Book Title: Puja Book
Publisher: USA Jain Center Northern Calfornia
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Page #1 -------------------------------------------------------------------------- ________________ Jain Bhawan Pratishthä Mahotsav August 4-7, 2000 Pujä Book Jain Center of Northern California, 722 South Main Street, Milpitas, CA 95035 408-262-6242 Inin Education Intematica For Private & Personal use only Page #2 -------------------------------------------------------------------------- ________________ Pratishtha Mahotsav Puja Book Jain Jain Center of Northern California August 4-7, 2000 Pratishtha Maha Puji Book Introduction and Background.. 1.1. 1.2. 1.3. 1.4. 1.5. 1.6. 1.Z. 1.8. TABLE OF CONTENTS What is the importance of Pratimäjis with Prän Pratishthät Rites & Rutuals in Jainism. Why do we need a worshipping place?. Why do we need to do limpiga ?.. Bhakti & Puja (Devotion & Worship) Types of Puja. How to be engrossed in Jipiga?. Purity to be Observed for performing Puja. Tilak (Agnachakra).. 1.2. 1.10. How to stand in front of the Parmatma? 1.11. Ten Triks (group of three) to be observed while worshipping. 1.12. Darpan 1.13. Chouri Dance. 1.14. Performance of Rice Swastik & its Significance. 1.15. Bha Puja. 1.16. Why should we ring the bell and when?. 1.17. How to come out of the temple? Brief Description of Various Pujäs. 1.18. Athar (Eighteen) Abhishek Puja 1.19. Pratishtha (Cementing) Vid. 1.20. Ashtaprakäri (Eight Fold) Jinpuja of Swetankar Pratimājis. 1.21. Ashtaprakan (Eight Fold) puja of Diganbar Pratimais. 1.22. Shikhar Kalash Sthapan & Shikhar Dhuaja Sthapan. 1.23. Pratishtha of Namokar Maha Mantra Shila. 1.24. Offering (Par Vastu Tyag). 1.25. Temple Dwar Opening & First Darshan & Pugä 1.26. Ashtaprakäri (Eight Fold) Deu-Devas.. 1.27. Pratishtha of Shrimad Rajchandraji's Pratimaji and 3 Chitrapats. 1.28. Kumbh Sthäpanä Pujä. 1.29. Akhand Dipak Sthapana Puja. Page vate & Personal Usely 1.30. härä Rapan.. 1.31. Nagraha Puja. 1.32. Das Dikpäl Pujä.. 1.33. AshtMangal Puja 1.34. Arati 1.35. Mangal Divo 1.36. Shanti Kalash 1.37. August 4-7, 2000 Shanti Snätra Pujä Jain Center of Northern California 4 5 6 6 6 7 7 8 8 9 9 .10 .11 .11 11 .11 .12 .13 13 .13 .13 .15 17. .18 .18 .19 19 .19 .201 .21 .21 .21 .21 .22 .22 .22 .23 .23. Page 3 Page #3 -------------------------------------------------------------------------- ________________ Pratishtha Mahon PiBook August 4-7, 2000 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 Pratishthä, is not the only way, if you keep in mind the Jain doctrine of Anekäntuid (multiple viewpoints). We want to make it clear that it is not our intention to offend anyone. With the blessing of Bhagwän Ädinäth, we are celebrating one of the most memorable Pratishtha Mahotsav in the Jain' history. The temple is the First Jain Temple in the entire North America to have Pratimäjis with Pran Pratishtha, uniting all Jains under one roof Shwetambar, Digambar, Sthänakuäsi and the inspired ones by Shrimad Rajchandraji. Jain Bhawan and associated activities are the best way to extend our rich Jain Heritage and Indian culture to our next generation, and generations to come. - The word Pratishthä is a Sanskrit word made of two words. The word Pra means Pratyaksha or "in person" or "live", and the word Tishta means to install or to establish. The combined meaning of the word Pratishtha means to establish live image of Veeträg? Bhagur(s) in the temple for spiritual grace and fellowship. 1.1. WHAT IS THE IMPORTANCE OF PRATIMÄJIS WITH PRÄN PRATISHTHÄ? The Pratinajis are made out of marble. To make them most auspicious and worship-able, Prän Pratishthä needs to be performed. The Pran Pratishthä ceremony auspiciously installs "living-ness" in the Pratinajis. In other words, Jain word is derived from Jina, which literally means "the Victor" or "the Liberator". One who has freed himself/herself from the bondage of Karma by conquering nige (attachment deceit and greed) & dusha (aversion anger and ego). People who follow the teachings of Jina are called Jains. Jinas are also called skranes (who treat everything with equanimity) or rogothes (who does not have desires and passions). The teachings of Jina is called Jainism. Bhagwan Mahavira was the last reformer of Jainism. Jainism is the universal religion (a) because the fundamental principle of Jainism Abonsi, either by thoughts, words or action is extended to all living beings. In other words all living beings are considered equal The Sanskrit word for the religion is dhama The meaning of dhama is very own nature or quality of the thing. For all living beings, soul is the real thing. This makes "to see, to know and to realize the true nature of the things. In other words, the laws of nature in truest and purest form are the religion. Laws of nature lead us to the laws of self-initiatives and self-efforts. Without self-efforts and self-initiatives, one cannot see, know and realize his/her own true qualities. That's why Jainism relies a great deal on one's own efforts and initiatives, and laws of nature. Verig means the person who has no attachments what so ever. >There are many meanings of Bhagan. Couple of them are: 1) The person who is not going to be born again, who has freed HIMSELF from the cycle of birth and death. 