Jains  throughout the world chant this  great  incantation (mantra) with full faith and belief. Through this mantra one invokes soul, not any individual.  It  has  five   lines, meaning :

• I bow before the Arihantas. ( Paying  homage  I  convey  my  veneration  to the conquerors of Karmas.)
• I bow before the Siddhas. ( Paying   homage  I  convey  my  veneration to the perfected and  liberated  souls.
• I bow before the Acaryas. ( Paying   homage  I  convey  my  veneration to the leaders of  Jain  order.)
• I bow before the Upadhyayas. ( Paying   homage  I  convey  my  veneration to the teachers of  the  scriptures.)
• I bow before all  the  Sadhus. ( Paying   homage  I  convey  my  veneration  to  all the mendicants/monks  in the world.)
• 
   

        Sincerely done, this   five-fold  veneration  to pure  souls  wipes  away  all  sins.  It  is the most auspicious. There are 35 letters  in the five mantra-lines and  33 in the  auxiliary lines. This  68 letter  maha-mantra  is  an all-fulfilling, beneficent  and  eternally  perfect  mantra.

      Illustration  : In the  illustration  it  is shown  that  this  mantra is supreme  in all  the  three  worlds - the Nadir (symbolized by  water), the Earth (symbolized by  land)  and  the  Zenith  (symbolized by  sky).  It   is  revered   by  the  sun,  the  moon,  gods,  demons,  human  beings  and  all   the  other   beings  in the  universe.
       The  sounds   inherent  in  the   Namokara   Mantra   have   inconceivable  power. Every single  letter   here is a  mantra  in  itself.  When  one  meditates   over   it  with  pure  and stable mind  he  becomes safe  from  torments,  fear  and  evil;  it  protects  like  a  shield.
       It  subdues   the    astrological   mis-influences   of  the  planets  and  save   from  the  torments  caused  by  evil  spirits  and  ferocious   creatures. It   enhances  well-being,  happiness  and  wealth.
       He   who  practices   its   meditation  attains  heaven  and  liberation.

NAMO ARIHANTANAM

(A)  The Conception of Arihanta : The Word Arihanta (Ari-hanta) means the destroyer (hanta) of enemy (Ari). The concept of Arihanta is defined as:

Atthaviham pi ya kammam aribhuyam hoi sayala jivanam

Tam kammam arihanta arihanta tena vuccanti

       Eight  types of karmas (micro particles that adhere to the soul having energy to bound it) are the enemies of the soul in mundane  body. The destroyers of these eight enemies in the form of karma are called arihantas.

        The most potent enemies of the soul are inner vices like infatuation, etc. These vices have been divided into eight  groups and are called eight karmas. These eight karmas are the only foes of the soul.   No one in this world has any enemy other than these karmas. The four strongest and vitiating karmas (the ghati-obscuring the inherent qualities of soul-karmas) are:

        1. Mohaniya (illusory) : This includes attachment, greed, aversion and passions. Illusion is the worst enemy of the soul.   It is the king of karmas. 2. Antaraya (power hindering): This karma obstructs the development and spread  of the powers of the soul. 3. Jnanavarana (Knowledge obstructing) : The soul has infinite power of knowledge. But the Jnanavarana Karma impedes this power like a veil over the eyes. 4. Darsanavarana (perception obstructing): This obstructs the indistinguishable perception of common things.

       Illustration: The Jain system of purification of soul has formulated fourteen levels of these are termed as gunasthana. In order to destroy these four karma-enemies the mendicant ascends over the seventh (soul purification step) gunasthana where all the evil karmas are absent, pure meditation (the twelfth gunasthana)and feeling of detachment (the thirteenth gunasthana of freedom from attachment and aversion). He, then, defeats the four karma-enemies with the help of the bright and powerful rays of his pure penance and meditation. Becoming the conqueror of self, he attains the position of Arihanta After this, there manifests in the soul the divine light of the infinite quadrant of (1) pure character (Ksayika caritra), (2) Infinite potency (anta virya), (3) Omniscience (Kewal Jnana) and (4) Pure perception (Kewal darsana).

        This line Namo Arihantanam is visualized in which colour.

