Chapter 07 – Going To The Temple – Shvetämbar Tradition
One can pray at anytime, anywhere. But a special sacred place, set-aside just for prayer, is the temple. Because it is a sacred place, there are special rules one should follow while in the temple. First of all, before you go to a temple, you should take a bath and wear clean clothes. These clothes cannot be made of leather, wool, or silk. For Pujä there should be special clothes worn only when going to the temple. Shoes must be removed outside the temple. When one sees the idols for the first time, the hands should be folded, the head should be slightly bowed and ‘Namo Jinänam’ should be recited. This means ‘I salute Jin’ and is a sign of respect. Afterwards, one performs Dasha -Trika, or the ten rituals that should be followed at a temple.
Ten Rituals of the Temple (Dasha-Trik)
| 01 | Nissihi | Renunciation |
| 02 | Pradakshinä | Circumambulation – going around the Jin’s idol |
| 03 | Pranäm | Salutation |
| 04 | Pujä | Worship |
| 05 | Avasthä-chintan | Contemplation upon the various states of the Lord |
| 06 | Dishätyag | Concentrate only on Jin’s idol |
| 07 | Pramärjana | Cleaning the floor before sitting down |
| 08 | Älambana | Mental support |
| 09 | Mudräs | Postures for meditation |
| 10 | Pranidhäna | Remain meditative |
- Nissihi (Renunciation)
Nissihi means renunciation (giving up). It is said three times in the temple:
- The first Nissihi is said while entering the temple to discard all the thoughts relating to worldly affairs (Sansär).
- Having entered the temple, it is the duty of the laypeople to make sure temple
management is running smoothly. One may help to clean the temple. After having taken care of such duties, the second Nissihi is said while entering the actual area of the Jin idol sanctum (Gabhäro); to discard thinking of such things as the cleaning of the temple and its management.
- The third Nissihi is said right after finishing worship with the physical substances
(Dravyapuja) and at the beginning of the internal devotional worship (Bhävapujä/ Chaityavandan).
- Pradakshinä (Circumambulation)
You circumambulate (go around in a circle) the Jin idols three times, from the left to the right, keeping the Jin idols on your right side. The circumambulations remind you that there are three remedies to overcome attachment and hatred and to attain liberation :
- Samyag Darshan (Right Faith)
- Samyag Jnän (Right Knowledge)
- Samyag Chäritra (Right Conduct)
For eternity we have been revolving in the cycle of birth and death. When we obtain these three jewels of our faith in the teachings of the Jin, obtaining knowledge about the self as experienced and explained by the Jin, and instill these teachings into our behavior, our liberation becomes a certainty. We reflect upon these lines as we circumambulate around the idols.
- Pranäm (Salutation)
We salute the idols of Tirthankars three times.
- The first salutation is offered either when you see the Shikhar, or when you see the idols of the Tirthankars (usually at the time of entering temple), by placing the folded hands over the slightly bent forehead and saying Namo Jinänam.
- The second salutation is done with folded hands and bowed body as you enter the sanctum (Gabhäro – place of idols).
- The third salutation is done while touching the ground with five body parts (2 knees, 2 hands, and the forehead) before performing Chaityavandan / Bhävapujä (internal devotional worshipping). This is called Panchänga-pranipät.
- Pujä (Worship)
According to the Shvetämbar tradition, worship is offered in three different ways:
(1) The first worship is called Angapujä. This is done by anointing the different parts of an idol of Arihanta with water, sandalwood paste, and a flower.
(2) The second worship is called Agrapujä, which is done by placing incense, a lamp, rice, fruit, and sweets in front of idols.
(3) The third worship is Bhävapujä, which is done by performing Chaityavandan.
The first and second worships together make Ashta-prakäri Pujä (eightfold worship). Collectively these two Pujäs are called Dravyapuja (physical worship).
Ashta Prakäri Pujä (eightfold worship)
The Ashta-prakäri Pujä is done by offering eight different types of substances during worship. Internal devotional worship is reflected within. Jain Pujä symbolizes various aspects of our religion. One should reflect on such aspects while performing the Pujä rituals. There are different types of Pujä being performed for various religious and social ceremonies. The following eight materials are used in performing Pujä.
1. Jal (Water) Pujä:
By bathing the idol in the right manner we ask; may the impurities of our Karmas wash away from our soul. Let us bathe the idol of Arihanta with water in the form of equanimity from the Kalash in the form of knowledge; so that our karmas get destroyed.
My soul, a Kalash made of knowledge,
I fill, with the water of equanimity.
And as I bathe the Arihanta.
My karmas are washed away.