2) The person who has conquered all kinds of fear. Jain Center of Northern California Pratishtha Mahotsav Puja Book August 4-7, 2000 Pratimäjis with Pran Pratishthä are the next best to a Tirthankar in person. As you know we do not have any Tirthankar on this planet. Therefore, a Pratināji with Pran Pratishthä. is like a "Tirthankar" residing in our temple. The Prin Pratishtha can only be performed by a qualified Acharya in India as it is in our case. Prän Pratishtha of Pratonajis of Bhagwan Mahavirji, Chandraprabhji and Shantinathji was performed by H.H. Acharyä Vardhaman Sagarji Maharaj Säheb, this past February in Jaipur, India. The Pratinajis are now in the Gabhärä. Anjan-Shaläkä (Prän Pratishtha) of Pratinajis of our Mul Nayak Bhagwan Adinäth and Bhagwän Pärsvanäth, also now in Gabhara, was performed by H. H. Ächärya Padma Sagar Ji Maharaj Säheb in Pune, India, in April, 2000. This also qualifies our temple to become a "Tirth" in a due time. At present, no Jain temple in North America has Pratinajis with Pran Pratishtha. It also require us to perform Jinpuja daily. We have planned for a permanent Pugari and also sign up of several volunteers to perform Jauja daily of the Pran Pratishthith Pratinajis. You may want to take spiritual advantage of this auspicious opportunity by signing up as a back-up volunteer to perform Jinpiga when needed. 1.2. RITES & RITUALS 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 first steps towards the path of Moksha. The rites and rituals consist of Bhakti and Worship. Unlike the general concept of rites and rituals, Jains do not perform rites and rituals for worldly happiness, for a certain miracle or to please some divine power. In Jainism, the purpose of rites and rituals is to pay our respect to Tirthankars for the salvation they have attained, for showing us the path of + The word rith means ford (passage) and, therefore, tirthankar means builders of ford, which leads us across the ocean of suffering and to the bank of everlasting happiness, "Moksha". In this half time cycle we have 24 tirthankars, first one being Rushabhdev and the last one Mahavir Swami. Each time cycle consists of 6 descending (Avasarpini) and 6 ascending (Utsarpini) phases. Currently we are in the fifth phase of a descending half cycle. The fifth phase started from the time of Bhagwan Mahavira's Moksha and it will last for 21,000 years. Tirthankar has revealed the truth of the universe to us. One who sheds all of its four defiling (i) karma namely ma (Knowledge obscuring) Kamma, Darshaniya (Perception obscuring) kamna, Mohniya (Deluding) Kamma and Antara (Obstructive) Kama, and who has had earned Tethankar Nam Kanna in his/her previous life becomes a Tirthankar. These Tirthankars reinstate the Jain Sangh (four-fold Jain Order) consisting of Sades (monks), Sadris (nuns), Strävaks (male householders), and Shrikas (female householders). Moksha - moha + kesharju, moha means delusion and kshy means eradication. this makes Moksha, a state without delusion and with eradication of all karma. There are three jewels, serrule dasar or right perception (inclination or belief), snake in or right knowledge (cognition), sarrakechirine or right conduct - these three cembined are the means to Moksha. Page - 4 Jain Center of Northern California Page-5 Page #4 -------------------------------------------------------------------------- ________________ PAS DOOR August 17, 2000 Devotional singing (Kirtor). (3) Remembering ( Simp), (4) Worshiping (inpega), (5) Bowing down (Vanden). (6) Adoming (Archew), ) To seek refuge in complete surrender. Servitude (Sharp). (8) Friendly sentiment (Mait) and (9) Dedication of self (Nruul). The fupä process developed by our great Achanus include all nine types of Bhakti. Petiichi Mahew All Book Augur 4-7, 2000 purification (Moksha), and to get the inspiration to become one like them. The aspirant (Sidhuck) attains the inner peace by performing the rites and rituals, and suppresses his/her passions such as anger, ego, deceit and greed. Bhakti and Worship should imprint an everlasting impression of Jain principles in the minds of an aspirant (Sachak). Rites and Rituals performed with pure thoughts and true Jain principles of Ahinsa in mind, should lead the aspirant to believe the path to Moksha can only be attained by acquiring the three jewels, namely, Scorrak fina (Right Knowledge), Scorruk Darsha (Right Perception), and Scorrake Charita (Right Conduct). Then slowly but surely, the aspirant sets out on the path of salvation. Tirthakars were hurnars like us before they attained Moksha. Similarly, we human beings can attain Molesha and become like THEM. 1.6. TYPES OF PUJĀ 13. WHY EXWE NEED A PLACE FOR WORSE? CANT WE DO IT IN OUR TIOME? There are two types of Jiuza: Sagrera & Nirgsons. The worship of Join the forn or Image is called Saguna Impia. The worship of fira as formless (spiritual idea of Jina) is called Nirgona mpagi. The Sagen worship of the Pamiri (idol) is of eight-fold (Ashrapraki). We require the medium of an Idol or image for worship till we reach the 7th Glousha (Seventh Stage in the spiritual development). Nirgou 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 Growth and beyond), where Sagrera worship is abandoned. A beginner requires the medium of Idol. After the end of Drauga (Pred that includes physical offerings such as Water, Chandan, Rice etc) we should do the Bhaupä (mental / emotional act of Page without any physical offerings). The worshipping place provides the necessary environment for spiritual practice (sädha) as a school provides for education. Once the aspirant has advanced spiritual level, he/she can continue the spiritual activity at any place. But for most of Shmauks (householders), they need to depend upon external sources such as temple to make initial progress in the spiritual direction. It is also acceptable for an aspirant to practice his/her religion from home as long as he/she achieves the similar or better results. For most Shmuskes, combination of both is the best option. 1.4. WHY DO WE NEED TO DO INPOJA? There are various types of Pugas: some of the common Pujās are (1) Eight-fold Jinpjä (Ashraprakiri or Ashthanaya Puja), (2) Adixir (eighteen) Abhishek Pagi, (3) Panch Parti Pupi (4) Snära Pl. There are five to twenty one types of Pacias. 