Jina Poojan

Author(s): Oshwal Associations of The UK
Publisher: Oshwal Associations of The UK
Catalog link: https://jainqq.org/explore/004558/1

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|| zrI mahAvIra svAmIne namaH / / ozavALa esosIezana opha dhI yu.ke. jina pUjana pUjana karI karo tirthaMkara bhakti JIN PUJANS REVERENCE TO THE TIRTHANKARS

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ke re che | bhagavAna zrI mahAvIra svAmI ||

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PREFACE Jai Jinendra, Pranam Many different Poojans and Rituals are scheduled to be performed during the Pratishtha Mahotsav of the new Shikharbandhi Jinalay at Oshwal Centre. The purpose of these is to pay our respects to our Tirthankars for the salvation they have attained. In this booklet we have attempted to explain, both in English and in Gujarati, the significance of these various Poojans and Rituals and how they are performed. A lot of time and effort has been spent by a number of very dedicated volunteer devotes who carried out extensive research and produced the information that forms the backbone of this booklet. The Executive Committee of the Oshwal Association of the U.K. is eternally grateful to these devotees. This is perhaps the first time in the history of the Association that such detailed information has been compiled in respect of the Poojans and Rituals and we hope that you will preserve this booklet and respect it in the same way as a book of religious text. Every possible attempt has been made to ensure that the information presented here is authentic and in accordance with Jain principles. and edicts. However, we would like to apologise in advance for any errors that may still be contained within the text. We are conscious of the fact that whilst making the preparations for the Pratishtha Mahotsav we may have had to take decisions that could be perceived to be at variance with certain basic principles of Jain Dharma. However, all our decisions have been taken after very careful thought and consideration of the local conditions together with health and safety issues. It has pained us considerably in having to take such decisions and we beg forgiveness from our Tirthankars for this. We have also explained the situation to the Pujya Maharajsahebs in India and whilst they may not condone all our actions they do sympathise with our predicaments. They have accepted our assurances that we have not done, or are doing, anything to deliberately deviate from the basic principles of Jain Dharma.

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2 1. Introduction and Background Before we start, we must emphasize that there are many different ways of doing Jinpuja. What you read here and what you may see during the Pratishtha, 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. Pujas and Poojans (Part 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 and as such is an integrated part of daily life of a Shravak. The rites and rituals consist of Bhakti and Worship. All the Jain rites and rituals are to be performed with Samvarbhav (stopping of influx of karmic matters) because our ultimate ambition is to achieve supreme and eternal bliss and peace. Unlike the general concept of rites and rituals, Jains do not perform rites and rituals for worldly happiness, fo 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 (Sudhak) 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 Gnana (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. The most important rituals among the Jains are worship of idols. 1. Daily Pujd or Worship 2. Special (parva) Puja or Worship Daily Worship of idols L.I. 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 him/her self from the worldly desires. The forum is 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 Tirthankars because THEY have liberated, THEY have explained the path of liberation and to get an inspiration to become like THEM. 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-gnana or right knowledge (cognition), samyak-charitra or right conduct - these three combined are the means of Moksha.

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1.2. 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 greatAcharyas includes all nine types of Bhakti. 1.3. 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 the spiritual 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, Sandal-wood (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) Adhar (18) Abhishek Puja, (3) Panch Parmeshti Puja (4) Snatra Puja. 1.4. How to be engrossed in Jinpuja? To be engrossed completely in Jinpuja, the aspirant should have Tadgat Chitt (full concentrration), Samay Vidhan (observance of the proper timing), Bhav Vruddhi (ever-increasing devotion), Vismay (admiration - astonishment), Pulak (delight) and Pramod-pradhan (appreciation of great qualities of the Tirthankar). By performing Jinpujaon 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, life-span determining karma, body-determining karma, status determining karma, and pain-pleasure producing karma. And thus liberate us from the bondage of karma forever. 2 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)

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1.5. Bhav Puja There are three types of Bhav Pujas. Chaitya Vandan, Stavan and Stuti constitute the Bhav Puja. In general, Chaitya Vandan is performed after the Ashtaprakari Puja. Bhav Puja makes us feel happy and it helps in destroying kshayas (passion), plants seeds of good qualities and destroys karmas. 1.6. Purity to be Observed for performing Puja: The purity of the surroundings inevitably affects one's purity of thought. Purity of the Jinpujaceremony 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. 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 traditionally appropriate clothing as long as the clothes are new. 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 should perform the Puja ceremony systematically. 1.7. Ashtaprakari (Eight Fold) Jinpuja of Swetambar Pratimajis (Performed daily): This particular Jinpujais usually performed in the morning. We worship idol with eight fold offerings. Each Puja has specific significance. There are eight karmas and to destroy them we perform eight kinds of puja: jal(water), Chandan (sandalwood paste), Pushpa (flowers), dhoop (incense), dipak (light), akshat (rice), naivedya (sweets), and fal (fruits). These are described below: 1. Jal Puja: (Water): Before performing this, everything (like flowers), from the Parmatma should be removed. Then insects (if any) on the Parmatma are 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.

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5 By bathing the idol in right manner we ask: may the impurities of our Karmas wash away from our soul. Let us bathe the idol of Arihant with water in the form of equanimity, from the Kalash in the form of Knowledge, so that our Karmas get destroyed. 2. Cm Water symbolizes life's ocean of birth, death, and misery. This Jinpujareminds that one should live one's 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). Chandan Puja: (Sandal-wood): Wipe the Parmatma with three pieces of cloth to remove all water, and make the Parmatma sompletely dry. This Puja involves puja of nine limbs (Nav Angi Pujadescribed below) with sandal-wood (1) two toes of the feet, (2) two knees, (3) two forearms, (4) the shoulders, (5) the head, (6) the forehead, (7) the throat, (8) the heart and (9) the naval. Nav Angi Puja: 1. Toes - Arihant, you traveled great distances by foot to preach to the ignorant Souls and show them the right path of life so his feet are worthy of worship. Let me also have that kind of strength that I can also bring righteousness for others and myself. 2. Knees - With the help of these knees you stood motionless for days in meditation and achieved omniscience. By worshiping you let me also find the strength to meditate. 3. Forearm - Even though you had all the amenities and riches, you gave away everything with these hands, to realize your self and show the right path to mankind. All living beings were safe at your hands, as you promised them safety. By worshipping your hand, I wish I do not get attached to material wealth, and I promise non-violence towards all living beings. 4. Shoulders - Even though you possessed the strength, you never misused it and never had pride. Your strength also carried the burden of saving others. Likewise, I wish I never become proud and I am able to carry responsibilities. 5. Head - Bhagwan, you were always absorbed in self-realization and in the betterment of all living beings. Let me have the ability to think about others. Siddhashila is located on top of the universe, likewise the head is on top of the body. By worshipping the head, I want to reach Siddhashila. 6. Forehead - Because of Tirthankar Nam-Karma, all three worlds pray to you. Worshipping your forehead will bring good fortune. You were able to equally endure pleasure and pain. I wish to do the same.

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7. Throat - With your soothing and sweet speech, you touched so many lives and helped them realize their own selves. Let my speech work for the good of others. 8. Heart - Vitrag Bhagwan's heart was full of amity, compassion, and mercy. Likewise, let my heart be full of these feelings. 9. Navel - The navel is the center for concentration of the mind during meditation. I wish to attain the highest form of meditation to realize the self, as you did. Let me have that power by worshipping this navel of yours. To achieve the tranquility (coolness) in our soul, we worship the idol of Arihant with the sandalwood because tranquility resides in Arihant and his face is also tranquil. Chandan symbolizes knowledge (gnana). By doing this Jinpuja, one should thrive for right knowl edge. It also applies for coolness. Coolness of heart, mind and feelings can be achieved. 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. We should live our life like flowers with full love and compassion towards all living beings. By offering fragrant and unbroken flower to Arihant, whose miseries have been destroyed, we acquire the capability to go to Moksha, just like the flower. 4. Dhoop Puja: (Incense): Dhoop 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 Jinpujareminds that one should thrive for an ascetic life. By placing the incense (dhoop) on the left side of the idol, we initiate the upward meditation to destroy the bad odor of Mithyatva (false faith) and manifest our pure soul. 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 Jinpujaone should thrive to follow five great 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 selfefforts 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 Thev teach Jain scriptures to deserving aspirants, including Sadhus and sadhvis.

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vows; non-violence, truthfulness, non-stealing, chastity, and non-possession. Ultimately these vows will lead to liberation. When we light the lamp in right manner our miseries get destroyed. As a result, we get the knowledge in the form of Kevaljnana, which illuminates the whole universe. 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 Jinpujaone 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. By offering pure and unbroken rice grains in the form of Nandavarta, we meditate in front of Arihant, keeping all our worldly attachments away. 7. Naivedya Puja: (Sweets): Naivedya symbolizes tasty food. 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. In the course of cycle of birth and death I have remained hungry many times. But that was transitory. Oh! Arihant! Give me permanent state where there is no desire of food (Moksha). 8. Fal Puja: (Fruit): Fruit is a symbol of Moksha or liberation. 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. For the Puja of Arihant, the Supreme Being, the heavenly gods bring fruits with devotion and as a result ask for the Moksha, the ultimate fruit. 1.8. Performance of Rice Swastik & its Significance (In Akshat Puja, Naivedya Puja and Fal Puja performed together to complete above 6, 7 and 8) The swastik sign symbolizes the samsarik cycle that is consisted of four 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. After JinDarshan or Jinpuja, the aspirant sits on a mat in front of the Parmatma. He/she forms a sign of swastika using rice grains on a plate or a wooden plank. This symbolizes the four-samsarik destinies. 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 samsarikcycle. 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/ 7

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8 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. 1.9. Arati (Aarti) and Mangal Deevo The practice of arati and mangal deevo was started around 12th Century AD (almost 900 years ago) by the inspiration of Acharya Hemchandraji. It was a time when a lot of Jains were getting converted into other religions such as Hinduism and the practice of animal slaughter that Mahavir Swami had stopped during his times was getting popular again. Acharya Hemchandraji inspired the then Hindu King Kumarpal of Gujarat with his teaching of non-violence and explaining the true meaning of religion. King Kumarpal became a Jain sharavak and is said to have started the practice of Arati and Deevo and declared the state of Gujarat as a non-violent state. Thus the mangal deevo we will sing will have the name of Raja Kumarpal in the song. The Arati that we say today was written by Sheth Mulchand of Dhudeva (Kesaryaji) in Rajasthan. Kesaryaji is a Jain pilgrimage where the main pratima is a beautiful idol of Adeshwar Bhagwan in black marble. The story goes like this: Sheth Mulchand was a very pious merchant who ardently worshipped and regularly performed puja and arati at the Kesariyaji temple near the village where he lived. He was so deeply devoted to Adeshwarji that in his old age when he had to move to another village to live with his relatives who could take care of him there, he could not bare the separation. At that time it is said that the devs guarding the temple gave him a small piece of the actual moorti of Adeshwarji that he could take with him to pray. Thus we honor the extreme Bhakti of Sheth Mulchand by singing the arati he sang everyday at Dhudeva, Kesariyaji. Even today the arati at Kesaryaji is unique and mesmerizing and is sung in a special folk tune that is worth participating in. Arati (Aarti) There are many meanings of Arari. 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 "Ar" (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 unhappi ness. 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). 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).

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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 myself from four Samsarik destinies and to attain the fifth destiny, Moksha. 1.10. Mangal Deevo 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 Inana). One Dipak is used in Mangal Deevo 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 Deevo symbolizes the one and only path of Moksha as expounded by Tirthankars. We should mentally contemplate while performing Mangal Deevo that I want to enlighten my inner Dipak (self) just like this Mangal Deevo by attaining the perfect knowledge, Keval Gnana by practicing the path of Moksha as expounded by Tirthankars." 1.11. 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 are 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 is wished that each living being helps each other, everyone eliminates his/her own faults, and everlasting happiness for everyone is wished. 1.12. Snatra Puja Snatra Puja was written by Shree Acharya Veervijayji Maharaj hundreds of years ago using certain popular Tirthankars to depict the ritual and pay respect through this re-enactment with different kinds of flowers, incense, or water (called Kusumanjali) putting at the foot of Jineshwar Bhagwan. Today starting from the first Tirthankar - Rushabh Dev (Aadi Naath) to the last one - Mahavir Swami, all 24 Tirthankars are remembered individually and flowers placed at their feet. UN Jan Education international

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10 Snatra Puja is compulsory to be performed daily in the morning in Swetamber temples, whether new or old and may be performed by one individual, two people or many people. If there is no one available at the time for the Snatra Puja, then the Pujari performs it. Pratimajis with Pran Pratishtha (are like Tirthankars residing in our temple) also require us to perform Jinpuja daily. It should be noted that Snatra Puja must be performed prior to any Puja or Poojan. The ritual bathing of the image (Snatra Puja) is a symbolic re-enactment of the bathing of the newborn Tirthankars by celestial gods and goddesses (Dev and Devis) over Meru Mountain. Snatra derives from the word "Snan", which means, "to bathe". A simple symbolic act is to touch one's forehead with the liquid used to bath the idol. Tirthankar's great Punya (good karmas), during the five great events in their lives known as *PanchKalyanak', have been the contributors of happiness and brightness in the lives of all the beings of the universe, including hellish beings in the Narak (hell). We owe full gratitude and respect to these Tirthankars and perform the ritual to commemorate the five great events of their lives namely (1) Chyavan(Conception) Kalyanak, (2)Janma (Birth) Kalyanak, (3) Diksha(Renunciation) Kalyanak, (4) KevalGnan (Enlightenment) Kalyanak and (5) Nirvana (Moksha) Kalyanak during the Snatra Puja. Chyavan and Janma Kalyanak are described in depth during the Snatra Puja. Chyavan Kalyanak and the fourteen dreams' dreamt by the mother are remembered and described. Janma Kalyanak of each of the Tirthankars is celebrated in the manner as was done by the heavenly beings and their king (Indra) on the Meru Mountain, while performing 'Abhishek' (bathing) ceremony. Ashtaprakari pujais performed thereafter, followed by Arati and Mangal Deevo. Finally Shanti Kalash is performed for inner and external peace for the four-folded community (Sangh) and everlasting happiness is wished for all living beings in the universe. The spiritual reasons for Snatra Puja are the following: 1). This is a medium of expressing our respect and devotion towards Jineshwar Bhagwan. "Devotion is the only simple and easy route leading to salvation or imancipation". 2). To grasp or receive virtues of Tirthankar. By politely establishing Jineshwar Bhagwan on the throne and then bathing him, we ought to receive virtues of Tirthankar. This is because since the beginning of time, which has no beginning, we have collected endless particles of filthy thoughts due to passion, snare of world and spite. We want to abolish these passions and spites by continuous shower of virtues of Tirthankar and thereby purifying the soul leading to imancipation (Moksha). Meaning of Snatra Puja 1. Sarasa Shanti We bow to Shree Jineshwar who is extremely tranquil, fascinating, pious, a coffer of endless virtues. 2. Kusuma Bharna We remove the flowers of ornaments from the body of Jineshwar and establish the idol on the throne and anoint him with sweet water. 3. Jinajanma Samayae Those who observe the bathing, by dev and devis, of Shree Jineshwar with golden and diamond pots are considered to be very lucky. 4. Nirmal After anointing with clean and neat water, we put valuable garments and put flowers at the feet of Shree Jineshwar. As the clean water removes the dust and rubbish from our body, the great divine substance oozing from the Jineshwar cleans and removes our bad karmas from our soul.

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11 obi 5. Muchkund The gods and goddesses put five kinds of flowers namely, muchkund, champo, malti, lotus, etc. This rite is called giving "Obligations of flower" (Kusumanjali). 6. Rayana Shihasan Now, establish the idol of Shree Shantinath on the throne set with jewels and give obligations of flowers because he is a coffer of virtues and destroys the sins of all creatures. 7. Krishnagaruvara Krishna Guru (cousin of Neminath) offers Shree Neminath Jineshwar and gives obligations of flower at his feet. 8. Jasuparimal As the wasps are attracted by the perfume and create music, gods and mankind by giving best and sweet flowers achieve the salvation (Emancipation). 9. Pasajineshwar Benevolent (obliging) Shree Parshvanath gives victory in the world. We give obliga tions of all the best and clean flowers at his feet. 10. Muke Kusumanjali Gods and goddesses give obligations of flower at the feet of Shree Mahavir Bhagwan. By giving obligations of flowers at the feet, best souls can destroy their sin past, present, and future lives. 11. Vividha Having different kinds of flower, we bow down to Shree Jineshwar and give obligations of flowers at his feet. 12. Navankale Deities and Damsels bring Shree Jineshwar on Meru Mountain and giving him a bath, they give obligations of sweet flowers at his feet. 13. Vardhman Chauvishi Jina All Indras give obligations of flowers at the feet of all Twenty Four Jineshwars whose mediation removes and destroys all the difficulties and sufferings and make the members of the union happy. 14. Ananta Chauvishi We bow down all previous groups of Twenty-Four Jineshwars and we give obli gations of flowers at the feet of present Twenty Four Jineshwars devotedly. 15. Apachara Mandali By appreciating his virtues, we give obligations of flowers to Shree Jineshwar who is worshipped and rejoiced by the groups of damsels. 16. Sayala Jineshwar "All the members of the Union (Sangh) can fulfill their hopes, desires, and pur poses by describing and hearing the well-being of Jineshwar. 17. Samkit Gune Shree Jineshwar, achieving true perception, in his previous birth and observing good character and holy life and worshipping Vissthanak Tap, thinks in his heart (see below). 18. Jo Hove Muj Shakh "I wish I had power to inspire all living creatures of the universe to take interest in the Kingdom of Jineshwar." By this pious thought, he achieves the status of "Tirthankar" in future birth. 19. Suragathi Sayam In this way, Jineshwar observes his holy character and holy life by thinking the upliftment of the whole universe. 20. Vachema Aekdev Thereafter, Mahavirswami takes birth in heaven as a dev. After dying from that heaven, He takes birth in the womb of Trishala at the palace of King Siddarth. 21. Utarta Chaud Supan At that time, Mother Trishala sees fourteen divine dreams in her sound sleep. 22. Phela Gajavara Ditho In her first divine dream, she sees an elephant, in the second, a shining Ox, in the third, a Lion, in the fourth, the beautiful goddess Laxmi, in the and our only shelter in the universe." At this time, they all shower gold, silver, and jewels worth millions and billions. 23. Sadharana fifth, a wreath of flowers (a Garland), in the sixth, the full moon, in the seventh, the Red Sun, in the eighth, a large Flag, in the ninth, a large full water pot, in the tenth, a Lake full of lotus, in the eleventh, the Milky Ocean, in the twelfth, a Divine Plane, in the thirteenth, a Pile of Jewels, and in the fourteenth, a Smokeless Fire. 24. Swapna Lai Jai After seeing the fourteen dreams, Mother Trishala awakes and goes to King Siddarth and tell him about her divine dreams.

