The Jain 1988 07

Author(s): Natubhai Shah
Publisher: UK Jain Samaj Europe
Catalog link: https://jainqq.org/explore/525501/1

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dain Education International 2010 03 1999 Mone THE lif PRATISTHA MAHOTSAVA SOUVENIR ISSUE 20th JULY 1988

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THE Jain Executive Editor Dr Natubhai Shah. Jain Education Intermational 2010_03 Jain Education Interational 2010_03

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PRATISTHA MAHOTSAVA Vir Samvat 2514. Asad Sud 6th, 20th July 1988 Executive Editor: Dr. Natubhai Shah Section Editors: English - Dr. Paul Marett Gujarati - Vinod Kapasi Hindi - Chief H. Bhandari Publicity & Administration Bipinbhai Mehta, Pankaj Vora, Dr Skekhar Chandra Jain, Manubhai Sheth. Advisor: Prof. Ramanlal C Shah, Dr. Kumarpal Desai Publishers JAIN SAMAL EUROPE 69 Rowley Fields Avenue Leicester LE3 2ES (UK) Printed by: AARTUS LITHO LTD 1 North Street Wigston Leicester LEI 8PS Photography by: Central Studio 208 Clarendon Park Road Leicester LE2 3AG Cover photo: Pillars at the Jain Centre, Leicester, Back cover: Part of side elevation of Garbhagriha, Jain Centre, Leicester Jain Education Intermational 2010_03 Jain Education Interational 2010_03 For Private & Persona

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Jain 2010_03 FORWARD The Jain Centre was a Dream. A dream centre for promoting non-violence and The Jain way of life. Pratistha is the fulfilment of this dream. This has been made possible by dedicated workers and generous donations of Jains and friends throughout the world. The completion of the building is the first step towards our goal. It will be the activities associated with this building that will be the real achievement. For Private Personal Use Only

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Forward ji iti iv viii Forward Index Advertiser's Index Editorial Messages Donors Swamivatsaly & Navkarsi Pratistha Mahotsava Programme World Jain Congress Jain Samaj Europe Patrons & Donors xxi xxii XXIV XXix Contents Bhagwan Shree Shantinathji Namo Ari Han Ta Nam Jain Centre The Jain Chaturvidh Sangh Shrimad Rajchandra Temples of India Jain Literature Now-Way-Goal Jainism and the Western World Jain Culture Questions & Answers on Jainism Jain Cosmography Karma Concept of God and the Destiny of Soul in Jainism A Scientific Analysis of Evil Jainism In Western Garb The Value of a Vegetarian Diet - 6 - G \ 6 mahAvIra jaina samAja yuropa jaina senTaramAM prasthApita pratimAo caturvidha saMgha: vartamAnayuga ane ApaNI dRSTi saMgha-gara: vividhatAmAM ekatA hemacaMdrAcArya ane temanI racanAo paradezamAM jaina dharmanI prabhAvanA jainadharmanI sarvavyApakatA jaina dharma: tenI philaphI jaina zAstra bhaMDAro jaina sAmayiko (patra-patrikAo) jaina pratika abhinaMdana gIta pratiSThA kA mahatva haka kI roTI darzana pUjana jaina pratIka saccA sukha paryuSaNa : Atma-zudhdi kA parva 116 117 140 144 145 147 148 152 153 155 Jain Education Interational 2010_03 For Private & Persona

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saMpAdakIya vIra saMvata 2514, aSADha suda 5, budhavAra tA. 20 mI julAi 1988 ne divasa jaina itihAsamAM suvarNa akSare lakhAze. A zubha dine duniyAbharanA judA judA phirakAonA AgevAna jaina bhAi bahenonI hAjarImAM jaina ekatAnA pratIka rUpe thai rahela yUropanA prathama jaina senTaramAM ekaja divase ane ekaja samaye zvetAMbara ane digambara jinabiMbo, adhiSThAyaka deva-devIo, bAhubalIjI tathA gurU gautamanI pratiSThA, sthAnakavAsI upAzrayamAM pATa AropaNa vidhi, zrImad rAjacaMdra jJAnamaMdiramAM zrImadanA citrapaTo tathA mUrti sthApanA thai rahI che. dareka jaina potAnI mAnyatA pramANe bhakita ane kriyAo karI zake tenI jogavAi che. A anekAMtavAdanI bhAvanA che. pariNAme, mAnI na zakAya tevI ekatA-sthAnakavAsI-derAvAsI, zvetAMbara-digaMbara bhAiomAM sarjAi che. AzA rAkhIe chIe A ekatAno dAkhalo vizvabharamAM navakAra maMtranA ArAdhako leze, ane mahAvIra prabhunI vANIne jagatamAM prasarAvavA mATe ane potAnA jIvanamAM utAravAno prayAsa karaze. Aje vizvanI 3 abajanI vastImAM jainonI saMkhyA lagabhaga 80 lAkhathI eka karoDanI vacceja haze. jeno aMsI TakA bhAga bhAratamAM che je zramaNa saMskRti (jainadharma-saMskRti) nI janmabhUmi che. je paMcamahAvrata ane saMyamanA paMthanA pathika che evA jena AcaraNa, vyavahAra buddhizALI ane paisAdAra hovA chatAM temanuM astitva nagaNya banatuM jAya che. prAcIna kALamAM vizvane doravaNI ApanAra jainonI A sthitInA kAraNonA mULamAM temanA sAmpradAyika matabhedo che. sampradAyamAM chinna-bhinna thayA hovAthI divase-divase temanI zakitane hAsa thato jAya che. Aje jarUra che sahune eka chatra nIce bhegA thai bhagavAna mahAvIranI vANIno udghoSa karavAno. ApaNAmAM kriyAone lIdhe matabheda hoi zake . paraMtu, maMgalamaya namaskAra maMtra, vANImAM cAdrAda, mAnyatAmAM anekAMta, AcaraNamAM satya ahiMsA, jIvadayA ane paropakAranAM bhAvo ApaNane ekatAnA sUtramAM bAMdhavAnA mukhya upAyo ane sAdhano che. bhagavAna mahAvIranI karUNA, dayA-kSamAnA ArAdhako zuM AvA matabhedo miTAvI nA zake? tIrthaMkaranA pratIka sAdhu bhagavaMto ApaNane eka thavA mATe preraNAja nahIM, paraMtu Adeza Ape ane samayabaddha kAryakrama ApI sahune eka mahAvIranA saMtAna tarIke saMgaThita kare to ApaNe mahAvIranI vANInA zaMkhanAdathI vizvane guMjAvI zakIe chIe. jo namaskAra maMtrane samajIne jIvanamAM utArIe to badhAja praznono hala thai zake tema che. ApaNA matabhedo najIvI kriyAo athavA mAnyatAne lagatA che. vyavahAra dRSTie ke AtmakalyANa mATe tenA kAI ? nathI.Aje jarUra che evA AcArya ke zrAvakanI ke je ahama EDITORIAL JAINISM AND WORLD PROBLEMS We decided a few days ago that the Gujarati and English Editorials to this souvenir issue of THE JAIN should look (quite independently) at the subject of Jainism and the problems of the modern world. Quite by chance, the very next day I was looking at the books on Jainism in one of the very few libraries in the country which have more Tv 2010_03

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than a handful of books on the subject. (In a big central reference library, or a university library. you usually expect to find half a dozen books on Jainism, perhaps a dozen is you are lucky.) I pulled out one book which had no title on the spine to see what it was about. A faded grey cover had been bound in to serve as the title page: the title was Jainism and World Problems, by C.R.Jain, published in India in 1934. The name of the author is well-known. Chanpat Ray Jain was a barrister by profession. During the 1920s and 30s he published a number of books and he was also noted as a lecturer. He sought to explain religion in twentieth century terms, using the concepts of modern science and psychology. He was convinced that the message of different religions was essentially the same as that of Jainism. Probably his best-known work is the compendious volume, the Key to Knowledge, regarding which the publishers claimed that 'Nothing quite like it has ever been written before'. The work is a wideranging study of many religions and mysteries. Jainism and World Problems is different sort of work. It is a collection of essays and addresses, some of which had been compiled some years before, but which seemed relevant to the author in 1934. Can they have relevance today, 54 years later? In 1984 Stalin was ruling Russia. Hitler had come to power the previous year in Germay. The Communists in China began the Long March which was the first stage in the struggle which was to bring them to power 15 years later. The Japanese had already taken control of Manchuria but their invasion of China proper was still three years off, In India the British Raj seemed still firmly in the ascendancy: the British Empire, on which the sun never sets' was at the height of its glory. Countless widows and orphans still remembered the terrible four years of the Great War which had ended 16 years before. The Great Crash of 1929 had been followed by the Great Depression and people in Europe and those countries which depended on the production of raw _2010_03 ane pUrvAgrahane tyajIne sarve jainone ekatA mATe preraNA Ape ane pote A uttama saMgaThanane vananuM mukhya lakSa banAve. keTalIka vakhate kathanamAM AvuM kahevuM ane lakhavuM saheluM ane rUpALuM lAge. paNa, AcaraNamAM karI batAvavuM agharUM hoya che. huM to mAnu chuM ke badhA sampradAyonuM eka vizALa caturtiyasaMdha- samelana yojavAmA Ave ane nakkI karavAmAM Ave ke jayAM sudhI ekatAnI bhAvanA paripUrNa nA thAya tyAM sudhI dara varSe vArApharatI judA-judA sampradAyomAMthI eka AcArya ane eka zrAvakane samasta jaina samAjanA AcArya ane netA nImavAmAM Ave je jainonAM praznone sarakArI ane sAmAjIka stare raju kare ane jaina dharmanA pracAra mATe yogya pagalAM che. jo sAcI bhAvanAthI A prayatna karavAmAM Ave to azakaya nathI ApaNuM saubhAgya che ke ApaNe bhagavAna mahAvIranI vicAra saraNInA vArasadAra chIe. jainaphilasUphI jagatanA badhA jIvonuM kalyANa icche che. te vyaktisvAtaMtrya, samAjavAda, samAnatA, anekAMtavAda, spAAdamAM mAne che. vizvamaitrI sthApI bhAicAro vadhAravAnI sIkha Ape che. A uttama siddhAMto mATe ahiMsA, satya, asteya, brahmacarya ane aparigrahavAdane jIvanamAM utArIne amala karavAnuM sUcave che. ApaNe saMyamI jIvana jIvavAnuM zIkhIe to bIjAne udAharaNarUpa banI zakIe chIe. bhojananI zuddhanA svIkArI zAkAhArano pracAra ApaNI javAbadArI bane che. aparigrahavAda, saMgrahakhorIthI bacAve che ane cacarya caritramAM dRDhatA lAve che. A uttama caritra-pAlanathIja ApaNe jaina kahevaDAvavAnA adhikArI banIe chIe. mAtra janme jaina hovAthI jaina thaI thavAnuM nathI. uttama saMyamanA dhAraka aneka jainetaro sAcA arthamAM jaina che. ApaNI javAbadArI che ke pote saMyamI banIe ane vizvanA jainetarone mahAvIranI vANI zIkhavIe. prAcInakALamAM bhAratathI bahAra vizvanA aneka dezomAM jainadharmanA asaMkhya anuyAyIo hovAnA purAvA maLe che, je sUcave che ke A jaina saMskRti keTalA vizALa bhUbhAga para phelAyelI hatI. ujavaLa bhUtakALane caritra-pAlana karIneja pharIthI phelAvI zakAze. ApaNe jIvanamAM khUba dhana kamAie chIe ane saMtAnone vArasArUpa ApavAnI icchA dharAvatA hoie chIe. ApaNI bhAvanA to eja hoya che ke ApaNAM saMtAno ArthikarIte sukhI thAya ane jaina AcAra-vicAra dharAve. ApaNo sAco vAraso te ApaNI jaina saMskRti che. jo A vAraso ApavA ane teno phelAvo karavA prayatna nahI karIe to Adhunika yugamAM ApaNAM saMtAno para jainetara saMskRtinI asara thaze. to teno doSa ane javAbadArI ApaNIja haze. sAMskRtika vArasAnI jALavaNI ane vikAsa mATe Arthika sahAya ane samaya ApIne evI vyavasthA ubhI karavI paDaze ke je ApaNAM saMtAnone temanIja bhASAmAM

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materials were suffering alike. Nobody, however, could foresee the cataclysm of the Second World War, only five years off, or the complete upheaval in society which was to follow. 'It is fairly evident to all thoughtful minds that the world of today is all topsy-turvy in almost all essential respects. That is what C. R. Jain wrote in his book published in 1934; could we say that today? 'There is starvation in the midst of plenty... There is the eternal rush for armaments, and political power, the greed for gold and the grabbing of territory...' What is the cause of this? 'The main cause of all this variety of troubles and undesirable conditions is one and only one - our ill-conceived ideals.' The author goes on to explain: it is materialism the conflict of science and religion which creates the problems. But religion is the highest of the sciences. Jainism (and other religion) teaches that man is not only a body, he also has a soul. The soul is indestructible. The effect of the Jain doctrine is to fill the mind with a glad certainty abou the future. Jainism puts the greatest emphasis on ahimsa, usually translated as 'non-violence'. But this is an imperfect translation. Himsa means 'harm'. the prefix 'a-' is a negative. So ahimsa is the very negation of harm, it precludes violence in thought and intention as well as in actual fact. It is applicable to nations as well as to individuals. It is the greatest law: ahimsa paramo dharma. Let us return to the words of C. R. Jain: 'the effect of the adoption of the vow of ahimsa by the world will be the end of unholy rivalries, of the grabbing of other peoples' lands, of unrighteous wars, of mammon worship which is itself the parent of a thousand ills, and of all forms of racial and religious prejudice.' Is the author being too optimistic when he says 'The Jaina culture changes the hearts of men: and it does so on a rational basis, so that the individual himself becomes enthusiastic in being peaceful and good.'? So, Jainism gives hope, it teaches the negation of harm. It teaches nonacquisitiveness too. The fifth of the five great vows of the Jains is to avoid perpetual samajAve ane mahAvIranI vANIne jIvanamAM utAravAnI preraNA Ape. khrIstI pAdarIonI mAphaka vyakitagata samparka sAdhIne jaina saMskRtinuM mUlya samajAve. ApaNAM jinAlayo ane upAzrayomAM dhana vAparavuM jarUrI che enI anumodanA karuM . paraMtu jo ApaNe jaina saMskRtinI jALavaNI karavI haze te evI vyavasthA karavI paDaze ke jethI caritra-vikAsa mATe saMsthAo sthApita thAya athavA je saMsthAo kArya karI rahI che tene Arthika madada karavI paDaze. pUjaya AcArya bhagavaMto, sAdhu-sAdhvIjIo- zrAvaka vargane upadeza ane Adeza Ape ke jethI A saMsthAo pagabhara banI rahe. mAruM namra sUcana che ke ApaNe sahu nakkI karIe ke ApaNI AvakanA amuka TakA dara varSe AvI caritra nirmANa karatI saMsthAone jarUra ApIe, ane sAcA arthamAM Aja the youth 24 92219. videzamAM vasatA amo jaina bhAi-bahenonI ekaja vedanA che ke paMcamahAvratadhArI sAdhu-sAdhvIonAM sAkSAta darzana ane upadezano lAbha maLato nathI. amArI bhAvanA che ke AcArAMganA niyamonuM saMpUrNa pAlana karIne pUjaya sAdhu-bhagavaMte vihAra karIne A bhUmine pavitra banAve. tenA mATe caturvidha saMdha yogya kare. jA A saMbhava bane to Adhunika vaijJAnika yugamAM jainadharmanA siddhAMtano pracAra je jhaDapathI thaze te kalpI paNa nA zakAya. sAdhubhagavaMtanA paMcamahAgranA AcAra jainetarone paNa jainadharmanA siddhAMta pALavA preraze. chellA traNa varSathI vizva ane bhAratanA keTalAka pradezomAM duSkALanI bhayaMkara paristhiti che. jenI asara lAkho mAnavI ane pazuo para thai che. mahAjane A kaparA samayamAM svecchAe AgaLa AvIne lAkho Dhorone bacAvyA che ane aneka mAnavo pratye anukaMpA darzAvI che. A kAryane vyavasthita rIte AgaLa dhapAvavuM joie ane badhA jaina bhAioe zakina mujaba dAna ApavuM joie. paradezanI dharatI para chellA cha varSathI'dhI jaina'no traNa bhASAmAM trimAsika chApIne prakAzita karIe chIe. jaina dharma darzana, saMskRti, kaLA, sthApatya, ane sAmAjIka tathA sAMskRtika lekhonI rajuAtane vizvanA aneka jaina-jainetara bhAio baheno vAMce che. A aMka briTananI badhI yunivarsiTImAM mokalavAmAM Ave che. jaina samAja yuropanAM dareka sabhyane te mokalavAmAM Ave che. bhArata, amerikA, isTa AphrikA ane bIjA dezomAM paNa mokalavAmAM Ave che. 'dhI jaina' nI uttarottara pragati mATe huM svaicchika sevA ApanAra mArA sahayogI che. mAraDiyA, manasukhabhAi zAha, DaoN. mereTa, vinoda kapAsI, cIpha eca. bhaMDArI, satIza zAha, DaoN. himAMzu ghaDiyALI, zrI, bipIna Jain Education Intemational 2010_03

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striving after material possessions beyond a mahetA, DaoN. rajanIbhAi DA~. zekharacaMdra jaina, zrI. manubhAi zeTha, reasonable sufficiency, We live in an pro. ramaNabhAi zAha, DaoN. kumArapALa desAino ane jaina samAja acquisitive society: we are urged to buy, buy, buy. We measure success in possessions, the yUropanI kAryavAhI samitinA sabhyono RNI chuM. lekhaka mitro, Jains are by no means exempt from this. We jAherAta ApanAra sahAyako, ane dAna ApanAra dAnavIrono are not going to change society overnight: AbhArI chuM. sauthI vadhu AbhArI to Apa vAcakono chuM jeo the modern world economy depends on mane satata preraNA ApatA rahayA che. suMdara ane samayasara kAma selling. But the quest for possessions must karavA mATe tathA Ayojana mATe prinTiMga prasonI ane A not be carried on to the extent of depriving other of their necessities. Perhaps non pratiSThA mahotsava aMka prakAzita karavA mATe ArTasa lAyathonAM acquisitiveness is linked with generosity, and menejIMga DIrekaTara zrI. rAjubhAi cauhANane khAsa AbhArI chuM. charity is another virtue in the eyes of Jains. bhavya jinAlayanA sarjanamAM bhAratamAM racAyela ovarasIjha What else can Jainism teach this troubled jinAlayanA TrasTIo, jaina senTara TrasTanA TrasTIo ane temAM world? One principle of Jain philosophy could perhaps do more to help in the savizeSa zrI. zreNikabhAi zeTha, zrI. dIpacaMdabhAi gArDI, zrI. solution of world problems than any other. kAMtibhAi zeTha, zrI. nehakAMta zropha ane zrI.mANekalAla A fundamental principle is anekantavada savANIno AbhArI chuM. zrI. somapurA, zrI.caMdubhAi trivedIne which translates neatly as 'non- AbhArI chuM ke jeoe jaina zAstrokata sthApatyanA niyamo onesidedness', a rather awkward word, but mujaba suMdara kotaraNIvALu maMdira nirmANa karyuM che. zrI. racaMDa expressive. The greatest evil in the human heart is intolerance. Jain scholars taught that gelInI kaparA saMjogomAM muzkela kArya hovAM chatAM paNa maLelI there are different ways of looking at the sevAo badala temane paNa AbhArI chuM. A uparAMta je nAmI ane same matter so that truth is not to be sought anAmI vyakitaoe jaina senTaranAM kAryamAM mane sahAya karI che by looking as one side of a question only. te sarveno kharekhara hRdayapUrvaka AbhAra mAnuM chuM. This was developed as a philosophical, or logical, tool, but it is applicable to social pratiSThA pachI A jaina senTarano satata vikAsa thAya ane te relations. If individuals, or nations, made jaina saMskRtinA vikAsa mATe satata kAryazIla rahe te mATe derAsara the effort to see things from all sides, from uparAMta uttama jaina pustakAlaya-vAMcanAlaya, pAThazALA ane the point of view of others as well as their prakAzana vagerenI vyavasthA karavI paDaze. AvA kAryo mATe eka own, many of the evils which stem from intolerance would disappear. DAyarekaTara ane sTAphanI jarUra raheze. DAyarekTara A senTaranI It would be foolish to suggest that Jains, vyavasthA uparAMta 'dhI jena' nuM kArya kare ane jaina dharmano pracAra and Jains only, are perfect, Violence, kare. vakhato vakhata jaina vidvAna vakatAo-pracArakone bolAvI intolerance, acquisitiveness are found ane vividha Ayojano karI paradezomAM pracAra kArya hAtha dharavuM amongst Jains as well as other people. There paDaze. A senTara jaina ekatA ane vizvamAM jaina vicAradhArAnA are many who are not Jains who live lives which are based (though they do not know prasAra-kendra tarIke vikasita thAya tevI mArI bhAvanA che. it) on Jain principles. Jainism has been with jaina samAjanAM sabhyo AkarSAine moTI saMkhyAmAM A us for thousands of years and the world is no senTaramAM Ave ane teno upayoga kare te mATe vyavasthA karavI better (and probably, for all the complaints paDaze. yuropa ane vizvanA dezomAMthI AvatA yAtriko mATe of those who see it as steeped in violence and corruption, no worse) than it has ever been. suvidhAo karavI paDaze. koi paNa saMsthA mATe makAna prathama Jainism has something to offer in the light of pagathiyuM hoi zake paraMtu, vividha uttama pravRttija tene unnatinAM lems. The Pratistha, and the zikhare lai jai zake che. World Jain Congress, which we are A pratiSThA mahotsavamAM vizvabharamAMthI AvatA jaina celebrating now should give an opportunity for Jains to re-think their contribution to bhAi bahenone AvakAruM chuM ane teo amArA AnaMda ane solving the problems of the world. dharmapravRttimAM sahabhAgI banI amone mArgadarzana Ape. Paul Marett jaya jInendra. DaoN. naTubhAi zAha Editor, English Section saMpAdaka. vil Jain Education Intermational 2010_03 Jain Education Intemational 2010_03

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viii Acharya Padmasagarsuri zrI yuropa jaina samAja khadirvAha- zubhecchAkho OM arhamnamA - lIsTara, (3.ke.) yogya dharma lAbhA Apake vahAM para hone vAlI jina maMdira kI maMgala pratiSThAmahotsava ke zubha avasara para merI hArdika jamecyA sAtha AzIvaca / haidarAbAda (AMdhra) 5-4-88 jina zAsana deva kI kRpAse pratiSThAM kA se zAsana prabhAvanA pUrNa bane yahI bhagantu bItarAgA: zrI nAma samuhasadgurubhyo namaH yuropa jaina samAja ke mAdhyama se paramAtmA mahAvIra kA saMdeza "ahiMsA- aparihAra anekAMta kA vizva ke hara kSetra taka - hara vyakti taka pahuMce yahA~ merI bhAvanA hai| pratiSThA ke maMgala kA kArya kI hArdika anumodanA ke sAtha meM kArya suMdararUpa kAM 95/4577 karatA jaina samAja yUropa lesTara DaoN. nahabhAI zAha, yogya dharmalAbha 2010_03 zubhecchuka:padmakAra vijaya indradina sUri pAzcAtya saMskRti Arthika samRddhi ke zikhara para hai, kintu adhyAtmika samRddhi kA abhAva thaa| parama saubhAgya hai ki pAzcAtya saMkRti ko AdhyAtmika, vaibhava pradAna karane kA Ayojana kiyA jA rahA hai| isa bhagIratha kArya ke lie merA zardika AzIrvAda hai| , Date 30-6-88 bhagavAna mahAvIra ne samajha mAnava ko ahiMsA satya asteya, brahamacarya aura avasthita kA saMdeza diyaa| vartamAna meM bhagavAna mahAbIra ke ahiMsA, aparigraha, aura anekAnta ke siddhAntoM para calakara hI mAnava zAnti kA anubhava kara sakatA hai| pUrA vizva tapta, azAnta aura amAnaviya dizA meM anusAra ho rahA hai| vijJAna kI pragati vinA ko AmaMtrita kara rahI hai| tatpa samApta vizada ko bhagavAna mahAvIra ke sandezoM para tiSTi se vicAra karanA hogaa| jaina dharma ke pAsa 'zAnti kI ora se jAne kA prayogAtmaka kAryakrama hai| jaina samAja ke agraNI pesTara (iMgleNDa) meM 'bhagavAna mahAvIra ke pAvana sandezoM ko pazcimI dezoM taka pahuMcAne kA anUtA kArya kara rahe haiN| isake dUragAmI pariNAma hoNge| AnevAlI yuvApeTI isase lAbhAnvita hogI / dayAkA dalbh paramapUjya 108 AcArya vidyAsAgarajI mahArAja kA maMgala AzIrvAda " Do not speak, also do not sleep. But do thy duty with honesty. " nahI prArthanA vIra se anumaya se karajora harI bharI dikhatI rahe, dharatI cAroM ora // " zrI siddhi sUrIzvarajI gurubhyo namaH // 1 zrI melameTara, vesTara, sanA " AcArya vidyAsAgara, % vIzAnImAnI zA --JaLamamaMdira pAse, pAsitAegA (saurASTrA cina ud4ra7 dhamAnAla. tamAre tyAM nipratimAnI pratiSThA rahI che te bhAjI ghATo jAneha bhinedharanI pratimA bhArI vinadharaNI bANI kho je mA vizvamAM kavAne sAtmauyA mATe moTAmA moTu bhAtaMjana che. sA sAlaMjana sadhane sau AtmarlRlyA sAdho me zubhecchA. khArasAnA mAn pracAra mATe) paradezamAM nainadharanA prabhAramAre, manone svadharmama sthira rakhA mATe mahAn saMsthA rogI bahane ke bebhA sanakavidha pravRtirajo zAsakI hAya. tyAM jatrita yasA sA viSe vicAra ure kAhI nyAdayatu sAdharimika bhIna jAvA mahAna DAyanuM jA ve memA moDuM vaTavana nirmANa yAya sevI pralune prApnA 3. + kainoM blaka 4-5-66 sahara have munirAjana bhubana vinayAntevAsImuni vinA dha

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svAdhyAyamaMdira ane sAdhanA keda 4 pAlItAthI lI. caMdroda sUri vi. azokacaMdrasUri vi. viroSa. rUAvavAnuM bhAratanai choDI khAMgala pradezanI dharatImo - thopano mATe vasI rahelA_tamAM cAra phrIkAnA pramae saMskRtinA AupAsaka mahamUkI. te kSamA sAMskRtine sarva upAsakacchanI - vanamAM... - dhabakatI rAkhavA pravRtti tArI rahyAM che, te bhAratamAM vasatAM . cAra phIrakAnA upAmyuko mATe eka paDakAra svarUpe mAnuM chuM. - - &mo. hAlatamAM cAre phIrakAnAM ane temAM paNa bhinna bhinna :-- | vicAradhArAonA pariNAme khaMDa khaMDa banI raOMlI zramaNa saMskRtino :(1khyAla karI.ai. tyAre e sarvedanA thAya che, tevuM kazaee- gurUdevazrI guNabhadravijaya smAraka TrasTa saMcAlita - sita.e2 sahAyaka che. ane cIrA, paDAI jhaca ) _ _ o_tevA vAtAvaraNa vacce. tamo badhAM mArA dUra vaselA tyAM. zAMtiniketana * munIzcala jIvalasADa gujarAnA ha6001. ahelA bhAI- benA- bALakonAM jIvanamAM zramaNa saMskRtinI pratiek... | karavA je pratiSThA mahotsavanuM Ayojana karI rahyAM che. te eka para-- tA. 10/4/1988 dana bI sahiSNu banI sahamati keLavI zrI jina mAnI ArA- . nA skarI he - para kalyANa) sAdhavAnI mAmulI take tamane maLI che.. tenI nuksa anucodana karIe chIe ane tenuM Ayojana karanAra. | badhi jhipI munina taraphathI, nA anekAMta yutine dhanyavAda ApI e chIe. kinuM saMtA ekaja -- | nimAja' leTara (.ke.) nA kAryakata bho nathI thanA sabhyo joga, _aai maMditinuM pratiSThA kArya karavAthI tamo saMtoSa mAna.to.... dhala bha. have tamAro mA vadhu sAvacetI rAkhavA jevo bane che. te dhyAnamAM rAkhavuM. - hAla to tamI agraNI nA dine prAdhAnya ApI . ni. mAnA bhojaka nAtAvaraNa vacce videzanI dharatI uua tame sarva harakhavAnI tamAre zrI saMdhanA sabhyo mATe mArgadarzaka banI.. mAdhyAtmika kendra tarIke jaina senTara dvArA daherAsara niSa Na karI bhagavAnanI 2kyAM . paNa tamane tenA eka samUhane tamArI trya udAra manovRtti.. pratiSThAno bhavya prasaMga ujavI rahayA cho te jANIne mane ati mAnada thayo. vALA janAnAlA-parasparanA vidhi mArganI kayAMya paNa TIkA TIma-che. na karI nidadha ane..nikhAlasa bhAvanA sAthe paraspara nA. vidhi. mA sugama jaina dharmanA vizva kalyANakAra ridhdhAlone tathA tenA mAlika mAne Thesa pahoMcADyA vinA te rIte zramaNa saMskRtinI mahAnatA, nArane sara kiAna rAkhavA, athavA tene saMvarSita karavA mATe ghaNuM karavAnuM che paNa ne vAstaviktA ne zrI saMdhanA sarve sabhyonI krama samayuropamAM, memaja mApaNe saheja moDA paDayA chIe te sajogomAM paNa tame je karI rahayA chI meM te rIte prasarAvajo - phUlAvajo ke jina zAsanana dhare dhare pahocatuM - | eka mahatvapUrNa vAta che. evuM mane niHzaMka lAge che. karI zakI. tamavRtti amI bhAratavAsIo sAMbhaLIne ahIM, videzanI dharatI upara nI saMkhyA kai nAnI mI nathI. e saunA _cAlI rahela paraspara asahiSNutAnA pariNAme cAre ya phIrakA -- hina-kalyANa mATe mane khAsa karIne mApaNI navI peDhI mATe,pradAcika bhedabhAva nI AMtara vRtti.traNe sarvata sadA tulipta rAkhavA je prayAsa - rAkhyA vinA, rAdha mane zAmanA hitane ja lakSyamA laine, vyakitagata malmane eka ravA 31jida banIau Aje zrI saMghamAM azAMti- samAdhi varte che. ka jha nA parihANe cAre phIrakAo pAse saMskAra, saMpatti. bAja mUkIne, madhamatA vizvapremano paricaca sate mApIne tame badhA mA e ane samarpa) nI gajabanI zakita hovA chatAM koIpalA - se-TaranA mAdhyama pyAra dhamalA prabhAvanAnA suMdara kAryAja karatA ra7 no kSetramAM jaikInuM koI astitva najare. khAtuM nathI. - eka bahuja moTuM kArcasadhdha thayuM gaNAze. . ane tethI cAre kIrakAnI yuvA peDhI bhAvi mATe zrama - saMskRti nI surakSA ke saMvardhana mATe AzA spada che te dUra thI mA dizAmAM tame je paramArtha mA che tene eka sevAno yajJa samajI bhaya che. ane te hajI paNa cAre phIrakAnA agraNI tevI.kA. niraMtara cAlu rAkhajo. mA kArya pratidina - niratara mAgaLa vadhatuM rahe ane temar| rIta dakiTa keLavI vimukha banI rahelI ApaNI vApasIne - vadhune vadhu saphaLatA sapaDe evI zAsadevane prAthanA karIe chIe. &mA saMskRti taraka khAda2 pAtra banAvavA prayatna nahIM karI to -- bhAvi ItihAsa khAtA kSamaNa pradhAna zrI saMghane zaiSita gaNAze.. khAvA amArA bhAratanA nAtAvaraNamAM tamo eka zrAvaka - saMdha ja koI nubhUtaprarva pravRti karI zramaNa saMskRti nuM gaurava... vadhA2vA nA pavitra kArya karavA sAthe zrI saMdhanI samAdhi ane, zAMtinuM kArya karI che te dUra dUra beThAM sAMbhaLI vAdita banyuMa rAsana daiva tamArA A pArzvana kAryanI_ hUtimAM__ anaMta kRpA, verasAve. eja nAnA prasaMganI kAbha kAmanA -- lI.. 70 Coroase lane (baMdhuphiya) Eric caMdrAcArI nA Eftet Jain Education Intemational 2010_03

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X JAIN VISHVA BHARATI lestitute of Advanced Studies. Research, Training in Jainology and Oriental learning. Human Welfare and Sadhana ata anuzAstA AcArya zrI tulasI kA maMgala- saMdeza hai| use mUlya milegA- yaha kahA jA sakatA hai| sthAna se pratibaddha na ho, hRdaya se pratibaddha hoAzA hai isa apekSA kI smRti banI rhegii| 30 jUna, 1988 sujAnagar3ha rAja jaina zAsana meM saMgaThana kA bahuta mahatva rahA hai| saMgha sAdhanA kA sUtrapAta usake dvArA huA hai yaha aitihAsika svara bhI yatra-tatra uccarita hotA hai| samanvaya ke binA saMbaddhatA prAvhIna bana jAtI hai| bhagavAna mahAvIra ne samanvaya ko utanA hI mUlya diyA jitanA ahiMsA ko / ahiMsA se adhika mUlya diyA yaha bhI kahA jA sktaa| ahiMsA kI siddhi samanvaya ke hone para hI ho sakatI hai, anyathA nhiiN| lesTara ke jaina samAja ne samanvaya kI isa bhAvanA ko jIvanta rakhane kA prayatna kiyA kintu vaha samanvaya kI bhAvanA kevala yaha apekSA kI jA sakatI hai| hameM Dated 11311 Office 26 Guscloude i3 P.D. AD-10 Rajasthan (INDIA) PHONE - 20 / / zrImad rAjacaMdra AdhyamAMtmaka sAdhanA kendra (zrI sadbhuta-roMcA sAdhanA kendra saMcAlita) kobA-382009 (jiMgaMdhIend>> 2} zrI mahAvIrAya namaH // AcArya tulasI yuvAcArya mahAprajJa mAsika mukhapatra divyadhvanisa Dear Dr. Natubhai Shah and all the members of Pratishtha Mahotsava Samiti of LEICESTER (U.K.), _2010_03 734 bet. 14. 6. It is a matter of great pleasure and pride for all the jains of the World, that the PRATISHTHA MAHOTSAVA is being celeberated between 17H. and 26th. July 1988, encompassing all the sub-sects of the Jains. I am not Due to indisposal of health etc. physically present there, but I wish the programme a sweeping success. May the Glory of Lord JINA be sung all over the World and let us all try to follow his Divine teachings. Please convey my verfordoy to all delegates; with best wishes and kind regards, Yours sincerely, Atmanand Atmanandji, all trustees & all. inmares at the Kendra. SHRIMAD RAJCHANDRA ADHYATMIK SADHANA KENDRA KOBA - 382002 GADHINAGAR INDIA. [Founder: Rev. SHRI ATMANANDJil bhArata yAtrA prasaMge je pU. AcArya bhagavaMto tathA pU. munimahArAjazrIoe rUbarU AzIrvAda ApI zubha bhAvanA vyakta karela: pa.pU. AcAryazrI subodha sAgara sUrIzvarajI mahArAja pa.pU. AcAryazrI bhuvana bhAnusUrIzvarajI mahArAja 5.pU. AcAryazrI rAmacaMdrasUrIzvarajI mahArAja (DahelAvALA) pa.pU. AcAryazrI podevasUrIza mahArAja 5.pU. AcAryazrI jayAnaMdasUrIzvarajI mahArAja pa.pU. munizrI caMdrazekharavijayajI mahArAja pa.pU. AcAryazrI vidyAnaMdaja pa.pU. yuvAcAryazrI mahAprajJajI pa.pU. AnaMda RSijI pU. zrI citrabhAnujI pU. zrI suzIlakumA pU. zrI caMdanAjI bhArata pravAsa daramyAna je zreSThIvaryoe ane mahAnubhAvoe zubhecchA vyakta karela. zeThazrI azoka jaina rameza jaina zeThazrI nirmalakumArajI zeThI anya digambara AgevAno zrI gIjubhAI zAM anya sthAnakavAsI AgevAno. zrI. araviMdabhAi pannAlAla 19 :::::::::: je. Ara. zAha. mANekavAtra savANI. manasukhalAla dhanajIbhAI. kAMtilAla talakacaMda zeTha. sI. ena. saMghavI. sudhAkarabhAi maNIlala dalAla. zaileSabhAi koThArI. nRparAja jaina. tArAcaMda baDajAtyA. bhAi bhogIlAla ze DaoN. sAragIyA

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ko 10 DOWNING STREET LONDON SWIA 2AA From the Private Secretary 13 June 1988 Dear Dr. Suah, The Prime Minister has asked me to thank you for your letter of 8 June and for your kind invitation to her to attend the Pratistha Ceremony in July. I am afraid that I must bring you what I know will be a disappointing reply. The Prime Minister's nts for the coming month are already very numerous and it is just not possible for her to take on any more, so I must send a reluctant refusal on her behalf. The Prime Minister has asked me to send you her very best wishes for this special occasion. lanas Snicerely less Gaish an Mrs. Tessa Gaisman satyameva jayate Via High Commission of India, London PRIME MINISTER'S OFFICE NEW DELHI With reference to your invitation, The Prime Minister of India RAJIV GANDHI wishes to convey his best wishes for the success of the World Jain Congress and the Pratistha Mahotsava. Let the message of Peace and Harmony emanate from the congress J. N. CHOTE Director of Prime Minister's Office New Delhi Jain Education Intemational 2010_03

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Lambeth Palace London SE1 7JU LORD MAYOR'S PARLOUR. TOWN HALL LEICESTERLEI 90 TELEPHONE 149 (Councillor Guy Collis) LOND MAYOR Message from the Archbishop of Canterbury MESSAGE FROM THE RIGHT WORSHIPFUL THE LORD MAYOR OF LEICESTER (Councillor Guy Collia I am pleased to be given this opportunity of sending warm brotherly greetings and congratulations to the members of Jain Sama Europe on the opening of the Jain Centre in Leicester. This occasion is a landmark in the history of the Jain community in Western Europe and a tribute to the perseverance and skill of all responsible for the Centre's creation. It gives me very great pleasure to welcome to the City of Leicester people from all sects of Jainism who have travelled to Leicester for the First World Jain Congress not only from India but from other parts of Asia Europe, the Americas. Africa and the Far East. There is much that we share and much that we are learning to value in each other's spiritual traditions. Through its teaching and example your Centre will stand as a sign of the spiritual dimension of daily living, focusing on peace, compassion and brotherhood throughout our communities. I am sure that all who attend the Congress and therefore visit the Leicester Jain Centre will be impressed with the architecture which is distinctly Indian with stone and marble carvings from Rajasthan and Gujarat. The Centre also contains all the facilities necessary for Worship and Study and will provide information of Jainion, not only for Jains, but also for people of other religions. I am sure that the Leicester Jain Centre will provide another Centre of interest for people who viaft Leicester fros other parts of the United Kingdom and the World and will progressively serve as one of Leicester's main tourist attractions. I pray that you will be blessed in your work and pilgrimage. I am aware that many prominent Jains and other inportant personalities are visiting Leicester for the First World Jain Congress and to all of them I extend a very wars welcome to this ancient City of Leicester. S ..((Xshki Powerckey LORD MAYOR BISHOP'S LODGE, 10 SPRINGFIELD ROAD, LEICESTER, LE2 3BD LEICESTER (0533) 708985 from the Rishop of Leicester 27 June 1988 All the Past High Commissioners of India to Great Britain have visited The Jain Centre and praised the creation and its activities. Message from the Bishop of Leicester It is a particular pleasure to me to know that the Jain Centre is being opened in our city. The Jain faith has many elements which are particularly congenial to Christianity and we have a deep respect for the Jain attitude to faith and to life. I am therefore doubly sorry that I am unable to be present on this occasion. Please accept my felicitations. Indian Ambassador to Belgium & E.E.C Dr N P Jain has congratulated Jain Samaj Europe for the excellent work to promote Jainism and Indian Culture. + RICHARD LEICESTER To the members of Jain Samaj Europe 2010_03

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zAhIbAga | SHRIYANs PRASAD amadAvAda tA. 27-6-88. "NIRMAL" 3rd Floor, Narles Polat, HOMYoon, fvanASa 26 rana 1988 pramukha zrI tathA padAdhikArIo jaina samAja yuropa lesTara kaa To H TTe, ApakA dinAka 18 jUna kA patra mujhe Aja hI prApta mujhe yaha jAnakara atyanta prasannatA huI ki lisTara 4iMgaleDa me zisavadhabizAla bhavya jena madira kA nirmANa jaina samAja dvArA kiyA gayA hai,jisame cAro samudAyoM ke mandira va sthAnaka he / isa upalakSya meM pratiSThA mahotsava eva jaina vi sammelana kA +o vAyojana kiyA gayA hai| ApakI yaha yojanA prazAsanoya hai |pyaa merI badhAI svIkAra jaya jInendra paradezanI dharatI para sarva prathama cAre saMpradAyone preraNA maLe evuM ekatAnuM pratIka jaina tIrthasthAna banAvavAno yaza jaina samAja yuropane phALe jAya che. bhArata vAsio tarIke Apa saue samuhamAM khabhe khabho milAvI jainadharmanA saMskAronuM siMcana karI bhAvi peDhImAM paNa dharmanA saMskAro sacavAi rahe tevI umadA bhAvanAthI jaina senTaranI sthApanA karI te abhinaMdanIya che. paradezamAM jainadharmanI prabhAvanAmAM vRddhi thatI jAya tevI pravRtti karatA raho tevI zubhakAmanA. saraLa bhASAmAM "dhI jaina' trimAsikanuM prakAzana jaina samAjane tathA yuvA vargane preraNAdAyI banyuM che. huM paNa tene prazaMsaka chuM. - bhavya pratiSThA mahotsavanI ujavaNI saphaLatA pUrvaka pAra pADo, ne jaina zAsanane vijayadhvaja pharakane rAkho tevI zubha bhAvanA. jaina samAja yuropanI badhIja pravRttiomAM DaoN. naTubhAi zAhano amUlya phALo agrasthAne tathA preraNAdAyI che jenI noMdha lIdhA sivAya saMdezo adhUro gaNAya. zreNika kasturabhAi lAlabhAi jaina samAja yUropa zramaNa saMskRti kA jo vyApaka pracAra-prasAra kArya kara rahA hai,vaha hara daSTi se stutya hai / meM Apake samayAso ko prazAsA karatA hai| jaina samAja meM ekatA,sauhArda aura prema kI jaya-jayakAra karate hue Apa sabhI vahA rahate hue naye-naye AyAma sthApita kara rahe hai.yaha hama dezavAsiyo ke lie gaurava kA kisa hai yaha "parasparopagaho jovAnAma' kA pratIka hI kahA jAyegA / jaina dharSa ahilA para AdhArita hai, isalie hama kahate hai- hisA paramo dharmaH / saMgaThana eka ajeya zakti hai / yadi hameM apanA astitva banAye rasmA hai,to ektA kI nitAnta AvazyatA hai / isI ke AdhAra para bhArata meM ho nahIM balkivi me jaina dharma kI pahacAna banA sakege / hamArA svara eka hI honA cAhiye, cAhe hama kisI bhI M6 2 de ! aMjana sAthe pratiSThita bhavya pratimAjIonuM prathama nUtana jInAlaya lesTara (yu. ke.) mAM pazcimanI bhUmi upara sAkAra thayuM. ethI mArA jevA anekone pazcimanA dezomAM ane AMtararASTrIya jagatamAM " ahiMsA paramo dharma' nA siddhAMta-jainadharma ane siddhAMtonuM pracAra prasAranuM svapna sAkAra thayAno ullAsa zabdomAM na varNavI zakAya tevo AnaMda thayo che. jainanA cAre phIrakAone ekI sAthe vaNI levAno paNa stutya ane anukaraNIya prathama dAkhalo ( je AjanA samayanI mAMga che te paNa ahIM jaina jagatane jovA maLaze. sAthe sAthe jaina samAja ( yuropa ane pheDarezana opha jaina sozIyala grupa maLIne sArA jaina jagatanA jainanuM adhivezana (konpharansa ) paNa bharI rahayuM che e paNa jaina samAjanI ekatA ane jaina siddhAMto ( ahiMsA-aparigraha ane anekAMtavAda ) nA pracAra ane prasAra mATenuM eka stutya pagaluM che. enI upayogitA lAMbA gALe ane lAMbI daSTIe vicAratAM mahatvapUrNa che. DaoN. naTubhAi zAha- temanA sAthIonI lAMbI tapazcaryA ane jahemata dAda mAge che. mArA teo badhAne aMtaranA abhinaMdana che. mujhe vAlA hai, jena vi sammelana se jaina samAja meM eka nayo jAti bAyegI aura hama saba mila-julakara zramaNa-saMskRti ko akSaNa banAye rakha sakege / merI hArdika icchA jo ki isa asara para upasti raha.parantu svAsthya ko dekhbe hue isa pAkna asara para sammilita hone ke lie apanI asamamA vyakta karatA huuN| pratiSThA mahotsava aura jaina fad sammelana kI pUrNa saphalatA ke lie maiM apanI ora se tamA sampUrNa digambara jaina samAja kI jora se anekAneka zubhakAmanAe tA / arva, zreyAsaprasAda jaina To I TTda, jaina samAja puropa lisTara iMgaleDa lI. dIpacaMda esa. gAraDI pramukha:- ola inDiyA jaina zvetAMbara konpharansa kAryAdhyakSa:- bhArata jaina mahAmaMDaLa. Jain Education Intemational 2010_03

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jaina saMgha, mombAsA Good wishes from Harshadrai Manilal Parekh President lesTara mukAme bhavya tIrthadhAma AkAra lai rahayuM che te badala atyaMta harSanI lAgaNI vyakta kare che. vadhu khuzI e che ke A jInatIrtha dhAmamAM jainonA judA-judA phirakAona-deharAvAsI, sthAnakavAsI, zvetAMbara, digambara vagereno samanvaya karavAmAM Avyo che. saMbhava che ke A prakArano tIrthadhAma A paheluMja haze. Aje jayAre sampradAyo ane phAMTAo vadhavAmAM tyAre A prakAranuM tIrthadhAma khUbaja AvakAra pAtra che. eTaluMja nahiM paradezakhAte A tIrthadhAma jainadharmanI yazagAthA banI raheze. pratiSThA mahotsava prasaMge varlDa jaina koMgresanuM adhivezana yojavAmAM AvyuM che je khUba ja prazaMsanIya che. pratiSThA mahotsavanI kAryavAhIne saMpUrNa saphaLatA icchuM chuM Rameshchandra R Dadia Secretary SHREE STHANAKVASI JAIN MANDAL NAIROBI ramaNikalAla rAjapAla zAha. mahAvIra kRAunDezana, laMDana. lesTara sthita jaina senTaramAM pratiSThA mahotsava ujavAi rahayo che te mAtra 1 yu.ke. nAM ja nahI paNa samagra jaino mATe gauravavaMto prasaMga che. ! bhArata bahAra paradezamAM jaina-dharmanA pracAra-prasAramAM jaina samAja yurope aitihAsika phALo Apyo che. AvA suMdara mahotsavothI jainadharmanI prabhAvanAmAM vRddhi thaze ane ApaNI bhAvi peDhIne dharmanA saMskAronuM siMcana thaze-- jagatanA sarve jIvonI karUNA jemanA haiyAmAM chalochala bharI che. jeo sarvanuM kalyANa karanArA che evA jinezvara devanuM maMdira ane graMthAlaya Apa banAvI rahayA cho. tethI avazya ahiMsA ane daza dharmano pracAra thaze. paraspara prema ane ekatAnI ame pArAvAra anumodanA karIe chIe.A prasaMge evI jAgRti lAvIe ke bhAratamAM annanA abhAve mAnavI ke Dhorane maravuM na paDe, A zubha prasaMge mArI zubhecchA ane jaya jinendra. hasamukha dIpacaMda gArDI TrasTI maMDaLa vatI maphatalAla mahetA pArasa DAyamaMDa korporezana. nyUyorka (amerikA) dharasa jaina itihAsanI virala ghaTanA AMgla bhUmipara sarjAi rahI che. jaina senTara para pratiSThA samaye pharakAvavAmAM AvanAra jainavaja jagatabharamAM pharakaze. maMdiranA suvarNakalazano prakAza cAre dizAe patharAze. jainadharma-ekanI ane saMskArano A utsava AgAmI peDhIone paNa gauravanI anubhUti karAvaze. jainatvanA samanvaya ane ekatvanI bhAvanAne premapUrvaka AcaraNamAM mukI zake tevI vyavasthA ane saMyojana karavA badala jaina senTaranA pramukha ane sarva kAryakartAo abhinaMdananA adhikArI che. A prasaMge mArI zubhecchA pAThavI ApanA kAryamAM uttarottara saphaLatA vAMcchuM chuM. algas, keisers Li&z faichh Finnti huy dharDa mAnuM nimaMtraNa suMdara satika . = . = suta nuM baMdhana saTha 2, 3 . ne dara 1 &ddha, che ke te 3 jAya levA 8 - 2 7 lAIna ja [ 5 thI I. 1? jA - (u .. 4 tranaSTha, rU. 4 A. - 20jha9vla 22 GS 1" whba ja,bu tyun annogy god gaNapatalAla jhaverI-muMbai Elv Jain Education Intemational 2010_03

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June 8, 1988 FEDERATION OF JAIN ASSOCIATIONS IN NORTH AMERICA A Non Profit Tax Exempt Religious Organizatior. IRS Code Section 501 E! #54-128079 11820 Triple Cich Rod, Ran, VA 22091, Tel, 7038 6: Imp 5540 Woodhry Hills Drive, Cleveland, Ohlo 44134-5164 Reglatared Office Mailing Address: Tal. (218) 8848939 dai Jinendra. the entire Jain on behalf of the JAINA Board of Directors and Community of North America, please accept our sincere good wishes for a great success on this auspicious occasion. We pray Lord Arihantas will shower his blessing onto you and your committee members for your tireless. work for the benefit of the peace-loving people of the world. Sincerely. T. J. Falgia President T3:13 Ke _ parasparopagraha jIvAnAn Live and Lat Live LIVE - LET LIVE * NON-VIOLENCE IS THE HIGHEST RELIGION _2010_03 Digamber Jain Visa Mewada Overseas Association U.K. pazcimanA jAtamAM dareka jaina vi2-12NIne sAkaLI laI jaina ekatA aMge Ape je Na kArya karavAno prayAsa karyo che.te badala A kAryanA dareka nimAtAne dhanyavAda pAThavIne chIne ane jinazAsanano prabhAva haMmeza pravato rahe tevI zAvanA pAvIe chIe mA bhagIratha kArya saMpUruM karavA badala ayojakone abhinaMdana pAThavIe cho. zrI vIsA AzavALa jJAti nAirAkho. gananA pramAthI jaina samAjanI dareka prakAre unnati gharo e eka nirvivAda hakikata che,bhA divya prabhAva davArA bhAvi peDhImAM paNa dharmanA 12 sa~skAronI vRdhdhi thAya te dareka jainano mukhya ane prANapraznana banaze to ja bAhya pralobhano sAme bhAvI peDhI TI karo ane zAranA prabhAvamAM vRdhdhi thaze. sApanA sa praga dareka rIte saphaLatApUrvaka taranA uMDANathI prArthanA karIme chIye. nAIrobI samAja mAca zrI khImajI) jA sabhya ane daherAsara samitinA zubha prasaMge upasthita mA mAnada manI anya... gIra naha zrI vIsA vatI mArI sasthAnA mAnada TrasTI zuM ba tathA kAryavAhI samitinA mAnada maMtrI zrI kapUrasa~da DI zAha mozavALa jJA ti nAirobI Congratulation for the Pratistha Mahotsava and sterling work for Jain Unity pAra paDe tevI ceramena rAya che mozavALa jJAti zrI vIsA *** Anil Shah President

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SHREE JAIN SANGH P.O. Hox 17X DAR ES SALAAM Tel. 21644 Motos Jain Social Group, London 20th June, 1988 Dear Dr Shah, On behalf of my members find myself. I would 111ce to convey ay sincere congratulations to Jain Samra Europe on the occasion of the fulfilment of a dream to have a unique Jain Centre with a Sikharbandhi Derasar at Leicester. On behalf of entire membership of our Sangh and on my own behall, I would like to convey our Greetings to you and your entire Sama members and would also like to Congratulate you for undertaking such a mammoth job of erecting svetamber and Dicamber Temples, Guru Thanak, Upashraya, Shrimad Raj Chandra Gyan Nandeer, Library, Auditorium, Conference room, offices, dining hall, kitchen, guest house and many other facilities all under one roof known as Jain centre. No doubt ocean or ink will flow in praise of such a marvellous feat! As Jains, we are all proud of your achievement and I am sure this will help to sured and understand Jainism in to true sons in this part of the world. Jai Jinendra Looking forward to meet you and entire members of your Samaj. remain, Kaju. I Shah FAJNI J. SHAH Yours sincerely, SHREE JAIN SANGH PRESIDENT - Jaun Soual Group, London. ) yh dated 3rd July 1988 GULAB P. SHAH CHAIRMAN NAVNAT VANIK ASSOCIATION OF THE UNITED KINGDOM (Registered Charity No. 288167) (ESTABLISHED IN 1934) Shree Visa Oshwal Community P. O. Bor 157. THIKA President: VINOD P.UDANI, 19 Hedge Lane London N13 55J Telephone 01.882 3143 zrI All correspondence to the Secretary BHUPENDRA J. SHAH 43 Burgess Avenue London NW9 BTX Telephone: 01. 205 0856 CHAIRMAN SECRETARY MOHANLADSHAH MEGHJI . SHAH Date 2nd June.........19.89 MESSAGE FROKI VINODRAT PURANT VICE PRESIDENT SUBHASH K. BAKHAI PRESIDENTE NAVNAT VANIK ASSOCIATION OF THE UNITED KINGDOM The President, Jain Samaj Europe. 69. Rouley Fields Aven Leicester LE32ES. U. X. JOINT SECRETARY: RASIK C. KAPACEE MEMBERSHIP SECRETARY RAMESHBHAI J. SHAH On behalf or Navnat Vanik Ansation of the United Kingdos whose representation very ly 1 e. t extend my very best wishes, hearttelt ereetings and admiration to an trustees, All workers, leaders and members of Jain Sama Furope, who dedicated their souls and hearts in achieving its objective - Starting from Serateh Pention and conpletion of the Jain Temple at Jain Centre, Leicester - a Place of Pilgrimage for the entire Jan Cununity liviR far and near to orrer their Prayers to bring hope and Peace to all mankind and living creatures on carth. Dear Fellow Brother TREASURER DHIRAJLALU LAVINGIA On behalf of myself and all neabers of the Jain Community. Thika. I extend heartiest congratulations and wood wishes to the entire Jain Sana Europe on the OEC Rien or the opening Ceremony of the Jain Centre, a magnificit achievement. Jainis is so perfect so seientific and philosopical that the more you know it, the more you will love it and the more deeply you will value it. ASSISTANT TREASURER: RASHMI SHETH WE pray to Lord Mahavir for both and successful Pratistha Mahotsava Celebration and sincerely thank you for your kind invitation to attend the Pratistha Mahotsava. HALL SECRETARY: RAJNIKANT V. SHAH Arter eight year of strenuo effort with its golden chapter is lobyas been made and the dress fulfilled, in produeine magnificent piece of architecture - the Jain Temple, providing the needs of all denominations of Jainism. It pride and honour in restinn Britain a religious and cultural sanctity of India. This unique place il inspire others livine i darreront parts of the country to indulge into relaxous activities. EDITOR: NAVNAT-DARPAN JAYANT U. DOSHI Work 1 Worship Success ever goes to those who dare and act. This in fact, applies in the case of our devout workers and donors with their senere financial support shaping this religious shrine - inspirin grandeur reminiscent of 18 lamour and LelyIt is sacred place, the riches of our culture and heritage add to our religious activities to flourish. With all due respect, We All Cuen value mich to the string efforts and co-operation of ever done responsible in general and Dr Natubhai Shahin particular Not to mention how Innense their nepifsee how been. COMMITTEE MEMBERS BHAVESH SUTARIA JAGDISH N, SANGHANI LALCHANO V. MEHTA NANUBHAIL. MEHTA RAMNIKLAL R. MEHTA SHANTILALO. KOTHARI ZAVERCHAND UHAI M. MEHTA Yours faithfully, for SHREE VISA OSHWAL COMMUNITY, THIXA Im PO MANLAL D. SHAH CHATRYAN TRUSTEES: ARUNKANT M DOSHI JAYANT U. DOSHI JAYANTILAL V. DOSHI RAJNICHANDRA J. SHAH It should be an auspicious and dienstled occasion to cele brate PRATISHTHA MOHOTSAVA and added pleasure to meet spiritual leaders and dignitaries from India and overseas. and an unique occasion to attend WORLD JAIN CONGRESS to be held due tiene estivities at Jain Centre, Leicester HONORARY AUDITORS PSJ ALEXANDER & CO. GOD IS LIFE, LIVE TO SEEK GO I BOW THEE OR GOD OF MY FAITH AND FREE VINODORA PONT Jain Education Intemational 2010_03