1.7. HOW TO BE ENGROSSED IN JINPUJA? Jopa is a spiritual ritual designed for Shitakes. The presence of image of Tithonkar provides mental peace and harmony and encourages one to detach his/her self from the worldly desires. The forums that Pejas provide help people discipline themselves. It is considered to be a simple, preliminary step towards the path of Moksha. We pray and / or worship to pay our respects to the Thirthakars because THEY have attained the liberation, THEY explained the path of liberation and to get an inspiration to become like THEM. To be engrossed completely in fempeä, the aspirant should have Tadyat Oxime (full concentration), Sanay Vidhin (observance of the proper timing), Bhiu Vnddri (ever-increasing devotion), Visay (admiration. astonishment), Padake (delight) and Pronad-prachin (appreciation of great qualities of the Thakur). 1.5. BITAKTY & PUJA (DEVOTION & WORSHIP) By performing m ga on a regular basis with pure feelings (bhi . 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 Bhakri (devotion) and Prea are interwoven with the daily life of a Jain and is considered as part of daily conduct (Vacher). 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 (Simp), (2) Shatabur is the person who is living in a house and practices the partial vows (acral The s w ord is derived from the word shru meaning to listen. S e listens to the preaching of the taste or the right or reads the Jain canonical books. Sh e has faith in the path of liberation expounded by the chester, who avoids che non-essencial activities of sins, who has the right belief, and who has suppressed a nd life-long-lasting) kushin (passions). He/she feels that this maternal word (s ) is a prison and was to be freed from . The word S uur is used for a male and is used for a female. Jain Center of Northern California Page - 6 For There are 14 stages of spritual development, namely: Wrong belief (Mi ): Couded right belief (Sard Righe wrong belief (Mis ): Right belief with vowless conduct a Sea-Darsh). Right belief with partial vow conduct Descon S u -Darshes). Right belief with complete vow conduct with muninun carelessness (Pan ), Right belief with complete wow conduct with the most care prin w), Stage of new thought activity (Aperta kemas: Seage of advance thought activity (Ana Ko : Stage of subtle greed (Sukhane Sur Suppressed passions stage (Upin Mohs)Passionless stage (Kw Alok). Active Omniscient ( S es Katult). Inactive Omniscienty Ku) Jain Center of Northern California Persone l Page 7 Page #5 -------------------------------------------------------------------------- ________________ Pratishtha Mahotsav Paja Book August 4-7, 2000 determining karma, status determining karma, and pain-pleasure producing karma. Thus, liberate our selves from the bondage of karma forever. 1.8. PURITY TO BE OBSERVED FOR PERFORMING PUJĂ: The purity of the surroundings inevitably affects one's purity of thought. Purity of the Jinpuja ceremony is integral to the proper completion of Jinpuja. Physical purity. The aspirant should take a bath using the least necessary amount of water to clean his/her body. For Digambar Pujä: After wearing Pä clothes, take Kesar (saffron paste) on your right ring finger and place it on various parts of the body to symbolize that you are clean and ready to start the Puja. In this order, you anoint the forehead, left and right earlobe, the neck, and near the belly button. Clean your fingers after this and do not use the same Kesar for Puja. Purity of clothes: We should have a special set of clothes worn only for piga. The clothing should never have been worn while using the rest room and while eating or drinking. Traditionally, garments should be generally white and unstitched. Men are recommended to wear dhoti and khesh. In contemporary times, women can wear almost anything as long as the clothes are new. For Digambar Pujä: the clothes must be hand-washed clean. One must not have eaten or gone to the bathroom in those clothes Purity of mind: While worshipping avoid stray thoughts. We should utter relevant verses and meditate on the virtues of the Bhagwän. Purity of Ground: We should sweep the floor of the temple, clean and arrange the articles of worship. Purity of Upakaran (items used in worship): We should buy good and clean items for worship. Purity of money. Money to be used in religious purposes must be earned honestly. Ill-gotten wealth should not be used. Purity of Ceremony. We should stop thinking of worldly affairs as soon as we are on our way to the temple. We should not carry out any worldly business in the temple area and should perform the Puja ceremony systematically. 1.9. TILAK (ÄGNÄCHAKRA) We put a Tilak (vertical flame like) on the forehead. This means that we are obeying the commands of Tirthankar (His teachings) for liberation of our soul. Jain Jain Center of Northern California Pratishtha Mahotsav Puji Book August 4-7, 2000 Round Tilak is not recommended. After putting Tilak, the aspirant with folded hands should say "Namo Jinanam" as if the Pannänä is in the front of him/ her. 1.10. HOW TO STAND IN FRONT OF THE PARMÄTMÄ? While worshipping or doing darshan of the Pamätna, men should stand on the right side and women should stand on the left side of the Pamätnä. This is done to observe the courtesy, and to allow others to see (darshan) the Pamätä. 