Bhaktamara Darshan

Author(s): Rajyashsuri
Publisher: Jain Dharm Fund Pedhi Bharuch
Catalog link: https://jainqq.org/explore/002588/1

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BHAFTAARADARSHAN CHITRA DARSHAN RAHASYA DARSHAN ARADHANA DARSHAN GUJARATI HINDI. ENGLISH -: saMpAvatra : parama pUjya AcAryadeva zrImavigaya rAgayazasUrigI ma.sA. rahasya darzana citra darzana vaid ArAdhanA darzana ENGLISH bhakattAmara darzanA ' citra darzana rahasya darzana ArAdhanA darzanA | gujarAtI hindI ENGLISH 2010_04

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masUri ma.sA. zrI vikramari* bhakatAmara kI jaisA hai aise guruvAra vikramasUrIzvarajI * fbhya bhaktAmara sto gla samArAvaka pas thI avAra praWIqyAbI... sain ducation International 2010_04 For Private & P al Use Only ww.jamelibog

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| bhavya prajAe = jaga meM sAre nayanoM ke tAre prANo se pyAre 9 bhaktAmara : 8 ArAghanI A tIrtha kezaravI hADI mArI) thI 8dJrapraHvayAtrA... | Je fi f al For Private & Personal use wwwainelibing

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maMdiranA 2jata parika ukarayukta mULanAyaka nirmita jina maMDa jhaveracaMda pratApacaMe. vAcaka zrI supArzvanA, zeTha jhaverI che bAda vAkyanAtha prabhu surata baMdara nivAsI dIzA osavALa, tapAgara,imAM sAgaragachAMya javerI rAda javeracaMda pratApacaMdanI. IcachanusAra vAkeppaDamAM potAnI vADImAM kAnA prabhAvanA vi.saM. 2044 mAM zeTha jhaveracaMda pratApacaMda zrI supArzvanAtha jaina upAzrayamAM | zrI saMghanI vinaMtithI zrI labdhi-vikrama gurukRpA prApta prakhara pravacanakAra-aneka tIrthoddhAraka ' pU.pA.A.deva zrImadvijaya rAjayazasUrIzvarajI ma.sA.nuM saparivAra zAsana prabhAvaka cAturmAsa tathA zrI sUrimaMtranI tRtIya pIThikAnI ArAdhanAnI smRtyarthe... | caMdanane zrI supArzvanAOM jina | prAsAda baMdhAvI tenI pratiSThA rena 16pa0 nA paisAkha sudi sAtamane zukravAre karAvI che. temAsuputro zrI kastutyaMda, zrIdhazmacaMda.thI.talakacaMda JthI.pAnAcaMda ane zrI.bhAIcaMda bhAIe jena pArAdamAM jina pratimAjIone bIrAjamAna karyA che. hArdika anumodanA je saMghanI draSTie nAno che, paNa bhAvanA| udAratA ane dharma-dravyanI vyavasthA mATe khUba moTo ane vivekI che, pratyeka tIrthanA jirNoddhAramAM apUrva yogadAna kare che tathA zAsana prabhAvanA-sevA-rakSAmAM saMgha tatpara che... pratidina prAtaH bhavya snAtra pUjA dvArA jyAM bhaktinA bhavya-nAda guMjita rahe che, te zrI supArzvanAtha jaina saMghe jJAna-khAtAmAMthI apUrva sahayoga zrI bhaktAmara darzana graMthamAM Apyo che, | te zrI saMghanI hArdika anumodanA... ) D) US () )) ) )) ) CO 2 (CG. zeTha jhaveracaMda pratApacaMda zrI supArzvanAtha jaina saMgha upAzraya 101, nyu IMdra bhavana, vAlakezvara roDa, muMbaI-400 006.. amoe jJAna khAtAmAthI prastuta prakAzanamAM niyata saMkhyAnA pustakono lAbha lIdho hovAthI pustako sTokamAM haze, tyAM sudhI pU. sAdhu-sAdhvIjI ma.sA. tathA jJAna bhaMDAra mATe bheTa apAze... paka D ) sa ) G)))) D ) )

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BHAKTAMARA DARSHAN AUTHOR PAINTINGS CONCEPTION & EDITOR SRI LABDHI-VIKRAM-GURU-BLESSED FARSIGHTED THINKER POOJYA ACHARYADEV SRI RAJAYASHSOORISHWARJI MAHARAJ BASED ON SRI BHAKTAMARA STOTRA COMPOSED BY: GREAT MANTRA EXPONENT POOJYA ACHARYADEV SRI MANATUNGASOORISHWARJI MAHARAJ A GRACIES IN THE MAC bhaktAmara darzanA Jan Education International 2010 04 bhaktAmara darzana De se ne MARITER MINIFAC -: PAINTER :PADMAPUTRA SHRI ASHOKBHAI KAGAJWALA putra. www.jainelibrary an

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-: saMyojaka : zrI ladhi-vikramasUrIzvarajI saMskRti kendra TIe, zAMtinagara sosAyaTI, Azrama roDa, amadAvAda-380 013. -: prakAzaka : zrI jaina dharma phaMDa peDhI zrImALI poLa, bharUca-392 001, (gujarAta) advitIya, avismaraNIya prathama AvRti vi.saM. 2053 - vikrama dazAbdi varSa mUlya rUA. 826. sarvahakka sarva pavitratA jALavanArAone samarpita A mAmaAE * BHAKTAMARA SARVASA * * jIvatAmara sarvasva -: prAptisthAna : zrI jaina dharma phaMDa peDhI zrImALI poLa, bharUca-392 001. (gujarAta) 4 91-02642-32586 * jainama AMDIyo enDa pablikezansa prA.lI. 43, gaMgA bilDIMga, TopIvALA kIsa hIna, lemiMgTana roDa, muMbaI-400 007, 4 91-22-3867675/3894034 H -- videzonA pramukha vitaraka - virendra zAha jvela kornara, ela.ela.sI. 821, IsTa ArTasI bleDa, kArasana, sI-e-90746 yu.esa.e. - 310-715-3030 pheksa : 310-715-1441 N -: sponsor : SRI LABDHI-VIKRAMSOORISHWARJI SANSKRITI KENDRA 1/7/A, Shantinagar Society, Ashram Road, Ahmedabad-380 013. Hyderabad : 91-040-844332 Fax : 91-040-814462 2010.04 -: Publishers ! SRI JAIN DHARMA FUND PEDHI Srimali Pole, Bharuch-392 001. (Gujarat) Unique, Memorable First Edition W.S. 2053 * A.D. 1997 10th Anniversary of Vikramsuriji Price Rs. 826/- US $ 43 COPYRIGHTS dedicated to all Sincere adherents baMne pustakonI pratio vidvAna tathA svAdhyAyIone sTokamAM haze tyAM sudhI mokalAvAze. Copies of these Two Books will be given to deserving students on request till the stocks last. donoM hI pustakoM kI prati vidvAna evam svAdhyAyIoM ko sTaoNka meM hone taka dI jAyegI / -: Available From : SRI JAIN DHARMA FUND PEDHI Srimali Pole, Bharuch-392 001. (Guj.) 91-02642-32586 Fax : 91-02642-40998 JAINUM AUDI0 & PUBLICATIONS PVT. LTD. 43, Ganga Bldg. Topiwala Lane, Lemington Road, Mumbai-400 007. 91-22-3867675/3894034 -: sole distributor Abroad :VIRENDRA SHAH Jewel Corner L.L.C. 821, East Artesia Bluck, carson, 6-4-90746, 0.S.A. 310-715-3030 Fax : 310-715-1441 -: saMyoga : | zrI labdhi-vikramasUrIzvarajI saMskRti kendra rI/e, tinA zopI, Azrama roDa, ahamadAbAda- 380 013. -: prAza : zrI jaina dharma phaMDa peDhI zrImAlI pola bharUca - 392 001. (gujarAta) advitIya, avismaraNIya prathama saMskaraNa vi.saM. 2053 vikrama dazAbdi varSa mukhya . 2/srvaadhikaar sarva pavitratA pAlakoM ko samarpita bhaktAmara gujana * BHAKTAMARA GUNJAN - * vattAmara aMgavA -- prAptisthAna :zrI jaina dharma phaMDa peThI zrImAnI pola ma2-322 001. (gujharAta) B 91-02642-32586 * | jainam oNDIyo enDa pablikezansa prA. lI. 42, zuM vihIna, TopIvAlA hota tena, neminTana roDa, muMvarDa-400 007, 4 91-22-3867675 / 3894034 -: videzoM ke pramukha vitarA :virendra zAha plena vornara, benabena.sI. 821, pharsTa gAraTelInA vuDa, vyArasana, sI-be-10746 yu.esa. e. * 310-711-3030 tA: 310-711-1441 DijhAInIMga ane prinTIMga nehaja enTaraprAIjha : 176/2, javAharanagara roDa naM.2, goregAMva (vesTa), muMbaI-400 062. 4 8736745/8933724 Designed & Printed by: NEHAJ ENTERPRISE 176/2, Jawahar Nagar Road No. 2, Goregaon (W), Mumbai-400 062. * 8736745/8933724 N N

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graMtha-sahayogI * pU. sAdhvIvaryA ratanacUlAzrIjI ma.sA. * DaoN. ke. zrInivAsana * * prA. zrI pratApakumAra ToliyA 4 zrI jItubhAI * * zrI manoratha koThArI * zrI madhuvana zAha * zrI DaoN. vAsudevana * * zrI jayezabhAI nAnakacaMda zAha (naihaja enTaraprAIjha) ke pareza pAlejA * * zrI vipulabhAI nAnakacaMda zAha tathA zrI dinezabhAI bAphanA (jainama oDIyo) * * zrI virendrabhAI (yogeza ATa) * zrI vijaya zrImALI (citrakAra) * * zrI haribhAI koThArI (madrAsa) * zrI DaoN. praviNa esa. zAha * * zrI surezabhAI ajamerA (muMbaI) * pUjyone vaMdanA temaja sarva sahayogIone dhanyavAda saMyojaka : : prakAzaka zrI labdhi-vikramasUrIzvarajI saMskRti kendra zrI jaina dharma phaMDa peDhI zrI rAjendrabhAI dalAla (haidrAbAda) zrI DaoN. surezabhAI (bharUca) * VALUABLE CO-OPERATION * * REV. SADHVIVARYA RATNACHOOLASRIJI MAHARAJ * * DR. K. SRINIVASAN * * PROF. SRI PRATAPKUMAR TOLIYA SRI JITUBHAI * * SRI MANORATH KOTHARI SRI MADHUVAN SHAH * SRI. DR. VASUDEVAN * SRI VIPULBHAI NANAKCHAND SHAH & SRI DINESHBHAI BAFNA (JAINUM AUDIO) * * SRI VIJAY SRIMALI (ARTIST) SRI HARIBHAI KOTHARI (MADRAS) * * SRI JAYESHBHAI NANAKCHAND SHAH (NEHAJ ENTERPRISE) . * SRI PARESH PALEJA. SRI VIRENDRABHAI (YOGESH ART) * * SRI DR. PRAVIN S. SHAH * SRI SURESHBHAI AJMERA (MUMBAI) * OFFER THEIR GREATFUL PRANAM TO THE AUTHOR, PORTRAIT ARTIST, TRANSLATORS AND INSPIRERS FOR THEIR VALUABLE CO-OPERATION. SPONSOR : : PUBLISHERS SRI LABDHI-VIKRAMSOORISHWARJI SANSKRITI KENDRA SRI JAIN DHARMA FUND PEDHI SRI RAJENDRABHAI DALAL (HYDERABAD) SRI DR. SURESHBHAI SHAH (BHARUCH)

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( prastuta prakAzananI AgavI viziSTatA che 1. 20 varSanA satata ciMtana-manana ane maMthana bAda Ayojita. 2. 11.2.5"48.5" nA mAipa mAlamamA tathA 10.5"x7" nA nizANa, 0.5 tathA anomA mA sarvaprathamavAra prazita. 3. ArAdhakonA lAbhArthe bhaktAmaranI sAthe ja vizALa kadanA yaMtro sAthe sarva prathamavAra prakAzita. 4. hiMdI-gujarAtI tathA aMgrejI traNeya bhASAmAM eka ja sAthe prakAzita thato sarva prathama graMtha . 5. 188 raMgIna AkarSaka pRSTa temaja 248 be raMganA pRSTa maLI kulle 436 pRSTamAM prakAzita thanAra sarva prathama graMtha. 6. dIrgha kALa sudhI TakI zake tevA AkarSaka bokSathI susajja. 7. prathamathI jANa karAvanAra pratyeka jaina sAdhu-sAdhvIjIone temanA aMgata upayoga mATe sTaoNkamAM haze tyAM sudhI zeTha jhaveracaMda pratApacaMda zrI supArzvanAtha jaina saMgha vAlvezvara taraphathI bheTa rUpe graMtha pahoMcADavAmAM Avaze. 8. bharatamuni dvArA sUcita vasaMtatilakA chaMdanuM citra prathamavAra prakAzita 9, vRddhasaMpradAya anusaranA prAcInayaMtra tathA AcArya jayasiMhasUri dvArA saMzodhita, AcArya haribhadrasUrikRta yaMtro sahita prakAzita. * SOME SALIENT FEATURES OF THIS UNIQUE PUBLICATION * 1. Compiled after atleast 20 years of thinking, contemplation and research work. 2. Published for the first time in 11.25"x8.5" Size Album with printing in the area of 10.5"x7" 3. Everfirst publication consisting of the Bhaktamara stotra along with larger size yantras for the benefit of devotees. 4. First ever publication in Three Languages: Hindi, Gujarati and English 5. Overall 188 attractive colourful pages with 248 double coloured pages, the Publication contains 436 pages. 6. Presented in a durable case for ensuring longer shelf life. 7. The Sadhus and Sadhvijees who wish to reserve a complimentary copy for their personal use only, may please write to Sheth Jawerchand Pratapchand, Shree Suparshwanath Jain Sangh Upasray Walkeshwar, Bombay. The complimentary copy will be provided to them till stocks last. 8. Everfirst publication of portrayal of Rhyme VASANTA TILAKA as Indicated by Bharata Muni. 9. Ancient Yantras that are in vogue in Sampradaya and Yantras conceived by Haribhadrasuri and designed by Jayasimhasuri are published prominently. *prastuta prakAzana kI abhUtapUrva viziSTatA * 1. bIsa sAla ke niraMtara ciMtana-manana aura maMthana ke bAda Ayojita / 2. 11.25"x8.5" ke AkaSarka Albama meM tathA 10.5"x7" ke vizAla, AkarSaka tathA anUThI sAijha meM sarva prathama prakAzita / 3. eka hI sAtha bhaktAmara ke ArAdhakoM ke lie suvistRta mArgadarzana, raMgIna yaMtro ke sAtha sarva prathama prakAzita / 4. hiMdI, gujarAtI evaM aMgrejI tInoM hI bhASAoM meM prakAzita honevAlA eka mAtra evaM sarva prathama graMtha / 5. kula 188 AkarSaka raMgIna pRSThoM evaM 248 do raMga ke pRSThoM kA saMgraha ho kara kula 436 pRSThoM meM prakAzita hone vAlA sarva prathama graMtha / 6. dIrgha kAla Tikane hetu AkarSaka boksa meM susajja / 7. pUrva vidita karane se pratyeka sAdhU sAdhvIjI ma. ko apane nijI upayoga ke lie zeTha javeracaMda pratApacaMda zrI supArzvanAtha jaina saMgha upAzraya, vAlakezvara kI ora se bheTa svarUpa pustaka prApta karAyA jaaegaa| 8. bharatamuni dvArA sUcita vasaMtatilakA chaMda kA citra sarvaprathama bAra prakAzita / 9. vRddha sampradAya anusAra ke prAcInayaMtra tathA AcArya jaya siMhasUri dvArA saMzodhita, AcArya haribhadrasUri kRta yaMtroM kA prathama bAra bar3I sAIja meM prkaashn| 2016_04 For Private & Personal use only

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GREAT GRAND ACHARYA OF WRITER WITH HIS SIX ACHARYA DISCIPLES Tava labdhisUrI zvarajI ma. sA.. pU. dAdA ) , , , * BLESS... BLESS... likes * sA. "rajI ma.sa. zrI C 18 le rasarIzvara jinakI ladhise vikasita hai bhArata kA yaha deza hamArA laviMdhasUrIzvara guruvara pyArA vaMdana unako koTi hamArA II A. rijI ma.sI* pU.A. . zI jarA zrI vinAda tamArIza." zvarajI ma.sI. * bA, pU. jI ma.sA. A. caraja mAsA: zrI nI navI " ( vikrama saujanya : zrImatI maMjulAbena jayaMtIlAla jhaverI parivAra-muMbai (dholerA) 2010_04

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GREAT ACHARYA VIKRAM SURISHWARJI WHO PROPAGATED BHAKTAMARA THRU'OUT INDIA Reverend acharya Sri Vikramsurisvarji Maharaj was very simple and a great devotee of jinas. His heart was swayed by Bhaktamara. He made the Bhaktamara resonate in the heart of every devotee by his divine musical rendering. His boundless grace alone has made the present work possible. He was born on 16th June 1916 in a small village named Chhani in modern Gujarat. His mother was Smt. Prasanna and father Sri Chhotubhai. He renounced the world at the very young age of fourteen and followed the life of hermits. He was obedient and attended on his teacher till the last breath of the latter. He flowered into a great scholar during this time. He went on a pilgrimage and toured the entire India. He had come to be known as a great jainacharya, and second to none at that. Some five hundred jain adherents went on a pilgrimage to all jain sacred centres under his spiritual guidance. That was held as a unique achievement in the history of Jainism. The auspicious renovation of sacred temple of Bharuch was undertaken with his blessings. His mantric-power and seer-hood (i.e; one whose words are unfailing) were well known. He was the proponent of unification of jain sects. He was speaker par-excellence. A number of laymen had performed many a penance under his inspiration and guidance. He was naturally kind and compassionate. He endeared himself to one and all. He was an erudite scholar and uncompromising logician too. Both his prose and poetry works help thousands of people lead a good life. Hundreds of his disciples found in all parts of India try to make Jainism a honoured religion by their efforts. pUjya gurudevazrIno mitAkSarI paricaya -:4nmahina:vi.saM. 1872 4 suha-5 74ii (44.) -dIkSAhina :vi.saM. 188544 suha-3 yAsmA (44.) -:paMnyAsa56:vi.saM. 2011 bhAgasara suha-6 pAslugu (gu.) -: mAyArya56 :vi.saM. 2021 vai||5 suha-6 saMgamanera (2 // 4.) -: nihina :vi.saM. 2042 hivANI amAvA (14.) -: pUjyazrI ke ziSyo:pU. AcAryadeva jinabhadrasUrIzvarajI ma.sA. pU. AcAryadeva sthUlabhadrasUrIzvarajI ma.sA. pU. munirAja nayabhadravijayajI ma.sA. pU. AcAryadeva rAjayazasUrIzvarajI ma.sA. pU. paMnyAsa padmayazavijayajI ma.sA. pU. AcAryadeva yazovarmasUrIvarajI ma.sA. pU. munirAja naMdiyazavijayajI ma.sA. pU. munirAja vajrayazavijayajI ma.sA. pU. munirAja vIrayazavijayajI ma.sA. sva.pU. munirAja kamalayazavijayajI ma.sA. sva.pU. munirAja pravRddhayazavijayajI ma.sA. . Jain Education Interational 2010_04

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GREAT ACHARYA VIKRAM SURISHWARJI WHO PROPAGATED BHAKTAMARA THRU'OUT INDIA nitya bhaktAmara stotra tamArAdhaka tIrthaprabhAvaka zAsana prabhAvaka bharUca tIrthoddhAraka pa.pU gurudeva vikramasUrIzvarajI ma.sA. bhaktAmara kI bhavya prabhAeM, phelAyI hai jagameM sAre, aise guruvara nayanoM ke tAre, vikramasUrIzvara prANoM se pyAre. saujanya : zrImatI suzIlAbena pannAlAlajI saMghavI parivAra-cennapahanam T ulation international 2010_04 For Prate. Personal use only www.jamelibaty

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Reverend acharya Sri Rajyashsurisvarji Maharaj saheb is a great and very famous acharya in Jainism. He has sacrificed his whole life for the welfare and greatness of Jainism. ACHARYA RAJAYASH SURISHWARJI AUTHOR OF BHAKTAMARA DARSHAN He was born on 7-5-1945 in a small city named Nadiyaad in Gujrat. His mother's name was Subhadra Ben and his father's name was Jindas Bhai. His mother saw a white elephant in her dream, when she had conceived him. This dream portends the birth of a king according to the science of dreams. It is significant to note that he is given the diksa name of Rajyash, when he renounced the world at the age of 19. It is also heartening to note that he was referred to as Raja only by great acharyas Jayantsurisvarji and Vikramsurisvarji. After entering the monastic order he started studying books on all religions. He has got a good command over Jain sastras, Jyotish sastra, Vastu sastra, Shilpa sastra, Mantra sastra, Nyaya sastra, Darshan sastra and Yoga sastra. He is well versed in the sacred literature of Christian, Muslim, and Hindu religions too. He is fluent in Marathi, Gujrati, Hindi, English, Sanskrit, Prakrit, and Rajasthani languages. He can give effective and inspiring talks in any of these languages & can write fluently too. He has composed & written many books in Gujrati, Hindi and English. He was elevated to the acharya-hood in a very short period of twenty-two years after entering monastic order. Very few people are capable of making it to the acharya-hood. He had a rare courage and urge for yogic practices that he followed the rules of acharya-hood like panchpithika strictly and completed the sadhanas in a very short period. Acharya has been blessed by the Goddess Padmavati mata. Many ancient tirthas of Jainism like Uvasaggaharam, Benaras, Kulpakji, Godi parshva tirtha, have been renovated and consecrated under his guidance and holy presence. A record number of 237 people have performed masaksamana (fasting for one manth) with religious austerities at Madras in the year 1991 and about 300 people performed siddhitapa (36 days fasting) at Bangalore in the year 1996. This is the unique achievement in the history of South Indian Jainism. He served his Gurudev till the last moment of the latter. Like him Rev. acharya Vikramsuriji. Our acharya also chants Bhaktamara daily. His enchanting singing of the Bhakatamara Stotra make the entire congregation spell-bound and enjoy the presence of Lord himself. Bi pUjyazrI dvArA saMpAdita pustake (hindI evaM gujarAtI) 1. sammetazikhara mahAyAtrA smRti graMtha 2. rAtri - bhojana mahApApa 3. samyagdRSTi sAdhanA 4. laghu yogazAstra 5. arihaMtapada vivecana 6. siddhapada vivecana jain Education International 2010_04 pUjyazrI dvArA likhita pustake (hindI, gujarAtI evaM iMglIza) 1. yazogAthA 2. labdhi - prakAza 3. bAta vItarAga se 4. jIvana nirmANa 5. dharmAdhikAra-saMyama sughoSA 6. saMta nA 57 7. abhinava mahAbhArata Shi 'pUjyazrI dvArA likhita pustake (hindI, gujarAtI evaM iMglIza) patra pAtheya adhyAtma patha pradarzikA 8. 9. 10. mana gamatA motI 11. jaina dharma kI rUparekhA 12. payUSaNa ciMtanikA 13. An outline of Jainism 14. A Spiritual Guide

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ACHARYA RAJAYASH SURISHWARJI AUTHOR OF BHAKTAMARA DARSHAN zrI kalpAkejI zrI uvasaggahara zrI banArasa zrI bharUca zrI goDI pArtha 'jirNoddhAra-jainoddhAranA puraskartA - zrI labdhi-vikrama gurukRpA prApta pa.pU. AcAryadeva zrImadvijaya rAjayazasUrIzvarajI ma.sA. saujanya : zrImatI jyotsanAbena navinacaMdra dozI parivAra-surata (kapaDavaMja).

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ACHARYA RAJAYASH SURI NAMES OF SADHUS (in the photo above - left to right) First Row: Muni Sri Vajrayashvijayji, Acharya Sri Rajayash Surishwarji, Muni Sri Nandiyashvijayji Second Row : Munis Deveshyashvijayji Ratnayashvijayji, Visrutayashvijayji and Vitaragayashvijayi LATE MUNIRAJ GUNRATNAVIJAYJI LATE MUNIRAJ KUSALYASHVIJAYJI -: INSPIRATION FOR PUBLICATION :PUJYA MUNIRAJ SRI NANDIYASHVIJAYJI - iu u$127-1290 :pUjya munirAja zrI naMdIyazavijayajI ma. sA. NAMES OF SADHVIS (In the photo in the facing page - left to right) Seated on the ground : Sadhviji Parameshtiyashasriji, Namrayashasriji, Mokshayashasriji, Mandarayashasriji, Tirthayashasriji, Paavanyashasriji, Preetyashasriji, Vimalyashasriji Second Row : Sadhviji Tattvayashasriji, Virajayashasriji, Vikramayashasriji, Subodhayasriji, Ratnachulasriji, Sarvodayasriji, Vachamyamasriji (Ben Maharaj), Nayapadmasriji, Prajnapptiyashasriji. Parshvayashasriji Third Row : Sadhviji Deepyashasriji. Arhatpadmasriji, Shitansuyashasriji, Geetpadmasriji, Jeetyashasriji, Parampadmasriji, Punityashasriji, Jineshpadmasriji Forth Row : Sadhviji Kunjanyashasriji, Akshayayashasriji, Lakshyayashasriji, Vishadayashasriji, Kulayashasriji, Vasupadmasriji, Tarakyashasriji, Pavitrayashasriji, Vijnaptiyasha, Vireshpadmasriji, Divyayashasriji, Sheelyashasriji, Vidyavatpadmasriji, Vibhatyashasriji, Shubramsuyashasriji, Avyayayashasriji, Sudhansuyashasriji and Sadhviji Bhargaviyashasriji, Sambhavyshasriji, Saudharmayashasriji, Saubhagyayashasriji, Videhayashasriji, Prasannayashasriji, Dakshayashasriji, Harshitayashasriji (not in the photo) WHO SPREAD THE FRAGRANCE OF saujanya : zrImatI hasumatIbena prANalAla mahetA parivAra-beMglora (abhAi) Jain Education Interational 2010_04 For Private & Personal use only wwwjainelibrary.org

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WITH HIS DISCIPLES LATE MAHATAPASVINI SADHVI CHANDRAYASHASRIJI LATE MAHATAPASVINI SADHVI SANGHAYASHASRIJI REV. (LATE) SADHVI SARVODAYASHRIJI M.S. HEAD OF THE NUNS -: INSPIRATION FOR PUBLICATION :PUJYA SADHVIVARYA SRI VACHAMYAMASRIJI - 24 $1214-4290 :2ll8cildal sil qizizisily H. al. (Glo H.211.) @@ 309,000, BHAKTAMARA WHEREVER THEY GO saujanya: zrImatI nalinIbena jayaMtilAla kuvADIyA parivAra-vAlakezvara (surendranagara) 2010-04 For Private & Personal use only www.alnelibrary.org

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GENEROUS DONORS FOR BHAKTAMARA DARSHAN "bhAva vaMdanA" "dAnavIrone dhanyavAda" pU.pA.A. rAjayazasUrIzvarajI ma. sA. zrI harilAla bhUrAbhAi bhImANI * ApanA upakAra anaMta... zrI zAradAbena mahendrabhAI bhImANI sadA dharmamArga cIMdhyo... zrI mahendrabhAI harilAla bhImANI bhaktAmara stotradarzana graMtha jotAM ja gamI gayo... zrI nehula mahendrabhAI bhImANI ama ajJAnanA jIvanamAM jJAnano prakAza sadA patharAto rahe. muMbaI zAsana bhakti dvArA dhanya banIe. zubhAbhilASanI cAhanA.... bhAva vaMdanA kare che... mahendrabhAI navinabhAI ghIrUbhAI jhaveracaMda bhurAbhAi enDa sansa ra72, zekha memana sTrITa muMbai-2, nehulabhAI dharmezabhAI zAradAbena * vaMdanA : pU.sA. sarvodayAzrIjI ma.sA. nA tapasvI sAdhvI chaMda. mahAtapasvI sAdhvI caMdrayazAzrI ma., mahA tapasvInI sAdhvI saMghayazAzrIjI ma.sA. 26 mAsakSamaNanA mahAtapasvI pU.sA. gItapadhAzrIjI ma.sA., pU.sA. dIpayazAzrIjI ma.sA. zrI vardhamAna tapa 100 oLI ArAdhikA pU.sA. paramapadmAzrIjI ma.sA., pU.sA. sudhAMzuyazAzrIjI ma.sA. "hArdika anumodanA" ..Apa pratiSThita... khyAtanAma vyApArI cho... | te karatAM adhika Apa deva-guru-dharmanA parama bhakta cho. | dAna ane sevAmAM rata cho... ApanI dAna-gaMgA sadA sAta kSetromAM vahetI rahe che. pU. bena ma. sA.nI parama preraNAe Ape bhaktAmara darzanamAM suMdara lAbha lIdho che... pUjyazrInI AjJA zirasAvadha karI Apa sadA dhanya bano cho... anumodanA samasta bhImANI parivAranI 2010-04 For Private Personal use only www jainelibrary.org

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GENEROUS DONORS FOR BHAKTAMARA DARSHAN "svIkAro aMtaranI vaMdanA..." "dhanya dAnavIro" pU. AcAryadeva zrI rAjayazasUrIzvarajI ma.sA. viyAvRtya svabhAvI pU.mu. naMdiyazavi.ma. Adi sAdhu bhagavaMto tathA zrI padmAbena kALIdAsabhAI zAha-pAlItANA pU. viduSI sA. ratnacUlAzrIjI ma., pU.sA. vAcaMyamAzrIjI ma.sA. Adi vizAla sAdhu-sAdhvI gaNa sAthe Apa A mahAna tIrthanI zrI harSadabhAI kALIdAsa zAha-kalakatA pratiSThA mATe padhAryA... divya camatkAro ane bhavya zilpothI jaMgalamAM maMgala rUpe jhaLahaLI rahelA A tIrthamAM ApanA zrImatI caMdrAbena harSadabhAI zAha-kalakatA prathama darzana karyA... hRdaya ApanA caraNe samarpita thayuM. aMtaramAM eka nizcaya thayo. Apa amArA dharmamArganA suputra vizAla-devala-tarala preraka banazo, pUraka banazo, amane AtmAthI paramAtmA banAvazo, vItarAga mArge cAlavA prImiyara TreDIMga kuM. zakti-bhakti arpe eja bhAvanA... zrI harSadabhAi zAha-kalakatA kalakatA padmAbena harSadabhAI caMdrAbena vizAla devala kALIdAsabhAi tarala * preraNA ApanI * uvasaggahara tIrthamAM namiUNa jinAlayamAM sahasraphaNA pArthaprabhunI pratiSThA tathA zrI padmAbena kALIdAsa zAha dharmazALA nirmANa tathA zrI sametazikhara madhuvanamAM 108 prabhunI aMjanazalAkA tathA dhanabAda sametazikhara cha'rI pAlita saMgha mRtyarthe bhaktAmara darzana graMthamAM lAbha levA mATe pU. bena ma. sA. preraNA karI dharma mArga cIMdhI sukRtanA saddabhAgI banAvyA... sadAya amane dharmamArge joDatA raho... svIkAro vaMdanA ama bhavikajanonI... zrImatI caMdrAbena zAha-kalakatA "anumodanA ApanI" yuvAna uMmaramAM kalakatA jevA mahAnagaramAM sarva rIte pragati karI, mAtRbhUmi pAlItANAnA saMskAro jIvaMta rAkhI sAta kSetramAM dAnagaMgA vahAvI deva-gurU saMghanA zubhAziSa Ape prApta karyA che - pU. bena ma.sA.nI preraNAe "bhaktAmara darzana" graMthamAM lAbha laI sukRtanA sahabhAgI banyA cho... bhAvimAM paNa aneka mahAna zAsananA kAryo saphaLatApUrvaka pUrNa karo sukRta ApanuM... anumodanA amArI... 2010:04 For Private Personal use only

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DONORS FOR BHAKTAMARA DARSHAN ... zrI rasikalAla cunIlAla kApaDIyA... muMbai... "amArI bhAvanA" pU. pitA tulya rasikabhAI, khaMbhAtamAM janma laI muMbaImAM vyApArika pragati karI khyAtanAma vyApArI banyA... ApanI saraLatA ane sAdharmika bhaktinI bhAvanAe pU.pAda gurudeva vikrama sU.ma.sA.nA zubhAziSathI pU.pA.A. rAjayaza su.ma.sA. nA mArgadarzana zubhanizrAmAM zrI labdhi-vikrama sU. sAdharmika kendranI khaMbhAtamAM sthApanA thaI. pratidina sAdharmika kAryamAM vRddhi thatI rahI che. te pU. rasikabhAInI aMtarabhAvanAnI mRtyarthe.. ApanA... zrI amISabhAI kApaDIyA, zrI ravindrabhAI kApaDIyA, | mesarsa cunIlAla mULacaMda kApaDIyA ... zrImatI tArAbena rasikalAla kApaDIyA... muMbai (khaMbhAta)... pU. mAtA tulya tArAbena, pU. gurudeva rAjayazasUrIzvarajI ma.sA. tathA pU. bena ma.sA.nI preraNAe amadAvAda nAraNapurA solAroDamAM zrI labdhi-vikrama nagaramAM "bhavya AdinAtha jinAlaya" rAyaNa pagalA maMdira, kamalAbena ArAdhanA bhavana-peDhI vigere sAta kSetramAM anupama dAnagaMgA vahAvI saMghamAtA birUda pAmI dhanya banI gayA. "nArI tuM nArAyaNI" sArthaka karI gayA... te mAtA tArAbenane pavitra mRtyarthe... ApanI... zrImatI monAbena amISabhAI kApaDIyA zrImatI kAzmIrAbena ravindrabhAI kApaDIyA | ... zrI narenDa@Jra dAMpaICICI rAThoDa (pharoDa) madrAsa... svapna ddaSTA zrI bhAI narendrakumAra... cAra baMdhu kI joDI meM se aneka dharmakArya, samAjakArya, jIvadayA ke kArya karate Apane acAnaka duniyA se vidAya le lii| Apake dharma smRtyarthe hamane pU.sA. vijJaptiyazAzrIjI ma., pU.sA. videhayazAzrIjI ma.sA. kI preraNA se "bhaktAmara darzana" graMtha meM lAbha liyA hai| zAsanadeva se eka hI prArthanA karate haiM ki Apa bhakta the, Apako amara banAe~... sApa kRtajJa vaMdhu... damanakakumAra-zravaNakumAra-raMgarAjakumAra caMpA phebriksa, iroDa, madrAsa (pAlI-rAjasthAna) ... zrI nAnakacaMda motIcaMda zAha (pATaNa) muMbai... pU. vaDIla zrI, | AtmAnI anaMta zaktie sadA saMgharSamAMthI nyAyapriyatA-pramANikatA-vyavahArikatA dvArA vijayI banyA. kuTuMba vRkSanI zItala chAyA tathA pATaNa-nAgezvara-mAMDava-tAraMgA-mahesANA zrI simaMdharasvAmInI sevA karI jIvanane dhanyapuNya banAvyuM. ApanA agaNita upakAranI smRtimAM... ame sahu paNa "bhaktAmara darzana" graMthamAM joDAyA chIe. ApanA dharmasaMskArone sadA AgaLa vadhArIe eja AziSa Apo ! Apano parivAra... | dharmapatnI : kAMtAbena putro : mahendra-vipula-jayeza * putravadhu: ramilA-rITA-hinA putrI : premilA-suzIlA-paMkaja-mItA-hinA-pritI patro : taraMga-pratika-takSila-nehaja ke pautrI : henArI-hArvI pU. bApujI

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15/0 10.00 406406 SRI NAMASKARA MAHAMANTRAH zrI namaskAra mahAmaMtra zrI namaskAra mahAmaMtra 2010_04 namo arihaMtANaM namo siddhANaM namo AyariyANaM namo uvajjhAyANaM namo loe savvasAhUNaM eso paMca namukkAro savva pAvappaNAsaNo maMgalANaM ca savvesi paDhamaM havai maMgalam namo arihaMtANaM namo siddhANaM namo AyariyANaM namo uvajjhAyANaM namo loesavvasAhUNaM eso paMca namukkAro savva pAvappaNAsaNo maMgalANaM ca savvusiM paDhamaM havaI maMgalam Namo Arihantanam Namo Siddhanam Namo Ayariyanam Namo Uvajjhayanam Namo Loe Savvasahunam Eso Panca Namukkaro Savva Pavappanasano Mangalanam Ca Savvesim Padamam Havai Mangalam GOO saujanya : zrImatI saubhAgyadevI phatehacaMda gAMdhI parivAra-banArasa (muMbaI) Doll GGG 00

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Oou NARIYA "bharUca jaina saMgha zrI jaina dharma phaMDa peDhI bharUca" (gujarAta) "tazatAnuMtavya..." pUjyonA aMtaranA AziSe bharUca zrI saMghe "azcAvabodha tIrtha" ane "zakunikA vihAra" tIrthano jirNoddhAra karAvyo... ane pUjyonI bhAvanAne vadhAvI vizvanA sahu prathama zrI bhaktAmara maMdirathI paNa zrI bharUca tIrthane maMDita karyuM. A jirNoddhAra bhAratanA samagra jaina saMghanA sarvAgI sahakArane AbhArI.cha... Aje paNa bharUca zrI saMgha pU. gurudevanA paTTAlaMkAra ziSyaratna prakhara pravacanakAra pU. AcAryadeva zrImadvijaya rAjayazasUrIzvarajI ma.sA.nI AjJA ane Adeza pALavA tatpara che. bharUcanA vinIta ane kRtajJa saMghe prastuta graMtha sarDanamA bAdhera sAmanI anumohana.... HEA4 "zrI AdinAtha jaina saMgha cIkapeTha-beMgalora..." anumodanA ApakI... dakSiNa bhArata meM beMgalora nagara mahAna jaina kendra hai| zrI AdinAtha cIkapeTha kA maMdira evam zrI saMgha dharma cetanA kA Adya kendra banA hai| labdhi samudAya ke mahAtmAoM kI Apane savizeSa kRpA pAyI hai| saMgha ke tattvAvadhAna meM karIba dasa se adhika saphala saMsthAe~ labdhi nAma se aMkita hai| labdhisUrIzvarajI jaina pAThazAlA jisakA ardha zatAbdi mahotsava isa varSa ke cAturmAsa meM manAyA gyaa| vikrama saMvata 2052 kA pU. pAda AcAryadeva zrImadvijaya rAjayazasUrIzvarajI ma.sA. kA cAturmAsa 360 siddhi tapa ke divyanAda se guMjita rhaa| aura bhaktAmara stotra kI gauravamayI vizeSa bhakti se cIkapeTha AdinAtha kA maMdira mukharita ho gyaa| Apake mahAna graMtha kA saMpAdana kArya bhI yahA~ calA aura graMtha kI DamI kA deva samarpaNa dinAMka 20-2-97 Apake yahA~ hI huaa| Apake saMgha ke sahakAra kI bahuta bahuta anumodanA... Jain Education Intestational 2010 04 A rwale sperdonalese p04 Sa hyam jame oray.

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-: anumodaka :zrI labdhi-vikramasUrIzvarajI saMskRti kendra zAMtinagara, amadAvAda-13. tathA zrI jaina dharma phaMDa peDhI bharUca (gujarAta) rAjendrabhAI dalAla : haidrAbAda * DaoN. zrI surezabhAI mahetA : bharUca kalakatA-siddhAcala mahAsaMghayAtrA - o nizrAdAtA che pU. gurudeva vikramasUrIzvarajI ma. sA.ne vaMdanA... "bhaktAmara darzana" | vijayavaMta rahe... zrI gujarAtI zvetAmbara mUrtipUjaka tapagaccha jaina saMgha kenIMga sTrITa, kalakatA SUES kalakatA-siddhAcala mahAsaMghayAtrA * nizrAdAtA 0 pU. A. jayaMtasUrIzvarajI ma.sA.ne vaMdanA... "bhaktAmara darzana" bhaktane amara banAve.... zrI bhavAnIpura zvetAmbara mUrtipUjaka jaina saMgha kalakatA pU.A. navInasUri ma.sA. tathA pU.sA. sarvodayAzrIjI ma.sA.ne vaMdanA... "bhaktAmara darzanA" sahune mAnatuMgI-lakSmI pradAna karo... zrI solAroDa zvetAmbara mUrtipUjaka jaina saMgha amadAvAda-13. pU. A. lakSmaNasUri ma.sA. tathA pU.sA. vAcaMyamAzrIjI ma. sA. (bena ma. sA.) ne vaMdanA... "bhaktAmara darzana" sahune AtmAthI-paramAtmA banAvo... zrI zvetAmbara mUrtipUjaka jaina TrasTa beMgalora-9. in clic e n 2010-04

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roja bhaktAmara dhyAvatA, gurU vikrama sUrirAya, divya kRpA verI rahA, haiye harakha na mAya // dhyAnathI tehanA kAryamAM, rAjano yaza pamAya, labdhinA bhaMDAra mAM, rajo akhUTa samAya // zrI kulpAka tIrtha jirNoddhAraka pUjya AcAryadava rAjayazasUrIzvarajI ma.sA. ko vaMdanA.. "bhaktAmara darzana jana ko jina banAyeM... dakSiNa bhArata kA sabase prAcIna zvetAmbara jaina tIrtha kulpAkajI vyavasthApaka samiti zrI labdhi-vikrama parivAra ke samasta pU. AcArya bhagavaMto tathA pU. sAdhu-sAdhvIjI ma.sA. ko vaMdanA... "bhaktAmara darzana" vizva meM "jainaM jayati zAsanam" nAda guMjita kreN| zrIrAjasthAna zvetAmbara mUrtipUjaka jaina saMgha jayanagara, beMgalora (karNATaka) Sue's "bhaktAmara darzana' AtmA ko paramAtmA banAai vaMdanA... zrI vimalanAtha bhagavAna jinAlaya vi.saM. 2018 mAM amArA zrI saMghamAM guru baMdhu belaDI pU. A.deva jayaMtasUrIzvarajI ma.sA. tathA pU.A. deva vikramasUrIzvarajI ma. sA.nA bhavya cAturmAsanI smRtimAM mahApuruSone sanaMta nA... "HStAbhara zana" zrI tapagaccha jaina saMgha Aidaj, muMbaI. evaM zrI jinakuzalasUrijaina dAdAvADI ke bhUmi-pUjana, khanana muhurta __evaM zilAnyAsa ke upalakSa meM zrI jinakuzalasUri jaina dAdAvADI TrasTa basabanaguDI, beMgalora

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* *vikama rAje yaza zAsananA, daze dizAmAM chapAyA che,, jaina jayati zAsana kerA, eka ho nArA gavAyA re..." - hArdika anumodanA zagvAra drarzana ''kumati nA De, dumati haTA " zrIsumatinAtha jaina saMgha zagdIMP drarzana "caMdraprabhu kI zItalatA, de de sabako sukha-zAtA" zrI nayA maMdira jaina saMgha ArAdhanA bhavana, madrAsa maisUra bhaktAmara darzanA vikrama bhaktinuM rAja phelAvo zrI gujarAtI spe.mU.pU. jaina saMgha kuMthunAtha jinAlaya, sikaMdrAbAda bhaktAmara darzana zAMti-samatA-saraLatAnuM sAmrAjya phelAve zrI mAMdhala je.mU.pU. jaina saMgha - madrAsa AddIJra Drana mAnava se mahAvIra banAe zrI mahAvIrasvAmI jaina saMgha phIlakhAnA, haidrAbAda THIJra 8nA upasargoM kA nAza karAe, maMgala kallANa kA nAda jagAve zrI uvasaggaharaM pArzva tIrtha peDhI nagapurA, jillA-durga bhaktAmara darzanA bhaktinI zakti jagAve zrI je.mU.pU. tapagaccha jaina saMgha ItavArI, nAgapura bhaktAmara darzana asaMbhavane saMbhava banAve, pala-palane balavAna banAve zrI veparI .mU.pU.jaina saMgha madrAsa bhaktAmara darzana AdinAtha jirNoda bhavapAra karo zrI bAbu amIcaMda pannAlAla AdIzvara jaina TrasTa vAlakezvara, muMbaI. bhaktAmara darzana he zaMkhezvara svAmI muja aMtarayAmI zrI mahAvIrasvAmI tathA zrI zaMkhezvara pArzvanAtha jaina TrasTa rAjAjInagara, beMgalora

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bhaktAmara darzana Adi jiNaMda nirakhI-prIti vizeSa jAgI... zrI rikhavadevajI jaina derAsara peDhI jhaghaDIyA tIrtha (gujarAta) bhaktAmara darzana supArzva suhAnA lubhAnA, maiMne dhyAna lagAyA dila meM sUrata A gayA.... zrI supArzvanAtha jaina saMgha rAyapeThA madrAsa (cennaI) bhaktAmara darzana svAmI tume kAMI kAmaNa kIdhuM, citaDuM amArUM corI lIdhuM, sAhibA vAsupUjya jiNaMdA, mohanA vAsupUjya jiNaMdA... zrI mATuMgA zve.mU. jaina saMgha muMbai (mATuMgA) bhaktAmara darzana ahA kevuM bhAgya jAgyuM... vIranA caraNo malyA... zrI mahAvIrasvAmI jaina saMgha kezavalAla mULacaMda jaina upAzraya operA-amadAvAda bhaktAmara darzana niyA anita-anita tuM yauna... pArzva ciMtAmaNI mero mero... zrI ajita pArzvanAtha jaina saMgha vhoTI (TaMkAvAva) mavatAmara varNana 'cavA prabhunI pyArA, saima jo vivo sahArA'' zrI sAdhAraNa bhuvana kI zrAvikA bahaneM mira sTrITa, madrAsa-?. bhaktAmara darzana goDI prabhu pAsajI eka muja AzajI zrI goDI pArzvanAtha jaina TrasTa guruvAra peThe, punA-2. (mahArASTra) hA di zuM mo S nA bhaktAmara darzana vAsupUjyano prema pyAro, hRdaya lAgyo re... zrI arihaMta epArTamenTa jaina saMgha madrAsa (cennaI) bhaktAmara darzana Adi jinavara sukhakara svAmI tuma darzanathI zivapada dhAmI... zrI labdhi-vikramasUrIzvarajI saMskRti kendra zAMtinagara (amadAvAda) bhaktAmara darzana mAro mujaro... lyone rAja... sAhiba zAMti saluNA... zrI zAMtilAla vardhamAna jaina peDhI pAleja (gujarAta) bhaktAmara darzana pArtha zaMkhezvarasvAmI jiNaMdavara... nahi visaruM visarAmI... jiNaMdava.... zrI navajIvana zve.mU. jaina saMgha muMbaI bhaktAmara darzana bhajorI pyArA nami jiNaMda bhagavAna zrI khairatAbAda jaina saMgha TrasTI gaNa gheratAvAra (dekAvAva) A.P. avatAra darzana "sevA ne zrI gAdhi pramu vhI'' zrI AdinAtha jaina saMgha kI zrAvikA bahaneM cIjaveTa, veMgalora-12. bhaktAmara darzana zaMkhezvarAno prema pyAro, hRdaya lAgyo re... zrI zaMkhezvara pArzvanAtha zve.mU.pU. tapagaccha jaina saMgha ghATakopara (pUrva), muMbaI

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Geeeeeee00000000000 / / OM pArzvanAthAya hIM / / / / jainaM jayati zAsanam / / / / OM padmAvatyai hrIM / / prakAzakIya -Geeeeeeeeeeeeeeeeeeeeeeeeeed zrI bhaktAmara darzana graMtha Apake kara-kamaloM meM samarpita karake mujhe parama prasannatA hotI hai / bhaktAmara stotra maMdira ke vizva ke prathama nirmANa se zrI bharUca jaina saMgha evaM jaina dharma phaMDa peDhI dhanya huI hai / mujhe bhI isa tIrtha nirmANa meM sevA kA lAbha prApta huA / sAtha-sAtha hameM labdhi-vikrama kI samujjavala AziSa milii| pUjya gurudeva rAjayazasUrIzvarajI ma.sA. kI kRpA naz2ara banI rahI hai aura hameM punaH isa "bhaktAmara darzana" graMtha ke prakAzaka ke rUpa meM sevA kA avasara milaa| pUjyoM kI graMtha Alekhana kI mahAna sAdhanA... dAna preraka pUjyoM kI preraNA... mudraNakAra zrI jayeza kI ananya evaM asAdhAraNa lagana... parAmarza dAtAoM ke evaM citrakAra ke bAre meM maiM ne gujarAtI prakAzakIya meM batAyA hai / punaH eka bAra una mahAnubhAvoM ko vinamra vaMdanA karatA hU~ evaM anya sAthIoM kI kRtajJabhAva se anumodanA karatA huuN| zrI bharUca tIrtha evaM tIrtha ke aitihAsika prasaMga evaM pU. gurUdeva vikramasUrIzvarajI ma.sA. ke anUThe eka smRti-graMtha kI AvazyakatA hai / pU. gurUdeva rAjayazasUrIzvarajI ma.sA. kI preraNA se kucha Alekhana bhI maiM ne kiyA hai / zrI banArasa tIrtha ke jirNoddhAra evaM zrI pArzva-padmAvatI preraNA tIrtha kI pratiSThA ke bAda pUjyazrI avakAza milA pAyeMge aura hamArI manokAmanA jarUra pUrNa kareMge / prastuta prakAzana niHsaMzaya jina zAsana kI garimA kA eka sunaharA adhyAya hai / pUjya gurudeva kI bhaktAmara ko vizva-prasiddha banAne kI tamannA jarUra saphala hogii| jahA~ jahA~ bhI bhaktAmara kA "bha" kAra guMjita hogA, vahA~ vahA~ bharUca ke "bha' kA bhI bhavyatA se jayanAda hogA / bharUca kA mahA tIrtha hamArI mahAya' birAsata hai / suzrAvaka zrIyut anopacaMda bhAI saMrakSita isa tIrtha kA hamAre sAthI TrasTIgaNa ke sAtha maiM ne sevA karane kA prayAsa kiyA hai / sAtha-sAtha pUjyoM kI kRpA se kAvI-jhaghaDIyA-jaMbusara jaise tIrtho aura maMdiroM kI sevA kA bhAgya milA hai / basa, merA tana-mana-jIvana isa taraha se zAsana ko-labdhi vikrama rAjayaza samudAya ko samarpita banA raheM yahI kAmanA... cAhanA / ___mere se evaM mere sAthIoM se koI bhI truTi raha gaI ho to hama kSamAprArthI hai / AzA hai adhika nahIM to, hamAre bIsaveM mUlanAyaka zrI munisuvrata svAmI ke kramAnusAra bIsahajAra pratiyoM to isa graMtha kI avazya nikleNgii| Apa jaba bhI cAhe, patrAcAra dvArA yA pratyakSa meM hamArI bheTa kareM / hameM graMtha ke bAre meM evaM tIrtha ke nirmANa ke viSaya meM... tIrtha ke vikAsa ke bAre meM mArgadarzana pradAna kareM / hameM sevA kA maukA deM / basa, aMtataH pUjya gurudeva ke priya AziSa "AtmA se paramAtmA baneM" hamAre lie bhI sArthaka baneM / DaoN. sureza mahetA bharUca di.7-6-97 I bettersectetectete test test teeeeeeeeeee BR 800000000000000000-3 a nslucation International 2010_04 For Prwate & Personal Use Only jainelibrary.org

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000000000000000000 || OM pArzvanAthAya hrIM / / / / jaina jayati zAsanam / / / / OM padmAvatyai hrIM / / saMpAdakIya zrI bhaktAmara stotra meM hama prArthanA-svAdhyAya evaM dhyAna tInoM ko eka sAtha meM prApta kara sakate haiM / isa stotra meM preya prApti evaM zreya prApti kI prArthanA eka sAtha meM hI hai / preyArthI evaM zreyArthI donoM ko paramAnaMda denevAlA yaha stotra hai| isa stotrane apanI advitIya prabhA phailAyI hai / jaina jIvana meM bhaktAmara vyApta ho gayA hai / kitanA suhAnA hai "svAdhyAya" zabda / sAdhu jIvana kyA hai ? svAdhyAya jIvana evaM dhyAna jIvana / jaina zAstra paraMparA svAdhyAya ko vyApaka mAnatI hai| svAdhyAya hote hI dhyAna apane Apa meM hI ho jAtA hai / jaina paraMparA kA kathitavya hai ki dhyAna karane kI nahIM... hone kI prakriyA hai| svAdhyAya hone kI nahIM, karane kI prakriyA hai| prastuta pustaka meM bhaktAmara ke artha tIna bhASA meM diye gaye hai / pratyeka arthoM ke pIche eka ddaSTi hai, jise pAThaka varga svayaM hI samajhane kI koziza kareMge / hameM vizvAsa hai ki bhASAMtara zailI pAThakavarga ko pasaMda bhI AyeMgI aura anukaraNIya bhI lageMgI / aMgrejI evaM gujarAtI kI taraha yadi bhAvArtha kA hiMdI meM vivecana hotA to bahuta acchA hI hotA / paraMtu pUjya gurUdeva ne kiye huo artho ko prAdhAnya dene kI bhAvanA se pU. gurUdeva ke kiye huo artho ko denA hI ucita mAnA hai / -0000000000000000000000000000 zrI bhaktAmara kI saMpAdana yAtrA ke bAre meM bahuta kucha hamane gujarAtI saMpAdakIya meM likhA hai / yahA~ usakI punarAvRtti karanA hameM ThIka nahIM laga rahA hai / yahA~ to hamane likhe huo "ArAdhanA-darzana" evaM "rahasya darzana" ke viSaya meM hI hama kucha likheMge / -Geeeeeeeeeeeeeeeeeeeeeeeeeeo bhaktAmara stotra kA rahasya jAnane yogya hai evaM rahasyoM ko jAnakara usakI ArAdhanA karane yogya hai / ataH yahA~ do vibhAga darzita kiye hai / kucha logoM ke dila meM zaMkA hotI hai ki kyoM bhaktAmara stotra ko itanI bhautika sAdhanA kA sAdhana banAyA gayA ? kucha logoM ke dila-dimAga meM camatkAroM kI bAta jamatI hI nahIM hai / kucha loga mAnate haiM ki dharma meM bhautika phaloM ko dene kI kSamatA nahIM hai / dharma to mAtra AtmA ko mukti dilAne kA hI sAdhana hai / kaI vyaktiyoM kA mAnanA hai ki dharma meM "preya evaM zreya" donoM ko dene kI kSamatA hai, para dharma kA upayoga zreya mArga ke rUpa meM hI karanA caahie| kucha loga kahate haiM ki preya kI prApti dharma se nahIM hogI to kyA adharma se hogI? ataH preya sAdhanA bhI dharma se hI honI cAhie / aise vividha abhiprAyoM ke bIca hameM kyA taya karanA cAhie yaha socanA jarUrI hai tathA maMtro kI Aja isa vaijJAnika yuga meM kyA mahattA hai ? maMtra kisa taraha se kArya karate haiM ? yaha sArI bAteM rahasyadarzana meM batAyI gaI hai / ArAdhanA darzana meM kisa taraha se hama ArAdhanA kara pAte haiM, yaha bhI darzita kiyA gayA hai / zAstroM meM sAtIzAyI arthAt camatkArika tIrtho kI yAtrA kA vizeSa vidhAna hai / vahA~ bhI yahI dRSTi hai ki camatkAra ke dvArA sAmAnya ArAdhaka kI prajJA vItarAga dharma ke prati prabhAvita ho aura sAdhaka kramazaH nijAnaMda ke AsvAda prati AkRSTa ho / zrI bhaktAmara stotra kI ArAdhanA bhI Apako mokSamArga prati-vItarAga prati-jaina dharma prati dRDha AsthA paidA karAyeMgI / hamane khudane bhI bhaktAmara ke kitane kalpa ke anusAra ArAdhanA pUjya gurudeva kI maMgala nizrA meM unake hI AzIrvAda se kI hai / usa ArAdhanAoM se kalpanAtIta phala Aye haiM / jo mahAnubhAva jaina kula meM janma lekara bhI ora taMtro ke pIche yA vipazyanA jaisI sAdhanA ko hI sarvasva mAnane lage the, ve bhI bhaktAmara stotra ke camatkAroM se jaina dharma ke prati punaH zraddhAlu bana gaye / 1600000000000000000-9 Jan Education inimational 2010_04 ) } Forgoivate & Personal use only 5 3 6 flow jaineligiary, org Jail Education Interational 2040_04

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16600000000000000000 1-6000 G686098909868609000000000000 hameM Aja bhI pratIti hai ki yadi sadgurUoM ke mArgadarzana se zrI bhaktAmara stotra kI AmnAya anusAra vidhi hogI to usakA camatkArika phala avazya hI prApta hogA, lekina itanA avazya khyAla rakheM ki jo bhI vizeSa ArAdhanA karanA cAhe ve avazya pUjya gurU bhagavaMto ke mArgadarzana meM hI kareM / ArAdhanA-darzana meM bahuta kucha mArgadarzana diyA hai, aisA lagatA hai, phira bhI jaba Apa ArAdhanA karane kA prAraMbha kareMge taba aneka prazna evaM paristhitiyoM Apake samakSa upasthita hoNgii| ina praznoM kA nirAkaraNa evaM samAdhAna sadgurU se hI hogA / dusarI bAta yaha bhI khyAla rakheM ki jaba atyaMta AvazyakatA ho, tava hI kalpoM kA anusaraNa kareM, kyoMki vizeSa paristhitiyoM meM mana meM jo ekAgratA sadhatI hai, ve kevala kutUhala se ArAdhanA karane meM nahIM ubharatI hai | maMtra kA pramukha sAdhana mana hI hai / ataH mana ko bahuta gaharAI se samajhanA cAhie aura sacce mana se hI ArAdhanA kA AraMbha karanA cAhie / "ArAdhanA-darzana vibhAga" Apako avazya hI bhaktAmara ke camatkAroM kI anubhUti karAyegA / lekina hamArA lakSya yaha hai; ki Apa maMtra sAdhanA se kevala maMtra para hI nahIM, kevala bhaktAmara stotra para hI nahIM, kevala AdIzvara paramAtmA para hI nahIM, kevala vItarAgI para hI nahIM... lekina Apa "jinavANI" ke prati bhI dRDha zraddhAlu baneM jinavANI kI ddaDha zraddhA Apako maMtra ke camatkAroM se ahiMsA saMyama evaM tapa kI siddhi ke prati ananya bhAva se gati kraayeNgii| Apa AtmA-AnaMda ke itane anurAgI bana jAoge ki yaza-kIrti, tiraskAraapamAna ko sahaja rIti se sahana evaM vahana kara pAoge | janma-mRtyu Apake lie mAtra ghaTanA banegI / para, yaha ghaTanA na sukhada hoMgI na duHkhada hogI / ye ghaTanAyeM Apako kevala kAlakrama evaM kAladharma hI lagegI / samasta vizva aura vizva kI samasta ghaTanAyeM Apake lie eka dRzya bana jAyeMgI, jo dRzya meM Apako kucha bhI sukhada yA duHkhada nahIM lgegaa| hamArI AtmA jJAtA hai, ataH samasta vizva hamArI najara meM jJeya rUpa meM AyegA / autsukya evaM vismaya; ajJAna aura adhairya se hI paidA hote haiM / yaha autsukya evaM adhairya jinavANI ke prabhAva se naSTa ho jAyeMge / vilApa evaM viSAda bhI ajJAna evaM adhairya kI paidAza hai / zrI bhaktAmara stotra kI ArAdhanA Apako vilApa evaM viSAda se para le jAyeMgI / ApakA jJAna evaM dhairya kA khaz2AnA khula jAyegA / ArAdhanA darzana dvArA Apako isa ora AkRSTa karane kA eka namra prayAsa hai| zrI mahAprabhAvika bhaktAmara stotra ne hameM kyA-kyA camatkAra nahIM dikhAye haiM...? * pUjya gurudeva kI nizrA kI apUrva evaM aitihAsika zAsana prabhAvanAyeM... ! * sAloM kA lakavA do dina meM hI ThIka ho jAnA... ! * bhayaMkara kuSTha roga miTa jAnA... * sarakAra kI ora se prAyaH nirNIta evaM ghoSita sajAyeM bhI Tala jAnA.. ! bhayaMkara hAthI jaise prANI kA bhI prema se jhakakara vApasa lauTa jAnA.... 989eeeeeeeeeeo aise-aise to kaI camatkAra-anubhUtiyA~ hamane pratyakSa dekhI hai / anubhUta kI hai / lekina, hameM to bhaktAmara stotra parama AnaMda pradAna kara rahA hai jina bhakti kA... pratidina subaha jo krama samUha bhaktAmara pATha kA calatA hai, vaha hamArA parama AnaMda hai / pAThakoM ko yaha bhI anurodha hai ki yadi Apako koI vizeSa kalpa kI ArAdhanA kA mana na bhI ho.. koI camatkArika zakti kA pratyakSa na bhI karanA ho to bhI Apa bhaktAmara kA dainika pATha to avazya kareM / isa stotra ke pATha ke lie bhI Apako bahuta kucha mArga-darzana isa ArAdhanA darzana se prApta ho sakegA / hameM prasannatA hai ki hama bhaktAmara ke lie-bhaktAmara kI ArAdhanA-sAdhanA ke lie Apako isa graMtha meM bahuta kucha de pAye haiM / isa mahAna graMtha ke lekhana evaM saMpAdana meM mujhe pUjya mAnatuMgasUrIzvarajI ma.sA. se lekara prAcIna TIkAkAra-600000000000000000-9 vain faucation tribimational 200.09 For fivate & Personal use only 3 fariau jaimetajary.org 207004 Forgivate & Personal Use Only Silaw.jainelinary.org

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Geeeeeeeeeee0000000 vivecanakAra aura Adhunika lekhaka se bhI bahuta kucha milA hai / isa graMtha meM zreSTha rIti se unakA saMyojana hai | maiM paramAtmA ke mahAna zAsana ko tathA pUjya AcArya deva mAnatuMgasUrIzvarajI ma.sA. Adi mahAna guru bhagavaMto ke caraNa meM; nata mastaka hu~ ! jinhoMne "bhaktAmara sUri" kA pada pAyA hai, aise mere guruvara pU. A. deva vikramasUrIzvarajI mahArAjA ke pavitra caraNoM meM to merI anaMta-anaMta-anaMta vaMdanA hai| unake aneka upakAra ke pratyupakAra kA koI mArga hI nahIM hai, para Aja isa graMtha ke sarjana se unako paramAnaMda hogA... yaha nizcitta hai / ve divyAziSa kI vRSTi Aja paryaMta kara rahe haiM aura bhI jora se adhika vRSTi kareMge... yahI abhilASA hai / mere saMpAdana kArya meM jo Adhunika graMthakartA evaM aneka mahAnubhAva sahAyaka huo haiM, usakA ullekha maiM ne gujarAtI saMpAdakIya meM kiyA hai / parAmarzadAtA maMDala-graMtha prakAzana, preraNAkartA, prakAzana Ayojaka, prakAzaka vigaraha sabakI nAmAvalI graMtha meM hai / yahA~ punaH una sabhI kI smRti karake unheM aMtara ke AziSa evaM dhanyavAda pradAna karatA hu~ / AzA hai... yaha vizAla kAya graMtha pratyeka bhaktAmara stotra premI ko dhanya banAyegA / jisa taraha se isa graMtha ke saMpAdana evaM lekhana ne majhe bahata graMtho ke svAdhyAya kA lAbha pradAna kiyA hai, ThIka usI taraha pratyeka pAThaka bhaktAmara ke svAdhyAya evaM dhyAna se lAbhAnvita baneM... "AtmA se paramAtmA baneM" / -6000000000000000000000000000 vIza vihAramAna jina janmakalyANakadina tathA svakIyajanmadina caitra vada-10, vi.saM. 2053 mahAvIra bhuvana, maisura (karNATaka) 8666666666666SSSSSSSSSSSC labdhi-vikrama gurU caraNa reNu misa yazara, kA roja bhaktAmara dhyAvatA, gurU vikrama sUrirAya 87 divyakRpA verI rahyA, haiye harakha na mAya dhyAnathI tehanA kAryamAM, rAjano yaza pamAya labdhinA bhaMDAramAM, ratno akhUTa samAya - 80000000000000000000 _Jah Education International 2010_04 Jah Education international 2010_04 ) For private & Peponal use only Laww.jainelibrary.org

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IIIIIIIIIIII prakAzakIya bhAratadeza zraddhA-AsthA pradhAna deza che. pratyeka gAma-pratyeka maMdiro-jinAlayo-stupothI zobhI rahayAM che. Astika loko prAtaH kALamAM dharmasthAnomAM jaI ISTadeva-prabhunI prArthanA kare che. prArthanAnA maMgala sUrothI prAtaHkALanuM ramya vAtAvaraNa adhika ramya ane bhavya bane che. 7 bhaktAmara yugaH chellA vIza varSothI bhAratanA aneka jinamaMdiro mahAprabhAvika bhaktAmara stotranA nAdathI guMjatA thayA che. prAtaHkALanA samayamAM bahudhA aneka bhAviko zrI bhaktAmara stotra dvArA prabhu bhaktithI dhanya banatAM hoya che. temAM paNa keTalAMka sthaLe to vAjiMtra ane saMgItanA zUro sAthe samUhamAM zrI bhaktAmara-stotranuM paThana thAya che. te samayanuM vAtAvaraNa bhaktane bhaktimAM tadAkAra banAvI de che. jANe bhaktAmara yuga Avyo hoya tevo bhAsa thAya che. 7 bhaktAmara-bhagIrathInA bhagIratha vi. saM. 2032 mAM pU. zAMtamUrti AcAryadeva jayaMta sU. ma.sA. pU. tIrtha prabhAvaka gurudeva vikramasUrIzvarajI ma.sA.pU. pravacanakAra muni rAjayaza vi. ma.sA. saparivAra bharUca padhAryA. pUjyazrInA zrImukhe jina maMdiramAM zrI bhaktAmara-stotranuM zravaNa karyu. rAtre jJAna-goSThI thaI. aMtaramAM kaMIka nirNaya thayo. pU pA. gurudevanA zrImukhe jemaNe bhaktAmaranI bhaktino rasAsvAda karyo, te vyakita kharekhara bhagavAnane samarpita banI jAya. evuM adbhuta vAtAvaraNa pedA thAya che. 7 zrI bhaktAmara maMdira vi. saM. 2032 bAda koImbaturamAM vi. saM. 2037 mAM pU. gurudevanA darzana karyA. amArA zrI bharUca jaina saMghanA pramukha zrImAn kezarIcaMdajI zropha sAthe bharUcanA jirNoddhAra mATe pUjyazrInI nizrAmAM aneka mITIMga thaI. pU. gurudeve pharamAvyuM - tame badhI carcA-vicAraNA mArA "rAjA'" sAthe karo, (rAjA eTale te vakhatanA muni rAjayaza vi. ma.sA. ane vartamAnanA pU. A. deva rAjayazasUrIzvarajI ma.sA.) tyAra bAda rAjA badhI vAta mane karaze''... sAce pU. gurudevanA ''rAjA'' rAjA ja hatA... zrI bharUca tIrtha jirNoddhAranI rUparekhA karatAM pU. rAjA mahArAja sAhebe pU. gurudevanA hRdayanI eka vAta karI. 'pU. gurudeva zrI bhaktAmara stotranA ArAdhaka-sAdhaka che. pUjyazrInI AMtarika IcchA ''zrI bhaktAmara maMdira nirmANanI che. bharUcamAM saMprati kAlina zrI AdIzvara prabhunI vizALa pratimAjI che. te bhaktAmara maMdiranA mULanAyaka bane'', amArA zrI saMghane Ayojana gamI gayuM. zrI azvAvabodha tIrtha. zrI zakunikA vihAranA jirNoddhAra sahita sarva prathama bhaktAmara maMdiranI rUparekhA pU. muni rAjayaza vijyajI ma.sA. e banAvI. pU. gurUdevanA sAMnidhyamAM Ayojana rUparekhAnI vicAraNA thaI. pU. gurUdevanA mukhamAMthI AziSa sAthe saharSa zabdo nIkaLI paDayA. "rAjA ! tuM kharekhara mArA dilane vAMce che''. pachI to guru bhakta rAjeMdrabhAI vigere malyA. chevaTe madrAsa mahAnagaramAM zrI bharUca tIrtha tathA zrI bhaktAmara maMdiranA zrI gautama prAraMbha thayA. 7 bhaktAmaranA citro pU. upakArI AcArya bhagavaMta rAjayazasUrIzvarajI ma.sA. koI paNa kArya aMge ekadama uMDo gaMbhIra ane sAragrAhI vicAra kare che. bhaktAmara maMdiramAM praveza karatAM sarva prakAre bhaktAmaranI surabhi pragaTita thavI joIe. bhaktAmara maMdiramAM bhaktAmaranA citro joIe, yaMtro joIe, maMtro joIe ane pU. mAnatuMgasUrIzvarajI ma.sA.nuM mahAna sAnidhya joIe eka-eka vicAra sAkAra karavA pUjyazrI satata ciMtana-mananamAM rahetA. madrAsathI zrI bharUca tIrthanA jirNoddhAra mATe paMdaraso (1500 k.m.) nI tIrthayAtrAno prAraMbha thayo. mahArASTramAM nipANI pAse kAgajamAM zrI azokabhAI pU. gurUdevane malyA. varSothI jenI khojamAM hatA; tevA jaina citrakAra malyA. pU. muni bhagavaMte eka varSa sudhI azokabhAIne citronI kalpanA-bhAvanA tathA rUparekhA batAvI. azokabhAI paNa bhakti-bhAvanAthI citrakAryamAM 5 FIIIIIIIIIII Y PT 2 2016,04 | 2010_04 B

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hiuuuuuuuuuuuuuuuu. - 9999999 - u999999939999999999999999999 lAgI gayA. pahelAM rekhA citro nI AuTa lAIna nakkI thaI. pU. munizrIe aneka sUcano ApyA chevaTe traNa varSanA dIrdha samaya bAda ekadama adUbhuta-anupama citro taiyAra thayA. citro bhaktAmaranI gAthAnA bhavya bhAvo spaSTa rIte raju karatA hatA. kalA-rUpa-raMga-rekhAnuM bhavya sarjana thayuM ane citro AkarSaka taiyAra thayA. * zrI bhaktAmara darzananuM bIjA citronuM nirmANa thayuM ane vicAraNA cAlI. pU. gurudeve pharamAvyuM, 'rAjA ! have bhaktAmara-graMtha karavo joIe. ''pU. gurudevanuM vAkaya pU. munizrI mATe sUtra hatuM. basa, pachI teozrI tenA upara bhASya-cUrNi ane vRtti racavA lAgyA. Ama, guru-vacanane 'AjJA'' mAnI pUjyazrInA hRdayamAM bhaktAmara-darzana graMthanuM bIja ropAI gayuM. * bhaktAmara darzana graMthanI rUparekhA | vi. saM. 2039 thI 2051 sudhI aneka tIrthanA jirNoddhAra-dIrghavihAra yAtrA-aneka zAsana kAryomAM vityA. chevaTe 2051 mAM bhaktAmara-darzana graMthanI rUparekhA zrI uvasaggahara tIrthamAM prAraMbha thaI. Ama, bAra varSa bAda bhaktAmara-darzana graMtha nirmANanuM kArya nizcitta thayuM, o bhaktAmara darzana-graMtha saMpAdana bhaktAmara darzana-graMtha saMpAdananuM kArya eka agharuM ane anupama kArya hatuM. A mahAna graMthanuM saMpAdana pU. vartamAna gurudeva rAjayazasUrIzvarajI ma.sA. nA zire hatuM. aneka vidha javAbadArI-samudAya saMcAlana-zAsana prabhAvanAaneka saMgho-tattva jijJAsu jaina-jainetarone mArgadarzana, aneka prakAranuM lekhana-vAMcana-zAstra nididhyAsana-pravacana A badhI pravRtti vacce tadAkAra banI-ekAgra banI mahAna graMthanuM saMpAdana karavuM khUba moTI javAbadArI hatI. aneka graMtho ekatrita karavA tenuM vAMcana-avagAhana karavuM-yaMtronuM parimArjana karavuM... graMthonA pAThAMtara zodhavA... bhaktAmara aMgenuM vizAla-hastalikhita sAhitya-pragaTita sAhitya-maMtra-taMtra-yaMtra-vidhi-sAdhanA sAhityanuM ciMtana karavuM. gujarAtI-hiMdIIglIza bhASAnuM sAhitya. Ama eka jJAnanI vizALa duniyAmAM nimagna banI. pU. gurudeva vikramasU. ma.sA. nI divya-kRpA meLavI saMpAdananuM bhagIratha kArya AgaLa vadhyuM. * bhaktAmara-darzana graMthamAM pU. gurudeva rAjayazasUrIzvarajI ma.sA. e eka anokhI viziSTatA mukhya cAra vibhAgamAM AvarI lIdhI. citragAthA darzana. yaMtra darzana... ArAdhanA darzana... rahasya darzana... pAThAMtara... gAthAnI garimA.. maMtranI ArAdhanA sAdhanA aMge khUbaja uMDu-anupama Alekhana karyuM che chatAM pUjyazrI pharamAve che " 'bhaktAmara sAgaranuM eka biMdu mAtra ja A bhaktAmara darzana graMtha che'', pUjyazrIe A aMge khUba avagAhana karyu che. samaye-samaye te badhu sAhitya prakAzita karavAnI amArI bhAvanA che. bhaktAmara darzana graMtha nihALatAM niSpakSa, vidvAno-bhakto-guNAnurAgI sajjano muktakaMThe avazya prazaMsA karaze. sAhitya ane stotranI duniyAnI sarvottama graMtha banaze. ema aneka mahAnubhAvo atyArathI kahI rahayAM che. A prasaMge saMpAdaka pUjyazrIne ame bhAva pUrNa vaMdanA karatAM eka ja vinaMti karIe chIe ke " "ApanI prauDha-AgavI kasAyelI kalame aneka graMthonuM nirmANa ane saMpAdana thAya. ApanI sAhitya-yAtrA zAzvatu ammalita gatie Age kadama karatI raho. atyAra sudhImAM paNa ApazrInI kalame gujarAtI-hiMdI-IMglIza bhASAmAM ziSTa-miSTa-bahujana hitAya-bahujana bodhAya suMdara sAhitya nirmANa thayuM che. ApanuM pravacana-ApanI lekhanI ane ApanuM ciMtana sadA saunA mATe AkarSaNanuM keMdra banyuM che. Apa mAtA subhadrAnA saMsArI putra cho. pU. gurudeva vikramanA jJAnavArasa aMtevAsI cho. sAthe ja kahevAnuM mana thaI jAya che. pUjyazrI bhAratInA-sarasvatInA varadAna prApta putra cho. - pUjyazrInA hRdayamAM sadA jinAjJA vaselI che. pUjyazrInA mukhamAM vAgaeNdevI ramI rahI che ane pUjyazrIne zAsana kAryamAM sadA mAtA padmAvatInI sahAya che. gurukRpA pUjyazrIno prANa che. tethI ja pUjyazrInA pratyeka sarjanamAM sahaja yazasvItAnA darzana thaI rahayA che. kAraNa, Apa kayAre moTAInuM mhoruM paheratAM nathI. sadA zizu sama nikhAlasabhAve TH G99999999999999999-0 , win Education international 2010_04 ) ) Fay Private & Personal Use Only ) 3 6 www.jainglibrary.org Jein Education international 2010_04 Fo Private & Personal use only

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hi99999999999999999 kaho cho- huM jyAre jJAnanI duniyAmAM masta banuM chuM, tyAre samasta duniyAne visarI jAuM chuM emaja thAya ke kyAMya ekAMta sthaLe jaI jJAna sAgaramAM nimajjana karatoja rahuM 'bhaktAmara graMthanuM kArya karatA kharekhara huM bhaktAmara maya banI gayo chuM jema zrI bhaktAmara stotranuM ciMtana karuM chuM. tema tenA racayitA pU. mAnatuMga sU. ma.sA. nI mugdhatA para vArI jAuM chuM. temanI jJAna garimA-yugAdidevanI bhaktine kSaNe-kSaNe vaMdana karuM chuM. A mahAna graMthanuM kArya e paNa mArA gurudevanI bhaktAmara-stotranI ananya zraddhA-AsthA bhaktine AbhArI che. sAce ja bhaktAmara graMthanA kAryamAM mAro jeTalo samaya vItyo che. temAM meM mArA gurudevanuM divya sAMnidhya prApta karyuM che, temanA divya sAMnidhye ja mArI kalama AgaLa vadhI che. pUjyazrI aMtaranA anubhavanI vAta kare, paNa ame to kahIe chIe. Ape pU. gurudeva saMdeha birAjIta hatA tyAre ane vartamAna kALamAM paNa pU. gurudeva sAkSAt che tema mAnI guru sevA ja karI che. ApanI guru-bhakti Apane anaMta-zakti arpe, e ja prabhu munisuvratanA adhiSThAyakone hArdika prArthanA. * bhaktAmara darzana graMtha prakAzana-saMyojana zrI labdhi-vikramasurIzvarajI saMskRti keMdra e eka saMskAra sAhityano pracAra karatI viziSTa saMsthA che. atyAra sudhImAM vividha bhASAmAM Agama sUtrathI prAraMbhI aneka kSetrone AvarI letA aneka maulIka-janamanane AkarSaNa karI prabhu mArga pratye sthira karatAM aneka pustaka A saMsthA taraphathI prakAzita thayA che. saMsthAnA menejIMga TrasTI zrI rAjeMdrabhAI dalAla eka gurubhakta suzrAvaka che. vi. saM. 2026 thI gurucaraNe samarpita banI zAsana sevA karI dhanya banI rahyAM che. sikaMdrAbAda thI sametazikhara saMghayAtrA hoya ke kalakattA-siddhAcala saMghayAtrA hoya. zrI bharUca tIrthano jirNoddhAra ke zrI uvasaggahara tIrthano-zrI kulpAka tIrtha ho ke zrI banArasa tIrthano ke solA roDa no hoya ke preraNA tIrthano jiNoddhAra hoya jyAM pU. gurudeva ke zAsananA kAryanI vAta hoya tyAM sarva sarjanAtmaka kAryamAM zrI rAjeMdrabhAI dalAlanI bahumUlya sevA hoya ja... A mahAna graMthanA prakAzanamAM paNa emaNe anokhuM saMyojana karyuM che. prakAzana kArya zrI jaina dharma phaMDa peDhI bharUcane soMpAyuM... prInTIMganuM kArya zrI nehaja prInTarsane soMpAyuM, graMthanI zobhA-graMtha aMgenA aneka vividha Ayojana mATe aneka vyakti no sAtha sahakAra tathA sahayoga zrI rAjeMdrabhAInA saMyojanane AbhArI che. zrI labdhivikramasUrIzvarajI saMskRti keMdra ane zrI jaina dharma phaMDa peDhI bharUca bannee maLI zA sananA aneka kArya karavA saphaLa thAya tevI zAsana devane A prasaMge prArthanA karuM chuM. H1 * "dAna preraka pUjyo'' tathA "bhaktAmara darzana'' graMthanA dAtAo A mahAna graMtha AjanI bhayaMkara moMghavArImAM suMdara-bhavya ane sarvottama banAvavA vizALa dhanarAzinI jarUra paDe. amane kahetAM AnaMda thAya che, jevuM kArya hoya tevuM dAna paNa avazya maLI jAya che. hakIkata-paristhiti ane cIjanuM mUlya karanAra pratyeka kALamAM sajjano hoya che ja. graMtha prakAzanamAM siMhaphALo zrI jhaveracaMda pratApacaMda supArzvanAtha jaina saMgha vAlakezvarano che... A saMghe zrI bharUca jirNoddhAra-pratiSThAmAM paNa suMdara sahakAra Apela. A sAthe AdinAtha jaina saMgha cIkapeTha beMgalora vigere aneka saMgho aneka mahAna dAtAoe udAra dAna tathA sahakAra Apela che. dAna dAtA samasta saMgho. mahAnubhAvonI punaH punaH hArdika anumodanA karuM chuM. sAthe-sAthe namra vinaMti AvA kArya mATe jyAre jyAre ame Tahela nAMkhIe tyAre amane sadA sAtha sahakAra Apajo. mahAna graMthanuM kArya aneka hRdaya-buddhi ane hAthone AbhArI hoya-graMtha aMge parAmarza dAtA maMDaLa je che te saunA graMthamAM nAma Alekhana karyA che. A samagra kAryamAM pU. naMdIza vijayajI ma.nI pUjyazrInI sevAmAM avirata paNe upasthita rahI. kevI rIte preraNA karatA rahyA te saMpAdakIyamAM pUjyazrIe pote ja jaNAvyuM che. pUjyazrInA pratyeka kAryanA pUraka pU. muni zrI naMdIyazavijayajI ma. nI paNa viziSTa sujhabujha ane dAnanI preraNAnI ame anumodanA karIe chIe. ' A prasaMge pU. viduSI sAdhvIvaryA ratnacUlAzrIjI ma.sA. ne vaMdana karuM chuM. A sivAya jeo sadAya guru sevA, zAsana sevAmAM tatpara rahe che tevA pU. bena ma.sA.nA A kAryamAM lAgaNI, utsAha, Ayojana ane dhagaza avarNanIya rahyA. mahAna dAtAoe amane je dharma preraNA ApI che tenAthI A kArya khUbaja saraLa ane suMdara banyuM che. A prasaMge ame pU. bena ma.sA. tathA temanA samasta sAdhvIjI samudAyane temaja pU. gurudeva rAjayazasUrIzvarajI ma.sA.nI AjJAthI = 999999999999999963. den Education intojitional 2018.01 ) For Priate & Personal use only For Prikan & Persofali Use only ) 3 5 wiljainelibraty_org al jaimellorto kong - 2000000000000000000000000000 2018_04

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(6 GGGGGGGGGG dUra sudUra vicarIne paNa labdhi-vikramarAjano yaza phelAvatA pU. sAdhvIvaryA zubhodayAzrIjI ma.sA. temaja sAdhvIvaryA jayalatAzrIjI ma.sA. ne paNa yAda karIne vaMdanA karuM chuM zrImAn DaoN zrInivAsanajI tathA zrI jItubhAI tathA zrImAn manorathamalajI koThArInA sahakAranI mukatakaMThe prazaMsA karuM chuM. teoe pUjyazrInA hAthanIce kArya karI IMglIza temaja hiMdI vibhAgonA bhASAMtaranuM kArya khUbaja khaMta pUrvaka karyu che. * dhanya citrakAra zrI azokabhAI zAha (padmAputra) eka AzAspada yuvAna jaina citrakAra che. bhaktAmaranA citrothI temanI citra yAtrAno prAraMbha thayo ane Aje emanI citrakalAthI jaina saMgha zobhI uThayo che. hajAronI saMkhyAmAM temane jaina citronuM nirmANa karyu. atyAre paNa temanI kalama avirata cAlI rahI che. zrI azokabhAI kahI rahayAM che. guru kRpAnI balihArI che. AvA namra sajjana azokabhAI zAhane aMtaranA abhinaMdana... abhivaMdana... anumodanA nehaja parivAranI muMbaImAM pATaNa nivAsI zrI jayezabhAI zAha dvArA nehaja prInTarsa cAle che. presa ane prInTIMganI duniyA ja alaga che. presa ane prInTarsanA anubhavo sadAya saune vicitra hoya che. chatAM ya temAM keTalAMka apavAda to hoya ja. bhaktAmara darzana-graMtha prakAzananA prAraMbhathI jayezabhAI grupa zrI bhaktAmara stotranuM ArAdhaka-upAsaka banI gayuM. graMtha aMge temane apUrva laganI lAgI tethI A graMthane samajavA zrI uvasaggahara tIrtha, zrI kulpAkajI tIrtha-sikaMdrAbAda, Tumakura-pArzvalabdhi dhAma, cIkapeTha (beMgalora), gAMdhInagara, maisura Adi sthaLe pU. gurUdevanI sAthe rahyA. graMthanA pratyeka pRSThane samajavAnI-suMdara ane eksTrA orDInarI (exfrd ordinary) banAvavA temaNe hradayanA bhAvathI jahemata uThAvI che. A graMtha aMge teo paNa khUba yazasvitAnA sahabhAgI che. jayezabhAI pAse kArya saMniSTha eka vizALa grupa che... Adie A kAryamAM aMtaranA utsAhathI kArya karyuM che. ane adhika mahattvanI vAta e che ke kArya karatAM teo sau jinabhakti, gurubhaktinA raMge raMgAyA che... temanI prabhubhakti sadA vRddhi pAmo eja zubha bhAvanA zrI jaina dharma phaMDa peDhI zrI bharUca tIrthanI varSo junI sAta kSetrano vahIvaTa karatI A peDhI che. A peDhInA Adya sthApaka jaina saMghanA suprakhyAta vidvAna zrI anopacaMdabhAI zeTha che. atyAre zrI saMghanA pramukha zrI kezarIcaMdajI zropha che. A peDhInA maMtrI rUpe mane jirNoddhAra tathA zAsana kArya karavAno lAbha maLyo che. tene huM gurukRpAnuM phaLa samaju chuM. mArI AMkhanI takalIpha tathA kauTuMbika javAbadArI vacce mAre je sevA ApavI joIe te ApI zakyo nathI. paNa, athathI Iti sudhI mAnasika rIte A kAryamAM lIna rahevA zakya dareka sevA karavA Atura rahyo chuM. prabhu zAsananA prabhAve-gurukRpAe aneka puNyAtmAnA dAne A graMtha zrI saMghanI sevAmAM raju thaI rahyo che. zreSTha banAvavAnA sarvottama bhAva hovA chatAM jyAM prayatnanI khAmI rahI hoya te saunI hArdika kSamA... prabhu zAsana tAraka che... uddhAraka che... ApaNe sau zAsana dvArA dhanya banIe. "jainaM jayati zAsana" nAda guMjita bane... e pUjyazrInI hArdika IcchA saphaLa bano... Education International 2010_64 namra nivedaka zrI jaina dharma phaMDa peDhI vatI DaoN. surezabhAI mahetA zrI munisuvrata tIrtha bharUca. tA.14-6-97 GGGGGGGGGGGGG - GSSS i www.jainlibrary.org

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DOGGGGGGGGGGGGGC saMpAdana yAtrA arthAt bhaktAmara ArAdhanA yAtrA pAdakIya Ajeya maganabAgamAM AvelI AIDIyala hAIskulano varga yAda Ave che. kevo madhuro zloka pahelA divasathI ja bhaNavAmAM Avyo. Aje paNa te zloka yAda che. mo: bhoH vAtAH saMskRta mASA muttamA vi vA TurvAdhA vA | sulabhA sulabhA na ca durbodhA bAlAH evaM vidhinA paThitAH samyak paThitA AryaiH pUrvam zravaNaM paThanaM gurU- mukha-mUlam" // zlokano bhAva Avo che. zALAmAM jatAM bALakone emanA mAtA-pitA ke vaDIlo pUchI rahyA che. zuM kharekhara saMskRta bhASA zIkhavI sahelI che ke agharI ? tyAre bALako javAba ApatAM gAjI UThe che. "sahelI che... sahelI che... saMskRta bhASA zIkhavI jarAya agharI nathI. kAraNa, pUrvakALamAM bALako gurujano vaDe evI suMdara rIte bhaNAvavAmAM AvatA hatA; bhaNavuM ke sAMbhaLavuM badhuM ja guru mukhathI ja thatuM hatuM." AvA zloko dhoraNa pAMcamAMthI bhaNavA maLyA. saMskRta bhASA sAthe prema baMdhAI gayo. te vakhate esa.esa.sI.mAM saMskRta bhASA levAno nirNaya thayo. AjanA mArA saMskRta jJAnano pAko pAyo tyArathI naMkhAI gayo. te vakhatanA amArA meTrIkanA abhyAsakramamAM (Syllabus) mAM bhAvadevasUri viracita zrI pArzvanAtha caritramAMthI lIdhelI praNAma mitra, parva mitra ane nitya mitranI kathA hatI. kathA hRdaya sparzI hatI. Aje A kathA yAda karuM chuM. hajArone A ja kathA pravacanamAM samajAvI cUkyo chuM. mane khUba ja AnaMda thato hato ke mahArASTra sarakAre pratyeka varSe jaina saMskRta sAhityamAMthI koI eka pAThane abhyAsakramamAM samAveza karavAno nirdhAra karyo hato. tethI ja jijJAsA AgaLa vadhI. mArA pUrvenA vidyArthIonA abhyAsakramamAM kyA jaina gadyapadyano samAveza thayo hato te aMge zodha calAvatA bhaktAmaranuM nAma sAMbhaLyuM. Aje je bhaktAmara paranA apUrva graMtha saMpAdananI veLA AvI che te ja "bhaktAmara"nuM nAma sAMbhaLI prasannatA thaI. basa, bhaktAmaramAM kAMIka evuM che ke je janasAmAnyathI mAMDIne jaina vizeSane ke viziSTa jaina sahune eka sarakhI rIte AkarSita kare che. tyArabAda, bhaktAmara stotra kaMThastha paNa karyuM. paNa eTaluM badhuM jhaDapathI kaMThastha thaI gayuM hatuM ke mane potAne paNa huM kyAre bhaktAmara zIkhI gayo teno khyAla na Avyo. arthanA bodha vinAnuM bhaNavAmAM mane kyAreya majA AvI nathI. koIpaNa sUtra gokhavuM hoya ane teno artha sAmAnyathI paNa dhArI na zakAya to gokhavuM mArA mATe Ajeya azakya jevuM che. arthanA anusaMdhAna pUrvaka ja sUtra zIkhavuM ane zIkhavavuM joIe; evuM mAruM maMtavya che. bhaktAmare dilamAM sthAna jamAvI dIdhuM. dIkSA lIdhA bAda roja nava smaraNa gaNavAno abhyAsa rahyo. prathama cAturmAsa bhAyakhalAmAM thayuM hatuM. motIzAnA e bhavya maMdiramAM kyAreka ekAMtamAM bhaktAmara bolavAno anero AnaMda Avato hato. pUjya gurudeva vikramasUrIzvarajI ma.sA. paNa roja nava smaraNano pATha karatA hatA. kyAreka samaya na maLyo hoya to saMdhyA samaye huM navasmaraNo saMbhaLAvato. A badhA vakhata daramyAna pU. gurudevano bhaktAmara tarapha jhoka ekadama kema vadhI gayo tenI carcA thaI zakI nathI. paNa madrAsanA vi.saM. 2024 nA cAturmAsa mATe vihAranuM prasthAna thayuM. tyArathI pU. gurudeva "kuMtAgrabhinna" e gAthAno pATha roja karatA hatA. madrAsanuM e mahAna cAturmAsa aneka rIte yazasvI ane prabhAvaka banyuM. dharmayuddha jevA prasaMgomAM paNa pU. gurudevanI yazasvItA sarvatra chavAyelI rahI. ane samasta dakSiNa bhArata para pUjyazrInI pratibhA chavAI gaI. Aja cAturmAsanI pUrNAhuti bAda pU. gurudevanI nizrAmAM madrAsa kezaravADI reDahIlsamAM upadhAna thayA. kalAko sudhI jinabhakti karavA TevAyelA pU. gurudevane ahIMnA RSabhadeva bhagavAnanI bhaktimAM khUba AnaMda AvavA UG Shan Tian S _2010_04 2019_04 huM

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GGGGGccccccccccc mAMDyo. hRdayanA bhAvone vAcA ApavA mATe mahAkavi dhanapAlanI vRSabha paMcAzikAthI bhagavAnanI stuti karI. eka divasa sAdhvI vAceMyamAzrIjIe pU. gurudevane bhaktAmarathI prabhune stavanA karavAnI vinaMtI karI. basa, tyArathI samuhamAM bhaktAmarano paNa yajJa zarU thayo. bhaktAmara cAlu ja rahyuM. samuha pATha rUpe tenI kIrti prasaratI rahI. pUjya gurudevano madhura svara... AMtarika jinabhakti... zuddha uccAraNa... A badhAnI sAthe eka divya jinabhaktinuM sarjana thayuM. madrAsa ane beMgaloranA cAturmAsa pUrNa karI pUjya gurudeve sikaMdrAbAdamAM kuMthunAtha bhagavAnanI bhavya aMjanazalAkA pratiSThA karAvI. barAbara aMjana karatI vakhate ghaMTanAda thayo, ghaNAe sAMbhaLyo ane jANe jinazAsanano ane bhaktAmarano ghaMTanAda karavAnuM pUjya gurudevane sUcana thayuM. sikaMdrAbAdathI zikharajInI 191 divasanI mahA saMghayAtrAnuM prasthAna thayuM. 500 varSa bAda Ayojita AvI saMgha yAtrA eka sAhasa hatuM. aneka prazna virAmo A yAtrAnA prAraMbhathI pUrNAhuti sudhI AvyA ja karyA. paraMtu dareka praznavirAma mATe bhaktAmara pUrNavirAma hatuM. lokoe anubhava karyo ke bhaktAmaranI samuha prArthanA bAda saMgha yAtrAnuM prayANa thatuM ane koI paNa vighna na AvatuM. zahare zaheramAM ane jaMgale jagalamAM bhaktAmara guMjita thayuM. saMghanI nirvighna samAptimAM "bhaktAmara" paNa eka ananya baLa hatuM. pU. gurudeva kahetA hatA saMgha yAtrAnI pUrNAhutI sudhI to bhaktAmaranA prabhAva ane kalpo vize kazuM ja dhyAna ApI vAMcyuM na hatuM. tyAra bAda pU. gurudeve bhaktAmara vize jarUra vAMcyuM haze. paraMtu bhaktAmara dvArA jinabhaktinI AvazyakatAthI pU. gurudevanI prArthanAmAM, nitya stavanamAM bhaktAmara sthAna pAmyuM hatuM. jANe bhaktAmaranA maMgala svarone samasta bhAratamAM guMjavuM hatuM. stotra adhiSThAyikA cakrezvarI ane zAsanasevA samudyatA mAtA padmAvatIne A stotrane bhAratanA madhya bhAgamAMthI guMjavavuM hatuM. be ja varSa bAda eka mahAna saMghayAtrAnuM Ayojana thayuM. ane kalakattAthI siddhAcalano cha'rI pAlita saMgha nIkaLyo. pUrva dizAmAM tIrthaMkara bhagavAnanI nirvANa kalyANaka bhUmi ane prabhu AdinAtha bhagavAnanI janma kalyANakabhUmi ayodhyAmAM paNa bhaktAmara guMjyuM ane zatruMjayanA dAdAnA darabAramAM saMgha pUrNAhuti vakhate pU. gurudeve jANe bhaktAmaranI A bhaktine teja prabhunA caraNamAM samarpita karI... ATalA TuMkA samayamAM to bhAratamAM bhaktAmaranI dhUna macI gaI hatI. keTalAka bhAviko seMkaDo ane hajAro mAIlothI bhaktAmaranI bhAvabhInI bhaktimAM bhIMjAI javA AvatA hatA. pachI to "lAkha+duHkho kI eka davA bhaktAmara" che tevuM sahu samajI gayA. jina bhaktino maMgala pravAha bhaktAmaramAM hAyavolTejathI vahI rahyo che tevo sahune khyAla Avyo. pAlItANA ArIsA bhuvananA cAturmAsamAM paNa dUra-sudUrathI bhAviko bhaktAmara zravaNa mATe AvyA ja karatA hatA. pAlItANA bAda jaina dharmanI rAjadhAnI samA gaNAtA amadAvAdamAM pU. gurudevanuM cAturmAsa thayuM. ahIM bhaktAmaranA prabaLa camatkAro pratyakSa thayA. varSothI lakavAthI pIDAtA sAdhvIjIno roga sadaMtara maTI gayo. bhaktAmaranI A bhaktie bhaktAmara mahApUjananuM sau prathama Ayojana zAMtinagaramAM karyuM. jinabhaktinA anupama bhAvathI mukharita A pUjanathI samasta amadAvAda nagarI mugdha thaI gaI. Aje paNa sAcAdeva sumatinAtha dAdAnI chAyAmAM bhaNAvAyeluM sarva prathama bhaktAmara pUjana suvarNAkSarI ItihAsa che. A Ayojana pU. gurUdeva potAnI ArAdhanA pUratuM sImita rAkhavA mAMgatA hatA. paNa pUjananI saphaLatAe, pUjananA prabhAve anya vidhikArakone AkarSyA. thoDI pAMDityanI chAMTa bhabharAvI temaNe A pUjananI vidhio prasiddha karI. paNa sarva prathama pUjananuM Ayojana to pUjya gurudevanI ja prabhAvaktAnuM parivAhaka banyuM... pachI to... muMbaI... beMgalora ane sikaMdrAbAda ane madrAsamAM A pUjano anerA prabhAva ane bhaktibhAvathI bhaNAvAyA. saMghayAtrA pUrNAhutI bAdanA pAlItANAnA cAturmAsa daramyAna ja eka suMdara kalAkAra yuvaka najare caDyo hato. bIjApuranA cAturmAsamAM tenA dvArA bhaktAmaranA citro banAvavAnuM zarU karAvyuM. bhaktAmarano koI paNa sAdhaka jo artha samajIne bhaktAmara bole to zabda citra tenA magajamAM AvyA vagara rahe ja nahIM. A citrone zIghra banAvIne prakAzita karavAnI yojanA hatI. paNa yogAnuyoga haze bIjApuranA vikrama saMvata 2033 nA cAturmAsa ane tyArabAdanA madrAsanA cAturmAsamAM citronuM kAma cAlu hovA chatAM te citro mAtra rekhAMkana sudhI sImita rahyA... varSo vItI gayA Akhare eka vAra kAgaLa (nIpANInI bAjumAM) gAmamAM javAnuM thayuM. dhULamAM rahela ratno jevA jaina citrakAra azokabhAI maLyA. temaNe pAchA bhaktAmara citronI sthagita vAtane uttejita karI A tarapha zakunikA vihAranA (bharUcanA) GOC Jin Education International 2010-04 9 2010_04 GOOG GOOG www.jainlibrary.org

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99999ccccccccccc jirNoddhAranA cakro gatimAna thaI gayA hatA. bharUca tIrthano tIrthodvAra e nakkara hakIkata banatI jatI hatI. to bhaktAmara maMdiranI AvazyakatA keTalAya varSothI vicAravAmAM AvI rahI hatI. pU. gurudevanI bhaktAmaranI prabaLa bhaktithI bharUca saMghe paNa bhAratabharanA sarva prathama bhaktAmara maMdira sahita azvAvabodha tIrtha zakunikA vihAra tIrthanA jirNoddhArano nirNaya karyo. pU. gurudeve to prathamathI ja A kArya mATe mane AziSa pradAna karyA hatA. parama gurudevanI zILI chAyAthI ja teonI kRpAthI ja bharUcanA jirNoddhAranuM kArya zakya banyuM hatuM. have A maMdiramAM bhaktAmaranA citronuM kArya purU karavuM paDe tema hatuM,zrI azokabhAIe A kArya pUrNa karyuM. 000 A kArya pUrNa thayA bAda to graMtha turata ja prasiddha thaI zake tema hato... paraMtu IglIzamAM suMdara bhASAMtara ane yaMtronI zuddhinuM kArya karavAnuM hatuM. zrI surezabhAI ajamerAe graMtha prakAzanamAM khUba ja rUci batAvI. ane AjathI lagabhaga 10 varSa pUrve A graMtha aMge khUba ja laganathI kArya zarU karyuM... zrI surezabhAI ajamerAnI graMtha prakAzananI khUba IcchA hovA chatAM A kArya rokAI gayuM... e daramyAna to bhaktAmaranA ghaNA prakAzano bahAra AvavA mAMDyA... chevaTe huM sikaMdrAbAdamAM cAturmAsa hato tyAre "divAkAra prakAzana" AgrA taraphathI raMgIna citro vALuM sacitra bhaktAmara prasiddha thayuM... chatAMya zrI bhaktAmara prakAzananI vAta to cAlu ja rahI... khAsa karIne abhinna hRdayI munirAja naMdiyazavijayanI satata preraNAe A graMthanA prakAzana aMge mane utsAhita karyA ja karyo che. A tarapha jirNoddhAranA kAryo paNa AvyA ja karatA hatA... zrI bharUca tIrthanuM kArya pUrNa thayuM hatuM, to solAroDa ane zrI uvasaggaharaM tIrthanI pratiSThAnA kAryo paNa pUrNa karavAnA hatA. zrI kulpAkajI tIrthanA tathA zrI banArasa tIrthanA kAryo cAlu ja hatA... chatAM zrI uvasaggaharaM tIrthanI bhavya () ane alaukika pratiSThA bAda meM thoDA avakAzano anubhava karyo... e ja gALAmAM nehaja prinTarsa vALA zrI jayezabhAIne muni naMdiyazavijayajIe prerita karyA... ane mane pAcho utsAhita karyo... zrI kulpAkajI tIrthanI pratiSThA pahelAM A graMtha prasiddha karAvavAnI yojanA ghaDI... paNa kArya laMbAtuM ja gayuM... jayezabhAIe A graMtha ane samasta zrI bhaktAmara stotra aMge eka yazasvI yojanA paNa ghaDI che. prastuta graMthanA prakAzanane mAtra vyavasAyanA aMga tarIke na samajatA potAnI AMtarika rUcine A kAryamAM satata lagAvela rAkhI che. temane tathA munirAja naMdIyavijayajIe potAnI sujha-bujhano mokaLA mane A graMthanI zobhA ane upayogItA vadhAravA mATe prayatno karyA che. baMneya jaNa aMtaranA AzIrvAdanA adhikArI banela che. lagabhaga pUrNAhutinA paMtha para A kArya jaI rahyuM hatuM tyAre zrI pratApabhAI ToliyAne A kAma aMge joDyA. zrI manorathamalajI koThArIe paNa A kArya karyuM ane chelle A kAryamAM potAnA rasathI joDAyela zrI DaoN. zrInivAsanajIe ananya rasa dAkhavyo. zrI jItubhAInA IMglIza bhASAMtarane saMzodhita karI "ArAdhanA darzana" ane "rahasya darzana"nA IMglIza bhASAMtara tathA prupha vAMcananuM kArya pUrNa karI chevaTanA yazasvI sahakArI banyA. Ama, A mahAna graMthane prakAzana paMtha sudhI pahoMcADavAmAM mane satata preraNA ane sahakAra ApavAmAM mArA nizrAvartI pratyeka sAdhusAdhvIjIno phALo che ja ane pUjya gurudevanI smRtine vizeSa saMjIvita rAkhI graMthastha karavA mATe bhaktAmara stotranuM hindI bhASAMtara paNa pUjyazrIe je karyuM hatuM te ja A graMthamAM levAmAM AvyuM che. A graMthane apUrva banAvavAnI bhAvanAthI graMthamAM "ArAdhanA darzana" ane "rahasya darzana"nuM Alekhana karavAmAM AvyuM che. A Alekhana karavAnI javAbadArI hovAthI meM mArA svabhAva pramANe aneka graMthonuM avagAhana prAraMbha karyuM. zrI bhakatAmara ane bhaktAmara saMbaMdhI sAhityanuM vAMcana zarU karyuM. mane lAgyuM ke mArI jiMdagI TuMkI paDaze, paNa A badhAM graMthonuM ane tene lagatA peTA viSayonuM avagAhana bAkI ja rahI jaze. jo, ekadhAryo samaya maLyo hota to hajI paNa ghaNI suMdara sAmagrInuM saMyojana A graMthamAM thaI zakata. paNa, have to mArI AsapAsanA cAhakonuM ane anumodakonuM dhairya ghaTavA mAMDyuM che. A graMthanuM paNa daLa vadhArI zakAya tema lAgatuM nathI. eTale "zrI bhaktAmara sarvasva" nAmano bIjo graMtha prasiddha karavo e jarUrI lAgyuM che. A graMthamAM paNa pRSThonI maryAdA naDI che. samayanI saMkaDAmaNa lAgavA mAMDI che. Ama, bhakatAmara aMge ghaNuM ghaNuM karyuM hovA chatAMya ghaNuM ghaNuM bAkI rahI jAya che e mATe eka ja mArga che ke have zrI bhaktamAra stotra para koIka bhaktAmara premIe pI.eca.DI. karIne saMzodhanAtmaka kArya karavuM joIe. hajI paNa nIce mujabanA kAryo karavAnA rahI jAya che. 55 2 _2016_04 201004 333366 5 R3 jainelibrary.org

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1. 2. 3. 4. 5. 6 7. zrI bhaktAmara stotranI dareka aprasiddha TIkAonuM zuddhikaraNa ane prakAzana dareka TIkAkAronI abhiprAyonI sarvAMgI samIkSA seMkaDonA pramANamAM A bhaktamAranA padyamAM ane samazlokI tathA vividha chaMdomAM bhASAMtara thayA che A dareka bhASAMtarano eka saMzodhanAtmaka abhyAsa thavo bAkI che GGGGGG.GO ko'ka hastalikhita digambara pratomAM ja bhaktamAranA citro maLe che. jemAMnA (eka bhaktAmara rahasya IndorathI prakAzita pustakamAM chapAyelA che) A citrothI mAMDIne sAMgalIthI sthAnakavAsI sAdhvI nilamazrIjInI preraNAthI prasiddha thayela rekhAcitro, digambara zrI kAnajI svAmInA pustakamAM prakAzita citro, tIrthaMkara mAsikamAM raju thayelA pratIka citro muni kuMdakuMdavijayajI mahArAjanI preraNAthI prasiddha thayela dviraMgI citro-AgrA divAkara prakAzana taraphathI dorelA citro temaja prastuta graMthanA citronuM paNa vividha kalAnI dRSTithI abhyAsa ane pRthakkaraNa thavuM jarUrI che jaina zvetAmbara bhaMDAromAMthI thoDA ghaNA mogalazailImAM banelA kalyANamaMdira stotranA citro upalabdha thAya che. paNa bhaktAmara stotrane lagatA koIpaNa citro hajI sudhI prasiddha thayA nathI ane koI paNa ThekANethI prApta thayA hoya tevo ullekha paNa prApta thato nathI. A hakIkata paNa saMzodhana mAMge che zrI bhaktAmara stotrane lagatA vRddha paraMparAnA yaMtro-maMtro ane taMtro pUjya harIbhadrasUrIzvarajI ma.sA.e ApelA yaMtro-maMtro ane taMtrono abhyAsa thavo jarUrI che. A taMtro-maMtro ane yaMtronuM sAhityika dRSTithI pRthakkaraNa to jarUrI ja che paNa sAdhanA ane anubhUti dvArA cakAsaNI thaI mUlyAMkana na thavuM jarUrI che. sAhityanI dRSTithI samagra kAvya ane temAM varNita, padArthono thoDo abhyAsa harmana jekobIe ane rUdradeva tripAThI vigeree karela che. chatAMya pratyeka vigatonuM talasparzI adhyayana thavuM jarUrI che zrI bhaktAmara stotranI mahimA kathAo jenuM sau prathama Alekhana pU.A. guNAkarasUrIzvarajI ma.sA.nI vRtimAM che. digambara paraMparAmAM brahmacArI rAyamallajIe kathAonuM Alekhana karyu che. A baMne saMskRta lakhANo parathI sArAbhAI navAbe navasmaraNanA pustakamAM tathA paMDita ghIrajalAla zAhe potAnA "bhaktamAra rahasya"mAM A kathAonuM Alekhana karyuM che ane te pachI paNa aneka vidvAno ane paMDitoe A kathAmAM karelA saMskAro; sudhArAo ane vadhArAo karyA che, Ano tulanAtmaka abhyAsa kathAonA vikAsanA adhyayanamAM rUci rAkhanAra mATe khUbaja suMdara viSaya banI rahe che. A badho ane Avo badho eTalo vizALa viSaya che ke hajI paNa bhaktAmara aMge ghaNuM ghaNuM karI zakAya che. koIpaNa vidyArthIe zIvratAthI bhaktAmara para DaoNkaTareITa karavAnI jarUra che. bhaktAmara maMdiranI sthApanA sahu prathama zrI bharUca tIrthamAM thaI. tyAra bAda zikharajI, madhyapradezamAM ghAra, punA ane zaMkhezvaramAM paNa bhaktAmara maMdiranA nirmANanI vAta jANI che. bhaktAmara paranI ane janajIvananI pracaMDa zraddhA ane agAdha AsthA prerAIne have vidhivatnI "bhakatAmara-pITha"nA AyojananI AvazyakatA che. bhAvine saMmata haze to e kArya paNa jarUra thaze. jyAM paNa A pIThanuM nirmANa thaze tyAM bhaktivAda, jJAnavAda ane maMtravAdanA anupama rahasyo jhaLahaLI uThaze. A mATe mArI mAnasika A yojanA to taiyAra ja che. koI paNa saMniSTha sAdhu bhagavaMto ke zrAvaka A kArya karaze to mane khUba khUba khuzI thaze. A graMthanA saMzodhanAtmaka AlaMbana ane saMpAdananA kAryamAM ghaNA ghaNA citra-vicitra anubhavo thayA che. (kahevAtA nAmadhArIo ane kAryakaro vizvAsano bhaMga kare tevA AcaraNo paNa karatA hoya che) koIke A graMthonA keTalAka phoTAo jovA mATe meLavI potAnI rIte prasiddha karI dIdhA. koIke mAtra jovA mATenI rajA meLavI potAnI rIte keseTomAM A phoTAonA upayoga karI dIdho. koIke A prakAzananI vAta jANI samAMtara AvA graMtho prakAzita karavAnA manoratho karyA. koIke A yojanA jANI laI potAnA prakAzanone navo vaLAMka ApI dIdho. chatAMya jagatamAM sajjanono toTo nathI ja hoto. aneka vyaktioe A graMthanA nirmANamAM potAno parizrama vividha rIte sIMcyo che. A badhAnA GE Jin Education International_201004 2012) GSSS Gee

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(GGGGGGGGGGGGGGGGoo nAmo laIne prakAzakoe dhanyavAda Apyo che huM paNa teo darekane ane te sivAya paNa jeonA nAma dhyAnamAM rahI zakyA nathI teo sahune tathA jeoe kAMI khArA-mIThAM anubhava karAvyA che teone paNa hRdayapUrvakanA AziSa ApuM chuM. ane "AtmAthI paramAtmA" thavAnA zubha lakSyathI mArI A saMpAdana yAtrA sAthe teonI paNa sahakAra; sadbhAva ane zubhaAziSanI vizuddha AcaraNAoe teone paNa AtmAthI paramAtmA banAve. graMtha saMpAdana yAtrA pUrNa karatAM pahelA mAnatuMgasUrIzvarajI mahArAjA tathA pU. guNAkarasUrijI mahopAdhyAya, meghavijayajI gaNivara, pU. kanakakuzala gaNi tathA vidvAna upAdhyAya siddhicaMdravijayajI jevA mahAna bhaktAmara stotranA TIkAkAranA caraNomAM vinamratApUrvaka vaMdana karuM chuM. A graMthomAM je paNa zreSTha che ! divya-bhavya che te teonI ja kRtionuM pariNAma che !... jaina dharmanA jayanAda jagavatA A bhaktAmara stotra aMge aneka dharmapremIoe digambara, zvetAmbara, sthAnakavAsI, terApaMthI. dareka vidvAno bhAvukoe athAka parizramathI aneka kRtionI racanA karI che. A tamAmanA vItarAga mArgAbhimukha prayatnonI punaH punaH anumodanA karuM chuM. munirAja naMdiyazavijayajIe tathA sA.varyA vAcaMyamAzrIjI (bena ma.sA.) e bahumUlya graMtha mATe dAna dhArAnA pravAhane uttejita karIne A kAryane zakya banAvyuM che te mATe mArA khUba khUba dhanyavAda che. zrI supArzvanAtha jaina saMghanuM udAradAna ane graMtha prakAzana mATe satata jhaMkhatA tyAMnA TrasTI zrI kIrtibhAI, zrI bipinabhAI ane zrI hiMmatabhAI ane temaja dAnavIra zrI mahendrabhAI bhimANI parivAra ane zrI harSadabhAI parivAra, zrI rasikalAla cunIlAla kApaDIA parivAra, zrI nAnakacaMda motIcaMda zAha parivAre to khUbaja suMdara karma nirjarA sAdhI zrutabhakti karI che. chevaTe... A graMthanuM kArya Aje maisuramAM pUrNa thavA AvyuM che. beMgalora cIkapeThamAM zrI RSabhadeva bhagavAnanA janmadine A graMthane zrI AdinAtha prabhunA caraNamAM samarpita karI devasamarpaNa karavAmAM AvyuM hatuM. basavanaguDI zrI vimalanAtha jaina maMdira tathA jinakuzalasUri dAdAvADInA bhavya bhUmipUjana ane khAtamuhUrtanA maMgala divasa jeTha suda-3, tA.8-6-97 tathA pU. gurubhagavaMtanA dIkSA dine A graMthanuM anupama utsAha sahita "guru samarpaNa" karavAmAM Avaze. ane je dhanya nagarI madrAsamAM gurubhagavaMte A bhaktAmaranI samuha ArAdhanAno AraMbha karyo hato e ja nagarI madrAsamAM A graMthanuM udghATana thaIne graMthanI "lokArpaNa" vidhi thaze. Ama eka kAryanI pUrNAhuti thaze. paNa A pUrNAhuti aneka abhinava kAryanuM bIja banIne ja raheze... vizeSa vigatonuM Alekhana "zrI bhaktAmara sarvasva" graMthamAM thaze. samasta graMthamAM jANe ke ajANe vItarAga mArgathI virUddha lakhAyuM hoya to "micchAmi dukkaDam" vIza vihAramAna jina janmakalyANakadina tathA svajanmadina caitra vada-10, vi.saM. 2053 mahAvIra bhuvana, maisura (karNATaka) labdhi-vikrama guru caraNa reNu dinaka rAbhyazara3ri GET TH 2010_04 Ed Goooo GOOGOGO

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@..............GOO PREFACE It needs hardly to be said that the efficacy of The Bhaktamara Stotra in mitigating the travails of devotees is everybody's experience. But atleast some of the devotees have the curiosity to know the method of its work. Since according to Jain philosophy the world is paudgalic i.e., atomic it is not entirely beyond our comprehension and control. A general doubt also is there in the minds of devotees as to the cause for differences in versions of such a popular text as The Bhaktamara Stotra some having forty-four and some forty-eight Slokas. The mantras and yantras have been published often times and number of reprints too will be required to fulfil the growing needs of the society. But though the older editions are good and legibly printed many new editions do not have such characteristics. We had an idea in our mind to bring out a new edition of The Bhaktamara Stotra to fulfil the needs of modern day youth. Who else can we approach than our Rev. preceptor Sri Rajyas Surisvarji Maharaj. With his usual kindness he readily acceded to our request and shouldered the responsibility. He more than fulfilled our expectations. The Gujarati annotation of The Bhaktamara Stotra which was prepared by our Guruji long back was translated under his direct guidance. It was presented in the form of direct address to the youngsters so as to captivate them. The mantra and tantra sections are normally considered dry. But people who attend his discourses regularly know that he has the knack of making things easier and attractive. The difficult things are presented in question and answer form and explanations are offered in the style of village-elder's address to youngsters. We hope this will prove useful to every one. geeeeeee@========6 0.06666 Preparation of a book of this magnitude required painstaking efforts and research for years together. One can understand the difficulties involved if one knows that the author and editor of the book is a great jainacharya and has the responsibility of renovating and consecrating sacred shrines of Jainism besides giving succour and direction to the laity. Our Acharya has admirably performed this task. We wonder how he could snatch some time to take up this responsibility too. Though we planned to release this illustrated edition long ago, the delay became inevitable as the original plan of 184 pages had to be given up and now this book is released with 436 pages with so many added features which are enumerated in a elsewhere page. When his plans were known to other people they have come out quickly with their own illustrated editions. A videographer who browsed through the paintings borrowed them, videographed them and exploited them commercially even without our permission. We took it as his contribution for propagation of Bhaktamara. It taught us forbearance so to say. As our Acharya has come in the mould of our ancient teachers he did not stop with giving annotations and explanations but suggested projects for further studies too, which any interested person can take up. It only shows his sound knowledge, confidence, humility and interest in the welfare of student community. 9999999999999999999 For Pivate & Personal Use Only 2010 04 2004

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Geeeeeeeeeeeeeeeee mooccoeeeee 0000000000000000000000000000 It is his grace only which offered us the honour of publishing this work and we are indebted to him. What else can we do to our preceptor except offering koti-koti-vandanas at his lotus feet. It is our fortune that our grand-preceptor himself could spot a good artist who could give the outlines for his conceptions of Bhaktamara. We offer our thanks to the artist Sri Virendra. When he could not proceede with the work further for personal reasons Padmaputra Ashokbhai Kagajwala offered his services and did the paintings admirably. We hope this will not only gladden the hearts of the people but will help them too. We also offer our thanks to Sri Pratapbhai Toliya, Sri Manorathbhai Kothari who translated the Hindi sections, Sri Jitubhai who translated Gurudev's annotation of the verse portion and Dr. K. Srinivasan for translating the remaining sections into English and offering his services in editing the work too. Some times the intentions of the writer is not completely brought out in translations. Our Guruji has tried to iron out the differences among the three versions by himself going through all the sections. The project was proposed by Sri Labdhi-Vikramsoorishwarji Sanskriti Kendra. It was handled by Sri Rajendra Dalal, Managing Trustee, of the Kendra carefully. I thank him profusely on behalf of the Publishers. We can understand the problems a work of this magnitude will pose to the printers. Nehaj Enterprise, Bombay co-operated with the editor to the latter's satisfaction and they deserve our congratulation for the neat and clean printing. Since the editor is a monk, the printer followed him in his vihar along with the computer unit and staff for the last two years. We thank them, especially the proprietors Sri Jayesh Shah. It requires the philonthropists of no mean order to help the publication of such work. It is not an ordinary work but a monument for our grandpreceptor. We offer our grateful thanks to those who have made contributions and their names appear elsewhere in this work. We tried our level best to bring out a good edition of The Bhaktamara Stotra and now it is upto you readers to judge our effort. We hope you will enjoy it and give us necessary encouragement to go in for a reprint soon. Any good suggestion for improvement is welcome and it will be incorporated in the subsequent edition. It is in the fitness of things that this book is released in Chennai which witnessed commencement of the congregational prayer of The Bhaktamara Stotra and in a way responsible for Bhaktamara atmosphere. Finally we offer our humble vandanas at the feet of our Guruji and to all those people who made this work possible. 20000 00000 Jay Jinendra Dr. Suresh Mehta Trustee Sri Jain Dharma Fund Pedhi 0000000000000000000 sejn Education international 2010_04 ) Pop Private & Personal use ohly ) www.sanqiarany, org Jan Education International 2010_04 Fog Private & Personal use only www jainelibrary.org

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@..............CER FOREWORD This work, "Bhaktamara Darshan", is the result of the long time labour, and even a command of our preceptor. I can say it is a childhood dream too. Yes, my mind goes to the days of my stay at Ideal school, situated in Maganbaug, Bombay. I was doing fifth standard at that time. The very first day the Sanskrit teacher taught us the rhyme Bho! bho! balah samskrtabhasa sulabha Kim va durbodha va ? Sulabha sulabha na ca durbodha bala evam vidhina pathita. When we children recited the verse in houses our parents asked us, "Is Sanskrit that easy ?" A few of us, I remember well even now, who were together answered in a loud chorus, "Yes". Yes. Sanskrit is not at all difficult. Educationists and politicians may continue to debate over its need or otherwise. But it is the language of Indian culture and civilisation and once a lingua franca of our motherland. and its importance can never be exaggerated for a clear understanding of our culture, religion and philosophy. The rhyme which I learnt at the very young age exercised an influence over me and I wanted to prosecute my studies further. The Metriculation syllabus of Board of Secondary Education, Bombay contained sections of Bhavadeva Suri's Sri Parsvanathacarita, stories of Parvamitra, Nityamitra etc. The board used to prescribe such stories every year. The selection was so good, the teachers taught us so well, that I remember them even now and use them in my discourses. The stories enthused me to learn more about these stories, the literature and more Sanskrit. The foundation for my future Sanskrit and jain studies was laid in my school days. I offer my thanks to my teachers. The desire to know more about Jainism and Sanskrit led me to my senior schoolmates for discussions and for the first time I heard the name Bhaktamara then. The subhamuhurat in which I had heard the name, has brought me to this day to edit a work on Bhaktamara and present it to you. The Bhaktamara Stotra is such a great work that it attracts all, high and low, rich and poor, learned and illiterate to it. Attracted by the lilting beauty of Bhaktamara I memorised it in no time. However sonorous the words may sound, enchanting the beauty of metre, a knowledge of the sense and an understanding of the meaning of any work will make it all the more easier to memorise the work. It also helps the people remember it for long. Any recitation done with the knowledge of sahitya is altogether a different experience. I could experience the joy of Bhaktamara recitation in the Motisha temple at Byculla in Bombay during my first caturmasa as a sadhu. My Rev. preceptor Sri Vikramasurisvarji used to recite this during his Navsmaran japa. If by any chance if he were not in a position to do it, made some one recite navsmarana in the evening and attended it. Geeeeeeee........ 6eeeee6000 I did not get a chance to discuss with my Guru why he was attracted so much towards Bhaktamara though he paid equal attention all the texts of Navasmaran. He used to recite the verse, "kuntagrabhinna" during the BOOOOO@@@@@@@@@@@@9 For Pavate & Personal Use Only Jain Education Infernational 2010 04 www.jainelibicary.org

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Boeceo0000000000000 G00304 --0000000000000000000000000000 commencement of vihara (moving out) from the 1968 Madras chaturmasa onwards. The Madras chaturmasa was unique in more than one respect. It became well-known and influential. His name and fame spread thru'out South India. The updhan penance at Kesarvadi, Madras was conducted under his spiritual guidance. He had more leisure there and used to recite the stotras on Rsabhadeva. He was reciting the Rsabha pancasika of Dhanapala. One day Sadhvi Vacamyama Sriji requested our Pujya gurudev to recite Bhaktamara in the temple in the presence of the God. The congregational prayer of Bhaktamara started that day. Yes, the congregational recitation has come to stay. His sweet tone, clear and perfect pronunciation, pure devotion all changed the atmosphere during the recitations. When he was doing the consecration (anjan salaka) of Kunthunatha at Secundrabad at the time of application of anjan, Bhaktamara was heard in his ringing voice suddenly, like sudden ringing of bell. He proclaimed victory to Bhaktamara and Jainism. He undertook a one hundred and ninety one days of pilgrimage (a mahasangha yatra) to Sammetasikhara from Secundrabad, Andhra Pradesh with five hundred people. It was an adventurous venture indeed. Gradually The Bhaktamara turned for him the answer for every question and crisis. The meeting and journey of the day started with the recitation of The Bhaktamara. Bhaktamara thus reverberated from village to village, city to city, forest to forest and mountain to mountain. He had not concentrated on Bhaktamara literature especially kalpas till that time. Then he did a study of the kalpas. But he did it without expecting anything else. It was his daily sadhana. The auspiciuos Bhaktamara started echoing through out India. Another pilgrimage was arranged to Palitana from Calcutta. During the pilgrimage The Bhaktamara resonated in the auspicious place of birth of Sri Adinatha at Ayodhya and in the most sacred tirtha of Satrunjaya. He completed the pilgrimage there, recited Bhaktamara and offered his devotion at the holy feet of Bhagvan. People used to travel hundreds of miles to hear and participate in the prayer, to get drenched in the rain of Bhaktamara. It is the medicine for many many sufferings. It flowed like high voltage current. The power of Bhaktamara was manifest in the chaturmasa at Ahmedabad, Capital of Jainism. Guruji arranged the first worship (pujan) of Bhaktamara at Shantinagar, Ahmedabad and a sadhvi who was suffering from paralysis was asked to attend the worship after two days of ayambil and she was miraculously cured. Entire Ahmedabad drowned in the jinabhakti. The first puja of Bhaktamara conducted under the shadow of Lord Sumatinatha be recorded in golden letters in the history of Jainism. Pujya gurudev wanted to do all of it for himself. But the pujan attracted all the people well versed the rules of worship (puja pathaks). They started popularising the pujan in their own way. His fame spread far and wide. Later the worship was done at Bombay, Bangalore, Madras and Secundrabad. During the chaturmasa at Palitana a good young artist was spotted. His name was Sri Virendra. He was given the ideas and he submitted a few outline sketches at Bijapur chaturmasa. The pictures will help any devotee to understand Bhaktamara better. The outline sketches alone could be completed by 1977 Madras chaturmasa. Years passed by. As rare gem COCOOOOOOOOOOOOOO93 2010_04 spin Education international 2010_04) For Private & Personal use only Apr Private 3 personal use only www.jaqellibrary.org www.jalgelibrary.org 2000000000000000000

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6000000000000000000 22000000000002222222222@@@@ is spotted in mother Earth Pujya gurudev could spot a good artist 'Padmaputra' Ashokbhai Kagazwala at kagal near Nipani (Maharashtra). He developed and coloured the outlines. The renovation of Bharuch tirtha was going on. Our preceptor had ideas of Bhaktamara temple. At the time of renovation of Asvavabodha tirtha and Sakunika vihar the plans for the construction of the Bhaktamara temple were finallised. Pujya gurudev blessed me to take up these works. With the blessings of Pujya gurudev it was possible for me to take up the renovation of Bharuch temple. Ashok Bhai did the painting work - the most important part of it - in the Bhaktamara temple. I was planning some ten years back to bring out a volume of Bhaktamara with paintings and a painter was commissioned but the work was not yet over. It required good English and Hindi translations too as without these the work may not be of much use to people not knowing Gujarati. The yantras also are to be drawn neatly with bijaksaras printed clearly and legibly. At that time Sureshbhai Ajmera was very eagerly took up this work for publication but could not proceed further for personal reasons. But he arranged the completion of the yantra work through his friend Madhuban. During this period many books were published on Bhaktamara. The Divakar Prakashan, Agra have come out with a book containing the colour pictures of Bhaktamara when I was camping at Secundrabad for my caturmasa. Muniraj Sri Nandiyas who does not think differently than I, was the moving spirit for my taking up the present work. He prodded me to take up the work in all seriousness and complete it as early as possible. But engrossed as I am in the renovations and consecrations at such ancient and sacred centres like Bharuch, Solaroad and Uvasaggaharam I could not continue my research. The renovation and consecration at Uvasaggaharam was such a grand success that I got some breathing time at the Uvasaggaharam caturmasa. This time Sri Nandiyas instilled in the mind of Sri Jayesh of Nehaj Enterprise, Bombay the value of The Bhaktamara Stotra. Inspired by the guidance of Sri Nandiyas, Sri Jayesh approached me and offered to take up the printing. Both of them prodded me to complete the work earlier. The work progressed day by day. Sri Jayesh did a neat and good planning for the printing. His, was not just a professional interest but he did it whole heartedly and with involvement. He gave useful tips from his professional experience to enhance the value of the book. I convey my blessings to Muniraj Sri Nandiyas and Sri Jayesh for their good services in the cause of dharma. Sri Pratap Bhai Toliya joined me at this juncture and Sri Manorathmalji Kothari too helped me. They translated The Aradhana Darshan and Rahasya Darshan into Hindi respectively. Dr. K. Srinivasan, Prof. of Sanskrit, RKM Vivekananda College Madras met me. In course of talks he gave good suggestions for the book, that really impressed me. Within no time I told him to undertake the rest of the work and to translate The Aradhana Darshan and Rahasya Darshan into English which he did and he also proved helpful in many other ways. Even amidst his busy schedule he stayed with me for more than two months and really made the work possible. Thus he became a close associate of mine in the publication of this work. Dr. R. Anantan, 3333333333333333339 Jain spucation Intefational 2018.04 ) ) ) For Prijate & Persohal Use Only For poate & Persoal Use Only 5 loll jaimelio gay.org

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GOOOOO000000000000 Prof. of English, Vivekananda College has helped us by checking the manuscript of English section and suggested a few changes which we have incorporated. I hereby convey my blessings to them. Every sadhu and sadhvi kept on asking the progress of the work and many of them assisted me in getting the press copy ready. The real stimulant was the thought of my Rev. Acharya. It was like an elixir to kindle my spirit. I had the fortune to include our Acharya's Hindi translation of Bhaktamara in this work. A mere translation will be just an addition to the existing literature. Unless we give some information on the worship with Bhaktamara, its background, the ways of worship etc., the work cann't be of much use to the modern day youth of our religion who have spread to every nook and corner of our mother Earth. Hence I have decided to include a study on the significance of Bhaktamara pujan and tapas that lies scattered in different works of our great acaryas of yore. A study of those works made me think how insufficient even a full span of life would be. The feeling that those who work with me and are anxious to see the book, may get hurt, made me proceed further inspite of other difficulties. Though I could add sufficient information I have a feeling that with a little more time available a few more things could have been added, the work made a little more better. I cannot delay any further for the space available too is limited. When the printers say more matter has been included, I have a feeling that more is left out. I have plans to bring out a companion volume to this titled 'Bhaktamara Sarvasva'. Suggestions for future work and study : For a good grasp of this text a study, (perhaps more such studies) at the doctoral level may be necessary. So much literature is available on Bhaktamara, the following too can be taken up as project for study 1. Unpublished commentaries on Bhaktamara can be taken up for edition and publication. A critical and comparative study can be made (including existing ones). 3. There are scores of translations in prose, blankverses, loose renderings etc. They can be taken up for evaluation and study the evolution of Bhaktamara-interpretation. The manuscripts at Digambara libraries contain pictures on Bhaktamara verses. The Bhaktamara Rahasya, a book printed from Indore too contains pictures. Sadhvi Nilam a sthanakvasi sadhvi published a work with pictures from Sangli. A Digambara sadhu by name Kanci Svami too had come out with Bhaktamara pictures. Acarya Kundakunda had brought out two-colour pictures of Bhaktamara. We have line drawings of The Bhaktamara in the monthly magazine Tirthankara. And we have the colour pictures of Bhaktamara published by Divakar prakasan, Agra. Finally the present edition. All these can be taken up for the study from the view point of art. The Svetambar libraries have the pictures of Kalyanamandira Stotra done in the Mugal style, but they don't have any work on Bhaktamara. The reason can be probed. GGGGGGGGGGGGGGG9999999999999 000000000 000000000000000000 2010_04 For Private & Personal use only

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60eeeeeeeeeeeeeeee9 N00 | imttttmttmmmmmmmmmmmmmmmmmem_ An analytical study of the traditional yantras and mantras and a comparative study with Haribhadrasuri's version can be attempted at. Bhaktamara can be studied purely from the yantra-mantra-tantra aspects. A study from sadhana-anubhuti aspects too can be taken up. Hermann Jacobi, S.D. Tripathi and others scholars have made literary studies. Further studies in this respect can be taken up. 10. A new literature called 'Bhaktamara-Kathas' too is available. We find references of it for the first time in the commentary of Gunakarasuri. The stories compiled by Brahmacari Rayamallji (a Digambara scholar) show the influence of Gunakaravrtti. Two Sanskrit works titled Navasmaran and Bhaktamara Rahasya published by Sarabhai Navab and Dhirajlal Shah respectively too have the stories. A comparative evaluation of these stories can be undertaken. Bhaktamara mandir has come up first at Bharuch, and later on at Sikharji. New ones are coming up at Dhar-Madhyapradesh, Poona and Sankhesvara. The influence of Bhaktamara can be gauged from this. It is high time that a Pitha was established to study and practise The Bhaktamara Stotra and mantra, yantra and tantra. Hence the Pitha will be a centre of Jnanavada, Bhaktivada and Mantravada. If any sadhu, sadhvi or sravaka is prepared to take up such a work I will be happy and am prepared to help and co-operate with them. Good people are not less in this world. Many have given their time, effort and money. I bless Muniraj Nandiyas and Sadhvi Vacamyamasriji who not only inspired the dharmik sravakas to do their service to dharma by making this work see the light of the day but acted as catalyst for the completion of this work by their kind and compulsive querries. I bless the convenor, publishers, sadhus, sadhvis and philonthropic donors and those who co-operated, evinced a keen interest and devotion to make this venture possible. At the end I bow down to the lotus like feet of Bhagavan Sri Adinatha and Acharya Sri Manatunga Surisvarji, as every morning I do before the chanting of The Bhaktamara Stotra. The present volume, "Bhaktamara Darshan" will lead me and all the devotees of Jinendra to salvation. Even though I have gone through all the pages with utmost care and attention, if any thing is found here written against the traditions of Mantra-YantraTantra-Sastras and Jinasasan knowingly or unknowingly I humbly sayMICCHAMI DUKKADAM. Jainam Jayati Sasanam Let victory be to the Commands of Jinas Mahavira Bhavan, Mysore (Karnataka) 2nd May 1997 Labdhi-Vikrama Guru Carana Renu Vijay Raj yush sein. 00000000000000000-0. 2016 04 dain i location international 2018.04 For Prvale & Personal Use Only For Pijate & Personal use only 3 hou jainelibrary.org jainelibrary.org

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GGGGGGGGGGGGGGGGoo prastAvika AcArya zrI vijaya rAjayazasUrijI ma.sA. bhaktAmara-stotranA bhaktaziromaNi che. temane zramaNa-dIkSA lIdhA pahelAthI ja gIrvANa-girA-saMskRtabhASA pratye naisargika prema to pahele ja hato. jene viSe temaNe pote ja "saMpAdakIya"mAM ullekha karela che. ja A ArAdhanA-darzana tathA rahasya-darzananuM Alekhana e A mahAgraMthanuM mukhya prayojana che. A prayojanane saphaLa ane sArthaka banAvavA mATe pU. sUrijIe aneka granthonuM avalokana ane avagAhano karI, graMthane samRddha banAvela che. pUjyazrIe Alekhela zrI bhaktAmara stotranuM ArAdhanA-darzana ane tenuM rahasya darzana eTaluM badhuM gaMbhIra ane vistRta che ke jaina zodhArthI chAtra Ph.d. karavA mATe saMzodhanano viSaya cUMTI zake. zrI bhaktAmaramAM zlokonuM pramANa 44, 48, ke 52 che. te viSaya paNa vicAraNIya che. dareka jaina saMpradAyanI zloka pramANanI bhinna-bhinna mAnyatA che. eTale A viSe paNa saMzodhana karI pramANanuM nirdhAraNa karavuM atyAvazyaka che. (lekhake A aMge potAno spaSTa abhiprAya jaNAvyo ja che.) zrI bhaktAmara-stotranI e vizeSatA che ke temAM 'samanvaya'nI dRSTi mukhya rahela che. bhagavAna AdinAthane buddha, zaMkara, vidhAtA, ane puruSottama zrI rAma (zrI kRSNa) tarIke saMbodhIne temane namaskAra karI arcanA-pUjanA karavAmAM Avela che. AvA samanvayAtmaka bhaktAmara-stotranuM ArAdhanA-darzana ane rahasya-darzananuM udghATana karI, pUjya sUrijIe bhagIratha puruSArtha kheDyo che te abhinaMdanIya hovA uparAMta abhivaMdanIya paNa che. A bhaktAmarastotra navInatama abhinava mahAgraMtha sarvopayogI siddha thAya e aMtarbhAvanA che. A bhaktAmara stotranI ArAdhanAthI aneka bhavya jIvoe potAnuM jIvana dhanya ane saphaLa banAvela che. A bhakti-kAvya eTaluM badhuM suprasiddha ane sarvamAnya che ke jaina samAjanA badhA saMpradAyomAM caturvidha zrIsaMgha, sAdhu, sAdhvI, zrAvaka ane zrAvikA pratidina teno maMgala pATha kare che. ane potAnA jIvanamAM apUrva AnaMdAnubhUti anubhave che. prAstAvika lakhavA nimitte paNa A mahAgraMthanI prasAdI mane paNa maLela che. te mATe pU. lekhakazrI tathA mAnanIya prakAzakano AbhArI chuM, sujJeSu kaM bahu ! HTT _2010_34 al 2010_04 zAMtilAla vanamALI zeTha "nyAyatIrtha" (u.va. 87) saMcAlaka sanmati-svAdhyAya pITha beMgalora TIT B HTT good | | www.jaielbrary.org

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* zrI vikramasUri jIvana paricaya * zrI rAjayazasUri gurukula * sahayogI saMgha prakAzakIya yaMtra sahayogI saMpAdana kI vizeSatAe~ 3006 - cAra zloka * yaMtra * zrI AdIzvara * zrI mAnatuMgasUri zrI cakrezvarI devI * zrI padmAvatI devI vasaMtatilakA chaMda rAjadarabAra vidhi prakAra * zrI haribhadrasUri racita yaMtra bhaktAmara maMtra ? stotra ? gAthA rahasyArtha pAThAMtara rahasya dAtAoM kI nAmAvalI zrI namaskAra mahAmaMtra saMpAdakIya S 2010_04 Amukha zrI labdhisUri gurukula zrI rAjayazasUri- jIvana paricaya * rahasya darzana ArAdhanA darzana 90000 viSaya sUcI * rahasya darzana ArAdhanA darzana * dAtAoM kI nAmAvalI 0000000000 citra darzana - gAthA darzana yaMtra darzana hindI vibhAga rahasya darzana prAcIna evaM prabhAvika maMtra prabhAva kathA jijJAsA evaM samAdhAna ArAdhanA darzana ArAdhya kI AsthA ArAdhanA ke prakAra * japa dhyAna stotra ArAdhanA kaba kareM ? kaise kareM ? * maMtrAraMbha kAla kA phala sUcanA rUpa 28 mudde lakSmIprApti kA mArgadarzana samUha pATha siddha saMkalpa pariziSTa vidhi darzana gujarAtI vibhAga iMglIza vibhAga 100000 pRSTha 1-98 99-147 148-160 161-184 185-228 229-252 253-320 321-380 (0000000 381-384 1000 3 36666666 900000

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| DiGuuuuuuuuuuuuuuuu viSaya sUci pRSTha Amukha 0 sahayogI - saMpAdananI vizeSatAo 0 zrI labdhisUri gurukula 0 zrI vikramasUri - jIvana paricaya 0 zrI rAjayazasUri - jIvana paricaya 0 zrI rAjayazasUri gurukula 9 dAtAonI nAmAvalI 9 zrI namaskAra mahAmaMtra * sahayogI saMgho , prakAzakIya * saMpAdakIya citra darzana - gAthA darzana zrI AdIzvara zrI mAnatuMgasUrijI 9 zrI cakrezvarIdevI * zrI padmAvatIdevI - vasaMtatilakA chaMda - rAja darabAra 0 gAthA ane citra yaMtra darzana 1-98 99-147 0 yaMtra 148-160 u999999999999999999999999999 161-184 69696969696969696969696969@ 185-252 pariziSTa * cAra zloka yaMtra vidhi darzana * vidhino prakAra : zrI haribhadrasUri racita yaMtra hindI vibhAga 0 rahasya darzana * ArAdhanA darzana gujarAtI vibhAga rahasya darzana * bhakatAmara maMtra ? stotra ? o prabhAva kathA 0 gAthA rahasyArtha * gAthA saMkhyA rahasya 0 pAThAMtara rahasya ArAdhanA darzanA ArAdhyanI AsthA 0 ArAdhanAnA prakAro che japa-dhyAna-stotra ArAdhanA kyAre ? kevI rIte karavI ? * maMtrAraMbhanuM phaLa * sUcanA tathA 28 muddA * lakSmI prAptinuM mArgadarzana * samUhapAThanuM mahattva/pATha uccAraNa * siddhi saMkalpa * stotra saMvedana darzana (gAthA bhAvArtha) iMglIza vibhAga * rahasya darzana * ArAdhanA darzana 0 dAtAonI nAmAvalI 253-288 289-320 321-380 381-384 @@@@@@@@@@@@@@@@@@ 2010_04 For Private & Personal use only

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MJ ........@@@@@80000 OPENING SECTION * Co-workers Salient Features of the Present Edition * Sri Labdhi Suri Gurukula Sri Vikrama Suri - Lifesketch * Sri Rajayash Suri - Lifesketch Sri Rajayash Suri Gurukula * Names of Donors Sri Namaskar Mahamantra * Sponsoring Sanghas Preface Foreword CONTENTS * Yantras * Sri Adisvara Sri Manatunga Suri Goddess Cakresvari * Goddess Padmavati Vasantatilaka Metre * Text and Illustration BHAKTAMARA TEXT & ILLUSTRATIONS (Chitra & Gatha Darshan) * Four verses * Yantras Story of Bhaktamara YANTRA SECTION (Yantra Darshan] APPENDIX WORSHIP SECTION [Vidhi Darshan) * Method of worship Sri Haribhadra's Yantras 35 2010 04 * Rahasya Darshan Aradhana Darshan HINDI SECTION GUJARATI SECTION * Rahasya Darshan Aradhana Darshan Stotra Samvedan Darshan ENGLISH SECTION SIGNIFICANCE OF THE TEXT (Rahasya Darshan] * Authorship Importance of Mantras in Jainism Bhaktamara Mantra ? or Stotra ? Sloka Numbers * Significance of Stories Significance of Select verses * Mysteries of Variants SIGNIFICANCE OF BHAKTAMARA WORSHIP (Aradhana Darshan) Time for worship Faith & Confidence Proper Order of Recitation * Repetition, Meditation & Recitation Three-day Penance Methods of Commencement Method of Worship * A Few Special Worships Sri Haribhadra's Method Pronunciation Resolve & Success * Congregational Prayer Names of Donors PAGES 1-98 99-147 148-160 161-184 185-252 253-320 321-356 357-380 381-384 ****************G V www.ainelibrary.org

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| OM pArzvanAthAya hIM || || OM padmAvatye hIM || | jaina jayati zAsanamu // // zrI gautama svAmine namaH || BHAKTAMARA DARSHAN CHITRA DARSHAN-GATHA DARSHAN PISCER SRL citra darzana-gAthA darzana MadRGIII jhina-thA durNana 2010_04

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"JIN PAD YUGAM" * * * rasa rasa AdIzvara * * * "JIN PAD YUGAM" rAyaNavRkSa ane pagalAM (zrI zatruMjaya tIrtha) * Footprints on the hill of SATRUNJAY. kumArI devAMgI-kumArI rAdhikA-muMbai-amadAvAda 2010_04

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// taM mAnatuGga mavazA samupaiti lakSmIH // (U OLOMKOOLKOMPOKMPA TOTOMOJOLOURA OCOOLOOODUN MAY016.30PICT ( 0OTO hr UU PAWA0002ODOOT 338 29999 O O MANTUNGSURIJI mAnatuGgasUrijI zrImatI nirmaLAbena bhupatarAya dozI parivAra-muMbai (mATuMgA) 2010_04

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pAhi mAm devi caDhe 2010_04 0 GODDESS CHAKRESHWARI 00 bone) zrImatI zephAlIbena motIcaMda jhaverI parivAra-muMbai (surata) pAhi mAm devi cakre

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rakSa mAma devi paze * GODDESS PADMAVATI * rakSa mAm va parve (10) Aii. rSi vIjaLInI & F G AA A. che ke zrImatI kuMdanabena ratIlAla kApaDIyA parivAra-madrAsa (lakhatara) 2010_04

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"vasaMtatisi" prastuta bhaktAmara stotranI racanA vasaMtatilakA chaMdamAM karavAmAM AvI che. zrI kalyANa maMdira stotranI racanA paNa A ja chaMdamAM che. jaina stotromAM "saMsAra dAvAnala" stutinI bIjI gAthA ane "puSkrakhara vara dIva" sUtranI trIjI gAthAmAM chaMdano upayoga karavAmAM Avyo che. "ajita-zAMti" jevA prAkRta sUtromAM A chaMdano upayoga dekhAto nathI. A chaMdanI bIjI vizeSatA e che ke tenA kula cauda akSaromAM sAta akSaro guru che; to sAta akSaro laghu che. vidvAno mAne che ke jema chaMdamAM laghu-gurunI samatA che, tema A chaMdamAM banela kAvya paNa khUba ja jaldI samatAbhAvamAM laI jaI zake che. prastuta citra bharatamuni racita nATya zAstranA varNana parathI banAvavAmAM AvyuM che. chaMdonA citrono ullekha A graMtha sivAya kyAMya jovAmAM Avato nathI ane amArA abhyAsa pramANe citra jagatamAM sauthI prathama vAra ja vasaMtatilakAnuM citra raju karavAmAM Ave che. hemaMta-zizira-vasaMta-grISma-varSA ane zarada A cha RtuomAM "vasaMta Rtu" adhipatinuM sthAna dharAve che. kyAreka vasaMtaRtune "RturAja vasaMta" kahevAya che, to Rtuone strI samajavAmAM Ave che tyAre vasaMtane "RturANI" mAnavAmAM Ave che. A chaMda vasaMtatilakA che eTale vasaMta mATe paNa alaMkAra jevo che. vasaMtaRtune paNa suzobhita karanAro che. vasaMtatilakA chaMdanI prAsAdikatA advitIya che. chaMdanuM vidhivat uccAraNa karanArane hIMDoLo cAlI rahyo hoya tevo bhAsa thAya che. A chaMdamAM nibaddha kAvya lagabhaga dareka rAgomAM saraLatAthI gAI zakAya che. lagabhaga (44) cummALIza judA judA zAstrIya rAgamAM A bhaktAmara gavAyuM che. Ama, mAnava hRdayamAM utpanna thatI bhakti laharIonI abhivyakti mATe A chaMda sarvottama che. enA cauda akSarane cauda rAjalokanuM-cauda guNa-sthAnakanuM pratIka samajIne cauda rAjalokanA agrabhAga para sAdhake javAnuM che ane cauda guNa sthAnakane pAra karIne Atmika paramAnaMdanI prApti karavAnI che. A chaMdanA siMhonnatAmadhumAdhavI uddharSiNI vigere paNa nAmo che. "vasaMtatilakA" prastuta bhaktAmara stotra kI racanA "vasaMtatilakA chaMda' meM karane meM AI hai... ThIka isI prakAra "zrI kalyANa-maMdira stotra" kI racanA bhI isI chaMda meM kI gaI hai / jaina pratikramaNa-sUtroM meM "saMsAra-dAvAnala" stuti kI dUsarI gAthA evaM "pukkhara vara dIvaDe" sUtra kI tIsarI gAthA meM isa chaMda kA upayoga kiyA gayA hai / "ajita-zAMti" jaise prAkRta sUtroM meM isa chaMda kA upayoga dekhane meM nahIM AyA hai| isa chaMda kI eka aura vizeSatA yaha haiM ki isa meM kula caudaha akSaroM meM sAta akSara gurU evaM sAta-akSara laghu haiN| vidvAnoM kA mAnanA hai ki jisa prakAra chaMda meM laghu-gurU kI samAnatA hai... ThIka usI prakAra ina chaMdo se racita-kAvya bhI zIghra hI samatA-bhAva meM le jA sakate haiN| prastuta citra bharata muni dvArA racita nATya-zAstra ke varNana ke anusAra banAne meM AyA hai / chaMda ke citroM kA ullekha isa graMtha ke zivAya anyatra kahIM bhI dekhane meM nahIM AtA hai / hamAre abhyAsa ke anusAra citra-jagata meM pahalI bAra 'vasaMtatilakA' kA citra isa graMtha meM prastuta karane meM AyA haiM / hemaMta, zizira, vasaMta, grISma, varSA evaM zarad ina chaha RtuoM meM "vasaMta-Rtu" adhipati (pramukha) sthAna rakhatI haiM / vasaMta-Rtu ko "RturAjavasaMta' bhI kahane meM AyA hai... to kisI sthAna para RtuoM kI strI mAnane meM AyA hai... ataH "Rtu-rAnI" kahane meM AyA haiM / yaha chaMda vasaMtatilakA hai ataH vasaMta ke alaMkAra samAna hai... evaM vasaMtaRtu ko bhI suzobhita karane vAlA hai / vasaMtatilakA chaMda kI prAsAdikatA advitIya hai / chaMda kA vidhivat uccAraNa karane vAlo ko jisa prakAra jhUlA calatA hai vaisA AbhAsa hotA hai... isa chaMda meM nivaddha kAvya lagabhaga pratyeka rAga meM saralatA se gAyA jA sakatA hai... karIbana 44 alaga-alaga zAstrIya rAgoM meM gAyA gayA hai / mAnava hRdaya meM samutthita bhakti-laharIyoM kI abhivyakti ke lie chaMda sarvottama hai| isa chaMda ko caudaha rAja-loka kA evaM caudaha guNa-sthAnaka kA pratIka samajha kara sAdhakako caudaha rAja-loka ke agrabhAga para pahu~canA haiM... evaM caudaha guNa sthAnaka ko pAra kara Atmika-paramAnaMda kI prApti karanI hai / isa chaMda kA "siMhonnatA", "madhu-mAdhavI", "uddharSiNI" ityAdi nAma bhI hai| "VASANTA TILAKA" The Bhaktamara - stotra is composed in the metre "Vasantatilaka". The famous Kalyana-mandira-stotra too is composed in the same metre only. The second verse in the psalm "samsara - davanala" included in the Jaina-Pratikramana ceremony and the third verse in the sutra "Pukkhar var di vaddhe"too have been composed in Vasantatilaka only. But this metre is not available as being used in such prakrta sutras as Ajita-santi. All the fourteen syllables of this metre are equally divided between short and long syllables i.e. seven laghus and seven gurus and this belongs to sakvari group of metres. Thinkers believe that such an equal division into short and long syllables will help an aspirant attain the status of equanimity quickly, the metre itself serving as a catalyst. In the Indian tradition all ragas and raginis, have been personified and described accordingly and we get the paintings of these descriptions on palm-leaf manuscripts. But the descriptions of metres (Vrttas or chandas) are not to be found in any work other than the Natya-sastra of Bharata nor are the colour portrayals on manuscripts or otherwise. We have proposed to include a painting of Vasantatilaka metre in colour in this work. Vasanta or spring is considered to be Rturaja or King of other rtus (seasons). This metre Vasantatilaka is considered to be an ornament of the season Vasanta (spring). This metre adds to the beauty of the season. Its portrayal, make-up, costume, and hairdo too are not common. As we have equal number of short and long syllables the metre gives a feeling of rocking a swing. This metre suits most of the ragas or tunes and can be sung easily. Actually this stotra is sung in forty-four different ragas by people. The metre is the best instrument in revealing the emotions and feelings of men. The fourteen syllables must be taken to represent the 14-Rajju-long-universe and 14 guna-sthanakas. The aspirant must aspire to go up to the edge of the universe after obtaining the 14 guna-sthanaks, before he can enjoy the BLISS The metre is also called Simhonnata, Madhumadhavi, Uddharsini, Cetohita etc. citraiH vasantakusumaiH kRtakezahastA sagdAmamAlyaracanA suvibhUSitAGgI / nAnAvataMsakavibhUSitakarNapAzA sAkSAtvasantatilakeva vibhAti nArI // (bharatamuniH) 2010_04

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2010_04 THE VASANTA TILAKA zrImatI zAyasvena jIvanacaMdajI samadaDIyA parivAra-madrAsa (nAgora) 7

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rAja darabAranuM varNana che mayUra ane bANa nAmanA mahAna vidvAna paMDitoe rAjAne potapotAnA camatkArathI prabhAvita karyA. mayUra paMDita potAnI benanA zApathI thayelA koDha rogane dUra karavA sUryanI stuti karI. chaThTho zloka banAvatAM ja sUryadeve pratyakSa thaIne varadAna ApyuM. koDha roga dUra karyo. potAnA ja sALA mayUra paMDitano camatkAra paMDita bANa mATe spardhAno viSaya banyo. rAjA pAse bANe pratijJA karI ke "huM caMDikAdevInuM stavana karIne mAtra chaTTA akSarathI ja camatkAra karIza."bANe potAnA baMne hAtha-paga kApI nAMkhyA. stotranA prabhAvathI hAtha-paga pharI navA jevA thayA ane caMDikAdevInuM maMdira pharIne potAnI sanmukha thaI gayuM. rAjA A camatkArathI khuza thayA. te samaye keTalAMya paMDitoe kahyuM,-"jo zvetAmbara jainomAM paNa AvA maMtrano prabhAva na hoya to emane A dezamAM rahevA devA joIe nahIM ane rAjyamAMthI bahAra hAMkI kADhavA joIe." te vakhate pU. mAnatuMgAcAryane bolAvI rAjAe kahyuM,-"tame paNa tamArA bhagavAnano camatkAra batAvo." pUjya mAnatuMgAcArya mahArAje kahyuM, " rAga-dveSathI mukta amArA devo koI camatkAra karatAM nathI, paNa temanA sevaka devo vizvane camatkArI prabhAva batAve che" -Ama kahIne mAnatuMgasUrIzvarajIe (44) cummAlIza beDIothI potAnA zarIrane baMdhAvI te nagaranA zrI AdIzvara bhagavAnanA maMdiranA pAchaLanA bhAgamAM UbhAM rahIne "bhaktAmara" nAmanA navA kAvyanI racanA karI eka eka zloka bolatAM eka eka beDI tUTatAM cummAlIza beDIo tUTI. stotra pUrNa thayuM ane zrI AdIzvara bhagavAnanuM maMdira pharIne mAnatuMgasUrijI sanmukha thaI gayuM. zrI jina zAsananI mahAna prabhAvanA thaI.. rAjadarabAra kA varNana mayUra tathA bANa nAma ke mahAna vidvAna paMr3itoM ne rAjA ko apanI-apanI vidvatA ke anurUpa camatkAroM ke jarie prabhAvita kiyaa| mayUra paMr3ita ne apanI bahana ke zApa se huye kor3ha (kRSTa) roga ke nivAraNa ke lie sUrya devatA kI stuti kI... chaThe zloka kI racanA karate vakta sUrya deva ne prakaTa hokara varadAna diyA jisase kuSTa-roga dUra ho gayA / apane hI sAle-sAhaba mayUra paMr3ita kA camatkAra, paMr3ita bANa ke lie spardhA kA viSaya banA / rAjA ke pAsa bANa-paMDita ne pratijJA kI... ki maiM chaha zloka nahIM mAtra chaTe akSara se hI caMDikA devI kI upAsanA kara camatkAra karUMgA / bANa paMr3ita ne apane dono hAtha evaM paira kATa die evaM stotra ke prabhAva se hAtha va paira jaise the vaise hI ho gae... tathA caMDikA-devI kA maMdira dhUma kara (phira kara) apane sanmukha ho gayA / rAjA isa camatkAra se ati-prasanna huA... taba kitane hI paMr3ito ne rAjA se kahA ki agara zvetAmbara-jainoM ke andara aise maMtro kA advitIya-prabhAva nahIM haiM, to unheM rAjya meM nahIM rahane diyA jAe sAtha hI unheM deza-nikAlA bhI diyA jaae| usa samaya rAjA ne jainAcArya pU. mAnatuMgasUrIzvarajI ko bulAvA bheja kara kahA, ki Apa bhI Apa ke bhagavAna va jaina-dharma kA camatkAra dikhalAoM pUjya AcArya bhagavaMta zrI mAnatuMgAcAryajI mahArAja ne kahA ki "rAgadveSa se mukta hamAre bhagavAna koI bhI camatkAra karate nahIM hai... parantu unakI sevA meM rahe hue devatA gaNa vizva ko camatkArI prabhAva batAte hai|" aisA kaha kara AcAryazrI svayaM ko 44 ber3IyoM se baMdhavA kara nagara ke zrI AdIzvara-paramAtmA ke jinAlaya ke pichale bhAga meM khar3e ho gaye... tathA "bhaktAmara" nAma ke nUtana-kAvya kI racanA kI / ve eka-eka zloka bolate gaye aura zloka ke Azcarya janaka prabhAva se eka-eka kara 44 ber3IyA~ svataH hI tuTatI gii| mahA-prabhAvika stotra jaba pUrNa huA taba AdIzvara-paramAtmA kA jinAlaya (maMdira) svataH hI ghuma kara jainAcArya zrI mAnatuMgasUrIzvarajI ke sanmukha ho gayA jisase jina-zAsana kI mahAna-prabhAvanA ke sAtha "jaina jayati zAsanam" kA "jaya-nAda' huaa| * DESCRIPTION OF KING'S COURT * The king's court is described following the account given in Prabandha Cintamani. Bana and Mayura were two great scholars. They made even supra-human things possible here by their mantric power befitting their scholarship and influenced the king very much. Mayura Pandita worshipped Sun God with the hymn composed by him known as Surya sataka and by the grace of Sun God got rid of leprosy, which he was suffering from due to the curse of his sister. The Sun God blessed Mayura when he completed sixth sloka. This made Bana envious and he took it as a challenge to make Goddess bless him in six letters. He got his hands and legs cut off and recited Candi Sataka and they grew as before, before he could utter the sixth letter. Then he returned home after circumambulating the temple. The King was very much pleased. Then the courtiers said that the Svetambara Jainas seemed not to command such mantric powers. Hence they might be banished from the country. Pujyasri Manatunga Suri was preaching religion at that time. He was invited to the King's court and was told of the challenge to prove the greatness of Jinesvara. Sri Manatunga replied, "our Lord, free from love and hatred as He is, does not perform any miracle. But the gods who attend on Him show their magical powers to the world". Then the acarya got himself fettered in 44 chains and stood behind the Jina temple. Then he composed the new stotra, Bhaktamara. With every new sloka the fetters got cut off one by one. When the whole stotra was completed the whole temple turned and stood face to face as if to see Acarya Manatunga. The cry. "Jainam Jayati Sasanam" (let victory be to the commands of Jinas) of the people, who stood witness to the extraordinary spectacle rent the sky. 2010_04

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THE STORY OF BHAKTAMAR jaTAzAlI gaNezAya'H, zaGkaraH zAGkarAGkitaH / yugAdIzaH zriyaM kuryAda; vilasat sarvamaGgalaH // IYA KBO W com (ROOOK NaaaaaaaaGY Gavaradweepes -06-2 ja zrImatI zAMtIdevI hukamIcaMdajI samadaDIyA parivAra-madrAsa (nAgora) 2010_04

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... BHAKTAMARA DARSHAN .... bhaktAmara-praNata-mauli-maNi-prabhANAmudyotakaM dalita-pApa-tamo-vitAnam samyak-praNamya jinapAda-yugaM yugAdAvAlambanaM bhavajale patatAM janAnAm // 1 // | Bhaktamara-pranata-mauli-mani-prabhanamuddyotakam dalita-papa-tamo-vitanam Samyak-pranamya jinapada-yugam yugadavilambanam bhavajale patatam jananam ||1|| mtaabh2-prt-bhausi-bhei|-prmaa||mudyotakaM dalita-pApa-tamo-vitAnam. samya-praNamya jinapAdayuge yugAdA vAlambanuM bhavajale patatAM janAnAm |1| CISESEISTI (bhAvAtha) he AdIzvara bhagavan ! Apake caraNa, bhakta devagaNoM ke jhuke hue mukuTa ke maNioM kI prabhA ko ujjvalita karate haiM, tathA isa bhavasAgara meM DUbatI huI AtmA ko tArane ke lie naukA samAna haiM aura pApoM ke vistAra ko dalana karane vAle haiN| aise Apake 'pAdayugma' ko bhAvapUrvaka namaskAra karake... (anusaMdhAna gAthA kramAMka 2 meM) mAnatuMGgasUrIzvarajI mahArAja maGgalAcaraNa karate haiN| (bhAvAtha) bhakta devonA namelA mugaTanA maNione prakAzita karanAra, pApa rUpI andhakArano samULago nAza karanAra tathA yuganA prArambhamAM ja saMsArarUpI samudramAM DUbatA loko mATe AdhArabhUta zrI jinendranA caraNayugalane sArI rIte namaskAra karIne... (anusaMdhAna gAthA kramAMka 2) zrI mAnatuMoNsUri mahArAja maMgalAcaraNa kare che. (Explanatory Translation) Oh! The mankind and all creatures are helplessly sinking into the ocean of worldly attachments...! Who can be the saviour, and save them from sinking? We are all engrossed in the darkness of sins and ignorance. What can absolve them; within no time ? While the deities with their gem-clad crowns on their heads offer their prayers and bow down, the bright and dazzling rays of gems spread all over. What can brighten even such rays ? There is only one answer: Jina-Pada-Yuga: The lotus-like feet of Bhagawan Adinatha. (bhagavAn AdinAthaH) -:citra-gAthA-yaMtra saujanya:zrImatI kamalAbena caMpAlAla dozI parivAra-muMbaI (pratApagar3ha) 2010_04

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..... bhaktAmaradarzana. yaH saMstutaH sakala-vAGmaya-tattvabodhAdudbhUta-buddhi-paTubhiH suraloka-nAthaiH stotrai-rjagat-tritaya-cittaharai-rudAraiH stoSye kilAhamapi taM prathamaM jinendram / // 2 // Yah Samstutah sakala-vanmaya-tattvabodhadudbhuta-buddhi-patubhih surloka-nathaih | Stotrair-jagat-tritaya-citta-harai-rudaraih stosye kildhamapi tam prathamam Jinendram ||2|| yaH saMstuta: saha-pAya-tattvajodhAhudbhUta-buddhi-5miH su2kho-nAthaiH stotra-Igat-tritaya-thittarai-26AraiH stoSya kilAkamapi te prathama jinendram ro CSSSSSSSD he AdIzvara bhagavan ! jo sakala zAstroM ke rahasya ke bodha ko milAkara pragaTa buddhivAle bane haiM, aise devendroM dvArA tIna jagata ke manoraMjaka aura vizAla stotroM se jisakI stuti kI gaI hai, aise Apa prathama jinezvara bhagavAna kI maiM bhI stuti karatA huuN| je (prabhu) samagra zAstronA rahasyanA bodhathI utpanna thayela buddhinI kuzaLatAvALA devalokanA svAmI indra vaDe, traNeya jagatanA lokonA cittane haranArA, udAra tathA arthathI gambhIra stotra vaDe stavAyA che, te prathama jinezvara RSabhadevane huM paNa stavIza ja. Shree Manatunga soorishwarjee's heart is in great decisive delight. He says, "I will positively compose a Stavan (stavana) of Lord Adideva (bhagavAn AdidevaH), the first Jain Tirthankara (prathama jaina tIrthaGkaraH), who existed in the beginning of this age". There is a definite reason behind his decision. The leaders pave the way to be followed by common men. Lord Rishabhadeva (bhagavAna RSabhadevaH) is worshipped by the Indras. These Indras have mastered the secrets of all the shashtras. They are highly intelligent. They have worshipped him with their generous and spell binding Stotras. Therefore only, Manatunga soorishwarjee Maharaj, with his highest perseverance, energy and confidence decides to pray Bhagwan Adideva through this extra-ordinary verse-the Bhaktamara Stotra. -:citra-gAthA-yaMtrasaujanya: zrImAn popaTalAla bAbulAlajI jaina parivAra-madrAsa JainEducation International 2010_04 13

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- bhaktAmara darzana 0 0 0 0 buddhyA vinA'pi vibudhArcita-pAdapITha ! stotuM samudyata-mati-rvigata-trapo'ham / bAlaM vihAya jala-saMsthita-mindu-bimbamanyaH ka icchati janaH sahasA grahItum // 3 // | Buddhya vinapi vibudharcita-pada pitha ! stotum samudyata-matir-vigata-trapo'ham Balam vihaya jala-samsthita-mindu-bimbamanyah ka icchati Janah sahasa grahitum 1311 buddhayA vinADapi vibudhArcita-pAdapITha ! stotuM samudyata-mati-vigata-trapoDaham | bAla vihAya jala-saMsthita-mindu- bimbamacaH ka icchati janaH sahasA graha tumhI he devatAoM se pUjita paadpiitthvaale| mujha meM buddhi nahIM hai, phira bhI, jaise baccA jala meM prativimbita cA~da ko pakar3ane ke lie daur3atA hai, vaise hI maiM bhI lajjA chor3akara ApakI stuti karane taiyAra huA huuN| devoe pUjelI pAdapIThavALA he prabhu ! pANImAM rahela candranA pratibimbane ekadama vagara vicArye pakaDavA mATe bALaka sivAya bIjo koNa manuSya IcchA kare? enI jema ja, buddhihIna zarama vinAno evo huM paNa tArI stuti karavA mATe tatpara mativALo thayo chuM. arthAtu tArI stavanA karavI e mArI bAlaceSTA che. Oh Lord! The Devas have bowed down and rubbed their heads in your pious feet and Padapeetha, in adoration. Oh Lord! You are great. Lord, allow me to worship You. Please shower Your blessings on me. You know that I have no wisdom: But in spite of that. I have decided to compose a verse of prayer on you. have a burning desire to feel You in my physique and mind; and rightly so, I have no reservations at all. Lord! I am Your child. I am innocent. A lovely full moon in the sky is reflected in the lake. How cute does it seem! A child will crave - and even dare - to pick the moon up from the lake! Many bigger and elderly people may not do so. However, I am Your kid; and so not ashamed to pray you. -: gi-gAthA-vaMga sauganya : zrImatI rUkSmaNIbAI mizrImalajI koThArI parivAra-beMglora 2010_04 15

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BHAKTAMARA DARSHAN vaktuM guNAn guNa-samudra ! zazAGka - kAntAn kaste kSamaH suraguru- pratimo'pi buddhyA 1 kalpAnta-kAla-pavanoddhata-nakracakraM jo vA tarItu-maha-mammu-nidhi munAbhyAm // 4 // Vaktum gunan guna-samudra ! sasanka-kantan kas te ksamah suraguru-pratimo'pi buddhya I Kalpanta-kala-pavanoddhata-nakacakram ko va taritu-mala-mambu-nidhim bhujabhyam ||4|| va guNAn guNa-samudra ! zazASS-kAntAn kaste kSamaH suraguru-pratimoDapi buddhacA I kalpAnta-kAla-pavanoddhata-nakracakra ko vA tarItu-mala-mammu-nidhi bhujAbhyAm // 4 // guNasAgara ! candra ke samAna manohara Apake guNoM ko gAne meM bRhaspati samAna buddhivAle bhI samartha nahIM haiN| kalpAnta kAla ke pavana se kSubdha aura magaramacchoM se bharapUra samudra ko apanI bhujAoM se tairane ke lie kauna samartha bana sakatA hai ? ( arthAt, koI nahIM.) ataH Apake guNoM ko gAne ke lie maiM bhI samartha nahIM hU~ ! he guNasamudra ! pralayakALanA pavanathI jemAM magaramaccho uchaLI rahyAM che; tevA gAMDA banelA tophAnI samudrane potAnA be hAtha vaDe taravA mATe koNa samartha bane ? (koI nahIM.) tema caMdranA jevA manohara tamArA guNone buddhi vaDe kahevA mATe--varNavavA mATe--bRhaspati jevA mahAnubhAvo paNa kyAMthI zakitamAna thAya ? (arthAt tamArA guNo koi gAi zake tema nathI.) Oh, the ocean of virtues ! Where is the question of sharp intelligence for praying Your virtues! Even the Guru of Devas is not capable of assessing Your pious attributes, charming like the moon. and so, if I do not know how to pray You, why should I be ashamed of it ? Oh, look at that ocean; at the time of Pralaya it thunders. The wild and mountainous gigantic waves and dangerous crocodiles make it impossible to swim. 2010_64 Oh my God! What would happen if someone asks to swim across this horrifying sea...? Who can do so...? Oh Lord! Oh Lord! Who can narrate Your qualities? Lord! Your attributes are infinite! I am finite. citra-gAthA-yaMtra saujanyaH zrImatI zephAlIbena hemaMtabhAi jhaverI parivAra-muMbai. CS BOD 17

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IdvAra drarzana 0 0 0 * * * * * so'haM tathApi tava bhakti-vazAnmunIza ! kartuM stavaM vigata-zakti-rapi pravRttaH / prItyA''tma-vIrya-mavicArya mRgo mRgendraM / nAbhyeti kiM nijazizoH paripAlanArtham // 5 // So'ham tathapi tava bhakti-vasan-munisa ! kartum stavam vigata-sakti-rapi pravsttah Prityotma-viryam-avicarya mrgo mrgendram nabhyeti kim nija sisoh paripalanartham 11511 soDahaM tathApi tava bhakti-vazALyunIza ! katuM stavaM vigata-zakti-rapi pravRttaH | prItyADaDatma-vIrya-mavicArya mRgo mRgendra nAgyeti kiM nijazizoH paripAlanArtham po. GIIIIIII33 o munipati! ApakI bhakti; mujhameM zakti nahIM hone para bhI stavanA meM prerita karatI hai| prIti ke kAraNa apanI tAkata ko binA soce hI kyA hiraNI apane baccoM ke rakSaNArtha bar3e siMha ke sAmane bhI nahIM kUda paDatI hai ? he munionA svAmI ! snehane kAraNe potAnI zaktino vicAra karyA vagara ja potAnA bALakanA rakSaNa mATe siMhano sAmano karavA tatpara haraNInI jema ja zakti vagarano huM paNa tArI bhaktine vaza thavAthI tAruM stavana karavA mATe taiyAra thayo chuM. But oh Lord! Oh Leader of great sages !! May be that I have no words or ability to sing about Your great qualities. Doesn't matter if I am considered a fool, may be, So am I. Inspite of my senselessness, I want to sing Your Glory. May be have no ability to pray You properly, but I am Your sincere devotee. All of my shortcomings will be pardoned in front of my sincere and craving devotion. Look at that deer. She has just delivered her cubs. Her children are as much dear as life to her. The lion roared to her, but the motherdeer said, "Oh come on lion, I am willing to protect my children. I have accepted your supremacy till now, but today I will fight with all my Will and Valour for my children. I am willing to fight until death !" Who can challenge the mother's love ? Who can put to test the love of a mother ? Here, Acharya Mantunga soorishwarjee compares the critics of poetry with Lions and hails himself and Bhaktamara Stotra with Mother Deer and her cub. -: citra-gAthA-yaMtra saujanya :heDa zrImatI hIrAbena caMdulAla parivAra-junA DIsA (madrAsa) 2010_04

