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Mahavir Foundation Pratishtha Souvenir


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Mahavir Foundation Committee

Standing from left: Ashwin Vora, Mukesh Kapashi, Chantrakant Doshi, Praful Vora, Ashvin Shah, Chandrakant Shah, Anup Mehta, Dinesh Mehta, Anit Shah

Sitting from left: Navin Shah, Radha Vora, Sudha Kapashi, Vinod Kapashi, Kirit Kothary, Kishor Mehta

Advisory Board Standing from left: Shantibhai Shah, Vinod Kapashi, Dr. Jagdish Shah, Mahendra Mehta

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Kashyapratna Vijay M.S.

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Our special guests

Pujya Munishri Jinchandraji Maharaj

Pujya Shri Nalinbhai Kothari “Bhaishri”

Padmashree Dr. Kumarpal Desai

Pujya Minalben, Pujya Vikrambhai, Br. Lalitaben, Mamtaben, Rohitbhai, Ritaben Vidhikar: Hiteshbhai Shah from Baroda Sangitkar: Amitbhai Shah from Baroda


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A message from the Worshipful The Mayor of Harrow Councillor Mrinal Choudhury

I am delighted to send a goodwill message to Mahavir Foundation for its forthcoming Grand Programme to celebrate the 25th Anniversary and Opening of its Renovated Temple on Kenton Road and Installation of Five Idols of Jain Tirthankaras. I send you all good wishes on this auspicious celebration.

Mrinal Choudhury April 2012 Mahavir Foundation

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On behalf of the Trustees and Members of Oshwal Association UK, I congratulate all the Trustees and the Executive Committee of Mahavir Foundation for the Pratistha after major renovation of the Deraser in Kenton Road. The Deraser has been a focal point for Jains including Oshwals in the local Area and with the renovation program complete will inspire even more to attend and follow in the teachings of Mahavir Bhagwan. We also take this opportunity to record our appreciation to Vinodbhai Kapashi who through Mahavir Foundation, has assisted in many of our religious activities over the years. Let us all, use this unique opportunity to join hands as the followers of our Tirthankars and learned teachers to unite as one and spread our message of Ahimsa in the United Kingdom and beyond. Jai Mahavir, Jai Oshwal

Tushar Jayantilal Shah, Honorary President Oshwal Association of UK

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JAIN SOCIAL GROPU MIDDLESEX

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VEERAYATAN UK To Serve, Educate and Uplift Humanity Registered Charity No. 1052906

Greenacres 26 Green Lane Watford WD19 4NJ Tel: 01923 888657 Email: mahendra@augergroup.com

Vinodbhai Kapashi 11 Lindsay Drive Kenton Middlesex HA30TA Dear Vinubhai, Jai Jinendra On behalf of the Trustees of Veerayatan UK please accept our warmest greetings and good wishes to Mahavir Foundation on the occasion of Pratishta Mahotsva. For many years Mahavir Foundation have made a valuable contribution in fostering the Jain tradition in the UK, I am sure this work will continue from strength to strength. For this special occasion we salute you and thank you for bringing different people from all walks of life without discrimination to mingle peacefully through cultural and social functions. Acharya Chandnaji and Sadhvi Sangh have sent their blessing for the momentous event. Yours sincerely,

Mahendra Mehta Chairman

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Message from the President… Lead, kindly Light, amid the encircling gloom, Lead Thou me on! Night is dark, and I am far from home; Lead thou me on! Keep thou my feet; I do not ask to see The distant scene; one step enough for me. Lead kindly light………. (John Henry Newman.)

Mahatma Gandhi was the great admirer of this poem which was written by John Henry Newman (1833). On the instruction of Gandhiji, this poem was translated into Gujarati by a well known poet Narsinhrao Divetia. One feels that he has lot to achieve and is still far from home. But at the same time there is a consolation in the words above ‘one step enough for me..’ The poet prays for and asks the Lord to lead him towards the Light. As the president of Mahavir Foundation, I have done my bit for the promotion of our great religion - Jainism. This religion which propagates the philosophy of non-violence and believes in protecting smallest forms of lives is a constant source of guidance for me. The Kenton temple is being opened again after the major works (Jirnoddhar). This is a remarkable achievement because the Kenton temple is a hub for local Jain community. It is a source of constant inspiration. It is not just God’s house, it is the house where peace can be found. It is a place where from, we intend to spread the vibrations and good values of humanity. I pray Mahavir Swami Bhagvan for the upliftment and growth of this activity. We have managed to provide a ‘local place of worship’; which we always wanted to have. We wanted to provide a temple in the area where most Jains reside and we have achieved our goal. We faced many obstacles in the past. Our temple project at Harrow weald was shelved due to lots of problems. We tried hard but failed there. It was really a testing time for us. However during that time of difficulties, my committee members stayed loyal and supported the greater goal of Mahavir Foundation. Many of our donors also wholeheartedly supported us and patiently waited for the right moment. That moment has arrived now. Our hard work is paid off and I congratulate all for working towards this goal. My special thanks go to my wife Sudha and family members who have supported me as always. My thanks to members of the executive committee, members of the Advisory Board, past trustees and all the donors and supporters of Mahavir Foundation. Michchhami Dukkadam and Jay Jinendra Vinod Kapashi, Mahavir Foundation

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Message from the Secretary‌

I am particularly delighted to present my report for the Pratishtha Mahotsava souvenir which is being published in April 2012. I consider myself fortunate to have forged my association with Mahavir Foundation. This organisation is taking a significant step now in the field of promoting the Jain faith in the western world. Mahavir Foundation runs and maintains a Jain temple at 557 Kenton Road, Kenton, Middlesex. The temple is very popular amongst local Jain population. And in fact some Jains prefer to live in the vicinity of the temple because they can visit temple more often. After moving to Kenton area, I decided to join Mahavir Foundation and I am delighted to say that I have managed to work for the noble cause of this organisation. The Executive Committee and advisors wanted a beautiful temple and they have managed to provide this facility for the local people. I congratulate all for helping towards this major event of Pratishtha. We have nearly 140 very enthusiastic volunteers who are ready to give their time for the Mahotsava. We will perform lots of rituals, do cultural programmes and provide wholesome yet religious programmes through out the 5 day period from 5th April to 9th April 2012. This will be a remarkable event and we all will be happy to serve you. Once again I thank all helpers, donors and supporters in India and the UK for their contribution towards achieving our goal.

Ashvin Shah Secretary, Director Mahavir Foundation

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કૃિજ્ઞ ભાવે પ્રણામ

ભાવાાંજલિ ુ લાલ મહેિા સ્વ. ચંચળબેન અને સ્વ શાંતિલાલ મનસખ

આપણા દે રાસરમાાં શ્રી જજનેશ્વર ભગવાંતોની પ્રતીમાજીના પાવન અને શુભ અવસરે અમે સ્વ. ચાંચળબેનના જૈન ધમમ પ્રત્યેના અત્યાંત પ્રેમ અને તેમની પ્રબળ ધમમભાવનાની અનુમોદના કરતા આનાંદ અનુભવીએ છીએ. તેમના સમગ્ર પરરવાર તરફથી પ્રાપ્ત થયેિ સહાય અને સહકાર માટે અમે અત્રે આભાર વ્યક્ત કરીએ છીએ અને કુટુાંબી જનોને આવા શુભ કાયો માટે વધુને વધુ પ્રેરણા અને શક્ક્ત મળે તે માટે પ્રાથમના કરીએ છીએ.

મહાવીર ફાઉન્ડેશન

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મહાવીર ફાઉન્ડેશન નો સંક્ષિપ્િ ઈતિહાસ….. મહાવીર ફાઉન્ડેશનની શુભ સ્થાપના ૨૫ વર્મ પહેિા થઇ હતી આ સ્થાપના પાછળનો ટાંકો ઈતતહાસ આ પ્રમાણે છે . ૧૯૯૪-૧૯૫ માાં હસમુખભાઈ ગાડી ને ત્યાાં થોડા તમત્રો પર્ુર્ મ ણ ઉજવતા હતા અને ધાતમિક પ્રવ ૃતિઓ કરતા હતા. આમાાં મુખ્ય તો હસમુખભાઈ ગાડી, મનસુખભાઈ શાહ, પ્રવીણભાઈ શાહ, તવનોદ કપાસી, નરોિમ શાહ, પ્રકાશ શાહ, ચીફ ભાંડારીજી, તમિનભાઈ તવરાણી વગેરે મુખ્ય હતા. પર્ુર્ મ ણમાાં થતી આવક ને જમા કરવા બેંક માાં જીનાિય સતમતતના નામે એકાઉંટ ખોિાવેિ પણ સમય જતા બીજા ભાઈ બહેનો પણ પ્રવ ૃતિમાાં સામેિ થયા અને સાંસ્થા સ્થાપવાનુાં નક્કી કરવામાાં આવ્ર્ુ.ાં બધાએ ભેગા મળીને મહાવીર ફાઉન્ડેશન એમ નામ પસાંદ કર્ુું અને મે ૧૯૮૭માાં તેને ચેરીટી તથા િીમીટે ડ કાંપની તરીકે એમ બાંને રીતે રજીસ્ટડમ કરવામાાં આવેિ.

મહાવીર ફાઉન્ડેશનનુાં સહુ પહેલ ુાં જજનાિય મોંટરોઝ ક્રેસટાં , ઇલિિંગ રોડ પર એક દુકાનની ઉપર હત.ુાં અહી દર રતવવારે ભક્ક્ત માટે મળતા હતા અને તવનોદ કપાસી બાળકોને જૈન ધમમ ની વાતામઓ પણ કહેતા હતા. આ દે રાસર માટે મહાવીર સ્વામીની મતતિ ચીફ ભાંડારીજીએ ભારતથી મગાવીને આપી હતી જે આપણે હજી પણ બહાર પજા હોય ત્યાાં રાખીએ છીએ. આ મતતિની સદગત ચાંચળબેન શાાંતતિાિ મહેતા તરફથી સ્થાપવામાાં આવી હતી. આ દે રાસરની જગ્યા કોઈ લબલ્ડરે ફ્િેટ્સ બનવા માટે િીધેિી તેથી તે અમે ખાિી કરે િ અને બાદમાાં ઇલિિંગ રોડ ઉપર વેણીસન ના સાડી ના સ્ટોર પર છ મરહના માટે દે રાસર કરે િ હત.ુાં એ બાદ મહાવીર ફાઉન્ડેશને દે રાસર માટે જગ્યાની શોધ કરવા માાંડી. અમને કેન્ટન રોડ પર એક મકાન મળી ગર્ુાં જેમાાં અમે અમારી ધાતમિક ગતત તવતધઓ અને દે રાસર ની સ્થાપના કરી હતી. આ મકાન િીધા બાદ પણ એમ િાગ્ર્ુાં કે હજી બીજુ ાં મકાન િઈએ. આ માટે પ્રથમ કેન્ટનમાાં એલ્મ વુડ એવન્ર્ુ પર અને બાદ માાં બીજા બે વર્મ બાદ બ્રુક્સ રહિ પર જગ્યા શોધી હતી. અહી આપણને દે રાસર કરવા માાં મુશ્કેિીઓ નો સામનો કરવો પડયો અને દે રાસર ના બની શક્ુ.ાં જો કે આપણે આ બાંને જગ્યા વેચીને આપણા પૈસા વસુિ કરી િીધા છે .

