakshina trik, (3) Pranam trik, (4) Puja trik, (5) Avastha trik, (6) Disha trik (7) Bhumi trik (8) Alamban trik (9) Mudra trik (10) Pranidhan trik. Earlier, we have already mentioned about (1) Nisihi trik (2) Pradakshina trik, (3) Pranam trik, (4) Puja trik and (6) Disha trik (5) Avastha Trik: a) Birth Stage - While doing Abbishek, (the ceremony of bathing), we should think that Indra and heavenly beings are performing the Abhishek on the Mount Meru upon the head of the newly born baby who is going to be Tirthankar, b) Kingship Stage - After worshipping the Parmatma with sandal paste, flowers and ornaments, we should contemplate the kinghood of Tirthankar imagining Him seated on a throne. c) Shraman (Ascetic) Stage - We look at the hairless head of Tirthankar and contemplate His Ascetic stage of life, wishing for ourself the same state in this life. (7) Bhumi Pujan Trik: Before doing Chaitya Vandan, we should sweep the ground with the help of our scarf or handkerchief in order to gently move insects and minute living beings from the area. (8) Alamban Trik: a) Varna-alamban - We should recite the sutras, stavanas and stuti correctly without skipping any letter or a word. b) Arthav-alamban - We should think of the meaning of the words uttered by us. c) Pratimav-alamaban - We should say prayers facing the Parmatma. (9) Mudra Trik - a) Yoga Mudra - Fold the ten fingers into the form of a lotus, keep the elbow on the belly and recite the Chaitya Vandan up to Namuthunam. b) Jin Mudra - Do Kausagga while standing up arid keeping two arms hanging down after reciting from Arihant-cheiyaname up to Anattha Sutra. (c) Mukata Sukti Mudra - Fold your two palms hollow like a pearl-shell and then touch your forehead and recite Javanti Cheial, Javant-Kevisahu and Jay viyraya. (10) Pranidhan Trik - Chaitya Vandan is performed with full physical, verbal and mental concentration. Compiled by Harendra Shah 6/20/02

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Jin Puja 2.11. How to come out of the temple ? After ringing the bell, you must leave the temple without turning your back towards the Parmatma (Idol). You must retreat walking backwards and say "Avissahi. After coming out of the temple, sit for a few minutes outside the temple visualizing the Parmatma with eyes softly closed, steady body and full mental concentration. 3. Brief Description Ashtaprakari (Eight Fold) Jinpuja per Digambar tradition Abhishekh: Abhishekh is performed by the Pujari (male); the rest of the members participate in reading the Jinpuja. Altar area is cleaned. Abhishek involves cleaning of the altar by sprinkling saffron water in the eight directions and cleaning of the Parmatma, then wiping the Parmatma dry by using dry cloth. Several kalashes (pots) of pure water is used in bathing the Parmatma as the bell is rang and the Abhishekh path is read or Namokar Maha Mantra is recited. The rest of the participants are reading or chanting the Abhishekh Path. Usually, there should be a continuous stream of water until the Abhishekh Path is complete. Then the Parmatma is first wiped by wet cloth and then with a dry cloth. Sthapana: Take three full cloves and hold one clove at a time between the two ring fingers. While keeping the clove head pointing forward and while chanting the sthapana, place the cloves in an elevated place. The first clove represents that May Dev-Shostra-Guru come into my thoughts, second clove represents that May Dev-Shostra-Guru stay in my thoughts, and third clove represents that May Dev-Shostra-Guru be near me. Invocation: The rays of the sun of omniscience illuminate whose inner self, That voice of Jinendra expounds beautifully the fundamentals of our being, The monks who proceed on the path of right faith, knowledge, and conduct, I bow to thee, oh God, scriptures and monks of the Jain order, a hundred times. I implore of the trio to settle in my mind, while I am offering this homage. Brief Description of AshtPrakari Puja: 1. Water: Pleasures of the senses are sweet poison, nevertheless one is attracted towards this handsome human frame, I have failed to comprehend that all this is the manifestation of matter alone, Forgetting my own glories, I have adhered to attachments of the non-self, Now I have come to you to wash off wrong faith with the pure water of right faith. I offer to you this water for destroying wrong faith as it has not been able to quench my eternal thirst. 2. Sandalwood: All the sentient and non-sentient entities behave and act in their own limits of existence, Calling them favorable or unfavorable is a false attitude of the mind, I have only lengthened the circle of life and death by becoming unhappy with unfavorable associations, I have come to you with a grieved heart to get peace of mind, as from sandalwood. I offer to you this sandalwood to destroy the anger in me as this has not been able to keep me calm and undisturbed. Compiled by Harendra Shah 6/20/02