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bhaktAmara darzana alpazrutaM zrutavatAM parihAsa-dhAma tvadbhaktireva mukharIkurute balAnmAm yatkokilaH kila madhau madhuraM virauti tacI-jUta-nTiA-nivaraha-detuH jeddA Alpa-srutam sruta-vatam parihasa dhama, tvad-bhaktireva mukharikurute balan-mam Yat-kokilah kila madhau madhuram virauti, tac-caru-cita-kalika-nikaraika-hetuh II6II alpazruta cutavatAM parihAsa-dhAma tvabhaktireva mukharIkurute balAjhmAm yaskokilaH kila madhau madhuraM virauti taccAru-cUta-kalikA-nikaraeNka-hetuH dA. CCCC CC o devAdhideva ! maiM alpa-bodhavAlA sampUrNa-bodha vAle vidvAnoM ke lie ha~sI pAtra huuN| kevala terI bhakti hI mujhe mukharita karatI hai| jaise vasaMta Rtu meM kokilA madhura svara se guMjana karatI hai, usameM Ama ke per3a para jhUmatI huI nayI maMjarI hI ekamAtra kAraNa hai, vaise he prabhu, terI bhakti se prerita hokara maiM stuti karatA huuN| prabhu ! vasaMta RtumAM koyalanA madhura TahukAra mATe mukhya kAraNa rUpa AMbAnA horanA samUhanI jema tArI stuti karavAmAM mane to tArI bhakti ja vAcALa banAve che. bhale pachI alpazrata evo huM paMDitone hAMsIpAtra banuM. Oh Lord! I know my limitations and I cannot vie with highly knowledgeable people. I have not even heard as much as them, My humble creation is just not to be compared with their great verses, prayers and poetry. I would ask all of them : "See, have created all these prayers deliberately? No, not at all. My small heart is overflowing with the love of God; therefore some words and stanzas have fallen here and there from it! what can I do for that?" Just look at that cuckoo. Just ask her if she knew the rules of music. Just ask her whether she knew about the metres and Ragas : Tala & Laya (Rhythm)? She will reply that she is not singing in an orchestra. Nor she is willing to get auditioned for music. "See! Springs have come. That mango tree smiles. In fact, it is blossoming. The atmosphere is full of fragrance and very very tempting. The blossoming mango, full of fragrance, tempts me to sing. If you want to listen, do so; and if you like, you may also sing. You name it a poem or a pun as you like. Who cares?" Similarly, Acharya Manatungasoori states that whether critics consider this Bhaktamara Stotra as a beautiful poem or a mere pun, he is indifferent. -: citra-gAthA-yaMtra saujanya :zrImatI kasturIbena dhanajIbhAi sAvalA parivAra-haidrAbAda, 2010_04

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OM ERNI BHAKTAMARA DARSHAN tvatsaMstavena bhava - santati- sannibaddhaM pApaM kSaNAtkSayamupaiti zarIra- bhAjAm AkrAnta - loka-mali-nIla-mazeSamAzu sUryAMzu - bhinnamiva zArvara-mandhakAram Tvat-samstavena bhava-santati sannibaddham papam ksanat ksaya-mupaiti sarira-bhajam | akranta-loka-mali-nila-masesa-masu 11611 suryamsu-bhinnamiva sarvara-mandhakaram || 7 || tvatsastavena bhava-santati-sannibaddha pApaM kSaNAtmaya-mupaiti zarIra-bhAjAm khADAnta-soDa-bhasi nIsa-bhazeSabhAzu sUryAMzu-bhinnamiva zArvara-mandhakAram GE he kaivalya svAmI ! Apake stavana se prANiyoM ke ananta bhavoM ke karma eka kSaNa meM hI naSTa ho jAte haiM, jaise sAre jagata ko bhaure jaise aMdhere se zyAmala banAne vAlI rAtri ke andhakAra ko sUrya kI kiraNeM zIghra hI nAza karatI haiM, vaisA ApakA stavana hai / 11911 he prabhu ! jema lokavyApI bhamarA jevuM kALuM rAtrinuM samasta aMdhAruM sUryanA kiraNothI bhedAyeluM jaldIthI nAza pAme che, tema janma maraNanI paraMparAmAM nikAcita-gADha bAMdhela pApo tArI stavanA vaDe kSaNavAramAM kSaya pAme che. Oh God! The cycle of birth and death rules us since beginningless time, in course of which attraction of happiness and hatred to agonies have accumulated heaps and heaps of Karmas, but why should I be worried about them? I will loudly sing your prayers and merge myself with You. Then ? The mountains of sins will disappear and perish within moments under the impact of Your prayers. 2010_04 Yes! Sins do perish; perish within seconds and there is no surprise in that. The night slowly went on gathering the darkness. She eventually sunk the whole world into her pitch darkness; but the sun will rise in the morning and melt away the entire darkness within no time. citra - gAthA - yaMtra saunya : zrI mukezakumAra bI. zAha parivAra-madrAsa. CS CS OM cuss 23

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bhaktAmara darzana matveti nAtha ! tava saMstavanaM mayedamArabhyate tanudhiyA'pi tava prabhAvAt ceto hariSyati satAM nalinI-daleSu muktAphala-dyuti-mupaiti nanUda-binduH // 8 // Matveti natha ! tava samstavanam may-eda marabhyate tanudhiyapi tava prabhavat Ceto harisyati satam nalini-dalesu muktaphala-dyuti-mupaiti-nanuda-binduh matveti nAtha ! tava saMstavana mayedamArabhyate tanudhiyADapi tava prabhAvAt | ceto hariSyati satAM nalinI-daleSa bhutAisa-dhuti-bhupaiti nanUha-binduH // 8 // 118|| he mere prItama ! maiMne Age bahuta vicAra kara liye aba tere hI prabhAva se alpabuddhivAlA bhI maiM terI stavanA kA Arambha karatA huuN| jaise kamala ke pattoM para girA huA osa bindu mauktika kI camaka pAtA hai, vaise hI sajjana puruSoM ke dila ko yaha merI choTI-sI stavanA kA paThana yA zravaNa niHsandeha AkRSTa kara paayegaa| he nAtha ! nAnuM zuM pANInuM TIpuM AdhArabhUta kamalinInA pAMdaDAM para rahela motInI zobhAne pAme che tevI ja rIte A stotra tArA prabhAvathI sajjanonA cittanuM haraNa karaze ema mAnIne alpabuddhivALA mArA vaDe A stotrano Arambha karAya che. Oh God! I firmly believe that prayers to you will clear the sins of all my previous births and therefore I only seek Your glorious impact. My composition may be taken as a prose or poetry, a prayer or a hymn, or just anything, but, it will be accepted and enjoyed by true devotees. A drop of water is just a drop of water. But how nice it looks when it has fallen on the leaf of the Lotus, which looks better than the real pearl. God! There is no doubt that my prayer like that drop of water fallen on lotus will be a rare contribution for the Bhaktas (devotees). -: -gaathaa-yshsaany:zrImatI zAMtAbena caMpaklAla zAha parivAra-muMbai. 25 2010_04

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32 bhaktAmara darzana AstAM tava stavana- masta - samasta - doSaM tvat saMkathA'pi jagatAM duritAni hanti dUre sahasra-kiraNaH kurute prabhaiva padmAkareSu jalajAni vikAsabhAJji Astam tava stavana-masta-samasta-dopam tvat-samkathapi jagatam duritani hanti dure sahasra-kiranah kurute prabhaiva padmakaresu jalajani vikasa-bhanji AstAM tava stavana-masta-samasta-doSa tvat saMkathApi jagatAM duritAni hanti dUre sahasra-kiraNaH kurute prabhaiva padmAkareSu jalajAni vikAsabhAgvi 11811 I ll 2010_64 I he bhagavan! ApakI stuti to samasta doSoM ko dUra haTAne vAlI hai hI, kintu ApakI kathA (caritra) bhI jagata ke tamAma prANIoM ke pApako haTAne vAlI hai| sUrya ko to dUra rakho, kintu sUrya kI prabhA bhI kyA sarovara meM sarojoM ko vikasita nahIM karatI ? (arthAt karatI hI haiM) sUrya kA udaya to kyA, sUrya kI aruNimA hI mAtra jhIla meM paidA hue kamaloM ko vikasita kara detI hai ! 11911 he svAmI ! sUrya to dUra raho, chatAM paNa sUryanI prabhA ja sarovaramAM rahelA kamaLono vikAsa kare che. tevI ja rIte samasta doSathI rahita evuM tamAruM stavana to pachInI vAta che, paNa tamArA jIvananI-tamArA A bhava-parabhavanI--kathA ja lokonA, jagatanA, prANIonAM pApane haNe che-du:khono nAza kare che. -: citra-gAthA-yaMtra saujanya : zrImatI vimaLAbena pUnamacaMda dozI parivAra-muMbai. God! A perfect poem addressed to you and free from faults of prose and verse, words and literature, grammars and derivations, is no doubt full of power to eliminate Karmas. Sweet and serene prayer in high esteem is one thing, but oh my Lord! Even a small exchange of word about You repels most ably the sins of all beings. Sun shines with thousands of his rays and wakes up the Universe. But leave him aside. Even a thin line of ray opens up silently sleeping petals of lotus within seconds. d 2 27

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BHAKTAMARA DARSHAN nAtyadbhutaM bhuvana-bhUSaNa ! bhUta-nAtha! bhUtai-guNai-bhuvi bhavanta-mabhiSTuvantaH / tulyA bhavanti bhavato nanu tena kiM vA bhUtyAzritaM ya iha nAtmasamaM karoti // 10 // Natyadbhutam bhuvana-bhusana ! bhutanatha! bhatair-gunair-bhuvi bhavanta-mabhistuvantah | Tulya bhvanti bhavato nanu tena kim va bhatyasritam ya iha natmasamam karoti ||10|| nAtyabhutaM bhuvana-bhUSA ! bhUta-nAtha ! (bhUtai-[-muvi bhavanta-mamiSTuvantaH / tulyA bhavanti bhavato nanu tela kiM vA bhUtyAzrita ya Iha nAtmasamaM karoti /10 GIIIIIIII he bhuvanAlaMkAra ! Apake sadbhUta guNoM se ApakI stavanA karane vAle Apake samAna hI hote haiM isame koI Azcarya nahIM hai, kyoM ki isa jagata ke dhanapati bhI apane sevakoM ko samRddhi se kyA apane samAna dhanavAna nahIM banAte haiM? avazya apane jaise dhanavAna banAte haiN| ataH mujhe bhI Apa Apake samAna banAveM to koI bar3I bAta nahIM hai / - he bhuvanabhUSaNa ! ApanA vAstavika adbhuta guNo vaDe Apane stavanArA jagatamAM ApanA jevA thAya to temAM kAMI bahu moTuM Azcarya nathI... zuM A jagatamAM evA svAmI nathI, ke jeo potAnI samRddhi vaDe potAnA Azritane potAnA jevA samRddha na kare ? jarUra kare che. arthAt prabhu ! tuM evo svAmI che ke tArA Azritane paNa tArA samAna banAve che. God ! You take care of all the beings for their spiritual upliftment. You are the Ornament and the whole world shines because of Your light of knowledge. He who sings the songs of your virtues, if becomes like you, what is surprising in it ? A noble master (boss) bestows his wealth on his servants to bring them on equal status. Oh Lord ! Thou art the Master of Triloka. The people of the world will become egoless by singing Your Virtues. I will also throw away the bundles of my sins... to become - Veetaraga (vItarAga), exactly like You. -:citra-gAthA-yaMtrasaujanya:zrImAna saMpattarAjajIkAMTeDa parivAra-haidrAbAda _ 2010_04 29

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CS OM SNAKES bhaktAmara darzana dRSTvA bhavanta-manimeSa-vilokanIyaM nAnyatra toSa- mupayAti janasya cakSuH pItvA payaH zazikara-dyuti- dugdhasindhoH kSAraM jalaM jalanidhe rasituM ka icchet Drstva bhavanta-manimesa-vilokaniyam nanyatra tosa mupayati janasya caksuh pitva payah sasikara-dyuti dugdha-sindhoh ksaram jalam jala-nidhe rasitum ka icchet dRA bhavantamanimeSa viloknIyaM nAnyatra toSa-mupayAti janasya cakSuH pItvA payaH zaziGa2-dhuti- hugdhasindhoH kSAra jalaM jalanidhe rasituM ka Icchet 119911 I | ||11|| 5 he darzanIya deva ! Apako dekhate hI nayana nirnimeSa ho jAte haiN| ataH Apa nirnimeSa locanoM se darzana karane yogya ho ! ataH Apa ke darzana karane ke bAda manuSya ke netra aura kahIM bhI Ananda nahIM pA sakate haiN| candra ke kiraNoM jaise ujjavala kSIra samudra ke jala kA pAnakara lavaNa samudra ke khAre jala pIne kI icchA kauna karatA hai ? 2010_04 119911 bhalA! caMdranA kiraNa jevuM ujjavaLa kSIrasamudranuM pANI pIdhA pachI samudranA khArAM pANI pIvAnuM koNa Icche ? (koi nahIM). tevI ja rIte ekI najare-TagaraTagara jovA lAyaka--ApanuM darzana karyA bAda lokonI sRSTi bIje kyAMya saMtoSa pAmatI nathI. prabhu! tAruM darzana kSIrasamudranA jalapAna jevuM, ane anya devonuM darzana dariyAnA khArA pANI bhedhuM che. Oh God! I saw You and I was lost in you. My eyes have stopped twinkling because of Your majestic appearance! -: citra-gAthA-yaMtra sauvanya : zrI nagInadAsa vIracaMda pArekha parivAra-muMbai You are so magnanimous, that now all the fragrance and beauty of worldly objects or tantalizing deities cannot drag my attention. God! My heart and soul cannot see any other object. It looks for You and You and You only. Bound to be; who will prefer to drink salty and ugly waters of the sea when pure and cool milk from the Kshirasagar (kSIra sAgaraH) is ready to quench our thirst ! God, nothing is sweeter and soothing than you. For me, the entire world is sour. CS OM 31

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* 0 0 0 0 0 bhaktAmara darzana yaiH zAnta-rAga-rucibhiH paramANubhistvaM nirmApita-stribhuvanaika-lalAmabhUta ! tAvanta eva khalu te'pyaNavaH pRthivyAM yatte samAna-maparaM nahi rUpamasti / // 12 // Yaih santa-raga-rucibhih paramanubhistvam nirmapita-stribhuvanaika-lalama-bhuta Tavanta eva khalu te'pyanavah prthivyam yatte samana-maparam nahi rupamasti 111211 vaiH zAnta-rAga-rucibhiH paramANubhindra nirmApita stribhuvaneka-lalAmabhUta ! | tAvajo eva khalu teDapyaNavaH pRthivyAM yatte samAna-maparaM nahi rUpamasti ||1 2ll CI393I3339 he tIna jagata-tilaka! Apake samAna tejasvI kAyA aura kisI kI bhI nahIM haiM, kyoM ki jagata meM jitane bhI prazAnta rAgavAle aura tejasvI paramANu the, una sabhI se ApakA deha bana gayA hai, ataH aba aise paramANu nahIM bace, jisase Apake samAna kAyA kA nirmANa punaH ho sake ! he tribhuvananA anupama tilaka ! jagatamAM tArA samAna rUpa bIjA koinuM ye dekhAtuM nathI, kAraNa ke zAntarasanI kAntivALA je paramANuo vaDe tAruM zarIra nirmANa thayuM, te paramANuo A jagatamAM teTalA ja che. Oh Tilak (auspicious mark) on the forehead of Triloka ! I roamed around the world and saw the king of kings, king of Devas and also the masters of sages the Ganadharas... but no one appeared as glorious as Yourselves. God, there is a crystal clear reason for this. The holy atoms which subside all the worldly desires, have already been utilised in formation of your physical self frame. And hence there are no such atoms left from which a gorgeous personality like Yours can be formed. Obviously, the atoms left behind are not at all capable of creating a majestic personality like your physical frame. Billions of offerings to your gorgeous and majestic personality. -: citra-gAthA-yaMtra saujanya :zrI hIrAlAla varajIvanadAsa zAha parivAra-muMbai (pATaNa) 33 2010_04

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**** BHAKTAMARA DARSHAN *..*. vaktraM kva te sur-nrorg-netrhaariniHzeSa-nirnita-naI7-trito-pamAnam | bimbaM kalaGka-malinaM kva nizAkarasya yadvAsare bhavati pANDu-palAza-kalpam Vaktram kva te sura-naroraga-netrahari niscesa-nirjita-jagat-tritayo-pamanam Bimbam kalanka-malinam kva nisakarasya yad-vasare bhavati pandu-palasa-kalpam ||13II. vatra kava te sura-naroga-netrahAriniHzeSa-nirjita-jaga-tritayo-pamAnam | bilba kalaDuM-malina kava nizAkarasyA yadrAsare bhavati pADu-palAza-kalpam 13 GIOIEEEEE he ! jagadIzvara ! jo dina meM palAza ke jaisA phikA ho jAtA hai, rAtri meM pUrNa prakAzita hone ke samaya para bhI jo kAle dhabbe jaise kalaMka se gaMdA dikhatA hai, aisA candra kA vimba kahA~ ? ora sura asura tathA manuSya ke nainoM ko khIMca le jAnevAle tathA jagata kI tamAma upamAoM ko jIta jAnevAlA ApakA mukha kahA~ ! prabhu ! deva, manuSya ane nAgakumAranA netrane haranAruM, traNeya jagatanI samasta upamAne jItanAruM tAruM mukha kyAM ane kalaMkathI malina thayela temaja divase khAkharAnA pAna jevuM phi dekhAtuM candranuM bimba kayAM ? (prabhu ! tArA mukhane to candranI upamA ApI zakAya tema nathI.) My Almighty, how aesthetically pleasing do You appear! Deities are attracted to You; men are happier to have you in their eyes and hearts; even the animals and birds are grateful to have Your glimpse. No metaphor is enough to narrate Your appearance. All the comparisons and metaphoric descriptions fall short... The moon has no value in daytime; though it looks like a prince in the night, but it is pale in daytime... Oh God! The whole world looks pale and tasteless when compared with you. -: citra-gAthA-caitra saujanya :zrI kIrtibhAi kkIracaMda zAha parivAra-muMbai (khaMbhAta) 35 2010_04

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ITHIBra 8nA sampUrNa-maNDala-zazAGka-kalA-kalApazubhrA-guNA-stribhuvanaM tava lavayanti / ye saMzritA-strijagadIzvara-nAthamekaM kastAna-nivArayati saJcarato yatheSTam // 14 // Sampurna mandala-sasanka-kala-kalapasubhra gunas-tribhuvanam tava langhayanti | Ye samsritas-tri-jagadisvara-nathamekam kastan-nivarayati sancarato yathestam ||14|| saMpUrNa-maMDala-zazArdU-kalA-kalApa zubhrA-guNA-stribhuvanaM tava laayatti . ye saMzritA-strijagadIzvara-nAthamekaM kastAnuM-nivArayati saccarato yatheSTam II14 CII3333339 he prabho ! - Apake zubhra guNa samagra jagata ko lAMgha gaye hai, kyoM ki Apake samAna ananya nAtha kI zaraNa pAnevAle guNoMko, tInoM jagata meM jI (mana) cAhe vahAM viharane se kauna roka sakatA haiM ? he trilokanAtha ! sapUrNa goLa pUrNimAnA candranI kalAnA samUha jevA tArA ujjavaLa guNo traNeya jagatane oLaMgI jAya che-traNeya jagatamAM phelAI gayA che. tArA jevA traNeya jagatanA eka ja svAmIno Azraya karanArAne icchA mujaba pharatAM koNa rokI zake ? (koI nahi.) arthAt sarvaguNonA cirasthAyI AdhAra Apa ja cho. 0, the lord of Triloka ! Your virtues are as pleasing and bright as the full moon in the cloudless sky, but it is surprising that how the virtues which remained in your Atma, have spread throughout the universe ! But one need not get astonished, as you are the lord of universe and virtues have taken shelter in you. No one can stop (prevent) the roaming of a person according to his desire, who has taken refuge into the gigantic and majestic personality like yours. -: citra-gAthA-caMza saujanya :zrImatI kAzmIrAbena ravIndrabhAi kApaDIyA parivAra-muMbai (khaMbhAta) 2010_04

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..... bhatAbhara rzana ..... citraM kimatra yadi te tridazAGganAbhinItaM manAgapi mano na vikAra-mArgam / kalpAnta-kAla-marutA calitAcalena kiM mandarAdri-zikharaM calitaM kadAcit ? // 15 // Citram kimatra yadi te tridasanga-nabhirnitam managapi mano na vikara-margam | kalpanta-kala-maruta calita-calena kim mandaradri sikharam calitam kadacit ? ||15|| citra kimatra yadi te tridazAnanAbhisnata manAgapi mano na vikAra-mArgamU | kalpAnta-kAla-matA calitAcalana kiM mandarAdri-zikharaM calita kadAcit? 1po. he vItarAga ! devAMganAe~ Apake mana ko thor3A-sA bhI calita na kara pAyIM usameM koI Azcarya nahIM hai| pralayakAla kA tUphAnI pavana kyA merU parvata ke zikhara ko hilA sakatA haiM? aise hI Apake mana ko duniyA kA koI bhI AkarSaNa AkRSTa nahIM kara sakatA! he nirvikArI prabhu ! jo devAMganAo vaDe paNa tAruM mane jarA ya vikArane na pAmyuM to emAM zuM Azcarya che ? zuM parvatone paNa calAyamAna karanAra pralayakALanA vAyu vaDe merU parvatanuM zikhara bhI ya? (hApi nahI.) Vitaraga ! in spite of all your qualities. You are so much indifferent and unconcerned that even the fairies of the heaven neither attract You, nor detract You ! The disastrous storm at the end of an eon topples other mountains as well. But no sooner it approaches Mount Meru, the king of Mountains, turns into breezes. Thunder is well aware that its might will not work there. God, I have come to know by Your grace that the Veetaraga cannot be lured even by the best and most beautiful fairies. The one who is never lured is veetaraga, and Veetaraga can never be lured. -:citra-gAthA-yaMtra saujanya:zrI sainikarAjajI chAjeDa parivAra-sikaMdrAbAda 39 2010_04

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BHAKTAMARA DARSHAN nirdhUmavarti- rapavarjita-tailapUraH kRtsnaM jagattrayamidaM prakaTIkaroSi gamyo na jAtu marutAM calitA-calAnAM dIpo'parastvamasi nAtha ! jagatprakAzaH 119&11 Nirdhumavarti-rapvarjita-tailapurah krtsnam jagat-trayamidam prakati-karosi Gamyo na jatu marutam calita-calanam dipo'paras tvamasi natha! jagat-prakasah ||16|| nirdhvamavarti-25varjita-tailapUraH kRtne jagatpraya-midaM prakaTIkaroSi gamyo na jAtu marutAM calitA-calAnAM dIpoDaparastvamasi nAtha ! jagatprakAzaH 119811 he nAtha! Apa eka bejor3a dIpaka ho, kyoM ki Apa tInoM jagata ko prakAzita karate ho phira -bhI na Apa meM dhuMA hai, na koI lau hai, na to tela bharane kI AvazyakatA hotI hai| parvatoM ko bhI calAyamAna karane vAle ati prabala pavana se bhI Apa bujha nahIM sakate ho / he prabhu ! dhUmADA rahita, vATa rahita ane tela rahita apUrva dIpaka svarUpa, Apa samasta jagatane prakAzita karo cho, parvatone paNa calAyamAna karI zakanArA ati prabaLa vAyuthI paNa tame bujhAtA nathI ane tethI he nAtha ! tame jagatprakAzaka alaukika dIpaka cho. 2010_04 Oh God Almighty! You are a self-lit lamp and hence You do not need any external fuel of preachings of other saints. The stormy winds of illusions cannot extinguish or fade Your light of infinite knowledge. Your unique existence does not emit the smoke in the form of Raga (rAgaH) and Dwesha (dveSaH). You also do not depend upon the help of others on the path of salvation like an ordinary lamp relying on a cotton wick. In fact You are the unique lamp to lighten the whole universe at a time by Your theory of Anekantavada (anekAntavAda). -: citra-gAthA-yaMtra saujanya :zrImatI pAnIbAI hastImalajI koThArI parivAra-yelahaMkA (beMglora) 41

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30 kAya bhaktAmara darzana nAstaM kadAcidupayAsi na rAhugamyaH spaSTIkaroSi sahasA yugapaj jaganti nAmbhodharo-vara-niruddha-mahA-prabhAvaH sUryAtizayi-mahimA'si munIndra! lokagA Nastam kadacid-upayasi na rahu-gamyah spastikarosi sahasa yugapaj-jaganti Nambhodharo-dara-niruddha-maha-prabhavah suryatisayi mahimasi munindra! loke nArUM kadAci-dupayAsi na rAhu-gamyaH spaSTIkaroSi sahasA yugapajU-jaganti nAmbhodharo-dara-niruddha-mahA-prabhAvaH sUryAtizAyi-mahimA'si munIndra ! loke 119911 I | he munIndra ! loka meM ApakI mahimA sUrya se bhI bar3hakara hai, kyoMki Apa aise sUrya haiM jo kabhI bhI asta nahIM hotA hai aura kabhI rAhu se grasita hotA nahIM hai / kabhI bhI bAdalo se jinakA prabhAva parAjita hotA nahIM hai aura eka sAtha meM jagata ko spaSTatA se ekadama prakAzita karatA haiM / ||17|| he munIndra ! tame kadApi asta pAmatA nathI, kayAreya rAhuthI grasta thatA nathI, eka ja ja A samaye samasta jagatane prakAzita karo cho, vaLI ghaTAdAra meghanA madhyabhAgathI paNa tamAro mahAprabhAva (teja) rokAto nathI. tamAro mahimA sUrya karatAM paNa caDiyAto che, tethI tamane sUryanI upamA ApavI paNa yogya nathI. Oh Master of Munis! It is also not possible for us to compare Your qualities with the Sun, because Sun rises and sets everyday. You are ever self-luminous and hence risings and settings are not there. 2010_64 The star of solar energies enlightens only a small part of the universe, and then slowly moves to the other parts, leaving darkness behind. Occasionally, Rahu also eclipses him. But oh Master of Munis, as You enlighten the whole universe at a single time and as you possess the infinite knowledge as your preachings (Agamas]) can never be challenged by any logician and as your most glorious Shashan (Jain Dharma) can never be shadowed or overcome by other schools of philosophies, you surpass the sun. citra-gAthA-yaMtra sojanya : zrImatI mInAbena siddhArthabhAi zAha parivAra-amadAvAda. 43

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0 0 0 0 bhaktAmara darzana 0 0 0 0 nityodayaM dalita-moha-mahAndhakAraM gamyaM na rAhu-vadanasya na vAridAnAm / vibhrAjate tava mukhAbja-manalpa-kAnti vidyotayajJa-nA-pUrva-zazAkU-vikhyam 18 Nityodayam dalita-moha-mahandhakaram gamyam na rohu-vadanasya na varidanam Vibhrajate tava mukhabja-manalpa-kanti vidyotayaj-jagad-apurva sasanka-bimbam |11811 nityodayaM dalita-moha-mahAndhakAra gamya na rAhu-vadanasya na vAridAnAm | vibhrAjave tava mukhAnja-manalpa-kAnti vidyotayajU-jagada-pUrva-zazArdU- bimbam II18 he apratima dIptimAna he analpa kAnti vAle! ApakA mukhakamala koI anupama candra ke bimba samAna hai, jo jagata ko prakAzamAna karatA hai aura jo nitya udita hai; moha rUpa andhakAra kA dalana karane vAlA hai aura jo na rAhu se grasita hotA hai, na bAdaloM se AcchAdita hotA hai / prabhu ! nirantara-haMmezA udaya pAmatuM-moha rUpa gADha andhakArano nAza karanAruM, rAhuthI grasta na thanAruM ane vAdaLothI AcchAdita na thanAruM, jagatane prakAzanuM atyaMta tejasvI evuM tamAruM mukharUpI kamaLa zobhI rahyuM che. kharekhara, tame apUrva candra cho. Oh God! Since you can never be compared with the sun, can we now look for the moon? Alas! Moon rises and sets at indefinite times; it shines in the night only. God, You are ever-risen and showing the path of salvation to Your devotees during the day and night alike. All deserving souls suffering from their illusions from time immemorial are benefitted by Your preachings and by undertaking the penance had destoryed their pitch darkness within no time. The moon is eclipsed by Rahu time and again; but oh my Lord, You are so good to mankind, that You eclipse the fallacies and ill-thoughts for ever. The black spots are apparent on the face of the moon; whereas, while we see You, Your clean personality glows with cool and soothing halo. Moon looks pale in front of You ! Moon rises on one end of the earth and sets on the other; whereas You spread Your aura in entire universe (Triloka) at all times. -: citrA-gAthA-yaMtra saujanya :zrI nAnakacaMda motIcaMda zAha parivAra-muMbai (pATaNa) 2010_04

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..... BHAKTAMARA DARSHAN ... kiM zarvarISu zazinA-'hni vivasvatA vA yuSman-mukhendu-daliteSu tamassu nAtha ! / niSpanna-zAli-vana-zAlini jIva-loke kArya kiyaj-jaladharai-rjalabhAra-nanaiH // 19 // Kim sarvarisu sasinahni vivasvata va yusman-mukhendu dalitesu tamassu natha ! | Nispanna-sali-vana-salini jiva-loke karyam kiyaj-jaladharair-jalabhara-namraih ||19|| / kiM zarvarISa zazinA-ddhi vivasvatA vA yuSman-bhuNendu-hArateSu tamassu nAtha ! niSpanna-zAli-vana-zAlini jIva-loke Arya jya-49dharai-IsamAra-nabhaiH // 18 // he teja-puMja! jaba Apake rAta-dina prakAzita rahane vAle mukharUpa cAnda se andhakAra dUra ho jAtA hai, taba rAta meM cAnda se kyA matalaba aura dina meM sUrya se bhI kyA matalaba ! jaba vizva pUrNa pake hue zAlI cAvala ke vana se zobhita hai, taba jala ke bhAra se nIce Aye hue megha kA kyA kAma hai ? (arthAt koI kAma nhiiN|) ThIka vaise hI jaba Apake mukha rUpa candra ke mila jAne para anya koI jyotirmaya padArthoM kI AvazyakatA hI nahIM rhii| he nAtha ! jyAre DAMgaranA khetaro vaDe pRthvI zobhAyamAna thai ja gai che to have jalanA bhArathI jhakI gayelA vAdaLonuM zuM kAma che ? (kAMI nahIM.) tevI ja rIte tamArA mukharupa candra vaDe andhakArano nAza thai gayo che, to have rAtre candramAnuM ane divase sUryanuM zuM kAma che? prabhu ! tuM maLI gayA pachI koinIye jarUra nathI. Oh Lord ! What is the use of the moon in the night; and that of the Sun in the daytime ! Is it necessary to depend on Sun and moon to dispel the darkness? No... No... No ! On the contrary, they are not aware that the enlightenment which has come out of You has already removed the blinding darkness within no time! They have nothing to do. Those black clouds are filled with water and are ready to rain. But where is the need of rain for the harvest of rice grown-up in the field! Lord, You have already cleared the darkness of ignorance. And so, oh Sun and Moon ! your process of rising and setting as usual is now a mere routine! And you have nothing to do to guide the living beings. -: citra-gAthA-yaMtra saujanya:zrI bI. padmarAjana jvelarsa parivAra- AdonI 2010_04

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BIGGIMra drarzana jJAnaM yathA tvayi vibhAti kRtA'vakAzaM naivaM tathA hariharAdiSu nAyakeSu tejaH sphuranmaNiSu yAti yathA mahattvaM naiva tu vahAva-zavahare hirapaIISS-jeAra ra0NI. Jnanam yatha tvayi vibhati krta-vakasam naivam tatha HariHaradisu nayakesu Tejah Sphuran-manisu yati yatha mahattvam naivam tu kaca-sakale kirana-kule'pi II20] N2oll jJAna yathA tvayi vibhAti kRtADavakAza naiva tathA hariharAdiSa nAyakevu tejaH spharanmaNiSa yAti yathA mahattva naivaM tu kAca-zakale kiraNADaDa-kuluMDapi C333333333 he sarvajJa, teja se sphurAyamAna maNiyoM kI jaisI mahattA hai, vaisI mahattA kiraNoM se vyApta hone para bhI kAMca ke Tukar3e kI nahIM hotI hai / vaise hI jo jJAna ApakI AtmA meM sthAna pAkara zobhAyamAna ho rahA hai, aisA hari-hara Adi devoM meM zobhA nahIM pAtA hai| prabhu ! jevI rIte dedIpyamAna maNiomAM teja mahattAne pAme che, tevI rIte kiraNothI vyApta hovAM chatAM paNa te teja kAcanA TukaDAomAM mahattva nathI pAmatuM... tema ja anaMta paryAyavALI vastune prakAzanAruM jJAna jevI rIte tamArA viSe zobhe che, tevI rIte hari-hara vagere nAyakomAM nathI zobhatuM. arthAt prabhu kevaLajJAnI che. anya devo vilaMgajJAnI che. Lord! You are the ocean of pure and exclusive enlightenment. All Your attachments are gone and hence You belong to none and no one belongs to You. All the desires of Yours have perished and hence You have no friends or foes. You are not bound by anyone, nor You bind anyone !. It is therefore that you see the world as it is. It is therefore that Your enlightenment is free of all preconditions and purely independent. This is the very reason of our very distinctive respect to Yourself. Though we do not have any hate or disregard for Hari (Krishna) & Hara (Mahadev) or any spiritual or religious leader, but the imperfectness of their knowledge and their inclination towards attachment and hatred do not inspire us to follow their path, but that of the Jineshwara. Lord, Your pure enlightenment is the outcome of total awareness and total detachment. Look at that glowing halo! Naturally, a piece of glass or stone cannot shine as much as a jewel. Glass and diamond do reflect; but the reflection from a glass is not as bright as the diamond and jewel. -: citra-gAthA-yaMtra saujanya :zrImatI vinodInIbena hemaMtalAla mahetA parivAra-kalakattA (vAMkAnera) 2010_04

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..... ...... matAbhara ni manye varaM hariharAdaya eva dRSTA dRSTeSu yeSu hRdayaM tvayi toSameti kiM vIkSitena bhavatA bhuvi yena nAnyaH kazcinmano harati nAtha ! bhavAntare'pi / // 21 // Manye varam Hari-Haradaya eva drsta Drstesu yesu hrdayam tvayi tosameti Kim viksitena bhavata bhuvi yena nanyah Kascin-mano harati natha bhavantare'pi ||21|| maje vara hariharAdaya evA draSTA draSTaSa yeSu hRdayaM tvayi toSameti kiM vIkSitena bhavatA bhuvi yena nAnyaH kazcinmano harati nAtha bhavAntareDapi GIE 21 he hRdaya ke hAra! tulanAtmaka dRSTi se maiMne hari-hara vagairaha devoM ko dekha liyA vaha acchA hI huA, kyoM ki una sabako dekhane ke bAda jaba Apako dekhA to merA mana Ananda se bhara gyaa| isa duniyA meM ApakA darzana hone ke bAda isa bhava meM to kyA magara anya bhavoM meM bhI kisI anya devoM kI majAla hai ki hamAre mana ko vaza kara sake? (kabhI nhiiN|) are, kyA Apake darzana ke bAda aba to janamajanama meM bhI hari-harAdi koI deva mere mana ko tanika bhI AkRSTa kara pAyeMge? nahIM; kabhI bhI nhiiN| he nAtha ! hari-hara vagere devone meM joyA te sAruM ja thayuM ema huM mAnuM chuM, kema ke teone joyA pachI to mAruM mana tamArAmAM ja saMtoSa pAme che; AnaMda pAme che. paNa he nAtha ! Apane joyAthI zuM phAyado ? basa e ja ke have to bhavAMtaramAM ya A jagatanA anya koi deva mArA manane harI zakaze nahIM, vaza karI zakaze nahIM. Oh my Lord of Lords! Good that I became formally the follower of other religious leaders like Krishna and Mahadeva. But it was so good that they made me realise the true nature of the Vitaraga and ultimately I decided to take shelter. Oh the Almighty! It was also good that I saw you at last. Your conclusive touch is very pleasing. Now I will not think of any other deities. In case of my following you earlier, I might have thought of roaming around with other deities. Am I not benefitted by your holy sight? No, my Lord! now the truth realised by me will not allow me to go towards other religious leaders and their philosophies neither in dreams, nor in subsequent births. You have impressed my heart to such an extent that not only during the remaining period of this life, but even beyond, no other dieties will attract my Atma. This is my solemn affirmation till Moksha. -:citra-gAthA-yaMtra saujanya:zrIrAjasthAna kaTalarI mArTa, phIlakhAnA-haidrAbAda 2010_04

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*... BHAKTAMARA DARSHAN ..... strINAM zatAni zatazo janayanti putrAn nAnyA sutaM tvadupamaM jananI prasUtA / sarvA dizo dadhati bhAni sahasrarazmiM prAcyeva digjanayati sphuradaMzujAlam // 22 // Strinam satani sataso janayanti putran nanya sutam tvadupamam janani prasuta sarva diso dadhati bhani sahasrarasmim pracyeva dig-janayati sphuradamsujalam 1122|| strImAM zatAni zatazo janayatti putrAnuM nAnyA suta tadupama jananI prasUtA sarvA dizo dadhati bhAni sahasarazmi prAcceva dijanayati phuradaMzujAlam // 22 // GIO3333333 he dhanya mAtRka! saiMkar3oM striyA~ haiM jo aneka putroM kI jananI banatI haiM, magara Apa jaise putra kI janma-dAtrI anya koI bhI strI nahIM bana sktii| (jaise) sabhI dizAe~ nakSatroM ko hI dhAraNa kara sakatI haiM magara prakhara kiraNoM se vyApta sUrya ko to mAtra pUrva dizA hI dhAraNa kara sakatI hai| prabhu ! nakSatrone dhAraNa karanArI badhI ja dizAo hovA chatAM dedIpyamAna kiraNovALA sUryane janma ApanAra to pUrva dizA ja hoya che. tevI ja rIte) anya seMkaDo strIo mAtAo hovA chatAM tArA jevA putrane janma ApanAra bIjI koi mAtA nathI hotI. Oh great Rishabhadeva! Oh God Adideva! Birth of babies is common course of affairs on the earth; but oh my Lord, Mother Marudevi was the greatest mother of whom a great child, yourself was born, who first preached the religious values, code of conduct, law of ethics, various Sciences, arts & aesthetics and path of salvation of life. Undoubtedly true, the Godly children cannot be born of all mothers. Look at those Northern, Southern and Western directions. Just on the onset of night, lots of stars are seen and the whole sky is filled with them. But who produces the lamp to brighten the whole Universe ? The East only. Oh Lord! your mother Marudeva was also a mother like eastern direction. A Great Mother, an unique and unfore-existed Mother ! Salutations unto such a Great Mother of yours, ! -: citra-gAthA-yaMtra saujanya:zrI sI.bI. jaina parivAra-madrAsa 2010_04 53

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0 0 dvAra durzana tvA-mAmananti munayaH paramaM pumAMsamAditya-varNa-mamalaM tamasaH parastAt tvAmeva samyagupalabhya jayanti mRtyu nAcaH zivaH zivapavasya munIndra! prasthA: //ra rUA. Tva-mamananti munayah paramam pumamsa Maditya-varna-mamalam tamasah parastat | Tvameva samyagupalabhya jayanti motyum Nanyah sivah sivapadasya munindra ! panthah 1123||| vA-mAmanatti munayaH paramaM pumAMsamAditya-varNa-mamAM tamasaH parastAt -Ameva samyagupalabhya jayanti mRtyu nAcaH zivaH zivapadasya munIndrA paMthAH 23 he munIndra ! tujhe prApta karake hI mRtyu para vijaya pAyI jAtI hai| ataH siddha hotA hai ki Apake sivA aura koI maMgala-patha mokSapada kA nahIM hai | munijana Apako hI parama puruSa mAnate haiM tathA prakAza svarUpa, nirmala, evaM ajJAna andhakAra se pare mAnate haiN| | he munIndra ! munio tamane ja andhakArathI para-dUra rahela temaja sUrya samAna tejasvI tathA parama puruSa mAne che. tamane sArI rIte pAmIne ja (aMtaHkaraNanI zuddhi vaDe) jagatanA prANIo mRtyune jIte che. A sivAya mokSano bIjo koi kalyANakArI mArga nathI. The Master of Monks ! Upon lot of thoughts and hypotheses, the scholar-saints have finally concluded that you are the only preacher and giver of KEVAL JNANA the ultimate enlightenment, and hence you are a PARAM PURUSHA- the Supreme Super human ! The thinkers, who attained their status after a greatpenance, rightly address you as AMAL because there is no trace of any impurity in you. Your omniscience and total detachment are seen in highest esteem by scholars and they rightly address you, your delusionless self as " TAMASAH PARSTAT"- beyond darkness. ! Hence oh Lord ! I am fully convinced that death, the cycle of birth & death-can be overcome and Moksha can be attained by following your preachings. One may try any other path for enlightenment, but oh Lord, the path preached by you is the shortest, safest and ultimately accepted by all. -: cina-gAthA-yaMtra saujanya :zrI puSpAbena pUnamacaMda zAha parivAra-mATuMgA-muMbai. 55 2010_04

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bhaktAmara darzana tvA-mavyayaM vibhu-macintya-masaGkhya-mAyaM brahmANa-mIzvara-mananta-manaGgaketum yogIzvaraM viditayoga-maneka-mekaM jJAna-svarUpa-mamalaM pravadanti santaH // 24 // Tva mavyayam vibhu-macintya-masankhya-madyam brahmana-misvara-mananta-manangaketum | Yogisvaram viditayoga-maneka-mekam jhana-svarupa-mamalam pravadanti santah ||24|| tyA-mavyaya vibhu-maciMtya-masakhya-mAdya brahmANa-mIzvara-mananta-manadraketum yogIzvara viditayoga-maneka-mekaM jJAna-svarUpa-mamalaM pravatti santaH 24o. CSSSSSSS he saMtaziromaNi! satpuruSa Apako "avyaya" kahate haiM, kyoMki Apa svayaM nAza pAnevAle nahIM haiM aura bhaktajana bhI Apako pAkara avinazvara banate haiM / jJAna se sarvavyApaka hone ke kAraNa Apa "vibhu' haiM | bar3e se bar3e yogIjana bhI Apake svarUpa ko ciMtana meM pratibiMbita nahIM kara sakate haiM, ataH Apa "aciMtya" haiM / Apake guNoM kI ginatI nahIM ho sakatI hai, ataH Apa "asaMkhya' haiM / paMca parameSThiyoM meM Apa prathama haiM, ataH Apa "Adya" haiN| Apa ananta AnaMda se bRhad haiM tathA Apa hI zAsana-pravartana dvArA dharma kI sRSTi ke sarjaka haiM ataH Apa "brahmA' haiM / sabhI taraha ke aizvaryoM ko Apane hI prApta kiyA hai, isa liye Apa "Izvara" haiM / Apa se anaMtaguNoM kI prApti hotI hai tathA Apa dUsaroM ko anaMtaguNoM ke svAmI banAte haiM ataH Apa "anaMta' haiM / kAmadeva arthAt vAsanAoM kA nAza karane meM Apa samartha haiM, ataH Apa "anaMgaketu" haiM / Apa sabhI yogasiddha AtmAoM se bhI mahAna haiM, ataH Apa "yogIzvara" haiM / Apa hI karma ke anAdi saMyoga ko nAza karanevAle hone se Apa "viditayoga" haiN| Apa aneka AtmAoM ke sAtha sambandha rakhanevAle hone se "aneka' haiM / Apa ApameM hI sthita hone kI vajaha se "eka" haiM / Apa kA aura jJAna kA abheda hone se Apa svayaM jJAnasvarUpa haiN| Apa hI aThAraha doSa se rahita hone se vizuddha evaM amala haiN| svAmI ! 5 avinAzI, vibhu, mayintya, asaMjya, mAdha, prahaspa35, zva2, ananta, anaMgatu, yogIzvara, yogajJAtA, aneka, eka, jJAnamaya tathA nirmaLa cho : A pramANe aneka nAme saMtapuruSo Apane ja stave che. Oh my Lord! Noble and serene saints and scholars pray you with their following words and attributes. Your eternal power is not going to corrode for time immemorial and hence they call you "AVYAYA"( avyaya). cont...on page No.98 -: citra-gAthA-yaMtra saujanya:zrImatI rohiNIdevI gumAnamalajI jaina parivAra-phIlakhAnA (haidrAbAda) DI 2010_04

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..... BHAKTAMARA DARSHAN ... buddha-stvameva vibudhArcita-buddhi-bodhAt tvaM zaGkaro'si bhuvana-traya-zaGkara-tvAt dhAtA'si dhIra! zivamArga-vidhe-vidhAnAt vyaktaM tvameva bhagavan ! puruSottamo'si // 25 // Buddha-stvameva vibudharcita-buddhi-bodhat tvam Sankaro'si bhuvana-traya-sankara-tvat | Dhatasi dhira ! siva-marga-vidher-vidhanat vyaktam tvameva Bhagavan! Purusottamo'si 112511 buddha-svameva vibudhArcita-buddhi-bodhAtu - zaaroDasi bhuvana-traya-zaEra-vAt | dhAtAsi vIra ! zivamArga-vidha-vidhAnAt vyakta tvameva bhagavan! puruSottamoDasi 2pA. CC) he bhagavan ! devoM se pUjita hone se aura buddhi ke utkarSoM ko pAne se Apa buddha ho| tInoM bhuvana ke (za) sukha ko (kara) karanevAle hone se Apa hI 'zaMkara' ho| he dhIra! zivamArga kI vidhi kA vidhAna (sarjana) karane se Apa hI vidhAtA ho| ataH Apa hI spaSTarUpa se puruSottama ho, bhavyoM meM uttama ho| - he bhagavan ! devothI paNa ApanuM jJAna sanmAnita thayuM hovAthI Apa ja buddha cho. traNe jagatanA prANIone sukha karanArA hovAthI Apa ja zaMkara cho. he dhIra! zivamArganuM vidhAna karavAthImokSamArganuM sarjana karavAthI Apa ja dhAtA-brahmA-cho. he bhagavan! Ama pragaTa rIte puruSomAM uttama cho eTale Apa ja puruSottama-kRSNa-cho. Oh God of the Gods ! Some people asked me, "It is all right about God Adinatha, but who are BUDDHA (yuddha), SHANKARA (zaMkara) and BRAHMA (traEURT) ? Lord I have no words to describe their characters, I expressly told them that I know one and the only Veetaraga (Sterer), one and the only ADINATHA (311f271a), one and the only TIRTHANKARA (atm). Then I told them to listen the true meaning of their names: The one who possesses the entirely developed intelligence of KEVALJNANA (kravatajJAna) is BUDDHA vaDha). SHANKARA also is a direct meaning of your attribute." Shan" (si) means Kalyana (TO) and "Kara" (7) means the performer. So these words mean that the one who performs the process of implementing eternal bliss in marikind is " Shankara " (zaMkara), By your justful observations, pious character, constant awareness and Supreme Enlightenment, you are the only one, by practising whose preachings, one can attain salvation; and hence you are the true BRAHMA (EN). Your life is full of penance, awareness, enlightenment and is absolutely neutral. These attributes easily define you as the Greatest Man (Purushotama). -: citra-gAthA-yaMtra saujanya :zrI vikrama eklava-sikaMdrAbAda. 59 2010_04

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..... * .... bhaktAmara darzana tubhyaM nama-stribhuvanA''rtiharAya nAtha ! tubhyaM namaH kSiti-talA'mala-bhUSaNAya tubhyaM nama-strijagataH paramezvarAya tubhyaM namo jina! bhavodadhi-zoSaNAya // 26 // Tubhyam namas-tribhuvanarti-haraya natha! tubhyam namah ksititalamala-bhusanaya | Tubhyam namas-trijagatah paramesvaraya tubhyam namo Jina! bhavodadhi-sosanaya 1|26|| tulyuM nama-stribhuvanAhaDartiharAya nAtha! tubhyaM nama: kSiti-USmara-bhUSAya / tulyuM nama-strijagataH paramezvarAya tulyuM namo jina! bhavodadhi-zoSaNAya 26o CSS3355 he sadA namaskaraNIya deva! he tIna bhuvana kI pIr3A harane vAle, Apako namaskAra hai / he pRthvItala ke nirmala bhUSaNa!-pRthvItala ko zobhAyamAna karane vAle Apako namaskAra hai / trijagata ke paramezvara, Apako namaskAra hai ! he jina (rAga-dveSako jItane-vAle) isa lie maiM Apako namaskAra karatA hUM ki Apa saMsAra-sAgara ke zoSaka haiN| Apako namaskAra...! namaskAra...!! namaskAra...!!! nAtha !tro yonI pIne 42nA2, tabhane nabha22 ho; pRthvInA uttama-nirmaLa alaMkArarUpa, tamane namaskAra ho; traNa jagatanA paramezvara evA, tamane namaskAra ho; he jina ! bhavarUpI samudranuM zoSaNa karanAra, tamane namaskAra ho ! nabharArI ...! nabhaR @o...!! nabhaR ...!!! Oh my God! I simply bow at your feet because you are the destroyer of the troubles of all the three lokas! Oh Great Ornament of the earth, accept my salutations in your feet. Oh Supreme God of Tribhuvan (tribhuvana) (i.e., Devaloka, Manav Loka and Danav Loka!) accept my offerings in your feet. God! You are the only source with whose blessings, I can swim across the salty waters of the Samsara-Sagara and overcome my short comings of Adhi (fa). Vyadhi (fa) and Upadhi (syra). Kindly accept my offerings for lifting the humankind to Moksha (mokSa). Salutations...! Salutations...!! Salutations...!!! Crores and Crores of salutations unto you! -: citra-gAthA-yaMtra saujanya: zrImatI jIvanabAI ratanasiMhajI muNota parivAra-cArakamAna (haidrAbAda) ___ 2010_04 61

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bhaktAmara darzana ko vismayo'tra yadi nAma-guNai-razeSaiH tvaM saMzrito niravakAzatayA munIza! / doSai-rupAtta-vividhAzraya-jAtagarvaiH svapnAntare'pi na kadAcida-pIkSito'si // 27 // Ko vismayo'tra yadi nama-gunair-asesaih tvam samsrito niravakasataya munisa! Dosairupatta-vividhasraya-jatagarvaih svapnantare'pi na kadacida-piksito'si II27|| ko vismayoDatra yadi nAma guNe-razeSeH - saMzrito niravakAzayA munIza ! dorSa-rupAtta-vividhAzraya-jAtagarveH svaprAntareDapi na kadAcida-pIkSitoDasi rahyA (CCCC CSC ) he munIza ! samasta sadguNoM ko isa jagata meM koI Azraya na milA, isalie ve vecAre Apake zaraNa meM A gaye aura ye durguNa garvonnata haiM; apane AzrayadAtA devoM pr| durguNoMne isa lie to Apako svapna meM bhI nahIM dekhaa| ThIka hI hai, isameM Azcarya bhI kyA hai ? | he munIza! anyatra sthAna nahIM maLavAthI ja samagra guNoe tamAro Azraya karyo che, emAM Azcarya zuM ? temaja aneka sthaLe Azraya pAmavAthI jemane garva thaI rahyo che evA doSoe koI vakhata svapnamAM paNa tamane joyA nathI, emAM paNa Azcarya zuM ? Oh my God! Someone asked me "How is it that your God has all the good qualities only and no short-comings at all ?" replied, "Look ! There are envy and ire, desires and attachments, wants and miseries and endless vices. I asked them (the vices) as to why do they avoid approaching Bhagawan Adinatha ?" They all replied together, "We have found our comfortable abodes elsewhere." For example, anger with Mahadeva, pride with Parashuram, politics and attachment unto multiple rasas (19) of senses with Krishna and sluggishness with Brahma. Your Adideva is KEVALJNANI, therefore, what is the use of approaching him ? He is having total enlightenment and constant awareness. How can we go there? We have no place to enter !" So, my dear friend, my reply to you is simple : MY ADINATHA IS NOT SEEN WITH ANY OF THE VICES EVEN IN DREAMS - -: citra-gAthA-yaMtra saujanya : zrImatI saralAbena kizorIlAla zAha parivAra-durga. 2010_04 63

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... BHAKTAMARA DARSHAN *.... uccai-razoka-taru-saMzrita-munmayUkhamAbhAti rUpa-mamalaM bhavato nitAntam / spaSTollasat-kiraNa-masta-tamo-vitAnaM bimbaM rave-riva payodhara-pArzvavarti // 28 // | Uccair-asoka-taru sam srita-munmayakhamabhati rupa-mamalam bhavato nitantam Spastollasat-kirana-masta-tamo-vitanam bimbam rave-riva payodhara-parsvavarti ||28|| / uthyai-2zo:-taru-saMzrita-bhunmayUmAtmAti 35-bhama bhavato nitAntam spaSTokasat-25-bhasta-tamA-vitAnaM bilba rave-riva payodhara-pArthavati // 28 // he nirmala rUpa vAle ! spaSTa, dedIpyamAna aura andhakAra ke vistAra ko haTAne vAle tathA megha ke samIpavarti sUrya ke bimba jaisA ApakA nirmala rUpa arthAt deha atyaMta zobhAyamAna lagatA hai kyoMki ApakA deha bhI sUrya ke jaisA nirmala hai; aura Apake deha se bhI sUrya kI taraha nikalI huI Urdhva kiraNeM megha jaise azoka vRkSa para chA jAtI haiM / CEO he bhagavan! UMcA azokavRkSanI nIce raheluM tamAruM dedIpyamAna nirmaLa rUpa (zarIra) meghamaMDalanI pAse atyaMta camakI rahelA ane andhakArano samULago nAza karanAra sUryanA bimba jevuM zobhecha. Oh my God! I saw you with my inner eyes in the midst of several sages, saints, kings, herds and people from all walks of life. You were seated majestically in the Samavasarana (aut) under the shadow of Ashokavriksha (azokavRkSa) which is twelve times taller than you. Your golden appearance below the dark Ashoka tree made me feel like the golden edge of sunbeam shining on jet black clouds. You seem magnificient under the Pratiharya of Ashoka tree. -: citra-gAthA-yaMtra saujanya:zrImatI zAMtAdevI jJAnacaMdajI chAjeDa parivAra-sikaMdrAbAda 2010_04

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0 0 0 0 addImara tuna ( siMhAsane maNi-mayUkha-zikhA-vicitre vibhrAjate tava vapuH kanakAvadAtam vivaM vid-visa-raMzu-tratA-vitAnuM tuGgodayAdri-zirasIva sahasrarazmeH // 29 // Simhasane mani-mayukha-sikha-vicitre vibhrajate tava vapuh kanakavadatam Bimbam viyad-vilasa-damsu-lata-vitanam tungodayadri-sirasiva sahasrarasmeh 112911 siMhAsane maNi-mayUkha-zikhA-vicitra vibhrAjave tava vapuH kanakAvadAtam bilba viya-vilasa-daMzu-latA-vitAnuM tugodayAdri-zirasIva sahasarazmaH ||29 GIOIE33I39 he svarNima deha vAle ! Apa jaba maNi ke kiraNoM kI zikhA se chAye hue siMhAsana para virAjate ho, taba sone jaisA camakatA huA ApakA deha, AkAza meM phaile hue aMzulatA ke vistAra vAle evaM UMce parvata kI coTI para udita hote hue sUrya ke bimba-sA lagatA hai| he bhagavan! maNi-ratnonA kiraNonA agrabhAgathI raMgaberaMgI banelA siMhAsana upara Apano kAMcanavarNo deha udayAcalanA UMcA zikhara para rahela tathA AkAzamAM kiraNonA samUhathI zobhatA; sUryanA bimba jevo dIpI rahyo che. Oh my Lord ! My voyage of concentration proceeds further and I see a golden throne of excellent workmanship and decorated with innumerable diamonds and precious stones. You, with your golden body, look entirely majestic while seated on the throne. Your halo spreads like sunbeams rising from behind the Udayachala (3ravAvana) mountain. God! The emittance of golden aura from yourself, sitting on a golden throne, may shower blessings on me and may bring the golden sunrise in my life! -: citra-gAthA-caitra saujanya :zrImatI madhubena kApaDIyA-najarabena coraDIyA-haidrAbAda-sikaMdrAbAda, 2010_04

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bhaktAmara darzanA kundA-vadAta-cala-cAmara-cAru-zobhaM vibhrAjate tava vapuH kaladhauta-kAntam / 3-chazAkuM-zuvi-nirNara-vAri-thAra murgha-sta8 sura-re-riva zAta-znam //rU nA Kunda-vadata-cala-camara-caru-sobham vibhrajate tava vapuh kaladhauta-kantam | Udyac-chasanka-suci-nirjhara-vari-dharamuccais-tatam sura-gire-riva sata-kaumbham ||30||| kundA-vadAta-cala-cAmara-cAruzobhe vibhrAjave tava vapuH kaladhauta-kAntam udya-chazAduM-zuci-nirjhara-vAri-dhAramucce-sta8 sura-gire-riva zAta-kIrbham 30 he paramAtman ! mogare ke phUla jaise zveta cAmara se DhAlA jAtA sunaharI varNavAlA ApakA deha aisA hI lagatA hai ki mAno udayamAna candra ke jaise nirmala jalavAle jharane svarNamaya merU parvata ke uparitana bhAga para baha rahe ho| prabhu ! udaya pAmatA caMdra jevA nirmaLa jharaNAMnA pANInI dhArAothI zobhita merU parvatanA UMcA suvarNamaya zikharanI jema mogarAnA puSpa jevA ujvaLa viMjhAtA cAmarothI sundara zobhAvALuM ApanuM suvarNakAttimaya zarIra zobhI rahyuM che. Oh my Adinatha (mahinAtha) ! I saw your throne; it was a marvellous experience ! I further saw during my voyage of concentration that the milky white Chamars (214) looking like daisy flowers are slowly fanning the air on your golden body. An unforgettable experience! God, It looks as if the white streams are flowing from the top of Mount Meru (95) giving the cool and soothing effect like a rising moon. The whole sight is very very pleasing ! -: cina-gAthA-yaMtra saujanya : zrImatI kalpanAbena atulakumAra lAThIA parivAra-amerikA 2010_04 69

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..... BHARTAMARA DARSHAN ..... chatra-trayaM tava vibhAti zazAGka-kAntamuccaiH sthitaM sthagita-bhAnukara-pratApam muktAphala-prakara-jAla-vivRddha-zobhaM prakhyApayat-trijagataH paramezvaratvam // 31 // Chatra-trayam tava vibhati sasanka-kantamuccaih sthitam sthagita-bhanukara-pratapam | Muktaphala-prakara-jala-vivrddha-sobham prakhyapayat-trijagatah Paramesvaratvam 1131||| chatra-trayaM tava vibhAti zazA-kAntabhuyyaiH sthitaM sthagita-mAnu72-pratApam / muktAphala-prakara-jAla-vivRddha-zobhe prakhyApaya-trijagataH paramezvaratvam // 31 // he paramezvara ! motiyoM ke samudAya ke jAla se aura bhI suzobhita evaM candra se manohara tathA sUrya ke Atapa ko rokanevAle, U~ce lage huai ('chatra-traya') tIna chatra tInoM jagata ke Apa paramezvara ho isa bAta ko z2Ahira kara rahe haiN| prabhu ! candra jevA manohara-ramya, sUryanA kiraNonA pratApa-Apane rokanAra, motInA samUhanI racanAthI vadhelI zobhAvALA temaja UMce rahelAM traNa chatro ApanA traNeya jagata uparanA 52ma maizvaryane vyata 43 che...||32 62 che. Oh my Adinatha (AdinAtha) ! My inner pilgrimage of contemplation goes ahead. Once again I see above your throne. I find three silverine ornamented umbrellas on you; below the leaves and branches of Ashokavriksha (stantaqa) protecting your body from the harsh sun-rays. But my Lord, I know that those three umbrellas are not just making a silent appearance around you. They are cheerfully announcing that they are privileged by their position above yourself and making it known to all that you are the undisputed emperor of all the three Lokas. -: citra-gAthA-yaMtrasaujanya:zrImatI navalajena milApacaMdajI jaina parivAra-dillI (maMDAra) . ___JainEducation International 2010_04

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tridra-ma-nava-parTUna-punna- vattapryullsn-nkh-myuukh-shikhaa-bhiraamau pAdau padAni tava yatra jinendra! dhattaH padmAni tatra vibudhAH parikalpayanti // 32 // Unnidra-hema-nava-pankaja-punja-kantiparyullasan-nakha-mayukha-sikha-bhiramau | Padau padani tava yatra Jinendra ! dhattah padmani tatra vibudhan parikalpayanti 1 132|| utridra-hema-nava-pakuMja-pusja-kAntiparyuklasan-nakha-mayUkha-zikhA-bhirAmI | pAdau padAni tava yatra jinendra ! dhattaH padmAni tatra vibudhAH parikalpatti 3rA C333333333 he jinendra ! Aga meM bhalI bhA~ti tapAne se vizuddha bane hue sone ke naye kamala ke samudAya kI kAnti se atyadhika zobhAyamAna, tathA nAkhUna ke kiraNoM kI zikhAoM se manohara aise Apake caraNakamala jahA~ jahA~ rakhe jAte haiM vahA~ vahA~ devagaNa Apake caraNoM ke nIce suvarNa kamaloM kA nyAsa karate haiM. he jinendra ! khIlelA-khUba tapAvyA bAda vizuddha banelA suvarNanA nUtana kamaLanA samUhanI kAntithI jhaLahaLatA, nakhanA kiraNonA agrabhAganA prakAzathI manohara tamArA caraNo jyAM jyAM pRthvI para pagalAM pADe che-pAda nikSepa kare che tyAM tyAM devo kamaLonI racanA kare che. Oh my God! Oh Indra of Jinas ! Your personality clad with offerings of flowers by the deities at the time of your imparting enlightenment is lovely. How to explain the scene of your movements ! The deities make offerings of golden lotus at all the places where your holy feet are to be stepped. To fulfill the desire of having you in their hearts, the deities wish that they could have pulled their heart out of their body to record your footprints on it. Alas, they could not do so, and to show their deep feelings of gratitude, they spread golden lotuses on the places where you step on. (See also Page No. 120 to 127) -: cina-gAthA-caitra saujanya : - zrI naTavaralAla narottamadAsa zAha parivAra-amadAvAda. 13 2010_04

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C bhaktAmara darzana itthaM yathA tava vibhUti - rabhUj - jinendra ! dharmopadezana - vidhau na tathA parasya yAdRk prabhA dinakRtaH prahatAndhakArA tAdRk kuto graha- gaNasya vikAzino'pi // 33 // I Ittham yatha tava vibhutirabhuj-jinendra ! dharmopadesana-vidhau na tatha parasya Yadrk prabha dinakrtah prahatandhakara tudCk kuto graha-ganasya vikasino'pi ityaM yathA tava vibhUti-2bhUj-jinendra ! dharmopadezana-vidhau na tathA parasya yAdRk prabhA dinakRtaH prahatAndhakArA tAtRk kuto graha-gaNasya vikAzino'pi I ||33|| he ! apratima vibhUti vAle jinendra ! dharma ke upadeza samaya jaisI ApakI aSTa mahAprAtihArya rUpa saMpatti hotI hai, usa prakAra dUsare kisI dharmopadezakI nahIM hai / jisa taraha sUrya kI prabhA (kevala arUNimA) andhakAra ko dUra karatI hai, kyA usa taraha rAtri meM khile hue sabhI grahoM kA bhI prakAza andhakAra ko dUra kara sakatA hai ? // 3 // he jinendra ! A pramANe dharmopadezanA samaye (samavasaraNamAM) tArI vibhUti jevI hoya che tevI anya koinI hotI nathI. andhakArano nAza karanArI sUryanI prabhA jevI hoya che, tevI prabhA prakAzamAna evA grahonA samudAyamAM paNa kyAMthI hoya ? * 2010_64 arthAt dezanA samaye jevI tArI samRddhi hoya che, tevI koinI ye nathI hotI. Oh my Lord of Jinas, Many prophets deliver sermons of their religions and beliefs in their own ways; but the method of imparting the philosophy and religion by You is quite unique. I have not even seen such an unique decor at all. My Lord, let indeed the planets like Jupiter, Venus or all of them rise together, but they cannot break the supremacy of the pitch darkness of the night. It is only the light of the Sun which melts the darkness instantaneously and single handed. -: citra-gAthA-yaMtra saujanya :zrI kiraNabhAi-maisura pepara-sikaMdrAbAda. Oh God, those so called proud and big prophets and preachers are, in reality, twinkling stars only, whereas You are the king of the Galaxy-the Sun. Where is the comparison ? No match ! Oh my Lord, bless me to enjoy Your preaching and righteousness for ever: 30 75

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CS BHAKTAMARA DARSHAN zyotan-madAvila-vilola-kapola-mUla matta-bhramad-bhramaranAda-vivRddha - kopam airAvatAbhamibha- muddhata - mApatantaM dRSTvA bhayaM bhavati no bhavadA- zritAnAm Scyotan-madavilavilola-kapola-mula matta-bhramad-bhramaranada-vivrddha-kopam I Airavatabhamibha-muddhata-mapatantam drstva bhayam bhavati no bhavada sritanam ||34|| zzyotan-mahAvisa-vilola-posa-bhUsa bhatta-bhramah-abharanAha-vivRddha-zreyam G // 34 // I airAvatAbhamibha-mudvaita-mApatAM dRSTvA bhayaM bhavati no bhavA-zritAnAm // 34 // he gajabhayahara bhagavAn ! jharate hue mada se paMkila, gaMDa-sthala hone se pAgala aura maMDarAte hue bha~varoM kI AvAz2a se caMcala hue airAvata ke samAna durdAta hastiko sAmane AyA huA dekhakara bhI ApakI zaraNa meM rahane vAlA bhakta (bhaktAtmA) tanika bhI dhabarAtA nahIM hai / bane prabhu ! jharatA mada vaDe vyApta tathA caMcaLa gaMDasthalanA mULamAM madonmattapaNe bhamatA bhamarAonA guMjAravathI kopAyamAna temaja airAvata hAthI jevA, sAme AvatA uddhata hAthIne jovA chatAM paNa tamArA bhaktajanone jarA paNa bhaya lAgato nathI. 2010_04 Oh my God of the Gods! Oh my Lord, I was just praying and singing. the hymns of Your virtues till now. I know that those who come to Your shelter grow into great people. There is a mammoth elephant amidst the thickest wood with very erratic and obstinate mind. His madness is multiplied by several wasps muttering around the temple. He looks most frightening and powerful like the Airavat (a) (mythological elephant having extraordinary strength, adorned with royal clothing and jewellery, who serves Lord Indra, the King of Devas) Even these type of mighty mammals are incapable of frightening Your disciples because of the greatest strength Yuin Your shelter. Obviously, I am not worried of such elephants approaching me. However, there is a dragonic elephant in form of uncontrolable mind that creates a big chaos in my life. Lord, provide me sufficient strength to control the mammal of my wavering mind and feel the conclusive touch of Your warm lap. -: citra-gAthA - yaMtra saujanya : zrImatI kasturInena bAbulAlajI rAThoDa parivAra-madrAsa Calsa 77

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| * 0 0 0 0 Add[ritrza na * * * fmama-zna-du947-zaLatAmuktaaphl-prkr-bhuussit-bhuumibhaagH baddhakramaH kramagataM hariNAdhipo'pi nAkrAmati kramayugAcala-saMzritaM te rU jo Bhinnebha-kumbha-galadujjvala-sonitakta imuktaphala-prakara-bhugita-bhumibhagah | Baddhakramah kramagatam harinadhipo'pi nakramati krama-yugacala-samsritam te 1135|| bhinnabha-kumbha-galaduvala-zoNitAktamuktAphala-prakara-bhUSita-bhUmibhAgaH baddhakramaH kramagata hariNAdhipoDapi nAkrAmati kramayugAcala-saMzrita te CCC IIupAya ( ) he zArdula bhayahara jinarAja ! phAr3a diye hue hAthI ke kuMbha sthala se bahate hue evaM camakate hue khUnase lipta aise motI ke samudAya se bhUmimArga ko zobhAnevAlA, caukar3I vA~dhakara taiyAra ho gayA huA, -apane atyaMta naz2adIka AyA huA siMha bhI, terA bhakta jo tere caraNa-kamala rUpa parvata kA Azraya liyA huA hai usako kucha nahIM kara pAtA hai / prabhu ! pote vidArelA hAthInA kuMbhasthaLamAMthI paDatAM ujjavala ane rUdhirathI kharaDAyelA motInA samUha vaDe pRthvIne zobhAvanAra, phALa bharelo siMha paNa potAnI phALamAM AvelA tamArA caraNayugala rUpa parvatano Azraya karanArA bhaktajana para AkramaNa karI zakato nathI. Oh my Lord ! I saw a lion; dangerous even than that mammal. After all, lion is the king of all animals. That roaring lion just drilled the head of an elephant with his powerful teeth and nails. The earth is now shining with the bright pearls red with bloodshed which fell on the earth from the elephant's temple. The lion is extremely irate; he is not ready to let go anyone seen by him. Incidentally, Your disciple is just in the way of that lion. The lion is not aware that the person is having shelter in Your lotus feet. God, now Your feet become the unsurmountable mountain for the lion. His fanatic efforts to jump and bleed Your Bhakta prove in-vain, futile and fruitless. The lion pales and becomes quiet. God, the question of attack by such a lion may or may not arise in my life. But the lion of desires and envies in my mind are constantly attacking me. Lord, protect me from these enemies of my soul ! Protect me O Jineshwara ! - -: citra-gAthA-yaMtra saujanya :zrImatI jyotibena rasikalAla saMghavI parivAra-sikkAbAda. 2010_04

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..... ..... matAbhara 6zana kalpAnta-kAla-pavanoddhata-vahnikalpaM dAvAnalaM jvalita-mujjvala-mutsphuliGgam vizvaM jighatsumiva sammukha-mApatantaM tvannAma-kIrtana-jalaM zamayatya-zeSam / // 36 // Kalpanta-kala-pavanoddhata-vahni-kalpam davanalam jvalita-mujjvala-mutsphulingam | Viuvam jighatsumiva sammukha-mapatantam tvan-nama-kirtana-jalam samayatya-Sesam ||36|| kalpAnta-kAla-pavanoddhata-vahni-kalpa vAna valita-bhuvana-bhutsphutim / vizva jighasumiva sammukha-mApatanta vannAma-kIrtana-jala zamayatya-zeSam // 6 // GBSESSII39 he anala zAmaka Adideva ! pralayakAla ke vAyu se prerita agni samAna aura prajvalita tathA ujjvala evaM bahuta upara taka uchalanevAlI cinagArIvAlA, mAnoM ki sakala vizva ko bhI khAka kara dene ke lie utkaNThita ho, aisA sAmane AtA huA dAvAnala bhI sirpha Apake nAma-kIrtana rUpa jala se upazAnta ho jAtA hai| he bhagavatta ! tamAruM nAma-kIrtana rUpI jaLa to pralayakALanA pavanathI uddhata thayela agni sadgaza, baLatI UMcI jatI jvAlAovALAM ane UMce uDatA taNakhAvALA (cinagArIvALA), jANe samasta vizvane khAi javA icchatA hoya tevA tathA sAme AvatA dAvAnalane paNa zAnta karI de che. Oh my Lord ! the wild fire is a fire advancing in leaps and bounds, emitting glittering sparkles in all directions. The fire is as stupendous as the one at the end on an eon, narrated in scriptures. I see that the furious flames are spreading to engulf your Bhakta too. He prays to You; he remembers You as Adideva; and to a great surprise, the wildest of the fire extinguishes. God! What a cooling, soothing and watery effect of Your name! The fire is cooled down. God ! I know that the Glory of Your name will save me from such a fire, I desire so, but I earnestly pray to please relieve me of firey thoughts, jealousy and envy. extinguish the evil fire burning in my mind. I am not going to give up chanting your pious name till then. -: citra-gAthA-yaMtra saujanya:zrImatI caMpAdevI bhaMvaralAlajI nAhaTA parivAra-cArakamAna (haidrAbAda) 2010_04

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BHARTAMARA DARSHAN .. raktekSaNaM samada-kokila-kaNThanIlaM krodhoddhataM phaNina-mutphaNa-mApatantam / AkrAmati kramayugena nirasta-zaGka stvan-nAma-nAgadamanI hRdi yasya puMsaH // 37 // Rakteksanam samada-kokila-kankhanilam krodhoddhatam phanina-mutphana-mapatantam | Akramati kramayugena nirasta-sanka - stvan-nama nagadamani hrdi yasya pumsah ||37|| raktakSaNaM samada-kokila-kaThanIla krodhoddhata phaNina-mulphaNa-mApatantam AkrAmati kramayugena nirasta-zakuM svanu-nAma-nAgadamanI hadi yasya pusaH 37. GIIIIIIII he sarpabhayanivAraka ! jisa puruSa ke hRdaya meM Apake nAma rUpI nAgadamanI (sA~pa ko vazameM rakhane kA maMtra) hai, vaha puruSa lAla AMkhoM vAle, matta banI huI koyala ke kaNTha samAna zyAma, krodha ke bhAra se u~cI uThI huI phaNA vAle sAMpa ko bhI zaMkAse rahita hokara apane donoM pairoM se dabA sakatA hai / he prabhu ! je puruSanA hRdayamAM tArA nAma rUpI nAgadamanI che, te puruSa lAlaghUma AMkhavALA, (viSa vaDe) koyalanA kaMTha jevA kALA, krodhathI dhamadhamatA phUMphADA mAratA ane UMcI phaNAvALA sApane sAme Avato joine paNa niHzaMkapaNe potAnA beu paga vaDe tene oLaMgI jAya che. Oh my Lord ! An enraged snake rushes vehemently. Its eyes sparkle like carbuncles and poisonous black throat resembling the swollen neck of an overjoyed cuckoo. However, Your Bhakta has no fear, because he is reciting Your name all the time. Your name works as Nagadamani (nAgadamanI), [the ancient herb to neutralise the effect of snake poison.) Your Bhakta is aware of this and hence, without any fright whatsoever, he crosses the cobra. The killer cobra becomes a tiny harmless insect before Your Bhakta. My God, I am not afraid of any such snake; but there is a most ferrocious cobra-in the form of an anger-in my mind. Please control my tongue of anger, which is ever ready to quarrel with others. Please protect me from the cobra of anger, because its single bite can destroy my age-old penance. -:citra-gAthA-yaMtra saujanya:zA. indaracaMdajI kesarIcaMdajI enDa kaj.-AdonI J 2010_04 83

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bhaktAmara darzana valga-tturaGga-gaja-garjita-bhIma-nAdaM Ajau balaM valavatA-mapi bhUpatInAm / udyad-divAkara-mayUkha-zikhA-paviddhaM tvat-kIrtanA-ttama ivAzu bhidA-mupaiti // 38 // Valgat-turanga-gaja-garjita-bhima-nadam ajau balam balavata-mapi bhupatinam Udyad-divakara mayukha sikha-paviddham tvat-kirtanat-tama ivasu bhida-mupaiti ||38|| va-tu2-4-gaThita-bhIma-nAI Aja bala balavatA-mapi bhUpatInAmuM up-hiv|2-bhyuup-shipaa-pviddhN tatkIrtanA-ttama ivAzu bhidA-mupaiti l38 he! saMgrAma bhayahara! daur3ate hue azvoM evaM hAthIoM kI garjanA se bhayaMkara AvAz2avAle balavAna rAjAoM kI senA bhI Apake smaraNa se titara-bitara ho jAtI hai| jaise ki ugate hue sUrya kI kiraNoM ke agrabhAga se hI andhakAra chinna-bhinna hokara naSTa ho jAtA hai| bhagavana ! yuddha mATe thanaganatA ghoDA ane hAthIonI garjanAothI bhayaMkara nAdavALA yuddhamAM ati baLavAna rAjAonAM sainyo paNa ugatA sUryanA kiraNonA agrabhAga mAtrathI ja bheda pAmela andhakAranI jema, tArA nAmanA kIrtanathI ja bhedAi jAya che. Oh Great Almighty ! Your Bhakta, a king, is attacked by another king with a mighty army. A war is declared. The noise of warring elephants and horses have added the horror and hostility in the atmosphere of battle field. Your Bhakta neither pulls his sword, nor he calls his army. He recites Your hymns and sings with songs of Your worship. Surprisingly, the whole attack gets helter-skeltered in no time, as the darkness is dispelled by the rays of the Sun. God! it was the impact of Your Bhakta's hymns and prayers that did the miracle. Like armies of the enemies, the distress and disturbances do attack me time and again. They vigorously try to obstruct my faith and devotion. My Saviour, please take me through all such situations harmlessly throughout my life. -:citra-gAthA-yaMtra saujanya:zrI tilokacaMdajI mANekacaMdajI parivAra-AdonI 85 2010_04

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0 0 bhaktAmara darzana kuntAgra-bhinna-gaja-zoNita-vArivAhavegAvatAra-taraNA'tura-yodha-bhIme . yuddhe jayaM vijita-durjaya-jeya-pakSAs tvatpAda-paGkaja-vanA-zrayiNo labhante / // 39 // Kuntagra-bhinna-gaja-sonita-varivahavegavatara-taranatura-yodha-bhime Yuddhe jayam vijita-durjaya-jeya-paksas tvat-pada-pankaja-vana srayino labhante ||3|| huntaan-bhinn-4-shoshit-rivaavegAvatAra-tarasADatura-yodha-bhIme yuddha jayaM vijita-durjaya-jaya-pakSAt -tpAda-paThThaja-vanA-zrayiNo labhatte 39aaaa CSC he vijayaprada vItarAgI deva! mahAkaSTase jItane yogya zatru vAle yuddha meM Apake caraNakamalarUpa vana kA Azraya karane vAlI bhaktAtmA vijaya pAtI hai| vaha yuddha varachiyoM ke agra bhAga se hata aise gajarAja ke rakta rUpa jala ke pravAha meM vega se praveza ho jAne se isako pAra karane meM vyAkula yoddhAoM se bhayaMkara hai| he svAmI ! bhAlAnA agrabhAgathI bhedAyela hAthIonA lohI rUpa pravAhane jaldIthI tarI javA Atura thayelA yoddhAovALA bhayaMkara yuddhamAM, tArA caraNakamala rUpa vanano Azraya karanArA durjaya zatru pakSane harAvIne jaya pAme che. Oh my God! You are not only my defender; but You are the architect of my victory over the unconquerable foes. Let the enemies inflict the wars. The wars may be so horrifying that the points of spears and arrows may cause rivers of blood from the wounds of the elephants. The vengeful soldiers may be eager to swim through blood to win the opponents. But when Your Bhakta approaches Your lotus feet, he is bound to emerge victorious. God, I am aware that I do not have to worry at the time of such or even a greater war than this; but my past deeds and sins have already declared the war against me. However, they may not stop warring at all. But I am sure, I will attain victory by Your grace. You are bound to make me victorious. I am Your disciple, having taken the refuge in your lotus feet. -: citra-gAthA-yaMtrasaujanya: zrImatI gamanIdevI kasturacaMdajI ozavAla parivAra-maisUra (siyANA) 2010_04 87

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BHAKTAMARA DARSHAN ambhonidhau kSubhita bhISaNa-nakracakrapAThIna pITha-bhaya- dolbaNa- vADavAgnau raGgattaraGga-zikhara-sthita-yAnapAtrA strAsaM vihAya bhavataH smaraNAd vrajanti 118011 Ambhonidhau ksubhita-bhisana-nakracakra pathina-pitha-bhaya-dolbana-vadavagnau Rangattaranga-sikhara-sthita-yanapatra strasam vihaya bhavatah smaranad vrajanti ||40|| ambhonidhau kSubhita-bhISaNa-nakracakrapAThIna-pITha-bhaya-dolkhaNa-vADavAgnau 26ttaraGga-zikhara-sthita-yAnapAtrAstrAsaM vihAya bhavataH smaraNAd vrajanti I I he jala-bhayahara jinanAtha ! bhayaMkara nakra-cakra tathA pAThIna pITha, Adi jalacara jIvoM ko bhI DarAnevAlA mahAna vADavAgni paidA hone se sabhI jIva kSubdha ho gaye haiM aise samudra meM bhI uchalate taraMgoM ke zikhara para rahe hue jahAja Apake smaraNa se vinA vighna gaMtavya sthAna ko prApta karate haiM / 118011 he prabhu ! kSubdha thayelA temaja bhayaMkara magaramaccha, pAThIna, pITha Adi jalacara prANIone paNa bhaya pamADanAra pracaMDa vaDavAgnivALA samudranA moTA-moTA mojAMonI Toca para rahelA vahANanA yAtriko ApanuM smaraNa karatAM trAsane-bhayane-choDIne saDasaDATa cAlyA jAya che, kinAre pahoMcI jAya che. 2010_04 O Lord! Your disciple is sailing his ship in the mid-sea. A great thunderstorm is raising gigantic waves. Horrifying creatures like crocodiles, sharks and whales are seen around the ship and moving about at their sweet will. A frightening seafire has also erupted from the bottom of the sea, to engulf the large quantum of sea waters. It appears that the ship is about to wreck in the storm and sink. Your Bhakta is silent and serene. These calamities make no effect on him. He recites and remembers Your name and reaches his destination without harm or hindrance. -: citra-gAthA-yaMtra saujanya : zrImatI zIlAbena prakAzabhAi zAha parivAra-muMbai. God, I do not know as to when shall I have to be in such a vicious thunderstorm; but this ocean of sorrow and grief disturbs me now and again, bent upon to sink my ship of penance. Oh God, please protect me. Please take me safely through the Ocean of Births and Deaths (R) to my ultimate destination, the Moksha. I would sink myself in recitals rather than in the sea of sorrow and grief. CS C 89

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udbhUta-bhISaNa-jalodara-bhArabhugnAH zocyAM dazA-mupagatA cyuta-jIvitAzAH / tvatpAda-paGkaja-rajo'mRta-digdhadehA marcI maryAnti mAra-ththuna-tulya-pAH - II41] Udbhuta-bhiana-jalodara-bharabhugnah socyam dasa-mupagatas cyuta-jivitasah | Tvatpada-pankaja-rajo'msta-digdhadehah martya bhavanti makara-dhvaja-tulya-rupah 1141||| udbhUta-bhISaNa-jalodara-bhArabhagnAH zocyAM dazA-apagatA zruta-jIvitAzAH | ctpAda-pakuMja-rajoDamRta-digdhadehA maryA bhavanti makara-dhvaja-tulya-rUpAH 41 O) ___he svAsthyaprada svAmI ! mahAbhayaMkara jalodara jaise roga se bhagna, ati zokamaya aura karUNa dazA pAnevAle aura jIne kI Aza chor3a dene vAle manuSya bhI Apake caraNa-kamala kI parAga rUpa amRta se lipta deha vAle banane ke bAda kAmadeva ke samAna svarUpavAna bana jAte haiN| he nAtha ! utpanna thayelA bhayaMkara jalodara nAmanA roganA bhArathI vAMkA vaLI gayelA, ati zokajanaka karUNa dazAne pAmelA ane jIvananI AzA choDI dIdhelA manuSyo paNa tArA caraNakamaLanA parAga rUpa amRtathI levAyela zarIravALA thatAMnI sAthe (prabhunI caraNaraja-prakSAlanuM jala Adi deha para lagADavAthI) kAmadeva jevA svarUpane pAme che. Oh my God! That patient suffers from a killer disease. The ailment has reached the stage of no cure. Doctors have given up hope. The patient feels rejected and dejected realising the certainty of death. He, with all hopes given up, takes shelter in Your lotus feet. He cleanses them by pious wash and sprinkles the holy showering of dust of your feet on his body. And look at the miracle ! The holy wash works out to be the ointment and elixir. His ailments parish. He acquires excellent health and perfect physique like Kamadeva. My God ! This body is a home of ailments, and so, the diseases will take place and will be cleansed, but the real ailment of humankind is greediness. Everyone runs behind wealth of no avail. God, grant me the freedom from unwanted attirements and clean my soul of all attachments. I wish and aspire that my soul becomes free from all of the ailments. This is the cardinal ambition of my life. -: citra-gAthA-caitra saujanya :zrImatI bhAvanAbena dinezabhAi bhedA parivAra-haidrAbAda, 2010_04 91

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92 Jan Education International 2010_04

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bhaktAmara darzana ApAda-kaNTha-muru-zRGkhala-veSTitAGgA IDha vRda-nimADa-voTi-nivR-naDDAH | tvannAma-mantra-manizaM manujAH smarantaH saH svayaM visAta-vandha-mayA matta //4rA Apadakantha-muru-ssrkhala-vestitanga gadham brhan-nigada-koti-nighrsta-janghah | Tvannama-mantra-manisam-manujah smarantah sadyah svayam vigata-bandha-bhaya bhavanti1|42|| 2 ApAda-kaTha-muru-zRMkhala-veSTitAjJA gADha bRha-nigaDa-koTi-nivRSTa-jallAH | tvanAma ma7 maniza manujAH smarantaH saH svayaM vigata-bandha-bhayA bhavanti 4ro Coc 5C 5 5 5c 5c 5 : he bandhanoM se chur3Ane vAle niSkAraNa bandhu ! paira se lekara gale taka tathA sabhI aMga jaMjIra se yukta kyoM na hoM, jaMghAe~ bhI bar3I bar3I ber3iyoM ke bandhana se chila gaI kyoM na hoM! aisI dazA pAye hue manuSya mAtra tere nAma ke mantra kA nirantara smaraNa karane se zIghra hI bandhanoM ke bhaya se dUra ho jAte haiM / he vibhu ! pagathI mAMDIne gaLA sudhI moTI moTI sAMkaLo vaDe vIMTaLAyelA tathA moTI beDIonI aNIthI ghasAyela jAMghovALA manuSyo paNa tArA nAmano aharniza maMtrajApa karatAM ApoApa ja bandhanonA bhayathI mukta thAya che. Oh Lord Adideva ! Your Bhakta is handcuffed and tied by chains. These chains are not just one or two; but they are covering the whole body from top to toe. Even the thighs are scratched due to friction. In spite of this, the Bhakta feels happy and gay. Somebody feels that he chants other mantra. But I know that he recites Your name only-Adideva, Rishabhadeva... Arihanta... Tirthankara... Uninterrupted and unabated mantras go on and on... To a great surprise, the bondages fall away. Bhakta says that the chains have tied me, but I am free because of my God's dignity. Oh my Lord ! You have freed several Bhaktas from such iron chains. Your hymns have cut off the bondages automatically. Lord, kindly save me also from the bondages of attachment, emotion and love, agony ecstasy and intoxication. Lot of people, including great monks also, are bound by such afflictions. God, grant me the due freedom. Please take care of me so that I am not trapped. I am a free bird of the sky of salvation. - -: citra-gAthA-yaMtra saujanya :zrI karmacaMdra cunIlAla jhaverI parivAra-muMbai (surata) 93. 2010_04

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COQ ODD 94 2010_04

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BHAKTAMARA DARSHAN ... matta-upendra-mRRIM-vavAnarA-disnggraam-vaaridhi-mhodr-bndhnotthm tasyAzu nAza-mupayAti bhayaM bhiyeva yastAvakaM stavamimaM matimAnadhIte I/4rUTI Matta-dvipendra-msgaraja-davanala-hisangrama-varidhi-mahodara-bandhanottham | Tasyasu nasa-mupayati bhayam bhiyeva yastavakam stavamimam matimanadhite ||43|| matta-dvipendra-mRgarAja-davAnalA-hisAma-vAridhi-mahodara-bandhanolyam tasyAzu nAza-mupayAti bhayaM bhiyeva yastAvakaM stavamima matimAnavIne //47ll CCCCCC he sarva bhayahara bhagavAn ! jo matimAna manuSya tere isa stotra ko par3hatA hai, unase matta hAthI, siMha, dAvAnala, sAMpa, saMgrAma, samudra, jaladhara, bandhana aise AThoM bhaya svayaM hI Dara gaye ho aise dUra bhAga jAte haiN| he prabhu ! je buddhizALI manuSya tArA A stavanano pATha kare che teonA madonmata hAthI, siMha, dAvAnaLa, sApa, yuddha, samudra, bhayaMkara roga tathA bandhanathI thanArA tamAma bhayo jANe ke DarI gayA hoya tema jaldIthI nAza pAme che-dUra thaI jAya che. Oh my God! I earnestly confess that this Stotra (a), the verse, is not composed to attain popularity as a poet. It is not recited to please any human being. It is only a simple expression from the bottom of my heart. These words were recited while I was in bondage, It was a prayer from a person whose heart overflew with Your worship and also to develop faith of the people in Jainism. I confidently say that who ever recites these verses with full faith and deep understanding, will get rid of all fears; may it be that mammal elephant, terrifying lion, horrifying fire, venomous cobra, bloody war, thunderstorm on sea, killer ailment or any kind of bondage. No fear harms me in worldly matters; but I want only the emergence of inner strength to conquer the situations of love and hate, agony and ecstasy, greed and misery, pride and prejudices, and so on. Oh God, help me master the conscience... so that I can resemble You. - -: citra-gAthA-yaMtra saujanya :zrImatI kokIlAbena yaMtilAla mahetA parivAra-haidrAbAda 95 2010_04

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(a zva siM 96 2010_04 A u kI) ma sto svA svA strI) ma bha (jJA- kiM yaH kininA (ninA (ni) a ma A nA ic sa

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bhaktAmara darzana stotra-strajaM tava jinendra ! guNe-rnibaddhAM bhaktyA mayA rucira-varNa-vicitra-puSpAm / dhatte jano ya iha kaNThagatA-majasraM taM mAnatuGga-mavazA samupaiti lakSmIH // 44 // Stotra-srajam tava jinendra ! gunair-nibaddham bhaktya maya rucira-varna-vicitra-puspam | Dhatte Jano ya iha kantha-gata-majasram tam 'MANATUNGA'-mavasa samupaiti Laksmih ||44|| stotra-strajaM tava jinendra ! guNa-nibaddhAM mityA bhayA ruyi2-va-viyitra-puSpAm / dhare jano ya Iha kaThagatA-majasaM te mAnaturka-mavazA samupaiti lakSmIH // 44 // he lakSmIprada jinendra ! isa vizva meM isa stotra rUpI mAlA ko jo nirantara gale meM dhAraNa karatA hai, una mAnatuGgasUri ko, (kIrti se uttama bane hue manuSya ko) lakSmI apane Apa AkRSTa hokara mila jAtI hai| o prabhu ! ApanA guNa rUpa dorAthI guMthAyela ane jAtajAtanA zabdo rUpa puSpothI manohara mALA meM racI che. je manuSyo A stotra rUpa mALAne kaMThamAM dhAraNa kare che-arthAtu pATha kare che, evA mAnathI unnata manuSya pAse--athavA mAnatuMgasUri pAse lakSmI vivaza banIne doDI Ave che. Oh God! I simply made the offering of some flowers in the form of the words of my devotion but it came out as a great garland in the form of this verse. A thread (guna) of Your attributes and the flowers in the form of worshipful words are arranged equi-distance with devotion to form this garland of this stotra. Lord, I am convinced by Your grace, that any person who recites this Bhaktamara stotra with full faith and devotion, will become Manatunga i.e., a person with superlative attributes, where no measurement limit or no ego, even in its subtlest form can reach. And ofcourse, the wealth of the eternal peace and happiness for unending era will come to him. The one who will wear this necklace of this stotra. i.e., who recite this daily will gradually and surely achieve the Godliness. Oh Lord, when will I achieve this Godliness? Please tell me... please tell me... please tell me... please tell me... ! -: citra-gAthA-yaMtra saujanya:zrImatI dugadivI kezarIcaMdajI bhaMDArI parivAra-haidrAbAda 97 2010_04

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** BHAKTAMARA DARSHAN *... Cont... Shloka No. 24 Your presence in form of enlightenment is spread in all the beings of the universe and hence you are known as " VIBHU" (fay). The scholars think about you with utmost reasoning. But ultimately they conclude that it is not possible to comprehend your eternal qualities and properly shape their ideas regarding you. Hence they finally resign and say that you are "ACHINTYA"(sama). Your countless qualities are unaccountable and hence scholarstatisticians define you as 'ASANKHYA' (rea). Oh God! you have incepted Dharmateertha (white) and you are the first Tirthankara. Therefore you are called "ADYA" (3414). Thinkers think that you have achieved infinite happiness, "Brahman" and hence you are the " BRAHMA"(PEN). As you are worshipped by innumerable Devas, you are rightly the Lord ($271) of the Devas. As you have conquered the death, you are ANANT (3) deathless. The sexual desire is called the KAMA and the mythological deity for the success of KAMA is called KAMDEVA, but you are the supreme Conqueror of sexual desire and hence you are called ANANGAKETU (312), the foe of the Kamdeva. The physical, mental and oral activities of ATMA are known as KAYAYOGA MANOYOGA and VACHANAYOGA respectively. Those who master these YOGAS are YOGIS and you are the supreme amongst them YOGEESHWARA(yogIzvara). Inspite of the eternal settlement of Yogas in yourself, you have remained absolutely unconcerned as if they are not present, which is the height of your awareness and therefore the scholars have rightly defined you as VIDITYOGA (Pafcrim). Samavasarana (narut) is the place occupied by Tirthankara (et) for his preaching. Tirthankara faces eastern direction while addressing the disciples and listeners. Devas in their act of overwhelming devotion, create your divine images in all other directions as well. So you are known as ANEKA (377 ) God! Scholars could not find out any other similar personality like yours and therefore they say, you are the only one, only one and only one.... you are unparalleled, UNIQUE (1). Oh my God ! You are the ocean of knowledge, So you and the knowledge are just the same. Therefore scholars say that you are JNANA-SWAROOPA (Han). God! the critics and faultfinders tried to find out your limitations and shortcomings; but it was all in vain, because there is no existence of any vice in you. You are therefore known as AMALA (3141) the spotless personality. Bhagawan Rishabhdeva ! You have been praised in various forms as mentioned hereabove by the saints of the world as you possess infinite virtues, words fall short to describe you. - Ayol:zrI kevalakumAra bakulabhAi kocInavAlA, saMgItakAra-punA 98 2010_04

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|| 3 uldHAIL UT || || * quaa II || -i gala || All AlrigolgR AH || Ra 14: || YANTRA DARSHAN dia Erld ennn 99) 2010_04 )

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bhaktAmara yaMtra - 1 Bhaktamara Yantra - 1 bhaktAmarapraNatamaulimaNiprabhANAnklI naklI naklI naklI nuklI naklI naklI naklI naklI nakalI svaahaa| namaH / ya sau sau ' svAhAH dhAmo arihaMtA vAlambanaM bhavajale patatAM janAnAm // 1 // " naktI naktI naktI naklI nuktI klInaklI klI naklI balI klI / tANa mo ji mo jiNANahA~ 3lI naklI klI valI klI valI klI naklI jaiktI kelI.ktI a. mudyotakaM dalitapApatamovitAnam / 6 mA apraticake LE LISIERELEE 437 jap jabse pahs. bf. [PAPE IS ARE THE ARE ADS IAS - alnn phata Rddhi-OM hrI~ arha Namo arihaMtANaM Namo jiNANaM OM hA~ hA~ hU~ hrau~ hraH a si A u sA apraticakre phaT vicakrAya jhauM jhauM svAhA / maMtra-OM hA~ hA~ hU~ zrIM klIM blUM krau~ OM hrIM namaH svAhA / prabhAva-sArI vighna-bAdhAe~ dUra hotI hai / Removal of all obstacles 100 2010_04

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bhaktAmara yaMtra // 2 // 2 stoSye kilAhamapi taM prathamaM jinendram baeNMka baeNMka baiMka neka baiMka baiMka baiMka baiMka baiMka baiMka baiMka baiMka sakalArthasiddhINaM zrI~ zrI~ zrI~ 2010_04 yaH saMstutaH sakalavAGmayatattva bodhA baeNMka baeNMka baeNMka baeNMka baeNMka baeNMka baeNMka baeNMka baiMka baiMka baiMka baiMka Namo hrI~ a zrI~ zrI~ zrI~ zrI~ Bhaktamara Yantra - 2 zrI~ zrI~ zrI~ ohijiNANaM kl kl kl kl Te Te Te Te Te Te Te Te Te Te Te Te kraiM Rddhi-OM hrI~ ahaM Namo ohijiNANaM / maMtra-OM hrI~ zrI~ klI~ blU~ namaH / prabhAva - sAre roga, zatru zAnta hote haiM tathA siradarda dUra hotA hai / Curing of diseases, especially headache and overcoming of enemies. dudbhUtabuddhipaTubhiH suralokanAthaiH / ke baiMka baiMka baiMka baiMka 101

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bhaktAmara yaMtra - 3 Bhaktamara Yantra - 3 = buddhyA vinA'pi vibudhArcitapAdapITha! . nai namo bhagavate nahIM aha~Nako namaH svaahaa| manyaHka icchati janaH sahasA grahItum? // 3 // svayaMrUpAya namaH siddhidAyakamyo lIkalIkara A/sIklA kalI paramAAha AjaNA lI kalAkalI pANA" na hIM bhI paramatattvArtha bhAvakAryasiddhaye stotuM samudyatamatirvigatatrapo'ham / CARRY Map Ple jA Rddhi-OM hIM arha Namo paramohijiNANaM / maMtra-OM hA~ zrIM klI siddhebhyo vuddhebhyaH sarvasiddhidAyakebhyo namaH svAhA / prabhAva-dRSTi roga apasaraNa aura jaya prApti hotI hai / Restoration of vision and attaining success. 102 2010_04

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bhaktAmara yaMtra - 4 Bhaktamara Yantra - 4 vaktuM guNAn guNasamudra ! zazAkakAntAn sauM sau sau sau sau sau sauM ne hI arha Namo / | glauM glauM glauM glauM glauM glauM 270 ko vA tarItumalamambunidhiM bhujAbhyAm? // 4 // sauM sauM sauM sau~ sauM sauM sau~ / jaladevatAbhyo nmHsvaahaa|" glo glo glo glo glo glauM glauM glauM glauM glauM glau~ svvaaohijinnaannN| sauM sauM sauM sauM sauM sauM sauM kaste kSamaH suragurupratimo'pi buddhyA ? / phlI JAIPAILIATRI REASEASE ho / kA Rddhi-OM hrIM arha Namo savvohijiNANaM / maMtra-OM hrIM zrIM klIM jaladevatAbhyo namaH svAhA / prabhAva-jAla meM machaliyA~ nahI pha~satI hai tathA jala kA bhaya dUra hotA hai / Spreading of non-violence and removal of fear of water. 103 2010_04

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bhaktAmara yaMtra - 5 Bhaktamara Yantra - 5 so'haM tathApi tava bhaktivazAnmunIza! jhI~ jhI~ jhI~ jhI jhI jhI mI na hI aha~ Namo annNtohijinnaannN|" / grIgrI grIgrI grIgrI grI nAbhyeti kiM nijazizoHparipAlanArtham // 5 // jhI mI mI jhI kI nIM namo namaH svaahaa|" grIgrI grI grIgrI grI grI grIgrI grIgrI grI na hrIM zrIM klIM krauM sarvasaMkaTa jhI jhI jhI kI jhIM kI kartustavaM vigatazaktirapi prvRttH| 0000 lalahpelhi : halalpey unemplessnein mA Rddhi-OM hrI~ arha Namo aNaMtohijiNANaM / maMtra-OM hrIM zrIM klIM krau~ sarvasaMkaTanivAraNebhyaH supArzvayakSebhyo namo namaH svAhA / prabhAva-A~kha ke sAre roga dUra hote haiM / Curing of eye-diseases. 104 2010_04

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bhaktAmara yaMtra - 6 Bhaktamara Yantra - 6 alpazrutaM zrutavatAM parihAsadhAma hau~ hau~ hau~ hau~ hau~ hau~ hau~ / "na hI aha~ Namo kuttubuddhiinn| ||| Well We ll ll Neue prAmAmAmAmAmAmAyA taccArucUtakalikAnikaraikahetuH // 6 // At Avr Avh vvh vvh Ah vvh vvh / vidyAprasAdaM kuru kuru khaahaa|" ||| prAmAmAnAmAnAmAnA Avr Avr Avr Avr Avr Avr Avr Avr ne hI zrA~ zrI~ zRM zraH ha~ sa~ yaH yaH hauM hau~ hau~ hA~ hau~ hauN| tvadbhaktireva mukharIkurute balAnmAm / YO Chu Fa Xing Di Di Di Di Avr Avr Ah Ah Ah vvh \\. vvh :22 hteen Rddhi-OM hrIM arha Namo kuTTabuddhINaM / maMtra-OM hrI~ zrI~ zrI~ yU~ zraH ha~ sa~ yaH yaH ThaH ThaH sarasvati bhagavati vidyAprasAdaM kuru kuru svAhA / prabhAva aneka vidyAe~ sahaja hI A jAtI hai vANI ke doSa dUra hote haiM / ___Mastering of Arts & Speech. 105 2010_04

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bhaktAmara yaMtra - 7 Bhaktamara Yantra - 7 tvatsaMstavena bhavasantatisannibaddhaM nau~ nau~ nau~ nau~ nau~ nauM nau~ "na hI aha~ Namo biiabuddhiinnN|" 41 sUryAzubhinnamiva zArvaramandhakAram // 7 // nau nau nau~ nau~ nauM nau~ nau~ / nivAraNaM kuru kuru svaahaa|" . kmhcyaM / ne hI haM sauM zrI~ zrI~ krauM klIM nauM nauM nau~ nau~ nau~ nau~ nauM / pApaM kSaNAt kSayamupaiti zarIrabhAjAm / Ehpplie-MBER = larshilshayiyeyane Rddhi-OM hrI~ arha Namo bIabuddhINaM / maMtra-OM hA~ ha~ sau~ zrI~ zrIM krau~ klIM sarvadurita saGkaTa kSudropadrava kaSTanivAraNaM kuru kuru svAhA / __ prabhAva sarpa kIlita ho jAtA hai, sAre pApa, saMkaTa, choTe-moTe upadrava dUra ho jAte haiM / Spellbinding of audiences & removal of obstacles. 106 ___ 2010_04

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bhaktAmara yaMtra - 8 Bhaktamara Yantra-8 matveti nAtha! tava saMstavanaM mayeda yaM yaM yaM yaM yaM "na hI aha~ Namo pdaannusaariinnN|" muktAphaladyutimupaiti nanUdabinduH // 8 // yaM yaM yaM yaM nahIM lkssmnnaaraamaannddevyainmonmHkhaahaa|" (khala~byU~ _ hA~ hrIM hU~ hUH asiAusA apraticakre yaM yaM yaM yaM yaM mArabhyate tanudhiyA'pi tava prabhAvAt / The 12let Es lits blezel ish Pradee Rddhi-OM hrI~ arha Namo padANusArINaM / maMtra-OM hA~ hA~ hU~ hU: a si A u sA apraticakre phaT vicakrAya jhau~ jhI~ svAhA / OM hI lakSmaNArAmAnaMdadevyai namo namaH svAhA / prabhAva-sAre ariSTa yoga dUra ho jAte haiM / Vanquishing evil forces. 2010_04 107

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bhaktAmara yaMtra - 9 Bhaktamara Yantra - 9 TO AstAM tava stavanamastasamastadoSaM nau nau nau nau nau nau nau svAhA aNamo arihA nau nau nau| araraha~ hanamaH / bhagavate padmAkareSu jalajAni vikAsabhAji // 9 // nau nau nau A~krAklI rero NamA sabhiNNA nau nau nau tvatsaGkathA'pi jagatAM duritAni hanti / namaH nau nau nau bhI nau nau nau jayayakSAyA 43111 Rddhi-OM hrI~ ahaM Namo arihaMtANaM Namo saMbhiNNasoyANaM hA~ hA~ hU~ phaT svAhA / maMtra-OM hrI~ zrI~ krau~ klI~ raraH raH ha haH namaH svAhA / prabhAva-cauroM kA bhaya dUra hotA hai / Freedom from fear of theives. 108 Van Education International 2010_04

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bhaktAmara yaMtra - 10 Bhaktamara Yantra - 10 nAtyadbhutaM bhuvanabhUSaNabhUtanAtha! nmH| hA~a Namo saMpUrNa svAhA bhUtyAzritaM ya iha nAtmasamaM karoti? pasarga harAya bhavabhavavaSaT so aNa sNyNbudhdhiinn| mAnAvanA jaya upasarga bhUtairguNairbhuvi bhvntmbhissttuvntH| RBISHNA Lolah (ral E kox sher dox anArAnAya (D) Rddhi-OM hrIM arha Namo sayaMbudhdhINaM / / maMtra-OM hA~ hA~ hU~ hUH zrI~ zrI~ yU~ zraH siddhabuddhakRtArtho bhava bhava vaSaT saMpUrNa svAhA / . prabhAva-kutte ne kATA ho to nirviSa ho jAtA hai / Curing dog-bite. 109 2010_04

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bhaktAmara yaMtra - 11 Bhaktamara Yantra - 11 dRSTavA bhavantamanimeSavilokanIyaM mana namo roo 00001 mo 0000000000od nmH| 6000000 4000000000 *ahaNamA patta bhagavate 100000000000 p00 0 0 0 0 0 0 0 0 0 Poooooooooooo kA~ m.svaahaa|" na ke kSAraM jalaM jalanidhe rasituM ka icchet? // 11 // mAyAyana prA maiM mavyU prasiddharUpAya nAnyatra toSamupayAti janasya ckssuH| vAriNya maha step ik bo SURUIPPE bhakti ho PKIKS sau 0000000 00000000 0000000000 10000000000 A EPAL efaulgns an in Rddhi-OM hA~ arha Namo patteyabuddhINaM / maMtra-OM hrIM zrIM klIM zrA~ zrI~ kumatinivAriNyai mahAmAyAyai namaH svAhA / prabhAva-icchita ko AkarSita karatA hai, varSA ko vivaza karatA hai / Invoking rains and fulfilling wishes. 110 San Education International 2010_04

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bhaktAmara yaMtra 12 yat te samAnamaparaM nahi rUpamasti // 12 // hrI~ hrI~ hrI~ namaH jvAlayu sukhaistAn bodhitAdAna budhaudAna kuru kuru svaahaa|" 2010_04 yaiH zAntarAgarucibhiH paramANubhistvaM OM namo bhagavate OM namo anudinaM manuja svayAtrAsubhikSAya nahI~ arha Namo bohibuddhINaM / namaH na carcyU Yang D S ya Bhaktamara Yantra - 12 nuAM AM aM aH sarvarAjA jAmI zrutajalAnirathai parai prasiddhi kaizcit atulabalaparAkramAya nirmApitastribhuvanaikalalAmabhUta! hillar Trekin binase Ba bi thr phrA Rddhi-OM hrI~ arha Namo bohibuddhINaM / maMtra-OM A~ A~ a~ aH sarvarAjAprajAmohini sarvajanavazyaM kuru kuru svAhA / prabhAva - hAthI kA mada utara jAtA hai, abhIpsita vyakti mila jAtA hai / Becalming rogue elephants and meeting the desired person. 111

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bhaktAmara yaMtra - 13 yadra vAsare bhavati pANDupalAzakalpam // 13 // 112ucation International 2010_04 ktA sarvajanavazyaM yu vaktraM kva te suranaroraganetrahAri na bhA~ " hrI~ ahaM Namo kurU kurU vAha ya hini maH / ri 4 have W chayU htt Bhaktamara Yantra - 13 Ji bhI~ ujumaINAM" a STa nahI~ zrI haMsaH si niHzeSanirjitajagatritayopamAnam / kraiM Rddhi - OM hrI~ a Namo ujumaINaM / maMtra - OM hrI~ zrI~ ha~ saH hrI~ aiM hrI~ hrI~ drA~ drauM draH mohini sarvajanavazyaM kuru kuru svAhA / prabhAva - cora corI nahI kara pAte, mArga meM koI bhaya nahI rahatA, lakSmI prApta hotI hai / Acquiring wealth, preventing theft and avpiding fear on journeys.

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bhaktAmara yaMtra - 14 Bhaktamara Yantra - 14 samparNamaNDalazazAkakalAkalApa arha jalyUM AAANA kastAna nivArayati saMcarato yatheSTam? // 14 // mahAmAnasI svAhA / " / Namo viulmiinnN|" TAAAAA INAAAA ANAVAA pblol lolet EF onaldestmahA zubhrA guNAstribhuvanaM tava laGghayanti / Rddhi-OM hrI~ arha Namo viulamaINaM / maMtra-OM namo bhagavatI guNavatI mahAmAnasI svAhA / prabhAva lakSmI prApta hotI hai, Adhi-vyAdhizatru Adi kA AtaMka/bhaya dUra ho jAtA hai / sarasvatI prasanna hotI hai, guNa kI vRddhi hotI hai / Invoking fortune, wealth & education and removing danger of enemy & disease. 113 2010_04

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bhaktAmara yaMtra - 15 115611 kiM mandarAdrizikharaM calitaM kadAcit ? 114 2010_04 citraM kimatra yadi te tridazAGganAbhi namo mAnasI svAha aha~ Namo da nmH| 1pRthvI- vraNa zrRkhalA - mAnasI ma 6 -- Bhaktamara Yantra - 15 145 acintyabalapa nataM manAgapi mano na vikAramArgam / parAkramAya dasapuvvAnamA bhagavatI kraiM Rddhi-OM hrI~ arhaM Namo dasavvINaM / maMtra - OM namo bhagavatI guNavatI susImA pRthvI vajrazRGkhalA mAnasI mahAmAnasI svAhA / prabhAva-pratiSThA aura saubhAgya meM vRddhi hotI hai; nirmala brahmacarya pAlana kI zakti milatI hai / Strengthening chastity and increasing prestige and prosperity.

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bhaktAmara yaMtra - 16 Bhaktamara Yantra - 16 nirdhUmavartirapavarjitatailapUraH na hI arha Namo cudspuviinnN|' ne hI jayAyai namaH dIpo' parastvamasi nAthA jagatprakAzaH // 16 // kuru kuru svaahaa| nai glauM mANibhadrAya namaH gamlyUM da ne zrI vijayAyai namaH ne namaH sumaMgalA-susImA nAma devI kRtsnaM jagatatrayamidaM prkttiikrossi| henbe IA Tabla Puhel Dehalk jA Rddhi-OM hrI~ arha Namo caudasapuvvINaM / maMtra-OM namaH sumaMgalA-susImA-nAma-devI sarvasamIhitArthaM vajrazRGkhalA kuru kuru svAhA / . prabhAva-saba taraha kI saphalatAe~ tathA pratipakSI para vijaya prApta hotI hai / Winning over rivals and securing success. 115 2010_04

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bhaktAmara yaMtra - 17 Bhaktamara Yantra - 17 sUryAtizAyimahimA'si munIndra! loke // 17 // sarvapIDA sarvaroganivAraNaM kuru kuru svaahaa| nAstaM kadAcidupayAsi na rAhugamyaH na hI aha~ Namo attuNgmhaanimittkuslaannN|' na na mo na taza | pa rA ja | In naeNNamo NamiUNa aTTe maTTe kSudravighaTTe spaSTIkaroSi sahasA yugpjjgnti| kU ru/svAhA hach block Islhen Sha Rddhi-OM hrI~ arha Namo aTuMgamahAnimitta kusalANaM / maMtra-OM Namo NamiUNa aTTe maTTe kSudravighaTTe kSudrapIDAM jaTharapIDAM bhaMjaya bhaMjaya sarvapIDA sarvaroganivAraNaM kuru kuru svAhA / prabhAva-peTa ke sAre roga dUra hote haiM / Curing of stomach ailments. JILDucation International 2010_04

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bhaktAmara yaMtra - 18 Bhaktamara Yantra - 18 nityodayaM dalitamohamahAndhakAraM rna namo zAstrajJAna nahIM ACT bodhanAya NamoxARE Conth vyaNa 686 vidyotayajjagadapUrvazazAGkabimbam // 18 // rakSa rakSa vidhvaMsanAya klIM hrIM nmH| paramaRddhiprAptajayaMkarAya hrIM hrIM hrIM zrIM namaH / gamya na rAhuvadanasya na vaaridaanaam| h/ stambhaya stambhaya 75 svAhA kkk blloberano pelukt LL PS Lumbinirenali ehel __ Rddhi-OM hrI~ arha Namo viuvvaNaiDDhIpattANaM / maMtra-OM namo bhagavati jaye vijaye mohaya mohaya stambhaya stambhaya svAhA / prabhAva-zatrusainya sAmbhita hotA hai, dharma meM mati sthairya hotA hai tathA haradama utsava-hote rahate hai / Halting the enemy, stabilising faith in religion and promoting auspicious ceremonies. 117 2010_04

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bhaktAmara yaMtra - 19 Bhaktamara Yantra - 19 to kiMzarvarISu zazinA'hina vivasvatA vA? ne hI aha~ Namo vijjaahraannN|' nanananananana. kArya kiyajjaladharairjalabhAranagai? // 19 // namaH svaahaa|" kSaM kSaM kSaM kSakSakSa kSaM kSaM hrIM hrIM hrIM hrIM hrIM raM raM raM raM ne hA~ hA~ hU~ hraH yaH kSaH hI yuSmanmukhendudaliteSu tamassu naath!| raM raM !!!!!!!! DISHALIBoly jA Rddhi-OM hrI~ arha Namo vijjAharANaM / maMtra-OM hrAM hrIM hU~ hU: yaH kSaH hI vaSaT namaH svAhA / prabhAva-anyoM dvArA prayukta maMtra, jAdU, TonA, ToTakA, mUTha uccATana Adi kA bhaya nahI rahatA / Ensuring freedom from Occult practices. 118 2010_04

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bhaktAmara yaMtra - 20 Bhaktamara Yantra - 20 jJAnaM yathA tvayi vibhAti kRtAvakAzaM ne hI aha~ Namo caarnnaannN|' naiM nai zrIM zrIM na na naivaM tu kAcazakale kiraNAkule'pi // 20 // ThaH ThaH namaH svAhA janamo bhagavate putrA // zrI~ zrI~ yU~ zraH naivaM tathA hariharAdiSu naaykessu| yaMyaMyaM yaM yaM yaM yaM yaMga Aya artha saukhyaM kuru kura svAhAhI na yayayaM yaM yaM yaM yaM yaM yaM yaMga vayaM yaM yaM yaM yaM yaM _lalbhakti hahen inii Rddhi-OM hrI~ arha Namo cAraNANaM / maMtra-OM zrA~ zrI~ zRM zraH zatrubhayanivAraNAya ThaH ThaH namaH svAhA / prabhAva-sampatti, saubhAgya, buddhi, viveka aura vijaya prApta karane meM sAmarthya prApta hotA hai / Acquiring power, wealth, victory and discrimination and improving intellect. 119 2010_04

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bhaktAmara yaMtra - 21 120 2010_04 kazcinmano harati nAtha! bhavAntare'pi // 21 // sarvasaukhyaM kuru kuru svaahaa| kSaM kSaM kSaM kSaM kSaM kSaM manye varaM hari-harAdaya eva dRSTA rne hrI~ aha~ Namo pnnhsmnnaannN| ' kSaM kSaM kSaM kSaM kSaM kSaM kSaM na mo (19 Shi F vA ya ya ra NA L E 16 bha ga va Bhaktamara Yantra - 21 bip Phis kSaM kSaM kSaM kSaM kSaM kSaM OM namaH zrI maNibhadra-jaya-vijaya dRSTeSu yeSu hRdayaM tvayi toSameti / kra Rddhi- OM hrI~ ahaM Namo paNhasamaNANaM / maMtra-OM namaH zrI maNibhadra jaya vijaya aparAjite sarvasaubhAgyaM sarvasaukhyaM kuru kuru svAhA / prabhAva - saba vazIbhUta hote hai aura sukha-saubhAgya baDhatA hai / Improving magnetism and improving wealth and fortune.

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bhaktAmara yaMtra - 22 Bhaktamara Yantra - 22 strINAMzatAni zatazo janayanti putrAn "ne hI aha~ Namo aagaasgaaminnN|" zrIM zrIM zrIM zrIM zrI zrI zrIM zrIM zrIM her ter kackck KARxOL hics prAcyeva dig janayati sphuradaMzujAlam // 22 // avadhAraNaM kuru kuru svaahaa| ho ho ho vayaM yaM ye yaM yaM yaM yaMyaM / "rne namaH zrI vIrehiM jRmbhaya jRmbhaya nAnyA sutaM tvadupamaM jananI prasUtA / kSau kSaukSausI zrI bhrau dhau dhau kSau kSau kSau HAIR REN Elly helyben kell Rddhi-OM hrI~ arha Namo AgAsagAmiNaM / ___ maMtra-OM namaH zrI vIrehiM Mbhaya Mbhaya mohaya mohaya stambhaya stambhaya avadhAraNaM kuru kuru svAhA / prabhAva-DAkinI, zAkinI, bhUta, pizAca, cuDaila Adi bhAga jAte haiM / Getting freedom from witchcraft and black-magic. 121 2010_04

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bhaktAmara yaMtra - 23 nAnyaH zivaH zivapadasya munIndra! panthAH // 23 // mokSasaukhyaM ca kuru kuru svaahaa| raM raM raM raM raM raM raM raM tvAmAmananti munayaH paramaM pumAMsa nahI~ hai~ nnmoaasiivisaannN| ' raM raM raM raM raM raM raM raM 122 2010_04 li Dui jaya zrI~ kara na maH hrI~zrI~ Zhai Bhaktamara Yantra - 23 raM raM raM raM raM raM raM raM OM namo bhagavati jayavati mAdityavarNamamalaM tamasaH parastAt / sa pa kraiM Rddhi- OM hrI~ ahaM Namo AsIvisANaM / maMtra-OM namo bhagavati jayavati mama samIhitArthaM mokSasaukhyaM ca kuru kuru svAhA / prabhAva-preta-bAdhA dUra hotI hai / Removing obstacles caused by evil spirits.

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bhaktAmara yaMtra - 24 Bhaktamara Yantra - 24 tvAmavyayaM vibhumacintyamasaGkhyamAcaM 'ne hI aha~ Namo divivisaannN|' jJAnasvarUpamamalaM pravadanti santaH // 24 // asiAu~sA jhau jhauM svaahaa| 0000000000000 00000000000 0000000000 0000000000 000000000 20000 000000007 boo000000 400000 00000000000000000000000000000001 10000000000000000000000000000000 00000000000000000000000000000 namaH "nai namo bhagavate vaddhamANasAmissa sarvasamIhitaM brahmANamIzvaramanantamanaGgaketum / 0000000 roo000000 10000000000 00000000000 kuru kuru svaahaa| na hA~ hI hU~ hrau hraH yogIzvaraMviditayogamanekamekaM hai Rddhi-OM hI arha Namo diTThivisANaM / maMtra-namo bhagavate vaddhamANasAmissa sarvasamIhitaM kuru kuru svAhA / (OM hA~ hA~ hU~ hrau~ hU: asiAusA jhI~ jhI~ svAhA) prabhAva-sirakI pIDA dUra hotI hai / Removing of all head related aches. 123 in Education International 2010_04

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bhaktAmara yaMtra - 25 Bhaktamara Yantra - 25 mA buddhastvameva vibudhArcita buddhibodhAt ne hI ahaM Namo uggtvaannN| Dhcool Dhood Dhca Phool Phool Dhcp Dhcoo vyaktaM tvameva bhagavan! puruSottamo'si // 2 sarva saubhAgyaM sarvasaukhyaM ca kuru kuru svaahaa| arte | hA~ hrIM hU~ hrau hraHasiAusA jhau jhau svaahaa| tvaM zaGkaro'si bhuvanatraya zaGkaratvAt / kaniquu 59 HING The Dhoo Price Shcool Phco 59] blat Le Rollha kiel kl relabelline 13 kA Rddhi-OM hrIM arha Namo uggatavANaM / maMtra-OM hA~ hA~ hU~ hA~ hU: a si A u sA jhau~ jhau~ svAhA / OM namo bhagavati jaye vijaye aparAjite sarvasaubhAgyaM sarvasaukhyaM ca kuru kuru svAhA / prabhAva-dRSTi-doSa dUra hotA hai, sAdhaka para agni kA asara nahIM hotA / Removing effects of evil eye and getting freedom from fear of fire. 124 2010_04

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bhaktAmara yaMtra - 26 Bhaktamara Yantra - 26 tubhyaM namastribhuvanArtiharAya nAtha! na hI aha~ Namo ditttvaannN| ke zrIM zrIM zrIM zrIM yaM yaM yaM yaM zrI zrI zrI . tubhyaM namo jina: bhavodadhizoSaNAya jayaM kuru kuru svaahaa| maM maM maM "ne namo bhagavati. hI zrI tubhyaM namaH kSititalAmalabhUSaNAya / maM maM maM maM vivi Web DhokGI Dhcoo Pleashth : kA Rddhi-OM hrI~ arha Namo dittatavANaM / maMtra-OM namo bhagavati OM hA~ zrI~ klIM hU~ hU~ parajanazAntivyavahAre jayaM kuru kuru svAhA / prabhAva-AdhAzIzI kI pIDA kA nivAraNa hotA hai / Curing migraine. 125 2010_04

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SRI MAHALAKSMI VIJAYA-PATAKA YANTRA (BASED ON VERSE NO. 26) zrI mahAlakSmIdevI vijayapatAkA yaMtra (CECISION DAhAkImA namaH / UNCY AMA TECH ARCR. 2. 63 DA inty jAeRE56ut pAhadAjApapara 25 balapaOM 26raNAzamA rA2RMrAjapAlA ERR7ROLEGE RRENSUSNadhAra mAejAjarA. AREERMINGTArA SAR OM aha~ namaH vizAyaMtra dhAriNI lakSmI devI mama vAMchitaM pUraya pUraya kurUkurU svAhAH saujanya: zrImatI zAMtAdevI tejapAlajI paMDyA-beMgalora (mAdhavanagara) (sAdaDI) 126 2010_04

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CHITRA BANDH OF VERSE NO. 26 OMkAra bandhaH svastika bandhaH zoSaNAya ti harAya nAtha ubhyaM namo jina yeowayi gyo nAyarAha janabhavodadhi bhAvabhutrima da dhizo Sa NAya yi bhaabha tubhyAnama stri jagata: ramezvara atitalAmalA mala bhUSaNAya tam Hdh caturdala-kamala bandhaH dIpikA bandhaH Lobo harAyajAtha bhavI ravi.. makSitatA tatalA dhizASaNAya RD dobles mavaya PADRIP saujanya : zrImatI zAMtAdevI tejapAlajI paMDyA-beMgalora (mAdhavanagara) (sAdaDI) 127 2010_04

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bhaktAmara yaMtra - 27 Bhaktamara Yantra - 27 ko vismayo'tra yadi nAma guNairazeSa "na hI aha~ Namo ttttvaannN|" jaM jaM jaM jaM jaM na | mo | bha sty svapnAntare'pi na kadAcidapIkSito'si // 27 // zatrUn unmUlaya unmUlaya svAhA jaM jaM jaM jaM jaM | ke para F| va | te / sa jaM jaM jaM jaM jaM "ne namo cakrezvarI devI ckrdhaarinnii| stvaM saMzrito. niravakAzatayA munIza!! zrI | 4 | bed bed poffline 2 elopelee hea jA Rddhi-OM hI aha~ Namo tattatavANaM / maMtra-OM namo cakrezvarI devI cakradhAriNI cakreNAnukUlaM sAdhaya sAdhaya zatrUnunmUlayonmUlaya svAhA / prabhAva-zatru kA unmUlana hotA haiM, vaha ArAdhaka ko koI kSati nahIM pahuMcA pAtA / Making the enemy harmless. 128 2010_04

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bhaktAmara yaMtra - 28 Bhaktamara Yantra-28 uccairazokatarusaMzritamunmayUkha "na hI aha~ Namo mhaatvaannN| hrIM hrIM hrIM hrIM hrIM bimbaM raveriva payodharapArzvavarti // 28 // sarvasiddhisampattisaukhyaM kuru kuru svAhA / hrIM hrIM hrIM "ne namo bhagavate jaya vijaya mAbhAti rUpamamalaM bhavato nitAntam / hellt belt klart beleza aho. n jA Rddhi-OM hIM arha Namo mahAtavANaM / maMtra-OM namo bhagavate jaye vijaye jRmbhaya jRmbhaya mohaya mohaya sarvasiddhi sampattisaukhyaM kuru kuru svAhA / prabhAva-sAre manoratha siddha hote haiM, saubhAgya, kIrti aura lakSmI kI vRddhi hotI hai / Fulfilling wishes and increasing fame fortune and wealth. 129 2010_04

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bhaktAmara yaMtra - 29 tuodayAdrizirasIva sahasrarazmeH // 29 // kappadumavvaM sarvasiddhirnu namaH svaahaa|" aM aH siMhAsane maNimayUkhazikhAvicitre " ~rnu hrI~ N aha~ Namo ghortvaannN| a A i I u U 130 2010_04 yauM yauM yoM Bhaktamara Yantra-29 Dian Dian R RR lR lRR "rnu namo namiUNa pAsa visaharaphulliMgamaMto visahara vibhrAjate tava vapuH kanakAvadAtam / kraiM Rddhi- OM hrI~ arha Namo ghoratavANaM / maMtra-OM Namo NamiUNa pAsa visahara puMlligamaMto visahara nAmakkharamaMto sarvasiddhimIhe iha samaraMtANamaNNe jAgaI kappadumavva sarvasiddhiH OM namaH svAhA | prabhAva - netra pIDA dUra hotI hai / koI bhI sthAvara viSa lagatA nahIM hai / Acquiring immunity to poison and curing of eye disorders.

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bhaktAmara yaMtra - 30 Bhaktamara Yantra - 30 kundAvadAtacalacAmaracAruzobha svAhA' hI ahama bhaya rakSAkurUkura svI TaM TaM stambhaya stambha so ghaargunnaann|" 1 muccaistaTaM suragireriva zAtakaumbham // 30 // . 'hoo | "heb] heo hb hico akSudrAn sta . hrIM zrIM zrI vibhrAjate tava vapuH kldhautkaantm| Ku va. 'fU ? di maTTe kSudravidha RUBLES 34 2 SPELEBRI 22d3 -lamayajistensscene jA Rddhi-OM hrI~ ahaM Namo ghoraguNANaM / maMtra-OM hrI~ zrI~ zrIpArzvanAthAya hA~ dharaNendra padmAvati sahitAya aTTe maTTe kSudravighaTTe kSudrAn stambhaya stambhaya rakSAM kuru kuru svAhA / prabhAva-zatrU kA stambhana hotA hai; evaM yAtrA nirvighna saMpanna hotI hai / Removing obstacles and halting enemies. 2010_04 131

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bhaktAmara yaMtra - 32 padmAni tatra vibudhAH parikalpayanti // 32 // paramantrAn chinda chinda mama samIhitaM kuru kuru svaahaa| unnidra hemanavapaGkaja puJjakAnti "rnu hrI~ aha~ nnmovipposhipttaannN| DrA~ 2010_04 na~ ma ca h hrI~ hc< haH you t Bhaktamara Yantra - 32 hrI~ zrI~ hrI~ klI~ F59 2 hU~ ha phra Rddhi-OM hrI~ ahaM Namo vipposahipattANaM / maMtra - OM hrIM zrIM kalikuNDa svAmin Agaccha Agaccha AtmamantrAn AkarSaya AkarSaya AtmamantrAn rakSa rakSa paramantrAn chinda chinda mama samIhitaM kuru kuru svAhA | prabhAva-saMpatti kA lAbha hotA hai / " hrI~ zrI~ kalikuNDa svAmin Agaccha Agaccha paryullasannakhamayUkhazikhAbhirAmau / Getting the benefit of wealth. 133

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bhaktAmara yaMtra - 33 Bhaktamara Yantra - 33 16 itthaM yathA tava vibhUtirabhUjjinendra! na hI aha~ Namo smboshipttaannN| dIdA tAhaka kuto grahagaNasya vikAzino' pi? // 33 // apraticakre hI ThaH ThaH svAhA" nai namo bhagavati apraticakre aiM klIblU~ dharmopadezanavidhau na tathA prsy| dauMdau dodo ShE HERyRIA kA ra nA Rddhi-OM hIM aha~ Namo savvosahipattANaM / maMtra-OM namo bhagavati apraticakre e~ kI lU~ OM hA~ manovAJchitasiddhayai namo namaH apraticakre hI ThaH ThaH svAhA / prabhAva-durjana vazIbhUta hote hai aura unakA mu~ha banda ho jAtA hai / Controlling the evil people and silencing them. 134 2010_04

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bhaktAmara yaMtra - 34 Bhaktamara Yantra - 34 yotanmadAvilavilolakapolamUlana hI aha~ Namo mnnbliinnN|" bhayaM bhavati no bhavadAzritAnAm // 34 // devi zAsanadevate hI namo namaH svaahaa| dRSTvA dhAnaH namaH "ne namo bhagavatti aSTamahAnAga kuloccATini matta bhrmbhrmrnaadvivRddhkopm| nahIM zavijayaraNaraNAgre gAgrI 6 6 6 61 businesh that Rddhi-OM hIM aha~ Namo maNavalINaM / maMtra-OM namo bhagavati aSTamahAnAga kuloccATini kAladaSTa mRtakotthApini paramantrapraNAzini devi zAsanadevate hI namo namaH svAhA / prabhAva hAthI kA mada utaratA hai aura samRddhiyA~ baDhatI hai / Becalming the rogue elephant and increasing the prosperity. 2010_04 135

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bhaktAmara yaMtra - 35 Bhaktamara Yantra - 35 Iro bhinnebhakumbhagaladujvalazoNitAkta___"rne hI aha~ Namo vayaNabalINaM krauM krau~ krauM krau~ / na / mo | bha | krauM sa | nAkrAmati kramayugAcalasaMzritaM te ato nAparamaMtra nivedanAya namaH svAhA krauM | | krauM | _ krauM krauM na namo eSu vRtteSu vakSyamANAH tat tat bhIhara / muktAphalaprakarabhUSitabhUmibhAgaH / krau~ / Thopi : : :Ikott be bl Sthis lindjes Plch abp 1453 Rddhi-OM hI aha~ Namo vayaNabalINaM / maMtra-OM namo eSu vRtteSu vakSyamANAH tat tat bhIhara vRtavarNAH eva mantrAH punaH punaH smartavyA ato nAparamaMtra nivedanAya namaH svAhA / prabhAva-siMha kA bhaya nahI rahatA hai / Removing of fear of lion. 136 2010_04

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bhaktAmara yaMtra - 36 Bhaktamara Yantra - 36 kalpAntakAlapavanoddhatavahnikalpaM "ne hI aha~ Namo kaaybliinnN|" GAANAOC 1000000 PO0000 0000000 0000000 00000 2000C 10000 DOO009 10000 sau sau sau sau tvannAmakIrtanajalaM zamayatyazeSam // 36 // youb khai) m sau sau "rne hrIM zrIM klIM hrAM hrI dAvAnalaM jvlitmujjvlmutphulinggm| m h sau | 200000 1000000 000000 0 0000000 pylo bhanalyse phila mo bhfua edel Rddhi-OM hIM aha~ Namo kAyabalINaM / maMtra-OM hrIM zrIM klI~ hA~ hA~ agnimupazamanaM zAntiM kuru kuru svAhA / prabhAva-agni kA saMkaTa/bhaya dUra hotA hai / Removing fear and danger of fire. 137 2010_04

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bhaktAmara yaMtra - 37 Bhaktamara Yantra - 37 raktekSaNaM samadakokilakaNThanIlaM " hI aha~Namo khIrAsavINaM " zrI zrI zrI stvannAmanAgadamanI hRdi yasya puMsaH // 37 // manovAJchitaM kuru kuru svaahaa|" glauM glauM glauM glauM glauM zrI (klI lI klIM klI klIM zrI "namo zrI~ zrI zrU zraH jaladevi kamale krodhoddhataM phnninmutphnnmaaptntm| na hI zrI AdidevAya hI namaH b hah -enghe phone Rddhi-OM hA~ arha Namo khIrAsavINaM / maMtra-OM namo zrA~ zrI~ yU~ zraH jaladevi kamale padmadanivAsini padmoparisaMsthite siddhiM dehi manovAMchitaM kuru kuru svAhA / prabhAva-sarpa ke jahara kA bhaya upasthita hotA nahIM hai / Removing fear of snake-poison. 138 2010_04

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bhaktAmara yaMtra - 38 Bhaktamara Yantra - 38 valgattaragagajagajita bhImanAda" na hI aha~ Namo sppisvinnN|" vaM vaM vaM vaM vaM hI / shrii| vaM tvatkIrtanAt tama ivAzu bhidAmupaiti // 38 // vaM gahaNa sakala suhade nai namaH svAhA vaM vaM | maH | vaM vaM | "ne namo namiUNa viSahara viSa praNAzanaroga vaM mAjau balaM balavatAmapi bhUpatInAm / vaM bha sa ___ - P in bahen an holls Webipasuaari BIR Rddhi-OM hrI~ arha Namo sappisaviNaM / maMtra-OM namo namiUNa viSahara viSa praNAzana roga zokadoSa graha kappadumavva jAyaI suhanAma gahaNa sakalasuhade OM namaH svAhA / prabhAva-yuddha bhaya miTa jAtA hai | Removing fear of war. 139 2010_04

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bhaktAmara yaMtra - 39 Bhaktamara Yantra-39 DIL kuntAgrabhinnagajazoNitavArivAha "na hI aha~ Namo mhursviinnN|" OOOOO 2000 0000 00000000 0000000 000000 ka 100000000 00000000 stvatpAdapaGkajavanAzrayiNo labhante // 39 // | namaH zAntiM kuru kuru svaahaa|" Cannu 4. ja namo cakrezvarI devI cakradhAriNI jina zAsanasevAkAriNI vegAvatArataraNAturayodhabhIme / WHAT 0000000000 100000000 0000000 10008 Door 100 000000 000000 Doo0000 00000000 0000000 Tooo000 000 kSudropadravavinAzinI dhrmshaantikaarinnii| yuddhe jayaM vijitadurjayajeyapakSA paNa jA Rddhi-OM hrIM arha Namo mahurasavINaM / maMtra-OM namo cakrezvarI devI cakradhAriNI jinazAsanasevAkAriNI kSudropadravavinAzinI dharmazAntikAriNI namaH zAntiM kuru kuru svAhA / prabhAva-yuddha kA bhaya miTatA hai aura zAnti prApta hotI hai / yuddha meM zastra kA mAra lagatA nahIM hai, rAjya se dhana lAbha hotA hai | Acquiring peace, removing fear of war and weapons and getting wealth from the State. 140 2010_04

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bhaktAmara yaMtra - 40 strAsaM vihAya bhavataH smaraNAda vrajanti // 40 // manazcintitaM kuru kuru svaahaa|" ambhonidhau kSubhitabhISaNanakracakra "rna hrI~ arhaM Namo amiaasviinnN|" 2010_04 "Fick kaira Fres glo~ glo~ cs SID - gla Fics glo~ Bhaktamara Yantra - 40 Fick XXX you "rnu namo rAvaNAya bibhISaNAya kumbhakaraNAya pAThInapITha bhayadolbaNavADavAgnau / kraiM Rddhi- OM hrI~ ahaM Namo amiAsavINaM / maMtra-OM namo rAvaNAya vibhISaNAya kumbhakaraNAya laGkAdhipataye mahAbalaparAkramAya mana - zcintitaM kuru kuru svAhA / prabhAva- samudra kA bhaya dUra hotA hai / Removing fear of sea. For Private Personal Use Only 141

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bhaktAmara yaMtra - 41 Bhaktamara Yantra - 41 udbhuutbhiissnnjlodrbhaarbhugnaaH| "rne hI aha~ Namo akkhiinnmhaannsaannN|" | ddhaM ddhaM ddhaM ddhaM | ne mAM bhavanti makaradhvajatulyarUpAH // 41 // kuru kuru svaahaa|" ce | F | Na / ha | "namo bhagavati kSudropadravazAntikAriNi / 'zocyAM dshaamupgtaashcyut-jiivitaashaaH| | hishkA Santa Rddhi-OM hrIM aha~ Namo akkhINamahANasANaM / maMtra-OM namo bhagavati kSudropadravazAntikAriNi rogakaSTa-jvaropazamanaM kuru kuru svAhA / prabhAva-sarva roga naSTa hotA hai tathA upasargo dUra hote haiM / Removing diseases and obstacles. 142 2010_04

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bhaktAmara yaMtra - 42 Bhaktamara Yantra - 42 ApAdakaNThamuruzRGkhalaveSTitAGgA "rne hI aha~ Namo sidhdhidyaannN| sadyaH svayaM vigatabandhabhayA bhavanti // 42 // kSau kSaH svaahaa|" aiM aiM aiM aiM aiM aiM kSA kSI aiM aiM aiM aiM aiM aiM "namo hA~ hI hU~ hrau hraH gADhaM bRhannigaDakoTinighRSThajaMDyAH / (41 :: :2:2 blTrTh lm: Tr: Rddhi-OM hrIM arha Namo siddhidayANaM / maMtra-OM namo hA~ hA~ hU~ hrau~ hUH ThaH ThaH jaH jaH kSA~ kSI yU~ kSau~ kSaH svAhA / prabhAva-jela se jaldI mukti milatI haiM / Getting instant release from the prison. 143 2010_04

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bhaktAmara yaMtra - 43 Bhaktamara Yantra - 43 mattaddhipendra-mRgarAja-davAnalA-hi " hI arha Namo vddddmaannaannN|" bhayahara bhayahara bhayahara bhayahara bhayahara na / mo / - | meM yastAvakaM stavamimaM matimAnadhIte // 43 // bhayahara bhayahara bhayahara bhayahara bhayahara bhayahara bhayahara bhayahara bhayahara bhayahara bhayahara | | ga / va bhayahara bhayahara bhayahara bhayahara "namo hA~ hI hU~ hrauM hraH sgraam-vaaridhi-mhodr-bndhnotthm| te ya | Dekks Jekk ekko Jerko Ehits c. II2I52 24116h Delhiab enemins hara kA Rddhi-OM hrIM arha Namo vaDDamANANaM / maMtra-OM namo hA~ hA~ hU~ hrau~ hUH yaH kSaH zrI hI phaT svAhA / prabhAva-zatru parAsta hotA hai aura zastrAdi ke ghAva zarIra meM nahIM ho pAte / Defeating the enemy and becoming invulnerable to weapons. 144 2010_04

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bhaktAmara yaMtra - 44 Bhaktamara Yantra - 44 stotramrajaM tava jinendra! guNairnibaddhAM "na hI a6 Namo svvsaahuunn|""uN namo bhagavate / zrI zrI zrI zrI zrI zrI taM mAnatuDga mavazA samupaiti lakSmIH // 44 // _ aTThArasa sahassa sIlaMgarathadhAriNaM namaH svaahaa|" zrI mahati mahAvIra vaDmANa buddhirisINa. hA~ hrIM hU~ hrauM hra bhaktyA mayA rucirvrnnvicitrpusspaam| zrI zrI Indiet The Fla Hebel kA Rddhi-OM hrI~ arha Namo savvasAhUNaM / maMtra-OM namo bhagavate mahite mahAvIra vaDDamANa buddhirisINaM OM hA~ hA~ hU~ hA~ hU: asiAusA jhau~ jhau~ svAhA / OM namo baMbhacAriNaM aTThArasa sahassa sIlaMgarathadhAriNaM namaH svAhA / prabhAva-samasta manokAmanAe~ siddha hotI hai tathA manazcitiMta vyakti vaza hotA hai / Fulfilling of desires and bringing under spell desired persons. 145 2010_04

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bhaktAmara ArAdhanA paTa Jin Ri Xiang EYou Ren 146 2010_04 zrImatI vasaMtAdevIrIkhavacaMdajI gAMdhI parivAra- haidrAbAda

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| OM pArzvanAthAya ha || | OM padmAvatye ha // || jaina jayati zAsanam // // Atma-kamala-labdhisUrIzvara gurubhyo namaH //. APPENDICES ufre UURIGES che ja , ra ji. sva. jayaMtilAla gokaLadAsa ajamerA maraghAbena jayaMtilAla ajamerA vaMdanA... surezabhAI ajamerA bhupatabhAI ajamerA esa. bI. ajamerA enDa kAM. 232, majIda baMdara roDa, muMbaI - 400 003. phona : 344 papa33 / 342 0791 * ghara : 414 5477 147 2010_04

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AM QUCAQUICOS 21 222CLASS 1200000000000 20 922 Www mi SOCO else 148 2010_04

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32 bhaktAmara darzana gambhIra - tAra-rava- pUrita-digvibhAgastrailokya-loka- zubha-saGgama-bhUti-dakSaH / saddharmarAja-jaya ya - ghoSaNa-ghoSakaH san khe dundubhi rbhavati te yazasaH pravAdI ||pri. 1 // Gambhira-tara-rava-purita-digvibhagastrailokya-loka-subha-sangama-bhuti-daksah| Saddharmaraja-jaya-ghosana ghosakah san khe dundubhir-bhavati te yasasah pravadi || Ap. 1II gambhIra-tAra-2va-pUrita-dvigvibhAga straiso'ya-soDa-zubha-saGgama-bhUti-6kSaH / saddharbharA4-4ya ghoSaeA-ghoSaH san khe dundubhi rbhavati te yazasaH pravAdI ||pri.1|| divya deva-dundubhioM ke AkAzabhedaka nAdoM ne dizAoM ke kone kone bhara diye haiM evaM tInoM loka meM basanevAle mumukSu bhavyAtmAoM ko sammilita kara diye haiM / yaha divyanAda saddharma (vItarAgadharma) ke rAjya kI jayaghoSaNA ko ghoSita karatA huA Apake yaza ko phailA rahA hai / divya deva duMdubhionA gaganabhedI nAdoe dizAonA khUNe khUNA bharI dIdhA che ane traNe lokamAM vasatA mumukSu bhavyAtmAone sAMkaLI lIdhA che. e divyanAda saddharma (vItarAgadharma) nA rAjyanI jayaghoSaNAne ghoSita karato ApanI yazagAthA phelAvI rahyo che. 2010_04 O glorious God! you are the Lord of the empire of religion. This empire of religion proclaims its victory when you bestow your divine discourse. This glory is sung by those divine trumpets. It seems as if these divine trumpets are eager to create auspicious communion of the aspirants of salvation existing in three worlds. It seems, as if these divine trumpets are proclaiming your glory in three worlds. Their deep and high pitch voice has filled each and every corner of all the ten directions. -: citra-gAthA-yaMtra saujanya :zrImAn phulacaMdajI jasarAjajI gAdIyA parivAra - beMgalora C C OM 149

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11 Dumas 150 2010_04 Zhong Hua Chuan Chuan Zhong Bu Zhong 20083 222229 # 29282 Hua Zhong putra

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... BHAKTAMARA DARSHAN ..... mancAra-sundara-nameru-suparinItasantAnorDha-bhusumora-vRSTi-ddhI | gandhoda-bindu-zubha-manda-marutprapAtA vi-vivaH pataMti te varasAM-tati rtA pari.rA. Mandara-sundara-nameru-suparijatasantanakadi-kusumotkara-vrsti-ruddha Gandhoda-bindu-subha-manda-marutprapata divya-divah patati te vacasam-tatir va llAp. 211 / madAra-sundara-nameru-supArijAtasaMtAnakAdi-kusumotkara-vRSTi-ruddhA gandhoda-bindu-zubha-manda-maru...pAtA divyA-divaH patati te vacamAM-tati vaM pari. rA. he devAdhideva ! devaloka ke devatA maMdAra, suMdara, namerU, supArijAta, saMtAnakAdi kalpavRkSoM ke divyapuSpoM kI Apa para varSA karate haiM / AkAza-patita ye puSpa jaba Apake mukhakamala taka pahu~cate haiM taba mAnoM Apake divya vacanarUpa UrdhvamukhI puSpoM kI varSAdhArA baha rahI hai, bhIgA detI hai aisA lagatA hai / he devAdhideva ! devalokanA devo maMdAra, suMdara, nameru, supArijAta, saMtAnakAdi kalpavRkSonA divyapuSponI, ApanA upara vRSTi kare che. AkAzathI paDatA A puSpo jyAre ApanA mukhakamaLa sudhI pahoMce che tyAre jANe ApanA divya vacanarUpa UrdhvamukhI puSponI dhArA varasI rahI hoya tema lAge che. O God of Gods! The celestial deities are ever- anxious to serve you. They aspire to remain at your lotus feet forever. But it is not possible for these celestial deities as they are residing in heaven. Therefore they shower the divine flowers of heavenly trees of Kalpavriksha, Mandar, Sundar, Nameru, Parijat, Santanka, etc. These flowers falling from the sky and the flowers grown in water and on earth are mixed with cool, gentle breeze. But when these flowers come down and reach unto your lotus mouth, it seems as if your divine speech is being showered in form of Rain of Flowers on the earth. -: citra-gAthA-caitra saujanya :zrI jatInakumAra pravINabhAi mahetA parivAra-madrAsa. 151 2010_04

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00000), OSOSOSLE interesni 23 ESSSSSS OOOOOOOOOOOOOOO 22 CS S 5 2, ooooooooooooo 152 2010_04

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OM bhaktAmara darzana zumbhatprabhA- valaya-bhUri-vibhA vibhoste loka-traye - dyutimatAM - yutimAkSipantI prodyaddivAkara - nirantara - bhUri- saGkhyA dIptyA-jayatyapi-nizAmapi soma - saumyAm // pari0 3 // Sumbhatprabha-valaya-bhuri-vibha vibhoste loka-traye-dyutimatam dyutimaksipanti I Prodyaddivakara-nirantara-bhuri-sankhya diptya-jayatyapi-nisamapi-soma-saumyam ||Ap.311 zubhmatprabhA- valaya-bhUri-vilA vibhoste soGa-traye - dyutimatAM - dhutibhAkSipantI prodyaddivAGa2- niraMtara-bhUri-saGkhyA hItyA-bhyatyapi-nizAbhapi-sobha-saumyAm ||pri.3|| 1 he prakAzapuMja paramAtmA ! divya yogasAdhanA kI sarvocca siddhi kI paricAyaka aisI divya bhAmaMDala kI AbhA Apake cAroM ora jhagamagAhaTa karatI rahatI hai aura yaha prakAza hajAroM sUryo ke prakAza se bhI adhika prabhAvapUrNa hone para bhI itanA zItala hai ki caMdrase saumya aisI rAtriyA~ bhI usake sAmane parAjita ho jAtI haiM / he prakAzapuMja paramAtmA ! divya yogasAdhanAnI sarvocca siddhinI paricAyaka evI divya a bhAmaMDaLanI AbhA ApanI cAre bAju jhaLahaLatI rahe che... ane A prakAza kevaLa eka ja nahIM, hajAro sUryonA prakAzathI ye adhika tejasvI hovA chatAM paNa eTalo saumya, zItala che ke caMdrathI saumya evI rAtrio paNa tenI pAse hArI jAya che. O luminous God! A grand Aura-circle, proving the unprecedented achievements of supreme Yoga Sadhana, is glittering behind your head. Oh, what a shining is of the Aura before which the light of all the three worlds fall pale! In the presence of your Aura- circle, the light not of only one, but of several suns also become dim!! And however, this Aura-circle of yours is cool and beautiful defeating the tranquil night shining with that full moon... Glory be yours, O my God! There is light of several suns in your Aura - circle, but without any heat...! There is beauty of moon in your Aura- circle, but without shivering cold in it !! 2010_04 OM -: citra- gAthA-yaMtra saubhnya :-- zrImatI jayAbena jIvaNalAla mahetA parivAra-amadAvAda 153

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A TA COCOS TOCOUSS, ooooooooooooooooooo 77722KhD 5 IShI 154 2010_04

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bhaktAmara darzana svapavAma-mA-vimASTaH saddharma-tattva-kathanaika-paTustrilokyAH divya-dhvanirbhavati te vishdaarth-srvbhASA-svabhAva-pariNAma-kuLaH-prayogya: pari.4o Svargapavarga-gama-marga-vimarganestah saddharma-tattva-kathanaika-patustrilokyah | Divya-dhvanirbhavati te visadartha-sarvabhasa-svabhava-parinama-gunaih-prayojyah IIAp.411 svargApavarga-gama-mArga-vimArgaPSTa: saddharma-tattva-kathanaika-paTustrilokyAH divya-dhvanirbhavati-te-vizadArtha-sarva bhASA-svabhAva-pariNAma-guNeH-prayojyaH pari.4l GEZIOSISI he prabho ! ApakI divyadhvani-ApakI dezanA-svarga evaM mokSaprApti ke mArga ko khoja nikAlane meM sakSama hai; triloka meM vyApta saddharma ke tattva kI prarapaNA karane meM zaktimAna hai; spaSTa-nirdhAnta arthayukta hai aura deva, manuSya, prANI evaM pazu-sarva kI apanI apanI bhASA ke svabhAva rUpa se pariNAma prApta kara lenevAlI hotI hai / he prabhu ! Apano divyadhvani-ApanI dezanA-svarga tathA mokSaprAptinA mArgane zodhI kADhavA mATe samartha che; trilokamAM vyApta sadharmanA tattvanI prarUpaNA karavAmAM nipuNa che; spaSTanizcaMnta arthavALI che ane devo, manuSyo, prANIo temaja pazuo sau potapotAnI bhASAmAM samajI zake tevI hoya che. O sweetest, Supreme - most Lord ! your discourse always flows in Raga Malkauns, but where there is song the music should be there. In this speech of yours, the celestial deities provide accompaniment of their divine musical Instruments... As a result, your speech seems to be divine speech. This divine speech, flowing wherever and whenever very exactly clears the path of heaven and salvation. It wisely proclaims the sense of righteous religion. And the greatest of surprise is that this speech is understood in their respective languages by all celestial beings, by human beings of all the nations and by the animals of all the places. All the living beings understand this speech of yours in their own languages... and all the substances of the world become crystal clear to these listeners. O God ! your speech only is the saviour and uplifts of those worthy people who want salvation. -: citra-gAthA-caitra saujanya :zrImAna manaharalAla esa. pArekha-beMglora 155 2010_04

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pariziSTa - 1 Appendices - 1 gambhIratArakhapUritadigavibhAga" hI arha Namo ghorgunnbNbhcaarinnN|" 5/ sau khe dundubhirdhvanati te yazasaH pravAdI kuru kuru svaahaa| TLA " namo hA~ hrIM hU~ hrauM hraH strailokylokshubhsNgmbhuutidkssH| sau * sau TIOK sau inalpaalph malndlalso Rddhi-OM hrI~ arha Namo ghoraguNabaMbhacAriNaM / maMtra-OM namo hA~ hA~ hU~ hrau~ hU: sarvadoSanivAraNaM kuru kuru svAhA / prabhAva-saMgrahaNI roga tathA udara kI anya pIDAe~ dUra hotI hai / Removing stomach disorders. 156 2010_04

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pariziSTa - 2 divyA divaH patati te vacasAM tatirvA namo namaHH svAhA / 2010_04 mandAra-sundara - nameru- supArijAta " hrI~ arhaM Namo savvosahipattANaM / " klI~ klI~ klI~ klI~ klI~ MD 4 Appendices - 2 klI~ " hrI~ zrI~ klI~ bla~ santAnakAdikusamotkaravRSTiruddhA / R Rddhi-OM hrI~ ahaM Namo savvosahipattANaM / maMtra-OM hrI~ zrI~ klI~ blUM dhyAnasiddhi paramayogIzvarAya namo namaH svAhA | prabhAva - saba taraha ke jvara dUra hote hai / Removing all sorts of fever. klI~ 157

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pariziSTa - 3 pha dIptyA jayatyapi nizAmapi somasaumyAm namo namaH svAhA / pha pha zumbhatprabhAvalayabhUrivibhA vibhoste " namo hrI~ arhaM Namo khelosahipattANaM / " phaM phaM phaM phaM 158 2010_04 pha D' na 14 khol' $1. ka pa maH Pho ca ya ma $$ Appendices - 3 phaM phaM namo hrI~ zrI~ klI~ aiM hsau~ / lokatraye dyutimatAM dyutimAkSipantI / DI. phaM DI. phaM kraiM Rddhi- OM hrI~ ahaM Namo khelosahipattANaM / maMtra-OM namo hrI~ zrIM klIM aiM hasA~ padmAvatyai devyai namo namaH svAhA | prabhAva - garbha kI saMrakSA hotI hai / Protecting the embryo. DI.