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…..મહાવીર ફાઉન્ડેશન નો સંક્ષિપ્િ ઈતિહાસ આ બાદ કેન્ટન રોડ પરનુાં હાિનુાં મકાન તવસ્ત ૃત કરવાનુાં નક્કી કર્ુું અને અહીજ ભારતીય પ્રણાલિકા પ્રમાણે દે રાસર કરવાનુ.ાં નક્કી કર્ુ.ું ૫૫૭ કેન્ટન રોડ પરનુાં આ મકાન સહુને બહુજ અનુકળ છે કારણકે આ મેઈન રોડ પર આવેિ છે અને આજુબાજુ જૈન વસ્તી પણ સારા પ્રમાણ માાં છે . વળી આ દે રાસરને નવનાતના તથા ઓશવાળ એમ બધા ભાઈ બહેનો પોતાનુાં ગણીને િાભ િે છે . અહી શ્રીમદ રાજચાંદ્ર ના સત્સાંગો તથ બીજા જૈન ધમમના વગો પણ ચાિે છે . તેથી આ જગ્યા બહજ ુ િોકતપ્રય છે . હવે આ જગ્યાએ અમે એક્ષટે નશન કરાવેિ છે અને ભારતથી જે પ્રથમ મતતિઓ આવી હતી તે તથા બીજી મતતિઓ િાવીને પ્રતતષ્ઠા કરાવીએ છીએ. બધી પ્રતતમાજીની અંજન શિાકા ભારતમાાં ઘાટકોપરમાાં અને જામનગરમાાં કરવામાાં આવી છે .

અંજન શિાકા તવતધ કરવા માટે અમે ઘાટકોપર સાંઘનો તથા ગચ્છાધીપતત આચાયમ જયઘોર્ સરીજીનો તથા જામનગર ની અંજન શિાકા તવતધ માટે પરમ પજ્ય આચાયમ વજ્રસેન તવજયજી મહારાજ સાહેબનો તથા જામનગર સાંઘનો આભાર માનીએ છીએ. ૫૫૭ કેન્ટન રોડ પરનુાં આ દે રાસર સ્થાતનક પ્રજાની જૈન ભાવના ને સાંતોર્ આપશે અને અહીંથી આપણે જૈન ધમમના ઉચ્ચ મલ્યોનો પ્રચાર અને પ્રસાર કરી શકીશુાં તેની અમને ખાતરી છે . ભારતથી આરસના થાાંભિા તથા પબાસન મગાવીને હવે અમે આ દે રાસરને જૈન ધમમન ુાં સ્થાતનક હબ બનાવીએ છીએ. દે રાસર નો વહીવટ જૈન ધમમના ધારા ધોરણ પ્રમાણે જ થશે. એટિેજ દે વ દ્રવ્યની વ્યવસ્થા પણ જૈન તનયમો અનુસાર થશે. ભારત બહાર આવુાં સુદર ાં દે રાસર આપી શકવા માટે અમે સહુ ના આભારી છીએ અને સાશન દે વ ને પ્રાથમના કરીએ છીએ કે અમને આ દે રાસર દ્વારા સહુની સેવા કરવાની તક મળી છે તેનો હાંમેશા સદઉપયોગ કરીએ. જય જજનેન્દ્ર

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મલ્લલકુ મારી

ુ ા કપાસી, લંડન સધ

"મલ્લ્િકુમારી, તમે રોજ પ્રભુની આરાધના કરો છો અને હમેશા ધ્યાનસ્થ દશામાાં હો છો એના કરતા નાહી ધોઈ પ્રભુની પજા કરો અને કોઈ દાન પ્રવ ૃતિના કાયમ કરો, તીથમ યાત્રા એ જાવ. આવા કાયોથી તમને આનાંદ આવશે અને આત્માની મુક્ક્ત થશે". વેદ અને અન્ય ધમમગ્રથ ાં ો ની તનષ્ણાત ચોકસાએ મલ્લ્િકુમારીને કહ્ુ.ાં આ સાાંભળી મલ્લ્િકુમારી બોલ્યા: "અરે ચોકસા ત ુાં આટિી ભણેિી છે છતાાં અજ્ઞાન છે . માત્ર શરીર સ્વચ્છ રાખવાથી, કે નામની આશા સાથે દાન પ ૃવ ૃિી કરવાથી કે મનમાાં દ્વેર્ ભાવ રાખીને યાત્રા કરવાથી આત્માની મુક્ક્ત થતી નથી . િોહીથી ખરડાયેિા કપડા િોહીથી સારા થતા નથી. પ્રાણી માત્રને સરખા સમજવા જોઈએ. તપ કરવાથી પણ અશાતા અને ઉશ્કેરાટ થઇ શકે છે . પ્રાણી માત્ર પર દયા, સમતાભાવ અને સવમ પ્રત્યે પ્રેમ રાખનાર વ્યક્ક્ત જ પરમાત્માને પામી શકે છે ." આ સાાંભળી ચોક્સાના ગુસ્સાનો પર ના રહ્યો અને વેર િેવાનો તનણમય કરી મહેિ છોડી સાધ્વી ચોકસા ચાિી નીકળી. ચોકસા આમ તો વેદ અને ઉપતનર્દ ભણેિી હતી પણ તેના તવચારો સાંકુલચત વ ૃતિ વાળા હતા.

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મલ્લ્િકુમારી મીથીિા નગરીના રાજા કુાંભ અને રાણી પ્રભાવતીના પુત્રી હતા. રાણીને ખુશ્બુદાર પથારીમાાં સુવાનુાં મન થતા પુત્રીનો જન્મ થતાજ તેન ુાં નામ મલ્લ્િકુમારી પડ્ુ.ાં મલ્લ્િકુમારીના ભાઈનુાં નામ મલ્િીદીના હત.ુાં મલ્લ્િકુમારી જરા શ્યામ પણ ખુબજ સુદર ાં હતા. મોટી બહેન પ્રત્યે ભાઈ મલ્િીદીનાને ખુબજ પ્રેમ હતો અને અપાર માન હત ુાં . મલ્લ્િકુમારી માટે રાજાએ એક સુદર ાં ખાંડ (રૂમ) બનાવ્યો હતો કારીગર જયારે આ રૂમમાાં સુદર ાં લચત્રો બનાવતો હતો ત્યારે તેણે પરદા પાછળ ઉભેિી મલ્લ્િકુમારી ના સુદર ાં પગ જોયા. માત્ર પગ જોઇને જ લચત્રકારે મલ્લ્િકુમારીનુાં આબેહુબ લચત્ર બનાવ્ર્ુાં રૂમનુાં બધુજ કામ પરુાં થતાજ મલ્િીદીના આ રૂમ જોવા પ્રવેશ્યા અને અનેક સુદર ાં લચત્રો જોતા જોતા તેણે જાણે પોતાના બહેનને જ ઉભેિા જોયા. આ જોતાજ તે એકદમ થાંભી ગયો અરે આ તો મલ્લ્િકુમારી, મારા બહેન છે અને હુ ાં આવુાં વતમન કરાંુ છાં. પણ અહી ખરે ખર તો મલ્લ્િકુમારી નહી પણ તેમનુાં લચત્ર હત ુાં મલ્િીદીનાએ લચત્રકારને બોિાવ્યો અને ઠપકો આપ્યો કે અમારી રાજા તસવાય ત ુાં બહેનને જોવા જ કેમ ગયો અને લચત્ર બનાવ્ર્ુ.ાં લચત્રકારે કહ્ુાં કે મેં તમારી બહેનના પગ જ જોયા છે તેમને જોયા જ નથી, પણ મલ્િીદીનાએ ગુસ્સાના આવેશમાાં લચત્રકારનો અંગુઠો કાપી નાખ્યો અને તેને દે શ તનકાિ કયો. આ લચત્રકારે બીજે જઈને ફરીથી મલ્લ્િકુમારીનુાં બીજુ ાં લચત્ર બનાવ્ર્ુાં અને આરદન્શત્રુ નામના રાજાને વેચ્ર્ુ.ાં આરદન્શત્રુ આ લચત્ર જોઇને જ મલ્લ્િકુમારીનો દીવાનો બન્યો. મલ્લ્િકુમારીના પવમભવના છ તમત્રો હતા તે રાજા થયા હતા. સાંકેતપુરનો પ્રતીબુદ્ધ રાજા, ચાંપાનો ચન્દ્રછાય અને શ્રાવસ્તીનો રાજા રૂપી, વારાણસી નો રાજા શાંખ, હક્સ્તનાપુરનો આરદન્શત્રુ અને પાંચાિનો જીતશત્રુ આ છ રાજાઓએ મલ્િીકુમારી ના વખાણ સાાંભળ્યા અને તેના દીવાના બન્યા. આ રાજાઓએ રાજા કુાંભ પાસે મલ્િીકુમારીનો હાથ માાંગ્યો અને રાજા કુાંભે ના પડતા છએ સૈન્ય સાથે મીથીિા નગરી પર ચડી આવ્યા. રાજા કુાંભ ખુબજ ભયભીત બની ગયા. મલ્લ્િકુમારીએ ભયનુાં કારણ પછ્ુાં " દીકરી, આ છએ રાજા તારી સાથે પરણવા માાંગે છે અને મેં ના પડી તેથી બધાજ સૈન્ય સાથે ચડી આવ્યા છે ".