1.11. TEN TRIKS (GROUP OF THREE) TO BE OBSERVED WHILE WORSHIPPING (1) Nisihi trik, (2) Pradakshinä trik, (3) Pranam trik, (4) Pujä trik, (5) Avasthä trik, (6) Dishä trik (7) Bhumi trik (8) Älamban trik (9) Mudrä trik (10) Pranidhan trik. (1) Nisihi Trik: We should utter words 'Nisihi' (to give up) thrice first time while entering the main door of the temple. It means that I will restrain myself from engaging in worldly activities, physically, verbally and mentally. The second time 'Nisibi' is uttered before entering the inner temple (Gabhara). This signifies that I am abandoning the activities relating to the temple matters. The third time 'Nisiht' is uttered after completion of Ashtaprakäri Puja. This signifies that I will restrain myself from physical acts of worship (Dravya Puja) before performing 'Chaitya Vandan (Bhau Puja). (2) Pradakshina Trik: After doing Tilak, we should proceed to perform three Pradakshina (circumambulation) around the Pamätä (in Bhomati, also called Gomat), starting from the right going to the left of HIM. It is symbolic for acquiring virtues of right perception, right knowledge and right conduct. While performing Pradakshina, we should recite hymns of an auspicious prayer like some hymns from the Ramnäkar Pachohisi or from Bhaktamar Stotra with full devotion. While performing Pradakshinä, we should do "Namaskar' with folded hands whenever we see the Pamätnä (3) Pranam Trik a) On seeing the Pamätnä, we should utter "Namo Jinänam" with our both hands folded together. b) We should bow down bending the upper part of our body half way before the Pamätnä and do Proan with folded hands. c) Bow down by bringing the five limbs of the body together (two arms, two knees and the head) on the floor. (4) Puja Trik a) Ang Puiä - We worship the Pamana by touching it. It consists of Jal-Puja, Chandan-Puja and Pushpa-puja. b) Agra Puja We worship the Parmatma by standing in front of Him by waving incense, lamp (Dipak) and swaying the Chamar. Then we worship the Panama by making a rice-sunstik Page 8vate & Personal Jain Center of Northern California www. Page #6 -------------------------------------------------------------------------- ________________ August 4-7, 2000 Pritchi Mahe Agil Book LIZ. HOW TO COME OUT OF THE TEMPLE? Pratishchi Mahew Mail Buck August 17, 2000 BRIEF DESCRIPTION OF VARIOUS PUJÄS 1.18. ADHÅR (EIGHTEEN) ABHISHEK PUJÄ After ringing the bell, you must leave the temple without turning your back towards the Pamäma (Idol). You must retreat walking backwards. After coming out of the temple, sit for a few minutes outside the temple ualizing the Pamion with eyes softly closed, steady body and full mental concentration. The direct translation of Abhishekh is "coronation". Abhishekh signifies the cleansing of the mind and body as a way to begin puja. The process involves using of eighteen different substances while reciting the auspicious aphorisms and Mantras. This Abhishek Piga is performed for the purification of altar, Pratinājis and participants. 1.19. PRATISHTHA (CEMENTING) VIDHI This spiritual process involves cementing of Patinajis on its platform (Gadi). There will be the same number of the metal sticks under the Gädd 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 Mantas are recited. 1.20. ASHTAPRAKÄRI (EIGHT FOLD INPUJA OF SWETANBAR PRATIALAIS This particular puja is usually performed in the morning. Eight different rituals are performed during the Puja: jal (water), Cordon (sandalwood paste), Pushp (flowers), dhoop (incense), dipake (light), akshat (rice), nauuhu (sweets), and fal (fruits) Jala Pujä: (Water): Before performing this, everything (like flowers), from the Pamämä should be removed. Then insects (if any) on the Pannämä be removed gently by using a peacock feather-brush. After this, we should sprinkle water (abhishek) on the Pambra. Then remove stale sandal paste by wet cloth (Powe), apply the Valakesedhi (brush of hair-like Chalon sticks) gently on the places where dry paste is stuck Water symbolizes life's ocean of birth, death, and misery. This finpusia reminds that one should live his life with honesty, truthfulness, love, and compassion towards all living beings. This way one will be able to cross life's ocean and attain liberation (Molesha). Chandan Puja: (Sandal-wood): Wipe the Pamiona by three pieces of cloth to remove all water, and make the Pamänä сompletely dry. This Pegä involves puix of nine limbs: (1) two toes of the feet, (2) two knees, (3) two wrists, (4) the shoulders, (5) the head, (6) the forehead, 7) the throat, (8) the chest and (9) the naval Credo symbolizes knowledge (mana). By doing this song, one should thrive for right knowledge. Jain Center of Northern California Page - 13 Personal use only Jain Center of Nonhem California Page - 12 For Pi Page #7 -------------------------------------------------------------------------- ________________ Prestiti Mahesa Pai Book August 17, 2000 Pushpa Pujä: (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 Dhup Pujä: (Incense): Dhup symbolizes monkhood life. While burning itself, incense provides fragrance to others. Similarly, true monks and nuns spend their entire life selflessly to benefit all living beings. This impuga rerninds that one should thrive for an ascetic life. Pratitei Mal Pal Book August 4-7, 2000 Fal Puja: (Fruit): Fruit is a symbol of Mokesha 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 Jipegia symbolizing the ultimate achievement of our life. 1.21. ASHTAPRAKÄRI (EIGHT FOLD) JINPUJA OF DIGAMBAR PRATIALANS Dipak Pujä: (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 Jipeä one should thrive to follow five great vows; non-violence, truthfulness, non-stealing, chastity, and non-possession. Ultimately these vows will lead to liberation. Abhishekb: Abhishekh is performed by the Pujari (male); the rest of the members participate in reading the forpagia. Altar area is cleaned. Abhishek involves cleaning of the altar by sprinkling saffron water in the eight directions and cleaning of the Pamätnä, then