Ruins of Jain temple at Palakkad, Kerala
Mohan Chettoor
This plaque, presumably stone, was found in a dilapidated Jain temple at Palakkad, Kerala. Can anyone identify the script/language? Is it Pali or Prakrit?
HONGANOUR KRISHNA
The script is Devanagari, and the language is Prakrit, specifically Jain Shauraseni Prakrit. The text is the Namokar Mantra, a central Jain prayer.
🪷 Script and Language Identification
• Script: Devanagari, commonly used for Sanskrit, Hindi, Marathi, and Prakrit texts.
• Language: Jain Shauraseni Prakrit, a Middle Indo-Aryan language used in Jain canonical texts. Though it resembles Sanskrit and Pali in structure, Jain Prakrit has distinct phonetic and grammatical features.
• This mantra is not in Pali, which is primarily associated with Theravāda Buddhism. Instead, it reflects the Jain tradition’s use of Prakrit for spiritual and liturgical expression.
🕉️ Meaning of the Namokar Mantra
Here is a line-by-line translation and explanation:
1. णमो अरिहंताणं – Namo Arihantāṇam
I bow to the Arihants – enlightened beings who have conquered inner passions.
2. णमो सिद्धाणं – Namo Siddhāṇam
I bow to the Siddhas – liberated souls who have attained moksha.
3. णमो आयरियाणं – Namo Āyariyāṇam
I bow to the Acharyas – spiritual leaders and preceptors.
4. णमो उवज्झायाणं – Namo Uvajjhāyāṇam
I bow to the Upadhyayas – teachers of scriptures.
5. णमो लोए सव्वसाहूणं – Namo Loe Savva Sāhūṇam
I bow to all Sadhus (monks) in the world – ascetics who follow the path of renunciation.
6. एसो पंच णमोक्कारो सव्वपावप्पणासणो।
Eso Pancha Namokāro Savva Pāvappaṇāsaṇo
These five salutations destroy all sins.
7. मंगलाणं च सव्वेसिं पढमं हवइ मंगलं।
Maṅgalāṇaṃ ca Savvesiṃ Paḍhamaṃ Havai Maṅgalaṃ
Of all auspicious things, this is the foremost auspiciousness.
8. जय जिनेन्द्र। – Victory to the Jinas (Conquerors of the self)
🌿 Cultural and Historical Notes
• This mantra is timeless and universal in Jainism, recited daily by followers across sects.
• Its presence in a Palakkad temple reflects the historical spread of Jainism into Kerala via the Palakkad Gap, connecting Tamil Nadu and Karnataka. Jain communities from the Kongu region and Karnataka migrated and settled here during the early medieval period.
• The use of Devanagari script in Kerala suggests later inscription practices, possibly from the 19th or early 20th century, as older Jain inscriptions in Kerala were often in Tamil or Grantha scripts.
This plaque, presumably stone, was found in a dilapidated Jain temple at Palakkad, Kerala. Can anyone identify the script/language? Is it Pali or Prakrit?
Mohan Chettoor
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Mohan Chettoor
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T.K Gopalan
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Rajesh Kumar
It depicts the Jain Navakār Mantra (Namokār Mahāmantra) — the most sacred and universal prayer in Jainism.
णमो सिद्धाणं ।
णमो आयरियाणं ।
णमो उवज्झायाणं ।
णमो लोए सव्वसाहूणं ।
एसो पंच नमोकारो सव्वपावप्पणासणो ।
मंगलाणं च सव्वेसिं पदमं हवै मंगलं ॥
जय जिनेन्द्र ॥
Namo Siddhāṇaṁ
Namo Āyariyāṇaṁ
Namo Uvajjhāyāṇaṁ
Namo Loe Savva Sāhūṇaṁ
Eso Pañcha Namokkāro Savva Pāvappaṇāsaṇo
Maṅgaḷāṇaṁ Ca Savvesiṁ Padamaṁ Havai Maṅgalaṁ
Jaya Jinendra
🌼 Essence
The Navakār Mantra does not invoke any particular Tirthankara or deity.
Instead, it pays homage to the five supreme beings — Arihantas, Siddhas, Āchāryas, Upādhyāyas, and all Sādhus — symbolizing the entire spiritual hierarchy in Jainism.
It embodies:
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Reverence (Namaskāra)
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Purification (destruction of karma)
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Universal auspiciousness (mangala)
This plaque, presumably stone, was found in a dilapidated Jain temple at Palakkad, Kerala. Can anyone identify the script/language? Is it Pali or Prakrit?
Mohan Chettoor
--
T.K Gopalan
To view this discussion visit https://groups.google.com/d/msgid/samskrita/CAAodWA9jt%2BF%2BW75TRUXfPG42rRi-%3DVPZsszQ6TN9pQm57HPobg%40mail.gmail.com.