2. Chandan (Sandal-wood) Pujä:
To achieve the tranquility (coolness) in our soul we worship the idol of Arihanta with the sandalwood paste because tranquility resides in Arihanta and his face is also tranquil.
He whose face beams of the tranquility within
The one whose very nature is tranquil
To that Arihanta I worship
To make my soul tranquil.
3. Pushpa (Flower) Pujä:
We should live our life like flowers full of love and compassion towards all living beings. By offering fragrant and unbroken flowers to Arihanta we reflect upon to live our life like flower.
Perfumed, a flower in full bloom I hold;
For this Pujä, which destroys the misery of birth. Just as a bee hovers around the flower;
To be around you always,
I ask that Samyaktva be imprinted upon me.
4. Dhoop (Incense) Pujä:
By placing incense (Dhoop) on the left side of the idol, we initiate the upward meditation to destroy the bad odor of Mithyätva (false faith) and manifest our pure soul.
Meditation illuminates the dense darkness,
Just as I offer the incense before the beautiful eyes of the Jin;
Driving away the bad smell of wrong faith,
The innate nature of the soul emerges
5. Deepak (Lamp) Pujä:
The flame of a lamp (Deepak) represents a Pure Consciousness, or a Soul without any bondage, or a Liberated Soul. When we light the lamp in the right manner, our miseries get destroyed. As a result, we get the knowledge in the form of Kevaljnän, which illuminates the whole universe.
Like a lamp, help us distinguish between good and bad
To avoid sorrow in this world and
one day, my internal lamp of knowledge will
Illuminate the entire universe
6. Akshat (Rice) Puja:
Household rice is the kind of grain seeds which are non-fertile. One cannot grow rice plants by seeding household rice. Symbolically it means that rice is the last birth. By doing this Pujä, 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 be liberated and not born again. By offering pure and unbroken rice grains in the form of Nandävarta, we meditate in front of Arihanta, keeping all our worldly attachments away.
Pure unbroken Akshat I hold
And draw this large Nandävarta
In the presence of my lord,
I wish all my worldliness
Will postpone indefinitely
7. Naivedya (Sweet) Pujä:
In the course of the cycle of birth and death, I have remained hungry many times but that was transitory. O! Arihanta! give me the permanent state where there is no desire of food. The ultimate aim in one’s life is to attain a life where no food is essential for our existence. That is the life of a liberated Soul who lives in Moksha forever in ultimate bliss.
Many a times I have gone hungry
O Pure One! Without a trace of desire,
Do satiate me eternally.
8. Fal (Fruit) Pujä:
For the Pujä of Arihanta, the Supreme Being, heavenly gods bring fruits with devotion and ask for the Moksha, the ultimate fruit. Fruit symbolizes Moksha or Liberation.
Just as Indra and other Devas
Out of their extreme love for you,
I bring along ‘fruits’ to worship. Upon meeting you, O Supreme soul,
I renounce worldly aspirations
and desire only Moksha as the fruit of all my actions.
The main 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 Nirvän.
- Avasthä Chintan (Contemplating On The Different States of Arihanta)
After completing the external worship, you must carry out this contemplation. The male should stand on the right side of the idol of Arihanta (that is the left side while facing the idol) while the female should stand on the left side of it (that is the right side while facing the idol). Standing this way, you should contemplate on the three different states that Arihantas went through. They are
- Pindastha Avasthä (ordinary embodied souls)
- Padastha Avasthä (omniscient embodied souls)
- Rupätita Avasthä (liberated souls).
Pindastha Avasthä
In Pindastha Avasthä you contemplate on Arihanta’s
(1) Janmävasthä
(2) Rajyävasthä
(3) Shramanävasthä
(1) Janmävasthä: Oh Lord, during your third previous life, you acquired Tirthankar Näm Karma, compassion towards all living beings, etc. When you were born to be a Tirthankar, all of 56 female angels of directions and 64 Indras performed birth rituals to you. How great you were that even at such an occasion, you did not feel proud of what was happening around you. Your loftiness is blessed.
(2) Rajyävasthä: Oh Lord, you had the status of a Prince. You had princely power and grandeur, and yet you were neither attached to them nor felt hatred about them. You were like a Yogi who is detached. Glory to your renunciation.
(3) Shramanävasthä: Oh heroic Lord, you renounced worldly power and luxury without any hesitation and became a Sädhu (monk). You carried out heroic endeavors for the attainment of spiritual elevation, bearing the most bitter obstacles and calamities. At times you carried out incomparable and arduous spiritual austerities and penance. You stood for days absorbed in deep meditation. By doing so, you destroyed all the Ghäti Karmas. Glory to your austerity. Glory to your bravery. Glory to your tolerance.