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મલ્લ્િકુમારી એ અવતધ જ્ઞાનથી જોર્ુ:ાં અરે ! આ તો છએ મારા પવમ ભવના તમત્રો છે મારે તેમને પવમ ભવ તવર્ે જાગૃત કરવા જ જોઈએ. મલ્લ્િકુમારીએ તપતાને ભય રરહત થવાનુાં કહ્ુ.ાં "તપતાજી, લચિંતા ના કરો, હુ ાં બધુાં જ સાંભાળી િઈશ"

મલ્લ્િકુમારીએ રમણીય ઉદ્યાનમાાં આબેહબ પોતાના જેવીજ પ્રતતમા ઉભી ુ કરાવી અને ગળે થી ઉઘાડ- બાંધ થઇ શકે તેવા ઢાાંકણાની ઉપર વ્યવસ્થા કરાવી. છએ રાજકુમાર માટે શતમયાણા એવી રીતે ઉભા કયાું કે તેઓ માત્ર મલ્લ્િકુમારીની પ્રતતમા ને જ જોઈ શકે. એક બીજાને જોઈ શકે નહી. મલ્િીકુમારી એ રોજ થોડુાં થોડુાં ખાવાનુાં પ્રતતમાનુાં ઉપરનુાં ઢાાંકણુાં ઉઘાડીને તેમાાં નાખવા માાંડ્ુ.ાં આમાાં સારામાાં સારા તમષ્ટાન્નો પણ હતા. જયારે પ્રતતમામાાંથી દુગુંધ આવવા િાગી ત્યારે મલ્લ્િકુમારીએ તપતાજીને કહ્ુ.ાં " તપતાજી, એક પછી એક રાજાને મારી પાસે િગ્ન તવર્ે ચચામ કરવા મોકિો". બધા રાજા એક પછી એક ચચામ કરવા આવ્યા. સહન ુ ા શતમયાણા જુદા જુદા હતા. તેઓ ફક્ત મલ્લ્િકુમારીની સુદર ાં પ્રતતમાને જ જોઈ શકતા હતા. દરે કને િગ્નની તાિાવેિી િાગેિી હતી એકાએક મલ્લ્િકુમારી એ પ્રતતમાના ગાળા ઉપરનુાં ઢાાંકણ ખુલ્લુાં કરતા જ દરે કના શતમયાણામાાં દુગુંધ ફેિાઈ ગઈ. જેઓ પ્રતતમાને સાચે જ મલ્લ્િકુમારી માનતા હતા તે બધાજ રાજકુમાર બોિી ઉઠયા " આ દુગુંધથી બચાવો" મલ્લ્િકુમારી બોલ્યા: "અરે રાજકુમારો! તમે આટિી દુગુંધ નથી સહન કરી શકતા? આ પ્રતતમાના પેટમાાં જે ખોરાક જાય છે તે જ ખાવાનુાં હુ ાં રોજ ખાઉં છાં. મારુાં શરીર પણ િોહી અને હાડ-ચામ નુાં બનેલ ુાં છે તો તેનો મોહ શા માટે ?" "તમે યાદ કરો, તમારો પવમ ભવ તમને યાદ છે ? તમે તો પવમ ભવ માાં મારા તમત્રો હતા". છયેને જાતત જ્ઞાન થર્ુાં અને તેમણે સહુએ મલ્લ્િકુમારી સાથે દીક્ષા િીધી. મલ્લ્િકુમારી ને કેવળ જ્ઞાન થર્ુાં અને પોતાના વ્યાખ્યાનમાાં અનેકાાંતવાદની વાત કરી. સમ્મેતતશખર પવમત પર ફાગણ સુદ ૧૧ ના રદવસે તનવામણ પામ્યા. ચોવીસ તીથુંકરમાાં મલ્લ્િનાથ ભગવાન એકજ સ્ત્રી છે . પણ આપણે પુરુર્રૂપે તેમની સ્તવના કરીએ છીએ. તેમનુાં એક બહુ સુદર ાં દે રાસર ભોયણીમાાં છે . તેમનુાં િાાંછન કુાંભ છે .

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In Loving Memory of‌

My Parents: SHRADDHANJALI

My Father: Jagjivandas Mavji Kapashi Strict disciplinarian and simple man who inspired me to do noble and charitable activities. My Mother: Samta Who died in her twenties. No memories. Just feeling the gentle, loving hand over me. Vinod Kapashi Sudha Raxita David Mayuri Anjali Punny Jinesh Serena Anusha Neha Nikesh Jasmine Jaimin Vimalaben G Shah

(Ramnikbhai, Gajraben, Naginbhai, Jashubhai)


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The Ultimate Goal The ultimate goal of all life and conduct in Jainism is to realize the free and blissful state of our true being. True philosophy should result in removing all bondage (karma) in the process of purifying the soul. The central theme of Jainism considers religion as a science of ethical practice. The conduct of the present life should be aimed to attain liberation (Moksha), the state of eternal bliss from which there is no return to the cycle of life and death. Every soul can attain liberation and a supreme spiritual state by realizing its intrinsic purity and perfection. Jainism lays down a definitive course of practical moral discipline, contemplation of the highest truth, and reorientation of life for attaining ultimate reality or truth. Lord Mahävir and the other Tirthankars have shown the effectiveness of spiritual progress by putting it into the practice in their own lives. The prominent Monk, Umäsväti, around the 1st or 2nd century A.D., reminded us of it again in the very first verse of his Tattvärtha Sutra. It reads: “Samyag-darshan-jnän-chäriträni Mokshamärgah”. This prescribes a path to liberation (Moksha), which consists of the following trinity (Ratna- Traya): • Right perception Samyag Darshan • Right knowledge Samyag Jnän • Right conduct Samyag Chäritra Right perception: Right perception creates an awareness of reality or truth, right knowledge impels the person to proper action, and proper conduct leads him to the attainment of total freedom. They must coexist in a person if one is to make any progress on the path of liberation.

Right Perception or Faith (Samyag Darshan) The first step in the process of self realization is to discard superstitious beliefs and to adopt a rational attitude in life. Right perception consists of seeing the true nature of every substance in the universe. Jainism advocates that one should first try to know, comprehend, and understand the nature of reality, one’s own self, religious goal, and the path. One should analyze, examine, test, verify, and then, if satisfied, be convinced of its truth and efficacy. From a practical point of view, perception in the nature of the reality means to have a total faith in the preaching of Tirthankars and their scriptures, known as Ägams.

Right Knowledge (Samyag Jnän) Right perception or faith makes us realize the reality of life, and the seriousness of our purpose in life. Right knowledge is the true, correct, proper, and relevant knowledge of the reality. To understand reality, one should know the fundamental elements of the universe and their relationships.

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From the practical point of view, right knowledge means the proper knowledge of the six universal substances and nine principles or Nine Tattvas. Which defines the relationship between Soul and Karma. Six Universal Substances are: Soul, Matter, Medium of Motion, Medium of Rest, Space, and Time Nine Tattvas are: Soul, Non-living elements, Äsrava, Bandha, Punya, Päp, Samvar, Nirjarä, and Moksha Right perception is essential in recognizing right knowledge from wrong knowledge (Mithyä Jnän). Both are mental processes. Right knowledge must be free from three main defects: doubt, delusion, and indefiniteness.

Right Conduct (Samyag Chäritra) Soul’s ultimate destiny is Moksha. Right conduct must ultimately lead to liberation. The main goal of a human life is to free one from attachment (Räga) and aversion (Dvesha). That is to be free from all impure activities of thought, word, and deed. This will attain the state of perfect equanimity. For practical purpose, right conduct comprises ethical codes, rules, and discipline which a human being is required to pursue for ultimate freedom. This resolves into taking the five great vows of an ascetic or twelve limited vows of householder. Non-violence Ahinsä Truth Satya Non-stealing Asteya Chastity Brahmacharya Non-possession/Non-attachment Aparigraha Right faith and right knowledge are required for right conduct, and all are interdependent Jains dedicate themselves to proper conduct through vows and sub vows. Vows are at the heart of Jain morality and are undertaken with a full knowledge of their nature and a determination to carry them through. Understanding of Samyag Darshan, Samyag Jnän, and Samyag Chäritra itself is not good enough to take us anywhere but we would have to apply them in real practice to their fullest to get the actual results. It should also be remembered that we would have to follow all three, Samyag-darshan, Samyagjnän and Samyag-chäritra, at the same time because if we follow only one or two of them, they will not take us too far on the road of spiritual pursuit. The trinity is necessary for a successful life. This threefold discipline helps us realize our own intrinsic purity. The trinity must be cultivated collectively to ensure liberation. Individually, they are incomplete and insufficient because they are mutually dependent. Collectively, the three jewels produce harmony, contentment, and bliss with the progressive march of the soul to higher planes.

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Congratulations & Best Wishes to Mahavir Foundation On the occasion of Pratishtha Mahotsava in Kenton Derasar

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Do I Need to Give Up Happiness to be Religious? Pujya Gurudevshri Rakeshbhai Absolutely not. Pujyashri Gurudev responds, “I am not asking you to give up happiness. I simply wish to show you a greater source of happiness.” Happiness is your True Nature. It is your right to be happy. Religion teaches you how to be happy. Only if your life is a celebration, full of love and joy; if you dance with happiness will you be religious. The ignorant however are unable to comprehend the essence of religion. They fail to grasp the simple truth that religion means to be happy and to spread happiness. Much ignorance prevails regarding religion. Ignorance About Religion Do you harbour the belief that religion means suffering, inflicting pain on yourself? Just as the belief that happiness can be attained from external things is not true, so also the belief that one should suffer to become religious and attain happiness in another lifetime, is not true. ‘Religion means suffering,’ if that is your belief, you must correct it immediately, because in this way you will only create a society of masochists, rooted in sorrow. All your so called religious activities in life will revolve around unhappiness. To respect unhappiness can never be religion. A fakir named Zusia was lying on his deathbed. Someone asked him, “Did you observe your austerities and practise your vows properly? Will you be able to face God?” He replied, “I know God very well. He is not a wicked person who will ask, ‘How many days did you remain hungry?’ He will ask, ‘How happy were you? On how many occasions were you able to remain unaffected by situations, revelling in the bliss within?’” For one who has found boundless joy within, thoughts of food and other things no longer bother him. He is the one who practises true austerity. Appreciate such a practitioner of austerity, honour him with grand processions, prostrate yourself at his feet. Such a person can truly be called religious. But you worship an unhappy person and one who is unhappy, is not religious. Why then, do you honour such a person? In fact, he should be pitied. By praising those who are ignorant, you are exhibiting your own ignorance! By believing that those who make themselves and others unhappy are religious, you are associating religion with unhappiness and committing a grave mistake. That is why unhappiness is the goal of your life and unhappiness is where you end up.

