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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 Dikshä) to become a Sädhu (or Sädhvi) to free myself from four Samsarik destinies and to attain the fifth destiny, Moksha.
1.10. Mangal Deevo
Mangal means to eradicate bad karma (päp), to free our selves from Samsär (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 Inäna). One Dipak is used in Mangal Deevo to symbolize the one and only Perfect Knowledge, Keval Jnäna 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 Gnäna 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 Mahä Mantra and Uvasaggaraham are recited, and then it is followed by Bruh-Shanti while maintaining a continuous flow of the Panchämrut 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 Janmäbhishek of Tirthankar on the Mount Meru. Aspirant pays his/her respect to all twenty-four Tirthankars and prays for suppression of passions (Kashäy) 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 Pujä
Snätra Pujä 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.
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