:~ Meaning Of Ashta Prakari Puja :~

Meaning Of Ashta Prakari Puja                       
      Generally Jains use the following eight items to perform puja of a
      Tirthankara in the temple.  Symbolically each item represents a
      specific religious virtue and one should reflect on it while
      performing puja.

            1. Jala Puja:        Water
            2. Chandan Puja:     Sandal-wood
            3. Pushpa Puja:      Flower
            4. Dhup Puja:        Incense
            5. Dipak Puja:       Candle
            6. Akshat Puja:      Rice
            7. Naivedya Puja:    Sweet food
            8. Fal Puja:         Fruit

      1. Jala Puja: (Water)
      ---------------------
      Water symbolizes the ocean.  Every living being continuously
      travels through life's ocean of birth, death, and misery.  This
      puja reminds that one should live his life with honesty,
      truthfulness, love, and compassion towards all living beings.  This
      way one will be able to cross life's ocean and attain liberation
      (Moksha).  This is known as samyak-darshana, samyak-jnana, and
      samyak-charitrya in the Jain religion.

      2. Chandan Puja: (Sandal-wood)
      ------------------------------
      Chandan symbolizes knowledge (jnana).  By doing this puja, one
      should thrive for right knowledge.  Jainism believes that the path
      of knowledge is the main path to attain Moksha or liberation.
      Bhakti or devotion helps in the early stages of one's effort for
      liberation.

      3. Pushpa Puja: (Flower)
      ------------------------
      The flower symbolizes conduct.  Our conduct should be like a
      flower, which provides fragrance and beauty to all living beings
      without discrimination.  We should live our life like flowers full
      of love and compassion towards all living beings.

      4. Dhup Puja: (Incense)
      -----------------------
      Dhup symbolizes monkhood life.  While burning itself, incense
      provides fragrance to others.  Similarly, true monks and nuns spend
      their entire life selflessly for the benefit of all living beings.
      This puja reminds that one should thrive for a ascetic life.

      5. Dipak Puja: (Candle)
      ------------------------
      The flame of dipak represents a pure consciousness, i.e.  a soul
      without any bondage of a karma or a liberated soul.  In Jainism,
      such a soul is called a Siddha or God.  The ultimate goal of every
      living being is to become liberated.  By doing this puja one should
      thrive to follow five great vows; non-violence, truthfulness,
      non-stealing, chastity, and non-possession.  Ultimately these vows
      will lead to liberation.

      6. Akshat Puja: (Rice)
      ----------------------
      Rice is a kind of grain which is nonfertile.  One cannot grow rice
      plants by seeding rice.  Symbolically, it means that rice is the
      last birth.  By doing this puja one should thrive to put all the
      efforts in life in such a way that this life becomes one's last
      life, and after the end of this life one will not be reborn again.

      7. Naivedya Puja: (Sweet food)
      --------------------------
      Naivedya symbolizes tasty food.  By doing this puja, 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 a life where
      no food is essential for survival.  That is the life of a liberated
      soul who lives in Moksha for ever in ultimate blissful state.

      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 puja symbolizing the
      ultimate achievement of our life.

तीर्थंकर कौन?

तीर्थंकर कौन?

इस अनादि अनन्त संसार में जीव विभिन्न योनियों में परिक्रमण करता हुआ कभी देवगति,कभी तिर्यच,कभी मनुष्य और कभी नरक गति के सुख-दुख का भोग करता रहता है.

जीव के सुख-दुख और जन्म-मरण का मुख्य कारण है, उसके भीतर रहे हुये राग और द्वेष के संस्कार या परिणाम । राग-द्वेष के परिणामों के कारण वह शुभ-अशुभ कर्मों का बंधन करता है और उन शुभाशुभ कर्मों के फ़लस्वरूप विभिन्न योनियों/गतियों में परिक्रमण करता है.