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Jin Puja 3. Flower: This flower is very soft; it has no crookedness or deceitfulness, I accept that there is no straight forwardness in my own self, My thinking, expression and action - all are different from each other, I, therefore, implore you to grant me stability that washes off inner impurities. I offer to you this flower to achieve supreme straightforwardness in my nature. 4. Incense: I have entertained the false belief that inanimate karmas are the cause of my wanderings in the four phases of life, As such I indulge in attachment and aversion, when these karmas behave in themselves, Thus, I have been passing through material as well as psychic karmas for centuries, I have come to thee, oh trio, to burn external incense for achieving the sweet spiritual incense of my own-self. I offer to you this incense to destroy the antagonistic inclinations of my existence. 5. Lamp: I was under the impression that my life will be illuminated with this inanimate lamp, Which changes into deep darkness just in a heavy tempest of wind, I have, therefore, come to place this mortal light at your feet, And to light my own inner-lamp with your supreme light of omniscience. I offer to you this lamp in order to destroy the darkness of my inner self. 6. Rice: I am pure and without any blemish, having no connection with the non-self, Even then I always take pride in favorable associations of this world. This is a homage of the sentient to the non-sentient elements, destroying our modesty, I have come to you, oh supreme trio, for the realization of my supreme bliss. I offer to you this unbroken rice to achieve the nondestructible treasure of joy. 7. Sweets: My hunger has remained insatiate even after consuming countless inanimate articles, The pit of greediness has been filled time and again, but it has remained empty, I have been moving in the sea of desires and sinking therein from times immemorial, Renouncing all pleasures of senses and mind, I have come to thee for drinking deep of the intrinsic nectar of the soul. I offer to you these sweets in order to win victory over my passion of greed. 8. Fruit: Whatever material entities I call my own, leave me all of a sudden, I, thus, become perturbed and this mental disorderliness leads to others of the same kind, I want to see my delusions dashed to pieces, and that is the purpose of my prayer to thee, I offer to you this fruit to obtain the fruit of supreme bliss. Mass of all the Eight Substances: I wash off all imperfections of wrong belief after drinking deep of my own sentient nectar, Thus I destroy all passionate feelings and enjoy that sentient drink of my own-self, Matchless bliss is then born and sun of omniscience rises with all its glory, Sentient Perception and Vitality then appear in their fullness, which is the state of the Arihants", Offering you this combination, I collect all the great attributes of my soul, I am confident that I shall now achieve the glories of the supreme omniscient being I offer to you this mass of eight substances in order to achieve everlasting happiness of the soul. Visharjan: The Closing: If I, knowingly or unknowingly committed any mistakes, By Grace of God, may they be pardoned. I do not know how to invite you, how to respect you and praise you, Please forgive me. I do not know any mantras; I am poor and have no knowledge. 10 The term Arihant is made up of Ari, meaning enemies, and hant, meaning destroyer. Consequently, Arihant means destroyer of all internal enemies such as anger, greed, ego, and deceit. Essentially, the meaning of Arihant, Jina and Thirthankar is the same Compiled by Harendra Shah 6/20/02