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12 25. Raja Artha Prakashe King Siddarth tells the meaning of the divine dreams and makes a forecast. 26. Putra Tirthankar "You will give birth to a great son who will be the "Tirthankar". All the living creatures of the whole universe will bow down to him and all our hopes, desires, and purposes will be fulfilled." 27. Avadhignan With the knowledge of Avadhignan, the soul of Mahivira gets planted into the womb of mother Trishala and becomes very happy and cheerful. 28. Subhlagne Shree Mahavirswami takes birth when all the planets are perfectly aligned (all good things happen) and after His birth, all the living creatures of the whole universe (even in hell) feel happiness and relief from their sufferings and miseries with the divine light. 29. Sambado Kalash Fifty-six divine maiden goddesses (devis) come from different directions to bow down to Jineshwar and Mother Trishala and rejoice extremely 30. Astaa Sanvarta The tasks of these fifty-six devis are: - Eight clean the ways, Eight shower the scented water, Eight offer water pots, Eight offer mirrors, Eight offer blowers, Eight blow their Fans, Four tie up the divine thread of protection and Four stand with the enlightened lamp. Now, the fifty-six devis build up a small house of banana leaves and bring Trishala and Vardhaman (Mahavir) to give him a shower. 31. Kusumapuji Then they worship Mahavira with sweet flowers and adorn Him with oranaments and tie up the divine thread of protection and lay Him down in the cradle. 32. Nami Kahe Maaye Then, they bow to Mother Trishala and her son and say, "Your son may live long and be victorious as long as Meru Mountain, the sun and the moon exist in the universe." 33. Swami Guna Gavati At this time, the throne of Saudharmendra vibrates. 34. Jina Janmyaji He becomes to know, with the knowledge of Avadhignan, that Mahavira has taken birth and he becomes happy and cheerful. 35. Sugosh Ade Ganta Nade Then, he orders the god, Haringamaishi, to toll the bell ("Sugosha") and to tell all the Gods and goddesses to go to Meru Mountain to celebrate the birthday function of Jineshwar. Billions of Gods get together and go to Meru Mountain. 36. Aem Sabhliji While Trishla is still sleeping, Saudharmendra takes Jineshwar in his two hands and goes to Meru Mountain with the dancing gods and goddesses. 37. Meru Uparaji Saudharmendra celebrates the birthday function in Panduk Forest with a delighted and cheerful face. Other sixty-three Indras also join the function. 38. Malya Chausath Then, Achutendra orders the dev and devis to bring water from the Ganges River and milk from the Milky Ocean. They do so and bring flowers, dishes, throne blowers, incenses and saucers. They put all pots before Jineshwar and worship him and anoint him devotedly. Atam Bhakti In this way, the gods of astrology (Vyantragods and the gods of Bhuvanpati and Vaimnik) celebrate the function of Jineshwar's birth in extreme joyous mood, dancing and playing varieties of music, telling Mother Trishala, "This is your great and divine son, however, he is our greatest master and we are also his disciples Whoever celebrates the function of the Jineshwar Bhagwan's birth, in this way, will achieve happiness, bliss, and joy forever.

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13 Pujas and Poojans for the Pratishtha Mahotsav (Part 2) Description of Various Pujas and Poojans All Pujas and Poojans are very important part of Jain Dharma. In Poojans lengthy ritual that lasts for many hours is performed by very learned persons by reciting Sanskrit Shloks and Mantras and involves many people in ceremony. These are done at big Mahotsavs, like during new temple opening ceremony, Pratishtha Mahotsav, or after someone's special penance like varshitap etc. Examples of some of the popular Poojans are: * Shri Siddhacharkra Poojan Shri Bhaktamar Poojan * Shri Shantisnatra Poojan Shri Rushimandal Poojan They are headed by Vidhikar and lots of times Acharyas (Maharaj Saheb) are also present. Pujas are mostly composed of Gujarati Bhakti songs. Each Puja is for a particular occasion, eg. Panch Kalyanak Puja is performed on shubh functions, while Sattar Bhedi Puja is a MUST after Paryushan and Pratishtha Mahotsav. Those who are involved in poojan should have Samvar bhav (stopping of influx of karmic matters) and not the Ashrav bhav (inflow of karmic matters) because our ultimate ambition is to achieve supreme and eternal bliss and peace. FRIDAY 19 AUGUST 2005 Day 1 Snatra Puja The details about the Snatra Puja, the spiritual reasons for Snatra Puja and the meaning of Snatra Puja have been set out in Pages 8 to 11 of this book. Shri Kumbh Sthapana Puja According our rich Indian tradition, we put a Kumbh in a new place like a new shop or a new house, before we move in there. Putting in a Kumbh signifies an auspicious beginning. It is symbolic for <>. There is an Indian belief that a couple or a person, who puts the Kumbh in a new place before its use, will be blessed with good luck through his/her own self-efforts. Similarly per our scripture to begin our Pratishtha Mahotsav, we place the auspicious Kumbh with recitation of Namokar Maha Mantra, Uvasggaharam and Moti Shanti while we have a continuous flow (akhand dhara) from the Kumbh by a couple. This is an auspicious ritual and it brings inner as well as eternal peace. Shri Akhand Dipak Sthapana Puja According to our scripture, we should install Akhand Dipak(continuous light from a candle like flame) for the most auspicious Pratishtha Mahotsav event. This one is done next to the right of the Kumbh. It is believed that the place, where the Akhand Dipak is installed, will be free of any external disturbances (updrav). At this place, the heavenly beings with right perception (Samyak Darshan) are present to guard. Dipak is a symbol of inner peace and awakens our <> consciousness. It represents the brightness of right knowledge (Samyak Gnana) and removes the darkness of our ignorance.

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14 Shri Jwara Ropan With the auspicious aspiration, happiness and peace are wished to every living being in the universe. In this auspicious ritual, four or more unmarried girls (Kunwari Kanya) mix the rich farm clay and grains in a clay utensil, and then gently pour pure water on the mixture. This is like a process of sowing good seeds that will grow into a very green and healthy plant. Similarly, during this auspicious ritual, it is prayed that our Sangh will grow spiritually stronger to represent the teachings of Bhagawan Mahavir. Shri Manek Stambha Ropan Manek Stambh (Small Wooden Pillar) is placed (ropan, near by performing an auspicious ritual (poojan) for the part of the land (earth) where the Kumbh(pedestal) has been established. Recitation of Mantras (shloks) and prayers are offered to Kshetrapal Dev who was invited to protect the rites and rituals of this poojan, and is being thanked and requested with honour and chanting of Mantra for blessings of good luck there and removing all the bad luck. Shri Toran Bandhan Pratishtha Mahotsav event is a celebration of installing the image of the Lord(Pratimaji) in a newly built Jain temple, by a series of rituals. It is a very important and an auspicious event and to mark its significance, a Toran (an auspicious garland) is hung or tied (bandhan) at entrance in the temple. Shri Laghu Nandavarta Poojan The word Nandavarta is derived from the two words 'NANDI' and 'AVARTA'. Nandi means Knowledge; One prakirnak sutra called Nandi Sutra contains detailed description of Knowledge mentioned in Jainism. Avarta means circles. Our souls are covered with futile karmic bondages of knowledge. We are offering this poojan with systematic approach to remove them. Shree Nandavarta is bigger form of our common Swastika or Sathiyo. Its four open directions show us four Gatis. By offering Pujas and performing poojan of various auspicious elements present in the Yantra, we request them to provide us Samyag Gyan, Darsha and Charitra so that we can attain Moksha. Knowledge is the prominent subject at the time of Desna (Vitraag Vaani - discourse) in Samovsaran. It is connected with Gyananatishaya of Tirthankars and this is an exclusive quality and property of Tirthankars. There is Puja of 291 Samyagdrasti gods and goddesses who are invited at the Pratishtha. There are 15 circles overlapping each other in Nandavart Yantra. The poojan is done on the Yantra of Nandavarta. There is one large Mandal formatted with un-cooked rice. The image of the presiding Tirthankar, which will be established later on in the Jinalaya, is established in the centre part of the Mandal. Further all other images of Tirthankars that will be established in Jinalaya are kept by calling their names, with due respect and proper offering of the puja with Vasskhepa, Chandan (Sandlewood) and flowers. This is followed by puja and poojan of Kshetrapal, Isan Indra, Sakrendra on the left hand side of the Mandal. Proceeding further in poojan, pujas are offered to Goddess Saraswati, Shantidev and footsteps of two preceptors (Charan-paduka) on the right hand side of Mandal. These two preceptors are Padliptasuri and Vardhmansuri Maharaj Sahebs -compilers of this worship.

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15 All the Pujas in Nandavarta are carried out by offering Vasskepa, Chandan-Saffron and with flowers. The poojan is performed in the following sequence: 1. All eight auspicious elements starting from Arihant to Samyag Charitra. 2. All 24 mothers of 24 Tirthankars 3. 16 goddesses of Knowledge. They look after the followers of Arihant Bhagwant. 4. Nine Lokantik gods who are destined to salvation in next birth. 5. 64 Indras, who are profusely mentioned in Snatra puja, are being offered puja which then is offered to the 64 queens of Indras. 6. 24 yaksha of 24 Tirthankars are offered pujas. 7. 24 yakshini too are offered pujas. 8. 10 Dikpals. They are the saviours of 10 different directions. 9. 9 Planets. 10. All the heavenly gods are remembered on this pious occasion and honoured with pujas. 11. Then comes 12 parshadas (court yards) of Samosaran, (Palatial creation where Tirthankars sit on golden and jewelled throne and give discourses.) 12. Dwarpal(Doorkeeper) of 15 Gadha (Castle) of Samosaran 13. Dwarpal of 2nd Gadha (Castle) 14. Dwarpal of 3rd Gadha (Castle) 15. Afterwards flowers mixed with rice are showered upon all Mantrik letters. 16. Then a Yantra has to be wrapped in red cloth and kept aside, next to Kumbha Sthapna. 17. Aarti of 108 lamps, Mangal Deevo and Shantikalash follow this procedure. 18. Then all the gods and goddesses who were invited to protect the rites and rituals of this poojan are being thanked and requested with honour and chanting of Visarjan (withdrawing) Mantra to return to their respective places. 19. Then Chaityavandan and forgiveness prayer for any mistakes occurred during reciting any Mantra and offering pujas. Shri Parshva Panch Kalyanak Puja There are five very auspicious events in the life of a Tirthankar. They are (1) Chyavan (Conception) Kalyanak, (2) Janma (Birth) Kalyanak, (3) Diksha (Renunciation - initiation into monkhood) Kalyanak, (4) KevalGnan (Enlightenment - attaining omniscience) Kalyanak and (5) Nirvana (Moksha) Kalyanak. A Tirthankar has acquired the Tirthankar-Nam Karma in the second previous life by having an intense desire to alleviate the suffering of all living beings. The fruits of that karma resulted in the soul being born as a Tirthankar Bhagawan. PanchaKalyanak Pujas commemorate these five major events of the Tirthankar's life. Tirthankars are supreme human beings and our faultless human models in whom we take spiritual refuge. Basically in Shri Parshva PanchKalyanak Puja, Shree Acharya Veervijayji Maharaj has praised Tirthankar Shankheswar Parshvanath and we perform the pujaby celebrating the following five auspicious events of Tirthankar Parshvanath's life: Chyavana or Garbha Kalyanak - (Conception Event) This is the event when the Tirthankar's soul leaves its previous body, and is conceived in the mother's womb. After Tirthankar's soul is conceived, the mother, Queen Vamadevi has fourteen dreams as per Shvetambar tradition. Janma Kalyanak - (Birth Event) This is the event when the Tirthankar is born and was named Parshva-Kumar. Celestial beings (Indras and other heavenly beings) are devoted to Tirthankars and take part in ceremonies like birth and the bathing of newborn on Mount Meru.

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16 Diksha or Tapa Kalyanak - (Renunciation Event) This is the event when the Tirthankar (Bhagawan Parshvanath) gives up all his worldly possessions and becomes a monk. One year before the time of renunciation, a group of celestial angels come to pay homage to the future Tirthankar. They remind him to renounce the world and re-establish religious order for the benefit of all living beings. KevalGnan Kalyanak - (Omniscience Event) This is the event when a Tirthankar completely destroys four Ghati Karmas and attains the Kevalnan (absolute knowledge). Celestial angels create a Samavasaran for Tirthankars from where he delivers the first sermon. This is the most important event for the entire Jain order as the Tirthankar reestablishes Jain Sangha and preaches the Jain path of purification and liberation. Nirvana Kalyanak - (Moksha Event) This event is when a Tirthankar's soul is liberated from this worldly physical existence forever and becomes a Siddha. On this day, the Tirthankar's soul destroys the remaining four Aghati Karmas completely, and attains salvation, the state of eternal bliss. Day 2 SATURDAY 20 AUGUST 2005 Shri Nav Grah Patla-Poojan As we're devotees of the Veetrag Bhagawan, nine planets among others are also devotees of HIM. They are very powerful. As we invite other Sanghs to our Pratishtha Mahotsav, we invite these nine planets (Nav Graha) to our Pratishtha Mahotsav by performing certain rituals in accordance with our scripture. AshtaPrakari Puja is performed by reciting of appropriate Mantras for all the planets. We pray for peace, contentment, growth and protection of our entire Sangh (Community). Using cotton rosary (Mala) with unique colour for each planet, the auspicious Mantras are recited. This ritual is believed to at least spiritually benefit the families who are participating with the right aspiration, and affects others positively. Shri Dush Dikpal Patla-Poojan In this auspicious ritual, we invite Dush Dikpal (Protectors of the ten different directions: east, west, north, south, north-east, north-west, south-east, south-west, sky(aakash) and below the earth (pataal) as we invited nine planets to our Pratishtha Mahotsav by performing certain rituals in accordance with our scripture. We also perform their Ashtaprakari Puja. Because of the presence of powerful heavenly beings, our Pratishtha Mahotsav will be celebrated auspiciously without any disturbance. We also pray to these heavenly beings to help in maintaining and enhancing the peace, contentment, growth and protection of our Sangh (Community). Shri Ashta Mangal Patla-Poojan After the birth of a Tirthankar, Indra Maharaja (King of heavenly beings) takes HIM to the Meru Parvat (Mount Meru) and performs the Abhishek Puja. Then he (Indra Maharaja) makes Ashta Mangal (eight auspicious sacred symbols, as below): four-armed cross (swastika, known as sathiya), a rhomboid mark (Shrivatsa), nine pointed diagramme (nandyavart), powder flask (vardhamanak), full vase (kalash), royal throne (bhadrasan), a pair of fish (minyugul) and mirror (darpan) using rice made out of gold or silver. After this, Indra Maharaja brings this Ashta Mangal in a grand procession towards the Tirthankar. Darshan

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(viewing) of the Ashta Mangal is auspicious and earns good Karma (Punya) and attracts positive energy. In this auspicious ritual of Ashta Mangal Patla-Poojan, Ashtaprakari Puja is performed. Ashtamangal (The eight auspicious sacred symbols hold deep spiritual significance for Jains) 1. Swastika, 2. Shrivatsa, 3. Nandyavart, 4. Vardhamanak, 5. Kalash, 6. Bhadrasan, 7. Minyugal, 8. Darpan 1. Swastika: symbolizes four destinies; a) human beings, b) heavenly beings, c) hellsih beings and d) tiryanchs (rest of the living beings). The root of Swastika is SU+US; SU means benefic and US means existence; so it also represents glory, prosperity, progress and success. 17 2. Shrivatsa: symbolizes the endless cycle of re-birth. 3. Nandyavart: This is a big Swastika with nine corners. It indicates treasure of nine kinds of material, physical, mental and spiritual 4. Vardhamanak: Vardhaman means to increase. Vardhamanak symbolizes increase in wealth, health and most importantly spiritual progress. 5. Kalash: symbolizes all spiritual wealth. It symbolizes completeness of knowledge. Its mouth represents eternity, the throat - losing old mode and the base represents occupying new mode. 6. Bhadrasan: Also called Sinhasan, meaning throne. It is auspicious because it is sanctified by the feet of Lord Jina. 7. Minyugal: symbolize beings rescued from the ocean of misery of earthly existence. 8. Darpan: symbolizes true self. True self is our own soul. Day 3 SUNDAY 21 AUGUST 2005 Shri Siddha Chakra Poojan (The Grand Worship of Siddhachakra Yantra) Shri SiddhaChakra Poojan is a versatile and auspicious poojan in Jain ritual and rites. It annihilates Karmic bondages and elevates soul to highest altitude of goal, both spiritually and worldly. But one has to perform with Samvarbhav (stopping of influx of karmic matters). This poojan has become more popular because it was carried out by MAYANA and SHRIPAL some two million years ago in the era of 20th Tirthankara Munisuvrataswami. They followed the procedure prescribed in the scripture and as directed by their learned preceptor Chandarshi during their whole life span. Guru Gautam Swami narrated this story to King Shrenik of Magadh. Mayana and Shripal carried out Ayambil Oli (Taking of tasteless food for nine consecutive days) for four and half years continuously. When it was over they celebrated it with wonderful and gorgeous felicitation of Shri Siddhachakraji Yantra. Shripal Raas is read in every Ayambil Oli. Part of the worship is a narration of the story of King Shripal who is believed to have gained miraculous benefits due to the worship of this yantra.

