Prerequisites
1)Wear clean(shudh) comfortable clothes and if possible wear white clothes for positive energy.
2) Sit on a preferably cotton wool or a plain cloth
3)You should have a charwala and muhpatti as shown below
4)If you are not in upashray(worship place) then place a book in front of you as shown in the below image as a symbol of Guru.
5)Once you have taken the samayik then for 48 minutes you should follow the rules of a Jain sadhu.(very important)

Below are the steps to directly do the Samayik.You need to say the sutra as they are in the sequence .
Let us know START THE SAMAYIK
1) Say Navkar mantra and then Panchindiya( in above posture) as below. This is to symbolise/stapana of the Guru in front of us.

NAVKAR MANTRA

namo arihantaanan,

namo siddhaanan,

namo aayariyaanan,

namo uvajjhaayaanan,

namo loe savv saahoonan .

esopanchanamokkaaro, savvapaavappanaasano .

mangala nan ch savvesin,
padamam havee mangalan .
 

| | panchindiy | |
panchindiy-sanvarano, tah nav-vih-bambhacher-guttidharo. chuvih-kasaay-mukko, ia atthaaras-gunehin sanjutto… 1. panch-mahavvay-jutto, panch-vihaayaar-paalan-samattho. panch-samio tigutto, chhattees-guno guroo majjh.. 2.  

Do One Khamasamna as shown below.(bow down)

ichchhämi khamäsamano ! vandium,
jävanijjäe nisihiyäe, matthaena vandämi.
STAND AND SAY BELOW SUTRAS 

|| iriyaavahiya sootr ||

ichchha-kaaren sandisah bhagavan !

iriyaavahiyan padikkamaami ?

ichchhan, ichchhaami padikkamiun.....1.

iriyaavahiyae, viraahanae....2.

gamanaagamane......3.

paan-kkamane, beey-kkamane, hariy-kkamane,

osa-utting-panag-dag-mattee-makkada-santaana-sankamane..4.

je me jeeva viraahiya.......5.

egindiya, beindiya, teindiya,

churindiya, panchindiya...6.

abhihaya, vattiya, lesiya,

sanghaiya, sanghattiya,

pariyaaviya, kilaamiya, uddaviya,

thaanao thaanan sankaamiya,

jeeviyao vavaroviya,

tass michchha mi dukkadan.....7

|| TASSA UTTARI SUTRA||

tassa uttari-karanenam, päyachchhitta-karanenam,
visohi-karanenam, visalli-karanenam,
pävänam kammänam,
nigghäyanatthäe, thämi käussaggam….1
 

|| ANNATHA SUTRA ||
annattha-usasienam, nisasienam,
khäsienam, chhienam, jambhäienam,
udduenam, väya-nisaggenam, bhamalie, pitta-muchchhäe.....1.
suhumehim anga-sanchälehim, suhumehim khela-sanchälehim, suhumehim ditthi-sanchälehim.....2.
evamäiehim äagärehim, abhaggo avirähio,
hujja me käussaggo ….3.

Now say 1 Logassa If you dont know Logassa then say 4 Navkar mantra in Kausagg mudra.

Once done again say Logassa Sutra in normal posture as below.
 || SHREE LOGASSA SOOTRA || 
logassa ujjoagare, dhamma-titthayare jine.
arihante kittaissam, chauvisampi kevali……….. .1.
usabha-majiam cha vande,
sambhava-mabhinandanam cha sumaim cha.
paumappaham supäsam,
jinam cha chandappaham vande…….2.
suvihim cha pupfadantam,
siala-sijjamsa-väsupujjam cha.
vimala-manantam cha jinam,
dhammam santim cha vandämi……….. .3.
kunthum aram cha mallim,
vande munisuvvayam namijinam cha.
vandämi ritthanemim,
päsam taha vaddhamänam cha……….. .4.
evam mae abhithuä,
vihuya-raya-malä pahina-jara-maranä |
chauvisam pi jinavarä,
titthayarä me pasiyantu……. .5.
kittiya-vandiya-mahiyä, je e logassa uttamä siddhä.
äarugga-bohiläbham, samähi-vara-muttamam dintu…….. .6.
chandesu nimmalayarä, äichchesu ahiyam payäsayarä |
sägara-vara-gambhirä, siddhä siddhim mama disantu.......7.

Give 1 Khamasamna
ichchhämi khamäsamano ! vandium,
jävanijjäe nisihiyäe, matthaena vandämi.
Now Say
ich?k?r??a sandisaha bhagavana s?m?yika muhapa??? pa?il???" "Ichma" (h??)
 

Say “Iccham”
Now open the Muhpatti and do padilehan.(If you dont know then just open it and say all good qualities come in and all bad qualities should go out and reshape the muhapatti in its original form.)

Give 1 Khamasamna
ichchhämi khamäsamano ! vandium,

jävanijjäe nisihiyäe, matthaena vandämi.

Say 
"Icchakarena sandisaha bhagavana samayika mupatti padelau "Iccham"

Join hands neat forehead andsay 1Navkar
If Guru is present then he will say "Karemi Sutra" if not then you should say below sutra with joining hands
Guru ki aagnya se.

Karemi Bhante Sutra
karemi bhante !
sämäiyam, sävajjam jogam pachchakkhämi |
jäva niyamam pajjuväsämi, duviham, tivihenam,
manenam, väyäe, käenam, na karemi, na käravemi ||
tassa bhante ! padikkamämi, nindämi, garihämi,
appänam vosirämi…………. .1.
 

Say

"ichchhaakaaren sandisah bhagavan besane sandisaahun ?"
"ichham" (haan) kahen.
Give 1 Khamasamna
ichchhämi khamäsamano ! vandium,
jävanijjäe nisihiyäe, matthaena vandämi.

Say

 "ichchhaakaaren sandisah bhagavan saamaayik paaryoo ?" "tahatti" 
Give 1 Khamasamna
ichchhämi khamäsamano ! vandium,

jävanijjäe nisihiyäe, matthaena vandämi.

Say
"ichchhaakaaren sandisah bhagavan sajjhaay sandisah ?" "Ichma " (haan) kahen.
Give 1 Khamasamna
ichchhämi khamäsamano ! vandium,

jävanijjäe nisihiyäe, matthaena vandämi.

Say
"ichchhaakaaren sandisah bhagavan sajjhaay karun ?" "ichhm" (haan) kahen.
Now say 3 Navkar Mantra
From now you Samayik is started and you should stay in SAMTA BHAV for 48 minutes.
****************************************
Forget everything and just do meditation .Right now you have left all the sansarik kriya and hence stop thinking about the world and concentrate first on the breath and then start meditation.
For more on this see some video on preksha dhyaan to start with.
You can also read dharmik books and learn some sutras.
Mala bhi gin sakte hain.
After 48 minutes you can start the samayik parne ki vidhi.(you can continue if you want).

If you have taken sankalp/thought/oath of taking multiple samayiks together then  you dont need everytime complete the samayik process ,you can just follow the "Samayik lene ki prakriya"

|| Steps to Complete the Samayik ||

1 Khamasamna

ichchhämi khamäsamano ! vandium,

jävanijjäe nisihiyäe, matthaena vandämi

STAND AND SAY BELOW SUTRAS 
|| iriyaavahiya sutra ||

Ichchhä-kärena Sandisaha Bhagavan,

Iriyävahiyam Padikkamämi ?

Ichchham Ichchämi Padikkamium. ...............1

Iriyävahiyäe, Virähanäe,........ 2

Gamanägamane,................3

Päna-kkamane, Biya-kkamane,

Hariya-kkamane, Osä-Uttinga,

Panaga-dagamatti-Makkadä-

Santäna-Sankamane...............4

Je me jivä virähiyä............5

Egindiyä, Beindiyä, Teindiyä,

Chaurindiyä, Panchindiyä, .........6

Abihayä, Vattiyä, Lesiyä,

Sanghäiyä, Sanghattiyä, Pariyaviyä,

Kilämiyä, Uddaviyä, Thänäo-Thänam,

Sankämiyä, Jiviyäo-vavaroviyä,

TASSA MICHCHHÄ MI DUKKADAM.......7

|| TASSA UTTARI SUTRA||

tassa uttari-karanenam, päyachchhitta-karanenam,
visohi-karanenam, visalli-karanenam,
pävänam kammänam,
nigghäyanatthäe, thämi käussaggam… .1

|| Annatha sutra ||

annattha-usasienam, nisasienam,
khäsienam, chhienam, jambhäienam,
udduenam, väya-nisaggenam, bhamalie, pitta-muchchhäe. ......1.
suhumehim anga-sanchälehim, suhumehim khela-sanchälehim, suhumehim ditthi-sanchälehim. .....2.
evamäiehim äagärehim, abhaggo avirähio,
hujja me käussaggo …….. .3.

Now say 1 Logassa If you dont know Logassa then say 4 Navkar mantra in Kausagg mudra.