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LIVE AND HELP TO LIVE SHREE NAVYUG JAIN PRAGATI MANDAL The National Council of Vanik Associations (UK) 49 Highfield Avenue, London, N.7.11. 23rd June, 1988. Chairman: Mr Rahaha H Kapati, 4 The Spinney, Cheatie, Cheshire SKRUA Tel. (61-428 7349 to: Dr. N.K. Shah 24th June 1988 69 Rowley Field Avenue Leicester LE32ES PRESIDENT: SECRETARY: TREASURER: Dr. J. SILNI Dr. G.P. Sheth Dr. D.K. Shah Dear Natubhas To: President Jain Sauj Europe Leicester. On behalf of the National Council of Vanik Anoelations and Jain Samaj Manchester. It Kives me great pleasure to congratulate Jain Sa aj Europe on the occasion or Pratistha Mahotsava at your Oxford Street Jain religious premises. It certainly 1 an unique occasion in Europe in the lonk history of the Jain Religion. On the most suspicious occasion of the Pratistha Mabotsava, Ion behalf of Shree Navyu Jain Pragati Mandal London, take the opportunity to coneratulate Join Sa Europe and MabetsATA Comittee. It cires Bea feeling af sheer joy and delighe, that for the first see in history of Jsis religios we are successful in creating beautiful moment of Jein religion, abodied with Jsi architectural art and culture. It is also an occasion or areat elation all the dirreront denominations or Jainian are represented in this unprecedented celebration. I am sure it will be the desire and hope or every Jainal2 over the world that thiecast o ve the way to the unity and cordial relations or all the denominations of Jainis Wishing you and your Committee great succes.. Por tises to come the Jais contre will be seen by future generation with great adni ration and will be sorce of inapiretion. Tous sincerely. I can't help myself but to adaire Dr. Natubbassal and relentless efforts to present invaluable centre for Jain C i ty. strafrecho B. H. Kapadia Chairman - National Councilor Valk ABSOG President - Jain Samaj Manchester. Yours sincerely. ul Dr. Jayant Shah Shree Navyue Pragati Mandal London. UVE AND LET LIVE JAIN ASSOCIATION OF UNITED KINGDOM General Secretary 61 per Seidon Road urry C LIVE AND HELP TO LIVE Vanik Samaj of The United Kingdom CHARITY REGISTERED NO. 295079 President: Mr. J.J. Mehta, 92 Osborne Road, Brighton, Sussex BNI OLU All Correspondence to the Secretary Your Rel Our Ref: Date: 28 June , 908 CONGRATULATIONS MeMehta 390 Carden Avenue Brighton, East Sussex BNI BLI Tel 0273) 555053 The Jain Association of the U.K. offers heartfest felicitations to all believers in the Jain principles on the auspicious occasion of PRATISTHA MAHOTSAVA and the DMAR UDGHATAN of the Jain Centre in Leicester. Dr.N.K. Shah President. Jain SARAJ Europe 69 Rowley Fields Avenue, LEICESTER LES PES Dear Dr Shah, The opening of the Jain Centre for Europe is a historie event in that it would provide much needed inspiration to the coring generations and Spread the Jain principles of AINSA and mutual understanding. The Jain Association of the U.K. congratulates Jain Sama Europe and Pratistha Mahotsava Samiti and all others who worked hard to establish the Jain Centre. On behalf of members of Vanik Samaj or the U.K.,I convey my warmest felicitations on the historie occasion of the inauguration of Pratishtha Mahotsava. Jai Jinendra We hope that this will be the forerunner of many ventures aimed at the cultural and religious welfare, economic and educational prosperity and growth or real unity or Jain Community in Europe. To this end, we sincerely orrer our services and cooperation. May this occasion serve as an inspiration to establish similar centres in Europe for the benefit of our community in particular and mankind in general. Yours sincerely. P.R. Jain President Dr. R.K. Jain General Secretary Imella .3.MEHTA President, Vanik Samaj or the U.K. REGISTERED CHARITY NO. 27325 Jain Education Intemational 2010_03

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JAIN SANGH BIRMINGHAM MESSAGE PROM JAIN SANGH BIRMINGHAM We would like to congratulate the staff of THE JAIN for publishing the Souvenir Issue of the Jain Pratistha Mahotsava. On behalf of Jain Sangh Birmingham We congratulate Jain Samaj Burope (formerly Jain Samaj Leicester) in all its efforts over the last few years in developing the Jain Centre in Leicester and culminating in the occasion of Pratistha Mahotsava. We wish you all a glorious Pratistha Mahotsava and prosperous future for the Jain Centre. VANIK ASSOCIATION U.K. President: CHIMANLAL A. SHAH 71 PRETORIA ROAD LONDON SW16 6RL. TEL: 01 677 0774 Dr. K.K. Shah 69 Rowley Fields Avenue LEICESTER LE3 253. All correspondence to the Secretary: CHANDRAKANT A SHAH 8 SARSFELD ROAD LONDON SW12 8HN, TEL: 01-767 3034 20 June 1988. "THE PRATISTHA MAHOTWAVA CEREMONY IN JULY 1988 IS AN AMBITIOUS INITIATIVE TO ADVANCE JAIN RELIGION WITH A PLACE OF WORSHIP. THIS CEREMONY PARTICULARLY IN THE WESTERN WORLD WILL ESTABLISH A JAIN TEMPLE AS A UNIQUE MONUMENT WHICH WILL REINFORCE THE DEPTH AND STRENGTH OF JAINISM AMONGST ALL PEOPLE IRRESPECTIVE OF THEIR CREED AND MAKE LEICESTER A PLACE OF PILGRIMAGE FOR PEOPLE ALL OVER THE WORLD. WE CONGRATULATE DR. N.K. SHAH FOR HIS STRENUOUS EFFORTS AND THE EXECUTIVE COMMITTEE OF JAIN SAMAJ EUROPE FOR ACHIEVING CONSIDERED BY MANY - AN IMPOSSIBLE TASK AND WISH YOU EVERY SUCCESS. 2010_03 PRESIDENT (CHIMANLAL SHAH) AND EXECUTIVE COMMITTEE VANIK ASSOCIATION U.K." Jai Jinendra. Yours Sincerely, Chordmhaut Shak. CHANDRAKANT A. SHAH SECRETARY VANIK ASSOCIATION U.K. HOH BHAKTI 28 SILKFIELD ROAD On behalf of our Mandal, we sincerely extend our heartiest congratulations to Jain Samaj Europe Trustees, President and Committee Members who have built this magnificent Jain Centre with "Sikharbandhi Derasar" in Leicester. MANDAL Wan RELIGION IS A PRIME NECESSITY FOR ALL LONDON NWS 6QU TELEPHONE 01-200 5761 We have no doubt this centre will be a place of pilgrimage for all Jains of Europe and followers of Jainism in this part of the world. Jai Jinendra Oshwal Association of the UR EXECUTIVE COMMITTEE President: RATI D. SHAH Please reply to: 7 THE AVENUE Secretary: VENICHAND R. HARANIA WEMBLEY MIDDLESEX HAP 9QH Dr. Natubhai K. Shah, 69 Rowley Fields Avenue. LEICESTER. 1.E3 2ES. Dear Natubhai. On behalf of the Members of my Executive Committee, Board of Trustees and all the Members of the Oshwal Association of the United Kingdom, I take this opportunity of congratulating the Organising Committee of Jain Sama] Europe for having organised such Auspicious Occasion in order to celebrate for 16 days from 8th July to 23rd July 1988, for the Installation Ceremony for the Images and the opening of various parts of the Jain Centre. with kind regards, Yours sincerely. Jayubhai M Shah Ramanbhai C Shah I am sure that all the Jain followers will take the benefit of such an Auspicious Occasion of "Pratistha Mahotsava and will certainly enjoy the Programme arranged by Jain Samaj Europe. Pastal We wish Jain Samaj Europe to progress from strength to strength in order to promote Jain Religion and the followers to make the best use of Jain Centro.. Rati Shah President 30th June 1988 Registered Office: Oshwal Centre, Coopers Lane Road, Northaw, Herts (Phone 0707 43838) Registered in accordance with the Charities Act. 1960 Charity Reg. No. 267037

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Our sincere thanks to the following families for their generosity towards Swamivatsalya and Navkarsi dinners during Pratistha Mahotsava Date Thursday 14th July 1988 Friday 15th July 1988 Saturday 16th July 1988 Sunday 17th July 1988 Monday 18th July 1988 Tuesday 19th July 1988 Wednesday 20th July 1988 Thursday 21st July 1988 Sunday 17th July 1988 Wednesday 20th July 1988 Anonymous Donor Sonali & Binoy Gardi Shilanyas Vijaybhai Shantilal Shah Chimanlal Jaychand Shah Hasmukh Gardi Rajnibhai Jechand Shah & Family London PRAVESH INTO JAIN CENTRE Juthalal Premchand Chandaria Prabhashanker Keshavlal Shah Amritlal P Bhalsani Name On Bethak of the Images Juthalal Premchand Chandaria 2010_03 SWAMIVATSALYA Sumanbhai M Shah & Family London Babulal Chunilal Vora & Family Nottingham Juthalal Premchand Chandaria Leicester Kantilal Vallabhdas Shah & Family Late Amratlal Purshottam Bhalsani Late Hemkumar Amratlal Bhalsani Babulal Chunilal Vora Panachand Hemraj Zakharia Lalji Kasalchand Mehta Leicester Leicester Dr Natubhai Keshavlal Shah & Family Leicester Keshavlal Vrajpal Shah & Family London Mithalal Kalidas Mehta & Family London for Mid-day Swamivatsalya Priviledged People who bidded. for the Important occasions PS17,001 PS10,001 PS11,111 PS2,501 PS7,501 PS7,501 PS25,000 PS2,000 PS1,501 PS2,001 PS1,501 PS2,001 PS2,001 NAVKARSI Virchand Hakemchand Mehta & Ravji Amulakh Patel Manchester Naginbhai Virani & Family Manchester Virchand Mithalal Mehta & Family Manchester Venisons & Family London Virsons Ltd Atulbhai Virani & Jayantilal Virani & Family London C. M Shah & Family London Maniben M P Shah & Family London Indiraben & Narendra B Shah & Sudhaben & Anilbhai Shah Manchester PS5,500 Vimlaben Rajnichandra Shah Oswal Association UK PS500 Donors of naming different Building areas at the Jain Centre Maniben Meghji Pethraj Shah Jayantilal M Vora Maneklal V Savani Shantilal Popatlal Mehta Shantilal Lallubhai Shah Rajnichandra Jeychand Shah Kamlaben Chhaganlal Shah Navinchandra C Shah Mahavir Jain Vidalaya Srimad Rajchandra devotees Pramod Punatar D N Shah & Co PS50,000 PS20,000 PS17,000 PS15,000 PS10,000 PS7,500 Rs 25,001 Rs251,000 Rs525,000 Rs125,000 PS5,000 xxi

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FpratiSThA mahotsavano 16 divasano maMgaLa kAryakrama jaina senTara ane grenabI holsa uchavaNIo:- pravezanI tathA anya jarUrI, ravivAra tA. 3.7,88pratiSThAnI ravivAra tA. 17.7.84; bIju kAryakramanA AgalA divase. dararoja savAre jinAlayamAM snAtra pUjA, navasmaraNa; nitya niyama pUgana sthAnakavAsI upAzrayamAM sAmAyika rAtre bhAvanA ane uchavaNIo zrImada rAjacandra jJAna maMdiramAM savAre 11.15 thI 12.15, bapore 3.00 thI 4.00, sAMje 7.00 thI 8.15 (tA. 16.3.88 thI 20.7.88) bhakita-vAMcana saMkSipta. sthaLa jaina senTara kAryakrama praveza (badhIja pratimAjIo, pATa ane citrapaTono) samaya savAre 8ka. 26mi. 2 se. bapore 2.00 bapore 2.00 Pravesh Pancha Kacyancak Puja paMca kalyANaka pUjA. pastALIsa AgamanI pUjA. jaina senTara Forty five Agam's Puja jaina senTara bapore 2.00 vIsa sthAnakanI pUjA. Twenty Sthanak's Puja jaina senTara tArIkha jayeSTa vada 10 zukravAra 8.7.88 88 jayeSTa vada 11 zanivAra 9.7.88 :8 jayeSTa vada 12 ravivAra 10,7,88.88 jayeSTa vada 13 somavAra 11.7.88.88 jayeSTa vada 13 maMgaLavAra 12.7.88 .88 jayeSTha vada 14 budhavAra, 13.7.88 88 jayeSTa vada 15 gurUvAra 14. 7,88 .88 aSADha suda 1 zukravAra 15,7.88 88 savAre yogya samaye jaLa yAtrA varaghoDo. 7ka. 23mi. 18se. kuMbha sthApanA, akhaMDa dIpaka sthApanA, javArA ropaNa. bapore 2.00 bAra vratanI pUjA. bapore 2.00 navA prakAranI pUjA. Procession for fetching water Kumbha Sthankana Akhand Dipak Sthapan jaina senTara Tweleve vows Puja Ninty Types Puja jaina senTara bapore 2.00 aSTApada tIrthanI pUjA. Astapad Tirth Puja Lecture Devi Pujan Siddhachkra Pujan Lecture Vir Gantakarna Havan Chintamani Parshwanath Pujan jaina senTara savAre 10.00 vyAkhyAna. yogya samaye devI pUjana. bapore 12.00 siddhacaka pUjana. jaina senTara savAre 10.00 vyAkhyAna. yogya samaye vIra ghaMTAkarNano havana tathA pUjana. vIra maNibhadranI sthApanA. ciMtAmaNI pArzvanAtha pUjana. zAMti nAtha evaM pArzvanAtha pUjana, jaina senTara yogya samaye gurU pUjana, vedI pUjana. nabI holsa savAre 10.00 vyAkhyAna. savAre 11.30 108 arpada abhiSeka pUjana. 108 kalazoM se abhiSeka evaM zAMtidhArA : Jain Centre, 32 Oxford Street, Leicester LEI 5XU Tel. (0533) 543091 Granby Halls. Welford Road, Leicester Tel. (0533) 552644 aSADa suda 2 zanivAra 16.7.88 88 Sthapana Guru Pujan. Vedi Pujan 108 Arhat Abhishek Pujan 45-11 pratiSThA mahotsava daramiyAna svAmIvAtsalya ane navakArasI noMdhAvIne lAbha lenAra puNyazALI kuTuMbIonI dharmabhAvanAnI jaina samAja yuropa anumodanA kare che. bhavya pratiSThA mahotsava daramiyAna tA. 14-7-88 thI tA. 20-7-88 sudhI dararoja rAtre bhAvanAmAM tathA 17-7-88 nA roja bapore jaina senTara tathA grenabI holsamAM indubena dhAnakanA stavano tathA sAMskRtika kAryakramomAM lesTara-laMDana mAncesTara-barmaMgahAmanI baheno ane lesTara jaina zALAnA bALakono khAsa kAryakrama yojela che. xxii Jain Education Interational 2010_03 ation International 2010_03

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PRATISTHA MAHOTSAVA PROGRAMME JAIN CENTRE & GRANBY HALL Daily Snatra Puja in the Temple; Nav Smaran; Nitya Niyam Pujan; Samayik in Sthanakwasi Upashraya; Evenings Bhavna and Uchhavanis UCCHAVANIS Pravesh and other necessary pujans on Sunday 3rd July 1988. Pratistha on Sunday 17th July 1988, others on previous day of the respective programme. In Shrimad Rajchandra Jnan Mandeer 11.15am to 12.15pm 3.00 to 4.00pm and 7.00 to 8.00pm. Bhakti Vanchan Procession Chyavan Kalyanak Celebration Uchhavanis for Pratistha Padmarati Pujan Prasad Abhishek Pujan Lecture Janma Kalyanaka Ten Digpal Nine Graha Eight Mangals. and Nandavrat Pujan tArIkha samaya kAryakrama aSADa suda. 3 vikaTorIA savAre 8.30thI rathayAtrA varaghoDo. ravivAra pArkathI 10.30 17.7.88 88 grenabI holsa 11.45 thI avana kalyANaka utsava - bapore 1.15 akha darzana, sanaphaLa kathana grenabI holsa bapore 1.30thI pratiSThAnI uchavaNIo. jaina senTara yogya samaye padmAvatI pUjana, prAsAda abhiSeka pUjana. yAga maMDala vidhAna,paMca parameSTi,nava devatA,covIsa tIrthakara pUjana,16 svapna darzana,16 kumArI kI sevA, svapna phala kathana. aSADa suda 4 grenabI holsa savAre 10.00 vyAkhyAna.. somavAra grenabI holsa savAre 11.30 janma kalyANaka mahotsava- merU parvata upara bhagavAnanA abhiSeka, 18,7,88 88 janma vadhAi, nAmakaraNa vidhi. zALAgamana. jaina senTara yogya samaye daza digapALa, navagraha, aSTamaMgaLa, naMdAvarta pUjana. yAga maMDala, navagraha, daza digpAla vidhAna, janma kalyANakakA drazya aSADa suda 5 grenabI holsa savAre 10.00 Atmasiddhi zAstra pUjana, maMgaLavAra grenabI holsa savAre 11.45 lagna mahotsava, rAjayAbhiSeka, navalokanika 19.7.88 devonI vinaMti, dikSA kalyANaka darzana.. jaina senTara yogya samaye aDhAra abhiSeka, dhvajAdaMDa, kaLaza, devadevIonA abhiSeka. dhvaja kalaza evaM pratiSThA, dikSA kalyANakakA Trazya. aSADa suda 6 jaina senTara savAre. pratiSThA. budhavAra 8ka. 48mi. 9ze. pratiSThA, zAMti mahAyajJa 20,7,88 8 jaina senTara yogya samaye aSTotarI snAtra pU. grenabI holsa bapore 3.00 THANKS GIVING, bahumAna, mAna, aSADa suda 7 jaina senTara savAre dvAra uddhATana, sattara bhedI pUjA. gurUvAra ka. 17mi. 27se. 2.7.88 .88 grenabI holsa bapore 2.00 WORLDJAIN CONGRESS_OPEN SESSION sAMje 7.00 Registration of Delegates and Fringe Meeting. zukravAra, zanivAra genabI holsa savAre 10.00 WORLD JAIN CONGRESS nA, 22, 23.7.88 thI 5.30 Atma Siddhi Shastra Pujan Dixa Kalyanak Eighteen Abhishek Dhwaja Dand Kalash, Dev and Devi's Abhishek Pratistha Dwar Udgatan Sattar Bhedi Puja During the Pratistha Ceremony from 16-7-88 to 20-7-88 at night in Bhavna and in the afternoon of 17-7-88, there will be a culture programme from Induben Dhanak and Leicester, London, Manchester, and Birmingham Jain organisations and Jain School Children. xxill 2010_03

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2.00 p.m. to 4.30 p.m. 7.00 p.m. 9.30 a.m. 11.30 a.m. 12.00 noon 1.00 p.m. 2.15 p.m. Objectives 1. To establish a permanent body to represent the cultural, social and political interests of Jains throughout the world to various Governments and organisations. 2. To act as Co-ordinating body for Jain Institutions and groups. 3. To provide information of Jainism 4.00 p.m. 4.30 p.m. 8.00 p.m. 10.00 a.m. 11.15 a.m. 11.45 a.m. 1.00 p.m. 2.15 p.m. 3.45 p.m. 4.15 p.m. xxiv WORLD JAIN CONGRESS 21st, 22nd and 23rd July 1988 Jain Centre, 32 Oxford Street, Leicester LE1 5XU (Jointly organised by Jain Samaj Europe & Jain Social Groups Federation) At Granby Halls, Leicester (U.K.) during Jain Centre Pratistha Mahotsava Ceremony Inaguaration and open session. Registration of delegates and Fringe Meeting. Chairman - Shri Pratap Bhogilal Shah PROGRAMME Thursday 21st July 1988 Friday 22nd July 1988 Chaired by President of the Congress Shri Shrenik bhai Sheth Second Session Chairman - H.H. Bhattarak Charukirti i) Jainism and its philosophy Prof. Gombridge ii) Jain principles and its relevance to the modern world Madame Caillat Chairman's concluding remarks. Lunch by courtesy of Lord Mayor of Leicester Third Session Chairman - C. N. Sanghavi i) Jain Institutions Dr. Kumarpal Desai ii) Chaturvidh Sangh: Monks and Nuns; Shravak & Shravika Shri Chitrabhanu iii) Young Jains - Mr. Atul Shah Chairman's concluding remarks Tea Fourth Session Chairman - Shri Pratapbhai Gandhi Jain Art, Culture & Literature Slide Presentation Dr. Sarayu Doshi Chairman's concluding remarks Dinner Bhavna (Devotional Music Programme) Tea 2010_03 First Session Prayer Welcome by Dr. Natubhai Shah - President Jain Samaj Europe and by Mr. Harsukhbhai Tamboli - President J.S.G. Federation. Lord Mayor of Leicester welcomes delegates on behalf of City of Leicester. Opening remarks by Conference President Keynote address Dr. L.M. Singhavi Coffee Second Day Saturday 23rd July 1988 Fifth Session Chairman - Shri Ashok Jain i) Contribution of Jains in Business, Industries and Professions - Shri Pratap Bhogilal Shah 1) Contribution of Jains in Social and Political Life - Virendra Heggade Chairmans concluding remarks Coffee Sixth Session Chairman - Shri Dipchandbhai Gardi i) Jain Community in India - Dr. Ramanbhai Shah ii) Jain Community outside India and their needs - H. H. Pujya Shri Sushil Kumarji Chairman's concluding remarks Lunch Seventh Session Chairman - Shri Shashikant Mehta i) Promotion of Jainism (Religion, Philosophy and Literature) - Dr. Soneji 1) Jain Unity and Prosperity (Social and Economic aspects)- Shri Rajkumar Jain iii) World Jain Congress Shri C. N. Sanghavi, and others. Establishment of permanent Institution, prospects and future action Chairman's concluding remarks JAIN SOCIAL Eighth Session Chairman - President of the Congress Shri Shrenikbhai Sheth i) Suggestions and Resolutions ii) Next Congress, place, year and President iii) Concluding remarks by the President of the Congress SEL ke mattAni janatAka JSG 5.30 p.m. INFORMATION * Keynote address 45 minutes *Other speakers 20-25 minutes International Committee Suggestion 12 from India, 3 from East Africa, 3 from U.K.. 3 from U.S.A.. I from Japan. 5 from other countries. Secretariat with professional staff of at least 3 or more CONDITIONS

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JAIN SAMAJ EUROPE EXECUTIVE COMMITTEE MEMBERS AND TRUSTEES, PRESIDENT Dr Natubhai K Shah VICE PRESIDENT Dr Ramesh L Mehta SECRETARY Mr Ramesh S Mehta DEPUTY SECRETARY Mr Vijay H Shah TREASURER Mr Harakhchandbhai Chandaria ASSIST TREASURER Mr Satish N Shah AREA CHAIRPERSONS London Mr Ramanbhai C Shah Leicester Mr Vasantbhai D Shah COMMITTEE MEMBERS Laxmikantbhai T Mehta - Rasiklal v Mehta Haresh R Shah. Rajni G Mehta Mansukhlal z Shah - Babubhai C Vora Vipin B Vora - Subhash Sanghavi Ritesh Shah * Dr Nareshbhai Shah Sumanbhai Shah Jayu Visaria Dinesh I Mehta - Mrs Lilavantiben Doshi Mrs Hansaben Gandhi BHAGINI KENDRA Mrs Dayaben Mehta TRUSTEES Dr Natubhai K Shah - Babubhai C Vora Manharlal L Mehta - Manharlal P Shah AUDITORS Kantibhai H Shah Fellows Vijay Shantilal Shah Hasmukh Dipchand Gardi Anantbhai Meghraj Shah Navin Chhaganlal Shah Vinodray P Udani Bipin B Mehta Hon Fellows Shrenikbhai Kasturbhai Sheth Shriyansprasad Jain Dipchand Savraj Gardi Jayantibhai R Shah Sudhakarbhai Manilal Dalal Mansukhbhai Dhanjee Vora Jayantilal Mavji Shah Dhirajlal Mohanlal Shah Muktilal Virwadia Kirtikumar Chimanlal Mehta Snehkant Shroff Babubhai Kadiwala Maneklal Savani Jain Education Intemational 2010_03

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2010_03 JAIN SAMAJ EUROPE JAIN CENTRE PRATISTHA MAHOTSAV 8 JULY TO 23 JULV-1988 EXECUTIVE COMMITTEE MEMBERS AND TRUSTEES. JAIN CENTRE PRATISTHA MAHOTSAV 8 JULY TO 23 JULY-1988 PRATISTHA MAHOTSAVA COMMITTEE

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JAIN SAMAJ EUROPE PRATISTHA MAHOTSAVA COMMITTEE 2010_03 PRESIDENT SECRETARIAT Vijay H Sheth (Leicester) Satish N Shah (Leicester) Vasanthhai D Shah (Leicester) Ramanbhai C Shah (Leicester) Babubhai C Vora (Nottingham) Manharbhai P Shah (Birmingham) Manharlal L Mehta (Stevenage) Anantbhai M P Shah (London) Hasmukbhai Gardi (London) Navinbhai Shah (London) Bipin Mehta (London) Vijay S Shah (Antwerp) Babubhai Kapadia (Manchester) Dr Nareshbhai Shah (Manchester) Rati Shah (London) Rajnichandra J Shah (London) Paul Marett (Leicester) Dr Jayant Shah (London) Pradyotbhai Kothari (Antwerp) Prof Kanti Maradia (Leeds) Pramodbhai P Punater (London) Yogesh B Metha (London) Jayu Visaria (London) Keshavlal R Shah (London) Pankaj Vora (London) Mrs Lilavantiben Doshi (Leicester) Mrs Hansaben Gandhi (Leicester) Anantbhai Matalia (Coventry) Vipin Vora (Nottingham) Dr Ashok B Vora (Birminghm) Dr Natubhai K Shah (Leicester) Dr Ramesh L Mehta (Leicester) Ramesh S Mehta (Leicester) Leena Shah (Leicester) Harakhchand Chandaria (Leicester) COMMITTEE MEMBERS Chimanbhai Shah (London) Shantibhai D Kothari (London) Ramnikbhai. R Mehta (London) Chandrakant Shah (London) Subhash K Bakhai (London) Surendra Jain (London) G D Jain (London) Sumanbhai Shah (London) Vinodbhai Kapashi (London) Dinesh Mehta (Leicester) Rasiklal V Mehta (Leicester) Subhash Sanghavi (Leicester) Haresh Shah (Leicester) Mansukhlal Z Shah (Leicester) Ritesh Shah (Leicester) Baburai T Shah (London) Rajni G Mehta (Leicester) Kantibhai H Shah (Leicester) Gazendrabhai Chhartisha (Leicester) Dr. Shashiben Mehta (Leicester) Laxmikantbhai Mehta (Leicester) Pranlal V Parekh (London) Ramesh Shah (London) Dhirajlal Maniar (London) Chief Harakhchand Bhandari (London) Dr. Gyander Sheth (London) Himasubhai Ghadiali (Derby) Lalchand V Mehta (London) Mrs Pushpa Jain (London) Mrs Dayaben Mehta (Leicester)

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ACCOMODATION COMMITTEE Vasantrai Devchand Shah Sampatlal Hiralal Mehta Harish Jasvir Patel Jayant Babulal Mehta Subash Fulchand Sanghavi Sudhir Jamnadas Mehta Rajni Girdharlal Mehta Vaghji Ramji Shah RECEPTION COMMITTEE M Z Shah Laljibhai Kashalchand Mehta Zaverchandbhai Chhatrisha. Ratilal Motilal Shah Hiralal Khushalchand Mehta Mrs Bhanuben Natubhai Shah Mrs Sagunaben H Vora Laxmichand Nanchand Shah Vimlaben Vasantrai Shah RELIGIOUS COMMITTEE Shashikant P Mehta Dayaben L Mehta Laljibhai K Mehta Liladhar D Mehta Rajematiben H Chandaria Manglaben L Mehta Malukchand Nathalal Sheth Pranlal Jhaverchand Doshi LEICESTER DIGAMBER COMMITTEE Kantilal H Shah Navinbhai Shah Babulal Ratanshi Mehta Vasantrai Devchand Shah STHANAKWASI JAIN VIDHI SUB-COMMITTEE MEMBERS Vinodbhai Udani Maganlal Rupshi Dahyalal Khimchand Mehta Mrs Champaben Maganlal Mehta Jayantilal Hathisang Patel Ramniklal Jechand Patel Girdharlal Jethalal Mehta Babulal Ramji Mehta Mrs Pran Kunverben Doshi UCCHAVANI SAMITI Vasantrai Devchand Shah Ramanbhai Shah J U Visaria Chairman Joint Chairman Joint Chairman MEMBERS OF BHAKTI MANDAL Dalichand Amulakh Doshi Shantibhai Kothari Dr Nareshbhai Shah 2010_03 Chairman FUND RAISING SUB COMMITTEE Hasmukhbhai D Gardi Rajnibhai J Shah Baburai T Shah Vijay H Sheth Bipin B Mehta Ramanbhai Shah Vinodbhai P Udani Pramod P Punater Keshavjibhai R Shah Pranlalbhai V Parekh Bhupendra J Shah Shantibhai D Kothari Subhash Bakhai Dr Jayant C Shah Lalchandbhai V Mehta Jayubhai Visaria Chimanlal A Shah Viryash M Shah Tarchand M Vora Kantibhai Mehta Narottambhai Shah Cheif Harakhchand Bhandari Dilip G Mehta VOLUNTEERS COMMITTEE Dinesh Mehta Bharat S Mehta Kiran V Shah Nilesh S Mehta Jitu B Mehta Amar Gadhia Mrs Hansaben Gandhi CATERING COMMITTEE Laxmikantbhai T Mehta Rasiklal V Mehta Zaverchandbhai Shah Babubhai Shah. Shashikantbhai Mehta Laljibhai Mehta Mrs Sagunaben Vora Pranlal Parekh Babubhai C Vora PROCESSION COMMITTEE Vijay H Sheth Ashwin I Mehta Mayur P Doshi Vinodbhai V Mehta Dr. Shashiben Mehta Mrs Hansaben Gandhi Mrs Lilavantiben Doshi Mrs Dayaben Mehta Chairman Co. Chairman ACCOUNTING COMMITTEE Harakhchand Chandaria Kantibhai H Shah Satish Shah Bipin Mehta Subhash Bakhai Chariman Chairman Chairman Co-Chairman Chairman Chairman (Auditors)

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LOCAL PROGRAMME COMMITTEE Dr Shashiben Mehta Chairman Lilavantiben Doshi Co Chairman PUBLICITY & PUBLICATION SUB-COMMITTEE Bipin B Mehta Chairman Pankaj Vora Co-Chairman Vinod Kapashi Co-Chairman Baburai T Shah KC Jain Sumanbhai Shah Anant K Mehta Bhupendra J Shah Vinodbhai P Udani Rajnibhai J Shah Paul Marett INDIA Shri Pratap Bhogilal Shah Shri Ashok Kumar Jain Shri Navinchandra Dalpatbhai Mehta Shri Bakhtawarmal B Siroya Shri Gangji P Shethia Shri Kantilal K Sheth Shri Dineshbhai Mehta Shri Kirtilal M Mehta Shri Rajkumar K Jain Shri Chhotala Nemchand Sanghavi Smt. Kesarben Chandrakant Shroff Shri Mansukhlal Dhanji Vora Shri Damji Lalji Shah Shri Rohit Vinayak Shah Shri Sanat M Shah JAIN SAMAJ EUROPE Patrons Shri Rajeshbhai V Mehta Shri Tarachand Daulatchand Shah Shri Vijaybhai K Mehta Shri Prabodhbhai K Mehta Shri Navin C Mehta Smt. Hansaben N Mehta Shri Suresh Mehta Shri Prasant J Kothari Shri Shishir Mehta Shri Pradip B Sanghvi Shri Samveg N Shah Shri Shailesh Javeri Shri Master Siddharth Shri Mahendra M Mehta Shri Umesh Kothari Shri Shrenik Bhansali Shri Shreyance Babubhai Shah Shri Dipendu Bapalal Shah Shri Jayesh Navinchandra Shah Shri Ashit V Mehta Smt. Meeta A Mehta Shri Deepak Keshavlal Jogani Shri Manoj R Mehta Shri Subodh Tarachand Shah Shri Dipakbhai Modi Shri Sajjan Bhansali Shri Pankajbhai N Kothori Shri Samir Jayantilal Bhansali Shri Shailesh B Shah Shri Suresh J Javeri Shri Chetan Choksi Smt. Smita Choksi Shri Vinodbhai Shri Ashokbhai Parekh Shri Rupesh K Shah EAST AFRICA Shri Dilipkumar Premchand Govindji Shah Shri Bhupendra Premchand Govindji Shah Shri Navinchandra K Shah Shri Harilal Panachand Mehta Shri Khetshi Hansraj Chandaria Shri Shantilal Mohanlal Shah Shri Keshavlal Fulchand Shah Shri Mansuklal Gulabchand Doshi Shri Rameshchandra Amritlal Shah Shri Draramshi Bharmal Shah Shri Mukesh Premchand Govindji Shah Shri Babubhai Chhaganlal Shroff Shri Rajnichandra Jaychand Shah Shri Vimlaben Rajnichandra Shah Shri Navnitray Kalidas Sheth Shri Nemu Chandaria Shri Jayantilal Vithalji Doshi Shri Virendar Kumar Jain Shri Rohit Mistry Shri Liladharbhai L Mehta Shri Bhoghilal C Mehta Smt. Taraben Bhoghilal Mehta Shri Jayantilal Virani Shri Atul Virani Shri Rajnikant Hansrajbhai Mehta UK Shri KC Jain Shri Kundunmal Chimanlal Jain Shri Babulal Chunilal Vora Smt. Icchaben Babula! Vora Dr. Natwarlal Keshavlal Shah Shri Uttamchand Jagjivan Doshi Shri Jayantilal Mohanlal Vora Shri Manharlal Panachand Shah Shri Hasmukh Dipchand Gardi Smt. Surekha Hasmukh Gardi Chief Harakhchand Bhandari Shri Dhirubhai N Shah Shri Dayalal Trikamjee Tolia Shri Prataprai Girdharlal Mehta Shri Chunilal Parmanand Dadia Shri Magan Hari Shri Dalsukh Amratlal Shah Shri Harish Amratlal Shah Shri Navinchandra Chhaganlal Shah Shri Shirish Chhaganlal Shah Shri Kantilal Damodar Shah Smt. Maniben MP Shah BELGIUM Shri Kirtilal M Mehta Shri Malatlal Mehta Shri Lalbhai Javeri Shri Pradyotbhai Kothari Shri Pundarlikbhai Javeri Shri Mahendrabhai Parekh Shri Dilip Mehta Shri Nemchandbhai Jhaveri UK Smt. Shantaben Popatlal Shah Jain Education Intemational 2010_03

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Donors for Pillars at the Jain Temple Chunilal Parmanand Dadia Lilavantiben Chunilal Dadia Late Panachand Sunderji & Revakunver Panachand Parekh Keshavlal Jogani Kantibhai Damodar Shah Nanalal Karsanji Patwa Navnitbhai Kalidas Sheth Chandrekant Premchand Kachara Shah Virchandbhai H Mehta Amritlal Somchand Shah Late Popatlal Trikamji Poonater Late Hiruben Juthalal Chandaria Dr Amichand Shah Late Somchand Jadavji Shah Mr Laljibhai Kasalchand Mehta & Manglaben Laljibhai Mehta Late Manilal Ramji Shah Late Keshavlal P Shah Late Ratilal Dhanji Vora Late Mithalal Kalidas Mehta Dr Natwarlal K Shah Babulal Chunilal Vora Bhakti Mandal Chanchalben Shantilal Mehta Hemandra Sheth Chimanlal Jeychand Shah Rashik Himatlal & Dr Himatlal J Mehta Dr Mansukhlal T Shah Smt Prabhavati & Dr Mukund K Parikh Donors for Plaques Popatlal Kapurchand Doshi Lilavanti Popotlal Doshi Chamanlal Vrajlal Kamani & Priyamvada Chamanlal Kamani (Nairobi) In Memory of Ravjibhai Amulkh Patel 2010_03 PS2,500 PS2,500 PS7.500 PS5,00 Donors for Photographs Manekchand Pragji Patel Jeychan Tarachand Shah Donors for Stained glass windows Chandenben Babulal Shah BUILDING AREAS Exhibition Hall Smt Maniben M P Shah Sthanakvasi Upashraya Jayantilal Mohanlal Vora Gound Floor Foyer Maneklal V Savani Upper Floor Foyer Shantilal Popatlal Mehta Library Shantilal Lallubhai Shah Stage DN & Shaw & Company Yatralu Bhojanalaya Donations (PS751 per day) Shri Shreyance Babulal Shah Shri Bapalal Laherchand Shah Shri Pradyot Kothari Shri Ashit V Mehta & Smt Meeta A Mehta Shri Kesharlal Jugani Shri Kesharlal Jugani Shri Jagdish Bapalal Shah AYAMBIL TITHI (PS251 per Tithi) Shri Pradyot Kothari Shri Keshavlal Jogani Shri Keshavlal Jogani Smt Lilaben Bapalal Shah Smt Lilaben Hiralal Mehta Shri Sodhan Javari PS2,500 PS2,500 PS2,000 PS50,000 PS5,000 For Bhoganalay by Shri Rajni J Shah & Family in loving memory of Nandhuben Jeychand Tarachand Shah, Kutchh Mandvi/London PS7,500 PS20,000 PS17,000 Our aim is to serve Yatralu every Sunday more donors are required PS15,000 PS10,000 our aim is to provide facilites for Ayambil in the month of Chaitra and Aso (more donors are required)

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Jain Samaj Leicester List of Initial donors to the Building Fund 1001 251 151 401 500 150 360 300 250 350 180 101 151 60 150 646 120 Dr N K Shah Dr J U Shah Shri Manharlal L Mehta Shri Laljibhai K Mehta Shri Babulal C Vora Shri Laxmikant I Mehta Shri Vasantrai D Shah Shrimati Sagunaben H Vora Shri Shantilal P Mehta Shri Popatlal R Doshi Shri Kantilal H Shah Shri Hiralal K Mehta Shri Popatlal R Doshi Shri Kantilal H Shah Shri Hiralal K Mehta Shri Liladhar D Mehta Shri Chandulal Lalji Mehta Shri Chimanlal Harakchand Shah Shri Harkishandas G Shah Shri Chimanlal A Mithani Shri Narandas V Parekh Shri Girdharlal ] Mehta Shri Ashwin Maganlal Shah Shri Dilip Zaverchand Doshi Shri Vasanji Devkaran Mehta Dr Rajnikant K Shah Shri Jamnadas Ramji Mehta Shri Babulal Ramji Mehta Annonymous Shri Kakubhai P Modi Shri Laxmichand Nanchand Shah Shri Ratilal M Shah Shri Chandulal B Damani Shri Babulal M Shah Shri Malukchand N Sheth Shri Gajendra Z Chhatrisha Shri Rameshbhai K Shah Shri Mansukhlal z Shah Shri Kantilal Premchand Shah Shri Bhikubhai Chunilal Shah Shri Ratilal Riachand Shah Shri Husmukhlal Chhaganlal Shah Shri Vinubhai K Galiyara Shri Shashikant P V Mehta Shri Narbheram Hanaraj Sheth Shri Navinchandra Narbheram Sheth Shri Chandulal M Shah (Anil C Shah) Shri Harish Jashvir Patel Shri Vasantlal Liladhar Parekh Shri Navinchandra N Shah Shri Navinchandra Ravji Shah Shri Tarun Zaverchand Doshi Shri Abhechand Padamshi Kothari Shri Pravinbhai I Seth Shri Anantbhai Matalia Leicester Coventry Leicester Leicester Nottingham Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Loughborough Loughborough Loughborough Loughborough Loughborough Loughborough Loughborough Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Coventry Coventry Shri Kishorbhai A Shah Shri Dalichand Amulakh Doshi Shri S P Jain Shri Balwantri Keshavlal Gandhi Shri Dharamdas V Shah Shri Chhotalal N Vora Shri Vaghjibhai Ramji Shah Shri Manekchand Nagpur Shah Shri Indulal K Punatar Shri Khetshi Kachra Shah Shri Laxmichand Amichand Shah Shri Manharlal Shantilal Shah Shri Kumundas Damodar Parekh Shri Jivraj Makanji Shah Shri Motichand Raishi Shah Shri Shantilal Padamshi Kothari Shri Subhash Fulchand Sanghavi Shri Chhotalal Shatilal Kothari Shri Ramesh Keshavlal Gandh Shri Pravinbhai K Mehta Shri Devraj Pethraj Shah Shri Vipin Narshi Shah Shri Zaverchand Khimji Shah Shri Vadilal M Shah Shri Bhikubhai Raichand Shah Shri Amrit Ramji Gadia Shri Ramesh K Shah Shri Praful J Shah Shri Pradip P Mehta Miss Indira Parekh Dr Paul Marett Shri Pranlal Z Doshi Shri Harilal T Doshi Shri Dinish T Shah Shri Bhulabhai Patel Shri Narendra Mehta Dr BR Khara Shri A V Shah Shri Pranjivan P Kothari Late Mrs Jaykunverben P Mody Shri Kirtilal M Mehta Shri Mafatlal Mehta Shri Lalbhai Javeri Shri Pradyotbhai Shri Bharatbhai Shah Shri Pundalikbhai Javeri Shri Mahendra Parikh Shri Ashok Parikh Shri Deepak Modi Shri Rosy Blue(D.Mehta & K Bhansali) Shri Nemchandbhai Jhaveri Shri Rajeshbhai Mehta Shri Sunilbhai Choksi Shri Dalpatbhia Jhaveri Shri Pankaj Jhaveri Coventry Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Birmingham Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Coventry Leicester Leicester Leicester Loughborough Leicester Leicester Leicester Leicester Leicester Leicester Leicester Leicester Birmingham Loughborough Leicester Bradford Bradford Leicester Leicester Antwerp-Belguim Antwerp-Belguim Antwerp-Belguim Antwerp-Belguim Antwerp-Belguim Antwerp-Belguim Antwerp- Belguim Antwerp-Belguim Antwerp-Belguim Antwerp-Belguim Antwerp-Belguim Antwerp-Belguim Antwerp-Belguim Antwerp-Belguim Antwerp-Belguim 120 151 60 101 120 60 1000 1000 1000 1000 1000 1000 1000 1000 151 1200 1000 1000 500 500 500 151 2010_03

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500 1000 751 500 500 1001 251 1501 101 London Malaysia London London London London Bombay London London London Bombay Leicester Shri Ramesh Jhaveri Shri Suresh Mehta Shri Mangalbhai Javeri Shri Rajnibhai Mehta Shri MP Shah Trust Shri Keshavlal J Shah Shri Rohit B Shah Shri Amrit P Shah Shri Jayantibhai C Virani Shri Uttamchand J Doshi Shrimati Kesharben Panalal Kothari Shrimati Puspavti Babulal Javeri Shri Ramniklal K Shah (Folford Ltd) Shri Sojpar Nathoo Family Shri Jayantibhai J Mehta Prof K V Maradia Shri Manharlal Panachand Shah Shrimati Parvatiben M Shah Shri Ratibhai Desai Shri Mansukh Shah (Vijay Travel) Chandaria Foundation Shri Jyantibhai M Vora Shri Narendra K Mehta Shri Zaverchand Madhavji Mehta Shri A K&J A Mehta Shri Rajnibhai Parekh Shri Liladhar D Mehta Shri Narbheram A Bilakhia Neasdon Electronics Shri C S Jain Antwerp-Belguim Antwerp-Belguim London London London London London London London London London London London London Brighton Brighton Tamworth London London Leicester London London Leicester London London London London London London Bombay 5 101 500 1000 500 500 251 101 101 101 1001 51 251 101 2500 1001 Shri Navnitbhai Seth Lawnford Itd Shri Manharlal Bhaichand Gathani Shri CM Doshi Int Charitable Trust Shri Pramodbhai B.Shah Shri Mansukh B Shah Shri Shirish Malde Shri Vasantlal G Jhaveri Shri Vallabhdas K Vasa Shri Kantilal B Javeri Shri Virubhai Shah Shri Nagindas K Sheth Anonymous Members of the SANGH Brought by Ramanbhai Shah Shri Dalpat Jiwabhai Makim Shri Sakarlal Liladhar Mehta Shri Himatlal Dahyabhai Mehta Shri Kishorbhai I Mehta Shri Nandlal Amarshi Mehta Shri R K Shah Shri K C Jain Shri S L Baid Shri Roopal Saree Stores Anonymous Anonymous Shri Jayantilal R Mehta Shri Popatlal Kapoor Chand Dosh Shri Chandrakumar Babubhai Zariwalla Shri Kishorbhai Venilal Zariwall Shri Dineshbhai Mehta Shri S B Khandelwal (Saree Mandir) 101 London Manchester Manchester Manchester Manchester Manchester Bolton London London Leicester Leicester Leicester Manchester Mombasa Bombay Bombay Bombay Leicester 250 25 126 100 11 10 101 30 11 2500 3100 3100 1000 501 We have tried to be accurate as possible for the above list of donors, whom we sincerely thank. We apologise for any omissions or mistakes, and ask donors to write to us for corrections. THANKS We appreciate and thank all the bidders for the Uchhavanis and devotees who have generously donated in the Bhandars. We also thank fellow Jains and other persons for donations and Annas for Pratistha Mahotsava expenses. - Ace WE WOULD LIKE TO THANK ALL THE DONORS AND THE ADVERTISERS FOR THEIR GENEROSITY AND SUPPORT Jain Education Interational 2010_03

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2010 03 Ch 1 BHAGWAN SHREE SHANTINATHII MAIN IMAGE AT JAIN CENTRE 1

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2 SHRUTI PANKAJ 12 2010_03 'NAMO ARI HAN TA NAM' HOMAGE TO THE "ARIHANT' THE OMNICIENT SOLL WHO HAVE CONQUERED THEIR FOES 'NAMO SIDDHA NAM' HOMAGE TO THE 'SIDHHA' THE PERFECT LIBERATORS WHO ARE FREE FROM ALL SONDAGES 'NAMO AYARI YA NAM' HOMAGE TO THE 'ACHARYAS' THE SPIRITUAL EXPONENTS WHO ARE OFFERING ETERNAL KNOWLEDGE 'NAMO UVAJJHA YA NAM' HOMAGE TO THE 'UPADHYAYA' THE INSPIRING MASTERS WHO LEAD FROM DARKNESS TO LIGHT 'NAMO LOVE SAVVA SAHH NAM' HOMAGE TO THE 'SADHUS' THE DEDICATED SAINTS WHO LIVE IN SELFLESS SERVICE 'Eso PANCH NAMOKKARO SAVVA PAVAFFANASANO MANGALANANCHA SAVVESIM PADHAMAM HAVAI MANGALAM' HOMAGE TO ALL THESE FIVE WHO HAVE UPHELD ETERNAL VALUES REVERENCE FOR LIFE APPRECIATION FOR ALL SOULS -

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MATE WOOD C900 IL OOS SALAXYXANAYAYA S NUUTTTTTTTTITUTIMIT LITT TIDIP NUTS OVA SUN LOL Jain Centre 2010_03

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=jain Jain Centre It will be used for religious activities, as service to humanity and for occasional social activites. The building will be a valuable Community An exciting new development has taken place in Centre in this busy part of central Leicester. It city centre of Leicester, where the first Jain will draw people in through such activities as a Centre in Europe is nearing completion. Jain Lunch Club, Artistic and cultural presentations Samaj Europe has purchased a spacious and educational meetings in the widest sense. building which has been converted into a Individuals and groups from all communities modern Jain Centre where all sects of Jainism will be welcome to use the facilities of the Jain (Swetamber, Digamber, Sthanakwasi, Derawasi) Centre. It will also be one of the finest examples will work hand in hand to promote and practise in the western world of architecture in the the Jain Doctrine. The Jain Centre will have Indian tradition, a fitting Centre in which to show magnificent Swetamber and Digamber temples, Indian arts and culture, a worthy improvement showing lain architecture covered in marble and to the environment in which it stands. stone, Sthanakwasi Upashraya (meditation Jainism, the faith of some five million or more Hall), a Guru Thanak (place dedicated to the people today, was already ancient when spiritual leader, Shrimad Rajchandra Jnan Mahavira, the twenty fourth Tirthankara or Mandeer, a Library, an Auditorium, a Prophet, preached its fundamental principles of Conference room, Office, Dining Hall, Kitchen Ahimsa (non-violence) in India 2,500 years ago. and other facilities in addition to a permanent 'He showed the path of permanent happiness Exhibition Hall where ten specially made 9ft x which can be achieved by all individuals 5ft Stained Glass Windows showing the without external help by purifying their own incidents from the life of Mahavira, will be fitted. souls and following the right way of life. This way PLANS OF THE JAIN CENTRE C LIBRARY KITCHEN ENTRANCE HALL AUDITORIUM STAGE HALL DINING AREA C C C GROUND FLOOR PLAN OFFICE OFFICE Jain Education Intemational 2010_03 ucation International 2018_03

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L GURU THANAK 10 TEMPLE FIRST FLOOR PLAN HALL 2010_03 SHRIMAD RAJCHANDRA JNAN MANDEER L SECOND FLOOR PLAN The Jain Centre is both a centre for Jains in Europe and a place to serve the people of Leicester. It aims for the advancement of the Jain religion and the principles of Jainism by providing a place for worship and study. The Centre seeks to promote the non-violent way of life. It aims to spread knowledge and sympathetic understanding of Jainism through publications for scholars and the general public, through research, by training teachers, coordination amongst Jain institutions and other organisations. It will also be a centre for, service to the Community at large. Already the media PUJA ROOM can be followed by any person, regardless of people. creed, class or colour. TEMPLE UPASHRAYA 0 and the citizens of Leicester have shown considerable interest in the Project. In the best tradition of Jainism the Centre will be open to all. It all began humbly with a few devotees who met to celebrate Paryushana in a small house in 1969, and then establishment of an organisation - Jain Samaj Leicester in 1973. With the increase in the total population of the Jains, the activities grew, and indeed, the interest of the THE gain_ = Inevitably, the next stage was to own a building, a place for worship and study, where any Jain can pray according to one's customs, but promoting Jainism in a unified manner. A building in Oxford Street was bought in 1979 and named the Jain Centre. In 1980 the Jain Samaj was expanded as a European body, so that any Jain living in Europe could become a member and participate in its activities. Membership of the Jain Samaj is open to any person (born Jain, beliver in Jainism or a person wishing to take part in the activities of the Jain Samaj). The Jain Samaj had much support from the 5

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1) Queen Trisala witnesses fourteen great dreams signifying the advent of an omniscient saviour. 2) Janmakalyanaka: Birth celebration of Indra carrying Bhagawan to Mount Meru. 3) Vardhamana's bravery is tested again. The demon is vanquished and the title of Mahavira the Great Hero is bestowed. 4) Request to Nandivardhana to grant him permission for initiation and Nandivardhan's sorrow. 5) Plucking off the hair with his own hands and accepting the vow of renunciation. 2 6) Gift of the half of the Devadusya (divine cloth given by Indra) to a poor Brahmin. 7) Love always wins anger and hatred; Bhagavan Mahavira enlightens a deadly poisonous cobra Candkausika. 8) Accepting alms from Chandanbala for breaking fasts of five months and twentyfive days with specific vows 9) Bhagavan Mahavira attains omniscience (Kevala-Inana) while absorbed in the highest type of meditation. 10) Bhagavan Mahavir's last sermon at Pavapuri lasting for fortyeight hours for universal welfare. 2010_03 7 www.jainelibrand

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Stained Glass Windows at the Jain Centre narrating the story of Mahavir's Life Reproduced by Sudha Shah, Bombay. Based on the original pictures from Tirthankar Bhagawan Mahavir. Artist Gokuldas Kapadia, Inspired by Acharya Yashovijayji Vain Education Intemational 2010_03 www.jainelibrary org

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Jain host community, other Indian Communities, the Leicester City Council and the local media. The people involved in this unique project are from all walks of life and are dedicated to promoting the principles of Jainism. It must be emphasised that the supporters of this cause are from all over the world and include leading Jain scholars, philanthropists, monks, nuns and, of course we, the ordinary Jains. The Jain Samaj has also an office in London, which started in 1982, to cope with the growing interest in membership in London. architects from Leicester. Bombay and Ahmedabad. TEADOR CER In addition to the organisation of various activities for Jainism, the Jain Samaj publishes The Jain, a trilingual quarterly (English, Gujarati and Hindi), which has a readership of hundreds of persons thoughout the World and which is being recieved by most of the University Libraries in the United Kingdom. Jain Samaj Europe is fortunate to have international interest and support for its activities. The Jains in India have taken the Jain Centre project to their hearts and have sent a magnificent temple depicting lain architecture as a gift. The All India (Overseas) Jinalaya Samiti, which has been created specifically for this purpose has worked hard to complete the temple according to the plans drawn by the 2010_03 On 10th November 1983 Shilanyas ceremony, the laying of the foundation stones for the first fully consecrated Jain Temple in the Western World, was performed. The images of Shree Shantinath (79cm). Shree Mahavirswami(64cm) and Shree Parswanath (64cm) had the Anjanshalaka ceremony at Pali (Rajasthan) on 14th December 1984, Late Acharya Shree Kailas Sagarji and Acharya Shree Padmasagar Surishwarji performed this ceremony of BACK OF THE GARBHAGRIHA consecration and blessed these images. Since the day of the Anjanshalaka ceremony, the images were worshipped every day and thousands of devotees have had darshan at Mehsana (Gujarat) and Goregam (Bombay) where these idols were kept. The auspicious time for the arrival of these images was on Sunday 25th August 1985 in the presence of thousands of Jains and many local dignitaries, M.P.'s and Indian High Commissioner's representatives the images entered the Jain Centre, where they are worshipped regularly by the devotees. On 8th of July the images will enter Garbagriha (permanent place of abode) and on 20th July they will have Pratistha (installation

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BUSCIRE BORO ST O CITOQUE DE . ENLARGEMENT OF PART OF PILLAR The 10 CT GUDUS D Sectional drawing of Temple in Jain Centre ceremony) in the presence of thousands of Jains from Europe as well as oversea. Jain Samaj is celebrating this occasion as Pratistha Mahotsava for 16 days from 8th July to 23rd July and will discuss various aspects of Jainism and Jain persons in a World Jain Congress. This Pratistha Ceremony is an unique historical occasion, as perhaps for the first time in the history, different sects of Jainism will have Pratistha at the same time on the same day and same place. The Jain Centre is a symbol of Jain unity. To mark this occasion. Jain Samaj Europe is publishing a Special Commemerative issue of THE JAIN. It has already published books on Jainism Explained and Jainism for Young Persons. The auspicious time for the arrival of these images in Britain was on the 18th August 1985 and for the entrance in the Jain Centre was on the 25th August 1985. About 300-400 persons received the images at Heathrow Airport and overnight the images were worshipped in London. These were the historic days for the Jains in Europe, as for the first time they had the opportunity of worshipping consecrated images in the Western World. To celebrate this occasion Jain Samaj Europe had Arihant Pujan. Eighteen Abhisheka Snatra Pujan and Siddha Chakra Pujan over a period of eight days. These special rituals, held perhaps once in a lifetime of most of the Jains, brought thousands of Jains to ENLARGEMENT OF PART OF PILLAR Leicester. To mark this occasion, Jain Samaj Europe is published a special commemerative issue of THE JAIN and a book Jainism Explained. which contains the chapters on Mahavira's teachings. Jain history. Jain Doctrines, the Jain way of life, Daily practices and recitations. Rituals and festivals, Pilgrimages and sacred places, Jainism and other religions, On being a Jain in modern society, as well as notes on Sacred literature, the Jain calendar, a Bibliography and Glossary. Jain Samaj Europe also published a booklet Jainism for Young Persons. When the temple is completed in 1988 it will Jain Education Interational 2010_03

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SUS MURALS for Central Stairs Wall at Jain Centre Created and donated by Ela Shah (U.S.A.) 1) Past Rediscovered 4) Four Fold Jain Samgha MERI23 21 Child Play of Mahavir & Sangamakas 5) Indra taking Jina for Bath 3) Preaching 61 Temptation of a Monk 2010_03

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=gain 2 AM VATAV WVIVANNN VANN PAL 97. VIEW LOOKING UP AT MANDAP DOME beautiful temple dome, ceiling with traditional Jain carvings, white marble floor, mirror finished walls, concealed lighting and the traditional doors at the Garbhagriha (shrine). The Garbhagriha will be made from white marble and will house the three images. In the corner of the rear wall statues of divinities who worship the Jina, Padmavati Mata and Ghantakarna Mahavir will be installed. The Digamber temple will have three images - images of Rishabhdev, Nemnath and Parswanath, in addition to Chakreshwari Mata and Ambikadevi. Guru Thanak will have images of Archarya Vijay Vallabh Surishwarji. The Upashraya will have Paat and Shrimad Rajchandra Jaan Mandeer will have image and picture of Shrimad. It is an institution in making and requires your support for its proper function. ENTRANCE HALL STAIRWAY be a place for Jains from all over Europe, indeed a Centre which, will draw visitors, Jains and non-Jains from the whole world. It will be a living and a a beautiful testimony to the principles of Jainism and dedication of Jains everywhere. The temple presents a magnificent piece of Jain architecture, made from Jaselmere yellow stone. It will have forty-four carved pillars, in addition to the eight in the front elevation, a Jai Jinendra Dr. Natubhai Shah Jain Education Interational 2010_03

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12 TH QUARTER JAIN EDITORIAL A ACONCERN . 2010_03 The no kAnethI mahapaNe pamaNa We the Jains of Leicester are looking outward, to Jains in other parts of England, to Jains in Europe, and to those people in Leicester and in the rest of England who are not Jains. To them Jainism is something unknown, a name or not even that. Do you think that Jain ideas and principles have something to offer to them? That, in any case, they should know a little about Jainism, who the Jains are? It is in the belief that Jainism, a religion particularly suited to the modern scientific world, should look outward as well as inward that JAIN NEWS has been re-born as the THE JAIN This is a change of name but it is more than that. As you can see, THE JAIN has a new format. The change to this new style, to good printing, is thanks to the generosity of the advertisers and others. In this newlook journal the content also is new. One new feature is the large section in English. This symbolises the outward-looking policy of THE JAIN. We want people, Jains and non-Jains, The Vaishakh Vir Servet 2512 THE JAIN The first issue of THE JAIN was dated June 1982. That is not very long ago, but in fact the new journal was the old Jain News reborn.Jain News had run as a cyclostyled news sheet for several years before that. At a meeting of interested people some time early in 1982 the project for a new quarterly magazine was discussed and the plans were finalised. What would it be called? Several proposals were made. Then somebody suggested THE JAIN. 'I like that' said somebody else, and the short simple title was adopted. From the start the new journal was bilingual. On the front page two editorials, one in Gujarati and one in English, set the trend. Inside the earlier pages were in English and the Gujarati section followed. From the start THE JAIN was intended to have a wider circulation than the local Jain community. The English editorial expressed it like this: The Jain EDITORIAL THE HOUSE OF N who can read English, but not an Indian language, to be able to read the new JAIN. In it they will find news and information on Jainism, on Jain personalities and events, on what it means to be a Jain in this moderrn Western world. But, and this is very important, THE JAIN will never forget that it is the journal of Jain Samaj (Europe). Leicester the majority of whose founder members are more at home in Gujarati than in English. So the articles, news, events in Gujarati are. as you can see, a prominent feature of THE JAIN. Moreover, as a symbol of the wider audience of the new JAIN, articles will also be published in Hindi. Here it is then: THE JAIN. We hope you like it. THE JAIN is for Jains, both young and old. It is for non-Jains as well. It has one fundamental principle or belief, that is the belief that the Jain religion, perhaps the oldest religion in the world, has something to offer to the modern scientific Western world.

