Chapter 08 – Going To The Temple – Digambar Tradition

Every idol-worshipping religion attaches great significance to Pujä of the idol and corresponding rituals. A person feels gratified and experiences great joy upon catching a glimpse of the idol, which he/she adores the most.

The Six Daily Essentials Prescribed for a Jain Householders are :

• Dev Pujä
• Guru Upasti
• Swädhyäy
• Saiyam
• Tap or penance
• Däna or charity

Dev Pujä is the foremost of the essentials for Jains. Pujä is usually done in the presence of an idol and with some offerings (Dravya Pujä), but it can also be done in the absence of an idol and with no material offerings (Bhäv Pujä). Pujä is usually performed in the temple before an idol of an Arihanta, but it can also be performed at home with or without an idol.

Before visiting the temple, a person must take a bath and put on washed clothes, which are usually  kept  in  the  temple for  this  purpose.  While  going  to  temple,  utmost  care  should  be observed that no living beings are harmed due to ones carelessness. Before entering the temple one must wash his hands and feet. As he enters the temple hall, he should ring the bells slowly so the Devas and people around acknowledge his presence.

As one enters into the temple, one should chant :

• Nissihi, Nissihi, Nissihi
• Om Jai Jai Jai
• Namostu, Namostu, Namostu

One then recites the Namokär Mantra three times and bows before the idol. He then walks around the vedi or alter in a clockwise direction three times. He then enters the Gabhäro for Pujä.

Pujä Consist of the following Rituals :

• Abhisheka or Prakshal (i.e. Bathing the Idol)
• Pujä – Prarambh
• Main Pujä
• Jaimala
• Shanti Path
• Visarjan
• Aarti 

Abhisheka

Bathing the idol is called Abhisheka and is usually done with pure water. On certain occasions, people perform the Panchamrut Abhisheka, which consists of five substances (dravyas): water, milk, curd, sandal water, and ghee. However, seeing the way in which milk is obtained these days, one should not use milk and its products in Pujä.

The main purpose of the abhisheka is to wash away any bad thoughts in our mind. It also serves the purpose of keeping the idol clean. The prayer usually used during this pujä is Papacharan taj nabha karke chitt me ese dharu, sakchayat sri Arihant ka mano nabhansparsan karoo, which is given under Janmkalyanak in Pujä books. It reminds us of how Indra felt as he was bathing the newborn Tirthankar. We pray to God to remove all evil thoughts, desires, passions and worldly attachments so that what remains of us will be pure self.

After bathing the idol is dried with clean clothes.   At this time one recites the prayer “Prabhu Patit Pawan”.

Pujä – Prärabdha

In this ritual one recites the Swasti Mangal Stotra

Main Pujä :

The main pujä is done with eight substances (Asta-dravya)

Jal Pujä

In this pujä, pure water is offered to rid oneself of the cycle of birth, aging, and death (Janma  Jara  Mrityu  Vnashnaya).  Every  living  being  continuously  travels  through  the miseries of birth, life, and death. The Jal reminds us to live our life as pure as water; this way one will be able to attain Moksha.

Chandan Pujä

In  this  pujä,  sandal  wood  powder  or  saffron  mixed  in  water  is  offered  to  subside  the suffering of the world (Sansär taap vinashnaya). The very nature of Chandan (sandal) is to overcome our miseries thru knowledge of our religion.

Akshat Pujä

In this pujä, white washed rice without husk (called Akshat) is offered which symbolizes the end of the birth, life, and death cycle (Akshay pad praptaya) just as white rice can not be re-germinated.

Pushp Pujä

In  this  pujä,  flower  or  saffron  colored  rice  is  offered.    Flower  symbolizes  passion  and sensual pleasure. Offering the flower means abandoning all passions, which are the root cause for the accumulation of karmas (Kamvaan Vinasnaya). Saffron colored rice is used most  of  the  time  instead  of  picking  flowers,  which  causes  hinsa  to  plants  and  carries insects in them.

Naivedya Pujä

Naivedya symbolizes tasty food. In this pujä small white pieces of uncolored coconut representing tasty food are offered.   It signifies the desire of the person doing pujä to be able to reduce or eliminate desire of tasty food (Chuda rog Vinasanaya). The ultimate aim of ones life is to avoid the need for any food at all by attaining nirvän. Again, to avoid the violence involved in the making of sweets, Digambar sect uses pieces of coconut.

Deepak Pujä

In this pujä, lamp (diya or deepak) is offered to destroy the darkness of ignorance and false beliefs (Mohandhakar Vinashnaya).   Most of the time saffron colored pieces of coconuts are used to represent lamp or Deepak.   Because the flame of a lamp causes hinsa to the living beings in the air.

Dhup Pujä

In this pujä, cloves or sandal dust representing dhup is offered to destroy all the eight karmas (Astkarma Vindhansanya).

Fal Pujä

In this pujä, shelled almonds or coconut representing fruits are offered.   Fruit symbolizes nirvän or Moksha, which is the ultimate goal of every living beings in the universe (Moksha Phal  Praptaya).  Here again,  whole  almonds  or  coconut  are used  to  minimize  possible violence involved in  offering fresh fruits.

Arghya Pujä

A mixture of all eight pujä substances (dravyas) is called Arghya.  Arghya pujä is performed when one does not have time to do full pujä using all eight dravyas separately (Anargh Pad Praptaya).

Jayamäla (Adoration):

In this ritual, one recites the virtues of the Tirthankar Bhagawän. While reciting his virtues, one is also reminded that our soul possesses similar virtues and is capable of attaining Moksha by getting rid of Karmas (Siddha Swaroopo Hum; Atma so Parmatma)

Shänti Path :

Essentially wishing peace and happiness for all the living being by reciting peace prayer (Shänti Path).

Visharjan :

This ritual concludes the pujä. In it one prays to all of the celestials beings present during the pujä to return to their respective places and asking for their forgiveness for any mistakes or negligence committed during the Pujä.

Ärti :

Ärti of Panch parmesti or Tirthankar is recited to end the pujä.

Following the Ärti, one reads scripture (Swädhyäy) and does meditation. Swädhyay is also built into the Pujä; carefully reciting the Pujä can lead to better understanding of the concepts of Jain philosophy.

Although Pujäs are usually directed to Tirthankars, regular worshiping of the Jain scriptures (Dev Shästra Guru Samuchchaya Pujä) is also part of the daily pujä.     Also certain types of Pujäs are associated with special occasion or festivals, which helps to strengthen our belief in our religion. Following is the list of various Pujäs performed in Digambar traditions

• Panch Kalyänak Pujä, which adores the five Kalyänaks of Tirthankars
• Panch Parmesti (Arihant, Siddha, Ächärya, Upädhyäy, and Sädhu) Pujä
• Jin Dharma, Jin Ägam, Jin Chetya and Jin Chetyalya Pujä
• Nav Devta Pujä, a prayer to the nine religious leaders
• Das Laxan Pujä, which adores the ten great virtues of ascetics
• Ratnatrya Pujä, which adores the path of liberation
• Deevali Pujä, which celebrates the Nirvän Kalyänak of Lord Mahävir
• Sohlakaran Pujä
• Dhoopdashmi Pujä
• Rakshabandan Pujä

The whole purpose of pujä is that by reciting the virtues of the Tirthankar, we also remind ourselves that these same virtues are also possessed by us and  that by taking the path of the Tirthankars, we can also achieve the liberation.