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18 Principally there are NINE pada (main entities) in Shri SiddhaChakra Yantra or Navpadaji as it is popularly known. They are positioned in an inner most circle. These chief nine auspicious entities (pada) are: 1. Arihant (Who shows the path to salvation): Positioned in the centre. 2. Siddha (Liberated soul): Positioned above Arihant 3. Acarya (Preceptor and leader of the congregation): Positioned left of Arihant 4. Upadhyaya (Teacher and Student): Positioned below of Arihant 5. Sadhu (Monk): Positioned right of Arihant 6. Samyak Darshan (Faith): Positioned between Siddha and Acarya 7. Samyak Gyan (Knowledge): Positioned between Acarya and Upaddhyaya 8. Samyak Charitra (Conduct): Positioned between Upadhyaya and Sadhu 9. Samyak Tap (Penance): Positioned between Sadhu and Siddha. Guna (quality) and colour of each principal entity (pada): 1. Arihant: Has 12 Gunas. They are ILLUMINATED WHITE in colour. 2. Siddha: Has 8 Gunas. They are RED in colour. 3. Acarya: They have 36 Gunas. They are YELLOW colour. 4. Upadhyaya: They have 25 Gunas. They are AZURE in colour. 5. Sadhu: They have 27Gunas. They are BLACK in colour. 6. Samyak Darshan: There are 68 Gunas. They are Bright White in colour. 7. Samyak Gyan: There are 51 Gunas. They are Bright White in colour. 8. Samyak Charitra: Charitra have 70 Gunas. They are Bright White in colour. 9. Samyak Tap: They have 50 Gunas. They are Bright White in colour. SiddhaChakra (the circle of the Siddha, the omniscient one) Yantra consists of a stylised lotus with eight petals. In the centre and in four petals of the lotus are depictions of the five highest Beings of the Jainas, namely Arihant, the enlightened one, Siddha, the liberated one, Acharya, the head monk, Upadhyaya, the teacher monk, and Sadhu, the monk. In the four petals the Svetambars inscribe the principles: right knowledge, right faith, right conduct and right penance. The SiddhaChakra Yantra is designed in some pure and holy place. The yantra is colourfully designed from grains of various colours like wheat, green lentil, black gram, Bengal gram and rice. Holy recitation, meditation, worship and prayer are carried out for the Navpadji and also, worship is offered to other gods, goddesses, powers etc. There are other eight circles wrapped over each other. They contain various elements such as Yakshas (Gods) and Yakshinis (Goddesses), 16 Vidya devis (Goddesses) Kshetrapal, Labhdhi identification. Navnidhi, Guru paduka, Adhisthiyak gods and goddesses of Shri Siddhachakra, etc. Outside of all circles there are nine planets, dikpals, Mayana and Shripal. Entire Yantra is made on either copper or one's capacity. Poojans are performed for all of these elements. Ashtaprakari puja, 108 deeva (lamp lighting) arati, mangal deevo and Shanti Kalash are performed.

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MONDAY 22 AUGUST 2005 Day 4 Shri Bhagwati Mandal Poojan This particular poojan is for the guardian gods and goddesses who will be welcomed during the Pratishtha in the Jinalay. First of all Snatra Puja has to be performed. Then gods will be placed on the right hand side of the Mandal and goddesses on the left hand side of the Mandal. The Vidhi (Ritual) for the poojan takes place after this. Land on which the poojan is going to be held is purified with chanting of mantra of PanchParmeshti (five venerable souls) and then the mantra of Bhagawati devi is recited. Then body is purified and protected through recitation of Atmaraksha mantra. A triangular Kund is being prepared with raw bricks on the right hand side of Bhagwati Mandal Yantra. Then fire is produced with woods. When recitation of Mantra of gods and goddesses are spoken for their poojan, a mixture of Ghee, Sugar and Googad is poured into the Kund with a spoon made from Cisam. 199 The Yantra is placed in front of Mandal. Poojan of Kshetrapal is performed in the beginning and poojan of Yantra follows it according to the sequence, in the middle of Mandal. Chanting of mantras for 183 gods and goddesses continue according to their sequence in the Yantra and Mandal, by pouring the mixture prepared earlier in the Kund. 52 Veer and 64 Yoginis as well as 9 planets(NavGrah) and Dus Dikpal (Protectors of the ten different directions) are also honoured in this poojan. Day 5 Shri Bhakatamar Poojan Bhaktamar stotra is a divine and very auspicious stotra of nine smarans. Acharya Mantungsuri who was one of the greatest preceptors of that period, and expert in Tantra and Mantra as well as spiritualism, created this Tantrik and Mantrik stotra to increase an importance of Jain Dharma in the kingdom of King Harshdev. He was a spiritual and devoted soul to JINA and Jainism and found an appropriate opportunity to flourish Jainism. The king wanted to know if any miracle could happen through Jainism or any mantras. Acharya asked the king to keep him bonded with 44 handcuffs and put him in the 7th room duly locked in the cellar of his palace under surveillance. The King sat patiently to watch the miracle to happen. TUESDAY 23 AUGUST 2005 Shri Mantungsuri went into deep concentration. Tirthankar Rishbhadev was before him as he went into deep meditations. He could see nothing else but his Rishabhdev. The goddess of knowledge Shri Bhagwati Saraswati, which sits in the lotus mouth of Tirthankars appeared on the tongue of that devoted preceptor. The flow of chanting of stanzas about the qualities of Tirthankar Rishabhdev started. With chanting of each stanza, each handcuff started to break. When last stanza arrived, a great propagator of Jainism appeared before King and asked if anyone could break the last handcuff. No one could. Shri Mantungsuri sang the last stanza and broke the last handcuff. The king had all praise for Acharya, Jina and Jainism.

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20 What is Bhaktamar Stotra? Acarya Mantungsuri composed 44 stanzas in the Bhaktamar Stotra which is a marvellous act of worship towards Tirthankar Rishabhdev. It gives an idea of qualities a Tirthankar possesses. If one goes into deep meditation and chants its stanzas one is elevated to the highest position both in worldly and spiritual spheres. Further it removes the fear of eight horrible dangers. 1. All the stanzas are constructed in Mandakranta. 2. Its 26th stanza is for supreme Namskar to Tirthankaras. 3. Stanzas 11 to 20 contain all Bijaksharas (divine letters) and involve authentication of Suri mantra. On the whole entire stotra contains Bijaksharas. 4. Stanzas 28 to 32 are the narration of Atishayas. 5. Stanza 34 gives an idea about the importance of Tirthankaras speech, construction of Samosaran etc. 6. From 35 to 43 stanzas give the picture of eight horrible dangers and how they are removed. They do not allow eight fears to be developed in mind. 7. Stanza 42 says to keep apart all worldly fears, it annihilates all karmic bondages with soul and upgrade the soul to supreme position. 8. Entire stotra says if one gets and learns this stotra he will have no worries at all. 9. Earlier stanzas 7 to 10 gives comparison of Tirthankaras qualities with the Sun, the Kshirsamudra (Ocean of sugarcane juice). What happens when one chants the auspicious qualities of Tirthankaras. 10. It also says if one has this stotra it is like Paras jewel. 11. The adhisthayak dev and devi (Body guards) of this magnificent Yantra are Gomukh Yaksha and Goddess Chakeshwari. They keep watch over the worshippers for their welfare. Every stanza has its own Bijakshar (Divine letters), its proper shloka or aphorism, its Yantra etc. The Yantra is constructed on copper plate, or according to one's capacity in round or square shape. There is a creation of Mandal. The stanzas are sung one by one and a lamp (Divo) is placed on the border of Mandal. There are 44 or 48 Divas in all. Before commencing this pious poojan of Shri Bhaktamar Stotra, Snatra puja must be performed. 108 deeva (lamp lighting) arati, mangal deevo, Shanti Kalash and Chaityavandan follow the poojan. Day 6 WEDNESDAY 24 AUGUST 2005 Rathyatra of Tirthankar Pratimas (Bhagwan no Varghodo) - The holy Chariot procession Rathyatra means taking the resplendent image of the Lord in a procession, in a chariot along the main roads of the city or town so that all people might have adarshan of the Bhagawan's radiant face. The Rathyatra is accompanied by a band (of musicians and players on various instruments) and by thousands of devotees, and by the fourfold society of Jains. It is a procession of sublime radiance. It is called in spoken dialect Varghoda but its actual name is Rathyatraor Chaityayatra. Chaityayatra means having a darshan and worshipping the Chaityas or temples in the City.

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21 Day 7 THURSDAY 25 AUGUST 2005 Marriage Ceremony and Coronation Event Actually marriage ceremony is a worldly affair and nothing to do with religio-spiritual endeavour but just like every event of Tirthankar to be celebrated in a grand manner even the marriage ceremony of the Lord may ignite the light of detachment in the heart of the aspirant. Amidst all the grandeur and joyful atmosphere, the Lord remains indifferent. Just to pass the Mohaniya Karma and it's binding, he participates in all the functions and formalities, but inwardly he is awakened and he remains as a witness towards everything where ceremonial procedures take place as per traditional Indian approach. Lord becomes a King. In his Royal Court jubilant celebration of singing, dancing, magic, dramas, etc., takes place. After this nine Devas known as Lokantika (who are from Brahm devloka and will attain moksha in the next birth) request him to start his spiritual journey with the distribution of wealth, money and material things to the needy. This goes on throughout the year. Every day he gives away one crore and eight lakh (ten million and eight hundred thousand) Gold Coins to the needy. Day 8 FRIDAY 26 AUGUST 2005 After one year charity (Varsidaan) Lord Mahavir decided to renounce this worldly life and proceed on the path of Purification. His elder brother made all the arrangements to celebrate the grand function of 'Diksha'. Nandivardhan and other heavenly gods (devas) bathed the Lord and decorated his body with a smearing of scented paste, ornaments and valuable dress. He was carried in a pallanquin named 'Chandra Prabha' on the 10th day of dark Kartika month. After he descended from the pallanquin at Gyatkhand - Van' elderly ladies of his Royal Family greeted him with joy and blessed him. He took off all his ornaments, dress, etc. He plucked away his hair on the head and face with his bare hands. He took a vow of total Renunciation. Indra, the heavenly god, placed a piece of divine cloth on his Right Shoulder. The Lord attained Manah Paryav Gyan, through which he could read the mind of others. Day 9 SATURDAY 27 AUGUST 2005 Pratishtha (Ceremonial Installation Vidhi This spiritual process involves cementing of Pratimajis on its platform (Gadi). There will be the same number of the metal sticks under the Gadi as the participating families. Each participating family will remove one strip and cement that particular place from where the metal strip is removed. Then move back to allow other participants to do the same. Before and during this process, the auspicious Mantras are recited. Shikhar Kalash Sthapan & Shikhar Dhvaja Sthapan Shikharis a pyramid-shaped dome placed on the top of the temple, above the Mul Nayak and other main Pratimajis. Shikhar signifies the house of Veetrag Bhagawan who has expounded the path of everlasting happiness for the benefit of all living beings. The everlasting happiness, Moksha, is attained only through the combination of the right knowledge, the right perception and the right conduct. It signifies that non-violence is the supreme religion. It signifies the religion that involves self-effort and initiatives. It signifies that every living being is in control of his/her destiny.

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22 It signifies the religion that appeals to our common sense and explains everything with proper reason. It is based on the laws of nature. This is the house of Universal religion. This is the holiest of holy things, the cause of benevolence, the house of the supreme religion, and it is wished that long live the teachings of Veetrag Bhagawan (Jain Shasan) for the benefit of all living beings. The placement of Shikhar Kalash signifies the best Mangal. The best Mangal is to eradicate karma, to free our selves from the misery of Samsar (material world), to remove of the darkness of ignorance, to practice Right Religion and to practice the path that is beneficial to the Self (our soul). This is the holiest of holy places. Adhar Abhishek Puja is performed before the Shikhar Kalash is placed in the Shikhar. Thus, Shikhar Kalash is like a head of the temple. Placement of Shikhar Dhvaja signifies the kingdom of our Veetrag Bhagawan who expounded the path of Moksha for the benefit of all living beings. It is a symbol of the Jain Shasan-teachings of our Tirthankars. It signifies the kingdom of non-attachment and non-aversion that has always existed; it exists now and will exist forever. If the teachings of Veetrag Bhagawan are followed, the darkness of the ignorance will be permanently removed, the miserable cycle of birth and death will be permanently ended, the association with the foreign dust of karma will be completely terminated, and the true qualities of the souls will forever be realized. It symbolizes the everlasting happiness, Moksha. Adhar Abhishek Puja is performed before the Shikhar Dhvaja is placed on the Shikhar. On seeing Shikhar and/ or its Dhvaja, one knows it is the most auspicious place, Jain Temple. He/she pays his/her respect to Veetrag Bhagwan by saying "Namo Jinanam" and gets an inspiration to visit the Jain temple. Shri Bruhad Shanti Snatra Poojan (Special oblation for universal peace) Shanti Snatra Poojan has been regarded as the most auspicious and beneficial. It is usually organized on the last day of any minor or major ceremony eg, to conclude the Pratishtha Mahotsav. On this occasion, oblations are performed to the image of the Lord 108 times with absolute devotion. During this poojan, Shri Bruhad Shanti consisting of 108 aphorisms, is recited involving unique ritual process. Moreover, worship is offered to the Lord with special and auspicious articles. As a beginning part of this ceremony, the Mangal Kumbh (The sacred vessel) is installed - Kumbh Sthapana; the holy light is installed - Akhand Dipak; worship is offered to the nine grahas (planets) - Nav Grah Poojan; and to other divinities - Dush Dikpal Poojan and Ashta Mangal Poojan. On this occasion, 108 Sanskrit shlokas are chanted while prakshal and Ashtaprakari Puja are performed 108 times to the Pratimaji. At this time this great wish is expressed: <Page #25
23 Day 10 SUNDAY 28 AUGUST 2005 Temple Dwar Opening (Inauguration), First Darshan & Puja This is a significant and auspicious event after the Pratishtha of Gabhara Pratimajis. After we have Pran Pratishthit (<>) Veetrag Bhagawan in our Temple; (a) to open the Dwar(door) of the temple for the first time, (b) to be the first one to do Darshan of (see) Veetrag Bhagawan and (c) to be first one to do Puja are the most auspicious things to do. These are the rare opportunities - only a few individuals with good karma (Punya) can have during their lifetime. Shri SattarBhedi Puja It is necessary to perform this Puja after the Anjan Shalaka Mahotsav or Pratishtha Mahotsav to ask for forgiveness if any mistakes have been encountered while performing any of the rituals during the Mahotsav. This is always performed on the last day of the Mahotsav. SUNDAY 10 JULY 2005 After the Anjan Shalaka ceremonies in India in May 2005, the Pratimajis were brought to the U.K., by air transportation, at the end of June 2005. In order to "purify" the Pratimajis the Adhar Abhishek ceremony was performed on Sunday 10 July 2005. Adhar (Eighteen) Abhishek Puja(Eighteen oblations for purity) The direct translation of Abhishek is "coronation>>. Abhishek signifies the cleansing of the mind and body as a way to begin puja. Abhishek Puja is performed for the purification of altar, Pratimajis and participants. The process involves using eighteen different substances (containing different kinds of pure water, herbs and some special substances) while reciting the auspicious aphorisms and Mantras. It involves cleaning of the altar by sprinkling the water, which has undergone auspicious Mantras, in all directions and cleaning of the Pratimajis. Several kalashes (pots) of this auspicious water are used for the bathing of the Pratimajis while participants recite Mantras and auspicious aphorisms. Bathing and purifying can be done with using ordinary water, but it is miraculously effective when done by the auspicious water. Abhishek is commenced by pouring a stream of the water at the masthak (head) of the Pratimaji and the participants pray wholeheartedly that like the water flows downwards, so should their karmas (wrong-doings) be washed off. There should be a continuous flow of water until the Abhishek is completed and purification has taken place. It has been said that Abhishek has such powers that many diseases are washed off. ShripalRaja and 700 lepers were cured from leprosy when they bathed in the auspicious water and had performed Abhishek. This is the relevance of Abhishek puja, an auspicious and beneficial ritual performed compulsorily during the Pratishtha of Pratimajis in a temple.

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24 prastAvanA jaya jinendra, praNAma ozavALa senTaranA prAMgaNamAM zikharabaMdhI nUtana jinAlayanA pratiSThA mahotsava daramyAna ghaNI judI judI vidhio ane pUjano karavAmAM Avaze. A vidhio ane pUjAo mokSane prApta thayelA tathA vizvane mokSano mArga batADanArA tIrthaMkara bhagavaMto pratye Adara-ahobhAvanI abhivyaktirUpe karavAmAM Avaze. A patrikAmAM ame aMgrejI ane gujarAtImAM dareka vidha-anuSThAnonI mAhitI temaja tenuM mahatva samajAvavAno prayAsa karela che. A mAhitI ekaThI karavA mATe amuka khaMtIlA bhAvikoe potAnA amulya samayano bhoga ApI khuba ja mahenata karI che. ozavALa esosiezana opha dhi yu. ke. nI madhyastha kAryavahI samiti temanI sadAya mATe RNI che. esosiezananA ItihAsamAM kadAca pahelI ja vAra vidhio ane pUjAo ne lagatI ATalI vigatavAra ane bharapUra mAhitI taiyAra karavAmAM Avela che. amane AzA che ke Apa A patrikAne eka dhArmika pustaka jeTaluM ja mAna ApI ane tene yogya rIte sAMcavazo. mAhitI taiyAra karatI vakhate jaina dharmanA / muLa siddhAMtone lakSamAM rAkhavAnI pUrI takedArI levAmAM Avela che. tema chatAM patrikAmAM koI paNa bhUla thaI gaI hoya ke kSati rahI gaI hoya to ame kSamA cAhIe chIe. pratiSThA mahotsavanI taiyArIo karatI vakhate amAre amuka evA nirNayo levA paDyA che ke jenAthI kadAca amuka bhAvikonI lAgaNI dubhAI. ame dareka nirNaya sthAnika hAlata, paristhiti ane saMjogo temaja A dezanA heltha ane sephTInA kAyadAone lakSamAM rAkhI ane pachI ja lIdhela che. A nirNayo letA amone paNa raMja thAya che ane ame paramakRpALu tirthaMkara bhagavaMto pAse A mATe dayA kSamAnI yAcanA karIe chIe. amoe bhAratamAM parama pUjya mahArAja sAhebo samakSa amArA nirNayo bAbata khulAso karela che ane ame temane AzvAsana Apela che ke ame koI paNa kArya jANI bujhIne jaina zAsana viruddha nathI karela. teoe amArI vyathA samajI che ane amArA khulAsAono svIkAra karyo che.

