Jain Thoughts And Prayers English Gujarati

Author(s): Kanti V Mardia
Publisher: Yorkshire Jain Foundation
Catalog link: https://jainqq.org/explore/007275/1

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JAIN THOUGHTS AND PRAYERS
JAIN THOUGHTS AND PRAYERS
>YORKSHIRE
FOUNDATION
TOESCOLECTII
roll
JAIN
(The Sacred Picther : Kalash)
PROFESSOR KANTI V. MARDIA
PROFESSOR KANTI V. MARDIA THE YORKSHIRE JAIN FOUNDATION (YJF)
14 ANCASTER ROAD, WEST PARK
LEEDS LS16 5HH, ENGLAND
THE YORKSHIRE JAIN FOUNDATION
Launched on - 15th April 2007,
20th YJF ANNIVERSARY
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PROFESSOR KANTI V. MARDIA
Το
ISBN
0 9520144 0 8
HEMANT
First Edition
: 25th April 1992 Mahavir Jayanti, Launched by Dr. Paul Marett
PREETI
Second Edition : 15th April 2007,
20th YJF Anniversary
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जैन विचार और प्रार्थनायें
Abode of the Liberated Souls
Four Destinies
Heaven
Human
THE JAIN SYMBOL
Animal -
Hell
Non Violence
Mutual Assistance Of All Beings
事
Right Faith
Right Conduct
Three
Right Knowledge Paths
- परस्परोपग्रहो जीवानाम् -
Mutual Assistance Of All Beings
प्रोफेसर कांति वी. मरडिया
योर्कशायर जैन फाउंडेशन. लीड्स, यू.के.
For Private : Personal Use Only www.yjf.org.uk
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Mahaavira Swami, the 24th Tirthankara (Svetambara image from Sirohi, Raj.) Leeds, UK.
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INSPIRING QUOTATIONS
"Science without religion is lame, Religion without science is blind."
Einstein
".... a person who is religiously enlightened appears to me to be one who has, to the best of his ability, liberated himself from the fetters of his selfish desires. Einstein
(Jain = "Person who has conquered himself/herself.")
Kashaaya (Destructive Emotions) =Anger + Greed + Ego+ Deceit = 'AGED' Againg agents.
***
*****
"The Worldly Hope men set their Hearts upon Turn Ashes - or it prospers: and anon, Like Snow upon the Desert's dusty Face Lighting a little Hour or two is gone"
Omar Khayyam (Tr. FitzGerald)
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"Freedom from destructive emotions in reality is the true enlightenment. (Kashaaya Mukti kill Muktirev)."
Situations
Karmic force
lines
Karmic matter
Volitional activities
Karmons
Situation and volitional activities with karmic force lines from Mardia K.V., (2002).
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Soul
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Preface
Referances
CONTENTS
Section 1 - Jain Thoughts
The Essence of Jainism Axioms of Jainism
Letters between Mahatma
Gandhi and Raychandbhai
Jain Meditation
Twelve Reflections
Section 2 जैन विचार
-
जैनधर्म
सिद्धान्त
जैनधर्म के स्वतः सिद्ध सूत्र
महात्मा गांधी और श्रीमद्रायचंदभाई के
बीच पत्राचार
जैन ध्यान बारह भावनायें
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ཀྲོ༅ ཀཽནསོསི་མཥཙྪནབྷཱཀྐཝ་ ཝིན
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Section 3 - Prayers: Romanized Script with Translation Namokaar Mantra Chattaari Manglam Maitri Bhaavnu Mahaavir Aarati Aadinaath Aarati Mangal Divo Pancha Parmesthi Aarati Ksamaapanaa Baarah Bhaavanaa
Section 4 प्रार्थनायें णमोकार मंत्र चत्तारि मंगलम् मैत्री भावनु महावीर आरती
आदिनाथ आरती मंगल दीवो
पंच परमेष्टी आरती क्षमापणा
बारह भावना तीर्थंकर-चिह्न प्रेरक उद्धरण
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ក្តីអធម ន ន ន ន ន ម ម 3 2 ន ឆ ខ្លី ខ្លី ខ្ល
79-103
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PREFACE
3. To foster interaction, dialogue and communication
with jain organizations throught the world.
We are delighted that this second edition of booklet is released. The first edition was compiled by the Yorkshire Jain Foundation (YJF) in 1990. Since then, the Booklet has been immensely useful for the YJF and various other organizations. The following excerpts from the Introduction in the first edition give the background as well as the aims of the booklet.
4. To make rituals/scriptures more transparent with
emphasis on their interepretation relative to contemporary thoughts.
***** Excerpts from the First Edition 1. The Background
The main objectives of the Foundation are the promotion of Jain values and thoughts including the assessment of Jain ideas in modern physical, psychology, logic, neuroscience and contemporary thoughts. In particular, the objectives are
1. To promote religious and educational activities
related to Jainism and to develop better understanding of Jain values in modern context.
The Yorkshire Jain Foundation under the name of Leeds Jain Group was formally established in April 1987 on the Mahavir Jayanti. The main objectives of the Group are the promotion of Jain values and thoughts. This is the first direct publication of the Foundation and it is hoped that others will follow. For example, the Group contributed to the Commentary on the manuscript of Mardia K.V. (1990), The Scientific Foundations of Jainism. The Foundation also hopes to maintain a library on Jainism and comparative religions.
2. To provide and promote academic and cultural
interchanges and cooperation internationally.
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2. The Booklet
The main emphasis in Jainism is on the simple principle that you - and only you - are responsible for every aspect of your life. You score negative or positive points through your activities which in turn affect your future; your present life is partly due to your past scores. There is neither a Creator God nor any external power to intervene in this process.
section. It is to be noted that the "Aaraties" of Aadinaath and Mahaavira highlight their biographical accounts so that we can reflect upon their qualities. We have translated the Aaraties, so that their real spirit may be captured. Furthermore, the prayers enable one to reach the inner higher self. Diacritical marks have been excluded from this edition as proper pronunciation of Indian words needs some instruction, specially for prayers.
The Group meets once a month. The meeting begins with a few prayers followed by open discussions on Jain values and contemporary thoughts. In particular, the younger members participate actively in these discussions.
We have divided the booklet into two parts:
***** The second edition follows the same pattern as in the first edition. We have now added the Hindi translation of every section on "English Thoughts", for which, we are grateful to Dr. N.L. Jain of Jain Center, Rewa (India). In addition, we have also added one Aarati "Panch-Parmesthi" which is commonly used by the Digambars. We have also added the "Baarah Bhaavanaayen" - "Twelve Reflections" in this edition which are very popular, and these highlight the guidelines in practice. Two main events took place during this intervening period.
(a) Jain thoughts in English and Hindi (b) Prayers.