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Your false beliefs about religion are so strongly rooted that you are not willing to budge, even by an inch. You are willing to be unhappy, but not to change your perspective. You cannot see a religious person being joyful, nor can you accept that a joyful person is religious. You have linked religiousness with unhappiness. However, religion is undoubtedly the ultimate destroyer of all suffering. Religion is the art of being in a state of happiness. If you become religious in the true sense, you will inevitably become joyful. One whose life is full of joy is dear to God. Such a person remains happy in any situation. The characteristic of a happy person is contentment. What is True Religion? Religion shows you a greater source of happiness. It tells you to dive deep within and know your True Self. This is not a difficult task, in fact, it is very simple. If you ask a rose in full bloom whether the process of blooming was difficult, it will say, ‘when I did not have to become a jasmine, why should it be difficult? I only had to bloom. There was joy in blooming and joy even after blooming.’ Blooming is a natural phenomenon. How can that which is natural be difficult? Being natural is being normal, and being normal is always simple. Religion is to become steady in one’s own nature. How can that be difficult?

Do not keep wandering outside aimlessly. Your treasure is hidden within you and yet you beg elsewhere. Your kingdom lies within and yet you look for riches outside. Just change the direction of your search, look within and your life will be revolutionised. Why is it that you never undertake the journey within? You wander far away and count misery. You make preparations to go to the moon and stars, but not within. You turn a blind eye to that which is close by. The Self is the closest, but you believe it to be very far. The first thing therefore, is to realise that it is the closest. Then efforts should be made to become steady in it. When one’s discriminative faculties are awakened and one sees that the external world cannot bring real joy, the inward journey begins. If you start the inward journey you will turn to your Self. And if you turn within, you will come close to that which will never leave you. Moreover, as you turn within, fountains of joy will spring forth. Not only will you be full of joy, you will also make the world joyous. The one who is happy also makes others happy. What else can he radiate but happiness? If you are unhappy, then you have turned your back on God. The pursuit of religion is not escapism, is not cowardice, nor a matter of helplessness or weakness. If your heart overflows with joy, know that you are on the path of true religion and a religious person remains untouched, joyful and fragrant wherever he is!

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Shedding the Ego Nalin Kothari Shree Raj Saubhag Ashram - Sayla - India

Heartiest congratulations to all the members of Mahavir Foundation who have put in their best efforts and have been able to transform a dream on paper to become an absolute reality. The extended and renovated Kenton Jinalay shall now facilitate the spiritual progress of many soul seekers. Of all the virtues, profound universal love born out of equanimity is apparently realised no sooner we look into the eyes of Tirthankar Bhagwan. Idols of Jinas help us understand all the inherent qualities they have and therefore for a soul seeker it becomes emotively inspirational. The fact is that people who cannot concentrate their mind on a non figurative omniscient God need something to rivet their minds on. We can only gain if in our imagination we consider that the statue of the Tirthankar is a living omnipresent. Contemplating and meditating on different attributes of Tirthankars is how they will manifest in us. Every living being is potentially divine. Living a divine life is living a life with self awareness. This awareness makes us consciously active. This condition of being aware of one’s self reveals one’s own eternal being. Most of us identify self with body and mind and therefore find it difficult to equate God with the self. Self is already there in the centre of our being, it is the awareness which needs to be developed. It is during the silence of mind that self awareness is experienced. Silence of mind is the practice adopted in meditation. In meditation our mind is engaged to a single point. To learn meditation we need a Guru who has mastered it and who ceaselessly lives in that self awareness.

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Idol of Tirthankar signifies the same awareness and inner bliss. Worshiping it with focus mind will inspire us to develop the same awareness in which they are peacefully still. Born as humans our only objective of life is to develop this awareness and liberate our soul from the vicious cycle of birth and death and to attain a perfect state of eternal bliss. In this material world we have many other smaller objectives also to be accomplished and thus we have to go through a long and arduous path to achieve them. Education, excellence in profession, acquisition of wealth, property, material comforts, duties towards parents and children all these demand hard work and continuous struggle. Far from our main objective of Moksh, engrossed in worldly affairs we get empowered and enslaved by its various influences. Consequences of a stressful life tear us apart and we lose this invaluable human life. In front of the idol a devotee expresses his fervent desire to emulate all those qualities that a Tirthankar has. Virtuous and disciplined life integrated with principles of Jainism is the first requisite for spiritual evolution. Finding a true Guru and seeking his refuge by unconditionally surrendering at his lotus feet is the first step. Progressively, Guru shall teach us to channelize our mind’s power of concentration in attaining that awareness. Seated on the seat of pure consciousness we shall then start shedding our ego, our karmas and the day is not far when we shall be as sublime as the Jinas. By installation of Jineshwar Pratimaji, Mahavir Foundation has in true sense created an opportunity for many souls to pray and worship Tirthankar Bhagwan and sanctify their lives. In appreciation I compliment each one of you who have been part of this great noble cause.

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Relevance of Non violence in the 21st century By Samani Prasanna Pragya Although non-violence is considered a religion, it is practiced through a way of life. I would like to say that ahimsa which means non violence is not only relevant in the 21st century but it has been relevant through out the past centuries and will also remain relevant in the coming centuries. It holds an eternal relevance. If one can not live without violence, it is also true that one can not live without non-violence. One can not live without non-violence because non-violence is peace, nonviolence is progress, non-violence is healthy society and non-violence is spirituality. Relevance of ahimsa means relevance of peace, relevance of progress, relevance of healthy society, relevance of spiritual development and above all the relevance of true existence. If there is significance of peace, progress, healthy society, spiritual development and of existence, we can not deny the importance of ahimsa too because these all are the outcomes of ahimsa. As peace is relevant irrespective of time and region, so is ahimsa relevant irrespective of any time and place. As progress, healthy society and spiritual development are relevant forever non-violence is also relevant forever. And beyond all, as existence is significant eternally, so ahimsa is significant eternally. There is a cause and effect relationship between all of these and Non-violence. Non-violence is the means through which one can achieve peace, progress, healthy society and become able to survive. According to Martin Luther King “the choice is no longer between non violence and violence; it is between non violence and non existence. Picture of violent modern world Although it is true that non violence was relevant in the past but in today’s violent world, it has become more relevant than ever before. Today, we are living in a world, full of conflicts and fear. It is the time, where we see an imminent threat to the very existence of humanity. Alarm bells are ringing. However advanced technology and science have provided us a lot of comforts and luxuries, it would not be wrong to say that it has also created stress, anxiety, pain, misery and made our life fearful. Every day, we come across the same sad news: violence, crime, wars, disasters and so on. It is hard to find even a single day devoid of such terrible happenings. The 20th century will be remembered for terrible wars, racial frenzy untold human sufferings and hatred. It was believed that the 21st century would guide in an era of peace and happiness but the hope has become failed even in the first decade of the century. The terrorist strike in different parts of the world, the wars of Iraq and Afghanistan, massive killings in the Middle East, murder of classmates, teachers

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and parents by teenagers, communal violence and ever-increasing violence at family level have disappointed the movements of peace and nonviolence. The incidents, happened in just eight years of the third millennium like the collapse of world trade towers in America, the attack on the Virginia University, the murder of former prime minister of Pakistan and various bomb blasts that have recently taken place at many places in India have scared the human minds universally. Human race was never so afraid of violence and destruction in 2000 years of ancient history as it is today. Many people know about the massive number of killings that took place during the two world wars but very few people know about the amount of killings that took place after the Second World War which is far greater than the two wars. Today violence is occurring on such a big level. Why? What is the reason behind this? The reason is that today humans have forgotten the real value of humanity and have become more cruel than animals because animals never attack their own kind but humans are doing that blindly. This poor situation of human society forces us to think about the ways to get rid of violence and bring peace and harmony in society. To build a better world we need to find out the causes of violence and ways to remove those causes. So let us think about the causes of violence. Causes of violence There are many causes of violence like Hunger, poverty, racial frenzy, sectarian fanaticism, uncontrolled desires, unrestrained consumption etc. Hunger is the prime cause of violence. Many people are facing the problem of hunger and poverty and in reality the root cause of poverty is a bad social structure. Due to the bad social structure today, one man is enjoying great prosperity and another is rolling in poverty and leading a miserable life. The problem of hunger and poverty has become the backdrop of crimes and violence. If the problem of hunger and poverty is solved, violence will be reduced by 50% at a global level. Along with poverty, racial frenzy and sectarian fanaticism are also the causes of violence. Human’s rigid nature creates conflicts between different people, faiths and ideologies, which also results in violence and crime on a massive level. Due to his egoistic out look, man is spreading hatred and hostility instead of developing mutual love and cooperation. He is ignoring the values of cooperation and co-existence which are essential for our survival. Unrestrained consumption is also a major cause of increasing violence and it occurs due to the feeling of greed. Man wants to get more of every thing - More money, more materials, more comforts and more luxuries. More over, in the name of progress and material growth man has also broken all the laws of ecology and emptied so many resources of nature.