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pariziSTa - 4 Appendices - 4 '- svargApavargagamamArgavimArgaNeSTa H na hI aha~ Namo jallosahi pttaannN|" SO900007 roooo 000000000 1000000 200000 00000 namo 00000 0000001 . svAhA C nA ne bhASAsvabhAvapariNAmaguNaiH prayojya H / bhava bhava vaSaT sudhAyai svaahaa| jagamana naiM namo jaye vijaye aparAjite mahAlakSmi sddhrmtttvkthnaikpttustrilokyaaH| 2 Dhoo 200000 000000 oooooo 00000000 00000000 ooOOOOOO 000C A.000 00 40C 100 k e hte laennette lad allseel Rddhi-OM hrIM arha Namo jallosahi pattANaM / maMtra-OM namo jaye vijaye aparAjite mahAlakSmi amRtavarSiNi amRtaM bhava bhava vaSaT sudhAyai svAhA / __ prabhAva-corI, mArI, akAla rAjabhaya Adi naSTa ho jAtA hai / Eradicating fear of State, pestilence and thefts. 159 2010_04

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zrI mahAprabhAvika laghu bhaktAmara pUjana yaMtra paTa 20 13 jJAnaM yathA tvayi vibhAti tApakArza vaiH zAntarAgarUcibhiH paramANubhistvaM vaktraM kva te suranaroraganetrahAri na haiM zrI ne zrI na. mAmI boDiyA ne tU kAvazakale kiraNAkUle'pi KIPER naivaM tathA hariharAdiSu naaykessu| yat te samAnamaparaM nahi sAyamasti - nimopitasvimuvanekalalAmabhUta! yada bAsare bhavati pANDupalAzakalpam / 0000 niHshessnirjitjgttrityopmaanm| Sha hinilhunt IkatahsinaseDable alit h abetabl BE sampUrNamaNDaldazazAkakalAya kizAvarISu zazinA'ni vivasvatA vA? mahAmo vivAha in jananananana all JaaJUDE yuSmanmukhendudaliteSu tapassu naathH| kastAna nivArayati saMcarato vessttm|| lalaate It patalephin EE phalkabeiplabasNIA Manganagramtel 18 nityodarya dalitamohamahAndhakAra ki kimatra yadi te trivazAhaganAbhi mahinatantnalaasnHIRAL gamyaM na rAhubadanasya na paarivaanaam| ki gandarAgnizikharaM calitaM kadAcita? - natiM manAgapi mano na vikAramArgam / Magamhitanihepaheg // napAI yugam // // jinapAda yugam // II JINPAD YUGAM II nitirapArjanatelaparaH sUryAnizAyimahimA'si munIndraH loke / nAstaM kadAcidaSayAsi na rAhugagyaH SHTamapilAnA ni na mo pra ji ta zatra rAja kuru svAhA vana ya namo ramitA he bhI kiyA spaSTIkaroSi sahasA yugpjjgnti| zrI bhaktAmara maMdira mULanAyaka AdIzvara bhagavAnakI caraNa pAdukA bharUca dIpo' parastvamasi nAyA jagalAkArAH / pAzinadAya nama OMnamaH subhaganA-sumImA nAma devI kRtsnaM japatatrayamidaM prakaTIkarodhi) Hymaihalasic H AYRIPANA hair F Daily roja | "zrI bhaktAmara stotra nitya ArAdhanA maMtra" 108 OM hrIM namo arihaMtANaM siddhANaM sUriNaM uvajjhAyANaM Recite 16108 times bAra gIne | sAhUNaM mama RddhiM vRddhiM samIhitaM kurU kurU svAhA // zrImatI pravINAbena hiMmatalAla mahetA parivAra - mATuMgA 160 2010_04

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Gossesses aa vidhi pUrvAcArya viracita yaMtra AdhArita zrI bhaktAmara stotranI pratyeka gAthA ArAdhanA vidhi zrI bhaktAmara-stotranA vividha maMtro prasiddha che ane tenI vidhio paNa prasiddha che... paraMtu, temAMthI atre ApelAM A vizALa yaMtro ame pasaMda karela che ane navasmaraNanA moTA graMthamAM ApelI pUrvAcAryanI paMcAMga vidhimAMthI A ArAdhanA vidhi ApI che. Ama, to akSarazaH e vidhinuM anukaraNa karyuM che... chatAMya suyogya ThekANe tenuM saMzodhana karavuM yogya mAnyuM che... A ArAdhanA vidhio pramANe ArAdhanA karanAre "ArAdhanAdarzana" vibhAgane avazya vAMcI javo... ame A graMthamAM hindI temaja IMglIzamAM A vidhi ApI zakyA nathI, to jijJAsu vAMcakoe Aja vibhAgamAMthI A vidhiono sadgurunI nizrA pAmIne ja upayoga karavo... A kalpa pramANe vidhi karanAre A ja yaMtrano upayoga karavo. pU. haribhadrasUrIzvarajI ma.sA.nA yaMtro je pUjya siMhasUrIzvarajI mahArAja sAhebe saMpAdita karIne prasiddha karyA che, tenI vidhi alaga che... nava-smaraNa graMthathI jANI levI... vaMdanA... zrI madanarAjajI sonInI smRtyarthe zrI kaMcanabena madanarAjajI sonI parivAra suputro : jinendra, jatanarAja, vijayarAja, jitendra pautra : vizAla, AtIza, Aditya, atula, AkAza, vimala, RSabha (sikaMdrAbAda-bilAvAsa) 2010_64 sose For Private Personal Use Only === Cose

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MOTA ( yaMtra ArAdhanA vidhi kAvya : 1 vidhi : A maMtranA dhyAnathI sarva siddhionI prApti thAya che, sakala upadravanuM nivAraNa thAya che ane saubhAgyanI vRddhi thAya che, sapheda vastra paherI, pUrva dizA sanmukha besI eka lAkha jApa karIne yaMtra pAse rAkhavAthI sakala Rddhi siddhi saMpadAlakSmInI prApti thAya che. kAvya : 2 vidhi : A kAvya tathA Rddhi, maMtranA jApa karavAthI ane pAse yaMtra rAkhavAthI draSTigaMdha dUra thAya che. trIsa divasa sudhI, kALI japamALA, kALA vastra paherIne 108 vakhata jApa karI, hamezAM 108 arIThA, kaDavA tela sahita homavAthI nizcaya karIne zatrano kSaya thAya che. maMtra sAdhatA sudhI mIThAno homa divasamAM eka vAra karavo joIe. kAvya : 3 vidhi : A kAvya tathA Rddhi, maMtranuM smaraNa karavAthI tathA yaMtra pAse rAkhavAthI nAnAM bALakane draSTi-najara lAgI hoya to A maMtrathI maMtareluM pANI pAvAthI nAza thAya, bheMza athavA cAra pagavALAM tiryaMcane paNa maMtareluM pANI pAvAthI traNa divasa te ja pANI chAMTavAthI draSTidoSa nAza pAme che. kAvya : 4 vidhi : A kAvya, Rddhi tathA maMtranuM smaraNa karavAthI tathA yaMtra pAse rAkhavAthI pANIno upadrava maTe, pANImAM Dube nahi, vahANa paNa pANImAM Dube nahIM. vaLI 108 vAra athavA 21 agara 7 vAra kAMkarI maMtrIne jALamAM nAkhavAthI jALamAM mAchalIo pakaDAtI nathI. kAvya : 5 vidhi : A kAvya tathA Rddhi maMtrano jApa karavAthI ane yaMtra pAse rAkhavAthI AMkhanI pIDA maTe, jenI AMkha dukhavA AvI hoya tene Akho divasa bhUkhyo rAkhIne, saMdhyA samaye 21 patAsAM maMtarI pANImAM dhoLI pAvAthI athavA 21 vAra AMkha maMtaravAthI AMkha du:khatI maTe, netranA sarva rogano nAza thAya. kAvya : 6 vidhi : A kAvya, Rddhi ane maMtrano pATha karavAthI tathA yaMtra pAse rAkhavAthI vidyA zIdhra caDe, vismRti na thAya, vAkazuddhi thAya, mUrNapaNuM dUra thAya ane jIbha chuTI thAya. kAvya : 7 vidhi : A kAvya, traRddhi ane maMtranuM smaraNa karavAthI sarpano bhaya raheto nathI. vaLI sthAvara ane jaMgama sarva jAtanA jherano nAza thAya. 108 vAra Rddhi maMtrathI kAMkarI maMtrIne sarpanA mastaka para nAkhavAthI sarpa kIlita thaI jAya che. sarpa DaMza daI zakato nathI, jene sarpa karaDyo hoya tene pANI maMtrIne ApavAthI sApanuM jhera caDatuM nathI. kAvya : 8 vidhi : A kAvya, Rddhi tathA maMtranuM smaraNa karavAthI tathA yaMtrane pAse rAkhavAthI vraNa (ghA) nI pIDAno nAza thAya che. vaLI mIThAnI kAMkarI 7 vAra athavA 108 vAra maMtrI pIDAtA aMgane jhADo devothI pIDA maTI jAya che. 2 (162 (162 yaMtra ArAdhanA vidhi yaMtra ArAdhanA vidhi 2 ) 2010_04

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kAvya : 9 vidhi : A kAvya, Rddhi tathA maMtrano jApa karavAthI tathA yaMtra pAse rAkhavAthI mArge cAlatA cora athavA dhADano upadrava TaLe, vaLI gharamAM cArakhUNe cAra kAMkarI 108 vAra maMtrI mUkIe to cora pesavA pAme nahIM. cora caMbhita thaI jAya che. kAvyaH 10 vidhi : A kAvya, Rddhi ane maMtranuM smaraNa karIne, yaMtra pAse rAkhavAthI dhUtamAM parAjaya na thAya. vaLI kalaharATI karIne rAjadarabAramAM javAthI jaya thAya che. potAnuM bolyu vacana badhAM pramANa kare, krodhe bharAelo evo sAmeno vAdI praNAma kare. kAvya : 11 vidhi : A kAvya, Rddhi tathA maMtra japavAthI tathA yaMtra pAse rAkhavAthI gaI vastu pAchI maLe, khovAyelA manuSya, dAsa, dAsI paNa pAchA maLI Ave. cAre dizA tarapha ubhA rahIne dareke dareka dizAe 108 jApa karavAthI gayelI vastu tathA sagAM; snehI, dAsa tathA dAsI vagere turata ja pAchAM maLI Ave. Idradhvaja zaNagArI, jalayAtrA karavI, vAjIMtra, gIta, nRtya tathA paMcAmRtanI jaladhArA daI, amArI paDaho devaDAvI, bali, bAkulA uMce uchALI nagaranA sarva devadevIone naivedha tathA phalathI pujIne aSTamabhaktA karI, dIpa, dhUpa naivedya karI sapheda navakAravAlIthI ubhA ubhA cAre dizAe eka eka navakAravalI gaNI, sapheda sarasavanA 12000 bAra hajAra dANA para 12000 maMtra gaNIne te maMtrelA sarasava uchALavAthI jalanI vRSTi nizcaya karIne thAya che. kAvya : 12 vidhi : A kAvya, Rddhi ane maMtranuM smaraNa karavAthI tathA yaMtrane pAse rAkhavAthI je kanyA potAne ISTa hoya tenI sAthe pANigrahaNa thAya, vaLI strI rIsAIne cAlI gaI hoya to pAchI maLe. kAvya : 13 vidhi : A kAvya, Rddhi tathA smaraNa karavAthI tathA yaMtra pAse rAkhavAthI corano bhaya upasthita thato nathI, raste cAlatAM kAMkarI 7 athavA mATInA 7 kakaDA laI 108 vAra maMtrI cAre dizAmAM nAkhavAthI corano bhaya upasthita thato nathI. gharanA cAra khUNAmAM cAra kAMkarI maMtrIne nAMkhIe to cora corI karavA pese nahi. kAvya : 14 vidhi : A kAvya, Rddhi ane maMtranuM smaraNa karavAthI ane yaMtrane mastake, bhujAe athavA hRdaya para dhAraNa karavAthI sarasvatI prasanna thAya che, vaLI mahAmUrkha hoya to paNa cAre prakAre buddhimAna thAya che. vaLI pavitra thaIne sapheda vastra pahere, sapheda japamAlAthI traNe kALa 108 vAra jApa karI, dIpa, dhUpa, ghI, gugala, kastUrI, kezara, kapUra, sukhaDa, ratAMdaLI, agara, zilArasa vagerenI ghI mizrita guTIkA 108 karI haMmezA homa karavAthI ane traNe kALa sarasvatI devInI mUrtinI sugaMdhI dravyothI pUjA karavAthI mahAmUrkha paNa vidvAnuM thAya che, saMpUrNa vidyA, guNa tathA lakSmInI vRddhi prApta kare che. kAvya: 15 vidhi : A kAvya, addhi tathA maMtranuM smaraNa karavAthI ane yaMtra kamare bAMdhavAthI rAtre strI bhoga karatI vakhate potAnA vIryanuM alana thatuM nathI. vaLI divase sUI gayA hoIe, te vakhate niMdrAmAM kharAba svapna (kAmakrIDA saMbaMdhInuM) jovAmAM Ave to paNa vIryanuM khulana thatuM nathI. vaLI kadAcit pUjA, vidhi dIpa, dhUpa, naivedha, phala, puSpa zrIphalAdi sAmagrI karatI vakhate, devatA, devAMganA jevuM suMdara svarUpa divase dekhADe to paNa rAtrinA viSe potAnA zIyalanA prabhAvathI para strI gamana svapna na dekhAya ane zIyalanI zuddhi paLAya. (yaMtra ArAghanA vidhi yaMtra ArAdhanA vidhi 163) 163) 2010_04

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kAvya : 16 vidhi : A kAvya, Rddhi tathA maMtranuM smaraNa karIne, yaMtra pAse rAkhavAthI agnino bhaya upasthita thato nathI, rastAmAM jatAM vanamadhye dAvAnala jAgyo hoya to zuddha jalane 21 vAra maMtrI cAre dizAe sarvatra te pANI chAMTavAthI dAvAnalano agni zAMta thaI jAya che ane jaMgalamAM rahetAM ghaNA jIvo para upakAra thAya che. vaLI gAmamAM, killAmAM, naga2mAM, zaheramAM jyAM jyAM agni lAgI hoya, tyAM tyAM utAvaLe jaIne, pANI tathA dhULane maMtrIne nAMkhavAthI agni zAMta thAya che. vaLI potAnA ghera A yaMtrane tAmrapatra para kotarAvI niraMtara pUjavAthI agnino upadrava thato nathI. vaLI zatrue AgIo vIra mUkyo hoya to te paNa cAlI zakato nathI. kAvya : 10 vidhi : A kAvya, Rddhi tathA maMtranuM smaraNa karavAthI ane yaMtra pAse rAkhavAthI peTamAM pIDA thatI nathI. vaLI je puruSa savAramAM zuddha thaIne zuddha vastra paherIne pILI japamAlAthI uttaradizA tarapha mukha rAkhIne ghIno dIvo karIne, pANI bharIne ghaDAnI sthApanA kare ane te (sthApelA) ghaDA upara zrIphala mUkIne A kAvya, Rddhi ane maMtrano jApa kare tathA Rddhi, maMtrathI gugala goLI maMtrIne, dhUpamAM homa 108 vAra maMtrelI goLIno niraMtara kare tathA mIThAnA kakaDA sAta ghaDAmAM nAkhe to te puruSanA jaThara roga, jalodara, kaThodara, gulmapAhinI, zULa tathA jaTharanA sarva rogano nAza thAya che. kAvya : 18 vidhi : A kAvya, Rddhi tathA maMtranuM smaraNa karIne, yaMtra pAse rAkhavAthI buddhino vibhrama na thAya, je puruSa vidhi pUrvaka pavitra thaIne niraMtara ekAgra cittathI smaraNa kare, tenA manamAM saMkalpa, vikalpa tathA vicAronI paraMparA kadApi upaje ja nahi; manamAM ciMtA, zoka athavA durdhyAna thAya ja nahi moha, mithyAtvano nAza thAya. dharmamAM mati sthira thAya, vaLI dharamAM mAMgalika mahotsava thAya, vaLI mArgamAM AMdhI, duSTa vAyu tathA ghora aMdhakArano bhaya na thAya. kAvya : 19 vidhi : A kAvya, Rddhi tathA maMtranuM smaraNa karI, yaMtra pAse rAkhavAthI paravidyA ApaNA zarIrane viSe uccATana karI zaktI nathI. vaLI vidhipUrvaka pavitra thaIne roja savAramAM A kAvya tathA Rddhi maMtrano jApa kare tenA zarIre maMtra, taMtra, yaMtra, kAmaNa, TumaNa, kArpaNa, muTha potAnI strIe karela hoya athavA bIjA koI puruSa karela hoya te koI paNa doSa lAgato nathI. vaLI A kAvya maMtranuM smaraNa karavAnA prabhAvathI jyAM jyAM jaIne tyAM tyAM AjIvikA sukhapUrvaka maLI zake ane bhUkhe na marAya. vaLI bhAgyahIna puruSa paNa jo A yaMtrarAjanI pUjA kare to prANano AdhAra samAna annapAna sukhethI meLavI zake. kAvya : 20 vidhi : A kAvya, Rddhi ane maMtranA jApathI tathA strInA kaMThe yaMtra bAMdhavAthI putranI prApti thAya che. vaLI vidhipUrvaka pavitra thaIne rUpAnA patarAM para A yaMtra aSTagaMdhathI lakhIne, yaMtranI sthApanA karIne, tenI sanmukha pUrva dizAe mUkha rAkhIne rUpAnI navakAravAlIthI niraMtara 108 vAra jApa karavAthI tathA niraMtara sugaMdhIvALA 108 phUlono hAra banAvIne yaMtranI pUjA karI, paMcAmRtathI prakSAlana karI, tenuM nhavaNa rUpAnI vADakAmAM grahaNa karI snAnAMtare strIne pIvaDAvavuM A prakAre traNaRRtu pIvaDAvavAthI avazya putra prApti thAya che. kAvya : 21 vidhi : A kAvya, Rhi tathA maMtranuM smaraNa karavAthI tathA yaMtrane pAse rAkhavAthI sarva jana vaza thAya che. vaLI savAramAM pavitra thaIne, ghIno dIvo karI, dazAMga dhUpa, puSpAdi sAmagrI taiyAra rAkhI uttarAbhimukha paMcAmRtathI bharelo kalaza, siMhAsana upara kesara vagerethI svastika karIne, vaLI puSyArka yoge AMbAnA lAkaDAnI pATI ghaDAvI, tenA upara cebelInI kalamathI aSTagaMdha vaDe A kAvya, Rddhi, maMtra, yaMtra sahita lakhIne, siMhAsana upara pATI sthApana karI, raktavastra paherI, rAtI mAlAthI sthApanAnI sanmukha 108 jApa niraMtara karavAthI svajana tathA parajana sarve vaza thAya che. 164 yaMtra ArAghanA vidhi 2010_04

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kAvya : 22 vidhi : A kAvya, Rddhi tathA maMtranuM smaraNa karavAthI ane yaMtra pAse rAkhI kaMThamAM dhAraNa karavAthI durbhagA strI paNa subhagA thAya che. vaLI vidhipUrvaka pavitra thaIne uttara dizAe siMhAsana upara cakrezvarI devInI mUrti sthApIne athavA pavitra jalano bharelo ghaDo sthApana karIne, tenA upara zrIphala mUkIne, bhIMtapara ghI tathA siMdUrathI cakra AlekhIne, tenI sanmukha niraMtara 108 jApa karI paMcAmRtathI yaMtranuM prakSAlana karIne, te prakSAlananuM nhavaNa vyaMtarAdi doSathI grasita thaela strI agara purupane pIvaDAvavAthI sarva doSathI mukta thAya che. kAvya : 23 vidhi : A kAvya, Rddhi tathA maMtranuM smaraNa karIne, yaMtra mastakane viSe dhAraNa karavAthI AtmarakSA thAya che. vaLI caMdra balavAna hoya ane zubhayoga hoya te divase vidhipUrvaka pavitra thaIne uttara dizAe siMhAsana5ra zrI cakrezvarI devInI mUrti sthApana karI, dIpa, dhUpa, puSpa, naivedya, zrIphala tathA svAdiSTa ane paripakava phalo vagere sAmagrI ekaThI karIne te mUrtinI sanmukha dharAvIne, sapheda vastra paherIne; sapheda Asana para besIne, paMcAmRtathI zrI cakrezvarI devInI mUrtinuM prakSAlana karI, pachI rUpAnAM patarAM upara athavA AMbAnI pATI para aSTagaMdhathI yaMtra lakhI; pUjana karI, AratI karI, sapheda japamAlAthI bAra hajAra jApa karavAthI maMtra siddha thAya che. kArya paDe traNa vAra maMtra smaraNa karavAthI rakSA thAya che. kAvya : 24 vidhi : A kAvya, Rddhi tathA maMtranuM smaraNa karI, yaMtra mastake dhAraNa karavAthI AdhAzIzI, sUryavAta tathA mAthAnA vega vagere mastakanA sarva roga dUra thAya. vaLI pahelAM vidhi pUrvaka A maMtranI sAdhanA karIne, pavitra thaI rAtAM vastra paherIne, pANIno bharelo ghaDo sthApana karIne, siMhAsana upara sUryanI mUrti sthApana karavI. vaLI gautamasvAmInI mUrti sthApana karIne, baMne mUrtio aSTagaMdhathI pUjIne, tAmrapatra para aSTagaMdhathI yaMtra lakhIne, pUjA karI, AgaLa sthApana karIne rAtAM pUSpathI pUjIne AratI sudhI vigere AgaLa kahI gayA chIe te pramANe vidhi sarva karIne rakta japamAlAthI 1008 jApa karI, paMcAmRtathI yaMtra pakhAlI sAta divasa sudhI niraMtara pIvaDAvavAthI mastakanA sarva roga maTe che. kAvyaH 25 vidhi : A kAvya, Rddhi, maMtranuM smaraNa karIne yaMtra pAse rAkhavAthI agninuM divya karatI vakhate agni ThaMDI thaI jAya che. vaLI vidhipUrvaka pavitra thaIne raktavastra paherIne, pUjA sAmagrI, sarva pahelAMnI mAphaka mUkIne, siMhAsana upara cakrezvarInI mUrti sthApana karIne, vaLI kSetrapALanI mUrti sthApana karI, paMcAmRtathI baMnenuM prakSAlana karI, cakrezvarInI aSTagaMdhathI pUjA karI kSetrapALanu mUrtinuM siMdUrathI pUjana karI pachI aSTagaMdhathI tAmrapatra para yaMtra lakhIne, yaMtranI pUjA karI, tenI sthApanA karI sugaMdhavALA rAtAM puSpathI pUjA karI, AratI sudhI badhI kriyAo pahelAM kahI gayA chIe te pramANe karI, rAtI japamAlAthI bAra hajAra jApa karavAthI maMtra siddha thAya che. pachI kAryavelAe sAtavAra smaraNa karIne agninI sAme jovAthI agni ThaMDI thaI jAya che. kAvyaH 26 vidhi : prathama zubhadine caMdramA balavAna hoya te joIne, pUjA sAmagrI bhegI karIne ardharAtrie, aparAhnakAla samaye, pavitra thaIne, rakta vastra paherIne, jamIna para nahi paDeluM evuM gAyanuM chANa laIne, temAM kaMku melavIne, pavitra jalathI uttara dizAe gahuMlikA daIne, bhUmi pavitra karI, tenA upara siMhAsana sthApIne, te siMhAsana para sonAnI banAvelI cakrezvarI devInI mUrtinI sthApanA karIne, paMcAmRtathI mUrtinuM prakSAlana karI, aSTagaMdhathI pUjana karI, tAmrapatra para aSTagaMdhathI A yaMtra lakhIne; pUjIne sthApana karavo, rAtAM phUlathI pUjA karavI, phaLa naivedya, dIpa, dhUpAdika AratI sudhI sarve vidhi karavI. sanmukha rahIne rAtI japamAlAthI A kAvya, Rddhi ane maMtrano 12000 jApa karatAM maMtra siddha thavAthI prANAMta kaSTa upasthita thayuM hoya te paNa dUra thaI jAya che. 2010_64 For Private Personal Use Only temanA yaMtra ArAghanA vidhi 165

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kAvya : 20 vidhi : A kAvya, Rddhi ane maMtranuM smaraNa karavAthI tathA yaMtra pAse rAkhavAthI zatrano kSaya thAya che. Aja vidhithI sAdhIne zatrunA ghAtane mATe potAno caMdra balavAna joIne, zubha caMdrano yoga joIne, pavitra thaI, kALAM vastra paherI, dakSiNa dizA athavA pazcima dizA sanmukha cakrezvarI tathA kSetrapALa baMnenI sthApanA karI, prakSAlana, pUjana, AratI vagere kahI gayA chIe te pramANe sarva karIne, vaLI yaMtranI raktacaMdananI pATI para sthApanA pUrva vidhi pramANe karIne, kALAM puSpathI pUjana karI kALI japamAlAthI A kAvya, Rddhi tathA maMtranA 12000 bArahajAra jApa karI, trikALa kALA marI 108 homavAthI zatruno kSaya thAya che. kAvya : 28 vidhi : A kAvya, Rddhi tathA maMtranuM smaraNa karIne yaMtra pAse rAkhavAthI saubhAgya, kIrti tathA lakSmInI vRddhi prApta thAya che. vaLI A vidhithI sAdhanA karavI, zubhadine, pavitra thaIne, pIta vastra paherIne, uttara dizA athavA pUrva dizA tarapha saMhAsananuM mukha rAkhIne, tenA upara cakrezvarI devInI mUrtinI sthApanA karI pUjA karI, AratI karI, AMbAnI pATI athavA rUpAnAM patarAM upara yaMtranI sthApanA karI, sugaMdhavALA pILAM puSpathI pUjana karI, pILA Asana para besI, kerabAnI athavA pILI japamAlAthI A kAvya, Rddhi tathA maMtrano 12000 bAra hajAra jApa karI siddha karyA pachI niraMtara ekaso ATha vAra gaNIne, yaMtranuM niraMtara pUjana karavAthI vyApAramAM lakSmInI vRddhi thAya, rAjadarabAramAM jaya thAya, yaza saubhAgyAdi vadhe nagarazeThanI padavIno bhoktA thAya, sarva manovAMchita siddha thAya. kAvya : 29 vidhi : A kAvya, Rddhi tathA maMtranuM smaraNa karIne yaMtra pAse rAkhavAthI sthAvara viSa caDhatuM nathI. vaLI vidhipUrvaka pavitra thaIne, lIlA raMganuM vastra paherIne, uttarAbhimukha siMhAsana upara cakrezvarI devInI sthApanA karIne, pahelAMnI vidhi AratI mANe sarva karIne, puSpArka ghaDelI AMbAnI pATalI upara yaMtra lakhIne, pUjIne, sthApanA karavI, maravo, damaNo athavA mAlatInA phUlothI pUjana karIne, AMbAnI pATalI AgaLa mUkI pachI lIlamaNinI japamAlAthI 1008 jApa karavAthI vidyA siddha thAya che. A vidyA siddha thayA pachI je puruSe sthAvara viSanuM bhakSaNa karyuM hoya tene paMcAmRta athavA zuddha jala ekaso AThavAra athavA ekavIsa vAra maMtrIne pIvaDAvavAthI aphINa, somala, AkaDo, dhaMturo vagere je koI jAtanuM sthAvara viSa hoya tenA jherano nAza thAya che. kAvya : 30 vidhi A kAvya, Rddhi ane maMtranuM smaraNa karIne, yaMtra pAse rAkhIne mArge jatAM, bIjA koI, deza, nagara athavA gAme jatAM AvatAM, rastAmAM dvipada athavA catuSpada hiMsaka prANIone bhaya upasthita na thAya. vaLI pavitra thaIne sapheda vastra dhAraNa karI, pUrvadizAe siMhAsana upara zrI cakrezvarI devInI mUrti sthApana karIne, sapheda phUlathI pUjIne, sapheda Asana para besIne, rUpAnI mAlAthI 1008 vAra A kAvya, Rddhi ane maMtrano jApa karavAthI maMtra siddha thAya che. siddha thayA pachI bhayajanaka sthAnamAM tathA mArgamAM jatAM AvatAM ekavIsa vAra smaraNa karavAthI cora, duSTa bhilla, vAgha vagereno bhaya upasthita thato nathI. ghera niraMtara yaMtranuM pUjana karavAthI A yaMtra sarvabhayonuM haraNa kare che. kAvya : 31 vidhi : A kAvya, ddhi ane maMtranuM smaraNa karIne, yaMtra pAse rAkhavAthI rAjA vaza thAya che. vaLI vidhipUrvaka A yaMtrane sthApana karIne; pavitra thaI; rakta vastra paherIne, pavitra sthAne paMcAmRtathI bharelo ghaDo sthApana karIne, vaLI cakrezvarI devI tathA dharaNendra baMnenI aSTagaMdhathI pUjA karIne sthApanA karavI. naivedha phala vagere pahelAM kahI gayA chIe te pramANe sarva vidhi karIne, yaMtra sonAnAM patarAM upara AlekhI tathA caMpakavRkSanI pATalI puSpArkamAM ghaDAvI, tenA upara vidhipUrvaka yaMtra sthApIne. tenI rAtAM puSpathI pUjA karI, uttarAbhimukhe rakta japamAlathI sADA bAra hajAra jApa ekAsaNuM karIne karavo. jethI maMtra siddha thAya che. te siddha thayelAM maMtranuM 108 vAra niraMtara smaraNa karIne; yaMtranuM pUjana karavAthI rAjyanA jeTaluM sukha maLe che. (166 yaMtra ArAdhanA vidhiYYYYYYYYYYYYYXXXXXXXXXXXXXXXXXXXXXXXXX 2010_04

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kAvya : 32 vidhi : A kAvya, Rddhi, maMtranuM smaraNa karIne, yaMtra pAse rAkhavAthI suvarNa vagere dhAtunA vyApAramAM lakSmIno lAbha thAya, ane rAjamAnya thavAya, vaLI pAMca jaNa vacce potAnuM boleluM vAkya pramANabhUta gaNAya. vaLI A vidhithI A maMtranI sAdhanA karavI pavitra thaI, pILAM vastra paherI, vidhipUrvaka pUjA sAmagrI sarva ekatrita karIne, paMcAmRtathI bharelo ghaDo, (tathA) cakrezvarI devInI uttara dizAe sthApanA karI, pachI AMbAnI pATalI upara yaMtranI sthApanA karI, pILAM puSpathI pUjA karI, pILI japamAlathI bAra hajAra jApa karIne maMtra siddha karavo. maMtra siddha thayA pachI niraMtara 108 vakhata teno jApa karavo. kAvya : 33 vidhi : A kAvya, Rddhi maMtranuM smaraNa karavAthI tathA yaMtrane pAse rAkhavAthI durjananA vAkyanuM sthaMbhana, sarvajanane nyAya kartA vacananuM bolavApaNuM ane kIrti tathA yazanI vRddhi thAya che. vaLI A vidhithI sAdhanA karavI-pavitra thaI, sapheda vastra paherI, vidhipUrvaka pUjA sAmagrI sarva karIne, uttara dizAe cakrezvarInI sthApanA karIne AMbAnI pATalI para yaMtranI sthApanA karIne, pahelAM batAvI gayA chIe te vidhithI pUjA karIne, sapheda phUlothI pUjana karIne, pachI gugala, kapUra, kasturI tathA kesara sahita 1008 eka hajAra ATha guTIkA karIne, eka guTIkAne eka kAvya, Rddhi, maMtrathI maMtrIne dhUpamAM homavI, e pramANe 1008 eka hajAra ATha guTIkAono homa karavAthI maMtra siddha thAya che. maMtra siddha thayA pachI nitya 21 ekavIza vakhata maMtranuM smaraNa karIne, yaMtranuM pUjana karavAthI ane 21 guTIkA homavAthI zatru name. kAvya : 34 vidhi : A kAvya, Rddhi ane maMtranuM smaraNa karavAthI tathA yaMtra pAse rAkhavAthI madonmatta evo hAthI paNa vaza thAya che. vaLI A vidhithI maMtranI sAdhanA karavI-pavitra thaI, pILAM vastra paherIne, uttaradizAe paMcAmRtano ghaDo athavA cakrezvarIdevInI mUrtinI sthApanA karavI, agAu batAvI gayelI vidhi mujaba pUjA, sAmagrI sarve ekaThI karIne, aSTaprakArI cakrezvarInI pUjA karIne pachI tAMbAnA patarAM para yaMtranI aSTagaMdhathI sthApanA karI (lakhI)ne paMcavarNanA puSpathI pUjA karI, pILI japamAlathI kAvya, Rddhi, maMtrano 1008 vAra jApa karavo. kAvya : 35 vidhi : A kAvya, Rddhi tathA maMtranuM smaraNa karIne, yaMtra bhujAe dhAraNa karavAthI mArgamAM siMha, vAgha vagereno upadrava thato nathI. vaLI prathama AtmasAdhanA AtmarakSA vidhi karI, pavitra thaI, pILAM vastra paridhAna karI, pUrvAbhimukhe cakrezvarIdevInI mUrti sthApana karIne, pUjA sAmagrI sarva bhegI karIne, aSTa prakAre cakrezvarInuM pUjana karIne, naivedha, phala, zrIphalAdi sarva AratI sudhI karIne, pachI sugaMdhIdAra pILAM puSpathI pUjana karI, vaLI tAmrapatra para aSTagaMdhathI yaMtra lakhI sthApana karIne, gugala, kapUra, kesara, kasturInI ghI mizrita 1008 guTikA karIne, pILI japamAlA para japIne, ekeka guTikA dhUpamAM homavAthI maMtra siddha thAya che. pachI kAmaveLAe 21 vAra maMtra smaraNa karavAthI siMha, vAghano bhaya upasthita thato nathI. kAvya : 36 vidhi : A kAvya, Rddhi, maMtranuM smaraNa karIne, yaMtra pAse rAkhavAthI agnino upadrava thato nathI. vaLI A vidhithI maMtranI sAdhanA karavI-pavitra thaIne agni khUNe athavA pUrvadizAe paMcAmRtathI bharelo ghaDo, cakrezvarInI sthApanA karIne, pahelAMnI vidhi pramANe pUjA sAmagrI ekaThI karIne, lAla vastra paherIne, aSTa prakAre cakrezvarInI pUjA karIne, tAMbAnA patarA para yaMtra aSTagaMdhathI lakhI sthApanA karIne, sugaMdhIvALAM lAlaphUlathI pUjana karIne, lAla Asana para pUrvAbhimukha besIne, lAla japamAlA para kAvya, Rddhi ane maMtranA 12000 bAra hajAra jApa karavAthI maMtra siddha thAya che. siddha thayA pachI jyAM jyAM agni lAgato hoya tyAM tyAM paMcAmRtane athavA zuddha jalane 108 vAra maMtrIne jaladhArA 21 vAra devAthI agni zAMta thaI jAya che. (77777777777777777777777777777777777 jayaMtra ArAghanA vidhi 183) 2010_04

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kAvya : 30 vidhi : A kAvya, Rddhi ane maMtra smaraNa karavAthI tathA yaMtra pAse rAkhavAthI sarpano tathA jherano bhaya upasthita thato nathI. vaLI A maMtranI sAdhanA A pramANe karavI-vidhipUrvaka pavitra thaI, sapheda vastra dhAraNa karI, paMcAmRta kuMbhAdi tathA cakrezvarInI mUrti aSTaprakAre pUjIne sthApIne, AMbAnI pATalI para yaMtranI sthApanA karIne, sapheda puSpathI pUjIne, sapheda japamAlAthI 12000 bAra hajAra jApa karavAthI maMtra siddha thAya che. niraMtara yaMtranuM pUjana karatAM 21 vakhata maMtronuM smaraNa karavuM vaLI jene jhera caDhayuM hoya tene paMcAmRta athavA pavitra pANI 21 vAra maMtrIne pAvAthI DaMkhamAMthI jhera jatuM rahe che. kAvya : 38 vidhi : A kAvya, ddhi, maMtranuM smaraNa karIne, yaMtra mastake dhAraNa karavAthI yuddha, saMgrAmano bhaya upasthita thato nathI. rAjAno kopa upazame che ane potAnA bala tathA parAkramamAM vRddhi thAya che. vaLI A vidhithI maMtranI sAdhanA karavI pavitra thaI, rAtAM vastra paridhAna karIne, paMcAmRtathI bharelo rUpAno kalaza, cakrezvarInI mUrti tathA bhairavanI mUrti, baMne mUrtio pUrva dizAe sthApana karIne, pachI pahelAM batAvI gayA chIe te vidhi pramANe pUjA sAmagrI ekatrita karIne, cakrezvarInI aSTaprakAre pUjA karIne, bhairavanI tela tathA siMdUrathI pUjA karIne, rAtAM phUlathI pUjIne, raktacaMdananI pATalI para yaMtranI sthApanA karIne, rAtI japamAlAthI 125OO sADA bArahajAra jApa kAvya, Rddhi ane maMtra sahita karavAthI maMtra siddha thAya che. maMtra siddha thayA pachI niraMtara 108 athavA 21 vakhata jApa karavo. kAvya : 39 vidhi : A yaMtra sAdhanAnI vidhi uparanA kAvyonI vidhi pramANe ja jANavI. A kAvya, Rddhi tathA maMtra smaraNa karavAthI tathA yaMtra pAse rAkhavAthI dareka kAryamAM vijaya prApta thAya che. kAvya : 40 vidhi : A kAvya, Rddhi tathA maMtranuM smaraNa karavAthI tathA yaMtra pAse rAkhavAthI, samudranA bhayano nAza thAya che, tAM nathI. potAnuM zarIra pANImAM DabatuM nathI ane tarIne pAra utarAya che. vaLI A vidhithI maMtranI sAdhanA karavI-pavitra thaI, sapheda vastra paherIne, paMcAmRta bharelo ghaDo, cakrezvarInI uttara dizAe sthApanA karIne, aSTa prakAre cakrezvarInI pUjA karIne, AratI sudhInI sarva kriyA karIne, sapheda phUlathI pUjA karIne, pachI rUpAnI pATalI athavA AMbAnI pATalI para yaMtranI sthApanA karIne, pachI sapheda japamAlAthI 1OO8 eka hajArane ATha jApa karavAthI maMtra siddha thAya che. ane siddha thayA pachI kArya vakhate 21 ekavIza vakhata smaraNa karIne, yaMtranI pUjA karavAthI samudra saMbaMdhInA sarva bhaya dUra thAya che. kAvya : 41 vidhi : A kAvya, Rddhi ane maMtranuM smaraNa karavAthI tathA yaMtra pAse rAkhavAthI vyAdhinI pIDA zAMta thAya che, vaLI mahAbhayAnaka maraNa bhaya, jalodara, bhagaMdara, marakI vagereno bhaya, aDhAra jAtanA koDha roga, sarva zAMta thAya che. vaLI tenI A pramANe sAdhanA karavI-pavitra thaI, pILAM vastra paherIne, zuddha bhUmie paMcAmRta kuMbha, cakrezvarI tathA gautamasvAmI baMnenI mUrtio dakSiNadizAe sthApana karIne, pahelAM kahI gayA chIe, te vidhie pUjA, sAmagrI sarva karIne, cakrezvarI mAtAnI aSTa prakAre pUjA karIne gautamasvAmInI sugaMdhI cUrNathI (vAsakSepa) pUjA karIne, AMbAnI pATalI para yaMtra sthApana karIne, pAMca varNanA puSpathI pUjA karIne, pILI japamAlAthI 1008 eka hajArane ATha jApa karavAthI maMtra siddha thAya che. maMtra siddha thayA pachI niraMtara 21 vAra paMcAmRtanuM pAna tathA chaMTakAva karavAthI dareka jAtanA roga upazame che. (168 yaMtra ArAdhanA vidhiXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX 2010_04

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kAvya : 42 vidhi : A kAvya, Rddhi ane maMtranuM smaraNa karavAthI tathA yaMtra pAse rAkhavAthI, baMdIkhAnAthI chUTe, rAjyanA taraphathI baMdIkhAnAnuM saMkaTa upasthita thayuM hoya tenAthI zIghra chUTe, vaLI nibiDa baMdhane bAMdhelI loDhAnI sAMkaLo tathA beDIo paNa tenI potAnI jAte ja tUTI paDe che. A kAvya vagerenuM smaraNa karavAthI eka vIza divasamAM jarUra baMdhanamukta thAya che. vaLI A vidhithI prathama sAdhanA karavI-pavitra thaI, pUrva dizAe paMcAmRta kuMbha, cakrezvarI tathA kSetrapAlanI sthApanA karIne, pILA vastra paherIne, aSTa prakAre cakrezvarInI pUjA karavI tathA tela ane siMdUrathI kSetrapAlanI pUjA karIne, AMbAnI pATalI upara yaMtranI sthApanA karIne, pILAM puSpathI pUjana karI, pILI japamAlAthI 12000 vAra hajAra jApa karavAthI maMtra siddha thAya che. saMkaTa Ave 108 vAra niraMtara maMtra bolIne yaMtranuM pUjana karIne, paMcAmRta zarIre chAMTavAthI baMdhanathI mukta thAya che. kAvya : 43 vidhi: A kAvya, Rddhi ane maMtra smaraNa karIne, yaMtra pAse rAkhavAthI cha khaMDa pRthvI sAdhavI hoya to cha khaMDa pRthvI sAdhI zakAya che. ane badhA praNAma kare che. vaLI A vidhithI maMtranI sAdhanA karavI-pavitra thaI, rAtAM vastra paherIne, uttaradizAe prathama kahI gayA chIe te vidhie cakrezvarI, paMcAmRta kuMbhanI sthApanA karIne, aSTaprakAre cakrezvarInuM pUjana karIne, cAra lokapAlanI pUjA karIne, pachI cAra zrIphaLanI sthApanA karIne, bali, bAkulA, naivedya tathA paMcavaNI phUlothI pUjana karIne, AMbAnA pATIA para yaMtranI sthApanA karIne, pachI rAtI japamAlAthI 9000 nava hajAra jApa karavAthI maMtra siddha thAya che. maMtra siddha thayA pachI niraMtara 21 vAra ane kArya vakhate 108 vAra maMtrano jApa karavo. kAvya : 44 vidhi : A kAvya, Rddhi, maMtranuM smaraNa karavAthI ane yaMtra pAse rAkhavAthI lakSmInI prApta thAya che. vaLI A yaMtranuM dararoja pUjana karavAthI tathA stotrano saMpUrNa pATha karavAthI aSTasiddhi ane navanidhinI prApti thAya che. vaLI pavitra thaI, pILAM vastra dhAraNa karI, uttara dizAe paMcAmRta kalaza tathA cakrezvarI devInI siMhAsana para sthApanA karIne, pahelAMnI vidhi pramANe sAmagrI sarva ekaThI karIne, aSTaprakAre cakrezvarInuM pUjana AratI sudhI sarva karIne, pILAM puSpathI pUjana karIne, aSTagaMdhathI rUpAnAM patarAM para yaMtranI sthApanA karIne, pILI japamAlAthI A kAvya, Rddhi ane maMtrano sADAbAra hajAra athavA puro eka lAkha jApa cha mahinAmAM saMpUrNa karIne maMtra siddha karavo. pachI niraMtara 108 vAra jApa karavAthI lakSmInI prApti thAya che. 1nI . homa . vAyana yu * * ( yaM yaMtra ArAdhanA vidhi tra ArAghanA vidhi 19) 169 2010.04

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pariziSTa pariziSTa-1 (kAvya : 32; gAthA 48 pramANe) vidhi : A kAvya, Rddhi tathA maMtranuM smaraNa karIne, yaMtra kammare bAMdhavAthI peTanI pIDA, goLo, zUla, saMgrahaNI vagere rogonI zAMti thAya che. vaLI A vidhithI sAdhanA karavI. pavitra thaI, pILAM vastra paherIne, jalathI bharelA ghaDAnI sthApanA karI, tenA upara zrIphala mUkI, siMhAsana upara akSatathI SaTkoNa AkRti karIne, te SaTkoNanI madhye sADAtraNa vAlanI tAMbAnI vIMTI potAnI tarjanI AMgaLImAM Ave evI karAvI sthApana karavI, pachI vidhipUrvaka cakrezvarI devInI pUjA karIne sthApanA karavI ane yaMtrane tAMbAnA patarAM para lakhI sugaMdhI puSpothI pUjana karI pachI pILI japamAlathI 1008 jApa karI maMtra siddha karavo. goLAnA rogIne paMcAmRta 21 vAra maMtrIne pAvAthI tathA tAmramudrikA hAthe dhAraNa karAvavAthI goLo zAMta thaI jAya che. pariziSTa-2 (kAvya : 33; gAthA 48 pramANe) vidhi : A kAvya, Rddhi ane maMtranuM smaraNa karIne, gaLAmAM yaMtrane dhAraNa karavAthI tAva ekAMtaro, velA jvara, tRtIya jvara, caturtha jvara, zIta jvara, uSNa jvara vagere daza jAtinA tAvanI pIDA zAMta thaI jAya che. vaLI A vidhithI sAdhanA karavI-zarIre pavitra thaIne, sapheda vastra dhAraNa karIne, pANIthI bharelo ghaDo sthApIne pUrva dizAe siMhAsana upara cakrezvarInI sthApanA karI, pachI pahelAM kahI gayA chIe te vidhie pUjAnI sAmagrI ekaThI karI, pUjana karI, paMcavarNanA puSpathI pUjana karI, AMbAnI pATI para yaMtranI sthApanA karI, prathamanI vidhithI 1008 gugalanI guTikA para kAvya, Rddhi tathA maMtrano pATha karI, dhUpamAM homa karavo athavA sapheda mAlA para pATha karI guTikAono sAmaTo homa karavAthI maMtra siddha thAya che. siddha thayA pachI kumArikAe kAMtelAM sutaranA 21 tAra laIne dareka tAra para 21 vAra maMtra bhaNIne tAva vALAnA hAthe yaMtra sahita bAMdhavAthI sarva jAtanA tAvano vyAdhi zAMta thaI jAya che. pariziSTa-3 (kAvya : 34; gAthA 48 pramANe) vidhi : A kAvya, Rddhi tathA maMtranuM smaraNa karIne yaMtra strInA gaLAmAM athavA kammare dhAraNa karAvavAthI kasuvAvaDa thatI nathI ane saMpUrNa mAse, garbha paripakva thayA pachI garbhano prasava thAya che. vaLI A vidhithI maMtranI sAdhanA karavI-pavitra thaI, sapheda rezamI vastra paherIne, paMcAmRtathI bharelo kalaza uttaradizAe sthApana karIne vidhipUrvaka pUjana sAmagrI naivedha phalAdI sarva taiyAra karI, aSTagaMdhathI cakrezvarInI pUjA karI sthApanA karI, pachI bhairavanI mUrti tela siMdurathI pUjIne, sthApana karI te bannene paMcavarNI puSpathI pUjIne, AMbAnI pATalI upara athavA rUpAnA patarAM upara yaMtra lakhIne, sthApana karIne, sapheda japamAlathI bAra hajAra jApa japIne maMtra siddha karavo. strInA DAbA aMguThAthI mAthAnA coTalA paryaMtanA mApano paMcaraMgI sUtrano navasero doro laIne, tene nava gAMTha devI. ekeka gAMTha detI vakhate traNa traNa vakhata maMtra bhaNIne kaMThe yaMtra sahita strIne dhAraNa karAvavAthI adhUro garbhapAta thato nathI. pariziSTa-4 (kAvya : 35; gAthA 48 pramANe) vidhi : A kAvya, Rddhi tathA maMtranuM smaraNa karavAthI, tathA yaMtra mastake dhAraNa karavAthI marakI tathA durbhikSano bhaya upasthita thato nathI. vaLI A vidhithI maMtra siddha ka2vo - pavitra thaI, sapheda vastra paherI, prathama batAvelI vidhi pramANe sarva sAmagrI ekatrita karIne, cakrezvarInI pUjA karIne, paMcAmRtathI bharelA kalazanI sthApanA karIne AMbAnI pATalI upara aSTagaMdhathI yaMtra lakhIne, paMcavarNI phUlothI pUjana karyA bAda sapheda Asana 52 besI, sapheda japamAlathI 12500 sADA bAra hajAra jApa sAta divasamAM purA karavAthI maMtra siddha thAya che. maMtra siddha thayA pachI yaMtranuM niraMtara pUjana karIne, kAvya, Rddhi tathA maMtranA sAta vAra jApa karIne marakInA rogIne paMcAmRta 108 vAra mantrIne pIvaDAvavAthI marakIno roga nAza pAme che. tathA durbhikSano bhaya upasthita thato nathI. yaMtra ArAghanA vidhi 170 2010_64 For Private Personal Use Only

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HARIBHADRASURI'S YANTRA pU.A. jayasiMhasUri saMpAdita Ene 8 BE COOOOOOOOOOOOOOOOOOOOOOOOOOOOO 4 - riTariravinayaMtra 2010_04

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OMnamasiyA BRE tararararaMza 1ra22222 5353 22rararara 2222222 rararare. t - haribhadrasUri yaMtra-1 haribhadrasUri yaMtra-2 ||ytaahik mahAdAna 255225310 mAyArapatI adanakAya vikAlane 42/22212074 3/3/30/2/28|27 |4. kI mAyaka 6pradAna |36/2431/12 amadAvahArako ahavArakurezya vahIranagaramA 1. e |76 05/07/032320 sAmanevAyaja pAgala karamahAstava varsegane Shube haribhadrasUri caMga-3 haribhadrasUri caMdra-4 172 haribhadrasUri yaMtra 2010_04

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Jhai lAbha 35 kI 14 haribhadrasUri yaMtra-5 haribhadrasUri yaMtra lina junamA sidhA livara akAhI padmAvatInamaH FEATRE ST Binal Sha jAnamA bhayapAyayakSa lA / KAR ramA kaspaSNa mAnAzapa ananya karavAyaDayA ilAmcasaya kabamamayaramA hI dhAramA Pubato aksaharakSA PEADERang20 25.20 pakabanamayaramA tatha222 haribhadrasUri yaMtra haribhadrasUri yaMtra-8 XXXXXXXXXXXXXXXXXXXXXXXXXKavindrabhUri yaMtra 193) 2010_04

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pradhanAma / vidhAna pratiyakaUru250 zrIkaliUMgA vAmana zrapati sirAnamavacanemana (devarata pahA niyajayAja 9A rakrAyasvAhA yAna apanI kAnamAstavika matadAhAGkanamaH mdiraahaa| haribhadrasUri caMdra-9 haribhadrasUri caMdra-10 AATEIN ||yaan rAjAlAcanA233 sthAhAH jI kA adaekamAtarAna mahAmA Epis taenasalAmA mamasyA jAnA/Uru hivAmahApA kA phura svAhA Each zrAzA.. haribhadrasUri yaMtra-11 haribhadrasUri yaMtra-12 2010_04

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uttara 385 varalava OM vaM OMmaH para lava hAseyasivanicitaH kyU 212 26 i yara pa jhuma hai yA da svAmI rakSa rakSa sphI syA~ ma pUrva divadata 2222 222 haribhadrasUri yaMtra-13 2010_04 para laya brbijh upaya malI kala lU~ 18 ladha patra 3 |@2039 3 samIma tula baja vArtha vida miMTa slaoN 6 6 451 985 sa ma tarasa haribhadrasUri yaMtra-15 ha I yara tatha ruka yara ba jaina U jIvadayA jasucitti caciva hArapava upra kRpaNa 11 12 1 gaMdI cAcA rAmasImaki dAI DAua karphyU 2 2 2 2 raM DAeN haeN haeN raM / DraoN raM raM raM jha raM zra OM jaI bhuvaka maya yA dinI sApAla eru RE jha jha ra raM raM raM raM 7/ Je Bei bus prael svAmI kA liMka patIca malaya nira DA~i I DI DAeN s999 3. phuu haribhadrasUri yaMtra-14 DI DI aU ruru haiM ha stu haribhadrasUri yaMtra-16 haribhadrasUri yaMtra yaMkarita jJAna bAjA sadabadalI 175

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C mANasAgarAibha ABERnAkass vara gurukAza limarika dAhAzrameya hA bArasagarAja // paravAcAyana eecapaka bAyanamaH jana/ mApadAkhAdarasUla pANIpaJcahasArobAra XjhApAkA Khebeeg ApathAya Parikskania nivipanakA miTavatAvanA Kutam bha Agnna999 RahetabasD kA haribhadrasUri yaMtra-10 haribhadrasUri yaMtra-18 uhA~pratyanirama nimonamaya mahAvidyAmapityAya moariztAmA parasAzA samakAyama dayakosita sAkAhAyalA vivAra kA::samA amAtya yAvatI kRtakAta makAna mamadhapatyadAna devadana Pr vijayazyAmata arasA lAyA namosavatA vAjamAta mAyAko yasvAdA manamAjavAyAlA aashaspapy zIkhAyAmanAra pikAMsadAkyacayuta lebaramahAvidyAyaka Bien Det REEnreludebey kaoN haribhadrasUri yaMtra-19 haribhadrasUri yaMtra-20 (176 (176 haribhadrasUri yaMtra bhadrasUri yaMtraXXXXXXXXXXXXXXXXXXXXXXXXXXXX KAKKAKKA 2010_04

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zrA aazi suvAsajiNANAekA uhAvIra zrI mahAyA KH-15 sabasavAdI mI zrI DAN grI parAnie anbaru rarararara sararararaM 15a gaha devadattaH PRkey rahAkdampala samAujarakA w sasvAhA te kA haribhadrasUri caMdra-21 haribhadrasUri yaMtra-22 I muzAne zaMtipara / FREE syA daaH|| LYeareap lI ( 14STha hI saMta ye zitikare 3 devadata I sarva SE De eeue 22 1.112 kau haribhadrasUri yaMtra-23 haribhadrasUri caMdra-24 haribhadrasUri yaMtra 177 2010_04

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sumAananisanA sarararara ///// ||3lkaa 1113 hisvAhA 1122 sozakAmamA vayAtanA devarata tAInaraMdaze nAra MovdhAmida pAyanAmupAzA RSDlata sthAna re 11. stakAma 622syaahaa|| mukAma PAAQrathAmika kalisvAmina vA.hAzrIko vicAramana haribhadrasUri caMdra-25 haribhadrasUri yaMtra-26 ukAmA // udomAgaNa saMva palAyamarAja kSa I a se saMba 8kSa vivarSa karAyalA svAhA OAyama sabasavAgamana RALnamaH svAhA devadatta jADa 44 lA manAvarUza - sthaahaa|| tvamAyana sAdhipani janapaUrura A9 lakSa 16 vasA jArazIpara A thAhma sarvAnA A bara nArA pradAyaka makara ka haribhadrasUri yaMtra-20 haribhadrasUri yaMtra-28 178 masUri XXXXXXXXXXXXXXXXX X XXXXX 2010_04

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sAra3Bes mahesaveTa hadi 219 hahAhIraH yaMkA sarapaMca gA | sarapaMca Ramebretou jiekavisaMmmAme vyadantaH pAvenApa SA havAhika latapadA caMcaca gomAjesama pani India:1:15 Aber adhisihAsappAMcara astra RAVenture haribhadrasUri caMtra-29 haribhadrasUri yaMtra-30 unamoI svaramahAdeSIkezana cava baMdhana la va kapAsavAdakAku payaM devasa phukemukAvata vaM paMcA yakSa wafgulAlA by hai 33555sthAlA. bere ehaniee * haribhadrasUri yaMtra-31 haribhadrasUri caMdra-3ra XXXXXXXXXXXXXXXXXXXXXXXKKRAdsUri yaMtra. 17) 2010_04

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mhn. mAgjiAma sarakArakA ") kA ko para sApha ko mahaphaAdika kA haka baiMka kavIyAmamA sAubalAta pikanisaharasA kArpha baiMka lAmA lAkhanayinijI RsamAjakA saMjAlaparasapA kApha kara samAsyAsadhavAra phakIra PERSONEL kapha ko varavArika Shpuzavybelle kA haribhadrasUri yaMtra-33 haribhadrasUri yaMtra-38 % 3AMA kakakaka paM. usamaya vimAnassanala sAdhA Unama bhaI aparAnayAmi yahArakA amarUpayeIna GDAMBisyama svasparlaka jAnakAya Chanamics hathe hIkA WateE22 AmayayAsatayAra mAvi yahAdeva haribhadrasUri caMdra-35 haribhadrasUri yaMtra-35 (180 180 bhadrasUri yaMtraXXXXXXXXX 2010_04

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umAzrI mantidakSatAphsa kha - va gaMga mAnAyasavAnarAna OPERFECTENCE devdi| badata anAvakarAyA ga yasasAmapAusa karasuSakaranA da HEATERauvery Pubrudents kA haribhadrasUri yaMtra-30 haribhadrasUri yaMtra-38 hAlA titipadema akhisaMbaMdha svA gadAkhAvika SanAditAtira / atmenAhA zubhamukhadhAna | REF lAlasvAhA . banakhadhAraNAcA hadIsanayaMpazAya devadata svAhA huinagmaphala trAnimukhA nAmayagata Todayees mukhamaya 3RD kamabahAra hokazAtayesko TVyamamukA Room mAyA samAtiyatamA datuakh blengebot Petakan88 haribhadrasUri yaMtra-30 haribhadrasUri caMdra-40 XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXKAR:prasUri yaMtra 185 2010_04

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OM madavikA saMpikasattAdhA nAvaya thAya RandonAnayAlazrama aaman sAhasaNyAma R PrimarnAyA jIvagyAjamAna dabaMdhakAramAnisa HARbaMdhaka nAkaya ko takSaka devana sajanavapaarasa TanAmAnanIyA usAtIyA gAhe hIdAsajana IEEER kAryamA DUNIA jApyAya MPAN myapahanA karasiisarideva baltkarius Bputublems utte HOUR ApalyanAthAya svAhA:uhAzrI KamoyAyAma samAnavasAkA ko haribhadrasUri caMdra-41 haribhadrasUri yaMtra-42 kAvya rinAsariya 43 manAyagupAta sa karavAhAH kamevamayagrIvAmbAmAkA SCS ekamAyanaka mApanAsAhalA devadana analimimI karAnAyarAma nayA hisikottarIjana niyamanAsAraya Keys rAyasavai simita sAmAnyasa iesaecA disaMbara ko haribhadrasUri yaMtra-43 haribhadrasUri yaMtra-44 (182 (bhadrasUri yaMtraXXXXXXXXXXXXXXXXXXXX 2010_04

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lm 25 lmn lmw gaja 155 13.15 1913 l --- NA si zikSi zrInamaH zrIzrI p dra T mm: a~ eka aura jA pakSya brashla ekhla eAPAN xxxxxxxx 2010_04 $ ..... zrI namaH zrI trI laM bhImada haribhadrasUri yaMtra-45 70 keM haribhadrasUri yaMtra-4 jaba Tsa Fad Zhu Gao Gao OM N hA~ ya jInama: saM ai m smmm lh yw 20 lh lh lmr K . zrIla - Shu | G Shi Yi kSe khecaH l u Wu 5 yA mA yA lI lo yA sA mA mA 5 ha OM kaeNsa mA yA abe 14. lI jala yA yAjJe jJa yA k lA jI zrI sA mA yA mA ya pha~ saH lI lI bahU sI e pa [003 3 lI balI ka saH OM sA hai yA lA sa sA sI yA m 6 si maM Xin sA zrI mA sA sI yA mA ze yA mA 555 12 20 yA bhA havA thA haribhadrasUri yaMtra-46 uviza hU~ haribhadrasUri yaMtra-48 mA haribhadrasUri yaMtra sA Wu zrI He ut a 500 cakSaH pa 183

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184 Ajase karIba 1800 varSa pUrva vikrama kI tIsarI zatAbdi meM hue pUjya AcAryadeva mAnadevasUriMjI ke paTTadhara bhaktAmara stotra racayitA 2010_04 pUjya AcAryadeva mAnatuMgasUrIzvarajI ma.sA. ke caraNa meM vaMdanA ... haribhadrasUri yaMtra For Private Personal Use Only

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GSsssssssssesccccccessccccccccces bhakta kA jIvana bhakti se ajara banatA hai... amara banatA hai... arUja banatA hai aura AnaMdamaya banatA hai| ajaratA-amaratA-arUjatA aura AnaMdamayatA zAstroM ke rahasyoM ko pAye binA zakya nahIM hai| bhaktAmara meM to jAne hue phira bhI anajAne anajAne phira bhI jAnane yogya aise aneka rahasya hai| isalie apAra kA AbhAsa detA huA "rahasya darzana" Apako siMdhu ke eka biMdu kA darzana kraayegaa| vaMdanA... occccccccsssssccccccccccccc pUjya gurudeva vikramasUrIzvarajI ma.sA. ke anaMta upakAra kI smRti meM evaM pUjya mAtRzrI rukmiNIdevI mizrImalajI koThArI kI aneka tapazcaryA kI anumodanArthe / suputra : manorathamala, jayantIlAla, sajjanarAja putravadhu : sau. vasaMtAdevI, sau. vasaMtAdevI, sau. saMtoSadevI putrI : vimalAdevI, bhAgyavaMtIdevI pautra : lalIta, dhIraja, dIpaka, dilIpa pautrI : rekhA, harSA, varSA, aMjanA manorathaTeksaTAIlsa, beMgalora (bAMtA-rAjasthAna).8 2266728/2205220 manorathamala koThArI 2010_04

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* rahasya darzana. zrI bhaktAmara stotra bahuta hI camatkArika evaM prabhAvazAlI kAvya-racanA hai| yaha stotra hai yA maMtra ? stotra yAne kyA ? maMtra yAne kyA ? zrI navakAra sUtra ko namaskAra-maMtra kahane meM bhI AtA hai, aura bhaktAmara kAvya ko bhaktAmara stotra kahane meM AtA hai| ina donoM meM kyA bheda samajhanA ? "prabaMdha cintAmaNI grantha' ke ullekha ke anusAra AcArya mAnatuMga sUrIzvarajI ko AdIzvara prabhu ke jinAlaya ke pichale bhAga meM cauMvAlIsa veDIyoM meM jakaDa kara rakhA gayA thA / unhoneM vahIM para bhaktAmara stotra kI racanA kI evaM 44 zlokoM ke prabhAva se sArI ver3IyA~ eka eka kara TUTatI gaI evaM stotra-pATha ke pUrNa hote hI pUrA jinAlaya usa sthAna se haTa kara Apake sanmukha sthApita ho gayA / aise kitane hI camatkAra isa stotra ke prabhAva se hue hai / bhaktAmara kI kathAoM meM aise aneka camatkAroM kA varNana AtA hai / Aja taka bhI bhaktAmara-pATha se aneka camatkAra dekhane va sunane meM Ate haiM / bhaktAmara stotra meM aneka camatkArika maMtroM kA khajAnA dekhane meM AtA hai / isa se patA calatA hai ki maMtroM ke andara mahAna zaktizAlI evaM prabhAvika zabdoM kA samAveza hotA hai / ina maMtroM ke bAre meM bahuta kucha jAnane yogya hai / jina-zAsana meM bhI zAsana kI sthApanA ke sAtha hI maMtroM kA mahattva sthApita huA hai / navakAra nava padoM kI gadya-padya racanA hai / navakAra sUtra ko bhI zrI navakAra maMtra hI ginane meM AyA hai / yaha navakAra-maMtra sava maMtroM meM mahA-maMtra hai, evaM saba maMgaloM meM prathama maMgala hai / pA~ca-parameSTi ko vandanA evaM ina pA~coM ko kiye gaye namaskAra ke phala kA bhI isameM varNana kiyA gayA hai.. phira bhI isa samasta zAzvata racanA ko navakAra maMtra hI kahane meM AyA hai / "zrI namaskAra samo maMtro na bhUto na bhaviSyati" aisA zAsrakAra maharSi kahate haiM / jaina-jIvana meM janma se maraNa taka ke hara prasaMga para navakAra-maMtra kA smaraNa anivArya bana gayA hai / jaina-jIvana isa maMtra se ota-prota hai - aisA kahanA koI atizayokti nahIM hogii| vaise to bhaktAmara stotra bhI aneka maMtroM se paripUrNa hai, evaM ise jina-bhakti kA mahAna-kAvya, mahAna-stavana, evaM advitIya-stotra bhI kahA jAtA hai phira bhI bhaktAmara-stotra kI prasiddhi stotra rUpa meM hI hai| maMtra-zAstra kI dRSTi se navakAra-sUtra evaM bhaktAmara-stotra ina donoM racanAoM ko "mAlA-maMtra" kahA jA sakatA hai / zrI navakAra mahA-maMtra paMca-parameSTi ke namaskAra rUpa hone se jina-zAsana ke jina-bhakti ke tamAma stotra zrI navakAra-maMtra ke vistAra rUpa hI hote hai / kyoMki unameM arihaMta paramAtmA kI stuti hI pramukha hotI hai / vaise zrI bhaktAmarastotra - navakAra-mahAmaMtra kA vistAra hI hai - aisA kahanA koI atizayokti nahIM hogI / "namo arihaMtANaM' pada kA "zrI bhaktAmarastotra" vistAra hai, aisA vizeSa rUpa se kahA jA sakatA hai / zrI navakAra maMtra meM bhI paMca-parameSTi ko kiyA gayA namaskAra sarva pApoM ko, sarva-vighnoM ko evaM sarva-doSoM ko nivAraNa karane vAlA mAnA gayA hai - evaM sarva-maMgaloM meM prathama maMgala rUpa kahA gayA hai, ThIka usI prakAra zrI bhaktAmara stotra arihanta bhagavAna kA vistRta namaskAra rUpa hI hai, jo ATha mahA-bhaya Adi ko dUra kara vAhya evaM abhyaMtara lakSmI ko dene vAlA parama-maMgala hai / vaise zrI bhaktAmara-stotra to maMgalamaya hai hI, evaM navakAra maMtra kA vistAra rUpa hI hai - aisA Apane batAyA / phira bhI maMtroM kA jinazAsana meM sthAna-mahattva evaM zrI bhaktAmara stotra kA isake sivAya anya kauna se mahA-maMtra ke sAtha saMbaMdha hai ? kaba se hai ? aura maMtro kA kitanA mahattva hai| maMtra jaisA dUsarA zabda vidyA hai, to maMtra evaM vidyA meM kyA pharka hai ? maMtra ho yA vidyA para unase kArya kaise hotA hai, unako bauddhika evaM vaijJAnika tarIke se samajAyeM ? mAtra maMtra kI hI mahimA likhane gaye to svataMtra grantha likhanA paDe / zrI navakAra-sUtra ko hI hamaneM "navakAra-maMtra" rUpa mAnA hai ataH jaina zAsana meM anAdi anaMta kAla se maMtroM kA viziSTa sthAna rahA hai / maMtra jaisA hI eka dUsarA zabda hamAre zAsana meM prasiddha hai - 'vidyA" / zAsroM ke pramANa se patA calatA hai ki prathama tIrthaMkara zrI RSabhadeva prabhu kI sevA meM rahe hue nami evaM vinami vidyAdharoM ko nAgarAja (dharaNendra) ne prasanna hokara hajAroM vidyAyeM pradAna kI / ye sava vidyAsAdhanA dvArA nami-vinami evaM unake vaMzajoM ne aneka camatkArika kAryo ko pUrA kara apane jIvana ko saphala banAyA thA / ina sabhI vidyAoM kI sAdhanA evaM siddhi unake jIvana meM isa taraha vyApta ho gayI thI, ki ve vidyAdhara kahalAne lge| vidyAdhara apanI hI vaMza-paramparA ko vidyAyeM pradAna karate the aura ve usakI siddhi karate theM / aisA ullekha zAsroM meM milatA hai, "sasAdhanA vidyA" tathA "pATha siddho maMtra" arthAt jisa ko prApta karane ke lie tapa vagairaha kI sAdhanA karanI paDe use "vidyA" kahane meM AyA hai, aura mAtra pATha se siddha karane meM AtA hai use "maMtra" kahane meM AyA hai| donoM kI alaga-alaga vyAkhyA koI vizeSa lakSya ko lekara hI huI hogI... athavA koI kAla meM ina-donoM kI vyAkhyA ThIka rahI hogI / parantu usake bAda ke kAla meM yaha bAta nahIM rahI hai / jaise jaina AcArya bhagavaMta kA parama-zakti stotra "sUri-maMtra" (186 rahasya-darzana 2010_04

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hai vaise hI upAdhyAya yA paMnyAsa-pravara kA zakti-sarjaka stotra "vardhamAna-vidyA" kahane meM AyA hai / zAsrakAroM ne donoM kI sAdhanA batAI hai aura sAdhanA ke bAda hI vardhamAna-vidyA evaM sUri maMtra phaladAyI banate haiM - aisA dekhane meM AyA hai / maMtra; mAtra pATha-siddha hI haiM - aisI bAta nahIM hai, maMtra zAstra meM kitane hI maMtra pATha siddha-maMtra haiM - aisA batAyA gayA hai / ataH pATha-siddha sivAya ke dUsare maMtra mAtra pATha se hI nahIM apitu sAdhanA - vagairaha se siddha hone vAle hai yaha taya huA / jaina-zAstroM meM maMtra' evaM 'vidyA' donoM hI zabda eka-donoM ke paryAyarUpa se prasiddha bhI haiM / sUrimaMtra ko jaise sUrimaMtra kahA gayA hai aise unako gaNadharavidyA bhI kahA hai / vidyA evaM maMtra dono hI prabhAvazAlI zabda racanA haiM / vidyA evaM maMtra ke paThana se sAmAnyatayA azakya lagane vAle kArya bhI pUrNa hote hai / maMtra kA pATha-karane vAle evaM smaraNa karane vAloM kA asaMbhava sA lagane vAlA kArya camatkAra se pUrNa huA aisA pratIta hotA hai / maMtra evaM vidyA dvArA camatkArika kAryo kA honA duniyA ke lagabhaga tamAma itihAsakAra evaM hara dharma ke anuyAyI mAnate hai / IsAIyoM evaM musalamAnoM meM bhI maMtra-zAstra kI upalabdhatA hai / AdivAsI logoM meM bhI maMtra-paramparA calI A rahI hai / maMtroM ke andara yAni eka taraha kI zAbdika racanAoM meM zaktiyoM kA saMcAra honA do prakAra se mAnA gayA hai| zAstroM ke anusAra AtmA meM anaMta zakti vidyamAna hai / AtmA isa ananta-zakti kI abhivyakti mana-vacana evaM kAyA dvArA karatI hai / jainaparamparA kI eka mahAna dena hai ki mana evaM vacana aura usase bhI Age AtmA ke Upara AvaraNa-rUpa lage hue karma ko sampUrNatayAbhautika mAne gaye hai / mana-vacana evaM karmo ke paramANu samasta brahmAMDa meM sarvatra vidyamAna hai / evaM bahuta hI svalpa-samaya meM pUre vizva meM phaila jAte haiM / ina pudgaloM kI aciMtya zakti se kaI camatkArika kahalAne jaise kArya hote haiN| Aja Teliphona evaM dUradarzana se hone vAle kArya eka samaya meM mAtra mAMtrika-siddhi se hote the, Aja bhautika-vijJAna ke mAdhyama se zabda evaM rUpa jana-sAdhAraNa ko sulabha ho gaye haiM / ye mAdhyama zabdoM ko lAkhoM mIla dUra taka pahu~cAne meM sakSama haiM; ghaTanA sthala ke jIvaMta-citraNa ko hajAroM mIla dUra taka apane anukUla sthAna meM dikhAne kI vyavasthA karate haiM / bhautika vijJAna kI yaha upalabdhi nirvivAda evaM mahAna hai - phira bhI usameM niyama to padArtha-vijJAna kA hI hai / pichale kucha varSoM se rImoTa kanTrola ke dvArA kArya karane kI zurUAta huI hai / koI bhI abhibhAvuka kArya-sthala se dUra raha kara samasta kriyA ko niyaMtrita kara kriyA ko usake aMjAma taka pahu~cAtA hai / isa samasta prakriyA meM vijJAna ke anekAneka sthUla sAdhano kI AvazyakatA paDatI hai / ThIka isI ke viparIta ina saMsAdhanoM kA durupayoga bhI prAyaH hotA hai aura durupayoga hotA hai to use rokane kA koI upAya nahIM hai | maMtra vijJAna bhI aisA hI zaktimAna zAsra hai| zrI uvasaggaharaM stotra meM devoM ko bhI mAno rimoTa-kanTrola (Remote Control) ke mAdhyama se svarga se pRthvI para lAne kI asIma-zakti kA ullekha thA / parantu usakA durupayoga hote dekha pUjya AcArya bhadrabAhusUrIzvarajI ne turaMta una zaktiyoM kI kSamatA ko vApasa le liyA thA / vaise maMtra vijJAna kI kArya-kAritA meM Aja ke vaijJAnika yugane apAra zraddhA jagAI hai / Adhunika vijJAna vaise Astika nahIM hai parantu usane nAstikoM ke lie bhI maMtroM kA artha prakaTa kara diyA hai / vijJAna apanI khuda kI dhuna para abhI bhI aise kaI kArya bhautika-vijJAna ke mAdhyama se kara rahA hai aisA pratIta hotA hai / jaise-jaise vijJAna pragati karatA rahegA vaise-vaise maMtroM ke artha aura maMtroM kI mahattA evaM zabdoM kI pudagaloM kI anaMta-zakti jana-sAmAnya ke samajha meM AyegI / pudgaloM kI anaMta-zakti, saMkalpa kI mahAna-zakti evaM AtmA kI anaMta-zakti, eka dhArA meM sthita ho kara agamya evaM azakya kArya kara sakatI hai / maMtra-vAda ke dvArA devoM kI duniyA (deva-loka) meM saMdeza avazya pahu~catA hai / isa saMdeza ke dvArA jaba bhI koI devaloka ke deva saMdeza bhejane vAle yAni maMtra-taMtra-yaMtra yA stotra ke ArAdhaka para prasanna hote haiM, taba devatA apanI alaukika zakti ke mAdhyama se ArAdhaka-sAdhaka ke apekSita-kArya evaM unake manovAMchita ko pUrNa karate haiN| kaI maMtra aise haiM jise hama devoM ke korDa-varDa (Code Word) bhI kaheM to koI atizayokti nahIM hogI / eka vicAra aisA bhI AtA hai ki jo zabdo yA pada, ArAdhaka kI zakti-zabda evaM mana ke pudgaloM kI zakti se kArya karate hai, ve maMtra ho sakate hai aura jo zabda yA pada devatAoM ko AkarSita kara unake dvArA kArya pUrNa karAte haiM, vaha vidyA ho sakatI hai / yaha kucha bhI hoM kintu ina sampUrNa prakriyAoM ke dvArA asAdhya evaM azakya lagane vAle kArya pUrNa evaM siddha hote haiM; yaha bAta nirvivAda hai | cAhe maMtra kaho yA vidyA parantu apane se dUra rahe hue deva-loka ke devatAoM dvArA adRzya-tarIke se koI cIja prApta karanA yA kArya kA pUrNa honA, yaha mahAna zakti kA dyotaka hai / maMtra yA vidyA kA cAhe jitanA rahasya prakAzita bhale hI ho phira bhI prakAzita se aprakAzita-rahasya adhika hI rahegA aisA pratIta hotA hai| maMtra yA vidyA, mAtra bhautika-lAbha hI pradAna karate haiM aisI bAta nahIM hai / Atma-zakti ko prakaTa kara AtmA ko bhautika AkarSaNoM se dUra kara; virAgI evaM vItarAgI banA kara mokSa bhI pradAna karate haiM | mokSa na mile taba taka sAdhaka ko parama-prasannatA evaM paramAnaMda kI sahaja prApti karAte haiM / jaba maMtroM ke dvArA dhyAnamayI-sAdhanA meM sAdhaka Age baDhatA hai to anAhata nAda kA anusaMdhAna hotA hai usa samaya sAdhaka para kaisI bhI bhISaNa garmI evaM kaDakaDAtI ThaMDa bhI beasara ho jAtI hai / sAdhaka icchAnusAra cAhe parvata ho yA samudra use anupama zakti ke dvArA lAMgha sakatA hai aura sAdhaka ko AtmA kA naikaTya prApta ho kara sAkSAtkAra ho jAtA hai / XXXXXXXXXXXXXXXXXXXXXXXX rahasya-darzana rahasya-darzana 187) 187 2010_04

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maMtra evaM vidyA kA tathA yoga sAdhanA aura Atma-sAdhanA kA phala AkhirakAra eka rUpa ho jAtA hai, ataH maMtra-zAsra paramazraddhA ke yogya to haiM hI sAtha hI AdaraNIya evaM AcaraNIya bhI hai / jina zAsana meM maMtro evaM vidyAoM kA pracalana anAdikAla se hai / bhukti evaM mukti, preya evaM zreya saba kI siddhi maMtro se hotI hai / ataH jaina zAsana meM maMtrI kA atyaMta gauravapUrNa sthAna hai | maMtro kI ArAdhanA ke binA jIvana kI ArAdhanA apUrNa sI raha jAtI hai / ... zrI navakAra-maMtra ke vistAra rUpa meM rahA huA zrI bhaktAmara stotra jina-zAsana ke gUDha-rahasya evaM zaktizAlI "sUrimaMtra" ke sAtha bhI juDA huA hai / jina-zAsana ke tamAma AcArya bhagavaMta sUrimaMtra kI nitya tri-kAla ArAdhanA-sAdhanA ke sAtha japa karate haiM usI sUrimaMtra kI mahAna-zakti kA samAveza bhaktAmara kI gAthA kramAMka 12 se 19 evaM 21 se 26 meM kiyA gayA hai / kahane kA tAtparya yaha hai ki mahAna kAruNika pa.pUjya AcArya bhagavaMta mAnatuMgasUrIzvarajI mahArAjane sUri-maMtra kI ArAdhanA evaM sAdhanA, jo pUjya AcArya bhagavaMtoM taka hI sImita hai, usakI zrAvaka dvArA sAdhanA kI jA sake, isa dUra-dRSTi se aise maMtroM kA samAveza bhaktAmara ke zlokoM meM kiyA hai / ataH sAmAnya zrAvaka bhI isake ArAdhanA-sAdhanA evaM paThana-pAThana se sUrimaMtra kI prasAdI pA sakatA hai / sUrimaMtra kI ArAdhanA se prApta hone vAlA phala prApta kara sakatA hai / . zrI bhaktAmara stotra kI 12 gAthA se 20 gAthA taka meM mahA-vidyAoM kA honA spaSTa rUpa se sUri-maMtra kalpa meM likhane meM AyA hai| AcArya pravara pU.siMha-tilakasUrijI dvArA viracita "maMtrarAja rahasya" bhaktAmara kI gAthA naM 13 se 39 taka ATha mahAvidyAoM kI sAdhanA vidhI batAI gayI hai / vidyAoM nimna prakAra se darzAI gayI hai| (1) baMdha mokSiNI vidyA (2) para-vidyA chedinI vidyA (3) sArasvata vidyA (4) rogApahAriNI vidyA (5) viSApahAriNI vidyA (6) zrI zrIsaMpAdinI vidyA (7) doSa nirnAzinI vidyA (8) sakala azivopazamanI vidyA vaise AcArya pravara pU. guNAkarasUrijI ne bhaktAmara stotra ke kalpa ke anusAra ATha mahA-vidyAyeM nimnokta krama se bhaktAmara ke zlokoM ke sAtha joDI haiM / gAthA 12 vIM zrI sArasvata vidyA.... gAthA 13 vIM zrI rogopahAriNI vidyA.... gAthA 14 vIM zrI viSApahAriNI vidyA.... gAthA 15 vIM zrI baMdha mokSiNI vidyA.... gAthA 16 vIM zrI zrIsaMpAdinI vidyA.... gAthA 17 vIM zrI para-vidyA ucchedinI vidyA.... gAthA 18 vIM zrI doSa nirnAzinI vidyA.... gAthA 19 vIM zrI azivopazamanI vidyA.... gomukha yakSa yahI anukrama AcArya pravara zrI jinaprabhasUrIzvarajI kRta "bRhata zrI sUrimaMtra kalpa" ke vivaraNa ke sAtha mela khAtA hai / paraMtu zrI saMpAdinI evaM doSanirnAzInI ina donoM vidyAmeM guNAkarasUrijI evaM siMhatilakasUrijI donoM se AcArya jinaprabhasUrine eka Rddhi pada kama diyA hai ! azivopazamanI vidyAmeM siMhatilakasUrijI nava Rddhi pada dikhAte hai ! guNAkarasUrijI ATha Rddhi pada dikhAte hai, para jinaprabhasUrijI ne sirpha pAMca pada diyA ho aisA mudritasUrimaMtra kalpa pR. 83 se mAlUma hotA hai / para yaha mudraNa doSa ho zakatA hai kyoMki jinaprabhasUrijI kalpa meM Age likhate hai ki azivopazamanI vidyA ke pratyeka pada kA saMbadha prAtihAryoM ke sAtha karanA cAhie / prAtihAryoM kI saMkhyA ATha hai / ataH jinaprabhasUrijI ko bhI ATha Rddhi pada kI azivopazamanI vidyA mAnya hogI esA mAlUma hotA hai| AcArya jinaprabhasUrijI 32 Rddhi padoM kI bhI azivopazamanI vidyA mAnate hai / zrI sUrimaMtra ke anya kalpakAroM ne bhI isI anukrama se ATha mahA-vidyAye batAI haiM / AcArya pravara zrI rAjazekhara sUrijI ne jo pATha diyA hai, vaha zabdazaH bhASAntara ke sAtha yahA~ dene meM AtA hai / "evaM tapasA japena homenArAdhite prathamapIThe AcAryaH "sArasvata, rogApahAriNI, viSApahAriNI, vandhamokSiNI, zrI saMpAdinI, paravidyAcchedinI, doSanirnAzinI, azivopazaminI" etA aSTa mahAsiddhIH svasya parasya vA sAdhayati / ke sArasvatamutpAdayituM, rogaM hartu, viSaM hartu; bandhaM mokSayituM, zriyaM kartuM, kArmaNAdi hartuM doSaM nAzayituM marakamupazamayitumIhate tadA prathamapIThaM smaret, siddhiH svalpayApi smaraNayA / AbhirevASTAbhirvidyAbhiH zrI mAnatuGga sUriNA "yaiH zAntarAga ityAdi "jalabhAra namaiH" kara (188 rahasya darzana XXXXXXXXXXXXXXXXXXXXXXXXXXXXXX 2010_04

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ityantAni aSTau kAvyAni mahA vidyA garbhitAni dRbdhAni / tAni aSTau "jJAnaM yathA tvayi vibhAti kRtAvakAzam" ityAdinA navamena kAvyena sahitAni prAtaH prAta yaH paThet sa sArasvatAdIH pUrvoktA aSTau siddhIH prApnoti svayaM, paraM ca prApayati / " .isa prakAra vidyA evaM upa-vidyA ke sAtha homa karanA, Ahuti evaM homa karate vakta maMtroccAra ke sAtha devatA kA nAma yathA-yogya lenA / isa rIti se tapa-japa evaM homa ke sAtha sUri-maMtra kI pahalI pIThikA kI AcArya bhagavaMta ArAdhanA karate haiM (siddha karate haiM) taba sArasvata, rogApahAriNI, viSApahAriNI, bandha mokSiNI, zrI saMpAdinI, paravidyAcchedinI, doSanirnAzinI evaM azivopazamanI, ye ATha mahA vidyAyeM sva evaM para ke lie sAdha sakate haiN| isakA kyA artha hai ? jaba apane yA dUsaroM ke lie sArasvata (buddhi-vardhana) kI icchA ho... jaba apane yA dUsaroM ke roga-nivAraNa (haraNa) kI icchA ho... jaba apane yA dUsaroM ke viSa ko dUra karane kI icchA ho... apane yA para ke baMdhanoM ko dUra karane kI icchA ho... apane yA para ke kAma ke lie zrI lakSmI saMpAdana karane kI icchA ho... jaba apane yA dUsaro ke kArmaNa Adi doSa-nivAraNa kI icchA ho... jaba marakI Adi mahAmArI ke doSa ko upazamana karane kI icchA ho... "taba prathama pIThikA kA smaraNa karanA... sirpha alpa smaraNa mAtra se hI siddhi prApta hotI hai / AcArya pravara zrI mAnatuMga sUrIzvarajI "yaiH zAntarAgaH rucibhiH' ityAdi zloka se "jalabhAra nanaiH' aMta taka ke bAraha se unnIsaveM zloka taka ATha zlokoM meM ATha-mahAvidyAoM ko kAvya meM garbhita kiyA hai / ye ATha zloka "jJAnaM yathA tvayi vibhAti kRtAvakAzaM" isa nauMveM kAvya sahita jo bhavyAtmA prAtaH kAla kI zubha-velA meM paDheMge, smaraNa kareMge unheM sArasvata Adi pUrvokta ATha mahA-siddhi svayameva prApta hogI... evaM ve dUsaroM ko bhI AThoM mahA-siddhi prApta karA skeNge|" aisA hI ullekha aMcalagacchIya merUtuMgAcAryajI ne bhI kiyA hai| zrI bhagavatI-padmAvatI mAtA kI kRpA evaM mahAna varadAna prApta zrI khataragaccha ke prasiddha AcArya zrI jinaprabhasUrijI ne bhI bhaktAmara kI ina ATha gAthAoM kI mahimA gAyI hai| "athavA yaiH zAMtarAga rucibhiH ityAdiko jJAnaM yathA tvayi vibhAti etAvadantaH stavo nityaM bhaNanIyaH / sarveSAm (pareSAma) AtmanaH sadA zAntikam / ayameva zrI puNDarikAdezo ati spaSTa: gaNadharavidyAgarbhitaM vRttASTakam idaM prAtareva bhaNanIyam nAnyavelAyAm" uparokta paMktitaoM meM AcArya pravara ne spaSTa zabdo meM ullekha kiyA hai ki ye ATha-gAthA spaSTa rUpa se puNDarikAdeza hai evaM sUri-maMtra se garbhita hai / isa lie ina gAthAoM kA pATha prAtaH kAla meM hI kareM, dUsare kAla meM isakA paThana sarvathA varjita hai / vaise sUri-maMtra ke cAra-cAra kalpoM meM ATha yA nau gAthAoM kI anupama-mahimA kA varNana kiyA gayA hai / isa dRSTikoNa se gAthA (kra. 12 se 20 taka) atyaMta mahattvapUrNa haiM / zrI somasuMdara gaNi ke ziSya mahopAdhyAya hemahaMsa gaNi ne bhI ina nau gAthAoM kA mahAtmya dikhAyA hai| Apane ina nau zlAkoM ke 36 pAdoM kI pAdapUrti rUpa (38) aDatIsa gAthA kA sAdhAraNa jina stavana banAyA hai / ve bhI likhate hai ki "bhaktAmara madhya gatAni yAni; vRttAni nava sAtizayAnyatIva; ekaika taccaraNarUpasamasyADahaM svasvAzrayaiva sthiti juSaiva nuvAmi (jaina stotra saMcama tRtIya vibhAga pR. 72) yaha gAthAeM puMDarika Adeza vAlI hone se atyaMta rahasya pUrNa hai / ina gAthAoM ke maMtroM kA rahasya AcArya bhagavaMta suyogya ziSyako hI dete hai / para inakI vizeSa AmnAya bigaraha likha nahIM zakate hai / yogyatA Aye binA saba jAna lene kA kUtuhala kupatha gAmI banA zakatA hai / zAstroM ke rahasyoM ko jisa kisako kaha dene kI vRtti se gurUko bhI doSita bananA paDatA hai / saMpUrNa bhaktAmara kA pATha karane kI jinameM kSamatA nahIM hai unheM bhI ina nau gAthAoM kA pATha avazya karanA cAhie / sUrimaMtra ke ArAdhaka AcArya bhagavaMta ko to ina nauM gAthA kA pATha avazya karanA caahie| jinheM sirpha ina nauM gAthA kA pATha karanA hai unheM subaha 12-00 ke pahale hI pATha kara lenA cAhie / vizeSa ArAdhanA-sAdhanAke anuSThAna ke binA ina gAthAoM kA pATha anya kisI samayameM nahIM karanA cAhie / pU. gurUdeva vikramasUrIzvarajI ma. kI nizrAmeM ina nauM gAthAoM kA laghu bhaktAmara pUjana saMkalita kiyA gayA thaa| yaha pUjana laghu pUjana hone para bhI mahAprabhAvika pUjana hai / yaha pUjana bhI subaha 12-00 ke pahale hI pUrNa ho aisA hI paDhAyA jAtA hai / ina mahAna evaM mahAprabhAvika sUrimaMtra kA to bhaktAmara stotra ke sAtha saMbadha hai / para jaina maMtravizva ke camatkArIka zrI ciMtAmaNI maMtra kA bhI bhaktAmara stotra meM saMbaMdha hai | ataH bhaktAmara mahAmaMtro se vibhUSita hai / KKAKKAKKAKKAKKAKKAKKAKKAKKK rahasya darzana 189) 2010_04

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[ * ati prAcIna ati prabhAvika maMtra. KeX bhaktAmara ke yaMtra-sAdhana vibhAga meM pratyeka gAthA saMbaMdhita maMtra diye gaye haiM / ye saba maMtro se bhI purANe maMtra pU. guNAkarasUrIzvarajI ma.sA.ne apanI TIkA meM diye hai / zrI bhaktAmara stotra ke saMbaMdha meM prasiddha honevAlI hiMdI pustikA meM hamane kahIM bhI isa maMtro ko dekhA nahIM hai / ataH yahA~ ina maMtra ko prakAzita karanA ucita samajhA hai / gujarAtI bhASI mahAnubhAvoM se bhI anurodha hai ki ve isa vibhAga meM se isa maMtro ke vidhAnoM ko paDha leM / pU. A. deva guNAkarasUrIzvarajI ma.sA.ne cuMvAlIsa 44 gAthAoM para AdhArita kucha unnIsa (19) maMtra diye haiM / ATha bhayoM kA nivAraNa karane ke lie gAthA naMbara cauMtIsa (34) se (42) viAlIsa taka kI gAthAoM ko hI maMtra mAnA hai / ataH una gAthAoM ke maMtra kI AvazyaktA hI nahIM hai / unnIsa (19) maMtra meM se kucha maMtra kA vidhAna hamane "ArAdhanA rahasya" meM vistAra se diyA hai / phira bhI ve sAre maMtra yahA~ punaH eka daphe aura prakAzita kara rahe haiM / pU. guNAkarasUrIzvarajI ma.sA. ke bhaktAmara stotra ke sAre maMtra prAcIna maMtra hai / ataH anya graMtho meM bhI usa maMtro kA vizeSa vidhAna - vizeSa kalpa milatA hai / Apane to TIkA meM bahuta saMkSepa se hI phala zruti kA varNana kiyA hai| phira bhI anya graMtho se anusaMdhAna karake yahA~ ho sake itanA vistRta varNana diyA hai / * maMtra-1 "sarvavipadhArI mahAmaMtra" ___"OM namo vRSabhanAthAya, mRtyuJjayAya, sarvajIvazaraNAya, paramapuruSAya, caturvedAnanAya, aSTAdazadoSarahitAya, ajarAmarAya sarvajJAya, sarvadarzine, sarvadevAya, aSTamahAprAtihAryacatriMzada-tizayasahitAya, zrIsamavasaraNe dvAdazaparSadveSTitAya, dAnasamarthAya, graha - nAga - bhUta - yakSa - rAkSasa vazaGkarAya, sarvazAntikarAya, mama zivaM kurU kurU svAhA / / '' - isa maMtra ko bhaktAmara stotra ke jApya maMtra ke rUpa meM isa graMtha meM diyA hai / isa maMtra ke jApa karane ke pUrva zrI bhaktAmarastotra kI pahalI evaM dusarI donoM gAthA kI eka mAlA pheranI caahie| bAda meM tInoM hI saMdhyA meM yaha maMtra eka so ATha daphe ginanA cAhie / savA lAkha maMtra pUrNa ho, vahA~ taka yaha krama jArI rakhanA cAhie / gAthA kramAMka cAra kA bhI maMtra yaha hI hai / * maMtra - 2 "jayaprada maMtra" OM hA~ hI RSabhazAnti dhRti kIrti kAnti buddhi lakSmI hI apraticakre ! phaT vicakrAyai svAhA / zAntyupazAntisarvakAryakarI bhava devi ! aparAjite OM ThaH ThaH svAhA / / " - (1) yaha maMtra kA jApa rAjyadarabAra meM saphalatA pAne ke lie, (2) vAdI ke sAtha vAda meM saphalatA pAne hetu.. (3) duzmana kA sainya A gayA ho, to vijaya pAne ke lie kiyA jAtA hai / isa maMtra kI vidhi bhI Age ke maMtra jaisI samajha lenI cAhie / yaha sAtavI gAthA kA maMtra hone se sAtavI gAthA kI mAlA pheranI caahie| * maMtra - 3 "sarvarakSAkara yaMtra" "OM hrIM zrIcakrezvarI mama rakSAM kurU kurU svAhA / / " yaha maMtra bahuta prabhAvazAlI maMtra pratIta hotA hai / stotra adhiSThAyikA se sIdhA hI saMbaMdhita maMtra hai / usakA jApa bhI nauMvI gAthA ke ekaso ATha jApapUrvaka hI karanA cAhie / pU. upAdhyAya meghavijayajI mahArAjane "A~" ko zrI cakrezvarI devI kA vIja mAnA hai / saMyoga se isa nauvIM gAthA se tInabAra "auM' bIja par3hA jA sakatA hai / * maMtra - 4 "sarva siddhikara maMtra" "OM hrIM namo arihaMtANaM siddhANaM sUrINaM uvajjhAyANaM sAhUpAM mama Rddhi - vRddhi samIhitaM kurU kurU svAhA / / " __ isa maMtra ko to hamane samasta bhaktAmara stotra kA hI maMtra mAna liyA hai| ataH maMtra kA mahattva to samajha meM A hI jA sakatA hai| isa maMtra ke anya kalpo meM trikAla sAmAyika meM yaha jApa karane kA vidhAna hai / pUrA sAmAyika hI yaha maMtra ginate rahanA caahie| kama se kama IkkIsa dina taka isa prakAra se jApa karanA cAhie / vAda meM pratidina battIsa daphe jApa kareM to (1) lakSmI prApti, (190 rahasya-darzana 2222222 Y yyyyyyyyyyyyyy 2010_04

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(2) mahAna siddhi prApta ho sakatI hai| ataH yaha maMtra siddhikara maMtra kahA jAtA hai| aura eka kalpa meM unako 3200 daphe ginakara siddha karane kA vidhAna hai| aura bhI AmnAya isa maMtra kI ho sakatI hai ! * maMtra - 5 "sArasvata vidyA" ___"OM hrIM cauddasapuvvINaM, OM hIM payANusArINaM, OM hI egArasaMgadhArINaM, OM hrI ujjumaINaM, OM hrIM viulamaINaM namaH svAhA - yaha maMtra ke jApa se sarasvatI devI prasanna hotI hai aura vidyA kI vRddhi hotI hai / pahale bArahavIM gAthA kI mAlA pheranI cAhie / rezamI zveta-zuddha vasra pahanakara sphaTika kI mAlA se ekaso ATha daphe jApa karanA cAhie / yahA~ se prAraMbha hote ATha maMtra ATha mahAvidyA hai bhaktAmara kI gAthA 12 se 20 taka kA pATha mahAna prabhAva pUrNa hai ye gAthAe~ sUrimaMtra yukta hai / ina gAthAoM kA sAmAnya kalpa yahA~ hai para vizeSa kalpa sUrimaMtra ke ArAdhaka AcArya bhagavaMto se hI milAnA cAhie / maMtra zAstra kI maryAdA hai ataH hama yahA~ unakA vizeSa vivecana nahIM karate haiN| vartamAna kAla meM bhI kalpavRkSa jaisA kArya yaha mahAvidyAoM se ho sakatA hai ! * maMtra - 6 "rogApahAriNIvidyA"... "OM hrI~ AmosahiladdhINaM, OM hA~ vipposahiladdhINaM, OM hIM khelosahiladdhINaM, OM hA~ jallosahiladdhINaM, OM hA~ savvosahiladdhINaM namaH svAhA .." - prathama terahavIM gAthA kI mAlA pherane ke bAda isa vidyA kA jApa (subaha - dopahara aura zAma ko) trisaMdhyA ko 108 daphe karanA / * maMtra - 7 "viSApahAriNI vidyA" "OM hrI~ AsIvisaladdhINaM, OM hIM khIrAsavaladdhINaM, OM hrIM mahuyAsavaladdhINaM, OM hIM amiAsavaladdhINaM namaH svAhA / / " -- yaha maMtra ke jApa ke pUrva caudahavIM gAthA kI mAlA pheranI cAhie aura usake bAda isa vidyA kA (108) ekasau ATha daphe jApa karane kA vidhAna hai / yadi kisI bhI manuSya ko jahara caDhA ho to use 108 daphe isa maMtra se maMtrita pAnI pilAne se jahara utara jAtA hai / * maMtra - 8 "tribhuvanasvAmInI vidyA" "OM hrIM zrIM klI asiAusA culu culu kulu kulu mulu mulu icchiyaM me kurU kurU svAhA / / " - isa maMtra ke jApa ke pahale caudahavI gAthA kI mAlA pheranI cAhie / isa ke bAda pravAla kI mAlA se pratidina tIna hajAra isa maMtra kA jApa karane se sabhI icchita vastu kI prApti hotI hai / isa maMtra kA savA lAkha jApa kara ke maMtra ko siddha kareM / pazcAt putra athavA sampadA prApti ke lie mana meM dRDha saMkalpa karake pratidina trikAla eka eka mAlA japane se manavAMchita phala kI prApti hotI hai / * maMtra - 9 "svapna dvArA zubhAzubha jAnane kA maMtra" "cauvIsa tIrthaMkara taNI ANa / paJcaparameSThi taNI ANa, cauvIsa tIrthaMkara taNai teji paJcaparameSThi taNai teji, OM aha utpattaye svAhA // " - vidhi - (1) yaha mantra pratidina ikkIsa daphe japane se dhana-dhAnya, ziSya - praziSya parivAra kI vRddhi hotI hai / (2) ravipuSya ra sagaMdhita tela-candana Adi apane zarIra para vilepana kareM / sagaMdhita paSyoM kI mAlA pahaneM / jahA~ strI kA sparza na ho, vaise ekAnta sthAna meM bhUmi ko lIpa-dhokara usa para khar3e hokara mana meM kArya kA vicAra karake sphaTika kI mAlA se cAroM dizAoM meM kramazaH kAryotsarga meM isa mantra kI eka eka mAlA japeM / AdhI rAta bIta jAne para maunapUrvaka bichAne meM so jAveM / rAta kI pichalI do ghaDI rahe, svapna Ave jisa kArya kA cintana kiyA ho, usakA zubhAzubha svapna meM mAluma hotA hai / svapna Ane ke bAda soye nhiiN| KAKKARXXXXXXXXXXXXXXXX rahasya-darzana rahasya-darzana 191 191) 2010_04

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svapnoM ke lie anyatra aisA bhI kahA gayA hai ki azubha svapna ho to so jAnA cAhie aura zubha svapna ho to svapna ke phala kI dRDhatA se kAmanA karake deva-guru dharma kI stavanA kareM / apane iSTamaMtra kA athavA isI maMtra kA jApa kareM / * maMtra - 10 "baMdhamokSiNI vidyA" "OM hrIM jiNANaM, OM hrI~ ohi jiNANaM, OM hI paramohi jiNANaM, OM hA~ aNaMtohi jiNANaM, OM hrIM sAmanna kevalINaM, OM hA~ bhavattha kevalINaM, OM hIM abhavattha kevalINaM namaH svAhA / / ' - bhaktAmara stotra kI paMdrahavIM gAthA kI mAlA pherane ke bAda isa maMtra kA eka sau ATha daphe jApa karane se bhUta-preta-DAkaNa-zAkinI Adi kA upadrava dUra hote haiN| * maMtra - 11 "zrI sampAdinI vidyA" OM hI bIya buddhINaM, OM hA~ kuTTabuddhINaM, OM hrIM saMbhinnasoANaM, OM hA~ akkhINamahANasINaM OM hI savvaladdhINaM namaH svAhA / / " - isa maMtra ke 108 bAra jApa karane se lakSmI kI prApti hotI hai / lekina isa maMtra jApa ke pUrva solahavI gAthA kI mAlA pheranI cAhie aisA vidhAna hai| * maMtra - 12 "paravidyocchedinI vidyA" "OM hIM uggatavacaraNANaM, OM hIM dittatavANaM, OM hI tattatavANaM, OM hI paDimApaDivannANaM namaHsvAhA / / ' - satrahavIM gAthA kI mAlA pheranI aura isa maMtra kA eka sau ATha daphe jApa karane se aura morapIchI se jhADA dene se dusare vyaktine kiye huo aniSTa vidyA-prayoga kI asara nahIM hotI hai / bhUta-preta kA bhaya dUra hotA hai / zIta jvara, uSNa jvara aura aneka prakAra ke jvara kA nAza hotA hai / isa abhimaMtrita jala ke sIMcana se marakI Adi kA upadrava dUra hotA hai| * maMtra - 13 "doSanirnAzinI vidyA" "OM hrIM jaMghAcaraNANaM, OM hI vijjAcaraNANaM, OM hI veuvviyaiDDipattANaM, OM hIM AgAsagAmINaM namaH svAhA / / " - isa maMtra ke jApa ke pUrva aThArahavIM gAthA kI mAlA pheranI cAhie aura usake bAda isa vidyA kA jApa (108)eka sau ATha daphe karanA cAhie / ravivAra ke dina ina maMtrAkSaro ko yakSakardama se bhojapatra para likhakara tAniz2a meM DAlakara apane pAsa rakheM / koI bhI kAmaNaTumaNa najara kI asara nahIM hotI hai / dina ba dina kIrti aura prabhAva meM aura bhI vRddhi hotI hai / * maMtra - 14 "azivopazamanI vidyA" "OM hI maNapajjavanANINaM, OM hrIM sIyalesANaM, OM hA~ teulesANaM, OM hI AsIvisa bhAvaNANaM, OM hI diTThIvisa bhAvaNANaM, OM hrIM cAraNa bhAvaNANaM, OM hrIM mahAsumiNa bhAvaNANaM, OM hrI~ teyaggi nisaggANaM namaH svAhA / / " - zrI bhaktAmara stotra kI unnIsavI gAthA kI mAlA pheranI / isa vidyA kA (108) eka sau ATha daphe jApa karane se sabhI upadravoM kA nAza hotA hai / * maMtra - 15 "zrI ciMtAmaNI maMtra" "OM hrI~ zrI~ aha~ namiuNa pAsa visahara vasaha jiNa phuliMga OM hrIM zrI arha namaH / / " isa maMtra ke jApa se bhaya kA nAza hotA hai| zrI ciMtAmaNI maMtra bhI sUrimaMtra samAna mahAna maMtra hai | unake aneka mahAna kalpa hai / jijJAsuoM kA ve vizeSa kalpa par3ha lene cAhie para acchA to yaha hai ki sadaguru se AmnAya saMpradAya milA leM / zrI uvasaggaharaM stotra aura namiUNa stotra kA yaha maMtra parama AdhAra hai | pU. A.deva mAnatuMga sUrijI. ma.ne bhI isa maMtra ko siddha kiyA thA esA paDhane meM AyA hai / mahAna gurubhagavaMto se mahAna maMtra pAkara dhanya bane ! * maMtra - 16 "mahAlakSmI yaMtra" "OM zrIM hrIM klIM mahAlakSmyai namaH / / "- isa maMtra ke jApa ke pUrva bhaktAmara stotra kI chabbIsavIM gAthA kI mAlA pheranI cAhie; vAda meM jApa karanA caahie| (192 rahasya-darzana XXXXXXXXXXXXXXXXXX 2010_04

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mRgazIrSa nakSatra meM guruvAra ho to usI dina maMtra ke jApa kA prAraMbha kreN| jisa sthAna meM yA ghara meM jahA~ bhI jApa karanA ho, usI sthAna ko cUne se svaccha karAne ke bAda usI sthAna ke dAhinI bAju lakSmI devI kI mUrti padharAveM / usake sAmane pratidina eka hajAra ATha daphe jApa karanA aura utane hI (1008) sona caMpA ke puSpa caDhAveM / isI taraha eka lAkha japa karane ke bAda mahAlakSmI devI prasanna hokara sAkSAt darzana detI hai aura sAdhaka ke sarva manovAMchita pUrNa karatI hai / isI graMtha meM anyatra vistAra se maMtra sAdhanA kA vidhAna dikhAyA gayA hai| maMtra- 17 " kSudropadravanAzaka maMtra " "OM namo RSabhAya mRtyuJjayAya sarvajIvarakSaNAya paramabrahmaNe'STamahAprAtihAryasahitAya - nAga-bhUta-yakSa vazaMkarAya sarvazAntikarAya mama zivaM kuru kuru svAhA ||" isa maMtra ke jApa ke pUrva sattAIsavIM gAthA kI mAlA pheranI caahie| bAda meM isa maMtra kA jApa ikkIsa daphe karanA / isa jApa ke prabhAva se kSudra- upadrava nAza hote hai aura manobhilASA kI prApti hotI hai / * maMtra 18 " sarva siddhikara bidyA" "arihaMta siddha Ayariya uvajjhAya savvasAhu savvadhammatitthayarANaM OM namo bhagavaIe suyadevavAe saMtidevayANaM savvapavayaNa devavANaM daNDaM disApAlANaM paMcaNDaM logapAlANaM OM hrIM arihaMtadevaM namaH // " isa maMtra ke jApa ke pUrva ikkatIsavIM gAthA kI mAlA pheranI cAhie / bAda meM isa vidyA kA eka sau ATha daphe jApa karane se vAda meM vyAkhyAna meM Adi anya kAryo meM sarva siddhi hotI hai | meM vijaya hotA hai| vizeSa rUpa se sarpa aura cora kA bhaya dUra hotA hai| yuddha - eka anya kalpa meM dikhAyA hai ki isa mantra se vastra ko abhimaMtrita karake gA~Tha bAMdhane se mArga meM cora-sarpa siMha Adi kA bhaya nahIM hotA hai ! duSTa pazu A bhI jAte haiM to bhAga jaate| yaha vidyA bhI ati prAcIna evaM mahAprabhAvika hai ! isa vidyA kI bhI bahuta sAdhu bhagavaMtAne sAdhanA kI hogI aisA lagatA hai / * maMtra - 19 " zrI kalikuMDasvAmI kA maMtra " "OM hrIM zrIM kalikuNDadaNDasvAmin! Agaccha Agaccha Atma mantrAn rakSa rakSa paramantrAn chinda chinda mama sarvasamIhitaM kuru kuru hu~ phaT svAhA // " zrI bhaktAmara stotra kI tIsavIM gAthA kI mAlA pherane ke bAda isa maMtra kA bAraha hajAra zveta yA lAla puSpa se jApa karane se sarva Rddhi-siddhi kI prApti hotI hai / vizeSa vidhi :- poSa yadi dazama ko (gujarAtI mAgazara vadi dazama) ravivAra ho, taba isa maMtra kA jApa prAraMbha karanA caahie| zrI pArzvanAtha prabhu kI aura zrI cakrezvarI devI kI mUrti ke samakSa cha mAsa taka jApa karane se zrI cakrezvarI devI pratyakSa hotI hai aura svapna meM varadAna detI hai / xxxxxxxx 2010_04 aise mahAna maMtro kI siddhi karate samaya apane lakSya kI prApti ke sAtha mokSaprApti kA udezya rakhanA ! tathA piMDastha - padastha dhyAna kA abhyAsa karate rahanA cAhie / rahasya- darzana 193

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* prabhAva kathA-rahasya darzana. bhaktAmarakI sabase prAcIna TIkA vi.saM. 1426 meM viracita hai / racanAkAra bhaktAmara ke camatkAroM ke bAre meM apane pUrvAcAryo ke muMha se sunI aneka camatkArika mahimA kathAeM likhI hai / kyA ina mahimA kathAoM kA bhI bhaktAmara ke rahasyoddhATana meM kucha yogadAna hai ? jarUra; bhaktAmara tathA aneka AdhArita maMtro kI ArAdhanA evaM sAdhanA ke kaMi rahasya mahimA kathAoM meM najara AtA hai / una kathAoM kA samyak pRthak karaNa jarUrI hai| yahA~ pAThakoM kI jAnakArI ke liye mahimA kathAeM to ati saMkSepase dI gaI hai; para bhaktAmara ke rahasyoM kA yathA zakya udghATana kiyA gayA hai / pAThaka gaNa mUla kathAeM bhI paDhe evaM rahasyoM ko prApta karane kI ceSTA kreN| * "jala-abhimaMtraNa rahasya" . *prabhAva kathA-1 : zrI hema-zreSTi mAlavA ke rAjA bhoja ke samaya meM hue aisA mAnA jAtA hai / zrI hema zreSTi kI bhaktAmara kI pahalI evaM dUsarI gAthA kI ArAdhanA se prasanna hokara zrI cakrezvarI devI prakaTa huI evaM use varadAna diyaa| zrI hema zreSTi na devI ke varadAna se bhaktAmara ke prathama do zlokoM kA smaraNa kara usake abhimaMtrita jala se zIghra hI rAjA ko daivI pAza se mukta kiyaa| isa kathAnusAra pAnI ko abhimaMtrita karane kI bAta apUrva haiM / bhaktAmara ke anya maMtroM se bhI jala abhimaMtrita hotA hai parantu abhimaMtraNa kI vidhi gUDha hotI hai / isa gUDhatA kI spaSTatA ke lie sUrimaMtra kalpa pRSTha-22 para anya sthAna se udRdhata karake jAnakArI dI gaI hai / "jo AcArya bhagavaMta sUri-maMtra siddha kara cuke haiM ve "kavoSNa jala' (gunagunA jala) maMgA kara apane sahasrAra - cakra ke pAsa ke candra-maMDala ke amRta kA jala-pAna amRta dhyAna dvArA prakSepa kareM to vaha jala amRta ke (dAyAda) bhAI jaisA ho jAtA hai, bAda meM sUri-maMtra se abhimaMtrita karanA caahie|" isa taraha jala abhimaMtraNa meM zakti kA saMcAra karane kA gUDha tattva hai / ye tattva vibhinna mahA-puruSa vibhinna rUpa se prakaTa karate haiM / zrI kalyANa maMdira stotra meM ullikhita paMkti "pAnIyamapi amRtaM iti" bhI dhyAna meM rakhane yogya hai / devatA khuda zaktizAlI hote hue bhI camatkAritA kI aMtima phaladAyakatA ke lie jala-abhimaMtraNa jaise upAya batAte rahate haiM, yaha dhyAna meM rakhane yogya hai aura yahI upAya taMtra maMtra ko sahakArI banate hai / * "jApa-samaya rahasya". prabhAva kathA-2 : sumati nAma ke zrAvaka ko upakArI gurU-bhagavaMta dvArA zrI bhaktAmara stotra kI prApti huii| vaha prati dina niyama pUrvaka trikAla bhaktAmara kA jApa baDI zraddhA se karatA thA / samudra meM tUphAna uThate samaya bhaktAmara stotra kA pATha karate vakta cauthe-zloka ke paThana se cakrezvarI devI prakaTa huI evaM devI ne pA~ca ratna sumati-zrAvaka ko diye / isa kathA ke dvArA ArAdhya aisA zrI bhaktAmara stotra kA trikAla jApa karane kI bAta dRDha hotI hai / saMdhyA kAla kA samaya dhyAna evaM ArAdhanA tathA japa evaM jApa ke lie itanA jyAdA upayukta hai ki usa belA meM svalpa prayatna se bhI kI gaI sAdhanA zIghra phaladAyaka banatI hai / prasanna hue deva bhI aisI cIja de jAte haiM ki jisakA svataMtra rUpa se prabhAva hotA hai / kadAcit maMtra jApa kA evaM dhyAna-smaraNa vagairaha ke lie saMdhyAkAla kA samaya itanA pavitra mAnA gayA hai ki usa samaya meM svAdhyAya evaM zAsroM kA pATha karane kI bhI manAI karane meM AI hai| * "camatkAra rahasya". * prabhAva kathA-3 : pATalIputra rAjya kA sudhana nAma kA dRDha zrAvaka, vahA~ ke rAjA bhIma ko dRDha zrAvaka banAtA hai evaM dhulipA nAma ke yogI dvArA nagara meM kie gae upadrava ko bhaktAmara kI sAtavIM-gAthA ke jApa se prakaTa huI devI cakrezvarI kI sahAyatA se dUra karatA hai / zrAvaka sudhana yogI ko ucita zikSA mile isa hetu cakrezvarI devI dvArA anya mandiroM para dhUla kI barasAta karavA kara phira use dUra bhI karavAtA hai / isa camatkAra se aneka AtmAe~ bhaktAmara stotra kA nitya-pATha karane lgii| "camatkAra ko namaskAra" vAlI yukti sarva-mAnya hai / eka bAra camatkAra hone se jana-sAdhAraNa dharma-mArga kI ora prerita hotA hai, aMtataH unako camatkAra ke vyAmoha se chuDavAkara Atmika sAdhanA ke mArga para lAyA jA sakatA hai / isalie isa stotra kI camatkAritA ke prati anAdara karane jaisA yA isa para praznacinha lagAne jaisA kucha nahIM hai / 194 rahasya-darzana 2010_04

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* "yama-niyama rahasya". prabhAva kathA-4 : isa mahimA kathA meM bhaktAmara ke AThaveM evaM nauveM zlokoM kI mahimA darzAI gaI hai / isa kathA ke mukhya pAtra ne jIva-dayA ke bodha se prabhAvita hokara jIva-hatyA na karane kA niyama liyA evaM nitya bhaktAmara-stotra kA pATha; bhAva evaM zraddhA pUrvaka karanA nirantara jArI rakhA / Akhira meM ve aneka prANIyoM evaM prapaMcadhAriyoM ke bhaya se mukta ho gaye, para jaba pyAsa se atyaMta vyAkula hue taba cakrezvarI-devI ne jala dekara unakI jindagI bacAI / jana-sAmAnya ko prabhAvita karane ke lie eka hI dina meM cakrezvarI-devI kI madada se AdIzvara-paramAtmA kA jina maMdira banavAyA / zrI bhaktAmara-stavana ke pratidina pATha prAraMbha ke sAtha vrataniyama grahaNa karanA ati Avazyaka hai / yama-niyama kA pAlana saMkalpa-bala ko baDhAtA hai evaM puNya meM vRddhi karatA hai / yama evaM niyama ke binA koI bhI maMtra kA phala nahIM milatA hai / yama-niyama saMkalpa-bala kI vRddhi to karate hI hai sAtha hI jinezvara-paramAtmA kI AjJA ke pAlana rUpa bhI hote hai / isIlie bhaktAmara stotra ke ArAdhakoM ko apane jIvana ko yama evaM niyama vAlA banAnA caahie| ."vidyA rahasya" . zrI bhaktAmara stotra ke dasaveM zloka meM bhaktAmara AdhArita kathA kA varNana nahIM hai phira bhI isameM batAye gaye artha ke anusAra nami-vinami vidyAdharoM kA saMkSipta vRttAMta batAyA gayA hai / pahale hamane jo bAta vidyAdharoM kI vidyA kI kahI hai vaha smaraNIya hai / zrI dharaNendrane RSabhadeva prabhu kA vaikriya rUpa lekara nami evaM vinami kI zAnti ke lie 48,000 maMtra pradAna kie the evaM rohiNI pramukha vidyA-devIyoM ko AmnAe~ sahita pratyakSa kara ke diye the / aMtatogatvA vidyAdharoM ke kula kI sthApanA huI evaM nami-vinami do kroDa munivaroM ke sAtha zatrujaya-tIrtha para mokSa sidhAre tathA RSabhadeva bhagavAna rUpa svAmI kI sevA se prabhu ke sevaka nami-vinami zrI RSabhadeva bhagavAna jaise siddhi-pada ko prApta hue / yahA~ bhI vidyA evaM maMtra ko eka hI mAnane meM AyA hai| vidyAdhara lokoM meM bhI solaha vidyA-devIoM ko pratyakSa karane kI AmnAyeM thI aisA samajhA jAtA hai / * "vINA-vAdana rahasya". *prabhAva kathA-5 : prastuta pAMcI kathA kapardI zrAvaka kI hai / kapardI zrAvaka zrI bhaktAmara stotra ekAgra citta se zuddhi pUrvaka vINA ke sAtha tanmayatA se gAtA thA / eka bAra gyArahavIM gAthA gAte vakta zrI cakrezvarI devIne prakaTa hokara varadAna diyA ki saMdhyA samaya kAmadhenu gAya tumhAre dvAra para AyegI / devI ke vacanAnusAra kAmadhenu gAya unake ghara para AyI tathA 31 ghaDe dUdha se bhara diye, jo bAda meM svarNa rUpa meM parivartita ho gae / isa ghaTanA ke bAda kapardI zrAvaka ne punaH kAmadhenu gAya ko usake ghara bhejane kA Agraha kiyA, tAki kAmadhenu gAya ke dUdha kI khIra se rAjA Adi ko bhojana karAne evaM pUjya AcArya bhagavaMta ko bhI khIra vahorAne kA manoratha pUrNa ho ske| devI-cakrezvarI ne apane bhakta kA yaha manoratha bhI pUrNa kara sabako Azcarya cakita kara diyA / pU. AcArya hemacandra sUrIzvarajI ne "kAvyAnuzAsana grantha' meM "yaiH zAMtarAga rUcibhiH" vAle bhaktAmara stotra ke bArahaveM zloka ko udAharaNArtha liyA hai; ve nirvivAda aitihAsika mahAtmA the / unakI bhaktAmara stotra ke prati bhakti evaM niSThA svAbhAvika thii| zrI cakrezvarI devI ne hI kAmadhenu kA rUpa liyA aisA isa kathA ke Akalana se lagatA hai / phira bhI jaina paramparA meM kAmadhenu kA kyA svarUpa hai ? yaha zodha kA viSaya hai evaM kAmadhenu ke dUdha se khIra banI evaM use sabane khAyI, yaha vArtA bhI vicAraNIya hai| vaise yaha kathA saMzodhana ke lie bhI dizA-nirdezana karatI hai / ."bhAvanA rahasya". .prabhAva kathA-6 : bArahaveM zloka kI mahimA-kathA meM aMga-deza campApurI ke rAjA karNa ke maMtrI subuddhi kA ullekha hai / maMtrI subuddhi jaina dharma meM rata thA, bhaktAmara stotra ke prati Asakta tathA dharma meM dRDha zraddhA rakhane vAlA thA / vaha bhaktAmara kA niyamita ArAdhaka thA / hamArI ArAdhanA suMdara ho aura yadi kAla-bala anukUla ho to devI-devatA avazyameva pratyakSa hote haiM / devI cakrezvarI ne prakaTa hokara jAdUgara kimiyAgara jaise ceTaka ko daMDa svarUpa zikSA dii| isa kathA kI samApti para likhA hai ki "sarve parama daivatamiva stotraM peThaH' aise aneka camatkAroM ke bAda jana-sAdhAraNa paramadevatA svarUpa isa stotra kA paThana-pAThana karane lage / isa stotra kI prasiddhi isa meM rahe hue maMtroM kI bahulatA se huI evaM isa stotra ke prati kisa prakAra vinaya evaM zraddhA prakaTa karanI cAhie, yaha spaSTa batAne meM AyA hai | __isa kathA meM kahA hai ki "yAdRzI bhAvanA-yasya; siddhiH bhavati tasya tAdRzI' jaisI jisakI bhAvanA hogI vaisI hI usako siddhi prApta hogii| KXXXXXXXXXXXXXXXXXXXXXXXX rahasya-darzana 195) 2010_04

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* "tribhuvana svAminI rahasya" prabhAva kathA 7 AcArya pravara guNAkara sUrijI ne ina gAthAoM kA do vidyAoM ke sAtha sambandha jor3A hai| eka aSTa vidyA ke aMtargata viSApahAriNI vidyA evaM dUsarI tribhuvana svAminI vidyA / vaise gAthAoM ke andara ina vidyAoM kI zodha karanA muzkila hai parantu "tribhuvana" pada isa gAthA ke dUsare pada meM hai| prastuta kathA meM pATaNa nagara kI DAhIvena jo pariNaya sUtra meM baMdha kara apane sasurAla bharUca zahara meM AtI hai / DAhIvena kalikAla sarvajJa pUjya hemacandrAcAryajI ko apane parama guru mAnatI thii| DAhIvena ko devI cakrezvarI ne pratyakSa evaM prasanna hokara viSa hara hAra, divya kusuma-mAlA evaM pU. hemacandrAcAryajI kI pAdukA pradAna kii| yaha gAthA svataH hI viSApahArI mahA-vidyA svarUpa haiM, ataH devI ne isa gAthA se hI viSa hara hAra pradAna kiyA ina donoM kA eka hI sAtha mela karanA cAhie / granthakAra pharamAte haiM ki "jinAH tulya guNAH, tulya phaladAH sarve saba jinezvara bhagavaMta samAna guNa vAle hote hai, evaM samAna phala pradAna karane vAle hote haiN| DAhIvena kI dhArmika bhakti se prasanna zrI cakrezvarIdevI DAhI ko divya-hAra pradAna karatI hai, jisake madhya meM rahI huI maNi meM pArzva prabhu kA biMba bhI thA / DAhIbena ne devI dvArA pradAna kiyA gayA divya hAra zrI munIsuvratasvAmI ke kaMTha meM pahanAyA ataH camatkAra rUpa vaha hAra bhagavAna munisuvrata svAmI ke kaMTha meM jyoM kA tyoM raha gayA / DAhIbena zrI bhaktAmara stotra kA pATha zraddhA evaM bhAva-pUrvaka trikAla nirantara karatI thI / bharUca tIrtha ke itihAsa meM isa kathA kA pramukha sthAna hai / "caraNodaka rahasya' prabhAva kathA-8 prastuta kathA meM zrI bhaktAmara stotra ke prabhA se mahAmuni mallapi ke caraNoM ke prakSAla kI mahimA darzAI gaI hai / zrI bhaktAmara stotra kA prAraMbha bhI paramAtmA ke do caraNoM meM namaskAra se hI huA hai| aise caraNa jala se kauzala ke rAjA sajjana kA duSTa yogInI kA doSa bhI dUra ho gayA / pU. guNasenasUrijI ko pandrahaveM zloka kA pATha karate vakta koI devI ne malarSimuni ke prabhAva se avagata kraayaa| mallarSi muni ko zrI cakrezvarI evaM anya devIyoM kA divyAzIrvAda prApta thaa| mahA-muni ke pAda jala se kaI devI-devatA prabhAvita hue the| zrI cakrezvarI devI mAtra bhaktAmara stotra kI adhiSThAyikA hai, aisI bAta nahIM hai, parantu hara tapo-niSTha sAdhu-bha -bhagavaMta kI adhiSThAyikA ke rUpa meM bhI mahAna jina zAsana kI sevA karatI hai / isa gAthA meM baMdha - mokSiNI evaM svapnavidyA jaisI do mahA-vidyAoM kA samAveza hai / * "pratibodha rahasya" * putra * prabhAva kathA-9 solahavIM evaM satrahavIM gAthA meM anukrama se zrI saMpAdinI vidyA evaM para- vidyA ucchedinI vidyA kA samAveza hai / isa mahimA kathA meM jina zAsana ke mahAna kAruNika mahApurUSa kA itihAsa varNita hai / jina zAsana ke parama zrAvaka satya-saMgara ke ko pratibodha karane ke lie AcArya dharma- deva sUrijI ne athaka prayatna kiyA, parantu aMta meM ukta do gAthAoM kA dhyAna kara devI cakrezvarI ko nAstika aise putra ko sAkSAt naraka darzana karAne kA Agraha kiyaa| tava devIne AcArya bhagavaMta evaM rAja-putra ko sAkSAt naraka darzana karA kara, rAja-putra ko dharma se pratibodhita kara jaina-dharma meM sthira kiyaa| ye kathA bhavya AtmAoM ke bodha ke lie mahAna jainAcAryo ke athaka parizrama ko darzAne vAlI hai| * "bharUca tIrtha jirNodvAra rahasya" * prabhAva kathA - 10 : paramArhata mahArAjA kumArapAla jinakI zakti para gaurava anubhava karate the, aise mahA-maMtrI aMvar3a kA yahA~ para jikra kahate hai| mahAmaMtrI rAjya kAryoM meM lIna hote hue bhI bhaktAmara stotra kA niyamita pATha kiyA karate the| yaha saMbhavita hai ki unhoMne kalikAla sarvajJa zrI hemacaMdrAcAryajI jaise gurU-bhagavaMta ke pAsa se isa mahAna -stotra evaM isake aThArahaveM zloka kA rahasya prApta kiyA ho ! jo bhI ho isa zloka kI ArAdhanA kA prabhAva Akhira bharUca ke " zakunikA - vihAra" tIrtha ke jirNoddhAra taka pahu~cA thaa| mahAmaMtrIne apane mAtuzrI kI preraNA se isa tIrtha ke uddhAra kA mahAna kArya kiyaa| isa kathA ke vividha pAThAMtara evaM rUpAMtara bhI mile haiM, parantu zrI cakrezvarI devIne mahAmaMtrI ko candraprabhasvAmI kI pratimA arpita kI, yaha ullekha mahattvapUrNa hai| prApta ullekhoM se patA calatA hai ki aMvar3a - maMtrI kI mAtuzrIne jaba zrI - saMgha para Apatti AI taba samasta zrI saMgha ke sAtha sAmUhika rUpa se 18 vIM gAthA kA pATha kiyA evaM aMvar3a-maMtrI ne bhI isa gAthA kA dhyAna kiyA jisase zAsana- deva pratyakSa hue aisA jAnane meM AyA hai / parantu kauna se devatA pratyakSa hue isakA kahIM bhI ullekha nahIM hai| zrI RSabhadeva bhagavAna ke yakSa zrI gomukha yakSa ho sakate hai, aisI kalpanA kara sakate hai / isa gAthA meM doSa-nirnAzinI mahA-vidyA kA samAveza hai| aMbaDa-maMtrI ko jaba rAtri kAla meM bhaya AyA to unhoMne rAtri meM bhI isa gAyA kA dhyAna kiyA aisA zAstroM meM varNita hai| rahasya- darzana 196 2010_04 XXX

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* "ziva zAlinI rahasya". * prabhAva kathA-11 : praptata kathA lakSmaNa zreSThI kI hai / zreSThI ne apane gurU-bhagavaMta ke pAsa se AmnAyoM ke sAtha bhaktAmarastotra sIkhA thA / . parA ne prasanna hokara zreSThi ko aisA camatkArika maNi diyA ki jisako AkAza meM uchAlane se yaha maNi AkAza meM candra jaisA prakAza detA hai / vijJAna vidyArthI aisI mahimA kathAoM se suMdara mArgadarzana prApta kara sakate hai / lakSmaNa zreSThIne maNi ke prabhAva se prakAza kara rAjA ko jitAyA / stotra evaM maMtra ko AmnAyoM ke sAtha prApta karanA ati mahattvapUrNa hai / gurU-bhagavaMta se hI prApta karanA jarUrI hI nahIM; anivArya bhI hai / isa zloka ke eka rUpAMtara meM yaha bhI batAyA gayA haiAza meM rAtri meM sthira kiye gae maNi ko vApasa lene ke lie zreSThIne isI 19veM zloka kA dhyAna kiyA thA / ataH punaH yaNa kI zakti bhI isa zloka meM mAnI gaI hai / isa zloka ke sAtaveM, cautIsaveM, chattIsaveM, seMtIsaveM tathA aDatIsaveM akSaroM ko krama se paDhe to "zivazAlinI" paDhane meM AtA hai / jisakA artha aziva ko dUra karane vAlA hotA hai| * "rAtri pATha rahasya". * prabhAva kathA-12 : yaha kathA nAgapuranagara ke rAjA mahipati kI hai / rAjA ke praznoM kA sahI javAba pU. vijayasena sUrijI mahArAja ne diyA thA / AcArya bhagavaMta rAtri-velA meM zrI bhaktAmara stotra kA pATha karate the / Apa zrI dvArA 20vIM gAthA kA pATha karate vakta devI-cakrezvarI ne prakaTa hokara unako saba praznoM ke uttara jAnane kI vidyA pradAna kI thI / daivI-tattva prasanna hokara kyA kara sakate hai ? kyA de sakate haiM ? yaha atyaMta mahattvapUrNa haiN| ."zrI caMdraprabhasvAmI ArAdhanA rahasya". .prabhAva kathA-13 : yaha kathA "parakAya-praveza vidyA" ke jAnakAra AcArya jIvadeva sUrijI kI hai / Apa zrI ne bhaktAmarastotra kI (21vIM gAthA) isa eka hI gAthA kA AmnAyoM sahita jApa kara manovAMchita rUpoM ko prakaTa karane kI vidyA prApta kI / isa vidyA ke dvArA unhone ziva, brahmA, viSNa, sUrya, gaNeza evaM skaMda ityAdi ke rUpa ko prakaTa kiyA thA / isa gAthA meM bhI zrI candraprabhasvAmI kA ullekha hai / evaM unake aciMtya prabhAva ko bhI mAnA gayA haiM / ."sUri maMtra-siddhi rahasya". *prabhAva kathA-14 : zrI bhaktAmara stotra kI yaha caudahavIM kathA vidyA-siddha Arya khapUTAcAryajI kI haiM / ina AcArya bhagavaMta kA puNya-nAma smaraNa bhI mahAna-siddhi ko pradAna karane vAlA haiM / isa gAthA kA ArAdhya-maMtra sUri-maMtra hI kahane meM AyA hai / Arya khapUTAcAryajI bhI sUri-maMtra siddha kie hue mahAtmA the / ApazrI ne bhI bhaktAmara stotra ke isa zloka kI sAdhanA kI hai / aisA ullekha bhI hameM apanI bhAvanA kI vRddhi meM prerita karane vAlA haiM | AcAryazrI ne apanI mahAna sAdhanA se gur3a zastra pattana maMdira ke yakSa kI mUrti evaM do mahAna kuMr3IyoM ko apane pIche-pIche calAne kA camatkAra kiyA thA / maMtra-camatkAra ke dvArA ApazrI ne jina-zAsana ke prabhAva ko phailAne meM cAra-cA~da lagAye the / ."daivI-duniyA rahasya" * prabhAva kathA-15 : yaha kathA bhI Arya khapUTAcAryajI kI mahAna maMtra-siddhi kI jayagAthA haiM / bhaktAmara stotra kI tevIsavIM gAthA kI sAdhanA kara AcAryazrI ne zrI devI-cakrezvarI se duSTa vyataMra ko vazIbhUta karane kA varadAna prApta kiyA thA / duSTa evaM hiMsApriya caMDikA devI ne AcAryazrI ke gale meM nAkhUna cubhAyA / parantu divya-sAdhanA ke evaM cakrezvarI-devI ke prabhAva se ye nAkhUna kA prahAra caMDikA devI ke khuda ke kapAla meM hI huA / isa prakAra ke varNana se hameM daivI-duniyA ke bAre meM vizeSa-jJAna prApta hotA haiN| jainAcAryoM kI yaha mahAnatA rahI haiM ki ve apanI sAdhanA evaM sadupadeza ke prabhAva se hiMsaka deva-devIyoM ko bhI ahiMsaka banAte haiM | aisI hI eka hiMsA-priya caMDikA-devI ko ahiMsaka vanA kara Arya khapUTAcAryajI ne "jaina jayati zAsanam' kA jayanAda kiyA thA / ."ciMtAmaNI maMtra rahasya". *prabhAva kathA-16 : zauryapura nagara ke jitazatru rAjA kI yaha kathA haiM / usake aMtaHpura meM saba rAnIyA~ bhUta-preta-pizAca Adi ke asara se kuprabhAvita ho gaI thI / AcArya zrI zAMtisUrijI ke abhimaMtrita-jala kA jala-pAna evaM A~khoM me jala chiMTakane se bhUta rahasya darzana 197) 2010_04

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preta Adi ke asara se mukta ho gaI / abhimaMtrita-jala-pAna to karane meM AtA hai parantu abhimaMtrita jala ko paramAtmA ke prakSAla kI taraha A~khoM para lagAne kI vidhi samajhane yogya hai / AcAryazrI ne isa mahAna kArya ko karane ke pazcAt mahAna jina-zAsana kI prabhAvanA karane ke uddezya se avadhUta kA veza bhI dhAraNa kiyA thA / kitane hI AcArya-bhagavaMta gAthA 20 se 25 (cha: gAthA) ke ArAdhya-maMtra ko sUri-maMtra hI mAnate hai / kitane hI AcArya zrI ina cha: gAthAo ke ArAdhya-maMtra, ciMtAmaNI-maMtra ko mAnate hai / AcArya bhagavaMta zrI mAnatuMgasUrIzvarajI kI anya kRti bhayahara stotra "namiUNa-stotra" haiM / isa stotra meM ciMtAmaNI-maMtra kA saMgopana hai / ciMtAmaNI-maMtra jaina zAsana kA mahAna-maMtra haiM, spaSTa rUpa se zrI pArzvanAtha-prabhu ko uddezya meM rakha kara isa maMtra kI racanA kI gaI haiM / ina gAthAoM kA viziSTa prabhAva haiM aisA mAnanA caahie| zrI namiUNa-stotra meM to krama baddhatA se isa ciMtAmaNI maMtra kI upalabdhatA hai, parantu bhaktAmara kI gAthA naM. 21 evaM 22 meM sUcanA ke bataura isa maMtra kI upalabdhatA kA pramANa haiM aisA lagatA haiM / 21 vIM gAthA ke tIsare, chabbIsaveM evaM saiMtAlIsaveM akSaroM ko anukrama se par3he to "va Saha" par3hA jA sakatA hai / ina akSaroM ke AdhAra para ciMtAmaNI-maMtra kI sUcanA ko samajhA jA sakatA haiM / isI gAthA (21) ke 38,26,47 evaM 48 veM akSaroM ko krama-baddhatA se par3he to "vi Sa hara" par3hA jA sakatA haiM / ThIka isI prakAra gAthA 22 vIM meM 43 evaM 38 ve akSaroM ko par3hane se "pAsa" zabda kI sUcanA ujAgara hotI haiM / aba thor3e aura akSaroM ko tor3a-maror3a kara par3he to isI 22 vIM gAthA meM se "sphuliMga" zabda par3hA jA sakatA hai, eva "namiUNa" zabda bhI bana sakatA haiM / isa taraha karIba-karIba "ciMtAmaNI maMtra' ina gAthAo meM se par3hA jA sakatA hai ataH ina gAthAoM kA anupama mahattva siddha hotA haiM / * "gurU Adeza rahasya" . prabhAva kathA-17 : gajarAta rAjya ke vaddha bhIma-deva ke samaya kI bAta haiM / aNahilapara-pATaNa zahara meM banI huI ghaTanA kA varNana yahA~ diyA jA rahA haiM | caNika nAma kA zrAvaka caneM beca kara apanI jIvikA calAtA thA / jina-bhakti se ota-prota yaha zrAvaka zrI bhaktAmara-stotra kI 26 vI gAthA ke bhAva-pUrvaka ArAdhanA se apAra-sampatti kA mAlika bana gayA / ArAdhanA ke prabhAva se vyApAra hetu lAye gaye tIna koThI bhare hue caneM svarNa rUpa meM parivartita ho gaye / isa kathA se gurU-bhagavaMta ke Adeza, maMtra-sAdhakoM ke lie vizeSa upayogI hai; aisA siddha hotA hai | caNika zrAvaka kI ArAdhanA meM (1) "tubhyaM-namo" zloka (2) 108 namaskAramahAmaMtra (3) brahmacarya kA dRr3ha pAlana (4) paMcAsarA pArzvanAtha-bhagavAna evaM AdIzvara-paramAtmA kI bhakti (5) zrI mahAlakSmIjI kI ArAdhanA; ye pA~co gurU-Adeza mahAna sahAyaka bane the / __ bhaktAmara stotra kA jApa karane vAle ArAdhako ko prati-dina eka mAlA zrI namaskAra-mahAmaMtra kI avazya ginanI cAhie tathA dAridraya ko dUra karane ke lie zrI mahAkSmI devI kI upAsanA avazyameva karanI cAhie / zrI mahAlakSmI-devI, zrI cakrezvarI devI kI sakhI devI haiN| zrI cakrezvarI mAtA bhaktAmara ke ArAdhakoM kI bhakti se prasanna hokara bhakta ke dAridraya ko dUra karane ke lie zrI mahAlakSmI-devI ko sUcita karatI haiM / aMtataH ArAdhanA se prApta lakSmI kA sadupayoga kara caNika zrAvaka ne zrI RSabhadeva bhagavAna ke nUtana-jinAlaya kA nirmANa karAyA evaM zrI mahAlakSmI mAtA ke maMdira kA bhI jirNodvAra karAyA / isa zloka meM cAra bAra "tubhyaM" Ane se cAra bAra "yaM' akSara AyA haiM | bIjAkSara koSa meM "yakAra" zabda (1) mitra-milana (2) iSTa prApti (3) dhyAna-sAdhanA evaM sAttvikatA kI jAgRti ke lie bahuta hI upayogI bIjAkSara mAnA gayA haiM / yahA~ para lakSmI prApti kA artha koI bhI prakAra kI iSTa prApti (manovAMchita pUrNa honA) hI samajhanA cAhie / isa prakAra karane se isa gAthA evaM kathA ke prabhAva kA mela hotA haiM / * "aTThama ArAdhanA rahasya" . *prabhAva kathA-18 : godAvarI nadI ke kinAre prAkRtika chaTA ke madhya meM basA huA pratiSThAnapura nagara ke rAjA hAla kI kathA kA yahA~ varNana karane meM AyA haiM / rAjA hAla ko koI putra nahIM thA / putra prApti ke lie usane aneka sAdhanA kI evaM mannata mAnI kintu usakI yaha murAda purI nahIM huI / AkhirakAra ve tyAgI muni-bhagavaMta ke pAsa gaye aura unhoneM rAjA para kRpA kara bhaktAmara stotra kI nitya jApa kI vidhi batAI / isa mahAna-jApa kI ArAdhanA zraddhApUrvaka karane se tIsare hI dina mAtA cakrezvarI-devI, usakI apUrva bhakti se prasanna hokara prakaTa huI evaM eka divya puSpa-mAlA rAjA hAla ko arpita kI / isa divya puSpa-mAlA ko rAnI ke kaMTha (198 rahasya darzana XXXXXXXXXXXXXXXXXXXXXXXXXXXX 2010_04

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meM pahanAne kA devI ne nirdeza diyA / isa divya puSpa-mAlA ko rAnI ne apane kaMTha meM dhAraNa kI tathA isa divya-mAlA ke prabhAva se yathA-samaya rAnI ko putra-ratna kI prApti huI / rAjA kI khuzI kA koI pAra nahIM thA; unhoMne isa putra kA nAma cakrAdAsa rakhA / isa putra-prApti kI vidhi kI pUrI jAnakArI upalabdha nahIM hai, para isa kathA se aisA jAnane meM AtA haiM ki rAjA hAla neM aTThama kI tapasyA kara bhaktAmara stotra kA tIna dina taka akhaMDatA se jApa kiyA tathA tapa evaM japa ke prabhAva se devI ne prakaTa hokara apane bhakta ke manoratha pUrNa kie / isa kathA se bhavyAtmAoM ko tIna-dina taka aTTama ke tapa ke sAtha akhaMDatA se zrI bhaktAmara stotra kA jApa karanA cAhie, jisase rAjA-hAla kI taraha manovAMchita avazya pUrNa hoNge| .trisaMdhyA jApa rahasya . *prabhAva kathA-19 : zloka 28, 29 evaM 30 me koI bhI kathA kA ullekha nahIM haiM / 31 veM zloka kI TIkA meM gopAlaka nAma ke caravAhA kI vArtA kahane meM AI hai / bhadra-prakRti vAle gopAla caravAhA ko tyAgI gurU bhagavaMtane bhavyAtmA jAnakara zrI bhaktAmara stotra evaM zrI namaskAra mahAmaMtra kA pATha sikhAyA / gurU-bhagavaMta kI nizrA meM zraddhApUrvaka sIkhe hue bhaktAmara stotra evaM namaskAra mahA-maMtra kA gopAla bhAva-pUrvaka prati-dina pATha karatA thA sAtha hI jainAcAra kA bhI bakhUbI pAlana karatA thA | svapna meM gopAla caravAhA ko prAtihArya sahita jina-pratimA ke darzana hue| ThIka usa alaukika svapna-darzana ke dUsare hI dina gocara (gAyoM kA carAgAha) bhUmi meM eka jina-bimba prakaTa huA / gopAlane isa alaukika nayana-ramya jina pratimA ko yogya sthAna para pratiSThita kiyA evaM cha: mAha taka pratimA ke samakSa zrI bhaktAmara stotra kA trikAla jApa kiyA / bhadrika gopAla ke zraddhA evaM bhAva-pUrvaka kie gae jApa se prabhAvita hokara devI-cakrezvarI ne gopAla ko rAjya dilAyA / jaina-dharma kA prabhAva dekhie ki zraddhA evaM bhakti se kie gae jApa ke prabhAva se gopAla rabArI se rAjA banA tathA yuddha ke samaya zrI cakrezvarI devI ke alaukika prabhAva se aparAjita bhI rahA / zrI mahAprabhAvika bhaktAmara stotra ke ArAdhako ko cha: mAha taka trikAla pATha avazyameva karanA cAhie / * maMtra AmnAya rahasya . * prabhAva kathA-20 : gujarAta rAjya ke bhIma rAjA ke senAdhipati jiNahAka kI yaha kathA jaina-vIratA kI yazasvI gAthA haiM / yaha kathA anyatra bhI prasiddha huI hai / mahAna daNDAdhipati ne dhavalakapura (vartamAna-nAma dholakA) ke samasta kSetra ko cora ke bhaya se mukta kiyA thA / bar3I muzkila se jIvana nirvAha karane vAle isa mahAna zrAvaka para navAMgI vRttikAra zrI abhayadevasUrIzvarajI mahArAja ne kRpA kara zrI cakrezvarI devI kI pratimA; RSabhadeva bhagavAna evaM zrI pArzvanAtha prabhu kI pratimA pradAna kI / sAtha hI zrI kalikuMr3a pArzvanAtha bhagavAna ke maMtra kI AmnAya bhI pradAna kI / yaha kalikuMr3a-maMtra hI isa gAthA kA maMtra kahalAyA evaM isa maMtra ke sAtha bhaktAmara stotra kA nitya pATha karane kI salAha dii| jiNahAka nitya pArzva-prabhu kI pratimA kI trikAla pUjA evaM bhaktAmara kA pATha bhAva evaM zraddhApUrvaka karatA thA / usakI isa ArAdhanA se prasanna hokara devI-cakrezvarI ne apanI sevikA devI dvArA eka ratna jiNahAka ke pAsa bhejA tathA ise bhujA para bA~dhe rakhane kA nirdeza diyA / isa ratna ko bhujA para bA~dhane ke prabhAva se jiNahAka ko mahAna daNDAdhipati pada prApta huA / apane parama upakArI kA smaraNa kara jiNahAka ne kasauTI-patthara kI pArzvanAtha prabhu kI nayanaramya pratimA banavA kara bhavya-jinAlaya meM apane parama upakArI guru bhagavaMta pU. AcArya zrI abhayadevasUrIzvarajI ke kara-kamaloM se pratiSThita karavAI / isa zrAvaka kI jaina-zAsana ke prati aTUTazraddhA kI kathA paThanIya hI nahIM anukaraNIya bhI haiM / isa kathA ke vizleSaNa se yaha bhI patA calatA haiM ki mukhya ArAdhya devI kabhI apanI sahAyikA devI dvArA bhI bhaktoM ke manovAMchita pUrNa karatI haiN| .svAnubhava rahasya. *prabhAva-kathA-21 : rAjA-soma ne AcArya zrI vardhamAnasUrijI ke dharmopadeza se prabhAvita hokara jaina-dharma aMgIkAra kiyA tathA AcAryazrI ke AdezAnusAra zrI namaskAra mahAmaMtra evaM zrI bhaktAmara stotra kA pATha karane lagA / rAja-kanyA manoramA para jaba upasarga huA (Apatti AI) tava rAjA soma ne isa mahAprabhAvika stotra kI 34 vIM gAthA kA smaraNa kiyA aura devI cakrezvarI kI sahAyatA se hAthI ko vazIbhUta kara rAja-kanyA ko hAthI ke caMgula se chur3AyA / soma-rAjA ne rAja-kanyA manoramA se vivAha kiyA evaM rAjapATa bhI pAyA / XXXXXXXXXXXXXXXXXXXXXXXXrahasya-darzana rahasya-darzana 199 199) 2010_04

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isa gAthA ke maMtroM ke viSaya meM AcArya zrI guNAkarasUrIzvarajI ke nimna paMktiyoM meM spaSTa hai ki"eSu vRtteSu vakSyamANA tat tat bhIhara vRttavarNAH eva maMtrA punaH punaH smartavyAH ato na apara maMtra nivedanam " uparokta ullekha se yaha spaSTa hotA haiM ki gAthA 33 se 42 taka kI gAthAoM meM anukrama se dikhAyeM gaye (1) hAthI ke bhaya ko dUra karane vAle (2) siMha ke bhaya ko dUra karane vAle (3) agni ke bhaya ko dUra karane vAle (4) sarpa ke bhaya ko dUra karane vAle (5) yuddha ke bhaya ko dUra karane vAle (6) jala ke bhaya ko dUra karane vAle (7) vyAdhi-roga ke bhaya ko dUra karane vAle + see (8) baMdhana ke bhaya ko dUra karane vAle ye zabda, varNa, evaM akSara hI maMtra-rUpa haiN| ataH dUsare koI bhI maMtro kI ArAdhya maMtra rUpa kI AvazyakatA nahIM haiN| phira bhI anya TIkAkAroM ne apanI TIkA meM anya maMtroM ko isa gAthA se saMbaMdhita batAyA haiM / isa viSaya meM vidvAnoM ko UhApoha karake samAdhAna karane jaisA haiM / hama to isake samAdhAna svarUpa itanA hI kaha sakate haiM ki ye gAthAe~ svayaM maMtra hI hai aura apara-maMtro ko bhI isa gAthA saMbaMdhI maMtra mAnane caahie| jaise paMdarahavIM gAthA meM svapna vidyA hai ora baMdhamokSiNI vidyA bhI hai / vaise hI isa gAthA meM gAthA svayaM hI maMtra haiM aura bhaya nivAraNa ke lie apara-maMtra bhI isI phala ko dene vAle banate haiN| ataH anya maMtra hone para bhI isa gAthAoM ko to usa usa bhaya nivAraka maMtra mAnanA cAhie arthAta ye nau gAthAe~, gAthA aura maMtra donoM svarUpa haiN| zrI bhaktAmara stotra ki isa gAthA ke prabhAva evaM camatkAra ke bAre meM hamane par3hA to haiM, kintu isa gAthA ke prabhAva kA hamane svayaM bhI pratyakSa anubhava kiyA, vaha isa prakAra haiM hama jaba UTI ke jaMgala meM vihAra kara rahe the taba hAthIyoM ke vikarAla jaMgala meM mere evaM munirAja naMdiyaza vijaya ke pIche eka hAthI daur3ate hue pAgala kI taraha A rahA thA; jisase hama bhayabhIta ho ge| Akhira aMtima samaya jAna kara rAste se haTa kara eka ora ho gae aura vahA~ navakAra maMtra evaM apanA iSTa-maMtra tathA mahAprabhAvika zrI bhaktAmara stotra kI isI 34 vIM gAthA kA pATha karate hI madonmatta hAthI zAMta ho gayA evaM apanI sUMr3a se hamAre caraNo kA dotIna bAra sparza bhI kiyaa| yaha ghaTanA Aja se dasa varSa pahale hI ghaTI thii| Aja bhI jaba isa ghaTanA ko yAda karate haiM to romaroma khar3e ho jAte haiM / " bhaktAmara - bhaktAmara hI haiM; mAtra zrI cakrezvarI mAtA hI nahIM apitu padmAvatI mAtA bhI isa stotra kI adhiSThAyikA ke rUpa meM kArya karatI haiM jisakA hameM vyaktigata rUpa se anubhava huA haiM / " " nitya smaraNa rahasya" prabhAva kathA - 22 : devarAja eka nirdhana zrAvaka hote hue mana se atyaMta samRddha thA / bhaktAmara kI parama ArAdhanA usake antarmana ko amIra banA rahI thI, vaha bhaktAmara kA pATha prati-dina karatA thA / " jaba graha dazA badalane kA samaya AtA hai taba dizA khuda ba khuda badalane lagatI hai|" devarAja vyApAra karane ke lie videza ravAnA hue| unake sAtha aura bhI kaI vyApArI the| rAstA jaMgala meM se hokara pasAra ho rahA thA / usa bhayAnaka jaMgala meM unheM rAta bitAnI thii| kucha hI dera bAda garjanA karatA huA eka siMha AyA dekha kara saba gabharA kara bhayabhIta ho gaye / saba loga devarAja ke pAsa pahu~ce / devarAja ne antarmana kI parama zraddhA paiMtIsaveM zloka kA smaraNa kiyA / dahAr3atA huA siMha vaza meM hokara namra bana gyaa| hamalA karanA to dUra rahA ulTe vaha devarAja ke caraNoM meM vaMdana karane jaisI mudrA meM baiTha gayA / phira siMha ne apane paMje meM se tIna bezakimatI ratna devarAja ke sanmukha rkhe| unake sAthI vyApArI samajha gaye ki yaha saba karAmata devarAja kI hI haiM / devarAja ne saba vyApAriyoM ko jaina-dharma kA bodha rahasya-darzana 200 2010_04 XXX

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karAyA / mAtra "bhaya-nivAraNa'' ke lie hI isa stotra kA smaraNa karanA aisI bhAvanA kadApi na rakhanA apitu nitya ananya-bhAva se isakA smaraNa karanA cAhie / kaI bAra aisA bhI hotA haiM ki jisa maMtra kA nitya upayoga pUrvaka smaraNa nahIM hotA usakI jarUrata par3ane para vaha maMtra yAda bhI nahIM AtA / ataH "upayoga pUrvaka nitya-smaraNa-maMtra sAdhanA kA svarNima siddhAMta haiN|" . "jala-siMcana rahasya". *prabhAva kathA-23 : pratiSThAnapura ke lakSmIdhara zeTha kI jaina-dharma ke prati apAra zraddhA thI / ve zrI bhaktAmara stotra kA nitya dhyAna evaM smaraNa karate the| zeThajI eka bAra apane sAthIyoM ke sAtha jaMgala meM gaye the taba acAnaka dAvAnala (bhISaNa-Aga) prakaTa huA; dekhate hI dekhate usa bhISaNa-agni ne pracaMr3a rUpa dhAraNa kara liyA, taba zeThajI ne zrI bhaktAmara stotra kA dhyAna kiyA / apane bhakta kI Apatti jAnakara devI-cakrA ne prakaTa hokara zeThajI ko bhaktAmara kI "chattIsavIM gAthA" kA smaraNa kara usase abhimaMtrita jala se dAvAnala ko siMcana karane kahA / zeThajI dvArA thor3A abhimaMtrita jala Aga para chiMTakane mAtra se hI bhISaNa-agni zAMta ho gaI; upasthita loga Azcaryacakita raha gaye / yahA~ para devI ne apanI upasthiti meM hI isa gAthA kI prabhAvikatA ko sthApita kiyA haiM / jala abhimaMtraNa jaina zAstro kA sarva-mAnya taMtra haiM / "zAMti pAnIyaM mastake dAtavyamiti" arthAt zAMti se abhimaMtrita-jala mastaka para chiTakanA caahie| ye bAta "zrI bRhat (bar3I) zAMti stotra" meM vidyamAna haiM; jana sAmAnya meM yaha rivAja pracalita hai, zraddhA evaM AsthA hameM jarUra saphala vanAtI hai / *"daivI-kRpA rahasya". * prabhAva kathA-24 : yaha kathA mahebhya-zreSTi kI dRr3havratA putrI kI haiM / jisane bhaktAmara-stotra ke prabhAva se apane Upara Aye saMkaTa ko dUra kara jina-zAsana ke mahAna-prabhAva ko phailAyA thA / apanI sautana ke dvArA apane pati karmaNa ko uttejita kara use mArane kA Sar3ayaMtra racA tathA eka ghar3e ke aMdara jIvita sarpa ko rakhA / kintu bhaktAmara stotra ke prabhAva se ghar3e meM rakhA huA sarpa puSpamAlA meM parivartita ho gayA tathA sarvatra jaina-dharma kA jaya-nAda huA / * "guru-sAdhanA rahasya". * prabhAva kathA-25 : guNavarmA ko zrI bhaktAmara kI mahAna-sAdhanA se rAjya kI prApti huI thI / apane baMdhu raNaketu ko eka guphA meM guNavarmA ke sainya ne ghera liyA thA parantu raNaketu vicalita nahIM huaa| usane bhaktAmara kI isa gAthA kA smaraNa kiyA tathA isake prabhAva se vijayI bhI huA / gAthA naM. 38 evaM 39 donoM hI yuddha-bhaya ke vijaya ke lie hone ke bAvajUda bhI 39 vIM gAthA ke smaraNa ke vakta hI cakrezvarI-devI ne prakaTa hokara guNavarmA ko varadAna diyA yaha ullekhanIya haiN| pUjya gurudeva vikramasUrIzvarajI mahArAja ne vi. saMvata 2025 meM prAcIna kesaravAr3I-tIrtha (madrAsa) meM sAmUhika bhaktAmara-pATha zurU karane se pUrva madrAsa ke usa cArtumAsa meM saba vivAdoM kA zAMti-pUrvaka samAdhAna kara suMdara dharma-prabhAvanA kI thii| vaha bhaktAmara kI isa vizeSa-gAthA ke jApa se hI sambhavita huI thii| upakArI guru-bhagavaMta nitya bhaktAmara kA sAmUhika pATha karate vakta isa gAthA kA uccAraNa ucca-svara se evaM samAnya se haTa kara prabhAvI DhaMga se karate the / "zraddhA sadaiva phalavatI hI banatI haiN|" "isa gAthA kI ArAdhanA apUrva phala dene vAlI haiN|" * "vrata-pAlana rahasya". prabhAva kathA-26 : tAmralipta-nagara ke dhanavAha zeTha ne AcArya zrI jinezvarasUrijI ke dharmopadeza se prabhAvita hokara jainadharma aMgIkAra kiyA; evaM hiMsaka-vRtti kA tyAga kara ahiMsA kA vrata dhAraNa kiyA tathA hRdaya meM karUNA-bhAva ko sthApita kiyA / zeTha; AcAryazrI ke Adeza se bhaktAmara stotra kA nitya-pATha zraddhA pUrvaka karane lge| dhanavAha-zeTha eka vAra siMhaladvIpa kI samudrIyAtrA kara rahe the tava vikaTAkSI devI ne bIca samudra meM upadrava zurU kiyA; evaM hiMsaka devI ne upadrava zAMta karane ke evaja (badale meM) meM mAnava balidAna maaNgaa| parantu zeTha ne devI kI bAta kI paravAha na karate hue zrI bhaktAmara stotra kA pATha zurU kiyA / isa stotra ke 40 veM zloka kA pATha karate hI vikaTAkSI devI ke saba upadrava niSphala hokara zAMta ho ge| devI ne bhI zeTha dhanavAha ke vrata-pAlana kI dRr3hatA se prasanna hokara zeTa ko vacana dekara jIva-hiMsA kA hamezA ke lie tyAga kiyA / dhanavAha-zeTha ne cakrezvarIdevI sahita AdIzvara paramAtmA kI pratimA kI nUtana jinamaMdira banavAkara pratiSThita krvaaii| XXXXXXXXXXXXXX rahasya-darzana 201 201) 2010.04

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* "roga-nivAraNa rahasya". .prabhAva kathA-27 : ujjayinI nagarI ke rAjA rAjazekhara ke putra rAjahaMsa kI yaha ramaNIya-kathA hai / sAtha-sAtha karma-vipAka ke mahattva ko samajhane vAlI jaina dharma ke prati dRr3ha evaM zraddhAlu mAnagirI ke rAjA kI suputrI kalAvatI kI aTUTa-zraddhA kI kathA bhI hai / apane pitAzrI ke durbuddhi ke kAraNa rAjakumArI kalAvatI kA vivAha rAjahaMsa ke sAtha sampanna huA | rAjahaMsa ko usakI sautelImAtA ne bhayaMkara-roga utpanna ho aisI durbuddhi se viSAkta bhojana karAyA parantu jina-zAsana ke prati aTUTa-zraddhA rakhane vAlI kalAvatI ne bhaktAmara stotra ke 41 veM zloka kA smaraNa kiyA / ataH cakrezvarI devI ne camatkArika rUpa se roga-nivAraNa kA upAya batAyA jisase rogadUra ho gayA evaM dhana kI bhI prApti huI tathA kalAvatI kI mahAna jaina-zAsana ke prati zraddhA kI bhI vijaya huI / isa kathA ke vizleSaNa se patA calatA haiM ki devI ne khuda roga dUra na kiyA, para roga dUra karane kA upAya batAyA / isa zloka ke pATha karane se roga dUra ho jAtA haiM | isakA artha hama yaha bhI samajha sakate haiM ki isa gAthA maMtra kI ArAdhanA se asAdhya-roga nivAraNa kI yogya auSadhi anAyAsa hI prApta ho jAtI haiM; jisase roga kA nivAraNa zIghra ho jAtA haiM / * jApa-saMkhyA rahasya . *prabhAva kathA-28 : dilhI ke bAdazAha jalAluddIna ke samaya kI yaha kathA haiM / ajamera-durga ke pAsa eka choTe se gA~va ke rAja-putra raNapAla ko ajamera ke mIra ne gunAha karane ke jurma meM use evaM usake putra ko giraphtAra kara dilhI-darabAra meM bheja diyA; vahA~ unheM kArAgRha meM baMda kara diyA gayA / raNapAla svabhAva se bahuta sarala thA tathA jaina sAdhu bhagavaMto ke satsaMga meM bhI rahatA thA / use namaskAra mahAmaMtra evaM bhaktAmara stotra para bhI aTUTa zraddhA thI / kArAgRha meM bhI raNapAla ne isa stotra kI 42 vIM gAthA kA jApa jArI rakhA / tanmayatA se zraddhA pUrvaka jApa karate-karate dasa-hajAra jApa pUrNa kie taba turaMta eka devI prakaTa huI; aise samaya meM devI ko pratyakSa dekha kara raNapAla Azcaryacakita ho gayA / raNapAla ne devI se apanA svarUpa prakaTa karane kI Agraha-pUrvaka vinaMtI kI taba devI ne apanA paricaya dete hue kahA ki mahA-prabhAvika zrI bhaktAmara-stotra kA smaraNa karane vAle bhaktajano kI rakSA karane vAlI AdIzvara-paramAtmA kI adhiSThAtrI zrI cakrezvarI devI kI maiM sevikA devI hU~ / raNapAla prasanna huA evaM devI kI sUcanA se kArAgRha se mukta huA / raNapAla ajamera chor3a kara citrakUTa meM apane parivAra ke sAtha Ananda se rahane lagA / garUr3avAhinI devI cakrezvarI isa stotra kI mahAna adhiSThAyikA haiM aura Aja bhI apanI sevikA devIyoM ke dvArA bhI camatkAra kA sarjana karatI haiN| bhaktAmara-stotra ke anekAneka camatkArika anubhava kara rahe mahAna zraddhAlu AtmAeM apane jIvana ko Aja bhI dhanya banA rahe haiN| isa aMtima mahimA kathA ke 42 veM zloka kA pATha kI saMkhyA dasa hajAra batAI haiM; yaha dhyAna meM rakhe / "sampUrNa-ArAdhanA ke lie jApa-saMkhyA kI pUrti ati-Avazyaka haiN|" isa mahA prabhAvika bhaktAmara-stotra kI 28 mahimA kathAoM ke mAdhyama se hamane daivIduniyA evaM daivika-prabhAva ke viSaya meM bahuta kucha jAnA evaM samajhA bhI / zraddhA-bhakti evaM ekAgratA se yaha mahA-prabhAvika zrI bhaktAmara-stotra bhaktajanoM ko apane preya-prApti ke sAtha-sAtha zreya kI prApti bhI karAtA haiN| HABAR 2010/04 For Private & Personal use only

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* gAthA rahasyArtha. aTThAIsa-aTThAIsa mahAna prabhAva-kathAoM ke rahasyoM kA yahAM varNana karane meM AyA hai / ye mana-bhAvana kathAe~ hamArA roma roma khar3A kara detI hai / Aja dina taka zrI bhaktAmara stotra kI ArAdhanA se adbhuta camatkAra hote hI Aye haiM / vaise zrI bhaktAmara stotra meM maMtroM evaM vidyAoM tathA yaMtroM evaM taMtroM ke aneka rahasya bhare par3e hai / pU. AcArya guNAkara sUrIzvarajI mahArAjane apanI TIkA meM aise aneka rahasyoM ko ujAgara kiyA hai / jisa puNyAtmA ko padmAvatI mAtA kI kRpA se svapna meM vIzA-yaMtra kA AbhAsa huA thA, aise aneka maMtra-zAstravettA zrI meghavijayajI upAdhyAyane zrI bhaktAmara stotra kI pahalI evaM aMtima gAthA meM stotra kI adhiSThAyikA zrI cakrezvarI-devI ke bIjAkSara "AM" ke rahasya kA rahasyodghATana kiyA hai | jo gurugama se jAna lenA caahie| parantu zrI bhaktAmara-stotra maMtra-rahasya tathA vidyA-rahasyoM ke sAtha-sAtha sAhitya ke bhI rahasyoM kA khajAnA hai / isa amUlya kI ora pU. meghavijayajI upAdhyAya ne apanI TIkA meM jagaha-jagaha izArA bhI kiyA hai / isa graMtha meM aise aneka sAhitya rahasya evaM ciMtana-rahasya chipe hue hai ki jinako prakaTa karanA AsAna nahIM hai / phira bhI "jina pAda yugaM"-"samyak praNamya""bhavajale" "prathamaM jinedraM"-"cittaharaiH udArai"-"vigata trapo'haM" "stotra saja" jaise ciMtana-yogya padoM kA thoDA rahasya yahA~ prakAzita karane meM AyA hai| * jina pAdayugaM. zrI bhaktAmara stotra ke prathama-zloka meM mahAmanA pU. mAnatuMga sUrIzvarajI jinezvara-paramAtmA ke caraNa-yugala ko namaskAra karate hai / bhAratIya saMskRti meM ananya saMskAra vaibhava hai / isa saMskRti ko brAhmaNoM tathA zramaNoM ne veda kI RcAoM se evaM Agama ke AlApakoM se siMcita kiyA hai, pulakita kiyA hai tathA use phaladrUpa banAyA hai / isa saMskRti meM pUjya-purUSoM kA dhyAna karane ke lie "caraNa-yugala' ko hI mahAna zakti-saMsthAna va zakti-pITha mAnA gayA hai / lakSmaNa kI kahI huI bAta svAbhAvika rUpa se yAda A jAtI hai "nUpure tu abhijAnAmi-nityaM pAdAbjavaMdanAt" "he puruSottama rAma ! maiM na to vAju-bandha ko pahacAnatA hU~, na to kuMDala ko pahacAnatA hU~, maiM to sirpha mAtA sItA ke nUpuroM ko pahacAnatA hU~ | merA kArya mAtA sItA ke rUpa ko nirakhane kA nahIM hai aura nA hI mere nayana AbhUSaNoM kI cakAcauMdha se prabhAvita hote hai / mujhe to zakti svarUpA jagadambA devI jaisI sItA mAtA kI sevA karanI hai| usake lie cAhie mujhe caraNa-yugala kI sevA / " isI kAraNa mujhe pahacAna huI hai una nUpuroM kI, una jhana jhana karatI jhAMjharoM kI / isa bhArata-bhUmi meM maryAdA puruSottama rAma the to maryAdA ke mahArathI lakSmaNa jaise devara bhI the / aisI hI mahAna saMskRti kI maryAdA se bhArata varSa gauravAnvita rahA hai / mahAna sAdhanA ke patha kA rahasyodghATana yahA~ para "jina pAda yugaM" ke namaskAra se ho rahA hai / prabhujI ke mukhaDe kA varNana kavivara pU. mAnatuMga sUrIzvarajI mahArAja ne dila khola kara kiyA hai / prabhujI ke prAtihAryoM kI suSamA ko kavivara ne cAra-cAra zlokoM meM varNita kiyA hai / para saba bAda meM sabase pahalA varNana hai "jina pAda yugaM" kA | pUcho usa maryAdA ke mahArathI bharata se: jisane rAma ke viraha meM kaise caudaha-varSa taka rAjya kiyA ? rAma kI pAdakAoM ko siMhAsana para sthApita kara / hameM bhI mokSa kA mahA-sAmrAjya prApta karanA hai; ThIka bharata kI hI taraha; hRdaya ke siMhAsana para zrI AdinAtha dAdA ke caraNayugaloM ko virAjamAna kara / ...Aja bhI siddhAcala parvata para zrI AdIzvara dAdA kI caraNa-pAdukAoM kI anokhI mahimA hai / pU. AcArya guNAkara sUrIzvarajI evaM pU. meghavijayajI upAdhyAya ne aisI saMbhAvanA vyakta kI hai ki pU. AcArya mAnatuMgasUrIzvarajI ne bhI siddhAcala meM sthApita ina caraNa pAdukAoM kA dhyAna kiyA thA / Aja prAcIna tIrtha girirAja siddhAcalajI evaM sammetazikharajI meM bhI aneka tIrthakaroM kI caraNa-pAdukAoM kI sthApanA hai | "caraNa-pAdukAoM kI pUjA-arcanA evaM dhyAna kA anupama mahattva hai|" upAdhyAya zrI meghavijayajI to prabhujI ke ina caraNa-kamaloM ko pUjane ke lie prAcIna kAla ke pAda-pIThoM kI yAda dilAte hai / takSazIlA meM prabhu ke viraha se saMtapta samartha rAjavI bAhubalI ne bhI zrI AdinAtha dAdA ke pAda-pITa kI racanA kI thii| mahAna dAnavIra XXXXXXXXXXXXXXXXXXXXXXXrahasya darzana rahasya-darzana 203) 203 2010_04

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zreyAMsakumAra ne bhI hastinApura meM prabhujI pAda-pITha kI racanA kI thI / bharata mahArAjA ne jina biMba kA nirmANa to bAda meM karavAyA; parantu Adideva kI pAda-pITha kA mahattva hai, caraNa-kamaloM kA mahattva hai, ye caraNa jahA~-jahA~ bhI par3e usa bhUmi ko zrI hemacandracAryajI mahArAja ne pUjya mAnI hai / ... mAnava kA zarIra eka hai parantu pAda (pA~va) do haiM / dvaita meM advaita ko samajhane kA yaha kaisA kAvyamaya sUcana hai ? do pA~va (caraNa) svataMtra hote hue bhI donoM ke bIca meM Apasa meM niyaMtraNa hai / svataMtratA meM se jaba paraspara sahakAra kI bhAvanA bhUlA dI jAtI hai tava duHkha-darda evaM dAridraya hI zeSa rahatA hai / mAnava ko agara susaMskRta (saMskArI) rahanA ho aura use vikRta nahIM bananA ho to sahakAra-sahayoga evaM sama-saMvedana kI bAta ko svIkAranA hI par3egA ! ... vaise to prabhujI ke eka aMgUThe kA dhyAna bhI jIvana ko dhanya banA detA hai / phira bhI samasta caraNa evaM caraNa-yugala kA sAtha meM hI dhyAna karanA usase bhI adhika mahattvapUrNa hai / ghana tathA RNa, pojiTiva evaM negeTiva (Positive and Negative) jaise hI dAyA~ evaM bA~yA (Right or Left) kA yugma (joDI yugala) jarUrI hai / prabhu kA dAyA (Right) aMga evaM dAyA~ pAda (pA~va) sAdhaka ko anAdikAla kI Asakti se dUra karatA hai / prabhujI kA bAyA~-caraNa anaMta kAla taka banI rahe aisI zAzvatazakti ke bIja ko siMcita karatA hai / pApa kA zoSaNa puNya kA poSaNa Azrava kA zoSaNa - saMvara kA poSaNa parabhAva kA zoSaNa - svabhAva kA poSaNa ina caraNa-yugala se hI hotA hai | caraNa-yugala meM suzobhita dasa aMgulIyA~ (Ten-Fingers) dasa prakAra ke yati-dharma kA marmapUrNa sUcana haiM / aMgulIyoM para camakate hue dasa nakha (nAkhUna) (Ten-Nails) dasoM dizAoM meM sAdhaka evaM bhakta ke amara-kIrti ko prasAra karane kA svAbhAvika varadAna dete hai / granthakAra-mahAmanA pU. mAnatuMgasUrIzvarajI mahArAjane prabhu ke caraNa-yugala ko "pApatamovitAnaM" ko nAza karane vAlA kahA hai| tInoM vidvAna TIkAkAroM ne "pApa rUpa aMdhakAra" aisA artha mAnA hai / phira bhI ina pUjya-mahApurUSoM ke caraNoM meM vaMdana kara merA mana "pApa" evaM "aMdhakAra" dono ke samUha dUra karane vAlA, aisA artha karane ko lAlAyita ho rahA hai / pApa aksara to aMdhakAra kA rUpa hotA hai; parantu kaI bAra prakAza ke lie Atmazakti ke AvirbhAva ke lie eka chidra, eka surAga bhI pradAna karatA hai / "puNyAnubaMdhI-pApa" kA aisA bhI eka prakAra hai; ki jo pApa rUpa hote hue bhI puNya kI tarapha jAne kA patha pradarzita karatA hai, parantu aMdhakAra to kabhI mArga dekhane kA avakAza hI nahI detA / aghAtI karma kI pApa prakRttieM azubha nAma, azAtA vedanIya evaM nIca gotra kI prakRtieM kaI bAra duHkha dekara jIvana ko paramAtmA ke pAsa bhI le jAtI hai / parantu ghAtI-karma kA udaya aMdhakAramaya hai | ve AtmA ke guNoM ko isa kadara dabA dete hai ki tanika bhI prakAza hameM na mile prabhujI ke caraNa, pApa evaM aMdhakAra, ghAtI tathA aghAtI donoM karmo ko cakanAcUra karane meM samartha haiN| pApa evaM ajJAna kI ye joDI (yugala) kA aMta (nAza) karane ke lie prabhujI ke 'caraNayugala' ko hI pakaDanA paDegA / . samyak praNamya . mahAna tArkika pU. mAnatuMgasUrIzvarajI mahArAja ne zrI bhaktAmara-stotra ko sUtra rUpa meM nahIM banAyA hai, phira bhI jarUrata par3ane para sUtra zailI kA Azraya karate ho aisA dekhA gayA hai / pratyeka pada kA tArkika rUpa se samAdhAna ho aise tarIke se zabdoM ko saMyojA hai / Apa "natvA" zabda kA prayoga kara sakate the parantu, "jina pAda yugaM" ke pAsa natvA zabda nahIM calatA / gharavAlI jaba gusse se tilamilA jAyegI taba he ! saMsArI tUM jhukegA to jarUra hI, natvA to karegA hI, agara inkama-Teksa vAlA A dhamake; taba saba ko tuM natvA (namana) to karegA, parantu paramAtmA ke pAsa tujhe zaraNAgati hI svIkAranI hai / prabhu ke caraNa-yugala kA Azraya lenA ho taba "natvA' mAtra namaskAra se nahIM calatA hai; tujhe "praNamya" hI karanA paDegA / "pra" kA artha hai "pracaMDa prayatna' | namaskAra to paMdraha prakAra kA hotA hai, parantu "praNAma'' to mAtra eka mumukSu bhAva se hI honA cAhie / anAdi-kAla kI viparIta cAla ko sulaTAne ke lie mAtra namaskAra hI kAphI nahIM hai / praNAma hI karanA par3egA / AMtarika zatruoM ko bhagAnA hI paDegA / inako bhagAne ke lie (204 rahasya-darzana 2010_04

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gIta (lorIyoM) nahIM gAyI jAtI; inako lalakAranA cAhie, nikAlanA cAhie / prakRSTa prayatna ke binA AtmA ke upara anAdikAla kI jamI huI vAsanA sApha nahIM hotI / kacarA nikAlane kA kAma ho to natvA se cale, namaskAra se cale, parantu jaba kacare kA Dhera(ukaralI) sApha karanA ho to "praNAma bhAva" hI cAhie / _isa taraha praNAma karate karate bhI vidhi kA nitAMta pAlana jarUrI hai / ati utsAha meM Akara vidhi-rahita evaM aviveka pUrNa kriyA nahIM karanI cAhie / praNAma bhI samyak rIti se hI karanA / dIkSA lie binA tathA mahAvrata grahaNa kiye binA mokSa kI prApti nahIM hotI, yaha bAta saca hai / parantu AMtaravRtti agara dezavirati kI bhI na ho evaM zrAvaka ke vratoM ko pAlane kI bhUmikA na ho phira bhI sAdhu veza ko dhAraNa karane kA pracaMDa prayatna kara liyA to bhI pragati nahIM ho sakatI / lakSya prApti avarUddha ho jAtI haiM / "dalita pApa tamo vitAnAm' meM Aye hue "pApa" zabda se "savvapAvappaNAsaNo" yAda A jAtA haiM / ye pada yAda Ate hI zrI "namaskAra mahAmaMtra'' kI smRti svataH hI ho jAtI hai / navakAra yAne "caudaha pUrva kA sAra' / isa mahAmaMtra kI smRti mAtra maMgala hI nahIM, mahAmaMgala bhI hai / yahA~ prayukta "samyak" zabda "zrI tattvArtha-sUtra' kI yAda dilAtA hai / "samyak darzana-jJAna-cAritrANi mokSa mArgaH" / yaha eka hI sUtra hai, jinheM dvAdazAMgI ke upaniSad rUpa meM mAnA gayA hai / samyaka praNAma bhI pAda-yugala ko hI hai nA ! darzana evaM jJAna eka hI haiM, ataH zruta rUpa hai / eka pAda (pA~va) samAna hai| cAritra dUsarA, pAda samAna hai / jaise tatvArtha-sUtra meM kahA gayA hai ki darzana, jJAna evaM cAritra ina tInoM kA milana hI mokSa mArga hai / vaise yahA~ bhI zruta evaM cAritra rUpa donoM kI yugala joDI se hI mokSa kA mArga prazasta hotA hai / isake lie jarUrI hai "jina pAda yugaM" ko "samyak praNAma" kii| mahAkavi zrI mAnatuMgasUrIzvarajI kI mahA-tArkika zailI mana ko maMtramugdha kara detI hai / ye "samyaka' pada do kamaroM ke bIca kI dehalI para dIpaka rakhane jaisA hai / jo bIca meM raha kara do kakSoM ko prakAzita karatA hai / "bhaktAmara praNata mauli maNi prabhANAm samyak udyotakam" isa meM bhI 'samyak" zabda joDA jA sakatA hai / evaM "yugAdau samyak AlambanaM" meM bhI "samyak" pada joDA jA sakatA hai / eka vidvAna ciMtaka ne prazna kiyA thA ki bhakta-devoM ke mukuToM meM rahe hue maNi kI prabhA ko prakAzita karane meM hI prabhu kI kyA mahattA hai? jaise eka prakAza dUsare prakAza meM vilIna (abhibhUta) ho jAtA hai / teja prakAza meM (dhImA) kama prakAza apanI alaga pahacAna nahIM banA sakatA / phira bhagavAna ke tejomaya nAkhUna kI kiraNeM devoM ke mukuToM meM rahe hue divya maNiyoM ko kaise camakA sakatI hai ? paramAtmA ke nAkhuna se nikalatI tejomaya divya kiraNoM ke sAmane devatAoM ke mukuToM meM rahI huI maNi kI prabhA phIkkI par3a jAtI hai / ataH unako prakAzita karane kA prazna hI nahIM uThatA / isI lie yaha vicAraNIya hai ki "mauli" ye bhakta ke mastaka meM rahe hue jAjvalyamAna sahasrAra-cakra haiM, evaM unakA "maNi' samAna madhya-bhAga-kendra bindu hI maNi hai / aise maNi kA samyak udyota prabhu ke caraNa se hI hotA hai / kahane meM AyA hai ki gaNadhara-bhagavaMta tIrthaMkara-paramAtmA ke pAsa dIkSA lete haiM / evaM dIkSA lete hI turaMta unheM "manaH paryava jJAna" prakaTa ho jAtA haiM / yadi hama prabhu ke caraNa meM zaraNAgata ho jAte haiM to kuMDalinI kI zakti avazya jAgRta hotI hai; mUlAdhAra se zakti utthita ho kara sahasrAra-cakra meM pahu~ca jAtI hai / isa sahasrAra cakra meM kuMDalInI ko jAgRta karanA AsAna hai, para usako urdhvamukhI vanAnA bahuta kaThina hai / yogI-mahAtmA kahate hai ki kuMDali kI jAgRti to hotI hai, magara adhomukhI se urdhvamukhI banAnA na Aye to zakti to jAgRta hotI hai parantu usakA patana hokara sAdhaka kA vinipAta hotA hai / isIlie jarUrI hai, kuMDali kI zakti ko urdhvamukhI karane kI; aisI urdhvamukhI dazA A jAne se hI samyak udyotakam rUpa meM prabhu kI kRpA phalIbhUta hotI hai. kuMDali kI zakti ko jAgRta karane vAle to bahuta haiM, parantu samyak jAgRta karane vAlA to prabhu AdinAtha ! tUM hI hai, terA caraNa-yugala hI hai / kaSAyoM kI krUratA evaM viSayoM kI viSamatA ko vilIna karane vAle aise "pAda-yuga' ko punaH samyak praNAma / kaSAya evaM viSaya ina donoM kI joDI hai / viSaya kaSAyoM ke lie khulA medAna hai | udaya meM Ane vAle kaSAya, viSayoM ke lie mahAna loha-cumvaka ke samAna hai / isI lie isa mahAna pAda-yuga kI joDI ko kaSAyahantrI evaM viSayahantrI ke rUpa meM nirdhArita karake hI "samyaka praNAma" karanA hai / KXXXXXXXXXXXXXXXXXX rahasya-darzana rahasya-darzana 205) 205 2010.04

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"bhava-jaladhi meM DUbate hue jIvoM ke lie ina caraNa-yugaloM kA mAtra Alambana hI kAphI nahIM. samyak AlaMbana bhI jarUrI hai / yaha bAta ina mahA kavivarane ina zabdoM meM spaSTa kI hai "nAnyaH zivaH zivapadasya munIndra paMthAH" / he bhagavan ! ApakA mokSamArga zivarUpa hai, maMgala rUpa hai, isIlie mAtra Alambana hI nahIM; parantu samyak Alamvana bhI hai; Apa rela-gADI kI chata para baiThe yA daravAje para laTaka kara yAtrA kare, parantu apane gaMtavya sthAna para to pahu~ca hI jAaiMge / phira Apa gADI meM jagaha nahIM milI aisA to nahIM kaha sakate / Apa apanI maMjila para to pahu~ca hI gaye, cAhe musIbata jhela kara pahu~ce, cAhe mahA-pIDA se, cAhe mahA-vyathA se / pU. mAnatuMgasUrIzvarajI mahArAja ke kahane kA Azaya yahI hai "prabho ! Apake caraNa-yugala ko jo samyak praNa unake lie ApakA mokSa mArga samyak Alambana hai / mokSa mile to bhI binA khaTapaTa binA laTapaTa kA / usameM vyathA nahIM hotI aura na hI viSamatA aura vivAda kA to prazna hI nahIM utthtaa| jisane Apa ke zaraNa meM Akara mokSa prApta kara liyA ho unakA Alambana mAtra bhI agara koI sAdhAraNa mAnavI (manuSya) le to vaha bhI isa bhava-samudra (bhava-jaladhi) ko pAra kara sIdhA hI mokSa meM jAegA / na unheM kahIM aTakanA paDegA; aura na hI kahI bhaTakanA paDegA / isI lie "samyaka" zabda kA bhAva tInoM sthAna (darzana-jJAna-cAritra) para joDanA ati Avazyaka hai / * "bhavajale". ...prathama zloka kI caturtha paMkti "AlambanaM bhavajale patatAM janAnAm" ko par3ha kara mana kabhI prazna karatA hai ki itane kavi ko "bhava jaladhi patatAM" jaise zabdoM kA prayoga karanA cAhie thA / "jala zabda to samudra kA paryAyavAcI nahIM hai| "jala" zabda to mAtra pAnI kA paryAya hai / to kisa uddezya se "jaladhi" zabda kA prayoga nahIM kiyA ? bhAI ! pahale "bhava" zabda kA prayoga karake "jala' zabda kA upayoga kiyA hai / jo "bhavajala" hai to "bhavajaladhi" bhI hai / jaladhi kA eka bindu bhI jala kahalAtA hai / pU. mAnatuMgasUrIzvarajIne bhavarUpa-bhavajaladhi meM bhI saba ko DUbane se rokA hai tathA jaladhi ke eka bindu rUpa jala meM bhI sAMsArika AtmAoM ko phaMsane se rokA hai | viSaya evaM kaSAya kA mUla se nAza to karanA hI hai / parantu jaba taka yaha sAdhya (saMbhava) nahIM ho taba taka "bhavajala' ke sUkSma jala-bindu meM bhI ArAdhaka ko DUbane se rokane kA prayatna kiyA hai / ye janma-maraNa rUpa saMsAra-cakra meM se sabhI ko pAra karAne kA abhiyAna hai to pratikSaNa paidA hotI viSaya evaM kaSAyoM kI svalpa mAtrA se bhI-bhava ke jala se dUra rahane kA Adeza hai / kAraNa-bAhara rahe hue jala tathA jaladhi (samudra) meM rahe hue jala meM jalatva jAti to eka samAna hI hai / kahane kA Azaya hai ki cAhe samudra kA jala ho yA pIne kA pAnI, jala kI jAti to eka hI hai / pU. mAnatuMgasUrIzvarajI ke kahane kA tAtparya hai ki cAhe bAhara rahe hue jala meM-prazasta kaSAyoM meM DubAne kA sAmarthya nahIM hai, parantu jala kA svabhAva DubAne vAlA hI hai; jAti bhAI se bhI bacakara rahanA caahie| aho ! pU. mAnatuMgasUrIzvarajI mahArAja kI mahAmati (buddhimattA) kA jitanA avagAhana kareM utanA kama hai / isa grantha meM "rahasyArtha ratno" kA akhUTa bhaMDAra hai / hama sadguru kI kRpAse isake abhyAsa ke dvArA ina rahasyArtho ko jAna kara apane jIvana ko dhanya banA sakate hai / * "prathamaM jinendraM". ...jana-sAmAnya ke dilo-dimAga meM prazna uThatA hai ki zrI siddhAcala-darabAra meM zrI AdinAtha dAdA ke sanmukha to zrI bhaktAmara stotra kA pATha kiyA jAtA hai. zrI AdinAtha prabha birAjamAna hai aise hI zrI kalapAkajI tIrtha meM yA solA roDa ke navanirmita nUtana jinAlaya meM jahA~ bhI zrI Adi-deva birAjamAna haiM, vahA~ bhI zrI bhaktAmara stotra kA pATha hotA hai / are ! koI bhI Adideva kI pratimA ke sammukha (samakSa) bhI bhaktAmara stotra bolA jA sakatA hai / parantu zrI uvasaggaharaM-tIrtha meM zrI pArzvanAthabhagavAna ke sanmukha kaise bolA jA sakatA hai ? zrI zaMkhezvara-dAdA ke sanmukha zrI zaMkhezvara-tIrtha meM kaise bhaktAmara stotra paDhA jA sakatA hai ? zrI munisuvrata svAmI ke ati suMdara nayanaramya evaM manabhAvana tIrtha "zakunikA-vihAra' meM kaise bhaktAmara stotra kA pATha kiyA jAtA hai ? ina sabhI jaTila praznoM kA nivAraNa hai / pU. guNAkarasUrIzvarajIne ina praznoM kA samAdhAna karate hue kahA hai ki "prathamaM jinendra" isa pada ke rahasyArtha se ghoSita hai ki zrI bhaktAmara-stotra saba jinezvara (jinendra) bhagavaMto ke samakSa (sanmukha) bolA (206 rahasya-darzanaXXXXXXXXXXXXXXXXXXXXXXXXXX 2010_04