The prayer in Romanized script appear face to face with English translation. Prayers in the original script (Devanaagari) can be found in the last
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1. The YJF inspite of having only a few member
families, made a donation of a laptop and accessories to Muni Nandighosh Vijayji, who is one of the very few Jain monks involved in writing and promoting scientific aspect of Jainism.
founded by Mardia Punya Trust. Our thanks go to Dr. Chandra, Pujya Chitrabhanu, Professor P.S. Jaini, and the Academy of Vedic Heritage for allowing us to use their material in the text. We are also grateful to Dr. Duli Chandra Jain, Vinodbhai Kapashi, Dr. Paul Marett and Dr. Natubhai Shah for their helpful comments. Thanks are also due to Dr. N.L. Jain, for his kind help in preparing this second edition. Thanks are also due to Vinay Pillai who word processed the manuscript at Smart Processings, Rewa.
2. The main Pratisthaa of our Mandir took place on
7th October, 2001, where there was a great participation by the Jain Community from Leicester, London and Manchester.
Dr. L.M. Singhvi, the former Jain and Vedic Scholar, India's former High Commissioner in UK was the Chief Guest. The ceremony was performed and conducted by Shri Jayaishbhai, Jain Samaj, Europe. The architect of the Mandir is Mr. Rajesh Sampura. This booklet deals with some of above main topics. For further details, a list of reference is given below.
We are greateful to JAINA: Federation of Jain Association in North America (The Calender Section) for the pictures on the Baraah Bhaavnaa which appeared in there calander of 2004.
It is hoped that other groups may find this book useful, and when any material is reproduced, due acknowledgement to this source will be most welcome.
3. Acknowledgements
Kanti Mardia 15 January 2007
We are pleased that this publication has been
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REFERENCES
1 - JAIN THOUGHTS
Jaini, P.S. "Jain Path of Purification" Berkeley, 1979 (Reprinted by Motilal Banarsidass).
THE ESSENCE OF JAINISM
Marett, P. "Jainism Explained" Jain Samaj Publication, Leicester, 1985.
Mardia, K.V. "The Scientific Foundations of Jainism" Motilal Banarsidass, Delhi, 2002, 2nd Edition. Hindi edition (2004).Parsvanath Institute, Varanasi.
Jain, D.C. "Studies in Jainism; Reader 1." Jain Study Circle, New York, 1990.
Jainism is derived from the word 'Jina' which means a person who has conquered himself or herself and Jainism is equivalent to the quality of "Jainness".
Jains believe that the religion was founded by Rishabha (Aadinaath) and is extremely ancient. The last Tirthankara (spiritual path-maker) of twenty four was Mahavira (599 B.C.-527 B.C.); the twenty third was Paarsva (872 B.C. - 772 B.C.). The essence of Jainism is as follows: 1. Self-Conquest
Each person is the architect of his/her own fate. Each individual has the potential to reach the highest spiritual level by self-improvement. There is no single supreme power, every thing exists within
the self-regulatory laws of the universe. 2. Karmic Matter It is regarded as a natural law that soul is
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Jain, P.S. "Essential of Jainism" Jain Center of Greater Boston, 1984.
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contaminated and, therefore, does not have absolute knowledge, perception, bliss and energy. The contaminants are called karmic matter. Each of our actions from past to present affect karmic matter, which in turn determines our future.
3. Reincarnation
The cycle of birth and death continues until the soul achieves Perfection. The form of each reincarnation is determined by the level of accumulated karmic matter which may be raised or lowered. Broadly speaking, a good life leads to the lowering of the level of karmic matter.
4. Consciousness
All the living things from microscopic life to human have consciousness in differing degrees. Even plants have consciousness. All are governed by the same natural laws.
5. Reverence for Life and Non-violence
By practising reverence for all life in thought, speech and deed, we improve our spiritual status. This, in turn, influences the level of karmic matter. Bad deeds lead to a strong bond of karmic matter www.yjf.org.uk 19
with soul where as good deeds lead to a weaker bond.
The following figure 5 presents a hierarchy of life. As corollary to this precept, vegetarianism (with additional dietary restrictions) becomes a way to self-conquest. Alcohol is also forbidden not only because it is believed to contain millions of microorganisms, but also because it breeds passion - the number one enemy of self-conquest.
6. The Three Jewels
The Jain teaching is summarized in the so-called three jewels of Jainism:
Right Faith,
Right Knowledge,
Right Conduct.
The belief in self-regulatory universe, soul and karmic matter constitutes Right Faith. This comprehension with non-absolutism is Right Knowledge. Their consequent practice leading to self-conquest is Right Conduct.
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Perfect Souls
Spiritually
Humans
102
Average Man Criminals
5
*
five-sensed
4x10-1
four-sensed
Animals
3x10-
11
three-sensed
2x10
two-sensed
Roots
concentrated)
102 1013
Plants
10
*
one-sensed
Minergiretre
5x104
Subtle micro-organisms
104
Micro-organisms Insentient objects The life-axis giving the degree of the soul's purity for different beings. (see Mardia K. V., 2002)
Delusive State of Human Beings The Parable of Honey-drops (Madhu Bindu). (From Mural painting in Adhyatama Sadhana Kendra, Delhi)
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FOUR NOBLE TRUTHS*
SOURCES OF FOUR NOBLE TRUTHS
TRUTH 1: The soul exists in contamination with karmic matter and it longs to be purified.' TRUTH 2: 'Living beings differ due to the varying density and types of karmic matter.
TRUTH 3: The karmic bondage leads the soul through the states of existences (cycles).'
TRUTH 1: Jiva ity ... karma-sanyukatah.
(Pancaastikaaya-Saara) TRUTH 2: Naaraka-tiryan-manusyaa-devaa ity naamsanyutaah prakrtayah. (Pancaastikaaya-Saara) "karmaavarana maatraayaah, taaratamya-vibhedatah" TRUTH 3: Parinaamaat karma karmano bhavati gatisu gatih.
(Pancaastikaaya-Saara) TRUTH 4A: Mithyaadarsana-avirati-pramaadakasaaya-yogaah bandhahetavah.
(Tattvaartha-sutra) TRUTH 4B: .... Praanighaatena . . . saptamam narkam gatah .... Ahimsaayaah phalam sarvam, kimnyatah kaamdaiva sah.
(Yogasaastra)
TRUTH 4A: 'Karmic fusion is due to perverted views, non-restraint, carelessness, passions and activities.'
TRUTH 4B: "Violence to oneself and others results in the formation of the heaviest new karmic matter, whereas helping others towards moksha with positive non-violence results into the lightest new karmic matter.' TRUTH 4C: 'Austerity forms the karmic shield against new karmons as well as setting the decaying process in the old karmic matter.'
TRUTH 4C: Tapsaa nirjaraa ca.
(Tattvaartha-sutra)
*See Mardia K.V., (2002)
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RAYCHANDBHAI
LETTERS BETWEEN MAHATMA GANDHI
AND RAYCHANDBHAI*
To highlight the spirit and essence of Jainism, we quote one of a pointed question, posed by Mahatma Gandhi to Raychandbhai together with his answer. Raychandbhai is regarded as one of the greatest Jain personalities of this century; Gandhi mentions that "Three persons have influenced me deeply: Tolstoy, Ruskin and Raychandbhai: Tolstoy through one of his books, . . ., and Raychandbhai through personal contact."