Once done again say Logassa Sutra in normal posture as below.
 || SHREE LOGASSA SOOTRA || 
logassa ujjoagare, dhamma-titthayare jine.
arihante kittaissam, chauvisampi kevali……….. .1.
usabha-majiam cha vande,
sambhava-mabhinandanam cha sumaim cha.
paumappaham supäsam,
jinam cha chandappaham vande……….. .2.
suvihim cha pupfadantam,
siala-sijjamsa-väsupujjam cha.
vimala-manantam cha jinam,
dhammam santim cha vandämi…………….. .3.
kunthum aram cha mallim,
vande munisuvvayam namijinam cha.
vandämi ritthanemim,
päsam taha vaddhamänam cha…….. .4.
evam mae abhithuä,
vihuya-raya-malä pahina-jara-maranä |
chauvisam pi jinavarä,
titthayarä me pasiyantu………. .5.
kittiya-vandiya-mahiyä, je e logassa uttamä siddhä.
äarugga-bohiläbham, samähi-vara-muttamam dintu…….. .6.
chandesu nimmalayarä, äichchesu ahiyam payäsayarä |
sägara-vara-gambhirä, siddhä siddhim mama disantu…....7
 

Give 1 Khamasamna

ichchhämi khamäsamano ! vandium,

jävanijjäe nisihiyäe, matthaena vandämi
Now Say
"ichchhaakaaren sandisah bhagavan saamaayik muhapattee padilehun ?" "ichhm" (haan) kahen.

Now open the Muhpatti and do padilehan.
. Give 1 Khamasamna

ichchhämi khamäsamano ! vandium,

jävanijjäe nisihiyäe, matthaena vandämi
SAY

"ichchhaakaaren sandisah bhagavan saamaayik paaryoo ?" "yathasakti" 
 

Give 1 Khamasamna

ichchhämi khamäsamano ! vandium,

jävanijjäe nisihiyäe, matthaena vandämi

Say
 "ichchhaakaaren sandisah bhagavan saamaayik paaryoo ?" "tahatti" 
(keep your left hand on charwala and say below sutra )

SHRI NAMSAKAR MAHAMANTRA
NAMO ARIHANTANAM
NAMO SIDDHANAM
NAMO AYARIYANAM
NAMO UVAJJHAYANAM
NAMO LOE SAVVASAHUNAM
ESO PANCH NAMOKKARO
SAVVA PAVA PPANASANO
MANGALANANCHA SAVVESIM
PADHAMAM HAVEI MANGALAM

SAMAIYA VAYA JUTTO SUTRA

sämäiya-vaya-jutto, jäva mane hoi niyama-sanjutto.
chhinnai asuham kammam, samäiya jattiä värä……………. .1.
sämäiyammi u kae, samano iva sävao havai jamhä.
eena käranenam, bahuso sämäiyam kujjä………………….. .2.
sämäyika vidhi a liyä, vidhi a purna kiyä,
vidhi mem jo koi avidhi hui ho,
una sabakä mana-vacana-käyä kari
michchhä mi dukkadam……………….. .3.
dasa mana ke, dasa vachana ke, bäraha käyä ke
ina battisa doshon mem se jo koi dosha lagä ho,
una sabakä mana-vachana-käyä se
michchhä mi dukkadam………………….. .4.

Now if the Stapana is done by you then in the below posture
say 1 navkar mantra.

Samayik is Completed.

**********************************************************************

Notes : If Samayik has completed 48 minutes and you are in middle of completing your mala then its ok to complete the mala first and then follow completion of the samayik.

Namaskar Mangal Sutra
Namo arihantänarm |
Namo siddhänam |
Namo äyariyänam |
Namo uvajjhäyänam |
Namo loe savvasähünam |
eso pancha namukkäro |
savvapävappanäsano |
mangalänam cha savvesim
padhamam havai mangalam ||

I bow to Arihantas (Tirthankars), the perfected souls, who have reached enlightenment by overcoming inner weaknesses, who have attained infinite knowledge, perception, bliss, and power and have shown the path, which brings an end to the cycle of birth, life, death and suffering. I bow to Siddhas, the liberated souls, who have attained the state of perfection and immortality by eradicating all karma. I bow to Ächäryas, who are the head of Jain congregation, and who preach the principles of religion and show the path of liberation, which is the unity of Right Faith, Right Knowledge, and Right Conduct.
I bow to Upädhyäys who are the ascetic teachers. They explain Jain scriptures and show us the importance of a spiritual life over a material life. I bow to all Sädhus and Sädhvis who strictly follow the five great vows of conduct and inspire us to live a simple life. To these five types of great souls I offer my praise. Such praise will help diminish my negative vibrations and sins. Offering this praise is most auspicious of all benedictions.

Chattäri Mangalam
chattäri mangalam,
arihantä mangalam,
siddhä mangalam,
sähü mangalam,
kevalipannatto dhammo mangalam |
chattäri loguttamä, arihantä loguttamä,
siddhä loguttamä, sähü loguttamä,
kevalipannatto dhammo loguttamo |
chattäri sharanam pavajjämi,
arihante sharanam pavajjämi,
siddhe sharanam pavajjämi,
sähü sharanam pavajjämi
kevalipannattam dhammam sharanam pavajjämi ||

There are four auspicious entities in the universe. The Arihantas are auspicious. The Siddhas are auspicious. The Sädhus are auspicious. The religion explained by the omniscient is auspicious. There are four supreme entities in the universe. The Arihantas are supreme. The Siddhas are supreme. The Sädhus are supreme. The religion explained by the omniscient is supreme. I take refuge in the four entities of the universe. I take refuge in the Arihantas. I take refuge in the Siddhas. I take refuge in the Sädhus. I take refuge in the religion explained by the omniscient.

Maitri Bhävanu Pavitra Jharanu
Maitri Bhävanu Pavitra Jharanu,
Muj Haiya Mä Vahyä Kare,
Shubha Thäo Ä Sakal Vishava Nu,
Evi Bhävanä Nitya Rahe. ..............................1
Guna Thi Bharelä Gunijana Dekhi,
Haiyu Märu Nrutya Kare,
E Santo Nä Charan Kamal Mä,
Muj Jivan Nu Ardhya Rahe.
Din Krur Ne Dharma Vihonä,
Dekhi Dil Mä Dard Rahe,
Karunä Bhini Änkho Mäthi,
Ashruno Shubh Shrot Vahe…… ............2
Märg Bhulela Jivan Pathik Ne,
Märg Chindhavä Ubho Rahu,
Kare Upexä E Marag Ni,
To Ye Samatä Chitt Dharu.
Chitrbhänu Ni Dharma Bhävanä,
Haiye Sau Mänav Läve,
Ver Jher Nä Päp Tajine,
Mangal Geeto E Gäve...........3

Meaning:

May the sacred stream of amity
Flow forever in my heart.
May the universe prosper,
Such is my cherished desire.
May my heart sing with ecstasy
At the sight of the virtuous.
May my life be
An offering at their feet.
May my heart bleed at the sight of
The wretched, the cruel, the irreligious.
May tears of compassion
Flow from my eyes.
May I always be there to show the path
To the pathless wanderers of life.
Yet if they should not hearken to me,
May I bide in patience.
May the spirit of goodwill
Enter all our hearts.
May we all sing in chorus
The immortal song of human concord

Universal Forgiveness Prayer
Khämemi Savva Jive,
Savve Jivä Khamantu Me,
Mitti Me Savva Bhuesu,
Veram Majjham Na Kenai.

Meaning

I ask forgiveness for all living being   
May all living beings grant me forgiveness   
My friendship is with all living beings
My enenmity is totally nonexistent

Universal Peace Prayers
Upsargäh kshayam yänti,
Chhidhyante vighna vallayah,
Manah prasanna tämeti,
Pujya mähne jineshware

Meaning

All problems get resolved
All obstacles get removed    
The heart becomes full of joy
Who has in touch with inner higher self

Reflection on Universal Friendship

Shivmastu Sarva Jagatah,
Par hit niratä bhavantu bhutaganäha,
Doshäha Prayantu Näsham,
Sarvatra Sukhi bhavatu lokah.

Meaning

May the whole Cosmos be blessed
May all beings engage in each other's well being 
May all weakness, sickness and faults diminishand vanish.May everyone and everywhere be healthy
,prosper ,blissful and peaceful. 

Reflection on Self-Realized Soul

dayä shänti samatä kshamä,
satya, tyäg, vairägya,
hoya mumukshu ghata vishe,
eha sadäya sujägya.
raga, dvesha, ajnäna e,
mukhya karma-ni grantha,
thäya nivrutti jeha-thi,
te ja mokshano pantha.

The true seeker of the Self-possesses the seven cardinal
virtues namely; compassion, peace, equanimity, forgiveness,
truthfulness, renunciation, and non-attachment to worldly relations and objects. These qualities keep him constantly vigilant.
Attachment, Hatred, and Ignorance of Self are the three principal reasons for the bondage of karma to the soul. The path that diverts away from karma is the true path of liberation.