प्रत्येक जीव अनन्त शक्तियों का पुंज है। ज्ञान का अक्षय प्रकाश तथा सुख एवं आनन्द का अनान्त स्त्रोत आत्मा में निहित है। ज्ञान का एवं आनन्द का निज-स्वभाव है परन्तु जन्म-जन्मांतरों से अज्ञान एवं मोह में डूबे रहने के कारण आत्मा अपनी अनन्त शक्तियों को प्रकट करने का पर्याप्त पुरूषार्थ नहीं कर पाता। पुरूषार्थ करता भी है, राग-द्वेष के संस्कारों की सघनता के कारण उसका पुरूषार्थ पूर्ण सफ़ल नहीं हो पाता। इसलिये आवश्यकता है – राग-द्वेष की व्रत्तियों पर नियंत्रण करने की।

आत्मा जब निज-स्वरूप का बोध कर लेता है तो स्वयं की शक्ति को पहचान लेता है और धीरे-धीरे मोह एवं राग-द्वेष पर विजय प्राप्त करने का भी प्रयत्न करता है। राग-द्वेष को समूल नष्ट करने की यह दीर्घकालीन साधना ही संयम एवं समता का मार्ग है। आत्मा ,जब अपने प्रबल पुरूषार्थ से , विविध प्रकार की तप-ध्यान-समभाव आदि की साधना द्वारा मन की राग-द्वेषात्मक ग्रंथियों(गाँठों) को क्षीण करने लगता है,तब वह निर्ग्रन्थ बनता है।

निर्ग्रन्थ-भाव में रमण करते हुये आत्मा एक दिन राग-द्वेष का संपूर्ण क्षय कर मोह को जीत लेता है। मोह को जीतने के कारण
आत्मा “जिनपद” को प्राप्त करता है।

जिन का अर्थ है- विजेता ।

जिसके राग-द्वेष नष्ट हो गये ।मोह एवं अज्ञान का समूल नाश हो गया ।मोहनीय ,ज्ञानवरण, दर्शनावरण और अन्तराय एन चार घातिया कर्मों का क्षय हो गया वह आत्मा वीतराग,’जिन’,सर्वज्ञ या केवली कहलाता है

कोई भी भव्य आत्मा “जिन-पद” प्राप्त कर सकता है।सर्वज्ञ बन सकता है,परम-आत्मा अर्थात परमात्मा बन सकता है,किन्तु तीर्थंकर हर कोई आत्मा नहीं बन सकता।क्योंकि तीर्थंकर एक विशेष पुण्य-प्रक्रति का परिणाम है।

जो परमात्मा केवल ज्ञानी अरिहंत देव अपनी वाणी द्वारा अहिंसा,सत्य आदि धर्म रूप तीर्थ की स्थापना करते हैं,अथवा साधु-साध्वी,श्रावक-श्राविका रूप चार तीर्थ की स्थापना करके धर्म का प्रवर्त्तन करते हैं,वे विशिष्ट अतिशयधारी जिन भगवान “तीर्थंकर” कहलाते हैं

STORY OF JAIN GODESS PADMAVATI:

Dharnendra - Padmavati 
Once a person named Kamath, who pursued severe penanaces, was under going, "Panchagni Penance" Prince Parshwanath reached there. There was fore all over the flames reached the sky. But, Prince Prarshwakumar so from his divinity, saw that a pair of snakes were getting burnt in one of the woods. Prince Parshwanath, cut one of the woods & out came the pair of snakes burning. Prince Parshwanath told them, "Namashkar Mahamantra" & requested them not to get angry with the tapaswi. At that moment, both the snakes passed away. Later on, they became the god of snakes - Dev Dharnendra & Devi Padmavati.


~* શ્રી પદ્માવતી દેવી *~જૈન ધર્મના અતિ લોકપ્રિય અને શ્રેષ્ઠ શાસનાદેવી તરીકે આરાધાયા છે.~*શ્રી પાર્શ્વનાથ ભગવંત*~ના શાસનાદેવી નિમાયા પછી શ્રી પદ્માવતીજી સદા જાગ્રત રહ્યાં છે.‌ ‌