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Attachment towards money and materiality is the biggest cause of violence. Today we are facing the problem of global recession and credit crunch. Why? Why did this happen? I would say, today’s poor economic situation is nothing but the result of man’s greed and dissatisfaction. In the present age, morality and spirituality have taken a back seat. Values have been lost and there is a mad rush for materialistic and sensual pleasures. People practice violence in many forms. Black marketing, adultery, exploitation, drug smuggling, threatening and corruption in various forms have become the order of the day. In short, we can say, that, today, the picture of the nation, society, family and individuals is dark and gloomy. Non violence: A Universal law In this situation non violence is only the way that can bring peace and harmony in the society. Non-violence is not merely a negative concept i.e. not to kill; but it also has a positive meaning of compassion, amity, forgiveness and love to all living beings. All the thinkers of humanity and the founders of religious orders universally have accepted non-violence as a core principle of human conduct. Famous Hindu text of Mahabharata says ‘As the foot prints of all smaller animals are included in the footprint of an elephant, in the same way all the virtues are included in Ahimsa. Lord Buddha in Dhammapada also remarks enmity is never pacified by enmity, but only by non-enmity. ‘Thou shall not kill’ is one of the Ten Commandments. In the holy Bible Jesus Christ says ‘Love thy enemy’. In Islam, the Supreme Being is one who is beneficent and Merciful. Sikhism also teaches about not to harm and hurt anybody. Non violence in Jainism In Jainism, non-violence is deep-rooted in its moral and ethical codes of conduct and regarded as the “Supreme Religion”. Prime Jain scripture Acharanga sutra says- “Atthi sattham parena param, nattthi asattham paren param”. It means there are weapons; superior to each other, but nothing is superior to asastra that means non weapons which is non violence. Violence can never be the solution to violence. To get rid of the problem of violence, we need to use the weapon of non violence. The Jain text Dasavaikalika Sutra says ‘All living beings desire to live, none desires to die. Hence no living creature should be killed’. According to Jainism every living being of the planet is valuable whether it is an ant, a bird, an elephant, a tiger or even microbes and bacteria matter. Here, nonviolence is nothing but to treat all living beings as equal because all beings have an equal right to lead a peaceful life and that’s why no one has right to take anybody’s life. The simplest rule of non-violence is - Whatever you desire for your self, desire for others and whatever you do not desire for yourself, do not desire the same for others.

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Jainism: Religion of Ecology Jainism is the religion of ecology. It believes in six kinds of living beings and that is a unique principle of Jainism. According to it earth, water, fire, air, and plants are one sensed living beings. The sixth kind is mobile beings having 2, 3, 4 and 5 senses. Jain scriptures describe that one should not harm any of these six kinds of living beings to fulfil one’s unnecessary materialistic desires. The text Acharanga sutra says “One who neglects or disregards the existence of these living beings, disregards his own existence. In the text Tattvartha sutra Umasvati has declared ‘Parasparopgraho jivanaam’. It means all living beings are interconnected by mutual support and interdependence. The directive principle of living is not ‘Living on others’ or ‘Living by killing’ but ‘Living with others’ or ‘Live for others’. Importance of Non possession Along with nonviolence Lord Mahavir preached the principle of non possession too. According to him the principle of nonviolence and the principle of non possession can not be separated. They are interconnected. Violence is the effect and possessiveness is the cause. That’s why Jains believe, lesser killing is better living. Lord Mahavir never denied earning money and accumulating wealth to fulfil our basic requirements but he said that an excess of possessions is exploitation because it becomes obstacle to those who actually need it. Importance of Non absolutism In Jainism violence is of three kinds: physical, verbal and mental. To overcome the mental violence or the violence of thoughts Jainism explains the principle of Anekant. Anekant means multiplicity of view points or reverence for others views or thoughts. This principle is very helpful to solve the conflicts caused by differences in ideologies and faiths and establish the feeling of cooperation, Coexistence and Harmony, which are the practical forms of non-violence. Where there is no harmony and no cooperation, there is no practice of non-violence. Without non absolutism or many sidednesses, one can not think about non violence too. In this way in Jainism Non violence, non possessiveness and non absolutism go hand in hand. These teachings of the great prophets of the world show that the doctrine of non-violence, which can only be the universal law of advanced human society. In this modern age of science and technology, non-violence is the only alternative for the survival of mankind as it has a tremendous potential to be a catalyst of the new global order. What the world needs today and will need even tomorrow is increasing global commitment to the culture of non-violence.

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Congratulations to MAHAVIR FOUNDATION On 25th Anniversary to celebrate Pratistha Ceremony

With compliments from: Bipin & Pratibha Lakhani Anil & Arti Lakhani Mahavir Foundation

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Jain Social Group Middlesex Congratulations to Mahavir Foundation on Pratistha Mahotsav

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Importance of the Namaskara Mantra - Jashu Kapashi The importance of the Namaskara 'Namokara Mantra-Mahatmya '. It means:

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"This mantra is the essence of the world, it is unique in the three worlds, it is the destroyer of all sins. It is the vanquisher of all the miseries in this world, it is the eliminator of the poison of mundane indulgences, and it is the eradicator of the root of karma. It is the provider of perfection in all mantras, it is the source of well being and bliss, it is the mantra that leads to omniscience. The continued chanting of this mantra liberates the soul from the cycles of life." The Namaskara Mantra is also chanted by certain devotees to free themselves from all sorts of fear. The phenomenon of 'fear' and the use of stotras in removing fear has been discussed in recitation No 5. The Namaskara Mantra is said to remove the following fear as per a verse in the 'Namaskara Fala Stotra': Vahi-jala-jalana-takkara-hari-kari-sangama-visahara Bhayaaaim, nasanti takkhanenam jina-navakarappabhavenam....... This means:- "The Namaskara Mantra immediately removes the fear of disease, water, fire, thief, lion, elephant, war, snake, etc..” The Belief in the Miraculous Power of the Namaskara Mantra: There are various accounts in Jain books, both old and new, about how the Namaskara Mantra has helped individuals in times of extreme difficulties. Jains do have immense faith in the Namaskara Mantra and believe that the systematic chanting of the Mantra brings about the desired rewards. I have sited two examples in this book. The first example is comparatively quite recent and the other is a very old one from Mahavir's time.

The MEANING F THE WORD ‘NAMO’ • There are two syllables ‘Na’ and ‘Mo’ • Each syllable of the Navkar Mantra possesses one thousand and eight different types of learning. • Namo means feelings of obeisance. • Bowing down with humility helps in sowing the seeds of religion. • Bowing is done by all six senses and the mind. • The Navkar purifies the five senses and the mind. • Namo is a manifestation of modesty, discretion, asceticism, mortification, and sacrifice. • Namo is the root of salvation. • Namo banishes pride. • Namo is a manifestation of asceticism, worship and knowledge. • Namo brings about the conjunction of the soul with the supreme spirit. • Namo is as good as the repentance of sins. • Namo stands for modesty and respect. • Namo is an internal type of penance. • Namo is  Cooler than moon.  Brighter than sun.  More considerate than the sea.  A source of health, wisdom and meditation. The Navkar is a manifestation of Arihant, Siddha, Acharya, Upadhyaya, Sadhu, enlightened view, knowledge, character and austerity. It is a supreme entity.


Everlasting glory of the Navkar Hemchandrasuriji Maharaj describes the Navkar Mantra as the destroyer of all miseries in his book the Updeshamala. The Panch Parmeshti Gita, written by Yashovijayji Maharaj states: Shri Navkar samo jagi, mantra na yantra na anya; Vidhya navi, aushadhi navi, eha jape te dhanya.

The Navkar Mantra has no parallel in this world. The advancement of technology, education and medical science work miracles notwithstanding a comparison with the Navkar is out of place. The Navkar gives heavenly happiness because it is unique when compared to Chintamani or Kalpataru. The Navkar is a virgin seed of the Kalpataru of welfare. It is as good as a huge sun, which melts the snow laden peaks of Himgiri. It is an eagle, which catches the sinners. It is as good as banishing poverty in the way a wild animal uproots a plant/tree.

It is a sacred earth. The Navkar is as good as Father, Mother, Brother, Friend as described by Shree Haribhadrasuriji Maharaj

The Navkar Mantra Sutra The Navkar Mantra is a sutra because it contains the right meaning and beautiful words. The sutra when recited repeatedly becomes a mantra. The seeds like Aum, Hrim, Arham are not found in Navkar Mantra. The Navkar Mantra is a Siddha Mantra because it was created by Yoga Siddha. The Navkar Mantra is a guide for Salvation. It cools down the fire of desires within our hearts. It is a symbol of the humbleness of the good earth. It elevates higher and higher. Even a fraud that recites this Mantra can avail all heavenly things. Jain Darshan is a treasure of all good contents of all religions of the world. Recitation of the Navkar helps one accomplish the dream of sixty-eight pilgrimages. It is unique. It rules out misery and brings happiness.

It is a flower of noble endeavour. The Mantra is designed with syllables. The letter represents the body of the Mantra. It is like lightning which gives lustre to our soul. Life is a machine which works with the steam of the Navkar Mantra. • Fire burns the fuel. The Navkar burns Sins. • Dirt is washed by water. Similarly the Navkar washes out the dirt of worldly acts. • It annihilates all sins forever. • It is a shower which cools the strength of delusion. • The Navkar is an embodiment of mother, father, master, teacher, friend, doctor, religion, deity, and truth. • The Navkar is like the nectar of the earth. • The Navkar is a ship which sails safely on the ocean of life.

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• The Navkar is a royal path of salvation. • The Navkar is a kind of supreme knowledge. • The Navkar is a treasure of great strength.

• The Navkar enlightens the soul. • A recitation of the Navkar is sure to wash away all sins. • It is a basic source of all mantras. • It has no parallel. • It safeguards our worldly interests. • It removes ignorance and laziness. • It is a source of happiness of both worlds. • It is popular as a great dictation. • An act of bowing down to five great souls is as good as a new lease of life to wondering beings. • Chanting of the mantra at anytime, anywhere invariably removes sins. • The newborn happens to listen to the Navkar; it can fulfil all wishes. • The Navkar opens the gates of heaven for the last journey from the world. • The Navkar works as the ‘Sudarshan Chakra’ which removes all undesired elements. • The Navkar as the Kamdhenu gives all round supremacy, thus said Acharya Siddhasen. • The Navkar is a cream of heard knowledge. • The Navkar helps attaining salvation. • One who recites one lac Navkar mantras becomes a permanent member of the spiritual spectrum. • The Navkar mantra can be recited to eternity. It gives eternal peace and happiness even in areas like the Panch Bharat and Panch Airavat. • In the context of eternity, the Navkar remains eternal. Jainism is everlasting. The recitation of the Navkar has been performed since time immemorial. • Its impact is very deep in the sense that it keeps the witch and demon away from us. • The recitation of the Navkar keeps away unhappiness, affliction, fire and theft from us.