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pUjA ane pUjana vibhAga-1 paricaya ane bhUmikA : sahu pahelA ApaNe jANI laIe ke jinapUjA karavAnA aneka mAdhyamo che. tame ahIM je vAMcazo athavA pratiSThA mahotsava daramyAna je jozo, e ja mAtra eka mAdhyama nahIM hoya ! jaina darzanano anekAMtavAda siddhAMta najara samakSa rAkhIne ame eTalI spaSTatA karIe chIe ke koIne paNa dubhavavAno amAro irAdo nathI. jaina dharmamAM vidhi-vidhAna tathA anuSThAno H jainadharmano parama ane carama uddezya che mokSa pAmavAno, janma maraNanA cakarAvAthI mukti pAmavAno ane zAzvata AnaMda meLavavAno. mokSamArganA raste vidhividhAno, anuSThAno, vagere nAnA paNa mahattvapUrNa kadamo manAyA che. sAthe sAthe e zrAvakanA dainika jIvana sAthe avibhAjya rIte joDAyelA che. vidhi-anuSThAnomAM paramAtma bhakti ane ArAdhanA, upAsanA joDAyelI che. alabatta tamAma jaina anuSThAno saMvarabhAva (pAponA Agamanane rokavAnI prakriyA) sAthenA che kAraNa ke ApaNuM carama lakSya to sarvazreSTha ane zAzvata zAMti pAmavAnuM che. sAmAnya rIte dunyavI bhogasukhonI prAptinI jhaMkhanA sAthe, vividha devone rIjhavavA, camatkAra sarjavA ke bhautika siddhio meLavavA mATe je vidhi-anuSThAna, pUjA-jApa vagere karavAmAM Ave che tevuM jaina dharmamAM nathI. jaina dharmamAM mokSane prApta thayelA tathA vizvane mokSano mArga batADanArA paramAtmA pratye Adara-ahobhAvanI abhivyaktirUpe tamAma anuSThAno karavAmAM Ave che. sAdhaka paramAtma pada meLavavAnI preraNA sAthe, AMtara zAMti ane citta prasannatA prApta karavA mATe anuSThAno kare che. enA dvArA potAnA kaSAyo (rAga-dveSa, krodha-mAna-mAyA-lobha vagere) ne ochA kare che, AchA kare che. bhakti ane ArAdhanA sAdhakanA haiyA upara jaina dharmanA siddhAMtonI amiTa chApa mUkanArI hovI joIe. manamAM pavitratA tathA ahiMsAnA siddhAMtane dimAgamAM rAkhIne anuSThAno-ArAdhanA karavI joIe jethI evI samajaNa maLe ke mokSa mArga mATe samyagdarzana - jJAna- caritra anivArya che. jenA dvArA sAdhaka dhImI paNa makkama gatie mokSa mArga upara potAnI yAtrA AgaLa vadhAre che. mukta banyA pahelA tIrthaMkaro paNa ApaNA jevA ja manuSyo hatA.. ApaNe paNa emanA pagale cAlIne mokSa meLavI zakIe, emanA jevA banI zakIe. jaina dharmamAM atyaMta mahattvapUrNa ArAdhanA che. (1) sAmAnya (dainika) pUjA - ArAdhanA (2) vizeSa (parvIya) pUjA - ArAdhanA pratimAnI dainika pUjA : prazna uttara 25 : jina pUjA zA mATe jarUrI che ? : jinapUjA e zrAvaka mATe ghaDAyeluM AdhyAtmika anuSThAna che. tIrthaMkaranI pratimA manane zAtA-zAMti ane saMvAditA Ape che. sAthe sAthe sAdhakane dunyavI sukhabhogathI dUra rAkhIne anAsakta banAve che. pUjA sAdhakane svaanuzAsananI preraNA paNa Ape che mokSamArga tarapha A prAraMbhika ane sAcuM pagaluM manAyuM che. ApaNe tIrthaMkara bhagavaMtone prArthanA karIe.ApaNe tIrthaMkarone eTalA mATe pUjIe chIe, ahobhAva arpIe chIe kAraNa ke eo mukta che, eoe muktino mArga batAvyo che, ApaNe emanI pAsethI emanA jevA banavAnI preraNA meLavI zakIe.

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26 bhakti ane pUjA (bhakti ane ArAdhanA) bhakti ane pUjA A baMne jainanI dainika jiMdagI sAthe joDAyelA tathA dainika vyavahAranA hissA jevA che. dainika anuSThAna rupe bhakti ane pUjAnA mAdhyamathI AtmAnA pavitra rupane anubhavI zakAya che. A rojabarojano vyavahAra ApaNane nizcaya tarapha laI janAro hovo joIe ke jenA dvArA ApaNA AtmArnA zuddha svarupa sudhI pahoMcI zakIe. bhaktinA nava prakAro nIce pramANe che. zravaNa kIrtana smaraNa pUjana vaMdana arcana zaraNa maitrI nivedanam (prabhunuM nAma sAMbhaLavuM.) ( bhajana-stavana gAvA) ( nAma smaraNa karavuM ) (pUjA karavI.) (vaMdanA karavI.) (prabhune zaNagAravA.) (prabhunAM zaraNe javuM.) (prabhu sAthe maitrIno bhAva rAkhavo.) (sarvasva samarpaNa karavuM. ) ApaNA mahAna AcAryoe jinapUjAnA vikAsamAM A nave prakAranI bhaktine bheLavI dIdhI che. jinapUjA be prakAranI che. saguNa ane nirguNa, mUrtinAM rupamAM jinezvaranI pUjA karavI e saguNa jinapUjA che. jyAre amUrtarupe (AdhyAtmika svarupe) jinapUjA karavI e nirguNa jinapUjA che. paramAtmA jinezvaranI saguNa jinapUjA ATha prakAranI batAvavAmAM AvI che. je aSTaprakArI pUjA tarIke oLakhAya che. ApaNe 7mAM guNasthAna sudhI pahoMcIe tyAM sudhI to paramAtmAnI AkRtinuM AlaMbana jarurI bane che. nirguNa bhaktibhAva paramAtmAnuM dhyAna vagereno samAveza thAya che. jyAre sAdhaka adhyAtmanI UMcI kakSAe (8 mA guNasthAna ke pachInI kakSA) pahoMce che tyAre ene saguNa pUjAnA AlaMbananI AvazyakatA rahetI nathI. paNa prAraMbhamAM to sthApanA nikSepa, mAdhyamanI jaruriyAta rahe che ja. dravyapUjA ke jemAM jala, caMdana, akSata vagereno samAveza thAya che e karatA karatA bhAvapUjA tarapha ApaNe javuM joIe. Ama to pUjAnA aneka prakAro che. jemAM sAmAnya rIte - aSTa prakArI pUjA - aDhAra abhiSeka pUjA - snAtra pUjA - paMca kalyANaka (parameSThi) pUjA vagere bahuM jANItI che. jinapUjAmAM saMpUrNapaNe lIna thavA mATe sAdhake - tagata citta (ekAgra mana) rAkhavuM. * samayavidhAna (upayukta samaya) sAcavavo. - bhAvavRddhi (bhAvonuM vadhavuM) keLavavI. - vismaya (ahobhAva) pALavuM. - pulaka (romAMca - AnaMdAtireka) rahevuM. - pramoda pradhAna (tIrthaMkaranA guNo pratye ahobhAva) rahevuM.

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dararoja bhAva sAthe jinapUjA karIne sAdhaka AtmA upara lAgelA ATha karmone dUra karI zake che. A karmo che. jJAnAvaraNa karma (jJAne DhAMkI denAra karma) darzanAvaraNa karma (sAcI samajaNane DhAMkI denAra karma,) (rAga-dveSa pedA karanAra karma.) vighno ane aDacaNo ApanAra karma ) (sukha - duHkhanI saMvedanA ApanAra karma.) (zarIranA rupa-raMga ApanAra karma.) (UMca-nIca kuLamAM janma ApanAra karma.) (jIvananI maryAdA nakkI karanAra karma. nAma karma gotra karma AyuSya karma kramaza : A badhA karmothI mukta thavAmAM 52mAtmAnI pUjA sahAyaka bane che. bhAvapUjAnA 3 prakAra che. caitya vaMdana, stavana ane stuti. sAmAnya rIte aSTaprakArI pUjA pachI caityavaMdana karavAmAM Ave che. bhAvapUjA ApaNane AnaMda Ape che, ApaNA kaSAyono nAza kare che, AtmAmAM sadguNonA aMkuro vAve che tathA karmone khatama kare che. pUjA daramyAna sAta prakAranI zuddhi : - mohanIya karma aMtarAya karya vedanIya karma mATe anivArya che. - vAtAvaraNanI zuddhatA ane svacchatA mANasanA mananI zuddhine asara kare che. pUjAnA anuSThAnanI zuddhi saMpUrNa pUjA zArIrika zuddhi vasanI zuddhi mananI zuddhi bhUmi zuddhi upakaraNa zuddhi dhana zuddhi anuSThAnanI zuddhi : 27 sAdhaka- pUjakae pANIne veDaphyA vagara jarurI pANIthI potAnA zarIrane zuddha karavuM joIe. pUjA mATe alagathI rAkhelA pUjAnA vastro ja paheravA joIe. je vastro paherIne khAdhuM pIdhuM hoya, bAtharuma gayA hoIe, evA vastro paherIne pUjA karAya nahIM. pAraMparika rIte mota, sIvyA vagaranA vastro pUjA mATe rAkhavA joIe. puruSoe dhotI - besano upayoga karavo joIe. jyAre strIoe maryAdApUrvakanA ucita vastro paheravA joIe. pUjA daramyAna caMcaLa vicArono tyAga karavo joIe. pUjA vakhate prAsaMgika zloko, stotro tathA dohA vagere bolI zakAya, gAI zakAya. pUjA aSTaprakArI pUjA (zvetAMbara paraMparA) aSTaprakArI pUjA sAmAnya rIte savAre karavAmAM Ave che. ATha prakAranA dravyo vaDe karAtI ATha prakAranI pUjAnuM alaga alaga mahatva che. rahasya che. ATha karmone dUra karavA mATe ATha prakAranI pUjA karavAnuM kahyuM che. derAsaranI jamIna sApha - sutharI rAkhavI joIe. pUjA mATenI jarUrI vastuo, dravyo sArI guNavattAvALA tathA umadA prakA2nA levA joIe. dhArmika uddezyathI vaparAtA paisA nyAyanItinA mArge meLavavA joIe. anyAya tathA anItinuM dhana dharmakAryamAM vaparAya nahIM. derAsare jatA jatA paNa manamAMthI sAMsArika vyavahArika vicAro kADhI nAMkhavA joIe. derAsaranA parisaramAM koIpaNa jAtanA sAMsArika kAryo vagere karavA joIe nahi. anuSThAna bahuja vyavasthita paNe karavA joIe. 1. jala pUjA, 2. caMdanapUjA, 3. puSyapUjA, 4. dhUpa pUjA, pa. dIpaka pUjA. 6. alatapUjA, 7. phaLa pUjA, 8. naivedya pUjA.

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28 1. 2. jala - pUjA jala pUjA karatA pahelA pa2mAtmAnI pratimA parathI badhA ja dravyo dUra karavA joIe. kadAca sUkSma jIva- jaMtu hoya to tene kALajIpUrvaka morapIMchathI dUra karavA joIe. paramAtmA upara zuddha jaLano abhiSeka karavo joIe. vAsI caMdanane kADhavA mATe bhInA kapaDAno upayoga athavA jayaNApUrvaka vALAkUMcIno upayoga karavo joIe. janma-pUjA jugate karo, gela anAdi vizvAsa janma - pujA phala muja 4, mAgo ema prabhu pAsa W ? A pramANe pratimAne snAna karAvIne ApaNe icchIe chIe ke ApaNA azubha karmo paNa dUra thaI jAya ane ApaNo AtmA nirmaLa bane. " jJAna kaLaza bharI AtamA samatA rasa bharapUra zrI jinane navarAvatA karma thAye cakacUra" pANI e jIvana samudranA janma-mRtyu ane duHkhanuM pratIka che. A jinapUjA yAda karAve che ke dareke potAnuM jIvana prAmAjikatA, satya prema ane jIvo pratye karuNAthI bharyuM bharyuM jIvavAnuM che. saMsAra sAgarane sAme pAra javAno, mokSa meLavavAno Aja eka mArga che. caMdanapUjA H kapaDAnA traNa aMgalUchannA dvArA badhuM ja pANI sApha karIne pratimAjIne sUkA karavA joIe . A pUjAmAM nava - aMganI pUjA samAI jAya che . zItala guNa jehamAM rahyo, zItala prabhu- mukharaMga / Atma zItala karavA bannI, purjA ariha-aMga } { } navAMgI pUjA (1) be paganA be aMgUThA : jalabharI sampuTa patramAM, yugalika - nara pUjA / RSabha - caraNa- aMgUThaDe, dAyaka bhavajala-anna || 1 || o arihaMta ! ajJAnI jIvone pratibodhita ka2vA mATe Apa dUra dUra sudhI page cAlyA. emane jIvanano sAco ane sAro mArga batAvyo, mATe prabhunA caraNa pUjanIya che. mane paNa AvI zakti maLI jethI huM mArA ane anyanA jIvanamAM guNonI samRddhi lAvu ! (2) be DhIMcaNa : jAnu bane kAussagga rahyA, vicaryA deza-videza ! kheDA khaDA kevala lakhuM pUjo jAnu nareza / 2 A DhIMcaNanA sahAre prabhu, tame divaso sudhI sthira banIne dhyAnastha rahyA ane kevaLajJAna meLavyuM. tamArI pUjA karIne mane paNa evI zakti prApta thAo. (3) be hAtha H lokAntika vacane karI, varasyA varasIdAna / kara - kAMDe prabhu pujanA, puo vi bahumAna | 3 || tamArI pAse badhA ja sukhanA sAdhano ane samRddhi hatI. chatAMye tame badhuM ja tyAgI dIdhuM, tamArA hAthe badhuM ApI dIdhuM. Atma meLavIne jagatane satyano rAha cIMdhavA mATe tame badhuM ja tyAgyuM. tamArA hAthanI pUjA karIne huM icchuM chuM ke huM kyAreya padArthomAM Asakta na thAuM. ane sahu jIvo pratye ahiMsaka vyavahAra karuM,

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29. lokonA (4) be khabhA - mAna gayuM hoya aMsathI, dekhI vIrya anantI. bhujAbale bhavajala taya, pUjo anya mahatta / 4 / tamArI pAse akhUTa ane atula zakti hovA chatAye tame eno durupayoga na karyo. na eno abhimAna karyo. badhAno yogakSema karyo. huM paNa kyAreya abhimAnI na banuM ane mArA kartavyonuM sArI rIte pAlana karuM. (5) mastaka : siddha zilA guNa ujalI, lokAtte bhagavattA vasiyA tiNe kAraNa bhavi, zira zikhA - pUjanta / 5 ll prabho, tame haMmezA Atma-dhyAnamAM lIna rahyA ane sahu jIvone sukhI banAvavA mathyA. mane paNa bIjAnA hitano vicAra karavAnI zakti maLe. siddhazilA cauda rAjalokanI upara che. mAre mastaka zarIranA upara che. mAre siddhazilAe pahoMcavuM che. lalATa :tIrthakara - pada - puNyathI, tribhuvanajana sevattA tribhuvana-tilaka samA prabhu, bhAla tilaka jayavatta /6 // tIrthakara nAma karmanA kAraNe traNe jagata tamArI stavanA kare che. tamArA lalATanI pUjA saubhAgyane lAve che. tame sukha du:khamAM samabhAve rahyA... huM paNa evI zakti prApta karuM ! (7) kaMTha: sola pahora prabhu dezanA, kaccha vivara vartulA madhura dhvani suranara suNe, tiNe gala tilaka amUla / 7 tamArI sumadhura ane sukomaLa vANI dvArA tame agaNita jIvonA haiyAne sparyA ane emane svAnubhUti meLavavAmAM sahAya karI. mArI vANI paNa sahunuM kalyANa karanArI bane. (8) hRdaya : hRdaya-kamala-upazama bale, bAlyA rAga ne roSa7. hima kahe vana-khaMDane, hRdaya tilaka santoSa ll 8 / vItarAga paramAtmAnuM hRdya maitrI, pramoda-karuNA-dayAthI sabhara hoya che. mAruM hRdaya paNa AvI bhAvanAothI bharyuM bharyuM bane. nAbhiHratnatrayI guNa ujalI, sakala suguNa vizrAma/ nAbhikamalanI pUjanA, karatAM avicala dhAma // 9 // "nAbhi" e dhyAna daramyAna ekAgratA-sthiratA mATenuM kendrabiMdu che. huM AtmAnubhUti mATe zreSTha dhyAna sudhI pahoMcavA mAMguM chuM. jevuM prabhu Ape karyuM! ApanI nAbhinI pUjA dvArA mane evI zakti maLo !