One hesitates to advise you that you should let the snake bite you. Nevertheless, how can it be right for you, if you have realized that the body is perishable, to kill, for protecting a body which has no real value to you, a creature which clings to its own life with great attachment? For anyone who desires his spiritual welfare, the best course is to let his body perish in such circumstances. But how should a person who does not desire spiritual welfare behave? My only reply to such a question is, how can I advise such a person that he should pass through hell and similar worlds, that is, that he should kill the snake? If the person lacks the development of a noble character, one may advise him to kill the snake, but we should wish that neither you nor I will even dream of being such a person.
GANDHI
Oct. 20, 1894
If a snake is about to bite me, should I allow myself to be bitten or should I kill it, supposing that that is the only way in which I can save myself?
*Translation from Jaini, P.S.(1979)
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JAIN MEDITATION*
A. MEDITATION: INITIAL CHECK LIST
The purpose of the Jain Meditation is to stop the influx of karmons and to shed existing karmic matter so that the true nature of the immortal self is manifested through its qualities of infinite Knowledge, infinite Perception, infinite Bliss and infinite Energy.
1. I adore the three jewels:
Right Faith Right Knowledge Right Conduct
For daily meditation, about 20 minutes are recommended with 48 minutes being a maximum.
2. I shall have with humility:
Amity for all Appreciation for those above Equanimity for those who cannot hear the teaching Compassion for those below.
After a relaxed sitting posture, the first step is to practice breathing (Pranaayaam); inhale, retain the breath, exhale in the ratio of 1: 2:1, i.e inhale with a count of 8, then retain the breath with a count of 16 and exhale with a count of 8. This exercise is repeated, say 12 times. Once you are relaxed, you can contemplate your daily life. The following check-list of five 'lower' vows should set up a structure; "Ahimsaa" being the main principle. The aim is to reinforce your identification with your "Higher Self".
3. I radiate light to everyone and everything
I am Light and only Light can come to me I am Infinite Knowledge Infinite Perception Infinite Bliss Infinite Energy.
* Adapted from Chitrabhanu, "Pratikraman Meditation" Divine Knowledge Society, Mumbai.
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B. MEDITATION: MAIN CHECK LIST
1. POSITIVE NON-VIOLENCE (AHIMSAA)
Was I non-violent? (towards others and toward myself) in thought? in word? in action?
2. TRUTHFULNESS (SATYA)
Was I truthful? (toward others and toward myself) in thought? in word? in action? Did I encourage or appreciate non-truthfulness in another? Did I exaggerate or distort facts for personal gain? Did I use flattery or act pretentiously to get what I desire? Whatever I speak will be the truth, but I need not reveal all the truth.
Did I encourage or appreciate violence in others?
Did I impose my thoughts on another?
Did I use my position to manipulate someone (a position of strength or a position of weakness)?
Did I speak harshly?
Truth must not create violence.
Was I selfish, competitive, insecure, fearful?
Did I put any harmful substance into my body (e.g. junk food, excess sugar)?
Meditate on deceit. 3. NON-STEALING (ASTEYA)
Did I steal or take what was not offered to me? in thought? in word? in action? Did I encourage or appreciate stealing in others? Did I accept a bribe?
Did I expose my mind to violence in the form of movies, TV, books, wrong company? Meditate on anger, pride, and greed.
Meditate on insecurity.
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4. CELIBACY (BRAHMACHARYA)
Did I practice celibacy? (to stay in my Self) in thought? in word? in action? Was I lustful? (dwell on sensuality) Did I encourage or appreciate lustfulness in others? Did I waste energy on sexual fantasies?
Did I use my sexual energies to manipulate others? (e.g. flirting)
Meditate on insincerity. 5. NON-POSSESSIVENESS (APARIGRAHA)
Was I non-acquisitive or non-possessive? in thought? in word? in action?
Did I encourage or appreciate acquisition and possessiveness in others? Do I have things around that I am not using - am I collecting or hoarding? Did I buy something today that I do not need? Meditate on greed and jealousy. www.yjf.org.uk
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Six Colour Stains on Soul (Leshyaas):
Black, Blue, Gray, Pink, Yellow, White. (From Mural painting in Adhyatama Sadhana Kendra,
Delhi)
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TWELVE REFLECTIONS
The twelve mental reflections engaged upon are given below.The traditional approach makes them rather negative but Chitrabhanu has stated them in a more positive manner. Here, the two approaches are. integrated (see, Mardia K.V., 2002).
1. Impermanence: There is
impermanence
everything surrounding one but there is unchanging soul beneath the changing body.
of
2. Helplessness: We are helpless in the face of death but the inner invisible force always lives.
3. Cycle of Rebirth: Liberation from the cycle of rebirth is possible.
4. Aloneness: There is the absolute solitude of each individual as he goes through this cycle and therefore one should achieve dependence only on oneself.
5. Beyond Body: The soul and body are separate and we are more than just corporeal. We must seek the true meaning of life through the existence of the
soul.
6. Impurity: How even the most physically attractive
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body contains impurity.
7. Karmic Fusion: How karmic influx happens and how to stand apart and watch the inflow.
8. Karmic Shield: How such influx happens and how to close the window when the storm, in the form of the Four Passions, is about to come.
9. Total Karmic Decay: How karmic matter within the soul may be shed so that the soul may be cleaned to move towards permanent reality.
10. Universe: The universe is eternal and uncreated, hence each person is responsible for his own salvation for there is no God to intervene.
11. Rarity of True-Insight: True-Insight is rarely attained and human embodiment bestows the rare privilege and opportunity to attain moksha.
12. Truth of Jain Path: The truth of the teachings of the Tirthankaras which leads to the goal of eternal peace through understanding one's own true nature.
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Regressive half-cycle
Longest section
ankaras born
-All 24 Tirthankara
Heappearce uf Tirthankara
21000
463 B.C. Jambu Last
Liberated
years
P
ressive half-cycle
2000 A.D.
Lord Paarsvanath, the 23" Tirthankara
(Digambara image), Leeds, UK
One Jain universal temporal cycle (clock-wise) and circular histogram of the level of happiness and misery (h=happiness, m=misery in shaded area): a broken arc indicates very large periods. The regressive half-cycle starts from the point P.