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The promise of articles in Hindi as well as the two main languages of the journal was borne out in the first issue with a page and a half near the end, reproduced from a neatly handwritten original, for Hindi typesetting presented a problem at that time. Most of the English section of this first issue was taken up by a group of short summaries of aspects of Jainism which had been prepared for the Leicester Inter-Faith Festival and which fulfilled the intention of presenting Jainism to the wider world. The second issue appeared on time in September. (Regrettably it has not always been possible to keep to the quarterly schedule of publication: the work is entirely voluntary and carried out by very busy people). Certain features were to run for several issues. 'Jains as People', a series of potted biographies, started of with an account of Acharya Labdisurishwarji. In the next issue the subject was a layman, Seth Mansukhbhai Bhagubhai of Ahmedabad, a prominent businessman who died in 1913. 'Jainism through the Alphabet' started off in this issue: it was to continue with dictionary definitions of commonly-used terms until it reached the end of the alphabet with YAPANIYA and YATRA in January 1986. Here is a sample from the May 1985 issue: JAINISM THROUGH THE ALPHABET 8 Here are some more explanations of the words which can puzzle people reading about Jainism. Namaskara Mantra: the most widely-used Jain prayer, also known as the Panca Namaskara. Beginning 'Namo arihantanam...', it is a formula of praise to the enlightened souls, liberated souls, religious leaders, religious teachers and to all mendicants. Nirgrantha: name used for the Jains at the time of Mahavira and in the early centuries afterwards, unattached, without possessions. Nigoda: a very tiny living being, the lowest form of life. Nirjara: the shedding off of accumulated karma 2010_03 THE Jain_ particles from the soul, which is a necessary stage towards final liberation. Nirvana: another word for Moksa (Moksha), final and complete liberation of the soul. Om: an untranslatable syllable frequently used at the beginning of Jain (and other Indian) prayers. The deep reverberating sound has a spiritual significance rather like the 'amen' at the end of Christian prayers. Panca Kalyana: the five ('panca' or 'panch') auspicious events in Mahavira's life, conception, birth, renunciation, omniscience, final liberation. The events are frequently presented in dramatic form in Jain ceremonies. Panca Namaskara: see Namaskara Mantra above. Papa: demerit, unfavourable karma, opposed to Punya. Paramanu: the smallest particle of matter, atom. Parsva: the twenty-third Tirthankara, who lived 250 years before Mahavira. His emblem is a snake and he is depicted with a canopy of snakes behind his head. Parvan: holy day or festival. Paryusana (or Paryushan): the eight-day period of fasting and other religious exercises, the most important Jain festival, falling in August or September of the western calendar. Pratikramana: formal confession of the things one has done wrong, often in the presence of a monk. Pratima: the eleven stages by which a lay person gradually gives up worldly things. Pudgala: matter, the material non-living constituents of the universe. Puja: worship or prayer. For a Jain this means reverence and praise of the holy beings, not asking favours of them. Punya: merit, favourable karma,see Papa above. 13

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THE -Jain 14 Purana: certain sacred scriptures. Purva: certain other sacred scriptures which were lost many centuries ago. Another series which ran for a number of issues was 'The Shah Family'. Intended to be fairly lighthearted, it depicted a fairly ordinary family doing fairly ordinary things. The family were certainly not perfect as this extract shows. It appeared in July 1983. The imagination of the author was sorely taxed to produce new situations and the Shah family eventually disappeared from the pages of THE JAIN THE SHAH FAMILY AT WAR There's a state of conflict in the Shah household! Padma has the offer of a nice job but it's on the other side of the city. She wants to look for another house half-way between her job and that of her husband, Gautam. The children have gone to bed and the argument has been resumed. Gautam: Just when we are getting the house nice you want to get up and move across the town. And our friends are all near. Padma: But it is a very good job and I might not get such a good chance again. And with the extra money we could easily afford the move. Gautam: We don't really need the extra money. My pay is enough to keep us both. And I don't think married women should work. Who's going to look after the house? Padma (angrily): Why shouldn't I get out and have a bit of independence. The children are old enough to give a hand with the housework and if you did a few things instead of sitting there reading the paper as soon as you get back from work we should manage very well. Gautam: Well, I'm tired when I come home. My job keeps me pretty busy. It's your job to look after the house and mine to go out and work. That's the way my mother and father did it, and their mothers and fathers before them. Padma: That's just not true. You know very well your mother practically ran the shop when your father was out doing deliveries and orders and so on. Just at this point the doorbell rings. 2010_03 Gautam: See who that is. Padma: See for yourself. Gautam gets up unwillingly and goes to the door. It is their neighbour Gerald. Gerald: Hello, I just popped in to see you. Hope I'm not disturbing you. Gautam: No. Glad to see you. You can make her see some sense perhaps. Padma wants to take a job and move from here. Gerald: Oh no, we don't want you to move. Gautam: See. He doesn't think you should take the job. Gerald: But what's the trouble? Padma explains the situation and asks him, What do you think we should do? Gerald: Well, that book on Jainism you lent me said something about anek..., what's it called? Looking at a question from two sides. I thought that was the way you Jains looked at things. But you're both looking at the question one-sidedly. Padma wants the job, Gautam doesn't want to move. I don't want you to move but I can see that it would do Padma good to take this job. Gautam: Well, I suppose if you look at it like that there are two sides but I don't see what we can do about it. Padma: Yes, it would be a pity to move, but there's no bus to the place where the job is. Gautam is struggling a bit. Then he says: Well, I suppose there are advantages to Padma's having a job and it's really a very good chance. Look, I don't really need the car to get to work. What if you took the car in the mornings: you could get there easily then. Padma: And then we could stay here in this house, couldn't we? That would be wonderful. Gerald has taken the book on Jainism off the shelf. Gerald: Ah, here it is, anekantavada. It means not looking at a thing from one angle only. It's really an idea the philosphers thought out to get at the truth of things. But you know, I think they really had something important there which can be applied in everyday life as well. For the past six years THE JAIN has chronicled the life of Jain Samaj Europe. It has published serious articles and lighter ones. The Editors have struggled with the difficulties of getting material from other writers but have often been rewarded by extremely worthwhile contributions. THE JAIN records a piece of social history. Long may it flourish! K

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Eguin_ Chaturvidh Sangha Monks and Nuns in Jainism Jain religion has developed considerably in recent times. In Buddhist countries the orange-robed monk is a familiar sight. Jain monachism differs from Buddhist in many aspects. Whilst a Buddhist will often enter the order for a short period, even as a sort of religious finishing school, the career of a Jain monk or nun begins with the ceremony of renunciation and the acceptance of the obligations of the five great vows, and continues unbroken to the end of life. The monastic state is a permanent commitment and those who leave are few. The discipline of the The monastic order plays a very important part in Jainism. Whilst society is divided into four groups, forming the Chaturvidh Sangha, laymen, lay women, monks and nuns, the lay life is seen as a lower stage, in a way preparatory for the monastic life. Whilst the laity have religious duties enjoined upon them, and the pious layman or woman will, at best, lead a life of devotion and religious observance, it is only when the interests and distractions of the world are set aside that the individual can pursue his or her spiritual development to the fullest extent. The monastic life is hard, demanding the utmost dedication from those who follow it. Whilst, indeed, the ideal of monastic renunciation is found in many religions, most notably in Christianity and in Buddhism, there is probably no harder religious discipline than that of the Jain monk or nun. Hence monks and nuns are accorded a very high degree of respect by the Jain laity. A layman or woman will greet members of the religious order with the very greatest deference, and ministering to their needs is regarded as highly meritorious. The Five Greatly respected Beings, Panch Paramesthin, saluted in the most widely-used religious invocation, the Namaskara Mantra, include, after the enlightened and the liberated souls (arihant and siddha), the monastic leaders (acharya), the monastic teachers (upadhyaya), and fifthly all monks of the world. Throughout the centuries monks have been the scholars and teachers of the Jain faith. Nuns have been much less involved in scholarship but have also taken a prominent part in expounding the faith to the laity. Not only work of a religious nature but also scholarship of great importance in science, medicine, mathematics, logic, language and other fields was, and is, produced by the monks. The tradition continues today, certainly in the area of religious writing, though lay scholarship in 15 Jain Education Intemational 2010_03

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THE =Jain 16 Jain monastic life is in most ways harder and stricter than that of the Buddhist. Frequent fasting is enjoined, as well as other mortifications involving indifference to all bodily pains and discomfort. The practice of ahimsa, non-violence or harmlessness, is governed for the Jain monk or nun by meticulous regulations to reduce to the minimum the possibility of harm to the least of living creatures. The monk or nun must be ever vigilant in walking, sitting, and indeed in every movement or action, to see that no minute creature will suffer. Whilst non-possession is a normal rule of monasticism in all religions, the monks of the Digambara sect of Jainism practise this to the extreme, renouncing even the use of clothing (whence the word 'Digambara', meaning 'clothed in the sky'). A Svetambara ('white-clothed') monk will dress in three pieces of white cloth and will have the minimum of changes of clothing. In addition he will possess a couple of pots for food and other uses, a walking staff and a soft brush (more like a small mop) to dislodge insects gently from his path. He may have a few other necessities, books, writing materials, spectacles and the like. One other difference from the Buddhist monastic order is the far greater proportion and 2010_03 importance of Jain nuns. Although the writings on the discipline of the mendicants tend to be very largely male-oriented, nuns have always made up a high proportion of the mendicant order and take an active part in the religious instruction of the laity. In this, indeed, they may be compared with Christian nuns. Although the mendicant order is seen as unitary, it has for very many centuries been divided into many stems or groups (gaccha, gana), traditionally 84 in number. These may take their names from original geographical location, from association with a particular caste, from their founders or from particular points of doctrine or ritual. The gaccha may be subdivided in different ways, most commonly into groups studying under particular teachers. References to these divisions of the mendicant order are found around the eighth and ninth centuries AD and some of those existing today are undoubtedly very ancient. For example the Kharatara Gaccha, widespread in Gujarat and Rajasthan, is mentioned in an inscription of the late eleventh century AD. Some gaccha can trace the line of succession of their leaders back through quite a long history. The practice of solitary religious retreat is known in Jainism but the Jain monk (or nun) is to be seen as a member of a group, attached to his (or her) spiritual director or guru. Although study, scholarship and preaching are important activities in the mendicant order, the primary aim of the monk or nun is the purification of his or her own soul. To this end all the austerities and monastic discipline are directed. In this the Jain monastic life is closer to that of the great Christian contemplative orders like the Carthusian monks or the Carmelite nuns rather than to that of the active Christian orders the members of which devote their lives to running schools or hospitals or to social work for the needy and distressed. Charitable service to humanity is a virtue and duty of the Jain laity, but the mendicant is seen as a highly deserving object of charity, not as the author of charity himself.

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gain The daily routine of the monks and nuns is meticulously regulated. The first daily duty of the mendicant around sunrise is to examine his clothing and necessaries carefully to make sure that no small living beings are trapped or harmed. Afterwards he (or she will go to the temple and, bowing before the holy images, perform an act of mental worship. (The elaborate rituals of bathing the images and making offerings to them are performed by the laity but not by monks or nuns). Frequently this will be followed by a lecture to the laity, for monks and nuns are the instructors and teachers in matters of religious doctrine. The word 'mendicant' means one who begs, and there are detailed rules regarding the daily tour to beg food. The Svetambara mendicant accepts food in a bowl, brings it back to the monastic hall (upasraya) or monastery, and eats after a ritual act of confession to his or her senior. A Digambara monk takes food in his hand and eats it on the spot, standing. It is, of course, regarded as a meritorious act for a householder to provide food for the mendicants. The afternoon will be filled with a rest, a further examination of clothing and necessaries a period of study, or perhaps lecturing to the laity. (There is no equivalent in Jain monasticism to those Christian orders of monks who support themselves by manual labour, indeed it very difficult to make comparisons between Jain and Christian monasticism Jain monks partake of some of the characteristics of those learned orders like the Dominicans, whilst resembling in other ways the hermit orders such as the Carthusians whose life is devoted to prayer and meditation. In their emphasis on the strictest poverty, and in their lack of permanent settlement in a fixed monastery they resemble, perhaps, the Franciscans.) In a country like India, where insect life proliferates lights can be a danger to small living beings: for the avoidance of ahimsa (harm) monks and nuns use no lights, so they will retire to sleep early, taking care first to examine the resting place for any tiny creature which may suffer harm. These meticulous rules emphasise the fact that, whilst a certain amount of ahimsa is unavoidable for the lay person in ordinary daily life (though it will be avoided as far as possible), the monk or nun should take precautions far beyond those possible to the laity. This constant watchfulness does not only result in the protection of life but also has its effects in the spiritual developement of the individual mendicant. During the rainy season (chaturmas) the mendicant will stay in one place so that the harm to the burgeoning life of this time, which might be occasioned by the monk or nun travelling around, is minimised. Towns and villages seek mendicants who are particularly respected for their piety and teaching to stay with them during chaturmas and give religious instruction. At other times of the year the monks and nuns travel in groups from one place to another (so that they do not get attached to a particular location) always on foot, for the use of any form of transport is forbidden. (For this reason Jain monks, unlike the Buddhists have not been able to spread their faith oversea). The greater danger of harm to small creatures resulting from the use of wheeled vehicles is the main reason for this prohibition. The rigours of the mendicant life means that relatively few people enter it. This is particularly true of the Digambaras: the total number of Digambara monks had fallen a few years ago to around 150. Hence some of the religious functions which in the Svetambara sect are carried out by monks, are undertaken among the Digambaras by religious 'ministers' (the word 'priests' would not be accurate) called bhattarakas. Nowadays, of course, with much greater opportunities for education for the laity, there are many distinguished lay scholars of Jain religion and practices, but the tradition of monastic scho Jain Education Intemational 2010_03

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18 THE =Jain. larship is still strong. The ceremony of diksa or initiation as a monk or nun is a great step in the life of a religious Jain. The rituals are carried out with the greatest solemnity and frequently with much ceremony. The aspirant solemnly takes the five great vows of Non-violence, Truthfulness. Not taking that which is not given, Celibacy and Renunciation of possessions. The hair of the head is plucked out (as it is recorded was done by Mahavira). It is a lifetime commitment to a life which needs the greatest determination and strength of will but brings, it is certain, great rewards. Two Great Acharyas 1, Hemacandra Acharya 2, Vijay Vallabh Surishwarji HEMACANDRA ACHARYA Among the great scholars of medieval Jainism the name of Hemacandra stands out. It is recorded that he was born on the full moon night of the month of Kartika in the year Vikram Samvat 1145, that is 1089 AD. (The Vikram era, commencing 57 years before the Christian era is the commonest Indian reckoning of dates: the beginning of the year is not the same as the Western New Year so the Christian date is not always exactly 57 years before the V.S. one). His father was a well-to-do businessman of Dhandhuka, a small town near Ahmedabad in Gujarat, of the Srimodh caste. (Of course a monk abandons these family labels when he enters the Order but Hemacandra's background is of historical interest). There are various stories about his entering the monastic life, 2010_03 which occurred when he was a small child, perhaps no more than four years old, though more probably when he was a few years older. As so often happens with the famous, the details of their earlier life before fame reached them can be rather shadowy and often pious biographers can add imaginary accounts, often forecasting future distinction for a child who would have been far too young to show signs of it. Although regarded unfavourably nowadays, initiation in childhood into the monastic order was commonly practised then, and indeed up to recent times. Strictly speaking, no child is permitted to join the Order until the age of eight: the date 1098 for the young boy Cangadeva's (his original name) initiation, given in one of the (rather scanty) sources for his early life, seems probable. Cangadeva's mother was a Jain though his father probably was not: at any rate, it is recorded that his father was very hesitant about giving permission for his son to become a monk. The monk's guru was called Devacandra, of the Purnatalla Gaccha. Hemacandra's original monastic name was Somacandra but it was the custom for a monk to be given a new name on achieving the monastic status of Suri, a monastic leader, This happened when Hemacandra was 21. We have very little futher information about his early years, though he seems to have spent much of his time at Cambay and after his early years in the Order he did not. travel outside Gujarat.

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jain At some stage, probably when he was accounts agree that he did forbid still in his twenties, Hemacandra went drinking, gambling and the slaughter of to the capital of Gujarat, Anahillapura. animals, though how effectively is open Gujarat at that time was an important to question. He also built numerous kingdom, and the king, Jayasimha Sid- Jain temples, though none can be dharaja, of the Caulukya dynasty, was indentified today. Kumarapala died an energetic and successful ruler. He very soon after Hemacandra and royal was not a Jain, but a worshipper of Siva, favour for the Jains declined thereafter. however he made his court a centre for Hemacandra lived to the age of 84, teachers of various sects. The sources dying in 1173 AD. are not agreed on the occasion for the Hemacandra's scholarship was formidfirst meeting between Hemacandra able and wide-ranging encompassing and Jayasimha, but the monk soon grammer, lexicography, philosophy acquired a position of influence with and history. Many of his students the king. achieved distinction in their own right. King Jayasimha died in 1143 AD after a Many Indian scholars distinguished very long reign. He was succeeded by themselves in the study of Sanskrit his great-nephew, Kumarapala, after a grammer, certainly the most famous, lot of political in-fighting, for Jayasimha and one of the earliest being Panini. was childless. There are stories that Soon after his first association with when Kumarapala had to flee from King Jayasimha, and at the king's repersecution during his predecessor's quest, Hemacandra wrote the Siddhareign, he was helped by Hemacandra, Hema-Sabdanusasana, not by any who foretold Kumarapala's future means an original work but in its clarity greatness. Whatever the truth of these and arrangement well-deserving its accounts, Hemacandra acquired con- reputation as probably the best gramsiderable influence over the new king, mer written in the medieval period. so considerable, indeed that Jayasimha The eighth chapter deals with Prakrit was 'converted' to the Jain religion and Apabhramsa, the rest is concerned There are various accounts in the with Sanskrit. Hemecandra himself sources of the king's conversion, none wrote both in Sanskrit and Prakrit, as of them wholly convincing. It seems well as Apabhramsa. (The article on possible that the year VS 1216 (1159 Jain Literature in this issue of THE AD) was the year when Kumarapala JAIN gives some details of these lanembraced Jainism, and with Hemecan- guages.) Curiously enough, although dra as his mentor he tried to rule his the eighth chapter of Hemacandra's kingdom in accord with the principles grammer deals with five Prakrit lanof Jainism. However he did not totally guages, there is only a brief reference abandon the religion of Siva in which to Ardhamagadhi, the language of the he had been brought up, but the Svetambara canonical works. Hema 2010_03 nternational 2010_03

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lain candra also wrote a commentary on his Europe is planning appropriate comgrammatical work. two versions of memoration of this very great man. which are known today. VIJAY VALLABH SURISHWARJI Hemacandra's interest in linguistic Monks (and nuns) play an important matters is futher demonstrated by his role in Jainism. Whilst a man will lexicographical works, a dictionary of usually become a sadhu or muni (the nouns, a botanical dictionary, a diction commonly used words for a monk) out ary of Prakrit or provincial words and a of a yearning for his own spritiual collection of words having more than progress, seeking the teaching and one meaning. His work on Sanskrit help of an admired guru (teacher or poetics is also important, though in master), this will often not preclude an this, as indeed is true of most scholars, active life of teaching, writing and he can be seen as standing on the preaching for the benefit of the whole shoulders of his predecessors. Of more Jain community (samgha). This is an purely Jain interest, is his very lengthy account of the life and work of a work giving the legendary biographies leading monk, or Acharya, and a triof the 63 great figures who are tradi bute to him by one who benefitted tionally seen as being the leaders of from one of the institutions which he the current cycle of world history, wes instrumental in establishing.) commencing with the 24 Tirthankara, and the 12 world monarchs. They are a Among the great Jaina Acharyas of this favourite theme of Jain writers. He century, the late Vijay Vallabh Surishwrote hymns in praise of Mahavira, a warji enjoys a very prominent and valuable work of logic (only part of popular place. He was a favourite with which survives), and many other writ both the old and new generations of ings. Moral precepts appear in Hema the Jain laity. The key to his popularity candra's Yogasastra. lay in his earnest desire to see that the laity was helped spiritually and otherThis short article does not attempt to wise. He led the austere life of a Jain cover the whole range of Hemacandra's sadhu (monk) carrying out all the inworks, nor his influence on later scho junctions prescribed by the scriptures. larship. The name given to him, Kali Thus the orthodox mind saw nothing in him that would discredit him but at the kala sarvajna, means the Omniscient of the Kali Age (the present era). It same time, he talked and preached in indicates the esteem in which he was, support of various welfare activities for and is, held, not only in Jain circles but the betterment of the Jain samgha. For by Indian scholars in general. Next more than half a century, he carried on year, 1989, sees the nine hundredth a crusade in his inimitable way for the anniversary of his birth and this will be uplift of his followers. widely celebrated. Already Jain Samaj The flare for activities outside the 20 Jain Education Intemational 2010_03 ntemnational 2010_03

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ritualistic life of a Jain sadhu he inherited from his great Guru Atmaramji. Both seemed to believe that it was no use merely preaching religion to a samgha that was socially and psychologically not prepared to receive it. In practical economic terms, it meant first bread and butter, the wherewithal to get the same, and then religion. An understanding and a happy mind can alone absorb and live up to the tenets of Jaina philosophy and to create such a mind was the life-time work of this great Acharya. He was born in 1870 in a religiousminded Jain family at Baroda and was known as Chhagan. At the tender age of ten, he lost his parents. This shock changed his life and he passed most of the time in meditation and study of the scriptures. He was in quest of a true guru who could help in attaining perfect spiritual bliss and self-realisation. To his luck, he once heard a spritual discourse of Shri Atmaramji Maharaj (Vijayanand Suri). He was impressed by his knowledge, personality and speech. He became the disciple of Shri Atmaramji Maharaj and became a Jain sadhu at the age of 17. Within the first few years of his life as a monk he mastered the scriptures; got control over his mind through meditation and emerged as a scholar, a great saint and a social reformer, He got to grips with the situation and life of India at that time. It was the time of British RAJ, when values of Indian life ethical, spritual and cultural-were downgraded 2010_03 THE =Jain_ and importance was being given to physical possessions and so called luxurious ways of life. People were unhappy because of the lack of proper understanding and education. In his Ji JAIN ACHARYA SHREE VIJAY VALLABH SURISHWAR JI MAHARAJ last message his guru Shri Atmaramji Maharaj told him "Vallabh, I have been instrumental in establishing Jain temples, now you help in creating educational institutions". He dedicated his life to fulfill this message of his guru and tried to see that no Jain remains uneducated or hungry, and he established schools, colleges, vidhyalays and gurukuls (hostels). In the true tradition of a Jain sadhu, he moved on foot from place to place Punjab, Rajasthan, Gujarat, Maharastra and various other places. Mahavir Jain Vidhyalaya (with 7 branches at the moment) and Atmanand Jain College 21

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- 1din He was well respected by the Indian leaders and they used to come to him for blessings. He was the friend of the poor and downtrodden. Though he was an Acharya of Jains, he loved all human beings and at one big meeting in Bombay he said 'Neither | am a Jain or Sikh, nor Muslim or Hindu or Buddha; I am a human being devoted to follow the path of nonviolence and truth as shown by Bhagwan Mahavira'. At the age of 84 his soul left his human body and the Jains lost a great Acharya and the country a great social reformer. By Dr. Natubhai Shah JAIN LAYMAN AND LAYWOMAN and High School at Ambala (Punjab) are a few of the more important institu- tions which he was instrumental in establishing. These institutions have produced thousands of graduates, many of whom have reached high postions in various spheres. It may be worth mentioning that the founder president of Jain Samaj Europe and the General Secretary are both the products of Mahavir Jain Vidhyalaya, so is also the editor of the Gujarati Section of THE JAIN. He preached Maharvira's teachings in simple and effective language and told the masses that to achieve true happiness and peace, one should have amity. equanimity, integrity, honesty, goodness and tolerance towards all living beings. He believed that without changing the basic principles of Jainism, activities should be appropriate to the time and conditions for the welfare of the samaj. He believed in universal brotherhood unity of all the Jains and preached that all the Jains should unite under the banner of Mahavira and try to promote the message of non-violence and truth. He helped the welfare activities of mankind irrespective of caste and creed and his sermons were attended by Hindus, Muslims, Sikhs, Jains and Christians. He had tremendous love for India and was a true patriot. He wore khadi throughout his life and believed that religion, the samaj or the country cannot progress without independence. Many ancient Jain writings go into great detail as to the preferred pattern of daily life for the layman or woman. Written usually by monks in a more leisurely age, the daily routine they depict is often highly idealised and not easy to follow in actual practice. In modern days the speed and stress of daily life have made the ideal layman's daily routine still more difficult to achieve. In Europe and other places remote from India the problems are compoundes by isolation, often, from supportive Jain society, by distance from temples and other places of worship, by the absence of medicant teachers, and by many other factors. However, many do try to follow, as far as possible, the precepts of the old writings. For the pious Jain there is a guide to daily practice and, even if difficult in some circumstances, it is by no means impossible to follow, even in twentieth century Britain. Here is a summary outlining a typical day as envisaged by the serious practising lain. The shravak or shravika, layman or lay woman, should get up well before sunrise. The day 22 2010_03 Jain Education Interational 2010_03

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begins with the Panch Namaskara, the universal prayer of the Jains, a salutation to the enlightened souls (arihants), the liberated souls (siddhas), religious leaders (acharyas), religious teachers (updhyayas), and all the monks of the world. This, the Jain prayer par excellence, should be repeated seven times. A period of quiet recollection, samayika, follows if possible, contemplation of one's nature, one's place in the universe, perhaps of the holy places of Jainism, of the virtues of compassion, of non-violence, and like topics. Reflection on one's own shortcomings is enjoined. During this time, and for 48 minutes after sunrise, no food or drink is taken. (Forty-eight minutes, onethirtieth of a day, is a standard division of time.) The temple is the focal point of Jain daily life and any community of Jains in India will have its local temple. Oversea it is likely to be less convenient, though many families have a small shrine in the home. A morning visit to the temple is a part of daily life. The image is saluted and worshipped with incense and lights and other offerings. The visit to the temple may involve ceremoniously bathing the holy image. Rendering service to the mendicants is a meritorious act: after worship the Jain lay person will go to the monastic hall (upasraya), reverently greet the mendicants, receive their blessing and make provision for their needs. This may involve asking whether they need such things as food and water, clothes or permitted necessaries, medicines, books, writing materials and so on. The pious Jain returns home and now takes breakfast. Jain food is of course strictly vegetarian, and indeed long tradition excludes from the Jain diet certain foodstuffs believed to contain life to a particular degree, root vegetables, certain kinds of fruit and other things. The Jain may limit his or her intake of food, as a measure of austerity and self-control, or avoid the more tasty foods. On certain days in the month, and on certain annual dates, fasting is enjoined, either total or partial. 2010_03 THE gain__ The daily work of the individual's vocation should be commenced with a spiritual invocation such as the Panch Namaskara. Needless to say, the Jain should avoid earning money by any improper means, cheating or lying or taking advantage of another's weakness. Certain vocations which are held to involve the danger of harm, ahimsa, to living beings were traditionally forbidden to Jains. It is recommended that half one's income should be used for living expenses, a quarter should be saved for old age, sickness and other misfortunes, and the remaining quarter should be expended on charitable objects. The evening meal is taken before sunset so that there is no danger of tiny insects or other living beings sustaining harm in the cooking operations or the eating of food in the dark. The recommended time is 48 minutes before sunset at least. Afterwards there will be another visit to the temple for further worship. The moving ceremonies of arti and mangal deva, involving the waving of lights before the holy image, bring the day's worship to a close. Once again the devotee will examine his or her conscience. reflecting on any shortcomings, perhaps in the ritual of pratikramana, the solemn penitential ritual. Back at home again, the rest of the evening may pass in spiritual study or reading or listening to accounts of the great saints of the Jain faith. If one should wake during the night, the recitation of the Namaskar Mantra, the Panch Namaskara,will calm the mind and the opportunity may be taken for contemplation of holy subjects. Needless to say, this is an ideal picture. It takes no account of televison and the many other distractions of life today. It leaves very little time for social life or the many household duties or hobbies which everybody will expect to undertake. But as a guide to the devoted life it has some validity even in the modern world and does provide a routine which offers an escape from the cares of the world to something higher and calmer and better. 23

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SHRIMAD RAJCHANDRA Shrimad Rajchandra had a short life, yet in that brief space of less than 34 years (1867-1901) he achieved much and left behind him the memory of a very great soul and an example which has inspired many to follow him. He was born in early November 1867 in a small seaport town or village called Vavania, lying on the northern coast of Kathiawar, or Saurashtra, now the western part of the state of Gujarat. In those days there were very many small princely states in Kathiawar, and Vavania was in the state of Morvi : the state capital, the town of Morvi, lay about 20 miles inland. Nowadays the sea has receded and Vavania has decayed, but in those days it was a prosperous enough place with a large Vanik, or trading, community. His parents, Rajivbhai and Devbai, were comfortably off, if not wealthy. Rajivbhai followed in the footsteps of his own father as a moneylender, and by hard work and shrewd business acumen he did well. The family belonged to the Dasa Srimali caste and whilst Rajivbhai adhered to the worship of Krishna, his wife was a Jain. Religious boundaries were not regarded as barriers to marriage and intermarriage between Hindus and Jains was by no means, uncommon. Raichand, or Rajchandra, was the second child and elder son. Various stories are told about Raichand's future destiny having been foretold to his mother, indeed miraculous events are attached to other phases of his life. He was a remarkably intelligent child, blessed with a prodigious memory : it is said that he covered the sevenyear school curriculum in two years. His formal education ended when he was eleven years old but he continued the study of Hindi, Sanskrit and Ardha-Magadhi (the language of the oldest Jain scriptures). His native language, of course, was Gujarati, and it was in that language that he wrote the letters and other writings which contained his teachings. He did also start to study English but does not seem to have progressed very far with it. During his late teens Shrimad gave evidence of his remarkable intellectual powers in contests or exhibitions in which he would carry on a considerable number of intellectual activities simultaneously, a game of chess, a game of cards, counting beads, counting strokes of a bell, and so on, to the number of even a hundred separate simultaneous feats of memory. (It is perhaps not quite correct to use the appellation 'Shrimad' for the youthful Raichand, but his followers were to call him thus in future and it is convenient to use it here). Whilst still in his teens Shrimad was writing regularly on religion and other topics. The age of twenty seems to have marked a watershed, for over the next few years he became convinced that he had a special calling to a spiritual life and he began to attract around himself a band of disciples. In parallel with his developing spiritual life, however, went the normal stages of the secular life. When he was 21 he married a wife, Zabak, and the first of his four children was born a year or so later. He left Kathiawar about this time for Bombay where he entered the jewellery business. He acquired considerable expertise in this field, and the business in which he was a partner operated on a large scale, with oversea connections with the Middle East and Britain. It is well-known that Shrimad Rajchandra had a considerable influence on Mahatma Gandhi. They first met soon after Gandhiji's return to India in 1891 after studying law in England. The younger lawyer was deeply impressed by Shrimad, who was only slightly older than him, and Mahatma Gandhi was later to record his impressions of Shrimad in his Autobiography. He noted Shrimad's wide knowledge of the sacred writings and his religious zeal, as well as his simple habits and carelessness about clothes. He remembered that Shrimad would always have some religious books on his desk to which he would turn in the intervals of business. After the initial contact they met only rarely, for Gandhiji left India shortly afterwards for South Africa, but they corresponded over the years and some letters survive. Perhaps the greatest result of the contact between Shrimad and Gandhiji was that at a period when Gandhi was uncertain of the direction of his faith (he was, perhaps, near conversion to Christianity) Shrimad gave him an anchor and a confirmation of the value of the Indian religious tradition. 24 Jain Education Intemational 2010_03 ation International 2010_03 For Privat

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lain Although actively and successfully engaged in business, Shrimad was increasingly being turned to by people seeking spiritual guidance and his many letters (some 800 are known) bear witness to his insight. But his letters show that he too was subject to doubt and uncertainty, and it was not until he reached his mid-twenties that his letters reveal a more settled mind. In his later years he would spend much of his time away from the stresses of the great city of Bombay, staying in various places in Gujarat, and, as well as his own closer associates or disciples, numbers of people would seek him out to hear him speak on spiritual matters. Inevitably, as a layman, he aroused some opposition among a section of the more orthodox Jains who were accustomed to the doctrinal leadership of the monks and tended to view with hesitation or suspicion a layman who assumed (however modestly) a position of spiritual leadership. This did become rather serious when a small group of half a dozen monks from the Sthanakvasi (nonimage worshipping) sect became followers of Shrimad and a good deal of tension arose between them and other members of their sect. There is no doubt that the life of a monk had attractions for Shrimad but he remained a layman to the end of his life. In his last two or three years he reduced his business commitments, giving more time to religion, practising meditation, fasting and austerities, and becoming a celibate (though within the married state, his wife was to survive him by twelve years : Mahatma Gandhi was to follow the same course). The austerities took their toll on his body. Although he was fit when a young man, he became thin to the point of emaciation : a well-known photograph of Shrimad, taken at this time, shows him sitting in a posture of meditation, his body reduced to a waif-like thinness, but his gaze keen yet placid. His health was failing and in spite of medical attention it became apparent that his life was nearing its end. He died at Rajkot on 9 April 1901 in his thirty-fourth year. Shrimad Rajchandra's memory and teachings are honoured today, not only by those who feel a special devotion to him and consider themselves to be in a particular way his followers, but also by many others. He does not fit easily into any category. Brought up in a home where Jainism and Vaishnavism were both practised, he turned to the Jain way of life. Yet he was frequently critical of the ritualism and fomalism which he saw as a departure from the message of Mahavira, as also of the sectarian divisions which had emerged over the centuries. Yet he was tolerant as well : in one letter he advised that any person who devoted his time to the orthodox rituals should not be encouraged to abandon them, but rather to devote an equal space of time to reading, meditation and hearing sermons. Once one of his desciples enquired of him how they should answer if asked what was their gaccha (sect or division) and what form of the ritual of penitence they followed. Shrimad replied 'We are Jains of the eternal sect and our only pratikramana (penitence) lies in retracing our steps from the path of sin... Shrimad left many writings in Gujarati, most of which were not published until after his death. The large collection of his letters has been published in book form : more than half of these were to three particularly close companions. The letters cover a side range of spiritual and ethical topics, giving guidance and help to his correspondents. Before he was 17 he had written a simple guide to the main principles of the Jain faith, aimed particularly at the young. Perhaps the best-known of his works is Atma-Siddhi, a fairly short poetical work, written in Gujarati in 1895. It was published after his death and has been translated into many languages. It centres on and expounds what may be seen as the fundamentals of Jain faith, (1) the soul exists, (2) it is eternal, (3) it is the doer of its own actions, (4) it enjoys the fruits of these actions, (5) there is Liberation, and (6) there is a means to achieving Liberation. The work is straightforward, easily understood, avoiding theological subtleties : it can be seen as a practical guide for the ordinary person. Shrimad Rajchandra wrote in the language of his home country, not in Sanskrit which was still the language of learned religious discourse. He expressed the truths which arose from his own spiritual life, and those who were close to him knew that they were in the presence of a great soul. Today, nearly a century after his death, the light of this great soul still burns bright. The information for this article has been taken from: Saryu R. Mehta and Bhogilal G. Sheth. Shrimad Rajchandra : a great seer. Agas, 1971. Digish Mehta. Shrimad Rajchandra: a life. Ahmedabad, 1978. J. L. Jaini The Self-Realisation, being the translation of Atma-Siddhi. 5th ed. Ahmedabad, 1978. 25 Jain Education Interational 2010_03

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26 -jain Although Indian civilisation is very ancient its early history is still obscure. We know that four thousand years ago and more an advanced culture was present in the north, in the valley of the Indus. Excavations of two cities, Mohenjodaro and Harappa, have revealed to us some details, tantalisingly incomplete, of the material remains of the Indus valley civilisation. The lower walls of brick-built dwellings and some larger buildings have been uncovered by the archaeologists. Perhaps some were for religious use but we cannot yet be certain. The architecture, so far as the surviving remains can show, was functional and plain. If decorated at all, the decoration, perhaps of carved wood, has long since perished. We cannot look for the origins of Indian temple architecture in the utilitarian buildings of Mohenjodaro. THE TEMPLES OF INDIA The Indus valley civilisation came to an end carly in the second millennium BC as the nomadic Aryan tribes moved in from what is now Afghanistan and Baluchistan. Historical research is only very slowly uncovering the early story of India and our knowledge of the long ages before the seventh century BC is very patchy. If there were temples in this period they have long since vanished: made of wood or mud-brick they would not have survived the revages of time. Probably there were no temples: the daily rituals would be performed in a little sanctified place in the home. Communal or public sacrifices would take place in a sacred enclosure out of doors where the altar was set up according to the prescriptions in the sacred texts, and a temporary shelter for the participants erected. This was the period of the Vedas, the primary texts of Hinduism, which give details of the religious ceremonies but do not refer to temples. Indian religious architecture, if such we can call it at this stage, comes into focus around 250 BC with the emperor Asoka who made Buddhism the state religion all over his wide dominions, which took in most of the sub-continent except the extreme south. Asoka caused to be erected in various places tall stone pillars, sometimes fifty feet high. crowned by a Buddhist symbol: the triple lions and wheel of the law on the pillar at Sarnath have been taken as the state emblems of modern India. At about the same time the stupa, a hemispherical mound over a grave or over sacred relics came to be faced in stone and became, in various forms, a characteristic Buddhist monument wherever Buddhism spread. In India the stupa stood on a round or square base, it was faced with worked stone on a foundation of stone rubble. A mast at the top bore an umbrella-shaped finial. A stone railing with one or more entrance gates formed an enclosure around the stupa and steps led up to a circumambulatory processional path at a higher level. Some stupas were of great size, others were sufficiently small to be enclosed within a building or chaitya hall. The word 'chaitya' was occasionally used to designate 2010_03 a stupa but more generally can refer to a shrine or temple or any sacred place. Here we have something which can be looked upon recognisably as a temple. From around 200 BC temples cut into rock faces appear in various parts of India. The chaitya hall at Bhaja near Bombay dates from the first century BC: it is high-arched and is cut deep into the rock with a stupa carved from solid stone at the inner end. A still grander example is at Karli, also near Bombay. Constructed some two hundred years later, like the earlier one it has a line of columns on each side of the main hall separating it from side aisles: the columns are beautifully carved. JAY TALETI Cave temples continued to be constructed for over a thousand years. Perhaps the most famous of all are at Elura in Hyderabad. Here there are no fewer than thirty-four temples, chaitya halls and monastic quarters cut into the rock. The earliest are Buddhist but from the early sixth century AD some seventeen Hindu temples were constructed. Perhaps the most astonishing is the Kailasa temple which is carved from a solid mass of rock 276 feet long and a hundred feet high left standing after the hillside had been trenched on three sides around this rock mass. This incredible structure took a hundred years to complete. This is a unique example, the remaining temples, including five Jain ones, are true cave temples, cut into the rock of the hillside. The cave temples vary considerably in plan but basically consist of a large hall with a small shrine at the end

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THE TEMPLES OF INDIA Satrunjay, the most holy place of pilgrimage for Jains, having more than 550 temples and shrines. On Satrunjay Hill, Gujarat.

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Jain for the sacred image of the particular cult. Other smaller rooms may open off, or sometimes two wings give a cruciform plan. The five Jain temples are among the latest and probably were begun early in the ninth century AD. though the images could have been completed later. Each of the Jain temples has the basic plan of a main hall and shrine, with a few exceptions. Most notable amongst the exceptions is a temple in the caumukha tradition with four seated images in a central position facing the four directions. SHATRUNJAYA JAIN TIRTH PALITANA, GUJARAT - INDIA in the broader architectural features there is no major difference between the temples of the main branches of Hinduism, nor between those of the Hindus and the Jains. The distinctions become apparent only on examination of the images and other sculpture. In its fully developed form the temple is entered through a porch which leads into the main hall, the mukhashala or mandapa, a more or less spacious pillared area where the faithful can assemble for worship. Sometimes there may be side wings giving a cruciform plan. A vestibule, antarala, will connect the hall with the vimana, the sanctuary area within which is the garbha griha, the shrine containing the holy image. The vimana is usually continued upwards as a pyramidal or spire-shaped sikhara which may be of considerable height and which is often the dominant feature from the exterior view. Often an ambulatory way allows the worshipper to pass around the garbha griha and the image within. The Indian temple is essentially the house of God: the image in the garbha griha (which is frequently a small dark cell) is the focal point, the raison d'etre for the temple, its location clearly marked from outside by the high-rising sikhara tower. Whilst the architecture of the temple developed over the centuries, it developed within the broad framework of the rules of architecture laid down in the ancient traditional Vastusastra which formed the basic textbook for the architect and builder. The techniques of the Indian temple builder were simple. Arches and domes were constructed from horizontal overlapping slabs of stone kept in place by the weight of those above. Thus the Indian temple is weighty, resting solidly on the ground, not free and loose like the later Gothic cathedral in the West with precisely calculated stresses in its keystone arches and minimal columns and buttresses. The solidity of the Indian temple is concealed by its decorative treatment with its walls and columns, outside and in, often richly carved into a breathtaking splendor. The earliest Hindu temples which survive today do not date any earlier than 400 AD. Indian temples, both Hindu and Jain, are usually classified on the basis of their architectural style into two main groups. In the south the so-called Dravidian style developed on different lines from the nagara' or 'Indo-Aryan' style of the north. A third style is also identified, described as the 'intermediate style, or (from the ruling dynasty) the 'Chalukya' style, which flourished in the Deccan from the eleventh century AD. The term 'intermediate' is not completely satisfactory for the basic characteristics of this style were nearer to those of the southern temples than the northern, though with certain characteristics of plan and decoration which distinguish it. In particular the rich ornamentation of this style suggests the dominance of the sculptor rather than the architect. It is not possible to draw a firm line across the map between the different styles : although the Dravidian style is mainly confined to the southernmost fifth of the sub-continent there are some examples much farther north, whilst examples of the northern style may be seen in the south. the most noticeable difference between the northern and southern styles of temple architecture lies in the treatment of the sikhara tower. The northern temple commonly has the sugar-loaf shaped tower, tapering with gentle convex vertical curves to a rounded finial or cap stone at the top. Basically square in plan, such a tower can have smaller shorter versions of the same shape protruding from the sides, giving a star-shaped plan and, where there are several levels of these smaller elements, producing an elegant curved cone with vertical emphasis which leads the eye upwards. It has been suggested that the shape of this tower developed from an early shelter for an image the framework of which was made by setting four bamboo rods vertically in the ground and then bending and tying them together at the top. This derivation sounds fanciful but certainly the resultant form is very pleasing to the eye. 28 Jain Education Intemational 2010_03

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-join Over the main hall, the mukhashala, of the northern temple the roof may be flattened or pyramidal, or may perhaps have a low dome. In some examples two or three pyramidal roofs rise from the porch to the main hall and lead the eye up to the overtowering sikhara tower. FRONT VIEW-AJITNATHAJI TEMPLE TARANGA JAIN TIRTH GUJARAT - INDIA In the Dravidian style the tower rests on a square base and is pyramidal in form, commonly with two sides steeper than the others so that the top of the pyramid is a ridge, not a point. Marked horizontal emphasis is given by lines of ornament and figures repeated around the sides of the tower so that it seems to rise in a series of horizontal bands. The straight lines (although broken by ornament) of these towers are not so pleasing to the eye as the magnificently proportioned convex-sided towers of the northern style. It is probably safe to say that the finest gems of Indian temple architecture, whether Hindu or Jain, are in the northern style. Another characteristic of the southern temples is the development after around 1000 AD of magnificent gate towers to the temple enclosure, sometimes exceeding in size the sikhra itself. LCHER Temple building continues in India today. Families of hereditary temple architects still design temples on traditional lines. Indeed construction and endowment of temples has always been seen as a pious religious work: many of the finest examples, both Hindu and Jain, were built in relatively recent times. The Indian temple may be a tiny building or a vast edifice of cathedral-like proportions. It is highly stylised, traditional and conventional, but nonetheless usually beautiful. What does seem to be lacking is any really innovative modern style comparable with that of some of the more successful modern churches in the West. One thing we must not forget. The temple is not constructed as a museum piece, as a work of art pure and simple. It is the locus of the god whose image is found within the inner shrine. It is a religious building and its artistic qualities are there at the service of, and subsidiary to, its spiritual functions. in the temple. The building of temples is a highly meritorious act. In past times rulers, and more recently wealthy merchants and businessmen, have caused to be built the Jain temples which are an important feature of Indian religious architecture. In this they follow the example of Bharata, son of the first Tirthankara, Rsabha, who is traditionally said to have erected the first temple, dedicated to his father. Not only individuals but also a whole community may take the initiative in the construction of a temple. THE JAIN TEMPLE In the middle world of Jain cosmography is the continent of Nandisvaradvipa, the island of the gods. Here, according to Jain tradition, are situated the fifty-two eternal temples which figure frequently in Jain art as stylised buildings on a plaque or conventionally represented by fifty-two Jina images around a stone or metal pyramid. The temple is central to Jainsim and these representations indicate its importance as the building which houses the image of the Jina. Meditation on the Jina and reverence to the Jina image is a fundamental part of the religious life of the Jain: this may be before a small shrine in the home. or it may be Jain temples come within the wider tradition of Indian temple building and their architecture follows the style of the region and era in which they are built. The finest temples are found in those areas where the nagara or northern style of temple architecture was dominant. The Jain temples of the areas of the Dravidian style in the south are generally less splendid and simpler in concept than the most magnificent examples of more northern parts. The focus of the temple is the shrine or garbha griha in which the Jina image is placed. There will normally be space around the garbha griha for the circumambulation of the image in the rituals of worship. Above this the dome or spire (sikhara) will rise. Before the shrine there may be a vestibule and then the main hall. The exact layout may vary but basically the temple needs a hall where the worshippers may assemble and the shrine at one end. One variant found in some Jain temples is the caumukhu or caturmukha layout. An especially splendid example is the temple at Ranakpur dating from the fifteenth century AD. The shrine holds a grouping of four images (at Ranakpur they are of Rsabha, the first Tirthankara) facing the four directions. In the caumukha temple the group of images Jain Education Interational 2010_03

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30 THE =Jain will be centrally situated facing towards four entrances to the temple. Sometimes, as at Ranakpur, the images are of the same Tirthankara, sometimes of different ones. Whilst Jain temples are often situated in towns and villages where they serve as places of worship for the local Jain community, many others are located at places associated with events in the lives of the twenty-four Tirthankara, or having other sacred associations. Often the sacred location, or tirtha, is on the top of a mountain or hill, frequently in a location of wild and secluded natural beauty. From the medieval period at least pilgrimage to these places has been an important feature of Jain piety. On some of these holy hills veritable temple cities have been erected containing hundreds of temples and smaller shrines, not laid out on any ordered plan but constructed wherever a level or potentially level space presents itself. With few exceptions the temples as they stand today date from the fifteenth century AD or later and most of the earlier ones have been reconstructed. Strong walls surround these aggregations of temples, and also the inner tuk or courts within which groups of shrines stand, a precaution against vandalism and destruction, perhaps, in earlier troubled times. One of the most famous temple cities is Satrunjaya, south of Palitana in Kathiawar, Gujarat, the place where the first Tirthankara achieved nirvana. The ridges of the two hills, two thousand feet above sea level, are crowded with an incredible collection of temples and shrines of very varied description and size. The holiest part of the mountain tops is occupied by the Sri Adisvara temple, a particularly ornate building dating from 1530 AD but situated on the site of a very much earlier temple dating from the tenth century and perhaps before. There is a fine caumukha temple dedicated to Rsabha, built in 1618, also on the site of an earlier one. The eastern entrance to the vimana, 2010_03 sanctuary, leads from the main hall, whilst the other three open through elegant two-storied porches into the courtyard. About a hundred miles away to the west, near the town of Junagadh, stands the notable collection of temples at Girnar. They are not so numerous as those at Satrunjaya but at least one, dedicated to Neminatha, the twenty-second Tirthankara, dates back before the thirteenth century. Very interesting and unusual is the Vastupala temple. An inscription claims that the wealthy ministers Vastupala and his brother Tejpala had erected a crore of temples in various places. Allowing for considerable exaggeration, the brothers were certainly very generous patrons of temple building and restoration in the thirteenth century. The Vastupala temple is unusual in having a central shrine leading from the east side of the main hall, dedicated to Mallinatha, whilst two further shrines on the north and the south sides of the hall contain massive representations of the sacred mountains Sumeru and Sametsikhara. Although the temples of Girnar, Satrunjaya and Mount Abu follow the style of the northern or nagara temples of the Hindus, they are built of marble which the wealthy Jain businessmen who founded many of them were able to afford. Moreover it was usual to establish a committee to see to the upkeep of the Jain temples so they are often kept in particularly good repair. Mount Abu, just on the Rajasthan side of the boundary with Gujarat, rather more than fifty miles west of Udaipur, is noted for the famous Delwara temples. One of the large temples there was founded by the brothers Vestupala and Tejpala mentioned above. The temple has a large outer hall or rangamandapa. To keep a wide space clear of pillars the low dome has pushed to the extreme the technique of constructing such a dome with overlapping stone slabs and the technique of support which has allowed the structure to stand for many centuries is something of a puzzle to modern architects. Mount Abu was already the site of a temple erected two hundred years earlier by Vimala Shah, a minister of the king of Gujarat. It is said that he built it as a penance for the blood shed when he was sent as a military commander to quell a rebellion. The outstanding feature of the Mount Abu temples is the extraordinary intricacy of the marble carving. Practically every surface and every structural detail is covered with figures and delicate tracery. Jainsim has made a considerable contribution to the architectural heritage of India, not only in the splendours of the great temple cities but also in countless other edifices, great and small throughout the length and breadth of the sub-continent. New temples, some of them very splendid, keeping to the traditional forms. are still being erected. Unhappily there are old temples in areas where

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Egain= the Jain population has declined which have fallen into decay. In a way, though, this shows that the Jain temple is a vital living institution, not simply an artistic museum piece. The temples of the great pilgrimage centres attract throngs of the devotees. But the smaller less well-known temples as well are centres for active religious life. it is right to beautify the edifice which houses the Jina image, as a sign of pious devotion and because the beauty of the surroundings can lead people to a spirit of religious worship. Some, it is true, prefer to worship in plain surroundings: they are, or should be, respected by those who prefer more elaborate outward forms. The object of Jain worship is not really confined within walls, but the temple, hallowed by the presence of the Jina image and by the prayers of devotees is a most important institution of the living faith of the Jains. ur THE IMAGES OF THE TEMPLE .W .. The Jain temple is sanctified by the presence of the Jina image. The image of the Tirthankara is the focus of worship by the faithful, approached with reverence, treated almost (but not quite) as a living god. An image which has undergone the ritual consecration is highly venerated and must receive daily worship and care. Such an image is a great responsibility for the guardians of the temple : if the services of a permanent pujari, a temple custodian, are not available the community must make arangements for the daily attention to the image, the ritual bathing, offerings and worship, and the arati ceremony of waving lights before it. riye YOUR TEET and the absence of a dot on the forehead, as well as the total nudity of many Jain images, distinguish these from the Buddha images with which they can sometimes be confused. Conventionally the ear-lobes are enlongated. the hair of the head is carved in close stylised curls. Only Rsabha, the first Tirthankara, is shown with pendent locks of hair : in an account of his renunciation he is said to have desisted from pulling out the last locks of hair on the intervention of a follower. The Jina image is most commonly depicted in a seated position. Usually the full lotus' (padmasana) posture is shown, the right foot on the left knee and the left foot on the right knee, the hands laid in the lap, right over left. The *half-lotus' posture with the right foot under, not over, the left knee is sometimes seen, more often with images from south India. Although, according to Jain tradition, twenty- one of the twenty-four Tirthankara achieved enlightenment in the standing posture of meditation (kayotsarga), this is not so frequently depicted in Jain iconography. Standing figures are, however, by no means rare : when shown standing the Jina figure is in a natural, rather relaxed, position, indicative of meditative detachment, with the feet slightly apart and the arms hanging by the sides. The sculptural convention makes the arms rather long and the shoulders (as with the seated figure) broad. The Digambara image is completely naked (in the tradition of Digambara monks): the Svetambara often show the Jina clothed in a simple garment and the image may be adorned with a crown and jewels. Usually, but not always, there is a diamond-shaped, four-petalled srivarsa symbol on the chest of the Jina image, this symbol The nineteenth Tirthankara, Mallinatha, is believed (though not by the Digambara) to have been a woman but this is rarely indicated in sculpture. Indeed the conventional representations of the twenty-four Tirthankara may usually only be distinguished by the accessory emblems and figures. Parsva, the twenty-third Tirthankara, has a canopy of seven hooded snakes, an allusion to the account of his having saved a snake from fire. As the immediate predecessor of Mahavira, though some two and a half centuries earlier, Parsva is one of the most commonly represented Tithankara in Jain Jain Education Interational 2010_03