(B) The direct view of the Lord Arihanta :

        Read observing the Illustration : Possessing the infinite quadrant, the Arihantas are unique individuals having many divine superlatives with limitless grandeur. When they sit in the Samavasarana (the religions assembly of a Tirthamkara) they are adomed with eight felicitations namely : 1. The Ashoka tree, 2. The triple canopy, 3. The divine throne, 4. The pair of divine whisks, 5. The divine shower of flowers, 6. The divine orb, bright as the sun, 7. The divine drums, and 8. The divine speech, clearly audible upto one kosa or approximately 9.09 miles and comprehensible to all living beings. In his assembly  sit angels, demons, human beings and the creatures who are natural enemies like lion and goat, snake and mongoose, peacock and snake, forgetting their enmity and comprehending his discourse in their respective languages.

        Drought, flood, storm, epidemic and other such natural calamities as well as war and other man-made problems do not occur around the place where the Lord Arihanta dwells.

        The meditation of the divine form of the Lord Arihanta, adorned with these twelve attributes, evokes benign feelings. Even an enemy is effused with the feelings of love, respect and friendship. Fear and other such feelings are removed. Peace and strength grow. Feeling of detachment surfaces.

        First, look at the illustration attentively, then close the eyes and try to visualize the form of the lord Arihanta. With every breath utter the line Namo Arihantanam and practice to absorb that form in your mind. Continue to repeat 'Namo Arihantanam' with every inhalation and exhalation. This would help the growth of the feeling of submission towards the Lord Arihanta. Proximity with the Lord will be experience. A sensation of union with the Arihant will be felt.

NAMO SIDDHANAM

The Conception of siddha :

        Siddha is that soul which has achieved complete fulfillment of all its desires; also remembering it and thinking and meditating about this supreme soul fulfils all desires.

        The Arihanta, who has already destroyed the four ghati (vitiating) Karmas, when destroys the remaining four aghati (non-vitiating or resultant) Karmas namely (1) Vedaniya (emotion evoking), (2) Nama (form determining), (3) Gotra (status determining) and (4) Ayusya, (age determining), becomes a Siddha.

        Illustration: Concentrate on the illustration and observe: The soul attains the Siddha state that is free of all karmas by burning and reducing to ash all the eight karmas, shown as pieces of wood, in the fire of penance, meditation, etc. As a lotus flower blooms when sunlight falls on it, eight natural attributes of the soul spontaneously appear with the destruction of eight karmas.

        The eight natural attributes or the inherent power are shown as petals of a blooming lotus. These are: 1. Infinite knowledge, 2. Limitless perception, 3. Un-ending happiness,   4.Flawless conduct, 5. Supreme power, 6. Formlessness (a form without name,dimensions and shape), 7. Masslessness (equanimity), and 8. Indestructible constitution. After liberation the Siddha soul exists at the crescent shaped Siddha soul exists at the crescent shaped Siddha loka (abode) situated at the edge of the universe.

        In this Siddha loka (abode) innumerable souls exists in aural form. As a flame fuses into another, innumerable souls in there eternal aural form fuse and occupy the same space but still maintain their individual existence.

        While concentrating on the Siddha if one meditates about its complete healthy, blissful, all-endowing and eternally happy form, the same attributes starts appearing within one's own soul.

        The visualization of this line Namo Siddhanam is done in red colour.

NAMO AYARIYANAM

3.The Conception of Acarya:

        Arihanta and Siddha are the gods  of gods, i.e.,God The acaryas are said to be the leader of dharma (religion).

        (Read with reference to the illustration) The duty of the acarya is to preach the religion of right faith, right knowledge, and right conduct to the four-fold religio-social organisation comprising of sadhu (monk), sadhvi (nun), sravaka (layman) and sravika (lay-woman). He is also supposed to ensure that he and his organisation follows the prescribed norms of good conduct, restraints, rules and discipline.

    Illustration: Like the peg in the barn around which the ox moves, the acarya is the axis around which the religious organisation moves. The acarya is the captain and navigator of the ship of religious organisation.

    The religious life of an acarya is supposed to have the following thirty six qualities:

    (1-5) Discipline of the five physical senses, (6-14) observation of celibacy with nine guptis (restraints), (15-18) routing of the four passions like anger, etc., (19-23) complete observation of the five great vows like ahimsa, etc. (24-28) pursuance of the five conducts like jnanacara, (knowledge), etc. (29-33) observation of the five rules of vigilance like irya samiti (vigilance of movement), (34-36) observation of three guptis (restraints) like manogupti or restraint of thought, etc.

    Besides these, an acarya has many more qualities like adaptability, impressive oration, hold over the Jain organisation, etc.