Divine Gratitude Prayer
ajñanatimirandhanam, jñanañjana salakaya |
netram unmilitam yena, tasmai sri gurave namah ||

The darkness of ignorance was blinding my vision.
A healing paste (the medicine of true Knowledge) has been
applied. Now my inner eyes are open.
To the Master who helped me, who removed the layers of ignorance and enabled me to see rightly,
I humbly offer my appreciation and gratitude

Tirthankar Bhagawän’s Pujä or worship is done by offering various types of materials, reciting various sutras, and with spiritual reflection. In pujä, we should not offer material to Tirthankars with the desire of getting something in return but its only purpose should be simply to strengthen our internal devotional thought process.
Jain Pujas are classified into following categories:
Dravya-pujä
Tirthankar Bhagawän’s Dravya-pujä is done by offering certain material objects and reciting various sutras. There are two sub-categories of Dravya-pujä
Anga-pujä
Anga-pujä is done by anointing the different parts of an idol of Tirthankar with water, sandalwood paste, and a flower along with recitation of appropriate sutra.
Agra-pujä
Agra-pujä is done by placing incense stick (dhoop), a lamp, rice, fruit, and sweets in front of idols along with the recitation of appropriate sutra.
Bhäva-pujä
The reflection on the qualities of Tirthankar constitute Bhävapujä. This pujä is done by performing Chaitya-vandan where we reflect upon the qualities of the Tirthankara. The sutras recited while performing Dravya Pujä provide the thoughts for Bhäva Pujä. The associated outside activities are simply to strengthen the internal devotional thought process. The full benefit to enhance the spirituality of soul occurs through Bhäva Pujä.
Pujä Materials
The materials such as flowers, water, lamp, and fruits used in pujä involve some violence to one-sense living beings. Hence, Jain ascetics who live totally nonviolent lives and do not possess any material items do not perform any types of Dravya pujä. They engage only in spiritual reflection or Bhäva Pujä. However the Dravya pujä is meant for laypeople. Commonly, laypeople spend most of their time in fulfillment of social obligations, personal enjoyment, accumulation of wealth and power, and gaining better social status. Pujäs and other religious rituals help laypeople to move from their routine social life to a spiritual life. In the initial stage of spiritual development, a person needs religious symbols such as a Tirthankar idol to pray and offer pujä materials. Hence minimum violence to one-sensed living being is accepted for the laypeople for their spiritual progress. However, one should use proper wisdom to limit the quantity and usage of flowers, water, fire (Deepak, Dhoop), fruits, and sweets in pujä rituals and also in daily life to minimize the violence to one-sensed living beings.

Ashta Prakäri Pujä (Eightfold Worship)
“Ashta” means “eight” and “Prakäri” means “types”. Thus the Ashta-prakäri Pujä is done by offering eight different types of substances during worship. The material offered and used in the pujä is a symbolic representation to acquire virtues to improve our spiritually. One should reflect on such aspects while performing the Pujä rituals. There are many different types of Pujäs performed for various religious and social ceremonies. However this pujä is performed daily and is also included as a part of all other Pujä.

“Ashta” means “eight” and “Prakäri” means “types”. Thus the Ashta-prakäri Pujä is done by offering eight different types of substances during worship. The material offered and used in the pujä is a symbolic representation to acquire virtues to improve our spiritually. One should reflect on such aspects while performing the Pujä rituals. There are many different types of Pujäs performed for various religious and social ceremonies. However this pujä is performed daily and is also included as a part of all other Pujä.

“Ashta” means “eight” and “Prakäri” means “types”. Thus the Ashta-prakäri Pujä is done by offering eight different types of substances during worship. The material offered and used in the pujä is a symbolic representation to acquire virtues to improve our spiritually. One should reflect on such aspects while performing the Pujä rituals. There are many different types of Pujäs performed for various religious and social ceremonies. However this pujä is performed daily and is also included as a part of all other Pujä.

1.Worship with Water
Namorhat-siddhä-cäryopädhyäya-sarva-sädhubhyah. .1.
jnäna kalasa bhari ätamä
Jnäna kalasa bhari ätamä,
Samatä rasa bharapura.
Sri jinane navarävatä,
Karma hoye cakacura................1.
 jala pujä jugate karo
Jala pujä jugate karo,
Mela anädi vinäsa.
Jala pujä phala muja hojo,
Mägo ema prabhu päsa......2.

Mantra
Om Hreem Shreem,
Paramapurushäya,
Parameshvaräya,
Janma-jarä-mrutyu-niväranäya
Shreemate Jinendräya,
Jalam Yajämahe Swähä.

Ring Thäli
Do Jal Puj
While doing Jal Puja, please recite the following Duha and Meaning

Meru sikhara navaräve ho surapati,
Meru sikhara navaräve;
Janma käla jinavaraji ko jäni,
Panca-rupa kari äve. …ho. 1.
Ratna pramukha ada jätinä kalasä,
Ausadhi curana miläve;
Khira samudra tirthodaka äni,
Snätra kari guna gäve. ..ho. 2.
Eni pere jina-pratimä ko nhavana kari,
Bodhi-bija mänu väve;
Anukrame guna ratnäkara pharasi,
Jina uttama pada päve.ho....3.

2.Worship with Sandal-wood paste(Chandan Pooja)
namorhat-siddhä-cäryopädhyäya-sarva-sädhubhyah...1
Shitala guna jehamä rahyo
sitala guna jehamä rahyo,
sitala prabhu mukha ranga.
ätma sitala karavä bhani,
pujo arihä anga.........1.

Mantra
Om Hreem Shreem, Paramapurushäya, Parameshvaräya, Janma-jarä-mrutyu-niväranäya Shreemate Jinendräya, Chandanam Yajämahe Swähä.
Ring Thali
Do Chandan Puja

Places to apply Chandan paste on the Murti:

Use the ring finger of the right hand for Chandan Pujä. (Note1 - The finger nail should not touch the murti). (Note2 - Do not apply Chandan on the palm or any other body parts of the idol)
1. Right toe of the idol, then left toe:
2. Right knee, then left knee:
3. Right center of arm, then left center of arm:
4. Right shoulder, then left shoulder:
5. Center of top of head:
6. Center of forehead:
7. Center of throat:
8. Center of chest:
9. Navel:

Meaning of Chandan Puja
To attain tranquility in our soul we worship the idol of Arihanta with the sandalwood paste because Arihanta is the supreme example of tranquility and his face is also tranquil. Chandan symbolizes tranquility (calmness) in our soul. Chandan mixed with water is offered to subside the suffering of the world. During this Pujä one should reflect on Samyak Jnän. Samyak Jnän means proper understanding of reality that includes Soul, Karma, and their relationship. Jainism believes that the Path of Knowledge is the main path to attain liberation

Significance of Nav-Anga (nine places) Pujä
1. Toes – Oh! Arihanta, you traveled great distances by foot to preach to the ignorant souls and to show them the right path of life. I therefore worship your feet. I wish for that kind of strength so that I can also bring righteousness to others and myself.
2. Knees – With the help of these knees you stood motionless in meditation for days and achieved omniscience. By worshipping your knees I wish to find the strength to meditate.
3. Forearm – Even though you had all the amenities and riches, you gave away everything with these hands, to realize your true self and to show the right path to mankind. All living beings were safe at your hands, as you promised them safety. By worshipping your forearm, I wish I do not get attached to material wealth, and I promise nonviolence towards all living beings.
4. Shoulders – Even though you possessed the strength, you never misused it and never had pride. Your strength also carried the burdenof saving others. Likewise, I wish I never become proud and I am able to carry responsibilities.
5. Head –Bhagawän, you were always absorbed in self-realization and in the betterment of all living beings. I wish to have the ability to think about the wellbeing of others. Siddha-shilä is located on the top of the universe.. By worshipping the head, I wish to reach Siddha-shilä.
6. Forehead – The Tirthankar radiates unconditional compassion and love to all living beings of the three worlds and hence all the three worlds pray to the Tirthankar. You are the crown jewel of three worlds. You were able to endure pleasure and pain equally. Worshipping your forehead will bring such good qualities to me.
7. Throat – With your soothing and sweet sermon, you touched so many lives and helped them to realize their own true nature. Let my speech work for the good of others.
8. Heart – Oh! Vitaräga Bhagawän! Your heart is full of amity, compassion, and mercy. Likewise, I wish my heart be full of these virtues.
9. Navel – The navel is the center of concentration of the mind during meditation. I wish to attain the highest form of meditation to realize the self, as you did. I wish for that strength by worshipping your navel.

3.Worship with Flowers

namorhat-siddhä-cäryopädhyäya-sarva-sädhubhyah...1.
surabhi akhanda kusuma grahi
surabhi akhanda kusuma grahi,
pujo gata santäpa.
sumajantu bhavya ja pare,
kariye samakita chäpa. ......1.