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Jin Puja But kindly allow me to continue to worship you. I have paid my respects the best way I could and I request that you go to your respective places. 4. Arati, Mangal Divo and Shanti Kalash 4.1. Arati There are many meanings of Arati. One meaning is to experience the spiritual joy from all directions (Arati = A + Rati; A means from all sides and Rati means Joy - spiritual joy). When a religious activity is concluded with success, we do Arati to express our spiritual joy. Arati also means to seek the end of "Art" (misery). This material world (Samsar) is full of misery, and the aspirant is performing Arati to free himself/herself from the cycle of the misery of the material world, cycle of birth and death. Third meaning is that to fill our inner selves with spiritual joy, and to end the mental unhappiness. To free from the miserable cycle of the material world (Samsar), one needs to have bright light of five types of knowledge. That's why we light five Dipaks (which has candle like flame). In front of these five lights, there is a symbol of a snake which indicates that delusion (Moha) is like snake and as snakes are afraid of fire, the delusion is conquered by the true knowledge. The symbol of These five Dipaks are also symbol of five great vows (Panch Maha Vrat) through its practice, one attains the salvation. Five Dipaks are also symbolic of practicing five Samitis (Restraints), It is also representative of restraining negative activities of five senses and five characteristics of Samyak Darshan (Right Perception). Another way to understand the purpose of performing Arati is that, to free our selves from the miserable cycle of material world, we need to detach our selves from all worldly attachments as five supreme beings (Panch Parmeshthi) have done it. To pay our spiritual tribute to these five Panch Parmeshthi, we light up five Dipaks, and we mentally contemplate that "I want to also give up all worldly attachments, and want to initiate myself (take Diksha) to become a Sadhu (or Sadhvi) to free my self from four Samsarik destinies and to attain the fifth destiny, Moksha. 4.2. Mangal Divo Mangal means to eradicate bad karma (pap), to free our selves from Samsar (material world), to remove the darkness of ignorance, to have an auspicious opportunity to practice Right Religion and to practice the path that is beneficial to the Self (soul). Only path of Moksha is beneficial to our Self that is attained by eradicating all karma. By removing the darkness of karma, one enlightens himself / herself with the Absolute Knowledge (Keval Jnana). One Dipak is used in Mangal Divo to symbolize the one and only Perfect Knowledge, Keval Jnana through which the darkness of the ignorance is permanently removed, the miserable cycle of birth and death is permanently ended, the association with the foreign dust of karma is completely terminated, and the true qualities of the souls are forever realized. In other words, one Dipak in Mangal Divo symbolizes the one and only path of Moksha as expounded by Tirthankars. We should mentally contemplate while performing Mangal Divo that "I want to enlighten my inner Dipak (self) just like this Mangal Divo by attaining the perfect knowledge, Keval Jnana by practicing the path of Moksha as expounded by Tirthankars." Compiled by Harendra Shah 6/20/02

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Jin Puja 4.3. Shanti Kalash This is performed for inner and external peace for everyone and everywhere in the universe. In the beginning, Namokar Maha Mantra and Uvasaggaraham are recited, and then it is followed by Bruh-Shanti while maintaining a continuous flow of the Panchamrut from Kalash in to a Pot. In this process, the peace in the universe is prayed for by wishing good physical, verbal, mental and spiritual health to all living beings and absence of misery everywhere. This is done in the manner it was done by the heavenly beings and their king (Indra) while performing Janmabhishek of Tirthankar on the Mount Meru. Aspirant pays his/her respect to all twenty four Tirthankars and prays for suppression of passions (Kashay) everywhere. Inner and external peace is wished to the four folded community (Sangh) and to all living beings, guidance from Jain monks and nuns is sought, Mantras are recited, help from heavenly beings is sought, environment, that is free of diseases, wars, droughts, disturbances and unhappiness, is sought. The spiritual progress, contentment and well being for everyone is wished. It is prayed that every living being becomes free of all kind of fears, fear of water, fire, poison, animals, disease, war, enemy, robber, etc. It wished that each living being helps each other, everyone eliminates his/her own faults, and everlasting happiness for everyone is wished. 