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2 जैन विचार
जैन धम
'जैन' शब्द 'जिन' शब्द से व्युत्पन्न होता है। इसका अर्थ वह व्यक्ति है जिसने अपने राग, द्वेष आदि अंतरंग और वाह्य शत्रुओं पर विजय प्राप्त कर ली हो। फलतः 'जैनधर्म' जैनत्व के गुण के समकक्ष है।
जैनों का विश्वास है कि यह धर्म इस कालचक्र में भगवान् ऋषभदेव (आदिनाथ) ने स्थापित किया था और यह बहुत प्राचीन धर्म है। इसकी चौबीसी के अंतिम तीर्थंकर (आध्यात्मिक मार्गदर्शक) भगवान महावीर (599-527 ई. पू.) थे और इसके तेईसवें तीर्थंकर भगवान पार्श्वनाथ (872-772 ई. पू.) थे।
जैन धर्म का सार निम्न रूप में व्यक्त किया जा सकता है: 1. आत्मविजय
प्रत्येक जीव अपने भाग्य का स्वयं ही निर्माता है। उसमें स्वयं को आत्मिक विकास के माध्यम से उच्चतम आध्यात्मिक लक्ष्य को प्राप्त करने का सामर्थ्य है। विश्व में ईश्वर के समान कोई उच्चतम सत्ता नही है। प्रत्येक तत्व विश्व के स्वचालित नियमों के अंतर्गत अपना अस्तित्व बनाये हुए है।
2. कर्म-पुद्गल
यह एक प्राकृतिक नियम माना जाता है कि प्रत्येक संसारी आत्मा संदूषित होती है और, फलतः उसके दर्शन, ज्ञान, सुख और वीर्य के गुण पूर्णता से अभिव्यक्त नहीं होते। इन संदूषकों को 'कर्म-पुद्गल' या 'कर्म' कहते हैं। हमारी भूतकालीन और वर्तमान-कालीन प्रत्येक क्रियायें 'कर्म' को प्रभावित करती हैं और ये हमारे भविष्य का निर्धारण करती हैं। 3. पुनर्जन्म
हमारे जन्म और मृत्यु का चक्र तब तक चलता रहता है जब तक हमें 'पूर्ण शुद्धता' नहीं प्राप्त हो पाती। हमारा प्रत्येक जन्म हमारे संचित कर्मों के स्तर के द्वारा निर्धारित होता है जिसकी कोटि उच्च या निम्न की जा सकती है। सामान्यतः अच्छा या सात्विक जीवन कर्मो के स्तर को कम करता है।
4. चेतना प्रत्येक जीव में विभिन्न कोटि की चेतना पाई जाती है। 'चेतना' का अर्थ जीव के 'ज्ञान और दर्शन' के स्वाभाविक गुण हैं। यह सूक्ष्म जीवों से लेकर मनुष्यों तक में पाई जाती है। यहां तक कि यह वनस्पतियों में भी पाई जाती है। ये सभी जीव प्राकृतिक नियमों के अनुरूप व्यवहार करते हैं।
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करना सम्यक ज्ञान है। इनके परिणाम स्वरूप आत्म-विजय के मार्ग के अनुरूप आचार का पालन करना सम्यक् चारित्र है।
सिद्ध
5. अहिंसा और जीवन के प्रति आदरभाव
अपने मन, वचन और काया के माध्यम से सभी जीवों के प्रति आदरभाव रखने से हमारा आध्यात्मिक स्तर उन्नत होता है, इससे हमारे कर्मों का स्तर भी प्रभावित होता है। बुरे कर्मों से तीव्र कर्म-बंध होता है और अच्छे कर्मों से मंद या मृदु कर्म बंध होता है। इस पृष्ठ के सामने दिये गये चित्र में जीवन का अनुक्रम दिया गया है। इस धारणा के आधार पर ही, शाकाहार (आहार-संबंधी कुछ अतिरिक्त प्रतिबंध भी) आत्म-विजय का एक सूत्र बन जाता है। इसी प्रकार, शराब एवं अन्य मादक द्रव्य भी न केवल इसलिये प्रतिबंधित हैं कि उनमें लाखों सूक्ष्मजीव होते हैं, अपितु उनसे परिणामों में विकार होता है, कषायें उत्पन्न होती हैं जो आत्म विजय के लिये परम शत्रु हैं।
आध्यात्मिकतः उच्चतर मनुष्य
मनुष्य
1 |
10* 10 *
औसत मनुष्य अपराधी मनुष्य
5
*
24x10.* 13x10-1*
2x10-1* 10-2 * 10-3 *
पंचेंद्रिय चार इंद्रिय तीन इंद्रिय दो इंद्रिय
6. रत्नत्रय
जैनधर्म की शिक्षाओं को 'रत्नत्रय' के रूप में संक्षेपित किया जा सकता है: (1) सम्यक् दर्शन, (2) सम्यक् ज्ञान,
कंद
पौधे पृथ्वी, जल,
एकेंद्रिय (सांद्रित) एकेंद्रिय सूक्ष्म जीवाणु
वायु, अग्नि एवं 5x10-* सूक्ष्म जीवाण 10 *
0 -
(3) सम्यक् चारित्र, स्वचालित विश्व, आत्मा, कर्म तथा नव पदार्थों में विश्वास रखना सम्यक दर्शन या दृष्टि है। इनके विषय में अनेकांतवाद की दृष्टि से जानकारी
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अचेतन विभिन्न जीवों की आत्मिक शुद्धता की कोटि को व्यक्त करने वाली जीवन-धुरी (यह चित्र रैखिक माप पर नहीं है)।
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Page #21

जैनधर्म के स्वतःसिद्ध सूत्र
सूत्र 1. जीव इति ....... कर्म-संयुक्तः ।
(पंचास्तिकाय सार)
सूत्र 1 : प्रत्येक संसारी आत्मा कर्म-द्रव्य के साथ संदूषित रहती है और यह स्वयं को शुद्ध करना चाहती है।
सूत्र 2. नारक-तिर्यङ् - मनुष्य-देवा इति नाम-संयुताः प्रकृतयः ।
(पंचास्तिकाय सार)
सूत्र 3. परिणामात् कर्म कर्मणो भवति, गतिषु गतिः ।
(पंचास्तिकाय सार)
सूत्र 2 : विभिन्न जीवों की कोटि में पाई जाने वाली भिन्नता कर्म-द्रव्य की प्रकृति और उसके कर्म-घनत्व की विविधता के कारण होती है। सूत्र 3 : कर्म-बंध से जीव विभिन्न गतियों या जन्म-मृत्यु के चक्रों मे घूमता रहता है।
सूत्र 4 अ मिथ्यादर्शना-अविरति-प्रमाद-कषाय- योगाः बंधहेतवः ।
(तत्वार्थ सूत्र, 8.1)
सूत्र 4अः मिथ्यात्व, अविरति, प्रमाद, कषाय एवं योग से कर्मों का अंतर्ग्रहण (आस्रव) और बंध होता है।
सूत्र 4 ब प्रणिघातेन... सप्तमं नरकं गतः .... अहिंसायाः फलं सर्वं, किमन्यतः, कामदैव सा।
(योग शास्त्र)
सत्र 4ब: स्वयं या अन्य के प्रति हिंसा से भारी कर्मों का आस्रव और बंध होता है। इसके विपर्यास में, दूसरों को सन्मार्ग बताने से सकारात्मक अहिंसा उत्पन्न होती है जिससे लघुतर कर्मो का आस्रव और बंध होता है।
सूत्र 4 स तपसा निर्जरा च।