Mantra

Om Hreem Shreem, Paramapurushäya, Parameshvaräya,
Janma-jarä-mrutyu-niväranäya Shreemate Jinendräya,
Pushpam Yajämahe Swähä.

Ring Thali
Do Pushpa Puja

4. Worship with Dhoop
namorhat-siddhä-cäryopädhyäya-sarva-sädhubhyah...1.
dhyäna ghatä pragatäviye
dhyäna ghatä pragatäviye,
väma nayana jina dhupa
micchata durgandha dura tale,
pragate ätma svarupa. .1

Mantra
Om Hreem Shreem, Paramapurushäya,
Parameshvaräya,
Janma-jarä-mrutyu-niväranäya
Shreemate Jinendräya,
Dhoopam Yajämahe Swähä.

Ring Thali
Do Dhoop Puja
While doing Dhoop Puja, please recite the following Duha
Ame dhupani pujä karie re
ame dhupani pujä karie re,
o mana-mänyä mohanaji;
ame dhupa-ghatä anusarie re,
o mana-mänyä mohanaji;
nahi koi tamäri tole re,
o mana-mänyä mohanaji;
prabhu ante che sarana tamäru re,
o mana-mänyä mohanaji.........1.

5 - Worship with Lamp
dravya dipa su-vivekathi
dravya dipa su-vivekathi,
karatä duhkha hoya phoka.
bhäva pradipa pragata hue,
bhäsita lokä-loka........1.

Mantra
Om Hreem Shreem, Paramapurushäya,
Parameshvaräya,
Janma-jarä-mrutyu-niväranäya
Shreemate Jinendräya,
Dhoopam Yajämahe Swähä.

Ring Thali
Do Dhoop Puja
During Dipak Puja – Recite the following Duha

Pancha divo pragata kari jinavara anga sohäy Jina ärati utäratä bhava sankata mit jäy
Dipakase jina pujatä ätam nirmal hoy Jaga dipak pragatävavä dipak tano re udyota

Chamar, and Darpan Ritual
Swinging Chämara
be bäju cämara dhäle, eka ägala vajra uläle;
jai meru dhari utsange, indra cosatha maliä range.
prabhujinu mukhadu jovä,
bhavo bhavanä pätika khovä. .1.
Worship with Mirror
prabhu darsana karavä bhani,
darpana pujä visäla.
ätma darpanathi jue,
darsana hoya tatakäla. ................1

Worship with Rice
namorhat-siddhä-cäryopädhyäya-sarva-sädhubhyah...1.
suddha akhanda aksata grahi
suddha akhanda aksata grahi,
nandävarta visäla.
puri prabhu sanmukha raho,
täli sakala janjäla. ............1.
Mantra
Om Hreem Shreem, Paramapurushäya,
Parameshvaräya,
Janma-jarä-mrutyu-niväranäya
Shreemate Jinendräya,
Dhoopam Yajämahe Swähä.

Ring Thali
Do Dhoop Puja
Additional Swastik Dohe
darsana jnäna cäritranä, ärädhanathi sära. siddhasiläni upare, ho muja väsa sri kära. ....................1.
aksata pujä karatä thakä, saphala karu avatära. phala mägu prabhu ägale, tära tära muja tära. .............2.
sänsärika phala mägine, radavadyo bahu sansära.asta karma niväravä, mägu moksa phala sära..............3.
cihu gati bhramana sansäramä, janma marana janjäla. pancama-gati vina jiva ne, sukha nahi trihu käla...........4.

7.Worship with Naivedya (Sweet)
namorhat-siddhä-cäryopädhyäya-sarva-sädhubhyah...1.

anähäri pada me karyä
anähäri pada me karyä,
viggaha gaiya ananta.
dura kari te dijiye,
anähäri siva santa. ...........................1.
Mantra
Om Hreem Shreem, Paramapurushäya,
Parameshvaräya,
Janma-jarä-mrutyu-niväranäya
Shreemate Jinendräya,
Dhoopam Yajämahe Swähä.

Ring Thali
Do Dhoop Puja
8. - Worship with fruits
namorhat-siddhä-cäryopädhyäya-sarva-sädhubhyah...1.

indrädika pujä bhani
indrädika pujä bhani, phala läve dhari räga.
purusottama puji kari, mäge siva-phala tyäga...............1.

Mantra
Om Hreem Shreem, Paramapurushäya,
Parameshvaräya,
Janma-jarä-mrutyu-niväranäya
Shreemate Jinendräya,
Dhoopam Yajämahe Swähä.

Ring Thali
Do Dhoop Puja


 

It is a well-established convention that mother of a would-be Tirthankar witnesses 14 or 16 auspicious dreams. At the appropriate time, Queen Trishalä visualized fourteen beautiful and auspicious, dreams. After witnessing these dreams, she went to her husband and narrated the dreams to him. After hearing about these auspicious dreams, King Siddhärtha gathered several scholars to analyze the significance of these dreams.
01. Lion
The first dream Queen Trishala had was of a Magnificent Lion. His claws were beautiful and well poised. The lion had a large well-rounded head and extremely sharp teeth. His lips were perfect and his eyes were sharp and glowing. His tail was impressively long and well-shaped. Queen Trishala saw this lion descending towards her and entering her mouth. This dream indicated that her son would be as powerful and strong as the lion. He would be fearless, almighty, and capable of ruling over the world.
02. Elephant
The second dream Queen Trishala had was of an Elephant. It was a big, tall and impetuous elephant, with four tusks. It was an auspicious elephant, and was endowed with all the desirable marks of excellence. This dream indicated that Queen Trishala would give birth to a child with exceptionally good character. The four tusks signified that he would guide the spiritual chariot with its four components: monks, nuns, laymen and laywomen. 1 In her first dream, Mother Trishala saw Lion, Mother Marudevi saw Bull, and remaining 22 mothers saw Elephant. Since this is Shri Mahavir Janma Kalyanak day, the Lion is shown as first dream and not an Elephant as standard text indicates.
03. Bull
The third dream Queen Trishala had was of a Bull. The bull was noble, grand, and had a majestic hump. It had fine, bright, and soft hair on its body. Its horns were superb and sharply pointed. This dream indicated that her son would be highly religious and spiritual teacher. He would help cultivate religion.
04. Goddess Lakshmi
The fourth dream Queen Trishala had was of the Goddess Laxami, the goddess of wealth, prosperity and power. She was seated on lotus and wore rows of pearls interlaced with emeralds and a garland of gold. A pair of earrings hung over her shoulders with dazzling beauty. This dream indicated that her son would enjoy great wealth and splendor. He would be a Tirthankar, the supreme benefactor of all.
05. Garland
The fifth dream Queen Trishala had was of a Beautiful Garland descending from the sky. It smelled of mixed fragrances of different flowers. These flowers bloomed during all different seasons. The whole universe was filled with their fragrance. This dream indicated that the fragrance of her son's teaching will spread throughout the entire universe and he would be respected by all.
06. Full Moon
The sixth dream Queen Trishala had was of a Full Moon. It was a very auspicious sight. The moon was at its full glory. It awoke the lilies to full bloom. It was as bright as a star. This dream indicated that the child would lessen the suffering of all living beings. He would bring peace to the world. He would help the spiritual progress of humanity at large.
07. Bright Sun
The seventh dream Queen Trishala had was of the Bright Sun. The sun was shining and destroying darkness. It was as bright as the flames of a forest fire. The sun rose and ended the evil activities of the creatures who thrive at night. This dream indicated that her son would have supreme knowledge and would dispel the darkness of delusions from the masses.
08. Flag
The eighth dream Queen Trishala had was of a Large Flag flying on a golden stick. The flag fluttered softly and auspiciously in the gentle breeze. It attracted the eyes of all. A radiant lion was pictured on it. This dream indicated that her son would carry the banner of religion. He would reinstate the religious order throughout the Universe.
09. Golden Vase
The ninth dream Queen Trishala had was of a Golden Vase filled with pure water. It was a magnificent, beautiful, and bright vessel. It was decorated with garland. This dream indicated that her son would be perfect in all virtues and would be full of compassion for all living beings. He would be a supreme religious personality.
10. Lotus Lake
The tenth dream Queen Trishala had was of a Lotus Lake. Thousands of lotuses were floating on the lake, and they all opened at the touch of the sun's rays. The lotuses had a very sweet fragrance. This dream indicated that her son would be beyond worldly attachment. He would help liberate human beings who were tangled in the cycle of birth, death, and misery
11. Ocean
The eleventh dream Queen Trishala had was of an Ocean. Its water rose in all directions to great heights. The wind blew gently and created waves. This dream indicated that her son would have a serene and pleasant personality. He will escape from life on the ocean of birth, death and misery and will achieve infinite perception and knowledge. This will lead his soul to Moksha (liberation).
12. Celestial Plane
The twelfth dream Queen Trishala had was of a Celestial chariot. The chariot resounded with celestial music. It was saturated with the intoxicating aroma of incense. This dream indicated that all of the Angels in heaven would respect, honor, and salute her son's spiritual teachings and they would obey him.
13. Heap of Jewels
The thirteenth dream Queen Trishala had was of a Big Heap of Jewels. It was a mixture of all types of gems and precious stones. This
dream indicated that her son would have infinite virtues and wisdom and he would attain supreme spiritualism.
14. Smokeless Fire
The fourteenth dream Queen Trishala had was of a Smokeless Fire. The fired burned with great intensity, but there was no smoke. This dream indicated that her son would reform and restore religious order. He would remove blind faith and orthodox rituals. Further he would burn or destroy his karmas and attain salvation.
15. Pair of Fish
According to Digamber Tradition, some scriptures say that Queen Trishala had sixteen dreams. The fifteenth dreamwas of a Pair of Fish which indicated that her son would be extremely handsome.
16. Lofty Throne
The sixteenth dream was of a Lofty Throne, which indicated that he would have a very high spiritual status.

