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The amkra mantra or Navkar Mantra is the most significant mantra in Jainism, and one of the oldest mantras in continuous practice. [1][2] This is the first prayer recited by the Jains while meditating. The mantra is also variously referred to as the Pancha Namaskra Mantra, Namaskra Mantra, Navakra Mantra, Namaskra Mangala or Paramesthi Mantra.

The Namaskara Mantra with all Paca-Paramehi (five supreme souls) was first mentioned in the auspicious opening lines in the condensed edition of Vykhyprajapti. This version also replaces Ardhamagadhi with Maharashtrian Prakrit .[3]In condensed edition of Avashyakasutra (dated circa last quarter of 5th century), the is also replaced with as well as (Arahant) with (Arihant). Shatkandagam (circa 475-525 CE) and later Visheshavashyakbhashyavritti (circa 725 CE) and Anuyogadwarasuchi shows (Namo) replaced with more Prakit (Namo). Composed around the beginning of the Common Era, Chattarimangalam Stotra mentions only Arhat, Siddha, Sadhu and Kevalipragnapti Dharma (Dharma as prescribed by Omniscients) as four chief auspicious. So the three lines regarding Acharya, Upadhyaya and Sadhu must have been added later. The last four lines about phala-prashashti (benefits of chanting) are not older than 6th century CE and are not found in any older works, according to Dhaky.[3] The importance of it as a mantra in texts, traditions, rituals and meditation arose thereafter.[3]

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There is no mention of any particular names of the gods or any specific person. The prayer is done towards the gua (the good qualities) of the gods, teachers and the saints. Jains do not ask for any favors or material benefits from the tirthankaras or monastics. This mantra simply serves as a gesture of deep respect towards beings whom they believe are spiritually evolved, as well as to remind the people of their ultimate goal i.e. moksha (liberation).[8]

Meditate on, recite or chant the sacred mantras, consisting of thirty-five, sixteen, six, five, four, two and one letter(s), pronouncing the virtues of the five supreme beings (Paca-Paramehi). Besides, meditate on and chant other mantras as per the teachings of the Preceptor (guru).[9]

The Navkar Mantra is the most fundamental mantra in Jainism and can be recited at any time of the day. While reciting the Navkar Mantra, the aspirant bows with respect to Arihantas, Siddhas, Acharyas, Upadhyayas, Sadhus, and Sadhvis. The mantra enables us to worship the virtues of all the supreme spiritual people instead of just worshipping one particular person. For this reason, the Navkar Mantra does not mention the names of any Tirthankaras, Siddhas, Acharyas, Upadhyayas, Sadhus, or Sadhvis. At the time of recitation, we remember their virtues and try to emulate them. In this mantra we bow down to these supreme spiritual personalities, and therefore, it is also called Namaskar or Namokar Mantra.

I bow to the Arihants,

I bow to the Siddhas,

I bow to the Acharyas,

I bow to the Upadhyayas,

I bow to all the sages in the world,

These five obeisances can destroy all sins,

Thus, this mantra, among all mantras is the most auspicious.

The Namokar mantra venerates the characteristics, achievements and features of the Arihants, Siddhas, Acharyas, Upadhyayas and Sadhus. The idea is to remind oneself of their qualities which led them onto the path of enlightenment and liberation and seek those qualities for oneself. There is no scope for asking for any material or worldly gains or pleasures. As the Navkar mantra does not name anyone, the qualities themselves are worthy of reverence.

The other three entities referred to in the mantra are the acharya, upadhyaya and the sadhus of the world. They are all teachers who preach the path of liberation while pursuing the same path. They have specific qualities attained through defined practices and destruction of respective karmans.

The Navkar mantra, though on the face of it is a generic prayer, has a specific message and purpose. It stresses on the worship of the qualities and not the person. When one concentrates on each of these qualities, and understands the path to achieve them, the reciter of the mantra moves from the material to the immaterial and from the gross to the subtle.

It is noteworthy that the Namaskra Mantra is not found in earlier scriptures. The Acharnga Sootra and The Suyagdnga do not contain the Namaskra Mantra. The text of the Tattvrtha Sootra does not have the Namaskra Mantra at the beginning and this was composed in the first century AD.

The Digambara scriptures like the Samay Sr or the Niyam Sr do not have the Navkra Mantra at the beginning of the text. A part of this mantra is seen at the beginning of the Bhagavati Sootra, but is not in the same form as is now generally accepted.

The practice of writing the Namaskra Mantra at the beginning of any text must have been started after around the first century AD. Even most manuscripts of the Nandisootra and the Anuyogadwr (composed after first century AD) also do not have the Namaskra Mantra at the beginning of the texts. The manuscripts of the Kalpa-sootra (which was penned in 453 AD3) are seen with the Namaskra Mantra at the beginning of the main texts. Therefore it seems that the tradition of writing the Namaskra Mantra at the beginning of any texts was developed quite late. The question is therefore: was the Namaskra Mantra composed quite late or is it true that the practice of writing the Namaskra mantra at the beginning of any sacred texts started quite late.?

One of the secrets of any mantra science is that it should be learnt from a well versed Guru. Traditionally, the Mantra and its essential elements are very well understood from a Guru. Any curious person should follow this principle. The Guru is the one who has harnessed the power of sound. When he gives the disciple a mantra, this sound is alive. It is the same thing as eating. Before we eat, we and the food are separate. But after we chew, digest and assimilate the food; it becomes a part of us. We do not call it food anymore, because it has become a part of our blood, body and life force. It is no longer separate. So, when the guru gives a mantra, the disciple at first is separate from the mantra . But after he/she has spent some time repeating it with love and faith, following the proper techniques, the disciple will completely absorb the mantra. It will be a part of the life force and will work positively for him/her. It is the duty of the disciple to practice faithfully and follow the guidance of the guru.

To obtain perfect fruit of any rite one has to pray systemic worship of the rite. To obtain the fruits in the form of corn a farmer has to do complete procedure of farming and to till the soil. The ritual incantation of this Maha Mantra liberates tremendous energy which can unravel the karma bondage of the soul and make it shine in all its glory. There are 9 Pada (designations), 8 Sampada and 68 letters in Shree navkar Mantra. In these sixty eight letters there are 7 guru-jodakshar (measuring two matrass /conjunct consonant) and 61 laghu (small letters). e24fc04721