(तत्वार्थ सूत्र, 9.3)
सूत्र 4स : तप और साधना नये कर्मों के आस्रव को रोकने के लिये कवच का काम करते हैं और कर्मों की निर्जरा के पथ को प्रशस्त करते
*देखिये, मरडिया, के.वी. (2004)
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महात्मा गांधी और श्रीमद् रायचंदभाई के बीच पत्राचार'
रायचंदभाई का उत्तर
जैनधर्म के सार को व्यक्त करने के लिये हम यहां महात्मा गांधी के द्वारा रायचंद भाई के समक्ष प्रस्तुत एक प्रश्न और उसका उत्तर दे रहे हैं। रायचंदभाई इस सदी के एक महान् जैन व्यक्तित्व माने जाते हैं। महात्मा गांधी ने कहा है, "मुझे तीन व्यक्तियों ने बहुत प्रभावित किया है : टाल्स्टाय, रस्किन और रायचंदभाई। टाल्स्टाय ने अपनी पुस्तकों के द्वारा ... रायचंदभाई से व्यक्तिगत संपर्क द्वारा।
मुझे यह सलाह देने में संकोच होता है कि आप सांप को आपको डसने दें। तथापि जब आपने यह जान लिया है कि शरीर नश्वर है, इस नश्वर शरीर की रक्षा के लिये उस जीव को मारना कहां तक उचित है जो अपने जीवन से अत्यंत राग रखता है ? अपने आध्यात्मिक कल्याण चाहने वाले के लिये, ऐसी स्थिति में अपने शरीर को नष्ट करना ही अच्छा है। लेकिन ऐसा व्यक्ति क्या करे जो अपना आध्यात्मिक कल्याण नहीं चाहता ? इस प्रश्न के संबंध में मेरा यही कहना है कि मैं उसे कैसे कहं कि यदि वह सांप को मारता है, तो उसे नरक के समान घोर विश्व में चक्कर लगाने होंगे। यदि किसी व्यक्ति में सात्विक चरित्र के विकास की रुचि नहीं है, तो वह सांप को मारने की सलाह दे सकता है। लेकिन मैं सोचता हूं कि न तो मैं और न आप ही स्वप्न में भी इस कोटि के व्यक्ति हैं।
गांधी का पत्र
अक्टूबर 20, 1894
यदि कोई सांप मुझे डसना चाहता है, तो क्या मैं उसे डसने दूं या उसकी हत्या कर दूं - यह मानकर कि अपने जीवन को बचाने का केवल यही एक मार्ग है?
*पी. एस. जैनी द्वारा किया गया अंग्रेजी में अनुवाद (1979)
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Page #23

जैन ध्यान'
जैन ध्यान के प्रमुख उद्देश्य निम्न हैं:
1. कर्म-द्रव्यों के आस्रव को रोकना
2. संचित कर्मों की निर्जरा को प्रोत्साहन
इससे अमर आत्मा की वास्तविक प्रकृति - अनंत ज्ञान, दर्शन, सुख और वीर्य के गुणों की अभिव्यक्ति के द्वारा प्रकट होती है।
दैनिक ध्यान के लिये लगभग 20 मिनट का समय लगता है जो अधिकतम 48 मिनट तक का हो सकता है। सर्वप्रथम, शरीर के शिथिलीकरण-आसन में बैठें। उसके बाद प्राणायाम ( श्वासोच्छवास - नियंत्रण की क्रिया) करें। श्वास लें, रोकें और फिर उसे छोड़ें। इन क्रियाओं के समय का अनुपात 1:2:1 रहे। अर्थात् एक से आठ तक की गिनती में श्वास लें, फिर उसे 1-16 तक की गिनती तक रोकें और फिर 1-8 तक की गिनती में श्वास छोड़ें। यह प्राणायाम लगभग 12 बार करें। एक बार जब आप शिथिलीकृत हो जाते हैं, तब आप अपने दैनिक जीवन के बारे में सोच सकते हैं। पांच अणुव्रतों के विषय में सोचने के लिये आप निम्न बातों पर ध्यान दें। इनका मूल सिद्धांत अहिंसा है। इसका उद्देश्य अपनी आत्मा को उच्चतर स्तर पर ले जाना है।
* गुरुदेव चित्रभानु द्वारा रचित 'प्रतिक्रमण ध्यान से उद्धृत (डिवाइन नोलेज सोसायटी, मुम्बई)
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अ. ध्यानः प्रारंभिक कर्तव्य-सूची
1. मैं रत्नत्रय की आराधना करता हूं :
सम्यक् दर्शन, सम्यक् ज्ञान, सम्यक् चारित्र
2.
मैं मृदुता के साथ व्यवहार करूंगा : सभी के साथ मित्रता
गुणीजनों के प्रति भक्ति और आनंद
माध्यस्थ भाव जो उपदेशों पर ध्यान नहीं देते दुखी जीवों के प्रति करुणा ।
3. मैं सभी व्यक्तियों या वस्तुओं के लिये प्रकाश का विकिरण करूं । मैं प्रकाश हूं और केवल प्रकाश ही मेरे अंदर आ सकता है।
मैं अनंत ज्ञान हूं, मैं अनंत दर्शन हूं।
मैं अनंत सुख हूं, मैं अनंत वीर्य हूं।
ब. ध्यान : मुख्य कर्तव्य-सूची
1. सकारात्मक अहिंसा
क्या मैं (स्वयं या अन्य के प्रति ) मन, वचन और काया से अहिंसक
रहा ?
क्या मैंने दूसरों को हिंसा के लिये प्रोत्साहन या अनुमोदना की ? क्या मैनें अपने विचारों को दूसरों पर थोपने का प्रयास किया ? क्या मैंने अपने पद या स्थिति को दूसरों के सामर्थ्य या कमजोरी को घटाने-बढाने में उपयोग किया ?
क्या मैने कठोर वचन बोले ?
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क्या मैंने दूसरों को चोरी करने के लिये प्रोत्साहन या अनुमोदना की
क्या मैं स्वार्थी, भयभीत, असुरक्षित या प्रतिस्पर्धी रहा? क्या मैंने अपने शरीर में आहार-आदि के द्वारा हानिकारक पदार्थ ग्रहण किये ? (अधिक चीनी आदि) क्या मैंने सिनेमा, टी.वी. पुस्तको के या कुसंगति के माध्यम से अपने मस्तिष्क में हिंसकता का समावेश किया ? क्रोध, मान, और लोभ पर ध्यान कीजिये। 2. सत्य
क्या मैं स्वयं या अन्य के प्रति मन, वचन, काया से सत्यवादी रहा? क्या मैंने दूसरों को असत्य बोलने के लिये प्रोत्साहन या अनुमोदना की? क्या मैंने व्यक्तिगत लाभ के लिये तथ्यों को विकृत या अधिकीकृत किया? क्या मैंने अपनी इच्छापूर्ति के लिये चापलूसी या बहानेबाजी की? मैं जो कुछ भी बोलूंगा, सत्य ही होगा। लेकिन मैं सभी सत्य प्रकट नहीं करूंगा। सत्य से हिंसा नहीं होनी चाहिये। माया पर ध्यान कीजिये। 3. अस्तेय
क्या मैंने मन, वचन या काया से ऐसी वस्तु ग्रहण की जो मुझे न दी गई हो?