Summary
Together, they summarized that the child that will be born will become strong, courageous, and full of virtues. He will be a religious and spiritual leader, will reform the religious order and will guide all creatures on the universe on the path to liberation. This child was Lord Mahävir and was born on the thirteenth day off the bright half of the month Chaitra, 599 BC.

Namaskar Mangal Sutra

Namo arihantänarm |
Namo siddhänam |
Namo äyariyänam |
Namo uvajjhäyänam |
Namo loe savvasähünam |
eso pancha namukkäro |
savvapävappanäsano |
mangalänam cha savvesim
padhamam havai mangalam ||

Uvasagga-haram Stotra

uvasagga-haram päsam, päsam vandämi kamma-ghanamukkam.
visahara-visa-ninnäsam, mangala-kalläna-äväsam. .....1.
visahara-phulinga-mantam, kanthe dhärei jo sayä manuo.
tassa gaha-roga-märi, duttha-jarä janti uvasämam.......2.
citthau dure manto, tujjha panämo vi bahu-phalo hoi.
nara-tiriesu vi jivä, pävanti na dukkha-dogaccam. ........3.
tuha sammatte laddhe, cintämani-kappa-päyava-bbhahie.
pävanti avigghenam, jivä ayarämaram thänam.............4.
iya santhuo mahäyasa! bhatti-bbhara-nibbharena hiaena.
tä deva! dijja bohim, bhave bhave päsa! jina-canda!. ...5.

Brhacchäntih

bho bho bhavyäh! srnuta vacanam prastutam sarvametad, ye yäträyäm tribhuvana-guro-rärhatä! bhaktibhäjah; tesäm säntirbhavatu bhavatä-marhadädi-prabhävädärogya-sri-dhrti-mati-kari klesa-vidhvamsa-hetuh. ......1
bho bho bhavya-lokä! iha hi bharatai-rävata-videhasambhavänäm, samasta-tirthakrtäm, janma nyäsana-prakampä-nantaramavadhinä vijnäya, saudharmä-dhipatih sughosä-ghantä-cälanänantaram, sakala-surä-surendraih saha samägatya, savinaya-marhad-bhattärakam grhitvä, gatvä kanakädri-srnge, vihita-janmäbhisekah säntimudghosayati yathä, tatoham krtänukära-miti krtvä, mahäjano yena gatah sa panthä, iti bhavyajanaih saha sametya, snätra-pithe snätram vidhäya, sänti-mudghosayämi, tat pujä-yäträ-snäträdi-mahotsavä-nantaramiti krtvä karnam datvä nisamyatäm nisamyatäm, svähä. ..2.
OM punyäham punyäham, priyantäm priyantäm, bhagavantorhantah sarvajnäh sarva-darsina-striloka-näthä-striloka-mahitästriloka-pujyä-strilokesvarä-striloko-ddyota-karäh. ........3.
2 This sentence is modified from “Pradhaman Sarva Dharmanam” because it violates the true spirit of one of the fundamental principle of Jainism which is Anekantvaad (pluraralism view points).
OM rsabha-ajita-sambhava-abhinandana-sumatipadmaprabhasupärsva-candraprabha-suvidhi-sitala-sreyämsa-väsupujyavimala-ananta-dharma-sänti-kunthu-ara-malli-munisuvratanami-nemi-pärsva-vardhamänäntä jinäh säntäh säntikarä bhavantu, svähä. ..........4.
OM munayo muni-pravarä ripu-vijaya-durbhiksa-käntäresu durgamärgesu raksantu vo nityam, svähä. .......5
OM hrim srim dhrti-mati-kirti-känti-buddhi-laksmi-medhävidyä-sädhana-pravesa-nivesanesu sugrhita-nämäno jayantu te jinendräh. ...6.
OM rohini-prajnapti-vajrasrnkhalä-vajränkusi-apraticakräpurusadattä-käli-mahäkäli-gauri-gändhäri-sarvästramahäjvälä-mänavi-vairotyä-acchuptä-mänasi-mahämänasisodasa-vidyä-devyo raksantu vo nityam, svähä. .........7
. OM äcäryo-pädhyäya-prabhrti-cäturvarnasya srisramanasanghasya säntirbhavatu tustirbhavatu pustirbhavatu. .8.
OM grahäscandra-suryängäraka-budha-brhaspati-sukrasanaiscara-rähu-ketu-sahitäh, salokapäläh, soma-yamavaruna-kubera-väsavä-ditya-skanda-vinäyakopetä ye cänyepi gräma-nagara-ksetra-devatä-dayaste sarve priyantäm priyantäm, aksina-kosa-kosthägärä nara-patayasca bhavantu, svähä......9.
OM putra-mitra-bhrätr-kalatra-suhrt-svajana-sambandhibandhu-vargasahitä nityam cämoda-pramoda-kärinah, asmimsca bhumandala äyatana-niväsi-sädhu-sädhvi-srävakasrävikänäm, rogopasarga-vyädhi-duhkha-durbhiksadaurmanasyopasamanäya säntirbhavatu.....10.
OM tusti-pusti-rddhi-vrddhi-mängalyotsaväh, sadä prädurbhutäni päpäni sämyantu duritäni, satravah paränmukhä bhavantu, svähä. ...11.
srimate sänti-näthäya, namah sänti-vidhäyine. trailokyasyämarädhisa-mukutäbhyarcitänghraye. .........12
. säntih säntikarah srimän, säntim disatu me guruh. säntireva sadä tesäm, yesäm säntirgrhe grhe. ............13.
unmrsta-rista-dusta-grahagati-duhsvapna-durnimittädi. sampädita-hita-sampannäma-grahanam-jayati sänteh. .14.
sri-sangha-jagajjana-pada-räjädhipa-räja-sannivesänäm. gosthika-pura-mukhyänäm, vyäharanairvyäharecchäntim. ........15.
sri-sramana-sanghasya säntirbhavatu. sri-jana-padänäm säntirbhavatu. sri-räjädhipänäm säntirbhavatu. sri-räja-sannivesänäm säntirbhavatu. sri-gosthikänäm säntirbhavatu. sri-paura-mukhyänäm säntirbhavatu. sri-paura-janasya säntirbhavatu. sri-brahma-lokasya säntirbhavatu. OM svähä, OM svähä, OM sri pärsvanäthäya svähä....16.
esä säntih pratisthä-yäträ-snäträdya-vasänesu sänti-kalasam grhitvä kunkuma-candana-karpurä-garu-dhupa-väsakusumänjali- sametah snätra-catuskikäyäm sri-sanghasametah suci-suci vapuh, puspa-vastra-candanä-bharanälankrtah puspamäläm kanthe krtvä, sänti-mudghosayitvä, sänti-päniyam mastake dätavyamiti......17.
nrtyanti nrtyam mani-puspa-varsam, srjanti gäyanti ca mangaläni. stoträni goträni pathanti manträn, kalyäna-bhäjo hi jinäbhiseke. .....18
sivamastu sarva-jagatah, parahita-niratä bhavantu bhutaganäh. dosäh prayäntu näsam, sarvatra sukhi-bhavantu lokäh. .19. aham titthayara-mäyä, sivädevi tumha nayara-niväsini. amha sivam tumha sivam, asivo-vasamam sivam bhavatu…svähä..20.
upasargäh ksayam yänti, cchidyante vighna-vallayah. manah prasannatämeti, pujyamäne jinesvare...............21.
sarva-mangala mängalyam, sarva-kalyäna-käranam. sarva ätmänu mokshäni, jainam jayati säsanam...........22.


 

Navkar Mantra Meaning:

I bow to the Arihants
I bow to the Siddhas.
I bow to the Acharyas.
I bow to the Upadhyayas.
I bow to all of the Sages of the world.
This five-fold salutation completely destroys all the sins.