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iconography. However, images of the seventh Tirthankara, Suparsva, also show a canopy of snakes (leading sometimes to wrong identification of ancient images). Suparsva's canopy has, however, one, five or nine snakes, not the seven which is the (almost) invariable number shading the head of Parsva. fourteen dreams of Mahavira's mother. The Kalpa Sutra has a beautiful description of her as she appeared in the dream, seated on a lotus. The lotus is a particular emblem of Laksmi. Clear identification of each several Tirthankara is provided by the distinctive emblem on the pedestal. There are a few variants in these : in one or two cases the Svetambara and Digambara traditions differ. The bull of Rsabha, the deer of Shantinath, Parsva's snake (appropriately) and Mahavira's lion, to give a few examples only, are accepted in both traditions. (The full list is conveniently available in Marett, Jainism Explained, page 84). Often depicted in Jain art and sculpture are the Panca Paramesthin, the five specially revered beings, the liberated soul, the enlightened soul, the religious teacher, the religious leader and the monk. They are commonly depicted as five seated figures in a group, as on the siddhacakra, a lotus-shaped disc or other representation which is venerated in Jain rituals. The Siddha, the liberated soul, has form but no material substance and is depicted as a blank outline or sometimes as an empty cut-out shape in a metal sheet. The Digambara especially, but also the Svetambara, pay great honour to Bahubali, the son of Rsabha who was the first Tirthankara. It is believed that Bahubali was the first individual to achieve total liberation in the present cycle of time. Although this is not universally accepted, his noble sancity ensures the respect of all Jains. He is shown, most notably in the great monolithic statue at Sravana Belgola, as standing in such deep meditation that plants are growing over his limbs unheeded. The Jina image will probably be placed in a more or less elaborate setting or shrine. It may be seated on a stylised lotus, supported by lions, escorted by elephants, protected by a carved triple umbrella. The dharmacakra, wheel of the law, flanked by two bulls or two deer, is often shown. Worshippers, musicians and attendants, depicted smaller than the main image, throng around. Each Jina may have his attendant Yaksa and Yaksini, male and female demigods, on either side, appointed by Indra, god of the heavens, to serve the Jina : they are sometimes explained as originating from the principal male and female disciples of the Tirthankara. Each Yaksa and Yaksini has his or her distinctive characteristics and emblems held in two or more hands. Ger Many other divine beings are depicted in the Jain temple but they are, of course, regarded as subsidiary to the Tirthankara. The outer wall of a temple may be adorned with the figures of the Dikpala, lords of the directions, east, south-east, south and so on, the last two governing the upper and lower regions respectively. The nine planets are given iconographic form and are usually depicted as a group, often over the entrance door of a Jain temple. They receive respect in certain Jain rituals. Particular regard is paid by the Jains to two Indian goddesses, Sarasvati, or Sruta-devi, the goddess of learning, and Laksmi, or Sri, the goddess of wealth. Jains have always placed emphasis on learning and Sarasvati is honoured on certain days with special devotions and fasting. She is depicted by the Svetambara riding on a swan, the Digambara show a peacock. It may seem at first a little incongruous that a religion of austerity should honour the Indian goddess of wealth. As a largely mercantile community the Jain laity have seen nothing improper in riches if properly applied and honestly acquired. Indeed the Jain temples and charitable foundations show the proper application of wealth. Laksmi is especially revered at Divali, the festival of Mahavira's nirvana. She appears as the fourth of the DA SE the images of a Jain temple are rich. varied and beautiful. However the simple figure of the Tirthankara is the prime focus of Jain worship. In spite of the austere simplicity of basic Jainism the worshipper's respect can wander 32 Jain Education Interational 2010_03 in Education Intermational 2010_03 Fo

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meditation and came to Sravana Belgola from very early times. It is said that one of the many temples originated as early as the third century BC. nevertheless freely across the regions of the gods. But central to the worshipper's faith is faith in the Jina, as an example to be followed, not as a donor of gifts or a judge of merit and demerit, still less as the awesome bearer of divine retribution. In the final resort the individual has no external gods to grant him or her salvation but must strive onward by individual effort and self-cultivation. As they stand today the temples are of much later date. There are about thirty in all in the vicinity. The oldest is the Chamundaraya Basti named after the general who commissioned the carving of the great statue. There are inscriptions stating that he built the temple. It is a building of austere beauty, rectangular in plan. A porch leads into a pillared hall. Beyond that a vestibule contains figures of the Yaksa and Yaksini attendants of Neminatha, the twentysecond Tirthankara, and the statue of Neminatha is in the inner shrine. The three statues are in a later style and must have been placed in the temple at a later date. The Neminatha image has a solid and abiding air. There is a second-storey shrine with an image of Parsva. Externally SRAVANA BELGOLA AND ITS TEMPLES Probably the most famous Jain religious centre in the southern part of India is Sravana Belgola. Situated some sixty miles from Mysore in Karnataka, it is known for the great monolithic statue of Bahubali or Gommatesvara. Nearly fifty-seven feet high, this is the largest free-standing monolithic statue in the world and outstrips by fifteen feet another similar gigantic statue of Bahubali at Karkala. There is a third statue, thirty-five feet high, at Venur, also in Karnataka. The Sravana Belgola statue is by far the oldest having been consecrated in 981 AD, about four hundred and fifty years before the Karkala statue. The one at Venur dates from 1604 AD. Although both are fine examples of sculpture in the Jain iconographic tradition the two later images have never become so well-known as the oldest and largest of the three. All three represent their sainted subject standing in the kayotsarga posture of meditation with those slight distortions of the figure which are a familiar convention in Jain images, the elongated arms hanging loosely by the sides, the exaggerated breadth of the shoulders and the long pendent ear-lobes. The creepers which grew unheeded over the deeply meditating saint are represented as curling tendrils over his limbs, a slight rendering of the thicket of vegetation in which according to one version of the story, he was almost completely hidden. Sravana Belgola owes its present fame and its importance as a pilgrimage centre to this great statue but the religious significance of the site is far older than that. Traditionally Sravana Belgola was the place where Bhadrabahu, the last srutakeralin, one who knew all the fourteen purva of the Jain Scriptures by heart, settled some 2300 years ago in company with his disciple the great emperor Candragupta Maurya, and where both the emperor, according to the tradition, and his spiritual master ended their lives by sullekhana, the voluntary ritual death by refusal of food. Certainly Sravana Belgola was very early one of the major centres of South Indian Janism. The great acharya Kundakunda, details of whose life, and indeed his dates (perhaps second third or fourth century AD), are obscure, is associated with this place. It does appear that Jain ascetics found the tranquil atmosphere conducive to 33 Jain Education Intemational 2010_03

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=gain the plain lower walls with rectilinear emphasis contrast with a richly ornamented roofline and two-level rectangular tower. The Parsvanatha Basti dates from the twelfth century AD. Its rectangular lines, the walls broken by ornamented niches, with the roofline decorated but level, give it an austere grandeur. The standing image of the Tirthankara, with his sevenfold canopy of snakes, is fifteen feet tall. Outside is a tall manasthamba, a 'pillar of glory', of graceful proportions, a round column surmounted by a square platform with four niches holding images. This dates from the late seventeenth century AD. Many ancient writings, and modern ones too, describe the rituals of worship. The rituals put order and structure into worship, again focusing the devotions of the faithful. The beauty of the words and music, with the beauty of the image and its setting, inspitre in the devotee the beauty of religious faith and worship. hence worship should be performed with due and proper ceremony, with proper preparation and with full understanding. The first requirement for the devotions in the temple is purity. This is a rather vague word. What it means here is first of all actual physical cleanliness of the body and Whilst most temples house the image of one, or perhaps two or three, Tirthankara, the 'Chauvisa Tirthankara' images of all twenty-four form a feature of some. In the Bhandari Basti built by the king's treasurer in the midtwelfth century the garbha griha or shrine is long enough to house the twenty-four images in a single long line. The Sravana Belgola temples are on the whole simple in style and ornamention : only one or two have the lavish decoration which we see in the splendid Jain temples of the more northern parts of India. Perhaps the simplest of all the shrines is the small natural cave in which Bhadrabahu is said to have died : two carved footprints are traditionally believed to be those of Bhadrabahu. A cluster of temples of varying size, splendour and date is very charactertistic of Jain holy places. Although it is the colossal statue of Bahubali which attracts most attention at Sravana Belgola, enough has been said to indicate that the temples of this ancient holy site testify to the appeal of Sravana Belgola and to the faith of those who built them. Tour TEMPLE WORSHIP Worship is of two kinds. It can be worship in the presence of an image or alternatively worship of the God without any image. The latter is regarded as a higher form of worship but for most pwople it is valuable to have a physical representation of the God before their eyes. It focuses attention and the mind and spirit are immediately directed to the object of worship instead of wandering loosely around failing to centre in on the object and act of worship. Some deride this as mere idolatry but that is to mistake the whole nature of worship of a holy image. The lump of stone is not itself God but is a sacred symbol of the God. The Tirthankara or siddha is far beyond our reach, but, in a way difficult to explain in words, the Tirthankara is present in the holy image for the worship of the faithful. The focal point of the temple is the holy image of God and the temple is a place for the worship of the God. RANKAPUR JAIN TEMPLE (INDIA) clothes. One should bathe before worship and it is right to keep special clothes, simple and clean : a dhoti and scarf are ideal for a man, simple clothing for a woman. This is the exterior aspect of inner purity : bad, coarse, irrelevant thoughts should be kept away. The surroundings of the image should be kept clean and swept. The objects used in worship and offered before the God should be pure and fresh and good, purchased with money honestly earned. Lastly, the ceremonies of worship should not be interrupted or distracted by worldly affairs or cares. The process of formal worship may be summed up in ten groups of triple actions or considerations. First there is the triple utterance of the word 'nisihi. It symbolises the putting aside of former activities. On entering the temple one leaves outside activities behind, on approaching the 34 Jain Education Intemational 2010_03

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gain We are grateful to AIR-INDIA inner shrine even the activities concerned with the outer temple are set aside. Thirdly, the word marks the completion of the physical acts of worship before the abstract worship or chaitya vandan begins. Second comes the triple circumambulation of the image from right to left. Third is the reverence to the image with folded hands and the words 'Namo Jinanam', with a deep bow and with complete obeisance. Then, as the fourth set of actions, come the three kinds of puja, anga puja with water, sandalwood paste and flowers, agra puja with incense, lights, the swastika symbol in rice grains, with sweets and with fruit, and bhava puja or chaitya vandan, worship with songs and prayers which follows the others. Then the fifth trio consests of contemplation during the puja on three stages of the Tirthankara's life, childhood, kingship and the ascetic life. Restraining the gaze from wandering in any of three directions away from the Jina image, and gently brushing tiny creatures to safety in threefold action, constitute the sixth and seventh. for Transporting the Images, Stained Glass Windows and other materials for The Jain Centre FREE OF CHARGE from BOMBAY to LONDON We sincerely Thank this great Air Line for their help Eighthly, during the prayers and hymns of the chaitya vandan three things should be borne in mind, to enunciate them clearly rather than rushing over them, whilst following the meaning with understanding, and keeping gaze and contemplation on the image. Three mudras, positions of the hands, are appropriate during the chaitya vandan, firstly the ten fingers folded in lotus form, secondly the hands hanging loosely whilst standing, and then the hands brought together, hollow, against the forehead. The tenth point for attention is that the chaitya vandan is followed with triple concentration of mind, voice, action. If the previous paragraphs are re-read it will be seen that the ordered tenfold sequence leads the worshipper through from entrance into the temple to reverence of the image. then into the ritual acts and offerings, and lastly into the prayers and hymns and to the conclusion of worship. Jain rituals can be very beautiful and very moving. The actions and words become familiar to the devotee so that the whole flows graciously from one stage to the next. Ritual can get mechanical, however, and it is necessary to keep the mind fixed on the object and purpose so that the familiar does not degenerate into the mindless repetition of sterile and token obeisance. We are grateful to Shipping Corporation of India for Transporting more than 250 Tons of Stone and Marble Carved Pillars, Dome, Ceilings, and other Temple materials FREE OF CHARGE from BOMBAY to UNITED KINGDOM The rituals, the ceremonies, the formal prayers and hymns lead the faithful onwardsin spiritual development. These are not the final stages of the spititual training. Beyond a certain stage the Jain will find that he or she has less and less need for external aids to devotion and worship will reach that higher level when the God is present in abstraction, not in physical image. This stage is not, yet, for everyone and the temple and its worship are there to help the aspirant onwards on the path. We sincerely appreciate the generosity of this Famous Shipping Corporation to promote Indian Culture 35 Jain Education Interational 2010_03

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JAIN LITERATURE From very early times right up to the present century the scholarly language of India has been Sanskrit. As the language of serious communication it has long occupied a position similar to that of Latin in Western Europe, indeed there was a serious proposal that Sanskrit should become the official language of the Republic of India, updated, doubtless, with modern technical and other vocabulary. Closely related to Sanskrit were the ancient languages spoken by the general populace of northern India: these are known as Prakrit languages. The early Buddist writings are in one such Prakrit, called Pali. The early Jain scriptures are in the Prakrit which Mahavira is presumed to have spoken, Ardhamagadhi. In pious Jain belief Ardhamagadhi was the original language from which all others descended, and was understood by all the creatures to whom Mahavira preached. The earliest religious texts of Jainism, those which make up the accepted canon of the Svetambaras, were originally transmitted orally and were not written down until many centuries after their compilation. The Svetambara tradition is that the canonical works were preserved in the memory of the monks for many generations, being handed on by word of mouth in the Jain community. There came a time when there was danger that the holy scriptures would be forgotten. Accordingly a large council of monks was held at Pataliputra (Modern Patna, in Bihar) to collect all the scriptures and preserve the authentic text. The date of the council at Pateliputra cannot be determined with historical accuracy: if it was indeed, as tradition holds, some 160 years after Mahavira's nirvana, that would place it in the early fourth century BC. Modern critics, however, are fairly confident that at least parts of the ancient texts are of later date. At any rate, tradition holds that the 12 texts known as the Anga texts were set in order at this council. The Digambaras do not accept this tradition: they believe that the original 12 Anga texts have long been lost and they revere a different collection of sacred scriptures. Leaving these problems aside, there is no doubt that the texts as they exist today are of very ancient origin. Although oral transmission long remained the norm, it is probable that some texts at least were written down by the first century AD. Setting in order, and preserving the canon was not by any means a short simple process: two more councils were held, at Mathura and at Valabhi (in modern Saurashtra), before the final council, also at Valabhi, took on the task of producing a definitive written collection of the old texts, and it is believed that this collection was the same as the Svetambara canon as it exists today. The recension of the canon in the fifth century AD marked the end of the use of Ardhamagadhi as a language of literary composition and Jain writers thereafter turned to writing in Sanskrit or in the languages which were current by then. Much of the earlier noncanonical literature of the Jains is in the regional Prakrits: the relationship of these to Ardhamagadhi and to the later languages is too complicated for consideration here. Suffice it to mention Maharastri, a western form of Prakrit, which is used widely by the Svetambara writers in the version known by scholars as Jain Maharastri, and Jain Sauraseni, a dialect from the central regions, used by Digambara writers. From around the seventh centure AD a literary form of Prakrit developed, Apabhramsa, and Jain writers wrote extensively in this language. Apabhramsa came to connote the literary form of the speech of the provincial cultured classes. 36 Jain Education Intemational 2010_03

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By the twelfth century AD it had contents of the Angas. Needless become crystallised as a to say, this is only a very sketchy classical literary language rather summary. Extensive than a spoken varnacular as the commentaries have been various modern northern Indian written by later writers on these languages, Hindi, Gujarati and texts, described as curni, others, developed out of nijjutti, bhasa, as well as various Apabhramsa and began other explanatory writings. One gradually to assume their difficulty is that the names of modern forms. Once again, Jain these scriptures take various writers are found writing in different forms, as the title may these languages, and, of course, be given in Sanskrit or Prakrit. the output of Jain writings in Problems of Romanisation of Hindi, Gujarati and other Indian languages add to the modern Indian languages is complications. Modern critical considerable at the present day. scholarship. Jain and non-Jain However, we must not get the (including the work of European impression that Jain literature scholars), has done much to was composed solely in the less elucidate the process of learned Prakrits and vernacular compilation of these texts, tongues. The literary language, without detracting from their the language of scholarship par religious importance, and has excellence in India, was shown that they are generally Sanskrit, and Jain scholars wrote made up of various sections extensively in this language. brought into order and put Sanskrit writings by Jain authors together in many cases a are of great importance and by considerable time after they the eighth century AD Jain were originally produced. Here, Sanskrit works were being then, are the eleven surviving written in both the north and angas. They are, of course, in south of India. the Ardhamagadhi Prakrit, and Collectively the canonical they were transmitted for many works recognised as such by the centuries in manuscripts written Svetambaras are known as on palm leaf strips often held Agama. The number of these together by cords. When paper texts is not quite fixed but is came into use the same oblong taken by most as 45 (though the shape was retained, and this, Sthanakvasi, the non-image indeed, continued in modern worshipping sect, recognises printed editions. Many of these only 32). The oldest texts are the have been translated into Angas, believed to have been European languages, especially originally 12, but only I survive. German and English, though the The word anga means a limb, translated versions are not that is a part of the canon. The always easy to come by. remaining 34 texts are called 1. ACARANGA This is certainly Angbahya, they are regarded as one of the oldest texts, subsidiary to the Anga though it was not all collection. There are 12 Upanga composed at the same time. texts which parallel the 12 The contents are varied. Angas. Then there are 10 dealing with, amongst other Prakirnas, six Chedasutras four matters, ahimsa, the life of Mula sutras, and two Mahavira, and rules for the Chulikasutras. conduct of monks. Much Let us now look at the incidental detail of life in early India may be found in the text. 2. SUTRAKRTANGA This anga contains much detail on non-Jain philosophical systems. Like other texts it contains a variety of material: the different forms of life are described in one section, the hells and their tortures in another. 3. STHANANGA is concerned not with the teachings of Mahavira but with a miscellaneous collection of matters arranged in categories. 4. SAMAVAYANGA(probably one of the latest) is similar. VYAKHYAPRAJNAPTI The most important anga, this gives a wide-ranging survey of the teachings of Mahavira, largely in the form of answers to questions given by Mahavira to his close disciple Gautam a Indrabhuti. There is a great deal of incidental information on society and political history near the time of Mahavira. The life of Gosala, leader of the Ajivikas, is given. (The Ajivikas were a rival religious group arising around the time of Mahavira and the Buddha, and surviving at least to the twelfth century AD.) 6. NAYADHAMMAKAHAO is more readable than many Jain scriptures as it contains a lot of improving stories. For example, Mahavira expounds the virtue of patience by telling how, as an elephant in a previous incarnation, he patiently protected a hare beneath his uplifted foot. 7. UPASAKADASA Ten (dasa) accounts of pious layman in Mahavira's time. 37 Jain Education Intemational 2010_03

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-Join 8. ANTAKRDDASA Various narratives, grouped partly in tens, and referring in many cases to the time of the twenty-second Tirthankara, Aristanemi, said to have been the contemporary of Krsna. 9. ANUTTAROPAPATIKADASA Also in ten parts: two only are of real interest and originality, these concern persons reborn in the highest heavens. 10. PRASNAVYAKARANA The titles of the two parts of this work are Asvara (inflow of karma) and Samvara (cessation of inflow). The five great sins and the five great renunciations appear, together with much information on social life of ancient times, crime and punishment and other topics. 11. VIPAKASRUTA Two groups of ten quite readable stories illustrating the consequences of karma, respectively evil and good. (12 the twelfth anga has been lost.) Anga-Magadha. Various other topics are dealt with in the second part of the text, mainly in the form of replies by Mahavira to questions by his disciple Gautama on subjects such as reincarnation and Moksha. 2. RAJAPRASNIYA Much of this work consists of a dialogue between a monk, Kesi, who is a follower of the twentythird Tirthankara, Parsva, and a king, Paesi by name, and it includes a discussion on the nature of the soul. 3. JIVAJIVABHIGAMA gives a detailed classification, in the manner beloved of Jain scholars, of the different categories of animate beings, that is beings having a soul, jiva. 4. PRAJNAPANA The longest of the upangas, written by, or at least based on the work of, one Arya Syama. It is a methodical collection, in question and answer form, of definitions or categories relating to a wide variety of subjects, eg. living and nonliving things speech, passions, karma,and many others. 5. SURYAPRAJNAPTI starts in questions and answer form (but does not continue in this style). Once again, Gautama and Mahavira are the speakers. It is a treatise on astronomy, dealing with the sun, moon, and stars. 6. JAMBUDVIPAPRAJNAPTIA description of the geography of Jambudvipa, the inhabited central part of the universe. 7. CANDRAPRAJNAPTI This Upanga repeats (with minor variants) the latter part of the Suryaprajnapti (above). dealing with the moon and stars. 8. NIRAYAVALIKA forms, with the four following Upangas, a single work in five parts. These contain various accounts, sometimes repetitive, of the lives and reincarnations of various people. The hells and heavens of Jain belief are mentioned, and there are references to historical events. The four remaining parts of this composite work, the last four Upangas, are as follows: 9. KALPAVATAMSIKA 10. PUSPIKA 11. PUSPACULIKA 12. VRSNIDASA The number of the predominantly metrical, compositions comprising the Prakirnas is not exactly settled, but is generally taken as ten. The name signifies 'scattered pieces' or 'miscellaneous' and these works give the impression of hasty compilation. The subject matter is very varied. Apart from ritual hymns, much of this collection is devoted to the preparation for holy death and to various aspects of monastic life and discipline. 1. CATUHSARANA is concerned with seeking protection with the enlightened ones, the liberated souls, the mendicants, and the religious doctrine (dharma). four refuges in all. 2. ATURAPRATYAKHYANA Renunciation of evil by the sick in preparation of death. 3. BHAKTAPARIJNA Ritual on giving up food. 4. SAMSTARA Regarding the rituals and preparation for the death bed. 5. TANDULAVAITALIKA A collection of varied material in prose and metre concerning, for example, the The next section of the Svetambara canon comprises the texts know as Upangas. Although these, like the Angas are 12 in number, there is no correspondence between the two sets of texts. As with the Angas, numerous commentaries on the Upangas have been written by Jain scholars through the centuries. 1. AUPAPATIKA This is probably the most important work in this group. There is a description of the visit of Mahavira to the vicinity of the town of Campa where he delivered a sermon before the king Kunika Ajatasatru, ruler of 38 Jain Education Interational 2010_03

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duration of life, a discussion stories, making it more Mulasutras. Actually only three on physiology between readable. survive today though Mahavira and Gautama, 3. VYAVAHARA This also sometimes another text is measures of capacity and contains rules for monks and brought in to make up the time. nuns and it is similar to the number to four. 6. CANDRAVEDHYAKA Brihatkalpa (below). It is Various questions relating to ascribed to Badrabahu. 1. UTTARADHYANA This is monastic discipline and 4. DASASRUTASKANDHA (or traditionally described as education, and to dying. ACARADASAH) contains lists the last sermon of Mahavira 7. DEVENDRASTAVA concerns of monastic transgressions before he achieved moksa. heavenly kings and praise of as well as the required However in its present form Mahavira. qualities of a monastic modern scholars believe it 8. GANITAVIDYA Propitious leader and other matters of to be a composite work dates and omens for monastic life. The Kalpa containing subject matter of monastic life. Sutra forms part of this various dates. Nevertheless 9. MAHAPRATYAKHYANA The Chedasutra. it is a very important and great renunciation at the BRIHATKALPA Another work well-known text. The time of death. detailing rules for monks and contents are concerned with 10. VIRASATVA Praise of nuns. One interesting point is various topics. Matters Mahavira that the geographical limits discussed include beyond which monks should not temptations, chastity. daily The six surviving Chedasutras travel are mentioned: these duties, austerities, and (one other has been lost) are exclude the further western and nature of karma, and other concerned with monastic life southern parts of India, subjects. and rules. The Buddhists have a suggesting that the work was 2. DASAVAIKALIKA The rather similar collection dealing, composed at a time before meaning of the title is 'Ten like the Jain collection, with the Jainism had spread that far (lectures going) beyond minutiae of the life of a monk, beyond its original homelands. (prescribed study hours)'. and making, it must be The chapters deal admitted, rather difficult (PANCAKALPA This work does alternately with monastic reading. However, included in not survive in its original form life in detail, and monastic one of the Chedasutras are the and the present text under this life in general, the former rules for a monk's conduct in the name is apparently a much being the odd-numbered rainy season. This section has younger work. Details of the lectures, and the latter the been combined with a set of original Pancakalpa may be even-numbered. biographies of the Tirthankaras, deduced from references in 3 AVASYAKA Another very and lists of religious leaders, to other works.) important work, loosely form a separate work, probably 6. JITAKALPASUTRA This text, constructed around the six the best-known and loved compiled by Jinabhadra, is essential daily formulae of religious text of the Svetambara often regarded as a recitation, with a lengthy Jains, the Kalpa Sutra. A Chedasutra, making the introduction which appears separate article later in this number up to six (if the to have been intended to issue deals with this text in missing Pancakalpa is introduce a longer work of more detail excluded). It deals with ten which the present text is the 1. NISITHA Deals with kinds of punishment. earlier part. monastic transgressions and (The fourth Mulasutra has been punishments. Contains The Angabahya texts (those lost.) much incidental information outside the Angas) are on the social and cultural life frequently arranged according There are two other texts, not of early India. The longest of to the decreasing number of always regarded as canonical. the Chedasutras. texts in the various groups These are sometimes called the 2. MAHANISITHA Related to (though this order is not Chulika sutra (meaning the Nisitha: this text inflexible). Hence, after six 'Appendix'), but commonly they contains some interesting Chedasutras we pass on to four are listed separately without 39 Jain Education Interational 2010_03

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Join any collective title. 1. NANDISUTRA In this text there is a study of cognition and a survey of the other texts of the Svetambara canon, together with other miscellaneous material. 2. ANUYOGAD VARA ('Investigations'). Like the Nandisutra this work contains summaries of the other canonical works and other matters of Jain belief. Finally, before leaving the Svetambara canonical works, mention may be made of the 14 Purvas. These are now lost, though references in other works give us an idea of the contents which included much early Jain belief on the nature of the universe and of the soul. They are believed to have formed the twelfth Anga (now lost). THE SAMAYASARA OF KUNDA-KUNDA The author of the SAMAYASARA, attributed to one Kunda-kunda, is an obscure figure. This work is one of a number of texts written in a Prakrit language known as Jain Sauraseni and said to be written by the same author. (The Prakrits were based on the popular speech of their time are contrased with the more formal Sanskrit.) However it is nowadays accepted that they cannot all be by the same writer. Even the date of Kundakunda is a matter for dispute by scholars: there are some biographical details available but they are so late as to be unreliable. Probably he lived and wrote in south India around the first century BC or the first century AD. His works, and perhaps particularly the Samayasara, have been widely read and studied. They have been translated into several Indian liberation and moksa. languages, and some of them The Samayasara is easy to (including the Samayasara) into read, at least in the English English. They have attracted translation, and the reasons for many traditional commentators its success are clear. It describes of whom one very important was simply and basically the Amrtacandra around 1000 AD, processes by which we are who wrote in Sanskrit. A bound by the effects of our commentary in Kannada (a actions and attitudes, and the major south Indian language) path of understanding and selfwas written by Balacandra about control which can lead us to our the thirteenth century AD. full potentiality, unfettered by An edition of the Samayasara the things of the world. with English translation and with an English commentary (largely (Reprinted from The Jain, July 1983) based on Amrtacandra) and introduction by the late THE LOST PURVA TEXTS Professor A. Chakravarti, of Madras, was published by The sacred scriptures of the Bharatiya Jnanapith, Delhi Jains are of great antiquity. (second edition 1971). Inevitably, with writings of great Samaya means "self" and is age there is a lot of dispute used in the same sense as amongst scholars about their "atman" in Hindu philosophy. It age, their authorship and of can be very loosely rendered course their authenticity. With "soul". Professor Chakravarty in books which may have been his lengthy introduction deals originally compiled over two with the concept of the Self in thousand years ago it can be many Western and Indian very difficult to know whether schools of thought. the text which we have today is After a sentence of homage to a faithful copy of the ancient the Siddhas, the liberated souls, version. Even if we have a very the Samayasara commences by early manuscript, saya pointing the difference between thousand years old, that is still that jiva (or individual soul) many centuries after the which rests on the "three jewels" compilation of the original work. of Right Conduct, Faith and in that time all sorts of changes Knowledge, which pure soul is could have been made, pieces the real Self, in contrast to that added or taken out, mistakes which is contaminated by the made in copying and so on. material of karma. Jains see Indeed these difficulties have karma as a sort of cloud of dust led some Jain scholars to be which clouds over the blissful very cautious about the all-knowing qualities of the pure authenticity of writings which soul). This is the basic message are accepted by others: by and of the Samayasara and in the large the Digambara are not subsequent chapters it is fully happy about the scriptures of developed. The true Self is the Svetambara as they exist pure. However emotional states today. such as attachment to things, Some people are afraid to lead to the bondage of karma, apply scholarly research and The realisation of one's true criticism to their sacred writings: nature leads to repentance and it is quite natural to be upset at renunciation and eventually to the possibility that scholars will 40 Jain Education Intemational 2010_03 2010_03

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Jain come to conclusions which are different from the traditional views. This is true of other religions as well as Jainism. When scholarly research began to be applied to the Christian Bible large numbers of more conservative Christians were upset by the results. But in fact, now that the fuss has died down and the conclusions of the experts have been shown to be generally right the fact that Christians know the way in which their sacred writings were compiled, which parts were added later, which are interdependent on each other or come from a common source, which can be regarded as genuine history and which are only edifying stories (but not necessarily less valuable for that), after this the value of the Bible has been strengthened not weakened. We must believe that there is no conflict between modern scientific research methods and true religion. This is a fact which should be particularly evident to Jains, whose religion is particularly well able to fit in with modern scientific world. One of the fascinating problems of Jain writing relates to the collection known as the PURVAS (also spelled PUWVAS). These were fourteen works which were believed to go back to the time of Parsva 250 years before Mahavira. They were passed down by word of mouth (none of the Jain 'writings' was actually written down until very many centuries later) until the middle of the fourth century BC. It is generally agreed by ancient writers that the great Jain leader Bhadrabahu was the last man to know all fourteen of the Purvas. After his time there were some people who knew parts of them but they too died without study of the ancient Jain passing on the texts to their literature is a very valuable successors. A few parts only work, difficult it is true, but seems to have been preserved ultimately very rewarding. in the memory of some monks and were passed on in the Reprinted from THE JAIN, December 1982.) Digambara tradition until they were finally put in the written THE TATTVARTHA SUTRA form around 200 AD. Of course quite a lot of material in the DATE, AUTHORSHIP AND Purvas has probably been IMPORTANCE incoporated in other writings. Like so many early Jain tests, the the twelfth work in the group or Tattvartha Sutra is difficult to Jain writings known as the date. The author, Umasvati, or ANGAS is believed to have Umasvami, is a shadowy figure included much of the Purvas, and scholars have suggested but unfortunately the twelfth various dates for his life. Some Anga have been largely lost Jain sources place him as early (though the other eleven have as the first century of the survived). the matter is quite Vikrama Samvat* (in European complicated and doubtless terms around the beginning of scholars of the future will have a the Christian era): Guerinot difficult but fascinating job (1926, p6l) suggests 44-85 AD. unravelling it. From other P.S. Jaini (1979, p81) dates him references, however, it is without comment to the second possible to get some idea of century AD in agreement with what the Purvas contained. many Digambara sources, On There seems to have been some the other hand, the fourth or material about the nature of the fifth century AD is accepted as universe as understood by jain probable by von thinkers in antiquity and with Glasenapp(1925, p106). this, of course, astronomy (and Not only his date but other its sister science-less information about Umasvati's acceptable nowadays- life is uncertain. Digambara astrology). The nature of karma tradition would put him as a seems to have been discussed student, or at least in the line of as well as the practice of yoga. succession of the famous south Indeed it seems possible that Indian scholar Kundakunda the Purvas were related to the (whose dates and life are wider body of very early Indian equally uncertain) whilst religious literature. It has been Svetambara and the Digambara argued that the Purvas claim Umasvati, or Umasvami, as preserved an important body of their own: there are naturally ancient ascetic literature which some differences between the is referred to in many other Svetambara and Digambara Indian writings. versions of the Tattvartha Sutra. One day perhaps researchers Modern scholars have been will have managed to unable to resolve this question: reconstruct the probable text of it may well be, as suggested by the Purvas. Perhaps in the great von Glasenapp (1925. p 106). Jain libraries of India there are that the division between the manuscripts which have not yet two sects had not yet hardened been fully studied but which will by Umasvati's time. According to help in this world. The scientific early commentators the 2010_03

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the application of results are mentioned in verse RELIGIOUS DECIPLINE IN THE consciousness, that is cognition, 22, whilst verse 38 states that TATTVARTHA SUTRA upayoga, as the defining certain authorities regard it as a While Chapters VI and VII deal characteristic. Souls fall into two 'substance'. with the negative side of the major categories, those which karmic processes, giving are still subject to the cycle of THE KARMIC PROCESS detailed analysis at a fairly birth and death (samsara) and it will be seen that the first five abstract level, Chapter VII and those which have achieved final chapters of the Tattvartha Sutra IX are largely concerned with liberation (moksa) (II.10). outline the nature of cognition the moral and disciplinary life of Chapter II then continues in and the Jain view of the the individual which can lead to detail with an analysis of the universe. The remaining five the halting and reversal of the different kinds of soul in chapters explain the karmic karmic inflow. There are five samsara, in other words of living process, wrong and right vrata, translated 'vows' or beings, their senses and types behaviour in their relation to 'restraints': when kept partially of body, transmigration and this process, and hence the path (by the lay person) they are birth and so on. to final liberation. In Chapters VI known as anuvrata, or when they Chapter III is a short chapter and Vill the inflow and binding involve total renunciation they of eighteen verses, describing of karma to the soul are are mahavrata. These are the very tersely the lower and discussed, Chapter IX takes up five main ethical principles of middle portions of the loka, or the reverse process, the Jainism. They are listed in the inhabited universe, and their stoppage of inflow and the first verse of Chapter VII, noninhabitants, according to Jain shedding of karma. Chapter VII violence, truthfulnes, nontradition. In the lower portion interposes a consideration of stealing, chastity and nonare the seven hells and the ethical behaviour, and the other acquisitiveness. They are briefly beings suffering there. The facet of the disciplined Jain life, defined in subsequent verses middle portion is the abode of austerity, links naturally with the and elaborated in verses 19 to humans and animals and subject matter in Chapter IX. 32. Verses 4 to 7 are a guide to consists of a series of concentric Inflow of karma to the soul is mental attitudes: one should continents and oceans. Like called asrava. It is the activity or regard violence, stealing and so Chapter III, Chapter IV is rather vibration of body, speech and on as detestable and nothing cryptic without the aid of a senses which brings about this but misery.. One should commentary: it lists the four inflow. This activity or vibration, cultivate friendship to all species of gods or heavenly as it affects the soul is called beings, pleasure for those beings who reside in the upper yoga (here given a specialised whose merits are superior to regions of the inhabited meaning). Chapter VI analyses one's own, compassion for those universe. the various types of karma and who are suffering and neutral From a consideration of jiva or the several actions and feeling towards the dull and soul, the Tattvartha Sutra moves emotions which cause their unteachable. One should reflect on in Chapter V to discuss ajiva inflow into the soul. The analysis on the nature of the world and or non-soul. The categories of is interesting for it brings an the body and view them with non-soul, according to the Jains, explanation of the complicated detachment. The householder, are matter (pudgala), space effects which previous actions like the homeless monk, may (akasa), time (kala), and the have in the life of the individual. observe the five restraints, principles of motion and rest This discussion continues in albeit in a reduced fashion. (dharma and adharma). The last Chapter VII where the causes of Certain supplementary two are concepts apparently bandha, binding of karma to the restraints for a fixed time, fasting unique to Jain philosophy. soul are given. They are the on certain days, foregoing There is some dispute as to absence of right faith, the failure bodily adornment or sleep, whether time is to included in to abstain from vicious acts, restraint on use of food, drink the 'substances' described as carelessness as to right and and other articles of daily use, non-soul: the Tattvartha Sutra is wrong behaviour, passion, and and donation of food and the ambivalent on this point. In activity. This leads on to like to worthy recipients. Lastly verse l kala is omitted from the complicated listing of the sub- there is sallekhana or the fast to list of ajiva substances but its types of karma. death. 43 Jain Education Interational 2010_03

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-Join universe. Sukla-dhyana is possible only for a person highly spiritually advanced and versed in the sacred texts, indeed the highest levels of sukla-dhyana can be approached only by a kevalin, a person who has achieved omniscience. Ten stages of the process of nirjara, shedding of karma, are listed in verse 47, from the finding of right faith to complete enlightenment, whilst another listing on different principles of five stages of spiritual progress is found in the next two verses. The cessation of the inflow of Parisaha,discomforts to be karma is called samvara: it is overcome, tapa, penances achieved through seven forms of deliberately undertaken, are religious discipline detailed in both instrumental in teaching Chapter IX, restraint. restraint of the passions. watchfulness, rules of Twenty-two afflictions are listed righteousness, deep reflection, which the monk has to learn to endurance of afflictions, right endure, these are less conduct, and austerities. The applicable to the lay person. process of shedding the However the twelve penances accumulated karma is nirjara: or austerities, six external or austerities are also the means to bodily and six internal or nirjara. Each of these disciplines mental, apply both to the monk is defined and subdivided. or nun and to the lay man or Restraint (gupti) means woman. It is made clear (IX.3) restricting the activities (yoga) that austerities not only halt the of body. speech and senses, further inflow of karma to the avoiding what is not necessary. soul but also are instrumental in Watchfulness (samiti) is its the actual shedding of already complement, involving positive accumulated karma. caution in movement, speech, The Sanskrit word dhyana is procurement of necessaries, usually translated 'meditataion': handling and disposing of 'mental concentration' is things to avoid harm. another possible translation. The rules (dharma) of Meditation is discussed and righteousness are ten in analysed in veses 27 to 46 of number: they involve the Chapter IX. It involves fixing the qualities of forbearance, mind on one subject of thought humility, sincerity, absence of for a space of time up to one greed, truthfulnes, self-restraint, muhurta (one thirtieth of a day. austerity. renunciation, absence forty-eight minutes). It is of feelings of ownership possible only for someone with Deep reflection (anupreksa) the right bodily power. on the true nature of things as a Meditation can take various means of stopping the karmic forms, some of which are inflow involves reflection on the beneficial and lead to moksa transient nature of life, the whilst others are harmful. Thus, solitariness of the individual in concentration on acquisition of the cycle of birth and death, the an agreeable thing or getting rid nature of karmic inflow and of something unpleasant is cessation...Caritra, translated as harmful, so is constant reflection right conduct, in this context on violence, untruthfulness, describes the endeavour to theft, protection of possessions. remain steady in a state of Persons in the lower stages of spiritual purity. Its main spiritual life are susceptible to characteristic is samayika or these. In the higher gunasthana. equanimity, a term often used stages of spiritual development, for a period of quiet reflection the valuable forms of for the cultivation of equanimity meditation are practised daily by the pious possible Dharma-dhyana lain. A monk's initiation, with the concentration on the sacred promise of continued spiritual teachings, the elimination of purity, is a form of caritra as here defilements, the consequences defined of karma and the nature of the THE FINAL GOAL All this leads up to the final goal of the spiritual path. moksa or complete liberation of the soul. This is the subject matter of the tenth and final chapter of the Tattvartha Sutra. It is very short chapter, just seven verses, but it marks the culmination of the work. Indeed the Tattvartha Sutra. is sometimes called the Moksasastra, the Moksa scripture. The true nature of the soul includes, it must be remembered, total knowledge but until the final elimination of all karma this total knowledge is obscured and dimmed. The last and most powerful forms of karma ultimately succumb to nirjara, shedding off, and kevala. omniscience, appears. The complete destruction of all karma is called moksa: the liberated soul. by its natural unhindered motion, now rises upwards to the uppermost part of the universe. With verse 6 the Tattvartha Sutra reaches its culminating point. However the author cannot resist adding a further note (verse 7) listing twelve ways in which the souls achieving liberation may be classified Paul Marett Jain Education Intemational 2010_03

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gain NOW - WAY - GOAL: EXTERIOR, INTERIOR, TRANSCENDENTAL There are three words: NOW - WAY - GOAL. NOW means what is the conditon of our soul right now? WAY means on what road or in what process do we find ourselves? GOAL means the ultimate resting place, a state of peace in which one feels completion, perfection and fulfillment. In this state there is no fight, no movement, no journey, no desire to go anywhere because one has reached the ultimate fulfillment. In the words of Bhagwan Mahavira, NOW -WAYGOAL are expressed as BAHIRATMAN ANTARATMAN - PARAMATMAN. ATMAN means SOUL. The three adjectives used to describe soul are: BHAIR, EXTERIOR; ANTAR, INTERIOR; PARAM, TRANSCENDENTAL. BHARIRATMAN describes our condition now. We are exterior souls. We are using our energy to get joy from the outside world through the senses. This we have to recognize. There is no need to pretend and say, "I am spiritual. I don't look for pleasures which come from sense objects". We may call ourselves spiritual, but still we are using energy on what to see, hear, speak, smell, eat and touch, and on how much to see, hear, speak, smell, eat and touch. This engages our brain which is connected with the senses. With the help of these senses, we are running the show of our day. The whole day we see how much we get from the world. That is our game. If you have satiated your senses, that day you are happy. If you don't get enough from the senses, that day you feel a vacuum, a kind of sadness. That is the condition of our soul; we are out. We are in BAHIRATMAN condition. There are two religious approaches to stop the processes of turning outward, to curb or reduce the desires, and to turn the soul inward. One comes from the West; another from the East, in particular from Bhagwan Mahavira. Both agree that in order to evolve, sense desires must be reduced and soul must become ANTARATMAN. The EASTERN APPROACH is to watch and meditate, see and understand. It is to see that the senses are not to be blamed. They are neutral. When you understand these two approaches, you will see how, through them, different feelings and attitudes towards the philosophy of soul are built in our life. Our five senses are nothing but doors. They let the outer world in and the inner world out. Through them, we see, hear, create and function. So, one approach is to blame the sense object in order to create disgust toward it. You use the eyes to see beauty, but you go on making it ugly with your blaming. Woman is a state in which some beauty is revealed but in order to bring yourself back from sense desire, you start blaming woman as the cause of temptation. Eve was made the cause for Adam's fall. Birth is considered evil because it is born from desire, and desire is not good. So, all of us are born from mistakes. As a result of this approach, you criticize everything; we let the inner world out. Life comes from inside feelings, from unity, but in this negative approach, there is no unity. 45 NON-VIOLENCE IN ACTION RELATIVITY IN THINKING Jain Education Interational 2010_03

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=Jain Anything you do with two ends pulling you in opposite directions may give you temporary pleasure, but it does not give you life. You will see the day you are unhappy, you may eat good food, but it will not turn into health. You have burned it up in the oil of worry. The whole process is caught up in fight. A person who is fighting is not free. Always his hands are caught up. Whom are you fighting? Your left hand wants to win over your right hand. You become exhausted. 46 On the other approach, you do not fight, you don't make an effort to give up. You choose something better. You transcend. When you go up a staircase and are about to take the sixth step, you don't kick back at the fifth step and say, "Oh, I am leaving the fifth step behind. I am going on to the sixth." When you go onto the sixth step, the fifth naturally goes. You do not fight it; you choose something better. ANTARATMAN means to find something better. When you find better, good is left behind. When you go to the best better is left. What is the process of turning inward? To see that the same doors which take you out have the power to bring you in. You have not to make two doors: one to go out and another to come in. It is a matter of changing your direction: facing this direction instead of that; turning inside instead of out. nature of these senses. When you turn inside, you start using your senses to see your inside world. As you see beauty in the sky, you see radiance in meditation. As you hear music outside, so you hear the soundless sound and the inner music within. Your whole approach changes because you are not fighting. You are not impatient either. You know, "It cannot be done overnight. Only I have to grow in my understanding". As you grow in your understanding, your outward approach becomes inward. 2010_03 PARAMATMAN is the GOAL. It is transcending both sides. There is no outside, no inside. It is "I am in myself. I am in my own light of awareness". The highest soul has reached its own state of peace. There is nothing to get, to win, or to achieve. If we keep our eyes on PARAMATMAN, our attachments, expectations and demands gradually fade away and we will feel that we are there without any fight or flight to experience the state of being which is LIGHT, LOVE AND PEACE. Otherwise, life will be competitive and a constant fight in which we live in turmoil and frustration. When we change and turn the senses inside, we go from BAHIRATMAN to ANTARATMAN. Eventually all duality ceases. What is felt is inside unity, fulfillment: the transcendent state of PARAMATMAN. BHAGWAN MAHAVIRA says, "Have SAMYAK DARSHAN! Watch! Don't fight!" Watch the by PUJYA SHREE CHITRABHANUJI May the sacred stream of amity flow forever in my heart may the Universe prosper, such is my cherished desire. May may heart sing with ecstasy at the sight of the virtuous And may my life be an offering at their feet. May my heart bleed at the sight of the wrethed, the cruel and irreligious And may tears of compassion flow from my eyes. May I always be there to show the path to the pathless wonderers of life. Yet if they should not hearken to me, may I bide in patience May the spirit of goodwill enter all our hearts May we all sing the chorus, the immortal song of human concord.

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gain= JAINISM AND THE W E S T E R N WORLD A Greek writer, Hesycnios, of the fifth century A.D. explains the Greek word gennoi as 'naked philolsophers'. This may be the earliest surviving written reference in the West to the Jains. However this indentification of gennoi with Jains is problematic and we should be wise not to take it as definite or even probable. The story of the contacts between Jainism and the Western world has still to be written and in this slight paper I do not propose to attempt the task. All I intend to do is say a little about Western knowledge of Jainism in the past and discuss briefly the growth of Western scholarship on Jainism as well as efforts by Jain scholars to make knowledge of their faith available to the West. I want briefly to relate Jainism to the Western religious tradition. Finally I shall say something about Jainism and the Western world in modern times, now that communities of emigrant Jains are established in Europe and America. There is a Jain tradition that Jain monks travelled as far West as modern Austria and there is nothing inherently improbable about this. Of course, the rule that Jain monks may travel only on foot meant that the extensive missionary work of Buddhist monks in other lands had no counterpart in Jainism which has remained until recently almost entirely confined to the Indian sub-continent. In medieval Europe religious toleration was unknown. It was believed that the one holy Catholic Church guarded the only route to salvation. Any person who challenged the beliefs of the Church not only put his own soul's future at risk but was also a source of infection, a cancer within the body of the Church which must be cured, or, as a last resort, cut out to prevent its spread. Nevertheless heretics did arise, and in some cases heretical movements attracted large numbers of followers and survived for relatively long periods before the forces of orthodoxy regained control. One such movement was the Cathar heresy which emerged in the twelfth contury, became powerful in the thirteenth and all but disappeared in the fourteenth. The religion of the Cathars derived from various sources : some of its most fundamental beliefs may be traceable back to Zoroastrianism, the religion of ancient Iran (represented now by the Parsis of India). However certain beliefs and practices of the Cathars show interesting parallels with Jain beliefs and practices. Firstly, the Cathar community was composed of a class of lay believers and a class of men and women known as the Perfect. To join the ranks of the Perfect a rigorous period of probation was necessary. Fasting and austerities were frequent and severe, diet was almost strictly vegetarian, avoiding not only meat and eggs but also dairy products (though not fish), complete celibacy was required. Can we not see parallels here with the Jain sadhu? The Perfect were held in great respect by the laity who bowed down three times on greeting them. Secondly, there was a belief, held by some (but not all) Cathars in the transmigration of the soul from one body to another, higher or lower according to one's merits, until rebirth in a body which became a Perfect could lead to release from the cycle of birth and death and the attainment of heaven. This is completely different from the Christian view of the soul's destiny but will be familiar to Jains. The most interesting parallel, however, is that between the Cathar practice of endura and Jain sallekhana. Like the Jain, the Cathar Perfect (or perhaps a lay person who had just undergone an initiation ritual), when old and infirm, would sometimes refuse food and drink and quietly compose himself or herself to religious thoughts until death supervened. Any connection between Catharism and Jainism must be speculative, in any case the differences are greater than the similarities. But it is strange to find what is, in effect, the rite of sallekhana transposed to Western Europe. The roots of Catharism have been traced to the Balkans and it is not totally fanciful to suggest that travellers, perhaps even Jain monks, provided a link which brought some Jain beliefs from India to Europe. Let us now move on many centuries. It appears that little or nothing was known in Europe about Jain Education Interational 2010_03

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the Jains until the late eighteenth century, although obviously Europeans in india must have come into contact with individual members of the Jain community. At the end of the eighteenth century a new spirit of inquiry into Asian civilisations in general is manifest in Europe, and perhaps particularly in England. The formation of the Asiatic Society of Bengal, precursor of the Royal Asiatic Society of Great Britain and Ireland, exemplifies this, and it is in the journal of the Society, Asiatick Researches, in 1807, that we find the earliest substantial particulars in English of the Jains. These include three articles by Major Colin Mackenzie totalling twenty-six pages: (1) 'Account of the Jains, collected from a priest of this sect; at Mudgeri : translated by Cavelly Boria, Brahmen'; (2) 'Notices of the Jains, received from Charukirti Acharya, their chief pontiff at Belligola in Mysore'; and (3) Historical and legendary account of Belligola, communicated by the high priest at that station'. Belligola is obviously Sravana Belgola : Mudgeri (Mudigere) is also in Mysore state. Mackenzie had obtained his information at first hand. So also did Doctor F. Buchanan, whose journal during travels in the same place, of the Jains given to him by Pandita Acharya Swami, 'The Guru of the Jains'. H.T. Colebrooke, who also contributed an article, obtained his information from conversations with Jain priests as well as from books (some of which came from a prominent Jain who had lately converted to the worship of Vishnu and was discarding his Jain books). With the publication of these papers, Western study of Jainism got off to a good start. It was appreciated that Jainism was not just a Hindu sect, though it took longer to dispel the belief that it was a sect of Buddhism. In part this arose from a fallacious identification of Indrabhuti Gautama, Mahavir's ganadhara, with Gautama the Buddha, but of course there are sufficient similarities (in spite of fundamental differences) to mislead the casual observer. The fallacy of the common origin of Jainism and Buddhism was finally laid to rest by Hermann Jacobi, a great German scholar, in his introduction to his English translation of Jain sutras, published in the Sacred Books of the East series in 1884 (with a second volume in 1895). Although not the first published translations of Jain sacred books, Jacobi's work is a landmark in Jain studies on account of its scholarly standard and its publication in a widely accessible series. Most of the interest in Jainism in the nineteenth and early twentieth cetnuries stemmed from detached and serious scholarship, with German, and later in addition Italian, Indologists taking the lead. However this was also the era of most vigorous Christian missionary effort, and the study of Asian religions in general was often motivated by the desire to refute the beliefs of prospective converts. This does not mean that the missionaries were always unsympathetic. Mrs Sinclair Stevenson, whose book The Heart of Jainism, published in 1915, is still widely read, was clear that Jain beliefs were misguided, but she compares the teachings of Mahavira and Jesus who each proclaimed 'the beauty of poverty of spirit, of meekness, of righteousness, of mercy, of purity, of peace, and of patient suffering' (p. 292). This book, the result of close observation, sympathetic inquiry and serious research, is another landmark for it made available at last a readable comprehensive general account of Jainism, even though it was soon superseded, for those who can read German, by H. Von Glasenapp's Der Jainismus (1925). Jainism remains still very largely an academic study as far as Europeans and Americans are concerned. Outside a small group of Indologists, students of religion and social anthropologists, Jainism is very little known in the Western World. Let us now turn from the Western world's view of the Jains to the Jains in the Western World. Although Jain monks were reluctant, until relatively recently, to open their great libraries to outside scholars, Jains have generally shown willingness, often eagerness, to explain their religion to outsiders. This is not from a desire to proselytise, but for the sake of mutual understanding and to encourage adherence to those principles of Jainism which are of universal validity. As we have seen above, the informants of the writers in Asiatick Researches included at least two acharyas. In 1893 an international congress of religions was held in Chicago. The organisers sought the participation of a great Jain scholar, Pujya Acharya Shri Vijayanandsuri Maharaj, known as Atmaramji. As a monk the Archarya was unable to go but he realised the importance of the occasion and deputed a layman, Shri Virchand Gandhi, in his place. Virchand Gandhi gave 48 2010_03

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what was probably the first systematic public exposition of the Jain religion in the Western world at the congress in Chicago. He later visited England where he gave a series of talks on Jainism at the invitation of Herbert Warren, Secretary of the Jain Literature Society in London. Herbert Warren published a book in 1912 largely based on Virchand Gandhi's lectures under the title Jainism in Western Garb, as a Solution to Life's Great Problems. It has passed through many editions and its value as a summary of Jain philosophy and ethics is a tribute both to Herbert Warren and his teacher. Virchand Gandhi died shortly before his thirtyseventh birthday in 1901. Champat Ray Jain, a barrister like Virchand Gandhi, studied Western religion, both Christianity and Islam, and saw their essential message as the same as that of Jainism. In The Practical Path (1916) (later re-issued as Fundamentals of Jainism) he presents a practical scientific method of selfrealisation and this modern scientific approach is seen in his many books in English. The twentieth century has seen a considerable number of publications in India, both at the academic level and of more popular works, on Jainism in the English language. Jain scholars, and some non-Jain Indian scholars, have made available translations of Jain scriptures as well as works on philosphy, ethics and doctrine. On the whole, though, these have not been widely disseminated in Europe or America and the Western student who is ignorant of Indian languages will find it a difficult task to build up a reasonable collection of books. He will, however, be able to obtain one extremely useful up-to-date general survey of Jainism, a work of synthesis and scholarship by a distinguished professor of the University of California, a Jain living and working in the West, P.S. Jaini's The Jaina Path of Purification (1979). Even in most academic libraries in Britain the Jain section will comprise a dozen or so books only, if that many. Writings by Jains in European languages other than English are virtually, if not totally nonexistent. Let us turn now from the more scholarly aspects of Jainism and the Western World. Since the Second World War, with emigration from India, particularly from the Bombay region and Gujarat, considerable Jain communities have grown up in the West. There are over twenty 2010_03 THE =Jain_ thousand Jains in the United Kingdom and substantial numbers of the European continent, particularly in Belgium. In the United States there are Jain communities in many cities. There are over one thousand families in New York. Canada also has some Jains. Jains have been settled in East Africa for several decades: the political situation and other considerations have led to numbers of them moving to Europe and North America since the 1960's. The first priority for Jains settled in the Western world has been to build up new communities to preserve and reinforce the sense of Jain identity. Jains have, it seems, a genius for organisation, and furthermore they produce people prepared to lead and organise the many Jain institutions which emerge. There are over twenty Jain centres and societies in North America. In New York a modest beginning was made in 1965 when the Jain Centre of New York was established. Members were few at first but the work of the pioneers led to the Centre's development, particularly as more Jain families moved into the area. From the start it had twofold objectives, to provide a social and religious forum for local Jains and to disseminate the philosophy and teachings of Jainism to the people of the United States. The first objective in the Constitution of the Jain Centre of North America (as it was later re-named, in view of its wider scope) is 'to promote ideals and teachings of Jainism'. The Centre was able to obtain suitable premises and the first Jain temple in the United States was established as a place of worship for all Jains. Contacts were made with Jains in other towns. Boston, Cleveland, Pittsburgh, may be mentioned among the large cities where Jain centres have come into being. A united organisation has been formed for Jain societies, the Federation of Jain Associations in North America (a title which gives the happy acronym J.A.1.N.A.). In the United Kingdom the principal Jain communities are to be found in London, where the large majority live, and Leicester, though there are smaller groups in Manchester, Birmingham and elsewhere. A number of Jain organisations have been established in recent years to bring together Jains in different areas. Most ambitious, perhaps, is the Jain Centre in Leicester. Jain Samaj in Leicester, in spite of early vicissitudes, acted as a focus for a large 49

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THE =Jain 50 part of the Leicester Jain community. Religious and social functions were organised and a cyclostyled periodical, Jain News, was published. In 1979 the opportunity came to purchase permanent premises. The building, a disused chapel, was in poor condition and would need considerable funds to convert it. But it was in a central location and the farsighted decision was taken to purchase it. Immediately the Jain Centre gave a place of their own to the Leicester Jains and indeed Jains of all Europe. No longer were functions held in hired halls in different parts of the city. In nine years it has been transformed. The ambitious plan to create a Jain Centre for Europe attracted generous donations. On 25th August 1985 three images of Tirthankaras, Shantinatha, Parsva and Mahavira were be installed in the Centre, having previously been consecrated in rituals in India, to make this the first Jain temple with fullyconsecrated images in the Western world. The consecration was carried out by Acharya Shri Padmasagar Suri Maharajji to whom Jains in Europe are greatly indebted. Not only Jains will admire the Jain Centre when it is completed. The white marble frontage on Oxford Street will be visible to the constant stream of motorists and people who pass by. This Centre will be open to everybody, Jain and non-Jain, and the auditorium, dining room and other facilities will be available for functions. The library is planned to attract scholars from all over Europe and it is hoped a fine collection of books on Jainism will be built over the years. For the pious pilgrim, visiting Leicester for religious purposes, the central temple will be the main attraction. Here in a shrine or Garbhagriha of carved stone and marble exhibiting the finest work of Indian stone carvers, the three central images of Shantinath, Parswanath and Mahavir are being installed in their permanent position during the Pratistha Ceremonies in July 1988, in the presence of many thousands of people from Britain and abroad. But there is also Digamber temple housing images of Rishabhdev, Neminath and Parswanath as well as a 2 metre high statue of Bahubali. For Sthanakwasi there is an Uparhraya. In addition there is a Gurusthanak, and those who admire the life and teachings of Shrimad Rajchandra can pause in the Shrimad Rajchandra Jain Mandir. Jainism in the Western World is rather new. Yet 2010_03 Jainism is not an exclusive faith restricted to a relatively small population in India. Jainism offers something to the whole world, in the West as well as East, a message of peace and hope. The generosity of donors in India has provided a pillared temple of carved stone to house the images on the upper floor of the Centre and it is expected that this temple will become a destination for pilgrims from all over Europe, and indeed beyond. In recognition of its expanded role Jain Samaj Leicester became Jain Samaj Europe. The Jain is the quarterly trilingual publication of Jain Samaj Europe. The Centre will have a strong concern for the propagation of the principles of ahimsa and other Jain tenets, as well as for providing information on Jainism to inquirers. This all sounds easy on paper but it has meant hard and unremitting work over many years for the members of the Jain community and their Executive Committee under the presidency of Dr. Natubhai Shah. The Jain communities in the Western world maintain contacts with India. They do, of course, lack the guidance of Jain monks and nuns which can be taken for granted in India, though a few people with previous experience of the mendicant order have been prepared to travel to the Western world. But the Jain communities of Europe and North America have had very largely to rely on their own resources in the religious, as in the community, field. One feature of Jainsim in the Western world is that sectarian differences are often forgotten in the new organisations as Jains of all persuasions work together as followers of Mahavira. What of the future? Jainism in the Western world is at a crucial stage. Much depends on making sure that the coming generation will be able to accept the modern Western world without losing their Jain faith. Jainism is, perhaps of all religious traditions, best adapted to fit in with this modern scientific age. One can see a bright future, with Jainism looking outwards, not introverted, well-established in the Western world and contributing the age-old, but up-to-date, principles of Jain philosophy, ethics and science to the modern Western world. - Paul Marett (Dr. Paul Marett lectures on intellectual property law in Loughborough University, U.K. He is an Honorary Life Member of Jain Samaj Europe).

