There is a sequence to doing a puja. As per standard practise, we start with deva darshana, then circumambulate the Jina image three times while reciting the darshana patha {recitation while paying obeisance to the image of a Jina}. We bow our head in front of the image, which is seen as a symbolic representation of the supreme qualities of the Jina.
We then recite the vinaya patha {Recitation of Humility}
We then recite the svasti patha {Recitation of the Names of the Auspicious Ones}
We then recite the first puja, which is the deva-shastra-guru puja {adoration of the auspicous triumvirate of god-scripture-preceptor }, the best known version of which was composed by Pandit Dyanataraya a few hundred years ago. On normal days, this puja is followed by a minimum of two otherpujas. One may do more pujas if one likes. But it is convention to carry out a minimum of three pujas.
Mahavira puja (composed by Pt Dyanataraya) is performed on Dipavali day. The nirvana kanda {segment dealing with the liberation of the Jina} ofBhagavan Mahavira is recited by all present. At the conclusion of the nirvana kanda, a nirvana ladu {sweet offered to commemorate the liberation of the Jina} is offered with great devotion by all those present in the temple, to the Jina image.
After finishing the puja, one offers the argha {devotional offering}, recites the shanti patha (in Sanskrit or in Hindi) and then recites the visarjana patha {formal leave taking}, which concludes the puja.
This is the Mahavira puja as carried out in the temple.
The same puja may be carried out at home as well. Jains normally do not have consecrated images of Jinas at home. So just place a nice framed photograph of Lord Mahavira on a table, light lamps in front of it and perform the puja as you would in a temple.
After the puja, spend some time in solitude, reflecting upon the life and teachings of Tirthankara Mahavira. He was born a prince and yet he gave up all the trapping of luxurious life in order to become a naked ascetic wandering in the forest. He realised that eternal bliss could only be achieved by one who ceased indentifying with his body; followed the five vows of non-violence, truthfulness, non-stealing, purity of mind and body and detachment from material objects; controled the activities of his mind, speech and body; practised the five types of carefulness related to walking, eating, speaking, carrying and placing objects and disposal of bodily wastes; conquered his base passions of anger, arrogance, artifice and avarice; and attained a sense of oneness with the self. Mahavira immersed his consciousness in his self and attained supreme detachment and self-realisation.
We must ponder upon his path and resolve to follow in his footsteps. I have found occasions like Dipavali are a great opportunity to look inwards and reflect upon my life, my conduct and whether it is capable of taking me on the path of spiritual emancipation. At all times, it is important to be honest. But especially so when we meditate upon the sublime teachings of the Jinas. It is best to carry out a self-assessment and see where we fall short of the teachings of Lord Mahavira.
Each of us is capable of attaining liberation. The question is, do we really want it? If the answer is yes, are we willing to drop everything and focus completely on the path of self-realisation? If the answer is no, we need to think again, about what we want, whether we can actually get it, and even if we do, will it really give us the happiness we think it will?
I read somewhere, that we have endless sensual desires, but our capacity to partake of sensual delectations is miniscule. Who are we kidding when we choose the pursuit of fleeting sensual pleasure over the attainment of lasting spiritual bliss? Only ourselves!
The Tirthankaras are our ideals. We need to follow their teachings and live them. Unless we walk on the path of the Jinas, we cannot reach the destination that they reached - liberation.
In devotion to the Jinas, and the Jain path of purification.
Article by Manish Modi, Hindi Granth Karyalay