    As  we meditate over 'Namo ayariyanam' we get determination for good conduct and inner strength for following lofty ideals. Concentrating over this line gives rise to pious feelings, purifies attitudes, and disciplines intense passions. The colour attributed to this line is golden yellow.

NAMO UVAJJHAYANAM

The Conception of  Upadhyaya

        The Sanskrta form of the Prakrta word uvajjhaya is upadhyaya. Up-means near. Adhyaya-means to study. Those from whom one can get the knowledge of the scriptures are upadhyayas. They are like torches of knowledge.

        Illustration: Upadhyaya is like a burning lamp that lights other lamps with the touch of its flames of knowledge. As donating eye to a blind is a magnanimous deed, giving knowledge to an ignorant is a great virtue. This pious work is done by upadhyayas.

        The eleven volumes of Anga Sruta (preachings of Tirthamkara Mahavira and scribed by ganadharas, and twelve Upanga Sruta (subordinate scriptures to the angasruta but scribed by acaryas other than ganadharas) (on the table to the right of the Upadhyaya) are jointly called the Ganipitaka. These canons form the foundation of the knowledge in the Jain religion. To do deep study of these, to guide others openly in proper study and to answer queries and clear doubts of disciples it the work of the upadhyaya.

        The twenty five qualities of upadhyaya are: (1-11) - the eleven Angas, (12-23) - the twelve Upangas, (24) - Carana sattari (seventy general rules of monks) and (25) - Karana sattari (seventy special rules observed by monks).

        To meditate over the Namo Uvajjhayanam line as the flames of knowledge is helpful in attaining knowledge and education. This line is visualized with a blue glow. The blue colour imparts peace and tranquillity and helps in concentration.

NAMO LOE SAVVA SAHUNAM

The Conception of Sadhu :

        The Sadhu is the symbol of austere spiritual practice. The Sadhu is a live combination of penance and tolerance. The Sadhu is a flowing stream of compassion, good-will, equanimity and penance and tolerance. The Sadhu is a flowing stream of compassion, goodwill, equanimity and purity.

        The twenty seven qualities of  a sadhu, mentioned in the canons, are as follows-

        (1-5) observe of five great vows, (6-10) Controller and discipliner of the five senses, (11-14) Victor of the four passions, (15) Truth of feeling-truth continues to resonate in his feelings and thoughts, (16) Truth of conduct- his behaviour and conduct are truthful, (17) Truth of speech-there is uniformity in his speech and action , (18) Tranquillity of mind -he is a tranquil and contented in mind, (19) Tranquillity of speech-he is disciplined and ethical in speech, (20) Tranquillity of body-he is disciplined in physical activity, (21) he is forgiving, (22) he has feelings of detachment, (23-25) he is deeply engrossed in practices leading to purity of faith, knowledge, and conduct, (26) he is equanimously tolerant to pain and sorrow, and (27) he is free of the fear of death.

        Illustration : A Sadhu carries the five mountains of great vows (non-violence, truth, non-stealing, celibacy and detachment) on his strong shoulders. He disciplines the five senses depicted by eyes, ears, nose, tongue and limbs (body). He is equanimous towards both, who bow and respect him, as well as who, driven by anger, hurt his body and feelings. A Sadhu is not afraid of a snake or a lion and as such the ideal example of the definition-Samayae Samano hoi (he who is equanimous is a sramana).

        The meditation over the line 'Namo loe savva Sahunam' is done in sparkling black colour and it enchances the feelings of patience, forgiveness, pity, tolerance, discipline and compassion.

    Namokara mantra is believed to be a great mantra. This is root and origin of all mantras. The commentary of the book Pravacanasaroddhara mentions:

'Sarva mantraratnanamutpattyakarasya kalpita padartha karnaika-kalpadrumasya, visa-visadhara-sakini-dakini-yakinyadinigraha svabhavasya.........'

    This mahamantra is like an ocean from where all the mantras originate. As many valuable things come out of the ocean, so out of this mahamantra have come numerous useful and potent mantras system. This is a wish fulfilling tree.Its practice fulfills all wishes. With the help of this mantra one can subdue poison, snake, sorceress,witch,conjuress,ghost, exorcist and all.

    All the learned teachers of mantralogy are unanimous in conveying that Namokara  mahamantra has, fused within it, such basic sound (bija mantra) that forms the foundation of whole mantra system. With the help of this mantra, or its combinations with other mantras pacifying ,potentive and supportive goal can be achieved. The basic mantra unit in the namohar is formed by the five lines-'namo arihantanam, namo siddhanam....