क्या मैंने घूस ली?
असुरक्षा पर ध्यान कीजिये। 4. ब्रह्मचर्य
क्या मैंने मन, वचन और काया से ब्रह्मचर्य का पालन किया ? क्या मैंने दूसरो को इंद्रिय-विषयों में अनुरक्त होने की प्रेरणा या अनुमोदना की? क्या मैंने मैथुनी क्रियाओं में अपनी ऊर्जा नष्ट की ? क्या मैंने अपनी मैथुनी ऊर्जा का दुरुपयोग किया ?
ईमानदारी पर ध्यान कीजिये। 5. अपरिग्रह
क्या मैं मन, वचन एवं काया से अपरिग्रही रहा? क्या मैंने दूसरों को परिग्रह एवं अर्जन हेतु प्रेरणा या अनुमोदना की
क्या मुझे दूसरों के प्रति या वस्तुओं के प्रति परिग्रही राग है ? क्या मेरे चारों ओर ऐसी वस्तुयें हैं जिन्हें मैं न तो काम में ले रहा हूं और न ही एकत्र कर रहा हूं? क्या मैंने ऐसी वस्तु खरीदी जिसकी मुझे आवश्यकता नहीं थी? लोभ और ईर्ष्या पर ध्यान दीजिये।
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बारह भावना '
'भावना' का मिहितार्थ है वारंवारता - पूर्वक मानसिक चिंतन जिसमें चित्त को लगाया जाता है। ये अनुप्रेक्षायें बारह होती हैं। इनका पारंपरिक विवरण तो इन्हें लगभग नकारात्मक रूप देता प्रतीत होता है, लेकिन गुरुदेव चित्रभानु ने इनकी पर्याप्त सकारात्मक व्याख्या की है। हम यहां दोनों प्रकार की व्याख्याओं को सहयोजित करेंगे। उपरोक्त बारह भावनायें निम्न हैं:
1. अनित्यत्व: हमारे चारों ओर विद्यमान सभी चीजें अस्थायी हैं, कुछ केही समय रहने वाली हैं। लेकिन इस परिवर्तनशील जगत् में केवल एक ही स्थायी वस्तु है आत्मा ।
2. अशरणत्व : मृत्यु के समय हमारा कोई शरण या रक्षक नहीं होता, लेकिन अंदर एक अदृश्य एवं आंतरिक बल सदैव रहता है। 3. संसार या पुनर्जन्म का चक्र : यह संसार दुखमय है। इसमें जन्म और मृत्यु का चक्र चलता रहता हैं। इस चक्र से मुक्ति भी संभव है। 4. एकत्व जब मनुष्य संसार चक्र से पार होता है, तब वह नितांत अकेला ही रहता हैं। इसलिये उसे आत्मनिर्भरता का अभ्यास करना चाहिये ।
* चित्रभानु (1981) मरडिया (2004)
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5. अन्यत्व
हमारा शरीर और आत्मा भिन्न-भिन्न हैं। हम केवल शरीर मात्र या भौतिक ही नहीं हैं। हमें आत्मा के अस्तित्व की अनुभूति के माध्यम से जीवन का सही अर्थ समझना चाहिये ।
6. अशुचित्व: हमारा शरीर अनेक प्रकार के अपवित्र पदार्थों से बना हुआ है। यहां तक कि भौतिकतः अत्यंत आकर्षक शरीर में अनेक प्रकार के अपवित्र पदार्थ रहते हैं।
7. आस्रव: हमें इस पर विचार करना चाहिये कि कर्मों का आस्रव किस प्रकार होता हैं और हम दूर रह कर इसे कैसे अनुभव करें या अवलोकित करें ?
8. संवर: कर्मों का आस्रव कैसे रोका जा सकता हैं ? इस आस्रव द्वार को कैसे अवरुद्ध किया जा सकता है जब कषायरूपी तूफान तेजी से आने वाला हो ?
9. निर्जरा : आत्मा से सहचरित कर्म- पुद्गलों को कैसे दूर किया जा सकता हैं जिससे आत्मा शुद्ध रूप को प्राप्त कर सके और वह स्थायी तात्विक अवस्था (मोक्ष) को प्राप्त कर सके ?
10. लोक यह त्रिस्तरीय विश्व अनादि है, किसी के द्वारा निर्मित नहीं है । प्रत्येक व्यक्ति अपनी दुख - विमुक्ति के लिये स्वयं ही उत्तरदायी है क्योंकि इस प्रक्रिया में सहायता के लिए कोई सर्वशक्तिमान् ईश्वर नहीं है।
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11. बोधिदुर्लभ सम्यक् ज्ञान कठिनाई से ही प्राप्त होता है। यह केवल मनुष्य जीवन है जो सम्यक् बोधि प्राप्त करने एवं मोक्ष प्राप्ति के लिये विशेषाधिकार प्राप्त है।
12. धर्म - स्वाख्यातत्व : तीर्थंकरों के उपदेश ही सत्य हैं जिनके माध्यम से व्यक्ति अपने वास्तविक स्वरूप को जानता है और अनंत शांति के लक्ष्य को प्राप्त करता है।
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ॐ हो अहम् नमः ।।
योगीराज जितने जगमाही
कोई शान्तिसूरी सम नाही *
Shanti Suri Maharajji, 1889-1943 (Mandoli, Sirohi)
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3-PRAYERS IN ROMANIZED SCRIPT AND TRANSLATION
NAMOKAAR MANTRA
(Traditional Praakrta)
Namo arihantaanam
Namo siddhaanam
Namo ayariaanam Namo uvajhaayanam Namo loye savva saahunam
Eso pancha namukkaaro
Savva paava panaasano Mangalaanam cha savvesim Padhamam havai mangalam
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THE FIVE-FOLD SALUTATION HYMN
I bow to the Conquerors of inner enemies
I bow to the Perfect Souls
I bow to the Spiritual Masters
I bow to the Teachers of Mankind
I bow to all the Saints in the world.
These five benedictions
will keep all harm from us. These are the most blessed of all the benedictions.
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CHATTAARI MANGALAM
Chattaari Mangalam; Arihantaa Mangalam; Siddhaa Mangalam; Saahu Mangalam; Kevali Pannatto Dhammo Mangalam.
Chattaari Loguttamaa; Arihantaa Loguttamaa; Siddhaa Loguttamaa; Saahu Loguttamaa; Kevali Pannatto Dhammo Loguttamaa.
Chattaari Saranam Pavvajjaami; Arihante Saranam Pavvajjaami; Siddhe Saranam Pavvajjaami; Saahu Saranam Pavvajjaami;
Kevali Pannattam Dhammam Saranam Pavvajjaami
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THE AUSPICIOUS FOUR-FOLD HYMN
The Four are the most auspicious: Conquerors of inner enemies.