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jA sakatA hai / yaha sarva vyApI stuti hai, sarva sAmAnya stuti hai, sAmAnya saMvAdI haiM, vizeSa vivAdI hai / hameM to hRdaya ke bhAvoM kA saMvAda paramAtmA ke sAtha karanA hai / isI lie "prathamaM jinendraM" kA artha samajhanA caahie| vAda-vivAda karane vAle to aisA bhI kaha sakate hai ki hama jisa bhagavAna ko mAnate hai ve hI jinendra hai / pUjya mAnatuMgasUrIzvarajI to anekAMtI the / ve to jagata-tattva ke nyAya kartA (jaja) the / unhoneM vAdIyoM se kahA, bhale Apa kisI bhI deva ko jinendra kaho / hamAre yahA~ to jaina-darzana meM nikSepo kI racanA hai / "dravya-jinendra'' koI bhI ho sakate hai / duniyA ke samasta devo ko Apa dravya-jinendra kaheMge to bhI pU. mAnatuMgasUrIzvarajI ko koI etarAja nahIM hai / ho sakatA hai, dravya se aneka deva dravya tIrthoM ke nAyaka ho sakate hai / parantu yahA~ jarUrata hai "bhAva-jinendra'' kI; isalie mahA-kavine "jinendra' zabda kA upayoga kiyA hai / "Rpabha" zabda kA upayoga nahIM kiyA hai / kavi-ratnane "jinendra zabda ko hI prAthamikatA dI hai| kisI vizeSa nAma ko nahIM.. unhone sarva-nAma kA hI prayoga kiyA hai / parantu isa nAma ke "jinendra" zabda se "prathamaM" vizeSaNa dekara adabhuta kauzalya kA paricaya diyA hai / "prathama" mArmika kahA jAne vAlA vizeSaNa hai| prathama jinendra-yAne pahale bhagavAna yaha artha to hai hi parantu prathama-yAne mukhyaM, prathama-yAne uttama, prathama-yAne prAcIna, aise bhI artha hote haiM / pU. mAnatuMgasUrIzvarajI "bhAva-jinendra'' kI stuti karate haiM, "dravya-jinendra" kI nahIM / cAra nikSepoM meM mukhya nikSepa "bhAva nikSepa' hI hai ora usase "prathamaM jinendra'"-yAni bhAva jinendra aisA hI artha karanA / mujhe aisA lagatA hai ki kAphI tAdAda meM stavanoM kI racanA huI hai | kaI stutiyA~ bhI banI hai / parantu mAtra "prathamaM jinendra" isa zabda kA upayoga kara pUre stavana meM pUre stotra meM kisakA stavana hai aisA tanika bhI mAlUma na hone de, vaisA to yahI stotra hogA / TIkAkAra guNAkarasUrIzvarajI isI lie likhate haiM ki "prathama-prasiddhaM-Adau vA sAmAnya tIrthaMkaram' yahA~ para jinendra zabda sAmAnya zabda hai; to prathama zabda bhI sAmAnya jaisA hI lagatA hai / dArzanika kahate hai- "darzana' to sAmAnya hai, nirAkAra va nirvikalpaka jJAna hai, usameM vivAda hotA hI nahIM, mithyA kI chAyA hotI hai, savikalpa (vizeSa) jJAna meM / para mithyA kI chAyA ko lAMgha jAne vAle zrI mAnatuMgasUrIzvarajI mahArAjane "prathamaM" tathA "jinendra" ina dono zabdoM ko vyApaka mAnA hai, aura sAmAnyavAcI hI ginA hai / harihara-brahmA-viSNu-paigambara-oliyA yA IsAI koI bhI "dravya jinendra" ho parantu mAnatuMgasUrIzvarajI ko isa bAta se koI inkAra nahIM hai / bhale hI ve dravya jinendra ho parantu yahA~ to stuti karanI hai.. "bhAva jinendra" kI rAga-dveSa rahita paramAtmA kI ! "je a aIyA siddhA, je a bhavissaMti NAgaya kAle" namutthu NaM sUtra (zakra stava) ke aMta kA pada yahA~ sUcita kiyA gayA hai / pU. mAnatuMgasUrIzvarajI ke isa mahAna stotra meM "bhAva jinendra' kI stavanA (stuti) kI gaI hai / mAtra RSabhadeva bhagavAna kI hI nahIM, atIta ke anaMta evaM anAgata (bhaviSya) ke anaMta sAtha-sAtha vartamAna meM vidyamAna sImaMdhara svAmi Adi tamAma jinezvara bhagavaMto (jinendroM) kI stuti kI gaI hai / jo jinendra mukhya haiM, jo jinendra uttama haiM, unakI stuti kI gaI hai / prathamaM zabda kA artha "pahalA evaM prAcIna" ina do artho kI ora mAnatuMgasUrIzvarajI ne IzArA kiyA hai, lekina unakA jhukAva yAne kahane kA Azaya prathama yAne mukhya evaM uttama ina arthoM kI ora hai / isa "prathama' zabda ke kAlAtIta evaM vivAdAtIta artha meM pU. mAnatuMgasUrIzvarajI bahuta hI gaharAI taka pahu~ce haiN| hameM bhI aise hI "jinendra" ke caraNoM meM vaMdana karanA hai / cittaharaiH udAraiH hamAre pAsa surendroM dvArA kI gaI stutiyoM kA pracura saMgraha to upalabdha nahIM hai, parantu eka mAtra stuti hai "zakra-stava" | zakra yAne indra, aise suraloka ke nAtha dvArA kI gaI stuti zakra-stava (namutthu NaM sUtra) kahalAyA hai / pU. mAnatuMgasUrIzvarajI ke lakSya meM aisI stutiyoM kI bahulatA thI / ye sabhI stutiyAM kavi-ratna mAnatuMgasUrIzvarajI ko "cittahara" (citta ko harane vAlI) evaM bhavya bhI lagI thI / isI lie pU. mAnatuMgasUrIzvarajI ne zrI bhaktAmara-stotra ko cittahara evaM udAra bhI batAyA hai / suraloka nAtha zabda kA upayoga bhI kisI vizeSa hetu ko dhyAna meM rakha kara hI kiyA gayA hai / agara devaloka nAtha zabda hotA to mAtra indroM kI bAta AtI / isa lie suraloka nAtha zabda kA upayoga kiyA hai / sura yAne deva to hai hI; parantu, tamAma mahApaMr3ita evaM mahA-kavi bhI "sura" zabda kI paridhi meM A jAte haiM | paMr3ita ke samudAya ke nAtha (pramukha) jaise mahA-paMr3itoM dvArA bhI paramAtmA kI stavanA kI gaI hai / devoM ke nAtha indroM ne bhI prabhu kI stuti kI hai; to bauddhika jagata ke indroM ne bhI paramAtmA kI stuti kI hai / isa vAta se kAvya-zAstra ke prANa samAna "zabda'' evaM 'artha' kI manoharatA kA yahA~ pratyakSa tathA apratyakSa rUpa se izArA ho gayA hai | zrI bhaktAmara-stotra ke eka-eka zabda citta ko harane vAle haiM, manohara haiM, tathA isake artha bhI "udAra' haiM | kAvya XXXXXXXXXXXXXXXX rahasya-darzana rahasya-darzana 207) 2010_04

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zAstra kyA hai ? kAvya-zAstra zabdoM ke sauMdarya (alaMkAra) ke sAtha-sAtha artha ke cAturya (caturatA) kA Ayojana hai / zabda to bahuta haiM para aMtarako ujAgara (prakAzita) karane vAle zabda caahie| "maNi' evaM "ratna' donoM zabdoM kA artha vyApaka hai, udAra hai / parantu "maNi" zabda cittahara hai / isI lie udAra artha ko bhI cittahara-zabdoM ke dvArA vyakta karanA yaha kAvyakAra kI vizeSatA hai / are ! "cittahara" zabda ke badale "cittAkarSaka" zabda bhI kahA jA sakatA hai / parantu, "cittahara" zabda meM jo manoharatA (mana-mohakatA) hai, vaha "cittAkarSaka" zabda meM kahA~ ? sahajarUpa se bolA jAya, sahajarUpa (sAmAnyarUpa) se samajha meM Aye tathA artha kA bhI bhrama paidA na kare aise zabda hI "cittahara" zabda hote haiM / zrI bhaktAmara stotra meM prayukta eka-eka zabda bhI khoja (Research) karane vAle samajha sakate haiM ki isa sAra-garbhita stotra meM "cittahara" zabda ko prAdhAnyatA dI gaI hai / "sarva' zabda se "sakala" zabda kahIM jyAdA "cittahara' hai / "suravizva" yA "dhunAthavizva" se bhI "suraloka' zabda atyadhika manohara hai, mana bhAvana hai, mana mohaka hai / vaise udAra artha ko cittahara zabda kahane kI kalA mAtra kAvya-kalA hI nahIM, jIvana-kalA bhI hai / kitane hI mahAnubhAvoM kA Azaya (matalaba) bahuta acchI bAta karane kA hotA hai, parantu zabdoM kI pasaMdagI (cayana) mAra khA jAtI hai / aise manuSyoM kI hamezA yaha phariyAda (zikAyata) rahatI hai, ki hama to saca-saca kahate haiM, phira bhI hamArI koI sunatA hI nahIM / zabda-koSa kA sarjana kisa lie hai ? saca bhI salIke (acchI taraha) se bolA jAye, miThAsa se bolA jAye, isIlie zabdakoSa kI mahattA hai | jo bAta na samajha meM Aye use aTapaTI bAta kahanA "cittahara' zabda kI rajuAta haiM parantu isI bAta ko sara phor3ane vAlI bAta kaheM to "cittahara" ke badale "cittanAzaka" bana jAtI hai / isIlie hI jIvana meM acche zabdoM (cittahara zabdoM) kA saMcaya karo / gujarAtI bhASA meM kahAvata hai ki "bolatA na Avar3e to jarUra boLe' kahane kA tAtparya hai ki jisako bolanA nahIM AtA hai, vaha avazya bAta bigAr3a detA hai / cittahara zabda nahIM ho aura Apa bolane jAoge to bola kara bigAr3oMge hI / eka jyotiSa zAstra ke paMr3ita ne eka sajjana ke bAre me bhaviSyavANI kI, ki tumhArI najara ke sAmane tumhAre saba svajana mara jAyeMge, aura tuma una svajanoM ke viyoga kI mahA-pIr3A se vyathita ho jAoMge / isI bhaviSyavANI ko dUsare jyotiSI ne cittahara zabdoM meM vyAkhyA kI, ki "tumhAre samasta parivAra meM tumhAre jaisA dIrdhAyu (dIrdha-jIvI) koI nahIM hai, tumhAre parivAra ke sabhI svajana tumhAre AzIrvAda (AzISa) ke sAtha paraloka sidhAreMgeM' donoM jyotiSIyoM ke kahane kA Azaya to eka hI hai, artha bhI eka hI haiM, parantu eka "cittahara" mana-bhAvana tarIke se zabdoM ko vyakta karatA hai, jaba ki dUsare paMr3ita kI bhASA citta ko cIrane vAlI lagatI hai / pU. mAnatuMgasUrIzvarajI kI sIkha haiM ki devAdhideva paramAtmA kI stuti, bhakti to cittahara zabda se kI jAnI cAhie / para jIvAtmA ke pratyeka choTe-bar3e jIvoM ko, evaM pApI tathA aparAdhiyoM ko bhI mana-bhAvana "cittahara" zabdoM se hI sambodhita karanA cAhie / pU. mAnatuMgasUrIzvarajI ke "cittahara" zabda evaM udAra artha kI bAta meM bahuta gaharAyI hai / zabda to cittahara hone hI cAhie, sAthasAtha zabdoM kA Ayojana bhI cittahara honA cAhie tathA zabdoM ke Ayojana ke pIche Azaya bhI cittahara honA Avazyaka hai / zokamaya azubha samAcAra dete vakta kitanoM kA Azaya zoka-samAcAra ke sAtha-sAtha-sAMtvanA denA hotA hai / to kucha logoM kA Azaya zokamaya samAcAra dete vakta hRdaya ko atyadhika duHkha pahu~ce aisA bhI hotA hai / jahA~ taka hRdaya meM prANI-mAtra (jIva-mAtra) ke prati sanmAna bhAva (Reverance of Life) na jage, taba taka cittahara zabda, vANI yA vicAroM meM A nahIM sakate / isI lie cittaharaNa kA sarjana karane ke lie sabase pahale manuSya apane Apa ko udAramanA banAnA jarUrI hai | kAvya-zAstra meM "udAra" kA artha vizAla evaM vyApaka bhale hI ho, parantu jIvana-zAstra meM udAra kA artha hai "svArtha kA saMhAra" / jaba taka manuSya meM svArtha kA sarjana hai taba taka udAratA Ane kI kalpanA karanA zakya nahIM hai / jahA~ taka maiM aura merA tathA terA evaM merA kA lagAva hai, taba taka udAratA A nahIM sktii| eka saMskRta kavi ne kahA haiM ki "ayaM nijaH paro veti, gaNanA ladhucetasAm' "udAracaritAnAM tu, vasudhaiva kuTumbakam' ye merA aura ye terA, aisI ginatI karane vAlA bahuta hI saMkucita vicAra vAlA (mana vAlA) hotA hai / jahA~ svArtha hai vahA~ saMkacita bhAva hai / paranta jaba udAratA A jAtI hai, taba maiM evaM merA yaha saMkacita vicAra mana se palAyana kara jAyeMge evaM samasta vasudhA, samasta pRthvI apanA kuTumba ho jAyegI / jahA~ saba svajana hI ho vahA~ para-jana kauna? udAratA mAtra dhana dene se nahIM A (208 rahasya-darzana XXXXXXXXXXXXXXXXXXXXXXXXXXXXXX 2010_04

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jAtI / dhana de dene se yA usakA upayoga kara lene mAtra se nahIM, are ! dAna dene se dAnavIratA AtI hai| parantu udAratA to bahuta mahaMgI hai | dAna, lene vAle mAnavI ko phira kabhI kisI se dAna na lenA par3e; aise vizuddha bhAvoM kI uchAla mana-mastiSka meM dAna dete vakta Ave to udAratA ! "Aja maiM tujhe dAna detA hUM, parantu tUM samasta vizva ko dAna dene meM samartha bana aisI udAtta evaM bhavya - bhAvanA Ave vahI sahI mAyane meM udAratA hai / pU. mAnatuMgasUrIzvarajI mahArAja ne "kAvya-vijJAna" ke sAtha-sAtha "jIvana sAphalya vijJAna" kI ora bhI IzArA kiyA hai| kyoMki ve to bahuta hI udAra manA the| unakI mArmika bAteM "hRdaya tala" ko sparza karane vAlI haiN| unake zabdoM evaM zabdoM kA / Ayojana vAstava meM "cittahara" hai / unakA Azaya, unakA bhAva, hakIkata meM bahuta hI udAra haiM / / vigata trapo'haM gujarAtI bhASA bahuta hI kamanIya hai, manohara hai| bacapana meM yaha muhAvarA sunA thA "zaramAya te karamAya" zaramAne vAlA yA zarama meM rahane vAlA kabhI apane dila kI bAta kisI ke samakSa kaha nahIM sktaa| kabhI vaha jIvana ke kSetra meM pragati nahIM kara sakatA / usakA jIvana, puSpa kI paMkhur3iyoM kI bhAMti garmI se murajhA kara zuSka bana jAtA hai| jisako jIvana meM murajhAnA na ho, jisako jIvana meM rasikatA phailAnI ho, jisako jIvana kA jaMga ko jItanA ho, usako zarama chor3anI hI par3egI / evaM "lAja zarama ina do zabdoM kA upayoga kiyA jAtA hai| para "lajAnA aura zaramAnA" ye dono alaga cIja hai| svayaM ne 'gunAha kiyA ho yA svayaM kA vyaktitva kamajora ho to mAnava lajjA kA anubhava karatA hai parantu jaba use lagatA hai ki "koI mujhe kyA kahegA aisI vicAra jaba manamastiSka meM uThatA hai, taba use zarama AtI hai| sabhA meM se uTha kara svaMya ke lie koI cIja mAMganI ho to manuSya lajjA kA anubhava karatA hai parantu kisI ko do zabda acchA kahanA ho, phira bhI kaha nahIM pAtA, to isase sApha hai ki use kahane meM zarama A rahI hai / " aisI zarama Atma vizvAsa ke abhAva meM hI AtI hai / pU. mAnatuMgasUrIzvarajI mahArAja ne "vigata trapo'haM" ke nAda (ghoSa) meM, maiM Atma-vizvAsa kI lalakAra suna rahA I pU. mAnatuMgasUrIzvarajI ne mAnava mAtra ke isa stotra ke mAdhyama se Atma-vizvAsa ko jagAne kA AhvAhana kiyA hai / kyoM Darate ho isa jagata se ? itanA jyAdA kSobha kA kyoM anubhava karate ho ? itanI jyAdA zarama kyoM rakhate ho ? he manuSya ! taiyAra ho jAo jagata ke saMgrAma meM yahA~ sirpha saphalatA use hI milegI jo Atma-vizvAsI ho| eka bAra jaba Apa apane zarama ke parde ko haTA doMgeM taba jagata evaM jIvana ke isa mahA-saMgrAma meM vijayI ho jAoge / Apane pRthvI jagata ko evaM vanaspati-jagata ko kabhI dhyAna se dekhA nahIM hai / yahA~ hajAroM varSa ke vRkSa khuda kI khokhalI jar3oM ko jamIna meM gar3hAe baiThe haiM / phira bhI naye aMkurita hone vAle aMkuroM ko kSobha hotA hai kyA ? bhale ho pahale mahA-kaviyoM ne mahAna - stotra kI racanA kara prasiddhi prApta kI ho / parantu mAnatuMgasUrIzvarajI pharamAte haiM ki mere hRdaya meM jo kAvya ko prasphuTita karane kA akuMra phUTA hai, to kyA usa aMkura ko davA denA cAhie ? kyoM una vizAla kAya vRkSoM se lajjAnA cAhie ? pracaMDa Atma-vizvAsa se racI huI gAI huI kavitA (kAvya) hai "bhaktAmara " jisake pAsa pUrNa pUrva taiyArI hai| usako kSoma karane kI, Darane kI, yA zaramAne kI jarUrata nahIM hai| manuSya aksara kahA karatA hai ki mujhe logoM se Dara lagatA hai, mujhe logoM se zarama AtI hai, parantu hakIkata meM use apane adhUrepana se hI Dara lagatA hai / ise apane-Apa meM Atma-vizvAsa kI kamI kI jhalaka najara AtI hai| hameM kyoM jIvana meM Atma-vizvAsa vihIna bananA cAhie / tIrthaMkara kI AtmA mokSa jAne ke tIna-bhava pUrva ve tIrthaMkara nAmakarma kA upArjana karate haiN| bhale hI dUsarI AtmAeM usI bhava meM mokSa ko prApta karatI hoM, parantu tIrthakaroM ko to samyaktva kI prApti ke bAda tIsare bhava meM hI mokSa kI prApti hotI hai, to isameM kSobha kisa bAta kA ? "gati hai to maMjila milegI hI" eka mahAna ciMtaka ne kisI ko usakI saphalatA kA rahasya pUchA, usane javAba meM kahA ki, "merI pratyeka niSphalatA ko maiMne saphalatA nahIM mAnI parantu, saphalatA kI sIr3hI para agrasara hone ke lie pAvaDI kI taraha upayoga kiyaa| zarama ko dUra karane se lobha ko lAMghane se niSphalatA ko niSphala karane kI zakti prakaTa hotI hai| mahAna kavi-ratna pU. mAnatuMgasUrIzvarajI ke bhAvoM ko spaSTa karane ke lie pU. meghavijayajI upAdhyAya ne apanI TIkA meM khulAsA kiyA haiM atrAyaM hetuhetumadbhAvaH, yato'haM vigatatrapo / XXXXXX 2010_04 ataH budhyA vinA'pi stotuM samudyata matirasmi // rahasya- darzana 209

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mujha meM buddhi nahIM hone para bhI ApakI stavanA karane ke lie udyata huA hU~ / isI lie zaramAtA hU~, aisA artha nahIM krnaa| "zarama' yaha kArya hai, aura buddhi binA kI stuti kA prArambha yaha kAraNa hai, aisA nahIM samajhanA / parantu buddhi vinA kI stavanA ye kArya hai tathA mujhameM jarA bhI bhaya nahIM, kSobha nahIM, zarama nahIM, maiM "vigata trapo' hU~ yahI kAraNa hai / agara mere meM kSobha hotA, mere meM Atma-vizvAsa kA abhAva hotA to meM kabhI yaha kAvya nahIM banA sakatA thA / pU. meghavijayajI upAdhyAya ne mAtra bhaktAmara kI TIkA kA hI artha prakaTa nahIM kiyA hai; parantu mAnatuMgI mahA-siddhi kA mahA-maMtra bhI prakAzita kiyA hai / eka bAra nahIM, hajAra bAra noTa kara lo-"zaramAzo to karamAzo' parantu aisA Atma-vizvAsa kA rahasya hai "avaMcakatA" kabhI bhI AtmA ko ThaganA nahIM / jo AtmavaMcaka hai, jo tA hai apane svayaM ko Thaga unakI lalakAra bar3I hotI hai / parantu usameM himmata nahIM hotI / himmata-dhairya-Atma vizvAsa to Atma sanmAna karane vAloM meM hI prakaTa hotI haiM / prayatna karate raho "Atma-vizvAsa meM Age bar3hane kI" jagata ko Thagane vAle to eka dina pakar3e hI jAyeMge sAtha hI unakI sadA parAjaya hI hogI / isIlie apanI AtmA ko kabhI ThaganA nahIM / svayaM Thagane vAle meM kabhI Atma-vizvAsa A nahIM sakatA / Atma vizvAsa ke binA kabhI saphalatA mila nahIM sakatI / pU. mAnatuMgasUrIzvarajI mahArAja saphala kavi hai, zrI bhaktAmara-stotra, yaha ApakI saphala kRti hai / pU. mAnatuMgasUrIzvarajI meM pracaMDa Atma-vizvAsa thA... ApakA zrI bhaktAmara-stotra kA sarjana Apake akhaMDa Atma-vizvAsa kA dyotaka hai / agara rAja-daravAra meM unheM kSobha huA hotA ki maiM ina veDIyoM ko kaise tor3a sakatA hU~ ? are ! ye to devatA haiM... me paramAtmA kA smaraNa (stavanA) karUMgA... parantu agara devatA pramAdavaza nahIM Aye (pratyakSa nahIM hue) to kyA hogA? aise mano-maMthana se isa prakAra ke kAyara (zithila) vicAra agara mana meM Aye hote to unakA Atma-vizvAsa Daga-magA jAtA... aura aMtataH isa mahAna-stotra kA sarjana... aisI mahAna zAsana prabhAvanA kA sarjana kadApi zakya nahIM ho sakatA thA / "vigata trapoDahaM"-yAne vinA lajjA kA (nirlajja) aisA artha kadApi na karanA... koI bezarma gunAhagAra, aisA bhI artha nahIM karanA... parantu "vigata trapoDahaM" yAne kSobha evaM zarama ko dUra karanA, aisA samajhanA / "pracaMDa Atma-vizvAsa kA svAmI"-aisA artha krnaa| * stotra sajaM. zrI bhaktAmara stotra kAlajayI kRti (amara-kRti) kI taraha utkIrNa (patthara meM tarAzI gaI) kI gaI hai... kitane hI ciMtana-vIjoM kA khyAla gAthA-rahasyArtha ke rUpa meM yahA~ diyA gayA hai... aura kitane hI ciMtana-bIjoM ke vistRta vivecana "zrI bhaktAmara-sarvasva kRti' meM saMkalita karane kA vicAra hai | aMtima zloka ke ciMtana-bIja kA Alekhana kIye vinA merI abhilASA adhUrI raha jAyegI aisA lagatA hai / hRdaya kI urmioM (bhAvoM) ko jaba jaba vAcA milatI hai, to zAzvata sarjana ho jAtA hai / aMtima zloka kA prathama zabda "stotra sajaM' evaM "lakSmIH '' ye do manamohaka zabdo para to zrI bhaktAmara ke TIkAkAra maMtra-mugdhase ho gaye hai / pU. guNAkarasUrIzvarajI ma.sA. ke samakSa koI bhaktAmara kI TIkA upalabdha thI aisA nahIM lagatA aura na hI inake pUrva kisIne TIkA kI racanA kI ho aisA lagatA hai / pU. guNAkarasUrIzvarajI samakSa koi TIkA nahIM hone para bhI Apane aMtima gAthA meM jo "rasavaividhya' bahAyA hai, usase mAtra ApakI vidvatA hI nahIM ApakI vizeSa prajJA kA sabUta bhI milatA hai / "gAyA huA gAnA" usameM koI vizeSatA yA buddhimatA kI AvazyakatA nahIM hotI hai / paraMtu aisA "gAnA" kI jamAne jamAne taka loga ise mukta kaMTha se gAte hI rahe; aise anupama evaM advitIya gAne kI racanA vizeSa jJAna ke binA zakya nahIM hai / TIkAkAra pU. guNAkArasUrIzvarajI ma.sA. ne isa aMtima zloka ke chaha artha kiye hai / aisA lagatA hai ki Apako koI dUsare kArya kI vyastatA hogI / isI lie mAtra chaha artha hI prakaTa karake rUka gaye hai / ApakI prajJA itanI simita nahIM thI / paraMtu samaya kI maryAdA hogI / ataH maryAdA meM raha kara unhone vidvAna vAcakoM (pAThako) ke lie ina zabdo meM izArA kiyA hai / "anyo'pi zubho'rthaH sudhIbhiH svadhIyA vyAkhyeyaH" he sudhi ! he ! buddhi ke bAdazAha ! vaise to maiMne isake chaha artha kiye hai / paraMtu tumhe apanI prajJA ko, buddhi ko vikasita kara kaI ora artha karane cAhie, paraMtu isa bAta kA vizeSa dhyAna rakheM kI jo bhI artha Apa kare vaha zubha artha' hone cAhie / graMthakAra kA abhiprAya akSuNNa rahe... graMthakAra kA gaurava bar3he aura pAThaka (vAcaka) kA bhI jJAna vikasita ho / pAThaka ki jIvana dizA badala (210 rahasya darzana XXXXXXXXXXXXXXXXXXXXXXXXXXXX 2010_04

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sake tathA dazA sudhara zake vahI zubha artha hai / aise artha kA sUcana kara pU. guNAkarasUrIzvarajIne hame mAtra eka gAthA ke lie hI nahIM paraMtu samasta bhaktAmara stotra ke lie dizA nidarzana kiyA hai / yaha nirdeza pUre bhaktAmara stotra ke lie hI hai, aisA kyoM mAne? samasta zAstro ke lie hI yaha bAta samajane kI hai evaM "egassa suttassa aNaMta attho" eka sUtra kA anaMta artha hotA hai| isa tathya ko pragaTa karanA hai| caleM ! "stotra-sajaM" pada kA AsvAdana kareM / "bhaktAmara" yaha mAtra stotra nahIM stotramAlA hai | mAlA bhale hI eka dhAge meM ho eka guNa meM baMdhI huI ho dhAgA to eka hI hotA hai, kiMtu puSpa aneka hote hai / koI praznakAra yaha bhI kahatA hai ki aisA kisane kahA~ ki eka hI prakAra ke, eka hI varNa ke puSpoM kI mAlA nahIM ho sakatI? mogarA ke puSpa kI bhI mAlA hotI hai, aura saMpUrNa mAlatI ke phUla kI bhI mAlA hotI hai / paraMtu pU. mAnatuMgasUrIzvarajI ma.sA. spaSTa karate hai ki ye "bhaktAmara stotra rUpa puSpa mAlA' vicitra evaM aneka jAtI ke puSpoM se gunI (graMthI) huI hai / o pAThaka ! thoDI dera bica meM dUsarI bAta kara le / gujarAtI bhASA meM "vicitra" zabda kA artha saMskRta bhASA jaisA nahIM rahA / zabda ke uccAraNa kA bhI apabhraMza hotA hai, parivartana hotA hai, vaise artha kA bhI apabhraMza hokara parivartana hotA hI rahatA hai | "vicitra" kA abhI gujarAtI bhASA meM pasaMda nahIM Aye, samajha meM nahIM Aye, ghRNA Aye aisA artha bhI hotA hai| paraMtu saMskRta bhASAmeM "vicitra" zabda vaividhyavAlI-vividhatAvAlI cIjoM ke lie prayoga meM liyA jAtA hai / "yaha bhaktAmarastotra vividha-jAti ke sundara puSyoM kI mAlA hai / isa stotra ke kisI zloka meM manohara upamA hai... to kisI zloka meM sundara prAsa hai... koI zloka meM arthAntaranyAsa rUpaalaMkAra hai-AbhUSaNa hai... to koI zloka dRSTAMta alaMkAroM se dedISyamAna hai / ina saba bAtoM se pIche ke TIkAkAroM ne pUjya mAnatuMgasUrIzvarajI ke pada-cinhoM (Foot-Prints) ko DhUMDha nikAlA hai / "vicitra-puSpAm" jaise zabdoM ke prayoga se kadAcit bhaktAmarastotra ke pratyeka zloka ke vibhinna-vividha prabhAva haiM aisA sUcana ho gayA hai, ataH TIkAkAroM ne ina rahasyoM ko pAkara pratyeka zloka ke alaga-alaga prabhAva ko darzAyA hai evaM prakAzita kiyA hai| ye stotra mAlA vaise to aneka prakAra ke vividha puSpoM vAlI hai, ... pahale likhe anusAra ye mAlA eka varNa ke puSpa kI nahIM hai... usameM aneka varNa haiM | praznakAra to aisA bhI pUchege ki vividha-puSpoM kA artha to "aneka jAti ke puSpa", aisA hai ! to "vividha varNo ke phula esA artha kaise kiyA ? yahA~ to "ruciravarNa' pada hai, ... yaha bAta satya hai... kintu "rucira" kA artha kayA ? jo loka ruci ke anusAra cale usakA nAma "rucira" | "rucira"-yAne pratyeka ke mana ko bhA jAye aisA / kyA saba kI rUci eka jaisI huI hai ? kisI ko lAla raMga dekhakara jalate hue aMgAre ke samAna lagatA hai... to kisI ko lAla raMga... ke binA bAkI saba phIkA lagatA hai / granthakAra mahAmanA zrI mAnatuMgasUrIzvarajI ko "loka-ruci" kA aMdAja thA... hameM jaisA pasaMda hotA hai vaisA hI hameM dUsaroM ko dene kA mana hotA hai... parantu dUsaroM para apanI cIja mAtra apanI ruci se thopI nahIM jA sakatI... ThIka isI taraha dharma kisI para thopA nahIM jA sakatA aura na hI satya kisI para lAdA jA sakatA hai / jana-sAmAnya meM bhI satya ke lie evaM dhArmika-kAryoM ke prati ruci jagAnI cAhie / pUjya mAnatuMgasUrIzvarajI ne loka-ruci ko aisI jAgRta kI ki jaina to kyA jainetara bhI eka bAra isa stotra kA... isa kAvya kA rasAsvAdana kara le to vaha isa kAvya ko kabhI bhUla nahIM sakatA hai / bhogArthI-bhautikArthI yA virAgArthI-vItarAgArthI, mohArthI yA mokSArthI, kisI ko bhI bhaktAmara-kAvya pasaMda na ho aisA nahIM hai... kAraNa loka-rUci ko samajane vAle pU. mAnatuMgasUrIzajI ne samasta mAnava gaNakI rUci ko khyAla meM rakha kara hI isa kAvya kI racanA kI hai... phira bhI mAnatuMgasUrIzajI lokAnugAmI nahIM hai... ve logoM kI rUci ko lokottara-mArga kI ora mor3ate hai / daihika evaM bhautika... sukhoM ke bhogArthI ko bhoga kI prApti bhI isa stotra se hotI hai, itanAhI pU. mAnatuMgasUrIzajI kA kahanA nahIM hai... parantu unhoMne bar3e mArmika-zabdoM meM pUchA hai ki "kyA milegA tuje isa deha ke bhoga se" ? ___tune anaMta-jJAna-darzana aura cAritra ke AsvAdana kA anubhava nahIM kiyA hai| vizva ke tamAma bhoga-sukha bhogAMtarAya karma ke kSayopazama se prApta ho sakate haiM, para svabhAva kA bhoga tathA svabhAva kA sauMdarya kA upabhoga to isa karma ke kSaya se hI hogaa| ataH rUcira kA artha vividha bhI ho sakatA hai ! aba hama varNa zabda para vicAra kareMge ! varNo kA artha (a se kSa) "a" se "kSa" taka ke akSaroM taka hI hai / XXXXXXXXXXXrahasya-darzana 211 2010.04

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eka bAlaka ko usakI mAtA ne paramAtmA kI prArthanA karane ke lie khar3A kiyA... thor3I dera bAda vAlaka dhyAna magna ho gayA aura phira usane mAtRzrI se kahA "he ! mA~ ! maine bhagavAna kI sundara se sundara prArthanA kI"... mAtA ne Azcarya se kahA - "beTA ! tuje to eka bhI prArthanA nahIM AtI... to tUneM kaise prArthanA kI? bAlaka ne sahajatA se kahA... he ! mAte ! uttama se uttama prArthanA evaM sundara se sundara prArthanA bhI bAvana (52) akSaroM se hI banatI hai... isI lie bhagavAna ke samakSa maineM pUrI (vAvana akSaroM kI) "varNa-mAlA) bola dI... isa se bhagavAna khuda hI acchI se acchI stuti-prArthanA banA leM... aisA maineM bhagavAna se kaha diyA hai... kAraNa, acchI se acchI kavitA bhI inhIM 52 akSaroM se banatI hai / " vaise dekhA jAye to varNo ke andara "rUcira" kyA? ... pratyeka varNa acche bhI haiM to kharAba bhI haiM... ve rUci ko jagAte haiM... tathA rUci kA bhaMga bhI karate haiM... acchI se acchI kavitA inhIM 52 akSaroM meM se hI banatI hai to kharAva se kharAba gAlI bhI inhIM akSaroM ke mAdhyama se hI to banatI hai| ... "rUciratA" varNa me nahIM... parantu varNo ke saMyojana meM hai / kavi-ratna pU. mAnatuMgasUrIzajI kahate haiM ki varNa to sabake pAsa hote hI haiM... parantu unakA saMyojana acche DhaMga se karanA yahI kalA hai... yahI vizeSatA hai / isI lie yahA~ para "rUcira varNa' yAne "varNo" kA tathA "zabdoM" kA evaM "pada" kA rUcira saMyojana hai... ataH isI se isa stotra kI mAlA rUcira varNa vividha puSpoM kI banI huI hai / ... parantu aisI divya mAlA eka dina pahanI (dhAraNa kI) aura eka dina nahIM pahanI... aisA nahIM calatA hai...aisI divya prabhAvazAlI mAlA to sadaiva tumhAre kaMTha meM laTakatI rahanI cAhie... / jaba Dara lagA... jaba bhaya AyA... yA upasarga AyA... yA java musIbata meM phasa gaye taba zrI bhaktAmara stotra kA pATha kiyA... aura jaba saba ThIka ho gayA tava stotra kA pATha baMda kara diyA / zahara yA gA~va meM jaba pUjya sAdhu-bhagavaMto kA cArtumAsa thA, taba prAtaH nitya bhaktAmara pATha karate the... abhI jaba gurU-bhagavaMta vihAra kara gaye to pramAda vaza stotra pATha baMda hai | "pU. mAnatuMgasUrIzajI mahArAja kahate haiM ki aisA svayaM kI suvidhAnusAra pATha karanA aura phira baMda karanA... aisA nahIM calatA hai... "stotra sajraM" ko "ajrasaM" yAne niraMtara dhAraNa karanA cAhie... isa mahA-prabhAvika stotra kA pATha niraMtara karanA cAhie isalie aura nirdeza kI kyA AvazakyatA hai / pUjya mAnatuMgasUrIzajI kahate haiM ki agara tuje "mAna' se uttuMga bananA ho to isa mahA-prabhAvika stotra kA pATha nirantara karanA cAhie ! ... kAraNa maiMne (mAnatuMgasUri) isa stotra meM lalakAra karate hue kahA haiM ki "bhUtyAzritaM ya iha nAtmasamaM karoti" "kyA ye mere Adi-deva apane AzritoM ko apane jaisA nahIM banAte ?" isa pada meM bhI "ya iha" zabda kA prayoga hai / "ghatte jano ya iha kaMThagatA majanaM" yahA~ bhI "ya iha" zabda kA upayoga kiyA gayA hai / "ya iha" zabda kI AvRti pUre kAvya me sirpha do sthAna para hI hai / pAThakoM ko ciMtana karanA cAhie ki mahA-purUSoM ne apane gUDha rahasyoM ko apanI kAlajayI kRti (amara kRti) ke mAdhyama se kisa taraha pracArita kiyA hai / hameM ina chipe hue rahasyoM ko DhUMDha nikAlanA hai... ina rahasyoM ko avazya prApta karanA hai / (pU. mAnatuMgasUrIzajI ne isa kAvya meM ATha prakAra ke bhaya batAye haiM / ai mUrkha ! tUM aisA kaisai kahatA hai ki bhaya AyegA taba maiM bhagavAna ko bhanUMgA - mere pAsa roja samaya nahIM hai - kyA muje roja koI bhaya khA jAtA hai, ki maiM roja bhaktAmara kA pATha karUM? ... jarA rahasya ko samajha kara use prApta kara... ki kyoM pU. mAnatuMgasUrIzajI mahArAja ne ATha-bhayoM kA varNana kiyA hai ?... kyA tUneM ina ATha prakAra ke bhayoM ko nahIM pahacAnA? abhI jAna le ! AtmA ke Upara AvaraNa rUpa lage hue ATha-karma hI ATha-bhaya haiM / prati pala tUM cAra dhAtI karmo ke udaya se trasta hai, ... to pratipala tUM cAra aghAtI-karmo ke udaya se dhvasta hai ... bhaya se trasta... bhaya se dhvasta he mAnava ! kSaNa bhara rUka kara aMtara-AtmA ke vikAsa kA tUM ciMtana karanA... | taba tUM jarUra samajha sakegA ki zrI bhaktAmara-stotra (bhakti-pUrNa kAvya) kA pATha nitya prati-dina hI nahIM... prati-kSaNa karane jaisA hai... jaba taka tujhe paramAtmA ke guNoM se guMthI huI divya-mAlA kA khyAla nahIM AyegA, taba taka terA jIvana puSpa khila nahIM pAyegA... isI lie TIkAkAra ne "jinendra'' ! zabda se saMbodhana kara "guNai rnibadhdhAM' - isa pada ko guNoM se guMthI huI... itanA hI artha kara saMtoSa nahIM kiyA hai... / unhoMne dUsarA artha bhI kiyA hai ki "jinendragaNai nibidhdhAM" jinezvara bhagavAna ke guNoM se bAMdhI hui rUcira varNavAlI - vividha pRSpoM vAlI divya-mAlA ko jo "ajrasaM" - yAne nirantara "kaMThagatAm" - yAnI kaMTha meM... tathA apane smRti-paTala para rakhatA hai... vaha "mAnatuMga' hI banatA hai... java hamArA cArtumAsa ahamadAbAda ke jaina-nagara sosAyaTI meM thA, taba eka vidvAna brAhmaNa prophesara se mulAkAta huI... ve kahane lage... Apake pUjya gurU mahArAja aura Apa saba prati-dina sAmUhika rUpa se zrI bhaktAmara kA pATha to karate hI ho... parantu maiM bhI (212 212 rahasya-darzana XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX rahasya-darzana 2010_04

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nitya isa stotra kA pATha karatA hU~ | maineM utsukatA vaza pUchA kyA tumheM bhaktAmara stotra itanA pasaMda A gayA hai ?... prophesara sAhaba ne pratyuttara meM kahA ki... isameM koI do rAya nahIM ki isa stotra kA pATha mujhe acchA lagatA hai... mujhe bhaktAmara to ati sundara lagatA hI haiM... sAtha sAtha jina zAsana ke niyama bhI bahuta acche lagate haiM / yahA~ bhagavAna bananA kisI kA ekAdhikAra (Monoply) nahIM hai... "jagata kI saba AtmA, AtmA se paramAtmA bana sakatI hai"| ___ "jina dharma yAne pAmara (patIta) AtmA ko parama + AtmA = paramAtmA banAne kA patha (mAga) hai" - ye bAta samajhane yogya hai / yahA~ vItarAga bananA - ye kisI kI monopolI nahIM / ekAdhikAra se yahA~ kucha bhI grasta nahIM hai... jina zAsana to guNAdhikAra para khar3A huA hai / agara zrI AdIzvara paramAtmA jaise tIrthaMkara bananA... ye kisI kI Monoply nahIM haiM... to khuda hI "mAnatuMga" bananA aisI Monoply pU. mAnatuMgasUrIzajI kyoM rakhate ? pU. guNAkarasUrIzvarajI mahArAja ne "mAnatuMga' zabda ke chaha (6) artha batAye haiM... isa zabda kA artha karate vakta vyakti ko gauNa banA kara, pU. mAnatuMgasUrIzvarajI mahArAja ko bhI gauNa banAkara vyaktvi ko ubhArA hai... calo ! dekha to leM! "mAnatuMga" ke chaha artha ! (1) "mAnatuMga' yAne citta kI unnati se U~cA... (2) "mAnatuMga' yAne pratiSThA kI prApti se U~cA... (3) "mAnatuMga" yAne (sAbhimAnI purUSottama (kRSNa). (4) "mAnatuMga' yAne ahaMkAra sahita, Aja jise hama svAbhimAnI kahate hai... (5) "mAnatuMga" yAne purUSoM kI gaNanA meM sarva prathama... (6) "mAnatuMga" yAne sundara evaM sarva lakSaNoM se yukta saMpUrNa deha ko dhAraNa kare - vaha / aisA mAnatuMga banane kI mAtra stotrakAra sUri bhagavaMta ne apanI monopolI (ekAdhikAra) nahIM rakhI... Apa bhI zrI bhaktAmara stotra kA pATha se... "mAnatuMga' baneM... purUSoM kI gaNanA me gineM to jAoM para sAtha-sAtha purUSottama bhI bano / isa taraha jaba tuma "mAnatuMga' bana jAoge taba lakSmI tumhAre pAsa avazya AyegI... vivaza hokara AyegI / pUjya guNAkarasUrIjI ne isa "lakSmI' kA chaha bhinna-bhinna saMdarbha meM artha kiyA hai / pU. mAnatuMgasUrIzvarajI mahArAja ne isa stotra kI racanA kI aura unheM rAjya sammAna evaM svarga milA aura unheM aba milegA apavarga-mokSa... ye triveNI saMgama rUpa lakSmI pU. mAnatuMgasUrIzvarajI ko milI hai / jisa prakAra "a" yAne "kRSNa" evaM "vazA" yAne unakI "patnI", mAnatuMga rUpa purUSottama - kRSNa ke gale meM varamAlA arpaNa karatI haiM... ThIka isI prakAra isa stotra kA bhAva-pUrvaka pATha karane vAle bhaktoM ke kaMTha (gale) meM bhI, lakSmI, mAlA arpita karatI hai| pUjya mAnatuMgasUrIzvarajI ne isa stavana ke AraMbha meM "jinendra" zabda kA prayoga kiyA hai... sAtha hI stotra ke pUrNa hote-hote bhI "jinendra" zabda kA prayoga karate haiM... usI "prathamaM jinendraM" - zreSTha jinendra ko yahA~ bhI yAda karate hai / TIkAkAra kahate haiM ki "jina" to "viSNu' kA bhI paryAyavAcI zabda hai... evaM indra yAne surendra / ina viSNu evaM surendra ke zaurya - aizvarya Adi guNoM se guMthI huI mAlA ko jo kaMTha meM dhAraNa karate haiM una "mAnatuMga' ko sahaja hI svataH, lakSmI mila jaaegii| pA~cavA artha to stotra-mAlA kI upamA prApta aisI puSpamAlA ke prabhAva kI prazasti hai... jo manuSya isa alaukika puSpamAlA ko apane kaMTha (gale) meM dhAraNa karatA hai, vaha avazya lakSmIvAna banatA hai... mAnya purUSo kI paMkti meM agra bhAga para virAjita hotA hai... TIkAkAra easA bhI zloka TIkA meM udhdhRta karate hai, ki jo isa divya puSpamAlA ko kaMTha meM dhAraNa karatA hai, vaha garIba - daridra mAnava bhI ho to bhI puSpamAlA dhAraNa karane se lakSmIvAna banatA hai| chaTThA artha karate hue TIkAkAra kahateM haiM ki jisa prakAra svayaMvara meM kisI purUSa ke galemeM koI strI sone kI mAlA pahanAtI hai, tathA vaha purUSa usa mAlA ko dhAraNa karatA hai... ThIka usI prakAra isa "stotra-mAlA" ko jo manuSya dhAraNa karegA usake pAsa XXXXXXXXXXXXXXXXXXX rahasya-darzana rahasya-darzana 213 213) 2010_04

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lakSmI apane Apa hI, kAma se vihvala banI ho aisI; "mAnatuMga" ke svayaM ke vizAla mAna se zuzobhita sarva-lakSaNoM se yukta zarIra vAle ko dUra se Akara sahaja hI mIla jAyegI... isI prakAra pU. mAnatuMgasUrIzajI mahArAja kI ye rUcira varNa vAlI - vividha puSpovAlI mAlA ko hama saba apane kaMTha meM dhAraNa kareM... aura isa amUlya mAnava-jIvana ko dhanya banAyeM... basa ! aisA ho jAe to hama bhI "mAnatuMga" bana jAyeMge... aise mAnatuMga bane ki sarvajJa evaM vItarAga hI hamAre ArAdhya deva hoM... aisA apanA mAna, dharma-gaurava, akSuNNa rahe... aise "mAna' se hama "tuMga' baneM... ucca baneM! ki pA~ca mahAvrata ko dhAraNa karane vAle guru bhagavaMta hI hamAre jIvana-patha ke patha-pradarzaka baneM... apanA mAna-niyama-maryAdA sadaiva banI rahe... aise hI hama tuMga bane / meM pratidina isa mahA prabhAvika... mahA mAMgalika... zrI bhaktAmara stotra kA pATha karUgA.. pratidina prAtaH isa stotra kA bhAvapUrvaka pATha kara hI pAnI grahaNa karUMgA... nitya paramAtmA kI pUjA karUMgA... evaM namaskAra mahA maMtra kI eka mAlA avazya ginuMgA / aise niyamoM ko meM kisI bhI kAraNa se... yA kisI bhI paristhiti meM bhaMga nahIM karUMgA... aise niyamoM ke pAlana meM, maiM kisI prakAra kI lAparavAhI yA pramAda nahIM karUMgA... aisA "mAna" aisI dRDhatA rakha kara hameM "tuMga" yAnI ucca bananA haiM / dRDhavratI bananA hai / ye bhaktAmara kA ajasraM-nitya pATha karane vAle ko bhale kitanA hI mAna mile phira bhI vaha apanI zraddhA apanI dRDhatA meM tuMga-ucca rahegA / vaha pala pala prasannatA se prazAMta hI rahuMgA / manaHzAMti evaM vItarAgatA rUpa lakSmI avazya prApta hogI / pU. mAnatuMgasUrIzvarajI mahArAja kI isa mahAna prabhAvika... mahA mAMgalika... zrI bhaktAmara stotra kI amara kRti ko ajamAo... aura jIvana patha meM saphalatA prApta karo / yahA~ luck by chance nahIM hai... yahA~ to turn your luck and be god... "tumhArA bhAgya badalo / aura tuma bhagavAna banoM" aisI vikramI lalakAra hai. aisA hI jinarAja kA sanAtana yaza ninAda hai| (. gAthA saMkhyA-rahasya. zrI bhaktAmara stotra kitanI gAthA kA haiM... yaha prazna Aja hama saba ko asamaMjasa meM DAla rahA haiM... kyA pUjya mAnatuMgAcAryajI ne isa stotra kI 44 (cauvAlIsa) gAthA hI racI thI? agara 44 gAthA kI hI racanA pU. mAnatuMgasUrIzvarajI ne kI thI to vartamAna meM 48 gAthA kA bhaktAmara stotra kyoM upalabdha hai ? 48 gAthA vAle bhaktAmara stotra meM gAthA naM. 32,33,34,35 pU. mAnatuMgasUrIzvarajI dvArA racita nahI haiM... isa lie ye bar3hAI gaI gAthA haiM / sAhitya meM ina bar3hAI gaI gAthAoM ko "prakSipta gAthAe~" kahane meM AtA hai / acchA huA ki Apane hameM bar3hAI gaI gAthAoM ke kramAMka kI jAnakArI dI, nahIM to hama yahI mAnate the ki 44 gAthAoM ke bAda kI 45,46,47 evaM 48 gAthA hI bar3hAI gaI gAthA haiM... bhale aisA hI ho parantu ye cAra gAthA pU. mAnatuMgasUrIzvarajI dvArA racita nahIM haiM, aisA hama kaise kaha sakate haiM ? zrI bhaktAmara stotra ke mahattva ko jina saMskRta TIkA (vivaraNa) meM darzAyA gayA haiM, una TIkAoM meM sabase purAnI TIkA pU. AcArya guNAkarasUrIzvarajI mahArAja kI haiM... jisakI racanA vikrama saMvat 1426 meM kI gaI thI... Aja se 627 varSa pUrva racI gaI thI / usa TIkA meM 44 gAthA kA hI vivaraNa maujUda haiM... parantu isake alAvA ina cAra adhika gAthAoM kA vivaraNa yA ullekha uparokta TIkA meM kahIM para bhI maujUda nahIM haiM / kyA aisI kalpanA hama nahIM kara sakate ki isa stotra kI mUla gAthA to ar3atAlIsa (48) hI thI, parantu guNAkarasUrIzvarajI ne kadAcit ina cAra gAthAoM ko apanI TIkA meM se nikAla diyA ho ? yaha bAta isa lie zakya nahIM haiM ki ina cAra gAthAoM meM aisI koI bAta nahIM haiM ki pU. guNAkarasUrIzvarajI ke mata kA yA koI bhI, jaina saMpradAya ke mata kA khaMDana karatI ho... isa lie pU. guNAkarasUrIzvarajI yA unake pUrva ke AcAryo ne 48 meM se cAra gAthA kama kara dI ho... yaha bAta asaMbhava sI pratIta hotI haiM / 214 rahasya-darzana XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX rahasya-darzana 2010_04

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agara koI AcArya bhagavaMta ne ye cAra gAthAe~ mUla kAvya meM se kama nahIM kI, to kisI ne cAra gAthAe~ bar3hAI hai, ye kaise mAna le ? ye cAra gAthAe~ bar3hAI gayI haiM... yaha bAta spaSTa hai... kAraNa AcArya mAnatuMgasUrijI ne mAtra 44 gAthA kI hI racanA kI thii| ye gAthAe~ bar3hAI gayI haiM, ise hama dUsare dRSTikoNa evaM pramANoM se dekheM to patA calatA haiM ki zrI kalyANa maMdira stotra meM tIrthaMkara paramAtmA ke ATha prAtihAryo kA varNana haiM... jaba ki zrI bhaktAmara stotra meM mAtra cAra prAtihAryo kA hI varNana haiM / ataH kisI vidvAna AcArya yA sAdhaka ko aura cAra prAtihAyoM ke varNana kI kamI mahasUsa huI hogI aura unhoMne usakI pUrti ke lie cAra prAtihAryo ke varNana kI gAthAe~ banA kara bAda meM isa stotra meM jor3a dI hogI / prAcIna stotroM meM gAthAoM kI vRddhi kaise ho jAtI hai ? I prAcIna kAla meM hasta likhita pratoM kA pracalana thaa| aksara una hasta likhita pratoM kI nakala (kaoNpI) vaise lipIkAraka karate the jinheM saMskRta bhASA kA itanA gaharA jJAna nahIM hotA thA / kaI vidvAna sAdhu bhagavaMta apanI khuda kI prata meM kaI bAra eka hI viSaya kI vRddhi karate hue evaM use puSTa karate hue samarthana karane vAle zloka, cAhe svayaM dvArA racita ho yA dUsaroM ke dvArA racita prata ke hAsiyeM meM likhakara rakhate the / lipI kAraka kaI bAra lipI (kaoNpI) karate vakta hAsiyeM meM likhe gae zloka bhI mUla prata meM zAmila kara lete the / yahI vajaha haiM ki isa prakriyA se mUla granthoM meM anya vidvAno ke banAye huye bhI bahuta se zloka sammilita ho gaye aura mUla grantha bahuta bar3e ho ge| anya dharma zAstroM meM bhI aisA hotA AyA haiN| udAharaNArtha :- mUla "mahAbhArata" ke zrI vyAsajI racita eka lAkha zloka hI haiM parantu isa prakriyA se 75000 naye zloka joDe gaye / isa taraha zlokoM ko jor3ane kI prakriyA prAcIna kAla se calI A rahI hai / parantu zlokoM ko nikAla dene yA kama karane kI paddhati pracalita nahI haiM / mUla grantha kartA ke grantha meM zlokoM ko jor3a denA yA nikAla denA atyaMta anucita pravRti hai hama use sAhityika aparAdha kaha sakate hai / battIsa se paiMtIsa (32 se 35) ye cAra zloka bar3hAne meM Aye haiM... isakA koI dUsarA pramANa haiM ? * gAthA 32 se 35 taka meM durdubhi, sura puSpa vRSTi, bhAmaMDala evaM divya dhvani ina cAra prAtihAryo kA varNana bhinna-bhinna cAra jor3oM meM kiyA haiM... isa prakAra kula 16 zloka hue| ina zlokoM ko hamane varSo pUrva eka pustaka meM par3hA bhI haiM... yaha pustaka hameM madrAsa ke paMr3ita zrI kuMvarajI - bhAI ne dI thI / aba prayatna karane para bhI hameM vaha pustaka mila nahIM rahI haiM, para bhaktAmara meM abhI 32 se 35 taka jo gAthAe~ bolI jAtI haiM, unase atirikta 4 gAthA kA eka joDa zrI hIrAlAla rasikalAla saMpAdita zrI bhaktAmara graMtha meM milatA hai| isa taraha yadi una cAra jor3oM ko mUla bhaktAmara stotra meM jor3e jAye to kula 16 zloko ko milAne se kula (44+16 ) = 60 (sAMTha) zloka hote haiM / aho ! to koI aisA bhI kahegA ki zrI bhaktAmara stotra 60 zlokoM kA haiM... to unameM se 16 zloka kyoM nikAla die ? aho ! aisA hI hotA ! parantu sadbhAgya se cAra joDoM meM se eka hI joDe ke zloka zrI bhaktAmara stotra ke sAtha jur3e... isase mAtra 44 kI bajAya 48 hI ginane meM AyA haiM / battIsa se paiMtIsa (32 se 35) taka ke zlokoM kI racanA pU. mAnatuMgasUrijI dvArA nahIM kI gaI phira bhI kisI ajJAta kavi dvArA racita cAra zloka sahita zrI bhaktAmara stotra kI 48 gAthA ko kauna-kauna mAnate haiM ? zrI bhaktAmara stotra pUre jaina saMgha ko mAnya haiM... parantu saba digambara-bandhu bhaktAmara stotra ko 48 zloka ko mAnate haiN| zvetAmbaroM meM sthAnakavAsI evaM terApaMthI sampradAya kI mAnyatA vAle bhI isa stotra ke 48 zloka hI mAnate haiM... parantu mUrtipUjaka sampradAya meM isa stotra ke 44 zloka kA hI paThana-pAThana hotA haiM / mUrtipUjaka sampradAya meM 44 zlokoM kI mAnyatA kyoM rahI ? mUrtipUjaka sampradAya meM vidvAna sAdhuoM kI saMkhyA jyAdA haiM evaM unake pAsa prAcIna jJAna bhaMDAra bhI vyavasthita evaM surakSita haiN| bhaMDAra ke vyavasthita evaM surakSita honeM kA phAyadA kyA haiM ? Xxxxxxxx 2010_04 rahasya-darzana 215

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bhaMDAra ke vyavasthita rahane se isameM surakSita prAcIna granthoM meM kyA haiM, isake bAre meM hameM jAnakArI milatI haiM / pATaNa ke tAr3apatrIya bhaMDAra meM sabase prAcIna vikrama saMvat 1388 meM hasta likhita zrI bhaktAmara stotra kI prata milI haiM... usameM bhI mAtra 44 zloka hI haiM / isa prAcIna pramANa ke AdhAra para Aja se 665 varSa pUrva bhI zrI bhaktAmara stotra kI 44 gAthA kI hI mAnyatA thI aisA siddha hotA haiN| * kyA zvetAmbara mUrtipUjaka grantho ke bhaMDAra meM kahIM 48 zloko ke zrI bhaktAmara stotra kA ullekha prApta hotA haiM ? ___ hIra saubhAgya nAma ke grantha meM zrI bhaktAmara stotra ke 48 zloko kA ullekha haiM, tathA isa grantha para yaMtra, maMtra evaM ArAdhanA ke vidhAna banAne vAle pU. haribhadrasUrIzvarajI (prAcIna kAla ke harIbhadrasUrIzvarajI nahIM) ne bhI 48 gAthA ke yaMtra evaM maMtra banAye hai * to phira mUrtipUjaka sampradAya meM 48 zloka vAle zrI bhaktAmara stotra kA paThana-pAThana kyoM nahIM hotA haiM ? zrI bhaktAmara-stotra ke 48 zloka haiM, yaha bAta alaga haiM aura 48 zloka pU. AcArya mAnatuMgasUrIzvarajI mahArAja dvArA race gaye haiM, yaha bAta ekadama bhinna haiN| jaina zvetAmbara ke vidvAna AcAryo kA tathA hamArA apanA mata yahI haiM ki pU. mAnatuMgasarIzvarajI dvArA ye cAra gAthAe~ nahIM banAI gaI haiM, phira bhI agara koI isakA pATha karanA cAhe to stotra ke bIca meM pATa na kara stotra pUrA hone ke bAda pATha karanA cAhie / isI lie ina cAra gAthAoM ko isa grantha meM pariziSTa ke rUpa meM rakhI gaI haiN| * kyA jainetara vidvAna paMDitoM ne bhI yaha bAta niSpakSa rUpa se kahI hai ki, ye cAra zloka AcArya mAnatuMgasUrIzvarajI dvArA racita nahIM hai ? hA~... nirNaya sAgara presa kI ora se varSo pUrva kAvya-mAlA kA saptama bhAga prakAzita huA thA aura usameM jainetara paMr3ito ne apanA mata spaSTa karate hue kahA haiM ki pU. mAnatuMgasUrIzvarajI kI racanA zrI bhaktAmara-stotra meM kisI ne ye cAra zloka joDa diye haiM... parantu jisa prakAra bezakimatI ratnoM kI mAlA meM jaise kA~ca ke Tukar3eM zobhA nahIM dete ThIka usI prakAra ina cAra gAthAoM kA stotra ke madhya meM jor3A jAnA kataI zobhAyamAna nahIM haiN| ___ to Apa aisA hI mAnate haiM ki ina cAra gAthAoM ko kisI anya vidvAna paMDita ne banAI haiM, aura usake taMtra-maMtra evaM yaMtra bhI bane haiM evaM ye gAthAe~ bhI prabhAvika haiM... phira bhI ye mahA-prabhAvika racanA pU. AcArya mAnatuMgasUrIzvajI dvArA racita nahIM haiM ? vAta ekadama spaSTa haiM ki ina cAra gAthAo meM pU. mAnatuMgasUrIzvarajI jaisI prAsAdikatA nahIM haiM / isa pUre bhakti kAvya meM kahI bhI dekhane na mile aise prAsoM kA Ayojana ina cAra gAthAoM meM karane meM AyA haiM / ho sakatA hai kI ina gAthAoM ke racanAkAra nizcita rUpa se vidvAna hoMgeM tathA unake dvArA racita ye gAthAe~ prabhAvika bhI hogI... isa bAta kA hama inkAra nahIM karate / / lekina pU. AcArya bhagavaMta mAnatuMgasUrIzvarajI mahArAja ne ina gAthAoM kA sarjana nahI kiyA haiM / jisa kisI ko bhI AcArya mAnatuMgasUrIzvarajI ke dvArA racita isa rasamaya evaM mahA prabhAvika bhakti-pUrNa kAvya ke paThana-pAThana kI icchA (Agraha) ho, use to avazya ina gAthAoM kA stotra ke madhya meM pATha nahIM karanA caahie| zrI mahA-prabhAvika bhaktAmara stotra (bhakti - pUrNa kAvya) ke racayitA AcArya pravara mAnatuMga-sUrIzvarajI mahAna zAsana prabhAvaka zrI "laghu-zAnti-stava" ke racayitA AcArya pravara zrI mAna-deva sUrIzvarajI ke ziSya-ratna ke rUpa meM mAne jAte haiM / mAnatuMga sUrIzvarajIne apane nAma kI sUcanA zrI bhaktAmara stotra ke aMtima gAthA meM darzAyI hai| - "taM mAnatuMga mavazA samupaiti lakSmIH" * graMtha kartA rahasya isa prakAra isa mahAna bhakti - kAvya meM apane nAma kA samAveza kyA nAma kI kAmanA nahIM hai ? 'nAma' kI kAmanA aura itihAsa kA Alekhana donoM kI dRSTi alaga-alaga hai / itihAsa ke Alakhana kI dRSTi se granthakAra ko apane nAma kA ullekha apanI gurU-paramparA kA ullekha tathA racanA saMvat vagairaha kA ullekha apane sva-racita grantha meM karanA cAhie evaM isa- mahA-kAvya meM kitane zloka haiM, usakA bhI nirdezana karanA cAhie / aisI itihAsa-saMrakSaNa karane kI paramparA hameM atyaMta gaurava ke sAtha nihAranI cAhie / . kyA isa prakAra sva-racita kAvyoM meM apane nAmoM ke ullekha kI paramparA calI A rahI hai ? (216 rahasya-darzana XXXXxxxxxxxxxxxxxxxxxxxxxxxx 2010_04

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aise nAmoM ke ullekha kI paramparA hai |"shrii tattavArtha sUtra" kArikA meM pUjya umA-svAti ma.sA ne apane nAma kA ullekha kiyA hai / "zrI upadeza-mAlA' grantha meM zrI dharma-dAsa gaNi ne nimna gAthA meM apane nAma kA ullekha zabda ke Adi varNa se kiyA hai| "dhaMta maNi dAma sasi gaya Nihipaya paDhamakkharAbhihANeNaM / uvaesamAla pagaraNamiNamo raiaMhiyavAe // gAthA naM. 537 // " kitane hI granthakAroM ne alaga "prazasti' rUpa se apane grantho meM apane itihAsa kA ullekha kiyA hai to kitane hI granthakAroM ne apane grantha evaM kAvyo ke aMta meM apanA nAma sUcita kiyA hai / yaha paramparA Aja taka calI A rahI hai| Apa saba jAnate hI hai ki "bhavi bhAve derAsara Avo' evaM 'janAruM jAya che jIvana' jaise stavanoM ke andara inake racayitA pUjya dAdA-gurudeva labdhisUrIzvarajI ma.sA ke nAma ke sAtha unake guru pU. kamala sUrIzvarajI aura unake guru pU. AtmArAmajI ma.sA. ke nAma kI sUcanA dI jAtI hai| mAnatuMgasUrIzvarajI kisa samaya meM hue ? sAkSya pramANoM ke abhAva meM AcArya mAnatuMgasUrIzvarajI evaM unakI yazasvI racanA kA kAla nirdhArita karanA prAyaH sambhava nahIM hai / "paTTAvalI samuccaya' Adi granthoM meM zrI mAnatuMga sUrIzvarajI vikrama saMvat kI tIsarI zatAbdi meM hue haiM aisA ullekha hai / unake viSaya meM likhI bANa-mayUra kI kathAoM ke AdhAra para vikrama saMvat kI sAtavIM sadI kA samaya jAnane meM AtA hai yAni Aja se karIbana 1200 se 1300 varSa pUrva aisA itihAsakAra batAte haiM / DaoN. harmana jekobI, zrI hIrAlAla rasikalAla kApaDIyA, paMDita zrI dhIrajalAla TokarazI, mahAna itihAsa vettA paMDita zrI kalyANavijayajI mahArAja Adi ApakA kAla vikrama kI sAtavIM zatAbdi kA mAnate haiM / "jainendra siddhAMta koSa' nAmaka digambara prakAzana meM bhI mAnatuMgasUrIzvarajI kA kAla vikrama kI 11vIM zatAbdi kA darzAyA gayA hai jo kevala Azcarya hI nahIM apitu bhrAntimaya bhI hai ! hamArA apanA parizIlana yaha batAtA hai ki pU. AcArya bhagavaMta mAnatuMga sUrIzvarajI vikrama saMvat kI tIsarI zatAbdi meM hue aura unheM paramAtmA mahAvIra ke 18vIM paTTa-paramparA ke zrI mAna-deva sUrIzvarajI ke ziSya ratna mAnanA cAhie / hamAre vicAra hamane gujarAtI rahasya darzana meM dikhAye hai | kyA bhaktAmara-stotra ke racayitA mAnatuMga sUrIzvarajI ke alAvA aura koI isa nAma ke AcArya hue hai ? pramukha rUpa se bhAratIya itihAsa evaM samasta vizva ke itihAsa kI ora eka najara DAleM to patA calatA hai ki kisI samaya meM jo nAma atyadhika prakhyAta ho jAte hai ve usake Age ke Ane vAle samaya meM jyAdA pracalita hote haiM / isa nAma kI paramparA se mahA-purUSoM kI yAda sadA ke lie kAyama rahatI hai tathA unake prati zraddhA evaM bahumAna prakaTa hotA hai evaM jIvana meM Adarza kI sthApanA hotI hai| AcArya bhadra-bAhu sUrIzvarajI ke nAma ke do prakhyAta AcArya ho cUke haiM / bhoja ke nAma ke aneka rAjA hue haiM / candragupta nAma ke aneka rAjA hiMdustAna ke itihAsa meM hue haiM / videza meM bhI cArlsa, jorja vagairaha nAma ke kitane hI rAjA ho cUke haiM / kaI bAra eka hI paramparA ke eka hI nAma kAphI lambe kAla taka calate rahane se una vikhyAta puruSoM ke nAma ke Age saMkhyA kA upayoga kiyA jAtA hai / udAharaNArtha- "jaoNrja' nAma iMgaleMDa ko itanA rAsa A gayA ki pA~ca-vaMza paramparA taka yaha nAma prasiddhi pAtA rahA / aura phira unheM anukrama se jaoNrja prathama-dvitIya-tRtIya aisI saMkhyA se jAnA jAne lagA / isI prakAra mAnatuMga sUrIzvarajI ke nAma ke aneka AcArya bhagavaMta hue haiM magara bhaktAmara stotra ke racayitA ke pUrva mAnatuMga sUrIzvarajI nAma ke koI AcArya hue ho aisA zAsroM meM kahIM ullekha dekhane meM nahIM AtA / pUjya mAnatuMgasUrIzvarajI jaise anya maMtra-siddha AcArya bhagavaMtoM ke nAma unake sva-racita racanA yA stotra ke sAtha likheM? maMtra-siddhi ke artha ko vyApaka rUpa se samajha kara evaM aneka camatkArika zaktiyoM kI prAptI kI jaba hama bAta karate haiM taba carama tIrthaMkara paramAtmA mahAvIra ke prathama gaNa-dhara (ziSya) labdhi-dhArI gautamasvAmIjI kA nAma bar3e hI gaurava se liyA jAtA hai| ve khuda hI maMtra-zakti ke mahAna prayoga-kartA the / unake jIvana-kAla ke kucha pramukha maMtra-siddha camatkAroM meM se eka hai.. pandraha-sau WWWWWWWWWWWWWWKAKK rahasya-darzana 217) 2010_04

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tApasI ko eka hI khIra ke pAtra se bhojana karAnA, dUsarA... sUrya kI kiraNoM ke Alambana se druta-vega se aSTApada - parvata para pahu~canA jaise avizvasanIya evaM camatkArika tathA akalpanIya ghaTanAe~ zAstroM meM svarNAkSaroM se suzobhita hai / paramAtmA mahAvIrane gozAlaka ko tejolezyA kI vidhI batAI thI, parantu usake durupayoga se khuda gozAlaka para tejolezyA kA jaba kuprabhAva par3ane lagA taba bhagavAna mahAvIra ne zIta lezyA ke prayoga se gozAlaka ko bcaayaa| yaha paramAtmA ke zAsana se zurU huI labdhi evaM zakti ke saphala prayoga kA jIvaMta udAharaNa hai| jina mahAna AtmAoM dvArA maMtra evaM maMtra zakti ke prayoga se aneka saphala evaM AzcaryapUrNa camatkArika prayoga kie gae una mahAna vibhUtiyoM ke nAma haiM... AcArya pAdaliptasUrIjI, AcArya khapUTAcArya, AcArya yazobhadrAcArya, AcArya nAgArjunAcArya, AcArya rohitAcArya, AcArya bhadrabAhusUrijI AcArya siddhasena divAkara sUrijI AcArya sthUlabhadrasUrijI AcArya vajrasvAmIjI, AcArya mAnadeva sUrijI jaise aura bhI aneka AcArya bhagavaMtoM ne maMtroM kI siddhi kara zAsana kI prabhAvanA kI hai| sahI mAyane meM dekheM to pratyeka jainAcArya guru bhagavaMta maMtra-siddhi ke lie anuSThAna karate haiM evaM maMtroM ke Azcarya janaka prabhAva se jina zAsana evaM ahiMsA saMyama evaM tapa kI mahimA evaM garimA baDhAte haiM.. tathA apane bhaktavarga ko bhaktoM ke karmAnusAra unheM Adhi-vyAdhi se mukta kara maMgala maya mokSa mArga kI ora le jAte haiM / apane upadeza ko mAnane vAlI janatA ko Atmika - paramAnaMda kI anubhUti ho aisA Ayojana karate haiM / yahA~ pratyeka AcArya bhagavaMtoM ke khuda kI Atma-zakti, labdhi-vidyA evaM maMtroM ke prayoga se hue hairata aMgeja camatkAroM kI sUci upalabdha karAnA zakya nahIM hai phira bhI kaI ullekhanIya kAryoM evaM AcArya bhagavaMtoM kI vigata saMkSipta meM yahA~ dI jA rahI hai / varAha mihira nAma ke mahAna jyotiSI vyantara banakara jaina saMgha para bhArI upadrava kara rahe the... unake nivAraNa ke lie zrI bhadrabAhu sUrijIne "zrI uvasaggaharaM stotra" kI racanA kara zrI saMgha kI rakSA kI / AcArya vajrasvAmIjI ne "AcArAMga sUtra" meM se "AkAzagAminI vidyA siddha kara vimAna dvArA puSpa lAkara bauddha dharma ke rAjA ko prabhAvita kiyaa| pU. AcArya bhagavaMta zrI mAnadeva sUrijIne "zrI laghu-zAMti stava" jaise prabhAvika stotra kI racanA kara "mArI roga" kA nivAraNa kiyaa| pU. AcArya zrI ratnaprabhasUrijI ne eka hI muhUrta meM do alaga-alaga gA~voM meM eka hI sAtha pratiSThA kI pU. AcArya bhagavaMta pAdaliptasUrijI apanI camatkArika zakti se prati dina AkAza mArga se jAkara pA~ca tIthoM kI yAtrA kiyA karate the| pU. AcArya vappabhaTTasUrijI kI javaradasta maMtra zakti se zrI sarasvatI ko vivaza bana kara bhI AnA par3A thaa| pUjya siddhasena divAkarasUrIzvarajI ke dvArA racita zrI kalyANa maMdira stotra ke prabhAva se zivaliMga meM se pArzvanAtha prabhu kI pratimA pragaTa huI aura ApazrIne sarasoM ke dAneM pheMka kara usameM se sainika prakaTa kiye the| pU. AcArya devendrasUrIjI kI maMtra zakti dvArA kAMjIvaram zahara se pArzvanAtha kI pratimA ko gujarAta ke serisA gA~va meM lAne kA ullekha hai / * pAThAMtara rahasya * - ** nadI bahatI rahatI hai bahate bahate usake rUpa badalate jAte hai ThIka vaisI hI sthiti stotra yA graMtho kI hotI hai, aura samaya ke sAtha sAtha unake pATha ke pAThAMtara hote jAte hai... aise pAThAMtaroM kA jaba taka eka jaisA bhAva banatA jAtA hai, taba taka to ThIka hai paraMtu jaba kabhI mUla pATha ke bhAvAMtara (bhAvo meM aMtara) kA sarjana hotA hai... taba kabhI kabhI mUla graMtha ke kartA lekhaka yA kavi ke Azaya se dUra kara dete haiM... isI lie aise pAThAMtaroM ko baDhAvA yA protsAhana nahIM denA cAhie .... kaI bAra aise pAThAMtaroM se sAMpradAyika matabhedoM kA mArga prazasta hotA hai / evaM use bar3hAvA milatA hai / isa lie aise vivAdAspada pAThAMtaroM para niyaMtraNa (kAbU ) rakhanA ati Avazyaka hai / yahA~ para bhI zrI bhaktAmara stotra ke pAThAMtaroM kI aura vidvAna pAThAMtaroM kA dhyAna AkarSita karane ke lie prasiddha pAThAMtaroM kI TIkA evaM usake rahasyoM ko samajhane kI kozIza karane meM AI hai| gAthA saMkhyA rahasya meM hamane dekhA kI cAra gAthAoM bhaktAmara stotra meM baDha jAne se isa nirvivAda mahA kAvya vivAdoM ke ghere meM A gayA hai / bhaviSya meM isa taraha kI punarAvRti na ho aura prasiddha graMtha, pATha yA kAvya aise pAThAMtaroM ke sarjana se vivAdaspada na baneM, isa hetu hameM jAgRta rahanA hogA / 218 2010_04 rahasya-darzana

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gAthA pAMcavI (5) kI tIsarI paMkti kA pATha hai - "prItyAtma vIrya mavicArya mRgo mRgendra" isa paMkti ke sthAna para "prItyAtma vIrya mavicArya mRgI mRgendra" yaha paMkti bhI pracalita huI hai / zrI bhaktAmara stotra ke prasiddha TIkAkAra pU. guNAkarasUrIjI mahArAja, pU. kanakakuzalagaNi, pU. meghavijayajI upAdhyAya, pU. saba mahA-purUSoM ke samakSa uparokta pATha kI kabhI carcA nahIM calI... yaha pATha mAtra digambara paraMparA meM dekhane meM AyA hai... yahA~ para "mRgI" kA pATha dene vAloM kA Azaya 'aisA ho sakatA hai ki mRga (hirana) ko apane bacce se jitanA pyAra hotA hai, usase kahIM adhika pyAra mRgalI (hiranI) ko hotA hai / aura isI liye hI mRgalI (hiranI) apane bacAva ke lie siMha ke sAmane chalAMga mAratI hai / paraMtu, aise hI artha kA Agraha rakhane vAle se koI pUche kI mRgalI (hiranI) hAjira thI to kyA mRga (hirana) hAjira nahIM thA ? mRga hAjira ho aura mRgalI apane bacAva meM chalAMga mAre to kyA mRga khar3A khar3A dekhatA rahegA? aisA kabhI banatA nahIM... mRga (hirana) purUSa hai... pahale to vaha chalAMga mAregA, yaha svAbhAvika hai / isa lie "mRga' zabda kA artha "mRga' evaM "mRgalI" dono samajhanA ho to samajhA jA sakatA hai / mRga zabda puliMga hone se sAmAnya tathA samasta jAtI kA vAcaka hai / astu ina pramANoM ke AdhAra para pAThaka ko mUla pATha meM koI parivartana karane kI AvazyakatA nahIM hai / ThIka isI taraha chaharvI gAthA kI cauthI paMkti kA pATha hai / "taccArU cUta kalikAnikaraika hetuH / / " isa ke sthAna para kaIyoM ne "taccArU cAmra kalikAnikaraika hetaH / / " aisA pATha bhI kiyA hai / uparokta zabdoM kA parivartana koi vikRta mAnasikatA se grasta vyakti ne kiyA hai, aisA pratIta hotA hai / kahane kA tAtparya hai ki yaha kArya kisI samajhadAra vyakti kA nahIM hai / usa vyaktine ina zabdoM ke pheraphAra kA kAraNa hI kisI sthAna para diyA hai, jo yahA~ para likhane yogya nahIM hai / vaise to "Amra" aura "cUta" donoM kA artha Amra vRkSa (Ama kA paiDa hI hotA hai) paraMtu aisA pATha bheda nahIM karanA cAhie / "cAmrakalikA" meM rahA huA "ca" avyaya nirarthaka banatA hai | "cakAra" ke prAsa ko choDa "cAmra" jaise kliSTa uccAraNa meM jAne se koI phAyadA nahIM hai| dakSiNa bhArata meM abhI bhI "cArU cUta' kA hI uccAraNa kiyA jAtA hai / aisA jAnane meM AyA hai / ThIka isI prakAra gAthA AThavIM kI dUsarI paMkti kA pATha hai / "mArabhyate tanudhiyApi tava prabhAvAt" isa ke sthAna para "prasAdAt' pATha bhI paDhane meM AyA hai| uparokta cAra TIkAoM meM se eka bhI TIkA meM yaha pATha svIkAra karane meM nahIM AyA hai / paraMtu hindI sacitra bhaktAmara rahasya ke saMpAdaka zrI ratanalAlajIne "prasAdAt" ye zabda pAThAMtara hai, aisA ullekha kiyA hai, tathA madrAsa ke A.M. Jain College dvArA prakAzita evaM prophesara e. rAmadAsa dvArA saMpAdita pustikA meM "tava prasAdAt" zabda hI mUla zloka meM liyA hai / para prophesarane aMgrejI meM bhASAMtara karate vakta "prabhAvAt' zabda kA hI upayoga kiyA hai / vaise agara dekhA jAe to yaha bAta bahota choTI lagatI hai / paraMtu jinezvara bhagavAna kA prabhAva yaha jaina tattvajJAna hai zramaNa saMskRti hai, evaM jinezvara kA prasAda mAnanA yaha vaidika saMskRti hai / Izvara kartRtva saMskRti hai / isa lie "prabhAvAt" pATha kA hI Adara karanA / isI taraha gAthA bIsI kI tIsarI paMkti meM "tejaH sphuran maNiSu yAti yathA mahattvaM"-aisA pATha hai isa sthAna para kisIne "ma kAra" ke prAsa kA upayoga kara nimna pATha kiyA hai / "tejaH mahAmaNiSu yAti yathA mahattvaM" yaha pATha bhI AdaraNIya nahIM hai| mahA mAMgalika stotra meM "sphuran" pATha kA "sphu" ciMtAmaNi maMtra kA hI pratinidhi hai; aisA pratIta hotA hai isI lie "mahAmaNi" jaisA pATha svIkAra karanA nahIM caahie| ___ yahA~ para pU. guNAkArasUrIzvarajIne apanI TIkA meM eka adbhuta bAta kA jikra kiyA hai / unhoM ne "tejaH sphuran maNiSu" ina do padoM meM vacanoM kA doSa Ate hue bhI, use doSa na mAnakara use vacana vyabhicAra rUpa alaMkAra mAnA hai / kisI anya kavine ina do paMktioM kI alaga vyAkhyA karate hue kahA hai ki K K rahasya-darzana 219) 2010_04

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"tejo yathA jAtyamaNau mahatvaM naivaM tu kAcazakaleSu rUcAkuleSu' isI saMdarbha meM pU. meghavijayajI upAdhyAyane ina do paMktioM ke sthAna para nIce mujaba do paMktiyA~ likhI hai| "tejo maNau samupayAti yathA mahattvaM, naivaM tathA kAca zakaleSu rUcAkareSu' ina pRthak-pRthak paMktioM ko dekhane se aisA AbhAsa hotA hai ki mUla pATha meM thoDA bhI zabdoM evaM padoM kA pheraphAra yA mUla pATha se zAbdika cher3akhAnI karate jAyeMge to ina pheraphAra kI koI sImA nahIM rahegI / isa hetu yaha bAta dhyAna rakhane yogya hai ki "siddhasya gati ciMtanIyA"-jaisA pUrva paraMparA se calA A rahA hai aise hI pATha kA hameM anusaraNa karanA caahie| jo pATha siddha hai unako hI, pramANa evaM vyAkaraNa se siddha karanA cAhie paraMtu pATha badalane kI bevajaha koziSa nahIM karanI caahie| "dAvAnalaM jvalita mujjavalamutsphuliMgam" abhI bhI kAphI pustakoM meM mAtra "phuliMgam' aisA pATha dekhane meM AtA hai / aisA pATha kinhI prAcIna pratioM meM se zrI siddhacaMdra upAdhyAya ke samakSa AyA hogA / isI lie unhoMne apanI TIkA meM likhA hai ki : "yadyapyatra phuliMga iti pAThaH prAmAdika eva pratibhAti sakArAditvena phuliMgazabdasya nAmakoSAdai pratItatvAt / tathApi mahAkavi prayukta prayogatvAta asya stotrasya maMtrAkSaramayatvAcca paThayamAna (phaliMga eva pAThaH prAmANika iti pazyAmaH / kvacita tu sphuliMgam iti daMtyasakAra saMyukto'pi pATho dRzyate / tadaMgIkAre tu na cAzaMkA na cottaram iti avaseyaM" / / vaise unake matAnusAra "phuliMga" yaha zabda vyAkaraNa evaM koSa se siddha nahIM hai| phira bhI ciMtAmaNi maMtra jaise maMtra meM isa zabda kI upalabdhatA hone se kadAcit stotrakArane isa zabda kA prayoga kiyA hogA / aisI zaMkA karane yogya nahIM hai, kyoMki inake pUrva kI tIna TIkAoM meM bhI "sphuliMga" zabda kA hI ullekha milatA hai | maMtrAkSara hone se ''phuliMga" zabda hI hogA, isaliye zAyada pU. mAnatuMgasUrIzvarajI mahArAjane "phuliMga' zabda kA hI prayoga kiyA hogA, aisI zaMkA karane kI AvazyakatA nahIM hai / ataH "sphuliMga' zabda hI svIkArane yogya hai / jarA gaura karake "phuliMga" uccAraNa karane vAloM ko apanI bhUla ko sudhAranA cAhie / basa ! pAThAMtaroM kI bAta yahA~ pUrNa hotI hai / iti / to DEO che (220 rahasya-darzana XXXXXXXXXXXXXXXXXXXXX 2010_04

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"jijJAsA evaM samAdhAna" rahasya-darzana meM Age batAyA gayA hai ki navakAra sUtra hamAre yahA~ navakAra maMtra rupa mAnane me AyA hai / apane Agama sUtroM meM caudaha-pUrva mahAna zAstra graMtha hai, usame vidyA pravAda nAma kA eka pUrva hai / isa pUrva meM aneka vidyAoM evaM maMtroM kI upalabdhatA hai; aisA mAnA gayA hai / Agama meM kitane hI prabhAvika pATha hote haiM isIliye asvAdhyAya kAla meM svAdhyAya nahIM karanA cAhiye / ina camatkArika pAThoM ke prabhAva se Ane-jAne vAle devoM kI gati bhI ruka jAtI hai| vaise devoM kI gati ko niyaMtraNa karane vAle sUtra kI bahulatA bhI jAnane meM AtI hai| uTThANa sUtra evaM samudvANa sUtra ke pATha ke bAre me to aisA bhI kahane meM AyA hai, ki ina sUtra ke pATha karane mAtra se pUrA nagara hila uThA thA... ataH aise maMtroM kA honA jainAgamoM meM koI naI bAta nahIM hai / jainAgama hI maMtramaya hai, aura zrI navakAra maMtra jaise mahAmaMtra ne bhI Agama jaisA gaurava pUrNa sthAna grahaNa kiyA hai| aba hameM batAye ki karmavAda evaM maMtra siddhAMta kA mela kaisA hai ? jaina dharma meM karma kI mAnyatA hai... tathA karmo ko bhI balavAna mAnA gayA hai / parantu ekAnta se aisA mAna lenA ki jo karma meM hogA vahI hogA, athavA karma ke udaya ko bhoganA hI par3egA, to yaha jaina siddhAMta nahIM hai| saMkSipta meM jaina dharma anekAntI hai... karmavAdI nahIM hai / zAstroM me spaSTa ullekha haiM ki dravya, kSetra, kAla, bhAva aura bhava ina pA~co se hI karma kA baMdha evaM karmo ke udayAdi kA prarvatana hotA hai / kitane hI loga yaha bhI kahate haiM ki karma acche hoM to hI acchI buddhi AtI hai, parantu aisA ekAnta nahIM hai / isa ke lie paMca samavAyI kAraNa kA jJAna parama Avazyaka hai| sAtha hI paMca samavAyI kAraNoM meM to spaSTa kahA gayA hai ki " kahIM karma balavAna hai to kahIM AtmA kA puruSArtha balavAna hai"... isIlie to mahApuruSa kahate haiM ki jaba AtmA svayaM ke puruSArtha se kSapaka zreNI meM car3ha jAtI hai taba nikAcita karmo kA bhI kSaya ho jAtA hai / ataH puruSArtha bhI eka prabala kAraNa hai| maMtra bhI karma ke udaya se dUra hone ke liye kiyA gayA puruSArtha hai / dUsare saba puruSArtho se kaI bAra maMtra puruSArtha zreSTha sAbita hotA hai / ataH karma ke Aye hue udaya puruSArtha se niSphala bhI hote haiM... niSkrIya ho jAte haiM / isI kAraNa se jaina zAstroM me bhI jagaha-jagaha para aisI mAMtrika zaktiyoM kA paricaya evaM unakI prayoga kI vidhi batAI gaI hai| pujya munisuMdarasUrijI ma.sA. ne mahAna sUrimaMtra ko tIrtha svarupa evaM sAkSAt tIrthaMkara rUpa kahA hai| surimaMtra kI ArAdhanA kA phala mokSa prApti bhI batAyA hai... ataH maMtroM kI sAdhanA se prApya phala jina zAsana ko mAnya hai, aise maMtra phaloM kA nIce mujaba varNana kiyA gayA hai / (9) mana samAdhi kA saMrakSaNa... (2) citta prasannatA kI prApti... citta prasannatA evaM mana samAdhi dvArA mokSa kI prApti... (3) (4) maMtra dvArA adhiSThAyakoM kA sAkSAt sAnidhya... (5) maMtra dvArA adhiSThAyakoM se parokSa sahAyatA... (6) maMtra ke adhiSThAyaka devoM dvArA zAsana ke evaM svayaM ke samudAya ke uttarAdhikArI ke cayana kA mahattvapUrNa nirNaya... (7) maMtra ke adhiSThAyaka devoM dvArA Agama ke jaTila praznoM kA nirAkaraNa tathA zAstroM kA saMrakSaNa.... (8) maMtra sAdhanA dvArA mA~ sarasvatI kI evaM zruta devatA jaise deva devIyoM kI sahAyatA evaM usa sahAyatA dvArA vAda-vijaya, aneka graMthoM kI racanA, tathA rAjA ko pratibodha aura usa pratibodha ke mAdhyama se zAsana prabhAvanA... (9) maMtroM kI sAdhanA ke dvArA anya maMtra vAdiyoM dvArA kiye gaye prayogoM kI viphalatA..... (10) maMtra sAdhanA dvArA devoM kA pratyakSIkaraNa aura unhIM devoM ko samyaktva kA pradAna tathA una devoM ko jina zAsana ke anurAgI banAne kA upakrama... XXX rahasya-darzana 2010_04 xxxx 221

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* (11) maMtra sAdhanA ke dvArA bhaviSya kA jJAna aura nikaTa bhaviSya meM hone vAle upadrava yA aniSTa kA nivAraNa.... (12) kaI aise prasaMgoM me maMtra sAdhanA ke dvArA pratiSThA Adi mahAna kArya meM vizAla janasamUha ko anna-pAnI kI kamI na ho, aisA prayoga... (13) jina zrAvakoM ne mahAna jina zAsana kI prabhAvanA kI hai, athavA jo zrAvaka mahAna jina zAsana kI prabhAvanA karane meM sakSama hai, aise zrAvakoM kI maMtra sAdhanA ke dvArA pratyakSa yA apratyakSa rupa se sahAyatA... (14) maMtra sAdhanA ke dvArA vAsita vAsakSepa se apane anuyAyIyoM ko mokSa prApti sApekSa pratyeka kArya kI saphalatA ke lie AzISa... (15) jinAlayoM-tIyoM evaM zAsana ke nUtana sthAnoM kA nava-nirmANa yA jirNodvAra Adi mahAna kArya kAraNavaza ruka gaye hoM taba duSTa devoM ke upasagoM ko maMtra sAdhanA ke mAdhyama se dUra kara nirvighna pUrNAhutI.... (16) maMtra sAdhanA ke dvArA apane AyuSya ke bAre meM jAna kara samAdhi ke lie taiyArI... (17) anya dharma evaM dharmAMdha vyaktiyoM dvArA dharma para AkramaNa ho to maMtra evaM maMtra sAdhanA dvArA dharma kA saMrakSaNa.... aise kitane hI kArya maMtra zakti se hue haiM aura ho rahe haiM / kyA hameM aisA lagatA ki vijJAna ke aise vikAsazIla kAla meM bhI jo vaijJAnika paddhati se siddha nahIM ho sakate hai aise maMtra-yaMtra kA koI upayoga karegA ? vijJAna kA vikAsa vartamAna meM bahuta hI tIvra gati se ho rahA hai, yaha bAta svIkArya hai / logoM kA bauddhika stara bhI dina ba dina U~cA hotA jA rahA hai, yaha bAta bhI svIkArane yogya hai... parantu sAtha hI sAtha logoM kI zraddhA aise maMtra-taMtra-yaMtra me bhI prabalatA se bar3ha rahI hai... yaha eka satya hakIkata hai, jise nakArA nahIM jA sakatA / sadhe dharma ke nAma para aura sadhe camatkAroM kI Ar3a meM dhUrtatA evaM logoM ko gumarAha karane ke kisse bhI dekhane meM Ate haiM, ThIka usI taraha vijJAna ke nAma para bhI kaI avaijJAnika pracAra bhI ho rahe haiM / isI lie sacce vaijJAnika kA abhigama kyA hai use samajhane kI jarUrata hai| jaise vijJAna koI bhI bAta ko pramANa ke bagaira mAnane ko taiyAra nahIM hai, ThIka usI prakAra jisa bAta kA vijJAna ko pramANa nahIM milatA usa bAta ko mAnane se vijJAna inkAra bhI nahIM kara sakatA / vijJAna kA kahanA haiM ki jIva ke svataMtra astitva kA koI pramANa nahIM milatA... parantu vijJAna ne kabhI yaha nahIM kahA ki jIva ke svataMtra ke pramANoM ke abhAva meM "jIva" hI nahIM hai| vaise vizuddha vaijJAnika dRSTikoNa tathA vizuddha dhArmika dRSTikoNa kA Age cala kara samanvaya hone kI pUrNa sambhAvanA hai| aba bAta bAkI rahI maMtra-taMtra evaM yaMtra kI, aura Aja ke yuga meM usakI upayogitA kI / to isa saMdarbha meM aisA lagatA haiM ki isa vaijJAnika yuga meM abhI bhI hara jIva ko apanA jIvana bahuta pyArA hai| koI bhI vyakti svayaM ko mAtra rAsAyanika prakriyA hai, aisA mAna kara apanI jIvana lIlA ko samApta nahIM karatA / Astika bhI jIvana jInA cAhatA hai aura sAtha hI sAtha nAstika ko bhI apanA jIvana pyArA hai| jIvana kA artha sukha kI satata zodha evaM duHkha se dUra-dUra jAne kI prakriyA hai| kisI ko bhI jIva ke svataMtra rUpa ke astitva meM bhale hI zraddhA nahIM rahI ho, parantu usako bhI jIvana ke astitva meM to zraddhA haiM hii| maMtra jIvana ko saphala rupa se sAMtvanA dene vAlA mahAna taMtra hai / kisI nAstika vyakti ko usakI nAstikatA kI bhASA meM hI pUcho ki agara tumhAre svajana koI musIbata meM phaMsa jAye to tuma kyA karoge ? bhale hI kaisA bhI pASANa hRdaya vAlA mAnava kyoM na ho, use jisa vyakti se prema hogA, usakA svAsthya ThIka rahe... ise kisI prakAra kA duHkha na ho,... usakA jIvana AbAda rahe.... aisI hI prArthanA... aise hI karuNAmaya zabda usake mukha se nikalegeM / isa bAta se spaSTatayA yaha sAbita hotA hai ki isa kAla meM bhI logoM ko maMtra kI nitAMta AvazyakatA hai... kadApi ke kAla se bhI jyAdA.. kAraNa Aja ke yuga meM anizcitatA bahuta bar3ha gaI hai| zahara meM rahane vAle manuSya subaha ghara se nikala kara zAma ko ghara pahu~cane ke daramyAna akasmAta kucha anahonI na ghaTita ho jAye, rahasya-darzana 222 2010_04 XXX

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isa AzaMkA se usake svajanoM kA mana sadA AzaMkita rahatA hai... aise anizcatatA ke mAhaula meM,... aise anizcatatA ke vAtAvaraNa meM, kucha anahonI ghaTanA na ghaTita ho jAye, aisI AzaMkA banI rahatI haiM / aise kaThina kSaNa meM hamArI icchA ho yA na ho hama aise mahAna zakti ke sarjaka... aise maMtro ko, devoM ko aura paramAtmA ko yAda kiye bagaira nahIM raha sakate / pichale kaI varSoM ke daramyAna TI.bI., cecaka jaisI jAna levA bImArIyoM kI davA ke zodha se, una rogoM se bhale hI mAnava mukta huA ho.... parantu aisA jAnane meM AtA hai ki kensara, vAIrasa inpheksana, evaM eDsa jaisI jAna levA bImArIyoM ne jIvana saMgrAma ko naye praznoM se ghera liyA hai / aisI paristhitI meM mAnava ko kisI alaukika mahAzakti ke sahAre kI jarUrata nahIM par3atI aisA mAnanA atArkika hai / mAnava mana bahuta hI svArthapUrNa hai, bahuta hI vilAsa priya haiM... isIlie jaba vaha bimAra par3atA hai, taba DAkTaroM dvArA batAe gaye khAne-pIne sambadhI saba parahejoM kA kaDAI se pAlana karatA hai... parantu jaba vaha ThIka ho jAtA hai, taba usakA AcaraNa aisA ho jAtA hai... mAno, svAsthya saMbaMdhI niyamoM ko kabhI sunA hI na ho | manuSya apanI svArthavRti yA svacchaMda vRti ko nAstikatA kA jAmA pahanA de vaha alaga bAta hai / vastutaH to jIvana jIne kI lAlasA bhI AstikatA kI hI mukhya nIMva hai / jo jIvana ko cAhatA hai yA jisako jInA acchA lagatA, hai, ve saba Astika hai / parantu AstikatA meM Ane ke bAda dharma ke vividha niyamoM ko mAnane ke jhamele meM par3ane se to acchA nAstika hI rahanA... aisI bhAvanA sahaja hI manuSya meM paidA ho jAtI hai / vaise bAhya vyavahAra me svayaM kI nAstikatA ko siddha karane vAle manuSya ke aMtara me to kahIM na kahIM mahAzakti ke sahAre kI icchA jarura rakhatA hai| svayaM ke mana-pasaMda yA mana ke anusAra agara kucha ho nahIM sakatA yA vaha kara nahIM pAtA... to aisI na miTane vAlI icchA pUrti ke lie vaha satata saMzodhanazIla rahatA hai / aisI cetanA ke lie maMtra zakti hI eka mahAna upAya hai / manuSya bAhara se bhale hI maMtra zakti yA divya IzvarIya zakti kA virodha karatA ho yA mAnane se inkAra karatA ho... parantu vaha aMtatmiA se satata aisI zakti ko prApta karane ke liye prayatnazIla rahatA hai / kitane hI vaijJAnika Izvara meM zraddhA apane-apane tarIke se avazya rakhate hai| zuddha artha meM nAstika rahanA azakya hai, sAtha hI sAtha zuddha artha meM Astika rahanA bhI duHzakya hai- mahAna sAdhanA hai / zuddha nAstika ko maMtra kI jaruta nahIM hotI aisA hama svIkArate hai, sAtha hI zuddha Astika svayaM hI maMtra siddhi se pAra pahu~ca jAtA hai / isIlie maMtra siddhi usake pIche-pIche ghUmatI hai / aise donoM prakAra ke vyakti duniyAM meM eka pratizata ke lAkhaveM bhAga me bhI nahIM hai / ataH bAkI ke logoM ko to maMtra kI jarUrata hai hI... parantu sarala loga svayaM kI bAta ko namratA se kabUla karate hai aura vakra pravRti ke loga apratyakSa rupa se maMtra zaktiyoM ke lie mAtra khAka chAnate phirate hai / . agara maMtra zakti se saba kucha ho jAtA to bhUta kAla ke mahAmaMtravid AcArya bhagavaMto ne apane tamAma kArya maMtroM se hI kyoM nahIM kiye? Thaharie ! hama ApakI bAta kA javAba degeM para pahale Apa javAba dijIe / Apa kabhI bimAra nahIM par3e ? jarUra par3e hoNgeN| Apane davAI nahIM lI ? jarura lI hoMgI / Apa davAI se ThIka nahIM hue ? jarura hue hoMge / aba maiM Apase pUchatA hU~ ki jisa davAI se Apa evaM Apa jaise anya saba loga ThIka ho gaye, to duniyA meM Apa aura saba loga hara bAra usI davAI se kyoM ThIka nahIM hote ? basa ! jaba Apa isa prazna ke uttara para vicAra karoge taba samajha sakoge ki maMtra se phAyadA hotA hai evaM usase upayogI kArya bhI hote hai / saphalatA kaI vAra milatI haiM to kaI bAra asaphalatA bhI hAtha lagatI hai / kyoMki kaI bAra karma bAhya nimitta ko pA kara haTa jAte hai to kabhI haThIle bane hue nikAcita karma kisI bhI upAya se dUra nahIM hote / ataH hajAroM ko ArzIvAda dene vAle mahAmaMtravid ko svayaM ke karmo ke udaya ko to bhoganA hI par3atA hai / jinake nAma smaraNa mAtra se roga dUra ho jAte haiM unako bhI roga kI bhayaMkara yAtanA sahana karanI par3atI hai / sahaja niHspRha dazA meM Ane para bhI sanata kumAra rAjarSi jaise mahAtmA ne mAtra apane yUMka se apane deha ke rogoM ko miTAne meM samartha hote hue bhI roga kI vedanA ko samatA pUrvaka (samabhAva pUrvaka) sahana kiyA thA / vaise dekhA jAye to jinhoneM maMtra siddha kiye hoM unheM apane duHkho ko maMtra dvArA hI dUra karanA yA jinhe labdhi prApta ho gaI ho unako labdhi kA upayoga hamezA karanA aisA jarurI nahIM hai / hamAre sAmane tIrthaMkara paramAtmAoM ke caritra hai,... prabhu mahAvIra kA bhI caritra hai / unhone upasargo ko sama-bhAva pUrvaka sahana kiyA hai / unake zAsana me bhI maMtra evaM maMtra siddhi kI bAteM saphala rIti se calatI AI hai| isase yaha siddha hotA hai ki maMtra kI upayogitA ke lie bhI anekAnta se hI vicAra karanA caahie| XXXXXXXXXXXXXXXXXXXXXXXXXXXXX rahasya-darzana rahasya-darzana 223 223) 2010_04.

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apramata dazA meM maMtra, vidyA yA labdhi ke prayoga kA niSedha hai / pramatta avasthA meM maMtra, vidyA yA labdhi kA prayoga hotA hai| patta avasthA meM bhI zAsana kI, dharma kI yA caturvidha saMgha kI koI bhI prakAra kI yA tIrtha-jinAlaya Adi kI rakSA ke lie maMtra vidhAna kA Adeza hai / pramatta dazA meM bhI mAtra svayaM ke svArtha ke lie maMtra kA vidhAna nahIM hai / parantu svayaM ke svArtha ke lie paramparAnusAra mokSa lakSitA se maMtra kI ArAdhanA karane kA vidhAna hai| sAtha hI mokSa prApti ke lie atyaMta nirapekSa bhAva se ArAdhanA kI jAye to usakA niSedha karane meM AyA hai / vaise kisako aura kaba maMtra kA upayoga karanA yA na karanA yaha prazna vyaktigata Atma utthAna evaM manobala kI bhUmikA para nirbhara karatA hai / parantu maMtra kA upayoga jaina zAsana me nahIM hai, aisA nahIM kahA jA sakatA / maMtra ke adhiSThAyaka deva hI jyAdAtara prasanna hokara camatkAra karate rahate hai to sAdhuoM ko kisa liye maMtra ArAdhanA karanI cAhie? maMtra ArAdhanA yAne samyakdRSTi devoM kI ArAdhanA... yaha bAta to siddha hI hai / Age hama carcA kara cuke haiM ki maMtra ke adhiSThAyakoM dvArA bhI kArya sampanta hote hai... yaha bAta satya hai / sAdhu bhagavaMta chaThe guNa-sthAnaka meM virAjamAna hote hai, aura deva to jyAdA se jyAdA cauthe guNa-sthAnaka meM virAjate hai... yaha bAta bhI satya hai / phira bhI suvihita sAdhu bhagavaMta maMtro kI ArAdhanA karate hai, yaha bAta Age ke pRSThoM me dikhAI gayI hai / devoM kI ArAdhanA, devoM kA vinaya evaM devoM kI AzAtanA kA tyAga yaha tInoM viSaya samajhane yogya hai / devoM (samyakadRSTi yA mithyA dRSTi) kI ArAdhanA yAne koI bhI deva parameSThi hai tathA unakI parameSThirupa meM upAsanA karanI cAhie... aisA artha nahIM haiM aura aisA artha karanA bhI nahIM cAhie / mAtra unake (devoM) ke mana kA Avarjana (AkarSaNa) karanA hai / unako svayaM kI sAdhanA ke lie tathA unake kartavya ke lie jAgRta rakhanA hai / maMtra siddhi karane vAloM ko devoM kI parameSThi rUpa se upAsanA karane kI jarUrata nahIM rahatI... parantu ve deva mahAzaktivAle tathA parama puNyodaya kA upabhoga karanevAlI AtmA hai... isIlie unake prati mAnasika anumodanA evaM AdarabhAva rakha kara unakI ArAdhanA bhI sAdhu bhagavaMta khuzI se kara sakate hai / agara aisA nahIM hotA to devaloka ko prApta sAdhu-bhagavaMtoM kI hama kaise pUjA par3hA sakate hai / "eka tarapha to devaloka meM gaye gurU bhagavaMto kI aSTaprakArI pUjA karate hai, aura dUsarI tarapha samyakdRSTi devoM kI ArAdhanA kI manAI karate hai, to hamArI yaha bAta svayaM virodhI hai (virodhAbhAsI hai)|" jina sAdhuoM ko devoM kI ArAdhanA kI jAnakArI nahIM hai ve jahA~-jahA~ "devAya namaH yA devyai namaH'' pada AtA hai vahA~ svayaM vaMdana karate ho aisA AcaraNa karate hai... svayaM unako vaMdana karate ho aisA bhAva dhAraNa karate hai / isa prakAra se devoM kA vinaya avazya ayogya hai / isIlie sAdhu bhagavaMtoM ko jahA~-jahA~ bhI deva devI ke zabda ke sAtha "namaH' pada kA prayoga hotA ho vahA~ aucitya pUrvaka "dharmalAbha'' aisA artha karanA caahie| sAtha hI jo zrAvaka sAmAyika yA pauSadha avasthA meM ho unako bhI aucitya pUrvaka "anumodanA" aisA artha karanA cAhie / parantu deva-devIyoM kI AzAtanA kisI bhI prakAra se nahIM karanI cAhie / ArAdhanA ke lie to samyakadRSTi devoM yA yogya sthAna para niyukta devoM kA vinaya karanA yaha mAnya rakhane meM AyA hai / sAtha hI AzAtanA varjana ke lie to mithyAtvI devoM kI AzAtanA kA varjana bhI karanA jarUrI hai... jaise prANI mAtra ke prati tiraskAra varNya hai, ThIka vaise hI mithyAtvI devoM kI AzAtanA kA varjana hameM avazya karanA cAhiye, cAhe unakI ArAdhanA kI hameM AvazyakatA na ho / ataH maMtroM kI siddhi sAdhu varga karate hai, aura jahA~ taka jina zAsana hai... taba taka maMtroM kI ArAdhanA hotI hI rhegii| amAri prarvatana jaise mahAna kAryoM ke lie evaM mahAna janma kalyANaka Adi mahotsavoM ke lie sAdhu-bhagavaMta bhI zrAvakoM ko aucitya pUrvaka Avarjita karate haiM, tathA zrAvakoM ke zAsana prabhAvaka kAryoM kI sAdhu bhagavaMtoM dvArA bhI upadvhA prakAra devoM kA bhI aucitya pUrvaka "AvarjanA' evaM "upabRhaNA" sAdhu bhagavaMta karate hai, aura aisA karanA sAdhu bhagavaMtoM kA Avazyaka kartavya hai| uparokta saba bAteM mAna leM to Aja-kala ke AcArya bhagavaMta evaM sAdhu bhagavaMta maMtra siddhi ke dvArA camatkAra kyoM nahIM karate ? 2010_04

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ApakA prazna gaMbhIratA pUrvaka vicAraNIya hai / maMtra-vidyA, yoga-vidyA yA zAstroM kA jJAna ina tInoM cIjoM kI paramparA bhI bahuta mahattvapUrNa hai / svara zAstra ke racayitA zrI cidAnaMda vijayajI ma.sA. evaM pichalI zatAbdi meM hue mahAtmAoM ke kAla meM bahuta se camatkAra hue haiM - aisA jAnane meM AyA hai / jaba taka maMtra siddhi kI samyak paramparA calatI thI taba taka maMtra siddhi tathA usake camatkAra hote hI rahate the| parantu eka kAla meM yati paramparA uttarottara zIthila hotI cale jAne se saMvegI sAdhuoM ne vikRta huI isa paramparA ko svIkAra nahIM kiyA... pariNAma svarUpa calI A rahI maMtra paramparA tathA usakI siddhiyoM ke mArga lagabhaga baMda hote cale gye| * kyA yaha mArga punaH zurU nahIM ho sakatA ? koI bhI cIja ekAnta se azkya hai, aisA nahIM mAnanA cAhiye / isa kAla meM bhI kitane hI parizramI evaM AtmArthI AtmAe~ isa ke lie prayatnazIla hai / sAtha hI sAtha aise AtmArthI AtmAoM ko milatI siddhi tathA prasiddhi se AkarSita ho kara kitane hI logoM kA maMtra siddhi ke mithyA upayoga karane kA mana bhI hotA hai / yaha kArya bahuta hI khataranAka hai / agara Aja bhI saMniSTha prayatna karane meM Aye to maMtra sAdhanA kI paramparA phira se prANavAna banAI jA sakatI hai| kyA aisI maMtra sAdhanA dvArA sAdhu-varga saMyama se patita nahIM ho jAte ? tathA unheM saMyama se patita hone kA bhaya nahIM hotA hai ? to maMtra sAdhanA ko mahattva kyoM denA cAhie ? samyak gurU AjJA binA evaM samyak Atma jAgRti ke binA maMtra ArAdhanA meM laga jAye to patana honA saMbhava hai / parantu patana ke bhaya ko Age kara ArAdhanA hI nahIM karanI aisA mAna le to saMyama se patita hone ke bhaya se dIkSA bhI aMgIkAra nahIM kara pAyeMge / mAtra maMtra sAdhanA hI patana kA hetu nahIM hai / kisI bhI prakAra kI jyAdA prasiddhi, hada se jyAdA mAna -sammAna evaM bhAva-bhakti bhI patana kA kAraNa bana sakatI hai / parantu aise bhaya se bhayabhIta ho kara bhakti-mArga ko to baMda nahIM kiyA jA sakatA / ThIka isI prakAra maMtra sAdhanA ke doSoM ko jarUra dUra karanA cAhie tathA isa paramparA kI punaH sthApanA karanI cAhie evaM isa paramparA se prApta siddhiyoM ko saMbhAla kara rakhanI cAhie / zAstra meM zAsana ke ATha prabhAvakoM meM se eka prabhAvaka rUpa meM maMtravAdI kA bhI samAveza karane meM AyA hai / ataH maMtra sAdhanA ko mahattva avazya denA cAhie / Aja ke kAla meM bhI maMtra siddhi dvArA zAsanakI prabhAvanA ke samujjavala yoga kI sambhAvanA hai / sahakAra kI udAra bhAvanA se agara paraspara mahAmuni bhagavaMta maMtra sAdhanA evaM usake rahasyoM kA Apasa meM vinimaya (AdAna-pradAna) kareM to maMtra sAdhanA kI kitanI hI paramparAoM ko punaH jAgRta kiyA jA sakatA hai / kyA aisI saMbhAvanA hai ki maMtro kI paramparAoM kA anusaMdhAna ho jAne se pahale ke kAla jaisA maMtra yuga phira Aye aura usake dvArA adbhUta zAsana prabhAvanA ho ? bhagavAna mahAvIra ke nirvANa ko 2500 varSa pUrNa hone ke bAda zAsana kA udita-udita pUjA satkAra hogA.. aisA zAstroM meM kahA gayA hai / AcArya jinaprabhasUrijI ne bhI likhA hai ki acchA kAla AyegA aura maMtroM dvArA deva-devIyoM ko pratyakSa kiye jAyeMge... ataH maMtra-vidyA kA yuga punaH A sakatA hai / parantu avasarpiNI kAla (kAla cakra kA utaratA huA kAla) hone se, kadAcit thor3A na avazya kama dekhane meM Aye... phira bhI maMtra siddhi kA phala spaSTa rUpa se anubhava kiyA jA sakegA / abhI bhI prayatna evaM puNyAI ke pramANa se maMtra siddhi hote dekhe gaye hai / AzA rakheM ki adhiSThAyaka devoM ko jAgRta rakhane kA apanA prayatna sakala ho; adhiSThAyaka deva bhI jAgRtipUrvaka zAsana prabhAvanA meM prayatnazIla bane tathA mithyAtvI AtmAoM ko samyaka-darzana kI tarapha le jAyeM; samyakadRSTI AtmAoM kI samyak-darzana kI dhAraNA ko aura majabUta banAyeM / samyak darzanako majabUtI se dhAraka AtmAoM kI saMyama prApti kI anukUlatAe~ bar3he / saMyama prApti kI anukUlatA vAlI AtmAyeM zIghra saMyama ko prApta kareM / saMyama prApta AtmAyeM apramata cAritradhArI bana kara nikaTabhavi baneM / sva evaM para kA niSkAma bhAvase hita sAdhe / tathA "jainam jayati zAsanam" kA bhavya nAda jagAyeM / sAdhu bhagavaMta maMtra siddha kara sakate haiM, kyA aise zrAvaka bhI maMtra siddha karake zAsana kI prabhAvanA kara sakate haiM ? prastuta bhaktAmara kI 28 mahimA kathAoM kA hama avalokana kareM to jarUra hama samajha sakeMge ki zrAvakoM ne bhI sundara rIti X XXXXXXXXXXXXXXXXXXXXXXXXX rahasya-darzana rahasya-darzana 225) 225 2010_04

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se maMtra siddha kiye the tathA sundara rIti se zAsana prabhAvanA meM gurU bhagavantoM kI sahAyatA kI thI / jisa ko aisI tIvra tamannA ho aise zrAvaka bhI gurU bhagavaMtoke mArgadarzanameM aisI mahAna maMtra siddhi kara sakate hai / . aisI maMtra siddhiyA~ hone se kyA samasta duniyA jaina bana jAyegI? saba loga acche ho jAyeMge? ApakA prazna thor3A AkSepAtmaka hai / hama jAnate haiM ki utkRSTa kAla meM 170 tIrthaMkara bhagavaMta eka hI samaya meM DhAI dvIpa meM vicarate evaM viharate haiM / aise kAla meM bhI samasta loga jaina nahIM bane to mAtra maMtra siddhi se samasta loga kaise jaina bana sakate haiM ? "agara saba loga jaina na baneM aura saba loga sAdhu bhI na baneM to itane parizrama kI jarUrata hI kahAM hai" yaha prazna hI anucita hai / saMsAra asAra hai / isa saMsArameM sukha evaM duHkha, dina evaM rAta kA mela rahatA hI hai / ThIka usI prakAra samayakatva evaM mithyAtva donoM eka sAtha raheMge hii| hamArA satata yahI prayatna hotA rahe ki jina AtmAoM ko samyaktva kI rAha para Ane kI icchA ho unheM sulabhatA se mArga mila jAye / evaM ve maMtra siddhi jaise mahAna kArya kara sakeM / dharma-kathAoM meM hameM pahale AkSepiNI kathA karake aura phira vikSepiNI kathA karane kA pharamAna prApta huA hai / vaise maMtroM evaM maMtroM ke prabhAva se sAmAnyatayA jaina dharmake prati AkarSaNa to hotA hI hai aura bAdameM una AtmAoM ko paramArtha batA kara parama pada ke sAtha jor3A jA sakatA hai | * maMtra se AkarSita ho kara AtmA dharma kI prApti kare yaha to bahuta bar3I bAta hai| parantu jaba usakA mana sirpha camatkAroM tathA bhautika icchAoM kI tarapha hI AkarSita ho to kyA kiyA jAye ? isI lie maMtra sAdhakoM ko prabala gurUgama kI nitAMta AvazyakatA hai / arthI AtmAoM meM se kauna sI AtmA mokSa mArga para Ane meM sakSama hai, aura kauna mokSa mArga se dUra jAne vAlI hai, usakI parakha karanA jarUrI hai / sAtha hI maMtra dAtA kA bhI AMtarika khyAla jIva ko mokSa-mArga kI ora jor3ane kA honA cAhiye / mAtra svayaM ke mAna-sanmAna kI icchA se maMtra sAdhanA agara ho to yaha galata hogA... yadi maMtra sAdhaka niSThAvAna ho to yogya AtmAoM ko sanmArga para jarUra lA sakegA / maMtra sAdhaka ko bhI arthI AtmAkI yogyatA jAnakara hI use maMtra phala se lAbhAnvita karanA cAhiye / maMtra sAdhanA evaM usakA phala pradAna karane se pahale arthI AtmA ko vrata-niyama grahaNa karane ke lie utsAhita karanA cAhie / jo AtmA koI bhI choTe se choTe vrata-niyama pAlane ko taiyAra na ho... aisI AtmA ko maMtra-dIkSA nahIM denI cAhiye tathA maMtra siddhi ke phala se lAbhAnvita nahIM karanA caahie| navakAra maMtra caudaha pUrva kA sAra hai.. aisA kahane meM AyA hai... aura yahI mahAmaMtra hai.. to dUsare maMtroM kI 'vazyakatA kyA hai ? tathA dUsare maMtroM kI ArAdhanA kisa lie karanI ? navakAra maMtra mahAmaMtra hai.. hamArA prANamaya maMtra hai / itanA hI nahIM parantu isa navakAra maMtra para AdhArita dUsare maMtroM kA bhI samAveza isI mahAmaMtra meM hai / phira bhI hamArA samAja vividha rUcivAlA hai / isIlie usako dhyAnameM rakha kara dUsare maMtroM kI racanA kI gaI hai / namaskAra mahAmaMtra se Aja taka aneka camatkArika sAdhanAeM huI haiM.. parantu isakA sIdhA saMbaMdha paMca parameSThi ke guNoM kI upAsanA ke sAtha hai| AtmA ko parameSThimaya banAne ke liye haiM.. isIliye ise mahAmaMtra mAnA gayA hai| jaba ki dUsare kitane hI maMtra samyakdRSTi devoM ko uddezya meM rakha kara banAye gaye haiM / dUsare maMtra una devoM kI ArAdhanA se unakI zIghra sahAyatA prApta karane ke liye haiM / jo maMtra paMca-parameSThi yA koI ekAdha parameSTi ko dhyAna meM rakha kara bane hai... to yaha navakAra maMtra kA hI vistAra haiM evaM navakAra maMtra kA hI svarUpa hai / rAjA-mahArAjAoM ko nimaMtraNa dene para unake sAtha-sAtha unake maMtrI gaNa bhI svayaM A jAte haiM / parantu kabhI-kabhI vizeSa kArya ke liye maMtrIyoM ko svataMtrarUpa se nimaMtrita karanA paDatA hai / ThIka isI prakAra kabhI-kabhI devoM ko bhI svataMtra rUpa se nimaMtrita karanA par3atA hai / vaise anya maMtroM kA pradhAna bhAva hote hue bhI usakA saMbandha zAsana ke paMca-parameSTi ke sAtha hotA hI hai / hamaneM ArAdhanA-darzana evaM rahasya-darzana meM bhI bAra-bAra namaskAra mahA maMtra ArAdhanA Avazyaka batAI hai / pratyeka maMtra kI mAlA ginane ke sAtha-sAtha navakAra maMtra kI mAlA bhI avazya ginanI cAhiye / aisA bAra-bAra batAyA hai / jaise roTI se peTa bhara jAtA hai, to bhI roTA khAte hai, vaise hI aneka rUci vAle maMtra ArAdhaka hote haiM... isI lie unako dhyAnameM rakha kara aneka maMtra pravartita hue hai.. aura Age bhI hoMge / ataH alaga-alaga devo ke liye lAgU hone vAle alaga-alaga maMtroM kI AvazyakatA hai| choTemoTe kArya anya maMtroM se bhI siddha ho sakate haiM / zAsana pravartana hamezA sApekSa bhAva se hI hotA hai... tathA sApekSa meM vaividhyatA hotI (226 rahasya-darzana XXXXXXXXXXXXXXXXXXX 2010_04

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hai evaM aneka artho ko samAveza karane kI pUrNa koziza hotI hai / * ye saba bAta to ThIka hai, parantu kitane hI maMtra evaM taMtra mAtra artha aura kAma kI siddhi ke lie hote haiM aura una maMtroM meM bhI spaSTa rUpa se sirpha artha aura kAmake phala kI hI mAMga kI jAtI hai... to aise maMtroM kI ArAdhanA kaise kara sakate hai ? tumhArI vAta vilakula satya hai / kitane hI maMtroM meM spaSTa rUpa se artha evaM kAma kI mAMga kI gaI hai.. parantu jinakA ArAdhaka bhAva jAgRta huA ho.. aura unako usakI jarUrata par3atI ho.. to ve aise maMtra kI ArAdhanA bhI karate haiM / khAsa kara saMpatti kI vRddhi ke lie evaM Aphata yA kaSTa nivAraNa ke prati ArAdhakoM kA jyAdA dhyAna hotA hai / parantu aisI ArAdhanA "jayavIyarAya sUtra'' meM ipTa-phala siddhi kI mAMga jaisI hai / isa sUtra meM bhava-nirveda evaM mArgAnusArI ko TikAeM rakhane ke lie artha evaM kAma kI tathA artha evaM kAma ke sAdhanoM kI mAMga hotI hai / yadi mokSArthI ko sApekSa bhAva sahita bhI iSTa siddhi kI mAMga ko nirAza karane meM Ave to ArAdhaka AtmA daMbhI bana jAtI hai tathA vItarAga-deva ko chor3a mithyA devoM ke zaraNa meM calI jAtI hai / isIlie aucitya evaM viveka yaha sarva zAstra kA zAstra hai aise aucitya evaM viveka ke sAtha hI iSTa phala kI siddhi ke lie prayAsa karanA cAhie / * bhale Apa kaise bhI samajhAe parantu hamAre dimAga meM yaha bAta baiThatI hI nahIM ki maMtra sAdhanA karanI cAhie ? merA yA koI bhI gurU kA prayatna saMzaya dUra karane kA hotA hai / saMzaya dUra karane ke lie mAtra prAmANika bAteM maineM samajhAI haiM / zAsana kI sthApanA ke itihAsa se Aja taka ke AcAryoM kI bAta tumhAre mastiSka meM agara na pahu~ce to tumheM khuda vicAra karanA cAhie ki aisA kyoM hotA hai ? hama to yahI samajhate haiM ki koI bhI saMzaya ko jJAna se dUra kara sakate haiM parantu durAgraha ko koI bhI dUra nahIM kara sakate / isa viSaya kA durAgraha dUra hogA to turanta hI maMtra siddhi ke mArga kI mahattA samajha sakeMge / samajha lo ki mujhe maMtra siddhi ke mArga kI mahattA samajha meM A gaI.. to kyA mujheM maMtra siddhi karanA jarUrI hai ? merA mana sivAya navakAra maMtra ke aura koI maMtra ginane ko nahIM mAnatA.. to kyA navakAra ke alAvA dUsare maMtra bhI mujhe ginane cAhie ? nahIM ! tumheM eka bAra maMtra siddhi ke mArga kI mahattA samajha meM A gaI hai / pratyeka maMtra kA apanA alaga-alaga mahattva evaM prabhAva hai... yaha bAta sApekSa bhAva se samajha lene ke pazcAt tuma koI maMtra kI ArAdhanA karo yA na karo yaha tumhArI icchA para nirbhara hai / parantu maMtroM evaM yaMtroM kI siddhi kA mArga to zAsana mAnya hI hai / kitane hI loga aisA mAnate haiM ki maMtra sAdhanA kI vidhi, maMtra-taMtra-yaMtra vagairaha jyAdAtara bauddha evaM hindu dharma meM se jaina dharma meM AI hai... to unako hama kyoM na mAne / jitane loga haiM; ve utanI bAte kahate hai parantu hameM apanA nirNaya apanI buddhi se lenA cAhiye / itihAsakAroM ne bhI itihAsa meM kaI anumAna lagAye hai... jinameM se kitane hI bAda meM galata siddha hue haiM / isI lie logoM kI dhAraNA mAtra se aisA mAna lenA maMtra-taMtra-yaMtra Adi saba kucha anya dharma meM se hI jaina dharma meM Aye haiM - yaha galata haiM / * to kyA saba itihAsakAroM ke anumAna kA koI AdhAra nahIM hai ? itihAsa kI paddhati bahuta hI sAvadhAnI pUrvaka samajhane kI jarUrata hai / hamane aise kitane hI itihAsoM ko apramANa siddha hote dekheM haiM / koI eka paraMparA ke jJAna-dhyAna ke grantho se koI bhI dUsare dharma yA dharma granthoM kI paraMparA avazya prabhAvita hotI hai / dezakAla ko lekara hote parivartana ko koI roka nahIM sakatA / koI eka kAla meM eka paraMparA meM koI eka vastu pracalita ho jAtI hai to usake sAmane dUsarI paramparA apane tarIke se pracAra evaM prasAra to karatI hI hai / arthAt bauddha tathA hindu maMtra paramparA pracura kAla meM jaina dharma me bhI maMtroM kI siddhi pracura mAtrA meM kI gayI / itane mAtra se saba maMtra evaM paddhatiyAM jaina paddhati nahIM haiM / aisA nahIM kahA jA sakatA / kAraNa ki usa samaya ke gItArtha AcArya bhagavaMtoM ne jaina zAstra kA maMthana kara usameM rahI huI sUcanA ko hI prakAzita kiyA thA / ataH jainoM meM maMtra paraMparA nahIM hai... aisA kahanA jaina zAstra ke avagAhana kA abhAva hai / isI lie pU. siddhasena divAkara sUrijI ne kahA hai ki parataMtra meM evaM para dharma meM bhI jo sukti saMpadA haiM tathA jo acchI bAte hai.. ve jinezvara bhagavAna rUpa mahAsamudra meM se uchala kara gaI huI haiM / vaise jaina dharma kI vyApakatA kI dRSTi para siddhasena divAkara sUrijI dvArA phailAye hue prakAza para hama najara DAleMge to hamArA koI bhI prazna praznavAcaka nahIM rahegA / XXXXXXXXXXXXXXXXXXXXXXXXXX rahasya-darzana 227) 2010_04

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bhaktAmarake kalpa anusAra likhe hue kitane hI taMtra kA hameM kabhI prayogameM nahIM lAnA cAhie, aisA kyoM batAyA gayA haiM ? una taMtroM ko hama gaura se paDhe to hameM jarUra khyAla AyegA ki kaI taMtroM ko bhale hI pUrva ke AcArya bhagavaMtone banAyA ho.. parantu ve AcaraNa yA amala meM lAne ke yogya nahIM hai | kAraNa ki ye taMtra "mAraNa' ora "uccATana" Adi ke lie hai / parantu mAraNa aura uccATana ke liye koI bhI isa maMtra-taMtra kA upayoga na kareM, aisA bhI maMtra zAstra meM ullekha haiM / ataH hama ina taMtroM ko satya mAnate hue bhI ina maMtroM evaM taMtroM ko prayoga yogya nahIM mAnate hai / zAstroM meM deva-loka kA varNana hai to naraka kA bhI varNana hai... parantu mAtra zAstra meM varNana hone se hameM naraka meM jAne kI kriyA karanA... yaha Avazyaka nahIM hai / kahane kA tAtparya yahI hai ki kisI bhI viziSTa kAraNa yA kisI viSama paristhiti meM zAsana ke mahAna vinAzaka tattvoMko dUra karane ke liye atyaMta jarUrI ho to hI ina mAraNa evaM uccATana maMtroM kA upayoga karanA anyathA isakA upayoga varjita hai / AkhirakAra ina tamAma carcAoM kA niSkarSa kyA haiM ? uparokta varNana se niSkarSa to A cukA hai phira bhI eka bAra punaH vicAra karate haiN| maMtro kI ArAdhanA jaina zAsana kI ArAdhanA kA eka mahAna evaM pramukha aMga hai / jaise acche vaidha se evaM yogya davAI se roga dUra ho jAtA hai... ThIka vaise hI maMtroM ke mAdhyama se aneka prakArakI siddhi ke dvArA hamAre karmo kA kSayopazama evaM kSaya hotA hai / maMtroM kA acintya phala, maMtroM ke adhiSThAyaka deva bhI pradAna karate hai... ataH deva bhI AdaraNIya, anumodayanIya evaM ArAdhya haiN| aise devoM aura maMtroM kI ArAdhanA mokSArthI ko sApekSa bhAva se karanI cAhiye / jina maMtroM kI paraMparA lupta ho gaI hai, usa maMtra paramparA ko saMniSTha prayatna se punaH sthApita kiyA jA sakatA hai / abhI bhI kAlAnusAra maMtra siddhi ke phala dekha sakate haiM... phira bhI AmnAoM ko agara puSTa karane meM Aye to isase aneka gunA phala prApta ho sakatA hai| maMtra mAtra bhautika hI nahIM AdhyAtmika phala bhI pradAna karate hai evaM mokSa mArga kI sAdhanA meM bhI sahAyaka banate hai / pratyeka sAdhanA ke pahale navakAra maMtra kI ArAdhanA kA khyAla rakhanA jarUrI hai / namaskAra maMtra mahAmaMtra hone para bhI anya maMtro kI bhI apane-apane viSaya meM prAdhAnyatA hai| itihAsakAroM kA mata evaM Azaya bhale kucha bhI ho parantu jainoM kA apanA maMtra-zAstra hai aura use saMbhAla kara rakhanA evaM usameM vRddhi karanA yaha jaina sAdhuoM kA evaM jaina zrAvako kA pharja hI nahIM kartavya bhI hai / maMtroM evaM taMtroM kI ArAdhanA meM kitane hI prayoga karanA ucita nahIM haiM, ataH unheM nahIM karanA cAhiye / parantu pratyeka prayoga kA apanA alaga-alaga mahattva hai... use svIkAranA caahiye| hamArA yaha anamola mAnava janma AtmA se paramAtmA banane ke liye hI hai, usI hetu mAtra maMtra zAstra kA upayoga sva evaM para meM paramAtma tattva prakaTa ho evaM usa paramAtma tatva kI sabhI ko pratIti ho...tathA jaina zAsana kA jayajaya kAra ho... aisI rIti se pravartana karanA caahiye| jainam jayati zAsanam 228 rahasya-darzana 2010_04

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8 "camatkAra ko namaskAra" COOOOOOOOOOOOOOOOOOOOOOOOOOOOO duniyA vAloM kA mAnanA hai... camatkAra ko namaskAra hA~, bhaktAmara stotra camatkAra hI hai zrI Adidevako namaskAra huA beDIyA~ tUTI... lohe kI beDI tUTe yaha camatkAra Adata kI beDI, akaDapaNa kI beDI ahaMkAra kI beDI ora mamakAra kI beDI tUTe anAdi ke karmabaMdhana tuTe yaha "mahA camatkAra" aise mahA camatkAra ko pAne ke lie aneka camatkArika zakti kI saphala sAdhanA samucita hai ata: sAdhaka-ArAdhaka AtmA ke lie camatkAra se mahA camatkAra taka Atma sAkSAtkAra se jagat sAkSAtkAra taka le jAne vAlI ArAdhanAoM kA yahA~ mArgadarzana hai| SOOOOOOOOOOOOOOO COST vaMdanA... zrImatI puSpAdevI surendrabhAI gAMdhI (esa.ke. gAMdhI) beMgalora pU. mAtuzrI choTIdevI gAMdhI, pU. pitAzrI tilokacaMdajI cunIlAla gAMdhI kI smRtyarthe suputra : pratApasiMgajI, surendrakumArajI, pArasakumArajI * putravadhU : vimalAdevI, puSpAdevI, prabhAdevI pautra : rAjakumAra, amarakumAra, kuzalakumAra, maniSakumAra, dipakakumAra, nirajakumAra prapautra : arihaMta, mayaMka, siddhArtha * pautravadhU : sImA, rItu, sonala, sImA gAMdhI parivAra jesalamera (rAjasthAna) bambaI, kalakattA, beMgalora SCC bcccccccccssccccsssssss 2010_04

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/ / OM pArzvanAthAya hI / / || OM padmAvatyai hI // || OM aiM namaH // || zrI AdinAthAya namaH / / ArAdhanA-darzana prAtaHkAla kA paramAnaMdI samaya bhaktAmara ArAdhanA ke liye uttama samaya hai / brAhmamuhUrta AtmA se paramAtmA hetu milana kA samaya hai / aise samaya ko jo sAdhatA hai vaha avazya sajjana bana sakatA hai... sadgRhastha bana sakatA hai... sAdhu bana sakatA hai / aisA to kahIM dekhane meM AyA nahIM hai ki jagata ke kisI bhI dharma ke saMta-mahaMta-oliyA phakIra-pAdarI-goMsAI yA gurU sUryodaya ke bAda uThate hoM ! pratyeka dharmane prAtaHkAla kI pAvanatA kI prazaMsA prasArita kI hai / kevala dharma nahIM, vijJAna ne bhI prAtaHkAla kI vizeSatA ke vilakSaNa varNana kiye haiN| prAtaHkAla kI belA meM mastiSka kI graMthiyoM se amRta ke samAna rasa jharatA hai aura usase pUrA dina tAz2agI meM vyatIta hotA hai / yaha satya ava prayogazAlA meM siddha ho cukA hai / mahAnagaroM ke nizcita sthAnoM meM to bahuta bar3A mAnava samudAya prabhAta meM jI kholakara daur3atA, yogAsana karatA, havAkhorI karatA dikhAI detA hai / prAtaHkAla kI ArAdhanAoM ke liye to jitanA likhA jAya utanA kama hai| hama to hamArI saMsArI mAtuzrI ke mu~ha se bacapana se hI volanA sIkhe haiM ki"rAta jaldI jo soye, jaldI UTe vIra / bala, buddhi, dhana ati bar3he, sukha meM rahe zarIra // " vidyAlaya meM aMgrejI meM bhI yahI par3hAyA gayA"Early to bed and early to rise; That is the way to be healthy, wealthy and wise." hama to mAnate haiM ki prAtaHkAla kI upekSA arthAt jIvana ke AnaMda kI upekSA, jIvana kI upekSA hI kyoM? apane hAthoM hI dhImI AtmahatyA ! itanA aMguli nirdeza isa liye kiyA hai ki ArAdhanA ke sAtha 'trisaMdhyaM' arthAt prAtaH zAma kI saMdhyAe~ jur3I huI haiM, parantu uSaHkAla kI uttamatA to nirAlI hI hai / prAtaHkAla kI isa ArAdhanA karane ke samaya kI'amRta-belA' kI, upekSA kisI bhI manuSya ko karane yogya nahIM hai / gaura kareM ki jaise Apa ke hAtha meM ghar3iyAla hai vaise prakRti kI bhI eka ghar3iyAla hI haiM / prakRti kI ghar3iyAla kA prANavAna samaya hai prAtaHkAla / pratyeka manuSya isa samaya para apanI apanI zakti, sattva evaM sAmarthyAnusAra ArAdhanA karatA hai / parantu jinheM bhaktAmara kI ArAdhanA karanI ho, jinheM bhaktAmara stotra kA pATha niyamita karanA ho, unheM bhI cAhiye ki ve isa samaya kA Ananda lUMTa le / hama vi.saM. 2025 meM kesaravAr3I, madrAsa meM the pUjya gurudeva ko jinabhakti kI apUrva virAsata milI thI / kesaravAr3I zAMta evaM ramya ArAdhanA kSetra hai / usa samaya vahA~ upadhAna cala rahe the / paryApta samaya thA / pUjya gurudeva mujhe kahate, 'rAjA, anya ArAdhanA to jitanI sambhava ho utanI kareM, parantu 108 stuti se prabhu kI utkRSTa stavanA hotI hai | aisA jAnane ke bAda prAcIna bhAvavAhI stotroM se prabhu kI prArthanA karane kA bhAva ubharatA hI rahatA hai / ' aura aise bhakti ke ullAsa se pUjya gurudeva kA cayana bhaktAmara stotra para utarA / basa, phira to yaha samajha meM nahIM AyA ki pU. gurUdevane bhaktAmara pakar3A yA bhaktAmara ne pU. gurUdeva ko pkdd'e| Aja isa vAta (ghaTanA) ko bane barasoM bIta gaye haiM, phira bhI hamArA eka bhI dina aisA nahIM gayA ki prAtaHkAla meM bhaktAmara stotra se prabhu kI stavanA huI na ho / pUjya gurudeva kA bhI yaha ArAdhanA vrata aMta samaya taka akhaMDa hI rahA thA / jIvana ke aMtima dina kA Arambha bhI bhaktAmAra kI stuti ke dvArA hI huA thA / Aja to yaha sArthaka rUpa se kahA gayA, gayA hai ki 'bhaktAmara kI bhavya prabhAe~ pU. gurudeva phailAyI haiM jaga meM sAre; pU. gurudeva zrI vikramasUri ma.sA.nI aise gurUvara nayanoM ke tAre, zrI vikramasUri ma.sA.nI caraNa pAdukA vikramasUrIzvara prANoM se pyAre // ' caraNa pAdukA (230 ArAdhanA-darzanaXXXXXXXXXXXXXXXXXXXXXXXXXXXX _JainEducation International 2010_04

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pU. gurUdeva kI bhaktAmara stotra kI ArAdhanA ke dvArA samasta zrI jaina saMgha meM bhaktAmara kI ArAdhanA meM apUrva gati AI hai / aneka bhaktAmara maMDala astitva meM Aye haiN| aneka jinAlayoM meM nitya prAtaHkAla niyamapUrvaka bhaktAmara kA pATha hotA hai| ina sabhI ArAdhanAoM ke pIche pratyeka vyakti ke kAraNa bhinna bhinna ho sakate haiM, kintu pU. gurUdeva kI ArAdhanA kA uddeza jinabhakti hI thA aura vahI Adarza prayojana bhaktAmara stotra meM hI darzAyA gayA hai| 'tvat saMstavena bhava saMtati-sanniva pApaM kSaNAtkSayamupaiti zarIra-bhAjA / AkAMtaloka mali-nIla-mazeSa- mAzu sUryAzu-bhinnamiva zArbara-mandhakAram // ' AtmA ko aneka janmoM meM cipake hue karmoM aura kusaMskAroM ko dUra karane meM bhaktAmara kA pATha arthAt prabhu kI stavanA amogha upAya hai| usameM bhI graMthakArane 'azeSam aMdhakAram' 'Azu-nAzam' ye do prayoga atyanta hI marmapUrNa DhaMga se kiye haiM jo loga nitya aise stotra kA pATha karate haiM, una kI samajha meM AtA hai ki azeSa arthAt samasta aMdhakAra ko prakAza meM parivartita kara dene kI isa stotra kI kitanI bar3I tAkata hai! kitanA zIghra parivartana hotA hai !! bhava kI paraMparA meM baMdhe hue karma aMdhakAra hai| jJAna ko rokanevAlA prakAza ko Avarita karanevAlA jJAnAvaraNIya karma bhI aMdhakAra hai| 'maiM aura mere' ke tIvra saMskAra bhI aMdhakAra hai aura nirvivekitA, niSphalatA, nirAzA, nirdhanatA bhI apekSA se aMdhakAra hai / ye sAre aMdhakAra ko kSaNabhara meM naSTa kara denevAlI bhaktAmara kI ArAdhanA kA adbhuta sAmarthya hai / zrI bhaktAmara stotra kI ArAdhanA ke sambandha meM zAstra meM aneka mArgadarzana haiN| TIkAkAroM ne kalpakAroM ne aise mahAna stotra kI ArAdhanArtha aneka sUcanAaiM dI haiN| ArAdhanA ke liye anivArya hai- ArAdhya kI AsthA / * ArAdhya kI AsthA AsthA aura zraddhA ArAdhanA kA anivArya aMga hai / vaha bAta yAda hai na, ki ve bhakta rAmanAma se patthara tirAte the / eka bAra svayaM rAma ko isa bAta kA Azcarya huA / unheM bhI utsukatA huI / svayaM ko hI parIkSA karane kI icchA huI | ataH rAmane svayaM patthara ko pAnI meM DAlA / kahA jAtA hai ki vaha patthara DUba gayA / rAma ke zradvAlu bhaktoM ne rAma se kahA, Apa rAma haiM, Apa kA nAma rAma hai, para Apa ko rAmanAma kA kautuka hai-utsukatA hai| rAmanAma kI zraddhA nahIM hai| rAmanAma kI AsthA nahIM hai... rAmanAma kI AsthA hamAre bhItara hai, patthara rAma se nahIM, rAma kI AsthA se tirate haiN| ArAdhya se nahIM, ArAdhya kI AsthA se tirate hai / ArAdhya AdinAtha kI akhaMDa AsthA, bhaktAmara kI ArAdhanA kA rahasya hai| bhaktAmara ke pATha karanevAle meM ve 'svayaM AtmA hai' aisI pratIti aura svayaM ko paramAtmA bananA hI hai aisA saMkalpa, aisA manoratha, yadi na ho to bhaktAmara kI ArAdhanA se pAne kA kyA hogA ? 'maiM AtmA hU~' - isa pratIti se jIva, ajIva, puNya, pApa, Azrava, baMdha kI zraddhA dRr3ha hotI hai aura 'mujhe paramAtmA bananA hai / ' aise saMkalpa se saMvara- nirjarA aura mokSa ke prati prazastarAga rUpa prabala abhilASa rUpa zraddhA pragADha hotI hai / isa prakAra navatattva kA nava-raMga bhI AtmA meM jame taba hI ArAdhanA AnaMdamayI bana sakatI hai / saMzaya kautuka - parIkSA kI bhAvanA se koI bhI ArAdhanA nahIM kI jA sakatI hai aura aisI ArAdhanA yadi kI jAya to vaha asaphala hI rahatI hai, phalavatI nahIM hotI hai / AsthA-zraddhA hI ArAdhanA kA AdhAra stambha hai| isI liye to isa stotra ke mahAn karttAne stotra meM hI kahA hai ki 'so'haM tathApi tava bhaktivazAn munIza ! kartuM stavaM vigata zakti rapi pravRttaH / prItyAtmavIryamavicArya mRgo mRgendraM nAbhyeti kiM nijazizoH paripAlanArtham // bhAvAveza kI bAr3ha ke sAtha bahatI zraddhA hI bhakti hai| zraddhA jaba kartavya meM AcAra meM prakaTa hotI hai, mana kI prasannatA ke sAtha tana kI sphUrti ke sAtha, vacana kI dRr3hatA evaM nizcalatA ke sAtha abhivyakta hotI hai, taba bhAgavatI bhakti kA maMgala svarUpa 7 dRzyamAna hotA hai / jisa ke hRdaya meM bhakti kA jvAra prakaTa huA usameM to zraddhA mAnoM zatamukhI hokara bolatI ho aisA pratIta hotA hai / bhaktivAna kI zraddhA kevala zAMtadevI banakara birAjamAna nahIM rahatI hai / bhaktirUpa se vyakta honevAlI zradvAdevI to sahasra ArAdhanA -darzana XXXXXX 2010_04* 231

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bhujAvAlI mahAdevI banatI hai / isIliye zAstrakAra kahate haiM-terI stavanA ke liye, terI ArAdhanA ke liye mujhe bhakti ko chor3akara anya kisI zakti kI apekSA nahIM hai-'vigatazakti rapi prvRttH|' yaha jayaghoSa; 'maiM kyA karUM?' 'merA koI nahIM' aisA ronA nahIM hai / 'mujha meM kucha nahIM hai' 'abhI mujha se yaha sadhegA nahIM' 'una saba kI bAta alaga hai, merA kAma nahIM' 'pUrva ke kAla ke logoM meM zakti thI, Aja to kAla hI kharAba AyA hai, ArAdhanA kaise kara sakate haiM ?' aisI koI vahAnebAz2I bhaktAmara kA yaha zloka par3hanevAlA aura samajhanevAlA to kara hI nahIM sakatA hai / AsthA kI dedIpyamAna jyoti kA darzana to unhoMne (bhaktAmarakArane) diye hue dRSTAMta meM hotA hai / vaha harinI ! nirdoSa-nirlepanirAdhAra harinI !! parantu kaisA camatkAra karatI hai vaha !!! bharatI hai chalAMga vaha zera ke sAmane / jaMgala meM jAkara aisA dRzya dekhane kA jise avasara mile vaha to dhanya ho jAya~ / parantu mAnatuMgasUri mahArAja kI yaha lalakAra bhI koI kama utaranevAlI nahIM haiM / Apa isa zloka ke marma kA cintana kareMge to hRdaya jhUma uThegA / ArAdhanA karanevAlA kisa se DaratA hai ? mauta se? are mUrkha ! mauta se to jaMgala kI eka hiranI bhI nahIM DaratI / "o ArAdhaka ! samajha thor3A samajha' / AtmavizvAsa zUnya astitva yaha jar3atA kAacaitanya kA AviSkAra hai / yadi ArAdhaka AsthAvAna ho to mauta se DaratA hI nhiiN| aura jise mauta kA bhaya nahIM hai use kisa kA bhaya hai ? jIvana kA lAlacI yA ArAdhanAe~ chor3akara bhI jIne ke liye hI tar3apanevAlA manuSya to isa bhUmi ke liye vojha rUpa hai / vAkI mRtyu ke bhaya ko jIta gayA huA eka bhI marda hajAroM ko bhArI par3atA hai / mRtyu ke bhaya ko jItanevAlA kitanA bhI duSkara kArya kara sakatA hai / mAnatuMgasUrijI mahArAja ne bhaktAmara stotra ke dUsare hI zabda ke rUpa meM 'amara' zabda kA prayoga kiyA hai / parantu amaratA kA rahasya isa pAMcaveM zloka meM dikhAyA hai / mRtyu ke bhaya ko mAra DAle vaha hI amara / mRtyu ke bhaya se pare gaye hue ko zeSa cha bhaya kucha hI nahIM kara sakate / hame samajhanA hai ki ArAdhaka AsthAvAna hotA hai arthAt abhaya hotA haiM, nirbhaya hotA hai| jIvana meM AsthA bhakti ke rUpa meM aura bhakti abhaya ke rUpa meM pragaTa hotI hai taba ArAdhanA amRtamayI vana jAtI hai / grIsa kA sukarAta ho yA rAjasthAna kI bhakta ramaNI mIrA ho, z2ahara ke pyAle ko ghuTa ghuTa pI jAne kI anaMta abhayamayatAne unakI ArAdhanA ko amRtamayI banAI hai / ajayapAla kI lalakAra kA AcArya rAmacandra ko kauna-sA bhaya lagA thA ? aura bhojarAjA kA pharamAna mAnatuMgasUri mahArAja ko kahA~ prakampita kara pAyA thA ? ArAdhaka meM rahI huI AsthA abhayarUpa meM prakaTa honI caahie| jise koI bhaya nahIM hotA, use kisI kI paravAha bhI nahIM hotii| jise kisI kI paravAha nahIM hotI use kisI kA mamatva bhI nahIM hotaa| isa prakAra AsthA kA vikAsa bhakti, abhaya, lAparavAhI aura a-mamattva ke rUpa meM prakaTa hotA hai / aMtatogatvA yahI a-bhaya, a-mamatva, anahaM taka pahu~cAtA hai / an+ahaM hI anaMtamayI, sadA Urdhvasthita "ra" kAra kI UrdhvamAtrA kA "ahaM' para avataraNa karAtA hai aura ahaM meM anAdikAla se ulajhI huI AtmA anaMtakAla taka aha~ bana jAtI hai| ArAdhaka aba avazya samajhegA ki ArAdhanA meM AsthA kramika rUpa se kaisI kaisI siddhiyA~ prApta kara sakatI haiM / bhaktAmara ke ArAdhaka ko anaMtasiddhi ke vIjabhUta AsthA kI akhaMDatA ko samhAle rakhanI hai / aisI AsthA se bhaktAmara kI ArAdhanA honA Avazyaka hai| zrI bhaktAmara-eka mAnya krama zrI bhaktAmara stotra kI gaNanA hamAre yahA~ vicAravanta purUSoMne navasmaraNa meM kI hai / sAmAnyarUpa se paMcapratikramaNa ke adhyayana ke vAda navasmaraNa kA adhyayana hotA hai / ataH bhaktAmara ke ArAdhaka ko paMca pratikramaNa ke sUtroM kA paricaya, artha, bhAvArtha ko AtmasAt karanA hI cAhie / __ navasmaraNa ke krama ko bhI lakSya meM rakheM to bhaktAmara kA krama 7 vA~ AtA hai / navakAra, uvasaggaharaM, saMtikaraM, namiUNa, tijayapahutta, ajitazAMti, bhaktAmara, kalyANamaMdira aura bRhatzAMti-isa prakAra navasmaraNa gine jAte haiM / bhASA kI dRSTi se pRthakkaraNa kareM to dhyAna me AyegA ki saMskRtabhASA ke smaraNo meM bhaktAmara stotra kA sthAna prathama hai / usa ke pUrva ke chaha smaraNa ardhamAgadhI yA prAkRtabhASA meM haiM | isa prakAra bhaktAmara kA krama-prApta adhyayana karake Age kA adhyayana karanA ArAdhaka ke liye Avazyaka hai | kadAcit Age ke sAre hI sUtra kaMThastha na hue ho, yA-kiye nahIM jA sake ho; yA kaMThastha karane ke liye samaya nikAlA na gayA ho to bhI una pratikramaNa tathA smaraNoM kI ora Adara rakhakara sAmAnya se una ke bhAvArthoM ko hRdayagata karane cAhiye / isa prakAra eka saMketa nikAlA jA sakatA hai ki bhaktAmara stotra kI ArAdhanA karanevAle ko prati varSa paMca pratikramaNa to vidhipUrvaka karane cAhiye ! paMca pratikramaNa kI ArAdhanA karanevAlA caityavaMdana evaM sAmAyika kI ArAdhanA to sahaja rUpa se karanevAlA hotA hI hai / isaliye bhaktAmara kA dainika smaraNa, usakI ArAdhanA, caityavaMdana, prabhupUjA, guruvandana aura pratikramaNa karane kI apekSA rakhatA hai / aise mAnya krama se ArAdhanA karate rahe to ArAdhanA kA mUlya anekagunA ho sakatA hai / isa prakAra bhaktAmara kI ArAdhanA kevala eka pATakriyA nahIM, parantu jainajIvana kA amRtamaya AsvAda prApta karane kI kriyA hai / (232 ArAdhanA-darzana XXXXXXXXXXXXXXXXXXXXXXXXXXX 2010_04

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bhaktAmara ke kitane hI ArAdhaka vartamAna kAlameM aisA krama nibhA nahIM sakate hai / kucha loga to navakAra ke bAda sIdhA hI bhaktAmara kaMThastha karate hai / aise logo kA vyavahAra dekhakara apane ko hI "dharma kA sarvasva' samajhane vAle kucha mahAnubhAva-mahAtmA aise ArAdhakoM kI AlocanA zurU kara dete hai / hama svayaM bhI isI mAnyatA ke haiM ki bhaktAmara ke ArAdhakoM ko Age kI ArAdhanA karanI cAhiye... avazya karanI cAhiye / parantu bhaktAmara ko hI agratA denevAle para TUTa par3anA yaha hamArA kArya nahIM hai / zAstra to kahate haiM ki eka bhI jinavacana kisI bhI AtmA kA utthAna kara sakatA hai / isa liye hI jinavacana ke sAra se garbhita aise bhaktAmara stotra ke vizeSa AdaravAle kI hama AzAtanA kara nahIM sakate haiM / parantu hamArA sujhAva hai ki bhaktAmara kA ArAdhaka apanI ArAdhanA ko kramazaH vikasita kareM / jaise bahuta-sI AtmAe~ prativarSa gurUvaMdana karane jAtI haiM, parantu sarva tIrthoM kI yA kalyANaka bhUmi kI yAtrA unhoMne eka bAra bhI nahIM kI hotI hai, phira bhI unakI prativarSIya gurUvandanA ko hama nirarthaka nahIM mAnate hai / isa prakAra bhaktAmara ke ArAdhaka apane jIvana meM zrAvaka ke anya vrata-niyamoM aura ArAdhanA kA anupama Adara rakheM yahI kahane kA hamArA Azaya hai| * ArAdhanA ke prakAra bhaktAmara stotra para likhA gayA taMtra,maMtra,yaMtra sAhitya vizAla hai / bhaktAmara ke sAtha saMgata mAne gaye taMtra,maMtra aura yaMtra kI ArAdhanA yaha bhI bhaktAmara kI hI ArAdhanA hai / ataH bhaktAmara kI ArAdhanA ke mArga aneka haiM, vividha haiM / __mahAmaMtra navakAra eka smaraNa rUpa hai parama ArAdhya maMtra hai / phira bhI mahApuruSoM ne navakAra maMtra AdhArita anya aneka yaMtra aura taMtra batalAye haiN| aura usakI ArAdhanA kI vidhiyA~ batalAIM haiN| phira bhI usa mahAmaMtra kI ArAdhanA ke do tIna ullekha hamAre liye dhyAnAkarSaka haiM : "aTTevaya aTThasayA , aTThasahassaM ca aTTha koDio jo guNaI aTTha lakhe, so taIya bhave lahaI siddhiM / ' (namaskAra laghukulaka : namaskAra svAdhyAya-prAkRta pR. 438) jo AtmAe~ 8 koTi, 8 lAkha, 8 hajAra AThasau ATha navakAra ginate haiM ve tIsare bhava meM mokSa prApta karate haiM / isa prakAra ATha kror3a, ATha lAkha, ATha hajAra, AThasau aura ATha navakAra kA jApa zrAvaka jIvana kI suMdara ArAdhanA hai / isI prakAra dUsarA ullekha namaskAra svAdhyAya-gujarAtI vibhAga ke "namaskAra bAlAvabodha" prakaraNa ke pra. 54 meM hai / navakAra ginanevAle ne yadi pUrvajanma meM AyuSya na bAMdhA ho to vaha naraka aura pazugati meM nahIM jAtA hai / evaM yadi eka lAkha navakAra kA jApa, puSpAdika se niyamita rUpa se kareM to vaha tIrthaMkara nAma karma upArjita karatA hai ataH ye tInoM ArAdhanAe~ navakAra maMtra ke ArAdhaka ke liye avazya AdaraNIya haiM / hama to aisA bhI mAnate haiM ki bhaktAmara kI bhI yadi saMpUrNa stotra kI koI aisI mahimAmaya bAta ho to bhI pahale pUrva-sevA ke rUpa meM, ina tInoM meM se navakAra maMtra kI eka ArAdhanA to avazya kara leN| aisI bhaktAmara kI samasta ArAdhanA kyA ho aisI jijJAsA hamAre manameM laMbe arse se thI / eka bAra vaDAlI kA eka jJAnabhaMDAra dekhate hue hamAre dekhane meM eka prata AI thI / isa prata meM ullekha hai ki savA lAkha bAra yadi bhaktAmara kA jApa kiyA jAya to bhaktAmara avazya siddha hotA hai / maiMne mere pUjya gurudeva se yaha bAta jaba sunAI taba unhoMne mujhe kahA thA ki merA savA lAkha bhaktAmara kA jApa ho cukA hai| hama jAnate haiM ki pU. gurUdeva vikramasUrIzvarajI ma. ke jIvana meM bhaktAmara siddha thA, usakI pratIti dilAnevAlI kaI ghaTanAe~ bana cukI haiM aura bahuta se camatkAra bahuta loga anubhava kara sake haiN| isa viSaya kI adhika carcA hama Age karegeM / paraMtu yaha bAta nizcita hai ki bhaktAmara stotra kA savA lAkha pATha honA Avazyaka hai / isa sambandha meM anya koI vizeSa sUcanA hama kisI graMtha se prApta kara nahIM sake haiM athavA kisI aise dUsare anubhavI vyakti se mila nahIM sake haiM / phira bhI bhaktAmara stotra kA savA lAkha pATha karanevAle ko cAhiye ki vaha nimna vizeSa vidhAnoM ko dhyAna meM rkheN| maMtra zAstra ke vizArada jApa kisa gati se karanA spaSTa karate hai / maMtra teja gati se na ginanA cAhie / bahuta Ahiste bhI na ginanA cAhie / para maMtra madhyama gati se hI ginanA cAhie / zIghratA evaM vilaMbita gati kI sabakI apanI vyAkhyAeM alaga hotI hai ! graMtha kAro kA Adeza hai ki jApa ko apane prANoM kI sahaja gati ke samAna banAnA cAhie / calate samaya yadi hama hamArI gati se teja calate hai to damabhara jAtA hai ! bahuta parizrama hotA hai ! thakAvaTa laga jAtI hai| yadi hama hamAre cAla se bahuta dhIre caleMge KAKKAKKAKKAKKAKKAKKKK ArAdhanA-darzana ArAdhanA-darzana 233 2010_04

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to bhI hamArI thakAvaTa baDhegI / para svAbhAvika gati se calane para ArAma rahegA / ThIka usI taraha bahuta teja gati se jApa karane se eka akSara kI dhvani dUsare akSara se daba jAtI hai aura bahuta AhistA jApa karane se dUsare vicAroMkA praveza ho jAtA hai / ataH jApa ko prANa samAna banAnA cAhie / madhyama gati se jApa karanA cAhie sAmAnyata isa prakAra madhyamagati se ginane para sAdhaka yadi 12 minaTa meM eka bAra bhaktAmara kA pATha kara le to prati dina ke chaH ghaMTe yaha ArAdhanA karanI pdd'e| tInoM saMdhyA pUrva kA evaM bAda kA eka eka ghaMTA isa kA jApa karanA cAhiye / to ThIka bAraha varSa para 1,29,600 (eka lAkha unatIsa hajAra chasau) jApa ho jAyegA / yadi ugra ArAdhaka ho to roja ke 60 bAra bhaktAmara ginakara 6 varSa meM itanI ArAdhanA pUrNa kreN| aura upAMzu rUpa se aura bhI zIghratA se ArAdhanA karanI ho aura cAra minaTa meM yadi eka bhaktAmara pUrNa kareM to cAra varSa meM yaha ArAdhanA pUrNa hotI hai / prati dina ke cha: ghaMTe yathAsamaya denA jApa karanA gRhastha ke liye asaMbhava hai / to usa se adhika ghaMTo kI ginati karane kA savAla zAyada hI upasthita hotA hai / phira bhI yadi koI ugra aura ati sAhasika ArAdhaka ho to pratidina ke 6 ghaMTe ke bajAya roja ke 12 ghaMTe jApa kareM aura cAra minaTa meM hI eka bhaktAmara pUrNa kareM to usa kI ArAdhanA bhI do varSa meM pUrNa ho sakatI hai / parantu ArAdhanA ke daurAna pATha kA krama thor3A viziSTa rakhanA cAhiye / arthAt pahelI vAra 1 se 44 gAthA kA pATha kareM aura dUsarI vAra 44 se 1 gAthA punaH gineM aura tIsarI bAra punaH 1 se 44 vAra gineM / isa prakAra tIna tIna pATha kI eka IkAI gineM aura roja aise 10 se 20 gucche ginane kA nizcita rkheN| tIna kI saMkhyA kA bhI viziSTa mahattva hai / vizvatattva kI gahanatA ko samajhane ke liye saMkhyA kA bhI rahasya samajhane yogya hai / hamAre yahA~ eka bAra, do bAra aura tIna bAra bolane ke bAda hI sabhI boliyoM kA Adeza dene kI praNAli vyApaka hai / dIkSA, vrata, ityAdi kA uccAraNa bhI tIna bAra karane meM AtA hai / maMgala kArya meM bhI tIna navakAra ginane kA vidhAna hai / isa prakAra ArAdhaka ke liye Avazyaka hai ki vaha bhaktAmara kI ArAdhanA meM tIna kI saMkhyA ko samAviSTa kara leM / yadyapi isa "tIna' ke viSaya meM bahuta vistAra se likhA jA sakatA hai, parantu saMkSepa meM kaheM to sattva-rajas aura tamas ina tIna guNoM kI vyApaka mAnyatA hai / vAtapitta-kapha; isa tridoSa kI samasta vaidyaka zAstra meM vyApakatA hai | ArAdhaka ko lakSya meM rakhanA hai ki use apanI AtmA aura zarIra ko sattva-rajas-tamas jaise guNoM se yA vAta-pitta-kapha ke doSoM se mukta rakhanA hai / kSAyopazamika guNoM se guNAtIta evaM audayika bhAva ke doSa se atIta hokara AtmA ko apane sahajasvabhAva meM sthira honA hai / aise bhavya lakSya kI anuprekSAe~ ArAdhaka ko karanI cAhiye / aisI anuprekSAe~ kabhI gurU ke anugraha ke dvArA pragaTa hotI haiM, to kabhI aise hI stotra kI AdarapUrvaka ArAdhanA karane se spharaNA ke rUpa meM prApta hotI haiN| ArAdhanA ke kSetra me ArAdhaka ko zAstra, gurU-AmnAya aura svAnubhava tInoM ke marma taka pahu~canA hai| kalikAlasarvajJa zrI. hemacandrAcArya mahArAja ne apane yogazAstra kI racanA ko isa tripadI se nirmita batalAI hai / hameM bhaktAmara se bhI mAnatuMgasUri mahArAja ne saMketa kI huI ArAdhanA kI-sAdhanA kI; tripadI kI pahacAna karanI hai | Agama hameM agamya pradeza meM vicaraNa karane-viharane kA sahayoga pradAna karate haiM / mahApuruSoM kA gurUjanoM kA saMpradAya hame unakI anumatioM kI jhalaka dete hai / to svAnubhava usa agamyatA ko AtmasAt karatA hai / isa prakAra sRSTi ke rahasyoM ko caitanya se prakaTa karane meM isa sAdhanA tripadI kA ananya pradAna hai| aura stotra (dravya) bhAva-nikSepa ke rUpa meM hai| isa sthAna para dhyAna dene yogya hai "triSaSTizalAkA puruSa caritra'' meM AcArya deva zrI hemacandrAcArya nirdiSTa mahAmaMgala :"nAmAkRti dravyabhAvaiH punatastrijagatjanam / kSetrekAle ca sarvasmin arhataHsamupAsmahe // " ArAdhanA cAroM nikSepa se honI cAhiye, cAra nikSepamayI bananI cAhiye / yaha bAta aise graMtho ke dohana se samajhI jAtI hai| isa prakAra bhaktAmara saMpUrNa stotra kI ArAdhanA karanevAle ko cAhiye ki vaha savA lAkha kI saMkhyA ko lakSya meM rakhakara pUrvadarzita prakAra se ArAdhanA kare / parantu jo loga savA lAkha bhaktAmara ginakara stotra ko siddha karane ke lakSyavAle nahIM hai unhoMne bhI bhaktAmara kI apanI niyata saMkhyA ke samaya bhI bhaktAmara kI ArAdhanA sambandha meM kisa japa ko sthAna diyA jAya evaM kisa prakAra kA dhyAna bhaktAmara kI ArAdhanA ke dhyAna ke rUpa meM apanAyA jAya ye do bAteM bhI nizcita karanI cAhiye / (234 ArAdhanA darzanaXXXXXXXXXXXXXXXXXXXXXXXXXXXXX 2010_04

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* japa-dhyAna aura stotra ArAdhanA ke sambandha meM zAstra meM kahA gayA hai ki :"japazrAnto vized dhyAnam, dhyAnazrAnto vized japam / dvayazrAntaH paThet stotram, itthaM gurUmiH smRtam // " bhaktAmara kI ArAdhanA ke liye bhI japa, dhyAna evaM aMta meM isa stotra kA pATha-ina tInoM sAdhanA kA khyAla rakhanA caahiye| isa sAdhanA hetu do vikalpa soce jA sakate haiM : eka isa samagra stotra kA jApa, isI stotra ke bhAvArtha se niSpanna dhyAna aura aMta meM isI stotra kA paThana / dUsare vikalpa ke rUpa meM bhaktAmara kI kisI eka gAthA aura usa gAthA kA kalpa ke anusAra jApa evaM dhyAna / ArAdhya zrI AdinAtha bhagavAna vItarAga bhagavAna ko kendra meM samajheM to japa paramAtmA ke nAma-nikSepa kI ArAdhanA hai| dhyAna sthApanA-nikSepa kI ArAdhanA hai / bhaktAmara ke ArAdhya jApa hetu do jApa vizeSa anukUla raheMge :prathama jApa: ___OM hrIM namo arihaMtANaM, siddhANaM, sUrINaM, uvajjhAyANaM, sAhUNaM mama RddhiM, vRddhiM, samIhitaM kurU kurU svAhA / " isa jApa ko bhaktAmara kA sAmAnya jApa mAnA jA skegaa| isa jApa kI siddhi hetu usakA 3200 jApa ginane meM AyA hai / vizeSa prayojana meM vizeSa sAdhanA meM yaha jApa itanA gine | nityasmRti meM yaha jApa 32 bAra gine / yaha jApa bhaktAmara kI 11 tathA 12 gAthA ke maMtra rUpa meM diyA gayA hai| usakI sAdhanA-vidhi meM prAtaHkAla kA samaya, pacaraMgI dhotI kA paridhAna, mUMge (paravAlA) kI mAlA aura mAlA ke samaya khAsa agara kA dhUpa karane kA vidhAna hai / sAdhaka yaha bhI khyAla rakheM / isa maMtra ko sarvasiddhikara maMtra samajhA gayA hai / pU. gurUdeva vikramasUrIzvarajI ma. sAheba ne sarvaprathama bAra bhaktAmara pUjana kA saMkalana kiyA hai / usameM bhI isI maMtra kA jApa pratyeka pUjA meM 12 bAra kiyA jAtA hai / bhaktAmara kA dUsarA jApa : "...OM namo vRSabhanAthAya, mRtyuJjayAya, sarvajIvazaraNAya, parama puruSAya, caturvedAnanAya, aSTAdazadoSarahitAya, ajarAmarAya, sarvajJAya, sarvadarzine, sarva devAya, aSTa mahAprAtihArya catustriMzadatizayasahitAya, zrI samavasaraNe dvAdazaparSadaveSTitAya, grahanAga-bhUta-yakSa-rAkSasavazaMkarAya, sarvazAMtikarAya mama zivaM kurU kurU svAhA" yaha bhI mahattvapUrNa jApa hai| guNAkAra vRtti meM yaha maMtra 1 se 4 gAthA kA pUraka maMtra hai / isa ke atirikta bhI vizeSa jApa karanA ho to gurUmukha se AdIzvara prabhu ke prAcIna maMtra prApta kara lene cAhiye / zrI RSabhavidyA ke maMtra ko bhI sthAna diyA jA sakatA hai / .zrI RSabhavidyA maMtra :- OM namo jiNANaM, OM namo ohi jiNANaM, OM namo paramohi jiNANaM, OM namo savvohi jiNANaM, OM namo aNaMtohi jiNANaM, OM namo kevali jiNANaM, OM namo bhagavao arahao usabha sAmissa sijjhau me bhagavai mahai mahAvijjA / OM namo bhagavao usabha sAmissa AI titthagarassa jasseyaM jalaM taM gacchaI cakkaM / "sabbattha aparAjiaM AyAviNI ohAviNI mohaNI, thaMmaNI, jaMbhaNI hilI hilI kili kili corANaM bhaMDANaM bhoiyANaM ahINaM, dADhINaM, nahINaM, siMgINaM, berINaM, jakravANaM, pisAyANaM muha baMdhaNaM karemi ThaH ThaH svAhA / " dhyAna hetu to azokavRkSa, siMhAsana, cAmara aura tIna chatrayukta cAra prAtihAryoM se yukta aisA hI paramAtmA kA 'dhyAna' karanA bhaktAmara kI ArAdhanA ke liye ucita dIkhatA hai| prathama eka eka prAtihArya kA dhyAna aura phira eka sAthameM cAroM prAtihArya kA dhyAna karanA cAhiye / XXXXXXXXXXXXXXXXXXXXXXXXXXXXXArAdhanA-darzana ArAdhanA-darzana 235) 235 ___JainEducation International 2010_04

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bahuta se zloka aise haiM ki artha se pATha karanevAle ko svAbhAvika dhyAna meM le jAte haiM aura aba jaba aise suMdara citra taiyAra ho gaye haiM taba dhyAna meM praveza karanevAle ko atyanta hI AsAnI ho jAyegI / isa ke atirikta bhI yadi stotra jApa ke sAtha hI dhyAna cAlu rakhanA ho to bhaktAmara kI pratyeka gAthA bhagavAna ke caraNa meM sthApita karate jAya~ aura eka hI laya se bhaktAmara kA pATha karate jAnA / isa se bhI Age bar3hanA ho to prabhu ke kaMTha meM eka mAlA kI kalpanA kare, bIca meM merU kI kalpanA kare, donoM bAju 22-22 kamaloM kI kalpanA kreN| pratyeka kamala kI karNikA meM gAthA ke prathama akSara kA nyAsa karate jAyeM aura 44 gAthA taka sAre hI akSara sthApita ho jAyeMge bAda vahI mAlA apane kaMTha meM sthApita huI hai aisA dhyAna kara paramAtmA kI parama kRpA kA-parama pramoda kA-parama AnaMda kA anubhava karate jAyeM / saMpatti rUpa, saMskAra rUpa, sadAcAra rUpa, samAdhirUpa lakSmI hamAre pAsa A rahI hai vaisI dRr3hatApUrvaka kI bhAvanA karanA aMtameM pratyeka Atma pradeza meM anaMtajJAna, anaMtadarzana, anaMta cAritra aura anaMta sukha rUpa svabhAva lakSmI kI sthApanA ho cukI hai aisI bhAvanA meM sthira rahakara, sthiratA pUrNa hone para dhyAna pUrNa kareM / zrI bhaktAmara ke dhyAna ke lie piMDastha-padastha-rUpastha evaM rUpAtIta dhyAna Ayojita kiyA jA sakatA hai / piMDastha dhyAna zarIra meM pAMca dhAraNA se hotA hai / isa dhyAna se zarIra meM rahe pA~ca tattvoM kI zuddhi hotI hai / usa dhyAna ke bAda kA dhyAna padastha dhyAna hai | bhaktAmara stotra ke pATha karate samaya padastha dhyAna sahaja bhAva se ho jAtA hai / zAstro meM kahA bhI hai ki "mahAmantre ca mantre ca, mAlA mantre'thavA stutau / svapnAdi labdha maMtre vA, padasthaM dhyAna mucyate // " mahAmaMtra kA, maMtro kA, mAlA maMtra kA athavA stotra kA evaM svapna meM prApta huA maMtro kA dhyAna "padastha dhyAna kahalAtA hai| bhaktAmara kA bhI padastha dhyAna hameM karanA caahie| hamAre zAstroM ke hisAba se rAjaloka caudaha (14) hai aura zrI bhaktAmarastotra ke pratyeka pada meM akSara bhI caudaha (14) hai / itanA hI nahIM, guNa sthAnaka bhI caudaha hI hai | ataH bhaktAmara ke pratyeka varNo kI sthApanA eka eka rAjaloka athavA eka eka guNa sthAnaka para karake padastha dhyAna karane kA AnaMda ora hI AtA hai / caudaha rAjaloka kA Akhira kA bhAga "lokAgra" kahalAtA hai / yadi isa lokAgra bhAga meM hama siddhoM kA dhyAna kareM, to "rUpastha dhyAna" bhI bana jAyegA / caudaha guNa-sthAnaka kI prApti ke bAda kI dazA kA ciMtana karane lageMge, to rUpAtIta dhyAna bhI ho jAyegA / * zrI bhaktAmara stotra bhI varNAtmaka hai| zAstro meM pratyeka varNa kA eka suMdara svarUpa nizcitta kiyA gayA hai / hama yahA~ kevala "bha" varNa kA svarUpa kyA hai ? vahI dekhane kI koziza kareMge / *bhakAra varNa daza kroDa yojana U~cA hai| bhakAra varNa kroDa yojana cauDA hai / bhakArane motI ke AbhUSaNa dhAraNa kiye hai / bhakArane yajJopavita dhAraNa kI hai| bhakAra divya AbhUSaNoM se zobhita hai / bhakAra kI ATha bhujAyeM hai.. jisa meM zaMkha-cakra-gadA-muzala-kodaMDa-zarAsana-tomara grahaNa kiye huA haiM / bhakAra kA vAhana haMsa hai| bhakAra kA svAda bera ke phala jaisA hai / bhakAra kI AvAja ghana hai| bhakAra kI gaMdha caMpaka ke phUla jaisI hai / bhakAra ko vazIkaraNa prayoga evaM AkarSaNa prayoga priya hai / bhakAra kA devatA kubera hai / * bhakAra kA liMga napuMsaka hai / prAraMbha meM to bhakAra kI isa zakti kA svarUpa dhAraNA se dRDha banAnA par3atA hai| isa ke bAda jaba sabhI vargoM kI avadhAraNA ho jAtI hai, isa varNo kA "padastha dhyAna" bhI bahuta AnaMda-prada banatA hai / yadi aisA dhyAna adhika parizrama kI apekSA rakhatA ho, to sarala rUpa se bhI dhyAna kiyA jA sakatA hai / saralatA se dhyAna karane ke lie bhaktAmara ke pratyeka varNo ko mastaka para dhAraNa kiyA hai esA ciMtana kreN| bAda meM unhIM varNo se amRta kA srAva hamAre (236 236 ArAdhanA-darzana XXXXXXXXXXXXXXXXXXXXXXXXXXXX ArAdhanA-darzana 2010_04