Padastha Avasthä
In Padastha Avasthä, you contemplate the state of life as a Tirthankar. Oh Tirthankar, you have acquired the 34 Atishaya (super specialties) and offered us spiritual sermons on Tattvas. Oh Tirthankar, you then established the four-fold Jain Sangha, Tirth, and Shäsan.
Oh Tirthankar, you explained the noble doctrines of Jiv Tattva (living substance) and Ajiv Tattva (Non-living substance) of the universe. You showed the path of salvation comprised of the right faith, right knowledge, and right character. You expounded the immortal philosophical doctrines like Anekäntaväda (multiplicity view points), Syädväda, and Naya.
Rupätita Avasthä:
In this, you contemplate on the pure form of Jin. Oh, Paramätmä (supreme being)! You have totally destroyed all your Karma, and you have become bodiless, pure, awakened, liberated, and perfect. Having attained this state, you are absorbed in infinite knowledge and infinite bliss. You possess countless virtues. Your state is absolutely free from impurities, distortion, and agitation. In this state, death, disease, distress, or poverty, and all other adversities do not exist. O Lord, you are blessed!
6. Dishätyag (Concentrate Only On Jin’s idol)
Now you should prepare for the Bhävapujä worship, known as Chaityavandan. You should not be distracted by anything. Your eyes and mind should concentrate on the idol and you should not look up, down, sideways, or behind.
7. Pramärjana (Cleaning The Ground Before Sitting Down)
Before sitting you should clean the ground three times with your upper cloth, so that no small insect may be hurt by you sitting there.
8. Älambana (Support)
Having sat down, you must keep three supports in your mind: (l) the image of the Lord, (2) the sutras you recite, and (3) their meanings. Your mind should be concentrated on these three things.
9. Mudrä (Posture)
The correct posture is very much necessary to attain sublime concentration during Chaityavandan.
Yoga Mudrä: During Chaityavandan and the recital of the sutras, you must sit straight with both palms together and the fingers of one hand in the spaces between the fingers of the other hand, with the elbows to the sides of your stomach.
Muktä-shukti Mudrä: You must keep your hands in the posture of an oyster shell, with both hands together so that there is a space between the two palms where the fingers meet. This posture is used at the time of recitation of the sutras Jävanti Cheyi Ayim, Jävanti Kevi Sähu, and Jai Viyaräya.
Jin Mudrä: At the time of Käyotsarga, you stand up in such a way that there is a distance of 4 inches between your two feet at the toes in the front while the distance between two heels must be less than four inches. Your hands should be hanging down. Your eyes should be fixed on the tip of your nose. Jin stood in Käyotsarga with this posture.
10 Pranidhäna (Remain Meditative)
You should engage your mind, speech and bodily senses in Chaityavandan. By the correct bodily postures and senses focused on the Bhäv Pujä, by correct pronunciation of sutras, and by focusing your mind on Chaityavandan and not letting it wander, you complete the final procedure of Pranidhäna.
Members of some Jain sects e.g. Sthänakaväsi and Teräpanthi do not worship in a temple.
Precautions
Here are the precautions to be taken in respect of worship.
01 You must respect the idols as living Arihantas. In case, the idol of Arihanta has to be carried from one place to another; it should be carried in reverence by holding it straight with the support of both hands beneath it.
02 The flowers selected should have naturally fallen down, and should not be plucked from plants for this purpose. The buds of the flowers should not be removed. When making a garland of the flowers, a needle should not be used for stringing them together, and they should not be washed.
03 While using a soft brush to clear things stuck to the idols of the Jinas, it should not make even the slightest noise. You may clean the idols with a wet thick cloth to remove sandalwood marks. Do not rub the idols roughly.
04 The flowers, the decorations, and the sandalwood paste should be kept on a clean plate and should not be allowed to fall to the ground. In case they do fall, they should not be used in Pujä.
05 While preparing the sandalwood paste, you must cover your mouth with a clean cloth.
When you finish, you should wash your hands and the stone slab properly.
06 You must recite the hymns and sutras relating to the Chaityavandan (prayer) in such a way, that you do not disturb the concentration and devotion of others.
07 While reciting Chaityavandan, you should not engage in any other activities, including forming the swastika from rice.
08 When you leave the temple, you should not turn your back towards the idols of Arihantas.
Rather, you should walk backwards a few steps first and then leave.
The Jain religion is based on internal devotion. The Kriyä (associated outside activities) are simply to strengthen your internal devotional thought processes.
Conclusion
Going to a Jain temple is one of the most important daily essential activities in a householder’s life. There are several different procedures to be observed in the temple. It is of utmost importance not to wear silk or leather articles inside the temple (or anywhere).