wiping the Pamätná dry by using dry cloth. Several kalashes (pots) of pure water is used in bathing the Pamämä as the bell is rang and the Abhishekh path is read or Nonokar Mali Maru is recited. The rest of the participants are reading or chanting the Abhishekh Path. Usually, there should be a continuous stream of water until the Alishekh Path is complete. Then the Pamänä is first wiped by wet cloth and then with a dry cloth. Akshat Pujä: (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 Jinpuji one should thrive to put all efforts in life in such a way that this life becomes the last life, and there will be no more birth after this life. Literally, Akshat means unbroken, and it stands for unbroken happiness. The bright white color of rice represents the purity of our soul. Sthäpana: Take three full cloves and hold one clove at a time between the two ring fingers. While keeping the clove head pointing forward and while chanting the sthäpna, place the cloves in an elevated place. The first clove represents that May Dee-Shostra-Guw come into my thoughts, second clove represents that May Dev Shostra G stay in my thoughts, and third clove represents that May Deu Shostya Guru be near me. Naivedya Puja: (Sweets): Naruuhu symbolizes tasty food. By doing this Jingiä, 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 Mokesha where no food is essential for survival. Invocation: The rays of the sun of omniscience illuminate whose inner self, That voice of ra expounds beautifully the fundamentals of our being, The monks who proceed on the path of right faith, knowledge, and conduct, I bow to thee, oh God, scriptures and monks of the Jain order, a hundred times. I implore of the mo to settle in my mind, while I an offering this home. Brief Description of Asht Prakäri Puja: Sadhu ain mont) or Sadhvi (ain nun) is who practices five m inutes (great vows), five sem (carefulness) and three Gees (restraints); has taken Dusai (unutiation) per esther Dagher or Su tradition. 2 who practices Serut equanimity treats the favorable and non favorable situations indifferently). 3. who follows and preaches the major path of liberation expounded by our Tashkes, 4 emphasizes on the self-efforts and self untiatives, S. who firmly believes in and practices the record, 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 serm, they do not take shower, they do not shave, they do not at after sunset and more. Their only goal is to attain Mo "The message of Jina, Bhagwan Mahavir, the last Tarthesker, is carried by the Achis, the spiritual leaders. The responsibility of the spiritual wellbeing of the entire Jain Sangh rests on the shoulders of the Ache Before reaching that state, one has to do an indepth study and gain mastery over the Age 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 wis pven to those s ee who have acquired a special knowledge of the Agar an scriptures) and philosophical system. They each Jain scriptures to deserving aspirants, including Site Water: Pleasures of the senses are sweet poison, nevertheless one is attracted towards this handsome human frame, I have failed to comprehend that all this is the manifestation of matter alone, Forgetting my own glories, I have adhered to attachments of the non-self, Now I have come to you to wash off wrong faith with the pure water of night faith. I offer to you this cater for destroying sorg faith as it has not been able to querch my eemal thirst. Sandalwod: All the sentient and non-sentient entities behave and act in their own limits of existence, Calling them favorable or unfavorable is a false attitude n Center of Northern California wwPage 15 Jain Center of Northern California Page 1 Perso Page #8 -------------------------------------------------------------------------- ________________ Pratishthi Mahors Prä Book August 4-7, 2000 of the mind, I have only lengthened the circle of life and death by becoming unhappy with unfavorable associations, I have come to you with a grieved heart to get peace of mind, as from sandalwood. I offer to you this sandalwood to destroy the anger in me as this has not been able to keep me calm and undisturbed. Flower: This flower is very soft; it has no crookedness or deceitfulness, I accept that there is no straight forwardness in my own self, My thinking, expression and action all are different from each other, I, therefore, implore you to grant me stability that washes off inner impurities. I offer to you this flower to achieve supreme straightforwardness in my nature. Incense: I have entertained the false belief that inanimate karmas are the cause of my wanderings in the four phases of life, As such I indulge in attachment and aversion, when these karmas behave in themselves, Thus, I have been passing through material as well as psychic karmas for centuries, I have come to thee, oh trio, to burn external incense for achieving the sweet spiritual incense of my own-self. I offer to you this incense to destroy the antagonistic inclinations of my existence. Lamp: I was under the impression that my life will be illuminated with this inanimate lamp, Which changes into deep darkness just in a heavy tempest of wind, I have, therefore, come to place this mortal light at your feet, And to light my own inner-lamp with your supreme light of omniscience. I offer to you this lamp in order to destroy the darkness of my inner self. Rice: I am pure and without any blemish, having no connection with the nonself, Even then I always take pride in favorable associations of this world, This is a homage of the sentient to the non-sentient elements, destroying our modesty, I have come to you, oh supreme trio, for the realization of my supreme bliss. I offer to you this unbroken rice to achieve the