Manish Modi
THE ṆAMOKĀRA MANTRA
The Sacred Mantra of Five-fold Salutation
णमो जिणाणं
Ṇamo Jiṇāṇaṃ
Obeisance to the Jinas
णमो अरिहंताणं
णमो सिद्धाणं
णमो आइरियाणं
णमो उवज्झायाणं
णमो लोए सव्वसाहूणं
एसो पंचणमोक्कारो
सव्वपावप्पणासणो
मंगलाणं च सव्वेसिं
पढमं हवइ मंगलं
Ṇamo Arihaṃtāṇaṃ
Ṇamo Siddhāṇaṃ
Ṇamo Āiriyāṇaṃ
Ṇamo Uvajjhāyāṇaṃ
Ṇamo Loye SavvaSāhūṇaṃ
eso paṃcaṇamokkāro
savvapāvappaṇāsaṇo
maṃgalāṇaṃ ca savvesiṃ
paḍhamaṃ havai maṃgalaṃ
अरिहंतों को नमस्कार हो
सिद्धों को नमस्कार हो
आचार्यों को नमस्कार हो
उपाध्यायों को नमस्कार हो
लोक के सभी साधुओं को नमस्कार हो
यह पंचनमस्कार
सभी पापों का नाशक है
सभी मंगलों में
यह प्रथम मंगल है
Obeisance to the Arihantas
Obeisance to the Siddhas
Obeisance to the Ācāryas
Obeisance to the Upādhyāyas
Obeisance to all the Sādhus in the Universe
This five-fold namaskāra
Is the destroyer of all sins
Among all the maṅgalas
This is the most auspicious maṅgala
Glossary
Arihanta/Jina/Tīrthaṅkara: embodied omniscient being residing in saṃsāra
Siddha: liberated, omniscient being dwelling in mokṣa
Ācārya: leader of the Jain ascetic order and the lay community
Upādhyāya: teacher of Jain ascetics
Sādhu: ascetic committed to walking the true path
Namaskāra: a gesture of deep reverence, respect, or obeisance
Maṅgala: auspicious.
Ṇamo Arihaṃtāṇaṃ: Obeisance to the Arihantas
Both Tīrthaṅkaras and Sāmānya Kevalīs are included among the Arihantas. While both are omniscient, their roles differ: Tīrthaṅkaras are omniscient beings who serve as spiritual fordmaker leaders, while Sāmānya Kevalīs are omniscient beings without this additional role. Spiritually, they are equals in their state of perfection but Tīrthaṅkaras are distinguished by their vast audiences, sermons, and their role in establishing the Dharma, which earns them the title of Tīrthaṅkaras. Both categories have impartially and universally preached the path to liberation.
These extraordinary beings began as ordinary individuals who, through profound insight, recognised the futility of worldly existence and its inevitable sorrow. Realising that true and lasting happiness lies in liberation, they renounced their homes, families, and possessions. They adopted the five great vows: nonviolence, truthfulness, non-stealing, celibacy, and detachment.
Through unwavering introspection and meditation, they achieved supreme detachment and omniscience. As omniscient beings, they preached the path of liberation with complete detachment, remaining deeply immersed in their inner selves. Their teachings continue to inspire those who seek eternal happiness and liberation from the cycle of transmigration.
Ṇamo Siddhāṇaṃ: Obeisance to the Siddhas
The Siddhas are liberated souls who have transcended the cycle of birth and rebirth (saṃsāra) and attained mokṣa, the state of eternal liberation. As humans, they attained omniscience and selflessly and detachedly taught the path of liberation. At the end of their natural lifespan, they shed their mortal bodies and rose to mokṣa, having overcome the eight karmic forces that bind souls to transmigration.
Ṇamo Āiriyāṇaṃ: Obeisance to the ĀcāryasThe Ācāryas are the spiritual leaders of the Jain ascetic and lay communities. In the absence of the Arihantas, the Ācāryas serve as the primary interpreters and custodians of their teachings. Empowered by scriptural authority and tradition, they impart śikṣā (spiritual instruction) and grant dīkṣā (ascetic initiation).
Ācāryas adhere to the five great vows with unmatched discipline, serving as role models for both ascetics and lay followers. They are erudite scholars, deeply knowledgeable in Jain doctrine, and well-versed in other philosophical traditions. Beyond their monastic duties, they shepherd the community along the path of dharma with wisdom and foresight.
Ṇamo Uvajjhāyāṇaṃ: Obeisance to the Upādhyāyas
The Upādhyāyas are revered teachers within the ascetic order, focusing on educating their fellow ascetics. Renowned for their mastery of Jain doctrine and other philosophies, they are entrusted with providing śikṣā (spiritual guidance). Unlike Ācāryas, they do not grant dīkṣā.
Their role as educators ensures the continuity and deep understanding of Jain teachings within the ascetic community, cementing their vital place in Jain tradition.
Ṇamo Loye Savva Sāhūṇaṃ: Obeisance to All the Sādhus
The Sādhus are ascetics who exemplify the five great vows—nonviolence, truthfulness, non-stealing, celibacy, and detachment. These vows are the foundation of spiritual discipline and hold profound significance for those on the path to liberation.