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30 3. puSpa - pUjA surabhI akhaMDa kusume grahI, pUjo gata sattApa / suma(na)januM bhavya ja pare, karIe samakita chApa / 3 // sugaMdhita ane khIlelA phUlo paramAtmAne caDhAvIne ApaNe mRdu hRdaya ane suvAsita AcaraNa mATe prabhune prArthanA karIe chIe. 4. dhUpa - pUjA dhyAna -ghaTA pragaTAvIe, vAmanayana jina dhUpa micchata durgandha dUre Tale, pragaTe Atmasvarupa / 4 ll dhUpa e sAdhujIvananuM pratIka che. dhUpa jema jAte saLagIne bIjAne suvAsa pUrI pADe che, tema sAcA sAdhu puruSo, sAdhvIjIo potAnuM samagra jIvana anya jIvonA upakAra mATe vItAve che. jinapUjA e zIkhave che ke ApaNe sAdhu jIvananI jhaMkhanA karavI joIe. dhUpa pratimAjInI DAbI bAju rAkhIne ApaNe dharmadhyAnamAM pravezIne mithyAtvanI durgadha dUra karIe chIe ane e rIte ApaNA AtmAne pavitra karIe chIe. 5. dIpaka pUjA:dravya dIpa suvivekathI, karatAM duHkha hoya phoka / bhAva - pradIpa pragaTa hue, vAsita lokAloka // 5 // dIpakanI jayota ApaNA zuddha svarUpI AtmAnuM pratIka che. evo AtmA ke je koIpaNa jAtanA karmonA baMdhanothI rahita che. zuddha che, avikArI che. jinapUjA karIne ApaNe pAMca mahAvrata ahiMsA, satya, acArya, brahmacarya tathA aparigraha prApta karavAnA che ke je ApaNane pUrNa mukti tarapha dorI jAya. jyAre ApaNe upayukta rIte dIpaka pragaTAvIe chIe tyAre ApaNA tamAma duHkho dUra thAya che. ApaNe kevaLa jJAnano sAkSAtkAra karI zakIe chIe, je jJAna samagra lokane ajavALe che. 6. akSata pUjA:zuddha akhaMDa akSata rahI, nandAvarta-vizAla7. pUrI prabhu saMmukha raho, TAlI sakala jaMjAla // 6 // cokhA akSata che. e vAvavAthI pharI ugatA nathI. e aMtima janmanuM pratIka che. jinapUjA karIne ApaNe evA prayatno karavAnA che ke jethI A janma ApaNo aMtima janma banI jAya ! have pachI navA janmo karavA na paDe ! e akSaya sukhane paNa sUcave che. cokhAno zreta-zubha raMga AtmAnI pavitratAne sUcave che. 7. nevaidya pUjA : aNAhArI pada meM karyA vingraha gaI anantA dUra karI te dIjie, aAhArI ziva satta // 7 / nevaidya e svAdanuM pratIka che. jinapUjAmAM nevaidya caDhAvIne ApaNe svAdanI Asaktine ochI karavAnI sAdhanA karavAnI che. taMdurasta ane poSaNayukta khorAka jarUrI che.. paNa svAda ane zokha mATe khAvAnuM nathI. jIvananuM carama lakSya to mokSane pAmavAnuM che ke jayAM khAvAnuM che ja nahIM!

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8. janma-maraNanA cakarAvAmAM huM ghaNI vakhato bhUkhyo rahyo chuM. paNa e badhuM kSaNika hatuM. . asthAyI hatuM.. o arihaMta ! have mane evI akSayasthiti Apo ke jyAM bhojananI icchA ja na rahe ! phaLapUjA H indrAdika pUjA bhaNI, phala lAve dharI rAga / puruSottama pUjA karI, mArge zivala-tyAga II 8 / phaLa e mokSa-muktinuM pratIka che. jo ApaNe koI paNa jAtanA dunyavI AkarSaNa ke Asakti vagara jIvIe, ApaNA kartavyonuM pAlana koIpaNa jAtanI apekSA ke badalAnI AzA vagara karIe, AsapAsamAM banatI ghaTanAomAM sAkSIbhAva keLavIe, sAdhaka jIvana jIvIe, tamAma jIvo pratye maitrI, pramoda ane karuNAno bhAva keLavIe, ApaNe avazya muktinA phaLa meLavI zakIzuM. A aMtima jinapUjA ApaNA jIvananA carama lakSyane sUcave che. arihaMta paramAtmAnI pUjA mATe devo vagere bhaktibhAvapUrvaka divya phaLa lAve che. ane prabhu pAse mokSaphaLanI yAcanA kare che. 31 svastikanI racanA ane enuM mahattva H svastikanI racanA e saMsAranI cAra gatine sUcave che. (1) devagati, (2) naraka gati (3) tiryaMcagati, (4) manuSya gati, AtmA A cAra gatiomAM aMtahInarupe paribhramaNa karyA kare che. jinadarzana ane pUjA karyA pachI pUjaka paramAtmAnI samakSa Asana lagAvIne bese che. lAkaDAnA pATalA upara cokhAthI svastikanI racanA kare che je cAra gatinuM sUcaka che. traNa DhagalI ane traNa ratna, samyagdarzana, jJAna, cAritranA pratIka che. A traNa svastika rupa cAra gatithI mukta banavA mATenA sAdhana che. ardhacaMdra tathA bindunI AkRti e siddhazilA tathA mukta AtmAnA pratIka che. AratI ane maMgaLadIvAnI paraMparA 12 mI sadI AsapAsa, eTale ke 900 varSa pahelA kalikAlasarvajJa hemacaMdrAcAryanI preraNAthI astitvamAM AvI che. e vakhate ghaNA badhA jaino anya paraMparAo-dharmo tarapha kheMcAvA lAgyA hatA, ane vaidika yajJa-yAgathI prabhAvita thaIne balidAna vagere ApavA lAgyA hatA. eve vakhate hemacaMdrAcArye rAjA kumArapALane pratibodhita -prabhAvita karIne ahiMsAno saMdezo Apyo hato. dharmanI sAcI samajaNa ApI hatI. rAjA kumArapALe jaina dharma aMgIkAra karyo ane AratI-maMgaLadIvAnI prathA prAraMbha thaI. e vakhate samagra gujarAta ahiMsaka rAjya tarIke ghoSita thayuM. maMgaLadIvAnA gItamAM rAjA kumArapALanuM nAma gUMthAyeluM che. vartamAnamAM gavAtI AratInI racanA zeTha mUlacaMda nAmanA zrAvake levA (vartamAna-kezarIyAjI tIrtha, rAjasthAna)mAM karI hatI. kezarIyAjI tIrthamAM kALA pASANanI bhagavAna AdinAthanI suMdara pratimAM hatI. zeTha mULacaMda pote prAmANika ane bhalA vyApArI hatA. dararoja kezarIyAjI derAsaramAM pUjA-AratI vagere karatA hatA. jyAre vRddhAvasthAmAM eo bIje gAma potAnA sagAne tyAM rahevA gayA tyAre e kezarIyAjInA AdinAthanI pratimA sAtheno potAno je lagAva hato enI judAI sahI nA zakyA. emanI atyaMta Ardra prArthanAthI adhiSThAyaka deve mULamUrtino eka nAnakaDo hisso sAthe laI javA mATe Apyo. zeTha mULacaMdanI atyaMta bhakti bhAvanA ane prabhu premanI utkaTatAne abhinaMdavA mATe Aje paNa emanI racelI AratI jaina saMghamAM gavAya che. kezarIyAjImAM dararoja AratI vakhate khUba ja AhlAdaka ane manohArI vAtAvaraNamAM suMdara saMgIta ane tAla sAthe AratI gavAya che.

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32 mI sadI AratI zabdanA ghaNA badho artho che. eka artha che badhI bAjuethI AdhyAtmika AnaMdanI anubhUti karavI. (A eTale badhI bAjuethI, rati eTale AnaMda - ullAsa !) jayAre koIpaNa dharmakArya ke anuSThAna saMpanna thAya tyAre ApaNe hRdayanA AnaMdane vyakta karavA mATe AratI karIe chIe. Arati eTale badhAja sAMsArika duHkhothI chUTakAro meLavavA mATe prArthanA karavI. ArAdhaka-pUjaka potAnI jAtane saMsAranA dvandro tathA duHkhothI dUra karavA mATe AratI kare che. trIjo artha che ApaNA aMtarAtmAne AdhyAtmika AnaMdathI bharavo ane mAnasika tANa-tanAvathI dUra rahevuM. saMsAranA sukha duHkhanI ghaTamALamAMthI mukta banavA mATe ujjavaLa ane prakAzavAna pAMca jAtanA jJAnanI AvazyakatA rahe che. mATe enA pratIkarUpe pAMca dIvAnI vAto peTAvIe chIe. A pAMca dIvA pAMca mahAvratanA paNa pratIka bane che. pAMca samitinA pratIka paNa bane che. samyagdarzananA pAMca AcAro tathA pAMca indriyonI pAMcajAtanI niSedhAtma pravRttione rokavAno paNa nirdeza kare che. bIjI rIte AratI nA udezyane samajIe to ApaNA AtmAne sAMsArika Adhi-vyAdhi ane upAdhinI jaMjALamAMthI mukta karavA mATe paMca parameSThibhagavaMtonI jema anAsaktino bhAva keLavavo jarUrI che. ApaNA haiyAnI vizeSa bhAvanAone parameSThi bhagavaMto pratye abhivyakata karavA rupe ApaNe pAMca dIpaka pragaTAvIe chIe. ApaNe mAnasika rIte vicArIe ke "huM tamAma dunvayI padArthonI Asaktine khaMkherIne mArA AtmAne sAdhu avasthA sudhI pahoMcADavA mAMguM chuM." jethI cAra gatinA pherA TaLI jAya ane pAMcamI gati mokSa mane prApta thAya. maMgaLa dIvo - maMgaLa eTale saMsArathI ApaNA AtmAne mukta karavA mATe AtmA upara lAgelA azubha karmone dUra karavA. ajJAnatAno aMdhakAra dUra karavA, AtmAne upakAraka dharmamArga para cAlavAnI bhAgyazALI taka meLavavI, mokSamArgane meLavavA mATe karmo dUra karavA ja paDe! karmonA aMdhakArane dUra karIne ja ApaNA AtmAne kevaLajJAnano prakAza ApI zakAya. maMgaLadIpaka e eka ane anupama kevaLajJAnanuM pratIka che. kevaLajJAna dvArA ajJAnatAno aMdhakAra kAyama mATe dUra karI zakAya che. janma-mRtyunI du:khadAyI zRMkhalA haMmeza mATe toDI zakAya che. AtmA sAthe lAgelA karmonAM rajane dUra karI zakAya, AtmAnA zuddha svarupane oLakhI zakAya, anubhavI zakAya. maMgaLadIpaka paramAtmAnA batAvelA ekameva mokSamArganAM pratIkAtmaka rupe che. maMgaLadIvo karatI vakhate ApaNe manamAM vicAravuM joIe ke A maMgaLadIvAnI jema mArA bhItarano dIvo peTAvavAno che. paramAtmAnA batAvelA mokSamArga para cAlIne pUrNajJAnano dIvo pragaTAvavAno che. zAMtikaLaza : A anuSThAna vizvamAM sarvatra, sahune AMtara-bAhya zAMti maLe e bhAvanAthI karavAmAM Ave che. prAraMbhamAM navakAra maMtra, uvasaggahara stotra bolAya che, tyArabAda moTI zAMti bolAya che. A daramyAna kaLazamAMthI kuMDImAM akhaMDapaNe paMcAmRtanI dhArA reDavAmAM Ave che. A vidhi dvArA sarvatra, sahu jIvo mATe zArIrika, mAnasika, AdhyAtmika zAMti, prasannatA, svAthya, ane duHkha-pIDAthI muktinI kAmanA karavAmAM Ave che. devo tathA indra meruparvata upara paramAtmAno janmAbhiSeka karatA je rIte abhiSeka kare che e ja rIte A vidhi karavAmAM Ave che. A vidhi dvArA pUjaka covIza tIrthakara bhagavaMto pratye ahobhAva-Adara vyakta kare che. caturvidhanI zAMti samRddhi mATe prArthanA karavAmAM Ave che. samagra vAtAvaraNa-paryAvaraNa zuddha bane, koI paNa jAtanA duSkALa, bImArI, pIDA, upadrava, yuddha, ramakhANa, laDAI vagere nA thAya ane sahu jIvo bhautika, dhArmika ane AdhyAtmika unnati prApta kare, badhA jIvo tamAma prakAranA bhayothI mukta bane khAsa karIne pANI, agni, jhera, prANIo, roga, yuddha, duzmana, cora vagerenA bhayathI mukta bane evI bhAvanA bhAvavAmAM Ave che. badhA jIvo ekabIjAne sahAyaka bano, badhAnA doSo dUra thaI jAo ane zAzvata sukhanA badhA sahabhAgI bano, evI prArthanA karavAmAM Ave che. navI

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33 snAtra pUjA "snAtra pajA" nI racanA, upAdhyAya sakalacaMdrajI, upAdhyAya vIravijayajI vagere mahApuruSoe karI che. AmAM judA judA prabhAvI tIrthaMkaro (mukhyatve 5- AdinAtha, zAMtinAtha, neminAtha, pArzvanAtha ane mahAvIra svAmI) nI stavanAnI sAthe vividha dravyo pANI, puSpa, caMdana, akSata, dhUpa-dIpa vagere dvArA pratimAjIne abhiSeka-pUjA karavAmAM Ave che. moTAbhAge zvetAMbara derAsaromAM snAtrapUjA dararoja savAre bhaNAvAtI hoya che. eka jaNa athavA ekathI vadhAre loko bhegA maLIne bhaNAvatA hoya che. kyAreka pUjArI (derAsaramAM pUjA karanAra)ne kahIne enA dvArA paNa bhaNAvI zakAya che. dareka - pUjA-pUjananA pahelA snAtrapUjA anivAryapaNe bhaNAvAya che. pratimAjIne snAna karAvavAnI kriyA je snAtra tarIke oLakhAya che. devo-indroe tIrthakaranA janma vakhate meru parvata upara A pramANeno snAtra-abhiSeka mahotsava yojayo hato. snAtranA pANIne navaNa tarIke oLakhavAmAM Ave che. jene zraddhALuo mAthe, AMkhe lagADatA hoya che. tIrthakaronuM apUrva pUNya emanA pAMca kalyANaka daramyAna sukha, prasannatA ane prakAzane relAve che. sRSTinA tamAma jIvo paLabhara mATe sukhAnubhUti kare che. AmAM narakanA jIvo paNa sukha anubhave che. ApaNe tIrthaMkara bhagavaMtanA pAMce kalyANako (1) cyavana kalyANaka, (2) janma kalyANaka, (3) dIkSA kalyANaka, (4) kevaLajJAna kalyANaka, (5) nirvANa kalyANakanI ArAdhanA snAtra mahotsava daramyAna hRdayanA ahobhAva tathA pUrNa Adara sAthe karavAnI hoya che. snAtrapUjAnA gItomAM cyavana ane janmanI kriyAone vistArathI varNavavAmAM AvI che. pratyeka tIrthakaranA janmakalyANa ujavaNI, meruparvata upara indra-devo vagere abhiSeka vidhi dvArA kare che. abhiSeka pachI aSTaprakArI pUjA tathA AratI - maMgaLadIvo paNa karavAmAM Ave che. chelle "zAMtikaLaza" karavA dvArA sahu jIvonI AMtara-bAhya zAMti mATe, tathA samagra caturvidha saMgha, ane sRSTinA jIvamAtrano sukha zAMti mATe kAmanA karavAmAM Ave che. snAtrapUjAnuM AdhyAtmika kAraNa : A eka mAdhyama che ke jenA dvArA ApaNe jinezvara devo pratye ApaNA hRdayano ahobhAva AdarabhAva vyakta karI zakIe chIe. bhakti e mokSa sudhI pahoMcavAno sIdho ane saraLa rasto che. jinezvaranA guNone vadhAvavA, ApaNAmAM lAvavA mATe bahumAnapUrvaka, namrabhAve prabhunI pratimAne siMhAsana upara birAjamAna karIne abhiSeka karavAmAM Ave che. anaMta anaMta janmothI AtmA upara lAgelA karmonA melane dhovA mATe, kaSAyo ane mana-vacana kAyAnI pravRtti dvArA bhego karelo karmono kacaro dUra karavA mATe paramAtmAnI kRpAno satata dhodha vaheto rahe ane AtmA svaccha bane, sApha bane, pavitra bane ane pavitra thayelo AtmA mokSamArge gati kare ! evI bhAvanA sAthe snAtrapUjA karavAnI che. snAtrapUjAno artha (1) sarasa zAMti :- zAnta sudhArasanA samudra, ati pavitra guNarUpa ratnanA bhaMDAra ane bhavya prANIorUpI kamalone ullasita karavAmAM sUrya samAna evA zrI jinezvara bhagavaMtane niraMtara huM namaskAra (2) kusumAbharaNa :- bhagavaMtanA zarIra uparathI AbhUSaNa tathA vAsI phula utArIne vinayapUrvaka bhagavaMtane hAthamAM dhAraNa karI snAtrapITha upara bhagavaMtane padharAvavA ane pachI jaLavaDe prakSAla karavo. - jinezvara bhagavaMtanA janma samaye merU parvatanA zikhara upara devoe ratnanA ane suvarNanA kalazo vaDe je prabhuno abhiSeka karyo che, evA prabhunuM darzana karanArAone dhanya che. (3) jina janma samaye