5. Ten Triks (group of three) to be observed while worshipping (1) Nisihi trik (2) Pradakshina trik, (3) Pranam trik, (4) Puja trik, (5) Avastha trik, (6) Disha trik (7) Bhumi trik (8) Alamban trik (9) Mudra trik (10) Pranidhan trik. (1) Nisihi Trik: We should utter words 'Nisihi' (to give up) thrice first time while entering the main door of the temple. It means that I will restrain myself from engaging in worldly activities, physically, verbally and mentally. The second time 'Nisihi' is uttered before entering the inner temple (Gabhara). This signifies that I am abandoning the activities relating to the temple matters. The third time 'Nisihi' is uttered after completion of Ashtaprakari Puja. This signifies that I will restrain myself from physical acts of worship (Dravya Puja) before performing 'Chaitya Vandan' (Bhav Puja). (2) Pradakshina Trik: After doing Tilak, we should proceed to perform three Pradakshina (circumambulation) around the Parmatma (in Bhomati, also called Gomati), starting from the right going to the left of HIM. It is symbolic for acquiring virtues of right perception, right knowledge and right conduct. While performing Pradakshina, we should recite hymns of an auspicious prayer like some hymns from the Ratnakar Pachchisi or from Bhaktamar Stotra with full devotion. While performing Pradakshina, we should do "Namaskar' with folded hands whenever we see the Parmatma. (3) Pranam Trik a) On seeing the Parmatma, we should utter "Namo Jinanam" with our both hands folded together. b) We should bow down bending the upper part of our body half way before the Parmatma and do Pranam with folded hands. c) Bow down by bringing the five limbs of the body together (two arms, two knees and the head) on the floor. (4) Puja Trik a) Ang Puia - We worship the Parmatma by touching it. It consists of Jal-Puja, Chandan-Puja and Pushpa-puja. b) Agra Puja - We worship the Parmatma by standing in front of Him by waving incense, lamp (Dipak) and swaying the Chamar. Then we worship the Parmatma by making a rice-swastik and placing sweets and fruits on it before the Parmatma. c) Bhav Puja - Chaitya Vandan, Stavan and Stuti constitute the Bhav Puja. Compiled by Harendra Shah 15 6/20/02

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Jin Puja (5) Avastha Trik: a) Birth Stage - While doing Abbishek, (the ceremony of bathing), we should think that Indra and heavenly beings are performing the Abhishek on the Mount Meru upon the head of the newly born baby who is going to be Tirthankar, b) Kingship Stage - After worshipping the Parmatma with sandal paste, flowers and ornaments, we should contemplate the kinghood of Tirthankar imagining Him seated on a throne. c) Shraman (Ascetic) Stage - We look at the hairless head of Tirthankar and contemplate His Ascetic stage of life, wishing for ourself the same state in this life. (6) Disha Trik We should watch the Parmatma without looking a) upwards, downwards or sideways; b) right or left or c) behind. (7) Bhumi Pujan Trik: Before doing Chaitya Vandan, we should sweep the ground with the help of our scarf or handkerchief in order to gently move insects and minute living beings from the area. (8) Alamban Trik: a) Varna-alamban - We should recite the sutras, stavanas and stuti correctly without skipping any letter or a word. b) Arthav-alamban - We should think of the meaning of the words uttered by us. c) Pratimav-alamaban - We should say prayers facing the Parmatma. (9) Mudra Trik - a) Yoga Mudra - Fold the ten fingers into the form of a lotus, keep the elbow on the belly and recite the Chaitya Vandan up to Namuthunam. b) Jin Mudra - Do Kausagga while standing up arid keeping two arms hanging down after reciting from Arihant-cheiyaname up to Anattha Sutra. (c) Mukata Sukti Mudra - Fold your two palms hollow like a pearl-shell and then touch your forehead and recite Javanti Cheial, Javant-Kevisahu and Jay viyraya. (10) Pranidhan Trik - Chaitya Vandan is performed with full physical, verbal and mental concentration. 6. Contributions & References We have greatly borrowed from Puja book by Jain Center of Greater Boston, "Puja Kariye Sachi Sachi" by Panyas Hemchandra Sagarji and "Shri Puja Sangrah Sarth" by Pandit Dhirajlal Mehta. 7. Michha Mi Dukkadam Because of our carelessness and lack of knowledge, we are sure we have made few mistakes and might have hurt your feelings knowingly or unknowingly. Please accept our sincere apology, Michchha Mi Dukkadam. Please let us know about our mistakes. Compiled by Harendra Shah 16 6/20/02