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gaine JAIN CULTURE 1. INTRODUCTION Culture is the sum total of man's learned behaviour in a society. How a Jain behaves in a radically different society such as in European society can bring out his individual makeup more clearly. How does he react to affluence and permissive elements? How does he react to ever increasing modern developments? How does he combat racial prejudices? How does he give his children a Jain culture especially where there are very few Jains or their preachers? How does he convince others of 'Jainness' when he himself, at the most, has been trained through rituals only? We briefly answer these questions after introducing the foundation of Jainism in the modern context. 2. SCIENCE AND THE FOUNDATION OF JAINISM To call Jainism simply a religion is a misrepresentation since it tries to give a unified scientific basis for the whole cosmos including 'living and non-living' entities. Thus it is a holistic science which encompassess everything. In Jains scriptures it has been emphasized that 'knowledge comes first and then compassion' (Desa-vaikalika-sutra, verse 10, Ch. 4) This is consistent with one of the greatest scientists of this century, Albert Einstein, who maintained 'Religion without science is blind, Science without religion is lame! The main contributions of science in this era and their parallels to Jainism are as follows: 1) Particle Physics and Quantam Physics. It is only in this century that technology has advanced to the point where atomic processes and elementary particles may be studied and understood in detail. However, it is interesting to note that Jains had formulated their ideas presumably one step further by evolving the concept of karmic particles (Karmons). Whether such particles exist or not may be debatable but it is interesting that they fit in well with a self-regulatory universe and the life in it. Quantum physics is very much probabilistic. In some cases it is very near the probabilistic Jaina principle of Syadvad. The principle is partly a probabilistic principle connected with the reductionistic principle of science. Jain would complement this principle with the holistic principle Anekantvad. At present, science is moving within these two principles. 2) Evolution. One of the greatest achievements of the biological science of the last century has been the evolution theory of Darwin. It is interesting to note that through the density of karmic matter in living species, one goes beyond evolution of any theory of Darwin, and tries to encompass the whole of creation. It tries to answer the fundamental question of evolution of life as an individual mechanism. 3) Exchangeability of Matter and Energy. One of the most revolutionary ideas of Albert Einstein was the claim that matter can be converted into energy and vice versa, i.e. matter and energy are exchangeable. This concept has been with Jains for centuries. The word that is used is Pudgala to describe the matter. Explicit in this word is that matter and energy are the 51 2010_03

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THE =jain two sides of the same coin. As we know there is no terminology to describe this phenomenon in the Greek language and therefore no such scientific expression. The best one can do is write mass-energy for this profound concept. 4) Fundamental Forces. Science recognizes at present four fundamental forces: gravitational, electro-magnetic, weak nuclear, and strong nuclear. Investigations are in progress to reduce the number of these forces to 'superforce'. Importantly, Jain's concept of karmic force/animation force, must be an additional force which requires further studies but might explain various nonphysical phenomenon such as mind over matter. If such forces do exist, the underlying particles behind this force are Karmons which have subtle properties because of their absorption into anything living. Thus it will make their tracking down much more difficult. 3. JAINISM IN PRACTICE The contamination of the soul by karmic matter keeps the soul at an inefficient state. The density of karmic matter attached to a soul is also a determining factor for different types of life as well as the cycles of birth and death. Complete removal of this matter will bring the soul with its perfect qualities including absolute knowledge, bliss and energy. The process also eliminates the cycle of birth and death. For Jains, the fundamental importance in practice is to Ahimsa which can be translated as 'harmlessness' to all living creatures. In general, the effective use of Ahimsa not only reduces existing karmic matter but also restrains the inflow of new Karmons. Its implementation requires full alertness in any action physical, mental or through speech. (Mahavira prefixed various statements to Gautoma in Uttradhyana Sutra Ch. 10 by 'Never to be careless even for a moment'). 52 2010_03 It has four practical components: Amity, Compassion, Appreciation and Equanimity as described in the following quotation: "To develop a feeling of friendliness in relation to beings in general, a feeling of gladness in relation to those superior to oneself in merits, a feeling of compassion for those in misery, a feeling of neutrality in relation to those in an idiot-like fashion who are unworthy of instructions". (Tattvartha Sutra, Verse 5, Ch. 7) The effective use of these four fundamental components of Ahimsa with complete alertness can virtually answer all the questions raised in S1. As an analogy, it is like driving a car (a vehicle with tremendous power) towards one's destination. It is not only how you drive and what route you take, but carefulness plays a role each second. In principle, Right conduct which reduces the karmic matter is also non-acquisitiveness (Aprigraha), which is antagonistic to materialistic values, e.g. love of money for its own sake. It has been suggested that beyond ones own needs a small percentage of one's income should go to worthy causes for a true Jain. Elimination of karmic matter is also through meditation etc. It is mentioned, anyone who makes selfconquest would be regarded as a Jain. He starts from the Right Knowledge and then balances it with Right Conduct, coming through the Right Conviction grown out of the Right Knowledge. It is a pity that most of the main recitations summarizing Jain principles, are still in Arda-Magadhi. This is not in the spirit of Mahavira who preached in the common language of that time. It very much requires Jains to come forward to try to re-interpret various concepts in terms of modern science as objectively as possible. One of the major difficulties in reinterpretation is that Jain terms are based on Prakrit/Sanskrit languages whereas modern

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science takes its roots in the terminology from the Greeks. To specialize in a small area of science, one works towards research degrees after many years of labour but it is amazing that one expects to understand the technical basis of Jainism at a stroke. Jains should come Questions Answers & on Jainism by Paul Marett Although jainism is an ancient and respected religion, it is little known in Europe. Here are answers to some questions which may be asked by the westerner on first coming into contact with the Jains. 1. Who was the founder of Jainism? Jains believe that their religion is extremely ancient. The Lord Mahavira, who died in 527 BC, was the last of a long series of prophets (tirthankara). He followed an existing religion, which Jains believe was established by Rishabhdev, who lived countless centuries before. 2. Is there any one principle above all which characterises Jainism? Yes. The fundamental principle of Jainism is Ahimsa or non-violence towards all living things however insignificant to our eyes. To a true Jain, violence in thought and speech is as bad as physical violence. 3. Surely this (ahimsa) is impossible to achieve? That is not true. Jains recognise that in everyday life for the ordinary person it is almost impossible to avoid all harm to other beings. But every attempt is made to avoid harm and this is obligatory (even at the cost of their own life) on monks and nuns who are not caught up in the business of ordinary life. 4. Does that mean that a Jain will defend himself from violent attack? If unavoidable a layman (shravaka) may. Violence is bad because of its effect on the victim, but particularly bad for the passions it creates in the perpetrator. But as far as monks and nuns are concerned even self-defence is totally forbidden. 2010_03 THE Jain__ forward with a gradual scheme of learning through a Centre such as the one in Leicester. by Professor K.V. Mardia Head, Department of Statistics University of Leeds 5. Do Jains believe in God? Not is the sense of a creator or judge or controller of universe. The universe is always existing, controlled by its own laws. Every individual soul is potentially god and this is the state of the Soul, which has reached moksha or liberation. (Incidentally Jains do believe that there are heavens beyond this world inhabited by celestial being, who are however not eternal but may be reborn as humans or other creatures in due course.) 6. So Jains believe in reincarnation? Most definitely. Every soul passes through countless lives carrying with it the accumulated effects ('Karma') of its deeds and passions, good and bad. 7. But the soul, you say, can become godlike in time? A soul, born into human life, may become aware of the true aim of existence and may, by meditation and austerity, conquer the passions, purge itself of the accumulated karma, and achieve a total knowledge of the whole nature of the universe and eventually may attain moksha (or nirvana). 8. What is karma? All phenomena are said to be linked together in a universal chain of cause and effect. Every event has a definite cause behind it. By nature each soul is pure, possessing infinite knowledge, bliss and power. But these faculties are restricted from time immemorial by foreign matter coming in contact with the soul. This foreign matter is karma. The effects of both good and bad deeds are attached to the soul and are caused forward through subsequent rebirths. When the soul frees itself from all karma, good and bad, it reaches moksha. 9. Can you describe moksha? Not really, for it is absolutely beyond all human sense experience, a condition of infinite bliss and complete knowledge. The liberated souls live in a timeless totality, yet retaining their individuality in a state which human comprehension cannot 53

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again Jain Cosmography reach. These souls are free from the cycle of death and rebirth. 10. Am I, then, right in gathering that the keys to Jain life are faith and knowledge, coupled with ethical conduct arising from these? That is exactly right. Jains speak of the three Jewels' of right faith, right knowledge and right conduct. Right conduct for the lay person means above all non-violence but also truthfullness, restraint of sexual passion within proper limits, the avoidance of stealing in any form, and the reduction of attachment to material possessions. For monks and nuns the rules are stricter. Jains believe that this conduct will spring from faith in the teachings of the tirthankara and knowledge of the true ends of existence. ii. Doesn't that sound like a recipe for sainthood? Perhaps. Let us be honest: not all Jains live up to all the precepts. However Jains do have a reputation for truthfulness and honesty in business dealings, delinquency seems to be rare among lain youth, care for animals is a main object of Jain charity and strict vegetarianism is almost universal. 12. Can you say a word or two about Jain monks? When a Jain lay person reaches a particular stage of spiritual development, he or she decides to leave worldly affairs and follow the stricter rules for monkhood; total non-violence, complete truthfulness and control over sexual desire, absolute honesty and renunciation of possessions. 13. Do the Jains have sacred literature? Yes. We cannot go into the details in this short artical, but it comprises all that goes to make a well developed and comprehensive philosophical and religions system, in accordance with logic and science. 14. In conclusion, how does Jainism fit into the modern world? Very well. We have not touched on Jain philosophy, but to many thinkers Jainism stands up better than many religions to the discoveries of modern science. Jainism lays stress on the individual: there is no 'pope' or central authority just as there is no controlling god. The individual is master of his or her soul. The attitude of Jainism to women is enlightened. Jains are tolerant towards other religions. The man or woman who lives a life according to Jain principles lives a life of rationality, humanity and care, and a life of spiritual striving and achievement. Jain scholars produced, and developed over many centuries, a detailed description of the form of the universe. the idea of the universe as so described is generally regarded as a basic part of Jain belief, though many will feel that a belief in Jain cosmography is separated from, and unnecessary to belief in the philosophical and religious fundamentals of the Jain faith. Whilst the whole package, cosmography and philosophy, is seen by many as a coherent whole, certainly a great many Jains today are not prepared to take traditional cosmography literally, and will accept the modern scientifically deduced structure of the universe, whilst accepting, as the same time, the essentials of the Jain religion. However the traditional Jain cosmography locates in space the stages of existence and the different forms of animate life and inanimate matter for those who cannot take it literally it still does provide a useful framework on which to set in order the complicated doctrines. The inhabited universe is seen as finite, though vast, it is loka, translatable very loosely as 'the world', or perhaps better as 'the worlds. Outside this is aloka: the prefix 'a-' is a negative: 'non-world' empty space. We cannot reach the non-world. for there the principle of motion is absent. (Jain philosophy posits two principles of motion and rest, dharma and adharma.) In empty space there is no possibility of motion, only eternal changelessness. The inhabited worlds comprise three parts, an upperworld, a middle world and a lower world. The shape of these is variously described in the ancient Jain texts, and in more recent centuries various diagrammatic representations have been made. Commonly the lower world is seen as a pyramid or cone, narrowing to the top, and often shown with stepped sides. Above it is the middle world, the base of which is a flat circular disc, frequently shown in plan view whilst the upper and lower worlds are in elevation. At the top, the upper worlds is shown in the shape of an Indian drum, tapering a little to the top and bottom ends. Frequently the diagram is shown in anthropomorphic form, the head of a human figure forming the upper world, the thorax and waist the middle world, and the lower world shown as the lower limbs astride. Illustrations of the inhabited universe in this human form are very common: they are often painted in colours to separate out the various elements, and annotated with the names of 54 Jain Education Interational 2010_03

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the various parts and sometimes with the dimensions. Dimensions have been calculated, sometimes apparently to be taken literally, the unit of measurement being the yojana, being the distance which a celestial being can fly in six months in a straight line at a speed expressed in certain (apparently) immeasureable units. Sometimes dimensions are given as proportions, a certain number of raiju or ropes, not originally to be taken as absolute measurements. The impression conveyed, however the highly speculative units of measurement are taken, is one of vast extent. In the simplest terms, the lower world holds the hells, the middle world is the world of animals and humans, which we know, and the upper world is the seat of celestial beings. The lower world consists of seven regions in the form of layers one above another, separated by considerable distances. The several regions are named in some texts and their dimensions given. They decrease in lateral extent from the lowest region upwards, hence giving a pyramidal form to the lower world as a whole. Some texts go into great detail as to the structure of the lower world. Graphic descriptions are given in different texts as to the nature of the hells, which are as unpleasant as human descriptiveness can depict them, dark, noisome, malodorous, extremely hot or extremely cold. The occupants are vaiously described as human beings tortured by sadistic keepers, or beings of non-human form, repulsive in appearance, evil-smelling, undergoing torments of hunger, thirst, heat and cold, suffering pain when merely touched, terrible in attackting each other. As the seven hellish regions are graded, from the uppermost to the lowest, so are the torments of their inhabitants greater. Strangely, however, the uppermost hell has other inhabitants, the gods of the lower world and other divinities. They occupy a pleasant, bright and well-provided section of the top hellish region. The middle world, as mentioned above, is commonly depicted in plan, being shown usually as a circular disc. The representation is a highly imaginative map of the world as it was believed in ancient times to be. The whole picture was given regular form, and dimensions were provided. The centre of the world is occupied by a circular continent, Jambudvipa, divided into a number of parts. Bharat (India) lies on the southern side. Around the central continent is an ocean, and, moving outwards, other continents and oceans in concentric rings. (It is not improbable that the idea derives from imperfect knowledge of the real world: from the eastern side of India, Indo-China, Thailand and the Malay peninsula might seem like another continent encircling that of which India is the southernmost part.) The centrel continent of Jambudvipa is divided laterally by six ranges of mountains, creating thus seven zones: the southernmost of these is Bharaha or Bharat. In the centre of each mountain range is a lake from which the great rivers flow: three Ganga flows eastward through Bharat, and the Sindhu westward. The whole schema is symmetrical, so that each zone has its mountains on its boundaries and rivers flowing through. Detailed dimensions may be found in the old texts. The central part of Jambudvipa is known as Mahavideha, and in the middle of this land is Mount Meru. Representions of this holy mountain are common: it may be found in sculptures in stone as well as depicted in drawings. It is of great height, described as one lakh of yojanas. Mount Meru (another name is Mandara) is terraced and laid out with parks and pleasant places, palaces and sanctuaries for the Jinas. The upper world begins high above the stars. Like the lower world, the upper world is arranged in layers. Here are the abodes of the heavenly beings. devas, we can call them gods if we are clear that they are not the same as the eternal omnipotent god of other religions. For the gods are subject, like every living being, to the cycle of death and rebirth, and eventually they too pass on to another form of life, just as they have been reborn after a previous incarnation as a human or other living being. Here in the heavenly realms are kings (Indras) and kingdoms, and in the different heavens the gods and goddesses pass their time in luxury and pleasure. As the several heavens are graded upwards, the pleasures become more rarefied as desires become less burdensome. In Jain paintings the heavens are depicted in delightful form, with trees and flowers. At the very top of the universe is the abode of the siddhas or liberated souls. Its shape is like that of an inverted umbrella, so when depicted in side elevation, as it usually is, it appears as a crescent with the open or concave edge upwards. Here the liberated souls abide in permanent and tranquil bliss. This concludes a brief description of the universe as conceived in traditional Jain thought. To some today it is very real and complete. To others, of course, it is to be taken metaphorically, not literally. Modern science shows us a different universe. However, an understanding of the Jain universe helps, even today, in understanding the way in which Jain philosophers have explained the fundamentals of Jainism. As a framework on which to place the concepts of karma and rebirth, the nature of the soul and of space and time, of motion and of rest, it has value even for the most modern and scientific thinker today. 55 Jain Education Intemational 2010_03

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ETT SAS KARMA 'The doctrine of karman is the central dogma of the Indian religions'. These are the opening words of the Preface to Helmuth von Glasenapp's book (and doctoral thesis) The doctrine of karman in Jain philosophy (Leipsig 1915; English translation, Bombay 1942). The idea that every action of ours involves a reaction, an effect which has to be worked out in this life or a subsequent life, is axiomatic in the thought of practically every Indian religious school. Different schools of thought have analysed the question of karma in different ways and have produced different explanations of its nature and operation. Probably no Indian thinkers have written in greater detail on this subject than the Jain scholars. Jain scholars have always had a genius for meticulous (the uncharitable might say at times pernickety) classification of every possible religious and philosophical phenomenon. Anyone who reads Jain texts will be struck by the multitudinous divisions into ten categories of this, fifteen categories of that and so on. (Undoubtly this practice has mnemonic purpose : the feats of memory required when written material is scarce or non-existent are made easier when there is a framework of numbered categories on which to hang the detail). Thus Jain scholars over very many centuries have investigated the nature and operation of karma through a process of dissection of every aspect into smaller and smaller modules. The doctrine of karma will usually presuppose a universe which is not controlled nor created by an omnipotent deity. It provides an explanation of the motive force which powers the changes and fortunes of life, not only of human life but also the life of the heavenly beings or of the minutest living creatures. In Western thought life (and the whole order of the universe) depends on God, understood (most commonly in a more or less anthropomorphic form) as a being having intelligence, controlling power and choice. Choice is an important characteristic of the Christian God, the ability to choose between different lines of action. Sometimes choice an be seen as arbitrary, even whimsical : men and women are led to wonder if they are simply the playthings of the Almighty. To the Jain there is no controlling deity, choice lies with the individual. The individual's actions generate his or her karma. The individual is in one sense in control, in another sense he is not. He can control his actions and thoughts and thus the nature of his karma : in this sense he has control. But karma acquired in the past must either work itself out or be annihilated. Every creature, every living being, brings to its new life the accumulated karma of the past : in this sense he has no control. Thus the doctrine of karma can lead at the one extreme to fatalism, to the attitude 'It's my karma : there's nothing I can do about it'. At the other end of the scale, however, the individual will realise that his actions alone can control his destiny, Jain Education Interational 2010_03

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gain that he, or she, has control of the influx of karma and that there are ways in which the elimination of past karma may be hastened. A few lines earlier it was said that the individual 'generates' his own karma. The inverted commas were used because this is a very loose way of describing the way in which karma becomes associated with the individual soul Jain scholars have, over many centuries, rationalised and explained the process by which this association takes place. To simplify to the extreme, certain particles are caused to flow to the individual soul (jiva) by 'vibrations in the soul set up by activity, whether of body, speech or mind. This inflow is called asrava. If in fact activity is linked with passion (kasaya) then the soul is receptive to the particles and they become associated with the soul as karma, a process known as 'binding' (bandha). Perhaps 'passion' is not the best translation of kasaya, for the English word connotes generally feelings of great strength. It is better to define kasaya as 'violating the limits of equanimity': it may be violent, or only moderate. At this point a word needs to be said regarding the Jain view of the nature of karma. All things in the universe are either jiva (souls) or ajiva (non-soul). A major category of ajiva is matter, pudgala. One kind of matter is in the form of particles so fine that they cannot be perceived by the senses. These particles are capable of becoming karmic matter on association with the soul. Whilst many schools have described it as a kind of matter. It would not be correct to think of 'matter' in quite the same sense as the English word would convey : the word pudgala refers not only to gross matter proper, but also to such things as shade, sunshine, scent, sound, sweetness. The karmic particles are finer, less gross, even than these. The effects produced by karma cannot be numbered. If every action causes a karmic reaction, there are probably as many different ways in which the reaction may work out as there are possible actions producing it. However broad systems of classification have been established, though different writers differ quite markedly on the details. First of all there is a division into two categories depending on whether the vibratory activity of the soul is, or is not, accompanied by passion. If not (possible only for a soul in the higher stages of spiritual accompishment), then the inflow of (karmic) particles is only fleeting and transient. Otherwise, when passion (as defined above) is present, the inflow to the soul results in the binding of karmic particles to it, with the effects described below. The causes of inflow have been analysed : 39 kinds of cause are given in a typical classification. Five result from the activities of the five senses, four from the four passions, five from the five major sins, and 25 from a miscellaneous collection of actions such as deliberately misinterpreting scriptural injunctions, inventing new sensory pleasures, or carelessness in various ways of the possibility of harm to living beings. These, again, may be subdivided according to the intensity of the activity, its intentional or unintentional nature, and in other ways. The different kinds of causes of karmic inflow result in the production of the different types of karma. The different types of karma are basically eight (though these are in their turn subdivided into, typically, 158 sub-categories). These indicate the sort of effects which the particular type will produce when associated with the soul, and are as follows: 1 Karmas which obscure in various ways the soul's faculty of knowledge; 2 Which obscure the faculty of darsana (indetermine apprehending); 3 which produce feelings; 4 which cause delusion as to right belief and right conduct; which determine the duration of life in any of the four fields or rebirth, celestial, human, sub-human, hellish; 57 Jain Education Interational 2010_03

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slain 6 which determine the individual characteristics of body and disposition; 7 which determine the individual's social position or standing in life; 8 which obstruct the faculties of charity, gainful activities, enjoyment and will-power. If the list above is examined it will be seen to give an explanation which can cover possible permutations of physical and psychological characteristics, and the general nature of life in this or the next rebirth. Thus the individual's life is predetermined within broad limits. To that extent, the doctrine of karma is fatalistic. However, this is true only to a certain extent : the individual is still left with a good deal of freedom of action, both to improve (or otherwise) his or her lot in this lifetime and, particularly, to influence the circumstances of the next rebirth. So far this account of karma has dealt with what may be described as the negative aspects, the nature and cause of karmic bondage. The positive aspect may now be dealt with. There are two aspects to this, firstly, stopping the inflow of further karmic particles (samvara) and, secondly, ridding the soul of the karma which is already bound to it. Here we are in the field of ethical and spiritual training. The inflow may be reduced (or even halted) by following certain practices and restraints. These, again, are organised by Jain scholars into numerous sub-categories, but essentially they fall into six groups: I proper control of mind, speech and body; 2 care in all actions to avoid harm to living beings; 3 observance of ten virtues, including forgiveness, humility, austerities, truth, chastity; 4 meditation on the nature of the universe, the soul, karma, and the path to liberation; calm acceptance of hardship and suffering; 6 right conduct, in the form of equanimity, freedom from passion, total non-violence. It is axiomatic that a particular 'unit' of karma, once attached to the soul, will in the normal course of events produce its appropriate effect and thus work itself out, leaving the soul free of it. This is a slow process : a given unit of karma may reach fruition and complete its effect in the current lifetime or it may carry over into future lives. However, the process may be hastened. By the observance of the practices and restraints enumerated in the preceding paragraph a reaction is set up which neutralises the contrary karmas before their full effect is worked out. This is one way of hastening the 'shedding' (nirjara) of karma from the soul. There is another way, the deliberate practice of tapa, usually (though not entirely satisfactorily) translated as 'austerities'. Jainism is often described as an ascetic religion, and this is in a large measure true. Austerities involve lifting the mind above the demands and impulses of the body, deliberately assuming restrictions on the more pleasant things of life and rising above the desire for them. Whilst various forms of mortification of the body may be engaged in, the commonest is fasting, ranging from total abstinence from all intake of food and drink for a given period, through reduction in quantity, to avoidance of the tastier items. In addition to these 'external austerities, certain 'internal' austerities are recognised, including service to monks, study, meditation. The doctrine of karma can be looked at as involving both a short-term and a long term perspective. In the short term the perspective is limited to a more favourable reincarnation the next time around. But the ultimate aim is the total liberation of the soul from the cyle of worldly existence. The soul which ascends the spiritual ladder ulimately becomes free from all karma and achieves that permanent state of total knowledge and total bliss which is called nirvana or moksha. 58 Jain Education Intemational 2010_03

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Egain THE CONCEPT OF GOD AND THE DESTINY OF THE SOUL IN JAINISM Jainism is perhaps the oldest religion that developed in Indian Subcontinent. It is believed that its culture, which professes the tenets of non-violence and truth, refraining from theft, good conduct and restraint on accumulation of possessions, existed in India before the advent of Aryans, who believed in the Vedic religion. Jain culture was known as ascetic Shraman tradition, while Vedic religion as Brahmanic tradition (modern Hinduism). It is believed that in every half-cycle of time in the Universe, twenty-four Tirthankars or Prophets (also known as Jinas) revive the philosophy and show the path for permanent happiness and bliss in language which living beings can understand. The first, Rsabhnath, lived thousands of centuries back and the last, Mahavira, who was thirty years older than Buddha (founder of Buddhism) preached his teachings, more than 2,500 years ago. Mahavira showed a path to liberation of the soul from the cycle of reincarnation, of birth and death, through spiritual training, austerity, the control of passions and a noble ethical code centring on Ahimsa (total harmlessness to every living being). The aim of Jain way of life is to purify soul from its attachment to the Karmas and achieve Moksa, a state of permanent happiness, bliss and self realisation. It is the state from which the soul, which has removed the bondage of its deeds, does not have to go through the cycles of birth and death. The teachings of Jainism lead us to happiness which is permanent, self-generated which comes from within, not dependant upon external materials and which produces peace and tranquillity of mind, as opposed to sensual pleasures which are temporary, dependant upon external things and which produce wavering and unsatisfied mind. The focal point of a Jain Temple is an image or images of one or more of the twenty-four Tirthankars. The image is conventionally represented seated or standing, calm and detached, worshipped as God. God, according to Jain belief, is perfectly happy soul with infinite capacities for activities, a pure and perfect soul without any material body, a being that cannot perish or become degenerate. Jains do not believe in God as creator and ruler, but believe that every soul has existed from eternity and from eternity souls have ever been emerging from the ordinary embodied worldly condition in the pure liberated condition, and will continue to do so for ever, but they will never come down from this condition of Godhood to the condition of souls in the ordinary embodied states. From all eternity, the ordinary soul has been indulging in the false attachment and aversion to other things, ignorant of its nature, and by reason of this indulgence it is never at ease. Upon the abandonment of this attachment and aversion the soul becomes calm and tranquil and when completely free from the influence of these unnatural activities, the soul lives its natural life and becomes all-knowing, permanently happy and immortal. In short it becomes God. Jains worship images in the Temple or meditate on them, not for asking any wordly favours, but to follow their examples so that one day their own souls become liberated and purified, achieve Moksa the state of permanent happiness and bliss. The Tirthankar is not a creator or the ruler. Neither does the Tirthankar answer requests or control the affairs of the world. The prayers and meditation of the devotee are directed to admiration and praise of the object of his or her devotions, and to the noble aim of emulating the Tirthankar's virtues and spiritual life. In short Jain's concept of God is that of purified, omniscient, happy, blissful, all-powerful and eternal perfect being, who neither creates other things or beings, nor rewards, nor punishes. To explain what happens to us when we die, one has to understand some aspects of Jain philosophy. Everything in the Universe is either living or non-living (jiva or ajiva). Jiva or souls could be either liberated or embodied. Ajiva or non-living things could either be rupi (with form) or arupi (formless). Non living things with form are called 59 Jain Education Interational 2010_03

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60 THE -Jain Pudgala or matter. It has primary characterisitics of touch, taste, smell and colour and can be divided into a number of subtle sub-divisions, smallest being paramanu (sub atom) formless non living beings like Dharma (motion), Adharma (Rest), Akasa (Space) and Kala (time) which cannot be experienced by sense organs, while Pudgala can be experienced. The Universe consists of matter and spirit (soul) and though they are found in combination to a large extent, they are distinct. Conciousness is the attribute of the soul, while the function of matter is to provide a body for the soul to inhabit, to form the organs of speech, mind and respiration and to contribute pleasure, suffering, life and death of living beings. The Dharma (medium of motion) assists the motion of souls. Adharma (medium of rest) assist rest of matter. Akasa (space) provides accommodation. Kala (time) assists substances in their continuity of being (through gradual changes) in their modifications, in their movements and their priority or non-priority in time. The destiny of the soul is decided by the fine subatomic particles attracted to the soul by its action or deeds (Karma). Whatever we do, whatever we speak, whatever we think and whichever manner these activities are done, attract different Karmic particles in intensity, quality and quantity. If these Karmic particles are mild in character, they are dissociated from the soul by feeling sorry or asking for forgiveness. If they are strong in intensity and character, they remain attached to the soul, till they get ripened, which may happen in short time or after thousand of years. High intensity Karmic particles are removed by experiencing their effects, but low intensity ones can be removed by austerity and living a noble life. Karmas are like bank balance. If they are good (merit), one enjoys their fruition till they are exhausted. If they are bad (demerit), one suffers from misery. Jain scripture have described different kind of Karmas in detail and have explained the causes of happiness, misery and apparent inequality of this world. If some person is doing bad deeds, still enjoying a good life (of material wealth), it is due to fruition of good Karmas in past lives, but his soul is collecting demerit because of bad deeds and he will have to suffer its effect in future. When all the Karmas are shedd, the soul 2010_03 is purified and remains in its natural blissful state. Until liberated, the destiny of living beings is constant transition from one physical body to another, a recurring cycle of birth and death and rebirth. We have all of us passed through countless lives in the past, and we face countless more lives in the future. The Soul (jiva) is the one unchanging element of a living being. It may be embodied in any of four broad categories of existence, as heavenly being, human, in animal or plant form, or as a denizen of the hells. The type of being in which the soul is reborn, the shape, form, colour longevity etc., of the body it occupies depends upon its Karma. When we die the soul rises and occupies a body which is formed by fusion of Pudgala or matter particles and which grows with the help of the soul, while the corpse which is made of matter gradually disintegrates in Pudgala. These Pudgala may form the body of other soul. In conclusion when one dies, depending upon its Karma the jiva (soul) takes birth in the uterus, it may be umbilical (with a sac covering), incubatory (from an egg) or umbilical without sac covering, or it takes birth of celestial or hellish beings in special beds. The body is formed from Pudgala (matter) and the longevity, the happiness or misery are experienced according to the attachment of Karma. It may be liberated and can attain perfection and permanent happiness and bliss by annulling the previous Karma by calm and patient endurance of their effects and simultaneously warding off fresh Karma by the attitude of dispassion and the contemplation of their true nature. When the soul eliminates all the Karmas, it achieves its final pure state, Moksha or Nirvana, the state of Siddha. The Siddha is completely detached from the affairs of the universe, abiding in a state of eternal calm, bliss and total knowledge. Numbered among the Siddha are the Tirthankars (whom Jains worship as Gods), who in their last worldly lives attained omniscience, taught the people the path of liberation, and finally passed to the bliss of Moksa. Dr. Natubhai Shah, President, Jain Samaj Europe.

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A SCIENTIFIC ANALYSIS EVIL OF This is not, you may say, a very promising title for an article in THE JAIN. Some, indeed quite a lot, of ancient Jain religious texts are pretty obscure and very heavy reading even in modern translation. The reader needs badly the help of the many modern commentators who have edited such texts and added voluminous commentaries, often many times the length of the original. Gommatsara Karma-Kanda is just such a text. An edition of this work, with translation into English and a very full commentary and explanation of the difficult text was published in 1927 in Lucknow as Volumes 6 and 10 of the series Sacred Books of the Jains. This modern version is by Jagmandar Lal Jaini who performed a noble task in making at least moderately understandable a text which is characterised by A.K. Chatterjee in his Comprehensive History of Jainism as 'frankly unreadable'! The work had already been translated into Hindi in the eighteenth century AD. The author of the Karma-Kanda was Nemichandra (one of several Jain authors of this name) and he lived at the latter part of the tenth century AD. He is said to have been a friend of the minister and general Camundaraya who had the colossal statue of Bahubali or Gommata carved at Sravana Belgola. Nemichandra belonged to the Digambar sect. 2010_03 THE Jain___ The Karma-Kanda is really the second part of a larger book. The Jiva-Kanda, the first part, is a treatise on the soul or jiva. The Karma-Kanda deals, as its title suggests, with the nature of karma and its effects on the soul. The pure soul is immaterial, it has no material substance. By contrast, karma is seen by the Jains as having material qualities. It is a particularly fine kind of material particle, incapable of being perceived by the senses, which has the capacity to become attached to the soul. The pure soul thus is fettered or tied to worldly existence. Evil is material, in the sense that evil occasions the binding of (certain kinds of) karma to the soul. Thus an analysis of karma can be seen in one sense as an analysis of evil. Hence J.L. Jaini describes this book as 'a scientific analysis of evil'. It is not intended here to give an account of the doctrine expounded in this frankly unreadable text but to point out some of the difficulties which are put in the way of the scholar who seeks to work on the old Jain writers. Happily not all are so difficult as this one. Jain writers had what may seem to some as a mania for classification. Every conceivable thing is analysed and sub-analysed into numbered categories. Basically, this book tells us (but not very clearly unless we have the help of the commentary) that there are eight kinds of karma, classified according to their effect on the soul. Four are destructive, four are nondestructive. Thus one variety of karma, when it is attached to the soul, has the effect of obscuring the soul's faculty of knowledge. A second obscures perception, a third leads to delusion (wrong belief or conduct), a fourth is obstructive in that it obstructs the normal operation of the living being. Those are the four destructive kinds. The others are the ones which determine the soul's destiny in the next life, whether as a denizen of the hells, as an animal, a human or a celestial being; the kind of body entered by the soul; the type of family; and the feelings undergone. If this sounds complicated, it is! But this is only the start. Each of the eight categories of karma is further analysed. Whilst there are only two kinds of feeling karma, those producing pleasure and those producing pain, there are no fewer than twenty-eight deluding ones and ninety-three body-making. Indeed it is said that even these may be subdivided further into innumberable categories. 61

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=gain The reader can reasonably become exasperated by all this hair-splitting. It is by no means unique to Jainism but has been the method of seeking or explaining knowledge by theologians of all religious colours. Whether it is true or not that medieval Christian thinkers debated solemnly how many angels could sit on the head of a pin, this type of thinking was certainly commonly found among the great theologians of the Middle Ages. Often, of course, the numbered categories have a mnemonic purpose: the student can remember ten types of this, twelve of that (just as many of us do today when faced with rote learning). Does this work, and others like it, have any value for us today? Yes and no. No to the extent that we try to read it as sacred literature, having some sort of holy character in itself. Yes in that it does show a subtle mind wrestling with problems which are very difficult to elucidate. Perhaps in the twentieth century we should prefer to use the categories of modern science as a more acceptable framework in an attempt to understand the fundamentals of Jain philiosophy' but the work of these early writers is the ladder on which we stand in trying to grasp the truth which is always just out of reach. JA I NISM IN WESTERN GARB Jainism has attracted the attention of relatively writers, some of it very good and helpful, some few Europeans. Unlike Buddhism which has of it, we must admit, of dubious quality. made a tremendous appeal to large numbers of Westerners, as reflected in shelves of books on What is curiously lacking, however, is any the subject, Western interest in Jainism has very considerable body of what may be described as largely been confined to a few learned scholars. the middle-range material by Western writers, From massive and scholarly editions of the Pali books, that is, and indeed articles, which literature of Theravada Buddhism, translations explain Jainism for the average intelligent of the sutras and other Japanese and Chinese reader. There is no equivalent, for example, of works of the Mahayana schools, down to popular that excellent guide to Buddhism by a wellpaperbacks, pamphlets and books meant for a known English Buddhist, Christmas Humphreys, wide audience, Buddhism has been served by which has retained a place in the list of Penguin countless writers in every language of Europe. Books for several decades, and which must have Jainism on the other hand has been largely the been the introduction to Indian religion for very preserve of specialist Indologists who have many people. Perhaps the nearest is the book given us useful translations of many of the more by Mrs Sinclair Stevenson, The Heart of Jainism, important Jain texts. Apart from these, there is a published as long ago as 1915, and for all its considerable corpus of writing in English by sympathetic stance, written from an avowedly Indian Jains, work of very varied quality. Much of Christian missionary point of view. The modern it is valuable and scholarly. Much of it is general reader will go to the valuable book The intended for the average reader, not the scholar Jaina Path of Purification, if he or she wants to and thus serves to put Jainism in its rightful see Jainism up-to-date. This work was published place in the religious tradition and the current in the United States and is the work of a religious practice of India. There is a large distinguised scholar of Indian religion P. S. Jaini. devotional literature, hagiography and But, although his English is faultless and the collections of improving stories, by Indian Jain learned author is fully assimilated in Western 62 2010_03

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culture, he is of course an Indian Jain by birth Jainism in Western Garb deserves to be better and upbringing. known. Herbert Warren's portrait in the Indian of an old studio photograph, shows a serious edition of 1983, a slightly blurred reproduction bespectacled man with the heavy moustache and high stiff collar of his day. His book, however, has not dated. He is cautious in asserting facts which will be challenged if presented dogmatically in a small book intended for the general reader. 'It is claimed' he says 'of the Jain spiritual leaders that they were omniscient... The Jain scriptures are claimed to be the historical records of the lives leaders; and it is from these scriptures that the and teachings of these omniscient spiritual Jain doctrines are taken'. It is difficult to understand the lack of appeal which Jainism has had for the Westerner, even in recent years when the study of Indian religion at the popular level has advanced greatly in Europe. Jains and their faith are very little known in Britain. For those who do take more than a transient interest, Jainism appears at first as difficult and rather esoteric. The Jains are not inclined, on the whole, to believe that other people want to know about their religion. Those who do get into the subject find that Jainism is indeed fascinating as a study detached from commitment, but more than that, of a value at least equal to that of any other Easterrn religion as a guide to conduct and an explanation of life and the universe. THE jain___ With this caution, 'it is claimed' out of the way, Herbert Warren can continue to describe the One who did take a deeper than average religion he so obviously admires and loves. interest in Jainism was Herbert Warren, who was Honorary Secretary, and it seems the leading member, of the Jaina Literature Society of London which existed in the earlier years of this century. His mentor was Virchand Raghavji Gandhi, an Indian lawyer who represented the Jain faith at the Congress of World Religions held in Chicago in 1893, and who subsequently gave a series of talks in London arranged by Mr Warren. Shri Gandhi died at an early age in 1901 but his lectures formed the basis of Herbert Warren's book Jainism in Western Garb, as a Solution to Life's Great Problems, published in 1912. 2010_03 Apart from any question as to whence the doctrines have come, however, they stand on their own merits and are in themselves comforting and satisfactory. They protect the soul from evil, they fulfil the requirements of the heart, will bear the severest scrutiny of the intellect, and they give freedom to the individual - there are no commands to obey. Religion is the act of bringing one's own life up to an accepted standard of excellence morally and spiritually, and these doctrines offer such a standard; they are a serious concern for man in his relations with his fellow human beings, and in relation to his own future state of life in eternity; and they show him how to relieve others and himself of misery, and how to increase happiness in himself and in others. We cannot say, unfortunately, that this small book burst like a blinding light on the society of its day. It has gone through a number of editions, in Britain and India, but has had modest sales and gathers dust among the handful of books on Jainism which is all the average fairly large library can muster. The Jaina Literature Society seems to have disappeared without trace (while by contrast the Buddhist Society of London, founded by Christmas I would not be easy to epitomise Jainism more Humphreys, continues to flourish). completely and more succinctly. 63

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= lain The treatment in the book is simple and logical. destroyed by stopping the influx The nature of the universe, according to the (samvara) and by ridding the soul of Jains is first described. Man as he actually is matter (nirjara) ... In this process of forms the next section: it is rather technical, but stopping the inflow and of ridding the clear, it is largely taken up with an exposition of soul of matter, the individual the traditional 158 kinds of karma (which he develops gradually through fourteen calls 'energies'). Man as he actually is gives way stages, in which there appears, more to Man as he may become, a single page on the and more, unimpeded activity of the siddha and moksa. Then the longest section is immortal self, in the form of right entitled 'Means to the End and deals with the knowledge, wisdom, love, strength, stages of spiritual development and the rules of blissfulness, etc., until, at the finish, conduct, bringing the subject away from theory every atom of physical matter in to practice. combination with the soul and the consequent ignorance, foolishness, Here is the summing up. cruelty, weakness, pain, misery, etc., We live socially in a real and, in a are removed from us for ever sense, everlasting universe of (moksa). sentient, conscious beings (jiva), and of inanimate, insentient, unconscious The nine fundamentals of Jain thought (tattvas, things (ajiva). We attract (asrava) jiva, asrave, bandha, punya, papa, samvara, subtle forms of matter to ourselves, nirjara and moksa, could hardly be more clearly and we assimilate it (bandha); the expressd. natural qualities of the soul are thus The last words in the book are these: more or less obscured, and The above statements are put consequent various conditions of forward as being literally true; they weal (punya) and woe (papa) are are not figurative or mystical; they experienced. We have been doing are about concrete realities, are not this, and suffering the consequences, abstractions, and are of universal for ever in the past, before birth and application to living beings. since, perpetuating our bodily existence through deaths and Herbert Warren was in his time almost unique. rebirths continually. This continual Even today, three-quarters of a century after the attraction and assimilation of matter appearance of Jainism in Western Garb, very generates in us energies which are little has been written by Western writers on not essential factors of the soul's Jainism compared with the vast outpouring on existence, but which hinder the soul's other forms of Indian religion. It is still difficult natural activities. These unnatural to produce a short reading list of readable and energies may be stopped and available books. It is a puzzle why this is so. VERO "Belief in the self and other reals is Right faith their compreshension is Right knowledge, non violence, self control and austirity is Right conduct. These together constitute the way to freedom." Lord Mahavira 64 Jain Education Interational 2010_03

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. THE VALUE OF A VEGETARIAN DIET Proteins, Carbohydrates, Fats, Mineral Salts and Vitamins 1 gram of Fat produces 9 calories, while 1 gram of Carbohydrate produces approximately 4 calories. Dietary requirements depend upon age, sex, height, weight and activity (metobolic and physical). The objective of a proper diet is to achieve and maintain the desirable composition. Diets require modification if you are suffering from a disease. For diets in different illnesses please consult your doctor. The Calorie Reckoner will help you to plan the diet. Proteins: Fats: Most of the Gujarati residents in Europe have remained vegetarians, inspite of the influence of non vegetarian persons on them. All the eastern religions put emphasis on vegetarian diet and the non vegetarian food is prohibited in temples, gurudwaras and other religious places. The Jains are usually vegetarians and are also expected not to eat root foods like potatoes, carrots etc. in their diet. One may be a proud (fanatic!) Hindu, Sikh, Buddhist or Jain, but when the question of observing the fundamental principles of their faith comes, lot remains to be desired. The mere fact of being born in Hindu, Sikh, Buddhist or Jain family, does not make one a Hindu, Sikh Buddhist or Jain. It is the observance of fundamental principles makes them Hindus, Sikhs, Buddhists or Jains. What we observe and expect to observe in religious places, we should observe in the outside world, if we wish to be proud about our faith. One should eat what one is supposed to as laid down in one's faith. It is a misnomer that non vegetarian food is essential to remain healthy in the Western world. On the contrary persons taking carefully selected vegetarian diet are healthier than their non vegetarian friends. Following quotations show that one can live a healthy life on a vegetarian diet. Flesh foods are not the best nourishment for human beings and were not the food of our primitive ancestors. There is nothing necessary or desirable for human nutrition to be found in meats or flesh which is not found in, and derived from vegetable products. Dr. J. H. Kellogg It must be honestly admitted that, weight for weight, vegetable substances, when they are carefully selected possess the most striking advantages over animal food in nutritive value. Sir Benjamin W. Richardson, M.D., F.R.S. There are many alternative sources of first class protein and the meatless diet can be as good as any other. Dr. Charles Hill We have given the following charts which I am sure would be quite useful to the readers of The Jain and vegetarians in general. Whilst planning a diet one should remember that a well balanced diet is essential in supplying all the body needs to keep it fit and healthy, and must contain all the following:-- Carbohydrates: Proteins are needed every day to provide for the growth and repair of tissues. Proteins can be used for energy too, but surplus proteins are stored as fat. The main sources of protein are dairy products, nuts, pulses, especially Soyabeans. Fats provide heat and energy and surplus is, of course, stored as fat. The main sources are known to everybody. Carbohydrates provide one of the cheapest source of energy for the body, but surplus is quickly turned into ....... you've guessed it -- more fat to go into your waistline. Most of our food contains Carbohydrates. (Including calcium, phosphorus, iron, sodium, potassium and colbolt). Present in varying quantities in many foods and essential for the regulation of certain body processes and growth. Fruits, Vegetables, Milk and Cheese give us necessary minerals. Necessary to maintain health and to protect against specific dietary disorders The main sources are carrots, green vegetables, cheese, butter (Vit. A), margarine, green peas, oatmeal, marmite and cabbage, sprouts, cauliflower, watercress, lemons, oranges, blackcurrants (Vit. C). Minerals: Vitamins: 05 Jain Education Intemational 2010_03

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THE =Jain CALORIE RECKONER CALORIES RELATE TO 100 GRAMS WHERE QUANTITY NOT SPECIFIED. CEREALS AND CEREAL FOOD Bajra Barley Wheat Millets Maize Flour Maize Tender Weetabix, Shredded Wheat Corn Flakes, Rice Crispies 1 oz Popcorn 50gms Ragi. Rice, Raw Milled Rice, Puffed Rice, Cooked 3 Table Spoons (60g) Rice-Khichri 1 Vati (210g) Sago. Suji Wheat Flour. Biscuits 1 small 16gms Chapati (Thin) 16gms. 24gms Chapati (Small) Chapati (Medium) 35gms. Bread, White 1 slice (31/2" x 4" x 0.4") Bread, White Bread, Brown 66 Bun Oat Meat 3 cup Table 2 Infants.. Children Males.. Females.. Pregnancy Lactation ceoldo 0-1/6 1/6 11/2-1 100gms.. 100gms 100gms 27gms 4 (9) 7 (15) 9 (20) 1-2 12 (26) 14 (31) 2-3 3-4 16 (35) 4-6 19 (42) 6-6 23 (51) 8--10 28 (62) 10-12 12-14 14-16 16-18 18-22 22-35 35--55 55-75+ 10-12 35 (77) 12-14 43 (95) 14-18 59 (130) 18-22 67 (147) 22-35 70 (154) 35-65 70 (154) 70 (154) 55-75+ 35 (77) 35 (97) 52 (114) 54 (119) 58 (128) 58 (128) 58 (128) 58 (128) 2010_03 81 (32) 91 (36) 100 (39) 110 (43) 121 (48) 131 (52) CALORIES 140 (55) 151 (59) 170 (67) 175 (69) 175 (69) 173 (68) 171 (67) 55 (22) kg x 120 kg x 2.2 63 (25) kg x 110 72 (28) kg x 100 kg x 2.0 1,100 1,250 1,400 1,600 2,000 2,200 2,500 2,700 3,000 2,800 2,800 2,600 2,400 d d d n n n g | : dii99 : | XXX GRTEIN 142 (56) 2.250 154 (61) 2,300 157 (62) 2,400 160 (63) 2,300 163 (64) 2,000 2,000 163 (64) 160 (63) 1,850 157 (62) 1,700 +200 +1,000 kg x 1.8 50 55 55 55 55 55 55 65 75 Calories 361 336 346 334 355 1,500 1,500 1,500 4,500 5,000 5,000 5,000 5,000 5,000 5,000 FAT-SOLUBLE VITAMINS 400 400 2,000 2,000 400 400 2,500 400 2,500 400 400 3,500 3,500 400 400 400 4,500 5,000 5,000 5,000 5,000 5,000 5,000 5,000 6,000 400 8,000 400 400 400 125 125 104 170 328 345 325 70 250 351 348 341 129 40 80 119 60 245 400 400 244 280 110 RECOMMENDED DAILY DIETARY ALLOWANCES ********* 88888886 ACTIVITY (1.U.) Table 1. DESIRABLE WEIGHTS FOR MEN AND WOMEN (According to height and frame, age 25 and over) 30 Height In. Ft. (in shoes, 1-in. heels) 5 2.. 5 3. 29 9448888 948822 (in shoes, 2-in. heels) 10.. 4 11. 0. 1. 2. 3. 4. 55 60 60 0.05 0.05 0.1 0.1 0.2 0.2 02 02 0.3 0.4 0.4 0.4 0.4 0.4 0.4 0.4 0.4 0.4 4. 5. 6. 7. 8. 0.4 0.4 9. 10. 11. 0. 1. 2. 0.4 0.4 0.4 3. 4. 0.5 5. 6. 7. 8. 9. 10. 11. 0. 18 quiv) 15 15 16 15 13 13 13 13 15 20 0.4 0.5 0.6 0.6 0.7 0.8 0.9 1.1 1.2 Small Frame 1.3 112-120 115-123 118-126 121-129 124-133 128-137 132-141 136-145 133-150 137-154 141-158 145-163 149-168 153 173 For nude weight, deduct 5 to 7 lb (male) or 2 to 4 lb (female). 1.5 1.6 1,7 1.7 1.7 140-150 144-154 148-158 WATER-SOLUBLE VITAMINS 1.3 1.4 1.4 1.5 1.5 1.5 152-162 156-167 160-171 164-175 92-98 94-101 96-104 99-107 102-110 105-113 108-116 111-119 114-123 118-127 122-131 126-135 130-140 134-144 138-148 Weight (lb) in Indoor Clothing Medium Frame 0.6 0.6 0.8 1.1 1.3 1.4 1.5 1.4 1.4 1.3 1.2 1.1 1.2 1.2 1.2 1.0 1.0 1.0 1.5 1.8 +0.1 2.0 +0.5 * 1 2 3 24 0.2 0.3 0.5 0.6 0.0 1.2 1.4 1.6 1.8 2.0 2.0 2.0 2.0 1.4 1.6 THE INTER CORDOOD VOOR 2.0 2.0 2.0 2.0 2.0 2.5 2.5 Men 118-129 121-133 2.5 124-136 127-139 130-143 134-147 6 8 6 138-152 142-156 146-160 150-165 154-170 158-175 162-180 167-185 172-190 Women 96-107 98-110 101-113 104-116 107-119 110-122 113-126 116-130 120-135 124-139 128-143 132-147 136-151 140-155 144-159 8888*55 688889 8 CALCIUM 1.3 1.3 1.3 0.8 MINERALS 0.8 0.2 0.4 0.5 0.7 0.8 0.8 0.9 1.0 1.2 1.4 1.4 0.8 0.8 0.8 0.8 1.3 1.3 55 60 80 110 125 150 140 140 125 1.3 0.8 0.8 0.8 0.8 80 +0.4 125 +0.5 +0.5 150 115 120 115 100 Large Frame 100 126-141 129-144 132-148 135-152 138-156 142-161 147-166 151-170 155-174 159-179 164-184 168-189 173-194 178-199 182-204 104-119 106-122 109-125 112-128 115-131 118-134 121-138 125-142 129-146 NOW 2222222 ********** 10 15 15 15 10 10 10 18 10 10 10 18 18 18 10 18 18 MAGNESIUM 70 100 150 200 250 300 350 400 350 350 350 350 350 350 350 300 300 300 450 450

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Dosa, Plain 1 Medium (9" Diameter) Dosa, Masala 100gms.. Idli 1 Medium (31/2" Diameter). Macroni 3 cup cooked Puri 1 Parotha 1 Chakali (Wheat Flour) Chat Chevra (Fried) Dal Vada 1 Dhokla Gharvada Pakora Samosa Potato Kachori Potato Chips 10 pieces Upama PULSES Bengal-Gram (Roasted, dehusked) Bengal-Gram, Chana Dal. Black-Gram, Urad Dal.... Green-Gram, Whole (Moong or Mug) Red-Gram, Tuver 30gms 16gms 70gms 100gms Lentil (Masur) Soya Bean Dal (Cooked, Thick-Consistency 1/2 cup 113gms) Dal (Cooked, Medium-consistency 1/3 cup 92gms) Rasam 1 Cup. Sambar 1/2 Cup Sarli Sag. Spinach-Palak 100gms 100gms 30gms 100gms VEGETABLES, LEAFY VEGETABLES Bengal Gram, Green (Channa) Brussels Sprouts Cabbage ROOTS Carrot-Gajar. Colocasia-Arvi 100gms 100gms Colocasia Leaves (Arbi-ka-Patta) Fenugreek Leaves (Maithi). 100gms 100gms 20gms 100gms Mustard Leaves (Sarson). Redish Leaves (Moli-ka-Patta) OTHER VEGETABLES Ash Gourd-Dudhi Bitter Gourd Karela Bottle Gourd - Toriya Brinjal Baingan Broad Beans - Phansi. Cauliflower Cardamom Chillies - Green Chillies - Dry Cloves - Dry Corriander Lotus Root-Kamal-ki-Jarh Onion. Potato Sweet Potato (Shakarkand). Tapioca-Mara Valli Cassava Turnip Shalgam..... Yam-Kand.... 2010_03 French Beans - Phali 130 210 Garlic Dry 100 Ginger Fresh 115 Ladies Finger - Bhindi 70 Mushrooms 250 Mogra 550 Papaya Green. 474 Parval. 420 Peas Matar 200 Pepper Dry Pepper Green 122 364 Plantain, Green-Kela 200 256 166 110 230 Calories 369 372 347 334 335 343 432 145 92 12 105 Calories 66 15 45 56 49 34 28 86 26 Calories 48 97 53 50 97 120 157 29 79 Calories 10 25 12 24 48 30 229 29 246 285 288 Pumpkin Kaddu Tindora Turmeric Vegetable Marrow - Ghei Water Chestnut, Fresh Singhada. Choli Guvar. Green Mangoes Papdi..... Cucumber Tomatoes Kothmir ********.. SWEETS & SUGARS Badam Halva Balushahi Burfi 1 Piece Fruit Jelly Gulab Jambu 1 Piece Jalebi Mysore Pak. Nankhatai Penda 1 Piece Ras Gulla Shakarpara Sohan Halva Suji Halva Gur (Jaggery) Honey 1 Teaspoon Jam 1 Teaspoon Sugar 1 Teaspoon Sugar 1 Cube BISCUIT AND CAKES Biscuits Salted 1 Biscuit Sweet 1 Cheese Tit Bits 10 Coconut Macroon 1 Cake Chocolate 1 slice Cake Fruit 1 slice Cake Plain 1 slice - 25gms 25gms Kheer Milk Cake 50gms 30gms Butter Milk Skimmed 1 Glass Cheese Curds (Yoghurt) Low Fat Ice Cream 15gms 5gms 5gms MILK & MILK PRODUCTS Milk 1 Cup 100gms Milk Skimmed 1 Cup. Milk Condensed 1 Cup (Sweetened) Milk Powder.... 3gms 4gms 3.5gms 13gms 45gms 30gms 40gms Jain__ 22622722822222 65 42 23 PS**** +-^**** ******* ******* Calories Calories 24 Calories 67