non-destructible treasure of joy Sweets: My hunger has remained insatiate even after consuming countless inanimate articles, The pit of greediness has been filled time and again, but it has remained empty, I have been moving in the sea of desires and sinking therein from times immemorial, Renouncing all pleasures of senses and mind, I have come to thee for drinking deep of the intrinsic nectar of the soul. I offer to you these sweets in order to win victory over my passion of greed. Fruit: Whatever material entities I call my own, leave me all of a sudden, I, thus, become perturbed and this mental disorderliness leads to others of the same kind, I want to see my delusions dashed to pieces, and that is the purpose of my prayer to thee, I offer to you this fruit to obtain the fruit of supreme bliss. Jain Center of Northern California Pratishthi Mahotsav Puja Book Mass of all the Eight Substances: I wash off all imperfections of wrong belief after drinking deep of my own sentient nectar, Thus I destroy all passionate feelings and enjoy that sentient drink of my own-self, Matchless bliss is then. born and sun of omniscience rises with all its glory, Sentient Perception and Vitality then appear in their fullness, which is the state of the Arihants10, Offering you this combination, I collect all the great attributes of my soul, I am confident that I shall now achieve the glories of the supreme omniscient being I offer to you this mass of eight substances in order to achieve everlasting happiness of the soul. August +7, www Visharjan: The Closing: If I, knowingly or unknowingly committed any mistakes, By Grace of God, may they be pardoned. I do not know how to invite you, how to respect you and praise you, Please forgive me. I do not know any mantras; I am poor and have no knowledge. But kindly allow me to continue to worship you. I have paid my respects the best way I could and I request that you go to your respective places. 1.22. SHIKHAR KALASH STIÄPAN & SHIKHAR DHVAJA STHÄPAN Shikhar is a pyramid-shaped dome placed on the top of the temple, above the Mul Nayak and other main Pratimais. Shikhar signifies the house of Verträg Bhagan 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, which involves self efforts and initiatives. It signifies that every living being is in control of his/her destiny. It signifies the religion, which 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 holly things, the cause of benevolence, the house of the supreme religion, and it is wished that long live the teachings of Veetrag Bhagun (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 holly places. Athar Abhishek Puja is performed before the Shikhar Kalash is placed in the Shikhar. Thus, shikhar Kalash is like a head of the temple. 10 The term Arila is made up of Ari, meaning enemies, and het, meaning destroyer. Consequently, Aribert means destrover of all internal enemies such as anger, greed, ego, and deceit. Essentially, the meaning of Arihant, Jina and Thirthaskar is the same. Jain Center of Northern California Page - 16 Page-17 Page #9 -------------------------------------------------------------------------- ________________ August 4-7. 2000 Pratishthi Maher Agi Book 1.25. TEMPLE DWÄR OPENING & FIRST DARSHAN & PULA Asahi Mahotse Pgd Rank August 4-7.2000 Placement of Shikhar Dhaga signifies the kingdom of our Vertig Bhagra who expounded the path of Moksha for the benefit of all living beings. It is a symbol of the Jain Shises - teachings of our Tirthenkars. It signifies the kingdom of non-attachment and non-aversion, which has always existed, it exists now and will exist forever. If the teachings of Veemag Bhag 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. Athir Abhishek Päis performed before the Shikhar Dheu is placed on the Shilhar. This is a significant and auspicious event after the Pratishchi of Gabbana Prätemäjis. After we have Pran Pratishthit ("Living") Veemig Bhagain in our Temple; a) to open the Drir (door) of the temple for the first time, b) to be the first one to do Darshor (see) of Veetrag Bhagain and c) to be the first one to do Piga are the most auspicious things to do. This is a rare opportunity to open temple Dwir (door) for Darshor to the entire Sangh for the first time after the Pratishtha. 1.26. ASHTAPRAKÄRI (EIGEIT FOLD) DEVI-DEVTĀS By seeing Shikhar and / or its Dhusia, one knows it the most auspicious place, Jain Temple. He/she pays his / her respect to Veetrag Bhagatain by saying "Nono innan" and gets an inspiration to visit the Jain temple. Essentially, this P i is very similar to Ashtarakäri (Eight Fold) Impugia except, these heavenly beings are just like us except they have been the guards of the Jain Shäshm. Because of this, we are thankful to them for the duties they have performed and are performing for the Jain Shisha. 1.23. PRATISHTIX OF NAMORAR MALTA MANTRA SHILAT 1.27. PRAZZSHTHA OF SHRIMAD RAICILANDRAJI'S PRATUMIAJI AND 3 CHITRAPATS Namokär Mahi Manma is the most auspicious Mantu of Jainion. It is recited in the morning, evening and for that matter at any time of the day. While reciting Nauakär Mantne, we pay our utmost respect to five supreme beings (Pardh Pameshthi) - all Animtas, Siddxas, Achirus, Upidhatus and Sides & Sädhues Arihantas and Siddhas have liberated themselves. Achinus, Upxidibus and Sadnes & Sådhues are pursuing the path of the liberation by practicing five great vows. This Mantra is also called Natukir Mahi Mantrie or Nonaskar Maha Mantra The Pratisht process of Namokar Mahi Mantu Shilä involves Pratishtha (cementing) Vidhi, Bhar Vidhi and Jäp (recitation). To stand in front of the Namokar Mahi Manta Shild is like standing in the front of Pandh Parmeshti. We should pay our utmost respect to them. It points