Liberation transcends boundaries of religion, race, gender, or caste. It is a universal path open to all who sincerely seek it with unwavering commitment and dedication.
The Fivefold Mantra: A Timeless Reflection
The fivefold mantra of obeisance embodies the heart of Jain philosophy. Its elegant brevity illuminates the path to liberation, offering guidance and inspiration to all seekers. More than a mantra, it is a spiritual lifeline, bestowing bliss and solace upon those who recite it with devotion, anchoring them on their journey to liberation.
The Eight Causes of Transmigration
The Siddhas conquered the following eight types of karmas:
Jñānāvaraṇīya Karma: Impedes the attainment of samyak jñāna (enlightened knowledge).
Darśanāvaraṇīya Karma: Obstructs the attainment of samyak darśana (enlightened perception).
Mohanīya Karma: Causes delusion and attachment.
Antarāya Karma: Creates obstacles in the seeker’s spiritual journey.
Nāma Karma: Determines the physical form of the soul’s body in a given birth.
Āyu Karma: Dictates the lifespan of the body (though the soul itself is eternal).
Gotra Karma: Determines the soul’s birth status and familial background.
Vedanīya Karma: Causes experiences of pleasure or pain.
Ghātiyā and Aghātiyā Karma
The first four karmas—Jñānāvaraṇīya, Darśanāvaraṇīya, Mohanīya, and Antarāya—are known as Ghātiyā Karmas (Murderous Karmas) because they obstruct the attainment of omniscience, which is key to liberation. The remaining four—Nāma, Āyu, Gotra, and Vedanīya—are termed Aghātiyā Karmas (Non-destructive Karmas) because they govern worldly existence but do not impede omniscience.
The Arihantas overcome the Ghātiyā Karmas and achieve omniscience, though they remain in saṃsāra, governed by Aghātiyā Karmas. When the latter are eventually dissolved, they transcend to mokṣa and become Siddhas. The Siddhas, free of all eight karmas, exist in pure liberation, as eternal and omniscient souls.
Manish Modi
🙏🏻🇮🇳
Mohan Chettoor
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HONGANOUR KRISHNA
The left symbol is the Swastika, and the right symbol is the Jain Siddha Chakra, also known as the Jain Emblem, often stylized as a keyhole. Both are deeply sacred in Jainism, representing the soul’s journey and the structure of the universe.
🕉️ 1. Swastika (Top Left)
• Symbolism in Jainism:
• Represents the four states of existence:
• Devas (heavenly beings)
• Manushyas (humans)
• Tiryanchas (animals/plants)
• Narakis (hellish beings)
• It reminds devotees of the cyclical nature of samsara and the importance of right conduct to transcend it.
• Spiritual Message:
• The swastika is not just auspicious—it’s a moral compass. It urges one to follow the Triple Gems (Samyak Darshan, Samyak Jnana, Samyak Charitra) to escape the cycle of rebirth.
🔑 2. Keyhole-Shaped Symbol (Top Right)
• This is likely a stylized representation of the Jain Siddha Chakra or Jain Emblem, adopted officially in 1975 to commemorate the 2500th Nirvana anniversary of Lord Mahavira.
• Structure and Meaning:
• The keyhole shape represents the three realms of the universe:
• Urdhva Lok – upper world (abode of Siddhas and celestial beings)
• Madhya Lok – middle world (humans and animals)
• Adho Lok – lower world (hellish beings)
• The crescent and dot at the top symbolize Siddhashila, the realm of liberated souls. (YOU HAVE TO ZOOM THE IMAGE TO SEE THIS)
• Often includes the Ahimsa hand and the Swastika within it.
• Philosophical Essence:
• The emblem encapsulates Jain cosmology and ethics:
• Ahimsa (non-violence) as the central tenet.
• Parsparopagraho Jivanam – “Souls render service to one another,” emphasizing interdependence.
🌸 Why These Symbols Matter Spiritually
• Together, the Swastika and Siddha Chakra remind the devotee of:
• The impermanence of worldly existence.
• The path to liberation through ethical living.
• The cosmic order and one’s place within it.
• Their placement on the plaque above the Namokar Mantra reinforces the mantra’s power to purify karma and guide the soul toward moksha.
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Rajesh Kumar
Is phonetically Sanskritic — using pure Sanskrit word forms like Arihantāṇam, Siddhāṇam, Āyariyāṇam, etc.
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The grammatical endings (-āṇam, -esin) come from Prakrit or Ardhamāgadhī, which are derived from Sanskrit.
So technically, the Namokār Mantra is in Ardhamāgadhī Prakrit, written in Devanāgarī script.
But since Prakrit and Sanskrit share a common phonetic structure and both use Devanāgarī today for display, it is commonly referred to (loosely) as “Sanskrit-looking.”
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