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mastaka para ho rahA hai / ese dhyAna ko dRr3ha karanA / pATa ke sAtha varNa badalate jAyeMge para amRta varSaNa to cAlu hI rahegA / yaha dhyAna bahuta sulabha hai / isako bhI padastha dhyAna kahA jA sakatA hai / varNa ke pada dhyAna meM mahAna zakti hai / vizva ke gUDhatama rahasya varNa mAlA ke-varNo ke dhyAna se hI pragaTa hotA hai / rUpastha dhyAna se bhI hameM aMta meM rUpAtIta dhyAna meM jAnA hai aura anakSara arUpa aisA Atma-svarUpa prakaTa karanA hai| ArAdhakoM ko dhyAna karate dhyAna kI anya padhdhatiyoM kA sphuraNa ho jAtA hai / isa se bhI anya aneka dhyAna-prakAra ArAdhakoM ko stotra pATha karate karate pratyakSa ho jaayeNge| bhaktAmara ke dvArA dhyAna kA AnaMda pAne ke icchukoM ko khAsa khyAla rakhanA cAhiye ki bhaktAmara stotra ke pratyeka zabda ke artha, pratyeka pada ke artha aura pratyeka zloka ke artha ko vaha bhali bhAMti samajha leM / jaba taka artha hRdayastha nahIM hote haiM taba taka AMtara caitanya prakaTa honA atyaMta hI muzkila hotA hai / dhyAna eka AnaMda kI anubhUti hai isaliye nIrasatA se yA vivazatA se pATha ho to vizeSa koI lAbha nahIM hotA hai / kucha loga saMskRta na samajhane para aura pATha meM rasamayatA banI rahe isa hetu se gujarAtI-hindI ityAdi apanI-apanI bhASA meM bhASAMtarita hue bhaktAmara kA pATha karate haiM / jisa kA artha samajha meM AyeM usameM rasa AnA to svAbhAvika hai / apanI apanI bhASA meM stotroM ko bolane para rasa to AyegA hI / parantu mahApurUSoM ne jAgRta kiye hue maMtra saMkalpa to usI saMskRta bhASA kA stotra bolA jAya tabhI siddha hoMge / rasa utpanna karane ke liye hameM hamArI paddhati kA upayoga nahIM karanA cAhie para jisa prakAra se rasa aura prabhAva utpanna hotA hai usI prakAra se pATha kareM / mUla bhASA meM usa stotra kA pATha karane se racanAkAra ke mahAna saMkalpa kA lAbha to milatA hI hai, parantu usa racanA ke sarjana ke pazcAt ke jina jina purUSoM ne usakA pATha kiyA ho, sAdhanA kI ho, ArAdhanA kI ho una sabhI mahAn AtmAoM ke pavitra manavacana ke paramANuoM ke AMdolana aura pavitratA kA bhI lAbha milatA hai / hamAre zAstrakAra to bhASA-vargaNA ke pudgaloM ko lokavyApI aura cirakAla taka bhI Tike rahane ke sAmarthyavAle mAnate haiM / aise mahAn vAtAvaraNa kA lAbha gaMvAnA nahIM caahie| jo bhI ArAdhaka bhaktAmara ke pratyeka pada kI pavitratA kA khyAla karake pATha karegA use ye bAteM binA kahe bhI samajha meM A jaayegii| bhaktAmara stotra ArAdhanA kI adbhuta sAdhanA, stotra jApa evaM dhyAna-ina tInoM hI kA mahAna AlaMbana hai yaha nirvivAda bAta hai| * bhaktAmara stotra ke aTThama tapa jaina rdhama kI, jaina zAsana kI mahAnatA hai / jaina zAsana tapa ke liye viSamakAla meM bhI prasidvi-prApta hai| zAstra meM kahA gayA hai ki durAdhya se durAdhya cIja bhI tapa dvArA siddha hotI hai / hamAre yahA~ pratyeka AgamoM ko prApta karane ke liye tapa kI anivAryatA mAnI gaI hai / navakAra maMtrAdi sUtroM ke liye bhI upadhAna tapa kA vidhAna hai| muni bhagavaMta bhI Avazyaka sUtra, dazavaikAlika sUtra, uttarAdhyayana sUtra, AcArAMga sUtra, Adi bahuta-se sUtroM ke liye yogodavahana rUpa tapa karate hI haiM / prAyaH kisI bhI maMtrasiddhi, ArAdhanA siddhi aura jApasiddhi ke liye tapa anivArya mAnA gayA hai| ahiMsA-saMyama, samyak tapa meM samAviSTa ho hI jAte haiM / isa liye ahiMsA, saMyama ke bAda hI tapa kA sthAna ginA gayA hai / eka se soceM to ahiMsA yama hai, saMyama niyama hai aura tapa Asana, pratyAhAra dhAraNA aura dhyAna svarUpa hai / isa prakAra ahiMsA-saMyamatapa ye aSTAMga yoga hai / usameM bhI tapa to maMgala hI nahIM, parantu mahA maMgala karanevAlA hai | nUtana paribhASAoM ke anusAra to ahiMsA yaha bAhara kA Cable kaeNbala hai, saMyama yaha aMdara kA tAra Wire hai, paraMtu tapa yaha to aMdara bahatA Power hai, vidyut pravAha hai / aise pAvara ke binA kucha prakAzita ho nahIM sakatA hai / isaliye bhaktAmara kI sAdhanA hetu usakA tapa karanA ucita hI lagatA hai / aTThama tapa kA ArAdhana pU. gurUdeva kI nizrA meM bhI aneka bAra ho cukA hai / ArAdhanA karanevAloM ko parama AnaMda huA hai / yahA~ bhI ArAdhaka mahAnubhAvoM ke liye aTThama kI vidhi dI jAtI hai| XXXXXXXXXXXXXXX XXXXXXXXXXXXXXXArAdhanA-darzana ArAdhanA-darzana 237 237) 2010_04

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12 20 GmW . * zrI bhaktAmara aTThama tapa ArAdhanA vidhi prathama dina kAussagga khamAsamaNA sAthiyA 12 (lo.) 12 pratidina kI 20 mAlA :- OM hrIM zrIM RSabhajineMdrAya namaH / / dvitIya dina : kAussagga khamAsamaNA sAthiyA 12 (lo.) 12 12 tRtIya dina kAussagga khamAsamaNA sAthiyA 20 (lo.) 20 pratidina 10 mAlA : OM hrIM namo arihaMtANaM siddhANaM sariNaM uvajjhAyANaM sAhUNaM mama RddhiM vRddhiM samIhitaM kurU kurU svAhA / pratidina 1 mAlA : OM hI dharaNendra-padmAvatI pUjitAya zrI zaMkhezvara pArzvanAthAya namaH pratidina 1 mAlA : zrI mAnatuMga gurave namaH kAussagga kA pada : zrI bhaktAmara stotra pUjita zrI RSabhadeva ArAdhanArthe kAussagga karUM? * khamAsamaNA kA duhA : ''durlabha paMcama kAlamA, bhaktAmara balavAna / / mAnatuMgasUri bhAvathI, bhajo RSabha bhagavAna // " 1 zrI bhavajalatArakAya zrI RSabhadevAya namaH 23 zrI ananya zivaparanAyakAya zrI RSabhadevAya namaH 2 zrI bhavajalatArakAya 24 zrI sarvadarzanagamyAya 3 zrI vibudhArcitapAdapIThAya 25 zrI buddha-zaMkara-brahmA viSNurUpAya 4 zrI guNa samudrAya 26 zrI bhavodadhizoSakAya 5 zrI so'haM rUpAtmakAya 27 zrI samasta doSekSaNa rahitAya 6 zrI mukharIkArakAya 28 zrI azokavRkSa paripUjitAya zrI pApakSAyakAya 29 zrI siMhAsana paripUjitAya zrI nAthasvarUpAya 30 zrI cAmara paripUjitAya 9 zrI durita nAzakAya 31 zrI chatratraya paripUjitAya 10 zrI bhuvana bhUSaNAya 32 zrI unnidrahemanavapaMkaja pUjitAya 11 zrI animeSa vilokana yogyAya 33 zrI ananya dharmopadezakArakAya 12 zrI tribhuvanaika lalAma bhUtAya 34 zrI airAvatabhaya nivArakAya 13 zrI sura-nara-uraga netra hArakAya 35 zrI hariNAdhipabhaya nivArakAya 14 zrI trijagadIzvarAya 36 zrI dAvAnalabhaya nivArakAya 15 zrI avikAramArga nAyakAya 37 zrI phaNipatibhaya nivArakAya 16 zrI jagatprakAzakAya 38 zrI yuddhabhaya nivArakAya 17 zrI munIndrAya 39 zrI jayavijaya kArakAya 18 zrI nityodayakArakAya zrI samudra bhaya nivArakAya 19 zrI dalita tamaskAya 41 zrI jalodarAdirogabhaya nivArakAya 20 zrI anaMta jJAna yutAya 42 zrI nigaDAdibaMdhanabhaya nivArakAya " 21 zrI hRdayatoSadAyakAya 43 zrI aSTabhaya abhayakArakAya 22 zrI marUdevI putrAya 44 zrI mAnatuMga zrIkAraka bhaktAmara stotra pUjitAya zrI RSabhadevAya namaH (238 ArAdhanA darzana XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX 2010_04

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11 ekAsana, 22, ekAsana aura 44 ekAsana karake bhI bhaktAmara kA tapa pUrNa kiyA jA sakatA hai / kyoMki Age hama jisa savAlAkha bhaktAmara ke jApa kI bAta kara gaye hai / vaisI hI eka bAta navasmaraNa ke sArAbhAI navAvavAle mudrita graMtha meM ullikhata hai / vahA~ bhI ArAdhanA ke daurAna nitya ekAsana karane kA batAyA gayA hai / isa prakAra jise bhI vizeSa ArAdhanA ke rUpa meM bhaktAmara ginanA ho use ekAsana to karanA hI cAhie / sAdhanA ke daurAna eka hI bAra sAttvika aura parimita AhAra kA grahaNa aura brahmacarya pAlana kA sUcana sarvatra kiyA jAtA hai, isa liye vizeSa ArAdhanAoM ke daramyAna to eka bAra hI bhojana kA ekAsana kA khyAla rakhanA hI caahie| 'yuktAhAra-vihArasya, yukta karmasu sarvadA / yukta svApAvabodhasya, yogo bhavati duHkhahA // ' (zrI bhagavadgItA) ArAdhanA ke daurAna sonA, baiThanA, AhAra-nihAra saba kucha hI parimita ho taba hI ArAdhanA ThIka se jamatI hai / zrI bhaktAmara nitya ArAdhanA paTa zrI mahAprabhAvika laghu bhaktAmara pUjana paH bhAnArAmakamithi: pAmAthi vApasa mullAhoralAdepakArI va samAjahirAdi nAphona mililipulekamabhUta niHshodhnirvitmgtsipopmaanm| sauneeta BIRBHANGEslidesi IPouE bunama // // jinapAda yugm|| II JINPAD YUGAM II zApipaNAsaragamya ajitatIla Hasab JMDEHRREpht sunidhAviDiya zrI bhaktAmara maMdira mULanAyaka AdIzvara bhagavAnakI caraNa pAdukA bharUca "zrI bhaktAmara stotra nitya ArAdhanA maMtra" VA OM hrIM namo arihaMtANaM siddhANaM sUriNaM uvajjhAyANaM | sAhUNaM mama RddhiM vRddhiM samIhitaM kurU kurU svAhA // roja 108 bAra gIne MAHASMDURA XXXXXXXXXXXXXXXXXXXXXXXXXX ArAdhanA darzana ArAdhanA-darzana 239 JainEducation International 2010-04 For Rrivate Personal Use Only viww.jainelibrary.org

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. bhaktAmara stotra kI ArAdhanA kaba kare ? kaise kare ? - vartamAna samaya meM pustaka sarvatra prasArita ho gaye haiM / isa liye bhaktAmara kaba prArambha karanA aura kaba ginanA yaha prazna logoM ke liye mAnoM aprastuta dIkhAI detA hai / parantu cAhe kitane pustaka ho, cAhe kitane maMtra prasiddha hoM, parantu maMtra yA stotra ko jI cAhe tava zurU nahIM hI kiyA jA sakatA hai| kaI logoM ko maMtra aura stotra kA mahattva sunakara maMtra yA stotra ginane kI pravala icchA hotI hai aura mana cAhe usa prakAra se prArambha kara dete haiM / ataH maMtra yA stotra ke prati maMtra kI gaMbhIratA aura pUjyatA nahIM banI rahatI haiM / aura java vizeSa koI bhI phala kI prApti nahIM hotI taba DhiMDhorA piTate hai ki, maiMne to bahuta sAre maMtra gina liye, sAre hI smaraNa gina liye, mujhe koI lAbha nahIM huA, isa kAla meM kucha bhI phalatA hI nahIM hai / aisI bAte karake mahAna maMtra-stotroM kA gaurava kama kara dete haiN| bhaktAmara jaisA stotra atyanta hI AdarapUrvaka grahaNa karanA cAhie / hamAre yahA~ jaisI mahimA saMyamarUpa dIkSA kI hotI hai. upadhAna tapa kI mAlA ityAdi kI hotI hai, vaisI mahimA maMtra dIkSA aura stotra dIkSA kI honI cAhie / anya paraMparAoM meM mahotsavapUrvaka-viziSTa AyojanapUrvaka aise maMtra aura stotra grahaNa kiye jAte haiN| 'maMtradIkSA'-mahotsava ke AyojanapUrvaka evaM mahotsava ke Ayojana ke madhya meM hotI hai-vaisA abhI to sAdhu bhagavaMtoM ke gaNi paMnyAsa pada pradAna ke samaya 'vardhamAna vidyA' evaM AcAryapada pradAna ke samaya 'sUrimaMtra' dete haiM taba surakSita rahA hai / bhaktAmara jaise sAtizAyI stotroM ke sambandha meM aise vidhAna kI AvazyakatA hai / jaba taka aisA vidhAna Ayojita nahIM kiyA jAya taba taka kucha vidhi to Ayojita kI jAnI hI cAhiye / __ eka vAta lakSya meM rakhanI cAhiye ki maMtra yA stotra ye zabda nahIM, eka viziSTa prANa zakti hai / kevala zabda yA stotra ko prApta karane se kucha bhI ho nahIM sakatA / hameM mahAna prANazakti ke saMvAhaka bananA cAhiye / isa hetu suyogya gurU bhagavaMta kI, mahAna sAdhaka kI AvazyakatA hotI hai / sAmAnyataH jisane jisa maMtra yA stotra ko apane zvAsocchavAsa kI taraha siddha kiyA ho, jise usa maMtra para aTala vizvAsa ho aise sAdhaka gurU ke pAsa se hI stotra yA maMtra grahaNa karanA adhika yogya hai | gurU bhI cAritrabala, tapovala evaM saMkalpavala vAle hone cAhiye / aise gurU ko prApta karane kI hRdaya meM tIvra lagana lagatI hai taba gurU kA yoga mila hI jAtA hai / hamAre mahAna prArthanA sUtra jayavIyarAya sUtra meM 'suha gurU jogo' kI prArthanA kI gaI hai / itanA hI nahIM, parantu aise sadgurU ke vacana kI sevA jIvana ke aMta taka, mokSa prApta na kareM taba taka karane kI prArthanA bhI karane meM AI hai / pUrvakAla meM ArAdhaka AtmAe~ dhairyavAna hotI thI, sadgurU kI khoja meM sAloM bItAne par3e to bhI bItAte the / aise sadgurU maMtro yA stotroM ko pradAna karane, yogyatA parIkSaNa karane, barasoM taka pratIkSA bhI karavAte the / java gurU ko ziSya yogya pratIta ho taba hI va maMtra evaM stotroM ko pradAna karane kA anugraha karate the / mujhe to vaha zloka parama mananIya dikhAI detA hai : "dhyAnamUlaM gurormUrti, pUjAmUlaM guroH padam / _ maMtramUlaM gurorvAkyaM, mokSamUlaM guroHkRpA // " gurUkRpA kI atyaMta mahattA hI hai, ataH ArAdhaka ko gurU kA anugraha pAne haradama jAgRta rahanA cAhiye / jina meM mahAna vinaya-bhakti-sevA jaise mahAna guNa hote haiM, hRdaya meM saralatA, mana meM niSThA aura AtmA meM pavitratA hotI hai unheM kaI vAra sadgurU sAmane se bulAkara bhI anugraha ke rUpa meM stotra-maMtra dete haiM / lakSya meM rakhane yogya hai ki jagata mahAna rahasyoM kI paramparA hai / eka bhI paramANu ke sampUrNa paryAya ko jAnane kI hamArI kSamatA nahIM hai / pudgala ke sthUla pariNAmoM ko sthUla rUpa se bhI jAna sake utanI laMbI hamArI jiMdagI nahIM hai / anaMta zakti aura anaMta rahasyoM ke bIca hama nirAdhAra rUpa se bhaTaka rahe haiM / aisI paristhiti meM jo mahAn zakti hamArA mArgadarzana kara sake vahI zakti guru hai / gurU zabda kA artha bhI yahI batalAtA hai ki, 'gu' arthAt 'aMdhakAra' arthAt 'rU' prakAza isa aMdhakAra meM jo prakAza phailAye vaha 'gurU' / prakAza kI parama pyAsa, jJAna kI prApti kI ananya abhilASA gurutattva kA prakAza karatI hai | ataH vAhya gurU ko pAkara aMtara ke gurU kI upekSA na kareM aura abhyaMtara gurutattva kI jAgRti hetu bAhya sadgurU upAsanA avazya kareM / sAdhakoM ko, ciMtakoM ko, ArAdhakoM ko yaha anubhava hotA hai ki jaba kisI bhI ArAdhanA-sAdhanA hetu mArgadarzana kI AvazyakatA hotI hai tava usa kA mArgadarzana kisI na kisI rUpa meM upasthita ho jAtA hai / ekalavya ne prApta kI huI vidyA-siddhi prAcInakAla kA zreSTha udAharaNa hai| 240 ArAdhanA-darzanaXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX 2010_04

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to dakSiNa bhArata ke suvikhyAta jyotiSI bI.vI. rAmanane jyotiSa meM eka naI hI paddhati kA Arambha kiyA hai / ye guruzakti ke anusaMdhAna ke mahAna udAharaNa haiM / gurU pratyakSa ho yA parokSa, gurU abhyaMtara ho yA bAhya, parantu guruzakti arthAt prakAzazakti hai aura usakA anusaMdhAna Avazyaka hai / ajJAnatimirAMdhAnAm jJAnAjanazalAkayA / netramunmIlitaM yena tasmai zrI gurave namaH // jJAna kI aMjanazalAkA se jo netroM ko khola dete haiM, dRSTi kA udghATana kara dete haiM vahI gurU hai / 'gurU' ko Apa nAma se nahIM to , sarvanAma se bhI jAne yaha Avazyaka hai / yaha prasiddha zloka 'yena' se gurUzakti kA anusaMdhAna karatA hai aura tasmai' pada se gurUzakti meM apane samarpaNa ko pahu~cAtA hai / prastuta bhaktAmara ke ArAdhaka ko cAhiye ki kisI bhaktAmara ke mahAsAdhaka ko gurU avazya banAyeM / pU. gurudeva vikramasUrIzvarajI mahArAja ke pAsa se bahuta se AtmAoM ne vidhivat bhaktAmara kA pATha grahaNa kiyA hai / pU. gurudeva kI bhaktAmara para apAra zraddhA jama gaI thii| aise zraddhA ke sAgara samAn gurU ke pAsa se bhaktAmara stotra aMgIkAra karanA cAhiye / bhaktAmara kA sAdhaka mAnatuMgasUrIzvarajI mahArAjA ko to bhaktAmara ArAdhaka parama gurUpada para sthApita kareM yaha Avazyaka hai | mAnatuMgasUrIzvarajI mahArAja kI anUThI bhakti isa stotra ke ArAdhaka ko atyaMta hI sahAyaka hogii| viziSTa gurUbhagavaMta ke pAsa hI saMpUrNa bhaktAmara athavA bhaktAmara-sambandhita koI zloka yA maMtra prApta karane hoM to bhaktAmara stotra kA pATha kava denA, kaba stotra-dIkSA yA ziSya-dIkSA denA yaha gurU hI nizcita kara lete hai / parantu bhaktAmara kI TIkAoM meM honevAlA ullekha bhI yahA~ bhaktAmara stotra kI ArAdhanA kaba kareM isa viSaya meM mArgadarzana pradAna karatA hai / eka bAta yaha ArAdhanAdarzana likhate hue dhyAna meM AtI hai ki yadi bhaktAmara stotra kI racanA ke dina hI bhaktAmara grahaNa kiyA jAya to sundara hogA / parantu bhaktAmara ke upalabdha sAhitya meM se bhaktAmara kI racanA kisa tithi para huI yaha jJAta ho nahIM pA rahA hai / phira bhI aisA andAz2a citta meM baiThatA hai ki vaizAkha zukla-5, vaizAkha zukla-10 athavA vaizAkha zukla-15 kA dina bhaktAmara kA racanA dina ho sakatA hai / vasaMtatilakA vasaMta mAsa kA pratinidhitva karatA hai / vasaMtaRtu meM caitra aura vaizAkha do mahIne samajhe jAte hai / caitra mAsa ko to varNya mAsa ginA jAtA hai aura zuklapakSa tathA pUrNAtithi kA bhaktAmara kI ArAdhanA meM mahAna Adara mAnA gayA hai / ataH vaizAkha zukla-15 kA dina zubha sarvottama mAnanA rahA / sUrimaMtra kalpa ke vidhAnakAra sUrimaMtra ke vizeSa ArAdhana ke liye zrI RSabhadeva bhagavAna ke, zrI caMdraprabha bhagavAna ke evaM zrI mahAvIrasvAmI bhagavAna ke janmakalyANaka athavA kevalajJAna kalyANaka ke dinoM ko (ArAdhanAtha) suMdara batAte haiM / ("sUrimaMtrakalpa samuccaya' pR. 144) ataH yahA~ para bhI dAdA RSabhadeva bhagavAna ke janma kalyANaka ke dina ko-rAjasthAnI caitra kRSNa vadI aSTamI ko bhI pavitra dina mAnanA cAhiye aura kevalajJAna kalyANaka ke zubha divasa mahA vada-11 ko bhI pavitra dina mAnanA cAhiye / caitra kRSNA aSTamI ke dina se to varSItapa kA mahAna mAMgalika prArambha hotA hai . aisA suMdara dina, siddhAcala jaisA tIrtha aura kisI mahAna gurUbhagavaMta kA yoga ho to isa stotra kI ArAdhanA kA AnaMda nirAlA hI anubhava meM A sakatA hai / usameM bhI gurupuSya-ravipuSya jaise mahAna yoga ho, apanA caMdra anukUla ho aura janmakuMDalI meM bhI paMcama sthAna para evaM sUrya jaise grahoM para gurU jaise zubha graha kI dRSTi par3atI ho to bhaktAmara jaise mahAna stotra ke Arambha kA advitIya mAhaula jama jAtA hai| jyotiSa vagairaha kI bAta sAmAnya rUpa se mAnoM sabhI hI samajha sakeM aisI pratIti hotI hai / parantu usameM bhI anubhavI gurU kI AvazyakatA par3atI hI hai / ataH aMtatogatvA to 'gurU zaraNa' ko zreSTha mAnakara, unakI AjJA ke anusAra hI ArAdhanA kareM / 'muhUrta muktAvali' jaise graMthoM ke anusAra Aso se phAguna taka ke mahIne aura vaizAkha evaM zrAvaNa ke mahIne tathA dvitIyA, paMcamI, saptamI, dasamI, trayodazI, pUrNimA jaisI tithiyA~ aura rohiNI, uttarASADhA, uttarA bhAdrapada, uttarA phAlgunI, jyeSThA, ArdrA, svAti, jaise nakSatra uttama haiM / tathA ravi, zukra, budha, caMdra, guruvAra uttama haiN| isa prakAra kArtika, mArgazIrSa, mahA, phAguna, vaizAkha, zrAvaNa aura azvina (Aso) sabhI ke mata meM zreSTha mahIne haiM aura jyeSTha tathA caitra sabhI ke hI mata meM vayaM-chor3ane yogya-mahIne haiM / XXXXXXXXXXXXXXXXXXXXXX ArAdhanA-darzana ArAdhanA-darzana 241) 241 2010_04

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* pratyeka nakSatra meM maMtrArambha kA phala uparokta ke atirikta ke anya graMthoM meM isI prakAra pratyeka nakSatra meM maMtrArambha kA kyA kyA phala batAyA gayA hai yahI bhI jijJAsuoM ko jAna lenA cAhiye :1. taraMga arthAt azvinI meM : sukha, dhanAzraya / / bharaNI meM : zIghramRtyu, dhanahAni / kRtikA meM : roga, zoka / rohiNI meM : caMdra jaisA ujjavala bhAgya / mRgazIrSa meM : lAbha, apane parivAra sahita rAjyamAnyatA / ArdrA meM rAjyapIDA, arthahAni / 7. punarvasu meM : prajA kI vRddhi ho, kArya cirakAla Tike / puSya meM : sukha bhoganevAlA aura striyoM ko priya bane / AzleSA : vinAza / 10. maghA meM : atyaMta bhAgyavAna, sadA dhanI aura sukhI ho / 11. pUrvA phAlgunI vidyA kA pAragAmI bane / 12. uttarA phAlgunI : dAtAra bane, (veda) vidyA se yukta bane / 13. hasta meM : vidyA, lAbha aura buddhi / 14. citrA meM : suMdara jJAna prApti, lokapriyatA prApta ho, vidvAna bane / 15. svAti meM : mRtyu ke vaza ho tathA, balahAni ho / 16. vizAkhA meM : kSaya prApta kare, vadha ho, baMdhana ho / 17. anurAdhA meM : sUryasamAna tejasvI bane, zubha ho. priya ho / 18. jyeSTha meM : jyeSTha kI hAni tathA dhanahAni ho| 19. mUla meM : mahAbuddhivAna, prAjJa aura pracura saMtativAlA bane / 20. pUrvASADhA : vidyA kA pAragAmI bane / 21. uttarASAr3hA : dAtAra bane, (veda) vidyA se yukta bane / 22. zravaNa meM : hInatAyukta bane, dhananAza ho / 23. dhaniSThA meM dhanADhya bane, yuvati priya bane, vidvAna bane / 24. zatabhiSA : satyavAdI bane, dhanadhAnya se pracura rahe / 25. pUrvA bhAdrapadA : vidyA kA pAragAmI bne| 26. uttarA bhAdrapadA : dAtAra bane, (veda) vidyA se yukta bane / 27. revatI meM : dIrghAyu tathA dhanadhAnya yukta bane / isa prakAra nakSatroM ke phala kA bhI vijJajana vicAra kreN| isI taraha lagna ke phala kA bhI yahA~ saMketa karane meM AyA hai : * maMtrArambha kA lagna anusAra phala 1. meSa : duHkha tathA pIr3A 2. vRSabha : roga 3. mithuna dInatA karka dInatA kavikula meM prasiddhi 6. kanyA saphalatA tulA sukhopabhoga 58. vRzcika nAza 9. dhana dhanADhya pana 10. makara zreya prApti 11 kuMbha : nirdhanatA 12. mIna SaTkarma meM abhiraktatA (saphalatA) tathA dhanI aura vaktA bane siMha (242 242 ArAdhanA-darzana XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX 2010_04

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ina sAre hI viSayoM kA dhyAna rakhanA yaha atyaMta hI anubhava aura pazrima kI apekSA rakhatA hai ataH sAmAnya gRhastha ko to gurUvAkya se hI Age bar3hanA hai| * ArAdhanA kI sUcanA rUpa 28 mudde AcArya pravara haribhadrasarijI ne bhaktAmara kI vizeSa ArAdhanA hetu zubhayogoM kA nidarzana kiyA hai / sAtha meM nimnAnusAra sUcana kiye haiM : 1. AdinAtha bhagavAna kA jinabimba sAmane rakheM / 2. yaha jinabimba saptadhAtu, cAMdI, suvarNa kA athavA anya kisI uttama prakAra ke dravya kA honA cAhiye / 3. isa pratimA ko aSTaprakArI pUjA karake sthApita kreN| ArAdhaka apanA deha pavitra karake caMdana kA vilepana kareM / pavitra vastra phneN| ekAsana kreN| brahmacarya kA pAlana kreN| 8. sadaiva smaraNa kreN| Age mArgadarzana karate hue ve batAte haiM ki... isI vidhi se Rddhi-maMtra-sahita savAlAkha smaraNa kareM, jisa se siddhi prApti hotI hai / isa ke uparAnta isI TIkA ke Age ke bhAga meM bhaktAmara kI gAthA 1 se 22 taka kA vidhi nimnAnusAra darzAyA jAtA hai, jo yahA~ zabdazaH prastuta kiyA jAtA hai : 1. ArAdhanA kA sthAna ekAMta yukta apanAyeM / 2. ArAdhanA sthAna ko bhUmi para nahIM par3e hue gAya ke gobara se kumakuma milAkara pote / 3. dehazuddhi kreN| 4. pIle vastra pahane / uttara dizA meM siMhAsana para cakrezvarI kI mUrti kI sthApanA kreN| paMcAmRta se bharA huA kumbha sthApita kareM / kumbha para zrIphala rkheN| cAra lokapAla kI sthApanA kreN| ghI kA dIpaka prajjavalita kreN| 9. navaraMgI athavA dazAMga dhUpa pragaTAye / 10. akSata kA svastika kreN| 11. svastika para supArI rkheN| 12. paMcAmRta ke kumbha meM rajata-dravya (cAMdI ke sikke) chor3e-aMdara DAleM / 13. paMcavarNa ke 108 puSpoM kI mAlA banAkara kumbha ke kaMThAgra bhAga meM pahanAyeM / 14. paMcAmRta se cakrezvarI kA prakSAla kreN| 15. aSTagaMdha se cakrezvarI kI pUjA kareM / 16. bAda meM cakrezvarI kI aSTaprakArI pUjA kreN| 17. lokapAla ko bali-bAkaLA, phala-naivedya-puSpa car3hAyeM / ravi-puSya meM taiyAra kiyA huA AmravRkSa ke lakar3e kA pATalA athavA cAMdI kA patarA taiyAra rkheN| 19. isa pATale athavA rajata-paTa para yaMtra kA Alekhana kareM / 20. yaMtra kI bhI phala-naivedya se pUjA kareM / yaMtra kI AratI kreN| 22. ArAdhaka aSTagaMdha se bhAla para tilaka kareM / 23. uttaradizA meM mukha rkheN| pIle Asana para baittheN| pIlI mAlA se sarvaprathama kAvya ke 12000 jApa kreN| XXXXXXXXXXXXXXXXXXXXXX ArAdhanA-darzana ArAdhanA-darzana 243) 243 2010_04

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25. bAda meM Rddhi ke 12000 jApa kareM / 26. usa ke bAda maMtra ke 12000 vAra jApa kreN| 27. isa prakAra jApa karane se maMtra (gAthA) siddha hoMge / 28. maMtra siddha hone ke pazcAt paMcAMga vidhi meM darzita saMkhyAnusAra jApa kreN| udAharaNArtha, aMtima gAthA kI vidhi meM batAyA gayA hai ki 108 vAra jApa karane se lakSmI kI prApti hotI hai, ataH aMtima gAthA ke kAvya-Rddhi-maMtra nitya 108 bAra gine aisA artha samajheM / isI gAthA ke kalpa meM aisA bhI batalAyA gayA hai ki, 'kAvya-Rddhi-maMtra kA sAr3e bAraha haz2Ara athavA pUrA eka jApa cha mahIne meM saMpUrNa kara ke maMtra siddha kareM / ' isa se samajhA jAtA hai ki 12,500 yaha maMtra siddha karane hetu jadhanya saMkhyA hai aura utkRSTa saMkhyA savAlAkha kI hai aura roja kI jApa saMkhyA 108 kI hai| donoM hI ArAdhanA ke kalpoM ko sAtha meM socane se ArAdhaka ko atyaMta hI suMdara mArgadarzana mila sakatA hai / *28 muddoM kA vihaMgAvalokana aura pRthakkaraNa hama Upara ke 28 mahoM kA punaH vihaMgAvalokana kareM / lakSya meM rakheM ki ye donoM hI kalpa vizeSa ArAdhanA ke liye haiM aura vizeSa sattvavAle ArAdhakoM ke liye haiM / 1. ArAdhanA kA sthAna ekAMta sUcita kiyA gayA hai vaha khAsa dhyAna dene yogya hai / jinheM aisI vizeSa ArAdhanA karanI ho unheM sAtizAyI tIrthoM jahA~ jala kA samUha pracUra mAtrA meM ho aise ramaNIya sthAna meM apanI ArAdhanA kA sthAna ekAMta meM rkheN| apanI dainika AvazyakatAoM kI sulabhatA ho usakA bhI khyAla rkheN| 2. ArAdhanA ke sthAna ko potane kA mahattva batalAyA gayA hai vaha dhyAna meM rakhane yogya hai / gAya ke gobara kI eka viziSTa pratikAraka zakti Aja vijJAna ne bhI svIkAra kI hai / aura samasta kalpa ke anusaMdhAna se pratIta hotA hai ki jaba lagabhaga (prAyaH) savAlAkha jApa 6 mAha meM pUrNa karane ho taba roja ke lagabhaga 650 jApa to hone hI cAhiye / paraMtu 12,500 kA sArA anuSThAna karanA ho to bhI roja ke 1250 ke hisAba se 10 dina kA anuSThAna to karanA hI pdd'e| kisI kI zakti vizeSa ho to tIna dina meM pUrNa kara sakate haiM / parantu sAmAnya ArAdhaka ke liye to 10 dina hI uttama samaya kahA jAyegA | ataH ArAdhaka ko apanA sthAna potAne kA tathA svaccha rakhanekA vyavasthA kara denA caahie| 3. ArAdhaka ko deha-vizuddhi ke lie kahA gayA hai aura aisA batalAyA gayA hai ki ArAdhaka caMdana kA vilepana kareM / usa meM deha ko zItala aura sugaMdhita rakhane kA hetu ho sakatA hai / ArAdhaka sArA vAtAvaraNa, deha evaM sAmagrI saba kucha sugaMdhamaya rakhane kA khyAla rakheM / ArAdhanA sthAna ke Irda-gIrda bhI durgandha na hoM usakA khyAla rakheM / zAstroM meM aisA bhI vidhAna hai ki mAnava kI durgandha bahuta yojana taka AkAza meM phailatI hai isaliye mAnavaloka meM isa kAla meM devoM kA Agamana nahIM hotA hai / divyatA ke evaM sugandha ke sambandha ko samajhane ke liye itanI bAta paryApta hai| 'pIle vastra pahananA' yaha sUcanA lakSya meM rakhane yogya hai / lakSmI kI sAdhanA ke liye ina vastroM kA khAsa Agraha rakhA jAtA hai / apane vastroM ke sAtha ArAdhanA khaMDa meM bhI pIta varNa ho, pItavarNa ke vizAla kapar3e (darI ityAdi) vichAye hoM to ArAdhanA meM adhika sahAyaka banatA hai| isa pAMcave mudde aura 23 ve mudde ko sAtha meM socane se dIkhatA hai ki cakrezvarI ke pratimAjI dakSiNa sanmukha sthApita kareM jisase ArAdhaka kA mukha uttara sanmukha raha sake / paMcAmRta se bharA huA ghaTa (kambha) 10 dina taka rakhanA sambhava dikhAI nahIM detA hai ataH ghaTa nitya bharanA aura khAlI karanA yogya pratIta hotA hai / athavA kevala zuddha jala kA hI ghaTa bharanA par3e aura usa meM bhI jIvotpatti na ho isa liye candana ke tela kA upayoga sapramANarUpa meM karanA rahA / lokapAloM kI sthApanA kI bAta atyaMta hI mahattva kI honI cAhiye / dIkSA, padavI, Adi prasaMgoM meM kI jAtI 'naMdI' kI kriyA meM jo mahimAvaMta stavana bolA jAtA hai usameM bhI soma-yama-varUNa-vesamaNa, vAsava Adi lokapAla kA ullekha kiyA hai / evam (244 ArAdhanA-darzana XXXXXXXXXXXXXXXX 244 ArAdhanA-darzana 2010_04

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dIkSAdi anuSThAna una ke samakSa, unakI sAkSI se kiye jAte ho vaisA bhAva prastuta kiyA gayA hai| cAroM dizAoM ko uddeza kara yaha sthApanA karanI hai aisA samajhanA / aisI sthApanA mahadaMza meM zrIphala se hI karanI hotI hai, parantu soma kI sthApanA pUrva dizA meM aura vesamaNa arthAt vaizramaNa kubera kI uttara dizA meM sthApanA kreN| soma, yama, varUNa aura kubera ye cAra jainazAstroM kI mAnyatA anusAra ke lokapAla haiM / zrI bhagavatIsUtra ke tIsare zataka ke sAtave uddezaka meM kahA hai ki-'rAyagihe nagara jAva panjuvAsamANe evaM vayAsI sakkassa NaM bhante ! deviMdassa devaraNNo kati logapAlA paNNattA ?-rAjagRhI nagarI meM paryupAsanA karate (zrI gautama) isa prakAra bole ki 'he goyamA ! catAri logapAla pannatA, te jahA soma, jama, varUNa, vesamaNa'-bhagavAna ne kahA ki 'he gautama ! cAra lokapAla kahe gaye haiM : soma, yama, varUNa aura vaizravaNa (kubera) / (pratiSThA samaya ina lokapAloM kI dvArapAloM ke rUpa meM sthApanA kI jAtI hai / usameM soma ke hAtha meM dharma (manuSya) yama ke hAtha meM daMDa, varUNa ke hAtha meM pAza aura kubera ke hAtha meM gadA hotI hai) 'ye cAra lokapAla anukrama se saMdhyAprabha, varaziSTa, svayaMjala aura valgu nAmake viziSTa vimAnoM meM rahate haiM / soma kI AjJA meM aMgAraka, vikAlika, lohitAkSa, zanaizvara, caMdra, sUrya, zukra, budha, bRhaspati aura rAhu ityAdi deva rahe hue haiM / yama kI AjJA meM yamakAyika. yamadevakAyika, pretakAyika, pretadevakAyika, asurakumAra, asurakumAri, kaMdarpo, narakapAloM aura Abhiyogika deva rahe hue haiM / varUNa kI AjJA meM varUNakAyika, varUNadeva-kAyika, nAgakumAra, nAgakumAriyA~, udadhikumAra, udadhikumAriyA~, stanitakumAra, stanitakumAriyA~ aura anya deva rahe hue haiM / evaM vaizravaNa kI AjJA meM vaizravaNakAyika, vaizravaNadevakAyika, suvarNakumAra, suvarNa-kumAriyA~, dvIpakumAra, dvIpakumAriyA~, dikkumAra, dikkumAriyA~, vANavyaMtara, vANavyatariyA~ aura dUsare deva bhI rahe hue haiM / 'nirvANakalikA meM batAye anusAra ina devoM ko bimba pratiSThA ke samaya prathama prAkAra meM dvArapAla ke rUpa meM sthApita kiye jAte haiN|" (pratikramaNasUtra-prabodha TIkA bhAga-3 pR. 614) 8. ghI kA dIpaka ArAdhanA ke dinoM daurAna akhaMDa rakhanA yukti-yukta dIkhAI detA hai | usakI bAtI vizeSa hI hotI haiM ye saba uttama vidhikAroM ke pAsa se samajha lenA cAhiye / 9. jApa ke daurAna dhUpa calatA rahe usa kA khyAla rakhanA cAhiye / daivI tattva kI jAgRti hetu dhUpa anivArya aMga hai / 10. aisI mahAna ArAdhanA ke samaya pUrva se taiyAra kiye hue akhaMDa akSata ho to acchA / 11. ArAdhanA tathA sAdhanA meM supArI kA atyaMta hI mahattva hai ataH nAma se ullekhita dravyoM ke lie kabhI vikalpa na khojeM / supArI se hI kArya kreN| 12. paMcAmRta ke ghar3e meM rajata-dravya (cAMdI-sikke) ghar3e bharate samaya hI padharA deM (rakha deM) vijJAna ke chAtra jAnate haiM ki vidyut pravAha kI suMdara vAhakatA suvarNa meM hotI hai aura usa kucha hI kama vAhakatA cAMdI meM hai, isaliye RSabhadeva bhagavAna kI evaM cakrezvarI kI donoM kI yadi cAMdI kI pratimA ho to atyaMta hI uttama kahA jAyegA / isa pratimA kA pramANa 11", 9" yA 7" yA 5" taka ho to acchA / bhaktAmara AdIzvara rUpa meM cAra prAtihAryavAlI eka cAMdI kI aura paMcadhAtu kI suMdara pratimA taiyAra karane meM AI hai| jisakI tasvIreM isa graMtha meM haiM / pU. gurUdeva kI nizrA meM saphala bana gaye charI pAlita saMgha ke daurAna yogAnuyoga se AdIzvara bhagavAna ke eka suMdara prAcIna, paMcatIrtha jaise pratimAjI prApta ho gaye the aura isa pratimAjI kA adbhuta prabhAva saMghayAtrA ke daurAna dekhA gayA thA / 13. paMcavarNa ke puSpoM kA avazya khyAla kareM / sattarabhedI pUjAoM meM bhI paMcavarNa ke phUloM kI mAlA kI bAta AtI hai / puSpa mAnasika bhAvanA ke prabalatama vAhaka haiM / jaise puSpa sUrya se poSaNa prApta karate haiM, sUrya ke prakAza kI aura sadA hI jAgRta hote haiM, vaise puSpoM para vAsita huI manobhAvanA bhI hajAroM karoDoM mIla dUra pahu~cane kA sAmarthya rakhatI hogI yaha bhalI bhA~tI samajha meM Aye aisI bAta hai / ( 2010/0 XXXXXXXX ArAdhanA-darzana 245) ArAdhanA-darzana 245) For Private Personal use only

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15. 14. uparyukta donoM kalpoM kA saMdohana karane para bhagavAna AdinAtha evaM mAtAjI cakrezvarI donoM hI kI pratimA ArAdhaka ko sthApita karanI cAhiye vaisA phalita hotA hai / vaisA yogya pratIta hotA hai / phira bhI vaisI anukUlatA na ho sake to kalpa anusAra kevala cakrezvarI mAtA kI pratimA padharAne (prasthApita karane) kA bhI khyAla rakheM / kalpakAroM evaM bhaktAmara-sambandhita camatkAra kathAoM se to cakrezvarI devI isa stotra kI mahAn adhiSThAyikA hai yaha bAta siddha hotI hai | aSTagaMdha ke rUpa meM ina dravyoM ke nAma bhI prasiddha haiM : caMdana, agarU, devadAra, koliMjana, kusuma, zailaja, jaTAmAMsI, gorocana ina dravyoM se pUjA karane kA evaM cakrezvarI mAtA kI aSTaprakArI pUjA kA bhI khyAla kareM / 16. cakrezvarI devI ke vizeSa pUjana athavA sAmagrI ullekha upalabdha nahIM haiM isaliye suMdara phala, naivedya Adi se hI aSTaprakArI pUjA kreN| 17. lokapAla kI bhI pAMca kI ginatI hai / soma-yama-varUNa-vesamaNa (vAsava), parantu cAra kI ginatI se bhI cala sake vaisA dIkhatA hai / unakI bhI phala-naivedyAdika se suMdara pUjA karanI cAhiye / 18+19. Ama (AmravRkSa kI lakaDI) kA pATalA (pATalI) lohe kI mekha binA kA / yadi aisA pATalA nahIM mile to isa ke badale bhojapatra meM bhI yaMtra likhA jA sakatA hai / aSTagaMdha se cA~dI ke patare para likhA huA yaMtra bahuta adhika samaya rahane kA saMbhava dIkhatA nahIM hai, jisase AmravRkSa kI pATalI para yaMtra likhavAyeM, paraMtu AmravRkSa kI yaha pATalI 'ravi-puSya nakSatra meM hI banavAyI huI caahiye| 20. mUla meM spaSTa hai / 21. yaMtra ko uddeza kara phala naivedya ityAdi car3hAne se evaM usa kI AratI utArane se eka viziSTa bhAvanA nirmita hotI hai, yaMtra prANavAna banatA hai| 22. isa vidhAna ke anusAra ArAdhaka ko aSTagaMdha se hI tilaka karanA cAhiye aura AjJAcakra meM jAgRti utpanna karane kA prayatna karanA caahiye| 23. pIlI mAlA suta kI bhI cala sakatI hai / phirabhI pIle kerabe kI mAlA bahuta hI uttama kahI jAyagI | abhI naye kerabe nahIM milane ke kAraNa kisIne upayoga kI huI mAlAe~ A jAne kA sambhava hone se atyaMta sAvadhAna raheM, khAsa karake osTreliyA meM kerabA kI mAlA acchI milatI hai / vahA~ bhI loga garamI se bacane isa mAlA ko pahanakara apanI rakSA karate rahate haiM / mAlA na ho aura dhyAna acchI taraha rakha sakeM to aMguli ke paure para bhI jApa gina sakate haiM / isa jApa kI saMkhyA pUrI karane ke liye prAtaH-madhyAhna-saMdhyA tInoM samaya kA Ayojana kareM / jApa ke daurAna mauna hI raheM to acchA / aura jApa ke samaya binA bhI dhyAna meM rahA kareM / yadi yaha bhI sambhava nahIM hoM to maMtra aura ArAdhanA ke, bhaktAmara kI mahimA batAnevAle evaM AdIzvara bhagavAna tathA cakrezvarI ke mahAtmya dIkhAnevAle stotra-stavana pustakoM ke hI paThana yA manana meM raheM / ArAdhanA karane vAle meM bhAvoM kA pravAha satata bahatA hI rahanA cAhiye / yadi yaha saba sambhava ho to aisI ArAdhanA vidhi avazya saphala hogii| 24+25+26. par3hane se spaSTa ho jAte hai / vivecana kI AvazakyatA nahIM hai| 27 phala zruti hai| 28 28 vA mudaddA jApa saMkhyA para AdhArita hone se dainika jApa kitanA karanA vaha alaga-alaga vidhi se samajhanA para 108 jApa to avazya karanA Age bhI vahI dikhAyA hai| zrI sArAbhAI navAba vAle 'navasmaraNa' ke graMtha meM 44 aura 4 milakara 48 zlokoM kI paMcAMga vidhi prastuta kI gaI hai / paMcAMga vidhi arthAt bhaktAmara ke pratyakSa zloka sambandhita 1) Rddhi 2) zloka sambandhita maMtra 3) yaMtra 4) usI maMtra dvArA iSTa kI siddha karane kI vidhi aura 5) taMtra-usa gAthA ke sandarbha ko lakSya kara banAyA gayA hai vaha taMtra / pUrvAcAryoM ne gAthAoM ke sAtha una una yaMtroM ko kisa prakAra jor3e yaha Aja bhI saMzodhana kA hI viSaya hai / jijJAsuoM ke liye to yaha sArA hI sAhitya saMzodhana sAhitya aura prayoga-sAhitya hai / taMtra kI kucha vidhiyA~ zAstra ke rUpa meM batAyI gaI hone para bhI ve kabhI bhI karane yogya nahIM hai / (246 246 ArAdhanA-darzana XXXXXXXXXXXXXXXXX ArAdhanA-darzana 2010_04

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1) jisa * dAridryanAzaka aMgUThI bhaktAmarakI gAthA AdhArita vizeSa ArAdhanA meM dAridranAzaka aMgUThI kA kalpa bhI ullekhanIya hai maMtra :- dAridranAzaka aMgUThI kA kalpa tAra, tAmra suvarNaM ca iMdra arka SoDazamI / puSyArke ghaTitA mudrA, draDha dAridrayanAzinI // eka ratI suvarNa, bAraha ratI cAMdI, solaha ratI tAMbA-ina sabhI ko ekatrita karane se 29 (unatIsa) ratI hotI hai / usakI aMgUThI ravivAra ko puSya nakSatra kA yoga Aye, taba banavA lenA cAhie / bAda meM paMcAmRta se prakSAla karana hokara bhaktAmara kI prathama gAthA kA eka sau ATha bAra jApa karanA cAhie / dAhine hAtha kI tarjanI (sabase bar3I) aMgulI meM zraddhA se dhAraNa karanA cAhie / bhojana karate samaya bAyeM hAtha ko tarjana meM pahana lenA / bhojana ke bAda punaH dAhine hAtha meM dhAraNa kara lenA / isa se dAridraya doSa dUra hotA hai / lakSmI kI vRddhi hotI hai / (sArAbhAI navAba saMpAdita mahA prabhAvika navasmaraNa pR. 412) ravipuSya meM taiyAra huI isa aMguThI ko 'dRr3ha dAritryanAzinI' kahI gaI hai yaha dhyAna meM lene yogya hai / phira nitya 108 vAra prathama gAthA ginane kA aura sambandhita maMtra OM hrAM hrIM zrIM klIM blUM hI namaH' kA bhI dIkhAye anusAra eka lAkha jApa pUrNa karanA caahie| * buddhi prApti kalpa dUsarA bhI eka suMdara anuSThAna buddhi prApti tathA vidyAvRddhi ke lie hai| jisa ke kalpa meM batAyA gayA hai ki isa caudavIM gAthA ke kAvya kA, Rddhi kA evaM maMtra kA smaraNa karane se 2) yaMtra ko mastaka para, bhujA para athavA hRdaya para dhAraNa karane se sarasvatI prasanna hotI hai / phira pavitra hokara, zveta vastra pahanakara, zveta japamAlA se tInoM samaya 108 bAra (kAvya, Rddhi aura maMtra kA jApa karakedIpa, dhUpa, ghI, guggala, kastUra, kesara, kapUra, sukhaDa puSpAMjali, agara, zilArasa, ityAdi kI ghI-mizrita guTikA 108 banAkara nitya homa kreN| c aura tInoM kAla sarasvatI devI kI mUrti kI sugandhI dravya se pUjA karane semahAmUrkha bhI vidvAn banatA hai / sampUrNa vidyA, guNa tathA lakSmI kI vRddhi prApta karatA hai / prastuta kalpa kA anusaMdhAna karate hue aisA pratIta hotA hai ki nitya homa karanA isa kA tAtparya savA lAkha jApa pUrNa ho taba taka (108) eka sau ATha guTikA ke homa ko vidhi samajhe / arthAt pratidina 1008 jApa karake karIba sau dina meM anuSThAna pUrNa kareM / bAda meM jaba AvazyaktA ho taba 108 jApa karake kArya kreN| usake pazcAt yaMtra ko dhAraNa karake 27 se 108 bAra taka jApa karane se avazya lAbha hogaa| isake sAtha batAyA gayA taMtra bhI buddhi kI vRddhi ke lie auSadhirUpa hai / usakA bhI prayoga lAbha prada hotA hai / ke arthAt "ravi-puSya" yoga ho taba vidyA, brAmI, zatAvarI, zaMkhAvalI, aghADoM, jAvaMtrI, kerasI, mAlakAMkaNI, citraka, akalagarA aura zakkara-sabhI samabhAga lekara prAtaHkAla 14 vAsA adaraka ke rasa ke sAtha ikkIsa dina khAne se baddhi kI vRddhi hotI hai / (adaraka ke rasa ke badale sauMTha kA pAnI bhI upayoga kiyA jAtA hai|) . zrI haribhadrasUri kalpa isa kalpa ke sAtha AcArya haribhadrasUri kRta yaMtro kI ArAdhanA kA dUsarA vidhi bhI likhA hai| yahA~ isa graMtha meM diye gaye alaga alaga yaMtra AcArya haribhadrasUri kRta yaMtra nahIM hai isaliye haribhadrasUrikRta sAre yaMtra pariziSTa rUpa meM eka sAtha diye gaye hai| A. haribhadrasUri ke ye yaMtra 1) zubha dravya se 2) zubha yoga meM bhoja patra para likhakara 3) cAMdI ke tAvIja meM rakhanA XXXXXXXXXXXXXXXXXXXXXXXXX ArAdhanA darzana ArAdhanA-darzana 247) 247 2010_04

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usa tAvIja ko paMcAmRta se prakSAla kara kaMTha meM dhAraNa karane se buddhi kI vRddhi hotI hai / 1) isa yaMtra ko cAMdI ke patara para aSTagaMdha se niraMtara likhanA / 2) dIpa-dhUpa-naivedha phala se pUjA karanA / 3) zveta camelI ke puSpa sadA caDhAyeM / yaha vidhiyA~ to spaSTa hI hai / zubhayoga, tithi, vAra ityAdi bhaktAmara ke pATha meM batalAye haiM veM bhI cala sakate hai / usa ke alAvA siddhi yoga, amRtasiddhiyoga, jaise yogoM kA grahaNa paMcAMga meM dekhakara kiyA jA sakatA hai| bhojapatra meM Alekhana hetu aSTagaMdha ko zubha dravya ginA jA sakatA hai / anAra (dADima) ke vRkSa kI TahanI (kalama) se maMtra bahuta hI acchI taraha likhA jA sakatA hai| phira bhI vaise anubhavI logoM ke pAsa baiThakara likhA jA sakatA hai / tAvIja meM rakhane ke bAda use baMda karane kI vidhi meM thoDI-sI sAvadhAnI se karanA anyathA paMcAmRta se prakSAla karane AzAtanA kA saMbhava hai / dUsare vibhAga meM niraMtara cAMdI ke paTa (patare) para yaMtra likhane kA kahA hai, vaha bhI chaha mAha ke liye samajhanA cAhie aura isI bIca kAvya-Rddhi-maMtra kA jApa cAlu rakhanA cAhie / savA lAkha kI nizcita saMkhyA kara sake to ati hI uttama hogA / (ArAdhanA-sthAna ityAdi ke liye Age kahe gaye kalpa ke anusAra hI kreN)| ekAsana (Akhira bana hI na sake to rAtri bhojana evaM abhakSya tyAga to avazya kare ).. cha mAha daurAna kabhI to tIna ekAsana karake (1250) bAraha sau pacAsa jApa kara lene cAhie / jApa ke daurAna prabhupUjA, jIvadayA ke kartavya, supAtradAna, sAdhusevA, jJAnapUjana, gurUpUjana Adi satkArya karane cAhiye / khAsa to isa samaya ke bIca kisI ke sAtha tIvra bhAva se baira-virodha yA jhagaDA na ho jAyeM usakA dhyAna rakheM / jIva mAtra ke sAtha maitrIbhAva puSTa karate cleN| lakSmI prApti hetu eka anya bhI suMdara kalpa kA mArgadarzana bhaktAmara kI 26vIM gAthA atIva pramodajanaka hai / isakA prArthanA kA bhAva hRdaya kI bhAvanAoM ko ubhAra de hilora caDhAyeM aisA hai / "tubhyaM namaH tubhyaM namaH' bolate hue bhakti mAnoM vivecana meM se vacana meM aura vacana meM se nirvacana meM jAkara zAMti meM lIna ho jAtI pratIta hotI hai / isa gAthA kA maMtra to pU.A. guNAkarasUrijI kI vRtti meM hai, parantu usakA AmnAya navasmaraNa ke graMtha meM kI kisI anya TIkA se liyA gayA ho aisA sambhava hai / guNAkara sUrijI kI TIkAmeM to likhA hai "suribhi sadyaska pItapuSpaiH lakSajApAt siddhaH / " arthAt sugaMdhiyukta eka lAkha puSpo se jApa karane se maMtra siddha hotA hai| "OM zrI hI kalI mahAlakSmyai namaH / " -yaha mahAmaMtra hai| * vidhi 1) paMcama nakSatra (mRgazISa) aura gurUvAra jisa dina ho usa dina jApa prAraMbha kareM / 2) jApa prAraMbha karane se pUrva jisa ghara meM athavA jisa sthAna para jApa karate ho usa jagaha kI dIvAroM ko cunA potavAyeM / 3) dAhinI ora lakSmIdevI kI mUrti kI sthApanA kareM / lakSmIdevI kI mUrti ke svarUpa ke liye dIkhAI gaI 9 bAteM isa prakAra hai / (A) cAra hAtha (B) pIlA suMdara varNa (c) zarIra ke donoM hAtha para jisase pAnI TapakatA ho vaise kamala ke phUla / (D) devI ke tIsare bAyeM hAtha meM pAnI bharA huA jalapAtra-kaLaza- jo upara zrIphala Adi se alaMkRta ho / (E) cauthe nIce ke dAhine hAtha meM aMkuza-isa prakAra ke cAra hAtha / (F) dAhinI aura bAyIM ora mUla graMtha meM pIle varNa ke liye "jarada" zabda prayukta hai hAthI kA rUpa (G) pratyeka hAthI sUMDha meM eka eka cAmara liye hue (H) devI kI AratI karate ho vaisI devI kI suMdara mUrti ha~sate vadana vAlI (1) pIle vasra ko jisane oDhA hai vaisI lakSmIdevI kI mUrti - 4) aisI mUrti kI jamIna se eka hAtha meM UMce sthApanA kareM / 5) usa mUrti ke Age eka agnikuMDa kareM / 6) usa agnikuMDa ke nikaTa eka kambala yA kaTAsaNA bichAkara baiTheM / 7) snAna karake- 8) pavitra banakara ke- 9) guru kI AjJA lekara- 10) gurU ko rajatadravya arthAt cAMdI kI cauanI rUpayA Adi apanI icchA aura zakti ke anusAra jo bhI ho vaha dekara arthAt vidhivat gurU pUjana karake / 11) hAtha meM kerabA kI japamAlA rakhe / (mUla meM yahA~ "kapUra" zabda prayukta kiyA gayA hai) / 12) pratidina 108 jApa (248 ArAdhanA-darzana XXXXXXXXXXXXXxxxxxxxxxxxxxxxxxxxx 2010_04

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kareM / 13) 1,00,000 eka lAkha jApa pUrNa kareM / 14) punaH utane hI sonacaMpA ke puSpa se jApa japakara uThate samaya sAre puSpoM ko agni meM homa kareM / 15) japate japate cha mahIne meM jApa saMpUrNa kareM / 16) jaba taka isa maMtra kA jApa saMpUrNa na ho taba taka strIsaMga na kareM-brahmacarya pAlana kareM / 17) alpa bhojana kareM / 18) alpa niMdrA-alpa krodha kareM (arthAt krodha alpa kara deN|) 19) isa vidhi se maMtra kI sAdhanA karane se lakSmIdevI prasanna hokara sAkSAt darzana dekara varadAna detI hai | Agama-zAstra meM bhI lakSmI kA maMtra isa prakAra hI batAyA hai / "Adau praNavaH tataH zrI ca, hI kI kAmAkSaraM tataH / mahAlakSyai nama" zvAMte, maMtro lakSmyA dazAkSaraH // yaha kalpa hameM anubhuta hai | upara naM.10 nirdiSTa kiye anusAra gurU ko rajatadravya dene kA likhA hai vahA~ gurUpUjA kareM / yadi gurU mahArAja kA yoga na ho 'to gautamasvAmI jI kI athavA dharmadAtA evaM maMtradAtA gurU kA vAsakSepa Adi se gurUpUjana kreN| aura sonapuSpa kA homa nahIM karate hue punaH utanA jApa kara leN| guruvAra aura mRgazIrSa nakSatra ko isa vidhAna aura maMtra ke jApa hetu uttama mAnA gayA hone para bhI paMcAMgo meM isa yoga ko mRtyuyoga ke rUpa meM mAnA jAtA hai, phira bhI isa ArAdhanA ke liye isI yoga ko uttama mAnanA cAhiye / isI prakAra kI lakSmI prApti ke lie zrI bhaktAmara stotra kI 44vIM gAthA kA eka suMdara kalpa hai| usameM bhI isa ke jaisI hI ArAdhanA vidhi hai / 'mahAprabhAvika navasmaraNa' (zrI sArAbhAi navAba saMpAdita vi.saM. 1995 kI AvRtti) ke pR.459 para isa kA nimnAnusAra suMdara varNana hai : "yaha 44aa kAvya-Rddhi-maMtra kA smaraNa karane se aura yaMtra ko pAsa meM rakhane se lakSmI kI prApti hotI hai / aura isa maMtra kA nitya pUjana karane se evaM bhaktAmara stotra kA saMpUrNa pATa karane se aSTasiddhi aura navanidhi kI prApti hotI hai / ... pavitra hokara pIle vasra dhAraNa kara, uttara dizA meM paMcAmRta kalaza, cakrezvarI devI kI siMhAsana para sthApanA kara ke pUrva kI vidhi anusAra sarva sAmagrI ekatrita kara ke aSTaprakAra se cakrezvarI kA pUjana AratI taka saba kucha karake pIle puSpa se pUjana karake aSTagaMdha se cAMdI ke patare para yaMtra kI sthApanA karake, pIlI japamAlA se isa kAvya, Rddhi aura maMtra kA 12,500 sADe bAraha hajAra athavA pUrA eka lAkha jApa chaha mahIne meM saMpUrNa karake maMtrasiddha kreN| bAda meM nirantara 108 vAra jApa karane se lakSmI kI prApti hotI hai| pAThAMtara rUpa meM batalAyA gayA hai ki, "41 dina taka 108 bAra jApa japane se aura yaMtra pAsa rakhane se manovAMchita kArya kI siddhi hotI hai aura jise apane AdhIna karanA ho usake nAmakA citavana karane se vaha apane vaza hotA hai|" isI gAthA ke taMtra meM batalAyA gayA hai ki, "pRSyArka (ravi-puSpa) yoga meM sapheda AMka ki jisakI sAtavI gAMTha jo gaNeza AkAra hotI hai use lAkara dravya-dhana- ke aMdara (keza boksa ke aMdara) rakhane se aSTasiddhi navanidhi kI prApti hotI hai / " isa prakAra ArAdhanA kI bahuta sI rItiyA~, bahuta se prakAra hai, unameM se kisI bhI prakAra se ArAdhanA karake bhaktAmara kI ArAdhanA kI jA sakatI hai| * samUha pATha kA mahattva Aja bhaktAmara kA pATha samUha meM karane kI praNAlI bahuta hI pracalita huI hai / pUjya gurudeva vikramasUrIzvarajI ma.sA. nitya aisA pATha karavAte the / aise samUha pATha se sAre hI gA~va para ke kaSTa dUra hone ke pratyakSa anubhava hue hai / "kalau saMghe zaktiH / " - yaha vAkya aisI ArAdhanA ke lie bhI satya siddha hotA hai / ... avazya hI aise samUha-pATha ke Ayojana karane hI cAhie / zrI bhaktAmara ke katipaya anuSThAno ke pazcAt "bRhadazAMti" bolane kA bhI kalpoM meM hai / isalie abhI hama sUmaha bhaktAmara ke bAda vRhadazAMti kA pATha bhI avazya karate haiM / zrI bhaktAmara kA yaha ArAdhanA-pATha jaba saMgIta ke sAtha calatA hai taba koI anUThA Ananda anubhava hotA hai| zrI bhaktAmara stotra kI mahimA-kathAoM meM batalAyA gayA hai ki pU.A. hemacaMdrAcArya mahArAja ke samaya meM kapardi nAma kA eka zrAvaka bhaktAmara-stava kA, varNa-mAtrA se zuddha aura ekAgra hokara vINA ke nAda ke sAtha pATha karatA thaa| isa prakAra bhaktAmara ke gIta ko saMgIta sAtha pATha karanA cAhie / XXXXXXXXXXXXXXXXXXXXXXXXXXXXXX ArAdhanA-darzana ArAdhanA-darzana 249 249) 2010_04

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kucha loga isa cintA se saMdigdha dikhAI dete hai ki bhaktAmara stotra kisa samaya gine ? parantu pU. guNAkara sUri apanI bhaktAmara mahimA kathAoM meM sAtI kathA meM spaSTa dikhAte hai ki pU.hemacandrAcArya mahArAja ke pATaNa nivAsI zrAvaka vaNika kI putrI DAhI nitya pavitra hokara trikAla-tInoM hI saMdhyAoM meM bhaktAmara kA pATha karatI thI / isa prakAra zrI bhaktAmara stotra trikAla ginA jA sakatA hai aura jo niyamita trikAla ginate ho unheM prAtaHmadhyAhana sAyaM kabhI bhI ginane meM Apatti nahIM hai; parantu prAtaHkAla kA samaya isa stava hetu bhI uttama hI hai yaha dhyAna meM raheM / isa lie jise dina meM kevala eka hI bAra ginane kI anukUlatA ho use prAtaHkAla meM hI yaha stotra ginane kA Agraha rakhanA cAhie / anubhavI AcArya prAtaHkAla 4 se 6 (sUryodaya) taka kA samaya uttamottama ginate hai aura phira usake bAda 6 se 9 taka kA samaya dUsare sthAna para ginate hai / isa prakAra eka bAra pATha karane vAlA prAtaH 9-0 baje pUrva kara leN| * pAThAdi hetu uccAraNa zuddhi Aja ke bhautika vijJAnane eka mahAna siddhAMta kI khoja kI hai| zakti parivartana kA siddhAMta | vijJAna ke mata se eka zakti kA dUsarI zakti meM rUpAMtaraNa hotA hI hai / UMce pahADa para barasAta kA pAnI ekatrita karane meM AtA hai / vahA~ usa pAnI meM sthiti zakti mAnI jAtI hai / isa pAnI kA jaba prapAta bahAyA jAtA hai taba usa sthiti-zakti kA "gati" zakti meM parivartana huA mAnA jAtA hai / isI gati-zakti se zaktimAna lohacuMbaka kI cAroM ora jaba tAra ghUmatA hotA hai taba usakA vidyuta-zaktimeM parirvatana hotA hai / yahI vijalI yahI vidyuta-zakti aneka prakAra ke kArya siddha karatI hai yaha Aja ke jIvanavyavahAra kI sarvasAdhAraNa vAta vana gaI hai | zAstroM meM to paramANu parivartanavAda atyanta hI prasiddha hai / vijJAna jise "zakti" kahatA hai use bhI jaina zAstra meM "pudagala" kahA jA sakatA hai| ina pudgaloM meM bhI zAsroMne vainasika pariNAma mAne hai / paramANuo meM bhI vIrya mAnA gayA hai| ye sArI bAteM paramANuzakti kI bAteM pudgalazakti kI bAta ko hI puSTi karatI hai / ___ "zabda" bhI zakti hai aura svayaM pudgala hone se zakti ke vAhaka hai vaisA bhI mAnanA hI par3atA hai| arthAt zabda yA pada hamArI prANazakti ke vAhaka banakara aMtatogatvA usake vAcyArtha anusAra padArtha rUpa meM pariNamita hote hai / athavA usa vAcyArtha ko sAdhaka ke pAsa AkRSTa karate hai | ataH zabda ke uccAraNa vAcyArtha meM kisI bhI prakAra kA visaMvAda khaDA na kareM isalie bhI uccAraNa zuddha honA Avazyaka hai| hamAre yahA~ sUtra athavA stotra paDhAye jAte hai usameM uccAraNa kA khyAla bahuta sI bAra paDhAnevAle ko bhI nahIM hotA hai / pariNAmataH uccAraNa kI azuddhi calI hI AtI hai / pratyeka zAsrAbhyAsI ko bahuta hI bhalI bhA~ti uccAraNa vijJAna jAna lenA cAhie / yaha sthAna-uccAraNa vijJAna ke pRthakkaraNa kA nahIM hai phira bhI thoDA dhyAna denA Avazyaka hai / ka, kha, ga, gha, Da; mUlAkSaroM ke ina prathama pAMca akSaroM ko eka varga kahA jAtA hai | ina sabhI ko "kaMThaya' vyaMjana kahA jAtA hai / isa lie ina akSaroM kA uccAraNa sahI karanA ho to gale (kaMTha) se hI karanA cAhie / jisakA yaha sthAna sahI na ho usake ina zabdoM ke uccAraNa acche ho hI nahIM sakate / aura jise yaha uccAraNa acchI taraha karane ho use unheM vAyu kA AghAta kaMTha meM ho isa bAta kA khyAla rakhanA cAhie / yadi aisA ho to zabda ke uccAraNa zuddha hone lage / itihAsa meM prasiddha hai ki apanI sautelI mAtAne eka hI vindu lekha meM bar3hA diyA aura mahArAjA kuNAla ko sArI jiMdagI aMdha rahanA paDA / "cAcA ajamera gaye hai usake sthAna para kevala eka hI mAtrA kama hone se "cAcA Aja mara gaye hai" vAkya banA / ... azuddha lekhana, azuddha uccAraNa se aise kitane hI goTAle sarjita hote hI rahate hai isalie uccAraNa kI zuddhi atyanta hI mahattva kI hai / usameM bhI hrasva aura dIrgha i kArakA u kAra kA uccAraNa kitane hI loga eka-sA hI karate haiM / "dina" zabda meM hrasva "i" hai; ataH usakA artha "divasa' hogA, parantu yadi usakA uccAraNa "dIna" dIrgha ho jAya to artha "garIba" hotA hai| "kula" zabda meM batAye anusAra yadi hrasva kA uccAraNa ho to usakA artha "kula athavA vaMza" aisA hotA hai, parantu yadi "kUla' dIrgha uccAraNa ho to usakA artha "nadI kA taTa" ho jAtA hai / usI prakAra "sura" zabda hrasva ho to usakA artha "deva' ho jAtA hai evaM "sura" zabda hrasva ho to usakA artha "deva' hotA hai evaM 'sUra' dIrgha ho to usakA artha "vidvAn' athavA "sUrya' aisA hogA / isaliye hameM uccAraNa zuddha rakhane hI cAhie / isake uparAnta saMyuktAkSaroM ko bhI ThIka se samajha lene cAhie / bahuta se logoM ko "sahana' zabdake uccAraNa kA jJAna nahIM hai / ve "saha" ke bAda "t" aura "ra" kA uccAraNa karake "sahasra" bolate hai aura likhate haiM / bhaktAmara ke zloka meM 'kaMThagatAM ajasraM AtA hai usa ke sthAna para 'aja' ke pazcAt 'sa t ra' kA uccAraNa kara ke 'ajastraM' bolate haiM aura likhate haiN| saMskRta bhASA meM 'sa'-'za' aura 'Sa' isa prakAra tIna sakAra hai / parantu unake uccAraNoM meM bahuta-se loga bheda nahIM samajhate hai, jaise sarasa ke 'sa' daMtya 'sa' hai, arthAt usa 'sa' ko bolate samaya jIbha dAMta ko sparza kare to hI 'sa' kA daMtya uccAraNa ho pAye / zAMtinAtha ke 'za' kA tAlavya uccAraNa karane ke liye jIbha ko tAlu ke Upara ke hisse meM lagAnI par3atI hai / arthAt jIbha ko tanika gola ghumAnI par3atI hai, mor3anI par3atI hai| jo loga jIbha ko mor3a nahIM sakate haiM unase uccAraNa ThIka nahIM ho pAtA hai / (250 250 ArAdhanA-darzana XXXXXXXXXXXXXXXXXXXXXXXXXXXXX ArAdhanA-darzana 2010_04

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phira kuchaloga abhI phaizanapUrvaka bolane ke moha meM 'daMtya sa' kA uccAraNa bhI 'tAlavya za' ke rUpa meM karate haiM / (yathA. 'namaskAra' ke badale 'namazkAra' !) mUrdhanya 'Sa' kA uccAraNa karanevAle ko Ta, Tha, Da, Dha, bolate samaya apanI jIbha jahA~ lagatI hai usa sthAna kI dhAraNA kara ke jIbha ko vahIM lagAne kA prayatna karanA cAhiye... tabhI hI 'Sa' kA uccAraNa ThIka hogaa| isa ke atirikta bhI uccAraNa ke samaya yogya padaviccheda kA khyAla rakhanA cAhiye / pustaka prakAzana karanevAloM ko bhI cAhiye ki bar3e bar3e samAsoM meM zabda kahA~ kahA~ alaga par3ate haiM usa kI sUcanA zabdoM alaga alaga karake deM / prastuta graMtha meM usI prakAra se sUcanA kI hai| 'bhaktAmara-praNata-mauli-maNi-prabhANAm' isa prakAra yadi zabdoM kA alaga alaga uccAraNa ho to zuddha kahA jAyagA, paraMtu yahI pada 'bhaktAmarapraNatamaulimaNiprabhANAm isa prakAra saMyukta ikaTThA likhA gayA ho yA koI 'bhaktA-marapraNa-tamI-limaNipra-bhANAm' isa prakAra alaga bole to azuddha uccAraNa hai / maiM yahA~ to saMkSipta prakaraNa meM yaha sArI carcA meM vistAra se nahIM kara sakatA huuN| paraMtu zabda-joDa aura uccAraNa ke liye sAvadhAnI-sajAgatA rakhane kI AvazyakatA hai| Aja hama logoM meM uccAraNa kI jo sAvadhAnI prakaTa huI hai usa ke pIche pU. gurUdeva kI bhI kRpA hai / ve kevala sUtroM ke hI nahIM, saMskRta-prAkRta ke hI nahIM, gujarAtI ke bhI uccAraNa zuddha ho isa bAta ke parama AgrahI the| Akhira hameM zAstrakAra kI usa bAta kA dhyAna rakhane kA hai ki vaMjaNa-attha-tadubhaye' svara-vyajaMna kA galata uccAra aura artha kI bhUla yA uccAraNa aura artha donoM hI galata karanA yaha jJAna kA aticAra hai / usa se jJAnAvaraNIya karma baMdhate haiM / aMgrejI bhASA ke vidvAna spaeNliMga ke liye jo sAvadhAnI rakhate haiM vaha ava hamAre yahA~ rahI nahIM haiM / zramaNa saMgha eka Adarza saMsthA hai / jJAna-dhyAna kI gahanatA ke liye logoM ko jo zraddhA aura AsthA hai use TikAye rakhane ke liye jAgRta rahane kI AvazyakatA hai / ArAdhaka AtmAoM ko aisI sAvadhAnIpUrvaka arthAt ArAdhya kI prabala zraddhA rakhakara; paramparA se bhI mokSa kA lakSya rakhakara pratyeka vidhi kI kalpa meM darzAye gaye maMtra-taMtra sahita ArAdhanA karake, jIvana ko prasannatAmaya banAkara ke paramAnaMda kI prApti karane kA puruSArtha karanA cAhiye / __ zrI bhaktAmara kI ArAdhanA ke viSaya meM itanI carcA huI / ava prazna uThatA hai ki kyA ina sabhI sUcanA ke pAlana ke sAtha isa kAla meM bhaktAmara stotra ginane meM Aye to camatkAra hogA? zrI bhaktAmarastava ke kalpoM meM jo phala likhA hai vaha phala mila sakegA? ina sabhI kA pratyuttara vidheyAtmaka hI hai, 'hA~' meM hI hai| aba taka bhaktAmara stotra kA jo mahimA calA AyA hai usameM bhI kAraNa isa stotra kI camatkAritA hI hai / maiMne isa viSaya para isa mudde kI carcA karane kA rahasya-darzana' meM anukUla samajhA hai / parantu yaha vAta niHsandeha hai ki isa kAla meM bhI bhaktAmara stotra ke pATha se aura isa ke kalpoM kI ArAdhanA se dhArmika kArya siddha hote haiM / zrI bhaktAmara stotra kI isa mahAna siddhi ke pIche ke rahasyoM kA pRthakkaraNa 'rahasya-darzana' vibhAga meM hogA / parantu yaha vAta nizcita hI hai ki zrI bhaktAmara stotra kI kAryakAritA amogha hai / * siddhi saMkalpa AdhInA maMtra ke viSaya meM kahA jAtA hai ki maMtra guptarahasyaM' evaM 'mananAt trAyate iti mNtrH| usakA nAma maMtra ki jo manana karane se rakSA kare / mujhe to pratIta hotA hai ki jise manana ko samajhanA ho use mana ko samajhanA hI cAhiye / 'mana' svayaM hI bhavyatama zakti ke bhaMDAra jaisA hai / jisa kI AtmA meM pavitratA hai, jisa ke vacana meM saccAI hai aura jisa ke bartana meM viveka hai usa kA mana eka mahAna zakti ke rUpa meM kArya karatA hai| zabda-zakti kI eka golI ke sAtha tulanA kareM to mana rivolvara-baMdUka jaisA zastra hai| AtmA usase nirdhArita nizAna sAdha sakatA hai / mana meM yadi sacce vicAroM kA hI AropaNa phIDIMga kiyA ho to mana saMkalpa ke anusAra siddhi detA hI hai / pratyeka vyakti saMkalpa ke dvArA apanI abhISTa vastu prApta kara sakatA hai / ataH zrI bhaktAmara stotra kA ArAdhaka bhI isa stava ke dvArA abhISTa prApta kara sake usameM saMdeha hI nahIM / mana kI isa dhAraNA aura saMkalpa zakti kA vikAsa karane kI nizcita paddhati hai / jaise lakSyanizAna-tAkane (sAdhane) vAlA vyakti nirantara nizAna tAkane kA abhyAsa karate karate apane lakSya kA vedha kara sakatA hai, nizAna ko sAdha sakatA hai, vaise saMkalpa karane kI vidhi bhI nitya saMkalpa karanevAlI AtmA ko hastagata hotI jAtI hai aura saMkalpAnusAra lakSya prApti hotI hai| zrI jayavIyarAya sUtra ke do nAma hamAre yahA~ prasiddha hai : (1) zrI prArthanA sUtra (2) zrI praNidhAna sUtra / hameM pratIta hotA hai ki prArthanA kava phalita hotI hai yaha vAta praNidhAna kA artha jAnanevAle kI samajha me turanta hI A jAtI hai / jahA~ taka mana eka mahAna nidhAna hai aisI pravala bhAvanA prakaTa nahIM hotI hai, vahA~ taka mana meM nihita-nidhAna mana kA akSaya bhaMDAra bhI prakaTa nahIM hotA XXXXXXXXXXXXXXXXXXXXXXXXXXXX ArAdhanA-darzana 251) 251 2010.04

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hai| jo loga praNidhAna kI isa vidhi ko samajheMge unake liye saMkalpa-siddhi asambhava nahIM hai / yahA~ usa saMkalpa zakti ko vikasita karane ke mArga kA vivecana karane kA avakAza nahIM hai, parantu eka choTe dohe meM kahA hai vaha samajheMge to vizeSa dhyAnameM A jAyegA : 'prabhu nAma kI auSadhi, khare bhAva se khAya / roga zoka Ave nahIM, savi saMkaTa miTa jAya // ' yahA~ batAyA gayA 'kharA (saccA) bhAva' yahI saMkalpa-siddhi kA mArga hai / zrI bhaktAmara stotra kI prArthanA kA Arambha hI saMkalpasiddhi se huA hai / ataH hameM bhI avazya hI saMkalpa pradAna karatA hai / mana bhI padArtha hai, zakti hai aura zakti kA zakti meM rUpAMtaraNa avazya ho hI sakatA hai / kisI bhI eka niyata kAla ke antarAla meM yadi Apa apane saMkalpa ke atirikta anya kucha bhI na soceM to ApakA saMkalpa siddha hue binA raha nahIM sakatA hai / ArAdhya kI ora kI azraddhA, siddhi prati sandeha aura saMkalpAntara kA cintana, saMkalpa-zakti kA nAza karatA hai / ataH saMkalpa-siddhi cAhanevAle ne uparyukta sUcanA kA dhyAna rakhakara pATha kiyA ho yA kalpa ke anusAra ArAdhanA kI hogI to usa saMkalpa ke mutAbika avazya siddhi milegI / jisa prakAra kisI bhI zakti kA vikAsa kramika hotA hai aura pratyeka vyakti kisI eka nizcita hada taka hI Age bar3ha sakatA hai, vaise hI isa saMkalpa zakti kA dhIre dhIre vikAsa sAdhanA par3atA hai aura pAtratA ho taba taka vikAsa sambhava hotA hai / jaba ArAdhaka ko apanI siddhi ke sambandha meM kutUhala utpanna hotA hai yA use apanI siddhi kisI ko dikhA dene kI icchA hotI hai-pradarzana vRtti bar3hatI jAtI hai taba usakI saMkalpa-siddhi ghaTatI jAtI hai / kabhI to prApta huI sArI hI-zakti naSTa ho jAtI hai / yadi samyak vidhi kA khyAla rahe to zrI bhaktAmara stotra bhI zrApa aura anugraha kA sAmarthyavAlA aura abhISTa-siddhi-pradAna karane meM kalpavRkSa jaisA hai| jina ArAdhakoM ko apanI saMkalpazakti vikasita karanI ho unheM cAhiye ki ve bhaktAmara stotra ke prayoga avazyameva kareM / parantu eka bAta kA punaH punaH lakSya rakhane yogya hai ki hamArA mAnava janma AtmA se paramAtmA banane ke liye hai / isaliye kisI bhI prakAra kI kaSAya kI jar3eM AtmA meM gaharI utara na jAyeM usa kA dhyAna rakheM / sAdhaka-ArAdhaka sAdhana-vyAmoha na rakheM / bahuta logoM ke mana meM eka stotra yA eka maMtra kI ArAdhanA calatI ho taba-anya stotra yA maMtra ke liye vyAmoha jagatA hai / bArabAra apane ArAdhya stotroM ko badalate jAte hai / eka hI sAtha aneka stotra aura maMtra kI ArAdhanA karate hai / isase unameM cAMcalya utpanna hotA hai aura saMkalpa-siddhi kI zakti naSTa hotI hai| isaliye hI smaraNa ke liye smaraNa ke rUpa meM Apa cAhe jitane stotra gine, parantu ArAdhanA-sAdhanA ke liye ArAdhya to eka hI stotra ko banAnA cAhie | kauna-sA stotra adhika zaktivAlA hai ? aisA prazna karane ke bajAya kauna-se-stotra meM apanI AtmA sahaja rUpa se lIna ho jAtI hai aisA hI ArAdhaka soceM / aneka stotra hai, aneka rUci ke prakAra hai / parantu isase kisI bhI stotra meM alpa yA adhika zakti hai aisA vyAmoha pragaTa nahIM hone deN| zAstra meM to kahA gayA hai ki ___ "zrUyante cAnaMtAH sAmAyika mAtrapada siddhAH / " arthAta-sunane meM AtA hai ki aneka AtmAe~ kevala 'sAmAyika' isa pada se hI siddha hue hai| pada yaha prApti aura padArtha taka pahu~cane kA paMtha hai / pada yaha maMjhila nahIM hai parantu pada yaha maMjhila taka pahu~cane kA mArga hai / mahattva kI bAta yaha nahIM hai ki kisa mArga se maMjhila taka pahu~cA jAyegA, parantu pramukha muddA hai maMjhila taka pahu~cane kI dRDhatA / zrI bhaktAmara stotra ke ArAdhaka kisI bhI prakAra ke preya aura zreya isa stavanA ke dvArA prApta kara sakate hai isa meM saMdeha nahIM hai / ___ aMta meM zrI bhaktAmara stotra ke lie jAna leM ki zrI bhaktAmara stotra bhI maMtravidyA se sAdhya (1) zAMtika-pauSTika (2) vazIkaraNa (3) stambhana (4) sarvabhayaharaNa (5) uccAraNa-mAraNa karane kA mahAna sAmarthya rakhanevAlA eka mahAna stotra hai, aura hameM mukti kI prApti kA pramukha lakSya rakhakara, pramukha Azaya rakhakara, AtmasvarUpa kI zuddhi milAkara siddhi prApta karanI hai | OM bhaktAmara se hameM samabhAva kA aura svabhAva kA vazIkaraNa karanA hai / OM bhaktAmara se hameM doSoM kA AzravoM kA stambhana karanA hai / bhaktAmara se hameM gaDhe hue malina saMskAro kA uccATana aura bhAraNa karanA hai| OM bhaktAmara se hameM AtmA kI aura vizva kI zAMti karanI hai / 7D OM bhaktAmara se hameM vairAgyabhAva aura vItarAgabhAva kI puSTi karanI hai| isa prakAra karane se AdhyAtmika Sar3akrama ko siddha kara ke zrI bhaktAmara stotra se avaza arthAt vivaza-hamAre pAsa dauDakara Ane utsuka banI huI dravya-bhAva lakSmI ko grahaNa kara ke, choTA yA baDA koI bhI "mAna" hameM sparza kara na sake aise "tuMga" (zikhara) ucca banakara, sahI artha meM mAnatuMga bananA hai / sama KARNAL 1.60000000 (252 ArAdhanA darzana XXXXXXXXXXXXXXXXXXXXX For Private & Personal use only

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bhaktanuM jIvana bhaktithI ajara bane che... amara bane che... aruja bane che ane AnaMdamaya bane che ajaratA-amaratA-arujatA ane AnaMdamayatA. zAstronA rahasyone pAmyA vinA zakya nathI :::::::::::::::::::::: bhaktAmaramAM to jANavA chatAM ajANyuM ajANyuM chatAMya jANavA jevuM pAra vinAnuM che... COOOOOOOOOOOOOOOOOOOOOOOOOOOO eTale apArano aNasAra meLavavA rahasya darzana tamane siMdhunA eka biMdunA darzana karAvaze... vaMdanA... pU. pitAzrI cunIlAlajI, pU. mAtuzrI jamAbAI nI smRtimAM suputra : dIpacaMda sampatarAya, nikhila, zazi, saMdIpa, sunIla bhojAnI brAgrecA - gaDha - sivAnA (rAjasthAna) putravadhu : lIlAbAI peDhIH dharmadIpa pAvaraDAIva InDasTrIjha lImITeDa. beMgalora : ii ccccccccccccessed 2010_04

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- GEC ( . rahasya darzana ) zrI bhaktAmara stotra e khUba ja camatkArika ane prabhAvazALI kAvya-racanA che. to e stotra che ke maMtra? ane maMtra eTale zuM? navakAra sutrane namaskAra-maMtra kahevAmAM Ave che ane zrI bhaktAmara kAvyane bhaktAmara stotra kahevAmAM Ave che to A bemAM zuM bheda samajavo? zrI bhaktAmara stotrathI pU. AcArya mAnatuMgasUrIzvarajI ma.sA.e cummAlIza beDIo toDI hatI. (prabaMdha ciMtAmaNI graMthanA pramANe) teone zrI AdIzvara prabhunA maMdiranI pAchaLa bAMdhIne rAkhyA hatA. paNa, stotra pATha bAda badalAI jaIne temanI sanmukha thaI gayuM hatuM vigere aneka camatkAro thayA hatA ane bhaktAmaranI kathAomAM AvA aneka camatkAronuM varNana che. atyAranA kALamAM paNa bhaktAmarathI aneka camatkAro thaI rahelA dekhAya che. mATe zrI bhaktAmara stotra aneka camatkArika maMtranA khajAnA jevuM dekhAya che. samajI levAnI jarUra che ke maMtro e mahAna zaktizALI zabdo hoya che. A maMtra mATe ghaNuM ghaNuM jANavA jevuM che. jina zAsanamAM paNa zAsananI sthApanAnI sAthe maMtranuM mahattva svIkAravAmAM AvyuM che. navapadonI navakAranI gadya-padya racanAne zrI navakAra sUtrane to zrI navakAra maMtra ja gaNavAmAM Avyo che. A zrI navakAra maMtra badhAM ja maMgalomAM prathama maMgala che. pAMca parameSThinI vaMdanA che. "namaskAra samo maMtro na bhUto na bhaviSyati" ema paNa kahevAya che. jaina jIvanamAM janmathI maraNa sudhInA dareka prasaMgoe zrI navakAra maMtra vaNAI gayo che. Ama, jaina jIvanamAM navakAra maMtra otaprota che-te kahevuM khoTuM nathI. zrI bhaktAmara stotra paNa aneka maMtrothI paripUrNa che. tene jina-bhaktinuM mahAna kAvya-mahAna stavana-advitIya stotra lekhavAmAM Ave che. chatAMya zrI bhaktAmaranI prasiddhi stotra tarIke che. maMtra zAstranI draSTie namaskAra sUtra ane bhaktAmara stotra bane ya racanAone "mAlAmaMtra" kahI zakAya che. zrI navakAra mahAmaMtra paMca parameSThine namaskAra rUpa hovAthI jina zAsananA jinabhakti viSayaka tamAma stotro zrI navakAra maMtranA vistAra rUpe ja hoya che; kAraNa ke temAM arihaMta bhagavAnanI stuti mukhya hoya che. Ama, zrI bhaktAmara stotra e navakAra maMtranA vistAra rUpe che, ema sAmAnyathI kahI zakAya ane "namo arihaMtANaM' padano vistAra che ema vizeSathI kahI zakAya che. | zrI navakAra maMtramAM paNa paMca parameSThine karelo namaskAra sarva pAponuM (sarvavighnonuM) sarva doSonuM nivAraNa karanAro manAyo che ane sarva maMgalomAM prathama maMgala rUpa kahevAyo che. tevI rIte bhaktAmara paNa arihaMtanA vistRta namaskAra rUpe che ane ATha mahAbhaya AdithI dUra karIne bAhya ane atyaMtara lakSmIne ApanAra parama maMgalamaya manAya che. Ama, zrI bhaktAmara stotra paNa maMgalamaya che ane navakAra maMtranA ja vistAra rUpe che e Ape jaNAvyuM tema chatAMya maMtronuM jina zAsanamAM kyArathI ane keTaluM sthAna-mahattva che ? * maMtra jevo ja bIjo zabda vidyA paNa che. to maMtra ane vidyAmAM zuM pharaka che? A maMtro tathA vidyA kevI rIte kArya karI zake che tenuM rahasya vaijJAnika tathA tArkika rIte jaNAvo ? mAtra maMtrano ja mahimA darzAvavA svataMtra graMtho lakhavAM paDe. jyAre zrI navakAra sUtrane ja ApaNe navakAra maMtra rUpe mAnyo che tyAre maMtro jaina zAsanamAM anAdi-anaMta kALathI sthAna pAmela che-e spaSTa jaNAya che. "maMtra" jevo ja bIjo zabda ApaNe tyAM prasiddha che-"vidyA". jaina anuzrutio pramANe zrI RSabhadeva prabhunI sevAmAM rahela nami ane vinami nAmanA vidyAdharone nAgarAje (dharaNaMdrae) khuza thaIne hajAro vidyAo ApI hatI. A badhI vidyAonI sAdhanA dvArA nami-vinaminA vaMzajo aneka camatkArika kAryo pUrA pADI potAnA jIvanane saphaLa karatAM hatA. A badhI vidyAonI sAdhanA ane siddhi emanA jIvanamAM eTalAM vyApta thaI gayA hatA ke teo "vidyAdharo" kahevAtA hatA. vaMza paraMparAmAM teo vidyAo ApatA hatA ane paraMparAmAM AvelI vidyAne siddha karatAM hatA. eka evo paNa ullekha prApta thAya che ke "sasAdhanA vidyA"-"pATha siddho maMtra" jene phaLadAyI banAvavA mATe tapa vigerethI sAdhanA karavI paDe te "vidyA" ane mAtra pAThathI ja siddha thaI jAya-e "maMtra" paNa AvI vyAkhyA koIka vizeSa lakSyane laIne pravartatI haze athavA amuka kALamAM e vibhAga barAbara jaLavAI rahyo haze. paNa pachInA kALamAM e vAta rahI nathI. jema jaina AcArya bhagavaMtanA parama zakti srota "sUrimaMtra"ne maMtra kahevAno rivAja che ane gaNimaMtra je paMnyAsa ke upAdhyAyono zakti sarjaka srota che tene "vardhamAna vidyA" jaNAvavAmAM AvI che. paNa, zAstramAM (254 rahasyadarzana XXXXXXXXXXXXXXXXXXXX 2010_04

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banneyanI sAdhanA jaNAvavAmAM AvI che ane sAdhanA bAda ja vardhamAna vidyA ane surimaMtra phaLadAyI thatAM jovAmAM AvyA che. mATe maMtra mAtra pATha siddha ja che tevuM nathI. vaLI maMtra-zAstramAM ja keTalAMka maMtrone pATha siddha maMtro che tema jaNAvavAmAM AvyuM che. tethI pATha siddha sivAyanA bIjA maMtro paNa, sAdhanA vigerethI siddha thatAM maMtro che; ema spaSTa jaNAya che. A pramANe jaina zAstromAM "maMtra" ane "vidyA" baMne ya zabdo prasiddha che. AcArya bhagavaMtanA maMtrane sUrimaMtra kahevAya che tema gaNadhara vidyA paNa kahevAya che. vidyA ane maMtro baMne ya prabhAvika zabdo che. e vidyA ane maMtrano pATha karavAthI sAmAnya rIte azakya lAgatAM kAryo pUrNa thAya che. pATha karanArane maMtra smaraNa karanArane te kArya camatkArathI thayuM hoya tevuM lAge che. Ama, maMtra ane vidyA dvArA AvA camatkArika kAryo thavAnuM duniyAnA lagabhaga tamAma ItihasakAro ane dareka dharmanA anuyAyIo mAneM ja che. khrIstIo ane musalamAnonuM paNa maMtra zAstra che. AdivAsI lokomAM paNa maMtra-paraMparA che. maMtramAM eTale eka jAtanI zAbdika racanAomAM camatkArika zaktio be rIte hovAnuM manAyuM che. pratyeka AtmAmAM anaMta-zakti bharI che tevuM zAstravacana che. A anaMta-zaktinI abhivyakti AtmA mana-vacana (zabda) ane kAyA (zarIra) dvArA kare che. jaina paraMparAnI eka mahAna dena che ke teo manane-vacanane zabdane ane enAthI paNa AgaLa vadhIne kahIe to AtmAne lAgelAM karmane saMpUrNa bhautika mAne che. eTale mananA-vacananA ane karmonA paramANuone samasta vizvamAM sarvatra rahenArA, pahoMcI janArA ane phelAya janArA mAne che. A pudgalonI aciMtya zaktithI paNa camatkArika kahevAya tevA kAryo thAya che. Aje TelIphona ane TelIvIjhana dvArA thatA kAryo eka vakhata mAtra mAMtrika siddhithI ja sAdhya thaI zakatA hatA paNa bhautika vijJAne A zaktione Aje sarva sAdhAraNa manuSyane paNa, saraLatAthI prApta karAvI che. zabdane lAkho mAIla dUra sudhI pahoMcADyo che ane dRzyane paNa ghaTanA sthaLethI hajAro mAIlo dUra laI jaI tene potAnA anukULa sthAnamAM jovAnI sagavaDa karI ApI che. bhautika vijJAnanI A siddhi nirvivAda mahAna che. paNa, temAMya niyama to padArtha vijJAnano ja che. chellA varSomAM rImoTa kaMTrolathI kAryo thavA mAMDyA che. koI paNa abhibhAvuka kArya sthaLathI dUra rahIne samasta kriyAnuM niyaMtraNa karI kriyAne phalavAna banAve che. A badhAM vijJAnamAM aneka sthULa sAdhanonI AvazyakatA paDe che. A badhA sAdhanono durupayoga paNa thAya che ane durupayoga thato hoya to tene rokI zakavAno koI mArga hoto nathI. maMtra vijJAna paNa AvI ja zakti dharAvatuM eka zAstra che. zrI uvasaggaharaM stotramAM devone jANe rImoTa kaMTrola (Remote Control) dvArA ja svargathI pRthvI para lAvavAnI zakti hatI. paNa, teno durupayoga thavAthI pU. AcArya bhadrabAhu su.ma.sA.e turaMta ja te zaktine saMharI lIdhI hatI. Ama, maMtra vijJAnanI kArya-kAritAmAM AjanA vijJAna yugamAM to apAra zraddhA jAge tevuM che. Adhunika vijJAne Astika nahIM, paNa nAstiko mATe paNa maMtrano artha pragaTa karI dIdho che. vijJAna potAnI dhUna mujaba hajI paNa AvA kAryo bhautika vijJAna dvArA kare ja jaze ema lAge che ane jema jema vijJAna pragati karatuM thaze tema-tema maMtrano artha spaSTa thato jaze ane maMtranI, mananIzabdanI-pudgalonI anaMta zaktinI jana sAmAnyane samaja paDaze. Ama, pudgalonI anaMta zakti-saMkalpanI mahAna zakti ane AtmAnI anaMta zakti eka dhArAmAM goThavAya che tyAre maMtro agamya ane azakya kArya karI zake che. A sAthenI eka bIjI paraMparA paNa e che ke maMtra dvArA devonI duniyAmAM cokkasa rIte saMdezo pahoMce che. A saMdezAo dvArA jyAre koI devalokano deva saMdezo mokalanAra eTale ke maMtra-taMtra ke yaMtra tema ja stotranA ArAdhaka para prasanna thAya che tyAre te deva potAnI alaukika zakti dvArA ArAdhanA-sAdhakanA apekSita kAryone pUrNa kare che. Ama, ghaNA maMtrone ApaNe devonA koDa varDa (Code Word) sAthe sarakhAvI zakIe chIe. AthI evo paNa vicAra Ave che ke je zabdo ane pado; ArAdhakanI zakti, zabda ane mananA pudgalonI zaktithI kArya kare che te maMtra hoI zake ane je zabda-pado devone AkarSI devo dvArA kArya pUrNa kare che te vidyA hoI zake che; e game te hoya, paNa A prakriyAo dvArA asAdhya ane azakya lAgatA kAryo siddha thAya che. e vAta nirvivAda che. A maMtra kaho ke vidyA kaho. paNa, dUra rahelI vyakti ke cIjone prApta karavAnI mahAna zaktinuM e anokhuM sAdhana maMtra ane vidyA che. AnuM game teTaluM rahasya prakAzita thaze, chatAM ya prakAzita karatAM aprakAzita rahasya vadhu raheze. e eka hakIkata jevuM lAge che. maMtro ke vidyA mAtra bhautika lAbho ja Ape che tevuM nathI, Atma-zaktine pragaTAvI AtmAne bhautika AkarSaNothI dUra karI virAgI ane vItarAgI banAvI mokSa paNa Ape che. mokSa na maLe tyAM sudhI sAdhakane parama prasannatA ane AnaMdano udadhi pragaTa karIne Ape che, jyAre maMtrothI dhyAnamayI sAdhanAmAM AgaLa vadhatAM anAhatanAdanuM anusaMdhAna thAya che; tyAre sAdhaka game tevI ThaMDI ane garamInI asarathI para thaI jAya che. potAnI IcchA mujaba parvata ke samudrane bhedIne kyAMya paNa viharI zake che ane sAdhakane Atma sAkSAtkAra thaI jAya che. para 2010_64 **** rahasya-darzana 255

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Ama, AgaLa jatAM maMtranuM, vidyAnuM, yoga sAdhanAnuM ane Atma-sAdhanAnuM phaLa eka rUpa thaI jAya che. mATe maMtro temaja maMtranA zAstro parama zraddhAne yogya che, AdaraNIya che ane AcaraNIya che. jaina zAsanamAM maMtro ane vidyAnuM anAdikAlathI pracalana che. maMtro bhakita ane mukti, prema ane zreyanI sAdhanA-ArAdhanA karI ApanArA hovAthI jaina zAsanamAM atyaMta gaurava bharyuM sthAna pAmyA che. AgaLa ja jaNAvyuM che ke navakAra sUtra e ApaNe tyAM navakAra maMtra rUpe ja kahevAyo che. vaLI ApaNA Agama sUtromAM cauda pUrvo che. mahAna zAstra graMtho che. temAM vidyA pravAda nAmanuM pUrva che. A pUrvamAM paNa aneka vidyAo ane maMtro hovAnuM manAyuM ja che. asvAdhyAya kALamAM svAdhyAya na karavAnA kAraNomAM eka kAraNa e paNa batAvAyuM che ke AgamamAM keTalAka prabhAvika pATho hoya che. A pAThathI jatAM AvatAM devonI gati rokAya jAya che. Ama, devonI gatine niyaMtraNa karanArA sUtro paNa manAyA che. uDhANa sUtra ane samuThThANa sUtranA pATha mATe to evuM kahevAmAM AvatuM hatuM ke e sUtrano pATha karavA mAtrathI AkhuMya nagara hAlI uThe. mATe maMtro e jainAgamonI navI vAta nathI. jainAgamo ja maMtramaya che ane zrI navakAramaMtra jevA maMtra e paNa Agama jevuM gauravapUrNa sthAna grahaNa karyuM che ! 1. jaina dharma to karmavAdI che. te maMtravAdI kevI rIte thaI zake ? jaina dharmamAM karmanI mAnyatA che. karmanuM balavAnapaNuM paNa kyAMka manAyuM che. paNa ekAMte mAnI levuM ke karmamAM haze te ja thaze. athavA kevA karmo bAMdhyA che tevo udaya bhogavavo ja paDe che. to te jaina siddhAMta nathI. TuMkamAM jaina dharma anekAMtI che. karmavAdI nathI. zAstromAM to spaSTa jaNAvAyuM che ke dravya-kSetra-kALa-bhAva ane bhava pAMcane laI ne ja karmano baMdha ane udaya vigere pravarte che keTalAMka loko to ema paNa kahe che ke karma sArA hoya to ja sArI buddhi sujhe paNa evo ekAMta nathI. A mATe paMcasamavAyI kAraNanuM jJAna hovuM jarUrI che ane paMcasamavAyI kAraNomAM to spaSTa kahevAyuM che ke " kyAMka karmo baLavAna che to kyAMka AtmAno purUSArtha baLavAna che." mATe to mahApurUSo kahe che ke AtmA potAnA purUSArthathI kSapaka zreNImAM caDhI jAya che tyAre nikAcita karmono paNa kSaya thaI jAya che. Ama, purUSArtha paNa prabaLa ja kAraNa che. maMtra paNa karmanA udayamAMthI dUra thavA mATeno purUSArtha che. bIjA badhA purUSArtha karatAM ghaNIvAra maMtra purUSArtha zreSTha puravAra thAya che ane karmanA AvelA udayo tethI niSphaLa paNa thAya che nahivata banI jAya che ane tethI ja jaina zAstromAM paNa sthAne sthAne AvI mAMtrika zaktio tathA mAMtrika zaktionA prayogo batAvyA che. sUrimaMtrane pUjya munisuMdarasUri mahArAje tIrthasvarUpa ane sAkSAt tIrthakara rUpa kahela che. sUrimaMtranI ArAdhanAnuM phaLa mokSa prApti paNa batAvyuM che. mATe maMtro jina zAsanane mAnya ja che. * maMtra ArAdhanA e purUSArtha che to maMtra ArAdhanA ane maMtra siddhithI keTalA ane kevA kAryo thayA che ane thAya che teno khyAla Apo? 1. mana samAdhinuM saMrakSaNa... 2. citta prasannatAnI prApti... citta prasannatA ane mana samAdhi dvArA zAMti prApti... maMtra dvArA adhiSThAyakonuM sAkSAt sAnidhya... maMtra dvArA adhiSThAyakonI parokSa sahAya... 6. maMtranA adhiSThAyako dvArA zAsananA potAnA samudAyanA uttarAdhikArIno nirNaya... maMtranA adhiSThAyako dvArA AgamanA praznonuM nirAkaraNa tathA zAstronuM saMrakSaNa... 8. maMtra sAdhanA dvArA sarasvatInI ke zrutadevatA jevA devonI sahAya ane sahAya dvArA vAda-vijaya aneka graMthonI racanA... temaja rAjAne pratibodha ane te dvArA zAsana prabhAvanA... maMtronI sAdhanA dvArA anya maMtravAdioe karelA prayoganI viphaLatA... 2. maMtra sAdhanA dvArA devonuM pratyakSIkaraNa ane teja devone dharma ane samyaktvanuM pradAna... ane jina zAsananA anurAgI banAvavAno upakrama... 11. maMtronI sAdhanA dvArA bhAvI jANIne bhAvI mATenA zakya nukazAnanuM nivAraNa... 12 koIka evA prasaMgoe maMtra sAdhanA dvArA pratiSThA AdimAM anna pAnanI achata na rahe tevA prayogo... 13. je zrAvakoe mahAna zAsana prabhAvanA karI che athavA je zrAvako mahAna zAsana prabhAvanA karI zake tema hoya temane pratyakSa ke parokSa sahAya... 14. maMtronI sAdhanAthI vAsita karela vAsakSepa dvArA potAnA anuyAyIonA mokSaprApti sApekSa pratyeka kAryonI saphaLatA mATe AziSa... (156 rahasyadarzana X X ) 2010_04

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15. jinAlayo, tIrtho ke zAsananA sthAnonA nava nirmANa ke jIrNoddhAra aTakI gayA hoya to duSTa devone maMtra sAdhanA dvArA dUra karIne zAsananA kAryonI saphaLatA pUrvaka pUrNAhuti... 16. potAnA AyuSya vigere jANIne samAdhi mATenI taiyArI... 17. anya dharma ane dharmAdha vyaktio dvArA dharma para AkramaNa thAya tyAre maMtra sAdhanA dvArA svadharmano bacAva... ... AvA keTalA kAryo maMtra zaktithI thayA che ane thAya che... zuM Apane lAge che ke AvA vijJAnanA vikAsakALamAM paNa vaijJAnika rIte siddha na thaI zakatA maMtra-taMtra-yaMtrano koI upayoga karaze? vijJAnano vikAsa khUba jhaDapathI thaI rahyo che te vAta svIkArya che. lokonuM bauddhika stara paNa UcuM thatuM gayuM che te svIkAravuM joIe. paNa A sAthe lokonI zraddhA AvA maMtra-taMtra-yaMtramAM prabaLatAthI vadhI rahI che e paNa eTalI ja satya hakIkata che. sAcA dharmanA nAme ane sAcA camatkAronA oThA nIce paNa khUba khUba dhatIMga cAlatA hoya che. tevI rIte vijJAnanA nAme paNa ghaNo avaijJAnika pracAra thato hoya che. tethI ja sAco vaijJAnika abhigama zuM che ? te samajavAnI jarUra che. jema vijJAna koIpaNa vAtane pramANa vinA-sAbIti vinA mAnavAnI nA kahe che. tema vijJAna jenI sAbIti nathI maLatI eTalA mAtrathI koI paNa vAtano InkAra karatuM nathI. vijJAna Aje kahI zake che ke amane jIvanA svataMtra astitvanI khAtarI thatI nathI paNa vijJAna ema kahI na zake ke jIvana svataMtra astitvanuM pramANa na hovAthI jIva nathI. Ama vizuddha vaijJAnika draSTikoNa ane vizuddha dhArmika draSTikoNanI AgaLa jatAM ekatA thaI javAno saMpUrNa saMbhava che. vAta bAkI rahI maMtra-taMtra ane yaMtranI. AjanA yugamAM upayogItAnI te aMge evuM lAge che ke vaijJAnika kALamAM hajI sudhI badhAMne jIvana vhAluM che. hajI koI vyaktie pote mAtra rasAyaNika prakriyA che ema samajIne jIvanane samApta karyuM nathI. nAstika paNa jIvanane cAhe che, Astika paNa jIvanane cAhe che. jIvana eTale sukhanI satata zodha ane du:khathI dUra dUra javAnI prakriyA che. jene jIvamAM svataMtra rUpe astitvanI zraddhA nathI tene paNa jIvanamAM zraddhA che. maMtra jIvanane saphaLa rUpe sAMtvanA puruM pADatuM mahAna taMtra che. nAstikamAM nAstika vyaktine pUcho ke tArA dUra rahelAM svajano jo koI musIbatamAM phasAyA hoya to zuM kare? game tevo pASANa hRdayI mAnava paNa jenA para prema hoya che tenuM svAthya sAruM rahe, tene duHkha na thAya, tenuM jIvana kAyamI, rahe tevI prArthanA kare ja che. mATe AvA kALamAM paNa lokone maMtranI jarUra che. kadAca pUrvanA kALa karatAM paNa vadhAre... kAraNa ke AjanA yuge anizcitatA vadhArI che. zaheramAM rahelo mANasa samayasara ghare na Ave to akasmAtanI AzaMkAthI svajanonuM mana gherAI jAya che. AvA vakhate mahAna zaktinA sarjaka evA maMtrone; devone ane bhagavAnane tame yAda na karo to paNa tamane yAda AvI jAya che. chellA varSomAM rogonI davA zodhAI che. TI.bI., kensara jevA jIvaleNa rogomAMthI mAnavanI mukti thaI che tevuM jaNAya che paNa kensara, vAIrasa, Inphaksana ane eIDasa jevA navA rogoe jIvananA saMgrAmane eTalA ja navA praznArthothI gheryo che. AvI paristhitimAM mAnavane koI mahAzaktinA sahArAnI jarUra nathI paDatI ema mAnavuM atArkika che. mAnava mana svArthapUrNa che, vilAsI che eTale mAnavI mAMdagImAM khorAka saMbaMdhI carI pALe che. paNa roga sAro thaI jatAM pAcho evI rIte varte che ke jANe svAthyanA niyamomAM kadIya mAnato na hato. Ama mAnava potAnI svArthavRtti ke svarachaMdavRttine nAstikatA gaNAvI de che. vastutaH to jIvananI jhaMkhanA e paNa AstikatAno mukhya pAyo che. je jIvanane cAhe che, jene jIvavuM game che te badhAM ja Astika che. paNa AstikatAmAM AvyA bAda dharmonA vividha niyamone mAnavAnI paMcAtamAM paDavuM te karatAM nAstika thaIne rahevuM evI vRtti mAnavamAM sahaja pedA thAya che. Ama bAhya AcAromAM potAnI nAstikatAne siddha karato mAnava aMtaramAM kaMIkane kaMIka jhaMkhe che, mahA zaktino Azraya jhaMkhe che. potAnuM mana mAnyuM mana gamatuM thaI zake, karI zakAya tevI tevI IcchA mATe te satata saMzodhanazIla hoya che. ... AvI cetanA mATe maMtra zakti e mahAna upAya che. je loko jAheramAM maMtra zakitano ke divya Izvara zaktino InkAra karatA hoya che teo aMdarakhAnethI evI zakita meLavavA mATe satata jhaMkhatA hoya che. ghaNA TocanA vaijJAniko paNa potAnI rIte IzvaramAM zraddhA rAkhatA hoya che. //////Xrahasya-darzana 257) 2010_04

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zuddha arthamAM nAstika rahevuM ane zuddha arthamAM Astika rahevuM azakya che, duHzakya che, mahAna sAdhanA che. zuddha nAstikane maMtranI jarUra na hoya te ame svIkArIe chIe. zuddha Astika pote ja maMtra siddhithI pAra pAmI gayo che. mATe maMtra siddhi enI pAchaLa phare che. A baMne vyaktio duniyAmAM eka TakAnA eka lAkhamAM bhAganA paNa nathI. tethI bAkInA lokone maMtranI jarUra che ja. paNa saraLa loko potAnI vAtane nama paNa kabule che. vakra prakRtinA loko pracchana paNe maMtra zaktio mATe phAMphAM mAratA hoya che. * jo maMtra zaktithI ja badhuM thaI jatuM hota to bhUtakALamAM mahAmaMtra siddha AcArya bhagavaMto hatA teoe paNa zA mATe potAnA tamAma kAryo maMtrathI na karyA? eka sAdhAraNa vAtano javAba Apazo tame koIvAra mAMdA nathI paDyA ? jarUra paDyA cho. tame davA nathI lIdhI ? jarUra lIdhI che. tamane davAthI sArUM nathI thayuM ? jarUra thayuM che. have huM tamane kahuM jo davAthI tamane ane tamArA jevA sahune sAruM thAya che. to duniyAmAM badhAne badhI vakhate ane tamane paNa badhI ja vakhate kema sArUM thatuM nathI ? basa, A praznano uttara vicArazo eTale samajI zakazo ke maMtrathI phAyado thAya, upayogI kArya thAya, aneka vakhate saphaLatA maLe chatAMya koIvAra saphaLatA na maLe tevuM paNa bane che. kAraNa kyAreka karmo bAhya nimittathI haTI jAya che to kyAreka haThIlA banelA nikAcIta banelA karmo koIpaNa upAyathI dUra thatA nathI. mATe ja hajArone AzIrvAda ApanAra mahAmaMtra vettA mahApurUSoe potAnA karmano udaya bhogavavo ja paDe che. jenA nAmasmaraNathI paNa rogo dUra thaI jatAM hoya che teone paNa roganI bhayaMkara yAtanA sahana karavI paDe che. basa, sahaja niHspRha dazAmAM AvI gayela sanatakumAra rAjarSi jevA mahAtmAo to potAnA thuMkathI paNa potAnA dehano roga dUra karI zake tevA hovA chatAMya roganI vedanA samatApUrvaka sahana karatA hatA. Ama jeo maMtrasiddha hoya tene potAnA du:kha maMtrathI dUra karavA temaja jeone labdhi prApta thaI che teoe labdhino upayoga haMmezA karavo ja evuM jarUrI nathI. ApaNI sAme tIrthakaronA caritro che. prabhu mahAvIranuM caritra che. upasargo emaNe paNa sahana karyA che. chatAM temanA zAsanamAM maMtra ane taMtra siddhinI vAto satata cAlI AvI che e ja batAve che ke maMtranI upayogItA mATe paNa anekAMtathI ja vicAra karavo joIe... ... apramatta dazAmAM maMtra vidyA ke labdhinA prayogono niSedha che. pramatta avasthAmAM maMtra vidyA ke labdhino prayoga thAya che. pramatta avasthAmAM paNa zAsananI, dharmanI ke caturvidha saMghanA koIpaNa aMganI ke tIrtha, jinAlayAdinI rakSA mATe maMtra vidhAnano Adeza che. AvA viziSTa zAsana kAryonA AlaMbana vinA potAnA aMgata kArya mATe paNa paraMparAe mokSa lakSitAthI maMtra ArAdhana thAya to te mATe maMtra vidhAna che. paNa mokSa prAptithI taddana nirpekSa bhAvathI ArAdhana thAya to te mATe niSedha che. Ama koNe kyAre maMtrano upayoga karavo ke na karavo te prazno vyaktigata Atma utthAnanI ane manobaLanI bhUmikA para nirbhara che. paNa maMtrano upayoga zAsanamAM nathI tevuM kahevAya nahIM. * A badhI vAta mAnI laIe to paNa AjakAlanA sAdhu bhagavaMto ane AcArya bhagavaMto maMtra siddhithI AvA camatkAro kema karatA nathI? tamAro prazna gaMbhIratAthI vicAravA jevo che. maMtra vidyA, yoga vidyA ke zAstronuM jJAna A traNeya cIjomAM paraMparA paNa khUba ja agatyanI che. svarazAstranA racayitA zrI cidAnaMdavijayajI vigere chellI zatAbdimAM thayelA mahAtmAo vaDe paNa khUba ja moTA camatkAro thayAnuM jANavAmAM Ave che. Ama jyAM sudhI maMtra siddhinI samyak paraMparA cAlatI hatI tyAM sudhI maMtra siddhi ane tenA camatkAro thayA ja karatA hatA. paNa e kALamAM yati paraMparA uttarotara zIthila thaI jatI hovAthI saMvegI sAdhuone vikRta thayelI e paraMparAthI alaga thavAnI pharaja paDI. pariNAme cAlI AvelI paraMparAnA maMtro ane tenI siddhiono mArga lagabhaga baMdha jevo ja thaI gayo. zuM A mArga punaH zarU na ja thaI zake? koI paNa cIja ekAMte azakya hoya tevuM mAnI levuM na joIe. A kALamAM paNa keTalAka parizramI ane AtmArthI AtmAo A mATe prayatnazIla che. sAthe AvA AtmArthI AtmAne maLatI siddhi ane prasiddhithI AkarSAIne keTalAka lokone maMtra siddhino mithyA DoLa karavAnuM paNa mana thAya che. je khUbaja khataranAka bAbata che. bAkI, Aje paNa saMniSTha prayatno thAya to maMtra sAdhanA paraMparAne prANavAna banAvI zakAya che. * zuM AvI maMtra sAdhanAthI saMyamathI, patita na thaI javAya ane saMyamathI patita thavAnuM bhayasthAna hoya to zA mATe maMtra sAdhanAne mahattva ApavuM joIe ? 158 rahasyadarzana X) 2010_04

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samyaka guru AjJA vinA ane samyaka Atma jAgRti vinA AvI ArAdhanAmAM lAgI jAya to patanano paNa saMbhava che. Na patana mATenA bhayane AgaLa karIne ArAdhanA ja na karavI e to saMyamathI patita thavAnA bhayathI dIkSA ja na levI tenA jevuM thAya. mAtra maMtra sAdhanA ja patanano hetu nathI. koIpaNa jAtanI vadhu paDatI prasiddhi, vadhu paDatA mAna-sanmAna ane bhAvabhakti paNa patananuM kAraNa banI zake che. paNa evA bhayane AgaLa karIne bhaktimArgane baMdha nathI karI zakAto. tevI rIte maMtra sAdhanAnA dUSaNone jarUra dUra karavA joIe. maMtra paraMparAnI punaH sthApanA karavI joIe ane paraMparAthI prApta thayuM hoya tene jALavI rAkhavuM joIe. zAstramAM zAsananA ATha prabhAvakomAM eka prabhAvakanI koTImAM maMtravAdino paNa samAveza karavAmAM Avyo che. mATe taMtra sAdhanAne mahattva ApavuM ja joIe. AjanA kALamAM paNa maMtrasiddhi dvArA zAsananI prabhAvanAnA samajjavala yogo che. sahakAranI bhAvanAthI jo paraspara mahAmunio maMtra sAdhanA ane tenA rahasyono vinimaya kare to maMtra sAdhanAnI keTalI paraMparAo punaH jAgRta thaI zake tema che. * zuM evuM lAge che ke maMtranI paraMparAonuM anusaMdhAna thAya to pahelAnA kALa jevo maMtra yuga Ave ane adbhuta zAsana prabhAvanA thAya? bhagavAna mahAvIranA 2500 varSa pUrNa thatAM zAsanano udita udita pUjA satkAra thaze ema zAstromAM kahevAyuM che. AcArya jinaprabhasUrIzvarajI paNa lakhe che ke sAro kALa Avaze ane maMtra taMtra vigerenI siddhio thaze, devonA sAnidhya thaze tethI jarUra evo vizvAsa rAkhI zakAya ke maMtrasiddhino yuga punaH AvI zake. avasarpiNI kALa hIyamAna utarato kALa hovAthI kadAcita thoDuM ghaNuM phaLa ochuM dekhAya to paNa maMtra siddhinA phaLo spaSTa paNe anubhavI zakAya. atyAre paNa prayatnanA ane puccAInA pramANe maMtra siddhi thatI dekhAya che. AzA rAkhIe ke adhiSThAyaka devone jAgRta rAkhavAno ApaNo prayatna saphaLa thAya. adhiSThAyaka devo paNa jAgRti pUrvaka zAsana prabhAvanAmAM ujamALa bane ane mithyAtvI AtmAone samyak darzana tarapha laI jAya. samyak darzananI AtmAone samyaka darzananI dhAraNA karavAmAM majabUta banAve. samyak darzanane majabUta rIte dhAraNA karela AtmAne saMyama prAptinI anukULatAo vadhe. saMyama prAptinI anukULatAvALA AtmAo zIdhra saMyamane prApta kare. saMyamane prApta AtmAo apramatta cAritradhArI banI nikaTa bhavI bane. sva ane paranuM niSkAma bhAve hita sAdhe. "jena jayati zAsanam" no bhavya nAda jagAve. * zuM sAdhu bhagavaMto maMtra siddhi karI zake tema zrAvako paNa maMtra siddhi karIne zAsana prabhAvanA karI zake ? prastuta bhaktAmaranI 28 kathAone vicArazo to tamane samajAze ke zrAvakoe paNa kevI suMdara rIte maMtra siddhi karI che. ane kevI suMdara rIte zAsana prabhAvanAmAM sahAyaka thayA che. jeone tevI tIvra tamannA hoya tevA zrAvako paNa gurUbhagavaMtonA mArgadarzana nIce AvI mahAna maMtrasiddhi karI zake che. * zuM AvI maMtra siddhio thaze to samasta duniyA jaina banI jaze? loko badhAM ja suMdara thaI jaze? tamAro prazna thoDo AkSepAtmaka che. ApaNe jANIe chIe ke 170 tIrthakaro jyAre eka ja sAthe aDhI dvIpamAM vicaratA ane viharatA hoya che. tyAre paNa badhAM ja jaina nathI banatA. to AjanA jamAnAmAM maMtra siddhithI jaina kevI rIte bane ? ane jo badhAM ja loko jaino na banatA hoya to ane badhAM ja sAdhu na banatA hoya to AvA parizramanI jarUra zI ? e vAta pUchavI asthAne che. saMsAra zAzvata che. temAM sukha ane duHkha, divasa ane rAta sAthe ja che. tevI rIte samyakRtva ane mithyAtva paNa sAthe rahevAnuM che. ApaNo prayatna e hovo joIe ke jene samyapha patha para AvavuM hoya tene sulabhatAthI mArga maLI jAya ane maMtra siddhi te kArya avazya karI zake che. kAraNa ke dharmakathAmAM paNa pahelAM AkSepiNI kathA kahIne pachI ja vikSepiNI kathA karavAnuM pharamAna prApta thAya che. Ama maMtro ane maMtronA prabhAvathI sAmAnya rIte loko jaina dharma pratye AkarSaNa pAme che bAdamAM temane paramArtha batAvI paramapada sAthe joDI zakAya che. * maMtrathI AkarSita thayelo AtmA dharma pAme to to sArI ja vAta che. paNa jo tenuM camatkAra tarapha ja ane bhautika IcchA tarapha ja mana DhaLatuM jAya to zuM karavuM? eTalA ja mATe maMtra sAdhakane prabaLa gurUgamanI jarUra che. arthI AtmAmAMthI koNa mokSa mArga para AvI zake tema che ane koNa mokSa mArgathI dUra bhAge tevA che tenI parakha hovI ja joIe. ane maMtra prayokatAno paNa AMtarika khyAla jIvane mokSamArgamAM joDavAno rahevo joIe. mAtra potAnA mAna, sanmAnanI IcchAthI ja maMtra sAdhanA thAya to khoTuM ja thAya che. jo maMtra sAdhaka naiSThika hoya to yogya AtmAne mArga para jarUra lAvI zake che. rahasyadarzana 259) 2010_04

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maMtra sAdhake paNa arthI AtmAnI yogyatA joIne ja tene maMtraphaLathI lAbhAnvita karavo joIe. maMtra sAdhanA ane maMtra sAdhanAnA phaLo pradAna karatAM pahelA ja arthI AtmAne vrata; niyama grahaNa mATe utsAhita karavo joIe. je jarA paNa vrata niyama pALavA taiyAra na hoya te AtmAne maMtra mArga na ja batAvavo joIe. ane tene maMtra siddhinA phaLono lAbha na Apavo joIe. navakAramaMtrane ja cauda pUrvano sAra gaNavAmAM Avyo che. ane te ja mahAmaMtra che to bIjA maMtronI jarUra zI? ane tenI ArAdhanA zA mATe karavI ? navakAramaMtra e mahAmaMtra che. ApaNo prANa maMtra che. eTaluM ja nahIM A navakAramaMtra AdhArita bIjA maMtro paNa che. chatAMya aneka rUci vALo samAja che. mATe bIjA maMtro paNa racAya che. navakAramaMtra paNa aneka camatkArika sAdhanA kare che. paNa teno sIdho saMbaMdha parameSThi guNonI upAsanA sAthe che. AtmAne parameSThimaya banAvavA mATe che. mATe tene mahAmaMtra gaNavAmAM Avyo che. jyAre bIjA keTalAMka maMtro samyaka draSTi devone ja uddezIne pravarte che. te maMtra teonuM zIdhra ArAdhana ane sahAyaka paNuM prApta karavA mATe che. ane je maMtromAM paMca parameSThi ke koI ekAda parameSThine udezIne maMtra pravarte che. te navakAra maMtrano ja vistAra che. mATe te navakAramaMtra svarUpa ja che. kyAreka rAjA mahArAjAnA nimaMtraNa sAthe maMtrIo svayaM AvI jAya che. chatAMya tevA koI kArya vakhate jema maMtrIone svataMtra nimaMtrita karavA paDe che tevI rIte kyAreka te te devone paNa svataMtra rIte nimaMtrita karavA paDe che. Ama anya maMtrono pradhAna bhAva hovA chatAMya teno saMbaMdha zAsananA paMca parameSThi sAthe hoya ja che. temaja atre ArAdhanA darzana ane rahasya darzanamAM vAraMvAra navakAra maMtranI ArAdhanA para bhAra mUkyo che. dareka maMtranI mALA gaNatAM navakAra maMtranI mALA to avazya gaNavI ja joIe. tema vAraMvAra jaNAvyuM che. paNa jema roTalIthI peTa bharAtuM hovA chatAMya loko roTalA paNa khAtA hoya che tema rUcinA bhedathI aneka maMtra ArAdhako hoya te mATe aneka maMtro pravartita thayA che ane thaze. mATe te te devone lAgu paDatA maMtronI AvazyakatA che ane aneka nAnA-moTA kAryo anya maMtrothI paNa siddha thaI zake che. zAsana haMmezA sApekSa bhAve pravartita thAya che ane sApekSamAM vaividhya hoya che. jina zAsanamAM vividha prakAranI rUcivALA sarva jIvone samAveza karavAnI saMpUrNa koziSa hoya che. A badhI vAta to ThIka che, paNa keTalAMka maMtro ane taMtro mAtra artha ane kAmanI siddhi mATe ja hoya che. temAM spaSTapaNe artha ane kAmanI mAMgaNI hoya che. to tevA maMtronI ArAdhanA kema karI zakAya ? vAta taddana sAcI che. keTalAya maMtromAM spaSTa paNe artha ane kAmanI mAMgaNI che. paNa jeno ArAdhaka bhAva jAgRta thayo che te jarUra paDe ja AvA maMtranI ArAdhanA kare che. khAsa karIne saMpattinI vRddhi karatA AphatanA nivAraNa pratye ArAdhakanuM vadhu dhyAna hoya che. ArAdhanA jaya vIyarAyanI ISTa phaLa siddhinI mAMgaNI jevI ja che. jemAM bhavanivedane ane mArgAnusAritAne TakAvI rAkhavA mATe artha ane kAmanI temaja artha ane kAmanA sAdhanonI mAMga hoya che. jo mokSArthIne sApekSa bhAva sahita paNa ISTa siddhinI mAMgaNIno niSedha karavAmAM Ave to ArAdhaka AtmA paNa daMbhI bane che. ane vItarAga devane choDIne mithyA devonA zaraNamAM jAya che. mATe aucitya ane viveka e sarva zAstranuM zAstra che. tevA aucitya ane vivekane AgaLa rAkhIne ja ISTa phaLanI siddhi mATe prayAsa karavo. * bhale, Apa game te samajAvo paNa amArA magajamAM e vAta besatI ja nathI ke maMtra sAdhanA karavI. sArI vAta che; mAro ke koI paNa guruno prayatna saMzaya dUra karavAno hoya che. saMzaya dUra karavA mATe ja pramANika vAta meM jaNAvI dIdhI che. zAsananI sthApanAnA ItihAsathI Aja sudhInA AcAryanI vAta tamArA magajamAM na bese to tamAre pote ja e vicAra karavo joIe ke Ama zA mATe thAya che? bAkI ame to samajIe chIe ke koIno paNa saMzaya koI jJAnathI dUra karI zake paNa durAgrahane to koIpaNa dUra na ja karI zake. jevo A viSayano dUrAgraha jaze ke tamane turata ja maMtra siddhinA mArganI mahattA samajAze. * samajo ke mane maMtra siddhinA mArganI mahattA samajAI gaI to zuM mAre maMtra siddhi karavI ja joIe? mAruM mana na mAnatuM hoya to paNa mAre navakAra sivAya koI maMtra gaNavo ja joIe? nA, tamane ekavAra maMtra siddhinI mahattA samajAI gaI, pratyeka maMtronuM pota-potAnuM AgavuM mahattva che e vAta sApekSa bhAvathI samajI gayA pachI; tame koIpaNa maMtranI ArAdhanA na karo toya kazo vAMdho nathI, paNa maMtro ane yaMtronI siddhino mArga zAsana mAnya ja che. zrI bhaktAmara stotrano navakAramaMtra sivAya bIjA kayA mahAna maMtra sAthe saMbaMdha che te darzAvo ! tathA bhaktAmaramAM AvelI ATha mahAvidyAonuM paNa rahasya samajAvo ! 140 rahasyadarzana X XXXX 2010_04

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zrI navakAra maMtranA vistAra rUpe raheluM A zrI bhaktAmara stotra jina zAsananA prasiddha rahasya ane zaktizALI maMtra "sUramaMtra" sAthe paNa saMkaLAyeluM che. jina zAsananA tamAma AcAryo sUrimaMtranI nitya ArAdhanA-sAdhanA ane jApa karatAM ja hoya che. A sUrimaMtranI mahAna zaktino samAveza bhaktAmaranI gAthA naMbara 12 thI 19 ane 21 thI 26 sudhImAM paNa che. arthAt mahAna kAruNika pU. AcArya bhagavaMta mAnatuMgasUrIzvarajI mahArAjAe sUrimaMtra je mAtra pU. AcArya bhagavaMto dvArA ja sAdhI zakAya che. te sUrimaMtra jevuM phala prApta thaI zake tevI ghaNI zaktio bhaktAmara zlokamAM guMthI che. AvA anupama anugrahanA kAraNe eka sAmAnya-zrAvaka paNa sUrimaMtrano prasAda pAmI zake che ane sUrimaMtranI ArAdhanAthI meLavAtAM phaLo prApta karI zake che. bhaktAmaranI 12 (bAra) thI 20 (vIsa) nava gAthAomAM sUrimaMtra kevI rIte samAyo che tenuM rahasya samajAvo ! zrIbhaktAmara stotranI bAramI (12 mI) gAthAthI (20 mI) vIsamI gAthA sudhI mahAvidyAo hovAnuM spaSTapaNe zrI sUrimaMtra kalpamAM lakhavAmAM AvyuM che... AcArya pravara pUjya siMhatilakasUri viracita maMtrarAja rahasyanI gAthA (13) terathI (39) ogaNacAlIsa gAthA sudhImAM ATha mahA vidyAonI sAdhanA-vidhi batAvAI che. pU. AcAryadeva siMhatilakasUrijI ma.sA. ATha vidyAo nIcenA anukramathI ApI che. 1). baMdha mokSiNI vidyA, 2) paravidyA chedinI, 3) sArasvata vidyA, 4) rogApahArI vidyA, 5) sthAvara viSApahArI temaja sarvopasargahArI, 6) akSINa koSa (zrI saMpAdinI), 7) doSa nirnAzinI, 8) sakala azivopazanI vidyA; Ama ATha vidyA batAvI che. jyAre zrI bhaktAmara stotranA kalpa pramANe pU. guNaratnasUrijIe ATha vidyAono nIce pramANe krama batAvyo che... ane nIce pramANe bhaktAmaranI gAthA joDI che. 1) gAthA 12mI 2) gAthA 13mI 3) gAthA 14mI 4) gAthA 15mI 5) gAthA 16mI gAthA 17mI 7) 8) gAthA 18mI gAthA 19mI zrI sArasvata vidyA zrI rogApahArI vidyA zrI viSApahArI vidyA zrI baMdhamokSiNI vidyA zrI saMpAdinI vidyA zrI pavidyA ucchedinI vidyA... zrI doSa nirmAzinI vidyA... zrI azivopazamanI vidyA... gaumukha yakSa A ja krama pU. AcArya jinaprabhasUri kRta bRhat zrI sUrimaMtra kalpanA vivaraNa sAthe meLa khAya che. e chatAMya traNeya mahApurUSoe batAvela labdhi padomAM khAsa koI pharaka nathI. je pharaka che te nIce batAvyo che. zrI saMpAdinI ane doSanirmAzInI A baMne vidyAomAM guNAkarasUrijI ane siMhatilakasUrijI karatA jinaprabhasUrijI eka eka vRddhipada ochuM Ape che. jyAre azivopazamanI vidyAmAM siMhatilakasUrijI nava Rddhipado Ape che. guNAkarasUrijI ATha Rddhipado Ape che ane jinaprabhasUrijIe pAMca pado ApelA che. (sUrimaMtra kalpa pRSTha 83) paNa jinaprabhasUrijIne paNa ATha pado saMmata haze tevuM lAge che kAraNa teo jaNAve che ke azivopazamanInI pratyeka vidyAno saMbaMdha prAtihAryo sAthe ka2vo ! prAtihAryo to ATha che e prasiddha ja che. 1) bhaktAmara TIkAmAM mAtra zrI saMpAdinI vidyAmAM eka Rdhdhi pada vadhAre che... 2) ane doSa nirnAzinI vidyAmAM paNa eka pada jinaprabhasUrijI ma.sA. batAvela tenAM karatA vadhAre che... 3) temaja, azivopazamanI vidyAmAM traNa pada vadhAre che. XXXXXXXXX 2010_64 AcArya jinaprabhasUrijI ma. sAhebe 32 padanI paNa azivopazamanI vidyA batAvI che ! zrI sUrimaMtranA mahAna ane samartha bIjA paNa kalpakAroe A ja pramANe ATha mahAvidyAono krama Apyo che... AcArya pravara pU. rAjazekharasUrijI je pATha Ape che. tenuM zabdazaH ahIM bhASAMtara ApavAmAM AvyuM che... nA rahasya-darzana 261

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A rIte vidyA ane upavidyAmAM homa karavo, paraMtu Ahuti ane homa, maMtrathI karavA, devatAnuM nAma yathAyogya levuM... A rIte tapa-japa ane homa vaDe (sUrimaMtranI) prathama pITha AcArya bhagavaMta ArAdhe che. (sidhdha kare che, tyAre sArasvata-rogApahAriNI-viSApahAriNI-baMdhamokSiNI-zrIsaMpAdinIparavidyAucchedinI-doSa nirnAzinI-azivopazamanI A ATha mahAvidyAo sva ane pAra mATe sAdhI zake che; zuM artha thayo ? uttara-jyAre potAne ke parane mATe sArasvata (buddhi vardhana) karavAnI IcchA thAya, -potAnA ke paranA rogane haravAnI IcchA thAya... -potAnA ke paranA lAgelA jherane dUra karavAnI IcchA thAya... -potAnA ke paranA baMdhanane choDAvavAnI IcchA thAya.. -potAnA ke parane samRddha banAvavAnI IcchA thAya.. -potAnA ke paranA kArmaNAdi doSane chedavA mATe IcchA thAya... jyAre marakI Adi doSane upazamana karavAnI IcchA thAya... tyAre prathama pIThanuM smaraNa karavuM... thoDuM ja smaraNa karavAthI siddha thAya che. zrImAn mAnatuMgasUrIzvarajI ma.sA. "vaiH zAMtarAgaH rucibhiH" ItyAdithI "jalabhAra naraiH" aMta sudhInI agiyArathI ogaNIsa gAthA sudhInI ATha gAthAo ATha mahAvidyAthI garbhita kAvya rUpe racI che. A ATha gAthA "jJAnuM yathA tvayi vibhAti kRtAvakAza" e navamA kAvya sahita je roja prAtaH veLAmAM bhaNaze, smaraNa karaze te svayaM sArasvatAdi pUrvokta ATha siddhi prApta karaze ane bIjAne paNa ATha siddhio pamADI zakaze. Avo ja ullekha aMcalagacchIya merUtuMgAcAryae paNa karela che. zrI bhagavatI padmAvatI mAtAnI kRpAnuM mahAna varadAna pAmela kharataragacchanA prasiddha AcArya jinaprabhasUrijIe paNa bhaktAmaranI ATha gAthAno Avo ja mahimA gAyo che. "athavA yaiH zAMtarAga rucibhiH ityAdikaM jJAnaM yathA tvayi vibhAti etAvadantaH stavo nityaM bhaNanIyaH / sarveSAm (pareSAm) AtmanaH sadA zAntikam / ayameva zrI puNDarikAdezo ati spaSTaH gaNadhara vidyA garbhitaM vRttASTakam idaM prAtareva bhaNanIyam nAnyavelAyAm' teo spaSTa jaNAve che ke "A ATha gAthA spaSTa rUpe puMDarikAdeza che. zrI sUrimaMtrathI garbhita che. AthI A gAthAo savAre ja gaNavI. bIjA koI kALamAM na gaNavI." Ama sUrimaMtranA cAra-cAra kalpomAM A ATha nava gAthAonuM anupama mahattva gavAyuM che. tethI gAthA (12 thI 20) bAra thI vIsanuM khUba ja mahattva che. te dhyAnamAM rAkhavuM. zrI somasuMdara gaNinA ziSya mahopAdhyAya hemahaMsagaNie paNa A nava gAthAnuM mahattva sthApita karyuM che. teoe A nava zlokanA chatrIsa pAdonI pAda pUrti karIne kula ADatrIsa zlokanuM sAdhAraNa jina-stavana banAvyuM che. pote jaNAve che. bhaktAmara madhya gatAni yAni, vRttAni santi nava sAtizayAnyatIva / ekaika taccaraNarUpa-samasyayA'haM, svasvAzraya-sthiti-juSaiva nuvAmi // (jaina stotra saMvara tRtIya vimA pR. 7rU.) A gAthAo "puMDarikAdeza" vALI hovAthI atyaMta rahasyamayI che... A gAthAonA maMtronA rahasyo AcArya bhagavaMto paNa suyogya ziSyane ja ApatAM hoya che. mATe ahIM e viSe AnAthI vadhu kazuM ja na lakhI zakAya. yogyatA AvyA vinA rahasyo jANavAnI utkaMThA avaLA mArge paNa laI jaI zake che... ane zAstronA rahasyo game tyAM kholI devAnI vRttithI paNa doSita banavuM paDe che... paraMtu saMpUrNa bhaktAmarano pATha jeo na karI zake tema hoya teoe tathA sUrimaMtranI ArAdhanA karanAra pratyeka AcArya bhagavaMtoe A nava gAthAno pATha avazya karavo. mAtra A nava gAthAono ja pATha karanAre savAre bAra vAgyA pahelA ja A pATha karI levo joIe ! bIjA koI samayamAM na ja karavo. pUjya gurudevanI nizrAmAM A nava ja gAthAnuM laghu-chatAM mahAprabhAvika pUjananuM saMkalana thayeluM che... A pUjana paNa savAranA bAra vAgyA pahelAM ja pUrNa karI devuM paDe che... salIma rajaka (262 Jain Education errorratzorom (262 rahasya-darzana XXXXXXX rahasya-darzana

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prabhAva kathA-rahasya darzana zrI bhaktAmara stotranI sauthI prAcIna TIkA vi.sa. 1426 mAM zrI bhaktAmara rahasyanA mahAna jANakAra pU.A.deva guNAkarasUrIzvarajI ma.sA.e banAvI che. temAM teoe potAnI pUrve thaI gayelAM bahuzrutonA mukhathI sAMbhaLelI adbhuta ane mahattvapUrNa prabhAva kathAo darzAvI che... zuM A prabhAva kathAo paNa ATha mahAvidyAnA rahasyanI jema bhaktAmara stotranA anya rahasyone samajAvI zake che? prastuta zrI bhaktAmara-stotranA ArAdhanathI aneka AtmAne thayelAM lAbhonuM varNana pU. guNAkarasUrIzvarajI mahArAje potAnI prabhAva kathAomAM karyuM che. A kathAonuM pRthakkaraNa karatA sAdhanA ane ArAdhanAnA aneka rahasyo ApaNane prApta thaI zake. tethI ahIM atyaMta saMkSepamAM kathAno sAra ApI tenA rahasyone spaSTa karavAmAM AvyA che. * "jala-abhimaMtraNa rahasya" * - prabhAva kathA-1 : zrI hema zreSThinI A kathA che. temane mAlavAnA rAjA bhojanA samayanA mAnavAmAM Ave che. teoe bhaktAmaranI pahelI tathA bIjI gAthAnI ArAdhanA karI; cakrezvarI devI pragaTa thayA ane devI pAsethI temane varadAna meLavyuM. devI varadAnathI bhaktAmaranA be zlokathI temaNe pANI abhimaMtrita karI rAjAne daivI pAzathI mukta karyo hato... A kathAmAM batAvela pANInI abhimaMtrita karavAnI vAta eka apUrva vAta che. bhaktAmarathI ke anya maMtrothI jala abhimaMtrita thaI zake che paNa abhimaMtraNano vidhi gUDha hoya che. AvI gUDhatAnI kaMIka spaSTatA mATe sUrimaMtra kalpa pR.22 para koIka sthAnethI mAhitI ApavAmAM AvI che.... je AcArya bhagavaMte sUrimaMtra sidhdha karyo hoya te koSNa jala (thoDuM garama) maMgAvI temAM potAnA sahasrAra cakranI pAsenA caMdramaMDalanA amRtano jala-pAna amRta dhyAna vaDe prakSepa kare to te jala amRtanA (dAyAda) bhAI jevuM thaI jAya che... pachI tene sUrimaMtrathI abhimaMtrita kare''-Ama jala abhimaMtraNamAM zaktinuM saMcAraNa karavAnuM gUDha tattva che. A tattva vibhinna mahAtmAo vibhinna rIte pragaTa karI zake che. zrI kalyANa maMdira stotramAM gavAyelI paMkti "pAnIyamadhyamRta" Iti paMktio paNa dhyAnamAM rAkhavA jevI che. pote zaktizALI devo hovA chatAM ya camatkArikatAnI aMtima phaLadAyakatA mATe jalamaMbhiyaMtraNa jevA upAyo batAvatA hoya che te dhyAnamAM rAkhavuM ane AvA upAyo ja maMtrane taMtra rUpe sahakArI banatA hoya che... "jApa-samaya rahasya" * # prabhAva kathA-2 : sumati nAmanA zrAvakane koIka guru mahArAja dvArA bhaktAmara stotranI prApti thAya che... sumati zrAvaka pratidina trikALa-niyamapUrvaka bhaktAmarano jApa kare che ane samudranA tophAnamAM paNa bhaktAmara stotra gaNatAM cothA zloka vakhate zrI cakrArI devI pragaTa thaIne tene pAMca ratno Ape che... A kathA dvArA ArAdhya bhaktAmara stotranI traNeya vakhatanA jApanI vAta spaSTa thAya che. saMdhyA vakhatanuM ArAdhanA mATe khUba ja mahattva che... ciMtako jaNAve che ke saMdhyA e dhyAna ArAdhanAne japa-jApa mATe eTalo badho upayukta samaya che ke te vakhate svalpa prayatnathI karavAmAM AvelI sAdhanA patra phaLadAyaka bane che... kadAcit maMtra jApano ane dhyAna-smaraNa vigereno evo pavitra samaya che ke e samaye svAdhyAya zAstrono pATha karavAnI paNa manAI pharamAvavAmAM AvI che. prasanna thayela deva tattvo paNa evI ja cIjo ApI jAya che ke jeno svataMtra rIte paNa prabhAva hoya.... "camatkAra rahasya" * # prabhAva kathA-3 : prastuta kathAmAM pATalI putrano sudhana nAmano dRDha zrAvaka tyAMnA rAjA bhImane dRDha zrAvaka banAve che ane dhulipA nAmanA eka yogIe karela upadravane bhaktAmaranI sAtamI gAthAnA jApathI pragaTa thayela cakrArI devI dvArA dUra karAve che. yogIne zikSA maLe mATe cakrezvarI devI anya maMdira 52 dhUli varasAve che ane tene dUra kare che... Akhare aneka loko bhaktAmara stotranA prabhAvathI stotrano pATha roja karavAmAM joDAya che, camatkArane namaskAra vALI vAta lokomAM mAnya che... eka vAra camatkAra joyAM bAda loko dharma mArge vaLe che. pachI teone camatkAranA vyAmohamAMthI choDIne Atmika sAdhanAnA mArge lAvI zakAya che... eTale ja AvA stotranI camatkAritA pratye anAdara karavA jevo nathI... 462hasya-darzana 2010_04 263

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* "cama-niyama rahasya" * v prabhAva kathA-4 : bhaktAmaranA zloka AThamA ane navamAnA mahimAne batAvanArI A kathA che. A kathAnA mukhyapAtre jIvadayAno bodha sAMbhaLI jIvonI hatyA na karavAno niyama lIdho ane bhaktAmara stavanano pATha karavAnuM cAlu rAkhyuM, Akhare siMhanA, yogInA ane miSThAnnadArInA bhayamAMthI mukta thaI tRSAtura thayela, tyAre cakrezvarI devIe AvIne jaLathI jIMdagI bacAvI ane ratno ApyA... lokone prabhAvita karavA eka ja divasamAM zrI AdIzvara bhagavAnanuM maMdira zrI cakrezvarI devI pAse banAvarAvyuM hatuM. paNa, zrI bhaktAmara stavananA pATha mATe niyama grahaNa karyo te, khUbaja agatyanI cIja che. yama-niyamanuM pAlana saMkalpa baLane vadhAre che ane puSpAImAM vRddhi kare che. yama ane niyama vinA koI paNa maMtra na phaLe te khUba ja dhyAnamAM rAkhavA jevuM che. samajadAra AtmAo mATe to yama niyama-; saMkalpa baLanI vRdhdhi karanAra hovAnI sAthe prabhunI AjJAnA pAlana rUpa hoya che... mATe jarUrathI jIvanamAM bhaktAmaranA ArAdhake potAnA jIvanane yama-niyamavALuM banAvavuM joIe. bhaktAmaranI vizeSa ArAdhanA vakhate ochAmAM ochuM ekAsaNa karavuM joIe... * "vidhA rahasya" * 1 zrI bhaktAmara stotranA A dasamAM zlokamAM bhaktAmara AdhArita kathA ApavAmAM nathI AvI, chatAM ya temAM batAvela arthanA pramANe nami-vinami vidyAdharonuM thoDoka vRttAMta ApavAmAM Avela che... AgaLa ame je vAta vidyAdharonI vidyAnI karI che, te vAta ahIM che. gharaNaMdrae zrI RSabhadeva bhagavAnanuM rUpa vikrvIne nami ane vinaminI zAMti mATe aDatAlIsa hajAra (48,000) maMtro ApyA... ane rohiNI pramukha vidyAdevIo samAna devIone pratyakSa karIne ApI... Akhare vidyAdhara kula sthapAyuM ane nami-vinami be kroDa muni sahita zatruMjaya tIrtha para mokSe gayA ane zrI RSabhadeva bhagavAna samAna sidhdhipada pAmyA. ahIM paNa vidyA ane maMtrone eka ja gaNI levAmAM AvyA che... vidyAdharomAM paNa soLa vidyAdevIone AmnAya pramANe vidhi karIne pratyakSa karavAno vidhi hato tevuM jaNAya che. * "vINA-vAdana rahasya" * prabhAva kathA-paH prastuta 5 mI kathA kapardI zrAvakanI che. A kapardI zrAvaka zrI bhaktAmara stotra ekAgra manathI zudhdhipUrvaka vINA sAthe gAto hato... ekavAra agyAramI gAthA gAtI vakhate zrI cakrezvarI devIe pragaTa thaIne varadAna ApyuM... sAMje kAmadhenu gAya enA ghare Avaze tema jaNAvyuM... te pramANe kAmadhenue AvIne 31 ghaDA dUdhathI bharI dIdhAM je sonAnA thaI gayA. paNa kapardI zrAvake devIne kAmadhenu gAyanA dUdhanI khIrathI rAjA vigere sahune jamADavAno manoratha jaNAvyo. devIe e manoratha paNa pUrNa karyo ane rAjA vigerene te khIra ApI tathA pU. AcArya mahArAjane paNa khIra vahorAvI sahune Azcaryacakita karI dIdhA... - pU. AcArya hemacaMdrasUrIzvarajI ma.sA.e kAvyAnuzAsana graMthamAM "rya: zAMtarAga rucibhiH'' vALo bhaktAmara stotrano bAramo zloka udAharaNa rUpe TAMkayo che. teo nirvivAda aitihAsika mahAtmA che... temanI A bhaktAmara stotra pratyenI bhakti hovI e svAbhAvika che. zrI cakezvarI devIe ja kAmadhenunuM rUpa lIdhuM hoya tevuM A kathA vAMca jaina paraMparAmAM kAmadhenu nuM zuM svarUpa che te zodhavA jevuM che ane tenA dudhanI khIra banelI, sahue khAdhI te vAta paNa vicAravA jevI che. Ama, A kathA saMzodhana mATe paNa dizA-sUcana kahe che... * bhAvanA rahasya" * L prabhAva kathA-6H A 12 mA zlokanI mahimA kathAmAM aMgadeza-caMpApurInA rAjA karNanA maMtrI subuddhino ullekha che. A maMtrI jaina dharmamAM rata hato ane bhaktAmara stavamAM Asakta hato. dharmamAM dRDha zraddhALu ane pAThamAM koI paNa bhoge niyamita ArAdhaka jo kALa baLa sAruM hoya to deva-devIone avazya pratyakSa kare che. pratyakSa thayelI cakrezvarIe jAdugarakimiyAgAra jevA ceTakane zikSA paNa karI che. A kathAnI samAptimAM lakhyuM che ke "sarve parama daivatamiva stotra peThuH" AvA camatkAra bAda, badhAM loko parama devatA hoya tema A stotra bhaNavA mAMDyA, gaNavA mAMDyA... ahIM A stotranI maMtra sAthe ja sarakhAmaNI thaI che ane stotra tarapha kevo bhAva darzAvavo joIe te spaSTa batAvyuM che. kyAMka kahyuM che ke_"yAdrazI bhAvanA yasya siddhi: bhavati tasya tAdrazI" jevI jenI bhAvanA hoya che, tevI ja tene siddhi thAya che. 194 rahasyadarzana >> 2010_04

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* "tribhuvana svAminI rahasya" * prabhAva kathA-9 : AcArya pravara guNAkarasUrijI ma.sA. A gAthAno be vidyAo sAthe saMbaMdha joDe che. eka to aSTa vidyA aMtargata-viSApahAriNI vidyA ane bIjI tribhuvana svAminI vidyA... Ama to gAthAomAMthI vidyAnI sUcanA zodhavI muzkela che. paNa, tribhuvana" zabda A caudamI gAthAnA bIjA padamAM che; te dhyAnamAM levA jevuM che. prastuta kathAmAM pATaNathI paraNIne bharUcamAM AvI rahela DAhI benanI kathA che. DAhIbena pU. hemacaMdrAcArya ma.sA.ne parama guru mAne che. A DAhIbenane zrI cakrezvarI devI taraphathI viSagnahAra, divya kusumamALA, pU. hemacaMdrAcArya ma.sA.nI pAdukA maLe che. A gAthA paNa mahA vidyA tarIke viSApahArI che ane devI A gAthAthI viSahara hAra Ape che. A baMnneno eka ja sAthe meLa karavo joIe. vaLI, graMthakAra kahe che-jinAH tulya guNAH, tulya phaladAH sarve"_badhAM ja jinezvara bhagavaMto tulya guNavALA hoya che ane tulya ja phaLa ApavAvALA hoya che. vaLI, DAhIbenanI bhaktithI prasanna zrI cakrezvarI devI je hAra Ape che tenA madhya maNimAM zrI pArzvanAtha bhagavAnanuM biMba hatuM. A divya mALA DAhIbene zrI munisuvratasvAmInA kaMThe Aropita karI ane mALA tevI ja rIte tyAM rahI gaI. e paNa noMdha karavA yogya che. A DAhIbana paNa zrI bhaktAmara stotrano pATha roja trisaMdhyAe karatI hatI. zrI bharUca tIrthanA ItihAsamAM paNa A kathA potAnuM AgavuM mahattva pUruM pADe che. * "caraNodaka rahasya" * prabhAva kathA-8H A kathA bhaktAmaranA prabhAvanI sAthe mahAmuni mallarSinA caraNonA prakSAlano mahimA batAve che. zrI bhakatAmara stotrano prAraMbha paNa paramAtmAnA be caraNomAM namaskArathI thayo che. zrI mallarSinA caraNa jaLathI kozalanA rAjA sajjanano duSTa yogInIno doSa samI gayo hato. pU. guNasenasUrijI ma.sA.ne paMdaramA zlokano pATha karatAM koIka devIe AvIne mallarSi munino prabhAva jaNAvyo. mallarSi munine zrI cakrezvarI devI Adi ghaNAM deva-devIonI sahAya hatI. dhyAnamAM rahe ke mahAmuninA pAdajaLathI paNa ghaNAM deva-devIo prabhAvita thatAM hoya che. zrI cakezvarI devI paNa mAtra bhaktAmara stotranI ja adhiSThAyikA rUpe nahIM, paNa taponiSTha sAdhu bhagavaMtanI adhiSThAyikA rUpe mahAna zAsana sevA kare che. A gAthAmAM paNa baMdhamokSiNI vidyA ane svapna-vidyA be vidyAo che. * "pratibodha rahasya" * I prabhAva kathA-9H soLamI tathA sattaramI gAthAmAM anukrame zrI saMpAdinI ane para vidyAccheidinI vidyA che. paNa, A kathA to jina zAsananA mahAna kAruNika mahApuruSono ItihAsa che. parama zrAvaka satyasaMgaranA putrane pratibodhavA AcArya dharmadevasUrie ghaNAM prayatna karyA aMte A be gAthAnuM dhyAna dharatAM cakrezvarI devI pratyakSa thaI. dharmadevasUrie nAstika jevA putrane sAkSAtu narakanuM darzana karAvavAnuM kahyuM ane dharmadevasUrijI tathA rAjaputrane cakrezvarI devIe sAkSAta narakanuM darzana karAvI rAjaputrane dharmamAM sthira karyo. A kathA bhavya jananA bodha mATe mahApuruSonA parizramane biradAvanArI che. * "bharUcatIrtha jIrNoddhAra rahasya" * prabhAva kathA-10 : paramahaMta mahArAjA kumArapAla jenI zakti para gaurava anubhavatA hatA te mahAmaMtrI aMbaDanI A vAta che. A mahAna maMtrI aneka rAjyakAryomAM paNa niyamita bhaktAmarano pATha karatA hatA. banavA joga che ke kalikAla sarvajJa jevA guru bhagavaMta pAsethI ja AvA mahAna stotranA ke aDhAramI gAthAnA rahasyane pAmyAM hoya, game tema hoya, paNa A gAthAnI ArAdhanAno prabhAva Akhare bharUcanA zakunikA vihAra tIrthanA jirNoddhAra sudhI pahoMcyo. mahAmaMtrIe mAtAnI preraNAthI A mahAna kArya karyuM. A kathAnA vividha pAThAMtaro ke rUpAMtaro maLe che. paNa zrI cakrezvarI devIe caMdraprabhasvAmInI pratimA maMtrIne ApI-te ullekha mahattvapUrNa che. eka ThekANe jaNAvyuM che ke aMbaDanI mAtAe ApattimAM AvI gayela samasta saMghane eka sAthe samUhamAM aDhAramI gAthAno jApa karavAnuM jaNAvyuM ane aMbaDa maMtrIe paNa aDhAramI gAthAnuM dhyAna dharyuM. A gAthAnA dhyAnathI zAsanadeva pratyakSa thayA hovAnuM jaNAvyuM che. paNa devanuM nAma nathI jaNAvAyuM. zrI RSabhadeva bhagavAnanA yakSa tarIke gomukha yakSanI paNa kalpanA karI zakAya che. A gAthAmAM doSa nirnAzinI mahAvidyA che. aMbaDa maMtrIe rAtrimAM ja bhaya AvatAM A gAthAnuM rAtre dhyAna karyuM che; tevo paNa ullekha che. * "ziva-zAlinI rahasya" * prabhAva kathA-11 : prastuta kathA lakSmaNa zreSThinI che. A zreSThie potAnA guru pAsethI AmnAya sahita zrI bhaktAmara stotra zIkhela che. zrI devI cakezvarIe ene evo maNi Ape che ke jene AkAzamAM uchALavAmAM Ave to te sthira rahasya-darzana 265 2010_04

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thAya ane caMdra jevo ja prakAza Ape. vijJAnanA vidyArthIo AvA ullekhothI suMdara mArgadarzana pAmI zake che. AvA maNinI sahAyathI lakSmaNa zreSThie potAnA rAjAne rAtre prakAza karI Apyo ane rAjAne jitADyo. stotrane ke maMtrane AmnAya sahita guru dvArA ja meLavavuM bahu ja agatyanuM hoya che. e vAta barAbara khyAlamAM rAkhavI. A gAthAnA eka rUpAMtaramAM jaNAvyuM che ke AkAzamAM rAtre rahelA maNine pAcho kheMcavA paNa zreSTie A ja 19 mA zlokanuM pAchuM dhyAna karyuM. Ama, punaH AkarSaNanI zakti paNa A zlokamAM mAnavAmAM AvI che. A gAthAne azivopazamanI vidyAthI yukta jaNAvI che. dhyAnamAM rAkhavA jevuM che ke A gAthAnA sAtamA-cotrIzamAchatrIzamA ane sADatrIzamA-ADatrIsamAM akSarane eka sAthe vAMcavAmAM Ave to "zivazAlini" evuM vAMcI zakAya che. jeno artha azivane dUra karanAra evo ja thAya che. * "rAtri pATha rahasya" * . prabhAva kathA-12 : A kathA nAgapura nagaranA rAjA mahipatinI che. A rAjAnA praznono sAco javAba pU. vijayasenUrijI mahArAje jaNAvyo hato. A. senasUrijI mahArAja roja rAtre zrI bhaktAmara stotrano pATha karatA hatA. teone 21 mI gAthA gaNatI vakhate zrI cakrezvarI devIe badhAM ja prazno jANavAnI vidyA ApI. devI tattvo prasanna thaIne zuM zuM karI zake; zuM zuM ApI zake che; te noMdhavA jevuM che. * "zrI caMdraprabhasvAmI ArAdhanA rahasya" * v prabhAva kathA-13: A kathA parakAya praveza vidyAnA jANakAra zrI jIvadevasUrijI mahArAjanI che. teoe bhaktAmara stotranI A eka ja gAthAno AmnAya sahita jApa karIne sarve devone pragaTa karavAnI vidyA meLavI ane e vidyAthI zivabrahmA-viSNu-sUrya-gaNeza-skanda vigerene pragaTa karyA hatA. A gAthAmAM paNa zrI caMdraprabhasvAmIno ullekha thayo che. zrI caMdraprabhasvAmIno paNa aciMtya prabhAva manAyo che, te dhyAnamAM rAkhavuM. * "sUrimaMtra-siddhi rahasya" * prabhAva kathA-14: zrI bhaktAmara-stotranI mahimA kathAnI A caudamI kathA mahAna vidyA-siddha Arya khapUTAcAryanI kathA che. A AcArya bhagavaMtanuM puNyanAma grahaNa paNa mahAna siddhine ApanAruM manAyuM che. A gAthAono ArAdhya maMtra sUrimaMtra ja kahevAyo che. Arya khapUTAcArye paNa sUrimaMtra siddha karela mahAtmA che. emane paNa bhaktAmaranA A zlokanI sAdhanA karI tevo ullekha ApaNane khUba ja bhAvanA prere tevo che. A AcArya bhagavaMte potAnI A mahAna sAdhanAthI guDa zA pattana maMdiranA yakSanI mUrtine ane be mahAna kuMDIone paNa pAchaLa calAvI hatI. maMtra-camatkAra dvArA jina zAsanano mahAna prabhAva karyo hato. * "deva-duniyA rahasya" * prabhAva kathA-15 : A kathA paNa Arya khapUTAcAryanI mahAna maMtra siddhinI jaya gAthA che. zrI bhaktAmara-stotranI trevIsamI gAthAnI sAdhanA karI temaNe zrIcakrezvarI devInI pAsethI duSTa vyaMtarane kanja karavAnuM varadAna meLavyuM hatuM. duSTa ane hiMsA priya caMDikA devIe AcArya bhagavaMtanA gaLAmAM sAkSAt nakha mAryo to paNa divya sAdhanAnA prabhAve ane cakrezvarI devInA varadAnanA prabhAve e nakhano prahAra caMDikA devInA potAnAja kapALamAM thayo. AvI mahAna sAdhanA ane Avo prabhAva khUba ja dhyAnamAM rAkhavA jevo che. AvAM prakAranA varNano devI-duniyAnI vAto spaSTa karatAM hoya che. jainAcAryanI mahAnatA hoya che ke teo devone paNa potAnI sAdhanAnA ane upadezanA prabhAvathI ahiMsaka banAve che. caMDikA devIne ahiMsaka banAvI Arya khapUTAcAryae ""jaina jayati zAsanam' no jayanAda karyo che. * "ciMtAmaNi maMtra rahasya" * v prabhAva kathA-16: zauryapura nagaranA jitazatru rAjAnI A vAta che. temanI tamAma rANIone lAgelo vaLagADa AcArya zrI zAMtisUrinA abhimaMtrita jaLathI dUra thayo hato. rANIoe A jaLane AMkhe lagAvela ane tenuM pAna karela. abhimaMtrita jalapAnanI vAta to ApaNe karI che, paNa abhimaMtrita jalane bhagavAnanA prakSAlanI jema AMkhe lagADavAno vidhi dhyAnamAM levA jevo che. kathAmAM e paNa jaNAvAyuM che ke AcArya zAMtisUri mahArAje A kArya karIne te dvArA mahAna zAsana prabhAvanA karavA avadhUtano veza lIdho hato. jema keTalAMka AcArya bhagavaMto gAthA 20 thI 25, cha gAthAono ArAdhya maMtrasUrimaMtra mAne che. tema keTalAMka AcArya bhagavaMto A cha gAthAnA ArAdhya maMtrI tarIke ciMtAmaNI maMtrane mAne che. AcArya (296 rahasyagdarzana XXXXXXXXXXXXXXXX 2010_04

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bhagavaMta mAnatuMgasurIzvarajI ma.sA. nI anya kRti bhayahara stotra-namiUNa stotramAM A ja ciMtAmaNI maMtrano mahimA che. ciMtAmaNI maMtra jaina zAsanano mahAna maMtra che. spaSTa rIte A maMtra zrI pArzvanAtha bhagavAna ne udezIne racAyelo maMtra che. A gAthAono prabhAva vizeSa che. ema jarUra mAnavuM rahayuM. | zrI namiUNa stotramAM to kramathI gopavelo A maMtra maLI Ave che. tema A ciMtAmaNI maMtra bhaktAmaranI gAthA 21 ane 22 mAM sUcanA rUpa prApta thato lAge che. 21 mI gAthAno trIjo - chavvIsamo - suDatAlIsamo akSara anukrame "va-paha" che. prAkRtamAM badhA "sa"" eka ja hovAthI tene "vasaha" rUpe vAMcI zakAya che. ane ATalAM akSarothI ciMtAmaNI maMtranuM sUcana jarUra samajI zakAya. A ja rIte A ja gAthA 21 nA ADatrIsa-chavvIsa-suDatAlIsa ane aDatAlIsa akSaromAMthI "viSahara" paNa vAMcI zakAya che. te ja rIte gAthA bAvIsamInA tetAlIsamAM ane ADatrIsa akSarone vAMcatAM "prAsa'' eTale lagabhaga "pAsa" zabdanuM sUcana mAnI zakAya che. have thoDI ja akSaromAM toDa-maroDa thAya to A ja bAvIsamI gAthAmAMthI "sphaliMga" zabda paNa besADI zakAya tema che. ane "namiUNa" zabda paNa besADI zakAya tema che. Ama, A gAthAo paranI kathAonuM anupama mahattva che.. te dhyAna rAkhavA jevuM che. * "gurU Adeza rahasya" * prabhAva kathA-10 : gujarAtanA rAjA vRdhdha bhImadevanA vakhatanI vAta che. aNahilapura pATaNamAM banelI ghaTanA che. caNA veMcIne jIvana pUrNa karanAra caNika zrAvakanuM jIvana 26 mI gAthAnI ArAdhanAthI saMpattimaya banI gayuM.. traNa koThI bharelAM caNA sonAnA banI gayA.. A mATe guru mahArAjAe ApelAM Adezo maMtra-sAdhako mATe vizeSa upayogI che.. caNikanI ArAdhanAmAM ""(1) tulyuM namo zloka (2) 108 navakAra maMtra (3) brahmacaryanuM draDha pAlana (4) paMcAsarA zrI pArzvanAtha bhagavAna tathA zrI AdIzvara bhagavAnanI bhakti (5) zrI mahAlakSmInI pratimAnI ArAdhanA... A mahAna sahAyaka sAdhanA hatI.. zrI bhaktAmaranA koI paNa jApanI ArAdhanA karavA vALAe roja eka mALA to navakAra maMtranI avazya gaNavI ja joIe.. tathA dAridrayane dUra karavA mATe zrI mahAlakSmInI upAsanA karavI- A be sUcano khUba ja dhyAna ApavA jevAM che. zrI mahAlakSmI devI, zrI cakrezvarI devInI sakhI devI che.. zrI cakrezvarI mAtA bhaktAmarathI prasanna thAya che ane prasanna thayelI cakrezvarI devI dAridraya dUra karavA mATe mahAlakSmIne sUcanA karI zake che. caNike paNa Akhare zrI cakrezvarI devI sahitanuM zrI RSabhadeva bhagavAnanuM maMdira navuM banAvyuM tathA zrI mahAlakSmI devInA maMdirano paNa jirNodhdhAra karAvyo hato.. A zlokamAM cAra vAra "tulya' zabda AvatAM cAravAra "paM'' akSara Avyo. mAtra "yakAra' mATe ja kahevAyuM che ke yakAra (1) mitra milana, (2) ISTa prApti (3) dhyAna-sAdhanA ane sAttvikatAnI jAgRti mATe upayogI bIjAkSara che.. atre lakSmI prAptino artha koI paNa jAtanI ISTa prApti evo karavo.. Ama karavAthI A gAthA ane gAthAnA prabhAvano meLa maLI jAya che. * " aTTama ArAdhanA rahasya" * - prabhAva kathA-18: godAvarI nadInA kinAre Avela pratiSThAnapuranA rAjA hAlanI A kathA che. hAlane putra nathI.. putra mATe aneka sAdhanA karI.. niSphaLa thayo.. Akhare koI tyAgI munivare kRpA karIne tene zrI bhaktAmara stotrano jApa batAvyo.. A jApanA prabhAvathI traNa divasamAM zrI cakezvarI devI prasanna thaI. devIe eka apUrva puSpamALA zrI hAla nRpatine ApI.. ane puSpamALA rANInA kaMThamAM paherAvavA kahyuM.. A mALAnA prabhAvathI rAjAne tyAM putrano janma thayo. te putranuM nAma cakrAdAsa rAkhavAmAM AvyuM. A kathAmAM ArAdhanAnI vadhu vigata maLatI nathI.. paNa samasta zrI bhaktAmara stotrano traNa divasa aThThama pUrvaka akhaMDa jApa zrI hAla nRpatie karyo haze. tevuM lAge che. traNa divasa Ameya maMtra sAdhanA mATe agatyano samaya che. zrI bhaktAmara stotrano traNa divasano akhaMDa jApa avazya karavA jevo che. * "trisaMdhyA jApa rahasya" * prabhAva kathA-19: zloka 28, 29, 30 mAM zlokamAM koI paNa kathA ApavAmAM AvI nathI. zloka 31nI TIkAmAM gopAlaka (rabArI) nI vAta ApavAmAM AvI che. bhadra prakRtinA gopAlane guru mahArAje zrI bhaktAmara stotra ane zrI navakAra maMtra bhaNAvyo.. gopAle lAMbA samaya sudhI roja navakAra maMtra ane zrI bhaktAmara stotra no pATha karyo. ane jainAcAranuM pAlana karyuM. ekavAra prAtihArya sahitanI mUrtinA svapnamAM darzana thayA. bIje ja divase gocara bhUmimAM jinabiMba prakaTa thayeluM malyuM. CCCCCCCCGrahasya-darzana 267) Jain Education international 2010_0