    At the beginning of this mantra there is no bija -mantra (seed sound) like Om, hrim, srim, etc. This is because Namokara itself is the origin of all bija-mantras. As it is a perfect mantra it does not requires any support from any other mantra.

    The practice of this mantra can be started on any auspicious day. The place,seat,rosary etc; should be arranged before hand.Chanting should be done every day at a fixed time and place, so that one hundred and twenty-five thousand repetitions are completed in nine days.During these nine days ekasana (taking one meal in one setting in twenty four hours) or a ayambila (ekasana, but with one grain type and without flavours or condiments) should be observed. One should also observe celibacy and purity of thought, speech and body during this period. Getting rid of anger, greed and other such vices one should complete the chanting of one hundred twenty five thousand repetitions.

    If one wants to practice only one line, like namo arihantanam, then the number of repetitions can be nine hundred thousand. The more the chanting the faster is the accomplishment.

    If one wants to perfect the mantra for some specific purposethen the chanting of the mantra should be 'Om hrim namo 'arihantanam'.

    In Ganadhara-valaya, Namskara kalpa and other such ancient scriptures hundreds of mantras, mantra combination and method of accomplishing namokar mantra practice have been mentioned also detailed experiment personallyconducted by him. We have included here some specially miraculous experiment of namskara mantra selected from various anthologies. The practitioner should select according to his strength, devotion and purpose. Learn the proper methods from accomplished teachers.

1The method for purification of soul:

    'Om hrim namo arihantanam, om hrim namo siddhanam, om hrim namo ayariyanam, om hrim namo uvajjhayanam, om hrim namo loe savva sahunam.'

    Before commencing any specific practice, this mantra should be repeated one hundred times.This enhance the speed of accomplishment.

2.The mantra for purity:

    'Om namo om hari sarvapapa ksyamkari, jvala sahasra prajvalite matpapam jahi jahi daha daha ksam ksim ksim ksum ksah ksiradhavale amrta sambhave bandhaya bandhaya, hum fat svaha.'

    Chanting this mantra 21 times move open palms over the body, heart and head. This purifies the hearty and the body.

3.The mantra for self protections:

    Self protection is the matter of prime concern in human life. It is very necessary to protect one self from calamity, terror, enemy, sudden demise, accident, ghosts, and evil sprits. A such for self-protection every practitioner should chant 27 times the following mantra as first thing in the morning and evening. With this mantras one should visualize the five coloured shields of the five paramesthi. For example while chanting 'namo arihantanam' think-

    "A crystaline white hard unpierceable shield exists around me and no outside power can harm or disturb me." For this, carefully observe the illustration of the self protection Indra shield and accordingly create the shield around yourself.

4.Self-protection vajrapanjara:

Om paramesthinamaskaram saram navapadatmakam, Atmaraksakaram vajra-panjarabham smaramyaham...1

Om namo arahantanam siraskam sirasi sthitam, Om namo savvasiddhanam, mukhe mukhapatam varam...2

Om namo ayariyanam angaraksaati sayini Om namo uvajjhayanam, ayudham hastayordridham...3

Om namo loe savvasahunam, mocake padayoh subhe, Eso panca namukkaro, sila vajramayi tale...4

Savva pava-ppanasano, vapra vajramayo bahih,  Mangalam ca savvesim, Khadirangarakhatika...5

Svahantam ca padam jneyam, padhamam havai mangalam vapropari vajramayam, pidhanam deharaksane...6

Mahaprabhava rakseyam, ksudropadrava-nasini, paramesthipadodbhuta, Kathita Purvasuribhih...7

Yascaivam kurute raksam, paramesthi-padaih sada, Tasya na syad bhayam vyadhiradhiscapi kadacana...8

MEANING:

1. I remember with om the nine line meaningful paramesthi namaskara that protects like a vajra panjara (a cage as hard as diamond)

2. Om namo arahantanam- This line is the helmet on my head (utter it keeping your open palm over your head). Om namo siddhanam- this line is a strong face plate(touch your face with your palm)

3. Om namon ayariyanam- This line is the extremely strong breast plate and the back plate of the armour(move your open palm over the torso). Om namo uvajjhayanam-This line is like potent weapons in my hands( lift hand as if you are holding weapons).