Ärati
Jaya jaya arati adi jinanda, Nabhi raya Marudevi ko nanda; 
Paheli arati puja kije, Narabhava pamine lavho lije; 
Dusari arati din-dayala, Dhuleva nagar mahen jaga ujiyala;
Teesari arati tribhuvana deva, Sura nara Indra kare tori seva;
Chauthi aarti chau gati chure, Mana vanchhit phala shiva sukha pure; 
Panchami arati punya upayo, Mulachanda Rishabha guna gayo. …Jayajaya

Meaning:

With this lighted lamp (arati), I pray that Lord Adinath,
eloved son of King Nabhi and Queen Marudevi, be victorious;
With this first arati puja, I am participating in this auspicious
activity in this human life;
With this second arati, I pray to Lord Adinath, who is merciful
to the poor and whose virtues enlighten even poorly lit places;
With this third arati, I pray to Adinath, Lord of the three
universes, who is worshipped by heavenly beings, humans and their kings;
With this fourth arati, I pray that Lord Adinath help me
eliminate wandering in four life forms and to be able to obtain
the eternal happiness of moksha;
With this fifth arati, according to Mulchand (the poet), by
praising the virtues of Lord Rushabh Dev, the worshipper
generates punya (good karmas).

Mangal Divo
Divo Re Divo Prabhu Mangalica Divo, Aarti Utari Bhau Chiran Jivo.
Sohamanu Gher Parva Divali, Amar Khele Amaara Bali
Dipala Bhane Aane Kula Ajavali, Bhave Bhagate Vighana Nivari.
Dipal A Bhane Aane E Kale Kali,
Aarti Utari Raaja Kumara Pale. Ama Gher Mangalica Tuma Gher Mangalica,
Mangalica Chatur Vidha Sanghane Hojo………Divo Re Divo

Meaning:
O Lord! On this auspicious occasion we worship you with a
lamp, Long live the performer of the Ärati.
Performing Ärati is as blissful as the occasion of Diwäli at our
house, and as if the heavenly beings are dancing with joy.
Devotees who perform Ärati make their families proud and
overcome obstacles.
The poet (Dipäl) says that in Kaliyug, King Kumärpäl
performed the Ärati
Let there be auspiciousness in our house, in your house and in the entire community
“One should not injure, subjugate, enslave, torture or kill any
living beings including animals, living organism, and sentient
beings. This doctrine of Non-Violence (Ahimsa Dharma) is
immaculate, immutable and eternal."

At one time, the kingdom of Champanagar was ruled by King Singhrath, who had a son named Shripal by his queen, Kamal-prabha. When Shripal was five years old, his father died. King Singhrath’s ambitious brother, Ajitsen, took this opportunity to seize the throne. In order to make his position as King secure, he was keen to get rid of Shripal. When Kamal-prabha became aware of Ajitsen’s vicious plan, she fled from Champanagar with her son. Learning about her escape, Ajitsen sent his trusted soldiers to pursue her.
As the soldiers got close, she did not know how to save her son. She saw a group of lepers, and in desperation, she asked them to take her son into their custody. They warned her about the risk of her son contracting the disease of leprosy from them. However, she had no choice if she wanted to save her son, so she entrusted her son to them.
Shripal grew up to be very bold and handsome. The people of the leper colony became very fond of him and took great care of Shripal. Ultimately, Shripal contracted leprosy. When he became a youth, the people made him their leader, and named him Umar Rana. Under his leadership the group traveled from place to place and one day arrived at the city of Ujjayini, the capital of the Malwa region.
King Prajapal was ruling there. He and Queen Rupsundari had two intelligent and beautiful daughters, Sursundari and Mayana-sundari. The King loved both of them and made adequate arrangements for their training in the arts and crafts, which the girls mastered in due course. One day, the King decided to test their knowledge and called them in the assembly hall. He asked a number of questions to Sursundari who gave satisfactory replies to all of them. At the end, the King asked her by whose favor she got all her skills and also the amenities and luxuries that she enjoyed. The girl humbly replied that she gained all that by the King’s favor. Pleased with her replies, the King decided to reward her appropriately.
Then, he asked several questions to Mayana-sundari. She too gave satisfactory replies to all his questions. At the end, the King asked her the same question that he had asked Sursundari. He had expected Mayana to give an identical reply and thus please him. However, Mayana had total faith in the religious philosophy she had studied at length. She firmly believed that everything that she had received had been the result of her karma. She must have earned good karma in the past that resulted in the happy situations that she was undergoing. If she did not have that karma to her credit, no one could bestow happiness on her. She therefore replied: “O father! The great King! With due respect to you, all the comfort that you provide me are only because of my meritorious (Punya) karma. Everyone gets whatever is written in his or her destiny due to his or her karma. You yourself cannot give or take away anything.”
Everything that she had received had been the result of her Karma. She must have earned good Karma in the past that resulted in the happy situations that she was undergoing. If she did not have that Karma to her credit, no one could bestow happiness on her. The King was exasperated to hear the unexpected reply. He repeatedly asked her to consider how she could have obtained anything without his generosity. Mayana replied that everything, right from her being born as his daughter up to her present situation, could occur solely as a consequence of her good or bad karmas, and no one could have made any difference.
The King grew angry with her unexpected persistence. He could not believe that the girl could have received anything without his favor, and did not agree that everything happens according to one’s own karma. He therefore decided to teach her a lesson, and asked his men to find the ugliest man in Ujjayini. The men spotted Umar Rana and brought him to the court. In utter disdain, the King instantly got Mayana married to Umar. He gave them some basic things and a small house and asked Mayana to undergo the result of her karma. Rupsundari was very unhappy at the sudden turn of events in her daughter’s life, but she could not speak against her husband’s will. On the other hand, the King looked for a suitable match for Sursundari in appreciation of her replies and had her married to prince Aridaman of Shankhapuri.

Princess Mayana marrying Shripal Raja

Mayana was deeply religious. She accepted Shripal in the guise of Umar as her husband and took care of him. She went to temples and heard the sermons of monks along with him. One day, Mayana-sundari and her husband went to see acharya Munichandra and talked to him about their problems and his leprosy disease. The acharya was a well-known scholar of the time. He advised them to go through the penance of ayambil Oli, known as Navapad (nine pious entities) penance, which can cure all types of diseases.
The Navapad aradhana (puja) is observed by meditation and practicing a penance called ayambil. ayambil is observed by having only one meal a day of very plain food without any spices, milk, sugar, salt, oil, butter, fruits, or vegetables (sometimes minor exceptions are made by gurus for certain spices). Meanwhile, one meditates upon the Navapad: Arihanta, Siddha, acharya, Upadhyay, Sadhus (Pancha Parmesthi), Jnan (knowledge), Darshan (faith), Charitra (conduct), and Tapa (penance). This penance and meditation is to be observed for nine days, twice a year, during the month of March/April (Chaitra) and September/October (Ashwin). The couple was to do this penance for four and half years, resulting in Nine ayambil Olis (one every six months).
Accordingly, Mayana and Shripal devoutly observed the Navapad worship and penance with all its vitality. The result was miraculous. Shripal’s skin disease started fading, and in due course, he was totally cured of leprosy and regained the skin that he had before contracting the disease. Now he looked like the handsome prince that he had been. Mayana was very happy with this result and thanked her karma for that change too. Since the change was apparently brought about by devotion to Navapad and practicing the penance, both of them continued to observe it.
Once, while they were at a temple, Queen Rupsundari saw them. She was shocked to see that her daughter was with a handsome man instead of the leper to whom she was married. Mayana understood her anxiety and explained in detail everything that had happened. Rupsundari was extremely pleased to hear that. She told the King that Mayana’s persistence about the theory of karma had been proven right. The King now realized the truth. Deep in his heart, he used to curse himself for bringing misery into his lovely daughter’s life. Now, he became happy and invited his daughter and son-in-law to stay with him in the palace. Shripal’s real identity was revealed to all, and by fortunate coincidence, his mother arrived at the palace and stayed with them.
Once, there was a royal procession in which Shripal was seated on an elephant along with the King. During the procession, someone pointed a finger at Shripal and asked a relative who he was. The man replied that he was the King’s son-in-law. Shripal heard that and became sad that he was being identified by his relationship with his father-in-law. He felt that one should gain fame from one’s own efforts and not from association with relatives. He therefore secured permission from Mayana and the King and set off by himself on an auspicious day.