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gopAle A pratimAnI suMdara sthApanA karIne cha mAsa sudhI zrI bhaktAmara-stotrano traNeya saMdhyAe jApa karyo. enA jApathI prasanna thaIne zrI cakrezvarI devIe gopAlane rAjyanuM varadAna ApyuM.. gopAla rAjA paNa banyo ane yudhdhamAM paNa zrI cakrezvarI devInI sahAyathI aparAjita ja rahyo.. cha mAsa sudhI trikALa zrI bhaktAmara stotranA jApano prayoga ArAdhake avazya karavA jevo che... * "maMtra AzcAya rahasya" * v prabhAva kathA-20: gujarAtanA bhImarAjanA senAdhipati jiNahAkanI jaina vIratAnI A kathA che. A kathA anyatra paNa prasidhdha che. mahAna daSThAdhipatie dhavalakapurA (dhoLakA) nA samasta kSetrane corothI mukta karyuM hatuM. A mahAna zrAvakanI upara navAMgI vRttikAra zrI abhayadevasUrIzvarajI mahArAjAe kRpA karI hatI. muzkelIthI jIvana nirvAha calAvatA A zrAvakane cakrezvarI devInI pratimA. zrI RSabhadeva bhagavAnanI pratimA temaja zrI pArzvanAtha bhagavAnanI pratimA ApI.. zrI kalikaMDa pArzvanAtha bhagavAnanA maMtrano AmnAya Apyo.. A kalikuMDa maMtrane ja A gAthAno maMtra gaNAvyo che. ane A maMtra sAthe zrI bhaktAmara stava roja gaNavAnI salAha ApI.. jiNahAka roja A pArzvanAtha bhagavAnanI pratimAnI pUjA karIne traNeya kALa bhaktAmara gaNato hato.. A ArAdhanAthI tuSTa thayela zrI cakrezvarI devIe potAnI sevikA devI dvArA eka ratna jiNahAkane mokalAvyuM. A ratnane bhujA para bAMdhI rAkhavAnuM paNa devI dvArA sUcana thayuM. A ratna bAMdhavA dvArA ja jiNahAka mahAna daMDAdhipati padane pAmyA hatA. upakAranI yAdamAM jiNahAke kasoTInA pASANamAMthI zrI pArzvanAtha bhagavAnanI bhavya pratimA banAvI, mahAna jinAlayamAM pU.A.deva abhayadevasUrIzvarajI ma.sA. nA hAthe pratiSThA karAvI.. A zrAvakanI kathA avazya vAMcavA jevI paNa che. ghaNIvAra mukhya ArAdhyadevI potAnI sahAyikA devI dvArA paNa kArya kare che te vAta noMdhavA jevI ane samajavA jevI che. * "svAnubhava rahasya" * v prabhAva kathA-21 : prastuta kathAmAM zrI somarAjA rAjavInI vAta che. A rAjavIne AcArya vardhamAna sUrino upadeza maLyo.. jaina dharmano svIkAra karyo. ane navakAra maMtra temaja zrI bhaktAmara stotrano roja pATha karavAnuM cAlu rAkhyuM. rAjakanyA manoramA para AvI paDelA upasarga vakhate somarAje 34mI gAthAnuM smaraNa karyuM. ane zrI cakrezvarI devInA sAnidhyathI hAthIne vazamAM laI rAjakumArIne choDAvI.. somarAja rAjya tema ja rAjakanyAno bhoktA thayo.. bhaya nivAraNanA varNanavALI A gAthAnA maMtro aMge zrI guNAkarasUrIzvarajI mahArAja spaSTa jaNAve che ke" eSu vRtteSu vakSyamANAH tat tat bhIharavRttavarNA egha maMtrA punaH punaH smartavyAH ato nApara maMtra nivedanam // " uparokta ullekhano spaSTa artha thAya che ke gAthA 34 mI thI gAthA 42 sudhInI gAthAmAM anukrame 1. hAthIno bhaya dUra karanAra 2. siMhano bhaya dUra karanAra 3. agnino bhaya dUra karanAra 4. sarpano bhaya dUra karanAra 5. yuddhano bhaya dUra karanAra 6. yuddhano bhaya dUra karanAra 7. jalano bhaya dUra karanAra 8. vyAdhi-rogano bhaya dUra karanAra 9. baMdhanano bhaya dUra karanAra zabdono ullekha che. A zabdo-A vargo- akSaro ja maMtra che. mATe bIjA koI maMtronI A gAthAnA ArAdhya maMtra rUpe jarUra nathI, tema chatAMya pU. haribhadrasUrijI mahArAje potAnI TIkAmAM anya maMtro A gAthA mATe saMbaMdhita batAvyA che. A aMge vidvAnoe uhApoha karI samAdhAna karavA jevuM che. ame to evuM samAdhAna sUcavI zakIe chIe ke jema A gAthAo pote maMtra che, tema apara maMtro paNa A gAthA saMbaMdhI mAnavA ane jema paMdaramI gAthAmAM paNa svapna vidyA ane baMdhamokSiNI vidyA che tema A gAthAmAM paNa gAthA rUpa maMtra che-te bhayanA nivAraNa mATe che ane bIjA paNa apara maMtro paNa tevA phaLa ApavAvALA che; tema svIkAravuM. zrI bhaktAmara stotranI gAthAnA anya prabhAvo to vAMcavAmAM Ave che. paNa, A gAthAnA prabhAvano to amane khudane ja anubhava che. UTInA hAthInA vikarALa jaMgalamAM meM A gAthAnA camatkArano paNa anubhava karelo che. amArI tathA munirAja naMdiyazavijayanI pAchaLa hAthI doDIne Avyo hato. hAthInI bhayaMkara doDathI amane Azcarya thayuM hatuM. Akhare aMtima samaya samajI rastAnI eka bAjumAM gayA. tyAM navakAra maMtra, amAro ISTa maMtra ane A bhaktAmaranI gAthAno pATha karatAM ja hAthI zAMta thaI gayo hato. teNe amArA caraNano suMDhathI be-traNa vAra sparza karyo hato ane khUba ja AnaMdapUrvakanI garjanA (218 rahasyadarzana XXXXXXXXXX 2010_04

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karI hAthI pasAra thaI gayo hato. uparokta prasaMga AjathI daza varSa pUrve banyo che. Aje paNa e prasaMga yAda AvatAM romAMca khaDAM thaI jAya che. bhaktAmara-bhaktAmara ja che. mAtra zrI cakrezvarI mAtA ja nahIM, paNa padmAvatI mAtA paNa A stotranI adhiSThAyikA rUpe kArya karatI anubhavAya che. + "nityasmaraNa rahasya" * pa prabhAva kathA-22: devarAja eka nirdhana zrAvaka che... chatAMya manathI samRddha che... bhakatAmaranI parama ArAdhanA enA aMtarane amIra banAvI rahI che... bhakatAmarano pATha roja cAlu ja che... dazA badalAvAnI hoya tyAre dizA paNa svayaM badalAya jatI hoya che... devarAja vyApAra mATe videza upaDyo... sAthe dhaNAM vyApArIo paNa hatAM... jaMgalamAM thaIne rasto pasAra thAya che... jaMgala bhayAnaka hatuM ane tyAM ja rAtri vItAvavAnI hatI. thoDIvAramAM garjanA karato eka siMha Avyo... gabharAyelAM sAthIo badhAM devarAjanI najIka pahoMcyA... devarAje aMtaranI parama zraddhAthI pAMtrIsamAM zlokanuM smaraNa karyuM... siMha vazamAM AvI gayo... namra banI gayo... humalo karavAnuM to dUra rahayuM, paNa devarAjanA caraNamAM vaMdana karato hoya tema besI gayo... potAnA paMjAmAMthI traNa kiMmatI ratna devarAjanI AgaLa dharyA... vyApArIo samajI gayA ke karAmata devarAjanI che... devarAje paNa vyApArIone dharma pamADyo. kiMmatI motInA prabhAvathI devarAja sukhI banI gayo. mAtra bhaya vakhate ja stotra smaraNa karavuM, evo bhAva na rAkhatAM nitya ananya bhAve smaraNa karavuM. A vAta paNa dhyAnamAM rAkhavI. keTalIka vakhate je maMtranuM nitya upayogIpUrvaka smaraNa thatuM nathI, te kharI vakhate ja yAda Avato nathI. upayogapUrvaka nitya-smaraNa karavuM e maMtra-sAdhanAno sonerI siddhAMta che... "jala-siMcana rahasya" * , prabhAva kathA-23: pratiSThAnapuranA lakSmIdhara zeThane jaina dharma pratye apAra zraddhA che. teozrI bhakatAmara-stotranuM roja dhyAna kare che... zeTha ekavAra sAthIo sAthe jaMgalamAM gayA hatA... tyAM ja dAvAnala pragaTyo... ekAeka Aga lAgI... zeTha bhakatAmaranuM dhyAna karyuM... devI cakrA pragaTa thaI... devI cakrAe ja bhakatAmaranI chatrIsamI gAthAthI abhimaMtrita jalathI Agane siMcavAnuM jaNAvyuM... thoDuM ja pANI Aga para chAMTavAmAM AvyuM ane agni zAMta thaI gayo... loko Azcarya pAmyA. atre devI potAnI ja hAjarImAM A gAthAnI prabhAvakatAne sthApita kare che... jala abhimaMtraNa jaina zAstronuM mAnya taMtra che... ""zAMtipanIyaM masta ta ta'' zAMtithI abhimaMtrita jala mastaka para chAMTavuM joIe. A vAta bahata (moTI) zAMtimAM che... jana-sAmAnyamAM A rivAja pracalita che. zraddhA ane AsthA jarUra saphaLa banAve che.... * "daivI-kRpA rahasya" * - prabhAva kathA-24: mahebhya zreSThinI draDhatratA putrInI A kathA che. zrI bhakatAmara stotranA prabhAvathI draDhatratAe potAnA saMkaTane dUra karI mahAna prabhAva phelAvyo hato. zoka patnInA caDhAvavAthI potAnA pati karmaNe ghaDAnI aMdara sApa rAkhI draDhatratAne mAravAnuM kAvatru karyuM. paNa sApa puSpa mALA banI gaI. cakrezvarIdevI bhakatAmara stotrathI prasanna thaI ane dharmano mahimA phelAyo. * "guru-sAdhanA rahasya" * A prabhAva kathA-25 : guNavarmAne zrI bhakatAmaranI mahAna sAdhanAe rAjya apAvyuM hatuM. potAnA baMdhu raNaketu e guphAmAM guNavarmAne sainyathI gherI lIdho hovA chatAM raNaketu A gAthAnA prabhAvathI ja vijayI banela che. gAthA naM.38 ane 39 baMneya gAthA yuddha bhayanA vijaya mATe hovA chatAMya bhakatAmaranI 39mI gAthA vakhate ja cakrezvarI devI e pragaTa thaIne guNavarmAne varadAna ApyuM hatuM e noMdha pAtra che. pU. gurudeva vikramasUrIzvarajI mahArAje kesaravADI tIrthamAM samUhamAM bhakatAmarano prAraMbha karyo hato te pahelAM paNa madrAsanA vivAdamaya cAturmAsamAM vivAdathI vijaya meLavI suMdara dharma prabhAvanA karavA A gAthAno jApa vizeSa karyo hato temaja bhakatAmaranA pATha daramyAna pU. gurudeva A gAthAnuM uccAraNa atyaMta ucca svarathI temaja badhI gAthAo karatA alaga rIte ja karatA hatA. zraddhA sadaiva phalavatI banatI ja hoya che. A gAthAnI ArAdhanA amogha phala denArI che. * "vrata-pAlana rahasya" * prabhAva kathA-26H tAmralipta nagaranA dhanavAha zeTha jinezvarasurIno upadeza pAmI jaina banyA . ahiMsAvratane dhAraNa karyu. ddhayamAM kaNA sthApI. bhakatAmara stotrano roja pATha karavAnuM zraddhA pUrvaka cAlu karyuM. siMhaladvIpanI dariyAI musApharI svahasyadarzana rahasya-darzana 269) 269 2010_04

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karatAM vikaTAkSIdevIe upadrava zarU karyo. hiMsakadevIe balidAna mAMgyuM paNa dhanavAha zeThe devInI vAta gaNakArI nahIM, zrI bhakatAmara stotrano pATha zarU karyo. mAtra e stotranA 40 mA zlokanA pAThathI ja vikaTAkSInA badhA upadravo niSphaLa gayA devI paNa dhanavAha zeThanA vrata pAlanathI khuza thaI ane pote paNa zeThanA vacanathI haMmezA jIva hatyA choDI dIdhI. zeThe paNa cakrezvarIdevI sahita AdIzvara bhagavAnanuM maMdira banAvyuM. * "roga-nivAraNa rahasya" * prabhAva kathA-20: ujajayinI nagarInA rAjazekhara rAjAnA putra rAjahaMsanI A ramaNIya kathA che. draDha dharma zraddhALukarma vipAkane samajanArI, mAnagirInA rAjAnI putrI kalAvatInI mahAnuM zraddhAnI A kathA che. pitAnI durbuddhinA kAraNe kalAvatInA lagna rAjahaMsa sAthe thayA. rAjahaMsane paNa potAnI aparamAtAe mahAna roga thAya tevuM bhojana karAvI dIdhuM hatuM. paNa kalAvatIe 41 mA zlokano pATha karyo cakrezvarIdevIe camatkAra karI roga-nivAraNano upAya batAvyo. roga dUra thayo. dhananI paNa prApti thaI ane kalAvatInI mahAn dharma zraddhAno vijaya thayo. atre devI e pote roga dUra karatAM roga dUra karavAno upAya sUcavyo e paNa dhyAna rAkhavA jevuM che. A gAthAno pATha karavAthI roga maTI jAya eno artha tyAM sudhI paNa samajI zakAya che ke yogya auSadha paNa anAyAse prApta thaI jAya ane roga jato rahe. * "japa-saMkhyA rahasya" * - prabhAva kathA-28 : dilhI para jallAluddInanuM rAjya cAlatuM hatuM te vakhatanI A vAta che. ajamera durga pAsenA nAnA gAmanA rAjaputra raNapAlane ajameranA mIre gunhAmAM lIdho. raNapAlane potAnA putra sahita pakaDIne dilhI mokalI dIdho. dilhInA kArAgRhamAM pitA-putra phasAI gayA. paNa raNapAla sarala pariNAmI hato. jaina sAdhuonA satsaMgamAM Avyo hato. navakAra maMtra ane bhakatAmara stotra para tenI aTala zraddhA hatI. kedamAM paNa tene A 42 mI gAthAno jApa cAlu rAkhyo. tanmaya thaIne jApa karatAM raNapAla dasa hajAra jApa sudhI pahoMcyo. turata ja koIka devI pratyakSa thaI. AvA samayamAM devIne joI raNapAla Azcarya cakita thayo. raNapAle devIne potAnuM svarUpa kahevA vinaMtI karI. devIe bhakatAmara stavanuM smaraNa karanAranuM rakSaNa karanArI tathA AdIzvara jinanI bhakatA cakrezvarIdevInI sevikA devI hovAnuM jaNAvyuM. raNapAla prasanna thayo ane devInI sUcanA vaDe baMdhana mukta thayo. ajamera choDIne citrakUTamAM potAnA parivAra sAthe AvIne AnaMdathI rahyo. garUDavAhanA devI cakrezvarI A stotranI mahAna adhiSThAyikA che ane Aje paNa potAnI sevikA devIo dvArA camatkAra sarje che. bhakatAmara stotranA anekAneka camatkArika anubhavo karI mahAnubhAvo zraddhALu AtmAo potAnA jIvanane dhanya banAvI rahyA che. Ama bhakatAmara stotranI 28 kathAthI ApaNe daivI duniyA ane daivI prabhAva viSe dhaNuM dhaNuM samajI zakIe tema chIe. A chellI kathAmAM 42 mI gAthAnA pAThanI saMkhyA 10,000 hajArane dhyAnamAM rAkhavA jevI che. ArAdhanA mATe jApanI saMkhyAnI pUrti thavI te paNa jarUrI che. zraddhA - bhakita ane ekAgratAthI A bhakatAmara stotra sahune preyanI prApti karAvIne paNa zreya arpavAnI mahAna kSamatA dharAve che. aThThAvIsa - aThThAvIsa mahAna prabhAva kathAonA rahasyanuM ahIM darzana karAvavAmAM AvyuM. A kathAo ApaNA romAMca khaDA karI de che. Aja divasa sudhI paNa zrI bhakatAmara stotranA AvA adUbhUta camatkAro thayA ja kare che. Ama, bhakatAmara stotramAM maMtro ane vidyAonA temaja yaMtro ane taMtronA aneka rahasyo che. pU. AcArya guNAkarasUrijI mahArAje potAnI TIkAmAM AvA dhaNA rahasyo batAvyA che. te ja rIte jeone padmAvatI mAtAnI kRpAthI svapnamAM vIzAyaMtrano bhAsa thayela che tevA aneka mahAna maMtra zAstranA vettA zrI medhavijayajI upAdhyAya zrI bhakatAmara stotranI pahelI ane chellI gAthAmAM stotra adhiSThAyikA cakrezvarIdevInA bIjAkSara "''nuM rahasya khole che... je gurUgamathI jANI levuM... ATE 2010_04

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gAthA rahasyArthI zrI bhakatAmara stotra; maMtra rahasya-vidyA rahasyanI sAthe sAhityanA paNa aneka rahasyono khajAno che. A khajAnA pratye paNa pU. medhavijayajI upAdhyAye sthaLe sthaLe IzAro karela che... A graMthamAM AvA badhAMya sAhitya rahasyo ane ciMtana rahasyone pragaTa karI zakAya tema nathI. chatAMya "ninaH yu" - "sakhya pra " - mavAta'' - "prathamaM bine" - vita 3" , " vita trapoDa" ane "stotra sa" jevA ciMtana padonuM thoDuM rahasya atre spaSTa karavAmAM AvyuM che.... * "jinapAdayugama" *) zrI bhakatAmara stotranA A prathama zlokamAM mahAmanA pU. mAnatuMgasUrijI mahArAja jinezvara bhagavAnanA caraNa-yugalane namaskAra kare che... bhAratIya saMskRtinI pAse anero saMskAra vaibhava che... A saMskRtine brAhmaNoe tathA zramaNoe vedanI RcAothI ane AgamanA AlApakothI sIMcI che... pulakita karI che ane phaLadrupa banAvI che... A saMskRtimAM pUjya puruSonA dhyAna mATe "caraNayugala' ja mahAna zakita saMsthAna-zakti pITha manAyuM che. lakSmaNe kahela vAta svAbhAvika yAda AvI jAya che... "nUpure tu manAnAma-nityaM pahaLavaMnata" he rAma! huM na keyura jANuM... na to kuMDala jANuM... huM to mAtA sItAnA nUpurone ja oLakhuM chuM. kAraNa, mAruM kArya mAtA sItAnA rUpane nirakhavAnuM nathI. mArAM nayano AbhUSaNothI aMjAtA nathI. mAre to zakita svarUpA jagadaMbA sItAnI sevA ja karavI che... e mATe joIe caraNa-yugalanI sevA... e mATe ja mAre oLakhANa thaI che A nUpuronI... A jhamajhama thatAM jhAMjharonI... A bhArata bhUmimAM maryAdA puruSottama rAma hatA... to maryAdAnA mahArathI lakSmaNa jevA diyaro paNa hatA... AvI ja koI saMskRti maryAdA ahIM zobhI rahI che... koI mahAna sAdhanA pathanuM rahasya uddhATana ahIM "binapatipurA'nA namaskAramAM thaI rahyuM che... prabhunA mukhaDAMnuM varNana kavivara pU. mAnatuMgasUrIzvarajI mahArAja sAheba dharAIne karyuM che... prabhunA prAtihAryonI suSamAne kavie cAra-cAra zlokathI varNavI che... paNa, e badhAM varNano AgaLanA zlokomAM che... ahIM to AMtara zakitaone ujAgara karatuM dhyAna che - "jinapAda yuganuM'' pUcho. A maryAdAnA mahArathI bharatane... emaNe cauda varSa rAja karyuM... kevI rIte ? rAmanI pAdukAone siMhAsana para sthApIne. ApaNe paNa mokSanuM mahAsAmrAjaya meLavavAnuM che, barAbara A ja rIte... bhAratanI ja rIte... dayanA siMhAsana para zrI AdinAtha dAdAnI caraNapAdukAo birAjamAna karIne ja... 000 Aje paNa zrI siddhAcala parvata para zrI AdIzvara dAdAnI caraNapAdukAono anero mahimA che. pU. AcAryadeva guNAkara sU.ma.sA. tathA pU. medhavijayajI upAdhyAyajI ma.sAhebe to pU. mAnatuMgasUrIzvarajI ma.sAhebe paNa A ja caraNapAdukAnuM dhyAna dharyuM che... evI saMbhAvanA darzAvI che, Aje prAcIna tIrtha zrI siddhAcalajI ane zikharajImAM paNa bhagavAnanI caraNapAdukAonI sthApanA che. caraNapAdukAonI pUjA-arcanA ane dhyAnanuM aneruM mahattva che... upAdhyAya zrI medhavijayajI ma.sA. to prabhujInA A caraNa kamalo pUjavA mATe jUnA vakhatamAM thayelI pAdapIThonI paNa yAdI Ape che... takSazilAmAM prabhunA virahathI saMtapta samartha rAjavI bAhubalIe paNa zrI AdinAtha dAdAnI pAdapIThanI racanA karI che.. mahAdAnavIra zreyAMsa kumAre paNa hastinApuramAM prabhunI pAdapIThanI racanA karI che... bharata mahArAjAe jinabiMbanuM nirmANa to bAdamAM karyuM... paNa, Adi jinanI pAdapITha to te pUrve ja pUjAvI zarU thaI gaI... e ja pAdapIThanuM mahattva che... caraNa-kamalonuM paNa mahattva che... A caraNo jyAM paDe te bhUmine paNa hemacaMdrAcArya mahArAje pUjya mAnI che... 000 mAnavanuM zarIra eka che... paNa pAda (paga) be che... daitamAM advaitane samajavAnuM A kevuM kAvyamaya sUcana che... vaLI baMneya caraNo svataMtra hovA chatAMya baMnenI vacamAM niyaMtraNatA che... svataMtratAmAMthI jyAre parasparanA sahakAranI bhAvanA bhUlAI jAya che tyAre duHkha-darda ane dAridraya ja bAkI rahe che. mAnave saMskRta rahevuM hoya ane vikRta na banavuM hoya to sahakArasahayoga ane samasaMvedananI vAto svIkAravI ja paDaze... 000 Ama to prabhunA eka aMgUThAnuM dhyAna paNa jIvanane dhanya banAvI de che... chatAMya samasta caraNa ane caraNayugalanuM sAthe ja dhyAna dharavAnuM AgavuM mahattva che... dhana ane Na, pojheTIva ane negeTIvanI jema ja jamaNAM ane DAbAnuM joDANa jarUrI che... prabhunuM jamaNuM aMga jamaNo pAda sAdhakanI anAdinI Asakitane zoSe che... prabhuno DAbo caraNa anaMta kALa sudhI Take tevI zAzvata zakitanA bIjane sIMce che... rahasya-darzana rahasya-darzana 271 271) 2010_04

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0 pApanuM zoSaNa - puNyanuM poSaNa, AzravanuM zoSaNa - saMvaranuM poSaNa, 0 parabhAvanuM zoSaNa - svabhAvanuM poSaNa... A caraNa-yugalathI ja thAya che... caraNa-yugalamAM zobhI rahela daza AMgaLIo dazavidha yatidharmanuM marmapUrNa sUcana che... AMgaLIo para camakI rahela daza nakha -daza dizAmAM sAdhakanA - bhaktanA amara yazane prasAravAnuM svAbhAvika varadAna Ape che... 000 graMthakAra-mahAmanA pU. mAnatuMgasUrIzvarajI mahArAje prabhunA caraNa-yugalane pApa ane tamo nA vistArane daLI nAMkhanAra kahyAM che... vidvAn traNeya TIkAkAroe pApa rUpa aMdhakAra evo artha karyo che... chatAMya e pUjyonA caraNamAM vaMdana karI mAruM mana "pApa ane aMdhakAra" - e baMnenA samUhane dUra karanAra evo artha karavA lalacAI rahyuM che... pApa dhaNIvAra to aMdhakAra rUpa hoya che, paNa koIka vAra prakAza mATe - AtmazakitanA AvirbhAva mATe eka chIMDu - eka bAkoruM paNa Ape che... puNyAnubaMdhI pApano eka evo prakAra che, je pApa rUpa hovA chatAMya puNya tarapha javAno mArga karI Ape che, paNa, aMdhakAra to kadIya mArga sUjhavA ja na de... adhAtI karmanI pApa prakRtio azubha nAma - azAtA vedanIya ane nIca gotranI prakRtio koIka vAra duHkha ApIne jIvanane paramAtmAnI pAse paNa laI jAya che... paNa, dhAtI karmano udaya aMdhakAra che... Atma guNone evA dabAvI de che ke prakAzanI eka pAtaLI rekhA paNa prakaTita na thavA de... prabhunA caraNo, pApa ane aMdhakAra, dhAtI ane adhAtI baMneya karmono cUro karanAra che... pApa ane ajJAnanI A joDIno nAza karavA prabhunA caraNa-yugalane ja pakaDavA paDaze... * " samyapha praNamya" * -00 mahAna tArkika pU. mAnatuMgasUrIzvarajI mahArAjA bhakatAmara stotra kaMI sUtra rUpe nathI banAvatAM, chatAMya jarUra paDe tyAre sUtra zailIno Azraya karatAM dekhAya che. dareka padanuM tArkika samAdhAna thAya tevI rItanAM ja zabda vApare che... teo navA karI zakata paNa... "nina para yu" pAse navA nahIM cAle... dharavALI jyAre gusse bharAI haze to paNa, he ! saMsArI tuM namIza to kharo ja... navA karIza to kharo ja... ane InkamaTekSavALo AvI ghabakaze... tyAM sarvene tuM navA (namana) to karIza, paNa prabhunI pAse zaraNAgati svIkAravI che ne ? prabhunA caraNa-yugalano Azraya karavAno che ne? have 'natvA" mAtra namaskAra nahIM cAle... have tAre "prANa'' ja karavuM paDaze... ''pracaMDa prayatna'' - e ""pra"' no artha che... namaskAra to paMdara prakAranA hoya che... paNa, ""praNAma' to mAtra eka mumukSubhAvano hovo joIe... anAdinI avaLI cAlane savaLI karavA mATe mAtra namaskAra nahIM cAle... praNAma karavo paDaze... AMtara zatrune bhagADavAnA che... ene mATe hAlaraDAM gAvAnA na hoya... enA mATe to hAkoTo kADhavAno hoya; prakRSTa prayatna vinA anAdinI vAsanA sApha thatI nathI. kacaro vALavA jevuM kAma hoya to navAthI cAle namaskArathI cAle... paNa, ukaraDo sApha karavo hoya to ''praNAma" ja joIe... A praNAma karatAM karatAM ya vidhine jALavavAnI che... ati utsAhamAM AvI jaIne vidhi rahita thaIne dhamAla nathI karavAnI. praNAma paNa samyaka rIte ja karavAno che... dIkSA lIdhA vinA - mahAvrata grahaNa karyA vinA mokSa na ja thAya te vAta sAcI... paNa, AMtaravRtti jo dezaviratinI na hoya - zrAvakanA vrato pALavAnI paNa bhUmikA na AvI hoya to sAdhuno veza paheravAno pracaMDa prayatna pragati na karAve... pachaDATa ja khavaDAve... "pApa'' zabdathI "sarvavikhyAtaLo" yAda Ave... e pada yAda Ave eTale "zrI navakAra mahAmaMtra''nI smRti thAya... navakAra eTale cauda pUrvano sAra - enI smRti maMgala nahIM, mahAmaMgala che... pelo savida zabda zrI tattvArtha sUtra''nI yAdI Ape che... sI Tarzana-jJAna-vAritraNa mokSamaH " e eka ja sUtra ne dvAdazAMgInA upaniSad rUpa gaNAvAyuM che... samyak praNAma paNa pAdayugane ja che ne... darzana ane jJAna eka ja che... eka pAda (paga) samAna che ane cAritra bIjA pAda samAna che... jema zrI tattvArtha sUtramAM kahevAyuM che ke darzana, jJAna ane cAritra traNeya bhegAM maLIne ja eka mokSamArga che... tema ahIM paNa zrata ane cAritra rUpa baMneyanA yugalathI-joDIthI ja mokSano mArga thAya che... mATe ja jarUra che... - "samyaka praNAma'nI... mahAkavi zrI mAnatuMgasUrijInI mahA tArkika zailI manane mugdha kare tevI che... A "samyaku'pada to be oraDAnA uMmarA upara mukelA dIpaka jevuM che... vacamAM rahIne baMneya oraDAMne prakAzita kare che... (272 racandarzana D 2010_04

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mavettAmara prata mauni maLi prabhAIIIsa6i 3ota' - tyAM paNa ""samyaku" joDAI zake che... ane "putI sI mAnavana''mAM paNa ""samyak pada joDAI zake che... eka vidvAna ciMtake prazna uThAvyo hato ke zuM bhakatadevonA mugaTanI maNinI prabhAne udyota karavAmAM ja prabhunI mahattA che ! kharekhara, to eka prakAza vadhAre hoya to bIjo prakAza abhibhUta thaI jAya... moTAM prakAzamAM nAno prakAza judo jANI zakAto nathI, to bhagavAnanA nakhanI kiraNAo devanA mugaTanA maNinI kiraNAone camakAvI kevI rIte zake ? devonA mugaTanI maNinI kiraNAo to jhAMkhI paDI jAya... prakAzita karavAnI vAta ja kayAMthI Ave ? mATe ja vicAravAnuM che ke mauni - e bhakatanA mastakamAM raheluM jAjvalyamAna sahaznAra cakra che ane teno "maNi' samAna madhya bhAga keMdra biMdu ja maNi che... AvA maNinuM samyaku udyotakapaNuM prabhunA caraNathI thAya che... kahevAya che ke gaNadhara bhagavaMto prabhunI pAse dIkSA le che... ane turaMta ja mana:paryava jJAna pragaTa thai jAya che... prabhunA caraNonI zaraNAgati Ave to jarUra kuMDalInI suSupta zakita mUlAdhAramAMthI saLavaLIne sahassAra cakramAM potAnA mukhane savaLuM kare... yogIo kahe che ke kuMDalInI jAgRta thAya, paNa jo adhomukhImAMthI urdhva mukhI banAvatAM na AvaDe to zakita to jAge, paNa patana pAmIne vinipAta ja thAya... mATe ja jarUra che kuMDalInI zakitane urdhvamukhI karavAnI. AvI urdhvamukhI zakita Ave che tyAre ja samyaka udyotakam rUpamAM prabhunI kRpA phaLe che... kuMDalInI zakita jAgRta karanAra dhaNAM che, paNa samyaka jAgaraNa karanAra to prabhu AdinAtha ! tuM ja che... tArA caraNa-yugala che... kaSAyanI kUratA ane viSayonI viSamatAne vilIna karanAra A "pAda yuga"ne punaH samyak praNAma... kaSAya ane viSayanI joDI ja che... viSayo kaSAya mATe mokaLuM medAna che... to udayamAM AvatAM kaSAyo viSaya mATe mahAna lohacuMbaka che... tethI ja pAdayuganI A joDIne kaSAya hattA ane viSaya hattAnA rUpamAM tAravI tene ""samyak praNAma' karavAno che... bhava jaladhimAM paDatAM jIvonA mATe A caraNa yugalo mAtra AlaMbana nathI-samyaku AlaMbana che... A vAtano bhAva kavie"nAcaH zivaH zivapazya munIndra paMthAH"mAM spaSTa karyo che... he bhagavAna ! tAro mokSa mArga zivarUpa che... maMgalarUpa che... mATe ja mAtra AlaMbana nathI... paNa, samyaka AlaMbana che... tame gADInA chAparAM upara beso ke saLiyA pakaDIne laTakI raho to paNa tamArAM gaMtavya sthAne to pahoMcI zako... paNa, tamane gADImAM jagyA maLI, ema to nA ja kahevAya. maMjhile pahoMcyA to kharA, paNa musIbate... mahA pIDAe... mahA vyathAe... pU. mAnatuMgasUrIzvarajI mahArAja sAheba to kahevA mathe che ke je tArAM caraNa-yugalane samyapha praNAma karI cUkyo che tenA mATe tAro mokSamArga samyaku AlaMbana che. mokSa maLe; te paNa anya khaTapaTa ane laTapaTa vinAno... temAM vyathA na hoya, viSamatA na hoya, vivAda na hoya - vaLI je tArAM caraNanA zaraNamAM AvIne mokSa pAmyo hoya tenuM AlaMbana jo koI sAdhAraNa jana paNa le, to paNa e sIdho ja pahoce... na ene aTakavuM paDe... na ene bhaTakavuM paDe... ane na rajhaLavuM paDe... na rakhaDavuM paDe... mATe samyak zabdano bhAva traNeya ThekANe joDavo... * "bhavajale" * 000 mana kayAreya prazna karI uThe che ke AvA moTAM kavie "bhava natha patatAM" evo prayoga karavo joIto hato.. " "jala' zabda to samudra vAcI nathI... "jala' zabda to mAtra pANIno ja vAcaka che... to zA mATe jaladhi jevAM zabdanuM grahaNa na karyuM... bhAI ! AgaLa "bhava' zabda vAparIne "jala'' zabda vaparAyo che... jo mavajhana che to "bhava-jaladhi' paNa che ja... "jaladhi''nuM eka biMduM paNa jala kahevAya che... amArA pU. mAnatuMgasUrijI mahArAje to bhavarUpa jaladhimAM paNa DubatAM sahune rokayA che ane jaladhinA eka biMdu rUpe maLatAM jalamAMthI paNa rokayA che... viSaya-kaSAyano samULago nAza to karavo ja che... paNa, e jyAM sudhI sAdhya na bane tyAM sudhI bhava jala lavamAM ke bhava jalabiMdumAM paNa koIne DUbavA devA nathI... janma-maraNa rUpa saMsAra cakramAMthI paNa sahune taravAnuM AhavAna che... to pratikSaNa pedA thatI viSaya ane kaSAyanA lavathI-bhavanA jalathI paNa dUra rahevAno Adeza che... kAraNa, bahAra rahela jaLa ane jaladhimAM rahela jaLamAM jalatva jAtijalapaNuM samAna ja che. pU. mAnatuMgasUri ma.sA.ne kahevuM che ke bhale bahAra raheluM jaLa koI prazasta kaSAya tane DubADI nahIM zake, paNa enI jAti DubADanArI ja che... jAtibhAImAM jAti doSa AvyA vinA nahIM rahe... aho ! pU. mAnatuMgasUri ma.sA.nI mahAmatinuM jeTaluM avagAhana karIe teTaluM ochuM che... A graMthamAM AvI rIte rahasyArtha ratno che... saguruonA ane abhyAsanA umaMge jarUra tame A rahasyArthI bhaNI jIvanane dhanya banAvI zakazo... /YYYYYYYY44444444444447777777777 rahasyadarzana 273 ) 2010_04

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* "prathama jinendra" * 000 keTalAyane prazna thAya che ke zrI siddhAcalanA darabAramAM zrI AdinAtha dAdAnI sAme zrI bhaktAmara stotra to bolAya; zrI AdinAtha bhagavAna birAjamAna che. evA zrI kulpAka tIrthamAM ke solAroDa para navA thayelAM jinAlayamAM zrI AdinAtha bhagavAna che tyAM to zrI bhaktAmara stotra bolAya... are, koI paNa zrI AdinAtha bhagavAnanI pratimA sAme bhaktAmara-stotra bolAya... paNa, zrI uvasaggahara tIrthamAM zrI pArzvanAtha bhagavAnanI sAme kevI rIte bolAya ? zrI zaMkhezvara dAdAnI sAme zrI zaMkhezvara tIrthamAM kevI rIte bhaktAmara bolI zakAya? janmAdi kalyANaka bhUmi banArasamAM zrI pArzvanAtha bhagavAnanI sanmukha kevI rIte bhaktAmara bolI zakAya ? zrI munisuvratasvAmInA rUDAM tIrtha zakunikA vihAramAM kevI rIte bhaktAmara-stotra bolI zakAya ? A badhA ja praznonuM nivAraNa che; pU. guNAkara su.ma.sA.nA samAdhAnamAM "prathamaM ninedra''-A padanA rahasyArthamAM zrI bhaktAmara-stotra e sarva jinendra bhagavaMto samakSa thaI zake tevI A sarva vyApI stuti che... jina vizeSathI nahIM... jina sAmAnyanI stuti che. sAmAnya saMvAdI che... vizeSa vivAdI che... ApaNe to hRdayanA bhAvono saMvAda paramAtmAnI sAthe karavo che... mATe ja "prathama jinendra"no artha samajavo che... vAdIo to ema paNa kaheze ame je bhagavAnane mAnIe chIe te ja bhagavAna jinendra che. pU. mAnatuMgasUrIzvarajI ma.sA. to anekAMtI che... e to jagatu tattvanA lavAdI che. emaNe vAdIone kahyuM -"bhale tame koI paNa devane jinendra kaho... amAre tyAM jaina darzanamAM nikSeponI racanA che... dravya jinendro koIpaNa hoI zake che... duniyAnA dareka devone tame dravya jinendra kahezo to paNa pU. mAnatuMgasUrIzvarajI ma.sA.ne kazo ja vAMdho nathI... dravyathI to ghaNAM ya tIrtha nAyako hoya zake che. paNa, ahIM jarUra che; bhAva jinendranI eTale ja to mahAkavie "jidra" eTalo ja zabda vAparyo che. "RSabha" e zabda paNa vAparyo nathI. temaNe to "jinaMdra" zabdane AgaLa karyo che... vizeSa nAma nahIM.. sarvanAma ja pADyuM che. paNa, A nAmane-jinendra zabdane "prathama" vizeSaNa ApI adUbhuta kauzalya vAparyuM che... "prathama" zabda marma kahI janAro zabda che. prathama jinaMdra = eTale pahelAM bhagavAna... A artha to che ja... paNa, "prathama eTale mukhya, prathama eTale uttama... prathama eTale prAcIna" AvA paNa artho che. pU. mAnatuMgasUrIzvarajI ma.sA. dravya jinendranI nahIM... bhAva jinendranI stuti kare che. cAre ya nikSepomAM mukhya nikSepa bhAva-nikSepa ja che ane tethI ja "prathama jineMdra" - eTale bhAva jinaMdra artha karavAno... mane lAge che ke ghaNAM ghaNAM stavano banyA haze... ghaNI stutio banI haze... paNa, mAtra "prathama jinaMdra"- eTaluM ja kahIne AkhA stavanamAM-saMpUrNa stotramAM konuM stavana che; eno jarAya aNasAra na thavA de tevuM to A ja stotra haze... TIkAkAra guNAkarasUrIzvarajI ma.sA. eTale ja lakhe che. prathama-prasiddha-AdavA sAmAnya tIrthakarama. jinendra zabda paNa ahIM sAmAnya zabda che... to prathama zabda paNa sAmAnya jevo ja lAge che. dArzaniko kahe che - "darzana" to sAmAnya che. nirAkAra-nirvikalpa jJAna che... temAM vivAda hoto nathI. mithyAnI chAMTa hoya che savikalpa jJAnamAM-vizeSa jJAnamAM. mATe ja mithyAnI chAMTane oLaMgI janAra pU. bhAnatuMgasUrIzvarajI ma.sA.e "prathama jiteMdra" e baMne ya zabdo vyApaka ane sAmAnya vAcI ja lIdhAM che. harihara-brahmA-viSNu-payagambara-oliyA ke khrIsta koI paNa niMdra hoya to pU. mAnatuMgasUrIzvarajI ma.sA.ne nA nathI kahevI... bhale e dravya jinaMdra hoya... ahIM to stuti karavAnI che. bhAva jinaMdranI-zuM mAtra RSabhadevanI ja... ? nA... "je a aIyA siddhA, je a bhavistRti NAgae kAle" ... namutyu NaM sUtranA aMte bolAto A pATha ahIMyA sUcita che... pUjya mAnatuMgasUrIzvarajI ma.sA.nuM A stotra bhAva jinaMdranI stuti che... mAtra RSabhadeva bhagavAnanI nahIM... atItanA anaMta ane anAgatanA anaMtanI sAthe vartamAnamAM vartI rahela tamAma jiteMdranI stuti che. je jineMdra mukhya che. je jineMdra uttama che, temanI stuti che. prathama zabdanA "pahelo" ane prAcIna (pUrve thaI gayelA) evA be artho tarapha pU. mAnatuMgasUrIzvarajI ma.sA.no eTalo jhoka nathI... jeTalo jhoka che - prathama eTale mukhya ane prathama eTale uttama... A prathama zabdanA kAlAtIta ane vivAdAtIta arthamAM pU. mAnatuMgasUrIzvarajI ma.sA. ramamANa che... ApaNe paNa AvAM ja jinaMdranA caraNomAM vaMdana karavAnuM che. * "cittahareH udAreH" * AvA niMdranI stuti surendroe karI che. cosaTha Idroe karI che. ApaNI pAse surendro dvArA jinendranI thayelI stutiono pracUra saMgraha to nathI, paNa eka stuti to surendra stutinA rUpe ApaNane avazya maLe che... ApaNe e stutine (174 rahasyagdarzana XXX) 2010_04

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surendra stutine zakrastava rUpe gaNIe chIe. zakra eTale Idra. AvA suraloka nAthe karelI stuti "namuttharNa stotra" kahevAya che. pU. mAnatuMgasUrIzvarajI ma.sA.nA lakSyamAM AvI ghaNI ghaNI stuti che... A badhI ja stutio pU. mAnatuMgasUrIzvarajI ma.sA.nA "cittahara" "manohara" lAgI che. "udAra" eTale bhavya lAgI che... tethI ja pU. mAnatuMgasUrIzvarajI ma.sA.e A stotrane zrI bhaktAmara stotrane paNa "cittahara" banAvyuM che. ane "udAra" banAvyuM che. suraloka nAtha zabda paNa jANe sahetuka ja vaparAyo lAge che. devaloka nAtha zabda hota to mAtra IdronI ja vAta Avata... paNa, suraloka nAtha zabda che... "sura" eTala devo to kharA ja... paNa, tamAma paMDito-mahAkavio e paNa "sura" zabdanI paridhimAM AvI jAya che. paMDitonA samudAyanA nAtha jevA mahApaMDito dvArA paNa paramAtmAnI stavanA thaI che devonA nAtha Idroe paNa prabhunI stuti karI che, to bauddhika jagatanA Idroe paNa paramAtmAnI stuti karI che... tethI kAvya zAstranA prANa samA " zabda" ane " artha"nI manoharatAno ahIM IzAro thaI gayo che... ahIM bhaktAmara stotramAM zabda to cittane haraNa karanAra che.. manohara che... ane artha "udAra" che... kAvya zAstra zuM che? zabdanA sauMdaryanI sAthe arthanA cAturyanuM Ayojana che... zabdo to ghaNAM hoya che... artho paNa ghaNAM hoya che... paraMtu "cittahara" zabdathI udAra arthone kahe tevA zabdo joIe. | "maNi" ane "ratna" baMne ya zabdo che... artho to baMneyanA vyApaka che... udAra che... paNa maNi zabda cittahara che. mATe udAra arthane paNa cittahara zabda dvArA karavo e ja kAvyakAranI khUbI che. are, A "cittahara" zabdanA badale cittAkarSaka paNa kahI zakAya. paraMtu "cittahara"mAM je manoharatA che, te cittAkarSaka zabdamAM nathI. sahajarUpe bolI zakAya... sahajarUpe samajI zakAya ane arthano bhrama pedA na kare tevA zabdomAMno "cittahara" eka zabda che... zrI bhaktAmara-stotramAM vaparAyela zabda-zabdane khuMdI vaLanArane samajAze ke ahIM "cittahara" zabdano ja prAdhAnyathI upayoga karavAmAM Avyo che. "sarva" zabda karatAM "sakala" zabda vadhu "cittahara" che... "suravizva" ke "ghunAthavizva" karatAM "suraloka" zabda vadhu manohara che, raLiyAmaNo che... Ama, udAra arthane cittahara zabdathI kahevAnI kaLA e mAtra kAvya kaLA ja che tema nathI... jIvana kaLA paNa che... keTalAMya mahAnubhAvono Azaya khUba sArI vAta karavAno hoya che... paNa, zabdanI pasaMdagImAM mAra khAI jAya che... AvA mANasonI phariyAda che... "ame sAcuM kahIe chIe, chatAMya koI sAMbhaLatuM nathI..." paNa, zabdakoSonuM sarjana zA mATe che? sAcuM paNa sArI rIte kahI zakAya mATe ja to zabdakoSa che... je vAta na samajAya tene adharI che ema kahevI e cittahara zabdanI rajUAta che... paNa, e ja vAtane mAthAM phoDanArI vAta kahIe to cittaharanA badale cittanAzaka banI jAya che... mATe ja jIvanamAM cittahara zabdano saMcaya karo... gujarAtImAM to kahevAya ja che ne "bolatAM na AvaDe te jarUra boLe''... cittahara zabda nahIM hoya ane tame bolavA jazo to bolIne bAphazo... eka jyotiSazAstranA paMDite bhaviSya bhAkhIne kahyuM - "tamArI najara sAme ja tamArA badhAM sajjano marI jaze... tame svajana viyogathI pIDAzo...'' bIjAM jyotiSe eja bhaviSyavANIne kahI - "tamArAM samasta parivAramAM tamArAM jevuM dIrghajIvI koI nathI. badhAM ja tamArAM AziSa sAthe ja paralokamAM sIdhAvaze'. baMneya pAse artha to eka ja che... paNa, eka "cittahara" rIte vAta kare che, tyAre bIjo cittane cIrI nAMkhe che... pU. mAnatuMgasUrIzvarajI ma.sA.nI zikhAmaNa che ke paramAtmAne to cittahara zabda ane udAra arthavALA stotrathI ja stavajo... paNa jIvAtmAne-dareka nAnAM moTAM jIvone... are pApI ane aparAdhIone paNa cittahara zabdothI bolAvajo.... pU. mAnatuMgasUrIzvarajI ma.sA.nI cittahara zabda ane udAra arthanI vAtanuM uMDANa ghaNuM che... zabdo paNa cittahara hovAM joIe... zabdanuM Ayojana paNa cittahara hovuM joIe... ane zabda Ayojana pAchaLano Azaya paNa cittahara hovo joIe.... zokamaya-azubha samAcAra ApatAM keTalAMyano Azaya ApaNAM zokane sAMkaDo karavAno hoya che. to keTalAMkano Azaya A zokamaya samAcAra ApaNAM hRdayane UMDo ujharaDo bhare tevo hoya che. teonA Azaya pramANe ja zabda saMyojana thAya che. jyAM sudhI hRdayamAM jIva mAtra pratyeno sanmAna bhAva (Reverance of Le) na jAge, tyAM sudhI cittaharapaNuM zabdomAM ke vAtomAM, vicAro ke uccAromAM na jAge... ane tethI ja lokonAM cittaharaNanuM sarjana karavA mAMgatA mAnave pote udAramanA banavAnI jarUra che... kAvya-zAstramAM "udAra"no artha vizALa-vyApaka jevo bhale thato hoya, paNa jIvana zAstramAM udArano artha che. "svArthano saMhAra"... jyAM sudhI svArthanuM sarjana che, tyAM sudhI udAratAnI kalpanA zakya nathI... jyAM sudhI "meM" ane "mArA" no temaja "huM" ane "mArUM" no vaLagADa che, tyAM sudhI udAratA Ave nahIM. saMskRtanA kavioe to kahyuM che ke "ayaM nijaH paro veti, gaNanA laghu cetasAma, udAra caritAnAM tu, vasudhaiva kuTumbakam' A mAro ane pelo pArako evI gaNatrI to sAMkaDA manavALAnI che. jyAM svArtha che... tyAM saDo che.. paNa, jo udAratA AvI jaze... "huM" ane "mArUM" cAlI jaze to A samasta vasudhA-samasta pRthvI tAruM kuTuMba thaI jaze... jyAM sarva svajana hoya tyAM parajana koNa ? udAratA mAtra dhana ApavAthI nathI AvatI... dhana ApavAthI, vAparI nAMkhavAthI, are dAnamAM paNa Krahasya-darzana rahasya-darzana 205) 275 www.ainelibrary.org 2010_04

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ApI devAthI dAnavIratA Ave, paNa udAratA to moMghI che. dAna lenAra mAnavIne kadIye koInuM dAna levuM na paDe... evA vizuddha bhAvono uchALo dAna ApatI vakhate Ave to udAratA... "Aje huM tane dAna ApuM chuM... paNa, kAle tuM samasta vizvane dAna ApanAro banaje".-evI udAtta ane bhavya bhAvanA Ave to ja udAratA. pU. mAnatuMgasUrIzvarajI ma.sA. kAvya vijJAnanI sAthe jIvana sAphalya vijJAnano IzAro kare che... kAraNa, teo to udAra che... emanI vAta paNa ApaNane sparze che. apIla kare che. kAraNa ke emanAM zabdo-emanA zabdanuM Ayojana kharekhara "cittahara" che... - emanA bhAvo-emanA Azayo kharekhara udAra che. * "vigata trapoDae" * gujarAtI bhASA paNa kamanIya che... manohara che... khUba ja nAnapaNamAM sAMbhaLyuM hatuM-"zaramAya te karamAya" zaramamAM rahenAro kadIye potAnI vAta rajU karI zakato nathI... kadIye jIvananA kSetramAM phAvI zakato nathI... enuM jIvana puSpanA pAMdaDAnI jema mAtra garamIthI karamAIne zuSka banI jatuM hoya che. jene karamAvuM na hoya... jene jIvanamAM rasikatA keLavavI hoya... jene jIvananA jaMgamAM phAvI javuM hoya tene zarama choDavI ja paDaze... pU. mAnatuMgasUrIzvarajI ma.sA. ahIM "vigata trapo" zabdano upayoga kare che... ApaNe tyAM paNa "lAja-zarama" evA zabdo vaparAya che. "lAjavuM ane zaramAvuM- e be judI cIja che. potAno guno hoya, pote khoTo hoya to mAnava lAja anubhave che... paNa, jyAre ene "mane koI zuM kaheze"-evo vicAra pedA thAya che... eTale zarama Ave che... sabhAmAM UThIne potAnA mATe koI cIja mAMgavI hoya to mANasane lAjano anubhava thAya, paNa koIkane be zabda sArAM kahevA che... chatAMya kahI zakato nathI, kAraNa ke ene zarama Ave che... AvI zarama Atma-vizvAsano abhAva che. pU. mAnatuMgasUrIzvarajI ma.sA.nA "vigata trapoDahaM"nA ghoSamAM; huM Atma-vizvAsano raNakAra sAMbhaLI rahyo chuM... pU. mAnatuMgasUrIzvarajI ma.sA. mAnava mAtrane A stotra dvArA Atma-vizvAsanuM amRta pAna karAve che. "zAne Daro cho jagatathI ?" ATalo badho kSobha kema anubhavo cho ? ATalI badhI zarama zAne rAkho cho ?-taiyAra thaI jAva jagatanA saMgrAmamAM... ahIM saphaLatA maLaze... AtmavizvAsuone. ekavAra tamArI zaramane tame oLaMgI jazo eTale jIvananA jaMgamAM saphaLa thaI javAnA. tame pRthvI jagatanevanaspati jagatane joyuM nathI... ahIM hajAro varSanA vRkSo potAnAM totiMga thaDone laIne jaDa jamAvIne beThAM che... chatAMya pelAM navA ugatAM aMkurAne jarAya kSobha che; kharo ? bhale, pelAM mahAkavio stotra banAvIne jAmI gayA hoya, paNa pU. mAnatuMgasUrIzvarajI ma.sA. pharamAve che ke mArA hRdayamAM jo kAvyano aMkuro phUTI nIkaLato hoya to mAre to te aMkurAne zA mATe dabAvavo joIe ? zA mATe evA totiMga vRkSothI lAjavuM joIe ? ane eTale ja A bhaktAmara pracaMDa Atma-vizvAsathI racAyelI-gavAyelI kavitA che. jenI pAse pUrva taiyArI pUrNa che... tene kSobhanI... DaravAnI. zaramAvAnI jarUra nathI... mAnavI kaheto hoya che ke ene lokono Dara lAge che... mane lokonI zarama Ave che... paNa, kharekhara to te potAnI AvaDatanI adhurAzathI ja Darato hoya che. Atma-vizvAsano abhAva ja; tene bharakhI jato hoya che... zAne jIvanamAM Atma-vizvAsa vihIna banIne jIvavuM ? pahelAM ja prayatnathI koI pUrNa banyo nathI... tIrthaMkaro mATe paNa niyama che ke teo bhavamAM samyaktva pAme che, te ja bhavamAM mokSa jatAM nathI... mokSe javAnA traNa bhava pUrvethI tIrthaMkara nAmakarma nikAcatAM samyaktva pAmIne. e ja bhavamAM bhale ghaNAM AtmA mokSe jatAM hoya, paNa, tIrthaMkaro to samyaktva pAme e ja bhavamAM mokSamAM jatAM nathI... kSobha zAno che ? gati che; to maMjhila maLavAnI ja che... pelAM mahAna ciMtakane koIke temanI saphaLatAnuM rahasya pUchayuM... emano javAba hato... "mArI dareka niSphaLatAthI mAro Atma-vizvAsa vadhyo che" dareka niSphaLatAne meM saphaLatA na mAnI paNa, saphaLatAnI sIDI mATe pagathIyAM tarIke upayoga karyo che... zaramane jItI janAramAM, kSobhane oLaMgI janArAmAM niSphaLatAne niSphaLa karavAnI zakti pragaTe che..." mahAna kavi pU. mAnatuMgasUrIzvarajI ma.sA.nA A bhAvo spaSTa karavA pU. meghavijayajI upAdhyAya potAnI TIkAmAM khulAso kare che. "atrAyaM hetuhetumad bhAvaH, yato'haM vigatatrapo ataH budhyA binA'pi stotuM samudyatamatirasmi" huM buddhi vagarano hovA chatAM paNa stavanA karavA mATe udyata thayo chuM... mATe zaramAuM chuM.. evo artha nathI karavo, "zarama" e kArya che ane buddhi vinAnI stutino prAraMbha e kAraNa che... ema nathI samajavAnuM... paNa, buddhi vinA paNa stavanA e kArya che... ane mArAmAM jarAya bhaya nathI... kSobha nathI. zarama nathI... huM "vigata pa" chuM e kAraNa che... jo mArAmAM kSobha hotamArAmAM Atma-vizvAsano abhAva hota to huM kadI A kAvya banAvI na zakyo hota. pU. meghavijayajI upAdhyAye mAtra bhaktAmaranI TIkAno artha nathI pragaTa karyo... paNa, mAnatuMgI mahAsiddhino mahAmaMtra paNa rajU karyo che. ekavAra nahIM... rahasya-darzana ***** 276 2010_64

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hajAravAra noMdhI rAkho- zaramAzo to karamAzo" paNa, Avo Atma-vizvAsa ApaNane kema nathI Avato A ja prazna che... Avo Atma-vizvAsa keLavavo hoya to zuM karavuM e ApaNo prazna che... Atma-vizvAsanuM rahasya che avaMcatA... kadIye AtmAne chetarazo nahIM... je AtmavaMcaka che, je potAnI jAtane ja ThaganAro che, tenAmAM ja Atma-vizvAsa nathI hoto... AtmAne chetaranArAonA hAkoTA moTAM hoya che. paNa, emanAmAM "hAma" nathI hotI... hAma-hiMmata-Atma-vizvAsa to Atma-sanmAna karanArAomAMthI ja pragaTe... AtmAno avAja jene sAcI vAta kaheto hoya, te ja vAta pramANe vartanArAmAM Atma-vizvAsa pragaTe che... khUba ja prayatna karo-"Atma-vizvAsamAM AgaLa vadhavAno"... jagatane chetaranArAM eka divasa pakaDAI jAya che.. paNa, jAtane chetaranArA to sarvadA paTakAI jAya che... mATe ja jAtane kadI paNa chetarazo nahIM... jAtane chetaranArA pAse Atma-vizvAsa nahIM ja Ave. Atma-vizvAsa vinA kadI saphaLa nahIM ja thavAya. pU. mAnatuMgasUrIzvarajI ma.sA. saphaLa kavi che. zrI bhaktAmara stotra e emanI saphaLa kRti che. kAraNa ke, pU. mAnatuMgasUrIzvarajI ma.sA.mAM pracaMDa Atma-vizvAsa che... emanuM zrI bhaktAmara stotranuM sarjana akhaMDa Atma-vizvAsa sAthe thayuM che... rAjAnA darabAramAM kSobha thayo hota ke "huM A beDIone kevI rIte toDI zakuM?" are, A to deva che... huM paramAtmAnuM smaraNa karIza ne devo pramAda vaza thaIne nahIM Ave to zuM thaze ? "basa AvA kAyara vicAro hota to Atma-vizvAsa na Avata ane AvA mahAna stotranuM sarjana... AvI mahAna zAsana prabhAvanAnuM sarjana kadIya zakya na banyuM hota. "vigata trapoDahaM" eTale lajjA vinAno evo artha nahIM karavAno... koI ghIThA gunegAra jevo artha nahIM karavAno... paNa, "vigata trapoDahaM eTale kSobha ane zaramane phagAvI daIne, "huM pracaMDa Atma-vizvAsano svAmI chuM" tevo artha karavAno... * stotra sarjaka zrI bhaktAmara stotra kAlajayI kRti tarIke kaMDarAyeluM che... keTalAMka ciMtana-bIjono khyAla gAthA-rahasyArtha rUpe Apyo. A graMthanI to maryAdA paNa ochI che ane samaya paNa ocho che. chatAMya AkharI zlokanA ciMtana bIjanuM Alekhana karyA vinA badhuro rahI jato hoya tevuM lAge che. hRdayanI urmione jayAM jayAM vAcA maLe che, tyAM tyAM zAzvatuM sarjana thaya ja kare che. A aMtima zlokano prathama zabda che "stotra saje'. 'stotra gnajaM" ane "lakSmIH" e be zabdo para to bhaktAmaranA TIkAkAro AvarI gayA che. pU. guNAkarasUrIzvarajI ma.sA. nI pUrve koI paNa bhaktAmaranI TIkA haze tevuM lAgatuM nathI ane kadAca koIke te pUrve paNa TIkA racI haze to teonI samakSa to koI TIkA hatI ja nahIM, evuM lAge che. Ama, chatAMya emaNe AkharInI gAthAmAM je rasa vaividhya vahAvyuM che. e mAtra temanI vidvatAno nahIM, emanI vizeSa prajJAno pUrAvo che. gAyeluM gAvuM - emAM vizeSatAnI AvazyaktA nathI hotI. paNa, evuM "gAvuM'' ke pAchaLavALA sahune - jamAnAnA jamAnAone e gAyeluM gAvuM paDe. AvI racanA vizeSa jJAna vinA thaI zaktI nathI. TIkAkAra pU. guNAkarasUrIzvarajI ma.sA. e A gAthAnA cha (6) artho karyA che. emane paNa koI bIjAM kAryanI utAvaLa haze. phakata cha (6) ja artha karIne aTakI jAya, evI emanI prajJA nathI, paNa maryAdA che. chatAMya A maryAdAmAM rahIne paNa vidvAnuM vAMcakone IzAro kare che. "jo zumoDarthaH sughamaH ghacA cArage'' he sudhI ! he ! buddhinA bAdazAho ! Ama, to meM cha (6) artha karyA che. tamAre tamArI buddhine vikasAvIne bIjAM paNa artho karavA. khAsa, je artha karo te zubha artha karajo. graMthakAranuM hArda jaLavAya. graMthakAranuM gaurava vadhe ane vAMcakanuM paNa gaurava vikasita bane. " vAMcakanI dizA badalAya ane dazA sudhare... enuM ja nAma zubha artha'. AvAM arthanuM sUcana karI pU. guNAkarasUrijI ma.sA. ApaNane mAtra eka ja gAthA mATe nahIM. paNa, samasta zrI bhaktAmara stotra mATe e dizA ApI che. samasta zrI bhaktAmara stotra mATe ja ema kema mAnavuM? samasta zAstro mATe A ja vAta samajavAnI che. ane WAsa surakSa maita kalyo'' eka sUtranA anaMta artha thAya che te vAtane pratyakSa karavAnI che. cAlo. to. sahu prathama "stotra mUna'' padano AsvAda karIe "avatAra'' e mAtra stotra nathI. stotra mAlA che. mALA bhale eka dorAmAM eka guNamAM baMdhAyelI che. doro to eka ja hoya che, paNa, puSpo aneka hoya che. vaLI, koI praznakAra hoya te ema paNa kahe-evuM koNe kahyuM ke eka ja jAtanAM - eka ja varNanA puSponI mALA na hoya ? mogarAnA phulanI paNa mALA hoya ane saMpUrNa mAlatInA phulanI mALA paNa hoya. paNa, pU. mAnatuMgasUrIzvarajI ma.sA. spaSTa kare che "A bhaktAmara stotra rUpa puSpamAlA" vicitra aneka jAtanAM puSponI banelI che. o vAMcaka ! vacamAM ubho rahI jA thoDIka bIjI vAta karI laIe. (RTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTYrahasya-darzana 277) Jain Education Meman

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gujarAtI bhASAmAM 'vicitra' zabdano artha saMskRta jevo nathI rahyo. zabdanA uccAraNano paNa apabhraMza thAya che. parivartana thAya che. ema arthanuM paNa apabhraMza thaIne parivartana thatuM hoya che. "vicitra'' no atyAre gujarAtImAM na game tevuM athavA na samaja paDe tevuM - kaMIka suga caDhe tevuM" artha thAya che. paNa, saMskRta bhASAmAM "vicitra" zabda vaividhyavALI-vividhatAvALI cIjo mATe vaparAto lAge che. A bhaktAmara stotra aneka jAtanAM suMdara puSponI mALA che. koIka zlokamAM manohara upamA che. to koIka zlokamAM suMdara prAsa che. koIka zlokamAM arthAntaranyAsa rUpa alaMkAraAbhUSaNa che. to koIka zloka daSTAMta alaMkArathI dedIpyamAna che. ane kadAca A ja vAta parathI pAchaLanA pagerU TIkAkAroe pU. mAnatuMgasUrIzvarajI ma.sA.nA pagalAM zodhI kADhayAM che. A vicitra-puSpAma thI ja kadAca bhaktAmara-stotranA pratyeka zlokano vibhinna-vividha prabhAva che - evuM sUcana thaI gayuM che ane TIkAkAroe jANe e rahasyane pAmIne dareka zlokano judo judo prabhAva paNa darzAvyo che. A stotra-mAlA Ama, anekavidha vividha puSpovALI che. paNa, A puSpomAM paNa AgaLa vAta thaI evo eka varNa nathI. aneka varSo che. prazna karanAra to ema paNa pUchaze ke vividha-puSpono artha to "aneka jAtanA puSpo' ema artha karyo. paNa ''vividha vargo'' artha kevI rIte karyo ? tyAM to rucira varNa pada che A vAta sAcI che. paNa, ""rucira'' eTale zuM lokonI ruci pramANenuM, "rucira' eTale pratyekanA manane gamI jAya tevuM. zuM lokonI ruci kadI eka sarakhI hoya ? koIne lAla raMga joIne bhaDako saLagI rahyo hoya tevuM lAge to koIne lAla vinA badhuM phIkuM ja lAge graMthakAra pU. mAnatuMgasUrIzvarajI ma.sA.ne loka rucinuM mahattva che.. ApaNane potAne game tevuM ApaNane bIjAne ApavAnuM mana thAya che paNa bIjAne tamArI cIja mAtra tamArI rucithI ThokI na devAya. dharma paNa koInA upara thopI na zakAya. satya paNa koInA upara lAdI na zakAya. lokonI satya mATe-dharma mATe-pratyeka kArya mATe ruci jagAvavI joIe.. pU. mAnatuMga sU.ma.sA.e loka rucine evI to jagAvI che ke jainajainetara je koIpaNa ekavAra A kAvyano svAda le che te A kAvyane bhUlI zakto nathI. bhogArthI - bhautikArthI ke virAgArthI - vItarAgArthI - morArthI ke mokSArthI koIne paNa bhaktAmara na game tevuM che nahIM... kAraNake e kAvya lokasacine samajanArA pU. mAnatuMga sU.ma.sA. banAvyuM che... chatAM ye teo lokAnugAmI nathI.. e lokonI rucine lokottara mArge vALe che... daihika ane bhautika, bhogIne bhoganI prApti A stotrathI thaze.. evI vAtanI pU. mAnatuMga su.ma.sA.e nA nathI kahI. paNa haLavethI pUchayuM che ke zuM maLaze tane dehanA bhAgamAMthI ? anaMta jJAna-darzana-cAritranA A svAdane te oLakhyo nathI jagatanA tamAma bhogapabhoga bhogAMtarAyanA kSayopazamathI maLe che, paNa svabhAvano bhoga svabhAvanI sauMdaryatAno upabhoga to A karmanA kSayathI ja thaze. A stotra mALAmAM rucira varSo che.. varNono artha (a thI kSa) ""a" thI "kSa' sudhInA akSaro che eka chokarAne enI mAe prArthanA karavA ubho rAkhyo. thoDIvAramAM teNe dhyAna pUrNa thayuM hoya tevI rIte mA ne kahyuM. mA, meM bhagavAnane suMdaramAM suMdara prArthanA karI.' mA AzcaryathI kahe che- "beTA ! tane to eka paNa prArthanA nathI AvaDatI.. te kevI rIte prArthanA karI ?'' chokarAe svAbhAvika rIte ja kahyuM. "mA, sArAmAM sArI prArthanA paNa bAvana akSaromAMthI ja bane che. mATe huM bhagavAnanI pAse pUro kakko bolI gayo chuM.. have emAMthI e pote ja sArAmAM sArI kavitA banAvI le' ema kahI dIdhuM che, kAraNake, sArAmAM sArI kavitA paNa kakkAmAMthI ja bane che..' Ama joIe to varSomAM vaLI ''cira'' zuM?.. dareka vargo sArA paNa che ane kharAba paNa che... sacine jagADe che. ane sacine bhagADe paNa che.. sArAmAM sArI kavitA jo bAvana akSaromAMthI bane to kharAbamAM kharAba gALa paNa bAvana akSaranI bahArathI thoDI bane che... "ruciratA'' varNamAM nahIM.. paNa varNanA saMyojanamAM che. ApaNA kavi pU. mAnatuMgasU. ma.sA. kahe che varNo to badhAMnI pAse hoya ja che.. paNa saMyojana e ja khUbI che.. tethI ahIM A " "rucira varNa' eTale svAbhAvika rIte "varNonuM" , " "zabdonuM'' ane Akhare "padanuM' paNa saMyojana thayuM che.. ane tethI ja A stotranI mALA rucira varNavALA vividha puSponI banelI che.. paNa, AvI mALA eka divasa paherI ane eka divasa na paherI.. AvuM nahIM cAle. AvI mALA to tAre tArA kaMThamAM sadaiva laTakatI rAkhavI paDaze.. "Dara hato-bhaya Avyo-upasarga thayo-muzkelI hatI tyAre zrI bhaktAmara-stotra gaNyuM.. have A stotranuM gaNavAnuM baMdha che. gAmamAM pUjya sAdhu mahArAja cAturmAsa AvyA tyAre bhaktAmara roja bolato hato.. hamaNAM baMdha che. pU. mAnatuMgasU. ma.sA. kahe che - A badhuM na cAle.. jo stotra sUje che. to te ajagna niraMtara paheravI joIe. pratidina A stotrano pATha thavo joIe. zrI bhaktAmara stotra roja gaNavuM joIe.. Ano AnAthI moTo nirdeza kayo hoI zake ? (278 rahasya-darzana XXXXXXXXXXXXXXXXXXXXX) 2010_04

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pU. mAnatuMgasU. ma. sA. kahe che ke jo tAre mAnathI uttega banavuM hoya to A stotrano pATha niraMtara karavo ja joIe.. kAraNake meM (mAnatuMgasUri) A ja stotramAM paDakAra karatA kahyuM che ke "mUlyazritaM ya rU nAtmasamaM rati" ""zuM A mAro Adideva Azritane potAnA jevo nathI banAvato ?'' juone e ja vAta yAda na apAvI hota to... te padamAM paNa "ya Iha'' zabda ane gAthAmAM paNa "ghatto nano ya phuda vaTAtA manavaM" - ahIM paNa "rU' zabdano upayoga zA mATe AvA kAvyamAM karyo. " rUda' zabdanI AvRtti A be ThekANe ja che.. vAMcaka ciMtana kare ke mahApuruSo potAnA rahasyo kAlaMjayI kRtimAM phelAvatA ja hoya che.. ApaNe e rahasyone zodhavAnA hoya che.. e rahasyone pAmavAnA hoya che. pU. mAnatuMgasUri mahArAje A ATha bhaya batAvyAM che. chatAMya "o mUrkha ! tuM ema kahe che ke huM to bhaya Ave tyAre bhagavAnane bhajIza.. roja mane samaya nathI.. roja mane kayo bhaya khAI jato hoya che ke huM bhaktAmara gaNuM ?'' jarA rahasyane pAma.. zA mATe pU. mAnatuMgasUri mahArAje ATha bhayonuM varNana karyuM ?'' A ATha bhayane zuM te nathI oLakhyA? have oLakha.. A ATheya karmo e ATha bhaya che. pratipaLe tuM cAra ghAtakarmonA udayathI trasta che, pratipaLe tuM cAra aghAtI karmonA udayathI dhvasta che.. bhayathI bhIMsAI gayelo - bhayathI bharamAI gayelo o mAnavI ! kSaNa mATe aMtara-AtmAnA vikAsano vicAra karaje. tuM jarUra samajI zakIza ke zrI bhaktAmara-stotrano pATha to dararoja nahIM, harakSaNa karavA jevo che.. jyAM sudhI tane bhagavAnanA guNothI gUMthAyela mALAno khyAla nahIM Ave, tyAM sudhI tAruM jIvana camakI nahIM uThe.. mATe ja TIkAkAra "jinendra !" saMbodhana karIne "ju rnivaththa'' - e padano guNo vaDe guMthAyelI evA arthathI saMtoSa nathI karyo.. bIjo artha e paNa karyo che ke "ginenA rnivaththAM" . A rucira varNavALA-vividha puSpovALI mALA laukika puruSonI khuzAmata nathI... A to jinendra-guNothI guMthAyelI mALA che.. AvI jinendranA guNovALI rucira varNa ane vividha puSponI mALAne je ajaOM - niraMtara "#ThAtA" smRti pathamAM rAkhe che, te "mAnatuMga" bane ja che... * amadAvAdamAM jaina nagara sosAyaTImAM cAturmAsa hatuM. eka vidvAna brAhmaNa prophesara maLyA.. teo kahevA lAgyA - ApanA pU. guru mahArAja ane Apa badhAM to A rIte samUhamAM bhaktAmara-stotrano pATha karo cho.. huM paNa roja zrI bhaktAmara stotrano pATha karuM chuM..'' meM pUchayuM "kema tamane bhaktAmara stotra gamI gayuM ?' prophesara sAhebe jaNAvyuM - jarUrathI game che. A bhaktAmara paNa game che ane jina zAsanano niyama paNa game che... ahIM bhagavAna banavuM e koInI (Monopoly) monopolI nathI. badhAM ja AtmA-paramAtmA banI zake che." "jina dharma eTale pAmara AtmAne parama + AtmA = paramAtmA banAvavAno patha che." . A vAta samajAI jAya tevI che.. ahIM vItarAga banavuM - e koInI monopolI nathI. ekAdhikArathI ahIM kazuM ja dharAyeluM nathI. jina zAsanato guNAdhikAra para racAyeluM che... jo zrI AdIzvara paramAtmA tIrthaMkara banavuM e monopolI nathI, to pote ja "mAnatuMga" banavuM evI mAnomolI pU. mAnatuMga sUri zA mATe rAkhe ? pU. guNAkara sUrIzvajI ma. sAhebe ""mAnatuMga" nA cha artho karI batAvyA... e artho karatA vyakti gauNa banI... pU. mAnatuMga sU. mahArAjane gauNa banAvyA... paNa, vyaktitva UbharAI AvyuM.. cAlo, joI laIe "mAnatuMga'' nA cha artho.. mAna" eTale "cittanI unnati'', ane tuMga eTale "UMcA'... (1) ""mAnatuMga' eTale cittanI unnatithI UMcA.. (2) "mAnatuMga' eTale pratiSThAnI prAptithI UMcA.. (3) "mAnatuMga" eTale abhimAnI puruSottama (kRSNa).. (4) "mAnatuMga" eTale ahaMkAra sahita Aje jene svAbhimAnI kahevAya tevAM.. (5) zarIranA apramANatAthI zreSTha puruSonI gaNanAmAM mokhare e ja "mAnataMga" AvAM mAnatuMga banavAnI mAtra stotrakAra sUrijIe monopolI nathI rAkhI.. tame paNa zrI bhaktAmara stotra gaNajo.. ane "mAnatuMga" banajo.. puruSa gaNanAmAM gaNAtA paNa thAva ane puruSottama paNa bano. AvA ja tame mAnatuMga banazo eTale, pelI lakSmI tamArI pAse avaza thaIne Avaze vivaza banIne AvI jaze.. pU. guNAkarasUrijIe A lakSmIne paNa che arthanA saMdarbhomAM varNavI che... pU. mAnatuMgasUrijI mahArAje stotra racyuM ane e mAnatuMgasUrijI mahArAjane rAjya-sanmAna, Z rahasya-darzana rahasya-darzana 279 2010_04

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svarga ane have maLaze apavarga-mokSa... A traNeya rUpa lakSmI pU. mAnatuMga sU. ma.sA.ne maLI che. to kevI rIte "a" eTale "kRSNa'' ane 'vazA'' eTale tenI ''patnI"', jevI rIte te mAnatuMga rUpa puruSottama - kRSNanA gaLAmAM varamALA AropaNa kare che.. tevI rIte A stotranA pATha karanArA bhaktono gaLAmAM paNa lakSmI mALA arpaNa kare che. pU. mAnatuMgasUrijI ma.sA. e to A stavana jinendrane saMbodhIne ja zarU karyuM che... stotra pUrNa thatAM paNa jinendrane ja saMbodhe che te ja "prathamaM ninendra" zreSTha niMdrane ahIM paNa lalakAre che. TIkAkAra kahe che ke ""jina" to ""viSNu'no paNa paryAyavAcI zabda che.. ane Idra eTale ja surendra. A viSNu ane sureMdranA zaurya - aizvarya guNothI guMthAyela mALAne je kaMThamAM dhAraNa kare che te mAnatuMgane lakSmI sahajabhAve sAme AvIne maLe che... pAMcamo artha to stotra mALAnI suSamAM Ape tevI puSpamALAnA prabhAvanI prazasti che.. je manuSya potAnA kaMThamAM puSpanI mALA dhAraNa kare che, te avazya lakSmIvAna bane che.. puruSonI paMktimAM prathamatayA birAjamAna thAya che.. TIkAkAra evo paNa zloka TIkAmAM zodhIne mUke che je puSpamALA dhAraNa kare che te garIba - daridra mAnava lakSmIvAna bane che.. chaThTho artha karatAM TIkAkAra kahe che ke je rIte svayaMvaramAM koI puruSanA gaLAmAM koI strIe sonAnI mALA paherAvI hoya ane te puruSa e mALAne jANe dhAraNa karato hoya tevI rIte A stotra - mALAne je dhAraNa karaze tene lakSmI pote ja jANe kAmathI vihvaLa banI hoya tevI rIte te mAnatuMgane potAnA vizALa mAnathI zobhatA sarva lakSaNa saMpUrNa zarIravALAne dUrathI paNa AvIne maLaze.. bheTaze.. Ama, pU. mAnatuMgasUrIzvarajI ma.sA.nI A ruciravarNavALI - vividha puSpovALI mALAne ApaNe sahu kaMThamAM dhAraNa karIe.. ane jIvanane dhanya banAvIe.. basa, jo AvuM thaze to ApaNe "mAnatuMga" banIzuM.. evA mAnatuMga banI zakIzuM ke sarvajJa ane vItarAga e ja ApaNA deva hoya tevuM ApaNuM mAna-dharma gaurava jaLavAI rahe... evA mAna thI ApaNe tuMga banIe-ucca banIe ! pAMca mahAvratane dhAraNa karanAra gurU ja ApaNA jIvananA patha pradarzaka bane evuM ApaNuM mAna-niyama-maryAdA jaLavAI rahe... evA ja taMga banIe. roja huM bhaktAmara-stotra gaNIza ja.. roja bhaktAmara gaNIne ja huM pANI pIza... roja jinapUjA tathA eka navakAravALI gaNIza... AvA niyamo huM koi paNa bhoge toDIza nahIM... emAM kAMI paNa bAMdhachoDa karIza nahi... AvuM "mAna" - AvI Teka rAkhIne ApaNe "tuMga" eTale ucca banavAnuM che... A bhaktAmarano ajagna - nitya pATha karanArane bhale game tevuM "mAna" maLe chatAM paNa te potAnI zraddhA - potAnI TekamAM "tuMga' ucca rahe to pala-pala prasannatAthI - prazAMtinI - manaHzAMtinI vItarAgItAnI lakSmI ene jarUra maLaze. . mAnatuMgasUrijI ma.sA. bhaktAmaranI kRti ajamAvo.. ane saphaLa thAva.. ahIM Luck by chance nathI... ahIM to "Turn your luck and be god".. "tamAruM bhAgya badalo ane bhagavAna bano'' - "evI vikramI hAkala che.. evo ja jinarAjano sanAtana caza-ninAda che.." AvA yazaninAdane amalamAM mukI AtmAthI paramAtmA bano ! ( gAthA saMkhyA rahasya ) * "zrI bhaktAmara stotra" keTalI gAthAnuM che? bhaktAmara-stotranI keTalI gAthA che A prazna Aje badhAMne mUMjhavaNamAM mUke che. paNa, pUjya mAnatuMgasUrIzvarajI mahArAje A stotranI cummAlIza (44) ja gAthA racI che. jo cummALIza (44) ja gAthA pU.mAnatuMgasUrIzvarajI mahArAje racI hoya to atyAre aDatAlIsa gAthAnuM bhaktAmara zA mATe maLe che ? aDatAlIsa gAthAvALA bhaktAmara stotramAM gAthA naMbara, (32,33,34, 35) batrIsa, tetrIsa, cotrIsa ane pAMtrIsa pU.mAnatuMgasUri mahArAje racelI nathI. eTale vadhArAnI gAthA che. sAhityamAM AvI gAthAne prakSipta gAthAo kahevAya che... sAruM thayuM Ape vadhArAnI gAthAnA naMbara-kramAMka amane jaNAvyA, nahIM to ame ema ja mAnatA hatAM ke pIstAlIsa-chetAlIsasuDatAlIsa ane aDatAlIsa gAthA (chellI cAra gAthA) ja vadhArAnI che. bhale ema hoya, paNa A cAra gAthA pU. mAnatuMgasUrizvarajI mahArAjAnI banAvelI nathI, evuM kevI rIte kahevAya? (280 rahasya-darzana ) 2010_04

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zrI bhaktAmara stotranA mahattvane samajAvatI saMskRtamAM TIkA (vivaraNo) che. temAM sauthI jUnI TIkA pU. AcArya guNAkarasUrijI mahArAjAnI che. vi.saM. 1426 nI je teoe AjathI (627) chaso sattAvIsa varSa pUrve racI che. temAM cummALIza (44) ja gAthAnuM vivaraNa che. ane temaNe bIjI koI cAra gAthAo che, tenI noMdha paNa nathI lIdhI. evI kalpanA na karI zakAya ke A stotranI mULa gAthA to aDatAlIsa (48) ja hatI. pU. guNAkarasUrijI mahArAje A cAra gAthAo kADhI nAMkhI. athavA temanA samaya pahelAM ja koIe A cAra gAthA kADhI nAMkhI hoya ? A vAta eTalA mATe zakya nathI ke A cAra gAthAmAM koIpaNa vAta pU. guNAkarasUrijI mahArAja sAhebanA ke koIpaNa jaina saMpradAyanA matanuM khaMDana karatI nathI. eTale pU. guNAkarasUrijI ma.sA. ke emanA pUrvanA AcAryoe aDatAlIsa gAthAmAMthI cAra gAthA kADhI nAMkhI. te vAta asaMbhavita che. * jo, koI pU. AcArya bhagavaMtoe cAra gAthA kADhI nathI nAMkhI, tevuM mAnIe to A cAra gAthA koIe emAM umerI evuM paNa kevI rIte manAya ? A gAthAo umerelI che e vAta spaSTa che. kAraNake pU. mAnatuMgasUri mahArAjanI to cummALIza ja gAthA che. A gAthAo umerelI che e vAta eTalA mATe zakya che ke zrI kalyANa maMdira stotramAM bhagavAnanA ATha prAtihAryonuM varNana che jyAre zrI bhaktAmara stotramAM mAtra cAra ja prAtihAryanuM varNana che. koIka vidvAna AcArya ke sAdhake A cAra prAtihAryanuM varNana karatI cAra gAthA pote banAvI che. * zuM AvI rIte graMthamAM gAthAno vadhAro karavo sAro che ? Avo vadhAro kema thato haze ? jUnA vakhatamAM hasta likhita pratono rivAja hato. moTA bhAge pratonI kopIo lahiAo karatA hatAM. temanA akSaro sArAM hatAM) paNa, temane saMskRtanuM khAsa UMDuM jJAna rahetuM nahIM. A tarapha vidvAna sAdhuo potAnI pratamAM ghaNIvAra eka ja viSayane vadhAratAM-puSTa karatAM ke samarthana karatAM zloko pote banAvIne ke bIjAMnA banAvelA pratanA hAMsiyAmAM lakhI rAkhatAM hatA. lahiyAo bIjIvAra kopI karatAM ane e zlokane paNa bhegAM karI detAM. Ama, ApaNe tyAM ghaNAM ghaNAM graMthomAM zloko umerAI gayA che ane graMtho moTAM thaI gayAM che. bIjA dharmanA graMthomAM paNa AvuM khUba banyuM che. mahAbhAratanA mULa zloka mAtra paMcotera hajAra che. temAM eka lAkha zloka navA umerAyA che. Ama, zloko umeravAnI paddhati to ApaNe tyAM khUba jUnA kALathI cAle che, paNa, zloko kADhI nAMkhavAnI paddhati prAcIna kALamAM na hatI. * batrIsathI pAMtrIsa A cAra zloko vadhAravAmAM AvyA che, tenI bIjI sAbitI zuM? AvAM cAra zlokonA cAra joDakA maLe che. gAthA batrIsamAM varNavAtAM prAtihArya dubhi - sura puSpa vRSTi - bhAmaMDala ane divya dhvani - A cAra prAtihAryanuM varNana karatA cAra joDakAo che. eTale kula soLa zloko che. A zlokone madrAsamAM varSa pUrve amane paMDitajI zrI kuMvarajIbhAIe Apela eka pustakamAM vAMcela. atyAre paNa AvuM eka bIjuM joDakuM zrI hIrAlAla rasikalAlae saMpAdana karela graMthamAM maLe che. Ama, jo cAra joDakAnA badhAM ja zlokone bhaktAmara stotramAM umerI daIe to cummAlIza + soLa (44+16) = sAMiTha (60) zloka thAya che. * aho ! to pachI to koI ema paNa kahe ke zrI bhaktAmara stotranA sAMITha (60) zlokomAMthI soLa zloko kema kADhI nAMkhyA? jarUra, ema ja vAta thAta. paNa, sadbhAgye cAra kulakomAMthI eka ja kulakanA zloko bhaktAmara sAthe joDAyA eTale mAtra cummAlIzanA aDatAlIsa gaNAyA. batrIsa thI pAMtrIsa sudhInA zloko pU. mAnatuMgasUrIzvarajI ma.sA.nA na hovA chatAMya bIjAM kavinA A cAra zloka sahita zrI bhaktAmara stotra aDatAlIsa gAthAnuM koNa koNa mAne che ? zrI bhaktAmara stotra tamAma jainone mAnya che. temAMthI badhAMja digaMbara baMdhuo bhaktAmara stotranA aDatAlIsa zloka mAne che. zvetAmbaromAM paNa sthAnakavAsI ane terApaMthI bhAIo aDatAlIsa zloko mAne che. paNa, mUrtipUjaka saMpradAyamAM bhaktAmara stotranA cummALIza ja zlokano pATha thAya che. * mUrtipUjaka saMpradAyamAM ja cummALIza zlokanI mAnyatA kema rahI? mUrtipUjaka saMpradAyamAM vidvAna sAdhuonI saMkhyA vadhAre che. teonI pAse prAcIna jJAnabhaMDAro paNa vyavasthita ane surakSita che. * bhaMDAro vyavasthita ane surakSita hovAno zuM phAyado? hasya-darzana 28) 2010_04

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Aja phAyado che ke prAcIna graMthomAM zuM che te samaja paDe. pATaNanA tADapatrIya bhaMDAramAM je sauthI prAcIna eTale vi.saM.1388mAM zrI bhaktAmara-stotranI lakhAyelI prata maLe che. temAM paNa cummALIza ja zloka che. arthAt AjathI (665) chasopAMsaTha varSa pUrve paNa zrI bhaktAmara stotranI cummAlIza gAthAnI ja mAnyatA hatI... * zuM zvetAmbara mUrtipUjaka graMthonA bhaMDAromAM kyAMya aDatAlIsa gAthAnI vAta nathI? che. hIra saubhAgya nAmanA graMthamAM zrI bhaktAmara-stotranI aDatAlIsa gAthAno ullekha che. ane bhaktAmara para yaMtromaMtro ane ArAdhanAnA vidhAna banAvanAra pU. AcArya haribhadrasUrIzvarajI ma.sA. (prAcIna pU. haribhadra sU. nahIM) teoe paNa aDatAlIsa gAthAnA yaMtro-maMtro vi. banAvyA che. * to, pachI mUrtipUjaka saMpradAya aDatAlIsa gAthA vALA bhakatAmara stotrano pATha kema nathI karatA? zrI bhakatAmara stotranI aDatAlIsa gAthA hovI te vAta judI che. ane aDatAlIsa gAthA pU. mAnatuMgasUrIzvarajI mahArAjanI racelI mAnavI te vAta judI che. jaina zvetAmbara vidvAna AcAryonuM tathA amArA potAnuM maMtavya eja che cAra gAthA ke pU. mAnatuMgasUrIzvarajI mahArAjanI banAvelI nathI. chatAM teno pATha paNa karavo hoya to vacamAM na karatAM, stotra pUruM thAya pachI karavo. mATe ja ame A cAra gAthAne A graMthamAM pariziSTa rUpe rAkhI che. * zuM A cAra gAthA pU. mAnatuMgasUrIzvarajI mahArAjanI banAvelI nathI evuM jainetara vidvAna paMDito paNa niSpakSapAtarUpe kahe che? hA nirNaya sAgara presa taraphathI varSo pUrva ""pravya mALA''no saptama bhAga pragaTita thayo che. ane emAM jainetara paMDite paNa jaNAvyuM che ke pUjya mAnatuMgasUrIzvarajI ma.sA.nI zrI bhaktAmara stotranI racanAmAM koIe A cAra zloka joDI dIdhAM che, paNa, maNinI mALAmAM jema kAcanA TukaDAo zobhatAM nathI, tema A cAra gAthAo paNa vacamAM Ave che, te zobhatI ja nathI. to, Apa ema ja mAno cho ke cAra gAthA koI anya vidvAna paMDite banAvI che chatAMya tenA taMtro-maMtro ane yaMtro che. A gAthAo paNa prabhAvika che. chatAMya te pU. mAnatuMgasUrIzvarajI ma.sA.nI banAvelI nathI ? lAge che ke A gAthAmAM pU. mAnatuMgasUrIzvarajI mahArAja jevI prAsAdikatA nathI. AkhAya kAvyamAM kyAMya jovA na maLe tevA prAsonuM Ayojana karavAmAM AvyuM che. tethI te gAthA banAvanAra vidvAna haze ane te gAthAo paNa prabhAvika haze, tenI ame nA nathI kahetA. mAtra pU. mAnatuMgasUrIzvarajI mahArAje A gAthA banAvelI nathI, mATe jeone pU. AcArya mAnatuMgasUrIzvarajI mahArAjanI rasamaya ane prabhAvika kRtino Agraha hoya, temaNe to A gAthAono pATha vacamAM to na ja karavo joIe. pU. AcArya mAnatuMgasUrIzvarajI mahArAje to cummAlIza gAthAnuM ja bhaktAmara banAvyuM che ! ktAmaranI mULa 44 gAthAmAM bIjI cAra gAthAo umerAyelI lAge che. eno koI bIjo pUrAvo paNa maLe che. A gAthAo umerAyelI che ane te umerAyelI hovAthI tenI vRddhinuM Ayojana karavAmAM bhUla thayelI che te spaSTa dekhAya Ave che. kAraNa ke 48 gAthAnA hisAbe 33 mI gAthAnI Rddhi 30 phUIM garNa namo savyapittAM che. 34 mI gAthAnI Rddhi ma namo noTipattApa che. 35 mI gAthAnI Rddhi 6 da marda namo nannoTipattAmAM che. 36 mI gAthAnI Rddhi 3 [ ma no vijJapittAmAM che. 37 mI gAthAnI Rddhi 3 [ ma namo savoTipattAmAM che. sa ra AHROR 2010_04

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Ama 48 gAthA mAnIne RddhinuM Ayojana karanArathI eka evI moTI bhUla thaI gaI che ke 33 mI ane 37 mI gAthAnI eka ja Rddhi lakhAI gaI che. dareka zlokamAM Rddhio judI ja che. to 33 mI ane 37 mI eka ja Rddhi hovAnuM koI kAraNa nathI. A mAtra navI gAthAo umeranAranI ja bhUla che. bhale, e vAtane ame kabula karIe chIe ke 33 mI ane 30 mI gAthAnI trAddhi eka ja AvI jAya che te doSa che. paNa tame A cAra gAthA nathI mAnatA to tamArA mate cAra nahIM to paNa traNa ddhi ochI thaI te doSa to Avaze ne ! e doSa nathI kAraNa ke 48 ja labdhipada che. evuM koI pramANa nathI. sUrimaMtra kalpamAM kula 50 labdhipado ApavAmAM AvyA che. A graMtha zvetAmbarAzAyI lakhAyelo che. jyAre pakhaMDAgamanI dhavalA TIkAmAM digambara AcAryanA batAvelA che. temAM 44 ja labdhipado ApelA che. mATe 44 labdhipado bhaktAmaramAM ApavAmAM Ave to labdhipado ochA karyA che tevuM kahI na zakAya. vaLI "so sari pattA''no 44 gAthAmAM samAveza thAya che ane "venosaMdipattA, nannoriMpattA, ane viparipattA" A traNa padano samAveza thato nathI, paNa arthano vimarza karanAra samajI zake che. ke "savo vattA"nA arthathI traNeya labdhipada AvI zake che. Ama A cAra gAthAo pAchaLathI joDAya che. te samajAvatuM A paNa eka pramANa che. cAra gAthAo umeratI vakhate bhUla thaI gaI tevuM mAnIe to ApaNA saMzodhana pramANe e bhUla kaI rIte sudharI zake. amArA saMzodhana pramANe 48 gAthA mAnanAra 33 mI gAthA je mandAra dAmathI zarU thAya che te gAthAnI RddhimAM " rIM namo sopattA''nI jagAe ahIM "namo namohapattA" pada Ayojita karavuM joIe. ( pAThAMtara-rahasya ) 00 nadI vahetI jAya che.. ane enA rUpo badalAtAM jAya che. tema stuti-stotra ke Agamo bolatA jAya che, tema pAThanA pAThAMtaro thatAM jAya che. AvA pAThAMtaro jyAM sudhI eka ja sarakho bhAva jALavI rAkhe che, tyAM sudhI to vAMdho nathI Avato.. paNa kyAreka bhAvAMtara sarje che.. to kyAreka mULagraMtha kartAnA Azayane dUra karI de che... mATe AvAM pAThAMtarone vadhavA na ja devA joIe.. ghaNIvAra AvA pAThAMtaro saMpradAya bhedane paNa pahoLo kare che.. vadhAre che. mATe pAThAMtaro para kAbu rAkhavo jAIe... ahIM zrI bhaktAmara-stotranA paNa pAThAMtaro tarapha vidvAna pAThakonuM dhyAna ApavuM ucita samajI prasiddha pAThAMtaronI noMdha ane enuM rahasya samajavAnI koziza karavAmAM AvI che.. gAthA-saMkhyA rahasyamAM ApaNe joyuM ke cAra gAthAo bhaktAmaramAM vadhI ane nirvivAda ArAdhato A bhaktAmara graMtha vivAdathI gherAyo.. bhaviSyamAM paNa prasiddha pAThonA pAThAMtarothI graMtho gherAI na jAya mATe jAgRta rahevuM joIe.. 0 gAthA pAMcamInI trIjI paMktimAM pATha che"tyAtmivIrya vadhArtha prabho karIndra" . AnA ThekANe "prayAtmavIrya vivArtha mRgI kuLadra" - A pATha paNa pracalita thayo che.. zrI bhakatAmara stotranA prasiddha TIkAkAra pU. guNAkarasUrijI ma.sA. pU. kanaka kuzala gaNi, pU. megha vijayajI upAdhyAya, pU. siddhicaMdra gaNi - koInI paNa samakSa A pAThanI carcA cAlI nathI.. A pATha paNa mATe bhAge digambara paraMparAmAM Avyo che.. ahIM A "kaLI'' evo pATha ApanArano Azaya hoI zake che ke potAnA baccAM - mRgalAMne jeTalAM vhAlA hoya tenA karatA mRgalIne vadhAre vhAlAM hoya che.. ane tethI ja mRgalI-hiraNI potAnA bacAva mATe siMhanI sAme chalAMga mAre to vadhAre Azcarya kahevAya ? paNa, AvAM ja arthano Agraha rAkhanArane koI pUche ke mRgalI hAjara hoya to mRga hAjara na hoya. ane mRga hAjara hoya tyAM mRgalI chalAMga mAre to zuM mRga joyAM kare ? AvuM bane nahIM... mRga purUSa che. pahelAM e ja chalAMga mAre e svAbhAvika che. mATe ""mRga'' zabdathI mRga paNa samajavo ane mRgalI paNa samajavI hoya to samajI zakAya.. ""mRga' zabda puliMga hovAnI sAthe sAmAnyathI samasta mRga jAtino vAcaka che.. astu. "mRga'' pATha prAcIna che - e pramANe pATha bolanAre koI pATha parivartana karavAnI jarUra nathI.. A ja rIte chaThThI gAthAmAM cothI paMktimAM pATha che - tI vRta ninira4 daitu: " ahIM keTalAkoe "tAra vAta nivAnivAravA hetu - evo pATha karyo che... A rahasyadarzana 283) 2010_04

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A pharaka bahu doDha DAhyA mANase karyo hoya, tevuM lAge che... e mATe ja ko'ka ThekANe kAraNa ApyuM che, te paNa ahIM lakhavA yogya nathI. Ama to ""Amra" ane cUta" baMneyano artha AMbAnuM vRkSa ja thAya che... paNa Avo pATha-bheda karavo na joIe. ""cakAra'' nA prAsane choDIne "cAmra'' jevA kilaSTa uccAraNamAM javAno koI phAyado paNa nathI. dakSiNa bhAratamAM paNa hajI "vI nUta" pATha cAlI rahelo jaNAya che... A ja rIte gAthA AThamAM bIjI lAInamAMmArate tathApi tava pramAvati" - Ane ThekANe ""mAraga tathApi tava prasAvata'' pATha paNa vAMcavAmAM Avyo che. uparokta cAramAMthI koI paNa TIkAomAM AvA pATha svIkAravAmAM nathI Avyo. paNa hIMdI sacitra bhaktAmara-rahasyanA saMpAdaka zrI ratanalAlajI, "prasa " e pAThAMtara che-ema noMdha kare che... ane madrAsa koleja A.M. Jain College taraphathI prakAzita tathA prophesara e. rAmadAsa taraphathI saMpAdita pustikAmAM to "tava prasAta'' ja pATha mULa zlokamAM lIdho che. chatAM tenA iMglIza bhASAMtaramAM "prabhAvatu" pATha paNa lIdho che... Ama, to A vAta nAnI lAge che... paNa, jinezvarano prabhAva e jaina tattvajJAna che... zramaNa saMskRti che ane jinezvarano prasAda mAnavo... e vaidika saMskRti che. Izvara katRtva saMskRti che. mATe "pbhAvAtu" pAThano ja Adara karavo... A ja rIte gAthA vIsamInI paMkti (3) trIjI - tenaH sthana maLavu yAta yathA madavaM" - pATha che... e sthAne koIe jANe ""makAra''no prAsa besADavA... "tenaH mahaSi yatti yathA mahattva''- evo pATha karyo che... A pATha paNa AdaravA jevo nathI... mahAmAMgalika stotramAM A "ra" pAThano "" ciMtAmaNI maMtranA bIjAkSarano pratinidhi che... mATe mahAmaNi jevo pATha svIkAravo nahIM... ahIM pU. guNAkarasUrijI ma.sA. potAnI TIkAmAM eka adbhuta vAta noMdhe che. teo "tainaH rajU nay" be padomAM eka vacana-bahu vacana-vacanono doSa Ave che, chatAMya tene doSa na mAnatAM vacana vyabhicAra rUpa alaMkAra mAne che. koIka to be paMktio judI ja hovAnuM paNa nodhe che. A paMktio che "teno vaghA khAcamaLo mahattva, navaM tu vizaneSu pavittepu" AvI be paMktio teo noMdhe che. vaLI pU. meghavijayajI upAdhyAya paNa A be paMktinA ThekANe nIce pramANe be paMkti Ape che. teno mo samuthati yathA mahattva, navaM tathA vavazaSa vIrapu'' ahIM joI zakAya che ke jo mULa pAThanA ThekANe thoDo paNa pheraphAra karavA jaIe chIe to pAra vinAnA pheraphAro thatAM ja jAya che. mATe eka ja dhyAna rAkhavuM "siddhI ti rvitanIyA''-je pUrva paraMparAthI cAlyuM Ave che, te ja paraMparAne anusaravuM. je pATha siddha che, teno ja artha pramANa ane vyAkaraNanI siddhi-samajutithI karavo. paNa, pATha badalavA utAvaLA na thaI javuM. 000 gAthA ekavIsamI (21) bAda mahattvano pAThAMtara upalabdha thAya che. gAthA chatrIsamImAM paMkti bIjImAM. "dAvAnalaM jvalita mujjavalamutsphuliMgam" atyAre ghaNAM pustakomAM mAtra "phaliMga' pATha che. A pATha koIka pratiomAMthI zrI siddhacaMdra upAdhyAyanI samakSa paNa Avyo hovo joIe... teo potAnI TIkAmAM lakhe che ke "yadyapyatra phuliMga iti pAThaH prAmAdika evaM pratibhAti sakArAditvena phuliMgazabdasya nAmakauzAdo pratItatvAt / tathApi mahAkavi prayuktaprayogatvAt asya stotrasya maMtrAkSaramayatvAcca paThyamAna (phuliMga) eva pAThaH prAmANika iti pazyAmaH / kvacit tu sphuliMgam iti daMtyasakAra saMyukto'pi pATho dRzyate / tadaMgIkAre tu na cAzaMkA nacottaram iti avaseyaM // " jo ke "phaliMga' e zabda vyAkaraNa ane koSathI siddha nathI. chatAMya ciMtAmaNI maMtra jevA maMtramAM A zabda Avato hovAthI kadAcita sUtrakAre sphaliMga ja zabda vAparyo hoya to te aMge zaMkA karavA jevI nathI. paNa jyAre ApaNe teonI pUrvanI traNeya TIkAmAM "skuliMga' zabda ja joIe chIe. ane te pramANe ja vyAkhyAo thayelI joIe chIe. tyAre maMtrAkSara hovAthI "kuliMga' ja zabda haze ke pU. mAnatuMgasUri mahArAje ""kuliMga' zabda ja prayoga karyo haze tevI zaMkA karavAnI jarUra nathI. atre ""liMga'' zabda ja svIkArI levA jevo che. ane jeo "phuliMga' bolatA hoya temaNe potAnI A bhUla sudhArI levA jevI che. Ama, pAThAMtaronI vAta ahIM pUrNa thAya che. 184 rahasya-darzana >> 2010_04

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( jijJAsA ane samAdhAna mAnatuMgasUrIzvarajI kyAM samayamAM thaI gayA? paTTAvali samuccaya Adi graMthomAM zrI mAnatuMgasUrIzvarajIne vi.saM.nI trIjI zatAbdimAM thaI gayelAM jaNAvyA che. chatAMya temanA viSe lakhelI kathAo parathI temano samaya vi.saM.nI 7 mI-8 mI zatAbdino eTale AjathI lagabhaga 1200 thI 1300 varSa pUrvano ItihAsakAro jaNAve che. | DaoN. harmana jekobI-zrI hIrAlAla rasikalAla kApaDIyA, paMDita zrI dhIrajalAla TokarazI ItihAsavettA paMDita kalyANavijayajI mahArAja badhAM ja temano samaya vikramanI sAta zatAbdino mAne che. tema chatAMya jainendra siddhAMta koSa jevA digaMbara prakAzano zrI mAnatuMgasUrIzvarajI ma.sA.ne 11 mI zatAbdinA jaNAvela che-te Azcarya ja nahIM-paNa bhrAMti paNa che. amArAM potAnuM parizIlana ema jaNAve che ke pU. AcArya bhagavaMta mAnatuMgasUrIzvarajI ma.sA.ne vikramanI tRtIya zatAbdinA mAnavA ane teone bhagavAna mahAvIranI 19 mI pATe thayela zrI mAnadevasUrIzvarajI ma.sA.nA ziSya mAnavA joIe. * zuM zrI bhaktAmara stotranA karyA sivAya anya mAnatuMgasUrIzvarajI ma.sA.nA nAmanA AcArya thaI gayAM che? pramukhapaNe bhAratIya ItihAsa ane kaMIka aMze samasta jagatanA ItihAsamAM dekhAya che ke ekavAra khUba ja prakhyAta thayela nAmo temanA pachInA kALamAM khUba ja vaparAya che. AvI rIte nAma rAkhavAthI mahApuruSonI yAda kAyama rahe che. temanA pratye zraddhA ane bahumAna pragaTa thAya che. jIvanamAM AdarzanI sthApanA thAya che, paNa ItihAsamAM khUba ja goTALo sarjAto hoya che. AcArya bhadrabAhusUrIzvarajI ma.sA. nAmanA be prakhyAta AcArya bhagavaMto thaI gayA che. bhoja nAmanA aneka rAjAo thaI gayA che. caMdragupta nAmanA aneka rAjAo bhAratanA ItihAsamAM thaI gayA che. paradezamAM paNa cArlsa; jyorja vi. nAmanA ghaNAM rAjAo thaI gayA che. koIvAra eka ja paraMparAmAM eka nAma ghaNIvAra cAlatuM hovAthI pAchAM tevA prasiddha puruSonI pAchaLa AMkaDAM joDavA paDe che. "jyorja" -nAma iMglenDanA ItihAsakArone evuM gamI gayuM che ke pAMca vaMza sudhI eka ja nAma cAlyuM ane eka-be-traNa-cAra-pAMca evA anukramo apAyA. Ama, zrI mAnatuMgasUrIzvarajInA nAmanA paNa aneka AcArya bhagavaMto thaI gayA che. paNa, zrI bhaktAmara stotranA kartA pUrve koI mAnatuMgasUrIzvarajI ma.sA. thayA hoya tevuM dekhAtuM nathI. 000 zrI bhaktAmara stotranA racayitA AcArya pravara mAnatuMgasUrIzvarajI mahArAjA che. teo mahAna zAsana prabhAvaka zrI laghu-zAMti stavananA racayitA zrI mAnadevasUrIzvarajI ma.sA.nA ziSya manAya che. teoe potAnA nAmanI sUcanA zrI bhaktAmara-stotranI aMtima gAthAmAM karI che-"te mAnatuMga mavazA samupaiti lakSmIH" - * AvI rIte potAnI kRtimAM potAnA nAmanI sUcanA karavI e zuM nAmanI kAmanA nathI? nAmanI kAmanA ane ItihAsanuM Alekhana baMnnenI draSTi judI che. ItihAsanA AlekhananI draSTie graMthakAre potAnA nAmano ullekha potAnI guru-paraMparAnA khyAla sAthe ane saMvata vi.nI sAthe rAkhavo joIe. pote graMthanI racanA karI che temAM paNa keTalAM zloka che-tenuM nidarzana karavuM joIe. pote graMthanI racanA karI che temAM paNa keTalIka paraMparAne ApaNe ucita gauravathI nihALavI joIe ! * zuM potAnI kRtimAM AvI nAmollekhanI paraMparA cAlI Ave che? hA, AvI nAmollekhanI racanA "zrI tattvArtha sUtranI kArikAo"mAM che.-jemAM pU. umAsvAti ma.sA. potAnA nAma vi. no ullekha karyo che. zrI upadezamALA nAmanA graMthamAM zrI dharmadAsagaNie dhaMtamaNidAmasasigayaNihipayapaDhamakkharAbhihANeNaM / uvaesamAlapagaraNamiNamo raiaM hiaTThAe // gAthA naM. 537 gAthAmAM potAnA nAmane akSaranA Adi varNathI jaNAvyuM che. keTalAMya graMthakAro judI "prazasti" rUpe graMthano ane potAnA ItihAsano ullekha ApatAM hoya che, to koIka graMthakAra pratyeka graMthanA aMte potAnuM nAma sUcita kare che. A paraMparA cheka atyAranA kALa sudhI cAlI AvI che. tame sahu paNa "bhavi bhAve derAsara Avo" -"janAruM jAya che jIvana" -jevA stavanomAM Akhare A paMkitao vAMco cho-tenAM aMte stavanakAra amArAM pU. dAdA gurudeva labdhisUrIzvarajI ma.sA.nA nAmanI ane temanA guru pU. kamalasUrIzvarajI ma.sA. ane temanA pU. guru ma.sA. AtmArAmajI ma.sA.nA nAmanI sUcanA che. (RTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTYrahasya-darzana 285) 2010_04

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pU. mAnatuMgasUrIzvarajI ma.sA.ne jyAre badhA ja sAtamI zatAbdimAM thayelA mAne che, tyAre Apa trIjI zatAbdinA mAno cho, tenuM kAraNa zuM? je vidvAno pU. mAnatuMgasUrIzvarajI ma.sA.ne sAtamI zatAbdinA hovAnuM gaNAve che, teono mukhya AdhAra bANa ane mayUra ane pU. mAnatuMgasUrIzvarajI ma.sA.nI samakAlInatA che. bANa ane mayUra sAtamI zatAbdimAM thaI gayA che. evuM pramANa vidvAnone maLe che. mATe pU. mAnatuMgasUrIzvarajI ma.sA. paNa sAtamI zatAbdinA hovA joIe tevuM tAravaNa karavAmAM Ave che. paNa "bANa" ane "mayUra" sAthe pU. mAnatuMgasUrIzvarajI ma.sA.nI samakAlInatA mAnavI e jarUrI nathI. prabhAvaka caritra ane prabaMdha ciMtAmaNI jevA ane tenA AdhAra para cAlela pU. guNAkara su.ma.sA.nI TIkAnA ullekhane bIjI rIte paNa samajI zakAya che. A traNeya mahAkavio camatkArika stotro sarjavAnI zakti dharAvatA hatA ane traNeya mahAkavioe mahAna stotro banAvyA che. eTalI ja vAta A draSTAMtathI samajavI joIe. paNa traNeyanI samakAlInatA mAnavI jarUrI nathI e paNa zakyatA che ke laghuzAMtinA kartA pU. mAnadeva sU.ma. sAhebe laghuzAMti nAmanA prabhAvaka stotranI racanA karI zAkaMbhahImAM zAMti karI to temanA ja "mAna" evA Adi zabdathI zarU thatAM nAma vALA ziSya; mAnatuMgasUrijIe paNa saMskRta bhASAmAM camatkArika evA bhaktAmara stotranI racanA karI hoya te ekadama saMgata lAge che. bIjuM videzI vidvAna blekabojha to pU. mAnatuMgasUrijI ma.sA.ne trIjI zatAbdinA ja mAne che. ane harmana jekobI paNa pU. mAnatuMga sU.ma.sA.ne trIjI zatAbdinA hovAnI zakyatAne nakArI zakatA nathI. mAtra emanI mAMga eTalI ja che ke koI prAcIna TIkA ke cUrNimAM ke niryuktimAM bhaktAmaranA zlokano ullekha maLI jAya to pU. mAnatuMga sU.ma.sA.ne trIjI zatAbdinA mAnI zakAya. Ama, teo paNa pU. mAnatuMga sU.ma.sA.no samaya trIjI zatAbdi hoya to nakArI zakatA nathI. pazcimAtya ItihAsakAro ane enI chAyAmAM ucharelA bIjA bhAratIya ItihAsakAromAM eka graMthI baMdhAI gayelI lAge che ke koIpaNa graMthakArane bane eTalA pAchaLanA kALanA mAnavA AvI graMthIthI ghaNA goTALA sarjAyA che... mATe saMpradAyanI ke paraMparAnI vAtone avagaNavI na joIe... ItihAsa tarapha draSTi nAkhatA lAge che ke prAyaH je nAmanA AcArya mahAna ane prasiddha thAya che te ja sauthI prAcIna hoya che, jema ke 1444 graMthonA racayitA pU. haribhadrasUrIzvarajI ma.sA.nA pahelAnA koI AcAryanuM nAma haribhadrasUri sAMbhaLavAmAM nathI AvatuM. kumArapALa pratibodhaka pU. hemacaMdrAcArya mahArAjA pahelAnA koI AcArya mahArAjAnuM hemacaMdra nAma prasiddha nathI. Ama, atyaMta prabhAvika AcAryanuM nAma ja sauthI prAcIna hoya che. AthI pU. mAnatuMgasUrIzvarajI ma.sA. je sauthI prAcIna che, teone ja bhaktAmara jevA prabhAvika stotranA kartA mAnavA joIe. chatAMya tattva to kevali gamya hoya che mATe amAro kazo ja asadu Agraha nathI, paNa je puSTa pramANonA abhAvamAM mAtra kalpanAthI ja doDavAnuM hoya to paraMparAgata ane saMpradAyamAM mAnya satyane ja prAthamikatA ApavI joIe. evuM amAruM maMtavya che. ItihAsa lekhakoe paNa A abhigama apanAvavA jevo che. AnAthI bhaviSyamAM phAyado thAya che mATe jyAM sudhI kALa nirNaya mATe baliSTha hetu na maLe tyAM sudhI pU. mAnatuMgasUrIzvarajI ma.sA.ne trIjI zatAbdimAM ja thayelA mAnavA, tevo amAro abhigama che ane e rIte sahu vicAre evo namra anurodha che. * pU. mAnatuMgasUrIzvarajI jevA bIjA maMtra siddha AcArya bhagavaMtonA tathA stotranA nAmo lakho. maMtra-siddhinA arthane vyApaka mAnI laI ane aneka camatkArika zaktinI prApti ane prayoga sudhInI vAta karIe to bhagavAna mahAvIranA prathama ziSya gautamasvAmI khuda ja maMtra-zaktinA prayoktA che. emanA jIvanamAM paMdaraso tApasane eka ja khIranA bhAjanamAMthI khIra khavaDAvavAnI tathA sUryanA kiraNonuM AlaMbana pAmIne tenA para gati karIne aSTApada parvata upara pahoMcavAnI vAta prasiddha che. gozAlaka upara tejalezyA AvI paDI tyAre bhagavAna mahAvIre pote ja zItalezyAthI gozAlakano bacAva karela te paramAtmAnA zAsanathI zarU thayela labdhi ane zaktinA prayogonI saphaLa sAbitI che. zAsananA ATha prabhAvakonI gaNatrImAM maMtravidyAsiddha prabhAvakonI gaNatrI jina zAsanamAM maMtra zAstranuM anivAryapaNuM avibhAjyapaNuM ane AdarapaNuM batAve che. jeoe AvA maMtro dvArA ane maMtra-zaktinA prayogo dvArA aneka saphaLa camatkArika prayogo karyA che. teonA nAmo che - AcAryapAdalipta AcArya khapUTAcArya yazobhadrAcArya - AcArya nAgArjunAcArya - AcArya rohitAcArya - AcArya bhadrabAhusUrijI - AcArya siddhasenadivAkarasUrijI - AcArya sthalabhadrasUrijI - AcArya vajasvAmIjI - AcArya mAnadevasUrijI AvA aneka AcArya bhagavaMtoe maMtra siddha karyA che ane zAsananI prabhAvanA karI che. paNa, kharI rIte jotAM to pratyeka jainAcArya bhagavaMto maMtra-siddhi mATe anuSThAna kare che ane maMtranA AzcaryakAraka phaLothI jina zAsanano ane ahiMsA-saMyama ane tapano mahimA vadhAre che ane potAnA bhaktavargane bhaktonA kramAnusAra Adhi-vyAdhithI mukta karI maMgaLamaya rahasya-darzana 44444444444YYYYYYYYYYYYYYYYYYYYYY) 2010_04

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mokSamArga tarapha laI jAya che. potAno upadeza mAnya karanAra janatAne Atmika paramAnaMdanI anubhUti thAya tevA Ayojana kare che atre dareka AcArya bhagavaMtoe potAnI Atma-zakti, labdhi-vidyA ane maMtranA prayogathI karelI camatkAronI noMdha karavI zakya nathI. chatAM ya keTalAMka ullekhanIya kAryonI ane AcArya mahArAjAonI vigato ahIM ApavAmAM AvI che. varAha mihira nAmanA mahAna jyotiSI vyaMtara banIne jaina saMgha para upadrava karatA hatA. tenA nivAraNa mATe zrI bhadrabAhusUrijIe zrI uvasaggahara stotra banAvI saMghanI rakSA karI. Arya vajasvAmIjIe zrI AcArAMga sUtramAMthI AkAzagAmI vidyA siddha karI hatI ane vimAna dvArA puSpo lAvIne bauddha dharmanA rAjAne prabhAvita karela. pU. AcArya bhagavaMta mAnadevasUrijI mahArAjAe "laghu zAMti" jevA prabhAvaka stotranI racanA karIne mArI roganuM nivAraNa karyuM hatuM. pU. AcArya ratnaprabhasUri mahArAjAe eka ja muhUrtamAM be gAmamAM pratiSThA karI hatI, pU. AcArya bhagavaMta pAdaliptasUrIzvarajI mahArAjA camatkArika zaktithI AkAzamArge jaI roja pAMca tIrthonI yAtrA karatA hatA. pUjya AcArya bappabhaTTasUrijI mahArAjAnI maMtra zaktithI sarasvatIne vivaza banIne paNa kheMcAI AvavuM paDatuM hatuM. pUjya siddhasenadivAkarasUrIzvarajI ma.sA.nA stotranA prabhAvathI zivaliMgamAMthI pArzvanAtha bhagavAnanI pratimA pragaTa thaI hatI. teoe sarasavamAMthI sainiko pedA karyA hatA. pU.A. devendrasUrijI mahArAja maMtra zakti dvArA kAMcIvaramamAMthI pArzvanAtha bhagavAnanI pratimA zerisAmAM lAvyAno ullekha che. * keTalAMka loko evuM kahe che ke maMtra sAdhanAnI vidhi maMtra-taMtra-yaMtra vigere buddha dharmamAMthI ane hindudharmamAMthI jainomAM Avelu che. to satya zuM che? ghaNA loko ghaNuM kahe paNa ApaNe teno nirNaya buddhithI karavo joIe. ItihAsakAro paNa ItihAsamAM kAMIka anumAno kare che ane kaMIka anumAna khoTA Thare che. mATe e lokonI dhAraNA mAtrathI ema na ja mAnI levAya ke badhuM bIjA ja dharmomAMthI jaina dharmamAM utarI AvyuM che. che to zuM A badhA ItihAsakAronA anumAnano koI ja AdhAra nathI ? ItihAsakAronI paddhati khUbaja sAvadhAnI pUrvaka samajamAM lAvavA jevI che. ame AvA keTalAMya kahevAtA ItihAsone apramANa siddha thatAM joyA che. paNa koI eka paraMparAnA jJAna-dhyAna ke graMthothI koIpaNa bIjA dharmonI ke dharma graMthonI paraMparA prabhAvita thAya ja che. dezakALane laIne thatA pheraphArone koI ja rokI zakatuM nathI. paNa koI eka kALamAM koI eka paraMparAmAM koI vastu pracalita thAya tenI sAme bIjI paraMparA potAnI paraMparA pramANeno pracAra ane prasAra kare ja che arthAta bauddha ane hinduomAM cAlatI maMtra paraMparAnA pracUra kALamAM jaina dharma taraphathI paNa maMtronI siddhi pracUra rIte raju karavAmAM AvelI hoya teTalA mAtrathI rIto, maMtro, paddhatio, jaina paddhati nathI tema na kahevAya. kAraNa ke te vakhatanA gItArtha AcArya bhagavaMto jaina zAstronuM maMthana karIne ja temAM rahelA sUcanAbIjone vikasvara karatA hoya che. mATe jainomAM maMtra paraMparA nathI e kahevuM te jaina zAstranA avagAhanano abhAva che. AthI ja siddhasenadivAkara sUrijIe kahela che ke parataMtramAM, paradharmamAM paNa je sUkita saMpadA che, sArI vAto che te jinezvara bhagavAna rUpa mahAsamudramAMthI uchaLIne gayela jalanabiMduo jevI che. Ama jaina dharmanI vyApakatAnI draSTi para siddhasenadivAkara sUrijIe pAtharelo prakAza joIzuM to ApaNane koI prazna nahIM rahe. maMtranA adhiSThAyako-devo ja moTebhAge prasanna thaIne mahAna camatkAro karatA hoya che to sAdhuoe zA mATe maMtra ArAdhanA karavI joIe? maMtra ArAdhanA eTale samyagu draSTi devonI ArAdhanA e vAta to siddha ja che. AgaLa samajAvyuM che te pramANe maMtranA adhiSThAyako dvArA paNa kAryo thAya che. e vAta sAcI ja che. sAdhu bhagavaMto chake guNasthAnake birAjamAna hoya che ane devo to cothe guNasthAnake birAjatA hoya che. te vAta paNa sAcI ja che. chatAMya suvihita sAdhu bhagavaMto maMtronI ArAdhanA kare che e vAta AgaLa jaNAvavAmAM AvI ja che. devonI ArAdhanA-devono vinaya ane devonI AzAtanAno tyAga A traNeya viSaya samajavA jevA che. devonA ArAdhya eTale (samyaga draSTi ke mithyAtva draSTi) koIpaNa devo parameSThi che ane parameSThityA upAsya che. tevo artha nathI tevo artha karavAno nathI. mAtra teonA mananuM Avarjana karavAnuM che. teoe potAnI sAdhanA mATe-kartavya mATe jAgRta rAkhavAnA che. maMtra siddhi karanArane devonI parameSThirUpe upAsanA karavAnI nathI hotI paNa devo mahAna zaktivALA tathA parama puNyodayano upabhoga karatAM AtmA che. mATe temanA pratye paNa mAnasika anumodana ane AdarabhAva rAkhIne tenI ArAdhanA sAdhuthI khuzIthI karI zakAya che. jo Ama na ja thatuM hoya to devalokane pAmela sAdhu bhagavaMtone atyAre kaI rIte mAnI ke pUjI zakAya ! jeo devalokamAM gayelA gurUonI aSTaprakArI pUjAo kare ane samyagU draSTi devonI ArAdhanA karavAnI nA kahe teoe punaH vicAra karavo jarUrI che. Chaspandarzana 287) 2010_0

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je sAdhuone devonI ArAdhanAnA marmanI jANakArI nathI teo jyAM "devAya namaH" ke "daitre namaH" pada Ave che tyAM pote vaMdana karatA hoya tevuM AcaraNa kare che, pote vaMdana karI rahyA hoya tevo bhAva dhAraNa kare che. Avo devono vinaya avazya ayogya che. zAsananI maryAdAthI virUddha che. tethI ja sAdhu bhagavaMta jyAM "deva ke devI"ne nama: padano prayoga Ave tyAM aucitya pUrvakano dharmalAbha tevo artha karavo ane zrAvakoe paNa sAmayika ane poSadhamAM aucitya pUrvakanI anumodanA evo artha karavAno che. paraMtu devonI ke devIonI AzAtanA koIpaNa rIte thaI ja na zake. ArAdhanA mATe to samyaga draSTi devo athavA zAsananA yogya sthAna para niyukta devono viSaya mAnya rakhAyo che. paNa AzAtanA varjana to mithyAtvI devAnuM paNa karavAnuM che. jema jIva mAtra pratye tiraskAra e varjya che tema devo mithyAtvI hoya ane ApaNe tenI ArAdhanAnI AvazyaktA na hoya to paNa tevA devonI AzAtanAnuM to varjana avazya karavAnuM che. Ama maMtronI siddhi sAdhu varga kare che ane zAsana che tyAM sudhI e ArAdhanA thatI ja raheze. jema amArI pravartana jevA mahAna kAryo mATe ke mahAna janma kalyANaka Adi mahotsava mATe sAdhu bhagavaMto paNa zrAvakone aucityapUrvaka Avarjita kare che ane zrAvakonA zAsananA prabhAvaka kAryonI sAdhu bhagavaMto dvArA upabRhaNA thAya che. tema devonI paNa aucitya pUrvaka AvarjanA ane upabRhaNA sAdhu bhagavaMto kare che. sAdhu bhagavaMtonuM Avazyaka kartavya che. * bhaktAmaranA kalpa pramANe lakhAyelA keTalAka taMtro ApaNe kadI prayogamAM mUkavA yogya nathI ema zA mATe jaNAvyuM che? te te taMtro vAMcavAthI cokkasa khyAla AvI jAya che ke A taMtro bhale pUrvanA AcArya bhagavaMtoe batAvyA hoya to paNa AcaravA yogya nathI. kAraNa ke mAraNa uccATana Adi maMtrano viSaya che. paNa mAraNa ane uccATana mATe koI maMtra taMtrano prayoga na karavo. tevo paNa maMtra zAstramAM ullekha che. mATe ame paNa taMtrone satya mAnavA chatAMya teno prayoga yogya mAnatA nathI, zAstromAM devalokanuM varNana che tema narakanuM paNa varNana che. paNa zAstramAM varNana hovA mAtrathI narakamAM javA mATe ApaNe kriyA karavAnI jarUra nathI. mATe atyaMta anivArya kAraNo sivAya zAsananA mahAna vinAzaka tattvonA sAmanA sivAya AvA maMtrono upayoga na ja karavo joIe. * A tamAma carcAno AkharI niSkarSa zuM che? amuka rIte to niSkarSa AvI ja gayo che. chatAM eka vakhata punaH vicArI laIe. maMtranI ArAdhanA jaina zAsananI ArAdhanAnuM mahAna aMga che. jema sArA vaidyathI ane yogya davAthI roga dUra thAya che tema maMtrathI paNa aneka prakAranI siddhi ApaNA karmonA kSayopazama ane kSaya dvArA thAya che. maMtronuM acinyaphaLa maMtronA adhiSThAyaka devo paNa Ape che. mATe A devo paNa AdaraNIya ane anumodanIya che, ArAdhya che. AvA devo ane maMtranI ArAdhanA mokSArthIe sApekSa bhAve karavI joIe. jo ke maMtronI paraMparA vilupta thaI gaI che chatAMya maMtra paraMparAne punaH sthApita karI zakAya che. atyAre kALa, baLa pramANe maMtra siddhinA phaLo dekhAya che. chatAMya AmnAyane puSTa karavAmAM Ave to AnAthI paNa aneka ghaNI maMtraphaLanI siddhi prApta thaI zake che. maMtro mAtra bhautika ja nahIM AdhyAtmika phaLa paNa Ape che ane mokSa mArganI sAdhanAmAM sahAyaka thAya che. pratyeka sAdhanA pahelA navakAramaMtranI ArAdhanAno khyAla rAkhavo ja joIe. navakAramaMtra mahAmaMtra hovA chatAMya anya maMtronuM pota potAnA viSayamAM prAdhAnyapaNuM che. ItihAsakAro game te kahe chatAM jainone potAnuM maMtra zAstra che. ane te jALavavuM ane vRddhigata karavuM e jaina sAdhu temaja jaina zrAvakonI paNa pharaja che. maMtronI ane taMtronI ArAdhanAmAM jyAM keTalAMka prayogo karavA ucita nathI te na ja karavA. paNa dareka prayogonuM potAnuM mahattva che te svIkAravuM. AjathI lagabhaga 1700 varSa pUrve mAnatuMgasUrIzvarajI ma.sA. dvArA viracita bhaktAmara mahAstotra mahA prabhAvika che ! aneka guDha rahasyo tenA pada pade aMkita thayA che. A badhAno pAra pAmI dhanya banavuM. ApaNo mAnava janma AtmAthI paramAtmA banavA mATe ja che mATe maMtra zAstrano upayoga sva ane paramAMthI paramAtmA tattva pragaTe sahu paramAtma bane "jaina jayati zAsanamUno jaya jayakAra thAya te rIte pravartana karavuM. (188 rahasyadarzana XXXXXXXXXXXXXXX 2010_04

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"camatkArane namaskAra" duniyAno kAyado che... "camatkArane namaskAra" bhaktAmara stotra camatkAra ja che ! zrI Adidevane namaskAra thayo ane beDIo tUTI... lokhaMDanI beDIo tUTe e camatkAra paNa AdatanI beDI ane akaDAInI beDI... ahaMkAranI beDI ane mamakAranI beDI tUTe anAdinA karmabaMdhano tUTe e "mahA camatkAra" AvA mahA camatkAra sudhI pahoMcavA aneka camatkAra zaktine saphaLatAthI sAdhavI paDe... sAdhaka-ArAdhaka AtmA mATe camatkArathI mAMDIne mahA camatkAra Atma sAkSAtkAra ane jagatanA sAkSAtkAra sudhI pahoMcADanArI ArAdhanA nuM mArgadarzana apAyuM che. vaMdanA... ratanalAla maganalAla desAI parivAra-kalakattA 2010_04

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OM pArzvanAthAya k zrI bhaktAmara stotranI ArAdhanA mATe prAtaH kAlano paramAnaMdI samaya uttama samaya che. brAhma muhUrta paramAtmAnA milanano samaya che. AvA samayane sAdhe che te jarUra sajjana banI zake che. sagRhastha banI zake che sAdhu banI zake che. jagatanA koI paNa dharmanA saMta-mahaMta oliyA-phakIra-pAdarI-gosAI ke guruo sUryodaya thayA pachI uThe che tevuM to dhyAnamAM AvyuM nathI. dareka dharma prAtaH kAlanI pavitratAnI prazaMsA prasArI che. mAtra dharme nahIM, vijJAne paNa prAtaH kAlanI vizeSatAnA vilakSaNa varNano karyAM che. savAranA samayamAM magajanI graMthIomAMthI amRta samAna rasa jhare che ane tethI pUro divasa tAjagImaya jAya che. brAhmamuhUrtamAM amRta jharaNanI prakriyA have prayoga zALAmAM sAbita thaI cUkeluM satya che. prabhAte moTA zaheronA cokkasa sthaLoe to mAnava maherAmaNa mana mUkIne doDato, yogAsano karato, havAkhorI karato dekhAya che. prAtaH kAlanI ArAdhanAo mATe jeTaluM lakhAya teTaluM ochuM che. ame to saMsArI mAtuzrInA moDhethI bacapaNathI bolatA zIkhyA chIe ke zALAmAM aMgrejImAM paNa eja bhaNAvAtuM ke :-- 11 30 24 14:11 ArAdhanA-darzana " 290 ''sAMje vahelA je sUe, vahelA UThe vIra; baLa, buddhi, dhana bahu vadhe, sukhamAM rahe zarIra.'' Early to bed and early to rise; That is the way to be; healthy, wealthy and wise". ame to mAnIe chIe ke prAtaH kAlanI upekSA eTale jIvananA AnaMdanI upekSA... jIvananI upekSA eTale potAnI jAtanI ja dhImI AtmahatyA ! pU. gurudeva zrI vikramasUri ma.sA.nI caraNa pAdukA Ama to bhaktAmaranI ArAdhanAnI sAthe paNa 'trisaMdhya' eTale savAranI, baporanI ane sAMjanI traNa saMdhyAo joDAyelI che. paNa uSA kAlanI uttamatA to anerI ja che. koI paNa mAnave A savAranI ArAdhanA karavAnA samayanI, amRta veLAnI, upekSA karavA jevI nathI. dhyAnamAM rAkhajo ke jema tamArA hAthamAM ghaDiyALa che ema prakRti paNa eka ghaDiyALa che. prakRtinI ghaDiyALano prANavAna samaya prAtaHkAla che. A samaye dareka mAnava potapotAnA sattva; zakti ane sAmarthya pramANe ArAdhanA kare che, paNa jene bhaktAmaranI ArAdhanA karavI hoya jene niyamita bhaktAmara stotrano pATha karavo hoya tene paNa A samayano lhAvo lUMTI levA jevo che. 2010_04 pUjya gurUdeva vikramasUrIzvarajI mahArAjane jinabhaktino amUlya vAraso maLyo hato. ame vi.saM 2025 mAM kesaravADI madrAsamAM hatA. kesavADI zAMta ane ramya ArAdhanA kSetra che. te vakhate tyAM upadhAna cAlatA hatA. pUrato samaya hato. pUjya gurUdeva mane kahetA ''rAjA ! bIjI ArAdhanA to thAya eTalI karIe, paNa 108 stutithI prabhunI utkRSTa stavanA thAya che evuM jANyA pachI avanavA prAcIna bhAvavAhI stotrothI prabhunI prArthanA karavAnuM mana thayA ja kare che.'' AvA bhaktinA umaLakAe pUjya gurUdevanI kesaravADImAM aneka stotra stavanomAMthI bhaktAmara stotra para pasaMdagI utarI. basa, pachI to pU.gurUdeve bhaktAmara pakaDayuM ke bhaktAmare pU.gurUdevane pakaDayA e samajI na zakAyuM. Aje e vAtane varSo vItI gayA che, chatAM eka paNa divasa amAro evo nathI gayo ke prAtaHkAlamAM bhaktAmara stotrathI prabhunI stavanA na thaI hoya. pUjya gurUdevanuM paNa A ArAdhanA vrata aMta samaya sudhI akhaMDa ja rahyuM hatuM. jIvananA aMtima divasano AraMbha paNa bhaktAmaranI stuti vaDe ja thayo hato. Aje to e sArthaka rIte kahevAyuM che... gavAyuM che ke... ArAdhanA-darzana OM padmAvatye hIM '"bhaktAmara kI bhavya prabhAeM phailAyI hai jagameM sAre aise gurUvara nayanoM ke tAre. vikramasUrIzvara prANoM se pyAre'' pU. gurudeva zrI vikramasUri ma.sA.nI caraNa pAdukA

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pU. gurUdevanI bhaktAmara stotranI ArAdhanA dvArA samasta zrI jaina saMghamAM bhaktAmaranI ArAdhanAmAM apUrva vega pragaTa thayo che. aneka bhaktAmara maMDaLo astitvamAM AvyA che. aneka jinAlayamAM roja prAtaH kAlamAM niyama pUrvaka bhaktAmarano pATha thAya che. A badhI ArAdhanAonI pAchaLa dareka vyaktinA kAraNo alaga alaga hoI zake che. paNa pU.gurudevanI ArAdhanAnI pAchaLanuM kAraNa jinabhakti ja hatuM ane e ja Adarza prayojana bhaktAmaranA pAThanuM bhaktAmara stotramAM ja darzAvavAmAM AvyuM che : "vatuM saMstavena bhava saMtati - sanibaddha pApaM kSaNAtsaya mupaiti zarIra - bhAjAm | AkrAMta loka mali - nIla - mazeSa - mAza sUryAzu - bhinnamiva zArvara maMdhakAra" | AtmAne aneka bhavamAM lAgelAM karmo tathA saMskArone dUra karavAmAM bhaktAmarano pATha arthAt prabhunI stavanA amodha upAya che. emAMya graMthakAre "azeSa" eTale samasta aMdhakAra" ane "Azu - eTale zIdhrapaNe" e be prayogo bahu ja marma pUrNa rIte karela che. jeo nitya AvA stotrano pATha kare che teone samajAya che ke azeSa eTale samasta aMdhakArane zIdhrapaNe prakAzamAM palaTAvI devAnI A stotranI kevI mahAna tAkAta che ! bhavanI paraMparAmAM baMdhAyelA karmo aMdhakAra che. jJAnane rokatuM - prakAzane AvaratuM jJAnAvaraNIya karma e paNa aMdhakAra che. huM ane mArA'nA tIvra saMskAra e paNa aMdhakAra che. nirvivekItA, niSphaLatA - nirAzA - nirdhanatA paNa apekSAe aMdhakAra che. A badhA aMdhakArane kSaNavAramAM nAza karanAra-nasADI denArabhaktAmaranI ArAdhanAnuM adUbhuta kauvata che. 0 ArAdhyanI AsthA zrI bhaktAmara stotranI ArAdhanA aMge zAstramAM aneka mArgadarzano che. TIkAkAroe - kalpakAroe AvA mahAna stotranI ArAdhanA mATe aneka sUcano karyA che. ArAdhanA mATe anivArya che ArAdhyanI AsthA... AsthA ane zraddhA ArAdhanAnuM anivArya aMga che. pelI vAta yAda che ne ! pelA bhakto rAma nAmathI patthara tarAvatA hatA ! ekavAra khuda rAmane A vAtanuM Azcarya thayuM. emaneya kutUhala thayuM. khudane ja parIkSA karavAnuM mana thayuM. eTale rAme pote patthara pANImAM nAMkhyo. kahevAya che ke e patthara DUbI gayo. rAmanA zraddhALu bhaktoe rAmane kahAM, "Apa rAma cho. ApanuM nAma rAma che, paNa Apane rAma nAmanuM kutUhala che. rAma nAmanI zraddhA nathI, rAma nAmanI AsthA nathI... rAma nAmanI AsthA amArAmAM che." pattharo rAmathI nahIM, rAmanI AsthAthI tare che; ArAdhya AdinAthanI akhaMDa AsthA bhaktAmaranI ArAdhanAnuM rahasya che. bhaktAmarano pATha karanAramAM "pote AtmA che'. tevI pratIti ane potAne paramAtmA banavuM ja che tevo manoratha-tevo saMkalpa na hoya to bhaktAmaranI ArAdhanAthI meLavavAnuM zuM rahyAM ? huM AtmA chuM e pratIti thI jIva, ajIva, puNya, pApa, Azrava ane baMdha nI zraddhA gADha thAya che ane mAre paramAtmA banavuM che evA manorathathI saMvara-nirjarA ane mokSanA pratye prazasta rAga rUpa prabaLa abhilASA rUpa zraddhA pragADha bane che. Ama nava tattvano navalo raMga AtmAmAM jAme tyAre ja ArAdhanA umaMgamayI banI zake che. saMzaya - kutUhala ke parIkSAnI bhAvanAthI koI ArAdhanA karI zakAya nahIM ane tevI ArAdhanA karavAmAM Ave to te aphala ja rahe che; saphaLa thatI nathI. AsthA-zraddhA e ja ArAdhanAno AdhArastaMbha che. AthI ja A stotranA mahAna kartA e stotramAM ja kahyAM che ke : soDavuM tathApi tava bhaktivazAt munIza karyuM stavaM vigata zakti rapa pravRtta." bhAvAvezanA pUra sAthe vahetI zraddhA eja bhakti che. zraddhA jyAre kartavyamAM... AcaraNamAM pragaTita thAya che, mananI prasannatAnI sAthe, tananA taravarATanI sAthe, vacananI dRDhatA ane makkamatAnI sAthe zraddhA jyAre abhivyakta OArAdhanA-darzana ArAdhanA-darzana 291) 291 2010_04

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thAya che tyAre bhAgavatI bhaktinuM maMgala svarUpa drazyamAna thAya che. jenA hRdayamAM bhaktino juvALa pragaTa thayo che, tenAmAM to zraddhA jANe zatamukhI thaIne bolatI hoya ema lAge che. bhaktivALAnI zraddhA mAtra zAMta devI banIne birAjamAna nathI rahetI. bhaktirUpe vyakta thatI zraddhA devI sahasrabhujAvALI mahAdevI bane che. mATe ja zAstrakAra kahe che ke tArI stavanA mATe tArI ArAdhanA mATe mAre bhaktine choDIne bIjI koI zaktinI apekSA nathI-"vigata zakti rapi pravRttaH " e jayaghoSa, "huM zuM karuM..." "mAruM koI nathI...'' evuM rodaNuM nathI "mArAmAM kazuM nathI.'' "hamaNAM mane nahIM phAve?" "e badhAnI vAta judI che, mAruM kAma nahIM.' " "pahelAMnA kALanA lokomAM zakti hatI, Aje to kALa ja kharAba Avyo che, kevI rIte ArAdhanA thAya ?'' AvI nhAnAbAjI bhaktAmarano A zloka vAMcanAra ane samajanAra to na ja karI zake AsthAnI jhaLahaLatI jyotinuM darzana emaNe ApelA draSTAMtamAM thAya che. pelI mRgalI ! nirdoSa-nirlepa-nirAdhAra mRgalI ! paNa kevo camatkAra sarje che !!! e mAre che, chalAMga; siMhanI sAme. jaMgalamAM jaIne AvuM drazya jovAno moko maLe e to dhanya thaI jAya. paNa mAnatuMgasUri mahArAjanI A Ahaleka paNa ochI utare tema nathI. tame A zlokanA marmano vicAra karazo to haiyuM hiloLe caDaze. o ArAdhanA karanAra tuM konAthI Dare che ? mota thI...? are, mUrkha ! mota thI to... jaMgalanI eka mRgalI paNa nathI DaratI ! o ArAdhaka ! samaja, jarAka samaja... AtmavizvAsa vinAnuM astitva e jaDatAno- acaitanyano AviSkAra che. je ArAdhaka AsthALu hoya to motathI Dare ja nahi, ane motathI jene Dara nathI tene konAthI DaravAnuM che ? jIvanano lAlacu ke ArAdhanAo choDIne paNa jIvavA mATe ja valakhAM mArato mAnavI to A bhUmi mATe bhAra rUpa che. bAkI maraNanA Darane jItI gayelo eka marada-eka maraNiyo hajAra ne bhAre paDe che. game tevA duSkara kArya maraNanA bhayane jItanAro karI zake che. mAnatuMgasUrijI mahArAje bhaktAmara stotranA bIjA ja zabda rUpe "amara' zabdano prayoga karyo che. paNa amaratAnuM rahasya A zloka pAMcamAmAM batAvyuM che. maraNanA Darane mArI nAMkhe te ja amara. maraNanA DarathI para thayelAne bAkInA cha bhayo kazuM ja karI zakatA nathI. AthI ja samajavuM ke ArAdhaka AsthALu hoya che. arthAtuM abhaya hoya che, nirbhaya hoya che. jIvanamAM AsthA-bhakti rUpe ane bhakti abhaya rUpe pragaTe che tyAre ArAdhanA amRtamayI banI jAya che. grIsano sokreTIsa hoya ke rAjasthAnanI bhakta ramaNI mIrA hoya-jheranA pyAlAne gaTagaTAvI javAnI anaMta abhayamayatAe emanI ArAdhanAne amRtamayI banAvI che. ajayapAlanA paDakArano AcArya rAmacaMdrane kayo bhaya lAgyo hato ? ane bhojarAjAnA pharamAna kayAM mAnatuMgasUri ma.ne phaphaDAvI zakyA hatA ? ArAdhakamAM rahelI AsthA abhaya rUpe pragaTavI joIe. jene koI Dara nathI hoto tene koInI paravAha paNa nathI hotI. jene koInI paravAha nathI hotI tene koInuM mamatva paNa nathI hotuM. Ama AsthAno vikAsa-bhakti-abhaya-aparavAha ane a-mamatva rUpe pragaTe che. Akhare A ja a-bhaya, amamatva, anu+ahaM sudhI pahoMcADe che. anu+ahaM ja anaMtamayI sadA Urdhva sthita "ra" nI Urdhva mAtrAnuM ahaM para avataraNa karAve che. ane ahaM mAM anAdi kALathI aTavAto AtmA anaMtakALa sudhI ahaM banI jAya che. ArAdhaka have jarUra samajaze ke ArAdhyamAM AsthA e krame krame anerI siddhio hAMsala karI zake che. 0 zrI bhaktAmara-eka mAnya krama bhaktAmaranA ArAdhake anaMta siddhinA bIjabhUta AsthAnI akhaMDatAne jALavI rAkhavAnI che. AvI AsthAthI bhaktAmaranI ArAdhanA thavI jarUrI che. vicAraka purUSoe bhaktAmara stotranI gaNatrI ApaNe tyAM navasmaraNamAM karI che. sAmAnya rIte paMcapratikramaNanA abhyAsa pachI navasmaraNano abhyAsa thAya che. eTale bhaktAmaranA ArAdhake ! sUtrono paricaya tathA artha-bhAvArthane AtmasAt karavA ja joIe. navasmaraNanA kramane paNa dhyAnamAM rAkhIe to bhaktAmarano krama sAtamo Ave che. navakAra-uvasaggahara-saMtika-tijayapahatta-namiUNa-ajitazAMti-bhaktAmara-kalyANamaMdira ane bRhad zAMti. Ama navasmaraNo gaNAya che. bhASAnI dRSTie pRthakkaraNa karIe to samajAya che ke saMskRta bhASAnA smaraNomAM bhaktAmara stotranuM sthAna prathama che. tenI pUrvenA cha ye smaraNo ardhamAgadhI ke prAkRta bhASAmAM che. Ama bhaktAmarano kramaprApta abhyAsa karIne ArAdhanA karanAre AgaLano abhyAsa karavo jarUrI che. kadAcit AgaLanA badhA ja sUtro kaMThastha na thayA hoya ke na karI zakAyA hoya ke kaMThastha karavA mATeno samaya na kADhI zakAya tema hoya to paNa e samasta tarapha Adara rAkhI sAmAnyathI tenA bhAvArthane aMtaramAM utAravA joIe. Ama eka saMketa tAravI zakAya che ke ( 292 ArAdhanA-darzanaYYYY 2010_04

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bhaktAmara stotranI ArAdhanA karanAra pratyeka varSe paMcapratikramaNa to vidhipUrvaka karavA joIe. paMcapratikramaNanI ArAdhanA karanAra caityavaMdana ane sAmAyikanI ArAdhanA to sahajapaNe karavAno che. mATe bhaktAmaranuM dainika smaraNa tenI ArAdhanA caityavaMdana-prabhu-pUjA-guruvaMdana ane pratikramaNa karavAnI apekSA rAkhe che. AvA mAnya kramathI ArAdhanAmAM AgaLa vadhAya to ArAdhanAnuM mUlya anekagaNuM thaI zake che. Ama bhaktAmaranI ArAdhanA mAtra eka pATha kriyA nathI, paNa jenA jIvanano amRtamaya AsvAda meLavavAnI kriyA che. vartamAnakAlamAM keTalAya AtmAo Avo krama jALavI zakatA nathI. keTalAke to navakAra bAda sIdhuM ja bhaktAmara kaMThastha karyuM hoya che. AvA lokono vyavahAra joIne potAne ja dharmanuM sarvasva samajanAra keTalAka mahAnubhAvo-mahAtmAo AvA ArAdhakono ughaDo laI letA hoya che. ame pote paNa e ja matanA chIe ke bhaktAmaranA ArAdhake AgaLanI ArAdhanA karavI joIe... avazya karavI joIe. paNa bhaktAmarane ja prAthamikatA ApanAra para tUTI paDavuM e amAruM kArya nathI. zAstro to kahe che ke ""eka paNa jinavacana AtmAnuM utthAna karI zake che. tethI ja jinavacananA sAra thI garbhita evA bhaktAmara stotranA vizeSa Adara vALAnI ame AzAtanA karI zakatA nathI. paNa bhaktAmaranA ArAdhake potAnI ArAdhanA kramasara vikasita karavI evuM amAruM sUcana che. jema ghaNAM AtmAo dara varSe guruvaMdana karavA jatA hoya che paNa badhA tIrthonI ke kalyANaka bhUminI yAtrA teo e eka vakhata paNa karI nathI hotI to tenI prativarSIya guruvaMdanAne ame nirarthaka mAnatA nathI... Ama bhaktAmaranA ArAdhaka potAnA jIvanamAM zrAvakanA anya vrata niyamo ane ArAdhanAno anupama Adara rAkhe e kahevAno amAro IrAdo che. 0 ArAdhanAnA prakAro bhaktAmara stotra para lakhAyeluM vizALa taMtra-maMtra-yaMtra sAhitya batAve che ke bhaktAmaranI sAthe saMgata mAnavAmAM AvelA taMtra-maMtra ane maMtra nI ArAdhanA e paNa bhaktAmaranI ja ArAdhanA che. eTale bhaktAmaranI ArAdhanAnA mArgo aneka che, vividha che... mahAmaMtra navakAra eka smaraNa rUpa che. parama ArAdhya maMtra che. chatAMya mahApurUSoe navakAra maMtra AdhArita aneka anya maMtro jaNAvyA che. aneka yaMtro ane taMtro jaNAvyA che ane tenI ArAdhanAnI vidhio batAvI che. chatAMya e mahAmaMtra mATenI ArAdhanAnA be traNa ullekho ApaNuM dhyAna kheMce tevA che : "aTTevaya ahasayA, aTThasaharasaM ca ata koDio jo guNaI ava lakhe, sotaIya bhave lahai siddhi|" (namaskAra laghukulaka : namaskAra svAdhyAya-prAkRta pR. 438) je AtmAo 8 kroDa, ATha lAkha, ATha hajAra AThasone ATha navakAra gaNe che te trIjA bhave mokSe jAya che. Ama ATha kroDa, ATha lAkha, ATha hajAra, AThasone ATha navakArano jApa zrAvaka jIvananI suMdara ArAdhanA bane che. A ja rIte bIjo ullekha namaskAra svAdhyAya-gujarAtI vibhAganA "namAra vAvavogha' prakaraNamAM pR. 54 upara che. navalAkha navakAra gaNanAra jo pUrvamAM AyuSya baMdhAyuM na hoya to naraka ane pazugatimAM jato nathI. temaja 1 lAkha navakArano puSpAdika thI niyamita jApa kare to tIrthakara nAmakarma bAMdhe che. AthI A traNeya ArAdhanA navakAra maMtranA ArAdhaka mATe avazya AdaraNIya che. ame to evuM paNa mAnIe chIe ke bhaktAmaranI paNa jo koI saMpUrNa stotranI AvI mahimAmaya vAta hoya to paNa pahelAM pUrva sevA rUpe navakAra maMtranI A traNemAMthI eka ArAdhanA to jarUra karI levI. AvI bhaktAmaranI samasta ArAdhanA zuM hoya evI jijJAsA amArA manamAM ghaNA vakhatathI hatI. eka vakhata vaDAlIno eka jJAnabhaMDAra jotAM amArA vAMcavAmAM eka prata AvI hatI. A pratamAM jaNAvyuM che ke savA lAkha vAra bhaktAmarano jApa karavAmAM Ave to bhaktAmara jarUra siddha thAya che. meM mArA pUjya gurudevane A vAta jaNAvI tyAre teoe mane kahyuM hatuM ke mAro savA lAkha bhaktAmarano jApa thaI gayo che. ApaNe jANIe chIe ke pU. gurudeva vikramasUrIzvarajI ma. nA jIvanamAM bhaktAmara siddha hatuM tenA purAvA ApatA ghaNA ghaNA dAkhalA thaI gayA ane ghaNA ghaNA camatkAro ghaNA loko anubhavI zakyA che. A aMgenI vadhu vAta ApaNe rahasya darzanamAM joIzuM. paNa e vAta nizcita che ke bhaktAmara stotrano savA lAkha pATha ArAdhanA-darzana ArAdhanA-darzana 293) 2010_04

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thavo jarUrI che. A aMge bIjI koI vizeSa sUcanA ame koI graMthamAM meLavI zakyA nathI ke koI evA bIjA anubhavI vyaktine maLI zakyA nathI. chatAMya savA lAkha bhaktAmara stotrano pATha karanAre vizeSa vidhAnone dhyAnamAM rAkhavA jevA che. maMtra zAstranA abhyAsIo jaNAve che ke jApa ke pATha ati jhaDapathI paNa na karavo ane khUba vilaMbathI paNa na karavo... anubhavathI samajAya che ke jhaDapa ane vilaMbanI darekanI vyAkhyAo judI judI hoya che... AthI ja graMthakAro AvA jApane prANa sama banAvavAnuM kahe che. A vAta tame cAlavAnI rItanI joDe sarakhAvazo to turaMta samajAI jaze. jeo potAnI jhaDapathI svAbhAvika vadhAre gatithI cAle che, temane avazya hAMpha caDhe che, takalIpha thAya che. potAnI gati karatAM jo khUba dhIme cAlavuM paDe to paNa, temAM parizrama vadhu lAge che. paNa cAlanAra jo paM che to pramANamAM sauthI ocho parizrama thAya che. Ama, je loko khUba ja jhaDapathI bolavA jAya teono eka akSara bIjA akSara upara caDhI javAno ke vaccenA akSaro chUTI javAno saMbhava che. AvI rItanA akSaro spaSTa na saMbhaLAya to tene dutagati kahevAya che. khUba ja vilaMbita karavAthI vicAronI niraMtaratA rahetI nathI. vacamAM bIjAM vicAro Ave che. mATe te vilaMbita ke ati dhImI gati kahevAya che. potAnA zvAsozvAsanI laya sAthe jApa ke stotra besADavAthI eka ananya AnaMda thAya che. eTale A stotrane madhyagatithI gaNavAnuM ucita samajAyuM che. prANanI-zvAsanI gatinI sAthe ene tadAkAra karI devAnuM che. Ama madhyama gatithI gaNatAM sAdhaka jo 12 miniTamAM ekavAra bhaktAmara bolI zakAya tevI rIte bole to rojanA 6 kalAka A ArAdhanA karavI paDe. traNeya saMdhyA pahelAnA ane pachI nA 1-1-kalAka Ano jApa karavo joIe. jo madhyama ArAdhaka hoya to rojanA 60 vAra bhaktAmara gaNI 6 varSamAM ATalI ArAdhanA pUrNa karavI. ane upAMzu rUpe jhaDapathI ArAdhanA karavI hoya ane cAra miniTamAM jo eka bhaktAmara pUrNa kare to cAra varSamAM A ArAdhanA pUrNa thAya. rojanA 6 kalAka paNa samayasara ApavA gRhastha mATe azakya che to tethI vadhu kalAkanI gaNatrI karavAno savAla bhAgye ja Ave, chatAMya koI ugra ane sAhasika ArAdhaka hoya to rojanA 6 kalAkanA badale rojanA 12 (bAra) kalAka jApa kare ane cAra minITamAM ja eka bhaktAmara pUrNa kare to tenI ArAdhanA be varSamAM paNa pUrNa thaI zake. paNa A ArAdhanA daramyAna pAThano krama thoDo viziSTa rAkhavo joIe. eTale ekavAra 1 thI 44 gAthAno pATha karavo. bIjIvAra 44 thI 1 gAthA sudhIno pATha karavo ane trIjI vAra 1 thI 44 mI gAthA pharIvAra gaNavI. Ama traNa traNa pAThanuM eka jhumakhuM gaNavuM ane roja AvA 20 thI 60 jhumakhAM gaNavAnuM nakkI rAkhavuM. traNanI saMkhyAnuM paNa AgavuM mahattva che. ArAdhakoe vizvatattvanI gahanatA samajavA mATe saMkhyAnuM paNa rahasya samajavA jevuM che. ApaNe tyAM ekavAra - be vAra ane traNa vAra bolyA pachI ja badhI bolIono Adeza karavAno vyApaka rivAja che. dIkSA vrata vigerenuM uccAraNa traNa vAra karavAmAM Ave che. maMgala kAmamAM paNa traNa navakAra gaNavAnuM vidhAna che. Ama bhaktAmaranA pAThanI ArAdhanAmAM ArAdhake traNanI saMkhyAne AvarI levAnI jarUra che. jo ke A traNa mATe ghaNuM ja vistArathI lakhI zakAya che, paNa saMkSepamAM kahIe to sattva-rajas ane tamasa A traNa guNonI vyApakatA che. vAta - pitta ane kapha A tridoSanI samasta vaidyaka zAstramAM vyApakatA che. ArAdhake khyAlamAM rAkhavAnuM che ke sattva, rajasa, tamasa jevA guNothI ke vAta - pitta - kaphanA doSothI potAnA AtmA ane zarIrane mukta rAkhavAnA che. kSAyopathamika guNothI guNAtIta ane audayika bhAvanA doSathI atIta thaIne AtmAe potAnA sahaja svabhAvamAM sthira thavAnuM che. AvA bhavya lakSyanI anuprekSAo ArAdhake karavI joIe. AvI anuprekSAo kyAreka gurunA anugraha dvArA pragaTa thAya che to kyAreka AvA ja stotranI AdarapUrvaka ArAdhanA karavAthI phuraNA rUpe prApta thAya che. pratyeka ArAdhake ArAdhanAnA kSetramAM zAstra, gurU AmnAya ane svAnubhava traNeyanA marma sudhI pahoMcavAnuM che. kalikAla sarvajJa hemacaMdrAcArya mahArAjAe potAnA yogazAstranI racanAne A tripadIthI nirmita jaNAvI che. ApaNe bhaktAmaramAMthI paNa mAnatuMga sU. ma. e saMketa karela ArAdhanAnI-sAdhanAnI-tripadInI oLakha karavAnI che. zAstro ApaNane agamya pradezamAM vicaravAno-viharavAno sAtha Ape che. sadUguruonI paraMparA mahApurUSonA anubhavano nIcoDa Ape che ! to svAnubhava e agamyatAne AtmasAt kare che. Ama sRSTinA rahasyo caitanyamAMthI pragaTita karavAmAM A sAdhanA-tripadIno ananya phALo che. A sthaLe triSaSTizalAkA purUSa caritramAM pU. AcAryadeva hemacaMdrAcArya ma.e kareluM mahAmaMgala dhyAnamAM rAkhavA jevuM che : (294 ArAdhanA-darzana >> 2010_04

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nAmAkRti dravya bhAvai : purata trijagatajananuM - kSetre kAle ca sarvasminuM, arNataH samupAsmo" ArAdhanA cAreya nikSepathI thavI joIe. cAra nikSepamayI thavI joIe. e vAta AvA graMthonA dohanathI samajAya che. Ama bhaktAmara saMpUrNa stotranI ArAdhanA karanAre savA lAkhanI saMkhyAnuM lakSya rAkhIne AgaLa darzAvyA pramANe ArAdhanA karavA khyAla rAkhavo. paraMtu jeo savA lAkha bhaktAmara gaNIne tene siddha karavuM evA lakSyavALA nathI teoe paNa bhaktAmaranI potAnI niyata saMkhyAnA jApa vakhate bhaktAmaranI ArAdhanA aMge kayA jApane sthAna ApavuM, kevuM dhyAna bhaktAmara ArAdhanAnA dhyAna tarIke gaNavuM : A be paNa nakkI karavAM joIe. 0 japa-dhyAna ane stotra ArAdhanA aMge zAstramAM kahevAyuM che ke : "japa prAnto vize dhyAnamuM dhyAna grAnto vize japam Dhaya zrAnta: paThed stotram Itye gurubhiH mRtam'' bhaktAmaranI ArAdhanA mATe paNa japa-dhyAna ane chevaTe A stotrano pATha e traNeya sAdhanAno khyAla rAkhavo joIe. A sAdhano mATe be vikalpa vicArI zakAya che. eka A ja samagra stotrano jApa. A ja stotranA bhAvArthathI niSpanna dhyAna ane chevaTe A ja stotranuM paThana, bIjA vikalparUpe bhaktAmaranI koI eka gAthA ane te gAthAno kalpa pramANe jApa temaja dhyAna. ArAdhya zrI AdinAtha bhagavAna-vItarAga bhagavAnane kendramAM gaNIe to japa e paramAtmAnA nAma-nipAnI ArAdhanA che. dhyAna e sthApanA-nikSepAnI ArAdhanA che. bhaktAmaranA ArAdhya jApa mATe be jApo vizeSa anukULa raheze - hrIM namo arihaMtANaM, siddhANaM, sUrIzuM, uvajajhAyANaM sAhUNaM mama ddhi vRddhi samIhita kuru kuru svAhA" AthI A jApane bhaktAmarano jApa sAmAnya ArAdhanA mATe mAnI zakAze. A jApanI siddhi mATe teno 3200 jApa gaNavAmAM Avyo che. vizeSa prayojanamAM vizeSa sAdhanAmAM A jApa ATalo gaNavo. bAkI nitya smRtimAM A jApa 32 vAra gaNavo. tenI sAdhanAvidhimAM savArano samaya paMcaraMgI dhotInuM paridhAna, muMgA (paravALA)nI mALA ane mALA vakhate khAsa agarano dhUpa karavAnuM vidhAna che. sAdhake te paNa khyAla rAkhavo. A maMtrane sarvasiddhakara maMtra gaNavAmAM Avyo che. pU. gurudeva vikramasUrIzvarajI ma. sAhebe sarva prathama vAra bhaktAmara pUjananuM saMkalana karela temAM paNa A ja maMtrano jApa dareka pUjAmAM 12 vakhata karavAmAM Ave che. guNAkara vRttimAM A pUraka maMtra hoya tema lAge che. A sivAya paNa vizeSa jApa karavo hoya to guru mukhathI AdIzvara prabhunA prAcIna maMtro meLavI levA joIe. zrI RSabhavidyAnA maMtrane paNa sthAna ApI zakAya : 0 aSabhavidhA maMtra - OM namo jiNANe, OM namo ohi jiNANe, OM namo paramohi jiNANuM, OM namo savvohi jiNANe, OM namo asaMtohi jiNANe, OM namo kevali jiNANuM, OM namo bhagavao arahao usabha sAmisa sijajhau me bhagavAI mahaI mahAvi bhagavao usabha sAmista AItitpagarasta jasmaya jala tuM gacchaI cakka. "sabUtya aparAjie AyAriNI ohAviNI mohaNI thaMbhaNI jaMbhaNI hilI hilI kisi kili corANe bhaMDANa bhoIyANa ahiNe dADhiNuM nahIrNa siMgINa verIgaM jakakhANa pisAyANaM muha baMdhaNuM karemi ThaH ThaH svAhA". bhaktAmarano bIjo jApa paNa agatyano jApa che : ArAdhanAdarzana 29) 2010_04

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OM namo vRSabhanAthAya, mRtyuJjayAya, sarvajIvazaraNAya paramapuruSAya caturvedAnanAya aSTAdazadoSarahitAya, ajarAmarAya sarvajJAya sarvadarzine, sarvadevAya aSTamahAprAtihArya catustriMzadatizaya sahitAya, zrI samavasaraNe dvAdazaparSadveSTitAya grahanAga-bhUta-yakSa-rAkSasa vazaMkarAya, sarva zAMtikarAya mama zivaM kurU kurU svAhA / dhyAna mATe to azokavRkSa, siMhAsana, cAmara ane traNa chatra yukta cAra pratihAryathI yukta evuM ja paramAtmAnuM dhyAna karavuM bhaktAmaranI ArAdhanA mATe ucita lAge che. prathama eka eka pratihAryanuM dhyAna ane pachI ekasAthe cAreya prAtihAryanuM dhyAna dharavuM joIe. A sivAya paNa ghaNAM zloko evA che ke arthathI pATha karanArane svAbhAvika dhyAnamAM laI jAya che ane have jyAre AvA suMdara citro taiyAra thaI gayA che tyAre dhyAnamAM praveza karanArane khUbaja sugamatA thaI jaze. A sivAya paNa jo stotra jApa sAthe ja dhyAna cAluM rAkhavuM hoya to bhaktAmaranI pratyeka gAthA bhagavAnanA caraNamAM sthApita karatA javuM ane eka ja layathI bhaktAmarano pATha karatA javo. AthI paNa AgaLa vadhavuM hoya to prabhunA gaLAmAM eka mALAnI kalpanA karI vacce merUnI kalpanA karI baMne bAju 22-22 kamaLonI kalpanA karavI. pratyeka kamaLanI pAMkhaDImAM gAthAno prathama akSarano nyAsa karatA javo ane 44 gAthA sudhImAM badhAM ja akSaro sthApita thAya tyAra bAda e ja mALA ApaNA kaMThamAM sthApita thaI che tenuM dhyAna karI paramAtmAnI parama kRpAno, parama pramodano, parama AnaMdano anubhava karatAM javo. saMpatti rUpa, saMskAra rUpa, sadAcAra rUpa, samAdhirUpa, lakSmI ApaNI pAse AvI rahI che, tevI dRDhatA pUrvakanI bhAvanA karI chevaTe pratyeka Atma pradezomAM anaMta jJAna, anaMta darzana, anaMta cAritra ane anaMta sukharUpa svabhAva-lakSmInI sthApanA thaI rahI che, evI bhAvanAmAM sthira rahI sthiratA pUrNa thaye dhyAna pUrNa karavuM. zrI bhaktAmaranA dhyAna mATe paNa piMDastha, padastha, rUpastha ane rUpAtIta dhyAna AyojI zakAya che. piMDastha dhyAna zarIramAM pAMca dhAraNAo karavAthI thAya che. A dhyAna zarIramAM rahelAM pAMca bhUtonI zuddhi karIne sAdhakane AgaLanA dhyAnamAM sahAyaka thAya che. paNa, bhaktAmara stotranA pAThamAM kharekhara to padastha dhyAna ja jAmaze, kAraNa, graMthakAro jaNAve che kemahAmatraM ca matre ca, mAlAmanveSathavA stuto, svapnAdi labdha maMtra vA, padasya dhyAna mucyate..." mahAmaMtramAM, maMtra viSe, mAlA maMtramAM athavA stutinA viSe tema ja svapnamAM paNa maMtra prApta thayo hoya to tenA viSe paNa padastha dhyAna kahevAyuM che.' bhaktAmaramAM to khUbI e che ke emAM cauda (14) akSaro che. A pratyeka akSaranI jANe eka eka rAjalokamAM sthApanA karI rahayA hoya, tevI rIte paNa akSaronuM dhyAna thaI zake che ! AtmA jANe krame krame cauda guNa sthAnako para ArohaNa karI rahyo che, tevI rIte cauda akSarone cauda guNasthAnakamAM sthApI, paMkita pUrI thatAM siddhapadamAM AtmAne sthApita joIe, to e ja pada0-dhyAna rUpastha banIne rUpAtIta dhyAna sudhI paNa pahocADe... zrI bhaktAmara stotra paNa varNAtmaka che... zAstromAM varNonuM paNa juduM juduM svarUpa apAyeluM che. AvA svarUpano paNa abhyAsa karI zakAya. dA.ta. "bhaktAmara' prathama akSara "bha" che, zAstramAM "bhakAranI zakitanuM nIce pramANe svarUpa batAvavAmAM AvyuM che ''bhakAra daza kroDa yojana uMco che... pAMca koDa yojana pohaLo che. "bhakAre motInA AbhUSaNo dhAraNa karelAM che. yajJo pavita-janoI dhAraNa karelI che, divya AbharaNothI bhUSita che, ATha bhujAothI yukta che, je bhujAomAM zaMkha-cakra-gadA mUzala-kodaMDa, zarAsana ane tomara ne grahaNa karelAM che. haMsa enuM vAhana che. bora nA phaLa jevo svAda che. dhana avAja che. caMpakanA phula jevI gaMdha che. vazIkaraNa ane AkarSaNanA prasaMgo tene priya che ane kubera devatA che. enuM liMga napuMsaka che.' (296 ArAdhanAndarzana XXXXX X ) 2010_04

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Ama, pratyeka akSaronuM dhyAna paNa bhaktAmara bolatAM pahelAM karI zakAya ane pachI dhyAna sthira thAya tyAre, arthAt sAro abhyAsa thAya tyAre madhyama gatithI paNa pATha karatAM paNa A badhAM varNa devatAnI zaktinuM svAbhAvika dhyAna thaI zake. eka bIjI rIte paNa dhyAna karI zakAya che. bhaktAmaranA pratyeka akSarone potAnA mastaka para dhAraNa karyA hoya tevA ciMtavavA ane te akSaromAMthI jANe amRtanI dhAra vahI rahI che, tevuM dhyAna draDha karavuM. A dhyAna pramANamAM jaldI jAmI zake evuM che ane agatyanuM paNa che, kAraNa ke mahAna zakitanA svAmI-mahAna devatAo akSaro ane vizvanuM badhuM ja rahasya sAdhakane pragaTa karI ApavAnI tAkAtavALA che mATe A padastha dhyAna mATe jarUra udyama karavo. cAra prAtihAryo thI yukta rUpI dhyAna ane Akhare padathI na samajAvI zakAya tevuM. ane rUpathI na kalpI zakAya tevuM koI rUpAtIta dhyeya che temAM mana parovavuM anasara ane arUpa-svarUpa, rUpAtIta Atma-svarUpe pragaTa thAya te ja rUpAtIta dhyAnanuM phala che. AnAthI paNa bIjI aneka rIto dhyAnanI ArAdhakone kramekrame pratyakSa thatI ja jaze. bhaktAmarathI dhyAnano AnaMda meLavanAre khAsa khyAla rAkhavo joIe ke bhaktAmara stotranA pratyeka zabdanA artho pratyeka padanA artho ane pratyeka zlokonA artha AtmasAta karI levA joIe. jyAM sudhI artho AtmasAta thatA nathI tyAM sudhI AMtara caitanya pragaTavuM khUbaja muzkela paDe che. dhyAna eka AnaMdanI anubhUti che eTale nirasatAthI ke vivazatAthI pATha thAya to vizeSa kazo phAyado thato nathI keTalAka lokone saMskRta na samajAtuM hovAthI ane pAThamAM rasamayatA Take mATe gujarAtI-hindI vigere pota-potAnI bhASAmAM bhASAMtara thayelA bhaktAmarano pATha kare che. jeno artha samajAya temAM rasa paDe e svAbhAvika che eTale evA pota-potAnI bhASAmAM stotro bolatAM rasa to AvavAno ja, paNa mahApurUSoe jAgRta karela maMtra saMkalpa to te ja saMskRta bhASAnuM stotra bolAya to ja Ave, rasa pedA karavA mATe ApaNe ApaNI rItano upayoga na karatAM, je rIte rasa ane prabhAva pedA karavA yogya che te ja rIte karavo. mULa bhASAmAM A stotra bolatAM racanAkAranA mahAna saMkalpano lAbha to maLe ja che, paNa te racanA thayA bAda je je purUSoe teno pATha karyo hoya, sAdhanA karI hoya, ArAdhanA karI hoya te badhAya mahAna AtmAonA pavitra mana-vacananA paramANuonA AMdolano ane pavitratAno paNa lAbha maLe che. ApaNA zAstrakAro to bhASA vargaNAnA pudagalone lokavyApI ane cira kALa sudhI paNa TakI rahevAnA sAmarthyavALA mAne che. AvA mahAna vAtAvaraNano lAbha jato na ja karavo joIe. je paNa ArAdhaka bhaktAmaranA pratyeka padonI pavitratAno khyAla karIne pATha karaze tene A vAto kahyA vinA paNa samajAI jaze. ... ArAdhanA mATenI adbhuta sAdhanA, stotra jApa, ane dhyAna A traNeyanuM mahAna AlaMbana bhaktAmara stotra che. e nirvivAda vAta che. 0 bhaktAmara stotranA aTTama tapa jaina zAsananI mahAnatA che. jaina zAsana tapa mATe viSamakALamAM paNa paMkAyeluM che. zAstramAM jaNAvAyuM che ke durAdhyamAM durAdhya cIja paNa tapa vaDe siddha thAya che. ApaNe tyAM dareka sUtrane prApta karavAmAM tapanI anivAryatA gaNavAmAM Ave che. navakAra maMtrAdi sUtro mATe paNa upadhAnatapanuM Ayojana che. muni bhagavaMto paNa Avazyaka sUtra, dazavaikAlika sUtra, uttarAdhyayana sUtra, AcArAMga sUtra, Adi ghaNAM ghaNAM sUtro mATe yogohana rUpa tapa karatAM ja hoya che. prAyaH koI paNa maMtrasiddhi, ArAdhanAsiddhi ane jApasiddhi mATe tapa anivArya gaNAyo che. ahiMsA, saMyamano samAveza samyapha tapamAM AvI ja jato hoya che, eTale ahiMsA ane saMyama pachI ja tapanuM sthAna gaNavAmAM AvyuM che. eka rItie vicArIe to ahiMsA e yama che. saMyama e niyama che ane tapa Asana; pratyAhAra; dhAraNA ane dhyAna svarUpa che. Ama ahiMsA-saMyama-tapa e aSTAMga yoga che. navI paribhASAo pramANe vicArIe to ahiMsA e bahArano Cable lebala che. saMyama e aMdarano tAra che, wire che, paNa tapa e to aMdara vaheto Power pAvara che. vidyuta pravAha che. AvA pAvara vinA kazuM prakAzita thaI na zake mATe bhaktAmaranI sAdhanA mATe teno tapa karavo ucita ja lAge che. bhaktAmaranA aThThama tapanuM ArAdhana pU. gurudevanI nizrAmAM paNa aneka vakhata thaI gayuM che. ArAdhanA karanArAone parama AnaMda thayo che. ahIM paNa ArAdhaka mahAnubhAvo mATe adremanI saMkalita vidhi ApavAmAM Ave che. YArAdhanA-darzana ArAdhanA-darzana 297 297) 2010_04

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0 zrI bhaktAmara aThThama tapa ArAdhanA vidhi prathama divasa : kAuM. khamA. sAthiyA 12 (lo.) 12 12 rojanI 20 mALA : OM hrIM zrI RSabhajinendrAya namaH | dvitIya divasa : kAu. khamA. sAthiyA 12 (lo.) 12 12 tRtIya divasa : kAu. khamA. sAthiyA 20 (lo.) 20 20 rojanI 10 mALA : OM hrIM namo arihaMtANaM siddhANaM, sUrivuM, uvajajhAyANa, sAhUrNa mama Rddhi vRddhi samIhita kuru kuru svAhA rojanI eka mALA : OM hrIM zrIM dharaNendra-padmAvatI pUjitAya zrI zaMkhezvara pArzvanAthAya namaH rojanI eka mALA : zrI mAnatuMgagurave namaH | kAusagnanuM pada : zrI bhaktAmarastotra pUjita zrI RSabhadeva ArAdhanArthe kAusagna karuM ? - khamAsaNAno duho "durlabha paMcama kAlamAM bhakatAmara balavAna, mAnatuMgasUri bhAvathI bhajo RSabha bhagavAna.' 1. zrI bhavajalatArakAya zrI RSabhadevAya namaH 23. zrI ananya zivapada nAyakAya zrI RSabhadevAya namaH 2. zrI bhavajalatArakAya 24. zrI sarvadarzanagamyAya 3. zrI vibudhArcitapAdapaThAya 25. zrI buddha-zaMkara-brahmA-viSNurUpAya 4. zrI guNasamudrAya 26. zrI bhavodadhi zoSakAya. 5. zrI soDahaM rUpAtmakAya 27. zrI samasta doSekSaNa rahitAya zrI mukharIkArakAya 28. zrI azoka vRkSa paripUjitAya 7. zrI pApakSAyakAya ra9. zrI siMhAsana paripUjitAya 8. zrI nAthasvarUpAya 30. zrI cAmaradraya paripUjitAya 9. zrI duritanAzakAya 31. zrI usiddhahema navapaMkaja pUjitAya 10. zrI bhuvanabhUSaNAya 32. zrI chatratraya paripUjitAya 11. zrI animeSa vilokana yogyAya" 33. zrI ananya dharmopadezakArakAya 12. zrI tribhuvanaika lalAma bhUtAya " 34. zrI airAvatabhaya nivArakAya 13. zrI sura-nara uraganetrahArakAya " 35. zrI hariNAdhipabhaya nivArakAya 14. zrI trijagadIzvarAya 36. zrI dAvAnalabhaya nivArakAya 15. zrI avikAramArganAyakAya 37. zrI phaNipatibhaya nivArakAya 16. zrI jagatrakAzakAya 38. zrI yuddha nivArakAya 17. zrI munIndrAya 39. zrI jayavijaya kArakAya 18. zrI nityodayakArakAya 40. zrI samudrabhaya nivArakAya 19. zrI dalitatamase 41. zrI jalodarAdirogabhaya nivArakAya 20. zrI anaMtajJAnayutAya 42. zrI nigaDAdibaMdhanabhaya nivArakAya 21. zrI hRdayatoSadAyakAya 43. zrI aSTabhaya abhayakArakAya 22. zrI marUdevI putrAya 44. zrI mAnatuMgIkAraka bhaktAmara stotra pUjitAya zrI RSabhadevAya namaH (298 ArAdhanA-darzana 2010_04