4.Om namo loe savva sahunam- This line is lower section of the armour, protecting both the legs( touch your seat and imagine it to be hard as diamond).

5. Savva pavappanasano- This line is strong rampart around me (move both the hands , imagining a rampart around you). Mangalam ca savvesim-This line is the moat around me, full of burning coal. No one can cross it and enter.

6. Padhanam havai mangalam, svaha-This line is the hard canopy over me.

7. This method of self protection, derived from this line of veneration has been prescribed by ancient acaryas. It is very effective and it pacifies even minor torments.

8. The practitioner who protects himself in the above said manner remembering the five lines of veneration is never afflicted by fear, shock, attack and mental worries.

    This Vajra panjara stotra is chanted immediately before starting some ritual or meditation. Also it is used to create an armour for self- protection when some faces some hurdles, fear or enemy.

This is also said - Maharaksa sarvopadrava santi mantra.

    The extensive Jain litterateur is full of mythical and historical stories about the miracles of the namokar mahamantra. There are hundreds of such stories where the miracles of namokara have been detailed, both in the Swetambara a well as the Digambara literature.

The mantra that created miracles in the ancient times can also do so even today; it happens too. It is common to hear that some some one had some specific benefit due to the namokara mantra; someone got clear of his ailments, some one came out of his ailments, someone came out of a tormenting predicament, someone got his lost wealth and someone were cure of effect of poisons.

A businessman from south Africa got his five kilograms of gold confiscated in an income tax raid; the case went on for months. He started the chanting of the namokara mantra. After six months he won the case and got his gold back.

Many such incidents take place everyday, but because of lack of communication and publicity the common man does not get the correct information's. We have given illustrations of five famous old stories of the effects of namokara mantra in this book; this certainly impress the readers. We narrate here a few true and famous incidents of modern times where the tangible effects of namokara mantra, based on experience, have been detailed.

1. All the plights of   Abdula Rajjaka, a Muslim from Jakhaura (Jhansi), were removed by namokara mantra. A letter from him was published in the Jain Darsana (vol.5-6, year-3 p.31). We are giving the excerpts from this letter:

    ....I follow the rules that before sleeping I keep on chanting the namokara mantra. One winter night a large snake shared the bed with me and  I was not aware of it. I dreamt as if someone was warning me that there was a snake and telling me to get up. I got up two or three times and look around with the help of  a lantern. seeing nothing, I returned to the bed and slept. Due to the effect of the mantra, I did not come out of the bed on the side serpent was lying, not even once. In the morning when I got up I started to roll up the mattress. It was then that I saw the large and thick snake lying in the bed. I pulled the bedsheet. The snake immediately raised his head out, slithered out through the hanging bedsheet and went away.

    The second incident is just two three months old. When the people of my community came to know that I have accepted the jainism a meeting was organised and I was called to attend. From Jakhaura I went to Jhansi and attended the message. Every one present expressed his view and raised many question. I kept on replying them all. Many people went to extent of conveying that it is better to kill such person other than allow him to convert to another religion. Thus everyone told what he thought. In the end everyone went home and I too returned to my room. In the evening just at the sunset I started my samayika (a jain meditation). When I concluded my samayika and opened my eyes I was surprised to see a large snake crawling near me. I also saw a pot placed near the door; this indicates that someone had brought the snake in the pot and left in my room. The only intention was to harm me.

    But that snake did not harm me in any way. Full of fear, I enquired from the people about who had done it, but in vain. Next day when I was doing samayika the snake bit a neighbours son . The man cried and uttered," Oh! what I have done. I brought the snake for four annas to harm someone and it has bitten my own son." It was then that I came to know about the culprit. The child was given treatment. Even I helped. But he did not respond and died. That man had only one son. After fifteen days that man also died. see, what a pillar that samayika and the namokara is; the looming disaster of death and pacified and passed without harming.

2.     In the modern scientific age when the medical science claims of its ultimate progress, there are still some diseases for which science fails to provides treatment. Even doctors says that the patients requires prayers and not medicines anymore. they loose hope from the patients life.

    something like this happen to Sri Gulabcand Bhai

    For six months Sri Gulabcand Bhai suffered from headache. Doctors were consulted and told, "I had a terrible headache, please give me proper treatment"

    After extensive checkups doctors said "we cannot diagnose your disease"

One after another doctors were consulted but none of them could diagnose the disease and gave the same reply. The pain went on increasing.