Shripal and Mayana are ardent worshippers of Navapad

Eventually, equipped with that, he came back and camped outside Ujjayini. His army was so large that it virtually surrounded the city; King Prajapal initially thought that some enemy had come with a large force to conquer Ujjayini. When he came to the camp, he was greatly pleased to recognize his son-in-law. Shripal then entered the city, where he was given a hero’s welcome. His mother and Mayana were anxiously awaiting his arrival and were very happy to see him.
Shripal happily spent some time with Mayana, who was dearest to him. Then, he decided to regain his original kingdom of Champanagar. He sent a message to his uncle Ajitsen to leave the throne that he had seized. Ajitsen was, however, too proud to give it up. Therefore, Shripal invaded Champanagar with his vast army.
Ajitsen put up a tough fight. However, his army was no match for Shripal’s. In the fight, Ajitsen was captured and Champanagar was taken over by Shripal, who then gracefully released his uncle from captivity. Ajitsen now felt that his days were almost over, and decided to renounce the worldly life. Thereafter, Shripal happily passed the rest of his life as the King of Champanagar.

This story describes the faith of Mayanä-sundari on the philosophy of karma and her devotion to Navapad. It stresses the importance of her effort and determination to change her fate. Mayanä understood the nature of karma. However, she was not content with her fate. She and her husband, Shripäl, exerted their own self-efforts into prayer and practice to improve his condition and were ultimately successful. They accepted that karma had put them into their current condition, but they also knew that they could change their future if they only put effort into acquiring good karmas and destroying bad karmas. Happiness and misery are a state of mind regardless of the situation one is in. If you think you are miserable, then you will be miserable. Full faith in the theory of karma is essential to be content and happy.                                           

Chaityavandan Vidhi

1.       Stand In Middle Facing The Lord
2.       You Can Do Saathyo With Rice On The Board

3.       After Swastik Start Chaityavandan With One Khamasana Sutra
Ichchämi Khamäsamano, Vandium Jävanijjäe; Niseehiäe, Matthaena Vandämi
4. Iriyävahi Sutra

Ichchhä-Kärena Sandisaha Bhagavan, Iryä Vahiyanm Paddikka-Mämi? Ichchham Ichchämi Padikkamiu. 1
Iriyä Vahiyäe, Virähanäe, 2
Gamanä-Gamane,3
Pänakka-Mane, Biakka-Mane, Hariyakka-Mane, Osä-Uttinga, Panaga-Daga, Matti Makkadä, Santäna, Sankamane. 4 Je Me Jivä Virähiyä,5
Egindiyä, Beindiyä, Teindiyä, Chaurindiyä, Panchindiyä, 6
Abihayä, Vattiyä, Lesiyä, Sanghäiyä, Sanghattiyä, Pariyaviyä, Kilämiyä, Uddaviyä, Thänäo-Thänam, Sankämiyä, Jiviyäo-Vavaroviyä,
Tassa Michchhä Mi Dukkadam.7

5.Tassa Uttari Sutra

 Tassa Uttari Karanenam, Päyachchhit Karanenam, Visohi Karanenam, Visalli Karanenam, Pavänam, Kammänam Nigghäyanatthäe Thämi Käusaggam
Tassa Uttari Karanenam, Päyachchhit Karanenam, Visohi Karanenam, Visalli Karanenam, Pavänam, Kammänam Nigghäyanatthäe Thämi Käusaggam

6.  Annattha Sutra

Annattha Oosasienam, Nisasienam, Khäsienam, Chhienam, Jambhäenam, Udduenam, Väyanissagenam, Bhamalie. Pittamuchchhäe; Suhoomehim Angasanchälehim, Suhoomehim, Khelsanchälehim, Suhoomehim Ditthisanchälehim; Evamäiehim Agärehim Abhaggo Avirähio, Hujja Me Käusaggao; Jäv Arihantänam Bhagavantänam Namukkärenam Na Päremi Täv Käyam Thänenam, Monenam, Zänenam, Appänam Vosirämi !

7.Stand In Kausagg Mudra And Mentally Recite One Logassa Sutra Up To Chandesu Nimlayarä Or Four Navakär Mantra, After You’re Done, Say Namo Arihantänam,

8.Then Recite Full Logassa Sutra Aloud

Logassa Ujjoyagare, Dhamma Titha-Yare Jine; Arihante Kittaisam, Chauvisam-PiKevali. 1
Usabha-Majiyam Cha Vande, Sambhavam-Abhinandanam-Cha Sumaim-Cha; Paumä-Ppaham Supäsam, Jinam Cha, Chand-Ppaham Vande. 2
Suvihim Cha Pupfa-Dantam, Seeyal-Sijjamsa, Väsu-Pujjam Cha; Vimalam-Anantam Cha Jinam, Dhammam Santim Cha Vandämi. 3
Kunthum Aram-Cha Mallim, Vande Muni-Suvvayam, Nami-Jinam Cha; Vandämi Ritthnemim, Päsam Tah Vaddhmänam Cha.4
Evam Maye Abhithuyä, Vihuye Rayamalä, Pahin-Jaramaranä;
Chauvisampi Jinvarä, Titthayarä Me Paseeyantu. 5
Chandesu Nimmalayarä, Äichchesu Ahiyam Payä-Sayarä; Sägar Var Gambhirä, Siddhä Siddhim
Mam Disantu. 7

9.  Khamäsamanä Sutra Three Times
 Ichchämi Khamäsamano, Vandium Jävanijjäe; Niseehiäe, Matthaena Vandämi

10.   Ichchhäkären Sandisah Bhagavan, Chaityavandan Karun? `Ichchham’

11.   Sit With Left Knee Up

12. Sakal Kushal Valli

Sakal Kushal Valli, Pushkäravarta Megho; Duritatimir Bhänu, Kalpavrikshopamänah, Bhavajalanidhipotah, Sarva Sampatti Hetu; Sa Bhavatu Satatam Vah,Shreyase Shäntinäthah, Shreyase Pärshwanäthah.

13. Chaityavandan Sutra Or Jagchintämani Chaityavandan

 Ichchhakarena Sandisaha Bhagwan!
Chaityavandana Karun? Ichchham.
Jaga?Chintamani  Jaga?Naha|
Jaga?Guru, Jaga?Rakkhana,
Jaga?Bandhava, Jaga?Sattha?Vaha,|
Jaga?Bhava Viakkhana,
Attha?Vaya Santhaviya Ruva,
Kamattha Vinasana,|
Chauvisampi Jina?Vara Jayantu
Appadihaya Sasana. (1)
Kamma Bhumihim Kamma Bhuminim,
Padhama Sanghayani,
Ukkosaya Sattari Saya,
Jinavarana Viharanta Labbhai,
Navakodihim Kevalina,
Kodi?Sahassa Nava Sahu Gammai,
Sampai Jinavara Visa Muni,
Bihum Kodihim Varanana,
Samanaha Kodisahassa Dua, Thunijjai Nichcha Vihani. (2
Jayau Samiya, Jayau Samiya,
Risaha Santtunji,
Ujjinti Pahunemi Jina
Jayau Vira, Sachcha Uri?Mandana
Bharu?Achchhahim Muni Suvvaya
Muhari?Pasa, Duha?Duria?Khandana
Avaravidehim Tittha?Yara,
Chihum Disi Vidisi Jinkevi,
Tianagaya Sampaiya,
Vandun Jina Savve Vi. (3)
Sattanavai Sahassa,
Lakkha Chhappanna Attha?Kodio
Battisasaya Basiaim,
Tia Loe Cheie Vande. (4)
Panarasa Kodi Sayaim,
Kodi Bayala Lakkha Adavanna,
Chhattisa Sahasa Asiim,
Sasaya?Bimbaim Panamami (5)

14. Jan Kinchi Sutra

Jankinchi Nama Tittham,
Sagge Payali Manuse Loe,
Jaim Jina Bimbaim,
Taiim Savvaim Vandami (1)

15.   Namutthunam Sutra

Namutthunam Arihantanam Bhagavantanam, (1)
Aigaranam Titthayaranam,  Sayam Sambuddhanam, (2)
Purisuttamanam Purisa?Sihanam,  Purisa?Vara?Pundarianam,  Purisa?Vara?Gandha?Hatthinam, (3)
Loguttamanam Loga?Nahanam,  Loga?Hianam Loga?Paivanam,  Loga?Pajjoagaranam. (4)  Abhaya?Dayanam Chakkhu?Dayanam,  Magga?Dayanam Saranadayanam,  Bohi?Dayanam. (5)
Dhamma?Dayanam  Dhamma?Desayanam,  Dhamma?Nayaganam  Dhamma?Sarahinam,  Dhamma?Vara?Chauranta?Chakkavattinam. (6)
Appadihaya?Varanana  Dansan?Dharanam  Viyatta? Chhaumanam. (7)
Jinanam  Javayanam,  Tinnanam  Tarayanam,  Buddhanam   Bohayanam,  Muttana  Moaganam. (8)
Savvannunam Savva?Darisinam,  Siva?Mayala?Marua?Mananta?Makkhaya  Mavvabaha?Mapunaravitti  Siddhigai Namadheyam Thanam Sampattanam,  Namo Jinanam  Jiabhayanam. (9) Je A Aiya Siddha,  Je A Bhavissanti Nagae Kale  Sampai A Vattamana,  Savve Tivihena Vandami. (10) 

16.   Jävanti Cheiäim Sutra
Javanti Cheiaim,
Uddhe A Ahe A Tiria?Loe A,
Savvaim Taim Vande,Iha Santo Tattha Santaim. 

17.   Khamäsamanä Sutra:(By Seating)
Ichchämi Khamäsamano, Vandium Jävanijjäe; Niseehiäe, Matthaena Vandämi

18.   Jävant Ke Vi Sähoo Sutra

Javant Kevi Sahu,
Bharaheravaya Mahavidehe A,
Savvesim Tesim Panao,
Tivihena Tidand Viryanam.   