• The Navkar Mantra imbibes the ‘Veetrag Bhav’ • The Navkar Mantra is a source of good sense, noble thoughts and good actions. • The benefit of sixty-eight pilgrimages can be had through recitation of the Navkar. • The Navkar represents all good things in life. • The Navkar is perfection in itself. • The Navkar is the foremost of all good things. • It is at the helm of all mantras. • It’s compared to the magic tree, the Kalpataru. • It is a way of Salvation. • It gives eternal peace in the wilderness. • It annihilates eight forms of karma. • Worldly actions come to an end by reciting the Navkar.

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Eight Divine Attributes in Bhaktamar Stotra - Vinod Kapashi

Verses 28 to 35 in the Bhaktamar Stotra describe the guardians or divine happenings when a Tirthankara is preaching. These happenings are called ‘PRATIHARYAS’. It is widely believed that there are eight divine attributes (pratiharyas). But the Bhaktamara Stotra has been found in two versions. The Shvetambara version has only four pratiharyas (which means the whole stotra consists of forty-four verses. The Digambara version has all eight pratiharyas, making forty-eight verses in all. The whole debate as to which version is right is somewhat sectarian, but I have examined all the points critically and given my own opinion about the authenticity as to the total number of verses.

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These eight divine attributes are: 1. Whenever the Tirthankara is seated in his assembly to deliver a sermon, He is seen seated under an Ashoka tree. 2. He is seated on a special throne (Simhasana). 3. The celestial beings or demigods are in attendance gently fanning their whisks (Chamara). 4. Always there is a three- tier canopy above the head of the Tirthankara (Chhatra). 5. Celestial beings are playing the wind instrument called a Dundubhi: a sign of glory and victory. 6. Celestial beings are showering beautiful flowers (pupa). 7. There is a halo around the face of the Tirthankara. 8. The language of the Tirthankara can be understood by all living beings including animals. Translation of Verse about Eight Pratiharyas: Verse No (28) When you are seated under the high Ashoka tree, the rays emanating from your perfect and shining body radiate upwards like the rays of the sun located adjacent to the dense clouds, and dispels darkness.

Comments: This is the first divine attribute, an Ashoka tree. There always is a tree where the Tirthankara is seated for His sermon. The name of the tree is Ashoka. In Sanskrit Ashoka also means no misery or no sadness (a - shoka. the first 'a' denotes negativity as in ahimsa, non-violence) The height of the tree is usually twelve times the height of a Tirthankara. The first Tirthankara Rishabhadeva was the tallest, so the tree in His case is also the tallest one. According to the Samvayanga Sootra, another tree is seen on top of the Ashoka tree. That tree is different in the case of each Tirthankara. It is usually the same tree under which the particular Tirthankara had attained infinite, supreme knowledge (kevala gyan). Whether the height of another tree is calculated, that the total height is twelve times, is not quite clear. Verse No. (29) (The second attribute: throne or lion- throne (Simhasana). When seated on a lion- throne with multifaceted jewels, your bright and golden body shines like the disc of the sun radiating rays under the sky, seated on the summit of the eastern mountain.

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Comments: The first Tirthankara had a golden complexion as per the description of His body. That is why we can see here that the poet has used the word ‘golden body’. Verse No. (30) O Lord, when the whisks (Chamaras), which are as white as the flowers of kunda flowers, are gently fenned either side of your handsome and golden body; your body looks like the Meru (mountain) from the peaks of which flows the streams of pure water, white as the fresh moon. Comments: The poet has given us here just one long sentence but the comparison is really beautiful. It shows how the poet has imagined this third felicitation. It takes us on a mountain where the gentle streams are flowing. He then reminds us of the Tirthankara seated during His sermon.

Here the poet has given us many points in one long sentence: The body of the Tirthankara is golden and handsome. The whisks are as white and pure as the flowers of the Kunda plant. When the celestial beings stand either side of the Lord and gently move (fan) the whisks up and down, this gives an appearance of a stream gurgling down (flowing from) the mountain, Meru. Verse No. (31) The three canopies (Chhatra), adorn the space over your head. These canopies are like a white glowing moon that has prevented the heat of the rays of the sun. The beauty of these canopies is greatly increased by the swinging pearls (on them) which again proclaim your supremacy over the three worlds. Verse No. (32) The deep and high sound of the wind instrument, Dundubhi, which spreads in all directions and which can grant the wealth of auspiciousness and which proclaims the victory of the propagator of the true religion, plays the tunes of your fame (yasa). Verse No. (33) "When the flowers, mixed with fragrant drops of rainwater are falling down in the gentle breeze, from trees like the Mandar, Sundar, Nameru and Suparijata (names of the trees), it gives an impression as if the shower of your gentle words is falling." Verse No. (34) The glorious halo (bha-mandal) around you which surpasses the brightness of all luminous objects in the universe, dispelling darkness of the night, is more bright than countless suns put together and still it seems as cool and soothing as the moon. Verse No. (35) Your divine speech is most suitable for all beings who seek the path of liberation, it cleverly teaches the true religion in three worlds, it is clear in its meanings and it's language is understood by everybody.

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આપશ્રીની ૧૨ મી પુણ્ય તતથીએ આપને શ્રદ્ધાાંજલિ અપીએ છીએ.

કેન્ટન દે રાસરમાાં પ્રભુજીની પ્રતતષ્ઠાના માંગિ અવસરે અમે આપને યાદ

કરીએ છીએ અને આપના આત્માની ચીર શાાંતત અથે પ્રાથમના કરીએ છીએ. અમે સહુ િલ્ધધના ભાંડાર એવા ગૌતમ સ્વામીની પ્રતતમાજીની પ્રતતષ્ઠાનો િાભ િીધો છે અને આપનો ઉચ્ચ આત્મા જ્યાાં હોય ત્યાાંથી અમી વર્ામ કરશે એવી શ્રદ્ધા સાથે સહુ આપને પ્રણામ કરીએ છીએ. જયશ્રી રમેશ મોદી પરરવાર ુ ી હીના સરુ જ શાહ અને પત્ર

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POSITIVE THINKING AND JAIN VISION - Dr. Atul K. Shah reflects on our achievements in Britain I am delighted to observe the huge energy and vitality of the Jain community in Britain, so many thousands of miles away from the homeland of India. To see new temples and community centres being built, a growth in community gathering and activities, greater and more dynamic involvement of young people, and scholars and saints regularly visiting Britain is indeed a huge achievement. It gives much hope for our future in this country. Britain prides itself in its diversity – in this year’s Golden Jubilee, the Queen has put faith centrally on her agenda, and has already had dialogues and visits to the Jain community. Also the community is actively engaged in volunteering activities during this time. Coming from a philosophy of respect for all life, we Jains have integrated very well into Britain and continue to make a very strong positive contribution to the country through our various activities – education, business, professional service, community support, ethics and charity, care for friends, family and neighbours. This is a huge achievement for a community of 30,000 people. Our young people are also a symbol of hope and optimism. The Young Jains continues to provide very innovative and creative education about Jain wisdom and organise regular seminars and conferences, and produce a wonderful newsletter. There are chapters of Jain societies at various Universities in Britain. Our greatest asset is our ancient and time-tested philosophy, which has permeated deeply into our everyday life, character and conduct in a variety of ways. Given the huge emphasis given to respect and cohesion, it is indeed our huge asset to have inherited these values in our genes. We are also very open in sharing our faith and philosophy with others, and participate in many multi-cultural events and celebrations. Twenty years ago, we had to spell the word Jain wherever we went – nowadays, there is much better awareness about it. This is a major breakthrough. Having beautiful temples and monuments in Britain hugely enriches our presence and ability to showcase our faith and values to others. The Jain temple at the Oshwal Centre in Potters Bar, North London is one of our major icons, and so is the earlier Leicester Jain temple. Our temples attract regular worshippers and visitors, and the new Kenton temple will no doubt prove to be very popular for regular visitors. Through my own work in training leaders about equality and diversity, I often take leaders to visit Jain temples and worship places, and the feedback is consistently positive and complimentary. The future of our community in Britain looks very bright. In spite of the huge pressures on time in people’s lives, I am seeing more and more volunteering. I see parents take a very pro-active interest in passing on our cultural heritage to the children. I see children in turn, enjoying the colours, the music and the rituals, and taking huge pride in their ethics. These are very powerful seeds of hope and a bright and inclusive future for the Jains in Britain. Our biggest thanks should go to our elders and leaders, who have spent countless hours in building a firm foundation for the community. Their sacrifice, hard work, perseverance against all odds, and deep faith and belief have really helped us in building this springboard of hope. They are very talented and resourceful people with simple values and high ideals, and we still have much to learn from them and their leadership skills. Dr. Atul K. Shah is Director of Diverse Ethics and writes regularly at www.diverseethics.com

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Jai Jinendra This is our Jain temple. We are supposed to worship and pray here. We cannot talk loudly and disturb others. We got this Murties from India specially for this temple. See this Murties: The first is:(1) Rushabhadev Bagvan: He is also called Aadinath Bhagvan because he is the first Tirthankara. His mother’s name was Marudeva and father’s name was Nabhi-Raya. He taught all arts and crafts to the mankind. Like teaching, arts, music, language and even how to cultivate the land. His symbol is Bull. There is a big temple of Aadinath bhagvan in Palitana, on top of Shatrunjaya Mountain. (2) Mahavir Swami: Mahavir Swami is the last and 24th Tirthankara. He was born more than 2500 years ago in Bihar, India His mother’s name was Trishla and father’s name was Siddhartha. We follow his teachings now. We celebrate Mahavir Jayanti (Birthday of Lord Mahavir) every year in March or April. He taught five main principles: Non-violence, Not to tell lies, Non-stealing, Not to keep too many possessions and finally celibacy. Mahavir Swami’s symbol is lion. (3) Parshavanath Bhagvan: He was born 250 years before Lord Mahavir nearly 2800 years ago.

He was born as a prince. He once saw that a man called Kamath was doing some ritual and was burning some woods. Parshvanath also saw that there were two snakes in the wood. Parshvanth tried to save these two snakes, however the snake (male snake and female snake) died because they were burnt in the fire. Parshavantha recited Navkar Mantra to dieing snakes. They were then born as Dharnendra and Padmavati. Dharnedra and Padmavati once protected Parshvanath Bhagvan when he was meditating and heavy rainfall came over him.


Parshavanth’s symbol is snake and we can recognise his murti by the snake-hood over his head.