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Ghee ..... Oil ...................... Cream 1 Tablespoon Butter Margarine ................ Peanut Butter ......... 15gms ........ 900 900 50 755 755 620 Coffee - black with milk - 1 cup .............. Coffee black - 1 Cup ............... Coffee - Milk and sugar - 1 cup ............................... Cola drinks - 8 fl oz....... Fruit Juice (Unsweetened) 312 fl. oz..................... Orange Juice 342 fl. oz. ..... Lemon, Grapefruit & Squashes 31/2 fl. oz. .......... Chocolate drinks with milk 5 oz.. Horlicks Powder 15gms .............. Lucozade 6 OZ... Ovaltine Powder 1/2 oz............. 110 Calories 65 115 56 114 66 662 41 150 560 102 626 53 ries NUTS Almond (10-12) 10gms ..... Cashew Nuts (8-10) 10gms Coconut (Dry)... Coconut Tender .. Chestnuts, Fresh .................. Ground Nuts ....... Walnuts (8-10 Halves) 15gms Pista ......... Jardalu ............ Berries (Bor) - Dry ......... FRUITS Apples ........... Apricot Banana Cape-Goose-Berry (Raspberry) ............ Cherries..... Dates (Fresh).... Dates (Dried) ............ Figs (Tender-Fresh).. Figs (Dried) ...... Guavas (Peru=Jamfal) Grapes (Blue) ..... Grapes (Dried) .... Jackfruits (Ripe)... Jambu ...... Lichis................ . . 70 DalCOESI... E 283 317 75 320 51 45 290 88 47 . . . . . . . . . . . . . . . . . . L I NE ........ 59 ....... . ...... . ...... . ............ . 43 LORY U L ..... ........ .............. ... ...... 250g Malta ........... Mandarine .......... Mangoes (Green) ....... Mangoes (Ripe) .............. Melon (White) Melon (Water Melon) ........... Mulberry ... Orange ..... Papaya .... Peaches ......... Pear ............... . Pineapple ......................... Plums ..... ********** Prune .......... Pomme Granate (Red) ......... Sapota (Cheeku) Tomatoes (Ripe).......... Strawberry Sitafal..... It is impossible to include all the food substances available and details of different diet plans in this article. The calorie reckoner will be useful as a rough guide, in calculating the value of different diets, whether it may be overweight, underweight, high cholesterol in blood or different diseases, but whatever plan you make yourself, make it sure that you have well balanced diet with sufficient amount of proteins, vitamins and minerals. We have given two most common diet plans, which may be useful to our readers. Table 4 - Diet plan for reducing weight To reduce weight it is essential to take well balanced diet with sufficient proteins, minerals & vitamins. One must take sufficient milk, yoghurt (curds), cheese, vegetables, fresh fruits. Avoid sugar, sweets, chocolates, jam, honey, biscuits, cakes, sweet pickles, potatoes, nuts etc. Suggested daily intake Milk 600g Rice & Wheat Flour 100g Pulses 50g Yoghurt-low fat Fruits 2 pieces Leafy vegetables unlimited amount Spices unlimited amount Butter, Ghee 15g Table 5 - Cholesterol - lowering food plans Many people have too much cholesterol in their blood. A large amount of cholestrol in blood indicates a greater than average risk of suffering from heart disease. The following food plan is designed to reduce blood cholesterol. If you are overweight, reduce your weight Eat lots of vegetables Substitute poly unsaturated margarine for butter and other margarines. Do this for both cooking and spreading. Eat Cottage cheese instead of hard and cream cheeses. Use skimmed milk instead of whole milk in drinks, on cereals and in cooking. Skimmed milk may be bought in both liquid and dried forms. Eat low fat yoghurt instead of cream. Cut down on fried foods. Dr. Natubhai Shah 77 112 44 104 12 SOUPS & BEVERAGES Calories Clear Vegetable Soup 150ml ......... Tomato Cream Soup 150ml ......... 65 Vegetable Soup 150ml 65 Tea, Lemon no sugar - 1 cup ........ Tea, milk no sugar - 1 cup .............. Tea, milk and sugar - 1 cup ............. Cocoa, 12 milk with sugar 1 cup ............................ 145 68 Jain Education Intemational 2010_03

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pU. A. zrI yazodevasUrIzvarajI mahArAjanA mArgadarzana nIce kalAkAra zrI gokuLabhAi kApaDiyAe taiyAra kerala kalAtmaka citrasaMpuTa 'tIrthaMkara bhagavAna mahAvIra' mAM thI teozrInA saujanya thI 28: parisaha-upasargone samabhAvathI sahana karavApUrvaka, saMyama ane tapanI uyasAdhanAthI mAsa 52masamAdhimAM layalIna bhagavAna 28 : parisaha-upasagoM ko samabhAva se sahana karane ke sAtha saMyama aura tapa kI ugra sAdhanA se prApta paramasamAdhi meM layalIna bhagavAn 28 : Bhagavan Mahavira d eeply absorbed in the highest type of meditation 2010_03

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mahAvIra nAma karatAM vizeSa svayaM eka yuga che. svayaM eka darzana che. vayaM eka krAMti che. mahAvIra! jeoe hiMsAnA tAMDavavacce ahiMsA nI jagAvI Alaheka, abola pazuonA hiMsAnA sthAne, AtmAnI sAthe coMTelA pApa karmona, Ahuti ApavAno maMtra Apyo. mahAvIra! jeoe patita, kacarAyelA, tiraskRta, lokone pyAranu amRtapAna karAvyuM. teonA te AdhAra banI gayA ne paMca parameSThInA zaraNano mArga cIMdhyo. mahAvIra! je loko sAthe lokonI vANImAM vAta karatA. jeo potAnI karUNAnI gaMgAmAM, patitone pAvana banAvyA. vaMza denAra sarpane paNa dudhanuM pAna karAvyuM. mahAvIra! je nArI utthAna mATe satata prayatnazIla rahyA. jeoe samatAvAda no saMdezo ApIne lohIyALa kAMtithI dezane bacAvyo. je samatAnuM bIja vinobA nA sarvodayamAM aMkurita thayuM. mahAvIra je vividha vaicArika draSTinAM samarthaka hatA. jeoe syAdavAdanA maMtrathI, vizvanI saMgharSa rakSA karI. mahAvIra! zastranI saMhAraka bhUmi para viharatA, avizvAsa ane trAsanA vamaLamAM phasAyelA, yudhdhanI agnimAM sapaDAyelA, vizvane kAla karatA ApanI vadhu jarUra che Aja.. mULa: DaoN. zekharajaina, bhAvanagara anuvAdaka: manubhAi zeTha, bhAvanagara 70 Jain Education Interational 2010_03

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jaina samAja yuropa Jain Samaj Europe parama kRpALu zAsana devanI asIma kRpA che ke doDha dAyakA pahelA nAnA bIjamAMthI pAMgarIne A saMsthA vizvabharamAM jANItI thai che. vinA jaina ane jainetara bhAi-bahenoe potAno phALo ApIne vikasita karI che. najIvA matabhedone bhUlIne jaina ekatAno saMdeza phelAvavA, mahAvIranI vANInA marmane samajAvavA, temaNe ApelA saMdezane jIvanamAM utAravA, tenI prabhAvanA karavA ane ApaNA bALakone ApaNI jaina saMskRtino sAco vAraso ApavA jaina senTaranI sthApanA karavAmAM AvI. lesTaramAM bhArata ane savizeSa pUrva AphrikAthI jaina baMdhuo ahIM AvIne vasyA. 1965 thI 1969 samaya daramyAna jainonuM saMkhyAbaLa vadhatA sarvanI dharmabhAvanA prabaLa banI ane 1969 mAM eka bhAIne tyAM thoDA bhAi bahenoe paryuSaNa daramyAna pratikramaNa karavAnuM zarU karyuM. jainadharmanI pragatinAM zrIgaNeza tyArathIja leTaramAM maMDAyA tema kahI zakAya. pUrva AphrikA ane bhAratathI zarUAtathI AvIne sthAyI thayela jaina baMdhuonI upalabdha mAhitI pariziSTa (epenDIkSa) mAM che. 1972 mAM sanAtana maMdiramAM paryuSaNa parvanI ujavaNI zarU thai. 1973 mAM paryuSaNa parva daramyAna jainonA eka saMgaThananI Avasyakano jaNAi ane carcA vicAraNA karato nakkI karavAmAM AvyuM ke koi paNa jaina nAta-jAta ke sampradAyanA bhedabhAva vagara teno sabhya banI zake che. pariNAme zvetAMbara, digaMbara, sthAnakavAsI, derAvAsI, navanAnI, osavALa badhA jainoe bhegA maLI 'jaina samAja lesTara' nI sthApanA karI, ane sukAna zrI.manaharalAla lakSmIcaMda mahenAnA hAthamAM suprata karyuM. 1973 thI 1977 sudhI zrI. mahetAnI sevA prApya banI. 1977 thI DaoN. naTubhAi zAha potAnI sevA jaina samAjane ApI rahayA che. 1980 mAM lesTara zaheranI sImAmAMthI bahAra nIkaLI saMpUrNa yUropamAM jainadharma ane saMskRtino phelAvo karavAnA uddezathI "jaina samAja yUropa'' nA nAmathI saMsthAnuM punargaThana karavAmAM AvyuM. jenuM sukAna DaoN. naTubhAie kuzaLatAthI saMbhALyuM, "ne samAja yuropa" nI sthApanAno nirNaya jaina _2010_03 THE Jain__ samAja lesTaranA vizALa draSTikoNanuM sUcaka che. 1978 mAM "jaina samAja yUropa"ne cerITebala TrasTa tarIke yunAiTeDa kiMgDamanA cerITI kamiznare mAnyatA ApI. 'jaina samAja yUrope' jo ke tenI racanA pahelAM 1978 mAMja makAna levAnuM nakkI karyuM hatuM ane te mATe lesTaramAM vasatA dareke dareka kAma karatA bhAioe ochAmAM ochA 60 pAunDano teja varSe samAjanA makAna phaMDamAM phALo ApavAnI udAratA banAvIne makAna levAnA kAryamAM jhaDapI sahayoga Apyo, nAnI-moTI rakama noMdhAvIne lesTaramAMthI lagabhaga bAra hajAra pAunDa bhegA karyAM. teja samaye enTavarpa yAtrA daramyAna tyAnAM bhAioe thoDA kalAkomAM paMdara hajAra pAunDanA udAra phALo ApIne amArI pravRttione vikasAvavA preraNA ApI. laMDana nathA anya sthaLomAMthI noMdhapAtra phALo maLyo. pariNAme 1939 nA sapTeMbara mAsamAM lesTara zaheranA hRdayarAmabhAga sITI senTaramAM eka vizALa junuM carca kharIdIne kabjo meLavyo, jenuM Adhunika 'jaina senTara" mAM parivartana karavAmAM AvyuM che. A senTaramAM daherAsara, upAzraya, gurU thAnaka,lAyabrerI, oDIToriyama, bhoja nazALA, ophIsa, konpharansa haoNla tathA bIjI sagavaDo raheze. jaina senTaranA vikAsa mATe 1980 mAM DaoN. naTubhAi zAha muMbai, amadAvAda, dilhI, beMgalora jai aneka jaina agragaNya mahAnubhAvone maLyA ane jaina senTaranI yojanA prastuta karI. senTaranI yojanA sane pasaMda paDI ane te mATe Arthika tathA anya madada karavA mATe zeThazrI zreNikabhAinA pramukhapade ovarasIja jinAlaya TrasTa' nI racanA karavAmAM AvI. jaina samAja yUrope potAnAM uddezo vizALa dRSTikoNa rAkhIne nizcita karyA che jemAM jainadharma ane siddhAMtono vahoLo pracAra pazcimI jagatamAM prakAzano, sabhAo, zikSaNa ane graMthAlayo sthApIne karavA. jaina, yuropiyana jainetara, vidvAno, ane sAmAnya rIte jainadharma pratye jijJAsune mATe saraLa bhASAmAM pracilana zabdAvalImAM prakAzano upalabdha karAvavA. jainadharma mATe zikSaNanI vyavasthA karavI. jainasaMsthAo, jainadharmAnuyAyIo ane zodhakArya karatA jaina vidvAnono samanvaya karyo. ahiMsAno siddhAMta ane zAkAhArano pracAra karI protsAhita karavA. bhAratanAM nIrthasthaLono nakazo prakAzita karI pramukha jaina saMsthAo vagereno paricaya upalabdha karAvavo. bhAratanAM nIrthadarzana mATe yAtrA saMghanI goThavaNa karavI, anya dharmonI sAthe samaja keLavavI ane samAna vicAra dhArAnI saMsthAo sAthe sahayoga karavo. A ekamamAM sarva sampradAyomAM ekatA sthApI pota potAnI mAnyatA mujaba ArAdhanA karavAnI sagavaDa ApavI te che. paryuSaNa parva, mahAvIra jayaMti ane anya dhArmika-sAmAjIka prasaMgo ujavIne jaina dharmano pracAra karavAno che. 71

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- Jain. jaina senTara ane tenI pragatiH-jaina samAja yUrope jaina dIpacaMdabhAi gArDI tathA zrIhasamukhabhAi gArDa paNa hatA. bhAione dhArmika darzana-pUjana vidhi-vidhAna karavAnI sagavaDa enTavarSamAM thI nevuM hajAra pAunDanI udAra sahAya maLI te mATe maLe ane bhAvi peDhIne dharmanA saMskAro maLe te hetuthI "jaina enTavarpa jaina baMdhuo ane mANekalAla savANIno khAsa AbhAra senTara" sthApavAnI kAryavAhI hAtha dharI che. badhA samadAyonAM mAnIe chIe. samanvayanI vizALa bhAvanAthI A sthaLanuM nAma koi jaina maMdira zIpIMga korporezana opha inDiyAe kanTenara phI mokalAvInahiM rAkhatA-" jaina senTara" rAkhyuM che. ne era inDiIyAe be hajAra kIlo vajana phI lAvIne ane na, ara ISiAlA Arthika madada:- prAraMbhamAM lesTaranAM bhAioe ane ekasAijha vibhAge vI. e. TI.nI mAphI ApIne madada karI che. enTavarSamAMthI maLela madada ke jeno prAraMbhamAM ullekha karyo che te A uparAMta yUropa, pUrva AphIkA, amerikA ane bhAratamAMthI amArA pAyAnA kAryane protsAhita karavAnA mULamAM che. tyAra bAda A senTaranA nirmANa ane vikAsa mATe satata Arthika madada lesTara sITI kAunsila 30,500 pAunDanI samArakAma mATe maLatI rahI che. grAnTa ApI. paradezamAM bhAratIya saMsthAomAM ATalI moTI jaina senTaranI vizALa dRSTi:- jaina senTarano mULa uddeza grAnTa meLavanAra jaina samAja pahelIja saMsthA hatI. 1983 mAM jaina saMskRtino vikAsa ane prasAra che. bhAvi peDhIne jaina menapAvara sarvisa kamizane 82,500 pAunDanI lebaragrAMTa A saMskAro maLe te hetuthI zvetAMbara, digaMbara jaina maMdira,sthAnakavAsI jaina senTarane ApI. AvI suMdara grAnTa maLatA jaina senTaranA gurU thAnaka, zrImada rAjacaMdra-jJAnabhaMDAranI racanA karavAmAM AvI plAnamAM pheraphAra karI sthApatya ane kaLAnI dRSTie uttama tIrthadhAma che. vizvamAM prathama prasaMga haze jayAM ekaja sthaLe ekaja samaye bane te hetuthI jaina jagatanA prasiddha sthApatya zilpI zrI.caMdubhAi badhAnI pratiSThAnuM kArya yojI zakAyuM hoya! 84 staMbho para trivedI (somapurA), muMbainA sthapati zrI. snehakAMtabhAi zropha jesalamera ane Abu zailInI kotaraNIvALA bhavya maMdira ane ane lokala ArkITekaTa sTIvana jayorja ane pArTanarsa thA megyu vizALa raMgamaMDapa sahumAM bhakita-bhAva to bharela che, paNa anerU esosIeTasa sAthe plAna nakkI karyA. A uparAMta lesTarazAyara AkarSaNa janmAve che. kAunTI kAunsile 6300 pAunDanI grAnTa kArpeTa levA mATe vividha Ayojana - 1973 nI 10 mI navembare derAsarano ApI. zilAnyAsa vidhi thayo. 1984 nI 14 mI DIsembare pAlI ( samAjanA pramukha DaoN. naTubhAi zAha ane kamiTI sabhya zrI. rAjasthAna ) mAM pratimAjInI aMjanazalAkA vidhi sva. pUjaya rajanIbhAi zAhe 1985 mAM kenyAnI mulAkAta lIdhI.khajAnacI AcArya bhagavaMta kelAsasUrIjI ane pU.A. bhagavaMta padmasAgarazrI. haracaMdabhAi caMdariyA te samaye tyAMja hovAthI sAthe joDAyA jInA varada haste thai. iMglaMDanI dharatI para lAvavAnuM zubha muhurta ane tyAM sArI saphaLatA maLI. nairobImAM zrI. cImanabhAi 18 mI oNgasTa 1985 ane jaina senTaramAM pravezanuM muhurta 25 kAmANI, mohanabhAi karANIA, kezubhAi zAha, pAnAcaMda mI ogasTa 1985 nA roja AvyuM. pratiSThAnuM muhurta kaDhAvavA deDIA, kuMdanabhAi dozI, baTevI vagere agragaNya jaina thA anya kAryonuM nirIkSaNa ane vyavasthA jovA DaoN. naTubhAi zAha bhAioe madada karI. be divasanA pravAsamAMja tyAMnA vIsI pana: bhArata gayA. te samaye pU.A.bhagavaMta azokacaMdrasUrIzvarajIosavALa komyuniTInA bhAio jaina senTaranAM dhyeya samajI e 20 jalAi 1988 no maMgaLamaya divasa muhurta mATe kADhI ane jarUrIyAta jANIne madada karI. mombAsAmAM jaina saMgha Apela. sthAnakavAsI saMdhe mITIMga karI madada karI. tyAthI DaoN. zAha bhArata 1980 mAM senTaranA makAnamAM sau prathama navakAra maMtra tathA ane zrIrajanIbhAi TAnjhAnIyA gayA. IsTa AphrikAthI lagabhaga logasanuM uccAraNa pU.zrIsuzIlakumArajIe karAvyuM hatuM. teja varSe 50 hajAra pAunDanI madada meLavI AvakAra dAyaka sahayoga prApta pU.zrIcitrabhAnujIe paryuSaNa karAvatA utsAha ane dharmabhAvanA karyo. bhAratamAM DaoN. zAha jaina senTara TrasTa tathA jInAlaya vaghI ane rohita mahetAnA dasa divasa mATe vyAkhyAna goThavAyA. TrasTanA mahAnubhAvone maLyA. bhAratanA jinAlaya TrasTanI Arthika A uparAMta A senTaramAM DaoN.sonejI, paM. hukumacaMda madadathI amadAvAdamAM zeTha zrI. zreNikabhAinA sahayoga ane zrI. bhAriddha, pro. padmanAtha jainI, kuM. indubena dhAnaka, pro. ramaNabhAi caMdubhAi trivedInI dekharekhamAM uttama kalAtmaka maMdiranuM ghaDatara zAha, pra. tArAbena zAha, DaoN. kumArapALa desAi, zrI. zazikAMta karavAmAM AvyuM. mahetA jevA vidvAnonA pravacanano lAbha maLyo. uparAMta dharmapremI zrIvijayabhAi zAhanA AmaMtraNathI pramukhazrI,khajAnacI, DaoN. zeThazrI zreNikabhAi, dIpacaMda gArDa, sI. ena. saMghavI, kAMtibhAi nareza zAha ane bhAratathI dharmabhAvanAthI padhArela zrImANekalAla zeTha jeThAbhAi jhaverI, samaNI bahenazrI smitaprajJAzrI uparAMta savANI jena senTaranA mahAjana tarIke enTavarpa gayA sAthe bhArata, amerikA, pUrva AphrikA, keneDAthI saMkhyAbaMdha jaina 72 Jain Education Intemational 2010_03

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gain bhAio senTaranI mulAkAte AvI gayA che. anya vibhUtiomAM 'samAja' dvArA lesTaramAM bALako mATe jaina pAThazALA cAle pramukhasvAmI ke jeoe AratI ane maMgaLadIvAno lAbha lIdho. che jenAM vargo ravivAre levAya che jemAM lagabhaga 40 vidyArthio pU. saMta morArI bApu jevA saMto padhArIne AnaMda vyakta karI gayA. adhyayana kare che. uparAMta laMDanamAM jaina gujarAtI zALAnuM paNa lesTaramAM julAi 1987 mAM lesTarazAyara myujhiyama ane saMcAlana karavAmAM Ave che. ArTa gelerImAM, " jaina ArTa enDa kalcara: 2500 varSa prAcIna bhaviSyamAM senTaranI pravRttio vikasita thai vyavasthita rIte bhAratIya dharma ' pradarzananuM bhavya Ayojana karavAmAM AvyuM hatuM cAle te mATe eka pUrNakAlIna vidvAnanI DAyarekTara tarIkenI, ane jemAM prAcIna jaina mUrti, zilya vagerenI goThavaNa vikaToriA anya sTAphanI nimaNuMka jarUrI che. ane AlbarTa myujhiyamane sahakAra maLyo hato. jenuM udghATana jaina samAja yurope jainadharmanA utkarSa mATenA temanA kAryane bhAratIya rAjadUta zrI. pI. sI. elekajhAMDare karyuM hatuM. paricaya karAvyo che. A umadA kAryamAM amane Apano sahakAra, prakAzana ane zikSaNa:- *jaina samAje saMskRti ane zakti ane sevAnI jarUra che. haju to kAryanI zarUvAta che paNa kriyAvidhi vagereno phelAvo karavA ane jainadharmanuM jJAna ApavA amane vizvAsa che ke ApanA sahayoga thI A nAnuM pAMgareluM choDa trimAsika 'dhI jaina' aMgrejI, gujarAtI ane hiMdImAM prAraMbha vaTavRkSa bane ane A senTara yUropanI dharatI para eka tIrtha banI karela che. hastalikhita thI prAraMbha thayela A trimAsika Aje samanvayane dhvani vizvamAM guMjAvaze. vizvanA uttama jaina sAmAyikomAM thI eka gaNAya che. jenA mATe 'jaina samAja lesTara' thI Aja sudhInI A vikAsa saMpAdaka zrI. naTubhAi ane vibhAgIya saMpAdako yazanA bhAgIdAra yAtrAmAM jeoe tana-mana-dhanathI phALo Apyo che teonI che. maMdira praveza samaye ane have pratiSThA prasaMge vizeSAMka prakAzita vigatavAra nAmAvalI pariziSTamAM ApI che. karyA che. A mAhitI DaoN. naTubhAi zAha zrI.vasaMtarAya DI. zAha, zrI. jaina dharmanI samaja ApavA aMgrejImAM Jainism DaoN. ramezabhAI mahetA, tathA zrI. ramezabhAi mahetAe Apela Explained ane Jainism for Young Personpusatako mAhitIne AdhAre TuMkAvIne taiyAra karela che. prakAzita karyA che. ane prakAzana karavAnI yojanA che. = = pariziSTa (epenDIkSa), Before the establisment of Jain Samaj Leicester, Jain rituals were started by these members and their families. Executive Committees Members of Jain Samaj Leicester 1973 - 1989 Chairman Mr Manharlal L. Mehta Vice Chairman Mr Jivraj M. Shah Secretary Mr Vasantrai D. Shah Dept Secretary Mr Vaghajibhai R. Shah Treasurer Mr B P Shah (Keshubhai) Shri Dalichand Amulakh Doshi Lt. Shri Popatlal Doshi Shri Harish Patel Shri Babulal Vora Shri Ramesh S Mehta Shri Chhotalal Kothari Shri Leeladhar Mehta Shri Shashikant Mehta Shri Laljibhai Mehta Shri Jhaverechandbhai Shah Shri Manharlal L Mehta Shri Dr Natubhai Shah Shri Ratilal Shah Committee Members Dr N K Shah Mr K H Shah Dr S M Shah Mr P R Doshi Mr RF Gudka Mr H J Chandaria 73 Jain Education Interational 2010_03

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1975 - 1977 Chairman Vice Chairman Secretary Dept. Secretary Treasurer Mr ML Mehta Mr VR Shah Mr C M Vora Mr N V Shah Mr V M Shah Mr V V Mehta Dr R K Shah Mr P P Mehta Mr VB Vora Mr P K Mehta Miss P C Vora Mr A Matalia Co-opted Members Miss Indira Parekh Mr M 2 Shah Bhagini Kendra Rep. Mrs Dayaben L Mehta Committee Members Mr P R Doshi Mr BP Shah (Keshubhai) Mr SP Mehta Mr P K Mehta Mrs SH Shah Mr R K Shah 1977 - 1979 Chairman Dr N K Shah Vice Chairman Dr J U Shah Secretary Mr C M Vora Dept Secretary Mr M Z Shah Treasurer Dr. G Z Chhatrisha Auditors (Hon) M/s Shah & Modi Trustees Dr N K Shah Mr B C Vora Mr ML Mehta Mr MP Shah 1981 - 1983 Dr N K Shah Committee Members Mr ML Mehta Mrs Suryaben H Shah Dr RL Mehta Mr Navin V Shah Mr Pravin K Mehta Mr V R Shah Mr Nalin V Shah Mrs S R Mehta VB Vora Mr RS Mehta President Vice President General Secretary Dept Secretary Treasurer Asst. Treasurer Mr H Gardi Dr RL Mehta Mr RS Mehta Dr G Z Chhatrisha RJ Mehta Co-opted Members Mr KA Shah - Coventry Mr Ramesh K Shah - Loughborough Mr Arun Doshi Mr Navnitbhai Sheth Mr Mansukhbhai Shah Mr Subhash Sanghavi Mr Vijay H Sheth Mr L N Shah JAIN SAMAJ EUROPE Newly elected as from 5/8/79 - 1981 President Dr N K Shah Vice President Mr B C Vora General Secretary Dr R L Mehta Dept Secretary Mr RS Mehta Treasurer Dr G Z Chhatrisha Asst. Treasurer Mr R J Mehta Co-opted Members Mr M Z Shah Mr Z J Chhatirsha Bhagini Kendra Rep. Mrs Dayaben L Mehta 74 Jain Education Interational 2010_03 ucation International 2018_03

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1983 - 1985 President Vice President General Secretary Dept Secretary Treasurer Asst. Treasurer Mr Pravin Shah Mr H Chandaria Mr Vinod Kapashi Mr S Sanghavi Chief H Bhandari Mr L T Mehta Mr RJ Shah Mr RV Mehta Mr M B Shah Mr S P Mehta Mr Z J Chhartrisha Co-opted Members Mr Satish N Shah Bhagini Kendra Rep. Mrs Dayaben L Mehta 1985 - 1987 President Vice President General Secretary General Secretary Dept Secretary Treasurer Asst Treasurer Area Chair Person London Area Chair Person Leicester Mr G Z Chhartrisha Mr Bharat S Mehta Mr LT Mehta Mr R V Mehta Mr S F Sanghavi Mr M Z Shah Mr RJ Shah Mr J Visaria 2010_03 Dr N K Shah Mr H Gardi Dr R L Mehta Mr Vijay H Sheth Dr G Z Chhatrisha Mr L N Shah Dr N K Shah Dr R L Mehta Mr Ramesh S Mehta Mr Haresh R Shah Mr Vijay H Sheth Mr H Chandaria Mr Satish N Shah Mr R C Shah Mr R R Shah Co-opted Members Mr V Kapashi Dr H Ghadiali Mr S M Shah Dr Nareshbhai Shah Bhagini Kendra Rep. Mrs Dayaben L Mehta 1987 - 1989 President Vice President General Secretary Dept Secretary Treasurer Dr N K Shah Dr R L Mehta Mr Ramesh S Mehta Mr Vijay H Sheth Mr H Chandaria Mr S N Shah Asst Treasurer Area Chair Person London Mr Ramanbhai C Shah Mr V D Shah Area Chair Person Leicester Mr L T Mehta Mr R G Mehta Mr R V Mehta Mr SF Sanghavi Mr HR Shah Mr M Z Shah Dr N R Shah Mr RJ Shah Mr B C Vora Mr VB Vora Co-opted Members Mr Dinesh I Mehta Mr Ritesh Shah Mrs Lilavantiben A Doshi Mrs Hansaben Gandhi Mr Suman Shah Mr Jayu Visaria Bhagini Kendra Rep. Mrs Dayaben L Mehta Jain_ "Non-violence and kindness to living beings is kindness to oneself. For thereby one's own self is saved from various kinds of sins and resultant sufferings and is able to secure his own welfare." Lord Mahavira 75

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-Jain jaina senTaramAM prasthApita pratimAo (saMkalana dhI jaina 'nA aMkonA AdhAre.) lAkha varSa nI hatI. nirvANabhUmi sammadazikhara hatI. temanuM lAMchana yUropanI dharatI para jainajagatanI ekatAnA pratIkarUpe lesTara haraNa che. bha. zAMtinAtha azAMtithI mukita apAvanAra, samyakatva (IMglAMDa) mAM navanirmita A maMdira vizvanA jainone eka dhvaja ane zAMtinA dAtA che. vyakita, samAja ane vizanI zAMti mATe nIce saMgaThita banavAnI preraNA Apaze. A derAsaramAM zvetAMbara, temanI ArAdhanA karavAmAM Ave che. digaMbara maMdira, sthAnakavAsI upAzraya thA zrImadarAjacaMdra gurUthAnaka mukhya che. A maMdiramAM bha. zAMtinAtha, pArzvanAtha Images in the Jain centre ,mahAvIrasvAmI, Sabhadeva neminAtha tIrthaMkara bhagavAnanI The Jain Centre is a symbol of Jain unity. pratimAo padharAvavAmAM AvI che. uparAMta bha. bAhubalI ane There are Svetambar and Digambar temples, gautamasvAmInI pratimAo sthApita thai che. zAsana devanA rakSaka a guru sthanak,a room devoted to Srimad Rajchandra, and a Sthanakvasi yakSa-yakSiNImAM mukhyatve ghaMTAkarNa mahAvIra, padmAvatI, cakrezvarI, upasraya. There will also be images of Guru aMbikA, lakSmI ane sarasvatI devInI mUrtio sthApita thai che. Gautam and Acharya Vijay Vallabh Suri. The AlekhamAM yAvita mUrtio aMkSipta paricaya prastuta che divine guardians of the Tirthankaras, mULanAyaka bha. zAMtinAtha: Chakreshwari, Ambika, Padmavati, bha.zAMtinAtha A derAsaranA mULanAyaka che. jaina samAja yUropa Ghantakarna, will be represented as well as the goddesses Laksmi and Sarasvati. There is ane lesTaranI rAzi vagere jayotiSane AdhAre zAMtinAtha also a fine image of Bahubali bhagavAnane mULanAyaka tarIke sthApita karavAmAM AvyA che. mULanAyakanI pratimA vidInI traNa pratimAomAM vacce hoya che. bha.zAMtinAtha 24 tIrthakaromAM 16 mA tIrthaMkara che. temano janma bha. pArzvanAtha : harinanApuranAM dharmapriya vIra rAjA vizvasena ane dharmaparAyaNA bha. zAMtinAthanI jamaNI bAju birAjela bha. pArzvanAtha 23 mAM mAtA mahArANI acirAdevInI kukSie thayo hato. bALaka tIrthaMkara hatA. bha. mahAvIra pUrve 250 varSa pahelA A bhumipara zAMtinAtha garbhamAM AvatAja pradezanI sukha-zAMti-samRddhi ane vicAratA hatA. kAzI (vArANasI) nA pratApI rAjA azvasena ane dharmAcaraNa vadhavA lAgyA. deva-devIoe temanA avana (garbha) paTarANI vAmA devI temanA pitA-mAtA hatA. pitA kalyANakanI ujavaNI karI. kizoravayamAM ja teoe zUravIra-dharmaparAyaNa hatA to mAnA rUpa-guNa-pavitrAnA sAkSAta zastra-zAstranuM jJAna prApta karyuM ane yuvAvasthAmAM rAjA ane cakravartI avatAra hatA. garbhamAM AvatAMja mAtA ane kuTuMbIjano sahu harSa banyA (24 tIrthaMkaromAM traNa zrI zAMtinAtha, kuMthunAtha ane aranAtha anubhave che. ane devIo mAtAnI sevA karavA vargathI Ave che. cakravartI hatA) cakravartI rAjA zAMtinAthane darpaNanA pratibiMbamAM kivadaMtI che ke jayAre pArzvanAtha garbhamAM hatA tyAre aMdhArI rAte kSaNika parivartana jotAMja jAtismaraNa thAya che - jJAna udabhave che. vAmAdevIe eka kALasarpana pArva pAsethI pasAra thato joyo bhautika sarva sukhano svAmI, mokSasukhanI kAmanA ane bhAvanAthI eTale bALakanuM nAma pArzvanAtha pADayuM. teo nIlama dehadhArI prerita banI vaizAkha suda 14nAM roja dIkSA grahaNa karI tapasyAlIna - atyaMta tejasvI bALaka hatA. mahArAja prasenajItanI putrI bane che. poSa suda 11nA roja kevaLajJAna prApta kare che, ane prabhAvatI sAthe teonuM pANigrahaNa thayela. vIra yodhdhA pArzvakumAranAM vividha sthaLe vihAra karIne dharmopadeza dvArA prANione san mArga - baLa ane pratibhA joina yuddha mATe Avela yavanarAjAmAM darzana karAve che. teo vaizAkha vada 14nAM roja mokSa lakSmIne varyA. camatkArika parivartana thAya che. ane zaraNe Ave che. komaLahadayanA zAstra pramANe temanI uMcAi 40dhanuSa. raMga sonerI ane umara eka pArzvanAtha tene kAma ApI prema ane ahiMsAnI sIkha Ape che. 16 Jain Education Intemational 2010_03 2010_03

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Davey kahevAya che ke mAtra pitA-mAtAnI AjJA-pAlana mATeja teoe lagna karyuM hatuM anyathA nAnapaNathIja teonuM mana vairAgya tarapha vaLyAM hato. eka vakhata jayAre paMcAgnitapa ane anya bAhya camatkArika kriyAothI kamanAmano sAdhu lokone bhramita kare rahyo hato tyAre pArzvanAthe potAnA jJAnathI ANIne kamane kAM ke te je paMcAgni mATe lAkaDA bALe che temAnA amuka lAkaDAmA jIvatA sApa yugala che. ane te hiMsA karI rahayo che. satyanI sAbitI mATe jayAre aDadhA baLelA lAkaDAne bahAra kADhI, phADIne jovAmAM Ave che to khubaja kAjhI gayelA nAga-nAgina bahAra nIkaLe che. te sApa yugalane aMtima samaye namaskAra mantra saMbhaLAvavAmA Ave che, jethI maraNa pAmI teo dharaNendra ane padmAvatI nAme deva-devI bane che. kamaThanI pola khulI jatA lokone AvI aMdhazradhdhA parathI vizvAsa uThI jAya che. gusse thai kamaTha Arya dra dhyAnamAM mRtyu pAmI meghamAlI nAme deva thayo. dIkSA lIdhA pachI jayAre pArzvanAtha jaMgalamAM aDaga ghora tapasyA karI rahyA hatA tyAre A pUrvabhavanA duzmana kamaThe badalo levAnAM bhAvathI cAra upasarga karyA. mULavRSTi, jAvRSTi, hiMsake pazuo dvArA AdhAta karAvyA pANImAM DubADI devAnI yukti karI. paraMtu pUrva bhavanAM nAga kiMganae ( dharaNendra pakhAvanI ) ponAnAM phAganuM chatra banAvI ane kamaLanI racanA karI A uparArgamAM temanI tapasyAmo khalela na paDavA dIdhuM, bha.pArkanAthanA maranake je phaNA che te upasarvakAlI bAda Ape che ane prerita kare che ke bhayaMkara mAM paNa je aDaga che neja pArthanAya banI zake che, teono dIkSA kALa vi. saM. pUrve 70 poSa vada 11 mAnavAmAM Ave che. dIkSAnAM 84 mA divase vArANasI pAchA pharI dhyAnastha bane che. ane kevaLajJAna prApta kare che. temanA mAtA-pitAja temanI yAse dIkSA grahaNa karI ziSyatva caNa kare che. teonI zAsanadevI padmAvatI hatA je Aje paNa khUba pUjya ane ArAdhya che. i. _2010_03 THE Jain__ pU. 320 zrAvaNa suda 8 nAM divase vizAkhA nakSatramAM 23 munio sAthe sametazikharaupara mokSa pAmyA. bhAratamAM sauthI vadhu pratimAo pArzvanAthanI maLe che. teo aneka camatkArika nAmothI digaMbara jainAMbara sampradAyomAM pUjya che. temane sagha: sukhadAnA mAnavAmAM Ave che temanuM lAMchana sarpa che. temanI uMcAI hota ane umara 100 varSanI mAnavAmAM Ave che. bha. mahAvIra svAmI: mULanAyakanI DAbI bAja prasthApita pratimAjI vidhvaMdya enima nIrthaMkara ma. mahAvIranI che. bha. mahAvIra ane bha. bu samakAlIna hatA. bha. mahAvIra bha. buddha karatA 30 varSa moTA hatA evA phlekha che. bha. mahAvIranAM nAme Aje jainazAsana cAle chebhapArzvanAtha pachI 250 varSa pachI caitra suda 13 nAM roja 2584 varSa pahelA bihAra prAMtanA kSatriyakuMDa grAmamAM mahArAja siddhArtha ane mahArANI trizalAnI kukSie teo janmyA hatA. nAnapaNathIja teo niDara ane vairAgyabhAvathI prerita hatA. bAvasthAnA sarpaprasaMga ane anya prasaMgo temanI niDaratA sAbita kare che. temanAM guNone lIdhe vardhamAna, sanmati, vIra, ativIra ane mahAvIra pAMca nAmono ullekha maLe che. bhara yuvAnImAM dIkSA lai 12 1/2 varSa sudhI kaThina tapa AdaryuM. napasyAkALamAM aneka upasargo sahana karyA. caMDakoziyA nAga hoya ke govALa drArA kAnamAM khIlA ThokI devAno prasaMga hoya ke jaMgalI pazuono trAsa hoya sarve temanI tapasyA sAme parAsta thayA. kevaLa jJAna prApta karI teoe caturvidha saMghanI sthApanA karI. hiMsAtmaka kriyAkAMDothI trasta lokone ahiMsA satyanAmArga cIMdhyo. te putranA mahAna krAMtikArI A yuga puruSe hiMsAtmaka yajJano virodha karyo, aparigravAdano pracAra karI samatAnI dezanA ApI. syAdavAdano udghoSa ane anekAMtavAda dvArA samanvayavAdI dRSTi apanAvI. nArI ucAra, tipAtinA bhedonuM nikarAkaraNa 77

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karyuM ane janabhASAmAM pracAra karI vizvane navuM darzana ApyuM. saMdhI sAdhuo A bhUkha sahana nahi thavAthI gRharatha banI gayA ke bramhacaryavratane alaga sthApI bha.pArthanAthanA caturyAmadharmana jaTAdhArI tApasa banI gayA. jyAre mahArAja zreyAMsane pacamahAvratavALA banAvyA.thamanA nAma cAlatA pApaDa, viramaraNa(self knowledge) thayuM tyAre zeraDIno rasa taMtra maMtranA nAme utpanna bhaya ane brAhaNavAdane lIdhe thatAM vahorAvIne AhAra karAvela, Ama prabhue 13 mAsa pachI anyAya sAme zaMkhanAda karyo. 30 varSa sudhI jJAnaprakAzanAra varSItapanuM pAraNuM karyuM. jo ke A vilaMbamAM temano aMtarAyakarmaja vibhUti Aso vada amAsanAM roja 72 varSanI AyumAM kAraNabhUta hato. bha. daSabha prathamarAjA, mAnava saMrakRtinA praNetA pAvApurImAM mogAmI banyA. temanuM lAMchana riha che. temanI ane prathama jana hatA. temanI ucAi 500 dhanuSa, raMga sonerI uMcAi 7 hAtha ane raMga sonerI pIta mAnavAmAM Ave che. ane umara 84 lAkha varSa pUrvanI mAnavAmAM AvI che. kailAza parvatathI mukti prApta karI teo mokSagAmI banyA. temanuM lAMchana vRSabha che. bha. AdinAtha (RSabhadeva)ravAmI: digaMbara maMdiramAM sthApita thanAra traNa pratimAjamAM bhadaSabhadeva, bha. neminAtha: neminAtha ane pArzvanAthanI che. bha. AdinAtha A avasarpiNI 24 tIrthakaromAM bhagavAna neminAtha 22 mAM tIrthakara hatA. teo (patanakALa)nA dharmapravartaka prathama tIrthaMkara hatA. hajAro-lAkho varSa paurANika puruSa hatA. bha.zrIkRSaganA pitarAi hovAno aneka pUrva ayodhyAnA mahArAja nAbhirAya ke jeone kalakara ane ullekha veda, upaniSada, bhAgavata ane gItAmAM upalabdha che. temano vedomAM manu mAnavAmAM AvyA che temanI mahArANI devInI janma zauryapura (vartamAna zaurIpura) mAM thayo hato. temanA pitA kukSie jamyA hatA. IzvAkuvaMzIya kAzyapagotrIya iSabha bhagavAne mahArAja samudravijaya anemAtA zivAdevI hatA. temanuM eka nAma be patnI sumaMgalA ane sunaMdA hatA. sumaMgalAnI kukhe cakravatI ariSTanemi paNa maLe che. zrIkRSNanI AyudhazALAmAM sudarzanacakra bharata ane brAmaDI, tyA sunaMdAnI kUkhe mahAna tapasvI bAhubalI kuMbhAranA cakaraDAnI jema pheravatA ane pAMcajanya zaMkha phUMkatA ane suMdarIno janma thayo hato. sumaMgalAnI kukhe anya 9 yugala zrIkRSaNa temanI zakitathI aMjAyA ane zakita paNa banyA ke kadAca putra janmyA hatA ane ArIta RSabhadevane 100 putro ane be neminAtha temanuM rAjya lai leze. paNa AkAzavANIthI jAgyuM ke putrio hatI. varSabhadeve te kALe naSTa thayela ane vismRta neminAtha yuvAvasthAmAMja dIkSA lai leze. zrIkRSaNe temanuM jora saMskRtino punaradhdhAra karI jIvana yApana mATe khetI, vighA, ghaTADavA potAnI paTarANIo dvArA lagna karavA prerita karyA. kArIgarI ane vividha kaLA sIkhavI. teoe puruSone 72 nemikumAranA maunane svIkRti gaNI junAgaDha nA mahArAjA kalAo, brAmaDIne 18 lipI, suMdarIne gaNitanuM jJAna ApyuM ane ugrasenanI putrI rAjumatI sAthe lagna nakkI karyA. mikumAranI siyAo mATe 64 kaLAo sarja. saMsArane jIvavAnI kaLA jAna jyAre junAgaDhanAM pAdare pahoMcI tyAre teonAM kAnamAM sIkhavI. putrone rAjya sopI caitra vada 8 nA roja vaye dIkSA lai - ArtanAda karatA pazuono kasANapukAra saMbhaLAi. ane jyAre kezalocana karI dIkSita banyA. kevaLajJAna prApta karyA pachI jyAre pUchatA khabara paDI ke A pazuono vadha jAnaiyA mahemAnone gocarI mATe vihAra karyo tyAre loko carInI vidhithI ajANa ja mANavA mATe karavAmAM AvanAra che tyAre nemikumAranAM manamAM hovAthI teone lAMbA samaya sudhI nirAhAra rahevuM paDayuM hatuM. anukaMpA ane karuNAno janma thayo. AtmA kavI uThayo ane 2010_03

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gain azrapravAhathI aMtaranI vedanA pragaTa. lagnamaMDamAM jatA paga chelle jyAre mallayuddhamAM bharatane uMcakIne padhADavA jatA hatA giranAra tarapha AtmakalyANArthe vaLyA. pazuone mukita apAvanAra tyAreja ekAeka bhAvanA jAgRta thaI ke -are! eka rAjyane AtmAnI mukita mATe dIkSita banyA. mAtA-pitA kuTuMbIjana ke mATe bhAino vadha! A jJAna thatAMja taie bharatane ane A rAjulano sneha temane rokI na zakyo. manathI jemanuM varaNa karI lobhayukata saMsArane choDavAnuM nakkI karyuM. dIkSA grahaNa karI cukyA che evA rAjakumArI rAjule temanA paMthano anusaraNa karI tapasyAmAM lIna banyA. varSo sudhI ghora tapasyA karI. zarIra latAo tapasAthe giranAra tarapha prayANa karyuM. neminAthane 54 divasanI vIMTAi., pakSIoe mALA bAMdhyA, paNa, kevaLajJAnanI prApti thatI chamAvasthA (sAdhu-avasthA) nI sAdhanA pachI Aso vada na hatI. teonA manamAM eka ahama bhAva hato ke mArA jevo koi amAsane divase sahasAvanamAM kevaLajJAnanI prApti thai. 700 varSa tapasvI nathI. eka vakhata temanAM gRhastha jIvananAM vheno ane sudhI kevalI paryAyamAM rahyA. hajAra varSanuM AyuSya pUrNa karI aSADha vartamAna jIvananAM sAdhvI vhenoe jyAre A jANyuM tyAre teoe suda 8 nA roja giranAra parathI nirvANa prApta karyuM. temanI ucAi ( bAhubalIne saMbodhana karIne kahyuM ke " vIrA gaja uparathI nIce 10 hAtha (15 phuTa) raMga nIlakamala ane lAMchana zaMkha che. utaro" tyAre bAhubalIne thayuM ke gaja kyAM che? ane turataja samajAyuM ke temano ahaMbhAva teja gaja che. A bhAna thatAMja temano abhimAna ogaLI gayuM ane kevaLa jJAna prApta karyuM. digaMbara paraMparAmAM bAhubalIna bharatanI bhUmi para tapasyA karavAno kleza hato je bhAratanAM sanabodhana thI dUra thayA pachI kevaLajJAna prAptino ullekha che. dakSiNamAM bAhubalInI khUbaja mAnyatA che. zravaNabelagoLamAM bhavya pratimAM vizva prasiddha che. bha. bAhubalI: bhagavAna kaSabhanAM be putro paikI bAhubalI nAnA putra hatA. bha. 2Sabhadeve bAhubalIne podanapuranuM rAjya ApyuM hatuM. moTAbhAi cakravartI bharata vizvavijayI banyA hatA paNa bAhubalInAM rAjya para vijaya meLavI zakyA na hatA. lokonI uzkerIthI mahArAja bharate podanapura para AkramaNa karyuM. te samaye banne pakSanAM maMtrIoe vicAryuM ke hajAronI saMkhyAmAM sainiko mRtyu pAme evA guru gautama svAmI: yuddha karatA banne bhAioja yuddha kare ane vijaya-parAjaya teo bha. mahAvIrasvAmInA 11 gaNadharomAM pramukha gaNadhara hatA. nakkI kare. banne bhAioe A vAta svIkArI ane pachI brAhmaNa kuLamAM janmelA, vido zAstronAM jJAtA, vaidika jJAnanAM daSTiyu, jalayuddha ane mallayuddhanuM nakkI karyuM. bAhubalI umaramAM prakhara vidvAna hatA. kahevAya che ke jayAre bha. mahAvIra nAnA hatA paNa zarIranI uMcAi ne zakitamAM bharata karatA vadhu ucA rAjagRhImAM samavasaraNamAM virAjamAna hatA tyAre indrabhUti ane zakitazALI hatA. Ane kAraNe teo traNeya yuddhomAM potAnA ziSyo ane bhakto sAthe jai rahyo hato. te samaye jItyA.chelle jyAre mallayuddhamAM bharatane uMcakIne pachADavA jatA hajAro loko mahAvIranAM samavasaraNamAM jai rahyA hatA A vAta hatA tyAreja ekAeka bhAvanA jAgRta thaI ke- are! eka rAjaya tane rUci nahi. ane potAnA karatA koNa vidvAna che te jANavA te mATe bhAino vadha. A jJAna thatAMja teoe bharatane ane A paNa samavasaraNa tarapha vaLyo uccAsana bhavya-saumya mudrAmAM kita saMsArane choDavAnuM nakkI karyuM. dIkSA grahaNa karI tapasyAmAM virAjela bha. mahAvIrane jotAMja tenAM bhAvomAM parivartana thAya lIna banyA. varSo sudhI ghora tapasyA karI. zarIra che, abhimAna oLagavA lAge che. bha. mahAvIra tene tenAM nAmathI Jain Education Intermational 2010_03 Jain Education Intemational 2010_03

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80 =tain saMbodhana kare che. ane tenAM mananI zaMkAo jANI temanuM nirAkaraNa kare che. A camatkAra sarjAnA ne gardhamukta banIne ba. mahAvIranuM ziSyatva svIkAre che ane gautama svAmInA nAme prasiddhi pAme che. teo eTalA to prakhara jJAnI hatA ke jene upadeza ApatA tenI mukti thai jatI paNa bha. mahAvIra pratyenA rAgabhAvane kAraNe temanI mukti thatI na hatI. A kAraNeja bha. mahAre potAnA nirvANakALanI avadhi jANIne te samaye gautamane anya gAme pratibodha karavA mokalyA. ane nirvANa pAmyA. A samAcAra jayAre gautame jAgyA tyAre vihavaLa banIne zabane kAraNe mahAvIra, vIra, vI.... zabdonuM raTaNa ane vilApa karavA lAgyA,thoDA samaya pachI temane jJAna thayuM ke are! huM vItarAganI kevA rAgabhAvathI upAsanA karuM chuM! A jJAna thatAMja vItarAgabhAva dhAraNa karI Aso vada amAsanI pAchalanI rAtre kevaLajJAnanI prApta kare che. bAra varSa sudhI vicaraNa karI bha.mahAvIranI vANIne jana-jana sudhI pahoMcADe che. 92 varSanI umare dvAdazAMgavANInA jJAtA tapasvI ane kevaLajJAnI saMghanI javAbadArI sudharmAsvAmIne soMpI muktipaMthanA pathe prayANa kare che. ERI dhI suta 13ma 12922 _2010_03 G ghaMTAkarNa: ghaMTAkarNa mahAvIra bAvana vIromAM trIzamA che.teo codhAguNasthAnadeva vALA manAya che. teo pratyakSa ane camatkArika manAya che. riddhi siddhi ApanArA, kanivAraka deva mAnavAmAM AvyA che. mahuDImAM ati camatkArika ghaMTAkarNa mahAvIranA maMdiranI pratiSThA vi. saM. 1980 mAM A zrI budhisAgarasUrIzvarajI e karAvela hatI. jayAM hato jaina jainetara bhAviko manokAmanA pUrti mATe Ave che. dara varSe A. zu. 14 nA divase dhAmadhUmathI havana thAya che. zvetAMbara samudAyamAM tenI vizeSa mAnyatA che, zrImada rAjacaMdra' vartamAna yugano yugapuruSa, AtmajJAnI, mudde zIlavaMta, AtmaciM taka, mahApuruSa zrImad rAjacaMdrano janma saurASTramAM vavANIyA gAme saMvane 1924 mAM thayo hato. bu;i vicakSaNatAne kAraNe cAra varSamAM gujarAtI zALAno abhyAsa pUrNa karI 13 mA varSe pitAnI sAthe dukAne besavu zarU karyu- pitA vaiSNavadharmAvalaMbI ane mAtA sthAnakavAsI hatA. kizoravayamAM rAjacaMdranA hAthamAM jayAre pratikramaNanuM pustaka AvyuM ane prANImAtra pratye maitrInuM pratipAdana joyuM to teone rUcI gayela. divase divase temanI vairAgya bhAvanA samudra banI ane teo tyAgamaya jainadharma tarapha AkarSAyA. 16 mA varSe teoe "mokSamAlA' lakhI. jemAM jainadarzananuM nirUpaNa karyuM je khUba saraLa bhASAmAM che. nAnapaNanI eka vyaktine sApa karaDavAthI thayela akALa mRtyu ane teno agnidAha joine teone vedanA thai ane te samaye tene temanA 700 bhava-junA bhAvonuM jAtismaraNa thayuM. tyAra bAda teoe buddhinI vilakSaNatAne kAraNe avadhAnanA prayogo karyA. teo jyotiSanA prakAMDa jJAtA hatA paNa 20 varSanI umaramAM teone jJAna thayuM ke A badhA prayogo mukita apAvI nA zake. pariNAme te badhAno tyAga karyo. 19 varSanI umare lagna karI muMbaimAM jhaverAtanA dhaMdhAmAM joDAyA. 10 varSa sudhI pramANikapaNe dhaMdho karyo paNa cittamAM vairAgya ja vadhatA te pratye udAsIna rahyA. A vyApArakALamAM paNa mumukSo sAthe satata saMparkamAM rahetA ane keTalIka vakhate ekAMta sAdhanA mATe IDaranA pahADomAM jaMgalamAM cAlyA jatA. 28 thI 33 varSanA gALAmAM vepAra tajI tapasyA AdarI ane pachI jaina darzananA mAdhyamathI mumukSuo sAdhuone mArgadarzana ApatA rahyA. saubhAcaMdabhAinI preraNA ane mAMgaNIthI prasiddha` Atmasiddhi' graMthanI racanA karI je jaina darzanano adbhuta graMtha che. doharA chaMdamAM gahana tatvajJAnane 142 zlokamAM samajAvI dIdho teo zarIranI ciMtA karyA vagara jJAna tapasyAne mahattva ApatA. apUrva jJAna hovA chatA upadeza na Apavo evo nirNaya teoe karela, mAtra 33 varSanI vaye saM. 1957 mAM caitra vadI 5 ne maMgaLavAre rAjakoTamAM dehatyAga karyo. teonuM lakhANa aMtasphUraNAnuM paripAka che. tenA sAhityamAM mosamALA bhAvanA bodha Atmasiddhi zAstra munI samAgama pra timA siddhi strInIti bodha-puSpamALA-bodhavacana vacanAmRta-6padeza noMdha upadezachAyA paMcAstikAya vyasaMgraha-vaizAlika sUtranuM gujarAtI bhASAMtara che. teo sAdhu na hatA paNa cAritramAM koi sAdhu karatA ochA na nA jaina darzanane pacAvIne jIvana devanA teone AvaDatuM hatuM. gAMdhIe teone ahiMsA vagere guNone kAraNeja potAnA AdhyAtmika gurU mAnyA hatA ane jeno ekarAra gAMdhIjIe 1921 mAM amadAvAdamAM jAhera sabhAmAM karyo hato.

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=gain_ Description of pictures in the articles 6 Ghantakarna Mahavira, is the thirteeth of the 1 Shantinath, the sixteenth Tirthankara, is the main fifty-two vir, (heros). He is celestial being and image in the Jain Centre. The reason for the ne protects the faithful Jains. His image will also be presence of this image in the main position was on was inet installed in the Jain Centre. determined by the astrogical concordance of Leicester and Jain Samai Europe with this 7 Padmavati is the yaksini, divine guardian Tirthankara. He became Chakravati, emperor, associated with Parsvanath. She protects his as well as Tirthankara. worshippers and all faithful Jains. Her image will be installed in the Jain Centre. Parsvnath, the twenty third Tirthankar was the & Ambika Devi, is the yakshini or female divine beloved son of King Aswsen, and Queen guardian associated with Neminatha. Driven ou Vamadevi. Once he saved the life of a snake out by her family when she gave alms to a couple. (who were named Padmavati and Jain monk, she wandered in the forest with Dharnendra in the next life). In return they her children, meditating constantly on protected him when he was meditating from evil Neminatha. When her husband came to call powers causing rainstorms on him. her back, the family having repented of their In earlier issues of The Jain we introduced the harshness, she feared that he was coming to three images of Shantinath, Parshvanath and kill her and so that he would not suffer the sin Mahavir which are now present in the temple of killing, she ended her own life by throwing in the Jain Centre. The following articles herself into a nearby well. Her thoughts were describe the images which are to be still on Neminatha and she became his divine established in the Digambara temple in the attendant. Jain Centre. 9 Sarasvati We have described the life of Bahubali in this, is the goddess of learning. She is shown riding on and earlier issues: his image will be in a a swan. She has four hands, in the left she holds a prominent position. lotus and a vina (a stringed instrument) and in the right hand is a book and a rosary. She is 2 Rsabhdev, or Adinatha, the first Tirthankara, worshipped on the day of Shruta Panchami She is will be the central image in the Digambara considered the goddess of knowledge and a temple. Jain tradition holds that from his symbol of the Agamas. teachings all civilisation developed and there a ter 10 Chakreshwari is the female divine guardian of are many temples in India dedicated to him, Rshabdev, the first Tirthankara. She is also including the main temple at Satrunjay. known as Shasan Devi and is highly 3 Neminatha, the twenty-second Tirthankara, respected by the Jain community as she gives will occupy the right-hand position in the spiritual help to Jain devotees. Digambara temple. He is traditionally 11 Laksmi, believed to have been a cousin of the Lord also known as Padma, Rama, Shri, Kamla and Krasna. The well known story tells how he Indira, is the goddess of wealth. In the Kalpa was shocked by the cries of the animals ready Sutra there is a description of her as the subject of to be slaughtered for those non-Jains present the fourth dream of Mahavira's mother. Lakshmi at his wedding feast. He there upon is depicted with four hands, holding in the upper renounced the intended marriage and a year two lotus flowers, one lower hand holds a jar later he became a monk. Shortly afterwards (kalash) and the other is raised in blessing. She is he achieved omniscience, kevala jnana. His worshipped particularly at the festival of Diwali. intended bride followed his example and She is depicted in beautiful form arrayed in rich became anun. jewels. 81 Jain Education Intemational 2010_03

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82 =tain 7 padmAvatI mAtAjI: zAsanadeva devIo je te tIrthaMkara bhagavaMtonA samayamAM temanI tapasyA vagere kAryomAM upasarga nA thAya tenuM dhyAna rAkhanAra hoya ... padmAvatI mAtA pArzvanAthanA zAsana devI hatA. Aje sarva piANI ke devIomAM teonI sau thI vadhu mAnyatA pujA thAya che. tapa karanAra pArzvanAtha nA samayamAM teonA jJAnathI kamaThanA paMcAgni tapamAM nAMkhela lAkaDAM mAMthI nAga nAgiNInuM beDa bacI jAya che paNa AkhA zarIre dAjhI gayela hoya che. pArzvanAtha dvArA saMbhaLAvavAmAM Avela namaskAra maMtrathI teo maraNa pAmI nAjhinakAya devomAM dharmendra ane padmAvanI deva-devI bane che. jayAre tapasyAmAM lIna pArzva prabhu para kamaTha upasarga karI vividha upa kare che tyAre AMdhI tUphAna ativRSTi nAM upasarga kALe vI padmAvatI ane iMdrANIo sAthe AvI eka kamaLanI racanA kare che ane jema jema pANI vadhe tema tema kamaLane ucA karatA jAya jethI pArzvaprabhunI sAdhanAmAM koi vikSopa na paDayo. upasarganuM nivAraNa thayuM. A kAraNe padmAvatI zAsana devI tarIke sthapAyA. teone sadhya: (trata) phaLa ApanAra devI mAnavAmAM AvyAM. ane ananya bhaktithI stotra-loko-bhajano lakhAyA. madiromAM mUrti svarUpe sthapAyA teo icchita phaLa ApanAra hovAthI 'kAmadA' ane aizvaryazALI hovAthI 'bhagavatI' ane duSTono nAza karanAra hovAthI 'kAlI' tarIke prasiddhi pAmyA. teonuM rUpalAvaNya adbhuta pavitra che. AMkhomAM vAtsalyanAM amI jhare che. teo aniSTathI zAsananI rakSA kare che teonI siddhi prAma karavA pujana stotra paNa maMtra jApa ane dhyAna karavAmAM Ave che. _2010_03 8 aMbikA mAtA: aMbikA mAtA 22 mAM tIrthaMkara neminAtha bhagavAnanA zAsana devI che. odAvI aMbA, aMbikA, aMbiNI, kusumAMDI, ane kodaMDI pAMcanAme oLakhAya che, temanI ArAdhanAthI manoratha pUrNa thAya che ane vighna dUra thai riddhi siddhi maLe che. temanI kAyA tapelA suvarNa jevI siMha para ArUDha cAra hAya vALI mAnavAmAM AvI che. jamaNA banne hAthomAM bIjorA ane pAza, DAbA hAthomAM aMkuza ane putrane banAvyA che. mukuTa, motIno hAra, kaMkaNa, nUpura vagere alaMkArothI sajaja hoya che. temanA viSe kathA che ke brAhmaNanA gharamAM rahIne paNa eka vakhata mAsakhamaNanI tapazcaryA karIne gocarI mATe Avela jaina sAdhune AhAra pANI ApavAthI teonA sAsu gusse thayA ane sAsu tathA patie temane banne putro sAthe gharamAMthI kADhI muko, tarasathI vyAkuLa baNI eka sko naLAbanI pAse pahoMce che tyAre taLAbamAM pANI bharAi jAya che. Aju bAju lIlotarI ane kSo kula phaLathI yukta bane che. gharanAM te vAsaNo jenAMthI sAdhu-mahArAjane gocarI ApI hatI te sonAnAM thai jAya che. A badhA camatkAra aMbiNI nA cAritra ane dharmabhAvanAnI prabhAvanAnAM phaLarUpeja hatA. sAsu A vadhu jANIne potAnI bhUla sudhAravA aMbiNIne pAchI teDavA mokale che. aMbiNI patine Avato juve che ane kadAca mAravA Avyo che ema vicArI bhayathI banne bALako sahita nemiprabhunuM dhyAna karI kuvAmAM paDI maraNa pAme che. . neminAthanA dhyAnanAM zubha pariNAmane lIdhe saudharma lokamAM kodaMDa pradezamAMaMbikA nAmanI riddhi siddhi dhArI devI rUpe janmI. bha.neminAtha pratye tenI ghaDA-bhaktine lIdhe indre temane minAthanAM zAsana devI tarIke sthApyA.