19.   Namorhatsiddhächäryopädhyäyasarvasädhubhyah
 Namorhat?Siddha?Charyo?Padhyaya?Sarva?Sadhubhyah.  

20.   Bhagwan Stavan Or Uvasaggaharam Stotra

Uvasaggaharam Päsam, Päsam Vandämi Kamma-Ghan-Mukkam;
Visahar-Vis-Ninnäsam, Mangal Kallän Äväsam (1)
Visahar-Fuling Mantam, Kanthe Dharei Jo Sayä Manuo;
Tassa Gah Rog Märi, Duttha-Jarä Janti Uvasämam. (2)
Chitthau Dure Manto, Tujza Panamo Vi Bahu-Falo Hoi;
Naratiriesu Vi Jivä, Pävanti Na Dukkha-Dogachcham (3)
Tuha Sammatte Laddhe, Chintämani Kappapäyavabbhahiye
Pävanti Avigdhenam, Jivä Ayarämaram Thänam (4)
Ea Santhuo Mahäyas, Bhattibhar Nibbharen Hiaen
Tä Dev Dijja Bohim, Bhave Bhave Päs Jinachanda (5)

21.   Haath Jod Kar Jay Viyaräy Sutra

Jay Viyaräy Jagaguru! Hou Mamam Tuh Pabhävao Bhayavam!
Bhavanivveo Maggänusäria Itthafalsiddhi (1)
Logviruddhachchäo Gurujanpooä Paratthkaranam Cha
Suhagurujogo Tavvayansevanä Äbhavamakhandä (2)
Värijjai Jaivi Niyänbandhanam Viyaräy Tuh Samaye
Tah Vi Mam Hujja Sevä Bhave Bhave Tumha Chalanänam (3)
Dukkhakhao Kammakhao Samähimaranam Cha Bohiläbho A
Samapajjau Mah Eam Tuh Näh! Panäm Karanenam (4)
Sarva Mangal Mängalyam Sarva Kalyän Käranam
Pradhänam Sarva Dharmänäm Jainam Jayati Shäsanam (5)

22.   Stand-Up Now

23. Arihant Cheiyänam Sutra

Arihanta-Cheiyanam,
Karemi Kaussaggam. 1
Vandana-Vattiae, Puana-Vattiae,
Sakkara-Vattiae, Sammanavattiae,
Bohi-Labha-Vattiae,Niruvasagga-Vattiae. 2
Saddhae, Mehae, Dheeeae,
Dharnae, Anuppehae, Vaddhamaneeae,
Thami Kaussaggam ....3

24.   Annattha Sutra

Annattha Oosasienam, Nisasienam, Khäsienam, Chhienam, Jambhäenam, Udduenam, Väyanissagenam, Bhamalie. Pittamuchchhäe; Suhoomehim Angasanchälehim, Suhoomehim, Khelsanchälehim, Suhoomehim Ditthisanchälehim; Evamäiehim Agärehim Abhaggo Avirähio, Hujja Me Käusaggao; Jäv Arihantänam Bhagavantänam Namukkärenam Na Päremi Täv Käyam Thänenam, Monenam, Zänenam, Appänam Vosirämi !

25.   Now Stay In Kausagg Mudra And Say 1navakär Mantra After You’re Done, Say Namo Arihantänam

26.   Namorhat Sutra :( Only Gents) Namorhatsiddhächäryopädhyäyasarvasädhubhyah

27.   After Say Stuti Kallänkandam Stuti
Kallänkandam Padhamam Jinindam, Santim Tao Nemijinam Munindam;
Päsam Payäsam Sugunnikka-Thänam, Bhattie Vande Sirivaddhamänam.

28.   Conclude The Chaitya Vandan

Bhavo Bhav Tum Charano Ni Sevaa, Hu To Maangu Chhu Devadhidevaa. Saamu Juone Sevak Jaani, Aevi Uday Rattan Ni Vaani. Sarva Mangalam Mängalyam Sarva Kalyän Käranam; Pradhänam Sarvadharmänäm, Jainam Jayati Shäsanam    

Use the ring finger of the right hand for Chandan Pujä.
(Note1 - The finger nail should not touch the murti).
(Note2 - Do not apply Chandan on the palm or any other body parts of the idol)

1. Right toe of the idol, then left toe:
Doha 1 - jal bharee samput patramaan, yugalik nar poojant,
rushabh charan anguthade, daayak bhavajal ant.
2. Right knee, then left knee:
Doha 2 –jaanu bane kausagg rahya, vicharya desh videsh,
khada khada keval lahyu, poojo jaanu naresh. 2
3. Right center of arm, then left center of arm:
Doha 3 – Lōkāntika vacanē karī, varasyā varasīdāna,
kara kāṇḍē prabhu pūjanā, pūjō bhavī bahumāna. 3
4. Right shoulder, then left shoulder:
Doha 4 -maan gayun doy ansh thee, dekhi veery anant,
bhuja-bale bhav-jal taraya, poojo khandh-mahant.4
5. Center of top of head:
Doha 5 -siddhashila gun ujalee, lokaantar bhagavant,
vasya tere kaaran bhavee, shirashikha poojant. 5
6. Center of forehead:
Doha 6 -teerthankar pad punyathee, tribhuvan jan sevant,
tribhuvan tilak sama prabhu, bhaal tilak jayavant.6
7. Center of throat:
Doha 7 - sol prahaar prabhu deshana, kanthe vivar vartul,
madhur dhvani suranar sune, tane gale tilak amool.7
8. Center of chest:
Doha 8 - hraday kamal upasham bale, baadya raag ne dvesh,
him dahe van khand ne, hraday tilak santosh. 8
9. Navel:
Doha 9 - ratnatrayee gun ujalee, sakal sugun vishraam,
naabhi kamaranee poojana, karata avichal dhaam. 9
10. upasanhaar doha
upadeshak nav tattv na, tine nav ang jinand,
poojo bahuvidh raag thee, kahe shubh veer muneend.

Meaning of Chandan Puja
To attain tranquility in our soul we worship the idol of Arihanta with the sandalwood paste because Arihanta is the supreme example of tranquility and his face is also tranquil. Chandan symbolizes tranquility (calmness) in our soul. Chandan mixed with water is offered to subside the suffering of the world. During this Pujä one should reflect on Samyak Jnän. Samyak Jnän means proper understanding of reality that includes Soul, Karma, and their relationship. Jainism believes that the Path of Knowledge is the main path to attain liberation

Significance of Nav-Anga (nine places) Pujä
1. Toes – Oh! Arihanta, you traveled great distances by foot to preach to the ignorant souls and to show them the right path of life. I therefore worship your feet. I wish for that kind of strength so that I can also bring righteousness to others and myself.
2. Knees – With the help of these knees you stood motionless in meditation for days and achieved omniscience. By worshipping your knees I wish to find the strength to meditate.
3. Forearm – Even though you had all the amenities and riches, you gave away everything with these hands, to realize your true self and to show the right path to mankind. All living beings were safe at your hands, as you promised them safety. By worshipping your forearm, I wish I do not get attached to material wealth, and I promise nonviolence towards all living beings.
4. Shoulders – Even though you possessed the strength, you never misused it and never had pride. Your strength also carried the burdenof saving others. Likewise, I wish I never become proud and I am able to carry responsibilities.
5. Head –Bhagawän, you were always absorbed in self-realization and in the betterment of all living beings. I wish to have the ability to think about the wellbeing of others. Siddha-shilä is located on the top of the universe. By worshipping the head, I wish to reach Siddha-shilä.
6. Forehead – The Tirthankar radiates unconditional compassion and love to all living beings of the three worlds and hence all the three worlds pray to the Tirthankar. You are the crown jewel of three worlds. You were able to endure pleasure and pain equally. Worshipping your forehead will bring such good qualities to me.
7. Throat – With your soothing and sweet sermon, you touched so many lives and helped them to realize their own true nature. Let my speech work for the good of others.
8. Heart – Oh! Vitaräga Bhagawän! Your heart is full of amity, compassion, and mercy. Likewise, I wish my heart be full of these virtues.
9. Navel – The navel is the center of concentration of the mind during meditation. I wish to attain the highest form of meditation to realize the self, as you did. I wish for that strength by worshipping your navel.