Perfect souls, Saints, the Holy Law expounded by the Omniscients.
The Four are the noblest in the Universe:
The Conqueror of inner enemies,
The Perfect Souls, the Saints and the Holy Law expounded by the Omniscients.
I take refuge in the four:
I take refuge in the Conquerors of the inner enemies.
I take refuge in the Perfect Souls,
I take refuge in the Saints,
I take refuge in the Holy Law expounded by the Omniscients.
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THE IMMORTAL SONG OF BROTHERHOOD May the sacred stream of amity flow forever in my
heart, May the universe prosper, such is my cherished desire.
May my heart sing with ecstasy at the sight of the
virtuous May my life be an offering at their feet.
MAITRI BHAAVNU (GUJARATI) Maitri bhaavanu pavitra jharanu Muja haiyaamaan vahyaa kare, Shubh thaao aa sakal vishvanun Evi bhaavanaa nitya rahe. Evi ... Gunathi bharela gunijan dekhi Haiyun maarun nrutya kare, E santo naa charan kamal maan Muja jivananu arghya rahe. Muja ... Din krur ne dharma vihonaa Dekhi dilamaan dard rahe, Karunaabhini aankhomaanthi Ashruno shubh shrota vahe. Ashruno ... Maarg bhulelaa jivan pathikane Maarg chindhavaa ubho rahun, Kare upekshaa e maaragani Toye samataa chitta dharun. Toye ... Chitrabhaanuni dharmabhaavanaa Haiye sau maanav laave, Ver jheranan paap tajine Mangal gito e gave. Mangal ... Maitribhaavanu ...
May my heart bleed at the sight of the wretched, cruel
and the poor And may tears of compassion flow from my eyes.
May I always be there to show the path to the pathless
wanderers of life, Yet if they should not hearken to me, may I abide
patiently. May the spirit of goodwill enter into all our hearts, May we sing all together the immortal song of brotherhood (... of sisterhood ... etc.)
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MAHAAVIR AARATI (Tune: Om Jai Jagdisa Hare)
Om jaya sanmati devaa, swaami jaya snamati devaa, Vir mahaa ativir prabhuji, vardhamaan devaa, Om jaya sanmati devaa.
Trisala ur avataar liyaa, prabhu sur nar harsaaye; swaami sur nar harsaaye,
Pandrah maas ratan kundalpur, dhanpati varsaaye; Om jaya sanmati devaa.
Shukla triyodasi cheitraa maas ki, aanand kartaari; swaami aanand kartaari,
Rai sidhaaratha ghar janmostva, thaath rache bhaari; Om jaaya sanmati devaa.
Tis varsha lo rahe graha mai, bankar brahamchaari; swaami bankar brahamchaari,
Raj tyaaga kar bhar jovan mai, muni dikshaa dhaari; Om jaya sanmati devaa.
Dvaadash varsha kiyaa tapa durdhar, vidhi chukchur kiyaa; swaami vidhi chukchur...
Jhalke lokaalok gyan mai, sukh bharpur liyaa; Om jaya sanmati devaa.
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Kaartika shyaam amaavas ke din, jaakar moksha basey; swaami jaakar moksha basey,
Parva diwali chalaa tabhise, ghar ghar deep jale;
Om jaya sanmati devaa.
Vitraag sarvagya hitaishi, shivmag prakaashi; swaami shivmag prakaashi,
Harihar brahamnaath tumhi ho, jai jaya avinaashi; Om jaya sanmati devaa.
Din-dayaalaa jag-pratipaalaa, sur nar
naath jaje;
swaami sur nar naath jajen, Sumran vighna taren ek chin mai, paatak dur bhaje; Om jaya sanmati devaa.
Chor bhil chandaal ubhaare, bhav dukh-haran tuhi; swaami bhav dukh-haran tuhi,
Patit jaan "Shivraam" ubaaro, hai jin sharan gahi; Om jaya sanmati devaa;
Swaami jaya sanmati devaa.
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WORSHIP BY LAMPS OF MAHAVIR
Glory to you the one with highest wisdom, Glory to
you the one with pure soul; Glory to Vardhamaana - the bravest of braves.
On the fifteenth day of the dark half of the lunar month
of Kaartik (September October), you attained Moksha,
Your incarnation through Mother Trishala brought joy
to all, and the fifteen months of the incarnation period brought great prosperity to Kundalpur.
This started the Divali festival, with Diva (lamps) lit in
every home.
On the thirteenth day of the bright half of the lunar
month of Chaitra (March-April), everyone rejoiced, Great festivities took place at King Siddhaartha's (Father) Palace.
You are detached, all knowing, compassionate, a
beacon to the path of Moksha, You hold supreme knowledge, Glory to you - the
immortal one.
For the first thirty years of your life, you observed
celibacy, then in your prime, you renounced princely comforts, and became a Saadhu.
The epitome of compassion, you are revered
universally, Meditation on your divine qualities, sheds Karmic
Matter.
For next twelve years, you observed austerities
rigorously, and conquered your inner enemies,
You uphold the cause of the down-trodden and
underprivileged, you bring bliss to the world, You enlighten your devotee (Shiva Ram) who has
taken refuge in you.
You acquired the supreme knowledge in which the Universe was shining, you entered a blissful state.
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AADINAATH AARATI
Jay jay aarati aadi jinandaa Naabhiraaya marudevi ko nandaa ... jay...
Paheli aarati poojaa kije Narabhav paamine lahaavo lije ... jay
Dusri aarati deen dayaalaa Dhuleva nagarmaan jag ajwaalaa ... jay
Tisri aarati tribhuvan devaa
Sur nar indra kare tori sevaa ... jay
Chauthi aarati chaugati chure Manvanchit fal shivsukh pure ... jay
Panchmi aarati punya upaayaa Moolchand rikhab gun gaayaa ... jay
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WORSHIP BY LAMPS OF AADINAATH
Obeisance to Aadinaath,
Son of King Naabhi and Queen Marudevi,
The first aarati is to offer profound respect
To the one for giving us the privilege of being born as humans.
The second aarati is offered to the benevolent one
For enlightening us in our darkness.*
The third aarati is offered to the Lord of the three worlds.
May human beings and heavenly beings serve you.
The fourth aarati is offered to the one who liberates us from the four states of existence.
May all the wishes be fulfilled and eternal bliss be achieved.
The fifth aarati is offered for the reward earned. "Moolchand"** has sung these praises of Aadinaath.
* The original refers to Dhuleva (= Keshariaji in Rajasthan). ** The poet.
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MANGAL DIVO
AUSPICIOUS LIGHT
Divo re divo prabhu manglik divo ... divo re Aarati utaaran, bahu chiranjivo .... divo re
Lamp, 0, Lamp, O auspicious lamp, May the life to anyone worshipping you with lamp be enhanced,
Sohaamanu gher parva diwaali, Ambar khele amaraa baali ... divo re
Just as on the auspicious day of Diwaali, Let there be heavenly light and joy forever in every home.