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(4) nirmaLa :- nirmaLa jaLanA kalazo vaDe abhiSeka karI amUlya vastrathI jaMgaluchaNuM karI kusumAMjali mukavI. siddhasvarUpa bhagavaMtano abhiSeka karavAthI ApaNo AtmA nirmaLa (pAparahita) thAya che ane zarIra sukumALa thAya che. (5) macakuMda :- macakaMda (bakula), caMpo, mAlatI, kamaLa vigere pAMca prakAranA puSpo jinezvara bhagavaMtanA abhiSeka vakhate devo caDhAve che, tene kusumAMjali kahevAya che. (6) rayaNa siMhAsana - pachI ratnanA siMhAsana upara jinezvara bhagavaMtanI pratimAne sthApana karI, jagatamAM jayavaMtA evA zrI zAMtijina bhagavaMtanA jamaNA aMguThA upara kusumAMjali mukavI. (7) kRSNAgaruva :- uttama kRSNAgarU dhUpa hAthamAM dhAraNa karI, hastane sugaMdhita karI, jagatamAM jayavaMtA evA zrI nemijina bhagavaMtanA caraNakamalamAM kusumAMjali mUkavI. (8) jasu parimala :- jenI sugaMdhathI dase dizAnA bhramaro guMjArava karatAM bhegA thAya che evI jinezvara bhagavaMtanA A caraNa upara mUkelI kusumAMjali, devatAone ane manuSyone siddhagati Ape che. (9) pAsA jinezvara :- tyAra pachI uttama evA jaLanAM tathA sthaLanAM jaLa ane phUla laIne jagatamAM jayavaMtA evA zrI pArzvanAtha bhagavaMtanA caraNa upara kusumAMjali mukavI. (10) mUke kusumAMjali :- devatAo paNa je kusumAMjali zrI vIraprabhunA sukamAla caraNe muke che, te kusumAMjali mukavAthI bhavi prANIonA traNe kALanAM pApa dUra thAya che. (11) vividha kusumavara - uttama prakAranA vividha jAtinAM puSpo laIne jagatamAM jayavaMtA evA zrI vIra bhagavaMtanA caraNakamaLamAM namaskAra karI kusumAMjali mukavI. (12) navaNakALe :- jinezvara bhagavaMtanA janmAbhiSeka vakhate deva ane dAnavo ekaThA thaI, jenI sugaMdha daze dizAmAM prasarI rahelI che evI kusumAMjali, jenuM nAma paNa vipnano nAza kare che evI anaMta covIzIonA caraNakamaLamAM samagra devo muke che ; te kusumAMjali caturvidha saMghanuM kalyANa karo." ema kahI jagatamAM jayavaMtA evA covIsa jinezvara bhagavaMtanA caraNakamaLo upara kusumAMjali mukavI. (13) anaMta covIzI :- jinezvara bhagavaMtanI anaMtI covIzIone namaskAra karuM chuM ane pachI vartamAna covIzInuM smaraNa karUM chuM. ema kahI covIza prabhunA nAmathI kusumAMjalI mukavI. (14) apacchara maMDaLI :- jenI AgaLa apsarAo gAnatAna karI rahelI che evA zubha nAmavALA vijayavaMta zrI vIra (prabhu) jayakaranArA, evA sarva tIrthakaronA caraNakamaLa upara kusumAMjali mukavI. (15) sayala jinezvara - sarva jinezvara bhagavaMtanA caraNakamaLamAM namaskAra karI te bhagavaMtanA kalyANakano vidhi huM kahuM chuM. te kalyANakanI vidhinuM varNana karatAM ane sAMbhaLatAM samagra saMghanI icchA saphaLa thAya che. (16) samakti guNaThANe :- tIrthakara bhagavaMte prathama pUrva bhavamAM samyakatva prApta karI anukrame cAritrane aMgIkAra karI vidhipUrvaka vaza sthAnaka tapanuM ArAdhana karyuM ane A pramANe manamAM bhAvadayAne dhAraNa karatA hatA ke (17) jo hove mujazakti :- jo mArI zakti hoya to mAre sarva jIvone vItarAga zAsananA dharmamAM joDavA. A pramANe niraMtara nirmaLa bhAvanA bhAvatAM tIrthaMkara nAmakarma nikAcita karyuM. (18) sarAgathI saMyama :- sarAga saMyamane grahaNa karI AyuSya pUrNa karI vacamAM eka devano bhava kare che. te devanA bhavamAMthI cyavIne paMdara karmabhUmIkSetramAMthI madhyakhaMDanA koI paNa kSetrane vize uccakulavALA kSatriyakuLamAM rAjAnI paTarANInI kukSimAM guNavaMta prabhu garbhapaNe utpanna thAya che. te kevA zobhe che, niramA ka

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35 jema mAnasarovaramAM haMsa zobhe che. je vakhate tIrthaMkara bhagavaMta mAtAnI kukSimAM garbhapaNe utpanna thAya che, (19) utaratA cauda supana :- rAtrie sukhazayAmAM sutelA te mAtAjI AvA prakAranAM cauda svaprone jue che. (20thI 24) pahale gajavara dITho :- te caudasvapnamAM pahelo hAthI dITho. bIjo vRSabha, trIjo kesarisiMha, cothe zrIdevI, pAMcame phUlanI mAlA, chakke caMdra, sAtame sUrya, AThame dhvaja, navame pUrNakaLaza, dazame padmasarovara, agIArame kSIrasamudra, bArame vimAna, terame ratna rAzI, caudame nidhUma agnizikhA. AvA prakAranA uttama svapro dekhI mAtAjI jAgIne rAjAjInI pAse jaIne vinayapUrvaka svapranI vAta kahe che. rAjA paNa svamane barAbara sAMbhaLI, teno vicAra karI te svapranuM phaLa A pramANe kahe che. he devAnupriye ! traNabhuvananA svAmi tIrthakara tArA putra thaze ke jenA caraNAravindamAM surAsuranA ToLAo namaskAra karaze ane sakaLa saMghanI manovAMcchanA pUrNa thaze. (25) avadhi nANe :- je vakhate bhagavaMta garbhamAM utpanna thAya che tyArathI ja mati, zruta ane avadhijJAnanA dhaNI hoya che. je vakhate tIrthakara bhagavaMta garbhamAM putrapaNe utpanna thAya che, te vakhate samagra jIvo zAMti pAme che. jema sUryanA udayathI tArAonuM teja cAlI jAya che, tevI ja rIte sUryasamAna devAdhideva tIrthakara bhagavaMtanA udayathI mithyAtvarUpI tArAono nAza thAya che. AvA uttama tIrthaMkararUpI putranA garbhane dhAraNa karanArI mAtA "mAro putra traNa jagatamAM tilaka samAna thaze" ema jANI manamAM atyaMta AnaMda pAme che. (26) zubha lagna - yogya garbhakALa paripUrNa thatA devAdhideva tIrthakara bhagavaMtano zubha avasare janma thAya che. A vakhate nArakInA jIvo paNa kSaNabhara zAMti sukha bhogave che. traNa bhuvananA saghaLA jIvo atyaMta sukha pAme che ane traNa jagatamAM udyota thAya che. (27) sAMbhaLo kaLaza jina :- je vakhate devAdhideva arihaMta paramAtmAno janma thAya che, tyAre dareka dizAomAMthI potAne yogya kriyA karavA mATe chappanadigi kumArikAo tyAM Ave che. tyAM AvI bhagavaMtane ane temanI mAtAjIne namaskAra karI atyaMta AnaMdapUrvaka A rIte kAmo kare che. (28) aSTa saMvarta vAyuthI :- AThadizikumArikAo saMvarta vAyuvaDe cAra dizAmAM ekeka yojanano saghaLo kacaro dUra kare che. tyArapachI ATha kumArikAo sugaMdhItuM jaLanI vRSTi kare che. ATha kumArikAo hAthamAM pUrNa kaLazane dhAraNa karIne ubhI rahe che. ATha . kumArikAo darpaNa dhare che. ATha kumArikAo cammara vIMje che. ATha kumArikAo paMkhA hAthamAM laIne pavana nAMkhe che. cAra kumArikAo hAthamAM rAkhaDI laIne ubhI rahe che. ane cAra kumArikAo dIpakane grahaNa kare che. tyAM uttama prakAranA keLanA pAMdaDAonuM sUtigraha banAvI tenI aMdara putra ane mAtAjIne lAve che. ane kalazo vaDe snAna karAve che.

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36 (29-30-31) kusuma pujI..namIya kahe svAmI guNa :- pachI puSpa vaDe pUjA karI AbhUSaNa paherAve che. pachI hAthe rAkhaDI bAMdhI palaMgamAM padharAve che. A pramANe potAnA lAyaka kriyAo karI mAtA tathA putrane namaskAra karI A pramANe kahe che :- he devAdhideva, A jagatanA jIvonA hita mATe yAvacaMdradivAkarau sudhI Apa jIvajo . A pramANe prabhunA guNa gAtI potapotAnA sthAnake jAya che. (32) jina jagyA jI :- je je vakhate tIrthakara bhagavaMtano janma thAya che te vakhate saudharma ane izAna devalokanA dakSiNa uttaranA iMdronA siMhAsano kaMpe che. (33) sughoSa Ade - tIrthakara bhagavaMtano janma thayo jANI tarataja harisegameSI nAmanA devatA pAse sughoSA nAmano ghaMTa vagaDAve che. ane badhA devone khabara Ape che ke he devo ! tIrthakara bhagavaMtano janma thaelo che; mATe sarva devo janmotsava karavA merU parvata upara Avajo . :- e pramANe tIrthakara bhagavAnanA janmanI khabara paDatAnI sAthe kroDo devo ekaThA thAya che. ane bhagavaMtano janmotsava karavA mATe merU parvata upara jAya che. saudharmaidra devalokamAMthI bhUmitala upara AvI je ThekANe tIrthakara bhagavaMtano janma thayo che, tyAM jAya che; ane tyAM jaI mAtA ane bhagavaMtane namaskAra karI prabhune vadhAve che. (35) meru uparajI - merU parvata upara pAMDakavanamAM zilA upara siMhAsana goThavI tyAM iMdra mahArAje besIne bhagavaMtane potAnA khoLAmAM dhAraNa karyo. ane bIjA tresaTha iMdro tyAM AvyAM. (36) maLyA causaTha :- te cosaThaiMdroe ATha jAtinA kaLazA banAvI tenI aMdara mAgadha vigere uttama tIrthonA sugaMdhI pANI bharyA. aneka prakAranA sugaMdhI dhUpa karyo. tyArapachI acyatedra bIjA devone jinezvara bhagavaMtanA janmamahotsavamAM gaMgA vigerenA pANI lAvavA mATe hukama karyo. (37) Atama bhakti maLyA keIdevA :- keTalAka devo potAne prabhu upara bhakti hovAthI, keTalAka mitranI preraNAthI, keTalAka strInI preraNAthI, keTalAka A ApaNo kula dharma che, ema jANI bhuvanapati, vyaMtara, jyotiSa ane vaimAnika devo tyAM AvyA hatA. ane ayyadranA hukamathI kaLazA bharI prabhune zvavarAvatA hatA. te kaLazAo ATha prakAranA hatA. te dareka ATha ATha hajAra hatA eTale badhA maLI 64000 kaLazAo hatA. ane tene aDhIse guNA karavA. kAraNa ke kaLazA 64000paraMtu abhiSeka karanArA aDhIso te pramANe guNAkAra karavAthI eka kroDa ATha lAkha abhiSeka thAya che. have aDhIse aDhIse kyA kyA? bAsaTha iMdranA bAsaTha, sUrya paMktinA chAsaTha, eka gurUno, eka sAmAnika devano, soLa saudharmaidra ane izAnaMdranI iMdrANInA, dasa asuredranI iMdrANInA, bAra nAgaeNdranI iMdrANInA, cAra jyotiSIidranA, cAra vyaMtareMdranA, eka traNa parSadAno, eka kaTakapati, eka aMgarakSaka kero, eka paracUraNa devano A pramANe aDhIse abhiSeka jANavA. tyAra pachI izAnaMdra sIMdharma iMdrane kahe che ke ; mane thoDI vAra prabhujIne khoLe besADavA mATe Apo. A pramANe tenI mAgaNIthI tenA khoLAmAM prabhujIne besADI pote vRSabha rupa dhAraNa karI zIMgaDAmAM jaLa bharI te vaDe prabhujIne abhiSeka kare che. tyAra pachI AratI - alakA

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37 maMgala dIvo utArIne devatAo jayajayanA nAda sAthe prabhune vadhAve che. tyAra pachI bhagavaMtane hAthamAM dhAraNa karI bherI, zaraNAI, vigere vAjIMtranA avAja sAthe, vAjate gAjate mAtA pAse jaI putrane soMpI A pramANe bole che. A tamAro putra che paraMtu te amAro svAmI che, amo emanA sevaka chIe. te pachI prabhune ramavA mATe geDI-daDo mukIne batrIza kroDa sonaiyA, maNI, mANeka, vasra vigerenI vRSTi karIne AnaMda pUro karavA mATe naMdIzvaradvIpa jAya che. pratiSThA mahotsava daramyAna pUjA ane pUjana - (vibhAga - 2) jaina dharmamAM pUjA ane pUjanone bahuM ja mahattva apAyuM che. pUjanomAM bahu lAMbA samaya sudhI vividha maMtroccAra, mudrAo tathA vyasamarpaNa dvArA vidvAna ane yogyatA saMpanna vidhikA2ka paMDito saMskRta-prAkRta zlokonA zuddha uccAraNa pUrvaka badhuM karatA hoya che. koIpaNa viziSTa kAryakrama jema ke pratiSThA mahotsava, dvAroATana, varasItapa jevI tapazcaryAnI pUrNAhUti prasaMge judA judA pUjanonuM Ayojana thAya che. keTalAka pracalita ane lokapriya pUjano nIce pramANe che : zrI siddha cakra mahApUjana * zrI bhaktimara pUjana - zrI zAMtisnAtra pUjana zrI RSimaMDala pUjana A badhA pUjano vidhikA2ka athavA ghaNI vakhate pUjya mahArAja sAhebonI upasthitimAM paNa bhaNAvAya che. pUjAo moTAbhAge junI gujarAtI bhASAmAM gIta-geya svarUpe racAyela che. ghaNI vakhate amuka pUjAo amuka prasaMge ja bhaNAvAya che. jyAre sattarabhedI pUjA paryuSaNa pachI ke pratiSThA mahotsava pachI anivAryapaNe bhaNAvAtI hoya che. pUjana karanAra, pUjanamAM bhAga lenArA ArAdhakoe saMvarabhAvathI yukta rahevAnuM che. AzravabhAvamAM vahI javAnuM nathI. kAraNa ke ApaNo carama ane 52ma uddezya to zAzvata zAMti, ane samatA prApta karavAno ja che. divasa 1 zukravAra, 19 ogaSTa, 2005 snAtra pUjA : snAtrapUjA karavAnA AdhyAtmika kAraNo ane pUjAnI mAhitI AgaLa pAnA naMbara 33 thI 37 mAM samajAvavAmAM Avela che. zrI kuMbhasthApana pUjA : ApaNI samRddha bhAratIya paMraparA pramANe navA ghara, dukAna, ophisa ke makAnamAM rahevA jatA pahelA ApaNe kuMbha mUkIe chIe. kuMbha mUkavo, kuMbhanI sthApanA e zubha zukana ane zubhAraMbha manAya che. eka mAnyatA pramANe je yugala (kapala) athavA vyakti potAnA hAthe navI jagyAe kuMbha mUke che e bhAgyazALI gaNAya che. evI ja rIte ApaNA zAstromAM pratiSThA prasaMge kuMbha sthApanA karavAnuM vidhAna che. e vakhate navakAra, uvasaggaharaM ane moTI zAMti bolavA da2myAna akhaMDapaNe kuMbhamAM pavitrajaLanI dhArA yugalanA hAthe karAtI hoya che. A eka zubha vidhAna che ane AnA dvArA AMtara zAMti tathA bAhya prasannatA prApta thAya che.