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jain temanuM vAhana garUDa ane hAthamAM cakra dhAraNa karela che. temanI mUnio cAra ATha-bAra athavA soLa hAthavALI jovA maLI che. hAthamAM cakra mALA vaja talavAra dhanuSya sAthe varada mudrA paNa che je abhayatAnuM sucaka che. temanI mUrti bha.SabhadevanI pratimAnA parikaramAM hoya che junA khodakAmamAM maLelI bhagavAna RSabhadevanI mUrtinI bAjumAM cakrezvarI mAtAnI mUrti sAthe maLI che. cakezvarI mAtAnI mUrti hiMdu mAnyatA mujaba viSaga patni lImI paNa mAnavAmAM Ave che. 9 | sararavatI devI sararavatIne vidyAnI devI mAnavAmAM Ave che. temanuM vAhana haMsa, ane mukhAkRti lAvaNyamayI ane karUNA vAtsalya thI bharelI, sapheda vastra dhAriNI hoya che. temanAM cAra hAtha hoya che. DAbI bAjunA hAthomAM kamaLa ane vINA che. jamaNA hAthamAM pustaka ane mALA che. A devI sarasvatI, mRtadevI, zAradA ane vAgIzvarI nAme oLakhAya che. uttama vidyA, buddhi, sadAcAra ane suvicAra ane te mATe temanI ArAdhanA karavAmAM Ave che. savizeSa kArataka suda 5 zrutapaMcamI ke jJAnapaMcamInAM roja teonI pUjA thAya che je zAstrapUjA ja che. teo sakaLa zAstranAM jJAtA hoya che. jaina darzana pramANe sararavatI eTale Agama vANInAM sAkSAta pratIka che. sakaLa jJAnanI devI che. temanI bhakti gIta-saMgIta thI karavAmAM Ave che. 11 lakSmI devI devI lakSmI padhA, ramA, zrI, kamalA ane iMdirA vagere nAmothI paNa oLakhAya che. AcArya nemicaMdrajIe A nAmono ullekha karyo che. jaina sAhityamAM sauMdarya, zakti ane samRddhinAM devI tarIke temano ullekha che. kalAsUtramAM tIrthakaranI mAtAnAM pavitra sthAnomAM lakSmInuM cothuM sthAna che jemAM temanA upara hAthI dvArA kaLazathI abhiSeka karatAM batAvavAmAM Ave che. lakSmInA cAra hAtha darzAvavAmAM Ave che jemAM uparanA be hAthamAM kamaLa ane nIcenAM be hAthamAM kaLaza ane varada mudrA che je AzIrvAda ane abhayatAnuM sucaka che. temanuM Asana kamaLa che. keTalI jagyAe hAthI dvArA kaLazAbhiSeka darzAvAyuM nathI. vividha sthaLoe temanI vividha kalAtmaka beThelI mUrtio jovA maLe che teone dhana-saMpattinI devI mAnavAmAM Ave che. sukha-samRddhi, bhautika sukha mATe temanI ArAdhanA thAya che. divALInA samaye temanuM pUjana karavAmAM Ave che. temanI mUrti alaMkRta ane saumya mudrAmAM banAvavAmAM Ave che. 10 cakezvarI mAtA prathama tIrthaMkara bha. kSabhadevanAM zAsana devI cakrezvarI mAtA che. Jain Education Interational 2010_03

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caturvidha saMgha: vartamAnayuga ane ApaNI dRSTi ApavAnI temanI pharaja che. je kAma sAdhu bhagavaMta na karI zake te aNavratadhArI zrAvako karI zake. mahAvIra prabhue sthApela caturvidha saMdha eka tIrthasvarUpa che.saMghano nirNaya sAdhu athavA zrAvaka uthApe nahi. sAdhu bhagavaMto zrAvakonAM AcAra mATe upadeza Ape ane dekharekha rAkhe ane zrAvakono saMgha sAdhuo temanA AcArathI calita thatI hoya to temanuM dhyAna dore. zAsananA mahatvanA nirNayomAM saMghanI saMmati jarUrI hoya che. ApaNe jANIe chIe ke jaina dharma vizvano eka prAcInatama dharma che. tenI vicArasaraNI dareke dareka yugane anurUpa che. Adhunika anaMta upakArI paramakRpALu mahAvIra bhagavAne 2541 varSa pUrve yugamAM koIpaNa vicArasaraNI AtmA ane mAnavajIvana viSe tIrthanI sthApanA karIne jaina zAsananA utkarSanI javAbadArI saMpUrNa samaja ApatI hoya, jJAtiya, vargIya ane jAtIya bhedane caturvidha saMghane soMpI. jaina dharmano uddeza AtmAne karmarUpI melathI na mAnatI hoya ane jagatamAM vasatA badhAja jIvonuM kalyANa nirmaLa banAvIne mokSa prApta karavAno che. A mATe prabhue temaNe icchatI hoya to te philasuphI bhagavAna mahArvara Apela upadezanI batAvela mArganuM barobara pAlana karI zake tevA puNyazALI mAno ane siddhAMtonI che. mATe sAdhu ane sAdhvI ane yathAzakti jIvanamAM utArI zake tevI | bhaNataramAM, buddhimAM, vepAramAM, sAhasikatAmAM, judA judA vyakitao mATe zrAvaka ane zrAvikAno varga sthApyo. dhaMdhAmAM, dAnamAM ane prAmANikatAmAM jaine ghaNAja AgaLa sAdhu, sAdhvI paMca mahAvrata pALIne ahiMsA, saMyama ane paDanA che. bhAratamAM vastInA pramANamAM dezanA nANAmaMtramAM temane tapanI ArAdhanA kare che ane mahAvIra mArge AtmAne mokSa tarapha sahayoga ghaNoja vadhAre che. dAna ane bhakti temanI pharaja che. AgaLa vadhAre che. Atma sAdhanA karatAM karatAM bIjA jIvonAM sAdhu jIvanano tyAga ajoDa che. jainonuM sthApatya ajoDa che. kalyANa arthe bhagavAnanA upadezano artha ane tene jIvanamAM sAhitya aDhaLaka che. kalA ane saMskRtimAM temano bhAratIya AcaraNa mATenI rIta ane rasto paNa teo batAve che. zrAvaka jIvanamAM ghaNoja suMdara phALo che.mahAvIra bhagavAne Apela saMdeza zAvikAo sAdhu bhagavaMtonI jIvana jarUriyAto pUrI pADe che. mujabanI ahiMsAnI duniyAne Aje puSkaLa jarUra che. ApaNAM zAsanane jIvaMta rAkhavA mATe bhautika sAdhano ubhA kare che ane sAdhu bhagavaMto mAnava ane prANImAtranAM mitro che. koipaNa mahAvIra bhagavAne batAvela mArge sAdhu, sAdhvIo AtmasAdhanA svArthavinA teo kalyANano sAco mArga darzAve che. pacIsaso varSa kare ane mahAvratonuM pAlana kare te mATenuM vAtAvaraNa ubhuM kare che. pUrva sthapAyelI caturvidha saMghanI saMsthA atyAre paNa sakriya che. ane te mATenI kALajI rAkhe che. sAdhu bhagavaMtoe badhuMja choDeluM A badhuM hovA chatAMya, zA mATe jainakuLamAM janmela keTalIka hoya che. temaNe aparigraha mahAvrata lIdheluM hoya che ane tethI vyaktio mahAvIra prabhuno saMdeza samajavAmAM, jIvanamAM dharmaprabhAvanA mATe vyAkhyAno sivAya bIjI sagavaDo teo karI utAravAmAM ane tenI prabhAvanA karavAmAM muzkelI anubhave che ?zA zake nahi ane tethI ja teo jInamaMdira, upAzraya, pustakAlayo, mATe keTalAka jaina zAsanathI vegaLA jaI rahyA che? duniyAmAM sadharmIne sahAya, prANImAtrane madada karavAnI preraNA zrAvakone Ape atyAre jyAM juo tyAM hiMsAnA samAcAro saMbhaLAya che. dareke che. temane koija jAtano rAga - temanI preraNAthI ubhA thayelA dareka sarakAra, saMsthAo ane dhArmika sthaLo ahiMsA (non AvA sthAne mATe hoya nahi. violence) nI vAta kare che. ahiMsA no saMdeza pahoMcADavAnI, zrAvakonuM kAma jainazAsanane jIvaMta rAkhavAnuM ane tenI mahAvIra bhagavAnanI vicArasaraNI phelAvavAnI ane duniyAne vahevArU rIta- dezakAla pramANe - mukhya siddhAMtonuM bhaMga na thAya te kalyANamArge lai javAne ApaNane ajoDa taka che.A takano rIte prabhAvanA karavAno che. A mATe jinamaMdira, upAzraya, lAbha levA mATe ApaNe zuM karavuM joie? kaI rIte jainakuLamAM pAThazALA ane bIjI zaikSaNika saMsthAo, pustakAlayo, jamela mAnavone jaina vicArasaraNInuM sAcuM jJAna thAya ane te vyAkhyAnamALAo, AyaMbila zALA, prANImAtrane sahAya jIvanamAM utAre? kai rIte tenI prabhAvanA kare? ane kai rIte karavAnI saMsthAo ane mahAvIra bhagavAne sUcavela ahiMsAnA mahAvIra prabhune dharma vizvadharma banI rahe te mATe vicAra, AcaraNa saMdezane- "jIo ane jIvADo ne sAcA arthamAM pALavAnuM ane ane Atmakhoja karavAnI jarUra che. phelAvavAnuM che. zAsana mATe sevA karavAnI ane balidAna sAdhu jIvananI uNapatA : jyAre koi dIkSA le che tyAre Jain Education Intemational 2010_03 Jain Education Intermational 2010_03

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Jain_ dIkSArthI vyakitaone ekaja udeza hoya che ane te e che ke niyamo hoya che.temane te pramANe vartavAnuM hoya che. koi vakhata na mahAvIra prabhunA mArge cAlIne AtmasAdhanA karavI ane mokSamArge pALI zake to gurUnI kSamA mAgIne teo prAyazcitta kare che. paraMtu AgaLa vadhavuM. hakIkatamAM keTalIka jagyAe ApaNe joie che jeoe kAyama mATe na pALavo hoya ane zAsana jemanA vaDa ke A hetumAM sAdhujIvananI kaThaNa paricaryA pALavA chatAMya uNapa badanAma thatuM hoya tevA sAdhuone mArI vinaMti che ke rahI jAya che. A mATe ApaNe zuM karavuM joie? zA mATe A sAdhujIvanamAMthI nIkaLI zrAvaka thavuM ane pharIthI jayAre A beya sarato nathI? zA mATe keTalAka sAdhuomAM paMcamahAvratanuM niyamo pALavAnI zakita Ave tyAre pharIthI dikSA levI. saMghanuM saMpUrNa pAlana karavAmAM zithilatA Ave che? kAma paNa e jovAnuM che ke kayAMka sAdhujIvanamAM zithilatA keTalIka dIkSArthI vyakitaomAM vahevArika bhaNatara, zAstrIya dekhAya, tyAM temanuM dhyAna doravuM joie ke mahArAja sAheba, A jJAna ane te svayaM upArjana karavAnI buddhi ane AvaData hoya ApanA AcArane yogya nathI. samaju sAdhu saMghano upakAra che. keTalAmAM A nathI hotuM sAdhu thayA pachI upAdhyAya mahArAja mAnaze. haragIja koipaNa sAdhunI zithilatAno khyAla AvyA athavA AcArya bhagavaMta sAdhuonAM zikSaNanI vyavasthA kare che, pachI saMdhe te calAvI na levI joie. A mATe saMgha prabhAvazALI bane teTalo samaya Ape che, paraMtu samayanA abhAvane laine ane hovA joie ane tenI vyavasthA paNa suMdara rIte thAya tenI paNa vyavasthA pUrvakanI Adhunika zikSaNa paddhatinA abhAvane laine vicAraNA mAgI le che. AmAM ghaNIja uNapa rahI jAya che. A mATe zrAvakoe, saMghe zuM sAdhu bhagavaMto ke jemaNe saMsAranI mAyA choDelI che temane karavuM joie? saMdhe AcArya bhagavaMtonI saMmati sAthe badhAja saMsArika vAto kahIne, aupacArika rIte darekanA samAcAra ApIne sAdhuo ane sAdhvIjIo mATe eka zikSaNa paddhati ghaDI kADhavI ApaNe emano ghaNoja samaya bagADIe chIe. rAjakIya joie ke jethI dareke darekane zAstrIya ane vahevArika jJAna prApta bAbatomAM temano upayoga karavA mAMgIe chIe. ApaNe karavAnI thAya. A mATe nANAMkiya ane bIjI sagavaDonI vyavasthA vyavasthAmAM dAkhalA tarIke derAsaranI vyavasthAmAM, derAsara ane karavAnI raheze. paMDitonI paNa jarUra paDaze. paraMtu jaina saMgha dhAre jaina saMsthAomAM kAma karatA bhAio ane bahenono pagAra ane to A kAma agharuM nathI. barobara badhAja prayatna kare to daza bIjA prazno saMbadhI temanI salAha mAMgIne temano samaya bagADIe varSamAM A mATenI eka suMdara vyavasthA ApaNe sthApI zakIe. chIe. eka prakArano rAga utpanna karAvIe chIe. eTale je AnAthI be lAbha thaze - eka to sAdhu bhagavaMto jJAnI banaze ane kAma ApaNe karavAnA hoya che temAM sAdhubhagavaMtonI peraNA jarUrI ApaNane A jJAnano lAbha ApaNuM jIvana sudhAravA mATe Apaze, icchIe ane teo te saMbaMdhI yogya karazeja, paraMtu temane khoTI bIjuM jJAna hovAnA kAraNe ane saMghanI kAyamI vyavasthAne laina rIta samaya na bagADIe. temane pharIthI moharAjAnA sAmrAjayamAM lokalAjathI paNa kadakI sAdhujIvanamAM AvatI zithilatA na lai jaie ane temanAmAM aham na utpanna karAvIe. game aTakaze to temAM zAsananuM gaurava vadhaze. nirmaLa cAritranA ane teTalA mahAna sAdhu hoya to paNa aham ane thoDIka paNa jJAnI sAdhu bhagavaMta haze to zAsanano jayajayakAra thaze ane AtmazlAdhA tamane rAgadazA tarapha lai jAya che. A mATe ApaNe mahAvIra prabhuno ahiMsAno saMdeza ApaNe Thera Thera phelAvI zakIzuM. zrAvakoe khAsa takedArI rAkhavAnI jarUra che. atyAre ApaNAmAnAM ghaNAya sAdhu bhagavaMtone ApaNI phaTapaTTIthI aApaNe atyAre joi rahyA chIe ke sAdhubhagavaMtamAM mApIe chIe,ApaNA jevA banAvavA mAMgIe chIe. keTalAya gaccha che. gaccha zA mATe paDayA tenA vizleSaNamAM huM jyAre huM koi koika zrAvakanAM mAM e sAMbhaLuM chuM ke javA mAMgato nathI. badhAja mahAvIra prabhue Apela upadezamAM sAdhuoe mAnava sevA, atyAranI samAja sevAnAM kAryamAM lAgI mAne che. paraMtu eka yA bIjA kAraNe sAthe maLIne saMgha ane javuM joie, Adhunika sAdhanono upayoga karavo joie ke zAsananA utkarSanuM kAma karatA nathI. aikayatA na hovAnA kAraNe jethI teo jhaDa5thI badheja musApharI karI zake ane koine bojA jaina zAsana mATe eka othorITI koi paNa vyakita nathI. A rUpa na thai paDe; tyAre mane ghaNuMja du:kha thAya che. bhalA, yugamAM jayAM jayAM eka othorITI hoya che tevA samAjamAM sAdhuoe to sarvasvano tyAga karIne AtmasAdhanA mATe mahAvIra vyavasthA sArI hoya che ane te samAjamAno utkarSa paNa thai rahyo prabhue sucavela mArga apanAvyo che. teoe paMca mahAvrata che, jevAMke svAmInArAyaNa paMtha, ismAilI paMtha, ketholika paMtha. pALavAnI jIvana parvatanI pratijJA lIdhI che. temanI pratijJA bhaMga ApaNI pAse A badhAM karatAMya ucca ane saMpUrNa vicArasaraNI karAvavAno ApaNane zuM adhikAra che? ApaNe lAyansa athavA che. suMdara saMgha vyavasthA prabhue arpala che. paraMtu A eka roTarI kalabamAM hoie tyAre tyAMnA niyamo svIkArIe chIe ke othorITInA abhAvane laine keTalAya najIvA praznonuM ApaNe nahi? na ravIkArIe to zuM thAya? eja pramANe sAdhujIvananA nikAraNa nathI karI zakatA ane pariNAme te mATe, tenI Jain Education Interational 2010_03

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86 THE Jain vicAraNAmAM ghaNoja samaya gumAvIe chIe. ajainone eka saMdeza ApI zakatA nathI. tithIo mATe, ApaNA parvo mATe eka divasa nakkI karI zakatA nathI. pariNAme ApaNA zikSita varganI ane bALakonI saMdha ana dharma pratyenI zraddhA ochI thatI jAya che. A mATe dareka gacchAdhipatio ane AcArya bhagavaMtone mArI prarthanA che A bAbatamAM kaMika vicArI ane nirAkAraNa lAvIne aikaya sAdhavA jarUrI pagalAM zAsananA hita khAtara le. kadAca evuM paNa kAmacalAu nirAkAraNe thai zake ke dareke dareka gacchAdhipati eka athavA be varSa mATe A sarvoccA pada svAkArI ane zAsananI sevA kare, niSi mATe paNa jaina dharmano anekAMtavAdanA sidhdAnano upayoga karIne eka divasa nakkI karI zakAya. vahevAranI dRSTie paNa eka divasa hovo bahuja jarUrI che ane thoDIka paLo AgaLa pAchaLa hoya to paNa bhAvapUrvaka sAdhanA badhA ekaja divase kare to jarUra puNya upArjana thAya te vAta badhAne samajAvI zakAya tevI che. saMghanuM kArya jinAlayo baMdhAvavAnuM punaroddhAra karavAnuM ane temAM thatI kriyAo jJAna sahita paddhatisara thatI rahe te jovAnuM che. ApaNe derAsara baMdhAvavA pAchaLa, tenA sthApanya mATe puSkaLa kharco karIe chIe ane te anumodanIya che, paraMtu A suMdara jinAlayo zrAvakonI dhArmika kriyAo mATe bhAva upajAvavA ane bhakita karavA mATe che. anubhave ApaNe joi zakIe ke moTA bhAganA bhAviko A kriyAo jJAnasahita patisara karatA nathI ane tethIja dararoja derAsare javA chatAMya, caityavaMdana ane pUjA karavA chatAMya, sAmAyika ane pratikramaNa karavA chatAMya joie teTalo lAbha ane javananI AtmArAdhanA mATenI prati thai zakanI nathI. A mATe jinAlayamAM kharcIe chIe tenA amuka TakA (25) rakama A kriyAo karanAranA sAcA zikSaNa ane dhArmika sagavaDa pAchaLa kheMcIe to jaina zAsananI ghaNIja unnati tharo. dharma ane zAsana jaino mATe ane temanA utkarSa mATe che. vahevArU rIte paNa koika vakhata kAma karavuM paDe che, kAraNake jayAM vahevAra nathI tyAM dharma nathI. dharma khAlI derAsara ane upAzrayamAM pALavA mATano nathI, paraMtu ApaNA jIvanamAM utAravA mATeno che. pustakAlayo ane jJAna pAchaLa paNa sAro evo bhoga Apavo joie. ApaNe ApaNA bALakone sudaMra dhArmika zikSaNa ApavuM che, paraMtu dhArmika zikSakonA venana bahuja ochA rAkhavA che. teo saMsArI che. temane paNa gharanI, bALa baccAMonI vyavasthA karavAnI hoya che. temanI pAse sevAnI apekSA rAkhae chIe. te mATe te sArA zikSako koInA hoya to temane yogya vetana saMghe ApavuM joie. zikSako mATe paNa Adhunika sAdhanono upayoga karIne ApaNane zikSaNa Ape te mATe tAlIma mATenI saMsthAnI paNa vyavasthA karavI joie. sArA, bhaNelA ane saMskArI zikSako 2010_03 vinA ApaNe zAsananI prabhAvanA na karI zakIe. Aje pacAsa hajArathI paNa vadhu jaina kuLamAM janmela bhAibaheno paradezamAM vase che. dareke darekanA dilamAM dharma pratye lAgaNI ane bhAva che. pAzcAtya duniyAmAM ahiMsAnI ane ApaNI saMskRtinI bahuja bhUkha che. A mATe yogya sevAbhAvI pracArako ane sevako mokalavAnI ane temane tAlIma ApavAnI paNa vyavasthA karavI joie. ApaNe khristI pAdarIono dAkhalo laie teo kevA jaMgalomAM paNa jaine lokone temanA dharma viSe samajAve che. ApaNe paNa A kArya mATe eka vyavasthA athavA saMsthA UbhI karavAnI jarUra che ke jethI jaino ajaino na bane ane bIjAone teo ApaNI saMskRti ane dharma viSe samajAvI zake. A barobara ne vyavasthA pUrvaka karavAmAM Ave no pazcimanI duniyAmAM jaina dharmano pracAra ApaNI kalpanAmAM paNa na AvI zake ne jhaDape thaze. ApaNA sAdhu bhagavaMto e paMca mahAvrata lIdhelA che tethI teo vihAra karIne ja zakaya hoya to paradezamAM jai zake. ne bIjA koi sAdhanano upayoga karIne A pravAsa karavo na joie. dikSArthI bhAibahena avA uccakoTinA paMDito zAsanane anurUpa veza dharAvIne A pravAsa karI zake. na mahAna paropakArI pUjya AcArya bhagavaMto paMca mahAvratono bhaMga karyA vinA jinazAsananI prabhAvanA mATe saMghonI sammatithIA dharatIpara padhAre to teno lAbha jaina-jainetara ne a sulabha bane ane bha. madAvIrano ahiMsAno saMdeza satra phelAya. ane jaina dharma vizvadharma banI zake. DaoN. naTubhAIzAda lesTara (igalaiMDa) sAbata tevI asara... jJAnagaDha guvAnakI saMgata dhyAna baDha tapasI saMgakIne mAjha aH parivAranI sagata yA gaDha dhanI cinIne krAya baDhe nara mUkI sa`gata kAma maTe viSake saga kIne buddhi viveka vicAra kiva dIna susajjana saga dIne maDha

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S saMgha-gara: vividhatAmAM ekatA prabhu mahAvIranA vaja nIce eka banIe. mahAvIra svAmInA zAsanathI laherAto Avyo che. mahAvIranA bhale tamArI kriyAmAM phera hoya saMtAno - mahAvIranA anuyAyIo - ekaja nejA nIce jaina bhale tame jAdA jAdA pradezanAho dharmanu pAlana karatA hatA - karI rahayA che. bhale tamArA AcArca jAdA jAdA hoya AtmAne mokSa sukha ApavA mATe prabhue temaNe batAvela mArganuM bhale tamArAmAM thoDA vicAra bheda hoya - paraMtu barobara pAlana karI zake tevA pUNyazALI jIvo mATe sAdhu ane tamArAmAM eka vastu sAmAnya che ke: sAvI - ane yathAzakita potAnA jIvanamAM utArI zake tevI tamo sau prabhu mahAvIrane tamArA vyakita mATe zrAvaka ane zrAvikAno varga sthApatyo, tene caturvidha prabhu mAnatAho - to prabhu mahAvIranA saMdha kahevAya . caturvidha saMghanuM atyaMta mahatva che. - saMghanI dhvaja (jhaMDA) nIce sau eka thai jaina samAjanuM javAbadArI jaina zAsananI rakSA karavAnI khUba moTI che. kalyANa thAya tathA prabhunA siMdhdhAtono zrI mahAvIrasvAmI 14000 sAdhuo - 36000 sAdhvIjIo pracAra thAya - jaina samAjanI ekatA thAya - te mATe sau ekatrIta thai saMgaThThIta banI 1595000 zrAvako ane 31800 zrAvikAnA banelA zreSTha pracAra kArya zarU karo. saMghanA praNetA hatA. saMganathI camatkArika lAbha thaze. gurUnA nirvANa pachI bAra varSe indrabhUti (gautama) ne mukita maLI - (vijaya vallabhasUri) temanA pachI ATha varSa sudharmAsvAmIna maLI - jaMbusvAmI sudharmAsvAmInA ziSya hatA. mahAvIranA nirvANa pachI cosaTha varSa vizvane ahiMsAno saMdezo ApanAra jaina dharmano vijayadhvaja temaNe nirvANa prApta thayuM. Jain Education Interational 2010_03 i Education International 2010_ 03 F or Private & Personal Use Only

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88 THE lin sudharmAnI mokSa prApti pachI chaThThI peDhIe bhadrabAhu ane sthUlibhadra be samakAlIna AcAryo thai gayA. tIrthaMkare upadezelA sidhdhAMto aMge temanA anugAmI vargamAM manabheda thayo. mahAvIranA jIvanakALa daramiyAna ja maga gozAla ane jamAline mahAvIra sAthe matabheda thayo hato ane temanAthI chUTA paDayA hatA gozAlake AjIvaha saMpradAya zarU karyo ane jamAlIe bahurata nAmano navo paMtha sthApana karyo. i.pU. 298mAM 12000 sAdhuo sAthe bhadranALuM dakSiNamAM sthaLAMnara karI gayA ne jaina dharmanA inihAsamAM sImA cinha che. karNATakanA zravaNa beLagolAno i.sa. 600 no prathama Alekha A banAvano ullekha kare che. dakSiNamAM thayelu sthaLAMtara digaMmabara paMghano prAraMbha che tema vijJAno jaNAve che, bhadrabAhu pahelA jaina samAja avibhakata hato temanA samayathI tenAMmbathI digaMmato jA paDayA. paMDita becaradAsano abhiprAya che ke - jaMbusvAmInA nirvANa pachI ja AcAramAM zithilatA AvI haze. mahAIre ghaDela niyamothI chuTA paDavAnI vRtti AvI haze ane bhAgalAnuM viSavRA vadhavA mAMDayuM haze - ane be saMpradAyono udbhava thayo haze. The essential unity of all Jain sects (Sangha Gaccha) Since the time of Mahavira's nirvana Jainism has given rise to many schools or sects. The main sects are the Svetambar and Digambar, Sthanakvasi and Terapanthi. These sects are also divided into very many divisions (gaccha). The existence of these sects and divisions weakens the Jain community. It is essential to be united for the sake of the social development of Jainism and the propagation of the principles of non-violence. This lain Centre for Europe (in Leicester) is a symbol of unity. zvetavastra dhAraNa karanAra tAMmbara kahevAyA. ane dizArUpa vastra dhAraNa karanAra digaMbara kahevAyA evA be saMpradAyomAM jaina dharmanu vibhAjana thayuM. sthALAMtarane pariNAme sAdhuonA AcAra aMge jaina dharmamAM be vibhAga paDI gayA - dakSiNamAM bhadrabAhu e digaMbara rahevAnuM cAlu rAkhavA anurodha karyo ane uttaramAM rahelA sAdhuonA agraNI sthUlabhadre vyakALanI mUzkelInA kAraNe potAnA anuyAyIone zvetavastra paheravAnI chUTa ApI Ane kAraNe jainomAM thUnAMmbara ane digaMmabara evA be vibhAga kAyamI banyA. mULabheda vizeSa na hovA chatAM Aja sudhI A vibhAgo gauNabhedo _2010_03 sAthe cAlu che. - zvetAmbaro zveta vastra pahere che. jana pratimAne suvarNahIrA nA alaMkArothI alaMkRta kare che kAraNa AvA mahAna pUrUSo rAjaya ane vaibhava choDI tyAganA paMthe gayA tenu pratibiMba batAve che. Adarza digaMmabara sAdhuo ane temanI pratimA ni:vastra hoya. zvetAmbaro ghvAdazAMga ane bIjA dharma graMthonA prAmANya ane pavitratAne svIkAre che. digaMmabaro mULa ane Agama graMthone lupta thai gayA mAne che. tenAMmbaramAM traNa peTA saMdho vo - che. - mUrtipUjaka - - sthAnakvAsI - ane terA paMtha. caityavAsI eTale daherAsaramAM rahenArA - potAne ti go ke zrI pUjya kahevaDAvanA hatA. sthAnakavAsI: i.sa. 1815mAM lokAzo, A saMdha sthApyo hato. tene vAgyuM ke murtipujA karavAnI rIta pracalIta hatI te dharma prayAne anusaratI na hatI tethI temAM sudhAro karyo potAnI kriyA "sthAnaka" je prArthanA khaMDa che - upAzraya che temAM kare che. tethI teo sthAnakavAsI kahevAyA. teo maMdira bAMdhanA nathI mUrtipUjAmAM mAnatA nathI. yAtrA dhAmomAM paNa mAnatA nathI mukhyaupara mupatti vAkAyanA jIvo bacAvavA) bace che ke teo 32 AgamonI mAnyatA dharAve che. - zvetAmbaro 45 AgamomAM mAne che. teo mahAvIranI vANIne mahatva Ape che. mUrtine nahIM. sthAnavAsI paMthamAthI terApaMtha vagere paMthono janma thayo. terApaMthI digaMbara jaino mAne che ke - tirthaMkaro sidhdhatva prApta karI cukayA che - kaisara - puSpa rAganA pratikarUpe hoi teno niSedha kare che. terApaMthI: dharmanu mULa ahiMsA hovA chatA ApaNe ApaNA dainika jIvanamAM hiMsA AcarIne dharmanI vIrAdhanA karIe chIe - evI dalIlane AdhAre temaNe A paMtha sthApyo. mULa sthAnakavAsI paMthamAMthI AcArya bhikSu tathA temanAM bAra anuyAyIo eTale kula tera sAdhuo jAdA paDayA tethI te terApaMtha kahevAyo. A paMthe jaina dharmane lagatu vipula sAhitya lakhyuM che. maryAdA mahotsava tenI viziSThatA che. paMthonI saMkhyA game teTalI hoya paNa tirthaMkaro ane temaNe upadezelA sidhdhAMtone badhAja paMtho mAnya rAkhe che. matabhedo mAtra upara uparanAja kriyAne lagatA sliAtaM aMge koine matabheda nathI. ekanA vizvadharma tarIke jagananA vamAtranuM bhaluM icchanAra vizva zAMtimAM ahiMsAno saMdezo ApI agatyano bhAga bhajavanAra jaina dharmanA anuyAyIo ekaja mahAvIranA saMtAno hovA chatA bhinna bhinna saMpradAyo dhvArA chinnabhinna thAya te pahelA ekatA no Avheka bulaMdanAda - jagAvI jagatane hAkala karavI joie vizvadharma - jainadharma atUTa ane zAMti tathA janakalyANano divya saMdeza che.

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>> ATalI ATalI bhinnatA vacce AzAnuM kiraNa - namaskAra mahAmaMtra saune mAnya mahAmaMtra che. 24 tirthaMkaro sahune pUjaniya * tirthaMkaro sahune pUjAnA paMcakalyANaka - paMcamahAvrata - cArazikSAvana traNa guNavrata cAra prakAranA zAstro - cArayoga, tatvArthasutra - bhakatAmara stotra vagere saune mana aMkeja sUtre baMdhAyela kaMThI samAna che. syAdavAda - anekAntavAda - samatavAda vagere sidhdhAMtomAM koi bheda nathI - kriyAmAM bheda che paNa kriyA te dharma nathI - kriyAmAMthI bhrAMtipragaTe te toDe che paNa krAMti pragaTa thAya che to jaDa che, dharma manuSyane jaDa che saMpradAyo taDa che. saMpradAya teDI dharma je badhAne joDe che temAM ekatA dvArA praveza karI jaina dharmane - jaina zAsanano vijaya DaMko vagADavo joize. rAjanIti kSetre chinna bhinna thatA jaie chIe ApaNo avAja saMbhaLAto nathI. - sAmAjIka kSetre ekatA haze te eka bIjAne eka samAja tarIke ubhA rahevAze - ahiMsAno - jIvamAtranuM rakSaNa karavAno saMdezAno vizeSa phelAvo karAvI zakaze. cAra jAdA jAdA vibhAga paDe to zakitanuM vibhAjana thai jAya. ane vibhAga nirbaLa thato jAya cArane saMpUTa sAzamAM hoya to akhUTa baLa maLe ane siddhi maLe. bhAratamAM have ekatAno phelAvo mahAvIra jayaMti ujavaNIthI zarU thayo che - moTA zaheromAM jAdI jAdI ujavaNI ane jAdA jAdA varaghoDA (zobhAyAtrA) ne badale ekaja nejA nIce bhavya zobhAyAtrAnA Ayojana thAya che. - bhArata jaina mahAmaMDaLanI sthApanA thai tene mukhya udezya cAre saMpradAyanI ekatA che. jaina sozyala grupsa pheDarezane tenA mukhya uddezamAM cAre saMpradAyone sarakhuja mahatva ApI ekatAnA mArgamAM saraLatAnA bIja vAvyA hemacaMdrAcArya ane temanI racanAo che. sau prathamavAra: vizvamAM ajoDa evu sudaMra udAharaNa ekatAnuM jaina samAja yuropa purU pADayuM che. zvetAmbara. digaMmabara sthAnakavAsI - AdhyAtmika sUtrono samanvaya sAdhavA pU. rAjacaMdrajI no bhakita mArga ArAdhanA suvidhA - ekaja sthaLe - ekaja samaye sthApanA - pratiSThA karI - vizvane ekatAne aNamola saMdezo pAThavyo che. je jaina dharmanA itihAsamAM suvarNa akSaroe lakhAze ane bhAvI peDhIne saraLa mArgadarzana dvArA 'ekatA' nuM pAlana karAvaze. cAle ApaNe sahu bhinnatAnI dIvAlo toDI "ekatAnA vizALa paTAMgaNamAM dharmanI ArAdhanA karavA kaTibadhdha banI bhAvi peDhIne mArgadarzana rUpa banIe. manubhAizaTha bhAvanagara dhyayugIna gujarAtanA itihAsamAM solaMkI-kAla suvarNayuga manAya che. solaMkI - kAlanA be zreSTha rAjavIoe siddharAja jayasiMha (I. sa. 1094-1143) ane kumArapAla (I. sa. 1143-1173). A be mahAna rAjavI nA rAjya amala daramiyAna gujarAtanI asmitA sarjAI emano zAsanakAla gujarAtanA gauravano madhyAhUna hato. aNahIlapura pATaNa gujarAtanI asmitAnuM AdhArabiMdu ane rAjanIti, dharma tema ja vipAsanAnuM mukhya kendra banI raheluM paraMtu gujarAtanA e gauravayuganAM AMdolana jhIlIna gujarAtanI asmitAne pAyo nAkhavAmAM sauthI vadhAre vyaktigata phALe je kaI e Apyo hoya to te hatA kalikAla sarvajJa hemacaMdrAcAryuM. A mahAna vibhUtie dharma, rAjanIti ane jJAnane sumeLa sAdhIne gujarAtI janatAnA saMskAranirmANamAM amUlya phALo Apyo che. AcArya hemacaMdranuM smaraNa e eka rIte te devI sarasvatInuM maMgala smaraNa gaNI zakAya. ATha sakAo pahelAM prabalapratApI gujarezvaronAM unnata mastake jemane bhaktithI namyAM, je sUrizvaranA caraNakamalane gurjarezvaroe suvarNa-kamalothI pUjyAM e mahAna sAdhu, saMskArapremI AtmAne samagra gujarAta Aje 89 2010_03

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-Jain paNa bhaktithI name che. siddharAja jayasiMhanI parAkramazIlatA ane kumArapAlanA puruSArthanI sAthe AcArya hemacandranI pavitratA bhaLI; pariNAme gujarAtane vijaya ne siddhi bane varyA. sADIonA itihAsa AghyAya macata vinA tA mAtra laDAI khAnA itihAsa banI jAta, gujarAtI bhASAnA ItihAsa pUrNa ane akicana, lAgata. AcAya ivanA gujarAta pAse duniyAnA sAhitya itihAsamAM mUkavA cogya vyakti bahu khAchI che. AcArya sAdhutAne lezamAtra cheADayA vagara ja jJAnApAsanA karI vyavahAradakSatA AcarI batAvI, rAjanItinipukhtA dAkhavI ane samagra jIvanakALa daramiyAna gujarAtanI saskAritAne prANavAna karI. AvA mahAna manISInuM nAmasmaraNa paNa puNya ApanAru che. temane sAmAnya apanna manuSya te zuM aSTa dharI zake ? AcArya hemacaMdranA jIvanakAla sAlakIyuganA be mahAna rAjvInA zAsanakAlane AvarI le che. temaNe pAbUmAM AvIne satata sATha varSa sudhI sarasvatInI upAsanA karIne gujarAtane sAhityanA kSetre AgavuM sthAna apAvyu. gurjarabhUmine vidyAvibhUSita karI. gujarAtamAM te samaye je kAMI astitvamAM hatuM tenI upara peAtAnI na bhUMsI zakAya evI chApa pADI. e pachI rAjasattA hAya ke leAkavyavahAra, vidyAdhAmAM hoya ke nATako hoya e badhu bAgAyanA vyaktitvathI chavAI gayuM. jIvana ane kAryo : 90 AcArya hemacaMdrAcAyanA janma dhaMdhukA gAmamAM mAta vaNika zeTha cAca ( cAciga ) ne tyAM vi. saM. 1145 ( i. sa. 1089) kArtika zudI pUrNimAe thayelA. temanAM mAtA pAhiNI zraddhA ane premanI mUrtisamAM hatAM. sAmAnya sIAmAM na jevA maLatA A be gAnA mAtA pArvatI devImAM vikAsa thayeleA. AcAya hemacaMdre peAtAnA jIvana daramiyAna AvAda 'ne sopI banAvyA temAM temanAM mAtAe ApelA AnuvaMzika guNAnuM pramANu e nahI hAya ! AcArya nuM janmanAma cava hatuM. bhAgyAvasthAthI ja teo jitendriya, saMyamI ane sthiracitta hatA. ca'gadevanA dIkSA samArAhu nAnI uMmaramAM ja vi.sa. 154mAM khaMbhAtamAM thayeleA. " kumArapAlapratibAdha 'mAM jaNAvyA pramANe cagadevanA dIkSAsamAreAha nAgeAramAM thayelA ane tenuM kharca karanAra dhanada zreSThi hatA. paraMtu 'prabhAvakacaritra ' pramAve te khaMbhAtamAM thayelA ane mahotsava udayanamatrIe karAvelA. temanA dIkSAguru devacaMdrasUri 'dramukuTamaNu ane pUttagacchanA prANasamA hatA. vidyA, virAga ane vItarAgano teo upAsaka hatA. dIkSAgrahaNa pachI cagadeva sAmamuha - saumyamukha-sAmacaMdra kahevAyA. dIkSAgrahaNathI mAMDIne sUridraprApti sudhInA samayanA AcAyanA jIvananI vizvasanIya vitratA maLatI nathI. _2010_03 sAmacaMdrane vi. saM. 1166 (I. sa. 1110) vaizAkha suda trIjanA divase nAgapuramAM ekavIsa varSanI yuvAna vaye AcArya pada - sUripada prApta thayuM ne tee hemaca'drAcAya banyA. eka anya mata pramANe temane sUripada vi. sa. 1162 mAM sattara varSanI thaye prApta thayela. sUripadanI prAptinA dhanya samaye.tema"dre tyAM kasthita rahelAM temanAM mAtA pAhinIne paNa sAdhvIva mAM pratinIpade sthApyAM. pravati nIpada apAvyuM ane putraRNa adA karyu. sUripadyanI prApti pachI AcArya hemacaMdranI icchA tA bhAratamAM anya sthaLe e vihAra karavAnI IcchA hatI te samaye kAzmira vyAkaraNanA abhyAsanuM prasiddha kendra hatuM, paraMtu guru devasUrinI salAhathI gujarAtane ja temaNe vehAbhUmi banAvI. zArahAna zevA karatAM zAraDAne ahIM janmAvA evI salAha maLI tethI gujarAtamAM ja rahyA. pATaNamAM Agamana : aNahilapura pATaNamAM AcAya kayAre padhAryA tenA nizcita samaya jAvAnuM' kAI sAdhana nathI. te kALe pATaNa sarasvatInuM kendra hatuM. pATaNamAM AcAryanA AgamananI sAthe tyAM mALavAnI rAjAnI sAthe sarasvatI paNa AvI. pATaNa nA mahAlayA, mahAmahiMza, mahApuruSo, mahAjanA ane mahApAThazAlALAnu nagara hatu. hemacaMdrAcAya pATaNathI ane pATaNa hemacaMdrAcAya thI mahAna dekhAvA lAgyAM. AcAya pAte ja temanA cAya" kAvyamAM pATaNanI cavitA DhAMkI che te pramANe, "atre smRti, atizA, vyAkaraNa, jyAtiSa, yAdguNa e sarvane kaI jANanArA tema ja phaeNzAstranA varkane jANanArI evA suMdara vANIvALA krANu nathI ? " (1 65) thI pADunA matrI mahAvicakSaNa ane rAjanIti kuzaLa gaNAtA ane temanI dhArmika samanvaya sthApavAnI nItirItie saune cha karyA hatA. tyAre pATaNanI gAdIe sAlakI kula rojathI siddharAja siMhanuM zAsana hatu. siddharAja vidyApremI ane vidvAna hatA. tene mAlavanareza vikrama jevA yaza prApta karavAnI icchA hatI. gujarAtanA subhaTA, nikA, sAdhu, sarasvatI e putra, sudarI, samAjanetAo e badhAne mahAna jevAnI IcchA hatI. AcAryAM pATaNa padhAryA te pUrve ja siddharAja jayasiMhane temanA paricaya thayeleA ja hatA. siddharAjanI rAjasabhA zAstracarcA ane vidvAnAne sanmAnavAnuM sthaLa hatuM. pATaNamAM thayelA kumudaca'dra ane devasUrinA zAstrArtha prasaMge AcAya hemaca'dra hAjara hatA. A prasaMga pachI hemaca'drAcAya nu' sthAna vadhAre pratiSThAma thatuM gayuM", ' prabhAvakacaritra' ane ' kumArapAlaprama'dha 'mAM AcAryanA siddharAja jayasiMha sAthenA prathama milanano prasaMga AvyA che te pramANe eka divasa siddharAja hasti upara savAra thaIne pArTInI bajAramAMthI tr

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pasAra thatA hatA tyAre mAnavabhIDamAM AcArya sAmA maLyA. rAnInI vinaMtIthI temaNe eka laika kaho ke * huM rAjan siddharAja! tArA hAthIne to nirakuza AgaLa vadhavA daMDa diggajo karuM te bhale nA, e ciMtA karavAnI tAre na heAya; kAraNa ke, tuM pRthvInA bhAra dhAraNa kare che'." A prasaMga pachI saddharAja AcAryane nimaMtraNa Apyu. Ama samarAvejanI dhAvInuM mAravI. AcAya sAthe milana thayuM. prasiddha gujarAtI sAhityanA lekhaka sva. dhUmaketue A milananuM mUlya AkatAM lakhyuM che ke, "eka yunirmAtA ane bIne sArAnamAnI, eka sarasvatIma ane bIjo sarasvatI dhI; eka mahAvabhavazALI ane bIjo mahAvirakta; eka mahattvAkAMkSI ne khIjo leAkasa grahI eka ugra ne kAMI vyagra jayAre khIjo jitendriya ne zAMta, evA e yuganA be mahApuruSo maLyA." AcArya pAtaLune kamabhUmi banAMkhI, hemara drAzAya ne mana gurjara deza ane gurjara rAjavInu gaurava vizeSa hatuM, sAthe sAthe dhama ane vidyA paNa emane mana eTalAM ja mahAna hatAM. pATaNane temaNe gujarAtanA Atmo karIne sthApyuM, emaje vidvAnAne jItyA, arthAta jJAna vAvI vRttimAM racI ane gujarAtIone sAskRta sAhityamAM sthAna apAvyuM. gujarAtamAM sAcA arthamAM sAhityayuga sarjanAra A vidyAnidhie te kALanAM AMdolanA jhiAM ane kRtiomAM vahAvyAM. mAlava vijyathI siddharAja jayasiha nI rAjalakSmI vRddhi pAmelI, paraMtu e vidyApremI rAjvIne pATaNamAM mALavAmAM thayelA jJAnavRddhinA abhAva sAlatA hatA e kheATa humaladrAcArye pUrI karI, AcArya' siddharAjane mana sAlatI. e khAta pUravA sva. dhUmaketu lakhe te pramANe, vyAkaraNu, kAza, tattvajJAna, nyAya, yAga, rasa, ala kAra, itihAsa, purANa, dhArmika vyAkhyAno ane aneka kRttithI mAtA gujarIne je pramANe koI mahAna prAsAdika zilpI zaNagAre tema AbharaNabharata karI dIdhI." pariNAme pATa3mAM je rAjalamI, sarasvatI ane dharmanA triveNI saoNMgama thayo. tenA nRtyaMta gaMbhIra pravAha nAya sudhI AcArya pahoMcADo. k hemacaMdrAcArya nA jIvananA uttarakAla mahArAjA kumArapAlanA samayamAM vItyA. kumArapAsanA to AcAya, guru ane mAdaka banI rahyA. kumArapAla gAdIe AvyA tyAre AcArya'nu' vaya pacAsa varSa vaTAvI cUkayuM hatuM. tyAra pachInuM" AcAya nuM sAhitya mATe bhAge dhAA ke che. AcAya nA upadezanI kumArapAla upara pragADha asara thayelI. rAja kumArapAtra ane guru hemacaMdrAcArya'nA sAttvika sI gujarAtane vivekI jIvana zIkhavADyu. ane tenI cirasthAyI asara gujarAtanA jIvana upara thaI. jaina dharmanA ghaNA dhArmika siddhAMtone rAjanItimAM vaNI laI ne kumArapAle tene zabdamAM ja nahI' paNa kAryamAM paNa ANyA. teNe karelI amArighASaNA, aputrikAdhanayAga enAM zreSTha udAharaNarUpa _2010_03 THE Jain__ 6 che. uparAMta aniSTakAraka sAta vyasane teNe dUra karyAnu* jaina parapagamAM nAMdhAyu che. kumArapAlanA anugAmI ayapAla ( i.sa. 1173-76 )nA maMtrI cazApAle mAharAparAya ' nAme nATaka lakheluM. temAM jaNAvyA pramADhuM, " dhama ane viratinI putrI sAthe kumArapAlanA vivAha sa. 1216 (I.sa. 1160) mAzISa zukala dvitIyAne dine hemacandre karacaiA." A ktinA mAM keTalAka vidvAno kumArapAle jainadhama svIkAryAM evA kare che. kumArapAlanI vinaMtIthI ja AcArya. yAgazAstra, vItarAgastAtra, triSazilAkApuruSacaritra vagere kRtio racelI ane sa`bhaLAvelI. gurjarabhUminA A ma AnIbe bAcAyanI sAthe caitruMjya tIthanI yAtrA karelI. "" vi sa. 1229 (I.sa. 1173)mAM cAryAsI varSanu dIva jIvana jIvI AcAya hemacana devoka pAmyA. vIsa vanI yuvAna vayathI satata cAsaTha varSa sudhI temaNe sarasvatI upAsanA karI. ne ke e vAvRddha avasthAe paNa temanI udyogazIlatA yuvAna jevI ja rahetI. paraMtu "have zarIrane vaLagI rahevu e vRtti mAha che ane Atmavisarjana e dharma che ema jaNAtAM peAtAnA mRtyunA samaya jaNAvI, kAkSanirmANa najIka AvatAM saghane, ziSyAne, rAjavIne pAse AvA dhaMdhAnI keTalI vidAya lIdhI ane anazana kSeta dhAraNa karI deha pADI nAkhyA. temanuM aMtima raTaNa hatu.... * kSemathAmi sardhAnuM sattvAna sarva sAmyantu te yi maitryastu tevu saveSu dekazaraNusya me // sAhityopAsanA : gurjara dezanI asmitAnA pAyA naMkhAyA seAla kIkulazreSTha evA e rAjavI - siddharAja jayasiMha ane kumArapAsanA samayamAM. A asmitAne AcAya hemacaMdre peAtAnI kRtiomAM vahAvI. ane e rIte AcAya gurjara asmitAnA prathama udgAtA banyA. satata sATha varSa sudhI temo karelI saravatInI upAsanAe gujarAtane yazasvI sthAna apAvyuM. na mAtra bhAratabharamAM paraMtu vizvamAM patra AcAryanI sAhitya sevAothI gujarAta unnata mastake ma ii zake tema che. sAhityanA eka patra viSaya emaNe kAtho nahAtA, evA eka paNa viSaya nahAtA jemAM AcAye kheDANa karyuM na hAya, yA pAraMgatapaNuM na meLaJ. hAya. hemaca drAcAya eTale satAmukhI pati prajJA, sAMgopAMga sapUrNa abhyAsa, rasabharI sarvotkRSTa sarjakatA, vidyAnA mahAsAgara, jIvaMta jJAnakoza, kalikAlasarvajJa, vidvAnA temane gujarAtanA pANini, amarisaMha, pata jila, mammaTa ane piMgala kahyA che. temanA ziSya rAmacane temane * vidyAMbhAnidhima thamagiri kalpyA che te temanI kalame sAhityanI aneka zAkhAomAM karelAM vihAra jotAM cAsa 91

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=Join ja che. AcAryanI vidyopAsanA, temanuM mahAna tapasvIpaNuM, spardhAmAMthI je sAMskArika spardhA jamI ane e spardhAnuM sAhityasarjaka tarIkenI temanI pratibhA, temanuM mutsaddIpaNuM, je pariNAma AvyuM te siddharAjanI vinaMtIthI hemacaMdra temanI vyavahAranipuNatA, temanI sAdhutA e badhuM emanI raceluM "siddhahama-vyAkaraNa" sva. munazIe paNa lakhyuM, aneka kRtiomAM pragaTa thayuM che. siddharAja ane hemacaMdrane eka karatuM "siddhahema' e mAtra vyAkaraNa nathI, gujarAtanuM jIvana jharaNuM niHsAratI kRpAzrayI hemacaMdrAcAryanI kRtione be vibhAgamAM vaheMcI zakAya. gaMgotrI che." (1) vyAkaraNa-vibhAga. A vibhAgamAM kASa, alaMkAra, chaMda, liMga vagerenI carcA Ave che. (2) kAvya ane dezInAmamAlA : abhidhAna ciMtAmaNi vagere kazo : upadeza vibhAga. A " dazyazada saMgraha' e vyAkaraNanA niyamothI siddha na thatA ane bhASAmAM vaparAtA lekavyavahAranA zabdone siddhahemazabdAnuzAsana : saMgraha che. A kezanI racanA AcArya vartamAna paddhati AcAryo A vyAkaraNa siddharAja jayasiMha mATe tenI pramANe akArAdi krame karelI che. temAM 3500 zloka che. vinaMtIthI ramyuM tethI "siddha" ane hemacaMdranuM hovAthI "abhidhAna ciMtAmaNi' eka arthavAcI zabdone saMgraha che. hema." paraMparA kathA pramANe siddharAjanA mukhamAMthI avatInA eTale temAM eka ja arthavALA aneka zabdo Apyo che. bheja - vyAkaraNane joIne " vidvAna keDapi katha nArita temAM 10,000 zloka che. tenI sAthe 204 loka-pramANanuM deze vipi gujare. e ukti sarI paDI tyAre, "sarve pariziSTa ApyuM che. jyAre temaNe racelA "anekArthasaMgraha saMbhUva vidvAMse hemacandra vyayana ane AcAryo vyA- mAM eka zabdanA aneka artha ApyA che. tenA 1828 karaNanI racanA karI. eka kathA pramANe to kAmiranA pravara zloka che. jyAre AcArye racelo "nighaMTukeza" vaidakIya puramAM bhAratIkozamAM rahelA purAtana ATha vyAkaraNanI prato zabda - vanaspatinAM nAme saMgraha che. A keza anyanI maMgAvAI, anya dezomAMthI paNa vyAkaraNe maMgAvAyAM ane sarakhAmaNImAM mAne che. temAM 396 zleka che. AcArye eka varSamAM navuM vyAkaraNa racyuM. ane rAjasabhAmAM siddharAjane saMbhaLAvyuM. siddharAje A prasaMganuM bahumAna kAvyAnuzAsana, chaMdanuzAsana : karyuM ane vyAkaraNa - pratane paTTahati upara sthApIne pATaNamAM pheravyuM. A aSTAdhyAyI vyAkaraNa saMskRta ane kAvyAnuzAsana' e aSTAdhyAyI, alaMkAracUDAmaNi nAme prAkRtAdi SaDrabhASAnuM vyAkaraNa che. tene AThame adhyAya vivaraNa sAthe lakhAyelo alaMkAra graMtha che. 6800 zlokamAM pAkRta-vyAkaraNano che. tenA ATha adhyAyenAM lagabhaga lakhAyelA A alaMkArazAstranA graMthamAM AcArya alaMkAra, 4500 jeTalAM sUtro che. jemAM liMgAnuzAsana, dhAtupArAyaNa, 2sa, bhAva, 2sAbhAva, bhAvAbhAva vagerenuM vivaraNa karyuM che. uNAdi gaNu pATha vagere aMgeno samAveza thAya che. sAthe jyAre "chaMdonuzAsana e saMskRta-prAkRtane piMgalagraMtha che. sAthe AcAryo ja laghuvRtti, bahadavRtti ane bahanyAsanI 3000 lokamAM lakhAyelA A chaMdazAstramAM akSarameLa - paNa 2canA karI. tenA badhA maLIne 122734 kaleke che. mAtrAmeLa chaMdonI vigate carcA karI che. traNaso lahiyAoe satata traNa varSa vyAkaraNanI prata taiyAra karIne tene aDhAra dezamAM paThana pAThanAthe mekalAyAnI paNa dvayAzraya (saMrakta) : paraMparA kathA che. jinamaMDana gaNiviracita kumArapAla prabaMdhamAM 2828 zlokamAM ane 20 sagamAM lakhAyelA A jaNAvyA pramANe A vyAkaraNanI prata karnATa, gurja2, lATa, mahAkAvyamAM AcArye selaMkI kulanI kIrtigAthA gAI che. surASTra, kaccha, siMdhu, ucca, bhaMbherI, marU, mAlava, kAMkaNa, mahArAjA mUlarAjadevanA samayathI mAMDIne kumArapAlanA samaya rASTra, kIra, jalaMdhara, sapAdalakSa, mevATa, dIva, AbhIra, sudhIno ItihAsa temAM nirUpA che. jevI rIte kAlidAse kAzamIra vagere dezamAM mekalAI hatI. te samayanA prasiddha "raghuvaMza" racIne raghukulanI kIrtigAthA gAI tema A vaiyAkarANI kAkalane pAThazALAmAM adhyApaka nImIne tenuM paThana- AcAye" A kAvya 2yuM che. gujarAtamAM pATaNanA rAjavIo pAThana zarU karAvyuM. AsapAsa je sthAnIka sAmudAyika asmitA janmI tenuM - A vyAkaraNanI racanA pachI AcArya hemacaMdranuM sthAna prathama gAna dvayAzrayamAM 2ju thayuM che. sva. ka. mA. munazIe siddharAjanI vidvasa bhAmAM advitIya banyuM. AcAryano AcAryanA A kAryana ajAla arpatAM lakhyuM che, udeza sarala rItithI potAne saMpradAya, rAjana tathA potAnA siddharAje sarajelAM zakti ane sAmarthyamAMthI janmelI gauravane mATe evuM vyAkaraNa banAvavAnuM hatuM ke jemAM prAdezika amitA je prajAnA aMtaramAM UbharAI rahI hatI koI vAta rahI na jAya. prasiddha vidvAna zrI bhegIlAla tenI vIratvabharI vijayathA A mahAkAvyamAM grathita thavA sAMDesarAe AcAryanI A vyAkaraNuM 2canAne aMjali pAmI che." te kALanA gujarAtamAM je kaMI hatuM te AcAryo ApatAM lakhyuM che, "mALavA ane gujarAtanI rAjakIya A kAvyamAM 2jU karyuM che. temAM dhArmika sahiSNutA che, 92 Jain Education Intemational 2010_03