out that if we want to be truly liberated, we must detach our selves from all aspects of worldly life like them. We are supposed to remember their virtues and remind ourselves that we want to be like them. Nonokar Mahi Mantra represents the essence of the Jainism. Shrimad Rajchandra is a Sadgren (true self realized Teacher, Master). He was a disciple of Bhagawan Mahavir. He attained Sarrak Darshamn (Right Perception, Self realization) at an early age of 23 and a state of absolute pure consciousness before he was 28. He has said in His own words, in the Letter number 680: "I have attained Pamätsune meaning the highest form of pure consciousness..". After attaining the pure state of consciousness, Shriamdji composed one of the outstanding spiritual works of the modern times, AbrasidDrishästi, which means self realization and is consisted of 142 verses. The first verse of Ätmasiddhi truly signifies the significance of Pratishtha for each disciple: Je Svarup Samjyä Vinä, Pämyo Dukh Anant; Samjävu Te Pad Namu, Shri Sadguru Bhagavant As real self I never knew, So suffered I eternal pain: I bow to Him my Master True, Who preached and broke eternal chain 1.24. OFFERING (PAR-VASTU TYAG) There are two significant purposes of offering: 1) Now, we are going to have the house of Vertrag Blagain and we can become like them by detaching our selves from all foreign elements (Par Vasts). As a symbol of the faith in HIS teachings, we are offering our valuables at the occasion of Pratishtha. 2) These valuables get buried under the Mid Näyuk Pratimiji, and can be used for the revival of the temple imodder) after big disaster or similar event. Also it purifies and also creates positive vibrations from the earth to the temple. By installing the Pratamījü of Shrimad Rajchandra, we are paying our humble tribute to our Sadges, to get His divine blessings and to get inspiration to put in necessary self effort to attain self realization. The following verse signifies the purpose of the Pratishtha of a Sadgame Dhyän Mulam Gururmurti, Puja Mulam Guru Padam Mantra Muiam Guru Väkyam, Moksha Mulam Guru Krupa Jan Center of Northern California Page 1 Peso Jain Center of Northern Califomia Pace - 19 .org Page #10 -------------------------------------------------------------------------- ________________ August 4-7, 2000 Parisdi Maher Agil Bock 1.29. AKHAND DIPAK STHAPANA PUJA Antichi Mahe Agii Book August 17, 2000 The image of Sadgou is of great importance and it is only next to the image of Vertrag Bhagan. In modern times, it is difficult to find truly self realized Gson Sadguru's image is a basis for the meditation, His lotus feet are basis for worship. His divine words are basis of Marstrand His divine grace is a basis of salvation. We are fortunate that Shri Laguräjswämi (Prabhushriji), who was a true disciple of Shrimadji and had attained self realization. He has graced us with his divine blessing by introducing Shrimad Rajchandra as our Sadgon Bhagrupst. Prabhushriji established Agas Ashram and spent his entire life to reinforce in all of us the significance of Shrimadji's Agningame and gave his personal guarantee: "Any one who believes in Shrimadji's teachings based on my testimony and worships Him with His Agrändita will attain liberation (Moksha)...". According to our scripture, we should install Akhond Dipak (continuous light from Dipak, Dipak has a candle like flame) for the most auspicious Pratishchi Mahotse event. This one is done next to the right of the Kumth. The place where the Akhand Dipak is installed, it is believed that the place will be free of any external disturbances (spet). At this place, the heavenly beings with right perception (Seruk Darsher) are present to guard. Dipak is a symbol of inner peace and awakens our "pure" consciousness. It represents the brightness of right knowledge (Scorrak fnäne) and removes the darkness of our ignorance. 1.30. WÄRÄ ROPAN By installing the Crimpt of Laguräjswämi, we are reminded of his testimony to worship Shrimadji with all our faith and follow His teachings to attain selfrealization. In general, one has to take and practice the Aguanta as prescribed by order to recognize the true power of Shrimadji's teachings. 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 (Ksenin Kari) 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, which 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 Bharu Mahavir. 1.31. NAVGRALA PUJA By installing the nitrapat of Shri Brahmachariji, we are following the Agra of Prabhushriji to reinforce the Mubmärg of Shriamadji which was handed over to Shri Brahmchäriji by Laguräjswämi who has given his testimony: "It is my seal of approval that Brahmachariji has attained self realization". In fact most of the literature we have today about Shronadji's teachings has materialized and blossomed due to enormous efforts and dedication of Shri Brahmchäriji who spent thirty years in Agas Asrahm under the direct guidance of Prabhushirji. It is stated without a doubt that one cannot truly understand and receive Shrimadji's divine grace without studying and respecting Patrassada and Pragurbadh, the modern Shrimad Bhagamat composed by Shri Brahmachariji. As we're devotees of the Veetrag Bhagatur, nine planets among others are also devotees of HIM. They are very powerful. As we invite other Sanghs to our Pratishtha Mahotsa, we invite these nine planets (Nev graha) to our Pratishtha Mahotse by performing certain rituals in accordance with our scripture. Ashurakäri Pra is performed by reciting appropriate Mants for each planet. we pray for peace, contentment, growth and protection of our entire Swah. Using cotton rosary (Mala) with unique color 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. 