~STORY BASED ON 23RD JAIN LORD SHRI PARSHVANATH~

~STORY BASED ON 23RD JAIN LORD SHRI PARSHVANATH~

About 3000 years ago, King Ashwasen was ruling over the Kingdom of Varanasi, which is also known as Banaras, situated on the bank of Holy River Ganga. They had a son named Parshva Kumar. Parshva Kumar later became the 23rd Tirthankara Parshvanath of present age (Avasarpini).
At that time there was a mendicant named Kamath. He had lost his parents in childhood and was raised as an orphan. Being disgusted of his miserable life, he had become a monk and was undergoing severe penance. He came to Varanasi to perform a Panchaagni (five fires) penance. Many people were impressed by his penance and therefore worshipped Kamath. When young prince Parshva kumar came to know this, he realized the violence of living beings involved in a fire. He came there and tried to dissuade Kamath from the sacrificial fire.
Kamath did not agree that life of any being was at stake because of his ritual. By his extra sensory perception, Parshva kumar could see that there was a snake in the wood that was put in the sacrificial fire. He asked his men to take out that wood and to shear it carefully. To the surprise of the onlookers, a half burnt snake came out of the burning piece of wood. The snake was burnt so badly that he died. Parsvha kumar recited the Navakar Mantra for the benefit of the dying snake, who was reborn as Dharanendra, the lord of Asurkumars. Kamath became very annoyed by this interference but was unable to do anything at that time. He started observing a more severe penance and at the end of his life, he was reborn as Meghmali, the lord of rain.
Observing the miseries that living beings had to experience, Parshvakumar developed a high degree of detachment. At the age of 30, he renounced all his possessions and family and became a monk. Later on, he was known as Parshvanath. He spent most of his time meditating in search of ultimate bliss for all.
Once, while he was in meditation, Meghmali saw him. He recalled how Parshvanath had interfered in his penance in an earlier life. He decided to take revenge. By his supernatural power, he brought forth all kinds of fierce and harmful animals like elephants, lions, leopards, snakes etc. As Lord Parshvanath stayed in meditation unperturbed, Meghmali brought forth heavy rains. The rainwater touched the feet of Parshvanath and started accumulating. It came up to his knees and then to his waist and in no time, it came up to his neck.
Dharanendra noticed that Parshvanath, his benefactor, was going to drown in rising flood water. He immediately came there and placed a quick growing lotus below the feet of the Lord so that he could stay above water. Then he spread his fangs all across the head and the sides of the Lord in order to protect him from pouring rain. Dharanendra then severely reproached Meghmali for his wretched act and asked him to stop the rain. All efforts of Meghmali to harass the Lord were thus in vain. He was disappointed and realized that he was unnecessarily creating trouble for the graceful, merciful Lord. He withdrew all his supernatural power and fell at the feet of the Lord with a sense of deep remorse. He sincerely begged the Lord to forgive him for his evil acts.

* DHARMA CHAKRA *

* DHARMA CHAKRA *

The wheel in the center represents one time cycle, which is divided in two half cycles. In each half cycle of the time, there are 24 Tirthankars who expound the path of purification. So continuously goes on the time wheel of religion. It also shows vegetation, animals, Jain monk and Jain nun. This represents that all souls are equal and they should be treated with equanimity.

:~ Shri Parshvanath Bhagavan's 108 Names: ~

       

