Chaturvimsati is an important religious ritual of Jainism. When an individual attains sambhav in Samayik, one thinks about those great personalities who showed the path of `samta`. Next one also thinks about their gunas (characteristics). This is the concept behind the chaturvimsati. The names of the Twenty four Tirthankaras, who founded the teerths, are remembered along with gunas. Thus, the `Loggass` are recited which have an in-depth meaning like Mantra. Constant recital is beneficial to jivas, it helps making Samyaktva very pure. The first verse, mentions about doing stuti of 24 Jain Tirthankaras. The second, third and forth verses describe the names of the Tirthankaras. Last three verses are like chulika means it connects the intention with the effort for it; and in the end, it states gain of desired fruit i.e. Siddhi.
In Jainism, the final goal of life is Nirvana. To succeed in that samayik is an important mean. Moksh-marg means samyak-darshan, ghyan and charitra marg. Hence to remain in this path, sadhak (one who is trying to accomplish) has to perform the necessary ceremonies continuously. Darshan takes one close to the truth, gyan helps one to realise the truth and charitra helps one to walk on the path of truth. Tirthankaras have shown this path after attaining it and one worship them to achieve the same goal.
In Chaturvimsati one can worship through Dravya-Nikshapa. In this one needs to think about their life story. For worshipping through Bhava-Nikshapa one needs to contemplate their `Bhava-Swarup` with infinite knowledge, faith, strength and bliss. In Chaturvimsati-stava, stuti of Tirthankaras begin with Nam Smaran. However, to get the best possible result, one has to go in bhava - smaran. There is special relationship between the name and his appearance. In a way, name is permanent and appearance is transient. As soon the name is pronounced one can visualise the appearance of name holder. Thus a sort of relation is established. When bhava is added to it, one can also perceive the presence of the same person.
In reality nam- smaran (remembering names of Arihants) is closely related to karma- nirjara and sankrman (transition). If a devotee cannot practice or perform any religious ceremonies then he meditates upon the name of the Tirthankaras. During kyotsarg, one meditates and recites Loggass to the equal to number of shawas (breath). As a result, Loggass becomes Mantra. In short, in Loggass basically contains the names of Arihants. It is a powerful means of karma-nirjara.