1.28. KUMBH STUÄRANÄ PUJA 1.32. DAS DIKPAL. PUJA According our rich Indian tradition, we put a Kurnih in a new place like a new shop or a new house, before we move in there. Putting in a Kimbh signifies an auspicious beginning. It is symbolic for "good luck". There is an Indian belief that a couple or a person, who puts the Keerth 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 Maltsre, we place the auspicious Kimih with recitation of Nonokar Maha Mema, Uussahmen and Moti Shit while we have a continuous flow (akhond dhina) from the Kerbh by a couple. This is an auspicious ritual and it brings inner as well as eternal peace. In this auspicious ritual, we invite Des Dikpal (ten heavenly beings who are responsible for guarding ten different directions) as we invited nine planets to our Pratishthi Mahotsa) by performing certain rituals in accordance with our scripture. We also perform their Ashe Prekari Pagi. Because of the presence of powerful heavenly beings, our Pratishtha Mahotsav will be auspiciously celebrated 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 Jain Center of Northern Califomia Pape 20 & Personal in Center of Northern California Page: 21org Page #11 -------------------------------------------------------------------------- ________________ Pratishtha Mahotsav Puja Booke August 4-7, 2000 1.33. ASHTMANGAL PUJA After the birth of a Tirthankar, Indra Maharaja (King of heavenly beings) takes HIM to the Meru Parrat (Mount Meru) and performs the Abhishek Pigja. Then he (Indra Maharaja) makes A shtMangal (eight auspicious things) using rice made out of gold or silver. After this, Indra Maharaja brings this AshtMangal in a grand procession towards the Tirthankar. Darshan (viewing) of the AshtMangal is auspicious and earns good Karma (Puma). In this auspicious ritual of AshtMangal, AshtPrakari Puja is performed. Pratishtha Mahotsav Preja Book August 4-7, 2000 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 (Keral Jnana). One Dipak is used in Mangal Dro to symbolize the one and only Perfect Knowledge, Kecal 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 Drvo symbolizes the one and only path of Moksha as expounded by Tirtharkars. We should mentally contemplate while performing Mangal Diro that "I want to enlighten my inner Dipak (self) just like this Mangal Divo by attaining the perfect knowledge, Kecal Jnana by practicing the path of Moksha as expounded by Tirthankars." 1.34. ARATI 1.36, SHANTI KALASH There are many meanings of Arati. One meaning is to experience the spiritual joy from all directions (Arati - A + Rati; A means from all sides and Rati means Joy - spiritual joy). When a religious activity is concluded with success, we do Arati to express our spiritual joy. Arati also means to seek the end of "Art" (misery). This material world (Samsar) is full of misery, and the aspirant is performing Arati to free himself / herself from the cycle of the misery of the material world, cycle of birth and death. Third meaning is that to fill our inner selves with spiritual joy, and to end the mental unhappiness. To free from the miserable cycle of the material world (Samsar), one needs to have bright light of five types of knowledge. That's why we light five Dipaks (which has candle like flame). These five Dipaks symbolizes five great vows (Panch Maha Vrat) through its practice, one attains the salvation. Five Dipaks are also symbolic of practicing five Samiis (Restraints), It is also representative of restraining negative activities of five senses and five characteristics of Samyak Darshan (Right Perception). This is performed for inner and external peace for everyone and everywhere in the universe. In the beginning, Namokar Maha Mantra and Urnsaggaraham are recited, and then it is followed by Bruh-Shanti while maintaining a continuous flow of the Panchammut 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 Jarmabhishek of Tirthankar on the Mount Meru. Aspirant pays his / her respect to all twenty four Tirthankars and prays for suppression of passions (Kashay) everywhere. Inner and external peace is wished to the four folded community (Sangh) and to all living beings, guidance from Jain monks and nuns is sought, Mantras are recited, help from heavenly beings is sought, environment, that is free of diseases, wars, droughts, disturbances and unhappiness, is sought. The spiritual progress, contentment and well being for everyone is wished. It is prayed that every living being becomes free of all kind of fears, fear of water, fire, poison, animals, disease, war, enemy, robber, etc. It wished that each living being helps each other, everyone eliminates his/her own faults, and everlasting happiness for everyone is wished. 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 Parmeshth) have done it. To pay our spiritual tribute to these five Panch Pameshthi, 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 Sadhi (or Sadhr) to free my self from four Samsarik destinies and to attain the fifth destiny, Moksha. 1:37. SHANTI SNATRA PUJA 1.35. MANGAL Divo This pujan is performed to conclude the Pratishtha Mahotsau During this pusan, Shri Laghu Shanti, which is consisted of 27 aphorisms, is recited involving unique ritual process. This Pujan is performed for the well being of entire Sangh, for its spiritual growth, for its inner happiness and peace, to calm down the outside disturbances and for curing uncontrollable diseases. After the conclusion of this Pujan, the temple is sprinkled with the holy water (Naman). Mangal means to eradicate bad karma (pap), to free our selves from Scomsar (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 Jain Jain Center of Northern California Pagecr22ivate & Personal Usain Center of Northern California wwPage