                                                 :~  Shri Parshvanath Bhagavan's 108 Names: ~

Shri Ajhara Parshvanath Shri Mahadeva Parshvanath
Shri Alokik Parshvanath Shri Makshi Parshvanath
Shri Amijhara Parshvanath Shri Mandovara Parshvanath
Shri Amrutjhara Parshvanath Shri Manoranjan Parshvanath
Shri Ananda Parshvanath Shri Manovanchit Parshvanath
Shri Antariksh Parshvanath Shri Muhri Parshvanath
Shri Ashapuran Parshvanath Shri Muleva Parshvanath
Shri Avanti Parshvanath Shri Nageshvar Parshvanath
Shri Bareja Parshvanath Shri Nagphana Parshvanath
Shri Bhabha Parshvanath Shri Navasari Parshvanath
Shri Bhadreshvar Parshvanath Shri Nakoda Parshvanath
Shri Bhateva Parshvanath Shri Navapallav Parshvanath
Shri Bhayabhanjan Parshvanath Shri Navkhanda Parshvanath
Shri Bhidbhanjan Parshvanath Shri Navlakha Parshvanath
Shri Bhiladiya Parshvanath Shri Padmavati Parshvanath
Shri Bhuvan Parshvanath Shri Pallaviya Parshvanath
Shri Champa Parshvanath Shri Panchasara Parshvanath
Shri Chanda Parshvanath Shri Phalvridhi Parshvanath
Shri Charup Parshvanath Shri Posali Parshvanath
Shri Chintamani Parshvanath Shri Posina Parshvanath
Shri Chorvadi Parshvanath Shri Pragatprabhavi Parshvanath
Shri Dada Parshvanath Shri Ranakpura Parshvanath
Shri Dharnendra Parshvanath Shri Ravana Parshvanath
Shri Dhingadmalla Parshvanath Shri Shankhala Parshvanath
Shri Dhiya Parshvanath Shri Stambhan Parshvanath
Shri Dhrutkallol Parshvanath Shri Sahastraphana Parshvanath
Shri Dokadiya Parshvanath Shri Samina Parshvanath
Shri Dosala Parshvanath Shri Sammetshikhar Parshvanath
Shri Dudhyadhari Parshvanath Shri Sankatharan Parshvanath
Shri Gadaliya Parshvanath Shri Saptaphana Parshvanath
Shri Gambhira Parshvanath Shri Savara Parshvanath
Shri Girua Parshvanath Shri Serisha Parshvanath
Shri Godi Parshvanath Shri Sesali Parshvanath
Shri Hamirpura Parshvanath Shri Shamala Parshvanath
Shri Hrinkar Parshvanath Shri Shankeshver Parshvanath
Shri Jiravala Parshvanath Shri Sirodiya Parshvanath
Shri Jotingada Parshvanath Shri Sogatiya Parshvanath
Shri Jagavallabh Parshvanath Shri Somchintamani Parshvanath
Shri Kesariya Parshvanath Shri Sphuling Parshvanath
Shri Kachulika Parshvanath Shri Sukhsagar Parshvanath
Shri Kalhara Parshvanath Shri Sultan Parshvanath
Shri Kalikund Parshvanath Shri Surajmandan Parshvanath
Shri Kalpadhrum Parshvanath Shri Svayambhu Parshvanath
Shri Kalyan Parshvanath Shri Tankala Parshvanath
Shri Kamitpuran Parshvanath Shri Uvasaggaharam Parshvanath
Shri Kankan Parshvanath Shri Vadi Parshvanath
Shri Kansari Parshvanath Shri Vahi Parshvanath
Shri Kareda Parshvanath Shri Vanchara Parshvanath
Shri Koka Parshvanath Shri Varanasi Parshvanath
Shri Kukadeshvar Parshvanath Shri Varkana Parshvanath
Shri Kunkumarol Parshvanath Shri Vighnapahar Parshvanath
Shri Lodhan Parshvanath Shri Vignahara Parshvanath
Shri Lodrava Parshvanath Shri Vijaychintamani Parshvanath
Shri Manmohan Parshvanath Shri Vimal Parshvanath

~*~*~ Jain Godess Padmavati Mataji ~*~*~

~*~*~ Jain Godess Padmavati Mataji ~*~*~

Om Padmavati, Padma Netre, Padmasane, Laxmi Dayani, Vanchha Purni, Ridhhim, Sidhhim, Jayam, Jayam, Jayam Kuru Kuru Swahaa.

~**~ Bondage of Karmas ~**~

Aghati Karma
In this life we see so many different people; some are prettier than others, some live longer than others, etc. What is the cause of such imbalances? The answer to that question is karmas. Karmas are grouped into two groups;

Ghati (Destructive) karmas and

Aghati karmas (Non- destructive).

Ghati karmas obstruct the true nature of the soul while Aghati Karmas affect the body in which the soul resides. As long as we have Aghati karmas, our souls will be caged in some kind of body and we will have to experience pain, and suffering in many different forms. Only pure souls, Siddhas are formless and experience ultimate bliss. We should all strive for this stage.

The Aghati Karmas are:

Vedniya - Feeling-Producing Karma

Nam - Body-determining Karma

Gotra - Status-determining Karma

Ayushya - Age-Determining Karma

1) Vedniya (Feeling producing) Karma
Vedniya Karma is responsible for all the pleasure and pain we feel. Some of the effects of Vedniya Karma are good health, happiness, sickness, sorrow, etc.