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karavA , kalA para karA ! che ! kara ra aru sAra 38 zrI akhaMDa dIpaka sthApanA: ApaNA zAstro pramANe atyaMta maMgaLakArI pratiSThA mahotsava prasaMge akhaMDa dIpakanI sthApanA karavI joIe. kuMbhanI pAse ja A sthApanA karavAmAM Ave che. evI mAnyatA che ke jyAM A sthApanA karAya che tyAM bAharI vyavadhAno dUra thaI jAya che. samyagdaSTi devo rakSaNa mATe adazya rIte upasthita rahe che. dIpaka e bhItaranA prakAza, jAgRti ane vivekanuM pratIka che. e samyajJAnanA prakAzanuM pratinidhitva kare che ane ajJAnanA aMdhakArane dUra kare che. zrI vArAropaNa: vizvanA sahu jIvonA zubha maMgaLa ane kalyANanI kAmanA sAthe kuMvArI kanyAnA hAthe kuMDAmAM pavitra nirmaLa mATImAM judA judA anAjanA dANA vAvavAmAM Ave che. kAraNake sArA bIja vAvavAthI suMdara majAnA lIlAchama choDa ugaze. A maMgaLa vidhAna daramyAna prArthanA karavAmAM Ave che ke samagra saMgha AdhyAtmika rIte ujAta bano ane prabhu mahAvIranA vacanone pracArita -prasArita kare ! zrI mANekastaMbha ropaNa: suMdara nAnakaDA lAkaDAnA nakazIkAmavALA staMbhane kuMbhanI samIpe vividha maMtroccArapUrvaka, maMgaLa zlokonA gAnapUrvaka sthApita karavAmAM Ave che. te bhUminA kSetrapAla devane prArthanA karavAmAM Ave che jethI pUjananA vidhi-vidhAna daramyAna koI vipna ke takalIpha nA paDe. azubhane dUra karIne zubhanA AzIrvAda ApavAnI prArthanA karavAmAM Ave che. zrI toraNa baMdhana: pratiSThA mahotsava prasaMge paramAtmAnI mUrti birAjamAna karavAnI sAthe aneka maMtra vidhAno, anuSThAna karavAmAM Ave che, emAM ema mahatvapUrNa vidhAna che toraNa bAMdhavAnuM. AmAM bhAratIya paraMparAnuM cAMdI-sone maDheluM lAkaDAnuM ke cAMdInA patarAnuM AkarSaka kalAtmaka toraNa maMdiranA dvAre bAMdhavAmAM Ave che. je zubha - maMgaLanI nizAnI che. zrI laghunaMdAvarta pUjana - naMdAvarta zabda "naMdi" ane "Avarta" be zabdono banelo che. naMdi eTale jJAna ane Avarta eTale vartuLa, zAstromAM prakIrNaka nAme oLakhAtA naMdisUtramAM jJAna aMgenI savistara jANakArI ApavAmAM AvI che. ApaNo AtmA mithyAjJAna-ajJAnanA karmonA AvaraNathI baMdhAyelo che. ene dUra karavA mATe vyavasthitapaNe pUjana karavAmAM Ave che. naMdAvarta e sAmAnya sAthiyA karatA moTo hoya che. enI cAra khullI dizAo cAra gatino nirdeza kare che. pUjA ane pUjana dvArA yaMtramAM sthApita viziSTa pado... zaktio, vyaktione ApaNe samyajJAna darzana tathA cAritra mATe mATe prArthIe chIe. samavasaraNamAM prabhu jyAre dezanA upadeza Ape che tyAre jJAna e mahatvano viSaya bane che eno saMbaMdha tIrthakaranA jJAnAtizaya sAthe joDAyelo che. A tIrthakaranI eka vizeSa ane adUbhUta mahattA hoya che. 291 samyagdaSTi deva-devIone A pratiSThA prasaMge AmaMtrita karIne A pUjana dvArA temanI pUjA karavAmAM Ave che. naMdavarta yaMtranA AlekhanamAM 15 vartuLo ekabIjAnA upara rahelA hoya che. A pUjana naMdAvarta yaMtra upara karavAmAM Ave che, jyAre jamIna upara enA maMDalanuM Alekhana karavAmAM Ave che. akSata - cokhA pAtharIne A maMDalanI racanA karAya che. je paramAtmAnI pratimA maMdiramAM pratiSThita karavAnI hoya che, ene yaMtranA madhyabhAgamAM padharAvavAmAM Ave che. birAjamAna thanArI tamAma anya pratimAo emanA nAma smaraNapUrvaka pachIthI sthApavAmAM Ave che. vAsakSepa (caMdana cUrNa) caMdana, puSpo ..... vagerethI pUjA karavAmAM Ave che. kSetrapALa, izAnaMdra, zakrendra, (DAbI bAju) tathA sarasvatI, zAMtidevatA ane AcAryazrI pAdaliptasUri tathA AcAryazrI vardhamAnasUrinI caraNapAdukA sthApavAmAM Ave che. (A baMne AcAryoe A pUjananI saMkalanA karI che.)

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T 39 naMdAvartapUjana daramyAna vAsakSepa, caMdana, kesara, puSpa vagere dravyo dvArA nIcenA krame pUjA karavAmAM Ave che. (1) arihaMtathI mAMDIne sammacAritra sudhInA 8 pada (2) 24 tIrthakaronI mAtAo. 16 vidyAdevIo. ( 9 lokAMtika devo (jeo bIje bhave mokSe janArA hoya che.) 64 Indro tathA 64 indrANIo (snAtrapUjAmAM jenuM varNana che.) . (6) 24 yakSo (tIrthakaronA adhiSThAyako.) (7) 24 yakSiNI (tIrthakaronI adhiSThAyikAo) . (8) dazA dizAna rakSaka devo - daza dikSAla. (9) 9 graha. (10) anya vaimAnika devo. (11) samavasaraNamAMnI 12 parSadA (samavasaraNamAM siMhAsane besIne tIrthaMkara dezanA Ape che.) (12) samavasaraNanA 1 lA gaDhanA dvArapALa. (13) samavasaraNanA 2 jA gaDhanA dvArapALa. (14) samavasaraNanA 3 jA gaDhanA dvArapALa. (15) cokhA - phUlo bheLavIne vividha maMtrAkSaronI pUjA karAya che. (16) tyArabAda yaMtrane lAla kapaDAmAM vIMTALIne kuMbhasthAnanI pAse bahumAnapUrvaka mUkavAmAM Ave che. (17) 108 dIvAnI AratI, maMgaLa dIvo tathA zAMtikaLaza karAya che. (18) AhuvAna maMtra dvArA AmaMtrita tamAma deva-devIone visarjana maMtra dvArA sabahumAna vidAya karAya che. (19) tyArabAda caityavaMdana ane kSamAyAcanA tathA avidhi AzAtanA mATe "micchAmi dukkaDa" devAya che. zrI pArzvanAtha paMcakalyANaka pUjA. tIrthakaranA jIvanamAM pAMca mahatvapUrNa ghaTanAo banatI hoya che. jene paMcakalyANakanA nAme oLakhavAmAM Ave che. - cyavana kalyANaka (devalokathI avataraNa) - janma kalyANaka (janma) - dIkSA kalyANaka (saMsAra tyAga) - kevaLajJAna kalyANaka (pUrNajJAnanI upalabdhi) - nirvANa kalyANaka (dahamukta, sarva karmathI mukta) potAnA chellethI trIjA bhavamAM tIrthakarano AtmA sahu jIvonA tamAma duHkho dUra karavAnI utkaTa bhAvanA sAthe vIza sthAnaka tapanI ArAdhanA dvArA tIrthaMkara nAma karma bAMdhe che. tIrthaMkaranA bhavamAM e tIrthakara nAma karma udayamAM Ave che e tIrthakarane yogya tamAma vizeSatAo, sAmagrI tathA vAtAvaraNa emane upalabdha thAya che. tIrthaMkarano AtmA zreSTha manuSya che. kSatirahita puruSa che.. ApaNA sahunA mATe Adarza ane dhyeyarUpa che. enA caraNe ApaNe sAcuM zaraNa svIkArI zakIe.

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40 pArzvanAtha paMcakalyANaka pUjAmAM enA racanAkAra paMDitazrI vIravijayajI mahArAje zaMkhemAra pArzvanAtha bhagavAnanA maMgaLamaya nAmasmaraNa pUrvaka pArzvanAthanA pAMce kalyANakonI vAta vigatavAra mAMDI che. eka eka kalyANakanI vizeSatAonA varNana sAthe prabhunA guNagAnapUrvaka aSTaprakArI hauthI prabhunI pUjA karavAnI hoya che. cyavana kalyANaka : A kalyANakamAM tIrthaMkarano AtmA devalokathI cyavIne mAtAnI kukSimAM garbharupe utpanna thAya che. bhagavAnanI mAtA rANI vAmAe 14 svapra (zvetAMbara mata pramANe) joyA hatA. janma kalyANaka H tIrthaMkarano janma thatA ja chappanna dikkumArIo, devo-indro vagere meru parvata upara emano janmAbhiSeka kare che. pArzvakumAra evuM nAma rAkhavAmAM Ave che. dIkSA kalyANaka : tIrthaMkara tamAma vaibhava, sukha-sagavaDatA, parivAra, dhana saMpatti tathA saMbaMdhono tyAga karIne zramaNa bane che. enA eka varasa pahelA nava lokAntika devo emane saMsAratyAga mATe prArthanA kare che. eka varasa sudhI dAna ApIne tIrthaMkara sarvatyAgI bane che. kevaLajJAna kalyANaka (sarvajJatvanI prApti ) potAnA tamAma ghAtI karmono kSaya karIne tIrthaMkara sarvajJa bane che, kevaLajJAna prApta kare che. devo samavasaraNanI racanA kare che. jyAM besIne tIrthaMkara sahu prathama dezanA (pravacana) Ape che. A prasaMga atyaMta mahattvapUrNa hoya che kAraNa ke tyAre ja tIrthaMkara tripadI dvArA dvAdazAMgInI racanA karavA pUrvaka tIrthanI sthApanA kare che ane tamAma jIvone zAzvata sukha-zAMtino mArga dekhADe che. nirvANa kalyANaka (muktAvasthA) tIrthaMkaranuM AyuSya jyAre pUrNa thAya che tyAre bAkInA cAra aghAtI karmono nAza karIne, zarIranA baMdhanathI mukta banIne videha bane che, mukta bane che. siddha bane che. zAzvata sukhane prApta kare che. divasa - 2 zanivAra - 20 ogaSTa, 2005 - zrI navagraha pATalA pUjana jema ApaNe vItarAga paramAtmAnA upAsaka chIe tema nava graho sUrya-caMdra-maMgaLa-budha-guru zukra zani-rAhu-ketu paNa paramAtmAnA ArAdhaka che, e graho bahu baLavAna che, zaktizALI che. jema ApaNe anya saMdhone pratiSThA mahotsavamAM bhAga levA nimaMtrita karIe chIe tema thoDAka zAstrIya vidhi vidhAna karIne navagrahone paNa niyaMtrita karIe chIe. vividha maMtroccArapUrvaka aSTaprakArI pUjA dvArA nave grahone pUjIe chIe, saMghanI zAMti, sukha, samRddhi, prema ane maitrIbhAvanI vRddhi mATe emane prArthanA karIe chIe. judA judA nizcita raMganI sUtaranI ke ratnonI mALA dvArA emano jApa karIne prabhAvazALI maMtroccAra karavApUrvaka navagrahanI ArAdhanA karavAmAM Ave che. A anuSThAna enA karanAra tathA emAM sahabhAgI bananAra tamAma mATe zubha ane maMgaLakArI nIvaDe che. lAbhadAyI bane che.

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41 zrI daza dikyAla pUjana: A maMgaLa prasaMge ApaNe daza dizAonA adhiSThAyaka devo, dippAla tarIke oLakhAtA soma (pUrva), vAyu (pazcima), kubera (uttara), yama (dakSiNa), izAna (uttara-pUrva), (uttara pazcima) (dakSiNa pUrva), (dakSiNa pazcima), (urdhva) , (apoloka) zAstromAM nirdiSTa vividha maMtroccAra pUrvaka ApaNe enI pUjA arcanA jApa vagere karIne samagra saMghanI sukha zAMti mATe prArthanA karIe chIe, vipno, upadravo dUra thAya evI kAmanA karIe chIe. zrI aSTamaMgala pUjana : tIrthakaranA janma pachI devalokanA indra emane meruparvata upara laI jAya che ane abhiSeka dvArA utsava manAve che. tyArabAda indrANI prabhunI samakSa pATalA upara aSTa maMgalanI racanA- Alekhana kare che. (1) svastika (2) zrI vatsa (3) naMdyAvarta, (4) vardhamAnaka, (5) kaLaza, (6) bhadrAsana, (7) mInayugala, (8) darpaNa. A lekhana sonA-cAMdInA banelA cokhA vaDe karavAmAM ve che. vAjate gAjate e aSTamaMgalane prabhu samakSa lAvIne mUke che. A aSTamaMgalanuM Alocana, enA darzana maMgalakArI manAya che. AnAthI vidheyAtmaka urjA prApta thAya che. aSTaprakArI pUjA karavA pUrvaka A anuSThAna karavAmAM Ave che. aSTamaMgala. LG BIL OES 1. svastika ja nuM zrI vatsa naMdyAvarta 4. vardhamAnaka :- A cAra gatinuM pratIka che 1 manuSyagati, 2 devagati, 3- naraka gati, 4- tiryaMca gati. svastikanuM mULa lAbha ane astitva. eTale ke Astatvano lAbha ApanAra tathA vikAsa ane saphaLatA ApanAra tarIke A svastika che. :- janma maraNanI anaMta zrRMkhalAnuM pratIka che. :- A moTA svastika tarIke nava khUNA dvArA racAya che. A nava jAta bhautika, zArIrika, mAnasika ane AdhyAtmika vaibhavano nirdeza kare che. - vardhamAna eTale vadhavuM! vardhamAnaka zrI-saMpatti, svAsthaya ane AdhyAtmika pragatinI vRddhi sUcave che. :- A tamAma AdhyAtmika samRddhinuM sUcaka che. saMpUrNa jJAnanuM pratIka che. enuM mukha zAzvatatAne sUcave che. kaMThano bhAga junAno tyAga ane taLiyAno bhAga navAnA udbhavane sUcave che. :- Ane siMhAsana paNa kahe che. A atipavitra che kAraNa e tIrthakaranA caraNothI pavitra che. :- A be mAchalInuM joDakuM saMsAranA du:kho A pIDAothI upara uThIne rakSaNanuM sUcaka che. - sAcA Atma svarUpane sUcave che. ApaNA mULabhUtarupane nirdiSTa kare che. 5. kaLaza bhadrAsana mInayugala darpaNa 8.

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42 divasa - 3 zrI siddhacakra pUjana (siddhacakra yaMtranI ArAdhanA ) jaina anuSThAnomAM siddhacakra mahApUjana atyaMta prabhAvazALI ane mAMgalika manAyuM che. enI ArAdhanA karmonAM baMdhanone dUra karIne AtmAne potAnA ucca dhyeya tarapha laI jAya che. bhautika ane AdhyAtmika baMne draSTie samRddha banAve che. jo ke tamAma ArAdhanA-upAsanA pApakarmone rokavAnI vRtti saMvarabhAva sAthe ja karavAnI che. A pUjana vadhAre to eTale lokapriya banyuM. kema ke 20lAkha varSa pahelA 20 mA tIrthaMkara munisuvrata svAmI bhagavAnanA vakhatamAM mayaNA ane zrIpAle gurudeva zrI caMdrarSinA mArgadarzana mujaba zAstrokta rIte enI ArAdhanA karI hatI. gautamasvAmIe A vAta magadha samrATa zreNika samakSa karI hatI. mayA ane zrIpALe AyaMbilanI oLI (nava divasa svAdahIna bhojana levuM.) sADA cAra varasa sudhI karI hatI. enI pUrNAhUti vakhate emaNe bahu bhavya rIte siddhacakra yaMtranI pUjA karI hatI. zrIpAlaNAnI kathAno rAsa dara varase navapadanI oLI daramyAna vaMcAya che, jemAM navapadanI ArAdhanA dvArA zrIpAle meLavelI siddhionI vAta Ave che. siddhacakra yaMtramAM mukhyatve nava pada che. mATe e navapadajI tarIke paNa oLakhAya che. kendranA vartuLamAM AlekhAyelA navapada A pramANe che. 1. arihaMta 2. 3. .. 5. 6. 9. 8. 9. siddha AcArya upAdhyAya sAdhu samyagdarzana samyajJAna sabhyazcAritra sabhya tapa ravivAra, 21 ogaSTa - 2005 (mokSamArga batAvanAra - kendramAM sthita). (mukta AtmA - arihaMtanA uparanA bhAgamAM), (caturvidhasaMghanA agraNI - arihaMtanI DAbI bAju) (zAstronuM jJAna ApanArA - arihaMtanI upara tarapha ), (sAdhanA karanAra tathA sahAyaka bananAra - arihaMtanI jamaNI bAju.) (sAcI samajaNayukta zraddhA - siddha ane AcArya vacce) (sAcuM jJAna, AtmAnuM jJAna - AcArya ane upAdhyAya vacce ) (saMyama tyAgamaya jIvana - upAdhyAya ane sAdhunI vacce (12 prakAranI tapazcaryA. 6 bAhya + 6 AzcaMttara - sAdhu ane sihanI vacce arihaMta siddha AcArya upAdhyAya sAdhu samyagdarzana samyajJAna saccAritra samyagra tapa tathA navapadanAguNo raMga 12 ujjavala zveta. 8 lAla. 36 pILo. 25 lIlo. 27 kALo. 68 ujjavala zveta. 51 ujjavala zveta. 70 ujjavala cena 50 ujjavala zveta. siddhacakra yaMtranI racanA viziSTa prakAranA ATha moTA pAMdaDAvALA kamaLanA rUpe karavAmAM Ave che. kendramAM ane AjubAjunI 4 pAMdaDIomAM atyaMta mahatvapUrNa pAMce parameSTi bhagavaMto