Dharnendra and Padmavati protects us in times of difficulties. (4) Padmavati Mata: This is like our mother. She and Dharnendra protected Parshvanath Bhagvan. Padmavati Mata has four hands and you can see various things in her hands. She tells us not to be afraid and also to protect every one. (5) Manibhadra Dada: Manibhadra Veer is a Yaksha God and he protects all his worshippers.

Manibhadra’s real name was Manekchand Sheth. Once he went on a pilgrimage to Palitana. He was a great worshipper of Aadinath Bhagvan. On his way to Palitana, some thieves came and robbed him. Not only that the thieves killed him. He was then born as Manibhadra. He is usually seen as seated on elephant. (6) Gautam Swami: He was the first and main disciple of Lord Mahavir Swami. He is our great Guru.

(7) Shrimad Rajchandra: Shrimad Rajchandra was born in Gujarat, India. He was a great saint, great poet and a great philosopher. Shrimad Rajchandra guided Mahatma Gandhi and explained the principle of Ahimsa to him. Rajchandra wrote many letters to his followers. These letters are regularly explained in Stasangs. He died in 1901 when he was only 33 years old. Aarti and Mangal Divo: We do Aarti and Mangal divo every day in front of Murties. This is a short ceremony and we wave lamps (or divas) in front of the God. It is a good ceremony and we thus worship our Tirthankara. People do Aarti and Mangal divo on certain occasions. Because they like to remember marriage, birthday or even death anniversary of their relatives.


THUS SPAKE BHAGVAN MAHAVIR… અરહિંસા પરમો ધમમ ક્રોધ પ્રીતિનો નાશ કરે છે ; માન તવનયનો નાશ કરે છે ; કપટ અને માયા તમત્રિા નો નાશ કરે છે અને લોભ સવમ નો તવનાશ કરે છે ુ દુખ નો આત્મા પોિેજ પોિાના સખ કિામ છે અને એનો નાશ કરનાર પણ છે . એટલા માટે સન્માર્ગે ચાલનારો આત્મા તમત્ર છે અને કુ માર્ગે ચાલનારો આત્મા શત્રુ છે

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સવારે ૮.૦૦ – ૯.૦૦ દ્વાર ઉદ્ઘાટન

પજ્ય શ્રી નિીનભાઈ કોઠારી ના વરદ હસ્તે જજનાિય ના માંગિમય દ્વાર ઉઘડશે.

પ.પજ્ય ભાઈ શ્રી નિીનભાઈ કોઠારી હસ્તે ઇિાબેન જયસુખિાિ મેહતા. જગ્યાના અભાવે જેની પાસે એન્રી પાસ હશે તેજ આવી શકશે. દ્વાર ઉદ્ઘાટન બાદ : સિર ભેદી પજા. કન્વીનર : હાંસાબેન રકશોરભાઈ મહેતા, હર્ામ કોઠારી, ત ૃલ્પ્ત મહેતા, મીતાબેન શાહ, કીતતિદા શાહ, સરિા દોશી, પ્રફુિા મહેતા પજા કરનાર ભાગ્યશાળી : 1. સતવતાબેન ક. શાહ, 2. સરિા ચાંદ્રકાાંત દોશી, 3. જયશ્રી રમેશ મોદી, 4. રે ખાબેન જગદીશભાઈ શાહ શ્રી મહાવીર સ્વામી મહાવીર સ્વામી આપણા ૨૪ મા અને આ સમયના અંતતમ તીથમકર ભગવાન છે . તેમના માતાનુાં નામ તત્રશિા અને ુાં મનો જન્મ ચૈત્ર સુદી ૧૩ ના રોજ તપતાનુાં નામ તસદ્ધાથમ હત.તે થયો હતો અને તનવામણ રદવાળીના રદવસે આસો માસની અમાસના રોજ પાવાપુરીમાાં થર્ુાં હત.ુાં આપણા કેંટન દે રાસરની મહાવીર સ્વામીની મતતિ ના દશમન કરવા જરૂર પધારજો તે મહા પ્રભાવશાળી છે . તેમનુાં િાાંછન તસિંહ છે . શ્રી પાર્શ્વનાથ ભગવાન પુરુર્ાદાનીય પાશ્વમનાથ ભગવાન આપના ૨૩મ તીથુંકર પ્રભુ છે . તેમની માતા વામા દે વી અને તપતા અશ્વસેન રાજા હતા. આપણા કેંટન દે રાસરની પાશ્વમનાથ પ્રભુની મતતિ મહા પ્રભાવશાળી છે અને પ્રાચીન છે . તેમનુાં િાાંછન સપમ છે . પ્રભુને પાશ્વમ નામનો યક્ષ અને પદ્માવતી માતા યલક્ષણી છે . તેમનુાં તનવામણ સમેત તશખર પહાડ પર થર્ુાં હત.ુાં તેમનુાં જન્મ કલ્યાણક માગશર વદી ૧૦ છે . તેમનુાં આર્ુષ્ય ૧૦૦ વર્મન ુાં હત.ુાં


આદદનાથ ભગવાન : આરદનાથ ભગવાન : આપણા પ્રથમ તીથુંકર ભગવાન આરદનાથ ભગવાન પણ કહેવાય છે કારણકે તેઓ આરદ એટિેકે સહથ ુ ી પ્રથમ છે . મરુદેવી માતા અને નાલભરાયાના પુત્ર એવા ઋર્ભ દે વ ભગવાનનુાં તનવામણ અષ્ટાપદ પવમત પર થર્ુાં હત.ુાં તેમનુાં િાાંછન વ ૃર્ભ એટિેકે બળદ છે . તેમણે જગતને અસી મસી અને કૃતર્ શીખવ્યા.

સીમંધર સ્વામી : મહાવવદેહ ક્ષેત્રના, પુષ્કિાવતી તવજયમાાં પુડર ાં ગીરી નગરમાાં શ્રેયાાંસ રાજા અને સત્યકી રાણીના પુત્ર શ્રી સીમાંધર સ્વામી તવહરમાન તીથુંકર છે . તેમનુાં િાાંછન વ ૃર્ભ એટિેકે બળદ છે

શ્રી મુવનસુવ્રત સ્વામી રાજગૃહી નગરીના સુતમત્રા નામે રાજાની પદ્માવતી નામની રાણીની કુક્ષીએ, વૈશાખ વદી ૮ ના રોજ પ્રભુનો જન્મ થયો હતો. દે વ દે વીઓએ મળીને પ્રભુનો જન્મોત્સવ કયો. જયારે પ્રભુ ગભમમાાં હતા ત્યારે માતાએ અનેક પ્રકારના સારા સારા વ્રતો આચાયામ હતા તેથી બાળકનુાં નામ મુતનસુવ્રત રાખવામાાં આવ્ર્ુ.ાં તેમના િગ્ન પ્રભાવતી નામની કુાંવરી સાથે થયા હતા. તેમના પુત્રનુાં નામ સુવ્રત હત.ુાં તેમને કાળક્રમે દીક્ષા િીધી હતી. તેમનુાં તનવામણ સમેત તશખર પહાડ પર થર્ુાં હત.ુાં


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Mahavir Foundation is thankful to: o Manojkumar Mahipatram Sompura of Ahmedabad o Lalit Kishore Sompura

o Hitesh Jagdish Sompura

o o o o o o o

Nilesh Desai J Coffey Construction Company Eleph Design Mr. Mahesh Doshi Rajubhai Patel Jitendra Jayantilal Jain Pushpalata Jitendra Jain Mahavir Foundation 104


Pillar Donors

Sudha Vinodbhai Kapashi, Raxita David, Mayuri, Anjali; Punny, Jinesh, Serena, Anusha; Neha, Nikesh, Jasmine, Jaimin Mita Chandrakant Shah. In memory of Labhkunver Nandlal Shah Jaysukhlal Nandlal Shah Shreemati Ramkuverben Maganlal Shah and Shreemati Vidula Ramniklal Shah and family Surendra Mehta

Khiloni Surnedra Mehta Pukar Surendra Mehta Bipin and Anil - In Loving Memory of Prabhaben and Jadavjibhai Lakhani parivar, Bipin, Pratibha; Anil, Arti; Rajen Bandini; Sonal Rupal; Rajiv. Valiben Thakershi, Chandrakant, Sarla, Mitesh, Alpesh, Nital, Doshi. Preeti, Amit, Reyan, Nishan Shah. Alpa, Neil Jotangia. Laxmiben Kachra Sura Shah

In the memory of Lilamgauri & Prabhudas Kothary by Kirit Harsha, Nayan Anjli - Komal Kothary In memory of Kanchanben, Navalchand Solani Haste Rajubhai Raxaben, Vishal, Ashni Solani H Shah Surendra / Arvind & Late Natwarlal Mithalal Mehta Jateen Z Shah Late Navalchand Savraj Fofaria & Hiraben Navalchand Fofaria and family. Arihant Charitable Trust Pravin Z Mehta Rajesh Harsukhlal Doshi Yogesh Mehta Aarti & Agam Jain Harsh Shantilal Shah - In loving memory of grand parents Raniben and Somchand Ladha Gudka. Raichandbhai Doshi Bhagini Samaj: An affiliate of Navnat Vanik Association Pushpa & Natwar Mehta Mahavir Foundation 105


Bhakti Mandal

Mahendra & Dilip Mehta Jain Samaj Europe Pratap, Nalini, Praful Mehta Rekha Vipool Shah Vijay Kothary Kanubhai K Shah & Family Vinodbhai And Sudhaben Kapashi Lt Chanchalben Shantilal Mehta (Four Plaques as well) Kasturben V Shah David & Bina Holden Navin K Shah Maheshbhai Ravani E -Tel (UK) Ltd Jayshri Ramesh Modi Praful And Hema Vora Navin Sanghajkha Late Shri Babulal R Mehta Dr S K Dhariwal Mrs A D Nathwani Jitendra Teajpal Rayani

Dr Manubhai Shah GRAH - PRAVESH Mahavir Swami: (Nileshbhai Doshi) Parshvanath Bhagvan: Bhakti Mandal Adi Nath Bhagwan: Pravinaben Natwarlal Mehta & Sobhnaben Sureshkumar Mehta Simandhar Swami: Anantbhai Mehta Munisuvrat Swami Daxaben Arunbhai Doshi

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Manibhadra Dada: Ushaben Mehta

Padmavati: Daxaben Arunbhai Doshi Gautam Swami: Jayshri Ramesh Modi Saraswati mata: Vidulaben Shah PARIKAR Mahavir Swami: Hansaben Pravinchandra Shah Parivar, (Mala, Kekin - Jayshri, Anit - Manisha, Niyati, Binoy - Sarsi, Sahil & Rachit)

Parshvanath Bhagvan: Ketuben Nitinbhai Shah and Nitinbhai Chandulal Shah, Mumbai and Soja Parivar : Riten Nitin Shah, Niyati Riten Shah, Cheryl Riten Shah and Aditya Nitin Shah Simandhar Swami: Ashni and Neema, Nila and Ashok Gosar Sumaria Shah On 5th April Kumbh Sthapana: Vandana Ashvin Shah Dipak Sthapana: Jyotiben Arvind Mehta Javara Ropan: Mansi Vora, Mahek Dinesh Mehta, Tanya Viral Shah, Dhvani Sunil Gandhi Manek Stambh: Radha Vora Kshetrapal Sthapana: Vasumati Chimanlal Shah Toran Sthapana: Kirtida Navin Shah, Milan, Jinal, Payal Nav-graha Poojan 1. Rajniben Dhanvant Damani 2. Vinodbhai and Sushilaben Doshi 3. Radha Ashvin Vora 4. Hemaben Vora and Harshaben Kothary

5.