Vedniya Karma is divided into two sub-types:
1. Ashata (unhappiness causing) Vedniya
2. Shata (Happiness causing) Vedniya

Ashata Vedniya Karma is built by causing pain to others, harassing others, killing others, causing others to worry, and by making others miserable. Shata Vedniya Karma is built by making others happy, helping others, giving others protection and peace, and sharing with and comforting others.

Vedniya Karma can be shed by offering comfort, kindness, help, protection, and peace to others.

When we rid ourselves of Vedniya Karma our souls attains infinite bliss. The pure soul has no disease, pain, sorrow, boredom, or uneasiness and is ever blissful.


2) Nam (Body determining) Karma
Nam Karma determines what type of body the soul will have, and what it will look like.

Nam Karma is divided into one hundred and three sub-types. The major groups are:
1. Gati (Existence determining) Nam Karmas
2. Jatinam (Number of senses determining) Nam Karmas
3. Sharir (Body determining) Nam Karmas
4. Angopanga (Chief and parts of bodies determining) Nam Karmas
5. Samhanan (Firmness of Joints determining) Nam Karmas
6. Samsthan (Figure determining) Nam Karmas
7. Bandhan (Different bodies binding) Nam Karmas
8. Samghatana (Different pudgals of bodies binding) Nam Karmas
9. Varna (color determining) Nam Karma
10. Gnadha (Odor determining) Nam Karma
11. Ras (Taste determining) Nam Karma
12. Sparsha (Touch determining) Nam Karma
13. Anupoorvi (Direction determining) Nam Karma
14. Vihayogati (Movement determining) Nam Karma
15. Tirthankar (To be Tirthankar determining) Nam Karma
16. Shubh Nam Karma
17. Ashubh Nam Karma

Some effects of Nam Karma are beauty, ugliness, good fortune, misfortune, prosperity, adversity; honor, and dishonor. One may be born as a dev, human, bird, animal, a plant, or hellish beings on account of Nam Karma.

On hundred and three sub-types of Nam Karma are also grouped in two broad groups:
1. Shubh (good) Nam Karma.
2. Ashubh (bad) Nam Karma.

Shubh Karma is acquired by being kind to all people, being gentle and helpful, maintaining good conduct, and leading a simple life. Those who strictly follow the discipline and rules of religion earn Dev-gati Nam karma. Those who are charitable, merciful and perform religious activities earn Manushya Nam Karma. Those who acquire Tirthankar Nam Karma become Tirthankars in life after next.

Ashubh karma is acquired by making fun of people who are ugly or short or by showing off our build. Being proud of physical beauty, power, caste, intelligence, knowledge, and wealth also build Ashubh Nam karma. Those who cheat and deceive others earn Tiryanch Nam Karma.

Those who are violent and kill others earn Hellish Nam Karma.

Nam Karma can be shed by always being kind, loving, generous, and patient and by admiring those who are beautiful and those who are not. The observance of purity also helps to shed Ashubh Nam karma.

When we rid ourselves of Nam Karma, our souls become Arupi. In this state the soul is freed from its body and becomes formless.

3) Gotra (Status determining) Karma
Gotra Karma determines your social and economical status. There are two sub-types of Gotra Karma:
1. Nichcha (Lower status determining) Gotra Karma
2. Uchcha (Higher status determining) Gotra Karma

Nichcha Gotra Karma causes you to be low and poor in society. Uchcha Gotra Karma causes you to be high, well respected and wealthy in society.

Nichcha Gotra Karma is built by disrespecting people, being egoistic and proud, and making fun of others. Uchcha Gotra Karma is built by having devotion and faith in the Jain Sangh, not looking down upon anyone, being free from pride, respecting and honoring all, and treating everyone with love.

Gotra Karma can be shed by being respectful towards those who have status and towards those who do not.

Once our Gotra Karma is shed, our souls become Agurulaghu.