Deepaal bhane aene kul ajuvaali, Bhave bhagte vighan nivaari ... divo re
"Deepal"* states that it brings enlightenment to the family, and when performed with devotion, eliminates all obstacles.
Deepaal bhane aene ae kalikaale, Aarati utaari raaja Kumaarpaale ... divo re
Further states "Deepal" that in this era. King Kumarpal, thus, worshipped you.
Am gher manglik, tum gher manglik, Manglik chaturvidh sanghne hojo ... divo re
Let there be bliss here, there and everywhere, And let there be bliss in all the four-fold order.**
*
The poet ** of Jains
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AARATI OF PANCHA PARMESTHIS
Ih vidhi mangal arati kije Pancha parama pada bhaj sukh lije
Pahli aarati sri jinraajaa
Bhava-dadhi paar utaar jihaajaa ... Ih ...
Dusari aarati Siddhan keri
Sumiran karata mitey bhava-pheri... Ih... Tisari aarati Sura munindaa Janma-marana-dukh dura-karindaa ... Ih... Cauthi aarati sri Uvajhaayaa Darsan dekhat paapa palaayaa ... Ih ... Paanchami aarati Saadhu tihaari Kumati-vinaasan siva adhikaari ... Ih ... Chatthi Gyarah-pratimaa-dhaari Sravaka vanton aanaandakaari ... Ih ... Saatami aarati sri Jinavaani "Dhyanat"* surag-mukati pada daani ... Ih..
* The poet
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617
CA
Mahaavira Swaami The Jain Temple (2001), Leeds, U.K.
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WORSHIP BY LAMPS OF FIVE SUPREMES
This "auspicious" aarti explains that when we bow down to these five "Supremes", we gain ultimate happiness.
In the first aarti, we pay our respects to the conquerors of inner enemies, who will help us cross the ocean of the world of misery.
In the second aarti, we pay our respects to the perfect souls; simply thinking about them will help us break the cycle of birth and death.
In the third aarti, we pay our respects to the spiritual masters, who will help us remove all the pains related to birth and death.
In the fourth aarti, we pay our respects to the teachers of mankind; seeing their faith and knowledge will help remove the negative karmic matter.
In the fifth aarti, we pay our respects to saadhus, who help us destroy false knowledge and show the path to
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Nirvana.
In the sixth aarti, we pay our respects to those who follow the eleven renunciation stages; when a shraavak bows to them, shraavak experiences happiness.
In the seventh aarti, we pay our respects to Jain teaching, which leads us to the right path of the ultimate goal of liberation.
Thus says the poet Dhyanat.
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KSAMAAPANAA Khaamemi savva jive, Savve jivaa khamantu me; Mitti me savva bhuesu, Vairam majjham naa kenai.
FORGIVENESS PRAYER I ask forgiveness of all living beings; May all living beings forgive me; All in this world are my friends, And let there be no enemies.
Sivmastu sarva jagatah, Parahita-nirataa bhavantu bhutaganah Dosaah prayaantu naasham, Sarvatra sukhi bhavatu lokah.
May the whole Cosmos be blessed, May all beings engage in each other's well-being. May all weakness, sickness and faults vanish, May everyone everywhere be blissful and peaceful. All problems get resolved, All obstacles get removed, The heart becomes full of joy, Who gets in touch with the inner higher self.
Upsargaah ksayam yaanti, Chidyante vighn-vallayah, Manah prasnnataameti, Pujjamaane Jineshware.
Sarva mangal maangalyam, Sarva kalyaan kaaranam, Pradhaanam sarva dharmaanaam, Jainam jayati saasanam.
The most auspicious of all benedictions, the greatest means of welfare for all. The noblest of all Holy Laws, let this Teachings of the self-conquest be illuminated.
Jinaah saantaah saantikaraah bhavantu Svaahaa. Namo Arhat-Siddhaachaaryopaadhyaaya-SarvaSaadhubhyah.
Let Arihants bring eternal peace in our life. I bow to Conquerors of inner enemies, Perfect Souls, Spiritual Master, Teachers of Mankind and all the Saints in the world.
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BAARAH BHAAVANAA
1. Raajaa raanaa chahatra-pati, haathin ke asvaar. Maranaa sabako ek din, apani apani baar.
2. Dal-Bal-devi devataa, maat-pitaa parivaar. Maratee viriyaan jeev ko, koyi na raakhan haar.
3. Daam
bina nirdhan dukhee, trashnaa-vasa dhanavaan.Kahun na sukh sansaar main, sab jag dekhyo chhaan.
4. Aap akelo avatarai, marai akelo hoy. Yun kabahun iss jeev ko, saathi sagaa na koy.
5. Jahaan deh apanee nahin, tahaan na apano koy. Ghar sampati par prakat ye, par hain parijan loy.
6. Dipai chaam-chaadar madhi, haadh peenjara deh. Bheetar yaa sam jagat main, aur nahee ghin-geh.
7. Moh-neend ke jor, jagavaahi ghoomai sada. Karmachor chanhu aur, saravas lootai sudh nahee.
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kachhu banai upaay, karm chor aavat rukai.
9. Gyaan-deep tap-tela bhar, ghar shodhai bhram chhor. Ya vidhi bin niksai nahee, paithe poorab chor. Panch mahaavrat sancharan, samiti panch parakar. Prabal panch indriya-vijay dhaar nirjara
saar.
10. Chaudhah raaju utang nabh, lok purus santhaan. Taamain jeev anaadi te, bharamat hai bin gyan.
11. Dhan-kan kanchan raaj sukh, sabahi sulabh kari jaan.Durlabh hai sansaar main, ek jathaarath gyaan.
12. Janche sur-taru dey sukh, chintat chintaa rein. Bin jaanche bin chintaye, dharma sakal sukh dain.
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then only this attachment induced sleep will go away, and then only will the karma thieves not be
able to loot me. 9. Unless I fill up my lamp of knowledge with the oil
of austerity and clean my house (soul) without doubts, these thieves (my previous karmic matter) will not get out. The five big vows and the five limitations ("samiti") will help me win over these five senses. I should annihilate all karmas. 10. This
Twelve Reflections * 1. Everyone, including the kings, the warriors, and the
elephant riders, dies one day when their turn comes. 2. At the time of death, no one can save the person
including his peers, power, gods, goddesses, father,
mother, family or friends. 3. Poor people are unhappy because they do not have
money, and rich people are unhappy because they do not have enough. There is no happi-ness in this
world; I have searched it all over. 4. This Jeeva takes birth alone, and dies alone. In a true
sense, he never has any comrade. 5. As soon as we die, nobody will be ours. The house
and the wealth are obviously not ours, but even the
family members will no longer be ours 6. This beautiful body is simply a bone structure
covered with skin. If we look inside, we would find that there is no dirtier place in the world than this
body. 7. The people are wandering around due to the sleep
brought on by the attachments. Our karmas are the thieves that are taking away all our soul's power,
and we don't realize it. 8. If a good teacher comes along and wakes me up, www.yjf.org.uk
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