Nayanben Ajitbhai Shah

6.

Savitaben Jayantilal Shah

7.

Nirmalaben Keshubhai Sumaria

8.

Sudhaben Maroo

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9. Dipendra and Viryash Shah

10. Daxaben Arunkant Doshi 11. Avniben Shah On 6th April in Harrow Leisure Centre Vees Sthanak Poojan: Raj saubhag satsang Mandal: Sudhaben Maroo, Bhanumati K Kakad, Mrs Pravina Natwarlal, Mrs Ranjanben Kamdar, Mrs Shobhna Suresh Mehta, Nirmala K Sumaria, Savitaben Jayantibhai Shah, Jyoti A Mehta, Mrs Savitaben K Shah, Jayaben V Malde, Mrs Kundanben Amritlal Shah, Mrs Sushila J Shah, Roopal Pramod Punater, Ila Narendra Shah, Mrs Palak Kamdar, Chandrakantbhai Shah, Mr N D Shah, Kalaben Suryakant Shah, Saroj Ajit Shah, Jayaben Z H Shah, Ramnik Meghji Shah, Pravinbhai B Shah, Kantaben D Shah, Vijyaben Meghji Shah, Atula Shah, Suniben M Shah, Hasumati Gulab Shah, Kankuben M Shah, Chandan Rameshbhai Shah, Maltiben Shah, Sumatiben H Shah, Kashmira M Damani, Muktaben G Shah, Pushpaben J Shah, Kamuben C Shah, Revantiben C Shah, Jaishree & Jayesh, Kokilaben Sanghrajka, Shantaben J Shah, Vijyaben G Shah, Shushila V Shah, Lalitaben M Shah, Manjuben J Raichand, Sunita J Raichand, Kantaben Shantilal Shah, Chandrika Dodhia, Avni Shah, R V Kothari, Ushaben S Raichand, Hasuben R Shah, Jyoti Shah, Sejal Miesh Maroo, Jayaben M Shah, Kirti Arun Haria Ayambil Arrangement by Manishaben Anit Shah On 7th April Panch Kalyanak Celebrations Prabhujina Mata Pita: Mahesh and Nilam Shah Jyotishi: Mukesh Kapashi Priyamvada; Radhaben Vora Faiba: Daxaben Arunkant Doshi Mama Mami: Darshna Hitenbdra Sheth Chhadi Pokarnar: Anand Jitendra Sheth.

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Main Donors: Gabharo: Sva Chanchalben Shantilal Mehta haste Harsukhlal, Pravinchandra, Jaysukhlal & Kumudchandra Mahavir Swami Murti bharavvani: Snehlata and Prakash Kanjibhai Patalia, Rahul, Nira, Riya, Priya, Emerik Mahavir Swami Pratishtha: Chanchalben Shantilal Mehta Parivar (Haste Ilaben and Jaysukhlal Shantilal Mehta) Initially Mahavir Bhagvan Sthapana: Prabhavati Jadavjibhai Lakhani Parivar Parshvanath Bhagvan Murti bharavvani: Bhakti Mandal, London Founded in 1982, VS 2039 Parshvanath Bhagvan Pratishtha: Dayaben Maganlal Jadavji Doshi Family Initially Parshvanath Bhagvan Sthapana: Babulal Ratanshi Mehta Parivar Adinath Bhagvan Murti Bharavvani: Matrushri Damayantiben Trambaklal Shah, Ketan, Rita, Jaineel, Priyank, Aryan, Lalit, Binita and Shreya. Adinath Bhagvan Pratishtha: Chanchalben Shantilal Mehta Parivar (Haste Kokilaben Pravinchandra Shantilal Mehta) Initially Adinath Bhagvan Sthapana: Manoramaben Tolia Parivar. Simandhar Swami Murti bharavvani: Jain Samaj Europe Simandhar Swami Pratishtha: Rekha & Dr Jagdish Shah, Ronak and Anoop Patel, Esha & Hemal Vora, Saloni MuniSuvrat Swami Murti Bharavavni: Goshar Mepa Parivar (Haste Sudhaben Maroo) MuniSuvrat Swami Pratishtha: Vidulaben Ramniklal Shah and Parivar Shrimad Rajchandraji Chitrapat Pratishtha by P P Bhaisree Nalinbhai Kothari (Haste Ilaben and Jaysukhlal Shantilal Mehta) Laghuraj Swami’s Chitra Mr Ashok Patel

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Manibhadra dada Sthanak (Room) : Ushaben Surendra Mehta

Manibhadra dada Murti Bharavvani: Saroj Jashubhai Kapashi; Mukesh, Jasmina, Roopa, Jash, Mita, Dina, Mina, Nipa Manibhadra dada Pratishtha : Jain Young Alert Group UK. Dhvani Pratik Shah Nima Niraj Sutaria Punita Jalpesh Shah Minkal Bipinchandra Shah Feni Biral Shah Priyal Dhaval Shah Rachna Manan Shah Pinky Anal Shah Suchita Jigar Shah Dipali Mayur Lotharia Jalpa Bhavesh Shah

Purvee Tejas Parikh Purvandh Shah Priyal Saurin Shah Drumi Ronak Shah Kajal Niraj Pattwa Payal Kunal Shah Ankita Vishal Dhulia Chintan Shushirbhai Shah Bijal Atit Shah Pritul Malay Thakkar Pushpalata Jitendra Jain

Padmavati Mata Murti Bharavani: (Dhaneshbhai Shah) Mrs Dipika Dhanesh Shah and Nidhi Shah (Prabhas Patan) Padmavati Mata Pratishtha: Harshaben Kirit Kothary and Family; Rajubhai Solani Gautam Swami Murti Bharavvani: Jayaben Amrutlal Dodhia parivar, Shardaben Amrutlal Shah parivar, Motiben Chandulal Shah Parivar, Aruna Jitu Gosrani Parivar, Savitaben Pethraj Haria Parivar Gautam Swami Pratishtha: Jayshri Ramesh Modi Shatrunjaya Patt in Marble: Sudhaben Vinod Kapashi Samet Shikhar patt in Marble: Hemaben Praful Vora SHANTI SNATRA: (1) Nilesh Mehta, Bharat Shah, Agney Mehta (2) Alpaben Suken Kothari (3) Kasahmiraben Mukesh Mehta (4) Hansaben Kishorebhai Mehta (5) Kalaben Suryakant Shah (6) Prafulaben Shah (Bhakti Mandal) Mahavir Foundation 110


On 9th April

Dwar Udghatan by P P Bhaisree Nalinbhai Kothari (Haste Ilaben and Jaysukhlal Shantilal Mehta) Satsang Hall on First floor: Sanghrajka Satsang Hall: Shantaben Vanmali Sanghrajka Parivar Chhatras of Tirthankar Bhagvan: Kishorbhai Mangaldas Shah (Dharmeshbhai) Padmavati mata Chhatra: Charuben Kamdar Siddhachakra Yantra: Vibha Pankaj Mehta Ranjanben Kakkad Sattar Bhedi Pooja: Savitaben K Shah, Sarla Chandrakant Doshi, Jayshri Ramesh Modi, Rekhaben Jagdish Shah, Vibhaben Pankaj Mehta Swami Vatsalya nakaras ÂŁ501 Swami Vatsalya Vilasben Ashvin Shah Parivar All names below are for ÂŁ251 fixed donation (1) Late Jayshriben Rashmikant Shah Haste Nirav Shah (2) Sunil Gandhi (3) Bhakti Mandal (4) Keshubhai Vrajpar Shah (5) Hansaben Kishorebhai Mehta (6) Rajeshvari and Chandrika shah

(7) Prafulaben Shah Kasturben S Shah (8) Jagruti Shah (Reading) (9) Jayant Doshi (Vinodbhai Doshi) (10) Gulabben Jamnadas Seth haste Jitendra J Seth

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(11) Kirtida Navin Shah

(12) Kishorbhai Shah (Dharmesh) (13) Radhaben Ashvin Vora (14) Vandana Ashvin Shah (15) Kirit Kothary (16) Dinesh Mehta (17) Praful Vora (18) Prafulla Anup Mehta (19) Sva Jayshriben Rashmikant Shah (Haste Nirav Shah) (20) Jaysukhlal Nandlal Shah (21) Bharat Ramniklal Tarachand Shah (22) Sarla Chandrakant Doshi (23) Bhadreshbhai Shah (24) Dinkerbhai Kothari (25) Mitaben Chandrakant Shah (26) In memory of Sva Dalpatlal Mohanlal Mehta. Mehta family (27) Savitaben, Priyesh, Rutesh & Parita in loving memory of Shantibhai L Shah of Norbury South London (28) Damayantiben Bhogilal Mehta (29) Dalpatlal Mohanlal Mehta and Sva Lalitaben Dalpatbhai Mehta na smarnarthe Mehta Parivar

(30) From Kanchanben Zaverchand Mehta Parivar (31) Dr.Manubhai Shah (Manjulaben Shah) (32) Jayaben Shah & Nila Rohit Shah (33) Savitaben Pratapray Mehta (34) Ashok Shantilal Mehta

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Mahavir Foundation  

Mahavir Foundation

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