4) Ayushya (Age Determining) Karma
Ayushya Karma decides your life span. Ayushya karma may be shortened somewhat, but can not be prolonged. The Ayushya karma for the next life is decided only once in each life time; specifically, when two thirds
of your current life has passed. If it is not decided during the next two thirds of your remaining life time. For example let us assume that you were live 99 years then your Ayushya karma will be decided when you pass 66 years. If it was not decided by then, Ayushya karma will be decided when next 22 years were passed and so on. Ayushya karma will not be acquired if the soul is going to be liberated in the current life. There are four sub-types of Ayushya Karma:
1. Narak (Infernal) Ayushya Karma
2. Tiryancha (Animal) Ayushya Karma
3. Manushya (Human) Ayushya Karma
4. Dev (Celestial) Ayushya Karma

Depending upon its effects, some may live short lives while others may live longer. Ayushya Karma is built by engaging in violent activities and taking the lives of others.

Ayushya Karma can be shed by showing compassion towards everybody.
~ :Once all of our Ayushya Karma has been shed, our souls attain Akshaysthiti. In this state the soul becomes immortal and is never reborn.:~

~*~ COLOUR SCIENCE ON "NAVKARMANTRA" ~*~

COLOUR SCIENCE ON "NAVKAR MANTRA"




Namo Arihantanam White Color:
Arihant is a perfect human being. White color represents Arihant. The white color is the mother of all colors; it is a blending of all colors. It represents pure knowledge. White color shows purity, selflessness, and cosmic consciousness. White has protective power against psychic attack. This power should not be used for personal gain. White light removes the diseases from body, mind, and soul. White blood cells protect the body from disease. It controls the energy center at the top of the head (Sahasar Chakra).

Namo Siddhanam Red Color:
Siddha is a pure consciousness or a soul without any Karma attached to it. Both Arihant and Siddha are known as Gods in Jainism. Red color represents Siddha. The red color is the great energizer. Red controls the energy center of command (Ajna Chakra or third eye center located at center of the forehead), which when awakened, will directly affect the sensual energy center (Muladhar Chakra). This center governs the vitality of the physical body, particularly the creative, procreative, and restorative process. Red light causes red blood cells to multiply and invigorate of circulation.

Namo Airiyanam Yellow and Orange Color:
Acharya is a head of the Jain congregation. It symbolizes the organizational power, self-control, and discipline. Yellow or orange color represents Acharya. Both Yellow and Orange show wisdom, power to accomplish the goal, and discipline or strong will power in the life. Yellow stimulates the Solar Plexus and controls the digestive processes in the stomach. It strengthens the nervous system and awakens reasoning facilities. It controls eliminative action on the intestines and liver. Orange assists in assimilation, distribution, and circulation of body functions. It acts mentally on assimilation of new ideas, relieves repression, and combines physical energy and wisdom. It controls the Manipura Chakra.

Namo Uvajjhayanam Green and Blue Color:
Upadhyay is a teacher, which shows how to awaken powers and maintain balance of body, mind, and soul. Green or Blue color represents Upadhyay. Green is the color of balanced strength and of progress in the mind and body. It controls the energy center of heart (Heart Chakra). It has a soothing influence on the nervous system. It is tonic for the body, mind, and soul. Blue is the color of truth. It controls the energy center of throat (Throat Chakra), the greatest creative center in the body. It gives power of speech. It is relaxing, soothing, and healing. Blue rays bring calmness and peace to the mind. It is the color of religious aspiration and devotion. Blue rays can transmit thought energy. Blue effects the development of spiritual and psychic powers. Both blue and green are also the colors of vital energy (prana). While yellow is the color of wisdom (mind), and blue is the color of truth (soul), green is the combination of the two, offering a balance between the two.

Namo Loe Savva Sahunam Black Color:
Sadhu (monk) is a spiritual practitioner. The practitioner must be protected from worldly attachments and must destroy negativity. Black color represents monk. Black is the absence of all color. It is receptive, consumes negativity, and gives the strength to fight negativity. It controls the sensual energy center (Muladhar Chakra) of the body.

~*~ JAIN Powerful MANTRA "NAVKAR MANTRA" ~*~

~*~ JAIN Powerful MANTRA "NAVKAR MANTRA" ~*~

om Namo Arihantanamom

Namo Sidhdhanamom

Namo Ayariyanamom

Namo Uvajzayanamom

Namo Loe Savva Sahunam

Eso panch namokkaro

Savva Pav ppanha Sanho

Mangalanam cha savvasim

Padhamam havai mamgalam