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1 11 ekAsaNA, 22 ekAsaNA ane 44 ekAsaNA karIne paNa bhaktAmarano tapa pUrNa karI zakAya che. kAraNa ke AgaLa ame je savA lAkha bhaktAmaranA jApanI vAta karI gayA hatA tevI ja eka vAta mudrita navasmaraNanA sArAbhAI navAbavALA graMthamAM ullekhita che tyAM paNa ArAdhanA daramyAna roja ekAsaNA karavAnuM jaNAvyuM che. Ama jene paNa vizeSa ArAdhanA rUpe bhaktAmara gaNavuM hoya tene ekAsaNa to karavuM ja joIe ema samajAya che. sAdhanA daramyAna eka ja vAra sAttvika ane parimita AhAranuM ane brahmacaryanuM sUcana sarvatra karavAmAM Ave che. mATe vizeSa ArAdhanAo daramyAna to eka vAra ja bhojanano, ekAsaNano khyAla rAkhavo ja rahyo. "yukatAhAra-vihArasya, yukta karmasu sarvadA, yuktasvApAvabodhaca, yogo bhavati du:khahA !" (zrI bhagavadgItA) ArAdhanA daramyAna sUvuM, besavuM AhAra-nihAra badhuM ja parimita hoya to ja ArAdhanAno raMga jAme che. zrI bhaktAmara nitya ArAdhanA paTa zrI mahAprabhAvika laghu bhaktAmara pUjana a | For E d . tamA rihAtimA niropanirvitarASitApamAna BILE aff | ma kaDah kevI vakI che This first ii jinapAda yugam // u StutpAdu guma || II JINPAD YUGAM 11 padaditimA pasitaMkavAcita = true 14 nava supAtitAvimahimAli nInA loke Ruththi pamI #1 thi TAT TET zrI bhaktAmara maMdira mULanAyaka AdIzvara bhagavAnanI caraNa pAdukA bharUca zrI mavaktAmara stotra nitya mArAthanA maMtra" Dh OM hrIM namo arihaMtANaM siddhANaM sUriNaM uvajjhAyANaM sAhUNaM mama RddhiM vRddhiM samIhitaM kuru kuru svAhA // roja 108 vAra gaNavA 7777777777777777777777777ArAdhanA-darzana 299) 2010_04

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bhaktAmara stotra ArAdhanAno prAraMbha kyAre ane kevI rIte karavo ? vartamAna samayamAM pustako sarvatra thaI gayA che. eTale lokone bhaktAmara kyAre zarU karavuM ne kyAre gaNavuM e prazna jANe asthAne ja lAge che. paraMtu game teTalA pustako hoya ke game teTalA maMtra prasiddha hoya, paNa maMtra ke stotra mana phAve tyAre zarU na ja karI zakAya... keTalAya lokone maMtra ane stotranuM mahattva sAMbhaLIne maMtra ke stotra gaNavAnI prabaLa jijJAsA thaI Ave che ane game te rIte zarU karI de che. pachI koI paNa maMtranI gaMbhIratA ke pUjayatA maMtra ke stotra tarapha rAkhI zakatA nathI. Akhare vizeSa koI paNa phaLanI prApti thatI nathI eTale jAherAta kare che ke ""meM to bhalabhalA maMtro gaNI lIdhA, badhAya smaraNo gaNI lIdhA, mane kazo phAyado nathI, A kALamAM kazuMya phaLatuM nathI," evI jAherAto karIne mahAnu-maMtra-stotronuM gaurava ochuM karI de che. bhaktAmara jevuM stotra to khUbaja Adara pUrvaka grahaNa karavuM joIe. ApaNe tyAM jevo mahimA saMyama - dIkSAno hoya che, upadyAna tapanI mALA vigereno hoya che, tevo mahimA maMtra dIkSA ane stotra dIkSAno hovo joIe. anya paraMparAomAM mahotsava pUrvaka-viziSTa Ayojana pUrvaka AvA maMtra ane stotra grahaNa karavAmAM Ave che. ArAdhakonA khyAla mATe ciMtAmaNI maMtranI dIkSA vidhino thoDo khyAla ApavAmAM Avyo che. ziSya gurunA pagamAM paDIne - namaskAra karIne kahe - "he ! bhagavana ! huM jaDatArUpa samudramAM DUbI rahyo chuM. hamaNAM ApanA caraNa-kamalamAM Azrita thayo chuM. jo mArAmAM Apa yogyatA dekhatA ho to mArA para mahAna kRpA karo ane maMtrAdhirAjanA zreSTha yaMtrathI yukta evo maMtra mArA jevA pAtramAM Apa sthApo. A maMtra ja mArA mATe bhavasAgarathI taravA nAva jevo thaze.' (ATaluM ziSya kahe te bAda guru...) "hRdayamAM, be jAnamAM, nAbhimAM, mukhamAM ane mastakamAM pAMca tattvAkSaro vaDe sakalIkaraNa kare... tyAra bAda sArI rIte pUjita kAnamAM traNavAra maMtra kahe ane sonAnuM jala ziSyane hAthamAM Ape'... tyAra bAda ziSya kahe- "he ! guru bhagavaMta ! sArA kSetramAM vAvelAM dANAnI jema ApanI ja kRpAthI A maMtra saphalatAne varaze''AvuM kahIne punaH gurunA pagamAM paDI ziSya praNAma kare. kAraNa, sarvatra praNAma ja-vinaya ja kAryakara bane che. saphala bane che. (sAgaracaMdrasUri viracita maMtrAdhirAja kalpa) AvI paraMparAo zarU karavI jarUrI che. "maMtra dIkSA' e mahotsavanA Ayojana pUrvaka ane mahotsavanA AyojananA madhyamAM hoya che tevuM atyAre to sAdhu bhagavaMtone gaNi paMnyAsa pada pradAna vakhate; vardhamAna vidyA ane AcAryapada pradAna vakhate sUrimaMtra Ape che tyAre jaLavAyuM che. bhaktAmara jevA sAtizAyi stotro aMge AvA vidhAnanI AvazyaktA che. jayAM sudhI AvuM vidhAna na AyojavAmAM Ave tyAM sudhI amuka vidhi tyAM to AyojavI ja joIe. eka vAta dhyAnamAM rAkhavI joIe ke maMtra ke stotra e zabda nathI, e eka viziSTa prANa zakti che. mAtra zabda ke stotra ne meLavavAthI kazuM ja na thaI zake. mahAna prANa zaktinA vAhaka banavuM joIe. ... A mATe suyogya gurubhagavaMtanI, mahAna sAdhakanI AvazyaktA hoya che. sAmAnyataH je maMtra ke stotra jene potAnA zvAcchozvAsanI jema siddha karyuM hoya, jene e maMtra para aDaga vizvAsa hoya, evA sAdhaka guru pAsethI ja stotra ke maMtra grahaNa karavA vadhu yogya che. guru paNa cAritra baLa, tapobaLa ane saMkalpa baLavALA hovA joIe. AvA gurune meLavavAnI hRdayamAM tIvra jhaMkhanA jAge che tyAre guruno yoga maLI ja jAya che. ApaNA mahAna prArthanA sUtra jayavIyarAya sUtramAM "suha guru jogo'nI prArthanA thayela che. eTaluM ja nahIM, paNa evA sadguru nA vacananI sevA jIvananA aMta sudhI, mokSamAM na jaIe tyAM sudhI sevA karavAnI prArthanA paNa karavAmAM AvI che... pUrvakALamAM ArAdhaka AtmAo dhIrajavALA hatA. sadgurunI zodhamAM varSo vItAvavA paDe to paNa vItAvatAM. evA sadguruo maMtro ke stotro ApavA mATe yogyatA tapAsavA varSo sudhI rAha paNa jovaDAvatA, to rAha paNa jotA. chevaTe gurune yogya lAge tyAre ja maMtra ane stotro ApavAno anugraha karatAM hatA. mane to pelo zloka parama mananIya lAge che : "dhyAnamUlaM gurormUrti pUjAmUlaM guroH padam / maMgaArijrotAM , mokSamacio:ppaII" 300 - ArAdhanA-darzanaY YYYYYYYYYYYYYYYYYYYYYYYYYYYYY) 2010_04

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gurukRpAnI mahattA khUbaja che mATe ArAdhake guruno anugraha meLavavA sadAya jAgRta rahevuM joIe. jeomAM vinaya-bhakti-sevA jevA mahAna guNo hoya che, hRdayamAM saralatA, manamAM niSThA ane AtmAmAM pavitratA hoya che, tene ghaNI vakhata sadUguruo sAmethI bolAvIne paNa anugraha rUpe stotra maMtra ApatA ja hoya che. khyAlamAM rAkhavAnuM hoya che ke jagata mahAna rahasyonI paraMparA che. ekapaNa paramANunA purepurA paryAyane jANavAnuM ApaNAmAM sAmarthya nathI. pudgalanA sthUla pariNAmone sthUla rUpe paNa jANI zakIe eTalI lAMbI ApaNI jIMdagI nathI. anaMtazakti ane anaMta rahasyo vacce ApaNe nirAdhAra rUpe bhaTakI rahayAM chIe. AvI paristhitimAM je mahAnuM zakti ApaNuM mArgadarzana karI zake te ja zakti guru che. guru zabda no artha paNa eja batAve che ke "gu' eTale aMdhakAra, "ru" eTale prakAza. A aMdhakAramAM prakAza pAthare te guru. prakAzanI parama pyAsa, jJAnanI prAptinI ananya abhilASA gurutattvano prakAza kare che. mATe bAhya gurune meLavIne atyaMtara gurunI upekSA na karavI ane atyaMtara gurutattvanI jAgRti mATe bAhya sadgurunI upAsanA jarUrathI karavI. sAdhakone-ciMtakone, ArAdhakone e anubhava thato hoya ja che ke jyAre koI paNa ArAdhanA-sAdhanA mATe mArgadarzananI AvazyaktA jAge che tyAre tenuM mArgadarzana koIne koI rUpamAM upasthita thaI jAya che. ekalavya prApta karelI vidyA siddhi prAcInakALanuM zreSTha udAharaNa che, to dakSiNa bhAratanA prakhyAta jyotiSI sI.vI. rAmane jyotiSamAM eka navI ja padhdhatino AraMbha karyo che e guruzaktinA anusaMdhAnanA mahAna udAharaNo che. guru pratyakSa hoya ke parokSa, guru abhyatara hoya ke bAhya, paNa guru zakti eTale prakAza zakti che ane tenuM anusaMdhAna Avazyaka che ajJAnatimirAMdhAnAma-jJAnAMjana zalAkayA netramunmIlitaM yena-tamai zrI gurave nama: II jJAnanI, aMjanazalAkAthI je netrone kholI nAMkhe che, draSTine ughADI de che, te ja guru che. "guru" ne tame nAmathI nahIM, sarvanAmathI paNa jANo e jarUrI che. A prakhyAta zloka "yena'thI guruzaktinuM anusaMdhAna kare che ane 'tamai" padathI guruzaktimAM potAnA samarpaNane pahoMcADe che. prastuta bhaktAmaranA ArAdhake koI bhaktAmaranA mahAsAdhakane guru avazya banAvavA joIe. pU. gurudeva vikramasUrIzvarajI mahArAjA pAsethI ghaNA AtmAoe vidhivat bhaktAmarano pATha grahaNa karyo che. pU. gurUdevane bhaktAmara para apAra zraddhA 1mI gaI hatI. AvA zraddhAnA dhodha samA guru pAsethI bhaktAmara stotra aMgIkAra karavuM joIe. ane Akhare mAnataMga sUrIzvarajI mahArAjAne to bhaktAmara ArAdhake parama gurupade sthApavA joIe. mAnatuMga sUrIzvarajI mahArAjAnI anerI bhakti A stotranA ArAdhakane khUba ja sahAyaka thaze. viziSTa guru bhagavaMta pAsethI ja saMpUrNa bhaktAmara ke bhaktAmarane lagatA koI zloko ke maMtro meLavavA hoya to kyAre bhaktAmara stotrano pATha Apavo, kyAre stotra-dIkSA ke ziSya dIkSA ApavI, te guru ja nakkI karI le, paNa bhaktAmaranI TIkAomAM thato ullekha paNa ahIM bhaktAmara stotranI ArAdhanA kyAre zarU karavI te aMge mArgadarzana Ape che. eka vAta A ArAdhanA darzana lakhatAM dhyAnamAM Ave che ke jo bhaktAmara stotranI racanAnA divase ja bhaktAmara stotra grahaNa karavAmAM Ave to suMdara thAya, paNa bhaktAmaranA upalabdha sAhityamAMthI bhaktAmaranI racanA kaI tithie thaI te jANavA maLatuM nathI. chatAMya evo aMdAja manamAM bese che ke vaizAkha suda-5 vaizAkha suda-10 ke vaizAkha suda-15no divasa bhaktAmarano racanA divasa hoI zake. vasaMtatilakA, vasaMta mAsanuM pratinidhitva kare che. vasaMta RtumAM caitra ane vaizAkha be mAsa gaNAya che. caitra mAsane to varksamAsa gaNAya che. ane zukla pakSa tathA pUrNatithino bhaktAmaranI ArAdhanAmAM mahAna Adara gaNavAmAM Avyo che. te vaizAkha suda 15no divasa sarvottama gaNavo rahyo. sUrimaMtranA vidhAnakAro-sUrimaMtranA vizeSa ArAdhanA mATe zrI RSabhadeva bhagavAnanA, zrI caMdraprabha bhagavAnanA tathA bhagavAna mahAvIranA janma kalyANaka athavA kevalajJAna kalyANakanA divasone ArAdhanAmAM suMdara jaNAve che. tethI ahIM paNa dAdA RSabhadeva bhagavAnanA janma kalyANakanA divasane gujarAtI phAgaNa vada 8 nA divasane parama pavitra divasa gaNavo joIe. tathA kevalajJAna kalyANakanA zubhadivasa mahAvada 11 ne paNa pavitra divasa gaNavo joIe. tathA akSaya tRtIyA vaizAkha suda trIjanA divasane paNa pavitra divasa gaNavo joIe. phAgaNa vada 8 nA divasathI to varSItapano mahAna mAMgalika prAraMbha che. A divasa ja RSabhadeva bhagavAnanA janma kalyANaka temaja dIkSA kalyANakano divasa che. AvA ArAdhanA-darzana 301 2010_04

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suMdara divaso, siddhAcala jevuM tIrtha ane koI mahAna gurubhagavaMtano yoga hoya to A stotranI ArAdhanAno AnaMda anero Ave. emAMya guru puSya-ravipuSya, jevA mahAna yogo hoya tathA potAno caMdra anukula hoya ane janmakuMDalImAM paNa paMcama sthAna para tathA sUrya jevA graho para guru jevA zubha grahanI draSTi paDatI hoya to bhaktAmara jevA mahAna stotranA AraMbhano anero raMga jAme. jyotiSa vagerenI vAta sAmAnyathI jANe badhAMja samajI zake tevI lAgatI hoya che. paNa temAMya anubhavI gurunI jarUra paDe ja che. mATe Akhare to "guru zaraNa'ne zreSTha mAnI temanI AjJA pramANe ja ArAdhanA karavI. "muharta muktAvali' jevA graMtho - AsothI phAgaNa mAsa sudhInA mAso temaja vaizAkha ane zrAvaNa mahinAo tathA 2,7, 5, 10, 15 jevI tithio temaja rohiNI, uttarASADhA, uttarAbhAdrapadA, uttarAphAlganI, jayeSThA, Adra,svAti, Ama kArtika, mAgasara, mahA, phAgaNa, vaizAkha, zrAvaNa ane Aso mAsa badhAnA mate zreSTha mAso che ane jayeSTa tathA caitra badhAne ja mate choDavA yogya mAso che. * dareka nakSatramAM maMtrAraMbhanuM phaLa A ja rIte A sivAyanA anya graMthomAM dareka nakSatramAM maMtrAraMbhanuM phaLa zuM zuM kahyuM che te paNa jijJAsuoe jANI levuM joIe:1) taraMga eTale azvInamAM : sukha paNuM dhanAzraya paNuM. 2) bharaNImAM : zIghUmaraNa, dhana hAni. 3) kRtikAmAM : roga, zoka. 4) rohiNImAM : caMdra jevuM ujjavaLa bhAgya. mRgazIrSamAM : lAbha thAya; potAnA parivAra sahita rAjAne ISTa thAya. 6) AdramAM : rAjyapIDA, arthahAni. 7) punarvasumAM : prajAnI vRdhdhi thAya - kArya cirakALa Take. 8) puSyamAM : sukha bhogavanAra baMne strIone priya bane. 9) AzleSA : vinAza. 10) maghAmAM : atyaMta bhAgyavAna, sadA dhanI ane sukhI bane. 11) pUrvA phAlganI : vidyAmAM pAragAmI bane. 12) uttarA phAlganI : dAtAra bane (veda) vidyAthI yukta bane. 13) hastamAM : vidyA lAbha tathA vRddhi. 14) citrAmAM : suMdara jJAna prApti, lokapriyatA maLe, vidvAna bane. 15) svAtimAM : mRtyune vaza thAya. 16) vizAkhAmAM : kSaya pAme, vadha thAya, baMdhana thAya. 17) anurAdhA : sUrya jevo tejasvI thAya, zubha thAya, priya thAya. 18) jayeSThA : jayeSTanI hAnI tathA dhana hAnI thAya. 19) mUla : mahAbuddhimAna, prAjJa ane pracura saMtativALo bane. 20) pUrvASADhA : vidyAmAM pAragAmI bane. 21) uttarASADhA : dAtAra bane (vada) vidyAthI yukta bane. 22) zravaNamAM : hInatA yukta thAya, dhana nAza thAya. 23) dhaniSThA : dhanADhaya bane, yuvati priya bane. vidvAna bane. 24) zatabhiSA satyavAdI bane, dhana dhAnyathI pracura rahe. 25) pUrvA bhAdrapadAmAM : vidyAmAM pAragAmI bane. 26) uttarA bhAdrapadA S: dAtAra bane, (vada) vidyAthI yukta bane. 27) revatImAM : dIrdhAyu tathA dhana-dhAnya yukta bane. Ama nakSatronA phalano paNa vijJa mANase vicAra karavo. AvI ja rIte lagnanA phaLono paNa IzAro karavAmAM Avyo che. (302 ArAdhanA-darzana ) 2010_04

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* maMtrAraMbhanuM lagna pramANe phaLa. 1 duHkha tathA pIDA meSa : vRSabha : mithuna : roga dInatA dInatA siMha : kavikalAzini-kavikulamAM khyAti kanyAmAM : saphalatA tulA : sukhopabhoga 8 vRzcika : nAza 9 dhana : dhanADhaya 10 makara zreya prApti 11 kuMbha : nirdhanatA 12 mIna : Sar3akarma abhiruktatA (saphaLatA) tathA dhanI temaja vaktA A badhA ja viSayonuM dhyAna rAkhavuM e khUbaja anubhava ane parizrama mAMgI le che. mATe sAmAnya gRhastha to gurUvAkya thI ja AgaLa vadhavAnuM rAkhavuM. 0 ArAdhanA aMge sUcanA tathA 28 muddAo AcArya pravara haribhadrasUrijI e bhaktAmaranI vizeSa ArAdhanA mATe zubhayogono nirdeza karIne nIce pramANenA sUcano karyA che. 1 2 AdinAtha bhagavAnanuM jinabiMba sAme rAkhavuM. A jinabiMba saptadhAtu, cAMdI, suvarNanuM athavA anya koI zreSTha prakAranuM hovuM joIe. A pratimAne aSTaprakArI pUjA karIne sthApita karavI. ArAdhake deha pavitra karI, caMdananuM vilepana karavuM. pavitra vastra paheravAM (dhAraNa karavAM). ekAsana karavuM. brahmacaryanuM pAlana karavuM. sadaiva? smaraNa karavuM. 7 8 AgaLa jaNAve che ke... Aja vidhithI addhi-maMtra sahita savA lAkha smaraNa karavuM, jethI siddhi prApta thAya tathA Aja TIkAnA AgaLanA bhAgamAM bhaktAmaranI gAthA 1 thI 22 sudhIno vidhi nIce pramANe jaNAvAyo che, je zabdazaH ahIM ApavAmAM Ave che : ArAdhanAnuM sthaLa ekAMtavALuM levuM. ArAdhanAnuM sthAna-bhUmi para na paDelA gAyanuM chANa kukama meLavIne lIMpavuM. deha zuddhi karavI. pILA vastra paheravA. uttara dizAe siMhAsana para cakezvarInI mUrtinI sthApanA karavI. paMcAmRta thI bharelo ghaDo sthApana karavo, ghaDA para zrIphaLa mukavuM. 7 cAra lokapAlanI sthApanA karavI. 8 ghI no dIvo karavo. mArAdhanAnarNana 303) 2010_04

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9 10 akSatano svastika karavo. 11 svastika upara sopArI mukavI. 12 paMcAmRtanA ghaDAmAM rUpA nANuM mukavuM. 13 paMcavarNanA 108 puSponI mALA karIne ghaDAnA kAMThalAne paherAvavI. 14 paMcAmRtathI cakrezvarIno prasAla karavo. 15 aSTagaMdhathI cakrezvarInI pUjA karavI. 16 pachI cakrezvarInI aSTaprakArI pUjA karavI. 17 lokapAlane bali-bAkaLA-phaLa naivedya-puSya-caDhAvavA. navaraMgI athavA dazAMgadhUpa uvekhavo. 18 ravipuSyamAM taiyAra karela AMbAnA lAkaDAnI pATalI athavA cAMdInuM patarUM taiyAra rAkhavuM. 19 pATalI athavA patarA para yaMtranuM Alekhana karavuM. 20 yaMtranI paNa phala-naivedya thI pUjA karavI. 21 yaMtranI AratI karavI. 22 ArAdhake aSTagaMdhathI kapALamAM tilaka karavuM, 23 uttaradizAmAM mukha rAkhavuM, pILA Asana para besavuM. 24 pILI mALAthI sauthI pahelA kAvyanA 12000 jApa karavA. 25 pachI Rddhi nA 12000 vAra jApa karavA. 26 tyAra bAda maMtranA 12000 vAra jApa karavA. 27 A rIte jApa karavAthI maMtra (gAthA) siddha thaze. 28 maMtra siddha thayA pachI paMcAMga vidhimAM batAvela saMkhyA pramANe jApa karavA. dA. ta. chellI gAdhAnI vidhimAM jaNAvyuM che ke niraMtara 108 vAra jApa karavAthI lakSmInI prApti thAya che. mATe chellI gAthAnA kAvya, Rddhi tathA maMtra roja 108 vAra gaNavA evo artha samajavo. Aja gAthAnA kalpamAM ema paNa jaNAvyuM che ke 'kAvya Rddhi maMtra'no sADA bAra hajAra athavA pUro eka lAkha jApa cha mahinAmAM saMpUrNa karIne maMtra siddha karavo. ra AnAthI samajAya che ke 12,500 maMtra siddhi mATe jadhanya saMkhyA che ane utkRSTa saMkhyA savA lAkhanI che ane rojanI jApa saMkhyA 108 nI che. baMneya ArAdhanA nA kalpone sAthe vicAravAthI ArAdhakane khUbaja suMdara mArgadarzana maLI zake che. 0 28 muddAnuM vihaMgAvalokana ane pRthakkaraNa ApaNe uparanA 28 muddAnuM punaH vihaMgAvalokana karIe. khyAla rAkhIe ke A baMneya kalpo vizeSa ArAdhanA mATe che ane vizeSa sattvavALA ArAdhako mATe che. 1 ArAdhanAnuM sthaLa ekAMta sUcavavAmAM AvyuM che. te khAsa khyAla rAkhavA jevuM che. jeoe AvI vizeSa ArAdhanA karavI hoya teoe sAtizAyI tIrtho, nadI-vigere jyAM jalano samUha pracUra hoya tevA ramaNIya sthaLamAM potAnI ArAdhanAnuM sthaLa ekAMtamAM rAkhavuM. potAnI dainika AvazyaktAonI sulabhatA hoya teno paNa khyAla rAkhavo. ArAdhanAnA sthAnamAM lIMpaNanuM mahatva batAvyuM che te dhyAna rAkhavA jevuM che. gAyanA chANanI eka viziSTa pratikAraka zakti Aje vijJAne paNa svIkArI che ane samasta kalpanA anusaMdhAnathI lAge che. jyAre savA lAkha jApa 6 mAsamAM pUrNa karavAno hoya to rojanA lagabhaga 650 jApa to thavA ja joIe. paNa 12,500 nuM badhuM anuSThAna karavAnuM hoya to paNa 10 divasanuM anuSThAna to karavuM ja paDe. koIkanI zakti vizeSa hoya to traNa divasamAM pAra pADI zake. paNa sAmAnya ArAdhaka mATe to 10 divasa ja uttama samaya kahevAya. 304 ArAdhanA-darzana 2010_04

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3 ArAdhakane deha-vizuddhi mATe jaNAvAyuM che ane caMdananuM vilepana ArAdhaka kare tema kahyAM che. temAM dehane zItala ane sugaMdhita rAkhavAno hetu hoI zake che. ArAdhake vAtAvaraNa-deha ane sAmagrI badhuM ja sugaMdhimaya rahe teno khyAla rAkhavo ! ArAdhanA sthaLanI Aju bAjumAM paNa durgadha na hoya teno khyAla rAkhavo ! zAstromAM evuM paNa vidhAna che ke mAnavanI durgadha ghaNA yojano sudhI AkAzamAM prasarelI che mATe mAnava lokamAM A kALamAM devonuM Agamana thatuM nathI. divyatAno ane sugaMdhano saMbaMdha samajavA mATe ATalI vAta puratI che. pILA vastro paheravA e sUcanA dhyAnamAM rAkhavA jevI che. lakSmInI sAdhanA mATe A vastrono khAsa Agraha rAkhavAmAM Ave che. potAnA vastronI sAthe ArAdhanA khaMDamAM paNa pIta varNa hoya, vizALa pItavarNanAM kapaDAM pAtharyA hoya to ArAdhanAmAM vadhu sahAyaka bane che. A pAMcamA muddA ane 23 mAM muddAnI sAthe vicAravAthI lAge che ke cakrezvarInI pratimAjI dakSiNa sanmukha sthApavI jethI ArAdhakanuM mukha uttara sanmukha rahe. paMcAmRtathI bharelo ghaDo 10 divasa sudhI rAkhavo zakya lAgato nathI. mATe roja ghaDo bharavo ane khAlI karavo yogya lAge che athavA mAtra zuddha pANIno ja ghaDo bharavo paDe ane temAM paNa jIvotpatti na thAya mATe kapUra-sukhaDAdi dravyono upayoga pramANasara karavo rahayo. 5 lokapAlonI sthApanAnI vAta khUbaja agatyanI hovI joIe. dIkSA-padavI Adi prasaMge thatI naMdInI kriyAmAM je mahimAvaMta stavana bolAya che, temAM paNa soma-yama-varuNa-verAmaNa-vAsava nAmanA lokapAlano ullekha karyo che. ane dIkSA dine te anuSThAno teonA samakSa teonI sAkSIe karavAmAM Ave che tevo bhAva rajU karavAmAM Avyo che. cAreya dizAone udezIne A sthApanA karavAnI che tema samajAya che. AvI sthApanA moTe bhAge zrIphaLathI ja karavAnI hoya che. paNa somanI sthApanA pUrva dizAmAM, yamanI dakSiNa dizAmAM, varuNanI pazcima dizAmAM ane vesamaNa eTale vaizramaNa-kuberanI uttara dizAmAM sthApanA karavI. 8 ghIno dIvo ArAdhanAnA divaso daramyAna akhaMDa rAkhavo yukti yukta jaNAya che. e mATenI diveTa ane divA vizeSa ja hoya che te badhuM uttama vidhikAro pAsethI jANI levuM joIe 9 jApa daramyAna dhUpa thato rahe teno khyAla karavo joIe. daivI tattvanI jAgRti mATe dhUpa anivArya aMga che. 10 AvI mahAna ArAdhanA vakhate pUrva taiyAra karelAM akhaMDa akSata hoya to sAruM. 11 ArAdhanA tathA sAdhanAmAM sopArInuM khUba ja mahattva che, mATe nAmathI ullekhita thayelAM dravyo mATe kadI vikalpa zodhavo nahIM. sopArIthI ja kArya karavuM. 12 paMcAmRtanA ghaDAmAM rUpAnANuM ghaDo bharatI vakhate ja padharAvI devuM. vijJAnanA vidyArthIo jANe che ke vidyuta pravAhanI suMdaramAM suMdara vAhakatA sonAmAM hoya che ane tyAra bAdanI vAhakatA cAMdImAM che. mATe RSabhadeva bhagavAnanI ane cakrezvarInI baMneyanI cAMdInI pratimA hoyato khUba ja uttama kahevAya. A pratimAnuM pramANa 11' 9'' ke 7" pa" sudhI hoya to sAruM. bhaktAmara AdIzvara rUpe cAra pratihArya vALI eka cAMdInI ane paMcadhAtunI suMdara pratimA taiyAra karavAmAM AvI che, jenA phoTAo A graMthamAM che. pU. gurudevanI nizrAmAM saphaLa thaI gayela cha'rI pAlita saMgha daramyAna yogAnuyoge eka suMdara prAcIna AdIzvara bhagavAnanA paMcatIrthI jevA pratimAjI prApta thaI gayA hatA. A pratimA sanmukha je roja bhaktAmarano pATha thato hato ane A pratimAjIno adbhuta prabhAva saMghayAtrI daramyAna rahyo hato. paMcavarNanA puSpono avazya khyAla karavo ! sattarabhedI pUjAomAM paNa "paMcavaraNa ke phuloM kI mAlA kI' vAta Ave che. puSpo bhAvanAnI mAnasika avasthAnA prabaLatama vAhaka che. jema puSpo sUryathI poSaNa meLave che, sUryanA prakAza tarapha sadAya jAgRta hoya che, tema puSpo para vAsita, thayelI manobhAvanA paNa hajAro kroDo mAIla dUra pahoMcavAnuM sAmarthya dharAvatI hoya che e sArI rIte samajI zakAya tevI vAta che. cArAdhanA-ndarzana (ArAdhanA-darzana 305) 3/5 2010_04

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14 uparanA baMne kalponuM saMdohana karatAM bhagavAna AdinAtha ane mAtAjI cakrezvarI baMneyanI pratimA ArAdhake sthApavI tevuM phalita thAya che. tevuM yogya lAge che. chatAMya evI anukUlatA na thAya to kalpa pramANe mAtra cakrezvarI mAtAnI pratimA padharAvavAno paNa khyAla rAkhavo. kalpakAro ane bhaktAmara saMbaMdhita camatkAra kathAothI to cakrezvarI devI A stotranI mahAnuM adhiSThAyikA che e vAta siddha thAya che 15 aSTagaMdha tarIke A dravyonA nAmo paNa prasiddha che : caMdana, agara, devadAra, koliMjana, kusuma, zailaja, jaTAmAMsI, gorocana-A dravyothI pUjA karavAno tathA cakrezvarI mAtAnI aSTaprakArI pUjAno paNa khyAla karavo. 16 cakrezvarI devInA vizeSa pUjana ke sAmagrInA ullekho upalabdha nathI. tethI suMdara phaLa-naivedya AdithI ja aSTaprakArI pUjA karI levI. 17 lokapAlanI (paNa pAMcanI gaNatrI che. soma-yama-varuNa-verAmaNa vAsava paNa cAranI gaNatrIthI paNa cAlI zake tema lAge che.) teonI paNa phaLa-naivedyAdikathI suMdara pUjA karavI joIe. 18-19 AMbAnI pATalI loDhAnI khIlIthI rahita banAvavAnI hoya che. AnA badale bhoja patramAM paNa yaMtra lakhI zakAya che. aSTagaMdhathI cAMdInA patarA para lakhelA yaMtra bahu lAMbo kALa rahevAno saMbhava lAgato nathI, tethI AMbAnI pATalI para yaMtra rAkhavuM. paNa AMbAnI pATalI ravi-puSya nakSatramAM ja banAvelI hovI joIe. 20+21 yaMtrane uddezIne phaLa naivedya vi. caDhAvavAthI temaja tenI AratI utAravAthI eka viziSTa bhAvanA nirmANa thAya che, yaMtra prANavAna bane che. 22 A vidhAna pramANe ArAdhake aSTagaMdhathI ja tilaka karavuM joIe ane AjJA cakramAM jAgRti pedA karavA prayatna karavo joIe. 23 pILI mALA sutaranI paNa cAlI zake che. chatAMya pILA kerabAnI mALA khUbaja uttama kahevAya. atyAre navA kerabAo maLatA na hovAthI koIe vAparelI mALAo AvI javAno saMbhava hovAthI khAsa sAvadhAna rahevuM. khAsa karIne lIyAmAM kerabAnI mALA sArI maLe che. tyAM paNa loko garamIthI bacavA A mALA paherIne potAnuM rakSaNa karatAM hoya che. mALA na hoya ane dhyAna sArI rIte rAkhI zakAya tema hoya to AMgaLInA veDhA para paNa jApa gaNI zakAya che. A jApanI saMkhyA pUrI karavA mATe savAra-bapora-sAMjanuM traNeya vakhatanuM Ayojana karavuM, jApa daramyAna mauna ja rahevAya to sAruM ane jApa sivAyanA samayamAM dhyAnamAM rahyA karavuM. jo te paNa zakya na hoya to maMtra ane ArAdhanAnA bhaktAmaranA mahimAnA pustakonA ja vAMcana ke mananamAM rahevuM. ArAdhanA karanAramAM bhAvono vega satata vahyA ja karato haze; to AvI ArAdhanAvidhi jarUra saphaLa thaze. 24 thI 26 mA muddA sudhInI vAta turaMta ja samajAya jAya tevI che. 27 mo muddo phalazrutino che ! 28 mA mudAmAM batAvela paMcAga vidhi te te graMthamAMthI jANI levI yogya raheze. zrI sArAbhAI navAbavALA navasmaraNanA copaDAmAM 44 ane 4 ema maLIne 48 zlokanI paMcAMga vidhi ApI che. paMcAMga vidhi eTale bhakatAmaranA pratyeka zloka saMbaMdhI (1) Rddhi zloka saMbaMdhI (2) maMtra e ja maMtrane siddha karavAnI (3) vidhi taMtra te gAthAnA saMdarbhane anulakSIne banAvavAmAM AvyuM che te taMtra tathA (5) yaMtra. pUrvanA AcAryoe gAthAo sAthe tene yaMtrAdine kevI rIte joDyA e Aje paNa saMzodhanano ja viSaya che. jijJAsuo mATe to A AkhuMya sAhitya saMzodhana sAhitya ane prayoga sAhitya che. (keTalIka vidhio zAstra tarIke batAvI hovA chatAMya te kadIya karavA yogya nathI.) paNa paMcAMgavidhimAM je gAthAnA jeTalA jApa karavA jaNAvyuM che teTalA jApa roja karavA. sAmAnyathI jApa saMkhyA 108 nI samajavI. (306 ArAdhanA-darzana ) 2010_04

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bhaktAmaranI gAthA AdhArita vizeSa ArAdhanAmAM dAritryanAzaka vIMTIno kalpa paNa ullekhanIya che :- tAra, tAmra, suvarNa 2 phaMtu barDa vozanI / puSyArke ghaTitA mudrA ddar3ha dAridranAzinI // 1 // eka ratI sonuM, bAra ratI cAMdI, soLa ratI trAMbu--e sarvane bhegAM karavAthI 29 ogaNatrIsa ratI thAya. tenI vIMTI ravivAre puSya nakSatrano yoga Ave che te puSya nakSatrano kALa vItI gayA pahelAM ghaDAvI paMcAmRte pakhALI, dhUpa karI, pahelI tarjanI AMgaLImAM prathama kAvya (bhaktAmaranI prathama gAthA) 108 vakhata gaNI jamaNA hAthe paherIe to game tevA daridrInA dAritryano nAza kare, lakSmIno lAbha kare ane te vIMTIne bhojana karatI vakhate DAbA hAthamAM ghAlavI (paheravI). jamI rahyA pachI pAchI jamaNA hAthamAM paheravI. 1. (sArAbhAI zilAla navAba saMpAdita "mahAprabhAvika navasmaNa" pR. 412) A ravi-puSyamAM taiyAra thayelI vIMTIne dRDha dAridraya nAzinI kahevAmAM AvI che, te dhyAnamAM rAkhavA jevuM che. vaLI roja 108 vAra prathama gAthA gaNavI temaja saMbaMdhita maMtra "OM hrIM hrIM zrIM klIM blU DrIM namaH"no paNa batAvyA pramANe eka lAkha jApa pUrNa karavo joIe. buddhi prApti kalpa bIjuM paNa eka suMdara anuSThAna buddhiprApti tathA vidyAvRddhi mATe che. 1. jenA kalpamAM jaNAvAyuM che ke A 14 mI gAthAnA kAvyanuM, RddhinuM ane maMtranuM smaraNa karavAthI... yaMtrane mastake-bhujAe athavA hRdaye dhAraNa karavAthI sarasvatI prasanna thAya che. vaLI, 2. va b C vIMTIno kalpa 2. 3. pavitra thaIne sapheda vastra paherIne, sapheda jApa mALAthI, traNe kALa 108 vAra (kAvya, Rddhi ane maMtrano) jApa karI; dIpa, dhUpa, ghI, guggala, kastUra, kesara, kapUra, sukhaDa, puSpAMjali, agara, zilArasa, vigerenI ghI-mizrita guTikA 108 karI haMmezA homa karavAthI; ane traNa kALa sarasvatI devInI mUrtinI sugaMdhI dravyathI pUjA ka2vAthI mahAmUrkha paNa vidvAn thAya che; saMpUrNa vidyA, guNa tathA lakSmInI vRddhi prApta kare che. prastuta kalpanuM anusaMdhAna karatAM ema lAge che ke haMmezA homa karavo eno matalaba savA lAkha jApa pUrNa thAya tyAM sudhI (108) eka so ATha guTikAnA homanI vidhi samajavo. tyAra bAda yaMtrane dhAraNa karIne, 27 thI 108 vAra sudhI jApa karavAthI jarUra lAbha thAya. A sAthe batAvela taMtra paNa buddhinI vRddhi mATe auSadha rUpa che. teno paNa prayoga phAyadAkAraka thAya che. puSyArka arthAt "ravi-puSya" yoga thAya tyAre vidyA; brAhmI, zatAvarI, zaMkhAvalI, aghADo, jAvaMtrI, kerasI, malalAkaDI, citraka, akalagaro ane sAkara sarve samabhAge laI savAramAM 14 vAsA AdunA rasanI AdunA rasanA badale sUMThano upayoga paNa karI zakAya che. sAthe (21) ekavIsa divasa khAvAthI buddhinI vRddhi thAya che. * haribhadrasUri kalpa A kalpanI sAthe AcArya haribhadrasUriSkRta yaMtronI ArAdhanAno bIjo vidhi paNa lakhyo che. (ahIM A graMthamAM haribhadrasUriSkRta yaMtro pariziSTa rUpe eka sAthe ApavAmAM AvyA che). A. haribhadrasUrinA A 14 mI gAthAnA yaMtra-ne 1. zubhadravyathI zubha yoge bhojapatra para lakhI rUpAnA mAdaLiyAmAM nAkhIne XXXXXXX 2010_64 ArAdhanA-darzana 307

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mAdaLiyAne paMcAmRte pakhALIne gaLAnA viSe dhAraNa karavAthI buddhinI vRddhi thAya che. 1. vaLI A yaMtrane rUpAnA patarAM para aSTagaMdhathI niraMtara lakhI... 2. dIpa-dhUpa-naivedya tathA phaLathI pUjA karI.. sapheda camelInA phUla haMmezA caDhAvavAthI nizcaya karIne mahAbuddhimAna thavAya che. A vidhi Ama to spaSTa ja che. zubha yogo-tithi-vAranA bhaktAmaranA pATha mATe batAvyAM che, te paNa cAlI zake... te sivAyanA paNa siddhiyogaamRtasiddhi yoga jevA yogonuM grahaNa paMcAMga vi. mAM joIne karI zakAya che... bhojapatramAM Alekhana mATe aSTagaMdhane zubha dravya gaNI zakAya che... dADamanA jhADanI saLIthI maMtra khUbaja sArI rIte lakhI zakAto hoya che... tema chatAM tevA jANakAronI pAse besIne karI zakAya. mAdaLiyAmAM mUkyA bAda tene baMdha karavAnA vidhimAM thoDI ghaNI khAmI rahI jAya to AzAtanAno saMbhava che, mATe kALajIpUrvaka paMcAmRtathI prakSAla karavo joIe... niraMtara cAMdInA patarAM para yaMtra lakhavAnuM kahyuM che... te paNa cha mAsa mATe samajavuM joIe... ane e daramyAna paNa kAvya-Rddhi-maMtrano jApa cAlu rAkhavo ja joIe... savA lAkhanI dhArI saMkhyA karI zakAya to khUba ja uttama thAya. (ArAdhanA-sthAna vi. mATe AgaLa jaNAvela kalpa pramANe ja karavuM.) Ama ekAsaNa kyAreka (chevaTe na ja bane to rAtri bhojana ane abhakSya tyAga to karavo ja) cha mAsa daramyAna kyAreka to traNa ekAsaNAM karIne (1250) bAraso pacAsa jApa karI levo joIe... jApa daramyAna prabhu pUjA... jIvadayAnA kartavyo... supAtra dAna... sAdhu-sevA, jJAnapUjana, gurupUjana Adi satkAryo karavA joIe. khAsa, to A samaya daramyAna koInI sAthe tIvra bhAve vaira-virodha ke jhaghaDo na thaI jAya tenuM dhyAna rAkhavuM... jIva mAtranI sAthe maitrI-bhAva puSTa karatAM javuM... lakSmI prAptinA suMdara kathanuM mArgadarzana bhaktAmaranI 26 mI gAthA khUba ja pramoda janaka che. A gAthAno bhAva hRdayanI Urmione hele caDhAve tevo che... "tulyuM namaH" - "tulyuM namaH" bolatAM jANe ApaNane bhakti vivecanamAMthI vacanamAM ane vacanamAMthI nirvacanamAM jaIne zAMta thaI jatI lAge che... A gAthAno maMtra to pU.A. guNAkarasUrijInI vRttimAM che. paNa teno AmnAya koIka anya TIkAmAMthI levAmAM Avyo che. ahIM A kalpa Akho AlekhIne zakya tevuM mArgadarzana rajU karyuM che... 'OM zrIM hrIM klIM mahAlacce namaH -e mahAmaMtra che... vidhi 1. paMcama nakSatra (mRgazIrSa) ane guruvAra je divase hoya te divase jApa zarU karavA. 2. jApa zarU karatAM pahelAM je gharamAM agara je jagyAe jApa karavAM hoya te jagyAnI bhIMtone dhoLAvavI... 3. jamaNI tarapha lakSmI devInI mUrtinI sthApanA karavI... 4. lakSmIdevInuM svarUpa : (G) cAra hAtha (b) pILo varNa (C) zarIranA baMne hAtha upara pANI (makaraMda) jemAMthI TapakatuM hoya tevA kamalanA phUla (C) trIjA hAthamAM pANIno bharelo loTo, devInA DAbA hAthamAM loTo... upara zrIphaLa AdithI alaMkRta kaLaza jevo lAge tevo (e) cothA hAthamAM (nIcenA jamaNA hAthamAM) aMkuza. A pramANenA cAra hAtho banAvIne (f) jamaNI tathA DAbI bAjue hAthInuM rUpa (g) te hAthI sUMDhamAM be cAra laIne (darekanI sUMDhamAM eka cAmara) (1) devInI AratI karatAM hoya tevI devInI suMdara mUrti hasatAM mukhavALI (1) pILAM vastrane jeNe oDheluM che tevI rItanI lakSmIdevInI mUrtinI jamInathI eka hAtha UMce sthApanA karavI... (5) te mUrtinI AgaLa eka agnikuMDa karavo. (6) te agnikuMDanI najIka eka kAMbala kaTAsaNuM bichAvIne besavuM (7) snAna karI (8) pavitra thaI (9) gurunI AjJA laI (308 ArAdhanA-darzana / / 4 44444444) 2010_04

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(10) gurune rUpAnANuM eTale pAvalI-aDadho rUpaiyo agara je kaMI potAnI IcchA hoya te mujaba potAnI zakti anusAra ApIne (arthAt gurupUjana karIne) (11) hAthamAM kerabAnI japamAlA laIne (12) pratidina 108 jApa karI (13) 10000 eka lAkha jApa karI (14) pharI eTalAM ja sona caMpAnA phulathI jApa japIne uThatI vakhate badhAM phUlono agnimAM homa karavo. (15) A rIte japatAM japatAM cha mahinAmAM jApa saMpUrNa ka2vo (16) jyAM sudhI A maMtrano jApa saMpUrNa na thAya tyAM sudhI strIsaMga na karavo. brahmacarya pALavuM (17) thoDuM bhojana (18) alpa nidrA-alpa krodha karavo (arthAt krodha alpa karI devo) (19) A vidhithI maMtranI sAdhanA karavAthI lakSmIdevI prasanna thaIne sAkSAt darzana daIne varadAna Ape che (20) Agama zAstramAM paNa lakSmIno maMtra A pramANe ja kahyo che. 'AvI praNavaH tataH zrI ca, dvI vatI vAmAkSara tataH / mahAlakSmyai nama maMtro lakSmyA vaizAkSaraH // A kalpa amane anubhUta che... paNa sona puSpone agnimAM homa na karatAM pharIvAra eTalo jApa karI levo... guruvAra ane mRgazIrSa nakSatra A vidhAna ane maMtranA jApa mATe uttama gaNavAmAM AvyuM hovA chatAMya paMcAMgomAM A yogane mRtyu yoga tarIke gaNavAmAM Ave che, chatAM paNa A ArAdhanA mATe A ja yogane uttama gajavo joIe.. A ja rIte lakSmI prApti mATe zrI bhaktAmara stotranI 44 mI gAthAno paNa eka suMdara kalpa che. temAM paNa AnA jevo ja ArAdhana vidhi che. te kalpa yaMtra-ArAdhanA vidhi vibhAgamAMthI joI levo. Ama ArAdhanAnI pachI ghaNI rIto che... AmAMthI koIpaNa rIte bhaktAmaranI ArAdhanA karI zakAya che. samUha-pAThanuM mahatva Aje bhaktAmarano pATha samUhamAM karavAno rivAja khUba ja pracalita thayo che. pUjya gurudeva vikramasUrIzvarajI ma.sA. dararoja Avo samUha pATha karAvatA hatA. AvA samUhapAThathI AkhA ya gAma paranI takalIpho dUra thayAnA pratyakSa anubhavo thayA che. "kalau saMghe zakti"e vAkya kadAca AvI samUha ArAdhanA mATe paNa sAcuM paDatuM dekhAya che. jarUra AvA samUha pAThanA Ayojano karavAM ja joIe... zrI bhaktAmaranA amuka anuSThAno bAda moTI zAMti bolavAnuM paNa kalpomAM che. tethI hamaNAM ame samUha bhaktAmara bAda bRhad zAMtino pATha paNa acUka karIe chIe. zrI bhaktAmarano A ArAdhanA-pATha jyAre saMgIta sAthe jAme che tyAre koI anero AnaMda Ave che. zrI bhaktAmara stotranI mahimA-dhAomAM jaNAvavAmAM AvyuM che ke pU.A. hemacaMdrAcArya mahArAjanA samayamAM kapardi nAmano eka zrAvaka bhaktAmara-stavano varNa-mAtrAthI zuddha ane ekAgra thaIne vItrAnA nAdanI sAthe pATha karato hato ! vaLI keTalAMka loko bhaktAmara stotra kyAre gaNavuM ? te mATe khUba ja vimAsaNa anubhavatAM jovAmAM AvyA che. paNa, pU. guNAkarasUri potAnI mahimA kathAomAM sAtamI kathAmAM spaSTa jaNAve che ke pU. hemacaMdrAcArya ma.nA pATaNa nivAsI zrAvaka vaNikanI putrI DAhI roja pavitra thaI trikALa traNeya saMdhyAmAM bhaktAmarano pATha karatI hatI. Ama, zrI bhaktAmara stotra trikALa gaNI zakAya che... ane je niyamita trikALa gaNatAM hoya tene savAra-bapora-sAMja kyAre ya gaNavAmAM vAMdho nathI. paNa savArano samaya A stava mATe paNa uttama ja che te dhyAnamAM rahe. eTale jene mAtra divasamAM eka ja vAra gaNavAnI anukULatA hoya teNe savAramAM ja A stotra gaNavAno Agraha rAkhavo joIe... anubhavI AcAryo prAtaHkALa 4 thI 6 (sUryodaya) sudhIno samaya uttamottama gaNe che ane te pachI 6 thI 9 sudhIno bIjA sthAne uttama lekhe che. pATha mATe uccAraNanI zuddhi AjanA bhautika vijJAne eka mahAna siddhAMta zodhyo che : zakti parivartanano siddhAMta vijJAnanA mate eka zaktinuM bIjI raktimAM rUpAMtara thAya ja che. UMcA pahADa para varasAdanuM pANI bheguM karavAmAM Ave che. tyAM te pANImAM *sthiti" zakti mAnavAmAM Ave che. A pANIno dhodha vaheDAvavAmAM Ave che tyAre te sthiti zaktinuM 'gati" zaktimAM 16 ArAdhanA-darzana 2010_04 309

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parivartana thayuM manAya che. A ja gati-zaktithI zaktizALI lohacuMbakanI cAre bAju tAra ghUmato hoya che... tyAre tenuM vidyuta zaktimAM parivartana thAya che. A ja vijaLI... A ja vidyuttzakti aneka prakAranAM kAryo siddha kare che, e AjanA jIvana vyavahAranI sarva sAdhAraNa vAta banI gaI che. zAstromAM to paramANu parivartanavAda khUba ja prasiddha che. vijJAna jene zakti kahe che tene paNa jaina zAstramAM pudgala kahI zakAya che. A pudgalomAM paNa zAstroe vaignasika pariNAma mAnyAM che. paramANuomAM paNa vIrya manAyuM che. A badhI vAto paramANu zaktinI vAtanI ja puSTi kare che. "zabda" paNa zakti che ane pote pudgala hovAthI zaktinA vAhaka che, tema paNa mAnavuM ja paDe che. ApaNe tyAM sUtro ke stotro bhaNAvavAmAM Ave che temAM uccAraNano khyAla ghaNIvAra pATha ApanArane paNa nathI hoto. pariNAme uccAraNanI azuddhi cAlI ja AvatI hoya che. dareka zAstrAbhyAsIe khUba ja sArI rIte uccAraNa vijJAna jANI levuM joIe. A sthAna te uccAraNa-vijJAnanA pRthakkaraNanuM sthAna nathI. chatAMya thoDo khyAla Apavo jarUrI che. ka, kha, ga, gha, Ga mULAkSaronA A pahelAM pAMca akSarone eka varga kahevAmAM Ave che. A badhAMne kaMThya vyaMjana kahevAmAM Ave che. eTale A akSaronuM uccAraNa sAcuM karavuM hoya to gaLAmAMthI karavuM joIe. jenuM A sthAna sAruM na hoya tenA A akSaronA uccAraNo sArAM na ja thAya. temaja jene AnA uccAraNo sArI rIte karavAM hoya tene vAyuno AghAta kaMThamAM thAya teno khyAla rAkhavo joIe.Ama thAya to zabdanA uccAraNa zuddha thavA mAMDe. jo koI "ka"nuM uccAraNa "kha" kare to kaTAro" bolavA jatAM tenuM uccAraNa "khaTAro ja thAya. kaTAro ane khaTAro te be mAM keTalo arthabheda thaI jAya e to ApaNe samajIe ja chIe. ItihAsamAM prasiddha che ke potAnI oramAna mAtAe eka ja biMdu lekhamAM umerI dIdhuM ane mahArAjA kuNAlane AkhI jIMdagI aMdha rahevuM paDyuM ! 'ASA anamera gayA hai'' enA ThekANe mAtra eka ja mAtrA ochI thavAthI ''cAcA ana mara gayA hai'' ' - vAkya thayuM. azuddha lekhana, azuddha uccAraNathI AvA keTalAMya goTALAo sarjAyA ja kare che. tethI uccAraNanI zuddhi bahu ja agatyanI che. temAM ya hrasva ane dIrgha, IkAranuM ane ukAranuM uccAraNa keTalAMya eka ja sarakhuM kare che. "dina" AmAM hrasva "I" che eTale eno artha "divasa" thaze... paNa, jo tenuM uccAraNa "dIna" dIrgha thaI jAya to eno artha "garIba" thaze...! "kula" mAM batAvyAM pramANe jo hrasva uccAraNa thAya to teno artha "kula ke vaMza" evo thAya che... paNa jo "kUla" dIrdha uccAraNa thAya to teno artha "nadIno kinAro" thaI jAya che... mATe ApaNe uccAraNo zuddha rAkhavAM ja joIe... taduparAMta joDAkSarone paNa barobara samajI levA joIe... dhaNAM lokone "sahasra" zabdanuM uccAraNanuM jJAna nathI... teo saha pachI "sa" "t" ane "" nuM uccAraNa karIne "sahastra" bole che ane lakhe che... AkharanA zlokamAM "kaMThagatAM ajarsa" Ave che... tene ThekANe "aja" nA pachI s t r no uccAraNa karIne "ajastra" bole che ane lakhe che... saMskRta bhASAmAM "sa"-"za" ane "" ema traNa sakAra che. paNa emanA uccAraNomAM ghaNAMya bheda samajatAM nathI. jene lokomAM sagaDIno "sa" kahe che te "sa" daMtya "sa" che arthAt te "sa" bolatI vakhate jIbha dAMtane aDake to ja "sa" nuM daMtya uccAraNa thAya. "za" nuM tAlavya uccAraNa karavA mATe jIbhane tALavAnA uparanI bhAgamAM lagADavI paDe che... eTale jIbhane jarA goLa vALavI paDe che. jeo jIbha vALI zakatAM nathI, temanAthI e uccAraNa thaI zakatuM nathI. keTalAMka vaLI hamaNAM phezanapUrvaka bolavAnA mohamAM "daMtya sa" paNa "tAlavya"za" tarIke bole che. "mUrdhanya Sa" no uccAra karanArane Ta,Tha,Da,Dha bolatI vakhate potAnI jIbha jyAM lAgatI hoya te sthAnane dhArIne jIbha lagADavAno prayatna karavo joIe. to ja "Sa" nuM uccAraNa sArUM thaze. A sivAya paNa uccAraNa vakhate yogya pada vicchedano khyAla rAkhavo joIe... pustako prakAzana karanAre paNa moTAM moTAM samAsomAM kayAM kayAM zabdo judAM paDe che enI sUcanA-zabdo judAM pADIne ApavI joIe... prastuta pustakamAM e ja rIte sUcanA karI che... "bhakatAmara-praNata-moli-maNi-prabhANAm" AvI rIte jo zabdonuM chUTuM chUTuM uccAraNa thAya to zuddha kahevAya... paNa A ja pada"bhakatAmarapraNatamolimaNiprabhANAm" AvuM bheguM lakhAyuM hoya to, ane koI "bhakatA-marapraNa-tamau-limaNipra-bhANAm" AvI rIte juduM bole to azuddha uccAraNa che. Akhare ApaNe zAstrakAranI e vAtanuM dhyAna rAkhavAnuM che ke "vaMjaNa-atya-taddabhaye" svara-vyaMjanano khoTo uccAra tathA arthanI bhUla ke uccAraNa ane artha... baMnne ya khoTAM karavAM te jJAnano aticAra che... tethI jJAnAvaraNIya karma baMdhAya che... ArAdhanA-darzana 310 2010_64

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IglIza bhASAnA vidvAno spelIMga mATe je cIvaTa rAkhe che te have ApaNe tyAM rahI nathI... chellAM keTalAMka varSomAM to vidvAnuM sAdhu-sAdhvIjI dvArA paNa joDaNInI sariyAma upekSA thAya che... zramaNa saMdha eka Adarza saMsthA che... jJAna-dhyAnanI gahanatA mATe lokone je zraddhA ane AsthA che te TakAvI rAkhavA mATe jAgRta rahevAnI jarUra che... zrI bhakatAmaranI ArAdhanA aMge ATalI carcA thaI. ArAdhaka AtmAoe AvI cIvaTapUrvaka arthAtu ArAdhyanI prabaLa zraddhA rAkhIne, paraMparAe paNa mokSanuM lakSya rAkhIne, pratyeka vidhine kalpamAM darzAvela maMtra-taMtro sahita ArAdhIne jIvanane prasannatAmaya banAvI paramAnaMdanI prApti karavA puruSArtha karavo joIe. zuM A badhI sAvadhAnI pUrvaka A kALamAM bhakatAmara stotra gaNavAmAM Ave to camatkAra thAya ? zrI bhakatAmara stavanA kalpomAM je phaLa lakhyuM che, te phaLa maLe ? A badhAMno javAba hakAramAM ja che... atyAra sudhI bhakatAmara stotrano je mahimA cAlyo Avyo che... temAM paNa kAraNa A strotranI camatkAritA ja che... e vAta niHzaMka che ke A kALamAM paNa bhakatAmara stotranA A pAThathI ane enA kalponI ArAdhanAthI dhArmika kAryo siddha thAya che... zrI bhakatAmara stotranI A mahAna siddhinI pAchaLanA rahasyonuM pRthakkaraNa "rahasya-darzana" vibhAgamAM thaze... paNa. e vAta ni bhaktAmara stotranI kAryakAritA amodha che... * siddhi saMkalpa AdhInA maMtra vize kahevAya che ke "mananA trAya Duta maMtraH" - je manana karavAthI rakSaNa kare tenuM nAma maMtra... mane to lAge che ke jene mananane samajavuM hoya teNe manane samajavuM ja joIe..."mana" pote ja bhavyatama zakitanA bhaMDAra jevuM che... jenA AtmAmAM pavitratA che, jenA vacanamAM satyatA che ane jenA vartanamAM viveka che, tenuM mana eka mahAna zakita rUpe kArya kare che. ' zabda zakitane eka goLI sAthe sarakhAvIe to mana rivolvara-baMdUka jevuM zastra che... AtmA tenAthI dhAryuM nizAna vIMdhI zake che... manamAM jo sAcAM vicAronuM ja AropaNa (feeding) phIDIMga karyuM hoya to mane saMkalpa pramANe siddhi Ape ja che... dareka vyakita saMkalpa dvArA potAnI abhISTa cIja prApta karI zake che. tethI zrI bhakatAmara stotrano ArAdhaka paNa A stava dvArA abhISTa prApta karI zake, temAM zaMkA ja nathI... mananI A dhAraNA tema ja saMkalpa zakita vikAsa karavAnI cokakasa paddhati che... jema nizAna tAkanAra vyakita niraMtara nizAna tAkavAno abhyAsa karatAM karatAM potAnA lakSyane-nizAnane vedhI zake che, tema saMkalpa karavAnI vidhi paNa nitya saMkalpa karanAra AtmAne hastagata thatI jAya che ane saMkalpa pramANe lakSya prApti thAya che... zrI jayavIyarAya sUtranA be nAmo ApaNe tyAM prasiddha che... (1) zrI prArthanA sUtra (2) zrI praNidhAna sUtra... prArthanA kayAre phaLe, e vAta praNidhAnano artha samajanArane turata ja samajAI jAya che... jyAM sudhI mana eka mahAna nidhAna che, tevI prakRSTa bhAvanA pragaTatI nathI tyAM sudhI manamAM raheluM nidhAna-manano akhUTa bhaMDAra paNa pragaTato nathI... je praNidhAnanI : vidhi samajaze tenA mATe saMkalpa-siddhi azakaya nathI... atre e saMkalpa zakitane vikasAvavAnA mArganuM vivecana karavAno avakAza nathI... paNa, eka nAnA duhAmAM kahyuM che te samajaze to vadhu samajAze : "prabhu nAmanI auSadhi... kharA bhAvathI khAya, roga-pIDA vyApe nahi, saba saMkaTa mITa jAya. ahIM batAvelo "kharo bhAva" e ja saMkalpa-siddhino mArga che... zrI bhakatAmara stotranI prArthanA, AraMbha ja saMkalpasiddhithI thayo che. tethI avazya ApaNane paNa saMkalpa bakSe che... mana paNa padArtha che. zakita che ane zaktinuM zakitamAM rUpAMtara jarUra thaI zake che. koIpaNa eka niyata kALanA gALAmAM jo tame tamArA saMkalpa sivAyanuM bIjuM kazuM ja na vicAro to, tamAro saMkalpa siddha thayA vinA na rahe... ArAdhya pratyenI azraddhA, siddhi pratyeno saMdeha ane saMkalpAMtaranuM ciMtana saMkalpa-zakitano nAza kare che mATe saMkalpanI siddhi IcchanAre uparokata sucanAnuM dhyAna rAkhI pATha karavAnuM nizcaya karyo hoya to jarUra tene saMkalpa pramANe siddhi maLe che... jema koI paNa zakitano vikAsa kramika thAya che ane dareka vyakita koI eka nizcita hada sudhI ja AgaLa vadhI zake che... tema A saMkalpa-zakitano dhIme dhIme vikAsa sAdhavo paDe che... ane pAtratA hoya ( T / VT TTTTTTTTTTTTTTTTTTTTT ArAdhanA-darzana 311) 311 2010_04

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tyAM sudhI vikAsa zakaya bane che... jayAre ArAdhakane potAnI siddhi aMge kutUhala utpanna thAya che ane tene potAnI siddhi koIne batAvI devAnI IcchA thAya che - pradarzana vRtti vadhatI jAya che ke tarata ja siddhi dhaTatI jAya che... koIka vakhata to prApta thayelI tamAma zaktio nAza pAmI jAya che. paNa, jo samyapha vidhino khyAla rahe to zrI bhakatAmara stotra paNa anugrahanA sAmarthyavALuM tema ja abhISTa siddhi pradAna karavAmAM kalpavRkSa jevuM che... je ArAdhakone potAnI saMkalpa zakita vikasAvavI hoya tene bhakatAmara stotranA prayogo jarUrathI karavA jevA che... paNa, eka vAtanuM punaH punaH dhyAna rAkhavA jevuM che ke ApaNo mAnava-janma AtmAthI paramAtmA thavA mATe che. mATe koI paNa prakAranA kaSAyonA mULa AtmAmAM UMDA na utarI jAya tenuM dhyAna rAkhavuM. 0 AtmAthI paramAtmA banIe sAdhakoe-ArAdhakoe sAdhana-vyAmoha na rAkhavo. keTalAMyanA manamAM eka stotra ke eka maMtranI ArAdhanA cAlatI hoya tyAre bIjAM stotra ke maMtra mATe vyAmoha jAge che. vAraMvAra potAnA ArAdhya stotrone badalatAM jAya che. eka ja sAthe aneka stotra ane maMtranI ArAdhanA kare che. AthI tenAmAM cAMcalya janme che ane saMkalpa-siddhinI zakti nAza pAme smaraNa tarIke tame game teTalAM stotro gaNo, paNa ArAdhanA-sAdhanA mATe ArAdhya to eka ja stotra banAvavuM joIe. kyuM stotra vadhAre zaktivALuM che? evo prazna ArAdhake karavo tenA badale kyA stotramAM ArAdhakano AtmA sahaja rUpe ekAkAra thaI jAya che, te ja ArAdhake vicAravuM... aneka stotro che. aneka rUcinA prakAro che. paNa, tethI koI stotramAM ochI ke vadhAre zakti che. tevo vyAmoha na pragaTavA devo... zAstramAM to jaNAvAyuM che ke "bhUttei cAvaMtA, sAmayika mAtra siddhAH"--saMbhaLAya che ke aneka AtmAo mAtra sAmAyika e padathI ja siddha thayA che. pada e prApti ane padArtha sudhI pahoMcavAno patha che. pada e maMjhila nathI, paNa pada e maMjhila sudhI pahoMcavAno mArga che... kayA rastethI maMjhile pahoMcAze te agatyanI vAta nathI. paNa pada e maMjhila sudhI pahoMcavAnI makakamatA e mukhya muddo che. zrI bhaktAmara stotranA ArAdhako koIpaNa jAtanA prema ane zreya A stavanA dvArA meLavI zake che, temAM zaMkA nathI. aMtamAM zrI bhaktAmara stotra mATe jANI laIe ke zrI bhaktAmara stotra paNa maMtra-vighAthI : sAdhya (1) zAMtika pauSTika (2) vazIkaraNa (3) staMbhana (4) sarvabhayaharaNa (5) uccAraNa-mAraNa karavAnuM mahAna sAmarthya dharAvatuM eka mahAna stotra che ane ApaNe muktinI prAptinuM mukhya lakSya rAkhI-mukhya Azaya rAkhI AtmasvarUpanI zuddhi sAdhI siddhi prApta karavAnI che. * samabhAvanuM ane svabhAvanuM vazIkaraNa karavAnuM che. che doSonuM-AAvonuM staMbhana karavAnuM che. * saMkalpa-vikalponI zAMti karavAnI che. kra vizvazAMtinI puSTi karavAnI che. * malina saMskAronuM uccATana ane mAraNa karavAnuM che. Ama karavAthI AdhyAtmika vaDukarmane siddha karIne zrI bhaktAmara stotrathI avaza eTale vivaza (ApaNI pAse doDI AvavA utsuka banelI) dravya-bhAva lakSmIne grahaNa karIne ApaNe kharA arthamAM "mAnatuMga" banavAnuM che. A ArAdhanA karIne pratyeka vyaktie AmAthI paramAtmA banavAnuM che. pratyeka saMghe jaina jayati zAsanamuno jayanAda guMjAvavAno che. zAsabha | (12 3 7 ArAdhanAna 0 0 0 2 | ) 2010_04

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stotra saMvedana darzana (gAthA bhAvArtha) gAthA-1 aho ! A agAdha saMsAra samudramAM prANIo nirAdhAra thaI DubI rahyA che, ene DUbatA rokavA AlaMbana koNa ? ajJAna rUpa aMdhakAranA jaththAothI mAnava gherAI gayo che... to te aMdhakArane dUra karanAra koNa ? bhaktithI ghelA banelA devo paNa evA vinayathI jhUkI jAya che ke comera temanA mugaTanA miNanI prabhA patharAI jAya paNa... paNa prabhAne ya DUbADI de evI prabhA relAvanAra koNa ? A traNeyano eka ja javAba "jinapAdayugaM'" prathama jinezvara RSabhadevanA caraNakamalo AvA pavitra che, A pavitra caraNakamalanAM bhAva vaMdana karIne kavi mahAmaMgala AcarI rahyA che. 7 gAthA-2 aho ! aho ! aho ! A yuganI AdimAM thayela prabhu RSabhadeva-prathama jinendranI huM paNa mukta kaMThe stuti karIza ja. are ! A mArA prabhunI kevA kevA devAe stuti karI che ? pelA sakala zAsranA gUDha rahasyone pAmIne kuzAgra buddhivALA banelA Indro che ne ? devalokanA mAliko che ne? hA... te Indroe paNa jANe manabharIne manohara stotrathI mArA prabhunI stuti karI che. stotrane mAtra kAvya racanAthI manohara na jANatA stotramAM to zabdanI udAratA che ane arthanI bhavya *gaMbhIratA bharI che. 11211-3 na he prabhu ! ApanA caraNa kamalone pelA devoe mastako ghasI ghasIne pUjyA che. are ! Apa AvA moTA, prabhu ! mAre ApanI stuti karavI ja che. mArI buddhi to prabhu Apa jANo ja cho... zUnya, chatAMya stuti karavAno... tana manathI mANI levAno A talasATa anero che ane tethI mane zarama to lavaleza na Ave. he prabhu ! huM to ApanuM bALaka. bALakane kaMI zarama Ave ? pelo majhAno pUnamanI rAtano cAMdAmAmo AkAzamAM hoya ane koI sarovare potAnA haiyAmAM jhIlyo hoya, kevo suMdara dekhAya ? ene levA zuM bALaka nA taDape ? hA moTA mAnavIne moTAbhA thaIne zarama Ave ! mArA jevA bALakane vaLI zI zarama? 2010_64 7 gAthA-4 stavana karavAmAM te buddhinI vAta zAnI karavAnI hoya ? joyA moTA buddhivALA devanA ya gurUne... evA devanA moTA gurU paNa tArA, caMdrane zaramAve evA pavitra ane punita guNone gAI zakavA samartha nathI... to mArA jevA tArA guNa gAvAmAM samartha na hoya to zaramAvAnuM zuM ? hA...hA...hA... juo pelo dariyo... have lokanA pApa pokAryA eTale kharAba kAlanI nizAnI batAvato gAMDo banyo che... A parvata jevA UMcA mojhAvALo tophAnI pavana dariyAmAM pedA thayo; ane cAre ya tarapha dariyAmAM pelA atyAra sudhI zAMtithI beThelA bhayAnaka magaro have jIbha lapalapAvatA A dariyAne bhayaMkara banAvI rahyAM che. are bApa ! AvA dariyAne koI be hAthe tarIne pele pAra javAnuM kahe to ? koNa jaI zake ? prabhu ! prabhu ! tArA guNa apAra ene koNa pAme pAra ? 211211-4 mahAmunionA saMghonA nAyaka ! bhale ne tamArA guNo apAra hoya ane tene gAvAnI mArAmAM buddhi na hoya... bhale ne mane koI 'buddhu' kahe. paNa so'haM buddhi vagarano paNa huM tArA apAra guNa samudrane gAvA taiyAra chuM... taiyAra chuM...taiyAra thayo chuM tArA stavana karavAnA kAje. zakti nA hoya to zuM thaI gayuM ? bhaktinuM kAMI devALuM thoDuM kADhayuM che ? re... bhaktinA ghasamasatA pura jyAM vhetAM hoya tyAM zakti che ke nahi tene tapAsavAnI phurasade ya koNe che ? tyAM juo... pelI haraNIne tAjAM baccAM AvyAM che. baccAM tene jIva jevA vhAlA che. paNa bIjI bAjuthI pelo bhayaMkaramAM bhayaMkara siMha hamaNAM khalAsa karI nAkhuM kaheto phALa bharato pelI haraNInI pAse Ave che... paNa haraNI kahe che, "alyA siMha"--tuM ya AvI jA. mAre to roja tArI jIta mAnavAnI hoya che. paNa Aje to mArA baccAnuM rakSaNa karavAnuM che. Ava... tuM ahIM Ava... huM ya Aje tArI sAme AkramaNa karI kezariyA karavA taiyAra chuM. o siMha ! zuM evuM pUche che ke tArI zakti zuM ? mane pUche ke 'mA'nA premanI zakti zuM ? siMha jevA banelA kAvyanA vivecako mane (mAnatuMgane) pUcho ke bhaktinI zakti zuM ! 7 gAthA-6 o prabhu ! mArA jevA maMda maMda buddhivALAnI moTA moTA jJAnIo ane zrutadharo pAse koI visAta nathI. te badhAnI mahAna stuti, kRtio ane kavitAo pAse mArI A cAhanA mazkarI pAtra che... huM to e badhA ya zrutadharone kahI daIza. juo, meM kAMI jANI karIne stuti thoDI banAvI che ? A to mArA prabhunI bhakti hadayamAM na samAyI. haiyaDuM mAruM nAnuM ane mArA prabhunuM heta ghaNuM tethI moDhAmAMthI kaMIka ciMtana sarI gayuM emAM huM zuM karuM? jAva ne pelI koyala pAse; pUcho ene ke tuM sA-re-ga-ma zIkhI che ? pUcho ene ke kayo tAla ane kayA layanuM tene jJAna che ? 'hu kaMI saMgItanI mijalasa bharIne gAvA thoDI beThI chuM ? huM kaMI paMDitone parIkSA ApavA thoDI beThI chuM ? o to pelo RturAja vasaMta Avyo. pelo AMbo harakhAyo. AMbe majhAnA mhora AvyA. mIThI mIThI gaMdhavALo pavana Avyo ne mArA kaMThanuM cena harI gayo. basa, e AMbAnA mIThAM madhurAM mhora mArI pAse gIta gavaDAve che. tamAre sAMbhaLavA hoya to sAMbhaLajo, gAvA hoya to gAjo... kAvya kahevuM hoya to Ane kAvya kahejo, ane na game to mArA A bhaktAmarane bhajanIyuM kahejo ne ? ahIM kone paravA che ? ? * 21121-6 he prabhu ! anAdithI cAlatAM janma ane maraNanA khelamAM pratyeka janmamAM sukhanA rAge ane duHkhanA dveSe dhora karmo upArjyo che. pApanA poTalAnA parvata jeTalAM DhagalAM ubhA karyAM che... paNa have mAre ciMtA zI che ? A tAruM stavana lalakArIza. stuti karatAM zrI stotra saMvedana darzana 313 For Private Personal Use Only

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tArAmAM ekameka thaI jaIza pachI? A pApano moTo parvata retInI nAnI DhagalI jevo thaI jaze. ane kSaNavAramAM tArI stutinA prabhAve bhAgI jaze. palAyamAna thaI jaze. pApa bhAge ane kSaNavAramAM bhAge temAM Azcarya zuM? pelI rAte bicArIe dhIme dhIme karIne kALo bhammara jevo aMdhakAra bhego karI AkhI duniyAne temAM DubADIne kALI dhaba karI dIdhI, paNa meM tene kahyuM ke mAro sUrajadAdo prabhAta thatAM ja tAro badhoya aMdhakAra kSaNavAramAM gALI nAMkhaze. 9 gAthA-8 he nAtha ! tAruM stavana bhavobhavanA pApone dUra karaze, e to nizcita ja huM mAnuM chuM, ane tethI ja have tArA prabhAvanI yAcanA karuM chuM. tArA A punita prabhAve... mAruM gIta haze ke gItaDuM haze, kAvya haze ke stotra haze.. paNa bhalA bhadrika bhaktisabhara bhaktone to te gamI ja javAnuM che. peluM hoya che zuM? mAtra pANInuM biMdu... paNa nIlama jevA lIlAchama kamaLanA pAMdaDAM para hoya tyAre kevuM lAge e jalabiMduM? ekavAra te sAcA motIne paNa pANI pIvaDAvI de tevuM suMdara lAge che e jalabiMduM. prabhu ! mArI jalabiMdu jevI A bhaktinI udgAra mALA samuM A kAvya paNa sauMdarya nihALavA nikaLelA bhakta mATe to nayananuM najarANuM ja banaze, temAM zaMkAne kyAM sthAna che? 0 gAthA-9 prabhu ! kAvyanA ane chaMdanA.... zabdanA ane sAhityanA... vyAkaraNa ane vyutpattinA ke dareka doSathI dUra.... nirdoSa ane madhura evuM stavana to bahu moTI vAta che paNa... o mArA prabhu! tArI nAnI zI vAtalaDI karavA besIe ne to e vAtalaDI paNa prANImAtranA pApone dUra bhagADe. pApane palAyana karavAmAM to mAtra tArI kathA ja kAphI che. hajAro kiraNothI jhaLahaLa jhaLahaLa thato sUraja e to sArI ya sRSTimAM hRti phelAve to paNa tenI kyAM vAta? pelI sUrajanI AchI-pAtaLI prabhA e paNa sarovaramAM rAtribhara nidrAmAM poDhIne bIDAI gayelA kamalanA pAMkhaDI rUpa popacAMne kSaNavAramAM kholI nAMkhe che. 0 gAthA-10 o prANImAtranA yoga ane kSemane vahana karanAra bhUtanAtha ! o sArI ye duniyAne dedIpyamAna karanAra ajaba gajabanA AbhUSaNa! "tArA guNo je gAve te tArA jevA thAve" emAM Azcarya zuM ? sAro sajjana zeThiyo hoya te potAnA nokarane moko Ave potAnA jevo mAladAra banAve. tuM to traNa jagatano sajjana ziromaNi zeTha che. tArA guNa gAvAthI duniyA tArA jevI vItarAgI thavAnI. are, huM ya A janma-janmanA pApanA poTalAM phagAvIne tArA jevo vItarAgI mAladAra banavAno. - 9 gAthA-11 he prabhu! meM tane joyo... ane huM tArA para mohyo.. zI te kArIgarI karI che mArA nayana para ke AMkha maTakuM ye mAratI nathI. zuM kAmaNa karyuM che kALajA para ke have rUparUpanA aMbAra paNa sAme Ave? have, sRSTinA ane prakRtinA pamarATa bharyA sauMdarya Ave, ke pelA kAmaNagArAM rUpa laIne hAjara thatAM mithyA devadevIonI hAramALA Ave... paNa prabhu ! tArAthI kAmaNavALuM thayela A mAruM kALajuM ane tArA snehathI bhInuM thayeluM khoLIyuM bIje kayAMya jaI zakatuM nathI. basa tuM hI tuM hI.. tuM hI.." nirakhavAmAM lAgyuM che. lAge ja ne? pelA caMdranI kiraNA jevA nirmaLa jaLathI chalakAto kSIra samudra. temAM tenA mIThAM nIra hoya. e kSIra samudranA pANI pIte pIte A khArA khArA usa jevA khArA samudranuM khAruM pANI koNa pIve? prabhu! tArI kRpAnA nIra pAse mane badhAM ya jaLa khArAM lAge che. 0 gAthA-12 pUrI duniyA bhamI Avyo pelA rAjAnA rAjA, devonA rAjA ane munionA rAjA jevA gaNadharone paNa joyA paNa tArA jevuM rUpa meM kyAMya na dIThuM. he prabhu! tArA jevuM rUpa jovA na maLe, teno sIdho hisAba che. raMgarAgane zAMta karI nAMkhe tevA nirmaLa paramANuo ApanA nirmala dehanA nirmANamAM vaparAI gayA. have kyAM rahyAM bIjA evA paramANu ke jethI ApanA jevuM bhavya rUpa nirmANa thaI zake? kahevuM paDaze ke ApanA jevuM ja rUpa nirmANa karavA mATe A duniyAnA paramANuo devALIyA che. mArA prabhu ! tArA ananya rUpane agaNita abhinaMdana. 0 gAthA-13 vahAlA prabhu ! kevuM tAruM mukhaDuM ! devo tAruM mukha joIne lubhAyA... manuSya tAruM mukha joIne malakAyA... are ! prANIopazuo paNa tAruM mukha joIne harakhAyA. kaI upamA prabhu! tArA mukhane ApavI? tArA mukha pAse traNe jagatanI upamA ThaMDI paDI jAya che. haze. A duniyAmAM ghaNAM ya caMdramukho ane ghaNIya caMdramukhIo ! paNa. A caMdra ja bicAro divasanI pAse rAMkaDo. te rAtano rUpALo rAjakumAra dahADe dhoLI pUNI jevA palAzanA pAMdaDA jevo dekhAya che. prabhu ! tArA mukha AgaLa jagata AkhuM phikakuM phasa. moLuM masa lAge. 0 gAthA-14 o mAnava lokanA... o pAtALa lokanA... o devalokanA mugaTa traNa lokanA Izvara ! saMpUrNa maMDalathI rAjatA... caMdranI kalAnA kalApa jevA- dhoLA dUdha jevA tArA guNo A traNe bhuvanane oLaMgI gayA che. tArA A tAjA-mAjA thayelA guNo kayAMya nathI samAtA. o deva! tArA guNo ye gajaba che. traNa bhuvanamAM tene koI rokaToka nathI. tArA jevA svAmIne zaraNe rahelA guNone traNe ya jagatamAM mananI moja pramANe pharatAM koNa rokI zake tema che ? 0 gAthA-15 o nirvikArI prabhu ! pelI devAMganAo potAnA hAvathI ane bhAvathI kaTAkSathI ane hAsyathI laTakAthI ane maTakAthI tArA manane jarAya calita na karI zakI. bicArI te zuM jANe ke A to vItarAga' che. pelo kalpanA cheDe caDelo kalpAMtakAlano pavana nAnAM moTAM parvatanA zikharone gabaDAvIne Ama tema pheke. tene mada caDayo-mArI pAse koInuM ya na cAle. paNa... jevA parvatanA nAtha merU parvata pAse te pavano gayA ke pote zAMta enI zuM tAkAta ke merUnA zikharane gabaDAve ! o deva ! huM jANuM chuM ke strIthI calita thAya te vItarAga nahi.. ne.. vItarAga hoya te aMganAnA aMge mohAya nahi. 0 gAthA-16 o nAtha ! tuM to traNa jagatano anokho dIvaDo che. pelo susavATA mArato ane moTAM parvatonAM zikharone bhoMya para suvADato moha vAyaro hoya ne.... te paNa jarAya Apane calAvI na zake to (314 zrI stotra saMvedana darzana 2010_04

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che : olavI to zuM zake ? vaLI nAtha ! tuM kharo dIvaDo, ke na to tArAmAMthI rAga-dveSa rUpa dhUmADo nIkaLe, are ! o alabelA dIvaDA ! nathI to tArI Atmazakti meLavavA mATe tAre paranI sahAya jevI koI vATanI jarUra che, nathI to o dIvaDA ! tane pragaTAvavA koInA upadeza rUpa tela bharavAnI jarUra - kAraNa. 'tuM pote ja "svayaM buddha" che'. te chatAMya o dIvaDA ! tuM traNe ya jagatane eka sAthe tArA upadezamAM prakAze. kharekhara deva! tuM to "dIvo duniyAno" jagata prakAzI anupama dIvo. * gAthA-10 o mahAvratadhArI munionA mAlika ! o deva mAre to tane sUrajanI sAthe zI rIte sarakhAvavo ? pelo sUraja to roja roja Uge. roja roja Athame. paNa tuM to tArA jJAnathI sadAya gaganamAM Ugato ane camakato kyAre ya asta thavAnI ke AthamavAnI vAta ja nahIM. o sUraja ! te divo to ghIme ghIme duniyAnA thoDA thoDA bhAgane prakAze ane mArA devAdhideva tuM to traNe ya jagatane eka ja sAthe prakAzita kare. prabhu ! sUrya to tArA mahimA pAse kaMI visAtamAM nathI. 9 gAthA-18 prabhu ! pelA gaganacokano sUraja to tArA mahimA pAse hArI gayo, to lAva tane caMdranA biMbanI sAthe sarakhAvI jouM. lyo... paNa A caMdranA biMbamAM zo bhalIvAra che? e ya kyAreka Uge ane kyAreka Athame. tyAre tuM to prabhu ! nitya udayavALo. rAtre tane jape tevA bhaktone tuM tAre ane divase tArI pUjA kare tevAne paNa tuM tAre. pelA cAMdaliyo to rAtrinuM ja aMdhAruM hare. paNa te to kaMIka bhavyAtmAnA anAdikALanA moha aMdhArAne kSaNavAramAM ulecI nAMkhyuM. pelo cAMdo ? rAhu tenI AgaLa Avyo ke basa tenA motiyA marI gayo. prabhu ! tuM to evo majAno caMdramA ke "kutarka' rUpI rAhune ja gaLI jAya. pelA cAMdAnA mukha para to kALuM dhaba jevuM haraNiyuM dekhAya ane... tArA mukha para to jarA DAghADuthI vagaranI jhaLahaLatI saumya prabhA patharAyelI hoya. pelo cAMdo to jhAMkho prakAze.. A duniyAnA eka cheDe Uge to bIjA cheDe Athame... tyAre tuM to mAro prabhu evo ke traNe lokamAM spaSTa prakAzanuM cAdaraNuM eka ja sAthe pAthare. 0 gAthA-19 he nAtha ! A badhI rAtalaDIomAM zuM caMdramAnI jarUra che ? A camakatA dahADAmAM sUryanI zI jarUra che? are ! aMdhAruM dUra karavA cAMda ane sUrajanI jarUra che ? nA...nA...nA... e bicArA sUrajane... cAMdane zuM khabara ke ajJAnanuM ghora aMdhAruM he deva ! tArA mukhacaMdrae kSaNavAramAM daLI nAMkhyuM che. have to A duniyAmAMthI cAMda ane sUrajane vidAya... juone... pelA kALA bhammara vAdaLo pANInA bhArathI jhUkI rahyAM che ane varasuM varasuM karI rahyA che. pelAM zAlI DAMgaranA bharyA bhAdaryA ane bharelA DuMDalAthI DolatA khetarane e vAdaLanI keTalI garaja ? - pAkI.. pAkI gayA che. have o meghalA ! tuM varase to ya bhale ane na varase to ya bhale. prabhu ! ajJAnano aMdhakAra to te ulecI nAMkhyo che. o cAMda ! o sUraja ! have tame Ugo to ya bhalA ! Athamo to ya bhalA. ho to ya raLiyAmaNA. na ho to ya raLiyAmaNA. 0 gAthA-20 o jJAnasi! tArAmAM raheluM kevalajJAna kevuM zobhe che? tuM vItarAga hovAthI "tuM koIno nahi ane koI tAruM nahi" vItaSa hovAthI tAre koI zatru nahi ane koIne tAre vazamAM rAkhavA nahi vAha ! pachI tuM jagata jevuM che tevuM ja kahI zake ne ? ane tethI ja A vItarAgatA ane vizleSitAthI zobhatuM jJAna kharekhara tArA para apAra bahumAna pedA kare che. pelA duniyAne pedA karanAra ane duniyAno nAza karanAra harikRSNa,-haramahAdevamAM jJAnanI koI maheMka UThatI nathI. eka to jJAne ya emanAmAM puruM nahi, ane adhuruM jJAna e paNa rAgadveSanA kacarAthI meluM gheluM. prabhu ! kevalajJAna rU5 rAjA to vItarAgitA ane vItaSitAnA siMhAsana vagara zobhe ja nahi. joI lo ne pelo jhaLahaLato prakAza ! mogherA ratno ane hIrA jevA pANIdAra lAge che tevA kaMI kAcanA TUkaDAM thoDAM ja lAge ? kAcano TUkaDo jhagamage to bhale ghaNo.... paNa kharekharuM pANI no nahIM ja ne? * gAthA-21 o mArA devAdhideva ! huM pahelA kRSNano upAsaka banyo te bahu sAruM thayuM. are ! mahAdevano-bhoLAzaMbhuno pAko bhagata banyo te sAruM thayuM. are.. AvA AvA kaMIka kaMIka devonI sevA karIne badhAne joI joI bhaTakato bhaTakato Akhare tArI pAse Avyo te ye ghaNuM sAruM thayuM. sauthI pahelA naMbaranA o deva ! sauthI chellA tane joyA te kharekhara sAruM ja thayuM, tane nirakhavAthI ane parakhavAthI have to huM evo rAjI rAjI thaI gayo chuM ke bhUle cUke ya have pelA devone jovAnA oratA na thAya. kadAca tane jo pahelAM nIrakhyo hota to kyAMya bhaTakavAno vicAra Avata. paNa o vItarAga deva! teM A haiyA zuM kAmaNa karI nAkhyuM che ke have A bhavanI vAta to zuM paNa mokSe na pahoMce tyAM sudhInA koIpaNa bhavamAM tArA sivAya bIjo koI deva mAruM mana kheMcI zake to celeMja che... celeMja che. prabhu! have to mane bhavAMtaramAM ke svapnAMtaramAM paNa koI na mohI zake; tArA vagara ! 0 gAthA-22 o IkvAku kulatilaka ! o prabhu Adideva ! chokarAo kaMI janme che; pAra vinAnI A duniyAnI strIo keTalAya chokarAone janma Ape che... paNa o mArA prabhu ! kamAla to tArI mAtA marudevInI ja. jeNe A yugamAM dharma tIrthanuM prathama pravartana karanAra tArA jevA kuladIpaka putrane janma Apyo... paNa... evA putrane janma ApanAra ratnakukSI badhI mAtAo thoDI bane che? juo.. pelI uttara dizA.. dakSiNa dizA ane pelI pazcima dizAne paNa joI lyo. rAta paDavAnI sAthe TamaTamatA nAnA koDiyA jevA tArAo dhaDAdhaDa dekhA de che-dhaDAdhaDa pragaTa kare che. AkAzanI AkhI cAdarane phUla gUMthaNIthI gUMthI le che paNa... AvI sRSTino jhaLahaLato dIvo koNa pragaTa kare ? sUrAyamAna kiraNAthI camakelA sUryane. e divasanA dIvAne koNa janma Ape ? kahevuM ja paDaze...pUrva dizA ja. zrI stotra saMvedana darzana 315 2010 04 www.ainelibrary.org

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letAM pedA thAya pelo kAmadeva-anaMga-ane prabhu ! kAmadevanI kApAkApIthI kaMTALelo tArA zaraNe Avyo tyAre khabara paDI ke tuM ja kAmadevano kaTTara zatru che. tethI ja temaNe kahyuM ke "anaMgaketu". o mArA prabhu ! tAro "manoyoga' anuttaramAM rahelA devonA saMzayaneya nivAre... tAro 'vacanayoga' bhavya jIvomAM bodhibIja rope. ane upadezAmRtanA pAna karAvI moze pahoMcADe... tAro "kAyayoga' bhayaMkaramAM bhayaMkara Iti ane upadravane zAMta kare, tethI yogIoe bhegA maLIne mane dara munija sArthavAha , tIrthana karIne pokAre che zAsana pravartAvanAra munio tane ja kahyuM. basa, to prabhu tArI mAtA marUdevI paNa pUrvadizA jevI chatAMya apUrva mAtA. dhanya prabhu tArI jananIne. 0 gAthA-23 o zramaNa saMghanA sArthavAha ! samajadAra munio samajI gayA che tethI tane zAsana pravartAvanAra tIrthanAyakane ja parama puruSa karIne pokAre che. e munio tane ja kevalajJAnanA jhaLahaLatA prakAzathI "Aditya varNa" kahIne karagare che. tattvanuM maMthana karIne moTAM thayelA e munio ja tane ja vItarAgane "amala' kahIne adhikerA samaje che. e munimahAtmAo tuja moharahita AtmAne 'tamasaH parastAta' kahIne prArthI rahyA che. ane prabhu ! mAro to nirNaya che - mudrAlekha ja che ke tene sArI rIte pAmIne ja mRtyu para vijaya vAvaTo pharakAvI zakAya che. ane tethI ja kahuM chuM ke mokSano maMgalakArI paMtha tArI prApti sivAya koI nathI. bIjA badhA rastAo e cAlavAnA rastA to dekhAya che, paNa maMjhIle pahoMcADanAro "maMgalapatha' to prabhu tuM ja che... tuM ja che. * gAthA-24 o mArA prabhu! huM to tane eka ja kahevAno ke tuM mAro prabhu ane huM tAro dAsa. paNa jo, A jagatanA nirAgrahI saMto, pravara paMDito tane kevI kevI rIte biradAve che ! prabhu anaMtakALa sudhI tArI Atmazaktine jarAya ghasAro nathI pahoMcavAno, te joI tane "avyaya" kahe che.tAruM jJAna jagatanA tamAma padArthamAM phelAyeluM che mATe tane vibhu" kahe che. jyAre jyAre buddhithI tAruM ciMtana karavA paMDito bese che tyAre saravALe samaja paDe che ke A mArA prabhune jeTalA samajyA che tenAthI vadhu samajavAnuM prabhu tArAmAM bAkI rahyuM che. tethI tujane "aciMtya' kahIne pote ciMtA mukta thAya che. he prabhu! tArA guNane gaNatAM gaNita gabharAI gayuM che, tethI gaNatrInA zodhako tane "asaMkhya' kahI aTakI gayA che. o prabhu ! te dharmatIrthana Adi karI. yuganI AdimAM pahelAM dharmanAda gajAvyo tethI Apane ItihAsavidoe 'Adha" kahyA che. o vahAlA prabhu ! vicArakone lAgyuM ke tuM AnaMdanA mahAsAgaramAM niraMtara mahAvRddhi pAmI rahyo che tethI temaNe tane "brahmA" kahyo. prabhu ! tArA aparaMpAra vaibhavane.. vANInA atizayone.. samovasaraNanI racanAne.. prAtihAryonI zobhAne sevAne ane IndronI pUjAne joIne saMpattino saravALo karanArAoe tane "Izvara" kahIne saMbodhyo. tAre tyAM to jIvo ya anaMta... karmoya anaMta eka jIvanA bhava paNa anaMta.. mokSamAM gayA bAda rahevAno kALa paNa anaMta, eTale ja tane A anaMtanI hAramALAnA prakAzaka samajIne ja tattvajJAnIoe tujane "anaMta" kahyo. o mArA prabhu! saMsAra calAve te kaSAya. kaSAyane pedA kare te viSaya-pAMca IndriyonA sukhabhoga. A pAMceya IndriyamAM luccAmAM luccI sparzendriya-cAmaDI. tenA sukha o mAnatuMga ! A tAro bhagavAna yogIono ya Izvara che. 'yogIzvara' che. he prabhu! tArI lIlA apAra... tane mana chatAM ya tuM manathI harakhAya nahi. tane vacana chatAMya tArA vacanamAM krodha nahIM koI kaSAya nahIM. tAre kAyA kharI paNa tane tArI kAyAnI koI mAyA nahIM tethI prabhu ! tArA yogo to hovA chatAMya nahIM hovA jevA, eTale jANe tuM yogono nAza karIne ayogI banI beThelo tethI yoga jijJAsuoe kahyuM tuM to prabhu "viditayoga" o mArA prabhu ! tuM samavasaraNamAM dezanA vahAve che tyAre eka hovA chatAMya cAra lAge. eka hovA chatAMya aneka kahevAya tethI paNa o mArA prabhu ! tane aneka AtmAo "aneka' tarIke oLakhe che. prabhu ! tArA jevA anyane jagatamAM koI paMDito pArakhI na zakyA. tethI eka tArI AgaLa kahevA mAMDayA eka tuM... eka tuM... eka tuM tethI tuM 'eka' o mArA deva! tuM jJAnano dariyo... tuM ja jJAna svarUpa. je jJAna e tuM ja, je tuM e ja jJAna. tethI jJAnIoe kahyuM A to "jJAna svarUpa" che. o mArA bhagavAna ! dUSaNo zodhI kADhanArA, hRdayathI duryodhana banelAoe tArA para khUba najara pheravI paNa. koI dUSaNa koI chidra maLyuM nahIM. eTale Akhare temaNe jAhera karyuM '100 TakA zuddha che" mArA prabhu tethI kahevAyo tuM 'amala' paNa... A badhAya tane judI judI rIte kahenAra... oLakhanAra saMta to kharA ja ne? mArA prabhune mAne te saMta ja hoya. 0 gAthA-25 o devothI pUjita mArA bhagavAna ! mane AvIne koIe pUchayuM tArA deva to ThIka paNa... bhagavAna "buddha" koNa? bhagavAna "zaMkara" koNa ? are pelA "brahmA' koNa? ene paNa kahI de che ke puruSottama koNa? o mArA prabhu! A ajJAnIone mAre zuM kahevuM? meM to cokhkhuM parakhAvI dIdhuM ke huM to jANe eka vItarAgane-AdinAthane tIrthakarane. meM kahyuM ke sAMbhaLa! buddha to e ja kahevAya ke je kevaLajJAna rUpe buddhinA bodhathI zobhatA hoya. tethI A mArA Adideva e ja sAcA "buddha' che zaMkara' paNa e ja kahevAya ke je "za eTale sukha ane "kara' ( 316 zrI stotra saMvedana darzanaDuM 2010_04

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DU karavAvALA hoya prabhu! tArA sivAya A traNeya bhuvanane dezanAnA basa tyAre.. o mane prazna pUchanAra ! huM tane kahuM chuM ke mArA dAna daIne koNa sukhI kare che ? bhagavAna AdinAtha to svapnamAM paNa koI doSathI jovAyA nathI. mAre mATe to A mArA Adideva eja "zaMkara" ane. * gAthA-28 dhAtA-vidhAtA ke brahmA A mATInA pUtaLA pedA karavAthI ane o mArA prabhu! bhAMgavA-toDavAthI thoDuM thavAya ? kharo dhAtA-vidhAtA ke brahmA e meM Apane mArI dhyAnanI AMkhe joyA, pelA samavasaraNanI ja ke jeNe mokSe javAno sAco pula bAMdhyo che. arthAt samyagu vaccovaca ApanA deha karatAM ya bAra gaNA uMcA "azokavRkSa' jJAna-darzana-cAritranuM nirmANa karyuM. tethI A mAro Adideva eja nIce nihALyA. sAco brahmA" che. paNa kevuM lAgyuM mane A azokavRkSa ! ane tAruM.pavitra tapa ane tyAgavALuM... bhUkharAM te kALA raMgavALAM azokavRkSa para tArA zarIranI sAdhanA ane ArAdhanAvALuM... sonAnA varNa jevI kAMti phelAI gaI che. vairAgya ane vItarAgatAvALuM jIvana ja tane sarva jagatanA kALuM bhammara jevuM azokavRkSa ane nIce Apano sonerI deha! uttama puruSa kahevA prere che... mATe o mArA prabhu ! mane barAbara lAgyuM ke have zuM kahuM? A to kALA bhammara vAdaLanI nIce jhaLahaLatI kiraNothI tuM ja puruSottama che. te ja sAco kRSNa che. e to dIvA jevI aMdhakAranA DhagalAne ulecatuM sUryanuM biMba..! spaSTa vAta che. vAha prabhu ! * gAthA-26 A azokavRkSa rUpa prAtihAryathI Apa kevA suhAnA lAgo cho? o mArA prabhu have zuM kahuM? basa namo-namo-namo-namo. * gAthA-29 traNeya jagatanI pIDAne haranAra, o mArA nAtha ! o mArA prabhu ! tane namaskAra, mArI dhyAna yAtrA AgaLa cAle che. ane have mane dekhAI rahyuM che. o pRthvItalanA amUlya AbharaNa sonAthI baneluM ane maNiothI jaDeluM peluM siMhAsana." mArA prabhu ! tane namaskAra. Thera Thera jaDelA A vividha maNiothI zobhatuM siMhAsana paNa o deva dAnava ane mAnavanA paramezvara kaMI raMgaberaMgI hoya tevuM zobhI UThayuM che ane AvA rUDA mArA prabhu! tane namaskAra siMhAsana para he nAtha ! so TacanA zuddha sonA jevuM tAruM zarIra are o mArA Adhi-vyAdhi ane upAdhinA sAgara jevA kevuM AkarSaka lAge che ! saMsAra sAgarane "ohiyA' karI janAra mArA prabhu! tane namaskAra. basa, A jotAnI sAthe meM mAnI lIdhuM ke pelA udayAcala 0 gAthA-20 parvatanA zikhara para vividha rUpe vilasatA kiraNonA jhUmakhAM jevuM o... mArA prabhu! sUryanuM biMba ja joI lo. koIe mane AvIne pUchyuM "zuM tArA bhagavAnamAM ja badhA - prabhu ! A sonerI siMhAsana para rAjato A sonerI deha guNa.. guNane guNa ja. doSa eka paNa nahIM? mAro paNa sonAno sUraja ugADe che, e ja prArthanA. meM (mAnatuMge) te prazna pUchanArane kahyuM. "sAMbhaLa' ! 0 gAthA-30 pelA IrSyA ane krodha, mAna ane moha, o mArA tAraka AdinAtha ! mAyA ane lobha-rAga ane dveSa... evA evA doSo che ne? siMhAsana to joyuM, paNa mArI A dhyAna yAtrA adbhuta che. e badhAne meM pUchayuM. prabhu ! emAM tArI Aju-bAju vIMjhAtA pelA mogarAnA phula alyA doSo ! tame kyAM raho cho? jarA phurasada che tamane jevA sapheda cAmaro dekhAya che. mArA prabhu pAse AvavAnI? prabhu! tAro deha kanakavargo ane cAmaro dUdha jevA. tyAre te badhAya doSo bhegA thaIne kahe, "zuM karavuM tArA bhagavAna meM nakkI vicAryuM ke, pAse AvIne? e to anaMta jJAna ane anaMta darzana laIne beThA aho ! kevuM suMdara drazya. pelo merU parvata to tame jANo cho che. amAre tyAM kAma zuM che? amAro tyAM avakAza nathI. ne! kevaLa sonAno banelo hovAthI prabhunA deha jevo pILo ane ane kahe ke zuM amane doSone kaMI rahevA nathI maLatuM? hA. tenA para banne bAjuthI vahI jatA jharaNoonI dhArA; hA.hA... amArA mATe to katAra lAge eTalA devo che. kevI UgatA caMdranA jevI nirmaLa. krodhane mahAdevajI joDe goThI gayuM che. kharekhara cAmaranI vIMjhAtI joDI AnI sAthe ja sarakhAvI zakAya. mAnane parazurAma joDe jamAvaTa sArI che aho prabhu ! kevuM ramya rUpa che tAruM ! saMsAranA vividha raMgarasiyA viSayarAgane kRSNanI keDI gamI 0 gAthA-31 gaI che. o mArA tAraka AdinAtha ! ALasa ane taMdrAne pelA brahmAnuM ghara gamI gayuM che. mArI dhyAna yAtrA AgaLa cAle che. jA...jA..tArA bhagavAnane kahe. huM pAcho siMhAsanathI paNa upara najara nAMkhu chuM to ApanA ame kaMI nirAdhAra nathI. jyAM rahIe chIe tyAM amane goThI mastaka para barobara azokavRkSanA gheghUra gherAvAnI nIce pelA eka gayuM che. nahIM.. be nahIM.. paNa traNa chatro mane dekhAI rahyA che. (4444444444444444444444 zrI stotra saMvedana darzana 317) 2010_04

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A traNeya chatronIya kamAla che. te pote cAMdInA hovAthI caMdranI jevI krAMtivALA chatAMya pelA sUrajanA prakhara taDakAne rokIne UbhA rahyA che. (bhagavAnanA mastaka para zILI chAyA phelAvI rahyAM che.) Ameya A traNa chatro lAge che to kAmaNagArA ! vaLI tenI kAraNImAM lAgelAM motIonAM jhumakhAMnI jALathI chatronI zobhAmAM kiMIka ora ja vadhAro thayo che. paNa mArA prabhu ! huM jANuM chuM ke A chatro kaMI cUpacApa nathI UbhA. te to badhAMyane ghoSaNA karIne kahe che. "juo ! amane traNa chatrane nahIM, paNa, ame jenA mastaka para laTakIne dhanya banyA chIe te traNeya jagatanA paramezvarane oLakho." kevAM suMdara mArA prabhu! traNa jagatanA paramezvara che te kahevAnuM kAma A traNa chatranuM. 0 gAthA-32 o mArA prabhu! o jinonA Indra! dezanA samayanI ApanI prAtihArya zobhA to rUDI che, paNa... prabhu ! tuM jyAM jyAM Daga bhare tyAMnI zuM vAta ? tyAM to A devalokamAMthI utarI AvelA devo adanA, sevaka thaI sonAnA kamaLonI racanA kare. o prabhu! tArA caraNo A dharatI para maMDAtA hoya tyAre devo kahe "nAtha ! amArA hRdaya kamaLamAM birAjone ! paNa.. bhagavAna dharatI para Daga bharavA mAMDe eTale devone thAya ke nIkaLatuM hoya to hRdaya kamaLa bahAra kADhIne mUkIe ane tevo bhAva batAvavA sonAnA kamaLanI racanA thAya. A sonAnA kamaLo para ApanA caraNa sthapAya tenI zobhA kevI ! A caraNomAM rahela daza daza nakho jANe dazeya dizAmAM kiraNonezikhAone phelAvatA hoya tethI kevA manohara lAge ! ane te kiraNonI prabhA paNa jevI tevI nahIM sonAnA nava nava kamaLo bhegAM karyA hoya ane temAMthI nIkaLatI kAMti hoya tevI te kiraNonI prabhA. prabhu ! AvuM vicAruM tyAre mane na thAya ke mArA hRdaya para sadAya tArA pagalAM aMkita rahe ! 0 gAthA-33. o jinanAyaka ! potapotAnA dharmano upadeza to ghaNAMya dharmanAyako Ape che paNa... tArI dharmopadezanI rIta-bhAta ane te vakhatanI mahAna zobhA ! to kharekhara meM koI devanI joI nathI. kharekhara mArA nAtha ! pelA zukra ane guru ane badhA graho bhegA thaIne game teTalA jhabakArA mAre, paNa e badhA bhegA thaIne ya rAtrinA aMdhakAramAM eka bArI jeTaluM ya bAkorUM na pADI zake. tyAre pelI sUrajanI prabhA mAtra aMdhakArane eka sAthe ogALI nAMkhe. he deva ! pelA badhA potAne manathI moTA mAnI beThelA ane madamAM chakI gayelA devo TamaTamatA ane dhImuM dhImuM jhaLahaLatA graho che. tuM graharAjA sUrya che. tArI dharmopadezakatAnI sarakhAmaNI bIjA zI rIte kare ? * o mArA prabhu ! A dharmopadezakatAno mane niraMtara lAbha maLe tevuM tuM na kare ! 0 gAthA-34 o mArA devAdhideva ! o mArA nAtha ! atyAra sudhI to meM tArI ja stuti gAyA karI. tArA guNomAM ja mastI mANato rahyo.. paNa tArA zaraNe AvelAnuM sAmarthya paNa ajaba-gajabanuM che. koI gADha jaMgala hoya... pelI jhADImAMthI nIkaLIne uddhata gajarAja paNa sAme Avato hoya, eya pAcho DAhyo hAthI nahIM, evo gajarAja ke madajharato ane tethI tenA gaMDasthaLo kharaDAyelAM hoya..caMcaLa banI gayA hoya ane tethI pAgala banyo hoya. pAgala evA gajarAjane paNa baLatAmAM ghI homavAnI mAphaka chuM...chuM chuM... karatA madanA lAlacu bhamarAoe cAre bAjA bhamI-bhamIne vadhAre gusse caDhAvI dIdho hoya. Avo paNa gajarAjajotAM to jANe sAkSAta IdranA hAthI airAvata jevo lAge che, chatAMya te vakhate paNa je tArA zaraNamAM AvIne besI rahyA hoya te. | o mArA prabhu! AvA hAthIthI paNa na gabharAya. paNa pelo hAthI tArA Azritane tArA bhaktane joIne bhaDakI UThe bhaya pAme. prabhu! Avo hAthI to mArA sAme Ave tyAre bacAvavAnI vAta paNa..mana rUpI hAthI mArAthI Dara pAme evuM tuM mArA bhagavAna kare tyAre huM jANuM ke te mane kharekhara tArI godamAM lIdho che.... !! mArA deva ! karIza ne AvuM... 0 gAthA-35 o mArA prabhu ! joyAM meM hAthI karatAM ya bhayAnaka siMha badhA prANIono rAjA siMha. e siMha hamaNAM ja hAthInA gaMDasthaLane bhedIne Avyo che. tenA gaMDasthaLamAMthI pAra vinAnuM lohI te siMhe kADhayuM che, te lohIthI kharaDAyelA motIo paNa jamIna para ahIM tahIM patharAI gayA che ane bhUmi zobhI UThI che; thokabaMdha verAyelA motIothI. Avo paNa siMha koI sAme Avyo nathI ke phALa bharIne Ubho thayo che. tAro bhakta, basa, siMhanI chalAMga bharAya tyAM ja Ubho che. paNa e siMhane khabara nathI ke te tAro bhakta tArA be caraNonA zaraNamAM che, e caraNo ja te siMha mATe parvata banI jAya che, ane chalAMga mArIne siMha tArA bhaktanI AgaLa vilakho banIne Ubho rahI jAya che. AkramaNa karavAnA enA oratA ema ja ogaLI jAya che. prabhu! AvA siMhanA paMjAmAMthI A bhavamAM to bacavAnI vAta Ave tyAre Ave. paNa A "rAge ane roSe mArI sAme chalAMga mArIne mAro nAza karyo che. o mArA deva ! tArA caraNamAM laIne mAruM rakSaNa kara. rakSa rakSa jinezvara ! * gAthA-36 o mArA prabhu! pelI Aga-pelo dAvAnala Aje bhaDa bhaDa saLagI rahyo che. 318 zrI stotra saMvedana darzana 2010_04 (18 zrI stotra saMvedana darzana %)

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cAre taraphathI phaTa-phaTa taNakhAo UDI rahyAM che, are jotAM to ema ja lAge ke, zAstramAM vAMcela A kalpAMta kALanA vAyarAthI vipharelA agni jevo ja A agni che. sArAya jagatane eka ja sAthe koLiyo karI jAya tevo teno lapalapATa che. ane barAbara tArA bhaktanI sAmenI dizAmAM dhaDakAbaMdha AgaLa vadhI rahyo che. paNa tAro e bhakta "Adideva' kahI tAruM nAma yAda kare che. koNa jANe A tArA nAmanuM jaLa kevuM che ke eka sekanDamAM A Aga pote ja pANInI jema ThaMDI banI jAya che. o mArA prabhu ! AvI AgamAMthI ugaravAnuM Avaze tyAre huM Apane yAda karIza... paNa atyAre to kahIza ke basa, IrSyAnI bhayaMkara aganane mArA dilamAMthI tuM zAMta karI de. mArA prabhu! tAruM nAma huM tyAM sudhI nahIM choDuM ke jyAM sudhI tuM mArI "IrSAnI Agane" nahIM zamAve. * gAthA-30 o mArA prabhu! pelo sApa to phUMphADA mArI rahyo che. dhasamasato sAme AvI rahyo che. krodhathI dhUvA-pUvAM thaI gayo che. ane jhera to enA kaMThamAM evuM ubharAI gayuM che ke pelI madathI bharelI koyala jevo kALo ghaba to eno kaMTha thaI gayo che ane AMkho to jANe lAlacoLa banI gayela che. bhalene A sarpa potAnI jAtane ghaNo mahAna nAgarAjA mAne, paNa prabhu ! jo tArA bhaktanA hRdayamAM nAgadamanI (nAganA maMtra) jevuM tAruM nAma raTAI rahyuM che to pachI tArA bhaktane zenI bhIti ? e to baMneya pagathI te nAgane jarAya khacakAyA vagara niHzaMkapaNe oLaMgI rahyo che. prabhu ! A sarpa nAgarAja tArA bhakta pAse sApoliyuM banI gayo che. o mArA prabhu ! AvA sarpano to mane zo vadhu Dara lAge ?.. paNa mArA deva ! krodha rUpa sarpa bhayaMkara che; sadAya lapalapATa karIne kalaha karanArI tenI jIbhane vazamAM rAkhaje; kSaNavAramAM tapa-jJAna ane saMyamane DaMkha daIne jaDa banAvI nAkhanAra A krodha para mArA prabhu! kAbu rakhAvaje. tArA nAmanI nAgadamanI (nAganuM jhera utAravAno maMtra) huM sadAya raTato ja rahevAno chuM. 9 gAthA-38 o prabhu! tArA bhakta evA rAjA para baLavAnamAM baLavAna rAjAnuM sainya trATakyuM che; yuddha AraMbhAI gayuM che. peluM sainya paNa jevuM tevuM nathI. ghoDAnA heSAravo ane hAthInI garjanAonA avAjothI sainya bhayAnaka lAge che. paNa A tAro bhakta.. nathI to samazera uThAvato nathI to sainyane bolAvato. e to beTho che tAruM stavana karavA, tAruM kIrtana karavA. ane Azvarya e che ke pelA duzmananuM AkhuM sainya e ja kIrtananA prabhAve UgatA sUryanA kiraNothI aMdhAruM bhedAya tema nAsabhAga karI mUke che. eka sainikane bIjo sainika jovA na male. eka ghoDAne bIjo ghoDo na dekhAya. eka sAthIne teno bIjo sAthI najare na paDe. badhuM nAsabhAga thaI jAya. prabhu ! A tAro nahIM. tArA bhakta karelo tArA kIrtanano prabhAva. o deva ! AvuM kalezarUpasainya mArI sAdhanAne tItara-bhItara karavA Ave che. huM tAruM niraMtara kirtana karIza paNa mArA prabhu ! A klezarUpa yuddhathI mane sadAya bacAvI leje. 0 gAthA-39 o mArA prabhu ! tuM mAtra dumananA sainyane aTakAvanAro ja nathI. tuM to durjaya evA zatruo para vijaya apAve che. bhale ne duzmana bhayaMkara yuddha kare ! yuddha to duzmananI sAthe evuM jAme ke bhAlAnI aNIo bhoMkAtA hAthIonA mastaka parathI lohInI nadIo vahe ane lohInI nadIone gaNakAryA vinA sainiko temAM jhaTapaTa praveza karI tene tarI jaIne ekabAjuthI bIjI bAju pahocI javA bahAvarA banyA hoya.. aho ! AvuM bhayaMkara yuddha kema na hoya? paNa. pelo tAro bhakta tArA caraNa rUpa kamala vanamAM AvIne beTho che. e to jItavAno....jItavAno ane jItavAno ja che. prabhu ! mAre koIne ya jagatamAM jItavAnI vAta Ave tyAre vAta...paNa atyAre to A kAramAM ane kAtila karmoe mArI joDe yuddha cheDI dIdhuM che. e yuddha baMdha kare tema nathI. paNa mane khAtrI che ke vijaya to tuM apAvIza ja. vijaya to tAre apAvavo ja paDaze. kAraNa, huM tAro zaraNAzrita chuM. 0 gAthA-40 o prabhu! tAro bhakta majhadhAramAM jahAja calAvI rahyo che, paNa dariyo to hele caDayo che, evo to bhayaMkara banyo che ke moTAM moTAM magaramacchanA ToLAM ne ToLAM tathA pAThIna ane pITha jevA moTA moTA malyo temAM have yatheccha mahAlI rahyA che. bhayabhIta karI nAMkhe tevo vaDavAgni A dariyAmAM pedA thayelo.. agni paNa temAM pragaTI cUkyo che. peluM jahAja paNa have UchaLatAM mojAMonA zikhara para uchaLatuM paDuM paDuM thaI rahyuM che. - A badhuM thayuM che to ya zuM? tAro bhakta to ArAmathI Asana jamAvIne tAruM smaraNa kare che. ane kharekhara potAne dhAma pahoMcI jAya che. prabhu ! AvA tophAnI dariyAnI sera para javAnuM kyAre thAya te khabara nahIM. paNa A zokasAgara kSaNe kSaNe mArI ArAdhanA sAdhanAnA jahAjane DUbADavA Ave che. o deva ! tuM mAruM dhyAna rAkhaje, mane mArA mokSanA-bhavapAranA kinAre laI jaje. tAruM smaraNa to mAre have ajapA jApa rUpe karavuM kabUla che. paNa.... mane A zokasAgaramAM na DUbADIza. (zrI stotra saMvedana darzana 319 2010_04 For Private & Personal use only

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* gAthA-41 o mArA prabhu! A zuM? pelo dardI Avyo ! vaidyoe kahyuM A to bhayaMkara jalodara che.. bhayaMkara jalodara ane dardI noMdhAro jAhera karAyo. dardIne paNa thayuM ke have jIvana bacavAnI paNa koI AzA nathI. ane...chatAM ya tene yAda AvyuM, lAvane, duniyAe jAkAro Apyo che to mArA prabhu pAse pahoMcuM ane prabhu ! tArA bhakta tArA caraNakamaLane pakhALyA, tArA caraNakamalanI rajathI pavitra thayela pakhAla e ja enuM amRta hatuM. e amRtathI dehane lIMpI nAMkhyo, ane AhA ! tArA bhaktanA zraddhAbhAve camatkAra saryo. roga to nATho paNa kAmadeva jevI kamanIya kAyAno mAlika banI gayo tAro zraddhALu bhakta. mArA prabhu! deha to roganuM ghara che ja. eTale rogo to Avaze ane jaze. paNa...mArA A lobha roganuM auSadha tuM karaje. "A mAruM A mAruM' Avo lavAro A lobha karAve che. prabhu ! e lavAro baMdha thAya ne mAro Atama deva nirmaLa bane te ja abhilASA che. * gAthA-42. o prabhu ! pelA tArA bhakta manujone koI kAraNathI moTI moTI lokhaMDanI beDIothI jakaDayAM che. beDI paNa ekAda be thoDI che? pagathI mAMDIne gaLA sudhI beDIo bAMdhelI che. e beDIoe tArA bhaktanI jaMghAo paNa ghasI ghasIne soTI samI karI che. chatAMya masta che pelo tAro bhakta ! koIne lAge che ke koI anero maMtra jape che, paNa huM jANuM chuM teno maMtra eka ja che. prabhu! tAruM nAma... AdidevaRSabhadeva-arihaMtatIrthakara e ja teno satata maMtra cAlI rahyo che, ane beDIonA e baMdhana turata ja svayaM potAnI meLe ja sarakI paDe che. tAro bhakta kahe che beDIo baMdha che paNa prabhu ! huM tArA prabhAve mukta chuM" o mArA prabhu! AvI lokhaMDanI beDIomAMthI to bhaktone bacAvyA che. tAruM stotra karatAM beDIo to kAcA sUtaranI jema kaTa kaTa kapAI gaI che; paNa mane to tuM snehanA rezamI baMdhanothI bacAvaje. A duniyAdArInA snehe keTalAMyane jakaDI rAkhyA che. muni banyA chatAMya...! o mArA prabhu ! tuM mane A snehanA baMdhanamAMthI choDAvaje. huM to mukta evA mukti gagananuM paMkheruM chuM. mane A snehanA piMjaramAM koI na pUre tenI prabhu! bhALa rAkhaje. * gAthA-43. o mArA prabhu! mane kharekhara vizvAsa che ke mAruM A stotra koI kavinI kIrtinI kAmanAthI banyuM nathI; mAruM A stotra koIne rIjhavavAnI raDhathI nathI racAyuM, mAruM A stotra to mArA bhaktibharyA hRdayanA sahaja uchaLI paDelA udgAra che. bhale pachI meM bhojarAjAnI sabhAmAM beDIo tUTatI vakhate kema na uccAryA hoya ! paNa e bhaktisabhara hRdayanI zAsana utkarSa mATenI sahaja prArthanA hatI; ane tethI ja huM kahuM chuM ke je koI A mArAthI sahaja rUpe sarjAI gayela devAdhidevanA AdidevanA...stavanano marma samajIne jANaze...pATha karaze...jApa karaze. tenAthI pelo gAMDo gajarAja - bhayaMkara mRgarAja bhaDabhaDato dAvAnala 7 saDasaDATa sarakato sarpa khUnakhAra khelAto jaMga...yuddha - vipharelo vAridhi...dariyo - mAthAbhArI mahodara (jalodara) ke lokhaMDI jaMjIronA baMdhano. tenAthI pedA thayelo koI paNa bhaya TakI zakaze nahIM. hA uparathI te bhaya ja bApaDo bhayabhIta thato lapAto chUpAto nAza pAmaze. prabhu! mArA A bhayo to bhale dUra bhAgatA paNa mAre to dUra karavA che pelA (1) rAga-mAna...hAthIne (2) pa..siMhane (3) mAyA...sApaNane (4) kalezanA....vaMdva yuddhane (5) janma-maraNanA jaMgamAM phateha meLavI vijaya pAmavo che karma para (6) zoka sAgarano pAra pAmavo che, (7) nivAravo che lobharUpI rAgane. (8) toDavI che jaMjIro snehanA baMdhananI. basa prabhu ! ATaluM dUra kara eTale huM paNa badhI rIte tArA jevo ja banuM...! * gAthA-44 o mArA prabhu ! meM to kADhayA bhaktinA uddagAro paNa racAI gaI che stotramALA. mALA banAvavA guNa eTale doro joIe. paNa meM to tArA guNono ja doro banAvyo che. A dorA para suMdara raMgaberaMgI phUlo joIe... ugAromAM ja zabdo sarI paDayA te ja mArA phUlo.. pelAM phUlo (bhakatyA) eTale judA judA aMtare rAkhavAthI mALA racAya tyAre mAre to tArI bhakti e ja goThavaNa paNa....mane khAtrI che ke je manuSya A bhaktAmara stotra rUpa mALAne roja gaNavA rUpe kaMThamAM dhAraNa karaze te mAnavI mAtra mAnavI nahIM rahe, paNa te mAnavI; unnata banelo mAnatuMga raheze. arthAtu koI paNa mAna nahIM pahoMcI zake tevI siddhazilAthI paNa upara pahoMcI jaze. ane nizcaya anaMta sukhanI lakSmI anaMta kALa sudhI tene sAmethI AvIne maLaze. je AtmA A mALAne kaMThamAM dharaze te anukrame paramAtmA banaze. basa prabhu ! huM paNa kyAre paramAtmA banIza... te ja tuM kahe.... (320 zrI stotra saMvedana darzana 320 zrI stotra saMvedana darzana ) 2010_04

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THE LIFE OF A DEVOTEE Becomes Everyoung Immortal Disease-free Happier but not without knowing the SIGNIFICANCE OF THE SASTRAS To Give You a GLIMPSE OF THE UNFATHOMABLE This Section of the SIGNIFICANCE OF THE TEXT (RAHASYA DARSHAN) Bhaktamara Darshan is presented as a drop from the Ocean 2010_04

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RAHASYA DARSHAN (The nature of mantras, difference between mantras and vidyas, the total number of verses in The Bhaktamara Stotra, the significance of the stories that describe the efficacy of the verses of The Bhaktamara Stotra etc., will be dealt with in this section. The section begins with the question of the desirability of including the author's name in a work involving mantrajapa. See also 'stotrasrajam' sub-section of Gatha Rahasyartha for more information. Hence the chapter is titled 'Rahasya Darsan'. This English version is based on Hindi section of Rahasya Darsan but presented in a different order of arrangement. Four sub-sections appear in the form of questions and answers) Who is the author of The Bhaktamara Stotra ? The author of the efficacious Bhaktamara Stotra is the great Acarya Sri Manatunga Surisvarji. His influence over Jainism is immense. He is considered to be the successor-disciple of Acarya Sri Manadeva Surisvarji. The information that Sri Manatunga is the author of Bhaktamara is deduced from the 4th quartrain (pada) of the last verse of Bhaktamara "Tam manatunga mavasa samupaiti laksmih". Does reference to one's own name as the author in such salutory works, not signify the desire for popularity? (name and fame). AUTHORSHIP OF THE BHAKTAMARA STOTRA Desire for popularity and historical information are two different things. From the view point of history, we do require such information as the authorship, lineage of instructors, date of composition etc. [Incidentally these details also help us to know the evolution of thought and make us understand the passages better). More over it will be better if the author himself were to indicate the number of slokas composed (which may guard the work from future interpolations). We should diligently protect the tradition of giving such personal information for the proper place in history and evaluation. Was the tradition of referring one's name in the works, in vogue ? Yes... Sri Umasvati also has made such a reference in his work "Sri Tattvartha Sutra Karikas". Sri Dharmadasa Gani, too had referred to his name in his work Sri Upadesamala with the beginning letter of words. (Acrostic) Dhamta mani dama sasi gaya nihi (Gatha 53) Many authors had even composed prasastis or panygyrics and the authors had done it at the end of their woks. This tradition has continued up to this day. People must be knowing that our grand-preceptor Sri Labdhisuriswarji has not only referred to his name but the name of his Guru Rev. Kamalasuriswarji and his Guru Rev. Atmaramji at the end of stavans like, "Bhavi bhave derasar avo" and "Janarum jay che jivan". When did Sri Manatunga Suri flourish ? In the works like "Pattavali Samuccaya" there is a reference to Sri Manatunga Surisvarji, who could be placed in the third century of Vikrama Samvat i.e., 144 AD to 244 AD period. But the incidents referred to there pertain to 7th century of Vikrama Samvat i.e., up to 644 AD (Precisely the period of King Sriharsa...) But Quacken Bose an European scholar proved the untenability of 2nd CAD theory and he subscribed to 3rd C B C theory only. 322 Scholars like Sri Hiralal Kapadia, Sri Dhirajlal Tokarsi, Sri Kalyana Vijayaji are of the opinion that Sri Manatunga must have lived in 5th 6th AD. Jainendra Siddhanta Kosa, a Digambara Jain publication refers to his date as 11th Circa VS i.e., (944 1044 AD). But it would be proper to take him as the disciple of the 18th generation teacher from Mahavira and lived in the third century V S i.e, he must have lived some 1800 years before. Is there any other teacher by the name Mantunga Suri ? If a person is popular or well-known or if the society feels indebted to him, then his name is invoked for generations in future. We have two Bhadrabahus and many Chandraguptas. The same is the case in west too. The name is carried over to the subsequent generations too as George I, George II etc. But we do not come across the name Manatunga before 3 C V S. XX Rahasya Darshan 2010_04

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IMPORTANCE OF MANTRAS IN JAINISM The Navakara Sutra is considered as Navakara mantra. There is one another text by name Vidyapravada in the fourteen Purvas. It is believed that this work contained many mantras and vidyas. Agamas contain many efficacious texts. Hence the texts are forbidden from being recited durin, che non-study (asvadhyaya) periods. It is believed that the movements of gods can be curtailed by the power of these texts. Many such texts are known in the Jain tradition. The same thing is said of Utthana and Samutthana Sutras. These Sutras, it is said were capable of producing turbulations in the cities. Hence this - the power of Mantras - is not a new thing to Jaina Agamas. The Jaina Agamas are full of mantras and Navakara too takes a pride of place like Agamas. We now have to think how does the theory of karma and the theory of mantras go together. The karma has an important place in the theory of Jainas. They are considered forceful too. But the concept that "Karmas are all powerful; they will definitely give their results: the results of karmas done are to be necessarily experienced", is against the Jain tenets. In short Jainism accepts the doctrine of anekanta i.e., multi-facetedness. It is not a Karmavadi Siddhanta. Scriptures make it very clear that karmas appear due to the following five viz., drav, a (substance), ksetra (place), kala (time), bhaava (thoughts or state of atma) and bhava (birth) and become binding too. Many people subscribe to the theory that one becomes wise (act correctly) because of good karmas done. But even this cannot be taken as universal, final and unchanging. The knowledge of the aforesaid five causes is necessary to understand this. Along with it, it has been made clear that karma is powerful in some places whereas purusarthas score over it in some other places. Hence greatmen say that when the soul progresses spiritually to achieve the purusartha (say of moksa) then the nikacita karmas (a karma believed can be destroyed by experiencing its results only) are destroyed thus am ineffective. Hence purusartha too is a powerful cause. Mantra too is a purusartha ard off the evil effects of karmas. The purusartha -hood of mantra has been established any othor purusarthas. Hence the rise of karmas (i.e., the karma becoming efficacious ng its results) is stopped by purusarthas and karmas become effectless (niskriya). ..he priptures of Jainism describe the power of mantras and the methodology to too. Rev. Munisundar Suri describes the great Surimantra as a Tirtha and inkara itself. The worship of Surimantra is said to give the result of moksa. Hence e of mantras and the realisation of the results of such practices are acceptable to mo 3 e mantras can be made use of : o protect the peace of mind; get muntal pleasure; fet moksa through mental peace and happiness; To make the attendant deities appear before the aspirant; iu get indirect help of attendant deities; To decide the spiritual heir for the community or one's own or for a group of monks with the help of attendant deities; To get difficult portions of Agamas cleared and protect the Sastras with the help of attendant deitir; To get the help of Goddess Sarasvati and many Gods and Goddesses like Sruta devata to conquer the opponent in debates and to write books and to awaken the authorities (i.e., Kings etc.); To remove the prayogas or occultic practices of other magicians from becoming effective; To see the gods and make them follow the command of Jinas; 9 10 <Page #372
11 To get the knowledge of future and to ward off obstructions or troubles that are in store for one in the near future; 12 To manage to look after very big congregations at the time of consecrations etc., without much problem; 13 To help the influential laity in spreading the Jain tenets; 14. To bless the devotees, who have moksa as their final goal and work accordingly, with consecrated fragrant powder for success in their endeavours; 15. To ward off any obstruction in the construction of the new temples or monasteries when the same has stopped for some mysterious reasons or the renovation work of an old temple could not be taken up, and to lead the work to a smooth finale; 16. To remain prepared to enter into samadhi by knowing the last days; 17. To protect Jain religion in case of danger from other religionists or fanatics. Thus many great things had been achieved by the power of mantras and are being achieved too. Will any one resort to this type of mantra, yantra etc., to achieve some thing in this Age of Science ? We accept that science is progressing rapidly now and the level of intelligence of people too is expanding very fast. But the belief in mantra too is growing on the other hand and it can not be reverted back. But we also experience wrong and atrocious things committed by pseudo-saints in the name of religion and miracles. Equally some propagation of pseudo-science also is going on in the name of science. It is necessary to know the opinion of good scientists on this. Science does not consider anything as beyond proof, and is not even prepared to accept things which are not proved except for discussion. Science may say that no evidence is available on the independent existence of the soul. But it never says that there is no soul at all in the absence of proof. It is possible that science and untainted religious tenets may become harmonious oneday. The relevance of mantra, yantra and tantra in the modern age remains very much there to be answered. Even now in this age of science everyone loves his own self very much. No one likes to end his life thinking oneself to be a combination of a few chemicals only. Both the hedonist and atheist as well as the theist want to live their full lives. Life means attempt to be happy and ward off pain and suffering. Let not a person believe in the independent existence of the soul. But even then he must subscribe to the existence of the soul. Mantra is a great method to console and make the individual's life purposeful. What a non-believer would do if a close relative of his were to fall seriously ill ? Even if he were to be hard-hearted, he will wish only a quick recovery. He will use only kind and consoling words so as not to make him feel the suffering. This makes the need of mantras even in this age clear. Why say so ? The need is all the more greater now for the feeling of insecurity too is all the more greater now. People are not able to say certainly that the person who went out will return in the evening the same way. People at the house are always apprehensive of some danger in megapolises. In this insecure environs people cannot remain without thinking of God, deities or a mantra or stotra. People proclaim that the mankind has been saved from such fatal diseases as TB and Smallpox. But we hear of new diseases as virus infection, cancer and AIDS. Hence the mankind is forced to wage a war with new problems even if the old one is solved. It is irrational to think that the help of a super-human power is not needed. Man is selfish and prone to enjoy his life fully. He strictly follows the prescription of the physician including food and drink restrictions when he falls sick. But once cured, his behaviour changes and he never follows the rules to 324 Rahasya Darshan AAA 2010_04

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maintain his health. If he were to call his waywardness a non-believer-hood it is entirely a different matter. Infact a desire to live is the important charecteristic of astikas. He who loves his life, he who thinks it good to live is an astika only. People prefer to be non-believers for the fear of the need for adherence of the strict rules and regulations in religious life. It is natural for people to be so. Though they proclaim themselves to be non-believers, they long for the help of some supra-human powers in their heart of hearts. If they are not able to fulfil their desires they become anxious to get them fulfilled. The power of mantra is there to help people at this juncture. People may oppose such powers or reject them outwardly but are always interested in getting their help themselves in private. How many scientists really remain believers ! It is very difficult to be a believer or non-believer literally. We think a non-believer never thinks of mantras or a believer totally surrenders himself unto mantras and we also think he would have accomplished them too. Even a millionth part of a percentage of the population too may not be available with such charecteristics. If mantras can get all things done, then why not the great acaryas of past have not exploited the mantras upto the hilt ? We would like to pose one question to you before answering yours. Have you ever fallen sick ? You must have atleast once. You might have taken medicines too and got cured also. Not only you but many people might have been cured by the same medicine but one cannot swear that the same medicine would act with same efficiency every time with everyone. If you can analyse this idea, you can understand the success and failures of mantras. Sometimes the mantras are successful and sometimes not. Sometimes the karmas get removed or destroyed with the extraneous help. But some firmly entrenched nikacita karmas do not get mitigated. In such instances a Yogi who gives blessings to thousands of people is forced to suffer his fate. The invocation of the name of a great sadhu is capable of conferring benefits on his devotee but he himself is not in a position to save himself. He is forced to endure his sufferings. Sanatkumara, a Royal sage, after reaching the stage of nissprhata (jivanmukta-released even while remaining embodied) was in a position to cure his disease. But he accepted the same with equanimity and suffered. People who have accomplished mantras generally do not use it for themselves. So too are labdhidharis. The life of Tirthankaras are available to us. The life of Lord Mahavira too is available to us through the Scriptures. He bore all the troubles with equanimity. We get references for the fruitful use of mantras and vidyas in the life time of Lord Mahavira and after. The value of the doctrine of anekanta in understanding the power and efficacy of mantras can be known from these too. The use of mantras, vidyas or labdhi is prohibited in the state, of apramatta i.e., when one is aware of oneself fully. The mantras etc., are used in the state of pramatta, i.e., when one has not gone to a spiritually higher state. But the use of mantra etc., is enjoined to protect the religion, religious tenets, the fourfold-sangha and temples and sacred centres. Even in pramatta state the use of mantra is not enjoined for one's own benefits, but, for working with moksa as final goal. The worship without any regard for any fruit also is not favoured. Thus all the questions - which mantra is to be used, and when and how -- are to be decided by the individuals and their predilictions and mind power. But one can not just deny any role for mantras in Jainism. * The attendant deities alone get pleased by mantras and perform miraculous deeds. Why should a sadhu do mantra japa then ? Jain philosophy and religion offer a classification of Devas (gods) based on their faith in the nine tattvas propounded by Jinas. Those who have such a faith are called Samyag-DrstiDevas (gods with right faith), (hereinafter referred to as Samyag-drsti-devas). Those devas who do not have such faith are called Mithya-Drsti-Devas (gods with no faith in Jain tenets) M X XXXXXXXXXXXXXXXXYYYYYYYRahasya Darshan 325) 2010_04

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(hereinafter referred to as Mithya-drsti-devas). This classification of samyak and mithya drsti applies to all living beings like human beings, with the power of discrimination. The worship with mantras is the worship of Samyag-drsti-devas. It has already been said that the works get completed through the intervention of attendant deities too. The saints occupy the sixth gunasthanaka. The gods can go upto fourth gunasthanaka only. Even then the sadhus worship the gods with mantras. This will be described immediately in the subsequent sub-sections. The difference among the following three viz., worship to devas, remaining respectful to them and not showing any disregard to them must be clearly understood. One should not understand that the worship enjoins one to consider God (be he a god of right faith or wrong faith) as the Lord God i.e., as Paramesthin and offer worship accordingly. Jainism accepts five types of spiritually elevated souls. They are viz., Arihantas (Annihilators of enemies i.e., passions]. Siddhas Acaryas Upadhyayas Sadhus Normally one who has attained the sixth gunasthanaka is called a sadhu. Worship is done to draw the attention of devas only. It requires to make them alert to do the works and their duties. (librated souls, who attained Sal Vasion) (accomplished Masters legislating the rules of our conduct] [Teachers imparting lessons on the Siddhantas) and (the Saints of every region and clime who live, move and have their being for the good of others) People who practise mantras need not consider gods as paramesthins and worship accordingly. But gods are souls that have enormous powers and experience the results of great merit (punya). Hence the saints have high regard for them and worship them approvingly. If this theory is not accepted, how can one worship the sadhus and saints who would have reached the heaven. The practice of doing astaprakari worship to saints no more with us (who we suppose have reached heavens) will contradict the prohibition of worshipping the gods, if it were to be enjoined. Saints generally have a feeling of respect, but do not physically pay obeisance to gods as they occupy lower gunasthanakas. They are supposed to bless 'dharmalabha' (growthdevelopment of good faith) to them, when the word, 'namah' is uttered. The laity who have reached fifth gunasthanaka too are supposed to appreciate only the devas at the time of utterance of 'namah' during the observance of pausadha, samayika etc. One should never show disrespect (asatana) in any way to gods or goddesses. One should remember to show respect to gods who are prescribed to be worshipped or who have right faith. One should avoid showing disrespect to any of the gods irrespective of their faith just as one cannot humiliate any living being. But worshipping Mithya-drsti-devas is also to be avoided. Hence saints try to accomplish mantras by worshipping gods. The worship of mantras will be there as long as the commands of Jinas reign supreme. In such great endeavour like amari pravartan i.e., Kings being persuaded to issue royal edicts banning killing and in such celebrations like janma-kalyanaka (celebration of the birth of Tirthankara) saints praise laity appropriately and approve their acts in furtherance of the cause of religion. Similarly the saints invite the gods and invoke their blessings. It is a must too for saints. Well, Why are the present day saints not able to perform any miracle ? This is a matter to be analysed properly and deeply. There is a long tradition of mantras, yoga and sastras. It is said that Sri Cidananda Vijaya, author of Svarasastra performed many a miracle and so too the saints of Nineteenth Century. The efficacy of mantras were there to be seen as long as the tradition continued. With the dissipation of lineage of instructors the 326 Rahasya Darshan 2010_04

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tradition has no longer been accepted and the situation changed. Hence the tradition of mantras have become less effective. Can it not be revived? Nothing should be considered impossible. Many people are making sincere efforts. The very attraction of so many people to pseudo-saints who boast of such siddhis and the tendency of these pseudo-saints to take it up itself is a proof that some real saints in some corner of our Mother Earth must have achieved some siddhi. I feel that a serious, sincere and sustained efforts in this regard may definitely bear fruit. Will not the saints fall from the control of Sense organs, mind etc., by the practice of such mantras ? Atleast will they not have a fear of fall? Then why should you consider it important? A fall will be there if one were to resort to it without the permission and guidance of a Guru and a clear knowledge and vision of atma. But if one were to give it up for the fear of fall, even acceptance of renunciation would not be possible. The practice of mantra alone is not the cause of any fall. Fame, familiarity, thirst for honour and pride are responsible for a fall. But one cannot close the very route of devotion and mantra because of the fear of fall. One has to keep oneself away from pitfalls and try not to nurture such feelings. Of the eight powerful persons (like poet, astrologer, yogi etc.), described in Jain religion one is said to be a person with mantric powers. Hence the due importance to the practice of mantra must necessarily be given. Even in this age, one can practise and accomplish mantras and propagate religion. If the practitioners can exchange notes among themselves with a broadmindedness and co-operative attitude, it will be possible to revive the mantric tradition. Is there any such idea for the resurrection of the influential times by reviving the mantric traditions? The scriptures have declared that the Jain tradition will be respected and honoured increasingly after the completion of two thousand and five hundred years after Lord Mahavira. Acarya Jinaprabha Suri too had stated that the times will change and people would be able to see gods and goddesses by their mantric powers. Therefore, the return of the age of mantras and vidyas must be possible. But since this happens to be an age of descending values, results may be less compared to the golden age. Even then the power of mantras should be well within one's experience. The effects of the mantras can be seen with effort and by meritorious persons in these days too. We hope the efforts of the practitioners to keep the attending deities to be alert and guarded in protecting the religion and lead the souls with wrong faith to the right faith. Let them hold on to correct knowledge and be wise. Let them try to control their senseorgans in turn and be Controllers quickly (i.e., let them become sadhus). Let them be alert and guarded in their conduct and behaviour and become nikatabhavi i.e., capable of attaining salvation in less number of births. Let them do good to others and one's own self without any expectations. Thus let them proclaim victory to the commands of jinas. Saints can practise mantras. Can the laity too practise them and become influential ? If we look at the stories on The Bhaktamara Stotra we can know that the laity too have practised and accomplished The Bhaktamara Stotra and helped the saints in the conduct of the religion. People with a serious and sincere quest can practise mantras under the guidance of their saint-preceptors. Will the entire world be converted to Jainism by the practice of such mantras ? Will all people become good? your question is a little out of place and objectionable. We know in the best of times one hundred and seventy Tirthankaras moved around in the universe upto two and half dvipas. Even at that time, the entire world has not become Jain. Then, how can one expect that the world would be converted to Jainism by the practice of mantras alone. 2010_04 Rahasya Darshan 327

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The very objection that mantras would be useless unless it helps the conversion of all people to Jainism and help all Jains to become sadhus is irrelevant. The world (samsara) is worthless. In this samsara day is always available with night only and pleasure with pain. So too the right knowledge and false knowledge will live together. We must always try to make an effort that those who want to come to the side of or get right knowledge must be able to do so without great difficulties and be able to achieve great things too. We have the injunctions of the sastras to narrate the story of aksepini first and then viksepini, while propagating and explaining dharma. (Aksepini and Viksepini: If a man is materialistic he must be attracted towards faith and after slow conversion of mind, he should be made to give up his attachment for wordly things. The attraction is called aksepini method and making him give up the attachment is called viksepini method). First people get attracted by the power of mantras and later on they come to know the truth and are able to move towards their final goal - paramatman. If the soul moves towards the religion after being attracted by miracle to the side of religion then it should be that much good. But if the soul is attracted towards miracles and fulfilment of physical desirses only, then what should one do ? This is precisely the reason for the aspirants to have a preceptor. He can judge who of the aspirants is really interested in moksa, and who can move away from it. At the same time the preceptor also must keep the intention to lead the soul to moksa. It is not proper to practise the mantras with one's own honour and prestige in mind and it may misfire too. If the preceptor is really immersed in the mantra-practise he can take the aspirant also along with him. The preceptor too must initiate the disciple after verifying his credentials and interest. They must be encouraged to take up and follow the austerities and vows. If they are not ready to observe the vows, fasts and austerities then they should not be initiated. Navkara mantra is considered to be the essence of the fourteen 'Purvas'. It is also referred to as mahamantra. What then is the necessity for another mantra ? why should one practise other mantras ? Navkara is a mahamantra and it is like breathing for a Jain. This mantra has another mantra too enshrined in it. The tastes of the people differ. Hence other mantras have come into existence to cater to the tastes of different types people. Many esoteric practices have been devised based on Namaskara mahamantra. But it is directly connected with the meditations on the charecteristics of Panca paramesthins. This upasana or worship is to make the sadhakaatma also a paramesthin. Hence this mantra is called a mahamantra. Many other mantras have the gods with right faith as their object of veneration and many other mantras intend to invoke the presence of these gods for quick assistance. If there is any mantra on Panca paramesthin, or anyone of them, then it can be an elaboration only of Navakara mantra. Hence it has, we can say, Navakara alone as its essence and nature. When the Kings and Emperors are invited, their attendants and other ministers too come along with them. But sometimes for some special purposes ministers alone are invited. Thus sometimes even gods alone may have to be invoked. Thus even if other mantras may have some importance of their own, yet they are connected with Panca paramesthins. We have stressed time and again in Rahasya and Aradhana Darshan sections the importance of the Namaskara mahamantra. Whenever a person does a japa of any other mantra, he has to do the japa of Namaskara mahamantra too. This too has been pointed out often times by us. Different mantras have come into existence to satisfy the differing tastes of people, as varieties in food have come into existence though the staple food too can satisfy their hunger. Hence the need for different mantras to please different gods. Many new mantras too may come into existence. Many things can be got done by other mantras. The Jain religion has propounded the theory of relativity. As long as there is relativity there will be varieties too. How can the different expectations be fulfilled? Hence the need for different mantras. 328 Rahasya Darshan 2010_04

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Well, But many mantras and tantras are there to achieve wealth and fulfilment of desires only. It is made clear in those mantras too. How can one practise these mantras ? What you say is true. Many mantras clearly pray for wealth and desire-fulfilment. But such of those aspirants, who remain alert and feel the need for the wealth do practise such mantras. Even aspirants need wealth and removal of sufferings. But such worship like 'gettingthe desired-results-mantra' is portrayed in Jayaviyarayasutra to develop detachment later on. If the mundane desires of a devotee, are not fulfilled, then he may go to gods with wrong faith to get his wishes fulfilled. Hence sages say propriety and discrimination are the scripture of scriptures. Hence a person can approach gods through the mantras to get his desires fulfilled. We are of the firm opinion that mantra-practices must be performed by a person. The effort of a teacher will be to remove the doubts of a disciple. We speak of logic to remove doubts only. But it seems that you have not heard about the feats of great acaryas described in the history of Jainism. You have to think independently on these. Doubts can be cleared but not the prejudices. Let us assume that I have understood your arguments. I don't get any interest in any mantra than Navkara. Should I get initiated into any mantra than this? No. you have understood the value and the greatness of mantras. Each mantra has got its own value and greatness. It is up to you to practise a mantra or not. But this much you must accept that mantras and yantras are not against the tradition of Jainism. Many people subscribe to the theory that the rules of mantra-practice and mantras, yantras and tantras have come to Jainism from Hinduism and Buddhism. Why cannot we subscribe to that theory ? There will be as many opinions as there are people. But we have to come to a conclusion with our own analysis. Even historians have proposed so many hypotheses. Many of them have been proved wrong too. Hence the concept of borrowal should not be developed to the status of a theory on the basis of hearsay or popular sentiments alone. * Are the hypotheses of all the historians then baseless ? One must understand the ways of theorising or generalising carefully. We have seen so many theories being proved wrong. The tradition of a religion and literature may get influenced by the traditions and concepts of other religions and vice-versa too is true. One cannot also prevent evolution and change in time and space. But one tradition subscribes to a theory in a particular time. Another contemporary religion has its own compulsions and propagates the religion in ways best suited to it. When the mantric tradition of Hindus and Buddhists were propagated vigorously Jain thinkers also felt the need to propagate the mantras which they had in their sastras. Hence one can not say that these are not original to Jainism. When the Jain acaryas started propagating the mantras, they developed the ideas contained in the Agamas. Hence it is not correct to say that Jainism did not have mantras of its own. On the other hand Sri Siddhasena Divakara Suri was of the opinion that anything good found in other religious tradition should have been taken from the teachings of Jinesvaras. If we were to know the pervasiveness and influence of Jainism such doubts won't be there. It is said that some methods of worship narrated in the Kalpas are not to be practised. Why is it so ? If we look at them carefully and with regard, we will come to know that the saints must have devised them with good intentions alone in their mind. But they are not fit to be practised as they have marana and uccatana as their results. Even the Mantrasastra says that they are not to be used for that purpose. Hence though we consider them efficacious yet they are unfit to be practised. Scriptures describe the hell too as they describe the heavens. But it is not correct to say that we must do sins to go to hell because scriptures describe them. These could have been devised to protect the religion in case of extreme danger and crises to its very existence. <Page #378
* What is the final conclusion of all these discussions ? Just we sum up the discussions : The mantra-practice is an essential and important accessory of Jainism. As the medicines cure diseases, so too mantras can remove or mitigate karmas. The attendant gods confer the benefits on practitioners. Hence they too are to be accepted, respected and worshipped. Even while practising the mantras the aspirant must have moksa alone as his aim. We must make sincere efforts to revive the tradition. We are able to see the effects of a few mantras. If we work seriously, and sincerly and enhance the power by practice, their efficacy can be witnessed. Not only do the mantras give physical results but help spiritual practice too. Hence they help a mumuksu (person desirous of moksa) also. Navakara must be practised before every sadhana. Though Navakara is a mahamantra, other mantras have importance in their own spheres. Whatever may be the opinion of historians, the place and value of mantras is there very much in Jainism. Hence it is not only desirable on the part of the saints and laity to develop it further and practise but it is their duty too. The practices not fit to be attempted at are not to be followed. But one must accept their importance and greatness too. This rare and invaluable life as humanbeings is only to make ourselves paramatman. Let the Mantrasastra be useful to that end and aim only, both towards practitioner and others. One should work for the development, furtherance and propagation of Jainism. THE BHAKTAMARA - A STOTRA ? MANTRA ? OR VIDYA ? Bhaktamara is efficacious, powerful and influential. The work is variously known as stotra, kavya or mantra. What type of work is it? It had been stated in "Prabandha Cintamani" that Acarya Manatunga Surisvarji was fettered by forty-four chains and placed behind the Adishwar Jain Temple. With forty-four slokas all the chains got cut-off and the whole temple stood turned before as if to see him. Thus so many super natural things are said of this Stotra. We find such things narrated in favour of individual slokas of this Stotra too which go by the name Bhaktamara stories. Even now many people bear witness to the efficacy of Bhaktamara. It has become a treasure of many mantras. Mantras do have sounds capable of generating the power enshrined in them. A lot of things are to be said on these mantras. According to the Jain tradition along with the establishment of caturvidhasangha the greatness of mantras too is established. The Navkar Sutra is referred to as Navkar Mantra. Navkar Mantra is the greatest of all mantras and first of all mangalas (auspicious deeds). It contains salutations to Pancaparmesthi and also the description of the fruit of such obeisance. Even then the entire writings are known as Navkar Mantra. The great scholars who composed the scriptures say, "neither has appeared there a mantra nor will appear one equal to Namaskara Mantra". The Navkar Mantra occupies a prominent place in every ritual in Jain life, from birth to death. It won't be an exaggeration, if we were to say that Jain Life and this mantra have been woven together. This Bhaktamara Stotra is pregnant with mantras and it is a poetry (kavya) on devotion to jina, a great psalm, an incomparable stotra. But Bhaktamara is known more as a Stotra, Both Navkar Sutra & Bhaktamara can be termed "mala - mantras" from the angle of Mantrasastra. All stotras of Jainism are in the form of obeisance to Pancaparamesthi jointly or severally and in this respect they all are elaborations of Navakar Mantra only. Obeisance to Arihant-Paramatman finds a prominent 330 Rahasya Darshan Mp3 38333333333333333 2010_04

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place in Bhaktamara Stotra. We won't be off the mark if we say Bhaktamara is only an elaboration of Navkar Mahamantra. The obeisance to Pancaparamesthi in Navkar Mantra is supposed to remove all sins, obstructions and blemishes and also is the first of all mangalas. Since Bhaktamara too is in the form of obeisance to Arihant, but elaborate one at that and mangalamaya, it can remove the eight terrible troubles of life and bring external and internal prosperity to us. The word vidya too is heard often times when mantras are discoursed upon. Can you kindly explain the difference between vidya and mantra ? It will take a separate work to explain the greatness of mantras for even Navkar Sutra has come to be regarded as Navkar Mantra. The mantras have a special place in the system of Jainism from immemorial times. And there is one other word vidya, famous in Jainism which is similar to mantra only. We know from authoritative works that Nami and Vinami who attended on Lord Rsabhadeva were blessed by Nagaraja (Dharnedra) and the latter taught them thousands of vidyas. By practising them and making them efficacious, both of them and their descendants too performed many miracles, thus making their lives purposeful. They had come to be known as Vidyadharas. They used to instruct their descendants only who used to practise them to make them efficacious. We find sastras differentiating mantra and vidya in the following way : Sasadhana Vidya : Vidya is that to accomplish which one has to do penance and other practices. Pathasiddho Mantras: Mantra is made efficacious just by repetitions alone. The different definitions of these two must have been drawn with special reference to their different spheres. And it (the difference in explanations) must have held good for some time. But such was not the case afterwards. The most powerful Surimantra is supposed to be chanted by acaryas only and Vardhamana vidya by Panyasis and Upadhyayas. The authors of the Kalpas have explained the practices to be followed to accomplish to make it siddha) both of them and they are practised accordingly. There are mantras which can be accomplished by sadhana-practices besides recitation. It is authoritatively known from Jain scriptures that the terms mantra and vidya are not only known as interchangeable but are also used so, (for e.g. Surimantra is called Ganadhara vidya). Both are efficacious. The efficacy of both of them is the subject of experience. Most religionists including the Semitic and tribal people subscribe to the efficacy of mantras. How does a mantra become powerful or efficacious ? The way in which a mantra (or the collocation of sounds in a particular order) becomes efficacious can be explained in two ways. First Explanation : Soul has got infinite power. It is manifest through mind, words and body. Jainism considers the mind, words and Karmic-veil of atma to be entirely of physical matter - pudgala. The atoms of mind, words and karma are found throughout the universe and they do spread everywhere quickly too. These atoms are responsible for magic like things. What Telephone and Television have made possible, could be achieved by mantra only once upon a time. These instruments transmitted sounds and live relay of pictures to destinations lakhs of miles away. Even remote control too had come into existence. Actions are possible to be controlled from afar and till their logical end. Science requires physical instruments to achieve all these. These can be put into wrong uses as well. (The possibility of these going into the wrong hands too cannot be ruled out. See the use of the remote control in the hands of terrorists). There is no effective way to prevent all these; atleast it appears so. Mantrasastra too is an effective tool like the modern science. We had a device in Uvasaggahara Stotra to bring gods to earth. Sri Bhadrabahu Svami, realising the chaos that might be caused by these mantras in the wrong hands, limited their scope enormously. * * Rahasya Darshan 331 2010_04

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Scientists may or may not have been non-believers. But scientific investigations have thrown up enormous possibilities and advanced gadgets and lo! some of these landed into the laps of fanatics and reckless non-believers and anti social elements. The advances made in modern science make even some of the non-believers accept the power of mantras. With the development of science, people will be able to understand the efficacy of mantras. The power of mantras which combine the power of atoms and mind and infinite power of soul are capable of achieving even the impossible. Second Explanation: The messages to gods definitely reach the heavens through mantras. If the god is pleased with the person who sends the message i.e., the worshipper through mantra-tantra-yantra or stotra then the god so pleased helps the fulfilment of the required work or the desire of the worshipper with his super-natural power. In a way the mantras can be termed as code words to get to the gods. We can describe mantra and vidya in the following ways perhaps - when the power of words, the spiritual power of the worshipper and the power of the mind atoms are capable of working together in physical ways then it can be termed as mantra. If the sounds attract the gods and get the works completed through them it can be termed vidya. Whatever may be their definition or description, through the methodology of these mantras impossible goals, we find are achieved. Be it mantra or vidya with the help of devas who remain far away, these methods are capable of getting our desires fulfilled and it shows their power and efficacy. The more we discuss mantras, the deeper they become and we get a feeling that more and more things are there to be known. They (mantras and vidyas) don't confine themselves to fulfilment of physical achievements alone. They help manifestation of soul power, lead atma away from mundane attractions make him detached and finally help him get rid of the pair love and hatred and proceed to moksa. They help him to achieve spiritual forbearance, humility, tranquility, and contentment and also help him realise bliss till the attainment of moksa. When he goes up in the ladder of meditation, then he is able to feel the anahata-sound. At the time the extremes of nature and the opposite dualities like scorching heat and biting cold, pain and pleasure exercise no influence on him. He becomes capable of achieving feats others cannot even think of. He goes near his soul, and the mantra even helps him realise his soul. The fruits of mantra and vidya in yoga-sadhana and atma-sadhana at the end appear alike. Hence Mantrasastra is not only to be believed but also to be respected and practised. Is Bhaktamara connected with any other mantra and if so what are they? Bhaktamara is connected with esoteric Surimantra too, as it is said to be an elaboration of Navkar-mantra. Great many Acaryas of Jainism were the practitioners of Surimantra. They contemplated over it three times a day. The spell of Surimantra can be seen in the verses 12 to 20 according to some Acaryas and yet other people feel it is to be seen in verses 21 to 26. Some Acaryas are of the opinion that Cintamani mantra too is enshrined in these verses. Benevolent Acarya Manatunga wanted to help even householders. As they did not have access to Surimantra, already restricted to Acaryas, he introduced its elements in The Bhaktamara, so that the practitioners would be greatly benefited i.e.; even the laity would be able to reap the benefit of the Surimantra without practising it. Some more vidyas and mantras that are enshrined in Bhaktamara are referred to in the story section. Acarya Simhatilaka Surisvarji in his Mantrarajarahasya says (see verses 13 to 39) that these verses 12 to 19 deal with eight mahavidyas and has described the methods to practise them too. The vidyas are as follows : (The order of the slokas is maintained as in The Bhaktamara Stotra but are considered to give different results than the one suggested by Sri Simhatilaka Suri). 332 2010_04 Rahasya Darshan

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Phala/purpose Gunakara Simhatilaka SI. Name of vidya No. 1. Bandha-moksini verse No. verse No. 15 to get released from fetters/imprisonment to quell the magic spells of opponents to get control over speech & acquire knowledge to remove diseases 2. Para-vidya-ucchedini 3. Sarasvata 4. Rogapaharini 5. Visapaharini 6. Srisampadini ru w A to remove poison to acquire wealth to ward off possessions by evil spirits 7. Dosanirnasini 000 8. Sakala-asiva-upasamani to remove all calamities and difficulties 0 Sri Jinaprabha Suri author of Brhatsrisurimantrakalpa too concurs with Sri Gunakarasuri's enumeration of the mantra order. Irrespective of their orders of enumeration all the three agree that 'labdhi padas' of these mantras/vidyas are the same except the ones enumerated in the following paragraph. The points of difference among the three kalpas : 1. Jinaprabha suri has one pada less in the rddhi of srisampadini vidya and dosanirnasini vidya compared to the Kalpas of Gunakara and Simhatilakasuris. Gunakarasuri gives eight padas in the rddhi of asivopasamani vidya and Simhatilaka Suri gives nine padas. The printed edition of Brhatsrisurimantrakalpa of Jinaprabhasuri has five padas only (and it requires further studies and clarifications since he has enjoined in the rddhi section "namoyukta savisesana pratyeka pratiharyasya padani" i.e., each pratiharya must be represented in the rddhi, by the rddhi padas with the prefix namah). He has given another asivopasamani vidya with thirty-two rddhi padas. The order of enumeration by other Kalpakaras like Rajasekhara, Merutungacarya is the same as that of Sri Gunakara Suri i.e., verses 12 to 19 standing for sarasvata, rogapaharini, visapaharini, bhandhamoksini, srisampadini, paravidyaocchedini, dosanirnasini, and sakalaasivopasamani, Sri Rajasekhara further adds that they are to be repeated along with "jnanam vatha tvayi vibhati krtavakasam" (verse no. 20) in the early mornings. This method includes havan and vidya-upa vidyas also. The names of the deities are to be invoked properly while uttering the mantras. This is how Surimantravidhana specifies its performance. These can be done for one's own or for other's benefit i.e., When one wants the development of one's own or another's intellect or removal of diseases either for him or others or wants removal of the mal-effects of occultic practices for him or others or when one wants removal of pestilence, these vidyas can be practised. Sri Merutungacarya of Ancalagaccha too had stated the same. Jinaprabhasuri of Kharataragaccha too had spoken of the greatness of these eight verses. Jinaprabhasuri says these slokas have Surimantra enshrined in them and are called Pundarika-aadesa. They are to be recited in the mornings only and not in other times. As we find the importance of these verses of Bhaktamara described in Surimantrakalpa by all the four Kalpakaras it becomes clear that these slokas are very important. . Can you give the names of some other acaryas known for mantra siddhi and their feats? If we understand the meaning of mantras in a broad perspective and include the power to perform miracle too in it, then the name of Gautama Svami, the Labdhi-dhari and the first Ganadhara of Lord Mahavira will have to be invoked with great respect. He himself has practised the mantras. He fed kheer (milk preparation) to one thousand and five hundred sadhus from a single vessel he had; he climbed the mountain Astapada through the rays of sun. XxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxXXXXXXRahasya Darshan 333) 2010.04

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When Gosalak suffered from tejolesya Lord Mahavira cured him by practising sitalesya. Such are live examples of labdhi and mantra influence from the life of Lord himself. The names of a few other great Acaryas, who practised mantras and performed miracles and wonders we invoke with respect. Acarya Padalipta Suriji, Khaputacarya, Yashobhadracarya, Nagarjunacarya, Rohitacarya, Acarya Bhadrabahu Suriji, Acarya Siddhasenadivakara Suriji, Acarya Sthulabhadra Suriji, Acarya Vajrasvamiji, Acarya Manadeva Suriji and many many others. Every acarya practises mantras and by the power of mantras they try to inculcate and spread the message of non-violence, abstinence and penance. They try to mitigate the sufferings of their disciples and lead them in the path of moksa. They help their disciples overcome the difficulties in their march to salvation. It is not possible to enlist all the miraculous acts of our great acaryas due to the power of self, labdhi-vidya and mantra. But let us remind ourselves of great and important acts of the acaryas of yore. The astrologer Varahamihira used to give troubles to Jaina Sangha. To remove those obstacles Sri Bhadrabahu Suri composed Uvasaggahara Stotra and protected Jaina Sangha. Acarya Vajrasvami practised the vidya of moving in the sky sourced in Acaranga Sutra and influenced a Buddhist king by making a rain of flowers. Manadevasuri wrote Laghusantistava to stop the mariroga. Acarya Ratnaprabhasuri, made pratistha in two different villages in the same muhurat. Padaliptasuri used to go by sky to five tirthas daily. Bappabhatti Suri even controlled Sarasvati and forced her to come down. Sri Siddhasena Divakara with his Kalyanamandira Stotra saw to it that the idol of Parsvanatha came out of a Sivalinga. Sri Devendra Suri by his mantras was said to have got a Parsvanatha idol from Kanchi in Tamilnadu to Serisa in Gujarat. How many stanzas does Bhaktamara contain ? There are different opinions on the total number of verses of The Bhakamara Stotra. Hence your question must be reframed as following: (i) Did Sri Manatunga compose this work in forty-four verses ? and (ii) if he had composed forty-four verses only then how is that some of the extant editions contain forty-eight verses? Some of the doubts regularly raised in this regard are given here and we try to clear them. The answer for the first question is, "Sri Manatunga Suri composed this work in fortyfour verses only". * THE SIGNIFICANCE OF THE SLOKA - NUMBER The verses numbered 32,33,34 and 35 were not composed by Acarya Sri Manatunga Suri. (The verse numbers refer to editions with forty-eight slokas.) These verses are called "interpolated Verses". Thank you. You specified the numbers of the interpolated verses. Otherwise we would have taken the last four verses as interpolated. Well. Why do you consider these four as interpolated? The efficacy of Bhaktamara has been explained in a number of Sanskrit commentaries. The earliest of them is by Acarya Gunakara Suri, composed around AD 1469, (some 528 years ago). We find explanations of forty-four slokas only in it and no where in it do we find any reference to these four verses. Can we not say that Gunakara Suri for some reason had not commented on these four verses, instead of assuming these four to be interpolated? 334 Rahasya Darshan 2010_04

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It is not possible for the following reason. The ideas of these four verses do not go against the tradition or ideas of Sri Gunakara Suri. Hence there is no need for him to remove them. Hence your view does not seem plausible. * How could these four verses have been added ? One possible reason: We find the eight pratiharyas being described in The Kalyanamandira Stotra but only four find a place in The Bhaktamara Stotra. Some later day scholar might have thought it a defect or to make it more perfect might have introduced the four verses describing the remaining four pratiharyas. How could such interpolations be possible, when people preserve the tradition diligently? In the ancient days books were prepared individually in the form of hand written manuscripts. Moreover the scholar-owners of the manuscripts might have introduced marginal notes in the form of verses or lines composed by them or others to substantiate or elaborate a view point or might have included verses to fill up what they considered gaps/lacunae. When other people needed a copy of the text or when the previous one was crumbling they engaged copyists to copy them from such manuscripts. But, since the copyist might not be a scholar of Sanskrit, and many a time a professional copyist might not be copying under supervision of a traditional scholar/owner, the possibility of marginal notes also getting included as part of the text could not be precluded. But such might not be the case with manuscripts in other's possession. Thus a manuscript with some additional matter might have come into existence. But as times pass by, it might have become difficult to segregate the additional matter from the original and for this reason, the interpolations were not weeded out. Such a situation obtains in other traditions too. It is admitted that nearly 75,000 verses have been added later on to Vyasa's Mahabharata making it a work of one hundred thousand verses. Do you have any other evidence or corroborative material to prove your point ? The four verses (32 to 35, not in the present edition) may be said to form one unit. But four such units, each different from the other, are available (and the book had been shown to me by Sri Kumvarji Bhai of Madras). The Bhaktamara edited by Sri Hiralal Rasiklal too consists of one more such unit besides the present popular one. If all units were to be included in Bhaktamara, then it may become a work of sixty verses Oh then why can't we say it is a work of sixty verses ? Why did you not include those sixteen verses ? Thank God! so far the copyists/editors have included one unit only in an edition and not all the four units in the body of the text. Hence it is said to be a work of forty-eight verses only. Who are those that subscribe to the view point that Bhaktamara consists of fortyeight verses ? The Bhaktamara Stotra is held in high esteem by the entire Jain community. All our Digambara brethrens hold it to be a work of forty-eight verses. So do Sthanakavasins and Terapanthins of Svetambara tradition. But the Murtipujak sampradayins have forty-four verses only in their recitation. How is that the Murtipujaks retained the 44-verses-tradition ? Since this sampradaya has more number of scholar-saints and well maintained libraries and copying traditions, it might have been possible for them to retain the 44-verses-tradition. What has the good maintenance of libraries to do with the "44-Verses-tradition' ? wwwxxxxXXXXXXXXXXXXxxxxxxxxxxxxxxXY 2010_04

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Ancient palm leaf and other manuscripts are preserved well and scientifically copied in well maintained libraries. A palm leaf copy of Bhaktamara datable as of 1332 is available in Patan library. It consists of forty-four verses only. From this we can conclude that Bhaktamara was considered to have consisted of forty-four verses only even 665 years ago. Thus the well maintained libraries help us in knowing the ancient traditions. * Don't you have reference to forty-eight verses in your works? The work Hirasaubhagya refers to forty-eight verses. And one Acarya Haribhadra Suri (of later period) has besides Bhaktamara worship narrated the yantra and mantra for forty-eight verses. * Then why did not the murtipujaks follow the 48-verses-tradition ? The two issues are entirely different. i.e. forty-eight verses in Bhaktamara recitation and the discussion of the composition of all the forty-eight verses by Sri Manatunga Surisvarji are two different matters all together. We only say that Sri Manatunga had composed forty-four verses. The four slokas can be added at the end of Bhaktamara (instead of elsewhere) and recited. Hence we too have included them as appendix. Does any body else subscribe to this view ? Yes. Long ago the Nirnayasagar press at Bombay brought out a series called Kavyamala. They included Bhaktamara in their seventh Guccha (volume). The scholar editor there had stated that the aforesaid four verses are interpolations only and that they did not go with the beauty of the original work. Do you mean to say that inspite of their efficacy, the tradition to use them in mantrasastra and prayogas with yantras, they are not from the pen of Sri Manatunga ? These four verses must have been composed by a great scholar-saint and the verses composed by him must be efficacious too. We don't deny it. But we only say that they are not composed by Sri Manatunga. (It is another matter that they have alliterations not common in Sri Manatunga's works and does not have prasadaguna which other slokas have). We feel that these slokas can be added at the end and recited if people so desire. STORIES ON THE EFFICACY OF THE BHAKTAMARA STOTRA Many bhavya-jivas had worshipped with Bhaktamara Stotra and an account of the benefits accrued from it had been narrated by Sri Gunakara Suri in his Mahimakathas. We will take a bird's eye view of them. We can learn the significance of the worship by analysing the stories. * STORY 1 - SIGNIFICANCE OF CONSECRATED WATER. When King Bhoja ruled Malva, there was a sresthin named Sri Hema. Sri Cakresvari was pleased with his worship of the first two verses of Bhaktamara and also gave a boon to sresthin by appearing before him. The sresthin sprinkled the consecrated water on the King. The King was released from the daivi-pasa which caused him physical immobility due to the wrong behaviour towards devotee Sri Hema. Consecration of water or abhimantrana is a new and rare thing. Such consecration is mentioned in the prayogas of other verses as well but the method of consecration is not explained clearly. A method devised by culling out material from such mantras and quoted in the book Suri Mantra Kalpa is given here. Those acaryas who have practised and accomplished Surimantra, they make the rays of moon situated near sahasrara an esoteric place in brain pass into lukewarm water after the amrta-dhyana. Then it becomes equal to oozing out of amrta. Then one has to consecrate it with Surimantra. This is the way of consecration of water. Many great people have revealed it in their own ways. It is stated in The Kalyanamandira Stotra that water too can be turned into nectar by meditation (vide, "paniyam api amrtam iti" ). Gods though powerful, expect some extraneous methods like sprinkling of water etc., to make their power felt. This is to be borne in mind and it holds good in all tantra-mantra prayogas. 336 Rahasya Darshan 2010_04