    One day Sri Gulabcand Bhai saw a  blood clot on the mucus when he coughed. when he informed his family doctors, I lots of test were conducted. The doctor said Sri Gulabcand Bhai ! it appears to be cancer."

    Hearing of cancer Sri Gulabcand Bhai became concerned. He met Dr. Kapur who examined him thoroughly and said, just know you take a course of penicillin. We shall any other treatment after that only."

    With everyday passing  Gulabcand Bhai's conditions deteriorated. There was inflammation and swelling in the throat. Quantity of  food reduced. Even with the help of liquid no solid food could be swallowed. He was in a bad shape.

    The inflamation in side the throat increased and it became difficult even to take liquids. Next day Dr. Modi was consulted. After examination and tests he said, " Gulabcand Bhai, your cancer has reached to the last stage. There is no scope of treatment . The conditions has deteriorated so much that it is not possible even to take a slice for biopsy."

    After this, Dr. Modi took aside a family doctor of Gulabcand Bhai and advised him, "The patients wont last for more than a day or two. Inject sedative so that he dies peacefully."

    Dejected, Sri Gulabcand Bhai and his family doctor returned. They had lost all hopes of life.

    The fact was that Gulabcand Bhai had the cancer of throat and tongue. The tonsils, that assist swelling of food , were all inflamed. This cancerous inflammation of tonsils had reduced the passage in the food pipe. That is why Sri Gulabcand Bhai could not even drink water He asked his family Dr. " please do something so that I can drink water. I am thirsty , the throat is absolutely dry."

    The family doctor assured, "Spend the night somehow I shall feed you some water with the help of tube tomorrow morning."

Sri Gulabcand Bhai returned home. he was already so disheartened that he was not able to build any confidence even on the assurance of the family doctor. The thought that he would not last the night kept on tormenting him. The darkness of despair started filling his mind slowly.

    When the courage tires, worldly crumbles and there is not a ray of hope, man turns towards religion. Only religion provided him an allround protection. Gulabcand Bhai also thought of religion. He thought-why not chant the namokara mantra, that is the only hope now.

    It was half past seven in the evening. The door of the house were closed. Seeing the last moment approaching he begged pardon from his family members and all being in the world. After this wished that all the being being happy, healthy and flourshing. Then Gulabcand Bhai drowned himself in the chanting and practice of namokara mantra the agony reduced. No desire was left except other than a purer next life.

    Driven by such extreme melancholy, when a man submits to religion he forgets everything else due to resultant acuteness of faith. This acuteness of faith hastens the success in practices.

At eleven in the night Gulabcand Bhai vomited profusely and became unconscious due to extreme weakness. What happened with the chanting of the namokara mantra with such deep concentration showed his results, the cancerous infection and the contaminated blood was thrown out and the patient was cured.

    Although he had fainted due to weakness, the family members took it to be coma before death. He is not going to come out of this coma, they thought and started wailing and crying. But after sometime Gulabcand Bhai regained consciousness. As he was oft rid of the disease, he felt relieved and light. If felt as if the dark clouds of torture had dispersed. He asked for water and drank two-three tumblers full.

    The family members also felt relieved. A ray of hope flickered. The person could not even gulp a mouthful of water had consumed two-three tumblers. It was a sure sigh of improvement condition.

    His mother asked "son have some milk"

    Gulabchand Bhai said, "bring it please I shall try to drink"

    The mother brought some milk. Gulabchand Bhai drank one cup of milk. He had a sound sleep. When he got up in the morning he felt exhilarated. He took tea. After four five days he started taking liquid and semi-solid food. He started regaining energy.

    Gulabchand Bhai  had a direct experience of the efficacy of the navakara mantra.He started silently chanting the navakara mantra all the time and wishing all being be happy and healthy. After around four weeks,  Gulabchand Bhai went with his family doctor to a specialist, he was astonished. He had given only a day or two days of life to Gulabchand Bhai. He asked Gulabchand Bhai, "under whose treatment you recovered". he replied,"I had simply called Gods name. I had not taken any medicines."

    How could the doctor believe that the God's name had cured Gulabchand Bhai? He asked a lot of questions, but how long could he continue asking and what new could Gulabchand Bhai relate? he had not only chanting the navakara mantra. In the end the doctor stopped inquiring.

    After this he got many other worldly benefits due to the chanting of navakara mantra. He got house and shop. He could meet the desired person without any difficulty.The chanting of navakara made his life life happy.