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" 43 (arihaMta, siddha, AcArya, upAdhyAya, sAdhu.)nI sthApanA karavAmAM Ave che. anya cAra pAMdaDIomAM samyagdarzana, jJAna, cAritra ane tapanI sthApanA karavAmAM Ave che. siddhacakra yaMtranI racanA svaccha, maMgalakArI ane pavitra jagyAe thatI hoya che. yaMtranI racanA cokhA tathA vividharaMgI anAja jema ke maga, aDada, caNA, dALa, cokhA vagerethI karavAmAM Ave che. enI ArAdhanA alaga alaga maMtroccAra, dhyAna, pUjA, dravya samarpaNa pUrvaka karAya che. A uparAMta anya ATha vartuLo ekabIjAnI upara lapeTAyelA hoya che. jemAM aneka devadevIo.. 16 vidyAdevIo, kSetrapALa, jyAdi ATha devIo, 48 labdhipada, navagraha, nava nidhAna, dazadikSAla, aSTa maMgaLa, gurupAdukA, vimalezvara-cakrezvarIdevI vagerenA Alekhana sAthe yaMtranI pUjA karavAmAM Ave che. A yaMtra tAMbAnA patarA upara kotaravAmAM Ave che. pUjana vakhate jamIna upara enA maMDalanuM Alekhana karAya che. aSTaprakArI pUjA, 108 dIvAnI AratI, maMgaLadIvo, zAMtikaLaza vagere paNa karavAmAM Ave che. divasa - 4 somavAra - 22 ogaSTa, 2005 zrI bhagavatI maMDaLa pUjana: A pUjana vizeSa rUpe rakSaka deva devIonI ArAdhanA mATe karavAmAM Ave che. sau prathama snAtrapUjA bhaNAvAya che. tyArabAda devonI sthApanA maMDaLanI jamaNI bAju tathA devIonI sthApanA maMDaLanI DAbI bAju karavAmAM Ave che. tyArabAda pUjana vidhi karavAmAM Ave che. je jagyAe A pUjana karavAnuM hoya.. vividha maMtroccAra tathA nirmaLa pANI chAMTIne e bhUmine zuddha karavAmAM Ave che. bhagavatIdevInA maMtro bolAya che. AtmarakSA stotra dvArA zarIra rakSaNanuM ciMtana karavAmAM Ave che. NI tarapha kAcI IMTo dvArA trikoNa phaMDanI racanA karAya che. lAkaDA dvArA agni paTAvAya che. maMtroccAra, zlokonA uccAraNapUrvaka ghI, sAkara, gUgaLa vagere uttama dravyone lAkaDAnA camacAmAM rahIne kuMDamAM AhUti ApavAnI hoya che. maMDala samakSa yaMtranI sthApanA karavAmAM Ave che. prAraMbhamAM kSetrapALanuM pUjana tathA anya pUjano kramathI karavAmAM Ave che. 183 devadevIonA nAma-smaraNapUrvaka maMtroccAra karIne emanA krama mujaba Ahuti dvArA pUjA karavAmAM Ave che. para vIra ane 64 jogaNIo ane 9 graha, 10 dikyAlonuM pUjana paNa A daramyAna karavAmAM Ave che. divasa - 5 maMgaLavAra, 23 - ogaSTa, 2005 zrI bhaktAmara pUjana : navasmaraNamAM bhaktAmara atyaMta divya pavitra ane prabhAvI stotra che. AcArya mAnatuMgasUri jeo potAnA samayanA mahAna AcArya hatA, maMtra, taMtra ane camatkAromAM niSNAta hatA. emaNe rAjA harSadavanA rAjyamAM jaina dharmanI mahAna zAsana prabhAvanA karavAnA hetuthI maMtra - taMtramaya A stotranI racanA karI hatI. AcArya svayaM tIrthakaranA pratye samarpita ane jJAnI puruSa hatA. rAjA jANavA mAMgatAM hatAM ke jaina dharmanA maMtra dvArA koI camatkAra sarjI zakAya che? AcArye rAjAnA paDakArano svIkAra karyo... ane rAjAne kahIne potAne 44 sAMkaLo dvArA bAMdhIne rAjAnA mahelanA bhoyarAnA 7 mAM oraDAmAM rakhAvyA. rAjAe camatkAranI apekSA sAthe pUrI satarkatA rAkhI. mAnatuMgasUri dhyAnanA uMDANamAM utarI gayA. bhagavAna RSabhadeva emanA mAnasapaTa para ubharI AvyA. RSabhadeva sivAya bIjuM kazuM emane dekhAtuM nahotuM. jJAnanI devI sarasvatI AcAryazrI jihavAe AvIne vasI gaI ane maMtrAkSarothI garbhita paramAtmA RSabhadevanI stavanAnA zloko racAtA gayA.. ane sAMkaLonA baMdana tUTatA gayA. chellA zloka vakhate AcAryazrI rAjAnI

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44 samakSa upasthita tathA ane chellI sAMkaLa (beDI)ne toDavA mATe badhAne paDakAra pheMkyo. . paNa rAjasabhAmAM koI taiyAra nA thayuM. tyAre mAnatuMgasUrie chello zloka gAyo ane chellI beDI paNa tUTI gaI. rAjAe AcAryazrI, jaina dharma ane jinezvara devanI khuba khuba prazaMsA karI. bhaktAmara zuM che ? (1) (2) (3) (5) (6) (9) (ra) (9) A stotrano pATha-adhyayana karanArane koI takalIpha naDatI nathI. 7 thI 10mAM zlokamAM tIrthaMkaranI tulanA sUrya, kSIrasamudra sAthe karIne enA gAnano mahimA karyo che. (10) A stotranI tulanA pArasamaNI sAthe karI che. (11) A bhaktAmara yaMtranA adhiSThAyaka deva-devI gomukhayakSa ane cakrezvarI devI che. jeo bhaktAmaranA ArAdhakanI rakSA kare che. - badhA ja zloko vasaMtatilakA chaMdamAM racAyelA che. 26 mAM zlokamAM tIrtha karone zreSTha namaskAra karyo che. 11 thI 20mAM zlokamAM sUrimaMtranA bIjAkSaronI gUMthaNI che. zloka 28 thI 32 mAM atizayonI vAta che. 34mAM zlokamAM tIrthaMkaranI vANI tathA samavasaraNanI racanAnI vAta che. bhaktAmarano dareka zloka bIjAkSarathI yukta che. enA potAnA yaMtro che. A yaMtro tAMbAnA patarA upara taiyAra karelA hoya che, enuM mAMDaluM paNa banatuM hoya che. pUjana vakhate dareka zlokanA uccAra sAthe eka eka dIvo pragaTAvIne mAMDalAmAM goLa mUkAtA hoya che. badhA maLIne 44 thI 48 dIvA thAya che. bhaktAmara pUjananA prAraMbhamAM snAtrapUjA Avazyaka che. pAchaLathI 108 dIvAnI AratI, maMgaLadIvo, zAMtikaLaza ane caityavaMdana karAya che. divasa - 6 budhavAra 24 ogaSTa, 2005 tIrthaMkara - pratimAnI yAtrA (bhagavAnano varaghoDo) rathayAtrA eTale tIrthaMkara paramAtmAnI suMdara prabhAvazALI pratimAne nagaranA mukhya mArgo upara rathamAM besADIne pheravavI jethI badhA ja loko temanA darzana karI zake. emAM benDa-saMgIta pArTI, caturvidha saMdha paNa jaDAya che. cAlu bhASAmAM Ane varaghoDo kahe che paNa enuM mULa ane arthapUrNa nAma che rathayAtrA, caityayAtrA ! caityayAtrA eTale nagaramAM rahelA caityo(jinAlayo)nA darzana karavA, pUjA karavI. divasa 7 35 thI 43 zlokomAM 8 prakAranA bhISaNa bhayo kevI rIte dUra thAya tenI vAta che. 42 mAM zlokamAM saMsAranA tamAma bhayone dUra karIne, badhA ja karmone dUra karIne AtmAne ucca sthitie laI javAnI vAta che. guruvAra -25-8-2005 lagnanI kriyA Ama to sAMsArika hovAthI mokSamArge prayANa karatA sAdhaka mATe e bAdhaka bane che. paNa tIrthaMkaranA jIvananI pratyeka ghaTanA, pratyeka kSaNa AnaMda ane harSollAsanA vAtAvaraNa vacce ujavAtI hoya che. mATe ahIM lagnanI kriyAno nirdeza che. jo ke A badho jhAkajhamALa ane bhogasukhonI relamachela vacce bacelA mohanIyakarmanA udayane khapAvavA mATe bhItarathI virakta rahIne mAtra mAtA-pitAne Agrahane vaza thaI lagna kare che.

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45 rAjasabhAmAM prabhuno rAjyAbhiSeka thAya che. rAjatilaka thAya che. rAjanRtya vagere kAryakramo yojAya che. tyArabAda nava lokAntika devo (A devo brahmalokathI Ave che. e pachInA bhAvamAM mokSe janArA hoya che.)prabhune saMyama grahaNa karIne dharmatIrthanA pravartana mATe prArthanA kare che. prabhu eno svIkAra karIne 1 varasa sudhI varasIdAna rupe dararoja eka karoDa ane 8 lAkha suvarNa mudrAonuM dAna Ape che. prabhunA hAthe dAna lenAra AtmA bhAvi hoya. mokSe janAro hoya! divasa - 8 zukravAra - 26- 8- 2005. varSIdAna-varasIdAna ApI bhagavAna vizvakalyANArthe saMpUrNa tyAgamaya anagAra (sAdhu) dharma svIkAravA taiyAra thayA. naMdivardhana tathA iMdrAdika devoe bhagavaMtano bhaktibhAvapUrvaka chello snAnAbhiSeka karyo. zreSTha vastrathI zarIra luchI uttama dravyo vaDe vilepana karyuM. bhagavAna jariyAne vastro, alaMkAro, aplAna puSpanI mALA vagerethI suMdara zobhavA lAgyA. pachI teo saMyama mATe dIkSAyAtrA (varaghoDA)mAM javA susajja banyA. mahAsAdhanA dvArA parama siddhi meLavavA bhagavAne rAjamahelamAMthI vijaya muhUrta antima prasthAna karyuM. eo bhavya ane divya pAlakhImAM beThA. emanI sAthe kuTuMbanI strIo paNa chatra dhAraNa karIne beThI. iMdrAdika devoe pAlakhI upADI. kArataka vada 10nA divase vijaya muhUrta AraMbhAyelI dIkSAyAtrA dhAmadhUmathI jJAtakhaMDa vanamAM AvI pahoMcI. bhagavAna zibikAmAMthI bahAra AvyA. emaNe paherelA vastrAlaMkArone svayaM utArI kulavRddha strIne soMpI dIdhA; be divasanA upavAsI bhagavAna azokavRkSa nIce hajAro mANasonI samakSa dIkSAnI pratijJA levA UbhA thayA. A vakhate kulavRddhAe hitazikSA ApatAM ane zubhecchA vyakta karatAM kahyuM ke, "Apa saMyamamArgamAM apramatta bhAve sAvadhAna rahI, anaMta mahAprakAzanI prAptimAM vidhvarUpa karmono nAza karI antima siddhine varajo." pachI turata ja bhagavAne baMne hAthothI paMcamuSTi loca karatAM, cAra muSTithI mastaka uparanA ane eka muSTithI dADhI-mUchanA keza svahastathI kheMcI dUra karyA.te keza indra mahArAje grahaNa karyA. tyAra bAda dhIragaMbhIra bhAve pratijJAno uccAra karatAM bhagavAne pApo siddhA" zabda vaDe siddhone namaskAra karIne "RSi " e pratijJAsUtrano uccAra karI, sarva pApanA tyAgarupa sAmAyikano-sAdhudharmano mAvajIva svIkAra karyo. IMdra bhagavAnanA DAbA khabhe devadUSya nAmanuM bahumUlya vastra sthApana karyuM. bhagavAnane manavALA prANIonA vicArone jANI zakAya tevuM mana:paryava' nAmanuM cothuM jJAna prApta thayuM. divasa 9 zanivAra 20 ogaSTa - 2005 pratiSThA (pratimAne pratiSThApita karavA) pratimAne enI gAdI upara birAjamAna karavAnI prakriyA paNa atyaMta mahatvapUrNa hoya che. A kriyA karanAra, karAvanAra ane jonAra loko kharekhara pUNyazALI hoya che. A prasaMge jyAM pratimAjI birAjamAna karavAnA hoya tyAM e gAdImAM nAbhi pUravAnI kriyA paNa thAya che. je atyaMta gupta ane rahasyapUrNa hoya che. pratiSThA karAvanAra maMtrazAstranA tathA vidhi vidhAnanA jANakAra pavitra AtmA hovA joIe. gurubhagavaMtonI gerahAjarImAM gRhastha paMDito, yatio paNa A vidhi karAvatA hoya che. zikhara - kaLaza sthApanA - zikhara dhvajA sthApanA derAsaranA mULa gabhArA uparanA goLa athavA laMbacorasa AkAranA bhAgane zikhara kahe che. sahu jIvone sukhI karavAnI bhAvanA sAthe dharmatIrthanuM pravartana karanAra tIrthaMkara paramAtmAnA maMdiramAM zikharano bhAga mahatvano hoya che. zikhara je zilpazAstranA niyama mujaba - enA nAma tathA AkAra sAthe banAvavAmAM Ave che. enA upara sonAno, tAMbA upara sonAno DhoLa caDhAvelo

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46. kaLaza, tathA pittaLanA manohArI dhvajadaMDa upara lAla - sapheda rezamI kApaDanI dhvajA caDhAvavAmAM Ave che. A tamAma kriyA aneka vidhi vidhAno tathA maMtroccAra pUrvaka saMpanna thAya che. AnA pahelA paNa snAtrapUjA tathA aDhAra abhiSeka pUjA karavI jarUrI hoya che. zikhara ane dhvajA e paramAtmAnuM sarvoccapaNuM sUcave che tathA UMce gaganamAM laherAtI dhajA jIvananA udezyane unnata rAkhavAnI, jIvanane unnata banAvavAnI preraNA kare che. derAsaranuM zikhara ke enI dhvajA najare paDatA ja hAtha joDIne "namo jiNAyuM" kahevuM joIe. AnAthI hRdayapUrvaka karelI vaMdanA paramAtAnA caraNomAM pahoMce che. zrI bRhat zAMti snAtra pUjA (viziSTa abhiSekamaya pUjA) zAMti snAtra eTale paramAtmAnI pratimAno viziSTha vidhi, maMtroccAra, zloka gAna tathA anya aneka prakAranI kriyAo sAthe karAtI abhiSeka vidhi. sAmAnya rIte dareka maMgaLa kAryamAM A zAMtisnAtra pUjA bhaNAvAtI hoya che. 27 vAra ane aMjanazalAkA pratiSThA prasaMge 108 vAra judA judA maMtragarbhita saMskRta - prAkRta zlokonA gAnapUrvaka gIta-vAjiMtra-nRtya ane bhAvabharyA vAtAvaraNamAM A pUjA bhaNAvAya che. AnI sAthe kuMbhasthApanA, akhaMDadIpa sthApanA, navagraha, dazadikpAla aSTamaMgala vagere pATalA pUjana tathA 108 vakhata dIvAmAM ghI pUravuM, 108 vakhata phaLa-naivedya caDhAvavA, thALI vagADavI, prabhune vadhAvavA, pachIthI 108 dIvAnI AratI, maMgaLadIvo, tathA zAMtikaLaza paNa karavAmAM Ave che. divasa - 10 ravivAra - 28 ogaSTa - 2005 dhAroddhATana - (prathamadarzana ane pUjA) pratiSThA mahotsava pachI A vidhi atyaMta mahatvanI ane pUNyazAlI gaNAya che. pratimAjInI prANapratiSThA karyA pachI, gAdI upara pratiSThita karyA pachI bIjA divase sakaLa saMghane pahelA prabhujInA darzana karAvavA, svayaM prabhunA pahelA darzana karavA, pahelI vakhata prabhunI pUjA karavI.. A badhI kriyAo A vidhimAM saMkalita che. mATe AnuM mahatva vadhI jAya che. A amUlya avasara ane aNamola taka vAre vAre maLatA nathI.kyAreka ja bhAgyazALI AtmAne A lAbha maLe che. sattarabhedI pUjA: pratiSThA vagere sArA kAryo thaI gayA pachI jANatA-ajANatA thaI gayelI AzAtanA, avahelanA vagere mATe kSamA mAMgavA pUrvaka ... zuddhi karavA mATenI A pUjA che. mahotsavanA chellA divase gIta-saMgIta ane bhaktibhAvapUrvaka sattara vakhata judA judA dravyo - bhAvo sAthe prabhunI pratimAnI pUjA karavAmAM Ave che. nI nI

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ravivAra - 10 jUlAI - 2005 aDhAra abhiSeka pUjA (18 vakhata abhiSeka karavA) abhiSeka eTale mAthe jaLa siMcavuM ! zarIra - mana tathA vAtAvaraNanI zuddhinA lakSya sAthe A vidhi karAya che, khAsa karIne navA pratimAjI taiyAra thayA hoya, pratiSThA karavAnI hoya, koI vidhi ke AzAtanA thaI gayAno Dara hoya evI sthitimAM 18 vakhata judA judA dravyo auSadhio viziSTa padArtho meLavIne taiyAra karAyelA abhimaMtrita pANI kaLazamAM bharIne vizeSa maMtroccAra pUrvaka mUrti, paTTa vagerene abhiSeka karavA pUrvaka A pUjana thAya che. AtmA para lAgelo karmono kacaro prabhune karAtA abhiSekathI dUra thaI jAya che, evI bhAvanA bhAvavAnI che. 47 A kriyA bahu ja prabhAvazALI hoya che, aDhAra abhiSekanA jaLa siMcanathI ghaNA badhA rogo dUra thaI zake che, vighno TaLI jAya che. abhiSekanI AvI kriyA dvArA, enA navA jaLanA chaMTakAvathI 20 koDhiyA mANasonA koDha roga maTI gayA hatA. pratiSThA mahotsava vakhate A abhiSeka pUjA avazya karAtI hoya che.

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nakArAta 48. karI nI ? Acknowledgements : We would like to acknowledge, with sincere gratitude, the contribution of the following in the preparation of this book : Shri Ashokbhai Gosar Shah Shrimati Nilaben Ashok Shah Shri Jayeshbhai Shah Shri Chandraprakashbhai Shah Shri Harendrabhai Shah Shri Bhadrabahuvijay Jain Dr. Purnima S. Mehta Shri Rajesh A. Sompura and The 'Jain Sangh' Organizatio. abhivAdana : A patrikA taiyAra karavAmAM temanA yogadAna mATe nIce darzAvela vyakti ane saMsthAnuM eka hRdayapUrvaka abhivAdana karIe chIe : zrI azokabhAI gosara zAha zrImatI nIlAbena azoka zAha zrI jayezabhAI zAha zrI caMdraprakAzabhAI zAha zrI harendrabhAI zAha zrI bhadrabAhuvijaya jaina + DaoN. pUrNimA esa. mahetA zrI rAjezabhAI e. somapurA ane zrI "jaina saMgha saMsthA

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dasr Herial $$$$ namo arihaMtANaM namo siddhANaM namo AyariyANaM namo uvajjhAyANaM namo loe savvasAhUNaM eso paMca namukkAro savva pAvappaNAsaNo maMgalANaM ca savvesiM paDhamaM havaI maMgalama 00 www.janew

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Oshwal Association of the U.K. Oshwal Centre, Coopers Lane Road, Nortahw, Hertfordshire, EN6 4DG, U.K. Phone: 01707-643838 Website : www.oshwal.org Printed by:Sarvodaya Offset, Ahmedabad (India) Ph.079-22174519