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* STORY 2 - SIGNIFICANCE OF TIME FOR RECITATION * There was a sravak by name Sumati. He got initiated into Bhaktamara by his Guru and he was reciting it in all the three sandhyas with due discipline, faith and confidence. When there was a cyclone in the ocean he started reciting Bhaktamara and at the 4th sloka Cakresvari appeared before him and gave him five gems. Here the importance of three times recitation and during sandhyas (twilight zones) is pointed out. Even a little effort at sandhyas will be highly efficacious and the gods too are immensely pleased. Sandhyas have been held important for mantra repetitions and dhyanas and the regular religious studies (svadhyaya) too have been excluded from being performed at sandhyas. * STORY 3 - SIGNIFICANCE OF MIRACLE A sravak by name Sudhan in Pataliputra convinces the King Bhima too to be a firm and practising sravak. A yogi by name Dhulipa gave trouble to the citizens. He removed all the troubles with the help of Cakresvari whom he had pleased by the recitation of the 7th verse. Yogi learnt a lesson and was exiled too. Influenced by these so many people took to Bhaktamara recitation. People are generally carried away by miracles and then are drawn to religion gradually and they become really interested in spiritual practices and overcome interest for miracles and their mundane fruits. * STORY 4 - SIGNIFICANCE OF VOWS AND SELF-DISCIPLINE This story reveals the greatness of 8th and 9th verses. The main character influenced by the preaching of non-violence chose to practise it and recite Bhaktamara regularly. When he was suffering from thirst, Cakresvari gave him water and saved his life. With the help of Cakresvari he constructed Adinath Temple in one day. This story speaks of the importance of yama and niyama to the worshippers of The Bhaktamara. Without them no mantra will yield any result. Yama and niyama help strengthen the resolve of aspirants. Incidentally they would have followed the orders of Jinesvara too. Hence the worshippers should try to practise yama and niyama too. * SIGNIFICANCE OF VIDYA The narration is not directly connected with Bhaktamara. It speaks of the stories of Nami and Vinami in brief (referred to already under Mantra and Vidya). Sri Dharanendra taught 48.000 mantras to Nami and Vinami and made Vidyadevis also appear before them. Finally the clan of Vidyadharas was established. Nami and Vinami reached moksa along with two crores of sadhus at Satrunjaya, served Rsabhadeva too. They became equal to him by this. This story perhaps signifies that Vidyadharas could make Vidyadevis appear before them by the chanting of vidyas. * STORY 5 - SIGNIFICANCE OF PLAYING LUTE. This pertains to the sravak Kapardi. He used to recite Bhaktamara with single pointed devotion on his lute. When he was reciting the 11th verse, Cakresvari appeared before him and blessed him that the heavenly cow Kamadhenu would be at his doorsteps that evening. Kamadhenu visited him accordingly and gave him thirty-nine pots of milk and vanished. The milk turned into gold. He insisted again to Cakresvari to send the cow once more so that he could give a feast to the King with the kheer made from Kamadhenu's milk, which could be offered to acaryas too. To the wonder of everyone Cakresvari fulfilled his desire. Acarya Hemacandra quoted the verse "yais santaraga rucibhih" (verse no 12) as an example in his work on aesthetics - Kavyanusasanam. Acarya Hemacandra is definitely a historical person and his attachment and devotion to Bhaktamara is natural. It appears from this story that Cakresvari devi might have taken the form of Kamadhenu cow. The nature and place of Kamadhenu in Jainism is subject of research even to this day. This story prompts us to think further Rahasya Darshan 337 > 2010_04

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* STORY 6 - SIGNIFICANCE OF CONCENTRATION. The story pertains to the 12th verse. Subuddhi was the minister of Karna, King of Angas. Subuddhi was very much interested in Jainism and used to recite Bhaktamara regularly. God will certainly give darsan to a highly devoted aspirant if time were to be in his favour. Cakresvari helped him by punishing the sorceress. At the end, it is stated that people started respecting the Stotra as devata svarupa itself. Since it is pregnant with so many mantras, discipline, respect and faith are required in the practice of its verses. At the end of the story, it has been stated that the siddhi of any mantra will be according to one's faith and belief. * STORY 7 - SIGNIFICANCE OF DEVOTION TO JINAS. Dahiben of Patan got married and went to her in-law's house in Broach, Gujarat. She was a devotee of Sri Hemacandracarya. Cakresvari appeared before her gave her a necklace to remove poison, a divine garland and the paduka of Sri Hemacandra. This verse by itself has poison removing effect and Cakresvari too gave her a gem of that quality. A consistency can be seen here. She also gave her a necklace with the figure of Parsvanatha. Dahiben had taken a vow to bow down to Parsvanatha at Patan. But she could not do it at Bharuch. She was told that obeisance to Sri Munisuvrat Svami would also help her fulfil her vow. The necklace was offered by her to Sri Munisuvrat, the 20h Tirthankara. This story also impresses on us that all Jinas are equal. This story finds a place in the history of Bharuch-Tirtha. Acarya Gunakara Suri has connected verse 14 with visapaharini vidya and tribhuvanasvamini vidya. It is difficult to understand how these verses are connected with different vidyas, but it must be borne in mind that the word 'tribhuvana' appears in the second pada of verse 20. * STORY 8 - SIGNIFICANCE OF CARANODAKA * This story narrates the greatness of the water used to wash the feet of sadhu Sri Mallarsi. The first verse too speaks of the lotus feet of the Lord. With the water used in the washing the feet of the sage, Sajjan, the King of Kosala, removed the sufferings inflicted by a bad yogin. When Sri Gunasenasuri was reciting the 15th verse a goddess revealed the greatness of Sri Mallarsi to him. Sri Mallarsi was the recepient of the blessings of Cakresvari and other goddesses. Cakresvari is not only the the attendant deity of Bhaktamara, but of every sadhu doing penance. Thus she serves the command of Jinas. In this verse the two vidyas bandhamoksani and svapna are spoken of. * STORY 9 - SIGNIFICANCE OF AWAKENING 16th and 17th verses deal with srisampadini and para-vidya-ucchedini vidyas respectively. The story given is that of the son of one Satyasangara. Satyasangara was a great devotee of Jinas, but his son was a non-believer. Acarya made all sorts of efforts to educate him but to no avail. Finally he practised these two verses and invoked the presence of Cakresvari and requested her to give the prince a glimpse of the horrors of hell. Finally the boy turned a believer for ever. This story also narrates the efforts taken by Jain acaryas in helping their devotees realise the truth. STORY 10 - SIGNIFICANCE OF BHARUCH-TIRTHA RENOVATION * This story deals with Ambad, the minister of great Jain King Kumarapala. The minister besides looking after the duties of government was doing Bhaktamara-worship too in the prescribed way. As he had the rare privilege of knowing The Bhaktamara Stotra and the significance of 18th verse directly from Kalikala Sarvajna Sri Hemacandracarya, he would have got more esoteric things and methods. The recitation of 18th verse led him finally to repair and restore the Sakunikavihar a temple that was in disrepair at the command of his mother. This story is available in other Jain works too. The point of significance is that Cakresvari got him an idol of Sri Candraprabhu Svami. When there was truble for Jain pilgrims which included his mother, the entire pilgrims including the minister recited the 18th verse and the god appeared before them to save them. But the name of the deity is not mentioned. It could be Gomukha Yaksa attendant 338 Rahasya Darshan XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX 2010_04

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of Rsabhadeva too. Dosanirnasini is enshrined in it and it was said that Ambad got rid of his fears by the recitation of this sloka in the night. * STORY 11 - SIGNIFICANCE OF SIVASALINI * This story is that of one Laksmana sresthin. He learnt besides scriptures, Bhaktamara too from his teacher. Goddess Cakresvari gave him a gem, which could stay put at the sky and illumine the earth like moon. The modern students can take some hints from this for spot illumination by heavenly bodies even during the night times. With the help of the gem the sresthin conquerred a contemporary King. Further the story states that the sresthin used to take the gem back with the help of 19th verse i.e., this verse has the power of akarsana too. If one were to read the 7th, 11th, 36th, 37th and 38th letters, the phrase sivasalini will become readable which means the dispeller of fear of calamities. * STORY 12 - SIGNIFICANCE OF RECITATION DURING NIGHT. Mahipati was the king of Nagpur. Sri Vijayasena Suri was propagating dharma at that time. The King used to get his doubts clarified with him. The sadhu used to recite Bhaktamara in the nights. When he was reciting the 20th verse Cakresvari appeared before him and blessed him with the vidya to answer all the querries. * STORY 13 - SIGNIFICANCE OF WORSHIP OF SRI CANDRAPRABHU SVAMI * This story narrates the life history of Jivadeva Suri who knew parakaya pravesa. Besides scriptures he used to recite the 21st verse of Bhaktamara. He attained the power of taking whatever form he liked. He took the forms of Brahma, Visnu, Siva, Skanda etc., once and pleased the people. A reference to Candraprabhu Svami and his feats too find a reference in this verse. * STORY 14 - SIGNIFICANCE OF SURIMANTRA SIDDHI This pertains to Khaputacarya. He is considered punya-smarana i.e., the repetition of his name will confer merit upon that person. The mantra revealed by this verse is called Surimantra. Sri Khaputacarya too practised Surimantra and accomplished (siddha) it. Even then he practiced Bhaktamara especially the 22nd sloka. The reference is very inspiring to the votaries of Bhaktamara. By practice of the siddhis he made the yaksa at the temple at Gudasastrapathan and the two big vessels used in big functions, follow him, as if they were alive. * STORY 15 - SIGNIFICANCE OF THE WORLD OF GODS. This story too pertains to the accomplishment by Khaputacharya. By worshipping with 23rd verse he made Cakresvari appear before him and she gave him the boon to drive away the evil spirits. Once Candika tried to pierce his throat with her nails, but by the grace of Cakresvari it boomeranged on her head and she sought forgiveness. The Jainacaryas by their behaviour and instructions have turned even the violent gods to non-violent one. Thus Khaputacarya established the victory of jainism, (Jainam jayati sasanam) by changing the heart of Candika. * STORY 16 - SIGNIFICANCE OF CINTAMANI MANTRA This story deals with Jitasatru, King of Sauryapura. The queens in his harem were possesed by ghosts and goblins. They were rid of these ghosts by drinking the water consecrated by Sri Santisuri and washing their eyes. The drinking of consecrated water is familiar. But washing the eyes with that water has to be understood properly. The Acarya had to don the role of a yogin. Many of the acaryas have felt these verses (20 to 25) contain the web of Surimantra and yet others of Cintamanimantra. The greatness of Cintamanimantra is described in The Namiuna Stotra, also known as The Bhayahara Stotra the other work of Sri Manatunga Suri. Cintamani also is an important mantra in Jainism. This mantra is dedicated to Lord Parsvanatha. The Namiuna Stotra reveals this Cintamanimantra in the mantra-order. But it is only indicated w www wwwwwwwwwYy x xxxxxxxxxxxxxxXXXXXXXXXXXXXXRahasya Darshan 339) 2010.04

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in verses 21 and 22 in Bhaktamara Stotra but without keeping the order of the words of the mantra. The three letters of the second verse read va-sa-ha and it can be noticed that Cintamani mantra is indicated here. So also 38th, 26th, 47th and 48th letters read vi-sa-ha-ra. 23rd, and 38th, letters of 22nd verse read pra-sa which can be considered as pa-sa. Thus, the words sphulinga and namiuna too are there. Thus it can be noticed that Cintamanimantra is enshrined in it. * STORY 17 - SIGNIFICANCE OF THE INSTRUCTION OF THE PRECEPTOR It was the times of elder Bhimadeva in Anahila Patan in Gujarat. A person by name Canika was selling grams. He was worshipping with 26th verse and became very rich. Three big earthen pots of grams (Chana) became gold as it were, due to the power of his worship. The instructions of a teacher was that following five things were to be observed. They were viz., 1) The verse 'tubhyam namo' 2) 108 Namaskar mahamantra 3) celibacy 4) devotion to Parsvantha and Adisvara and 5) worship to Mahalaksmi. He did accordingly. The devotees of Bhaktamara must chant 108 times Namaskara mahamantra and in order to get rid of poverty one must worship Mahalaksmi. Mahalaksmi is companion of Cakresvari. When Cakresvari is pleased with the devotees, Mahalaksmi blesses them with her grace (wealth). Canika put the wealth he got to proper use. He constructed a new temple for Rsabhadeva and repaired and restored Mahalaksmi temple. The word tubhyam is repeated four times and yam also gets repeated four times along with it. 'Ya'is used to get 1) friends 2) fulfilment of desires 3) success in concentration and 4) awakening of 'sattvaguna', says Bijakasara Kosa. In this story the grace of Laksmi is fulfilment of every desires. * STORY 18 - SIGNIFICANCE OF ATTAM PENANCE This pertains to the story of King Hala, ruling from Pratisthana on the banks of River Godavari. He was childless. Inspite of practices of so many religions he remained childless. When he approached a Jain sadhu he taught the King Bhaktamara worship and the need for daily recitation. When he worshipped accordingly, Cakresvari appeared before him on the third day, gave him a divine flower-garland. She told him to make the queen wear it. And the queen gave birth to a son. The happier King named him Cakradasa. The tradition of method of worship for begetting a son is not fully described in the story. But we can deduce that King Hala must have performed an attam penance i.e., continuous fast for three days and recited Bhaktamara too and goddess appeared before him to fulfil his desires. People doing such a severe penance like King Hala will get their desires fulfiled. * STORY 19 - SIGNIFICANCE OF CHANTING THE MANTRAS AT THREE SANDHYAS No story is attached to verses 28, 29, and 30. Commentaries on 31st sloka refer to the story of Gopala a shepherd. Good natured Gopala was recognised as a bhavya-jiva by the Guru and was taught Bhaktamara and Navkar mahamantra. He learnt it with diligence and faith and used to recite them daily with devotion; himself practising jain tenets. He saw an idol of jina shining with pratiharyas in his dream. The next day he found an idol of a jina in the arazina ground. He placed it on a proper place and recited Bhaktamara before the idol three times a day for six months. Cakresvari appeared before him and made him a King and even helped him win a war too. The information of the importance three-times-a-day, for six months to achieve desired results can be deduced from this story. * STORY 20 - SIGNIFICANCE OF MANTRA-TRADITION The story narrates the incidents in the life of Jinahak, a commander in the army of King Bhima of Gujarat. The story is mentioned in other Jain works too. Commander-in-chief got Dhavalakapura (modern Dholka) rid of thieves and the local inhabitants did not have the fear of 340 Rahasya Darshan Darshan XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX 2010_04

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thieves therafter. How did he reach this stage ? Sri Abhayadeva Suri had presented Jinahak an idol of Sri Parsvanatha with the idol of Cakresvari and also initiated him in Kalikunda Parsvanatha mantra. He advised him to recite The Bhaktamara Stotra daily. Jinahak used to recite Bhaktamara and the mantra all the three times daily devotedly. Cakresvari sent a gem to him through her attendant and asked him to wear it always. Jinahak became the commander-in-chief soon. He caused a beautiful idol of Parsvanatha made of touchstone to be sculpted and consecrated it through Sri Abhayadeva Suri in a serene temple. The faith in Jainism of this layman is fit not only to be read but also to be followed. And we also know that goddesses some times bless through their attendants too. * STORY 21 - SIGNIFICANCE OF SELF-EXPERIENCE. Raja Soma was influenced by the teachings of Sri Vardhamana Surisvarji and accepted Jainism. He used to recite Namaskara mahamantra and Bhaktamara according to the instructions of his Guru. Once a princess Manorama got herself in danger, an elephant was chasing her. Then Soma saw her plight and recited 34th verse and with the help of Cakresvari saved the princess. He married her and became a King of her country too. Gunakara Suri opines that these slokas themselves are mantras and are to be repeated in case of need. Because the verses themselves work as mantras, Sri Gunakara Suri has not suggested any other mantra to these verses. Hence verses 33 to 42 are for warding of fear of [1] elephant (2) lion (3) fire (4) sun (5) war (6) water (7) disease and (8) imprisonment respectively. From his reference (vide Esu vrttesu vaksyamana tattadbhiharavrttavarna eva mantrah punah punah smartavyah. Ato naparamantranivedanam - comments on verse 34] it is clear that these very verses form the mantras. There is no need for recitation of any other mantra. But Haribhadra Suri is of different opinion and has stated a few other mantras too along with these verses. On an analysis we can say that the verses themselves are mantras. But in the opinion of Haribhadra Suri other mantras are connected with these verses as svapna vidya and bandha mocini vidya are connected with 15th verse. But inspite of other mantras by Haribhadra Suri, these slokas themselves alone need be considered as mantras and recited in case of danger. We can testify to the efficacy of this verse-mantra by our personal experience too. When myself and muni Nandiyash were traversing through the Ooty forests, a lone elephant was charging towards us. We were frightened. Thinking it to be our last moments we went to the side of the road and started reciting Namaskara mahamantra and istamantra and the 34th verse of Bhaktamara. The elephant was calm when it came near us and touched me with its trunk and went away. Some ten years have passed by. But even now the incident sends horripilation in our body. Bhaktamara Stotra is unique and incomparable. It is attended not only by Cakresvari but by Padmavati too. * STORY 22 - SIGNIFICANCE OF DAILY RECITATION * Devaraja was poor but a believer in Jainism. He was rich and happy in his mind to recite Bhaktamara. He used to recite Bhaktamara daily. When luck becomes favourable men are led in the direction of prosperity. Devaraja proceeded to foreign countries for trading. Some other merchants too joined him. The route was through a thick forest. They were forced to spend the night in that terrible forest. Some time later they saw a lion coming towards them and all merchants approached Devaraja. He too with great faith started repeating the 35th verse of Bhaktamara and the charging lion became calm and quiet. It even bowed to Devaraja and gave him three priceless gems. Other people realised that all these were due to Devaraja only. He made them understand the greatness of dharma and taught them jain tenets. This sloka should be recited not just at the time of crises but daily with concentration. It is said that, one will not remember, what is needed at the crisis, if he does not chant it daily. The story reveals the importance of daily recitation. XXXX 2010_04 Rahasya Darshan 341

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* STORY 23 - SIGNIFICANCE OF SPRINKLING HOLY WATER Once a seth Laksmidhara of Pratisthanapura, a strong votary of kini 1 and Bhaktamara, while proceeding along with his friends in a forest, got surrounded by u.urest fire. It started engulfing them. Soon he started meditating on Bhaktamara. Sensing the devotee's crisis Cakresvari appeared before him, told him to sprinkle water consecrated with the 36th verse. So did the seth and the fire subsided. His friends were wonderstruck. The consecration of water is referred to frequently in jain texts. 'The water' with santimantra be 'sprinkled on head', says Brhat Santi Stotra. * STORY 24 - SIGNIFICANCE TO GET GRACE OF GODDESS * This story pertains to a devout daughter of a seth Mahebhya. She used to recite Bhaktamara regularly with devotion. A certain co-wife plotted to kill her through her husband Karman and sent her a serpent alive in a pot in the pretext of a garland. But due to power of Bhaktamara she took out a garland from the pot. Yes. The serpent got turned into a flower garland making the people hail victory to Jainism. * STORY 25 - SIGNIFICANCE OF INTEGRATION Gunavarman got his kingdom by a devoted Bhaktamara worship. Once he was gheroed by his relative Ranaketu and his army and was put in a cave. Gunavarman was unfazed. He started reciting the 39th verse of Bhaktamara. Though 38th and 39th verses save people from fear of war the statement that Cakresvari appeared before Gunavarman and gave him a boon that he would win the war when he recited the 39th verse, is worthy of notice. That, our revered preceptor Sri Vikramsurisvarji could answer all -5jections in that controversial Madras Caturmasa, before commencing the chorus singing of Bhaktamara at the old Kesarvadi, was essentially due to the power of this verse. While leading the rus our Guru would recite this verse in a high and influential tone. "Faith moves stone" say people. Yes, the worship of this verse will yield unthour . STAY ple for Cakra and Adinacna. * STORY 27 - SIGNIFICANCE OF CURING THE DISEASE Rajahamsa was the son of King Rajasekhara of Ujjain. The King of Managiri, a devout a had a daughter Kalavati and gave her in marriage to Rajahamsa. But he was poisoned by his step-mother. Kalavati, a devout Jain as she was recited Bhaktamara and when she reached the 41 st verse Cakresvari, instructed her the medicine to cure her husband. Not only was he Cined of his disease but became rich too in course of time. Kalavati proclaimed victory to Jainism. The point to be noted here is goddess Cakresvari, instructed her the medicines but not cured him herself. This verse helps the devotees get cured or get at right medicines. * STORY 28 - SIGNIFICANCE OF COUNTING When Jalaluddin was the Badshah at Delhi the Mir of Ajmer, arrested Ranapal and his son and sent them to Delhi. They were imprisoned there. Ranapal was soft by nature. e had immense faith in Namaskara mantra and Bhaktamara. He started meditating on the 42nd verse and completed chanting ten thousand times with such concentrated meditation. Then a certain deity 342 Rahasya Darshan 2010_04

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appeared before him and when pressed gently to reveal herself by Ranapal, she identified herself as an attendant of Cakresvari, herself an attendant of Adisvara Parmatman. She got him released from the prison. He went to Citrakuta with his family to live happily. The number ten thousand is mentioned. It must be borne in mind that necessary number of recitation must be completed for it to have any effect. Garuda mounted Cakresvari is the attending deity of this Stotra. She performs miracles through her attendants even now. She makes the devout fortunate by making their lives happier. We come to know some thing about gods, goddesses and their influences from these 28 stories which proclaim the greatness and power of Bhaktamara. This Bhaktamara, if done with single pointed concentration and devotion, not only will confer mundane benefits but also make the devotee climb the ladder of moksa. SIGNIFICANCE OF SELECT VERSES The Bhaktamara Stotra is also a treasure-house of literary beauties. Sri Meghavijaya Gani draws our attention to this aspect every now and then in his commentary. It is not easy to explain all of them in a small compass. But we would like to present a few explanations offered to the phrases worthy of meditation viz., (1) Jina-pada-yugam (2) Samyak pranamya (3) Bhavajale of the first verse (4) Prathamam jinendram (5) Citta-harair-udaraih of the second verse (6) Vigatatrapo'ham of the third verse and (7) Stotrasrajam of the last verse. 1. JINA-PADA-YUGAM Sri Manatunga Suri offers his obeisance at the feet of Jinesvara-paramatman in the first verse. It is the sublime tradition of Indian culture both Vedic and Sramanic to consider the feet of holymen as objects of veneration. When we speak of the feet of holymen, the statement of Laksmana naturally comes to mind. When Rama showed him the ornaments brought by Sugriva for identification he told him, "I do not recognise bracelets nor the earrings. But the anklets | do recognise (as that of Sita) since I prostrate to her daily and do service to her". If we have Maryada Purusottama Rama in India, we equally have a Laksmana who is in no way less in maintaining the rules of discipline. The Indian civilization and culture are holding their heads high because of such greatmen. The path of spiritual journey starts with salutations to the feet of Jina. Sri Manatunga describes the face of the Lord to his fullest satisfaction. The fragrance of pratiharyas are explained in quartets. But all these descriptions succeed those of pair of feet. It is a meditation to generate and intensify one's own inner strength. DL Bharata is to be quipped here. "How did you reign fourteen years in the absence of Rama ?" He would say, "Yes. With the padukas of Sri Rama on the throne". If one were interested in the kingdom of moksa one must have feet of Lord Adinatha firmly established on the throne of one's heart. Even now the foot imprints at Mt. Siddhacala have their incomparable greatness. Both Acarya Gunakara Suri and Meghavijaya Gani opine that Sri Manatunga pays obeisance to the foot imprints of the great Adinatha at Siddhacala. In both Mt. Siddhacala, the ancient pilgrim centre and Sammetasikhara, the foot imprints of Jina have been consecrated and established, because the worship of the feet of the Lord has its own importance. Meghavijaya Gani reminds us of the value of the worship of the lotus feet of the Lord. When Bahubali felt the separation from the Lord, he established the foot imprints. The generous Sreyamsa Kumara too established the foot imprints at Hastinapuram. King Bharata too before Rahasya Darshan 343 W SSSSSS 2010_04

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causing the sculpting of idols of Jina, established foot imprints only and worshipped them. The greatness of foot imprints is the greatness of lotus feet. Acarya Hemcandra declared that the spots where Tirthankara's feet have been imprinted deserve our reverence and worship. The body for man is one only but he has got a pair of legs. Is it poetic way of reminding us of non-duality in the midst of duality ? Be it as it may. Though the legs are independent yet there is general and mutual control between them. If we forget and neglect co-operative attitude in the midst of our independence, pain, horror and poverty alone will result. If people were to remain cultured and not barbaric, co-operation, mutual help and unity of thought must be achieved. Even meditation on a single finger of the Lord is capable of taking us in the path of salvation. Then how great it should be to concentrate on the lotus feet of the Lord ! As there is an eternal pair of positive and negative, to complete a circuit, so also right and left is an eternal pair in giving us the results. The right foot of the Lord removes the time immemorial attachment and the left foot sows the seed for manifestation of infinite power. Destruction of sin - development of merit Destruction of asrava - development of samvara Destruction of extraneous nature - development of own nature all result from the pair of feet. The ten toes signify the ten types of rules of recluses. The shining nails in the toes bless the aspirant-sadhaka that his fame will be immortal and spread in all ten directions. Sri Manatunga described the feet as the destroyers of darkness. All the three commentators (Gunakara Suri, Meghavijaya Gani and Kanakakusala Gani) take darkness to signify sin. We offer our salutations to those great scholar-saints to permit us to differ a little from them. We feel that, the salutation to Jinas remove not only sin but also darkness. This interpretation too appears to be suitable. Some times some sufferings or pain or failure or adversity also may take man towards the way of salvation but darkness can never help him. In a way papa (sin) becomes punya (merit). This usage 'merit in the form of (or following) sin' signifies this only i.e., some sins help us like punya to move further. But darkness never gives scope for development or allows us to proceed further. To wit. Though the aghati karmas, asubha-nama-karma, asata-vedaniya-karma and nicagotra-karma give adversities and difficulties, yet take us in the way to paramatman. But the impact of ghati-karmas is essentially that of (similar to) darkness. They cover atman so completely that even a single ray of self-knowledge is not allowed to enlighten the man. The lotus feet of the Lord are capable of destroying both sin and darkness - ghati and aghati karmas. So to destroy the pair of sin and ignorance the worship of pair of feet is necessary. 2. SAMYAK PRANAMYA Sri Manatunga great logician as he is, has not composed the present work in aphoristic style. But the characteristics of a sutra work are very much discernible here. Each word is logically selected. 'Natva' can be used in the place of 'pranamya' in Sanskrit but the acarya chose 'pranamya' only and not 'natva'. why? Because 'natva' will not go with jinapadayuga. When people in the house get angry, sometimes we bow down to appease them, in the same way we bow to non co-operative authorities. But such external-physical obeisance is not enough for paramatman. He expects total surrender. We have to cling to his lotus feet (as a drowning man would cling to a log of wood). The preposition 'pra'is added to signify the surrender here, not mere bowing down. 'Pra' stands for great effort. One can do obeisance in fifteen different ways but surrender is possible only when one is impelled by the desire for release. A mere namaskara is not enough to remove the beginningless samskaras and habits. The destructions of karmas require the removal of internal enemies. They won't go for a song. They have to be banished. Without a commensurate effort, atman can not be cleansed of its 344 Rahasya Darshan 2010_04

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TL samskaras. Just to remove the dirt, (temporarily) 'natva' will do. But it requires a 'pranamya' to destroy the samskaras and habits so as not to raise their heads again. To do pranam, one has to follow the vidhi, the rules and method. It is a must. It is of no use to do a pranam without discrimination, forced by a sudden bout of spiritualism. There is a qualifying adverb to pranam in the verse. It is 'samyak', ("well, "proper"). One can not think of salvation without renunciation and without recourse to the great vows. It is true. Without proper preparation, development of vairagya, one will not be able to go further spiritually. inspite of a monk's dress and definitely can not reach the target. The word papa in dalita-papa-tamo-vitanam reminds us of 'savvapavappanasano' and naturally of Navakarmahamantra the essence of fourteen 'purvas' by the dicta 'association of thoughts'. The thought of mahamantra is not just mangala but mahamangala. The word samyak also reminds us of the first sutra of Tattvartha sutra. "Samyag-darsanajnana-caritrani moksa-margah". (Right faith, right knowledge, and right conduct all together form the way of salvation). This sutra is considered to be the essence of all the twelve Agamas. The samyak pranam too must be done to padayuga. Darsana and jnana can be taken as one. Hence equivalent to sruta, represented by one foot. The second foot is equivalent to caritra (conduct). As it is stated in Tattvartha sutra that all the three viz., jnana, darsana and caritra jointly alone lead to moksa, so too by the pair of 'sruta and caritra only', we can say, the way for moksa opens up. Hence samyak pranam "a proper surrender" to 'jinapadayuga' the lotus feet of the Lord is a pre-requisite to moksa. The style of the great poet Sri Manatunga has got a captivating appeal. He has wielded his pen so effectively. Just as a lamp at the threshold sheds light both ways (dehali-dipa nyaya) the word 'samyak' can be joined with other words too in the verse. Eg., 'samyak udyotakam' 'illuminates well'. So it can be added to "alambanam" also meaning 'great, unfailing support' in rescuing the people who have fallen into the ocean of samsara from immemorial times. A thinker once asked a pertinent question. "Does the greatness of jina just lie in kindling the light of the gems in the crown of Devas more ?" Normally a powerful light subsides another light i.e., another does not shed or add any light in the presence of a powerful light just as an electric lamp in the sun light. It does not have an identity even. Then what does the phrase "kindling the light more" mean? Since the question of illumination of other lights does not arise, the phrase has to be looked at properly. The word mauli throws up some light on this problem. Mauli (crown), is nothing but the sahasrara cakra, the seventh esoteric place in the form of an inverted lotus. The centre of that lotus 'bindu' is called 'mani'. It shines with the Grace of the Lord. It is said of Ganadharas, that when they took diksa from the Lord, manah-paryaya-inana arose in them. If we surrender properly to the Lord, the kundalini sakti awakens in the muladhara and reaches sahasrara. It is not difficult to awaken kundalini but it is very difficult to raise it up so as to be led to sahasrara. Yogis say that if the awakened kundalini were not to be led to sahasrara, it may bring problems to the sadhaka. Therefore the awakened kundalini must be brought to sahasrara, where the Grace of the Lord shows up itself by kindling the illumination more. The awakening of kundalini is possible by various modes. But the proper awakening so as to be led to sahasrara, takes place with the Grace of Adinatha only. We salute again and again the feet of Lord Adinatha who subsides the cruel passions (kasaya) and poisonous sensuous objects (visaya). Kasaya and visaya are a natural pair. Visaya is an open ground for passions to play. The kasayas when manifest are like great magnet for the sensuous pleasures. Hence a 'proper surrender' 'samyak pranam'is a must to Jinendra's feet which destroys both passions (kasayas) and sensuousness in objects (visaya). A support for him who is drowning in the sea of samsara will not be enough. It must be a proper support. The author himself has made it clear by saying 'nanyas sivah siva padasya munindra panthah' (no other auspicious way (exists) to the place of peace and bliss - verse no Page #394
23.) Since the path to moksa shown by you is auspicious, it's not just a support but a proper and unfailing support. His idea is like this : for those who surrender to God in a proper way, the way of moksa shown by God is definitely a proper support for them. And they will be able to proceed in that path without much problem. Even an ordinary man who takes the support of His feet too will get salvation. Such was the nature of the 'support'. There won't be any obstructions or troubles. Hence it is a must to add 'samyak' to all the three characteristics viz., 'udyotakam, alambanam and pranamya' representing darsana, jnana and caritra. 3. BHAVAJALE On reading the 4th pada "alambanam bhavajale patatam jananam", there arises a doubt as to the usage of jale (water) instead of jaladhi (ocean). Normally people say, "samsara sagara" only and not "samsara jala". Jala (water) is not a synonymn of ocean. Then we must try to understand the intention of the author for such a usage. He has used the word bhava first and then jala. Bhava jaladhi is bhavajala too i.e., a drop of water of ocean is called water only. Not only did Sri Manatunga Surisvarji help people from getting drowned in ocean, but tried his utmost to prevent from getting drowned in droplets too. Passions and sensuous objects are to be cut at their roots. As long as this has not happened, attempts must be made to be free from getting drowned in droplets. He invites people to save themselves from the cycle of birth and death. Passions attract beings towards objects every second and people are instructed to keep themselves away from even drops of water. 4. PRATHAMAM JINENDRAM People generally think that it is proper to recite The Bhaktamara Stotra in the vicinity of the idol of Sri Adinatha at Siddhachala. It is also proper to recite the same at the sacred shrine of Kulpakji or at the new temple at Solaroad where also the idol of Lord Adinatha has been consecrated. Anybody can recite The Bhaktamara Stotra before the idol of Lord Adinatha but how is the recitation done in the sacred Uvasaggaharam Parsvanatha shrine or Shankhesvar Parsvanatha shrine proper ? So also the recitation of the stotra at the beautiful Sakunika Vihar Temple dedicated to Sri Munisuvrat Svami. All these doubts are to be answered and they find an answer in the phrase, "prathamam jinendram". While explaining the significance of this phrase Sri Gunakara Suri has said that this Stotra can be recited before any Arihant Bhagavan. It is a pervasive stotra. It does not pertain to a particular jina but is dedicated to jinas in general. We must make our hearts one with paramatman. The phrase prathamam jinendram has to be understood accordingly. People interested in polymics may say that the Lord whom the devotee reveres is his jinendra. But Rev. Manatunga Surisvarji accepts multifaceted doctrine (anekantavada). He has come to evaluate the nature of the world properly. He would tell the plaintiffs. "See oh friends, you can call any god jinendra. We subscribe to the theory of niksepas. Any one can be "dravya jinendra". What we speak of is "bhava Jinendra". That is why, the poet has not used Rsabha or any other word to refer a particular jina but gave primacy to the word jinendra. He used the general term jinendra but by using the adjective "prathamam" with it he had shown his expertise. "Prathamam" brings out the significance of the word jinendra. Normally prathamam jinendram may mean first jina. But "prathamam" may also mean, "important, best, the ancient" etc. Sri Manatungacarya praises bhava-jinendra and not dravya-jinendra i.e., one who has conquered the passions hatred etc. Of the four niksepas, bhava niksepa is considered most important. There are many stotras and stavans, but whom would have Sri Manatunga addressed in this stotra by just referring to prathamam jinendram. Sri Gunakara writes that prathamam may mean 'familier, famous' too and the word may mean Tirthankara in general. The word prathamam too sounds a general word as jinendram appears. Philosophers say darsana means general knowledge - formless and undifferentiated knowledge and it is not an object of dispute. The differences and false knowledge cast their 346 Rahasya Darshan 2010_04

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shadows in savikalpaka jnana. But Sri Manatunga who wants to transcend the falsity in knowledge considers prathamam and jinendram pervasive and general. Whoever he may be, however great he may be, he be a god, saint or a godman, if he has not conquerred love and hatred and passions he can be a dravya-jinendra only. Bhava jinendra is one who has conquerred passions, love and hatred he be Rsabhadeva or Mahavira or anyone alse Bramha, Vishnu or Mahesa. The Sakrastava section of The Namutthunam Sutra offering salutations to the Jinendras of past, present and future indicates this aspect only. Not only did Sri Manatunga praised the innumerable jinas of yore and the innumerable jinas that would appear henceforth but also jinas like Simandhara Svami of present age too. That jina, who is important, is being praised. We have already stated that prathamam nay mean first and ancient. The intention of Sri Manatunga Suri is to state that He is the most important and the best among men Sri Manatunga had gone very deep when he analysed the prathama as transcending time and discussion. We too must have such feelings only. Such stotras are possible for Lords of gods only. Indras have done it. We do not have the collection of the stotras composed by Indras except one stotra viz., "The Sakra Stava" which had come down to us. "The Sakra Stava" is a psalm composed by Sakra i.e. Indra, Lord of Gods. It is also called The Namuthunam Sutra. 5. CITTA-HARAIR-UDARAIH Sri Manatunga had such a stotra as his model. They were cittahara (attractive) manohara (alluring) udara (great, generous since they reveal generous qualities) and bhavya. Hence Sri Manatunga referred to his work as cittahara and udara. So also the word "suralokanathaih" covers not only gods and Indras but great scholars too, rather the leaders who shine at the head of the scholarly groups. Had he used the word devalokanatha it would have precluded the scholars from being comprehended. Hence in order to refer both types of leaders he had used the word suralokanatha. As Indra the Lord of Devas praised the Lord, so the Lords of scholars too praise Him. These ideas have been brought out in indirect and direct ways. Every word of every sloka is charming and alluring and the meaning generous. What is the art of poetry ? Not mere versification. But making the beautiful ideas come to mind by such charming use of alluring words. The meanings of the words "mani and ratna" are well known. But the word mani is more attractive than ratna. Hence if the meaning must be majestic it must be conveyed through beautiful and alluring words. The greatness of Sri Manatunga is to convey generous meanings through charming words. Both "cittahara and cittakarsaka, are Sanskrit words meaning attractive but the word cittahara immediately recalls manohara to the mind than cittakarsaka. A word is beautiful if it comes naturally and understood so without causing any confusion or an iota of doubt. Though Bhaktamara is verily a mine for researchers, yet it is attractive enough to ordinary people too for the choicest use of words. These are to be felt and experienced by people with atleast a little knowledge of Sanskrit. Hence not developed further here. Such work is not a poetic art alone but art of and for life too. Art is not just there for the sake of art but for the sake of society. Many people want to make sweet speeches but their choice and collocations of words simply kill their desires. People generally entertain a feeling that no one pays heed to their words though they convey good ideas. For whom do you think is the dictionary intended ? i.e., people should try to improve their speeches. Though what is spoken of may be true it must also be said in a nice and pleasing way. An unwanted idea too can be made acceptable by pleasing words and the way in which they are used. But harsh and wrong use of words hurts the feelings and sentiments of people and it becomes counter-productive. A Gujarati proverb says, "He who does not know to speak spoils the case". Without a vocabulary of pleasing words at one's command one may definitely spoil one's case. This is presented by the story of two astrologers. MYYYYYYYYYYY Rahasya Darshan 347 2010_04

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A certain man is destined to see the death of his relatives. One astrologer said "you'll suffer bereavements". But the other said, "you'll live longer than all your relatives and friends and will help your relatives to "sadgati" (i.e. a good after life). Though they intended the same thing and said the same, yet the way in which they presented made the difference. Some people are harsh whereas some scholars are soft and pleasing. Sri Manatunga Suri considers that the paramatman must be addressed by pleasing sounds and lofty ideas. Every soul, be he a child, young or aged sinner or criminal must be addressed in such a way that he feels attracted. Sri Manatunga feels that not only the words but their use and arrangement and also the ideas conveyed must be 'chittahara'attractive enough. How many times people are to be consoled when a message of suffering is conveyed ? for some people are not in a position to take such things in their own stride. If one does not have reverence for one's fellow citizens and other creatures, then the question of using pleasing words so as not to hurt them does not arise at all, for he has no respect for them. Hence in order to use such words, man must make himself generous, broadminded. Udara may mean, pervasive, expansive etc. But in the human life it can mean only "abandonment of selfishness". He can't be generous and lofty as long as he has the feeling of selfishness. As long as one has the feeling "mine, thine, his" etc., he can't think of being generous. A Subhasita sloka has this to declare, "Mean minded people only think whether a man belongs to him or not. The broad minded people consider the whole world as their family". When everyone become one's relative, then who will be an enemy? This udarata or generousness does not come from giving alms or donations alone and putting money into proper use. By giving such hefty donations the person may be considered a danavira - steadfast in his resolve to give donations whereas udarata is something peculiar, special, great. Any one who accepts such donations should never be in a position to feel the need to go to somebody else again. If the donor were to get such a large-heartedness, without any feeling of compulsion then it can be considered generousness. "Now I help you. You become powerful enough to help the whole world" must be one's attitude. If one were to entertain the feeling that the small help rendered unto others may make them powerful and capable enough to help whole lot of people, then it can be considered as the characteristic of udarata. Sri Manatungacarya besides explaining the science of aesthetics helps people know the psychology of successful living too. Since he is a man of lofty ideals, his words touch the heart of people too. He is really generous indeed. 6. VIGATA TRAPO'HAM A beautiful proverb is told in the Gujarati language. "Those who feel shy, diffident will not get rewarded". Such people will never be able to express their minds freely. And consequently may find it difficult also to proceed further in their life. Their life with all its internal weaknesses will dry up like flower petals in the sun. He, who does not want to be a failure, wants to enjoy his life, wants to be successful, must conquer the feeling of shyness and must give up such unnecessary bashfulness. Sri Manatunga Suri had used the word "vigatatrapah" here. We too have two words 'shame and bashfulness' equivalent to trapa. These two are different. Shame is a feeling of distress or humiliation caused by consciousness of the guilty or folly of oneself whereas when a person gets a feeling that his image will take a bashing will feel bashful (saram). When a person is forced by circumstances to request somebody in the midst of many people or in an assembly he will feel the sense of shame. But he will blush when he fails to utter even a few words coherently. Such bashfulness will be there when a person is diffident. Sri Manatunga Suri, by his words "Vigatarapo'ham" (without a sense of shame) in this verse has exhorted people to feel self-confidence. He asks the people, "why do you feel afraid of this world ? Why do you feel agitated ? What is the need for you to feel ashamed ? Be prepared to face this samsara. A confident man alone can be successful. Once you remove the veil of shyness, you'll find yourself definitely flying high". "You might not have had an indulgent look at the world around you, oh friend, not even at 348 Rahasya Darshan 2010_04

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the world of trees. Look. How many big and expansive trees are there standing for thousand years and more. Yet the new plants do not shy away from sprouting". Sri Manatunga by the word "vigatatrapah" declares, that no need exists for him to feel shy and withdraw in the face of influential and great stotras written by great poets. Bhaktamara is such a work written with great self-confidence. He was prepared for its composition. So there was no need for him to feel the sense of shame. When people say 'I am afraid of', he really does not fear or shy away from the world but is only not sure of his preparedness. So lacks self-confidence. Why should we lack self-confidence. People have not come here fully prepared. People have not become successful at the first attempt. Even Tirthankaras have not attained moksa in the same birth, in which they attained samyaktva (perfection). They acquire tirthankara-nama-gotrakarma in three previous births before becoming Tirthankaras. But surely they get moksa in the third birth. "If one moves one will definitely reach his destination", so goes the proverb. When a successful man was quipped as to the secret of his success, he immediately replied that he became more confident with every failure. Yes, "failure is the stepping stone to success". Sri Meghavijayaji makes this clear in his commentary on the word vigatatrapah. It must not be interpreted that he feels shy to take up a work when he does not feel competent enough to take up the work. One should not interpret "shyness" as effect and the commencement without sufficient qualification as the cause. In fact it is the other way round. Commencement without sufficient preparation (buddhya vinapi) is the effect and the absence of fear or shyness [vigatatrapah) is the cause. If one were to be diffident or shy away due to the fear of loss of image, one will never be in a position to complete such a kavya. Sri Meghavijaya had not only commented on Bhaktamara but also revealed the secret of Manatunga (which we can call Manatungi-maha-siddhi] not once but many times. "Shying, one fades away". But why does not one get such a self-confidence? The secret of confidence is selflessness. He who obstructs his development, cheats himself can not have such a confidence nor develop it. He who respects himself, feels high, alone can have and develop the feelings of courage, steadfastness and confidence. One must go on making efforts. One should not shy away from failures. One can never get success without such a confidence. Sri Manatunga Suri was a great poet and The Bhaktamara Stotra was his Magnum Opus. He has the robust optimism, running into his arteries. The composition of The Bhaktamara Stotra is the expression of his supreme self-confidence. Had he been confused, or diffident, would it have been possible for him to accept the challenge of getting released from iron-chains in King's Court? If he were to entertain the thoughts, "The magics are performed by deities; I am meditating upon paramatman; if for some reasons, the deities were not to present themselves, what would happen ?" and get disheartened; his confidence would have vanished. He would be fumbling like a tennis player facing a formidable opponent after loosing sets. A great stotra like this a great inspiration and influence of Jainism - would not have appeard at all. The phrase 'vigatatrapo'ham' must never be interpreted as 'without a sense of shame'. It should not also be interpreted as a 'shameless sinner or offender'. But it means 'getting rid of confusion, diffidence, and hesitation', and consequently, the meaning will be master of supreme self-confidence and robust optimism. 7. STOTRASRAJAM The Bhaktamara Stotra is a timeless work, and is similar to the carvings on stone. Seeds of many thoughts and ideas remain embedded in this work, in the form of suggested or (inner) deep level meanings. (And there is an idea to bring these out in a companion volume to this work]. This section will be incomplete without the analysis of the last verse. It appears that if the feelings of heart are able to find correct and proper expressions at the hands of a poet, they become eternal creations, as it were. The commentators of The Bhaktamara Stotra, appear to have been entranced by the two words "stotra-srajam", and "laksmih". It appears that no commentary anterior to Gunakaravrtti 2010_04 Rahasya Darshan 349

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is not only not available, but it also seems, that no attempt had been made either. Sri Gunakara Suri, had no commentary before him as a model, or for assistance and/or reference. The attractive interpretations, he offered for the last verse, show not only his scholarship, but his creative intelligence too. It does not interest or enthuse, somebody to simply sing some ordinary songs, and there is nothing for one, to exibit his intelligence. But real creation is that which people irrespective of their background go on chanting, time and again, centuries ad infinitum. Such incomparable compositions can never be composed without a creative talent and a poetic mind. Commentator Gunakara Suri had given six different meanings to the last verse of Bhaktamara. Perhaps he might have been forced to take up some other work. Hence he restricted himself to giving six meanings only. He was not a man of limited knowledge. He just did not want to go over the heads of his readers. He wanted to help students and scholars to have a deep dip into The Bhaktamara Stotra. Hence, he stopped with giving six meanings, but exhorted the scholars to go deep into it, and see the splendour of the last verse themselves". Such other appropriate meanings are to be understood and known by the scholars themselves" - was the advice of Gunakara Suri (anyo'pi subho'rthah sudhibhih svadhiya vyakhyeyah). He says, "oh ! intelligent men, try to fathom, using your brain, and try to get as many gems as possible, as I got six". But his only caution is that the meanings must be clear, good and appropriate (subha-artha). The honour of the author was maintained and so too was the dignity of the reader. Thus, Sri Gunakara Suri had given us direction, not only for one verse, but for the entire work. Why should this direction be restricted to The Bhaktamara Stotra alone? This can be extended to the entire field. He only echoes, the idea, presented in the scriptures, "Ekassa suttassa ananta artho". Let us first enjoy the beauty of the word, stotrasrajam. Bhaktamara, is not just a stotra, but a garland of stotras. Garland might have been made of flowers, in a twine. It may be one, but the flowers are many. A lecturer, once told that a string of the same flower and same colour could not be called a garland. But the garland of crotons is there, and so too is the garland of fragrant jasmine. Acarya Manatunga had meant that Bhaktamara is a garland of variegated and beautiful flowers. The word 'vicitra' does not denote, the same idea, as its Sanskrit homophone in vernaculars. There is a colloquialism, and a semantic change too, in its usage. It means 'does not like, does not understand, reproachable', and the like. But the word is used to show variety, variegation here in its literal sense. Yes, indeed Bhaktamara is a garland of beautiful 'flowers' of different hues and varieties. A stotra gives a beautiful simily and another a sonorous alliteration. Yet another stotra is beautiful by a general statement (arthantaranyasa). The figure of speech 'drstanta' beautifys some other sloka. In every one of these verses and poetic devices, the commentators, tried to find the stamp of Manatunga. Perhaps the Commentators might have had on inkling of the greatness of each verse, by the usage, 'vicitrapuspam' (of diffrent hues and varieties). Hence, the poeple who annotated it, showed the beauties of each verse, individually and distinctly. This is not just a garland, of same flowers, but of flowers of many hues, and varieties. Somebody may object to the interpretation, 'many hues'. Since it is used to convey a nonhomogeniety, we may retort, the word 'ruciravarna' (of splendid colours) too is there. They may brush aside our objection and yet argue that 'rucira' may mean 'tasteful' only, i.e., that which satisfies the taste of people is 'rucira'; that which satisfies everyone individually, is called 'rucira'. Has any such object or description attracted the people uniformly? The red colour may remind someone of flame, and make someone detest. Sri Manatunga Suri, too had this concept, 'satisfactory to general public', in his mind. Generally, people present something to others, as they like it, and we too, cannot say that the receiver may like it the way in which the presenter liked it. Religiousness, truth and the like, are not liked by everyone, in the same way. It is our duty to instil into the minds of people an interest in being religious. Sri Manatunga only wanted to fashion the public opinion, in favour of religion. If every Jain, and non-Jain, alike were to read the work and enjoy its beauty, they can never forget it. One cannot say, Bhaktamara will not be interesting to one, be he a pleasure monger, materialist, hedonist, dejected or disgusted, illiterate 350 Rahasya Darshan 2010_04

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or literate, conscious of moksa or not. For, Sri Manatunga, who knows the pulse of the world, composed the work, keeping the tastes of every group in his mind. Yet, he does not follow the world simply, or writes to gratify their senses. He only wants to turn their worldly interests transcendental. This stotra can gratify even the materialist to get the physical and material pleasures, because, it can help them get their wants too satisfied. But this is not the intention of our author. He indirectly asks his materialist readers, "what do you get by physical pleasures ? you have not experienced, the infinite faith, knowledge and conduct. The best of pleasures of this universe is got by the destruction of the karmas that obstruct the pleasures. The natural pleasure and the beauty of nature are felt, on the destruction of karmas only". The word 'rucira' thus we can see, leads to varieties on this count, the beauty of the wreathe cannot be any less. A small anecdote is given and this may convince the learned objector, perhaps. The word 'rucira' is used along with 'varna'. It means the entire alphabet. A boy was standing by the side of his mother, in a temple praying to God. After standing there for a while, he told his mother, "Mummy, I recited a beautiful prayer to the Lord". The astounded mother asked, "How could you do it. You do not know any prayer". The boy, without winking his eyes, and with an innate calmness, told, "Mother ! even the best and beautiful prayers are composed in these fifty-two letters only. Hence, I recited the alphabet in the presence of God, and told "Oh God! please make a beautiful prayer with this sounds". Best of prayers are in these fifty-two letters only. What is pleasurable in these letters ? The letters are good and bad too. They can make or mar the joy; the very same letters can be made use of to compose rapturous poetry or despicable censures. The letters themselves are not pleasant or unpleasant, but the arrangement makes it so. The alphabet is there with every one. To bring out beautiful and attractive poetry out of these, is the real art. That confers individuality. Hence the adjective 'rucira' to 'varna' (phonemes), 'pada' (words) and 'sabda' (compounds). Hence the garland of stotra consists of 'ruciravarna'i.e., phonemes in attractive collocations. But, such a divine garland, cannot be used, according to one's predelictions or conveniences. It must be worn always, i.e., must not be restricted to crises alone. People recite it during fearful situations, frightening happenings, terrible calamities, and, once the troubles subside, they stop reciting it, in the same way the recitation, which they did regularly when the sadhus camped for their caturmasa, is stopped once they move out in vihar. Acarya himself suggests that one should not recite it according to one's convenience only. It must be done regularly, without interruption. Sri Manatunga advises the devotees that if they want to shed their egos, they must recite the stotras regularly. He invitingly tells the people, 'bhutyasritam ka iha na-atmasamam karoti ? (Will he not make his dependents equal to his own self ? verse 10) The word 'iha' (here) is used in this verse and also in the last verse, 'dhatte jano ya iha kanthagatam ajasram' (whosoever wears around his neck this garland of your praise always here). The word 'iha' is used twice only in this entire work. Readers of Bhaktamara, can by now, recall to their minds, that the great people pass on their experiences, (of esoteric significance) through their timeless compositions. We have to search for such informations and bring them out. Sri Manatunga has enumerated, eight types of fears in his work. He says, though not in so many words, the following, "Oh ! you fellow, how dare you are to say that I will recite The Bhaktamara Stotra, when I find myself in a crisis. You also say, I don't have time. Do we find ourselves in such a crisis situation forcing us to recite Bhaktamara always"? "Friend ! please take a few minutes off from your pressing engagements to understand the intention of the author. Did Sri Manatunga describe the eight fears for no reason ? Don't you recognise these eight fears ? Now try to understand. The eight avaranas (veils) that cover the atman and obstruct him from knowing himself are the eight fearful situations. Every time you are afraid of the four ghatikarmas. From the time you get up you are undone (brought down) by the aghatikarmas. Frightened and decimated man you are please halt from your busy forage for a moment and think for yourself and for the development of your soul. Then you will understand that The Bhaktamara Stotra must be recited not only daily but every minute. Unless you wear the garland strung with the qualities of the paramatman, the merit of the life cannot bloom and come to open". <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<Page #400
The Commentator first said that the garland is strung admirably i.e., with admirable charecteristics (gunaih). Not being satisfied with it he connected the word 'gunaih' with 'jinendra'. (A little of Sanskrit here for better understanding. The text reads, 'stotrasrajam, tava, jinendra, gunaih, nibaddam'. This can be taken as jinendra = oh jinendra ! (a form of vocative case) stotrasrajam = this garland (of praise - qualifier of garland) nibaddham=strung (adjective of srajam=garland) gunaih=with (admirable) qualities. If the word 'jinendra' is taken as the member of the compound (jinendra-gunaih) then also it would be jinendra only and in this case, the splitting would be 'stotrasrajam' tava, jinendra-gunaih, nibaddham'. Hence the meaning would be a, 'a garland, which is strung with the flowers of the noble qualities of jinendra', and not "Oh ! jinendra, as in previous interpretation. Now proceed further). Thus, one who wears this garland of varnas wherein the noble qualities of jinesvara were strung together as flowers of variegated hue, without interruption in his neck, i.e., remembers always becomes Manatunga himself. Our Rev. preceptor and we camped at Jain Nagar Society, Ahmedabad for our Caturmasa. I met a Brahmin professor there. He told, 'the congregational rendering of The Bhaktamara Stotra fascinates me'. I asked him out of curiosity, "Do you like it so much ?". Professor replied, "It is nothing strange. I like The Bhaktamara Stotra very much. It is very beautiful. The rules of Jaina Dharma too appear reasonable and must. In the tradition of Jinas, no one has monopolised the right to transformation to paramatman. Every soul in this religion, is entitled to work for his salvation". The religion of Jinas is the way to make a fallen soul to transform into paramatman. This requires further explanation. Transformation or moving to the state of jina-hood (vitaragahood), is not the monopoly of anyone. There is not even a shadow of monopolisation. The command of Jinas stand on the foundation of the qualification of the individuals. When even becoming a Jina, Tirthankara is not the monopoly of anyone, why should Sri Manatunga restrict the flowering into a Manatunga to himself ? Sri Gunakara Suri, had given six meanings to the word, 'Manatunga'. He made the individual entirely secondary - unimportant, and thereby Sri Manatunga Suri himself. But the development of individuality is shown. MANATUNGA may mean 1. Higher than the highly developed mind 2. Higher than the name and fame (larger than life) 3. Accomplished but egoistic man Any egoistic man The best and first among men 6. Embodied in a beautiful body possessing all auspicious characteristics, enumerated in the science of body-signs (Samudrika sastra) The monopoly of becoming Manatunga was taken by Manatunga after composing the stotra, but he dedicated it to all who will just recite it. Slowly, purusas can become purusottamas (best among men). When one becomes Manatunga, wealth (Laksmi) will automatically come to him. Sri Gunakara Suri has described the word 'laksmi' also in six different ways. Manatunga composed the stotra. He was honoured by the King. He got into the heaven, and will become paramatman definitely. Sri Manatunga got this Triveni Sangam of Laksmi. 1. 'Avasa': he splits the word, 'avasa' as 'a-vasa' and 'a'means Krsna, and vasa' remaining under his control. i.e., his wife. As Laksmi garlands Krsna so she will garland (come to) him who has this garland of stotras, in his neck. 2 & 3. The author used the word, Jinendra in the beginning of this verse too, and addresses Jinendra in the last verse also. In the beginning, he said prathamam jinendram, i.e., best of jinas and that quality we must remember here too. The 352 Rahasya Darshan 2010_04

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commentator says Jina is a synonymn of Visnu and Indra. Laksmi will come to him, who wears this garland, i.e., the supremacy of Visnu and the suzerainity and affluence of Indra will be conferred upon him. 4. Next meaning is the commendation of the simily. That man who wears this garland - (like a flower garland (srajam iva srajam=srajam -- the particle iva denoting simily has gone silent luptopama), will definitely become wealthy and will get the first-honour, in any assembly. He says that the devotee of The Bhaktamara Stotra, be he rich or poor, takes the first place of honour, becomes 'laksmivan'. 5. Normally people who appear handsome by being gaily dressed are liked by ladies. Similarly Laksmi will look at him, who will wear this gariand of stotras beautified by clarity (madhurya) etc. 6. A handsome person with well developed body and proportionate limbs dressed impeccably is offered the golden garland in a svayamvara and he gets her too. So too will laksmi come to him even from at a distance to him who will wear this garland of stotras. Thus Sri Manatunga has given us a garland of flowers of variegated and attractive 'varnas', and made us (with priceless lives), indebted to him. If one follows this, one will become Manatunga. But to effect this, the Omniscient himself should be our God of worship. By this our honour, honour of religion will be uncurtailed, i.e., one's 'mana' (honour) will be 'tunga' (unbroken, high). The preceptors who follow five great vows, alone can show us, the way, and the limit 'mana'i.e., not transgressing the orders of the Guru will make us great (tunga). "I will recite the great and influential Bhaktamara daily. Even water I will accept, after the recitation only. I will worship Paramatman daily, and recite atleast one rosary of Namaskara mahamantra. I will never swerve from or break these vows, for any reason under any circumstance. I will also never compromise with these vows, nor will be indulgent". If anyone were to take such a resolve, (mana) he will be great (tunga). One must be a man of firm religious vows (drdhavrata). That person who recites Bhaktamara will become great, 'honoured man'. In other words, he will be a honourable person (mana=honour) if he were to remain chanting Bhaktamara regularly, not being carried away by power and position. He will enjoy peace and be happy and high over the clouds, (tunga). The laksmi of vitaragatva, (detachment and salvation) will automatically come to him. The recitation of The Bhaktamara Stotra is not a like a gamble or raffle ticket, and one need not try one's luck to be successful. The Bhaktamara devotion will make one become fortunate, and he will be Paramatman. This is the clarion call of the Jinas. MYSTERIES OF VARIANTS The river is flowing and waters do not remain stagnant. They too change. This is referred to as pravaha-nitya-nyaya in Sanskrit. So too some very valuable works which are so popular with people, and are used through the entire length and breadth of the country (change a few words in the body of their texts). It is more so with devtional lyrics, which at times tend to become scriptures. As times pass by, some changes do creep into these texts in the place of existing words. These words may fit in the place of original words that they replace perfectly, in the arrangement of metre or broad meaning. If the meaning of the original and the variants remain the same, we need not mind them much. But in some cases, the very idea of the author may change, and even doctrinal differences prop in. People swear by such manuscripts, not knowing that readings have been introduced later on and they foster doctrinal differences too. And these variations have thus come to stay and sometimes increase too. We should not encourage such variants. The variations must be controlled by means of critical editions etc., and not allowed to develop further. I am writing this article to draw the attention of the scholars on some of the widely prevalent variants and the interpretations of the commentators. I have already discussed the status of verses describing the four pratiharyas known as interpolated verses in the section, "Significance of the sloka number", in Rahasya Darsan. I have also indicated the causes for the burgeoning of the texts. Whatever may be the reason, a simple and noncontroversial text has come to be treated exactly the opposite. This article is written with the view that in future let such things be not repeated and let not controvercies abound. MYYYYYYY SSSSSSSSSSSSSSSS Rahasya Darshan 353 ) 2010_04

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Variant - 1 - Sloka - 5 Accepted reading : Prityatmaviryam avicarya mrgo mrgendram Variant : Prityatmaviryam avicarya mrgi mrgendram All the earlier and well-known commentators like Acarya Gunakara Suri, Sri Meghavijaya Gani, Sri Siddhicandra Gani and Sri Kanakakusala Gani have not even discussed the difference in reading. The variant is available in the editions of Digambara sect. The intention of the author of the variant must be this: The she-deer must be loving the young ones more and hence to save them she tries to stop the lion. A she-deer attacking a lion to protect her young ones is a matter of wonder. Hence they say that the case of she-deer must have been given as example by acarya. Will the she-deer be available alone ? When she is preventing the lion from taking away the young ones, will the he-deer be looking at it idly ? The word mrga is in masculine gender and it can stand for both male and female of the deer and can stand for any animal. Every animal will try to attack the predators to protect their young ones. Hence there is no need to change the reading to mrgi on this ground. Conclusion : The reading adopted by the ancient commentators is good and need not be changed. Variant - 2 - Sloka - 6 Accepted reading : taccaru cuta kalika nikaraika hetuh Variant : taccaru camra kalika nikaraika hetuh The reading must have been introduced by some one in a wrong mood. Unfortunately he has given reasons too for having adopted this reading. I don't want to enter into that controversy. The meaning of both amra and cuta are mango tree only. But the conjunctive particle ca in camra is meaningless, and compared to cuta it is a little difficult too to pronounce. It does not add to the meaning or beauty of the verse, except an alliteration. The phrase caru cuta is more familiar than caru camra and alliteration introduced for its own sake need not be given importance. Variant - 3-Sloka - 8 Accepted reading : arabhyate tanudhiyapi tava prabhava. Variant : arabhyate tanudhiyapi tava prasadat None of the aforesaid four commentaries refer to this variant. But Sri Ratanlalji, Editor of Sri Bhaktamara Rahasya (illustrated) has given this (prasadat) as a different reading. Prof. S. Ramadoss, who translated The Bhaktamara Stotra, for A.M. Jain Institute of Management, has given the reading prasadat in the sloka but has given "prabhavat" in the word-meaning section. It appears like a minor matter not worthy of notice initially, but there lies the fundamental difference between Vedic and Sramanic principles. Prabhava means "real knowledge, greatness" etc. Prasada means "grace". There is no role for grace in the Sramanic tradition in the upliftment of a man. Conclusion : Prabhavat is the suitable reading and prasadat goes against Jain tradition. Variant - 4-Sloka - 20 Accepted reading: tejah sphuran manisu yati yatha mahattvam Variant: tejo maha manisu yati yatha mahattvam In this verse also, reading seems to have been introduced with alliteration alone in mind. It seems that 'sphu' of 'sphuran' stands for Cintamani mantra. Hence there is no need to adopt the reading 'maha'. 354 Rahasya Darshan > wwwwwwwwwwww 2010_04

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Sri Gunakara Suri in his commentary draws our attention to the fact of difference between the substantive mani and adjective 'sphuran'. Another commentator took the two words to be different and interpreted 'tejah' to mean the greatness of the best and natural gem. But Sri Meghavijayji has this reading -- 'tejomani samupayati yatha mahattvam naivam tatha kacasakalesu rucakaresu'. It appears from these that even if small changes are introduced in the original either at the level of sounds or sense it will be chaos and there won't be any limit for changes. There is a rule in Sanskrit -- 'sthitasya gathih cintaniya' (one should try to explain the existing readings and forms than to emend or change). So whatever reading available we must try to explain them or try to analyse them grammatically. No attempt should be made to change it without sufficient evidence. Variant - 5 - Sloka - 40 Accepted reading: Davanalam jvalitam ujjvalam utsphulingam Variant: Davanalam jvalitam ujjvalam utphulingam The variant is given by many editions. It seems Sri Siddhacandra Upadhyaya had this reading only before him. It could have come to him from some early manuscript. Hence he offers the following comment, "The word begins with 's' only, and the reading 'phulinga' appears to be an error. But even then, the reading phulinga must be taken to be authoritative, for, it has been used by the great poet. We cannot comment on the lack of grammatical verifiability of usages in the works of Mantrasastra, for the rules governing the usages there, are entirely different and words cannot be deemed as erroneous on that count alone. Some manuscripts contain the reading 'sphulingam', and in such cases neither a doubt need be raised nor answered". He seems to feel that though the word 'phulinga'is ungrammatical, yet since the word is found in Cintamani mantra, the author could have consciously made use of it, and one cannot make judgment over it. The controversy raised by Sri Siddhasena Gani seems to be unnecessary. All the three earlier commentaries have the reading 'sphulingam' The subscribers of 'phulingam' have only to think over a little and change their (wrong) habits. We stop with this for the present the analysis of reading differences. 2 <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<Page #404
Salutations unto to the Lotus Feet of Pujya Acaryadev Sri Manatunga Surisvarji disciple of Pujya Acaryadev Sri Manadeva Surisvarji the Saint Who lived in the 3rd Century Vikrama Samvat Who flourished before about 1800 years ago. 356 Rahasya Darshan 2010_04

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COOCOOOOOOSS ssssssss Salutations To The Efficacious BHAKTAMARA STOTRA 2010_04 SALUTATIONS TO ADIDEVA broke THE CHAINS OF IRON will also remove fetters of Samskaras, Egoism, Egotism, Beginningless Karma SPIRITUAL PRACTICE is required to feel its EFFICACY This GUIDELINES FOR WORSHIPPERS (ARADHANA DARSHAN) is presented to help spiritual-practitioners move from MAGIC TO MIRACLE MIRACLE TO REALISATION REALISATION TO OMNISCIENCE sssssssssssssss For Private Personal Use Only

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ARADHANA DARSHAN (GUIDELINES FOR WORSHIPPERS) TIME FOR WORSHIP The pleasant early morning is the best time suited for The Bhaktamara Stotra recitation or worship or practice. The brahmamuhurta or the one and half hours before day-break is considered to be the appropriate time for contemplation on paramatman. An aspirant who makes use of this time for his spiritual and religious pursuits definitely flowers into a sadhu by being a good man and a good house-holder. No saint or pontiff or monk or fakir or priest or guru wakes up after sunrise. Every religion speaks of the value of early morning in matters spiritual and religious. Not only religion but science too stresses the importance of early mornings. Brain becomes nector-fresh during that time and the man who makes best use of it remains vibrant through out the day. This has been established in laboratories too. The increasing number of practitioners of early morning jogging, exercises, yogasanas, brisk-walking in ozonised atmosphere etc., prove this point. The oft repeated couplet of the grand mothers in villages (paraphrased as follows) "Det early to bed and early to rise be your habit: And strength, wealth, wisdom in your pocket" also teaches the value of early morning to youngsters. The English quotation, "Early to bed and early to rise. That is the way to be healthy, wealthy and wise" too is worthy of recollection here. Neglect of early morning is neglect of happiness of life and is equivalent to slow poisoning of one's self. The importance of early morning is elaborated due to its value in worship. Every spiritual practice is to be done during the three sandhyas -- twilight zones, early morning, midday and evening twilights. But the value of early morning is unquestioned. It is called amrta-vela, ambrotial-time. In the clock of nature early morning is the breathing-time. So everyone must make the best use of it according to one's capacity, physical and mental stamina. Those who want to worship with The Bhaktamara Stotra or recite it regularly they can reap maximum benefit and be happy by choosing to do their worship at the most freshening hour. Our Guruji and Bhaktamara : In the year 1969 when we were in Kesarvadi, Chennai, Tamilnadu, I had a rare opportunity to know the depth of the devotion of our preceptor. The place was calm and serene. Upadhan was going on. Guruji addressed me and told, "Raja ! other practices can be done according to one's capacity. But the best way of worship is to recite 108 stotras (slokas) to the Lord. The emotion filled stotras of our acaryas slowly fill us too with love and devotion". And lo ! when his attention thus turned towards stotras as spiritual practice, his sole attention was in The Bhaktamara Stotra only. Afterwards the name of Guru Maharaj and Bhaktamara became synonymous. Years have passed by. But not a single day passed without the recitation of Bhaktamara in early mornings in the life of our Reverend preceptor till his last day. It is said by a grateful devotee, "The holy rays of Bhaktamara, are spread every where". Thus Bhaktamara got a new found status in the Jaina Sangha due to Guruji's attachment and worship. The popularisation of chorus singing by our Guruji created a new awareness for Bhaktamara in the minds of devotees and many people became its votaries. Bhaktamara associations were formed. Many a Jain temple made it a habit to recite it in the early mornings. People may take recourse to Bhaktamara for various reasons but our Reverend preceptor had devotion to Jina alone as the inspiration as propounded by Sri Manatunga (vide verse 7) 358 Aradhana Darshan XXX 2010_04

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Role of Bhaktamara : The recitation of this Stotra plays an important role in destroying the bad karma and samskaras accumulated in the past births. The use of the two words 'entire darkness' (asesam andhakaram) and 'destruction-quickly' (asu-nasam) by the author of the Stotra in the verse quoted is significant in this regard. The author hopes that the entire darkness, of people who recite it daily, will be destroyed and will be filled by light. The binding karmas alone are referred to as darkness. The jnanavaraniya-karma which obstructs knowledge and covers the light of knowledge too is referred to by the word darkness (andhakara). The feelings of 'T' and 'mine' too are darkness only. Indiscriminateness, failure, hopelessness, poverty and every such thing can be conceived as darkness from ordinary human angle. The greatness of Bhaktamara is such that its worship will destroy in no time, any darkness FAITH AND CONFIDENCE We come across many guidelines in the sacred literature regarding the worship of Bhaktamara. The commentators and ritualists have left us enough guidelines to be followed. All of them stress the one indispensable trait viz., the faith in the worshipped. Faith and confidence are the essential elements of any worship. Regarding faith and confidence a story is doing the rounds in religious circles. A devotee of Rama used to recite the name of Rama and used to throw stones in the water and they floated. On hearing it Rama became curious and wanted to test it. He threw a stone. It drowned. The devotee told him, "You are Ram and your name also is Ram. But you are curious to know the power your name commands. But you don't have faith and you don't have the unshakable confidence that it will get us things done. The stone floats not because of Ram but because of faith in Ram. i.e., not just by the worshipped but by the faith in the worshipped". Unshakable faith in Adinatha is the secret of the worship of Bhaktamara. What is the use of recitation if the devotees do not have the feeling that "I'm the Soul" and resolve and desire to become paramatman ? The conviction "I'm the Soul" will strengthen our faith in jiva-ajiva, punya, papa, asrava, bandha and the resolve that "I should become paramatman develops the faith in samvara, nirjara and moksa and a confidence that he will get it. Thus when one is able to feel all the nine categories in oneself then the worship really becomes a happy augury. No worship done with doubts as to its efficacy or with curiosity or to test the same can bear fruit. Faith and confidence are the central pillars of any worship. (cf. So'ham tathapi tava bhakti-vasan munindra kartum stavam - verse-5) The strengthened confidence in the emotion filled mind takes the form of devotion. When faith and confidence manifest itself in practice with a pleasant mind with unswerving words and a steadfastness then the devotion will be manifest. With the manifestation of higher instinct of devotion, faith gets confirmed and appears as if speaking. The devotion does not remain just passive. It becomes manifest. That is why the author says the God does not expect anything other than devotion to praise Him. This statement "I have commenced (with devotion alone as qualification) though not competent" (verse-7), is the clarion call of this work. The devotees and readers of Bhaktamara will never say, "what can I do', 'I'm not strong', 'I don't have facilities', 'people now-a-days are weak', 'How can I worship', 'The times are bad" and such other weak-kneed arguments. A beautiful example of what love and devotion can make one do is given in the verse. The e.g., of a deer. A faultless unsuspect unsupported deer. But see how it dares the lion. Indeed he who had a chance to look at such a scene in the forest must be fortunate one. The heart of the person who tries to understand the significance of this verse will definitely wake up to the idea of fearlessness. And whom the devotee is afraid of ? Is he afraid of death? Even a wild deer is not afraid of it. Thus the author exhorts the devotees to live with confidence as a life without self-confidence is reduced to mere existence only and the man can not be said to be living <Page #408
If the aspirant has faith then he will not be a frightened man not even of death. When one is not afraid of death, what else can frighten him. A life without self-confidence is manifestation of inertness only. That man who is not afraid of death is capable of doing anything in this world. Yes. Any difficult thing. The word 'amara', deathless is the very second word used by Sri Manatunga in his Stotra. But the explanation of the word amara is given in the fifth sloka. He who has conquerred the fear of death alone is amara. Such a man will easily conquer the other fears too. The other fears are fear of this world; other world; livelihood; fame (i.e., anxiety to maintain one's name and image); ill-fame (i.e., he be not tarnished by any disrepute). An aspirant who understands this becomes confident and consequently fearless. When confidence turns into devotion and devotion into fearlessness in life, then worship becomes happier and leads to immortality. Be it Socrates of Greece or Bhakta Meera of Rajasthan, India, their fearlessness led their ways also to immortality. What could Ajaypal do to Acarya Ramachandra Maharaj ? Could the orders of King Bhoja shake the faith of Acarya Manatunga Surisvarji Maharaj ? It is incumbent that the confidence of the devotee must necessarily manifest as fearlessness. Fearless person does not mind anything and consequently is rid of possessive complex too. Thus one can easily realise that steadfast confidence flowers into devotion. Fearlessness leads to indifference (worrylessness) and then to non-possessive nature. Explanation of the term ARHAM : The confidence leads one not only to fearlessness and non-possessiveness but to the state of 'NON-EGO' - 'ARHAM' as well finally. The sound 'n signified by an upper stroke in the Sanskrit word (37%)stands for making the soul NON-EGOISTIC, Arham for eternity. The aspirant will then definitely understand the power of confidence in the flowering of success of worship. It is the basis for Bhaktamara worship too. And it is required here. BHAKTAMARA - PROPER ORDER OF RECITATION The Bhaktamara Stotra is considered part of The Navasmaran. Generally the study and practice of The Navasmaran follows that of Pancapratikramana. Hence, the worshipper of Bhaktamara must be proficient with the Pancapratikramana-sutra. He must make them his own and memorise them and understand them. In The Navasmaran too Bhaktamara occupies the seventh place. The nine Stotras are Navakar, Uvasaggahara, Santikaram, Namiuna, Tijayapahutta, Ajitasanti, Bhaktamara, Kalyanamandira and Brhatsanti. If we look at it from the angle of language, The Bhaktamara Stotra occupies the first place in the recitation of Sanskrit Stotras. The first six Stotras are in Ardhamagadhi or Prakrt language. Thus the worshipper has to recite Bhaktamara when it is to be done and then the other Stotras too. Even if the devout person is not able to remember them in their entirety he must think of the meaning and idea without let or hindrance in his faith and respect to the texts. Thus it can be deduced that those who want to do Bhaktamara-aradhana must do Pancapratikramana every year according to rules. Such people will naturally be doing temple worship and samayika. Hence the daily recitation and worship of Bhaktamara depend on temple worship, worship of the Lord and worship of Guru and Pratikramana. Such a worship alone will bear fruit and that too manifold. Thus it can be said that The Bhaktamara worship is not a mere recitation but a practice to taste the nector like sweet of Jain-living. But we are not able to say that the same order is followed today. Many memorise Bhaktamara immediately after Navkaramantra. Our intention is not to dispute the primacy of Bhaktamara. Scriptures say even one sentence of Jinas is enough to awaken the atma from the slumber of ignorance. Hence we cannot disturb those devotees of Bhaktamara, who in other words is following the commands of Jinas only. Our desire is that the worshippers must follow the krama (order) in worship and reap the full benefit. Every year people go to their respective preceptors to pay obeisance but are not in 360 Aradhana Darshan 2010_04

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a position to visit pilgrim centres or centres of spiritual importance. Their pilgrimage is not termed as incomplete on that account. (But such a visit will definitely make their guruvandanas more meaningful and more complete). We only wish that the laity-worshipper of Bhaktamara followed other rules of house-holder with due respect and regard. TYPES OF WORSHIP The method of recitation mentioned in the sub-section "Proper Order of Recitation" is to be practised by a devout Jain daily. But Bhaktamara being a work with the enshrinement of mantras it is enjoined to be used in special ways too, for specific purposes and in these ways it can be recited separately too. There is a very vast literature available on this aspect. But the rules like daily temple worship etc., would remain very much. Even this special worship of Bhaktamara is to be preceded by navakarjapa according to rule. All these will be made clear in the following sections. Navkar is a very great mantra. Even the great acaryas have shown us many yantras and tantras based on navkar and ways of worship too. A few references on navkar-worship are note worthy. "Those who recite navkar eight crores and eight lakhs and eight thousand and eight hundred and eight times will get moksa in their third birth" says Namaskarasvadhyaya (Prakrt page-438). B. If the person who starts performing nine-lakn navkar japa were not to complete it, will not enter hell or the world of animals for his rebirth. if his avusva-karma is not fixed prior to it. A. C. If a person performs one hundred thousand navkar with flowers etc., as prescribed, then he acquires tirthankara-nama-karma. Hence one of these three methods are to be followed by him, who performs navkarjapa. We feel that as a prelude to the worship of Bhaktamara, one method of navkarjapa must be practised. Bhaktamara has many many ways of worship such as tantra, yantra and mantra. To know them and practise them also is worship of Bhaktamara only. I was anxious to know for long years the method of Bhaktamara worship from original sources. Once I chanced to see a book in the library at Vadali. It has been stated in that work, that anyone who completes, the recitation of Bhaktamara one hundred and twenty-five thousand times, gets Bhaktamara-siddhi. When I narrated this information to our preceptor, he told me that he had already completed the recitation so many times. Many people may bear witness to his super-natural powers or Bhaktamara-siddhi. More of the siddhis had been elaborated in a Rahasya Darsan. But the importance of one hundred and twenty-five thousand times recitation is very much there. But other works are hardly helpful in this regard and we do not get any information about Bhaktamara-siddhas. But those who want to recite One lakh and twenty-five thousand times must keep the rules laid down in these pages in mind. Time taken to complete a japa : The recitations are not to be done very fast or very slow. True. But the concept of fast or slow is relative. A person may be able to recite fast without blurring or being indistinct. It will be better if the rhythm of recitation follows that of breathing. If one walks according to one's rhythm of breathing, the exertion will not be felt and can walk longer distances. It will neither be exerting nor very slow. In the same way neither will there be an overlap or blurring or physical tiresomeness nor drowsiness. So, if a person recites it in moderate beats he may take twelve minutes to complete the recitation. He has to do atleast six hours a day, i.e., two hours at each sandhya and he can recite it thirty times and he will be able to complete it in about twelve years. One who wants to complete it earlier can do sixty times a day and complete the aradhana in six years. Aradhana Darshan 361 2010_04

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If an aradhaka were to recite by lips alone without making audible sounds (upamsu) and quickly he may take four minutes only to complete it and he may complete the required number of times in about two years. But it may not be possible for the house-holders to spare six hours for such religious practices. But there may be resolute devotees who may like even to spare twelve hours a day and may like to complete it in two years. But the recitation method for such special worship is something different. Every second recitation is to be done from the 44th verse to first verse (i.e. in the reverse order) and the third recitation will be in regular order. Thus all the three recitations form one unit. Such aspirants should try to do 10 to 20 such units a day. REPETITION, MEDITATION AND RECITATION A Bhaktamara Stotra-Dhyana-Japa (chanting-recitation-meditation) is to be performed according to one's capacity even by those who do not aim the aforesaid target of one lakh japa. Whether a person has such a big target or not.- it will be better if he selects a chanting, and meditition together, for a stotra (recitation) requires the other two too. All the three form one Triveni. "Let anyone tired of repetition, do meditation and he who is tired of meditation, repetition. If a person is tired of both, then let him recite Stotras". In Bhaktamara worship too, all the three viz., mantras, meditation, recitation of Bhaktamara, must be done. Two alternatives of worship emerge by this analysis. (1) Chanting of entire Bhaktamara, meditation on its import and then the recitation of the stotra at the end. (2) The meditation and repetation of any one verse according to the methods prescribed. Mantras connected with Bhaktamara worship : Two japas that help the Bhaktamara worship are given below. First japa "Om hrim namo arihanta nam siddhanam surinam uvajjhayanam sahuna mama rddhim vrddhis samihitam kuru kuru svaha". This can be taken as a general japa in the Bhaktamara worship. This can be accomplished by three thousand and two hundred times-repetition. It must be repeated so many times when one does it for accomplishment of a special desire. It is enough if one recites thirty-two times in daily recitation of Bhaktamara. This is given as mantra of 11th and 12th verses of Bhaktamara. While practising this type of japa the aspirant will do well to remember that it must be done in the early morning draping himself on (pancarangi) five coloured dhoti. The rosary must be of coral beads. He must also do the incense with aguru (alae). This mantra is known as sarva siddhikara (fulfils one's desires). Our Rev. Acarya who compiled Bhaktamara worship for the first time has enjoined this mantra, for recitation at the end of worship with every verse. To wit. The idol of the Lord will be worshipped with all paraphernalia like sandal, aloe, camphor etc., and at the end of worship (at appropriate places) this mantra would be repeated twelve times. Thus he did with all the forty-four slokas. Though this is the mantra of the 12th verse, it can be held as common mantra for all the verses too. Second japa This is also very important. Om namo vrsabhanithaya, mrtyunjayaya, sarvajivasaranaya, paramapurusaya, caturvedananaya astadasadosarahitaya, ajaramaraya, sarvajnaya, sarva-darsine, sarvadevaya, astamahapratiharyacatustrimsad-atisaya-sahitaya srisamavasarane dvadasa-parsadavestitaya, graha-naga-bhuta-yaksa-raksasa-vasankaraya, sarva-santikaraya, mama sivam kuru kuru svaha. 362 362 Aradhana Darshan Aradhana Darshan 2010_04

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Gunakaravrtti gives this as an accessory of first four verses. If people want to do some special japas than these two, they can get initiated in the mantra of Adisvara, a very ancient one from their Gurus. Rsabhavidya : Rsabhavidya too can be performed along with Bhaktamara as a mantra Om namo Jinanan, om namo ohi Jinanam om namo paramohi Jinanam om namo savvohi Jinanan, om namo anantohi Jinanam, om namo kevali Jinanam, om namo bhagava-o arha-o usabha samissa sijjha-u me bhagava-i mahai mahavijja. Om namo bhagava-o usabha samissa a-i titthagarassa jasseyam jalamtam gaccha-i cakkam. "Savvattha aparaji-am ayavini ohavini mohani, thammani, jambhani hili hili kili kili coranam bhamdanam bho-iyanam ahinam, dadhinam, nahinam, simginam, verinan, jakkhanam, pisayanam muha bamdhanam karemi thah thah svaha" It is considered proper to contemplate on paramatman with asoka tree, throne, cauri and three umbrellas while doing Bhaktamara related meditation. Each pratiharya must be thought of individually and afterwards all together one after another. The verses of Bhaktamara are also very simple lucid and vivid in nature that any person doing recitation knowing the meaning will be easily led to meditate upon the idea expressed. At the end of meditation, if one wants to meditate on the Stotra, each verse can be placed at the feet of the Lord and recited with concentration. If one wants to go a little further (in meditation), then one can imagine a garland around Lord's neck with twenty-two beads on both sides of meru (the central bead). Each bead can be imagined to be a lotus and the first letter of every verse of The Bhaktamara Stotra can be thought of as written in the pericarp of the lotus. Thus each bead stands for one verse and the entire garland for entire Stotra. (see page 146) Then after completing the meditation let him visualise as if he is wearing the garland enjoying the pleasure and grace of the Lord. But he must have immense faith and confidence in the fact that wealth, samskara, good conduct and concentration would definitely come to him. He must also feel that the infinite knowledge, infinite conduct and infinite bliss are placed in every atmapradesa. Thus he must complete his meditation. Other methods of meditations too have been described in the scriptures. Pindastha-dhyana is one method. This is done with the five dharanas of the body as the pratika - symbol. The five principles of body are cleansed by this meditation. Padastha-dhvana - This comes naturally when one recites The Bhaktamara Stotra. The scriptures say that padastha-dhyana is done at the time of japa of mahamantras or mantras or mala-mantras or stotras or mantras got otherwise like in dream etc. Each line of Bhaktamara consists of fourteen syllables and the universe is supposed to be fourteen rajju in height. The gunasthanaka or the stages in spiritual progress too are fourteen in number. Hence every syllable, one can think stands for a gunasthanaka or a rajju. The place of Siddhas (Released Souls) is situated at the edge of the universe known as lokagra. Meditation on Siddhas at lokagra is called rupastha-dhyana - meditation with symbols. When a soul becomes accomplished by qualifying itself by ascending the fourteen gunasthanakas then the stages of meditation are known as rupatita - transcendental, formless meditation. Moreover The Bhaktamara Stotra consists of syllables. Sastras invest each syllable and phoneme with certain properties. Let us consider the properties of the syllable Bha alone here. Bha is ten crores yojana tall; and its width is one crore yojana. It wears pearl ornaments and sacred-thread and precious ornaments. It has eight hands and holds conch, discuss, mace, Aradhana Darshan 363) 2010_04

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pestle, bow, quiver and spear in each of them. It mounts on swan. It tastes like badara fruit. Its tone is similar to the thunder of the cloud and smells like campaka flower. Vasikarana - bringing under the spell is the prayoga that fascinates bhakara. It is presided over by Kubera and it belongs to neuter gender. Thus the nature of each letter is to be known thoroughly and they can be meditated upon too. They can proceed with other letters too. If people find such meditation tiresome they can choose easier methods too. When an aspirant gets interested and gets firmly established in meditation he will come to know many more such meditational techniques. Those who want to meditate with Bhaktamara should know the meaning of every word, every compound and every sloka, themselves thoroughly. The inner consciousness does not manifest till the meaning has not been made one's own. Meditation is the experience of bliss. Hence if people do the worship without interest or without any control over themselves, they will not be able to reap any benefit. Some people who are unable to follow Sanskrit, follow or recite translations of Bhaktamara in order to enjoy the beauty of and feel one with the idea expressed. It is natural. People can experience the pleasure of Bhaktamara recitation when translated in their mother tongue. But the mantras which are enshrined in Bhaktamara, will have been meditated upon or recited only when we recite the original slokas composed by the great soul and not their translations or paraphrases. The purpose of recitation of Bhaktamara must not only be the enjoyment of its literary beauties but also to get religious and spiritual benefits. Hence we must recite Bhaktamara as prescribed in the scriptures i.e., in Sanskrit original only. While reciting the original, we not only get the benefit of the blessings of the author but also the blessings of those who practised it later on, as the pudgalas of speech and mind are spread everywhere. The atoms of sound and mind are capable of spreading everywhere and long lasting according to the Jains. The excellent atmosphere offered by such acceptance should not be wasted. The recitations of the modern day practitioners too get mixed with such 'eternal' sound units and are capable of getting redoubled to the benefit of the sadhaka. THE THREE-DAY PENANCE Penance, is one of the worthy and great practices of Jainism. The penance in times of crises also is well-known in Jainism. Even impossible things are got by prayer done with penance. Penance is indeed indispensable to get realisation (jnana). The upadhan penance is arranged for Navkar mantra and other sutras. Saints have resorted to yogodvahan penance before learning Avasyakasutra, Dasavaikalika sutra, Uttaradhyayana sutra, Acaranga sutra, and the like. Penance is definitely required for fructification of mantras, worship and japa. The practice of penance is not possible without ahimsa (non-violence) and samyama (self-control). Hence, penance must be counted after ahimsa and samyama. From the angle of Astangayoga (of Patanjali) ahimsa may be considered as yama and samyama, niyama and penance as forming the rest viz., asana (posture), pranayama (breath control), pratyahara (contraction), dharana (single pointedness), dhyana (meditation) and samadhi. Penance is not only auspicious to the individual but does good to the entire community. If we want to have a better look at it, we can say, ahimsa is the insulation, samyama the cable line and penance the passing current. One will not be able to reap any benifit without the current. So too, Bhaktamara expects the current of penance for it to bear fruit. The attham penance of Bhaktamara had been performed a number of times under the guidance of our Rev. Guru. We explain the rules of attham penance for the benifit of aspirants. Attham penance means continuous fast for three days and sadhaka must not take anything except boiled and cooled water. Besides they must observe the following practices. Those who have learnt the Bhaktamara by heart can do 1250 or 125 times of Bhaktamara recitation. 364 Aradhana Darshan 2010_04

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(1) During the attham penance one must perform kausagga (=kayotsarga which means reciting the mantra logussa in one particular posture, i.e., without changing the posture of body). Logussa must be recited twelve times on the first two days and twenty times on the third day. The kausagga must be performed after reciting Sri Bhaktamara Stotra pujita sri rsabhadeva aradhanartham kaussaggam karum (called kausaggapada). (II) Twelve khamasamana (=ksamasramanas i.e., bowing down to the Lord so as to make the five limbs viz., head, two joints, two knees, touch the earth) on the first two days and 20 times on the third day must be performed. The salutations (khamasamana) are commenced with the doha "Durlabha pancamakalama bhaktamara balavan. Manatunga suribhavati bhajo rsabha bhagavan". (III) And 12 svastikas (i.e., drawing swastik sign with rice with the offering of fruits and sweets) on the first two days and 20 on the third day must be drawn. He must also recite, counting the rosary of 108 beads the following mantras. a) Om hrim srim rsabhajinendraya nama" (turn a rosary of 108 beads 20 times) b) Om hrim namo arihantanam siddha nam (turn a rosary of 108 beads 10 times) surinam uvajjhayanam sahunam mama fddhim vrddhim samihitam kuru kuru svaha". c) Om hrim srim dharanendra padmavati pujitaya (turn a rosary of 108 beads one time) srisankhesvara parsvanathaya namah d) Sri manatunga gurave namah (turn a rosary of 108 beads one time) NOTE : The forty-four padas are given below and one pada must be uttered before doing each khamasamana. Thus forty-four will be covered in three days at the rate of twelve in the first two days and twenty on the third day. 1) Sri bhavajala tarakaya srirsabhadevaya namah. Sri bhavajala tarakaya srirsabhadevaya namah 3) Sri vibudharcita padapithaya srirsabhadevaya namah 4) Sri gunasamudraya srirsabhadevaya namah Sri so'ham rupatmakaya srirsabhadevaya namah Sri mukharikarakaya srirsabhadevaya namah Sri papaksayakaya srirsabhadevaya namah Sri nathasvarupaya srirsabhadevaya namah Sri duritanasakaya srirsabhadevaya namah 10) Sri bhuvanabhusanaya srirsabhadevaya namah 11) Sri animesavilokana-yogyaya srirsabhadevaya namah 12) Sri tribhuvanaikalalamabutaya srirsabhadevaya namah 13) Sri sura-nara-uraga-netra-hara-kaya srirsabhadevaya namah 14) Sri trijagadisvaraya srirsabhadevaya namah 15) Sri avikaramarga nayakaya srirsabhadevaya namah 16) Sri jagat prakasakaya srirsabhadevaya namah 17) Sri munindraya srirsabhadevaya namah 18) Sri nityodayakarakaya srirsabhadevaya namah 19) Sri dalitatamaskaya srirsabhadevaya namah 20) Sri anantajnanayutaya srirsabhadevaya namah wwwxxxxxxxxxXXXXXXXXXXXXXXXXXXXXXaradhana Darshan Aradhana Darshan 365 365 2010_04

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21) Sri hrdayatosadayakaya srirsabhadevaya namah 22) Sri marudeviputraya srirsabhadevaya namah 23) Sri ananya sivaparanayakiya srirsabhadevaya namah 24) Sri sarvadarsanagamyaya srirsabhadevaya namah 25) Sri buddha sankarabrahmavisnu rupaya srirsabhadevaya namah 26) Sri bhavodadhi sosakaya srirsabhadevaya namah 27) Sri samastadoseksana rahitaya srirsabhadevaya namah 28) Sri asokavrksaparipujitaya srirsabhadevaya namah 29) Sri simhasanaparipujitaya srirsabhadevaya namah 30) Sri camaraparip ujitaya srirsabhadevaya namah 31] Sri cchatratraya paripujitaya srirsabhadevaya namah 32) Sri unnidrahemanavapankajapujitaya srirsabhadevaya namah 33) Sri ananyadharmopadesakarakaya srirsabhadevaya namah 34) Sri airavatabhayanivarakaya srirsabhadevaya namah 35) Sri harinadhipabhayanivarakaya srirsabhadevaya namah 36) Sri davanalabhayanivarakaya srirsabhadevaya namah 37) Sri phanipatibhayanivarakaya srirsabhadevaya namah 38) Sri yuddhabhayanivarakaya srirsabhadevaya namah 39) Sri jayavijayakarakaya srirsabhadevaya namah 40) Sri samudrabhayanivarakaya srirsabhadevaya namah 411 Sri jalodaradiroga bhayanivarakaya srirsabhadevaya namah 42) Sri nigadadi bandhanabhayanivarakaya srirsabhadevaya namah 43) Sri astabhaya bhaya kirakaya srirsabhadevaya namah 44) Sri manatunga srikaraka bhaktamarastotrapujitaya srirsabhadevaya namah Note : Those who subscribe to the theory that Bhaktamara consists of forty-eight verses will do 24 kausaggas and 24 khamasamanas and 24 svsatikas on the third day. The following four padas should be introduced after the 31st pada (i.e., cchatratraya) 32) Sri dundubhi paripujitaya srirsabhadevaya namah 33) Sri kusumavrsti paripujitaya srirsabhadevaya namah 34) Sri prabhavalaya paripujitaya srirsabhadevaya namah 35) Sri divyadhvani paripujitaya srirsabhadevaya namah and the other padas will be continued as 36 etc. going upto forty-eight. Those who are not able to do attham penance can observe the following procedure. One can complete the required number of Bhaktamara recitation in eleven or twenty-two or forty-four days taking meals once only a day. (referred to as ekasanas) The Bhaktamara Kalpa too has similar references on ekasanas. The author of that book too opined that one should not take more than a meal a day, if one performs Bhaktamara worship. Such worshippers can take sattvik food in limited quantity and must maintain celibacy too. Such rules are enjoined universally i.e., in all religions. Vide Bhagavadgita "The yoga (penance) bears fruit for him only who has (limited) proper food, movement, action and sleep". Such behaviour adds power to the penance and the aspirant can get the results without any obstruction. M radhana Darshan >w wwwwwwwwwwwwww 2010_04

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THE METHODS OF COMMENCEMENT The question when to commence the Bhaktamara-worship may now look a little out of place as the printed books are available easily every where and to everybody. One can not start practising a mantra or stotra just like that because they are available in printed form or for the asking. Many, having heard the greatness of mantra, get an insatiable desire to practise them and start doing it on their own. But they fail to consider or regard them as profound or venerable. But when it fails them, they proclaim from rooftops that they counted so many times, remembered the entire thing but did not get any benefit and as a result try to belittle the mantras. Stotras like Bhaktamara must be accepted (i.e. the sadhaka should get initiated) with great respect and reverence. Initiation into a mantra forms the centre of such initiation function. Even now this method is well preserved in the initiation of Vardhamana vidya for Ganis and Panyasins and Surimantra for Acaryas. It is high time such traditions started for Bhaktamara and other mantras. The ceremony to celebrate the mantra and stotra initiation can be started as people celebrate the acceptance of five great vows and the acceptance of garland when people take to upadhan penance. Mantra or stotra is not just a collocation of sounds or words but enshrines in itself great pranasakti. Initiation into mere sounds does not confer any benefit. A sadhaka should aspire to become the repository of the great pranic power. This requires a competent Guru. A mantra or stotra can be taken from such a person for whom it is breathing as it were and who has got complete and unflinching confidence in it. Guru also must be having the power of charecter, penance and resolve. If the aspirant develops an earnest longing for such a teacher, then he may be blessed by his fortune to meet such a Guru. Jayaviyarayasutra, offers a prayer, soliciting the company of a good Guru. It is not only a prayer for a Guru, but also a wish to serve the Guru till the end of one's life or till the attainment of moksa whichever is later. In days of yore, aspirants had their spiritual goal alone in their minds and did not mind spending longer time nay years and years with their Guru. They tested the qualification and competency of their disciples for years together before passing on any mantra. Finally, when the Guru found his disciple competent, they instructed/initiated their disciples in the requisite mantra or stotra. The following verse appears very important, to me. "Guru must be the subject of meditation and his feet must be the object of worship. His words must be mantra and his blessing is the sure way for moksa". The grace of Guru is something very important which we cannot do without, and an aspirant must always be alert to be blessed by a teacher and not foolhardy enough to fritter it away and waste one's rare life. (There is also a subhasita in Sanskrit, "Guru can save the people from the anger of God, but even God is not competent enough to save the hapless person, fallen from the grace of his Guru"'). Many a time people full of good characteristics like humility, devotion, service and compassion, a sincerity of purpose in their mind and pious are invited by Gurus themselves and are initiated. We should bear in mind that world is full of mystic and mysterious things, so full of unsolved mysteries. We are not even competent to comprehend fully the power of an atom or the forms it can take or the effects it can change into. A full span of human life too is not sufficient to comprehend even the gross forms of gross matter. Definitely we would feel helpless in the face of powerful and mysterious nature. The power which helps aspirant to wade through this mysterious nature and reach across is called, "Guru". The very word "Guru" means 'dispeller of darkness' etymologically. The word has two elements 'gu' and 'ru'. The letter 'gu' signifies darkness and 'ru' dispeller of darkness. He who sheds light in the darkness is called "Guru". Having got an outside teacher, one should not neglect one's inner awareness which also works like a Guru and is called internal preceptor. Aspirants, thinkers, philosophers, worshippers could have experienced in their lives some guidance from unexpected quarters when they had a feeling that they were standing at crossroads in their spiritual pursuits. People call this the invisible hands of Guru. Ekalavya getting success in his practices of archery 888888888888XXXXXXXXXXXXXXXXXXXXaradhana Darshan 367) 2010_04

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is the best example from ancient times. Another example is that of the commencement of new astrological method by the well-known south Indian astrologer Sri B.V. Raman. Let Guru be direct or indirect, internal or external, the contact with the guiding force is essential and must always be maintained. "Salutations unto him the Guru, who opened our eyes suffering from the cataract of ignorance, by applying the collyrium of knowledge". It is to be noted that Guru is referred to here in general terms and not any specific person is referred to. The pronouns 'who' and 'him' are noteworthy in this respect. So also the worshipper of Bhaktamara must accept another sincere sadhaka of Bhaktamara as his Guru. Many devotees have been initiated into Bhaktamara by our revered teacher Sri Vikrama Suri. The faith and devotion of our Rev. preceptor in Bhaktamara is something incomparable. An aspirant wanting to be initiated into Bhaktamara also must have such a sincere practitioner as his Guru. If they are not able to come across such a Guru, then let them take Sri Manatunga Suri himself as a Guru and commence worship of Bhaktamara. The unwavering devotion of Sri Manatunga will help the aspirants very much. When to accept The Bhaktamara Stotra: Guru will decide when to instruct his disciple Bhaktamara or what to give - stotra-diksa or sloka-diksa or mantra-diksa, when the aspirant wishes to be initiated. But the commentaries on Bhaktamara throw some light on this aspect too. It would be better if Bhaktamara-diksa could be given on the day, it was composed. But, unfortunately we are not able to get this information from existing literature on Bhaktamara. But there exists a possibility that Bhaktamara could have been composed on the 5th or 10th or 15th day in the bright fortnight of Vaisakha i.e., the second month in the lunar year. The metre Vasantatilaka stands for spring season. Caitra and Vaisakha are the two months of spring season and Caitra is considered a varjya month (a month which is considered inauspicious as for as new mantra-diksa etc., are considered). The full moon day and bright fortnight have some special significance and value in Bhaktamara worship. Hence the full moon day in Vaisakha is considered the best day for new initiation into Bhaktamara. The compiler of Suri Mantra Kalpa lays down that the days on which Sri Rsabhadeva, Sri Candraprabhu Svami and Sri Mahavira Svami were born or attained Kevalajnana as the best suited days for initiation into Surimantra. (See "Suri Mantra Kalpa Samuccaya" page 144.) The great preceptor Sri Rsabhadeva appeared in this world on the 8th day of black fortnight in the month of Phalgun (according to Gujarat calendar) and became a Kevalajnani on the eleventh day of the black fortnight of Magha month. These two days are considered more sacred and the annual penance (Varsitap) also starts on the Phalguna-Krsna-astami. If an aspirant were to get such a holyday and a sacred shrine like Siddhacala and a sincere practitioner as his teacher he is sure to get siddhi in his mantrastotra practice and he can enjoy bliss without any obstruction. If the day happens to be also a day with pusya constellation and a Thursday or Sunday that will make that day all the more significant. If moon were to be in favourable position in his horoscope or Sun or Jupiter were to see the fifth place in the horoscope of the aspirant can consider it as a sign of success. Such a combination is called alabhya yoga - a rare occasion not easily obtained. The importance of Guru is felt all the more greater because, the astronomical calculations (and availability of days) are little difficult to get at. It is the presence of Guru who must have had the siddhi of many a mantra or stotra, makes all the difference in the initiation and he can suggest a day too. Guru must be everyone and everything for an aspirant and the latter must try to obey him and practise the worship strictly according to his instructions. Works like Muhurtamuktavali consider the six months from Asvayuja (from the first day of bright fort night in the month of Sep-Oct) and so also the months Vaisakha and Sravana as the auspicious months suited for any initiation. 2nd, 5th, 7th, 10th, 13th and full moon days and the days with constellation Rohini, Uttarasadha, Uttarabhadrapada, Uttara Phalguni, 368 Aradhana Darshan 2010_04

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Jyestha, ardra, Svati, and Sundays, Fridays, Wednesdays, Mondays and Thursdays too are considered propitious. But all people uniformly agree on the auspiciousness of Vaisakha, Sravana, Asvina, Kartika, Margasirsa, Magha, and Phalguna months for initiation and the need to avoid the months of Caitra and Jyestha. Each constellation is supposed to signify some results for the aspirants, according to works on astrology and mantras. They are listed below as a guide. Asvini Happiness, wealth Bharani Death, loss of wealth Krittika Disease, sorrow Rohini Prosperity (will be prosperous like moon) Mrgasirsa Profit and will be honoured by the government. Ardra Troubles in kingdom, loss of wealth Punarvasu Progeny, efforts will last long Pusya Can enjoy pleasure and fascinate ladies Aslesa Suffering/annihilation of the aspirant Magha Will be fortunate wealthy and happy Purva phalguni Learned Uttara phalguni Will be generous, learned in Sacred Religious literature Hasta Education, intelligence and profit Citra Sound education, scholarship, endearment Svati Weakness and death Visakha decimation/may get slained, imprisonment Anuradha Effulgent like sun/good/endearing to all Jyestha Suffering to the first born and loss of wealth Mula Intelligent man and common sense, will have many offspring Purvasadha Learned in scriptures/sastra Uttarasadha Generous, learned in sacred literature Sravana Weak, loss of wealth Dhanistha Wealthy, scholar, fascinate young women Satabhisaja Will speak truth, abundance in wealth and food grains Purvabhadrapada Learned Uttarabhadrapada. Generous, learned in scriptures Revati Longevity of life, abundance in wealth and food grains. The lagnas the horizon contact point of zodiac signs are supposed to give the following effects Mesa (aries) - Suffering & sorrow Vrsabha (taurus) - Disease Mithuna (gemini) - Distress/poverty Karkataka (cancer) - Poverty nada - Aradhana Darshan 369 2010_04

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Simha (leo) - Popularity amidst poets Kanya (virgo) - Success Tula (libra) - Enjoyment Vrscika (scorpion) - Destruction Dhanus (sagittarius) - Wealth Makara (capricorn) - Sreyas (praise worthy, welfare) Kumbha (aquarius) - Distress Mina (pisces) Orator, wealthy and proficiency in six actions (The six actions are peace, attraction, stupefying, sowing hatred, possession and killing. Note: The text gives the phrase sat-karma but does not explain. It can be the six limbs of yoga too.) It is important to note that it is very difficult to follow all the details. Hence an ordinary house-holder has to follow the words of his preceptor and proceed further in religious and spiritual matters. METHOD OF WORSHIP Sri Haribhadra Suri had prescribed the following practices to be observed in The Bhaktamara worship. 1) The aspirant must keep an idol of Adinatha in front of him. 2) This idol may be of gold, silver or saptadhatu or any suitable material. 3) It must be kept after the performance of astaprakari worship. (Astaprakari worship means offering the following eight to the deity with veneration. They are 1. Water- for bathing - abhiseka of idol 2. Sandal paste - to be applied in nine places in the idol 3. Flowers - 4. Aksata - unbroken rice 5. Nivedanam - offering sweet eatables 6. Phalam - offering fruits 7. Dhupa - showing incense 8. Dipa - showing harati with ghee lamp) 4) The aspirant must be clean and apply sandal to his body. 5) Must wear clean, pure blemishless clothes 6) Take food only once a day. 7) Must be celibate. 8) Must always think of God. (i.e. give up other thoughts) To accomplish the Stotra, it must be recited one hundred and twenty-five thousand times along with rddhi-mantra. Besides the above practices, the following rules also are to be observed, while practising (any of) the first twenty-two verses. They are 1) The aspirant must do the worship in solitude. 2) The worship should not be done on the bare ground. The place must be besmeared with the cow dung. must be clean. Must wear yellow garments. Must establish Cakresvari on a throne in the northern direction. 6) A pitcher full of pancamrta must be placed. (Pancamrta means the mixture of ghee, milk, curds, water and sugar. This must be kept in a vessal. An unbroken coconut with shell and tuft must be placed on it). 7) The Gods of four directions (lokapalas) must be invoked. 8) A lamp with ghee as fuel must be lit. (170 Aradhana Darshan >>WW 370 Aradhana Darshan W W WWW 2010_04

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9) The place must be made fragrant with dasanga or navarangi incense 10] A swastika design be drawn with (unbroken) rice. 11) Betal nut must be placed on it. 12) One silver coin must be placed inside the pancamrta pitcher and the other on it. 13) Make a garland of 108 flowers of five colours and wrap it around the neck of the pitcher. 14] Clean the Cakresvari idol with pancamrta 15) Worship Cakresvari with 8 incenses. 16) Later Cakresvari has to be offered astaprakari worship. 17) Fruits, eatable-offerings and flowers must be offered to the deities of directions. 18] A mango wood or silver plank preparred on the Sunday under Pusya constellation be readied. 19] The yantra must be drawn on that plank 20) Yantra too should be offered fruits and other offerings (eatables) 21) Lit ghee lamps should be shown to yantra in the clockwise direction. 22) The aspirant must make a mark on the fore-head with eight incenses (tilaka). 23] The worshipper must face north and must sit on yellow seat. 24) He must recite the first verse of Bhaktamara twelve thousand times with a rosary of yellow beads. 25) Then he must recite the rddhi twelve thousand times. 26] Then he must recite the mantra twelve thousand times. The mantra will become accomplished, by following the above rules. 27) The recitation must be repeated as many times as mentioned in pancangavidhi after accomplishing the mantra. The rules of the last verse is shown here as example. They enjoin that one will become wealthy by reciting it 108 times. It comes to this. One who wants to practise the last verse, after accomplishing the same, must recite the last sloka, rddhi and mantra 108 times daily. The methods of worship of last verse also states that the verse must be recited one hundred and twenty five thousand times and the unit verse-rddhi-mantra must be recited 12,500 times or the entire thing can be completed in about six months time. It can be deduced from the above descriptions that the minimum number of recitation to strengthen this mantra is 12,500 times and the maximum 1,25,000 times and it must be recited a minimum of 108 times daily. If an aspirant can take both the narrations of methodology (i) the 27 clauses and the other (ii) their explanations that follow into account, then he can get a neat and smooth method of worship. These twenty seven clauses are explained for better understanding and clarity. It must be borne in mind that these two are there for people who want to do special and concentrated worship or for people with such a bent of mind and resolve. 1) It has been mentioned that the place of worship must be secluded. One must think over the idea of seclusion. He, who wants to perform such a concentrated and serious worship must select a beautiful and sacred place with abundant water supply. The place must be such that his daily requirements will be got easily. 2010_04 Aradhana Darshan 371

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2) 5) The significance of besmearing the place with the cow-dung has been said already. The cow-dung has some special curative powers and modern science too has accepted it. According to all the works on ritualism, an aspirant doing such japa will have to recite at least 650 times a day. If he wants to complete 1,25,000 times of recitation in six months and 1250 times a day, if he wants to complete 12,500 times in about 10 days. Exceptionally great, and people with mantric powers may be able to complete it in three days. But 10 days period seems to be good and ideal for a serious aspirant. As the programme of the recitation may last for ten days or more the place must be kept clean and pure by the application of cow-dung. An aspirant must keep everything in mind before launching on a worship and keep the place clean. The necessity to keep the body clean has been spoken of and also the need to apply the sandal paste. By its application body will be cool and fragrant. The aspirant must try to keep the entire surrounding, his body and materials for worship sweet-smelling. He must very carefully avoid the place being infested with bad-odours. Scriptures say the badodours spread to far-off places and the gods invoked may not come over there. This fact, must be sufficient enough for the aspirants to understand the connection between divinity and fragrance. The point that one must drape himself on yellow garment also has a significance about it. Any worshipper for wealth must be very strict about this aspect. It is better the place of worship too is painted yellow. Yellow durries, mats etc., may be hung on the walls and spread on the earth.' We come to know from the 5th and 23rd clauses that the Cakresvari idol must be placed in the north facing south and the worshipper sit facing it. The pancamrta poured into the pot/pitcher on the first day cannot last for ten days. Hence it appears that the pot must be emptied and filled up daily. Or the pot should be filled up with pure water and to avoid the appearance of lives (worms etc) fragrants (like sandal, menthol, cardamom) must be added in proper proportion. Establishment of the four lokapalas too is a matter of great significance. Even during "nandi ceremony" i.e., recitations of sections of Nandi sutra performed at the time of initiation, acceptance of new posts etc., the names of the deities of the protectors of the world viz., Soma, Yama, Varuna and Kubera (the names of deities of four directions from east onwards) and Vasava are invoked. The significance of this invocation is that these acts are done in their presence, with these deities acting as witnesses. These deities must be placed in the respective directions. It appears so from the accounts given in the works on rituals. Though different objects are used to invoke and consecrate them, generally these deities are invoked and consecrated in coconuts. Soma is placed in the east and Vaisravana in the north. According to the tenets of Jainism Soma, Yama, Varuna and Kubera are considered to be the protectors of the world (lokapalas) vide the Seventh section of the third hundred of Bhagavati sutra. The dialogue between Sri Gautama and Sri Mahavirasvami had been recorded there. Sri Gautama asked his Noble Sire as to the number of lokapalas known in Jainism. The preceptor replied him that four deities Soma, Yama, Varuna and Kubera were known in Jainism as deities of protectors of the world. At the time of founding a temple these lokapalas are placed and consecrated as dvarapalas and placed at the doors. The idol of Soma is recognised by the possession of human figure, Yama by that of rod, Varuna by that of noose and Kubera mace. The chariots of those deities are known as Sandhyaprabha, Varasista, Svanjala and Valgu respectively. The idols of these deities are placed in the form of dvarapalas in the first prakara.(or the first round of ritualistic placements of deities before reaching the main God in the centre) according to Nirvanakalika. It appears proper to make the ghee-lamp burn through out the period of such special worship. Even the wick is prepared from some special material. All these can be learnt from the practitioners. 8) 372 Aradhana Darshan 2010_04

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9) The incense must be offered continuously. This aspect also must be looked into. The incense offering is a compulsory accessory in the worship of goddesses. 10) If a person can prepare rice not broken in the edges well before the worship, it will be so good. 11) Betal nut also has a special place in worships. It alone must be placed on swastika. And wherever a specific object is referred to, the aspirant must do his utmost to get the same thing and he cannot replace it by something else. 12) The silver coin dropped in the pot also has got similar significance. The students of science know well that metals conduct electricity easily. If the icons of Rsabhadeva and Cakresvari can be made in silver, that will be the best way of performing the worship. The idol can be of 11", 9", 7" or 5" size. Beautiful icons of Adisvara with four pratiharyas, one in silver and another one in pancadhatu, have been sculpted. The photos of these idols find a place in this book elsewhere. Under the guidance of our Rev. teacher the Chari Palati Sangh fortunately has obtained an idol of Adisvara, similar to the one available in the sacred centres. The power of this idol has been witnessed many a time in the running of pilgrimages of the sangha. 13) The aspirant also will do well to collect the flowers of five colours. Garland of flowers with five colours is spoken of in "sattarabhedi" worship too. Flowers are the best medium to convey one's feelings. The flowers bloom and get nourished by the rays of the sun and remain in blossom as long as sun shines. Thus the feelings at the time of Bhaktamara recitation get elevated by the fragrant flowers if done with them, and are capable of travelling crores and crores of miles. (sattarabhedi puja is worship with seventeen upacaras) 14) A comparative study of these two Kalpas make it incumbent upon the worshipper to instal the idols of both Rsabhadeva and Cakresvari. It appears to be a proper course. If it is not convenient, the aspirant must atleast try to install the idol of Cakresvari. All the Kalpakaras opine that Cakresvari is the attendant deity of this great Stotra and we also have been told that Cakresvari revealed her powers to protect the devotees of Bhaktamara. 15) The following fragrant things are considered astamangala - eight auspicious things. They are sandal, aloe, deodar, colinjan, kusuma, sailaja, jatamamsi and orpiment. The worshipper should remember not only to do puja with these but also to do astaprakari puja. 16) If the materials mentioned are not available then the worshipper can do the worship with fruits, other offerings and flowers. 17) The lokapalas too are considered to be five in number. It does not matter even if they are considered four only. But they too are to be offered fruits, nivedana etc. 18&19) The plank of mango-wood intended for yantra must be prepared without using any steel or metallic kheel (wood-joints). Yantras can be prepared in the bark of birch tree too. It appears that the yantra written with eight fragrant things on silver plate may not last long. Hence it is better to prepare it on a mango-plank but it should be prepared on Sunday under pusya star. 20) The idea is very much clear. 21) By the offerings and arati, the worshipper gets the feeling that yantra is invested with life. 22) The forehead mark must be made with the mixture of eight-fragrants and he must make conscious effort to awaken the esoteric centre in the midst of eye-brows. 23) The yellow garland can be made from cotton threads too. Even then, the rosary with yellow amber is considered the best. But it is difficult to get new ones now-a-days. People Aradhana Darshan 373 SSSSSSS 2010_04

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should be very careful in accepting the rosaries used by others. But good amber rosaries are available in Australia. People wear it to protect them from heat. If one is not able to get such a rosary one can count with the joint-lines in his fingers. He must do recitation (japa) in all the three times morning and evening twilights and mid-day. He must maintain silence at the time of recitation. He must meditate upon God when he is not doing the recitation. But, if the aspirant finds it difficult to meditate upon, he can read and think over the stories and Stotras that extol the greatness of Bhaktamara, Adisvara and Cakresvari. The most important thing is to have the bhava, the uninterupted thought and all one's heart. If an aspirant can practise and follow these rules strictly, the worship will definitely bear fruit. 24 - 26) The idea is clear. 27) This pertains to the counting in recitation. It comes under different sphere. But one has to repeat the japa atleast 108 times daily. This will be shown in further aradhanas too. It also is called pancanga-vidhi. Pancanga-vidhi : The 26 rules are explained in the previous section. One Pancanga-vidhi was mentioned in 27th clause. It will be explained now. The Pancanga-vidhi is explained in the work of Sri Sarabhai Navab for all the 48 verses. Pancanga, a Sanskrit word means "Five limbs" i.e., that which has five elements. Each and every sloka of Bhaktamara has the following five limbs. 1) Rddhi 2) a mantra connected with the verse and 3) a yantra for each sloka and 4) a methodology to practise the mantra recitation and 5) tantra, formed on the basis of the context of each verse. It is even now a matter of research how our ancient seers prescribed a particular yantra to particular verse, The Bhaktamara Stotra is a treasure for people with research bent of mind. This entire work has been prepared both for practice and a study on ritualogy for the interested. A few aradhanas based on Bhaktamara are explained below. A FEW SPECIAL WORSHIPS THE POVERTY- ALLEVIATING RING (The prayoga based on the first verse) The prayoga of preparing the poverty-alleviating ring is noteworthy. The ring prepared on a Sunday under the pusya-star and consecrated accordingly is sure to remove poverty. One must recite the first verse 108 times daily and also the connected mantra, "Om hram hrim srim klim rblum hrim namah", and must try to complete the one lac times recitation. One unit i.e., two and half grains of gold, 12 units of silver and 16 units of copper are to be molten together and it becomes an alloy of 29 units. A ring should be prepared with this molten alloy on a Sunday under pusya star. The ring must be prepared on the pusya star and cleaned in pancamrta. After making incense and light offerings, the first verse of Bhaktamara must be recited 108 times and then worn on the right hand index finger. This ring must be worn in the left hand index finger while eating. Then again, must be worn in the right index finger. This will help alleviation of poverty and he who wears will become wealthy too. (vide : Mahaprabhavik Navasarman. Ed. Sarabhai Navab p 412) 374 Aradhana Darshan XX XXXXXXXXXXXXXXXXXXXXX 2010_04

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ARADHANA TO BECOME LEARNED AND INTELLIGENT This aradhana is based on the 14th verse of Bhaktamara. The rddhi and mantra are to be recited together. The yantra is to be worn on the head or arms or can be worn as a necklace. The aspirant must be clean and wear a white garment. He must recite all the three sloka, mantra and rddhi at a time and three times a day viz., two twilight zones and mid-day counting with a rosary of white beads. After dhupa (incense showing) and deepa (showing harati) havan must be done. Guggulu, musk, saffron, camphor(menthol) sandal, aloe and silaras (Rose malloes, Liquidambar orientalis) are to be mixed with ghee and the mixture is to be made into small pills. 108 of these pills are to be offered in fire daily. The icon of Sarasvati is to be worshipped with fragrant materials all the three times. By this type of worship even a fool may become a scholar and he may become wealthy and an affable person too. How long the fire-offerings is to be continued is not clear. It appears from the context that the fire offering of 108 times is to be continued till the one hundred thousand recitation is completed. For eg, he can recite 1008 times a day and can complete the total number of recitation in hundred days and complete the worship. Afterwards in case of need he can recite 108 times. He can wear the vantra as an amulet and can reap the benefits by reciting 27 to 108 times. The practice of the tantra too will be profitable for the aspirant. The tantra attached to the worship looks like a medicine. Taking the following herbs, (1) Vidya (Vidyachi pan, Betal, Piper betle, Nagavalli (Skt); (2) Brahmi Manduka parni (Skt) Khulakudi (Hindi) Hydrocotyle asiatica; (3) Sankhavali; (4) Agadom (Aghata, Apamarga (Skt) Chirchira (Hindi) Achyranthes aspera; (5) Javantri Jatiphalam (Skt) nutmeg, jaepatri (Hindi) Myristica fragrans; (6) Kerasi; (7) Malakankani (vanhiruchi, katumbi (Skt) Celastrus paniculata; (8) Citraka (Raktacitraka, Lalcitrals (Hindi), Rose leadwort, Plumbago rosea; (9) Akalagara (Pokarmne (Hindi) Spilanthes oleracea and sugar in equal measure and mixing with 14 masa of ginger juice the worshipper must drink for fourteen days. The dry ginger extract too can be used in the place of ginger juice. SRI HARIBHADRA'S METHOD The methodology and mantras narrated by Sri Haribhadra Suri too have been included along with the set of rules of aradhana laid down earlier. The yantras printed individually are not that of Sri Haribhadra Suri. They have been included as appendix. The yantra propounded by Sri Haribhadra Suri must be written on birch bark (Betula bhojapatra) with some auspicious material. It must be put into a silver amulet and it be cleaned by pancamrta and worn on the neck. This amulet helps one's development of knowledge and intelligence. The rules are clear here. The yogas (the particular combination of star, tithi, and daywhich can be known from Indian Almanacs), days and tithis which have been narrated as auspicious in Bhaktamara initiation hold good here too. The astagandhas must be mixed and made use of for writing on the birch bark. The astagandhas (eight frank incenses) are (1) Candana (Srigandha, Sandal, Santalum Album); (2) Agaru (agaru (skt) aloe (Eng.) Dysoxylum Malabaricum; (3) Devadaru (Deodar (Hindi) Cedrus Deodara; (4) Kolingan; (5) Kusuma; (6) Sailaja; (7) Jatamamsi (Tapasvini (skt) Musk root (English) Nardostachys Jatamansi; (8) Gorocana (orpiment). The sharp twigs of pomegranate tree can be used as a quill, (pen). But it is better to sit with people who are proficient in drawing such yantras. People must be careful to seal the amulet tightly after placing the birch inside of it. Otherwise he pancamrta may seep into it when it is cleaned. Silver also is prescribed as a metal for yantra but the procedure of drawing with astagandha must be continued for six months. They must complete the recitations before that time. If they can make an idea of definite number of recitations to be done in a day it will be all the more better. Aradhana Darshan 375 2010_04

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If people are not able to adhere to one-meal-a-day-rule, till the completion of the japa atleast they can avoid taking food at nights and avoid eating food not worthy of being taken. But they have to do 1250 times of recitation following at least three one-meal-a-day programme during the period of recitation. During this period the devotees must necessarily worship Lord and be compassionate to fellow creatures, give alms to fit persons, serve the sadhus (monks) and worship jnana (knowledge) (i.e., help education spread) and worship one's Guru. The important point to be remembered and practised is that during this period one should not entertain the feelings of enemity or anger towards anyone. OTHER METHOD OF WORSHIP TO BE WEALTHY The 26th verse of Bhaktamara makes a pleasant reading. It makes one's heart fly as it were. The repetitions in 'tubhyam namah' leads an aspirant to analysis even while being uttered and from analysis to expression and from there to speechless stage. Thus the aspirant will realise peace. The mantra is given in the printed version of the commentary of Sri Gunakara, but it appears that the edition of Navasmaran, Sri Sarabhai Navab could have taken the tradition of this mantra from some other commentaries. Sri Gunakara writes in his commentary, "this mantra can be accomplished by reciting it one lakh times with fresh yellow flowers". The mantra is, "Om Srim Hrim Klim Mahalaksmyai Namah". Rules : 1. This japa can be started on a Sunday with a mrgasirsa star. 2. The walls of place or house, where the japa is done must be whitewashed afresh. 3. The icons of Dahini and Laksmi devi be installed. The things that are to be remembered while making the idol of Laksmi are viz., (a) Four hands; (b) Beautiful yellow colour; (c) The lotus flowers in both the hands in flowing fashion; (d) Pitcher with coconut must be shown as being held by the lower left hand; (e) The lower right hand must be holding ankusa (goad) (thus four hands to be shown); (f) Two elephants must be portrayed on both the right and left sides; (g) Each elephant must be portrayed to hold a chauri in its trunk; (h) The face must appear beautiful and smiling at the time of harathi; (i) And the chiselling of idol as wearing yellow garment. 4. The idol must be installed one cubit above the earth. 5. A fireplace must be placed before it. 6. A seat made of wool or mat must be spread near fire place. 7. After taking a bath, making oneself spiritually pure 9. Taking the permission of the preceptor and 10. After offering 24 rupees or coins made of silver or according to one's capacity to Guru (i.e. after doing gurupujan) 11. Take a rosary of amber (keraba) beads in the hand, and 12. Recite 108 times daily. 13. And complete one lakh japa. 14. Then again must recite so many times with so many golden colour campak flowers and offer all the flowers in the fire. 15. And must try to complete the recitation in about six months. 16. One has to maintain the vow of celibacy till the completion of japa. 17. One can have limited meals and sleep. 18. He should not be a cause of other's anger nor can he get angry. 19. Goddess Laksmi will be pleased with the sadhana and will give her blessings to the aspirant. The mantra of Mahalaksmi is indicated by the following verse : Adau pranavas tatas srimca hrim klim kamaksaram tatha mahalaksmyai namah scante mantro laksmyah dasaksrah. While performing the 10th injunction i.e., offering daksina to Guru, worship of Guru also is to be done. If fire offering is not done with golden flowers mantra must be repeated so many number of times. Though mrgasira star on a Thursday is considered as mrtyuyoga (an inauspicious combination) yet it is considered the appropriate time for this worship. In the same way another procedure based on the 44th verse also is laid down to become wealthy. The methodology of worship is similar to the one described above. The work "Mahaprabhavik Navasmaran" (Ed. Sri Sarabhai Navab V S 1995) describes the procedure as follows: "One will be wealthy by keeping the amulet of the yantra based on the 44th verse of 376 Aradhana Darshan 2010_04

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Bhaktarara and by reciting the verse-rddhi-mantras. One is sure to get the desired result (wealth) by doing daily worship with this mantra and the complete recitation of Bhaktamara at the end. One must make oneself pure; wear yellow dress; place the pancamrta kalasa in the north; and also place Cakresvari idol on a throne in the north; and collect all the necessary things for puja. Then an astaprakaripuja must be done to Cakresvari upto harathi. The puja must be done with yellow flowers. The yantra must be placed on silver leaf with astagandha. The sloka, rddhi and mantra must be recited 12,500 times or one lac times with rosary of yellow beads. Then it must be recited 108 times daily". 49 days of recitation of 108 times per day is given as a variant of this. When one wants to bring somebody under one's control his name must be thought of while reciting the mantra. The tantra of this verse states that the seventh knot of alarka, madar (Hindi) Calotropis procera, with the formation of figure of Ganesa must be placed inside the cashbox. Then one can see the results for oneself. Each and every stanza, thus one can find is important. Thus many methods and procedures of worship can be seen explained in the books. But we have selected a few and presented them as example. An aspirant can take hold of anyone of them and can do the worship. CONGREGATIONAL PRAYER The procedure of chorus singing of Bhaktamara is very popular. Our Rev. Acarya Sri Vikrama Surisvariji used to lead such a chorus regularly. The removal of sufferings of people who attend such congregational prayer is everybody's experience. An old adage syas, "Sanghe saktih kalauyuge" (power comes from the mass). This holds good in the case of worship too. It is incumbent upon leaders to hold such mass recitation of Bhaktamara. Some kalpa-works lay down the recitation of "Brhatsanti", after a few Bhaktamara practices. Hence we perform Brhatsanti too after Bhaktamara. When music too is added to The Bhaktamara it gives extraordinary joy to the worshipper. It is said in the stories on Bhaktamara (given elsewhere in this book) that a laity by name Kapardi used to recite Bhaktamara with clear intonations along with Vina recitations. So it is appropriate to recite Bhaktamara to the accompaniment of music also. Some people raise doubts as to the time of Bhaktamara recitation. But Gunakara Suri makes it clear in his commentary that a certain daughter Dahiben of a trader at Pathan at the time of Sri Hemacandra used to recite Bhaktamara three times a day. Hence it is clear that it can be recited in all the three sandhyas. But early morning is considered the most suited time. If one, for some reason, gets to read only once a day, he must try his best to do it at the early morning. Our Acarya considered 4 to 6 a.m. as the best and rated 6 to 9 a.m. as next only to that. Hence people who can do only once a day may select the time slot before 9 a.m. PRONUNCIATION The modern science has given us the concept known as "transformation of energy". One form of energy can be transformed as another form. If the rains in the hills get collected in one place the collection is termed stagnant. (In other words the power to remain standstill (sthiti sakti). When it flows it is said to have the power of flow (gatisakti). i.e., Sthitisakti gets transformed as gatisakti. When the gatisakti moves an iron wheel-clamp then electricity is produced and this transforms as many mechanical devices and it is a matter of ordinary experience for everyone. The transformation of atoms is familiar to our ancient sastras as well. The energy of science can be equated to 'pudgala' of the Jain scriptures. Sastras propose the vaisrasika change in the pudgalas i.e., change in matter without the intervention of jiva. Atoms are now known to be the storehouses of power. All these talks of atoms only strengthen sastraic theory of atoms. Word too is power and being a 'pudgala' is a carrier of power too. We can explain it like this. Word or sound by becoming a carrier of our 'pranasakti transforms itself according to the object it denotes at the end or brings it to the person who utters the sound. Hence there should not be any disparity or difference between a word and its denotative power. Hence perfect pronuncication is a must. 377 <<<Page #426
Sutras and Stotras are recited frequently. But many a time, even the teacher/instructor is not aware of proper pronunciation. As times pass by pronunciations too change. Every student of sastras must know the pronunciation clearly and correctly. This is not the place for discourse on place of articulation. Yet it is better to have some idea of places and mode of articulation. (Devanagari Script) (English Script] N These five sounds form one group and they are called (guttural-consonants -- kanthya vyanjanani). Hence, one must pronounce these from the throat, if one wants to pronounce them properly. If a person gets the place of articulations wrongly, his pronunciation also will not be correct. He who wants to pronounce properly, must do well to remember that the air emitted must strike near the throat. Then the pronunciation will be proper. Look what will be conveyed by pronouncing 'kataro' (dagger) as 'khataro' (lorry, a transport vehicle). We come to know from history that King Kunala was blinded for the rest of his life, by the addition of one dot, introduced by his step-mother in the King's order (The step mother is supposed to have added a dot in the order putrah adhiyatam (let the son he educated) and with the dot it read as andhiyatam and meant 'be blinded'). k K kh Kh What a calamitous confusion, the sentence 'caca ajmer gayen haim' (uncle has gone to Ajmer), will make if written or pronounced wrongly like 'caca aj mar gaye haim'. Hence writing not clearly or with mistakes and pronouncing them incorrectly or incoherently must be avoided at all costs, as they are responsible for chaos and confusion. kw G So also people do not clearly differentiate short and long vowels clearly. The word "dina" with short 'i' after 'd' means 'day', and if it were to he pronounced with long 'I' as 'dina' then it would mean 'poor'. In the same way 'kula' (family) will become a bank of the river if pronounced with a long 'u' as 'kula'. 'Sura' (God) will become 'sun' by being pronounced as 'sura'. Hence pronunciation must always be proper. So also, the aspirants must know conjunct consonants properly. Some people do not pronounce 'sahasra' properly. There is an anaptyxis of 't' in between 's' and 'r' i.e., people pronounce as 'sahastram' and in Bhaktamara it will be pronounced as 'Kanthagatam ajastram' instead of 'ajasram'. 378 gh Gh Sanskrit has three sibilants. (usma sounds) viz., 's' (1) 's' (q), 's' (). They are respectively palatal, lingual and dental spirants. But the tongue does not sometimes turn or touch the proper location or unnecessarily touches teeth and all sounds are pronounced alike 's' (). It has also become a fashion to stress sounds unnecessarily with some people and 'namaskar' is pronounced as 'namaskar'. People should also note the way t(?) d (3) etc., are pronounced and try to pronounce 's' (4) also accordingly and they will be able to pronounce the sounds correctly then. When pronouncing Sanskrit words, they should also know where to give a pause or where to stop. Publishers, (editors) also should know where to hyphenate compound words. For example, the line "Bhaktamarapranatamaulimaniprabhanam" is a compound word. Since people may find it difficult to read such a long compound and may not have knowledge of Sanskrit to split it by themselves, editors may do well to present the line as "Bhaktamara-pranata-maulimani-prabhanam". But they should not present it as "Bhakta-maraprana-tamau-limaniprabhanam". It may not be possible to discuss all these problems and the ways to reddress them, in a short introductory compass as this. But it is necessary to remain careful and alert while pronouncing the stotra-mantra. (It is better to practise the recitation before commencing the recitation and chanting). The boundless grace of our Rev. preceptor alone made us to be punctilious in pronounciation. He was very particular that we must pronounce not only the Religious Scriptures, Sanskrit and Prakrit properly, but also modern spoken tongues like Gujarati. It is better to remember the rule of our sastras "vanjana-attha-tadubhaye" (sabda and meaning both together). It means the wrong pronunciation of vowels and consonants or wrong understanding or both phonetic and semantic errors come under the fault called transgression of knowledge, Aradhana Darshan 2010_04

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which is responsible for jnanavaraniya karma" (knowledge-obscuring-actions), a binding one at that. The importance given by the scholars of English language to correct spelling is not found among the people of Indian languages. Jain Sangha is an ideal institution. It is very important to inculcate and protect the interest and respect in the general public in the sphere of knowledge. Thus the aspirants must not only be devoted but also be alert too to all aspects of worship. They must have full faith and confidence and must have "moksa", as their ultimate aim. By performing worship according to the rules laid down in scriptures, let them make the present life happier and try to achieve the aims of life (purusarthasl too. The discussion on The Bhaktamara Stotra has got stretched a little longer. A question may now arise. Will it be possible to witness the magical powers of The Bhaktamara in the present world, even if one were to follow the rules strictly and do the worship accordingly ? Can we get the fruits narrated in the works on Bhaktamara worship? The answer is an emphatic affirmation only. It is the power of The Bhaktamara Stotra which has made it enduring and popular so long. But it will be better to discuss it in the introduction to the section on the stories on the power and influence of The Bhaktamara Stotra. Even now many a work is completed or achieved by The Bhaktamara worship. The cause or reason for its success has been discussed in the section "Rahasya Darsan". But one thing is clear - that it is unfailing. RESOLVE AND SUCCESS A mantra is considered secret and must be kept so. Mantra is that which protects the person who chants it. (Man= who chants, tra= protects). This is the etymology of the word "mantra". He who wants to do "manana" (thinking over again and again) must comprehend "manas" (mind) first. Mind is the treasure house of magnificient power. The mind of pure, truthful and discriminate person will be very powerful and also act accordingly. If the power of the word can be compared to a bullet then mind can be considered a revolver. If one feeds good thoughts alone, into mind, it can give such results according to the power of resolve (sankalpa). Everyone gets things according to one's resolution. Hence the worshipper too can get the results from the worship of Bhaktamara according to his resolve. There are practices to sharpen the power of intellect, power of concentration and resolve. As the person who wants to hit a target, develops the power of hitting it correctly, after regular and sincere practice so also the power of resolve too devlops by regular practice and he will be able to achieve his aim. Two sections of Sri Jayaviyaraya Sutra are familiar to people. They are Sri Prarthana Sutra and Sri Pranidhana Sutra. When does a prayer become fruitful ? This is understood easily by him, who understands the word 'pranidhan'. The unimaginable power of mind would not have been revealed till such time, it is not realised. It will not be impossible to make a resolve to those who understand 'pranidhan'. This is not the place to discuss the ways to realise the power of mind but we want to quote this small couplet only. "If one were to take the herb of the name of the Lord with true and total belief and confidence, disease and sorrow will not come to him and crises will dissipate". The very prayer of The Bhaktamara Stotra starts with 'sankalpa siddhi' (making a resolute resolve). That gives the power of sankalpa (resolve) to us too. Mind is matter and energy too. Energy definitely transforms itself. If one were to remain for sometime thinking over something without interrupting it by any other thought, the 'sankalpa' cannot but become siddha. Lack of faith in the worshipped, doubts as to the result of worship, and interruption of resolve by other thoughts destroy the resolve. Hence, he who wants 'sankalpa-siddhi - realisation of the 'sankalpas' must follow the above mentioned points and practise the method of worship strictly and he can realise his resolve surely. Normally the powers bloom in due course and in order only. So the aspirant can see the blooming of his person accordingly. He must be a proper receptacle for it. When the aspirant becomes curious, and entertains a "If Aradhana Darshan 379) 2010_04

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tendency to exhibit, his power of resolve gets obstructed, and in course of time, entire power of such person may be lost. If one were to maintain the proper rules, course of conduct, Bhaktamara will confer on him the power to bless and curse. He who wants to develop his power of resolve must necessarily do the worship of Bhaktamara. But they must do well to bear in mind, that this birth is to make our soul one with 'paramatman', and he must not give scope for the passions to land in the soul and obstruct its path. He must not have confusion in his worship, i.e., when a person is doing a particular worship other mantras or stotras too may attract him. It is called confusion/distraction. Such people change their worship too often, and simultaneously practise many mantras/ stotras. it makes them vascillate and the power of resolve is lost. Though one may memorise any number of stotras yet must strictly confine to one stotra/mantra when he wants to do 'aradhana-sadhana-practice'. Instead of discussing which stotra/mantra is powerful, they can try to analyse and know that stotra/ mantra which naturally attracts them and find a natural liking in it. Many stotras follow different methods. Let them not compare their relative merits and come to a conclusion. It is said in scriptures that many souls have become 'Siddhas' just by 'samayikas' alone. It is not the goal, but the way to it. And not so much the way that counts, but a resolve to reach the destination. The worshipper of Bhaktamara will definitely get 'preyas (mundane benefits)' and 'sreyas (spiritual benefits)'. The Bhaktamara Stotra can give us the results of the mantra vidya i.e. it can ward off evils, can give mundane benefits (santika-paustika), attract others (vasikarana), stupefy others (stambhana), and remove all fears (sarvabhayahara), remove all evil spirits (uccatana), remove (marana) enemies too. But people must have 'moksa' as their main aim and goal. The Bhaktamara aradhana must be made use of to achieve i) (vasikarana) - to attract equanimity; ii) (stambhana) - to stupefy faults and asravas; iii) (uccatana) - to remove (marana) - and slay bad 'samskaras'; (santika) - for peace of universe and soul (paustika) - and to nourish disinterestedness and dispassionateness. vi) (sarvabhayahara) - to remove the fear of samsara (cycle of birth and death) Thus one must try to achieve the six powers spiritually. We should not allow 'mana' (egoism) to touch us and must reach the 'tunga' (peak) and become real MANATUNGA. iv) Salutation to the ARIHANTAS (the Annihilators of the enemies i.e., passions) Salutation to the SIDDHAS (beatified Achievers of the Good) Salutation to the ACARYAS (accomplished Masters legislating the rules of our conduct) Salutation to the UPADHYAYAS (Teachers imparting lessons on the Siddhantas) Salutation to the SADHUS (the Saints of every region and clime who live, move and have their being for the good of others) This five-fold Salutation purging out all sins is the noblest of all propitious utterances and the choicest of all blessings and benedictions. -- Navakara Mahamantra w 380 Aradhana Darshan 2010_04 WAT For Private & Personal use only

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| vividha phoToM ke lAbhArthI / pU. dAdAgurudeva labdhisUrIzvarajI ma.sA. * zrImatI maMjulAbena jayaMtilAla jhaverI parivAra-muMbaI (dholerA). suputra : ketana putravadhU : raju putrI : bhadrIkA, cetanA zrI padmAvatI devI. * zrImatI kuMdanabena ratIlAla kApaDIyA parivAra-madrAsa (lakhatara) pU.sA.varyA sarvodayAzrIjI ma.sA.nI upakAranI smRtimAM suputro : praviNa, anila, rAjendra, jayeza, bakula putravadhU : reNukA, uSA, pArUla, mInA, bhAvanA keTI pU. muddeva visUrIzvarajI ma.rA. * zrImatI suzIlAbena pannAlAlajI saMghavI parivAra-cainnapaTTanam zrI siddhAcala cha'rIpAlita saMghayAtrA kI anumodanArtha pU. vaDIla pAvatIbena kevalacaMda borA kI smRtyarthe pannAlAlajI, suzIlAbena, zAMtilAla, sumatilAla, vimalacaMda, pavana, AkAza, nikhila, rAjakumArI, maMjulA, Arati zrI vasaMndclou zrImatI sAyaradevI jIvaNacaMdajI samadaDIyA parivAramadrAsa (nAgora) suputra : sajjanacaMda, nyAlacaMda, hemacaMda pU.A.deva rAjayazasUrIzvarajI ma.sA. zrImatI jyotsanAbena navInacaMdra dozI parivAra-surata (kapaDavaMja) pU. mAtuzrI subhadrAbena jinadAsa zAhanI mRtyarthe suputrI : jyotsanAbena navInacaMdra dozI (surata) suputra : anila jinadAsa zAha-muMbaI (surata) zrI bhojarAja kA darabAra * zrImatI zAMtithI krIyaMtranI samarIyA parivAra-madrAsa (nAra) suputrI : anitA, saMgItA, vaMdanA, khuzvu, jijJAzA na rema pU. sAdhubhagavaMto zrI navakAra maMtra * zrImatI hasumatIbena prANalAla mahetA parivAra-beMgalora (abhAI) LI zrImatI saubhAgyadevI phatehacaMdajI gAMdhI parivAra pU. mAtuzrI hasumatIbena, pU. pitAzrI prANalAla mahetAnI dharma ArAdhanAthe | banArasa-muMbaI suputro : harIza, yogeza putravadhU : divyA, kavitA pautra: viraja, nikhIla pautrI : komala, pAyela pU sAdhvIjI ma.sA. zrImatI nalInIbena jayaMtilAla kuvADIyA parivAra-vAlakezvara-surendranagara suputra: mukeza putravadhU : kAjala pautra: muniSa, nemiza putrI : mItA zrI laghu bhaktAmara paTa zrImatI praviNAbena hiMmatalAla mahetA parivAra-muMbai hiMmatalAla popaTalAla mahetAnI mRtyarthe suputra : rameza, kumAra, dileza putrI : jyotsanA-muMbai (vaDodarA) zrI AdIzvara prabhu * kumArI devAMgI, kumArI rAdhikA-muMbaI (amadAvAda) zrI subhadrAbena narottamadAsa zAha suputra: darzana putravadhU : mInA pautrI : devAMgI, rAdhikA zrI viSaya pratApa zrImatI zAMtAdevI tejapAlajI paMDyA-beMgalora-mAdhavanagara-sAdaDI pU. mAtuzrI zAMtAdevI tejapAlajI paMDyA kI akhaMDa (108) AyaMbila kI anumodanArthe suputra : milana * suputrI : dipA, varSA pU. mAnatuMgasUrIzvarajI ma.sA. zrImatI nirmaLAbena bhUpatarAya dozI parivAra-mATuMgA (muMbaI) suputro : maheza, janaka putravadhU : dakSA, chAyA pautra H hirena, pArasa pautrI : dIzItA, mAnasI putrI : dAminI, jayazrI, jyotsanA 26 vI mAthA bhaMga baodha: zrImatI zAMtAdevI tejapAlajI paMDyA beMgalora-mAdhavanagara-sAdaDI pU. AcAryadeva rAjayazasUrIzvarajI ma.sA. kI zubha nizrA meM zrI labdhi pArzvadhAma meM prathama upadhAna kI smRti meM suputra : milana * suputrI : dipA, varSA zrI cakrezvarI devI zrImatI zephAlIbena motIcaMda jhaverI parivAra-muMbaI (surata) rAjIva, smRti, AranA sonAlI, suketu, pUjA zrI pratatAmara rAdhaoll Id zrImatI vasaMtAdevI rIkhabacaMdajI gAMdhI parivAra suputra : anaMta, nItina haidrAbAda 2010_04

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| hArdika anumodanA Si-mAthA-vaMga-2 . : pU. munirALa nayiza vi.ma.sA. * che. : mahAtapasvIghu.sA.gItAddhAzrIgI ma.sA. zrImatI kamalAbena caMpAlAla dozI parivAra-muMbaI (pratApagar3ha) suputra : pUraNabhAI, surezabhAI, navInabhAI, vimalabhAI patravadhu : maMz2alAbena, puSpAbena, sazIlAbena. sarojabena E3%81%Dilia BhkonI phI citra-gAthA-yaMtra-9 zrImatI vimaLAbena pUnamacaMda dozI parivAra-muMbaI zrImAna pUnamacaMda viThThaladAsa parivAra-dahIsara-muMbaI suputra : jItendra, zarada, harSada putravadhu : AzA, bhAratI, madhu pautra : hemala, kRNAla pautrI : rAjula, jinala, kIjala-muMbaI riNa-mAthA-vaMga-2 zrImAn popaTalAla bAbulAlajI jaina parivAra-madrAsa dina-gAthA-vaMga-10 * zrImAn saMpattarAjajI kAMTeDa parivAra-haidrAbAda diga-mAthA-vaMga-3 zrImatI rUkSmaNIbAI mizrImalajI koThArI parivAra-beMgalora suputra : manorathamala, jayaMtilAla, sajjanarAja putravadhU : vasaMtAbAI, vasaMtAbAI, saMtoSabAI pautra : lalita, dhIraja, dipaka, dilipa triI revA, Dha, varSA, gaMganAM citra-gAgA-yaMtra-11 * zrImAna nagInadAsa vIracaMda pArekha parivAra-muMbai ha : mahAsukhabhAI-TImANAvALA-muMbaI citra-gAthA-caMtra-4 che : pU. mahAtapasvI sA. gItapadmAzrIjI ma. sA. zrImatI zephAlIbena hemaMtabhAI jhaverI parivAra-muMbaI suputra : aniketa, akSaya citra-gAthA-yaMtra-12 * zrI hIrAlAla varajIvanadAsa zAha parivAra-muMbaI zrImatI nirmaLAbena hIrAlAla zAha suputra : pareza, sudhIra putravadhU ? pritI pautra : mehula pautrI : kavitA |citra-gAthA-yaMtra-5 citra-gAthA-caitra-13 . : pU. munirAja naMdIyazavijayajI ma.sA. zrI kIrtibhAI phakIracaMda zAha parivAra-muMbaI (khaMbhAta) zrImatI hIrAbena caMdulAla hekakaDa parivAra-junA DIsA (madrAsa) pU. pitAzrI phakIracaMdabhAInA bhaktAmara mahApUjananI smRtimAM suputra : ramaNika, narendra, prakAza putravadhU subhadrA, puSpA, zailajA putravadhU : haMsAbena kIrtikumAra pautravadhUH saMgItAbena milanakumAra || patra : saMjaya, sureza, amiSa, samIra, kalpeza, jaya, jainita, nila, rici0 pautravadhU : maniSA, tRpti, rinka, pritI suputrI : ramilA, kalpanA | prapautra : saurabha prapautrI : kriSnA citra-gAthA-yaMtra-6 ku. mAdhavInI jJAnArAdhanArthe zrImatI kasturIbena dhanajIbhAI sAvalA parivAra-haidrAbAda zrImatI kasturIbena dhanajIbhAI lakhamazIbhAI sAvalA-haidrAbAda suputrI : mAdhavI '0 citra-gAthA-caMtra-14 zrImatI kAzmIrAbena ravindrabhAI kApaDIyA parivAra-muMbaI (khaMbhAta) | pU. mAtuzrI kAMtAbena bAbulAla zAhanI mRtyarthe suputra : ravindra, prakAza putravadhU H kAzmIrA pautra : puraba, vipula A FEWvhiwali. Ika dizA ja citra-gAthA-yaMtra-. zrI mukezakumAra bI. zAha parivAra-madrAsa suputra: vipula, rAhula diga-thA-vaMga-7 zrImAn sainikarAjajI chAjeDa parivAra-sikaMdrAbAda ci. saMjaya chAjeDa tathA praviNA ke lagna ke upalakSa meM uttamAbAI, sainikarAja chAjeDa parivAra-sikaMdrAbAda ka kakahi/id.ala Ni {tzii citra-gAthA-caMtra-8 dina-gAthA-vaMka-16 zrImatI zAMtAbena caMpakalAla zAha parivAra-muMbaI zrImatI pAnIbAI hastImalajI koThArI parivAra-yelahaMkA-beMgalora zrImatI zAMtAbena caMpakalAla zAha parivAra (sihora) muMbaI suputra : prakAza * putravadhU : saMtoSa suputra : caMdrakAMta, rasikalAla, hasamukhabhAI, surezabhAI, ajayabhAIIL. pautra : navInakumAra* pautrI : vanitA, bindu 2010_04

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hArdio 3gonA i citra-gAthA-caMtra-17 * zrImatI mInAbena siddhArthabhAI zAha parivAra-amadAvAda pU.sA. sarvodayAzrIjI ma.sA.nA upakAranI mRtyarthe suputra: jineza citra-gAthA-caMtra-25 * zrI vikrama eklava-haidrAbAda (sihora) sva. raMbhAbena bAvacaMdabhAI zAhanI mRtyarthe suputro : dalIcaMda, hIrAbhAI patra : jItendra, janaka, jagata, nitina, parimala, bharata, jagadIpa pautrI : maniSA Adi parivAra citra-gAthA-yaMtra-18 zrI nAnakacaMda motIcaMda zAha parivAra-muMbaI (pATaNa) zrImatI kAMtAbena nAnakacaMda zAha suputra mahendra, vipula, jayeza putravadhU ramilA, rITA, hinA putrI : premilA, suzIlA, paMkaja, mItA, hinA, pritI patroH taraMga, pratika, takSila, nehaja potrI : henArI, hArvI [Si-gAthAvaMga-26 zrImatI jIvanabAI ratanasiMhajI muNota parivAracArakamAna hidAbAda) suputra : rAbetra, nojha, surendra, viratra, diga-mAthA-vaMga-26. zrI bI.je. padmarAjana jvelarsa parivAra AdonI zrI padmAnanA, pArzvanAtha, anaMtakumAra, vRSabhakumAra sulocanA, kavitA, sumana, gItA, padmalatA parivAra-AdonI citra-gAthA-yaMtra-28 zrImatI saralAbena kizorIlAla zAha parivAra-durga suputra : dharmeza, jayeza, prIteza citra-gAvA-vaMtra-20 zrImatI vinodInIbena hemaMtalAla mahetA parivAra-kalakatA zrImatI vinodInIbena hemaMtalAla chaganalAla mahetA parivAra putra kamaleza putravadhUH IlA pautra : kRNAla, vizAla [vijha-gAthA-vaMga-28 zrImatI zAMtAdevI jJAnacaMdajI chAjeDa parivAra-sikaMdrAbAda pU. mAtuzrI aMchIbAI rUpacaMdajI chAjeDa parivAra suputra jJAnacaMdajI * putravadhU :zAMtAdevI vitraH surendra, nojha, mahendra * pautrIH sanA, nizitA prapautra : aNamola [viSa-mAthA-vaMga-21 zrI rAjasthAna kaTalarI mArTa-phIlakhAnA-haidrAbAda pU. mAtuzrI sukIbena devIrAmajI suputra : bAbulAla, DuMgaramala pautra : rAjakumAra, vikrama, mahAvIra citra-gAthA-yaMtra-29 * zrImatI madhubena ramaNIkalAla kApaDIyA-vaidrAbAda zrImatI najarabena tArAcaMdajI coraDIyA-sikaMdrAbAda vijha-1thA-vaMga-22 zrI sI.bI. jaina parivAra-madrAsa pU. mAtuzrI jIvAbena aMbAcaMdajI-madrAsa (sAMcora) suputra : khAnamalajI, cunIlAlajI, bAbulAlajI, tArAcaMdajI, samarathamalajI citra-gAthA-caMtra-30 * zrImatI kalpanAbena atulakumAra lAThIyA parivAra-amerikA * ci. hirala tathA ci. amaranA jJAnavRddhi nimitte sau. maMjulA sUryakAMta zAha tathA a.sau. kalpanA atulakumAra lAThIyA taraphathI |citra-gAthA-caMtra-23 zrImatI puSpAbena pUnamacaMdajI zAha parivAra-mATuMgA-muMbaI suputra : jayendra, bharata pautra : saumya ki-mAthA-vaMga-3 zrImatI nabalabena milApacaMdajI jaina parivAra-dillI (bhaMDAra) suputra : azoka, nagIna putravadhU : sumana, jyoti pautra : aMsumAna* pautrI : surabhI, hirala dina-gAthA-vaMga-ra4 zrImatI rohiNIdevI gumAnamalajI jaina parivAraphIlakhAnA (haidrAbAda) zrImatI rohiNIdevI gumAnamalajI jaina kI dharmabhAvanArthe suputra gautama, jagadIza, mahAvIra 'citra-gAthA-vaeNtra-32 pU. gurudeva vikrama sU.ma.sA.nI nizrAmAM zAMtinagaranA prathama bhakatAmara mahApUjananA lAbhArthI : zrImatI zubhadrAbena naTavaralAla zAha parivAra-amadAvAda 2010_04

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citra-gAthA-yaMtra-33 zrI kiraNabhAI (maisura pepara korporezana) sikaMdrAbAda zrI cunIlAla popaTalAla zAha, zrI jhAlAla popaTalAla zAha zrI devazIvAla popaTalAlanA mRtyarthe zrI maisura pepara korporezana |vitra-mAthA-yaMtra-34 zrImatI kasturIbena bAbulAlajI rAThoDa parivAra-madrAsa suputra : nati, vidyuta * putravadhU : kaLA, sapanA pautra : mAveza * pautrI : macA (rAna-hAtaMtrI) pU. sA. vijJaptiyazA zrI, videhayazA zrI kI anumodanArthe citra-gAthA-yaMtra-35 A zrImatI jotibena rasikalAla saMghavI parivAra-sikaMdrAbAda putra : nirmala, kenana pautra : AkAza (soraThAMdhI) kriimee vlupnnaa citra-mAthA-yaMtra-3, zrImatI caMpAdevI maMbaralAlajI nATaya parivAra - (dAbAda) sva. bherulAlajI nAhaTA kI smRti meM suputra : bhaMvaralAlajI * putravadhU : caMpA pautra : pravina, rAneza, suzIla * pautrI : vinitA parapautrI : lakSikA, dikSikA tri-mAthA-yaMtra-rUpa zA. ivaravaMdanI kezarImalajI eNDa kuM. AdonI zA. narendrakumAra kezarImalajI suputra hiteSa nizva (rAjasthAna pIMDavADA) . citra-gAthA-yaMtra-38 zrImatI praviNAbena himatalAla mahetA parivAra-vaDodarA zrI himatalAla popaTalAla mahetAnI smRtyarthe zrImatI praviNAbena himatalAla mahetA suputra : rameza, kumAra, dileza - putrI : jyotsanA (muMbaI) vaDodarA tri-mAthA-yaMtra-39 zrImatI gamanIbAI kasturajI osavAla parivAra (sivANA ) suputra : mAMgIlAla, ramezakumAra, praviNakumAra, prakAzakumAra pItra pramoda, jayaMti abhinaMdana parivAra : pAna-ga-maka citra-gAthA-yaMtra-40 zrImatI zIlAbena prakAzabhAI zAha parivAra-muMbaI zIlAbenanI zkAryo suputrI : nitA, avani prakAzabhAI ta _2010_04 citra-gAthA-yaMtra-41 zrImatI bhAvanAbena dinezabhAI bheza parivAranoda bAda pU. deva rAjayazasUrIzvarajI ma.sA.nI nizrAmAM gRhamaMdiranuM khanananuhUrta, bhUmi pUjananI smRtyarthe suputra : harSa - suputrI : harSA citra-gAthA-yaMtra-42 * zrI kusumacaMdra cunIlAla jhaverI parivAra-muMbaI (surata) zrI jIvaNacaMdra cunIbhAI jhaverInA dharma ArAdhanArthe zrI sumacaMdra cunIlAla jhaverI parivAra-muMbaI citra-gAthA-yaMtra-43 zrImatI kokilAbena jayaMtilAla mahetA parivAra-haidrAbAda suputra : rAjubhAI, dipakabhAI - putravadhU : vaMdanA, AzA putrI : jayazrI pautra : hArdika, nizA, kalpitA citra-mAthA-yaMtra-44 zrImatI durgAdevI kezarIcaMdajI bhaMDArI parivAra- haidrAbAda suputra : mAMgIlAlajI, surendrakumAra patra - vana, dharma (m) hLAya pariziSTa- 1 zrI phulacaMdajI jasarAjajI gArdiyA zrI zAMtilAlajI, sajjanarAjajI, caMdraprakAza, DaoN. savaMtInI, mahAvIuDaLI, zacaMdra, dharmendrajI, mahendrajI parivAra beMglora - pAlI pariziSTa-2 zrI jatinakumAra praviNabhAI mahetA parivAramAsa zrImatI atikArbana pravilabhAI mahetA parivAra suputra : jatIna suputrI : pinka, prIti, zrInA pariziSTa-3 zrImatI jayAbena jIvaNalAla mahetA parivAra-amadAvAda pU. mAtRzrI jayAbenanA dhArAdhanArthe suputra H ketana - putravadhu : mitA pautra : dhanya pautrI : palaka pariziSTa-4 A zrImAnuM manaharalAla esa. pArekha parivAra beMgalora zrImatI pannAbena manaharalAla pArekha parivAra jAgRtinI mUrve suputra H ghanazyAma, amita putrI : vaMdanA

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... zrI bhaktAmara stotra... bhaktAmara-praNata-mauli-maNi-prabhANA mudyotakaM dalita-pApa-tamo-bitAnam / samyak-praNamya jinapAda-yugaM yugAdA bAlambanaM bhavajale patatAM janAnAm // 1 // yaH saMstutaH sakala-bAGmaya-tattvabodhA dubhUta-buddhi-paTubhiH suraloka-nAthaiH / stotra-jagat-tritaya-cittahare-rudAraiH stoSye kilAhamapi taM prathama jinendram // 2 // buddhyA vinA'pi vibudhArcita-pAdapITa ! stotuM samayata-mati-bigata-trapo'ham / vAlaM vihAya jala-saMsthita-mindu-bimba manyaH ka icchati janaH sahasA grahItum // 3 // vaktuM guNAn guNa-samudra ! zazAGka-kAntAn kaste kSamaH suraguru-pratimo'pi buddhyA / kalpAnta-kAla-pavanodata-nakracakra ko vA tarItu-mala-mambu-nidhi bhujAbhyAm // 4 // so'haM tathApi tava bhakti-vazAnmunIza ! kartuM stavaM vigata-zakti-rapi prvRttH| prItyA''tma-vIrya-mavicArya mRgo mRgendra nAbhyeti ki nizizoH paripAlanArtham // 5 // alpazrutaM zrutavatAM parihAsa-dhAma tvadbhaktireva mukharIkurute balAnmAm / yatkokilaH kila maghau madhuraM viroti tacAru-cUta-kalikA-nikareka-hetuH // 6 // tvatsaMstavena bhava-santati-sannivaddhaM pApaM kSaNAkSaya-mupaiti zarIra-bhAjAm / AkrAnta-loka-mali-nIla-mazeSamAzu sUryAzu-bhinnamiva zArvara-mandhakAram // 7 // matveti nAtha ! taba saMstavanaM mayeda ___mArabhyate tanudhiyA'pi tava prabhAvAt / ceto hariSyati satAM nalinI-daleSu muktAphala-dyuti-mupaiti nanUda-binduH // 8 // AstAM tava stavana-masta-samasta-doSaM tvat saMkavA'pi jagatAM duritAni hnti| dUre sahasa-kiraNaH kurute prabhava padmAkareSu jalajAni vikAsamAdhi // 9 // nAtyadbhutaM bhuvana-bhUSaNa ! bhUta-nAtha ! bhUte-guNe-bhuvi bhvnt-mbhissttuvntH| tulyA bhavanti bhavato nanu tena kiM vA bhUtyAzritaM ya iha nAtmasamaM karoti // 10 // dRSTvA bhavanta-manimeSa-vilokanIyaM nAnyatra toSa-mupayAti janasya ckssuH| pItvA payaH zazikara-yuti-dugdhasindhoH kSAraM jalaM jalanidhe rasituM ka icchet // 11 // yaiH zAnta-rAga-rucibhiH paramANubhistvaM nirmApita-tribhuvanaika-lalAmabhUta ! / tAvanta eva khalu te'pyaNavaH pRthivyAM ___yatte samAna-maparaM nahi rUpamasti // 12 // vaktraM kva te sura-naroraga-netrahAri niHzeSa-nirjita-jagata-tritayo-pamAnam / bimbaM kalaGka-malinaM kva nizAkarasya yadvAsare bhavati pANDu-palAza-kalpam // 13 // sampUrNa-maNDala-zazAGka-kalA-kalApa zubhrA-guNA-tribhuvanaM tava laGghayanti / ye saMzritA-khijagadIzvara-nAthamekaM kastAna-nivArayati saJcarato yatheSTam // 14 // citraM kimatra yadi te tridazAGganAbhi nItaM manAgapi mano na vikAra-mArgam / kalpAnta-kAla-marutA calitAcalena kiM mandarAdi-zikharaM calitaM kadAcit ? // 15 // 2010_04 nighUmavarti-rapavarjita-tailapUraH kRtsnaM jagattrayamidaM prkttiikrossi| gamyo na jAtu marutAM calitA-calAnAM / dIpo'parastvamasi nAva ! jagatprakAzaH // 16 // nAstaM kadAci-dupayAsi na rAhugamyaH ___ spaSTIkaroSi sahasA yugapajU-jaganti / nAmbhodharo-dara-niruddha-mahA-prabhAvaH sUryAtizAyi-mahimA'si munIndra ! loke / / 17 / / nityodayaM dalita-moha-mahAndhakAra gamyaM na rAhu-badanasya na vAridAnAm / vibhrAjate taba mukhAbja-manalpa-kAnti vidyotayaj-jagada-pUrva-zazAGka-bimbam // 18 // kiM zarvarISu zazinA-uhi vivasvatA bA - yuSmana-mukhendu-daliteSu tapassu nAtha ! / niSpanna-zAli-bana-zAlini jIva-loke kArya kiyaj-jaladhara-rjalabhAra-nauH // 19 // jJAnaM yathA tvayi vibhAti kRtA'vakAza naivaM tavA hariharAdiSu naaykessu| tejaH sphuranmaNiSu yAti yathA mahattvaM naivaM tu kAca-zakale kiraNA''-kule'pi // 20 // manye baraM hariharAdaya eva dRSTA dRSTeSu yeSu hRdayaM tvayi toSameti / ki bIkSitena bhavatA bhuvi yena nAnyaH kazcinmano harati nAba! bhavAntare'pi // 21 // strINAM zatAni zatazo janayanti putrAn nAnyA sutaM tvadupamaM jananI prasUtA / sarvA dizo dadhati bhAni sahasrarazmi prAcyeva digjanayati sphuradaMzujAlam / / 22 / / tyA-mAmananti munayaH paramaM pumAMsa mAditya-varNa-mamalaM tamasaH parastAt / tvAmeva samyagupalabhya jayanti mRtyu nAnyaH zivaH zivapadasya munIndra! panthAH // 23 // tvA-mavyayaM vibhu-macintya-masaGkhya-mAyaM brahmANa-mIzvara-mananta-manaGgaketum / yogIzvaraM viditayoga-maneka-mekaM ___jJAna-svarUpa-mamalaM pravadanti santaH // 24 // buddha-stvameva vibudhArcita-buddhi-bodhAt tvaM zaGkaro'si bhuvana-vaya-zaGkara-tvAt / dhAtA'si dhIra! zivamArga-vidhe-vidhAnAt vyaktaM tvameva bhagavan ! puruSottamo'si // 25 // tubhyaM nama-stribhuvanA''rtiharAya nAtha ! tubhyaM namaH kSiti-talA'mala-bhUSaNAya / tubhyaM nama-strijagataH paramezvarAya tubhyaM namo jina! bhavodadhi-zoSaNAya // 26 // ko vismayo'tra yadi nAma-guNa-razeSaiH tvaM saMzrito niravakAzatayA munIza !! doSai-rupAtta-vividhAzraya-jAtagaH svaprAntare'pi na kadAcida-pIkSito'si // 27 // ucca-razoka-taru-saMzrita-munmayUkha mAbhAti rUpa-mamalaM bhavato nitAntam / spaSTollasat-kiraNa-masta-tamo-bitAnaM bimbaM rakhe-riva payodhara-pArzvavarti // 28 // siMhAsane maNi-mayUkha-zikhA-vicitre vibhrAjate tava vapuH kanakAvadAtam / vimbaM viyad-vilasa-daMzu-latA-vitAnaM tuDgodayAdri-zirasIva sahasrarazmeH // 29 // kundA-vadAta-cala-cAmara-cAru-zobhaM vibhrAjate taba vapuH kaladhauta-kAntam / uyac-chazAhu-zuci-nirjhara-vAri-dhAra muccai-staTaM sura-gire-riva zAta-kaumbham // 30 // chatra-trayaM taba vibhAti zazAGka-kAnta __ mucaiH svitaM sthagita-bhAnukara-pratApam / muktAphala-prakara-jAla-vivRddha-zobhaM prakhyApayat-trijagataH paramezvaratvam // 31 // unidra-hema-nava-paGkaja-puja-kAnti pryullsn-nkh-myuukh-shikhaa-bhiraamii| pAdau padAni tava yatra jinendra ! dhattaH padyAni tatra vibudhAH parikalpayanti // 32 // itthaM yathA taba vibhUti-rabhUj-jinendra ! dharmopadezana-vidhI na tathA parasya / yAdRk prabhA dinakRtaH prahatAndhakArA tAdRk kuto graha-gaNasya vikAzino'pi // 33 // thyotan-madAbila-bilola-kapola-mUla matta-bhramad-bhramaranAda-vivRddha-kopam / airAvatAbhamibha-muddhata-mApatantaM dRSTyA bhayaM bhavati no bhavadA-zritAnAm // 34 // bhinnebha-kumbha-galadujjvala-zoNitAkta muktAphala-prakara-bhUSita-bhUmibhAgaH / baddhakramaH kramagataM hariNAdhipo'pi nAkAmati kramayugAcala-saMzritaM te // 35 // kalpAnta-kAla-pavanoddhata-vahikalpaM dAvAnala calita-mujvala-mutsphuliGgam / vizvaM jighatsumiva sammukha-mApatantaM tvanAma-kIrtana-jalaM zamayatya-zeSam // 36 // raktakSaNaM samada-kokila-kaNThanIlaM krodhoddhataM phaNina-mutphaNa-mApatantam / AkrAmati kramayugena nirasta-zaGka stvan-nAma-nAgadamanI hadi yasya puMsaH // 37 // balga-turaGga-gaja-garjita-bhIma-nAdaM AjI balaM balabatA-mapi bhUpatInAm / udyad-divAkara-mayUkha-zikhA-paviddhaM tvat-kIrtanA-ttama ivAzu bhidA-mupaiti // 38 // kuntAna-bhinna-gaja-zoNita-vArivAha vegAvatAra-taraNA'tura-yodha-bhIme / yuddhe jayaM vijita-durjaya-jeya-pakSAs tvatpAda-paGkaja-banA-zrayiNo labhante // 39 // ambhonidhau kSubhita-bhISaNa-nakacakra pATIna-pITha-bhaya-dolbaNa-bADavAgnau / ragattaraGga-zikhara-sthita-yAnapAtrA svAsaM vihAya bhavataH smaraNAd vrajanti // 40 // udbhUta-bhISaNa-jalodara-bhArabhugnAH zocyA dazA-mupagatA dhyuta-jIvitAzAH / tvatpAda-paGkaja-rajo'mRta-digdhadehA mA bhavanti makara-dhvaja-tulya-rUpAH // 41 // ApAda-kaNTha-muru-zRGgala-veSTitAGgA gADhaM bRhan-nigaDa-koTi-nighRSTa-jaDDAH / tvannAma-mantra-manizaM manujAH smarantaH sadyaH svayaM vigata-bandha-bhayA bhavanti // 42 // matta-dipendra-mRgarAja-dabAnalA-hi saGkAma-vAridhi-mahodara-bandhanottham / tasyAzu nAza-mupavAti bhayaM bhiyeva yastAvakaM stavamimaM matimAnadhIte // 43 // stotra-straja tava jinendra ! guNa-nivaddhA bhaktyA mayA rucira-varNa-vicitra-puSpAm / dhatte jano ya iha kaNThagatA-majasraM taM mAnatuGga-mavazA samupaiti lakSmIH // 44 //

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TALE sarva prathama bhaktAmara' zrI banArasa tIrtha _2010_04 tIrtha bharUca 66 jina zAsana ga labdhi-vikrama a jirNoddhAraka gu rAjayazasUrIzvara zrI solAroDa tIrtha Private elems, zrI bharUca tIrtha zrI uvasaggaharaM tIrtha

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nA karavA mAM gane rAja suNayA, mIrasa ko pAyA, ruvara pyArA, haiyANArA...? A.deva mAna ane mananI ( (6) ) hara (Agari ma.sA. rAjayazasUrI, * bharUca tIrtha hakka pa.pU.A. tIrthoddhAraka , azvarajI ma. sA. zrI kudhAkajI tIrtha zrI goDIjI tIrtha 2010 04 Peel orei mamu annelibrary.org

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pUjya saMpAdakazrInA hadayodagAra.. * vijJAnano vikAsa khUba jhaDapathI thaI rahyo che te vAta svIkArya che. lokonuM bauddhika stara paNa UcuM thatuM gayuM che te svIkAravuM joIe. paNa A sAthe lokonI zraddhA zrI bhaktAmara stotra jevA maMtra-taMtra-yaMtramAM paNa prabaLatAthI vadhI rahI che e paNa eTalI ja satya hakIkata che. che jene jIvamAM zraddhA nathI tene paNa jIvanamAM zraddhA che. maMtra jIvanane saphaLarUpe sAMtvanA pUrU pADatuM mahAna zAstra che. - je jIvanane cAhe che, jene jIvavuM game che te badhA Astika che. paNa AstikatAmAM AvyA bAda dharmanA vividha niyamone mAnavAnI paMcAtamAM paDavuM te karatA nAstika thaIne rahevuM evI vRtti mAnavamAM sahaja pedA thAya che. Ama, bAhya vyavahAromAM potAnI nAstikatAne Acarato mAnava aMtaramAM kaMIkane kaMIka jhaMkhe che. aMtarano khAlIpo ene khuMce che. potAnuM mana mAnyuM, mana gamatuM thaI zake karI zakAya tevI IcchA mATe te satata saMzodhanazIla hoya che. AvI jhaMkhanA mATe paNa maMtra-zakti e mahAna upAya che... mokSa mArgano musApharato maMtranI maulikatAne mAnato ja hoya che ! * bhagavAna mahAvIranA nirvANane (2500) paccIso varSa pUrNa thatAM jina zAsanano udita udita pUjA satkAra thaze, tema | zAstromAM kahevAyuM che... * maMtra-siddhino yuga punaH AvI zake tema che. * zrI bhaktAmara stotra paranI janajIvananI pracaMDa zraddhA ane agAdha AsthAthI prerAIne have vidhivat rIte "zrI bhaktAmara-pITha"nA nirmANanI jarUra che. jyAM paNa A pIThanuM nirmANa thaze... tyAM bhaktivAda, jJAnavAda ane maMtravAdanA anupama rahasyo jhaLahaLI uThaze... o, vItarAgItAnI siddhi sarala ane sahaja banaze... ooo on "jaina jayati zAsanam"no nAda guMjita thaze... ooo PROF. HERMANN JACOBI, Dr. Phil. and Lit. "Among the almost numberless productions of the ecclesiastical muse Manatunga's Bhaktamara Stotra has held during many centuries, the foremost rank by the unanimous consent of the jainas. And it fully deserves its great popularity by its religious pathos and the beauty of the diction... Manatunga writes in the flowery style of classical sanskrit poetry. Besides being a work of devotion, the Bhaktamara stotra has also the character of a prayer for help in the dangers and trials under which men suffer. It is perhaps this particular trait which greatly endeared the Bhaktamara stotra to the heart of the faithful." Nehaj * Mumba a 8736745 / 893372 2010_04