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nIti ane zInA prasaMgeA che prajAnA utsavA te AnaMdo che. ceASThAe, nAgarIkeA, ramaNIe, gepavadhUo, enA madhurasa vADhA, vilAsavRttiA vagere badhuM ja che. A graMthanI eka neAMdhapAtra bAbata e che ke temAM AcArya zabdAnuzAsanane addabhuta rIte kramaza rIte atihAsika kAvyamAM utAryu" che. eka vidvAna yeAgya ja kahyu che ke, "DhayAzraya tame game tyAMthI ughADA temAM tamane mahAna AcAryanI mUrti dekhAze." hrayAzraya ( prAkRti ) : AcArya temanA jIvanakAlamAM vizALa ziSyasamudRAya ATha sanA mahAkAvyamAM AcArya kumArapAlanA nitya-UbhA karavA prayatno karelA nahIM. tema chatAM temanI jJAna- jIvananA paricaya ApyA che, AthI tene * kumArapAla carita'pratibhAthI AkarSAI ne aneka jJAnapipAsue temanI pAse paNa kahe che. temAM prAkRta vyAkaraNanAM udAharaNA ApyAM che. ekatrita thayelA. saMskAranirmANanI pravRtti temanI hayAtImAM anya sAhitya : ane kAladharma karI gayA pachI paNa cAlu ja rahelI. zrI bhAgIlAla sAMDesarA temanI ane temanA ziSyasamudAyanI pravRttine biradAvatAM lakhe che, "hemacandrAcAya ane temanuM ziSyama'DaLa grahamaMDaLa sAthenA sUryanI peThe gujarAtanA sAhityAkAzamAM prakAze che.' temanA prasiddha ziSyAmAM rAmacaMdra, guNacaMdra, mahendrasUri, vamAnagaNi, udayacaMdra, yazaHcaMdra, khAlacaMdra vagerene gaNAvI zakAya. uparyukta ane anya graMthAnI racanA dvArA AcAya hemacaMdre gujarAtI bhASAne, gujarAtI saMskArAne, gujarAtI prajAne pAtApaNu` rahe evI abhedya sAMkaLa gU'thI ApI che. tethI gujarAta samRddha banyuM che ane peAtAnI jAta jALavI zakayuM che. saMsAranA sAkSarasamAja temanA racelA gathavaibhava mATe sadA RNI che. 'triSaSTizalAkApuruSacaritra' e 10 panuM 32000 zleAkeAmAM lakhAyelu mahAkAvya che. A kAvyamAM tresaTha mahApuruSA - 24 tIrthaM karA, 1ra cakravatI A, 9 vAsuDhavA, 9 prativAsudevA, hu khaladevA-nA jIvanAratrAnuM temAM nirUpaNa che. te aneka AkhyAnAnA mahAsAgara che. AcAya nuM kavitva ane kalpanA ane temAM khIlyAM che. pariziSTapava mAM mahAvIra prabhu pachInA 13 AcAryAMnA caritrane nirUpate purANagraMtha che. ' anyaceAgavyavaccheda dvAtriMzikA' ane 'ayeAga vyavaccheda dvAtri'zikA ' e 32 - 32 AAkanI vIstutie che. ' pramANumImAMsA ' e 2500 leAkeAmAM lakhAyelA nyAyaparAmanA darzInagraMtha che. ' veDhAMkuza' paNa danagraMtha che. 'yeAgazAstra' AcAye kumArapAla mahArAja mATe racelA yeAganA vyavahAru siddhAMtA nirUpatA svApanna TIkA sahitanA graMtha che. sAmAnya vyavahAru janane nityajIvanamAM upayegI thaI zake e rIte temAM ceganA siddhAMtAnuM nirUpaNa karAyu che. yAganA vividha pagathiyAM-yama, niyama, Asana, prANAyAma, pratyAhAra, dhAraNA, dhyAna, samAdhinuM temAM vivaraNa che. uparAMta AcAye vItarAgaste tra, ahu nIti, mahAdevastAtranI paNa racanA karelI. AcAya hemaca'ke jIvananA paLepaLanA upayeAga karIne vipula sAhitya graMthA racIne gujarAtane unnata sthAna apAvyu. che. na mAtra bhAratamAM paraMtu vizvamAM paNa AcAya nI sevAAthI gujarAta unnata mastake UbhuM rahI zake tema che. munazIe (circ= ceAgya ja kahyuM che ke, "gujarAta pAse evA vidvAnA bahu thADA che ke jemanuM vizvasAhityamAM sthAna hoya. hemacaMdrAcAya evA vidvAneAmAMnA eka che. ane temanA vyaktitva vaDe gujarAta vizvavyApaka manI rahela che." athAka prayatnAthI AcArya kAzmIravAsinI daivI sarasvatIne jemaNe gujarAta vAsinI karyA. gujarAtamAM jJAnagaMgA vahevaDAvI, gujarAtane susaauMskArA zIkhavIne AcAya tarIkenI peAtAnI gabhIra javAbadArIvALI uttama pharaja bajAvI tathA vidvattA sAthe sAdhutAnI UMcI kiMmata AMkI batAvI. 2010_03 e AcAryanI anekavidha kSetrAmAM khIlelI pratibhAne gujarAtanA vidvAnavage aneka upanAmeA ApIne biradAvI che. muni zrI puNyavijayae temane 'syAdvAdavijJAnamUrti ' kahyA che. piTasane temane ' jJAnamahAdhi' kahyA. tA keTalAke temane saMskAranetA, sAhityayugasarjaka, mahAna tapasvI, mahAna sAdhu, samatha vibhUti, saMyamI sAdhu, ' vidyAMleAnidhimathamaMdaragiri', 'kalikAla sarvajJa'kahyA che. sva. ka. mA. munazIe AcAryane aMjali arpatAM lakhyu che, mutsaddIomAM ghUmyA, ane rAjyAdhikAra para naitika sattA besADI. mahattvAkAMkSAthI UchaLatA gujarAtanI mahattAne zabdadeha ApyA. jyAre e saddagata thayA tyAre caulukayonI jAgIra aleApa thaI, vijayI senAonu` vizrAmasthAna adRzya thayuM; vIratA, sa MskAra ne sAmarthyathI zAbhatI leAkasamUhanI kalpanAmAMthI eka ane avibhAjya gujarAta bahAra paDayuM." mAnavaitihAsamAM AvI vibhUtie bhAgye Ave che ane Ave che tyAre samayane pheravI nAkhe che ne navAM mUlyA sthApe che. navuM jIvana race che, navI zakti janmAve che. sva. dhUmaketue AcAryane zraddhAMjali ApatAM lakhyu che-- " sUryodaya samaye sarasvatI nadIkinAre UbhelI eka mahAna zakti, peAtAnA prakAzathI - tejathI AkhA gujarAtane chAI detI kalpA, ane tamane hemacaMdrAcAya dekhAze. " - zrI mAhanabhAI vI. meghANI 93

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/ paradezamAM jaina dharmanI prabhAvanA. FB (CSFraka Yang Yang Yang Yang Yang Yang THEHINApabamaNA jaina dharma mukhyatve to AcAra pradhAna dharma che, pracAra pradhAna dharma nathI tema kahevAya che. bauddha dharmanA anuyAyio paradezamAM dharma-pracArArthe gayA hatA. jaina dharmanA sAdhuo darIo oLaMgI dezAvara jatA nathI tethI jaina sAdhuo jaina dharmanA prasArArthe dUra dUranA dezomAM gayA hoya tevuM bhUta kALamAM nahIvata ja banyuM che. samrATa sikaMdare bhArata para caDhAi karI ane bhAratamAM jaya-parAjaya bannenAM phaLo cAkhIne te potAnA deza yunAnamAM pAcho gayo tyAre takSazilAnA eka jaina muni jemanuM nAma kalyANa muni hatuM te temanI sAthe gayA hatA. A kalyANa muni rolInA munine nAme oLakhAyA hatA. teo ghaNAM varSo ethensamAM rahelA ane ethensamAM teoe sallekhanA lIdhI hatI. kahevAya che ke temanuM samAdhisthAna ethensamAM che. bebilonathI eka rAjakumAra bhArata Avyo hato ane te jaina dharma pALato hato. e rAjakumAra te ATUMkakumAra, ke jeNe abhayakumAranI preraNAthI dIkSA lIdhI hatI. AvA thoDAka samAcAro sivAya jaina dharmanuM videzagamana ke videzIonuM jaina dharma kAje bhAratamAM Agamana khAsa banyuM nathI. jaina dharmanA caturvidha saMghanA atyAranA svarUpa pahelA athavA to bhagavAna mahAvIra svAmInA samaya pUrve bhAratamAM spaSTa rUpe be bhinna-bhinna prakAranI saMskRtionuM astitva hatuM. A be saMskRti yA te be vicAra dhArAo vaidika saMskRti ane zramaNa saMskRtinA nAmathI jANItI che. zramaNa saMskRti ahiMsAnA pAyApara racAyelI hatI ane tyAga mArga tenA mULa mArga hato. sarva prakAre aparigrahane upadeza A saMskRti sAthe vaNAyelo hato. ahiMsA mUlaka samAja-vyavasthAnA niyamomAM mAnatI ane A dharmane AcaraNamAM mukatI vividha prajA hatI. AmAM paNi nAmanI jAti vepArIonI hatI. teo paNikAnA nAmathI paNa oLakhAtA hatA. bIjI eka jAti prAtya nAmanI hatI. vrata karavAvALA loko eTale prAya evI mAnyatA hatI. atharvavedamAM Jain Education Intemational 2010_03

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A jAtIono ullekha che. trIjuM nAma che sAdhya jAtionuM. vedomAM temane veda-virodhio tarIke oLakhAyA che. jaina dharmanA hAlanA svarUpamAM to nahI paraMtu koine koi rIte turkastAna, maMtrolIyA ane cIna pahoMcyo hato tevI mAnyatA ane purAvAo che. maMgoliyAmAMthI jaina maMdiranAM avazeSo maLI AvyA tenuM muMbai samAcAra tA. 4-8-1934 nA aMkamAM ullekha hato ke pekiMgamAM nanavAre jAtinA jaina maMdiro hatA. Ama chatAM bau, dharmanI jema jaina dharmano paradezamAM pracAra tho nathI. atyAre na dharmanA pALanArA bhAviko vizvanA aneka dezomAM ane nagaromAM che paraMtu teo bhAranathI gayela mULa bhAratavAsIo che. paradezI prajAe haju jaina dharma apanAvyo nathI. bahu ochA aMgrejo ane amerIkano jaina dharma pALe che. jo ke jaina dharma pratye vadhu ne vadhu rasa jAgRta thato jAya che. dharmano zAkAhArIpaNAno Adarza vyApaka thato jAya che. dharmanA siddhAMto samajavAnI icchA vadhatI jAya che. jJAna jijJAsA jAgRta thA che. briTanamAM ane khAsa karIne ingalenDamAM 25 thI 30 hajAra jaino vase che. bhArata bahAra sahuthI vadhAre jaino amerikAmAM che. tyAM 30 thI 34 hajAra jaina rahetA haze tevo aMdAja che. bIje naMbara ingalenDa Ave. amerikA vizALa deza che tethI tyAMnA jaino chuTA vAyAM vase che. nyuyorka, nyujarsI, losa enjelesa, zikAgo ne bAda karatAM jainonuM pramANa amerikAnA bIjA vistAromAM ochuM che. ingalenDamAM je 25 thI 30 hajAra jaino vase che temAMthI paMdara hajAra upara jeno bRhada laMDanamAM vase che. da laMDananA uttara-pazcima vistAromAM vaLI jainonuM pramANa bIjA vistAro karatAM vadhAre che. ilenDamAM je jaino vase che tenI eka vizeSa bAbata e che ke AmAnAM moTA bhAganAM hAlArI vIsA ozavALa che. Ama mUrtipUjaka jaino, sthAnakavAsI, dInaMbara e badhAye karatAM ozavALonI saMkhyA vizeSa che. A ozavALo mULa bhAratathI pUrva AphrikAnA dezomAM gayelAM ane pUrva AphrikAnA dezonI paristhiti pratikULa bananAM ja ghaNA eziyanoe purva AphrikA choDayuM, ozavALomAthI ardha te briTanamAM AvIne vasyAM. briTanamAM ozavALonI saMsthA jainomAM sauthI moTI che e pachI navanAta vaNika esoziezana Ave. navanAta vaNika esoziezana osavALa sivAyanA jaino tathA anya viNikonI saMsthA che. jo ke navanAta vaNika esoziezana ozavALone paNa AjIvana sabhyo tarIke svIkAre che. ozavALonI saMsthA ozavALa sivAyanA jainone AjIvana sabhya tarIke nathI svIkAratI te du:khada che. amerikAnAM jainono dAkhalo sahue _2010_03 THE Jain__ levo joie amerikAnA jaino potAne mahAvIranA saMtAno mAne che ane jJAti prathA vagaranI jainonI saMsthAmAM mukhyatve mAne che. briTana jaina samAja yuropathI sahu jainonI pratinidhi-rUpa saMsthA che. lesTarana raina senTara AnuM vargana udAharaNa che. (A aMkamAMja jaina samAja yuropa tathA jaina-senTaranI visALa mAhitI hovAthI. atre punarAvartana karavAnuM Avazyaka nathI) lesTaranI siddhimAM mAtra lesTaranAM jeno nahIM paMratu lesTara bahAranAM jainono paNa adgiIya phALo che. pazcimanI duniyAnuM sahuthI prathama bhAranIya saMskRtine anurUpa, kalAkArIgarIthI yukata jaina-senTara sahune gaurava levA jevuM che. jaina ekatA ane jaina dharmanA utkarSa jaina samAja yuropano dhyeya che. briTanamAM sthAyI thayelAM paMdara hajArathI vadhu ozavALa jaino temanI vyavasthA zakita mATe jANItAM che. dhIrI paNa cokkasa gatithI teo pragati karI rahyA che. laMDananI uttare poTarsa bAra gAma pAse A saMsthAe 1940 mAM baMdhAyeluM vIlAsTAilanuM makAna tathA ekara jamIna saMpAdita karela che. eprIla 1980 mAM 4,64,000 pAunDanA kharce kharIdavAmAM Avela A proparTImAM mahAjanavADI tathA derAsara mATenI khIMga paramIzana maLelI che. have mULa bhUta bAMdhakAmanA tvarita niNayio laine kAma hAtha dharAze tevI dhAraNA che. sahu prathama teo mahAjanavADI taiyAra karavAnI bhAvanA dharAve che tyAre pachI thanArI zikhara baMdhI derAsaramAM 15 lAkha pAunDa ke tethI vadhAre kharcAze tevI mAnyatA che. ozavALa esoziezana dnArA dakSiNa laMDanamAM mahAjana vADI kharIdavAmAM Avela che tyAM paNa sAMskRtika-dhArmika pravRttio thAya che. navanAta vaNika esosiezanamA vaNika jJAtinA jaino tathA ajaino sahuno samAveza thAya che. A saMsthAmAM Azare 95% jaina sabhyo che. saMsthAnuM potAnuM mathaka heromAM che teno kabjo 30 jAnyuArI 1984nA roja maLyo hato. 'navanAta bhavananA" nAmathI oLakhAtAM A makAnamAM hola tathA hiMdu-jaina maMdira che. briTanamAM A sivAya navayuga pragati maMDaLa, mahAvIra phAunDezana, bhakita maMDaLa jaina esoziezana, paNika samAja, jaina-samAja mAMcesTara vagere saMsthAo che. jaina dharmanA ugya pracAramAM A saMsthAono phALo nAno suno nathI. laMDana ane bahAranAM vistAromAM nAnA-nAnA sAptAhika svAdhyAya - satsaMga pa paNa che. zrI jApAna jaina saMdha: jApAnanA kobe zaheramAM mAtra 28 kuTuMboe potAnA tana-mana-dhanathI eka anupama ane bhavya jaina derAsara baMdhAvela che. kITAna-co vistAramAM ghaNA dharmonA kendro ane maMdiro che. ArasapahANanA dhummaTa vALuM ane suMdara sthaMbho tathA zikharo maMDita 95

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THE =Jain 96 kaisalurUM karatI dIkSA kalyANakanI pratimAo paNa che, AgamagraMtho cInIbhASAmAM che. tAnAradezamAM manojJa upadeza ApanI mudrAmAM tIrthaMkara pratimA viSe noMdha che. muMgAradezamAM 8000 jainonA dhara hovAnA, 2000 jinamaMdirono ullekha karI garbhakalyANanA citro hovAno ullekha kare che. nibeTamAM rAta jainI hovAnI te vAta lakhe che. tenI noMdha pramANe eka nadIkinAre bIsahajAra maMdiro che je yAtrAsthaLa hovAthI khUbaja yAtrIo Ave che. Arasapara sonerI kAmamAM merUparvata citrita che. jenApara janmakalyANakanA abhiSekanuM citra che. te uparAMta nibeTanA dakSiNamAM khilananagara, cInasImApara havanagaramAM aneka jainamaMdiro hovAnuM jaNAve che. itihAsa lekhaka ja. sI. murainA mata pramANe isAnA janma pUrva 800 varSa pahelA irAka, siyAma, phIbInInamAM moTI saMkhyAmAM jainamuni jainadharmano pracAra karatA hatA. vartamAna covIsa tIrthaMkAromAM zrI RSabhadeva, ariSTanemi, pArzvanAtha ane mahAvIra anAryadezomAM jainadharmano pracAra karela tenI puSTi prANo ane itihAsamAM maLe che. arabadeza, irAna, zakasthAna jevA dezomAM caMdraguptamauryanA prauAtra samrATa sampatie jainadharmanA zramaNa ane pracArako mokalAvyA hatAM. 7mAM saikAmAM cInI yAtrI huanasAMge aphaghAnistAnamAM jainamaMdira, jainamuni ane jaina parivAra hovAnA ullekha kathA che. siyAdatanAmano vizvAna lakhe che ke islAmadharmanAM kAMdI sampradAya para jainadharmano vadhu prabhAva hato. phakIrI (sAdhunA), pavitratA, aparigravAda ane ahiMsA para teo khUba vizvAsa karatA hatA. nepAlamAM jainadharma: A dezamAM jainadharmano pracAra ane mahimAno ullekha maLe che. zrutakevalI bhadrabAhu, sthUlibhadra jevA AcAryo ane senA, venA, renA sAdhvIonA vihArano ullekha che. nAgomAM bhadrabAhunI mahAprANAyAmanI sAdhanA ane speliMdranA daSTivAdano abhyAsanAM varNana che, brahmadeza (baramA) mAM jainadharma: isAnI ekazatAbdI pUrva jainAcArya kAlika tyAM temanA ziSyAe pradezamAM vihAra karI dharmaprabhAvanA phelAvavAnA ullekha jaina sAhityamAM maLe che. osTrIAnA buDApesTanA eka gAmamAM khetaramAM eka bha. mahAvIranI mUrti maLI che je tyAMnA myujhiyamamAM che. tevIja rIte rUsanA maMgoliyA pradezamAMthI aneka jainasmArako prApta thayA che. amerikAnA bhU-bhAgamAMthI tAMbAno moTo sidhdhacakrano gaddo maLyA che. _2010_03 evA aitihAsika pramANo upalabdha che ke bha. RSabhanI pujA madhyaeziyA mitra, yuvAnamAM thatI hatI, teo nagnayogI svarUpe baLada bhagavAna (RSabha) nAme pUjAtA hatA. miritraonAM pUrvajo bhAratIya hatA. meDITaniyano bhagavAna RSabhane reDoma, polo, Tezaba, bhalI jevA nAmathI pUjatA hatA. sIriyA nA eka nagaranuM nAma 'rASAphA' che ane jaina avazeSone AdhAre kahI zakAyake te 'Sa' nA nAmanuM apabhraMzaja hoya. ekeDiyA, sumeriA, mesopoTemiyAno simyunadInA dhATI-pradeza sAthe sAMskRtika saMbadho hatA ane ahIMnA pravAsI vyApArIo bhagavAna RSabhano dharma tyAM lai gayA haze. evA phlekha che ke jayAre sikaMdarabhAratathI yUnAna pAcho pharyo tyAre takSazilAnA muni kolInAsa ke kalyANamuni te sAthe jai ethensanagaramAM rahI jainadharmano pracAra karyo ane chelve saMkhanA dhAraNa karI mRtyune varSa. yunAnI taciMtaka pIroe jaina zramaNo pAse jainadharmano abhyAsa karI yUnAnamAM teno pracAra karyo hato. The breadth of Jain religion The Jain religion originated in India but it spread to many other countries, Turkey, Afghanistan, Egypt, Persia, Sri Lanka, Nepal, Bhutan, Tibet, China, Burma, Japan, Babylon etc. as is evidence by ancient sculpture revealed by archeological excavations and also by the writings of ancient pilgrims such as Megesthnise, Huen Sang and others. The scholar Nemicandra Acharya in the Uttaradhyana Sutra and Rajprasaniya Sutra mentions Jainism in Cambodia and Afghanistan. Modern scholar Prof. Cakravarty, Jacobi, and other Indian scholars have mentioned this spread of Jainism. Images of Bahubali and Rsabhdev have been found in China. In the Tartar region, it is said that there were 8000 Jains and 2000 Jain Temples, as described by Mr Lamchidas Colalare in 1863, in his account of his travels. Mr G. C. Mure says that in 800 BC there were Jains temples and monks in Iraq, Siam and Palestine. A Muslim scholar writes about the impact of Jainism in the Kalandri Muslims. There is a record that Nebuchadnezzar, king of Babylon visited Mount Girnar and gave a donation for the renovation of the temples. From ancient times the Jain principle of nonviolence has been widespread. Tokiyo yunivarsiTiInA prophesara nAkAmurAne cInIbhASAmAM lakhAyela jainastronuM pustaka prApta thayuM hatuM jethI sidhdha thAya che ke te pradezomAM jainadharma pracalita dharma hato. pracInakAlamAM bhAratano

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jaina derAsara eprIla 1985mAM khulluM mUkavAmAM AvyuM che. be mALanA phero-koMkrITa makAnamAM derAsara, esembalI hola, zAvara rUma ityAdi sagavaDatAo che. kobenuM A derAsara have tyAMnuM TurIsTa eTrekazana samAna banI gayuM che, amerikA ane keneDAmAM jaina dharma: amerikAmAM 25 thI 30 hajAra jaino che. amerIkA jevA moTA dezamAM jaino judI judI saMkhyAmAM vaselAM che. nyuyorka, losa enjelasa, zikAgomAM jainonuM pramANa vizeSa che. amerikAmAM atyAre pheDarezana opha jaina eso-ina northa amorikA nAmanI mAnabara saMsthA che. A pheDarezanamAM vIseka jeTalAM zaheronI jaina saMsthAo. eka chatra nIce AvI jAya che. nyuyorka, nyu jarsI, bosTana, ToronTo (keneDA), losa enjelasa vagere jagyAe jainonAM pAnAnAM makAna ke maMdira che. losa enjalasamAM to A varSe ja ati suMdara evu jaina bhavana taiyAra karavAmAM Avyu che. buenA-pArka nAmanI jagyAe A jainabhavana thavuMja bAMdhavAmAM AvyuM che. temAM derAsara navA hola ityAdi sagavaDanAo che. zikAgomAM paNa suMdara ane vya derAsara nirmANa karavAnAM cakro gatimAna thayA che. AphrikAnA dezomAM jaina dharma: prathama sudAna, jIbuTI, jhAMjhIbAramAM jainonI nAnI-moTI pravRttio thatI hatI paraMtu have pharI pAchI jainonI vastI ghaTI che tethI pravRttio maMda thai che yA to baMdha paDI che. dAresalAma, yugAnDAmAM paNa pravRttinI maMdatA che. kenyAmAM jainonI vastI ochI thai hovA chatAye have mombAsA ane nAirobImAM vastI ghaNI che tyAM paNa ozavALo vizeSa pramANamAM che. mombAsAmAM 22 mI jUlAi 1963 zubha dine pAmyuM vallabha prAsAdanI pratiSThA thai hatI. nairobImAM agiyAramI phebruvArI 1984nA maMgaLa muhutaeN derAsaranI praSThiA thai hatI. A baMne derAsaro anupama tathA bhavya che. bhArata bahAra, pAyAmAMthI caNela zikhara baMdha A derAsaro che. bAMdhaNI paNa khubaja sarasa che. bhArata bahAra jaina dharmanI pravRttimAM sAhitya pravRti paNa cAle che paranuM te navI ja che. saMsthAonA pona ponAnA samAyiko bahAra paDe che. vesTathI na samAI yuropanuM zrI jaina, laMDanadhI ozavALa esoziezananuM ozavALa nyuja agresthAne che. amerikAnuM jaina DAyajesTa mAhitIthI bharapura hoya che. ane tyAMnA pheDarezananI pravRttiono suMdara mAtra Ape che. jaina samAja yurope 'Jainism Explained' and 'Jainism for Young Persons' ema be pustako prasidhdha karyA che, chatAya pustakonAM prakAzanamAM joie neTaluM kArya na thayuM nathI. paradezanA jaina yuvAnomAM jaina dharmanA aMgreja pustakonI mAMga _2010_03 ddin= savizeSa che. A jJAna-piyAsA tRpta karavA mATe vadhune vadhu pustako bahAra paDe te icchanIya che. briTananI moTAbhAganI zALAoe tenA dhArmika zikSaNanA abhyAsakramamAM have pa dha jainadharmano paNa samAveza karatI jAya che paraMtu A dizAmAM vadhu prayatno thAya te AvakArya che, bhAvi peDhI ane jaina-dharmanI AvazyakatA: jaina dharma vizvane ahiMsAno mahAmaMtra Apyo che. ahiMsAnuM mahatva gaikAle hatuM tenAM karatAMye Aje ane AvatI kAle vizeSa che. ApaNI bhAvi peDhInA zreya khAtara ahiMsAnA sidhdhAMtano pracAra thavo joie. ApaNI ucca praNAlikA ane mulyonI jALavaNI thavI joie. AnA mATe vyavasthita ane satana prayatno karavA paDaze. jamAnAne oLakhIne tathA vizvanI bhautika pragatine jANI-pIchANIne A prayatno karavAnAM raheze. prathama no sAMpradAyika bheda, bheda, dhoLa bheda mITAvavAM ja pAkaze. jeno ekaja che. bhagavAna mahAvIranAM saMtAno che. paradezamAM hajAro mAila dUra rahIne A bhedabhAva bharyA ahaMne ApaNe kayAM sudhI paMpALyA karIzuM? zvetAMbara-dIgaMbara ozavALa navanAta nA bhedo ApaNe keTalI peDhI sudhI sAcavI rAkhIzuM? amerikAnA jainone kharekhara dhanyavAda ghaTe che. teo jaina sosAyaTIo ja sthApe che temAM koI nAma hotAM nathI. jaina pujAnA upayoga mATe nA kendramAM paNa vibhAga nathI karavAmAM AvatAM. briTananA jainoe A dizAmAM ghaNu karavAnuM bAkI che. dareka saMsthAo ucca Adarzo dharAve che tenI nA nahIM paraMtu ghaNA kAraNosara A ucca Adarzo ane dhyeyo pAra paDatAM nathI. ApaNe jaina dharmane paradezamAM ucca sthAna pradAna karAvavuM hoya to ghaNo moTo bhoga Apavo joize. maMdiro-derAsaranA bAMdhakAma jeTaluM ja jJAna pracAranuM kAma paNa agatyanuM che. vadhune vadhu pramANamAM moDarna TekanolojIno upayoga karIne jaina dharmano pracAra thavo joie. jaina kalA ane sthApatyane paNa agra sthAna ApI zakAya. zAkAhArI paNAnA pracAra mATe vyavasthita rIte punako, phIlmo, semInAra, meLAnu Ayojana thavuM ghaTe. zALA kolejomAM bhaviSyamAM jaina dharmanA viSaya sAthe ...S.E.ke DIgrI maLe tevI vyavasthA thAya to kevuM sAra! gujarAnI tathA anya bhASAonuM zikSaNa. A mATe mahatvanuM che. ApaNI ujavaLa AvanIkAla mATe Ajano purASArtha pAyAnuM kAma karI zake. ApaNI udmana- gauravavaMtI saMskRtine ApaNA AjanA Ayojana rUpa - zramarUpa jaLa-siMcananI AvazyakatA che. A siMcanathI ja saMskRtino varka-vRkSa vistaraze. 14]] 97

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98 =+ain parziA ane mistramAM jainadharma: pro. a. cakavartI jainadharmanI sarvavyApakatA potAnA zodhagraMthamAM noMdhe che ke piriomAM te samaye eka varga evo hato je ahiMsAno samarthaka hato. A varga nizcita rUpe pArzvanAthanA sidhdhAMtono anuyAyI hato. miratramAM eka samUhane jimanosophisTa (Gymnosophists) kahevAmAM Avato jeno ullekha megesthanI nigraMthayAtra tarIke karelA che. jeo ijipta sudhI vihAra karatA hatA, jeoe sikaMdarane upadeza ApavAnAM purAvA maLayo che. A loko dhArmika rIte zAkAhArI hatA ane zarAbapItA na hatAM. teo therApUte tarIke oLakhAtA hatA jeno artha maunI-aparigraha thAya che. ane ghera ke sthavira zabda jaina graMthomAM sAdhu mATe che. jainadharmano pracAra mAtra bhAratavarSamAMja na hato paNa teno phelAvo TarkI, nepAla, bhutAna, barmA, aphaghAnistAna, cIna, irAna, irAka, parziA, tibeTa, arabastAna, laMkA, osTreliyA, kAbula, kamboDiyA, vagere dezomAM paNa hato. jenI sAbItI rUpe aneka ullekha ane smArako maLe che. TarkImAM jainadharma: TarkI khodakAmamAM pracInatama bhAratIya avazeSo maLyA che. khodakAma vakhate maLela eka pustaka maLayu che je vRkSanI chAla para lakhAyela che. temAM bhASA kharovnI ane prAkRta che. prAkRtabhASA te jainadharmanI adhikRta bhASA hovAthI ema spaSTa thAya che ke tyAM jainadharma no vyApaka pracAra hovo joie. vikramanI 17mI sadI sudhI vizALa maMdiro, pauSadhazALA, jinAcArya cartuvadhisaMdha hovAnA cinho maLyA che. jenI sAbitI eka jainazrAvake zAhajahAMnA samaye karela yAtrA pachInA patramAM che. bIjuM sTaDIjha ina inDiyana peMiTIMga pustakamAM zrI ena. sI. mahetAe cInI turkastAnanAM je upalabdha citro raju karyA che te jainadharmathI saMbaMdha dhaTanAonA che. prAcInakAlamAM aphaghAnistAnamAM jainadharma: aphaghAnistAnano samAveza gAMdhAra dezamAM thato hato, jenuM prAcIna nAma 'AvakAyana' paNa maLe che. ahIM jainadharmanAM pracAka - anuyAyIo hovAnA vipula purAvAo maLyA che. ahIM bha. RSabhadevanI traNa-chatradhArI 175 phuTa uMcI ane anya tIrthaMkaronI mUrtio pahADamAMja kotaravAmAM AvI hatI. je thAna yAtrAdhAma tarIke jANItuM hatuM. cInI yAtrI hayenasAMge paNa ahIM pracalita baudhdha ane jainadharmano ullekha karela che. teNe 'kapiladeza'no ullekha karyo che je aphaghAnistAnamAM che. jenuM bIjuM nAma begrAma che je kaMboDiyAnI dakSiNe Avela che. kaMboja ke kaMboDiyAnuM nAma jaina zAstromAM (nemicaMdrAcArya kRta uttarAdhyayana rAjapraznIyasUtra). _2010_03 paNa maLe che. sUtra ane kAbula ane irAnamAM jainadharma: A dezomAM jainadharmano vadhu pracAra ane phelAvo hato tyAM jaina maMdiro vagere hatA. Aje paNa khodakAmamAM maLatI jaina mUrtio teno spaSTa purAvo che. zrI laMkAmAM jainadharma: zrI laMkAmAM jainadharmano khUbaja phelAvo hato Aje paNa tyAM jainadharmanA aneka avazeSa, smAraka tyA tIrthaMkaronI pratimAo maLI Ave che. 14mI sadImAM thayela jinaprabhasUrIjIe laMkAmAM sthita zAMtinAtha tIrthaMkarano ullekha karatA lakhyuM che ke - pAtAlalaMkAmAM zrI zAMtinAthanuM mahAtIrtha che. isApUrva 3jI sadImAM laMkAnA rAjAe jaina maMdira ane upAzraya baMdhAvyA hatAM. himAlayanAM pradezomAM jainadharma: (nepAla, bhUTAna, tibeTa, tAtAra ane cIna) evA ullekha maLe che ke himAlaya-pradezanA dezomAM jainadharmano bahoLo pracAra hato tyAM aneka jaina maMdiro, jaina tIrtha, jaina tIrthaMkaranI mUrtio, jaina smAraka, jainarAjA, prajA, sAdhu-sAdhvIo moTI saMkhyAmAM hatA. A sthaLoe bhAratanA jaina yAtriko AvatA hatAM. vi.sa. 1806mAM lAmacIdAsa golAlAre digaMbara jaina bhUtAnathI pagapALo pravAsa karI A sthaLonAM jaina tIrtho-maMdira vagereno ullekha karI hastalikhita pustaka nI 108 prato taiyAra karI vividha digaMbara maMdiromAM mukAvI hatI. temAM teNe karela varNana pramANe kocIna pahADI para bAhubalInI khAsana pratimAo no ullekha karyo che. bIdamadeza hovInagaranA AmeDhanA jAtinA jainono ullekha che jeo sidhdhanA AkAranI pratimA pUjatA hatA. cInamAM jaina rAjA-prajAno jainadharmAnurAga hato. teo tIrthaMkaranI cAra kalyANaka (kevaLajJAna sudhI) nI pratimAne pUje che. cInapradezamAM tAtAra, tibeTa, koriA, mahAcIna, khAsacIna sthA aneka TApumAM jaina rathAnAka, maMdira ane 'tunAvAre' jAtinAM jaino che. pekigamAM 3000 jaina maMdiro hovAnuM te ullekha kare che - je zikharabaMdha che. pratimAo kAyotsarga mudrAmAM che ane

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je-je vividha dezo sAthe vyApAra cAlato te-te pradezamAM bhAratIya saMskRti-darzana paNa gayA jemAM zramaNa saMskRti mukhya che. paradezamAM aneka saMgrahAlayomAM jainamUrtio savizeSa bha.RRSabhadevanI mUrtio che. je tyAMnA pradezomAMthI maLI che. te tyAMnA jainadharmanA astitvanI sAkSI pUre che. aitihAsika ullekha che ke bebIlonanA rAjA nebucaMdranejhAre giranAra parvata para neminAthanA maMdiranuM jIrNodhdhAra karAvela. bebIlonamAM teNe aneka jainamaMdiro baMdhAvyA hatAM. A rAjA rAjAzreNikano samakAlIna hato. jene rAjAkSeNikanA putra abhayakumAre jinapratimA bheTamAM mokalAvI hatI. jenAthI prabhAvita thai te rAjakumAra bhArata jainadarzananA abhyAsa mATe Avyo hato. A rIte paurANika, aitihAsika tathyo jainadharmanI prAcInatA ane vizvanA moTA bhUbhAgapara tenAM vistAranA ullekha maLe che paratuM jarUra che AvA ullekha viSe abhyAsa ane saMzodhana karavAnI ke jethI jaina saMskRtino itihAsa sAcI rIte raju thai zake. Aje jaina vizvanAM dareka dezamAM che. amerikA, keneDA, ileMDa, AphrikAmAM savizeSa che. dareka sthaLe teoe potAnI jaina saMskRti sAcavI che. maMdiro, upAya baMdhAvyA che. AvIja rIte prAcInakALamAM thayuM haze. Ajanu vartamAna bhaviSyamAM itihAsa banaze tevIja rIte Aje bhUtakALa itihAsa banIne smRti karAve che. jainadharmanA ahiMsAM, satyanA sidhdhAMto vizvane eka vakhata doravaNI ApatA hatA ane Aje paNa tenAM sidhdhAMtoja vizvazAMti sthApavA mATe jarUrI banyA che. ('madhya eziyA aura paMjAbameM jainadharma' lekhanAM AdhAre) 2010_03 ain= jaina dharma: tenI philasUphI - sidhdhAMta ane ane Adhunika jIvanamAM tenI jarUrIAta 'jaina' zabdanI vyAkhyA: 'jaina' zabda te zramaNa 'skRtinA saMdarbhamAM atyaMta Adhunika zabda gaNAya kAraNa ke. "vaidika' ane 'zramaNa' zabda atyaMta prAcIna che. jayAre 'hindu' ane 'jaina' zabda Adhunika che. prAcInakALamAM vaidika ane zramaNa saMskRti zabdo lagabhaga ekaja arthamAM vaparAtA. kAlakrame zabdo ghasAyA ane tUTayA. keTalAka baudhdhikoe budhdhinA atirekamAM potAnI mahattA sidhdha karavA navA navA paMtho sthApyA, ane dharmanI vizALa bhAvanA tUTatI gai. ane jaina dharma ke hiMdu dharmamAM aneka zAkhA prazAkhAo banatI gai. sAdhAraNape 'jaina' zabda nI vyAkhyA karIe to te koi jAti ke koma mATe vAparavA mATeno zabda nathI. paraMtu pote dharmavAcaka zabda che. jainanI vyutpatinA mULamAM 'jina' zabda rahelo che. ane 'jina' e che ke je paMca parameSThI che, jeNe viveka jJAna-prApta karIne rAgAdika bhAvothI dUra rahI iMdriya saMyama dhAraNA karyA che. je mahAvRttono pAlaka che. ana je AtmA nA unnayana mATe parokSa rape saMsAramAMthI du:kha dUra karavA mATe taparNA kare che, AtmaciMtana kare che. ane je saMsAramAM, caturgatImAM bhaTakAvanAra caMcaLa iMdriyone jItI le che, je paMca pApo upara vijaya prApta kare che, je aneka prakAranA pariho sahana karIne paNa aDaga rahe che. tevA iMdrayavijetA ne 'jina' kahevAya che. evA uttama 'jina' te bhagavAna jinendradeva ane paMcaparameSThI che. vizvanA kalyANa mATe temanI je vANI pravAhita thai che ane temanA Adarzo ane sidhdhAMtone je mAne che te jaina che A rIte 'jaina' zabda te saMyamadhArI, tyAgI, kaSAyo upara vijaya meLavanAra maitrI, pramAda kaNA, ane madhyastha bhAva dhAraNa karanAra che te jaina che. 'ahiMsA' no jeNe sarvAMga rape ane sarvAMzarape svIkAra karyo che. te jaina che je AtmAnA kalyANanI sAthe sAthe vizvakalyANanI bhAvanAthI otaprota che, je potAnA draSTikoNa sAthe anyanA draSTikoNa ne paNa samajavAno prayAsa kare che. arthAta je syAdvAdI che te jaina che jayAre ApaNe jaina zabdano prayoga karIe chIe tyAre keTalAMka tatvo spaSTa thAya che sarva prathama 99

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_1din era. jaina" zabda saMyama vAcaka che ane hiMdudharmanA saMdarbha ta Jain Religion Philosophy, Principles and avatAravAdI nathI temAM karmanI mahattA che jaina dharma ane enA Relevance to modern life. saMpradAya viSe AgaLa carcA karIzuM. ahIMyA ApaNe eka spaSTatA Jainism is perhaps the oldest Indian philosophy. The Vedic religion is mainly karI ke jaina te guNavAcaka zabda che koi jAti vizeSa mATe nathI. converned with rituals, with the descent of jaina dharmanI prAcInatA: god from heaven, and with the creation of the jaina dharma tenI philasuphI sidhdhAMtonI draSTie vizeSatA dharAve che universe by god. Jain belief is different. Jains believe that every individual has the power of ane tene tAtvika sidhdhAMta ja tenA viziSTa darzana tarIke vedakAla becoming god and that the universe was not jeTalAMja prAcIna darzana svarape sarva svIkRta che. jaina dharmanI created by any god. Everything in the prAcInatA vize jadathI saMzodhanAtmaka jadoja lekha lakhI zakAya, universe is permanent but its form changes in paraMtu atre ati saMkSepamAM mAtra ullekha prastuta che. je loko time. Jains believe in syadvada,that truth is paurANika ane aitihAsika satyane jANe che tevA jaina-ajaina relative, and in the five great vows, of non-violence, truthfulness, non-stealing, vidvAnoe jena dharma athavA zramaNa saMskRtine veda kAla karatAM paNa chastity and non-acquisitiveness. Jainism junI mAnI che. ane ghaNAye vaidika ane zramaNa saMskRtinA seeks to show the path of non-violence in this samakAlIna mAnI che. paraMtu jeo jaina dharmane hindu dharmanI eka upazAkhA kahe che teo aitihAsika satyanI upekSA kare che. Do. duSTono saMhAra kare che. jaina dharmamAM koi vyakita vizeSa izvaranI vAsudevazaraNa agravAla, Do. pI. sI. rAya caudharI, Do. jayazaMkara kalpanA nathI, temAM koi avatAra letuM nathI. pratyeka mAnava mukita mizra, vizudhdhAnaMda pAThaka, dinakara, lokamAnya tilaka vagere e jaina prApta karavAnI kSamatA dharAve che. ane je mANasa satkArya kare to dharma prAcIna hovAnA aneka udAharaNo, paurANika dAkhalAo ane te zudhdha svarape uttarottara unnayana karIne mokSa eTale ke mukita purAvAo prastuta karyA che. zramaNa saMskRtinA mULamAM tyAga, prApta karI zake che. bIjA zabdamAM kahIe to jaina dharma mAnavane ahiMsA ane sarvakalyANanI bhAvanA rahelI hatI. A rIte purANa, bhagavAna banAvavAnI prakriyAnuM nAma che. A kAraNeja hindu dharmanI brahmaNa graMtha, bhAgavata, sUrasAgara, vAlmIki-rAmAyaNa, draSTie te nA ritakavAdI dharma che ke anIzvaravAdI dharma che, kAraNa virAgya-zataka, skaMdapurANa, nATyazAstra vagere aneka graMthomAM teno ke te bahmA, viSaNa, mahezanA avatAra nI kalpanAne mAnatuM nathI. ullekha tenI pracInatAnA spaSTa purAvA che. vido izvarapraNIta che te paNa tene svIkArya nathI, jaina dharmamAM jaina dharma vaidika dharmathI bhinna ke vizeSa judA darzana tarIke tenI tIrthakAro nI mAnyatA che. prAraMbhamAM "jaina" zabda vize ApaNe keTalIka vizeSatAone lIdhe judo paDe che. saithI pahelA to hiMsA chaNAvaTa karI che. jeo 'jina' che ane jeoe samasta ane ahiMsA teno mukhya svataMtra AdhAra che. tevIja rIte izvara, prakAranA karmono kSaya karyo che. jeonA garbhAdika paMcakalyANako padravyanI kalpanA, saMsAra racanA, izvaranuM astitva, karmavAda, thAya che, ane jeo saMpUrNa satyane joi zakavAnI kevaLa cAvAMda tenA maulika sidhdhAMta che ane teja tenI philasuphInA jJAnarUpI draSTi prApta kare che. ane te jJAna prApta karyA pachI je viziSTa sidhdhAMto varape tene anya darzanothI judAM ane svataMtra A vizvanA prANI mAtrane upadeza ApavA mATe bhramaNa kare che. darzana tarIke prasthApita kare che. jayAM pazu-pakSIo, deva, nArakI, manuSya badhAja potapotAnI bhASAmAM janmajAta vera bhUlIne AtmakalyANanI vANI zravaNa kare jaina dharmano darzanapakSa: che jene 'samavasaraNa kahevAya che. athavA jIvatA tIrthonI jaina dharmanA keTalAka maulika dArzanika siddhAMtone A saMdarbhamAM sthApanA teo kare che mATe tIrthakaMra kahevAya che. ane aMtamAM samajazu. jaina dharmamAM izvaranI kalpanA, saMsAranI racanA teno aTakarmono nAza karIne teo sidhdha bane che. syAdavAda vagere evA tatvo che ke je anya darzanothI maulika ane saSTi-racanA: jaina dharmamAM sRSTinI racanA vize paNa bahuja tArki ane izvara: vaijJAnika mAnyatA che. hindu dharmamAM mAnyatA che ke saMsArano pralaya jayAM sudhI izvaranI kalpanA che tyAM jaina dharma hindu dharmanI jema thAya che ane brahmA sRSTinI racanA kare che. jaina dharmamAM A rIte avatAravAda mAM mAnatA nathI. anya dharmomAM ane vizeSakara hindu sRSTinA saMpUrNa vinAzanI koi kalpanA nathI ane teno racayitA dharmamAM izvara saMsArano kartA che, pAlaka che ane saMhAraka paNa che. koi vyakita nathI. saMsAra niraMtara nirmita thAya che, kSaya thAya che te saMsAramAM pApa vadhavAthI avatAra le che, lIlA kare che. ane tyA utpAda-vyaya ane dhrauvya no sidhdhAMta che. koi paNa padArtha 100 Jain Education Interational 2010_03 ation International 2010_03

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gain saMpUNa nAza pAmato nathI. kAla kramAnusAra tenA virapamAM parivartana zake. jaina dharmanA A siddhAMta moTAmAM moTuM kArya ke pradAna e thai zake, navA rapa dhaDAya paraMtu te saMpurNa nAza thato nathI. karmo karyu ke jayAre vividha darzananA anuyAyIo 'amAre sAcuM che' anusAra saMsAranI paNa utpatti ane kSaya thayA kare che. AjanA ema mAnI paraspara vara vadhArI rahyAM hatA tyAre cAdvAde dareka vijJAne paNa A vAtane svIkAra karyo che. pratyeka vastune draSTithI jovAnI kaLA vikasita karI saMdharSa ne dUra karyA. ane parivartanazIla mAnavAmAM AvI che. te kSaNe-kSaNe thayA kare che. bIjAonI bhAvanAone samajavAnI dIrdhadaSiTa ApI jethI guNaparyAtmaka eja dravya che. sAdhAraNarUpe guNa nitya che, paNa vairabhAva dhayA, vANImAMthI kaTutA dUra thai ane A rIte hiMsAthI paryAya anitya hoya che. A parivartana eTaluM sUkSama che. ke je bacyA. 'sAta' 'ani'nuM pratIka che. arthAta jayAre apekSAthI ApaNe AMkhothI joi zakatA nathI. upara kahelA traNa guNo eka vastu no svIkAra karIe chIe tyAre anya guNadharmona utpAda, vyaya ane dhrauvya eja mukhya lakSaNa che. dA.ta. sonuM te nakAratA nathI. Do. mahendra jaine lakhyuM che ke jayAM anekAna darzana koi paNa ghareNAnuM 25 prApta kare tene toDAvIne bIju ghareNuM citnamAM mAdhyasthabhAva, vItarAgatA ane niSpakSatA no udaya kare banAvavAmAM Ave paraMtu sonAnA mULa svarUpamAM parivartana thatu nathI, che. tyAM sAdavAda vANImAM nirdoSatA vyakata karavAno saMpUrNa te mULa dravya che. jaina darzanamAM dravya eja evuM tatva che ke je cha avasara Ape che. ema kahI zakAya ke 'sAta' zabda evI prakAranuM che ane pratyeka padArtha dravyATiki draSTithI nitya che ane aMjanazalAkA che ke je draSTine vikRta nathI thavA detI. tene nirmaLa paryAya draSTithI anitya che. jaina dharmamAM jIva agere cha dravyonI ane pUrNadarzI banAve che. A draSTithI mananA saMzaya dUra thAya che. kalpanA karavAmAM AvI che. ane kAla, AkAza vagerene paNa dravya mananA saMkalpavikalpa dUra thAya che. mATeja zrImada rAjacandrajI mAnavAmAM AvyA che. vaMcakAyika padArtho eTale pRthvI, jala, kahe che, "karoDo jJAnIonI ekaja vikalpa hoya che jayAre agni, AkAza ane vAyu pratyeka mAM jIvanI kalpanA karavAmAM eka ajJAnI ne karoDo vikalpa hoya che' A anekAna ane AvI che. ane e rIte jaina dharma saMsArane eka svataMtra sannA syAdvAda thI mahAvare saMpUrNa darzanane samajavAnI ane vastunA tarIke svIkAre che. teno koi kartA nathI. ahI saMsAra racanAnA saMpUrNa astitvane jANavAnI draSTi ApI. AcArya akalaMka deva, saMdarbhe paNa jaina darzana puruSArthanaja mahatva Ape che. AcArya sibsanagaNI, abhayadeva sUrI, upAdhyAya yazo vijayajI saue AnA upara uttama graMtho lakhyA che. jenendra sAvAda: sidhdhAMta koza mAM lakhyuM che ke mukhya dharmane sAMbhaLatA - sAMbhaLatA jaina darzananI sauthI viziSaTatA ane maulikatA che. anya zrotAne anya dharmono paNa svIkAra thato rahe, temano niSedha na thai bhAratIya darzanomAM jayAM ekAntavAda arthAta 'mAruM kathana ja satya jAya. A prayojanathI anekAntavAdI potAnA pratyeka vAkaya sAthe che' tema kahayuM che tyAre jaina dharmamAM anekAna vAda ne mahatva 'sAta' ke kathaMcitazabdono prayoga kare che. sAdvAdano ApavAmAM AvyuM che. arthAta koi paNa vastune judAM judAM vyavahArika pakSa vyakitao vacce prema, maitrI ane samabhAva ne draSTikoNathI judI judI apekSAethI joine tenuM kathana karavAnI | vikasita kare che. cittane rAgadveSa thI mukata banAve che. vartamAna ke jovAnI kriyA te anekAnavAda che. ekAntavAda mAM 'Aja yugamAM mahAna vaijJAnika AinsTAina nI sApekSavAdanI draSTimAM satya che' tyAM anekAnavAdamAM 'A paNa eka satya hoi zake A yAdavAda nA maLa paDelAM che. tema kahI anya apekSita satyane nakAratA nathI. A kathanane je rIte bhASAmAM prastuta karavAmAM Ave che te vAda che. 'syA karmavAda: zabda vize ghaNI bhramaNA che. keTalAka loko tene kadAcita ane karmavAda jaina darzananuM eka viziSTa darzana che. ahIM karmano artha anizcitatA athavA baMne bAjunI DholakI vagADanAra zabda bhAgya nathI, paraMtu kAryonI kriyA-prakriyA sAthe saMbaMdha che. hindudharma mAnIne tenI TIkA karI che paraMtu A sAcuM nathI. kAraNa ke cAna' ane jaina dharma bannenAM karmavAda upara dhaNuM lakhAyuM che. pUrvArdhamAM zabda vize jaina darzana khUba spaSTa che te kadAcitano nahi paraMtu bannemAM lagabhaga sAmya che. eTale ke dareka mANasa kArya kare che. apekSA ane draSTikoNa no pratibhAva vAcaka zabda che. ahI te paraMta utarArdhamAM bhinnatA che. hindu dharmamAM jayAM ema mAnavAmAM avyayarUpe anekAnano sUcaka che. Ave che ke karma mANasa kare che jayAre tenuM pariNamana izvaranI hemacaMdrAcArya "siddhahaima zabdAnuzAsana' mAM AnI spaSTatA karI kRpAthI thAya che. arthAta phaLa ApanAra bhagavAna che. ane tyAM che. sAmAnya rIte ApaNe paNa jANIe chIe ke pratyeka vastumAM bhagavAna eka viziSTa vyakitanI kalpanA rUpe che jayAre jaina aneka dharma ane guNa vidyamAna hoya che eTale A draSTie paNa darzanamAM karma paNa manuSya kare che ane tenA pariNAmano bhokatA paNa vastunI mUlavaNI tenA vividha guNa ane dharmonI apekSAe thai te vayuM che kAraNa ke jaina darzanamAM koi bhagavAna viziSTa nI 10 Jain Education Intemational 2010_03

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ja kare che. te 2 ke azubha jainadarzana kalpanA nathI. dareka AtmA svataMtra che te potAnA kartA ane ekendriya jIva che. te sidhdha karanAra jaina darzana che. jIva ane bhokatA che mATe je karma je karaze tenA sukhada ke du:khada dhArmika ajIva be mukhya dravya judA pADIne ajIvamAM pudgala, dharma, paribhASA mAM 'pApamaya' ke 'punyamaya' pariNAma tene bhogavavA adharma, AkAza ane kAlanI je vyAkhyA ane vizALatA jaina paDaze. jaina darzanamAM karma eka prakRti che. jenuM niraMtara Agamana darzane ApI che te adabhuta che. aNa skandhanI kalpanA, gati thAya che. enuM baMdha thAya che. ane enI nirjarA paNa thAya che. karavAmAM ane rokavAmAM sahAya dharma ane adharmanI carcA akAzanA navA navA karmo niraMtara AvyAja kare che. te tenA pariNAmonI loka ane aloka vibhAjana, teno vistAra temAM samAhita padArtho draSTie zubha ke azubha hoya che. A karmonuM Agamana ane kAlanA ochAmAM ochA vibhAjanane prastuta karI vizvane jainadarzananI bhASAmAM 'Asvava' kahevAya. zubha ke azubha - aneruM jJAna ApyuM che. vaijJAnika jagadIzacaMdra bojha jevAe paNa manuSyanI bhAvanAone kAraNe, thatI kriyA-prakriyA karmonA ekendriya jIvanI jaina dharmanI kalpanAne prayogAtmaka rIte sidhdha AzravanA kAraNa che. ane bhAvanAnI malInatA nA parimANamAM te karI che. ghaNAM loko te have ema mAnavA mAMDyA che ke jaina dharmanI baMdhAya che. dA. ta. bhIMtanA be bhAga che. eka bhAga zuSka che, ane aNunI kalpanAthIja bomba banAvavAnI preraNA prApta thai hatI. bIjA bhAga upara tela copaDeluM che. te rIte dhULanA kaNa tela paMcamahAvrata: vagaranI bhIMta uparavadhu samaya TakatA nathI ane khaMkherAi jAya che jaina dharmanA paMcamahAvrato ahiMsA, satya, asteya, brahacarya ane jayAre telavALI bhIMta para dhULa haMmezA mATe coMTI jAya che, ane aparigraha che. temAM ahiMsA to jaina dharmano pAyo che. vizvanA gaMdagI vadhAre che tevIja rIte jo manamAM duSTa vicAro na hoya paraMtu sarva dharmoe ahiMsAno svIkAra to karyo che, paraMtu je draDhatA ane vyavahArika jIvanamAM karavA paDatAM keTalAka kAryothI je karma baMdhAya sUkSmatAthI jaina dharma svIkAra karyo che - te teno pAyoja banI gayo che te tela vagaranI bhIMta para paDala rajakaNa jevA hoya, jayAre che. jaina dharma mAM koinA pratye kharAba vicAra karavA paNa hiMsA che duSTa manovRti hiMsAbhAvathI karavAmAM Avela karmo Atmapradeza kaTuvacana bolIne bIjAnA dilane du:khAvavuM te paNa hiMsA che ane sAthe gADha rIte coMTI jAya che. A rIte zubha ane azubha karmo koine bhayabhIta banAvavuM, dhamakI ApavI, mAnasika trAsa, krodha baMdhAya tene baMdha kahe che. jAgRta AtmAne jayAre bhAna thAya che karavo te sarva hisAnAja aMgo che. eTale ke dravya ane bhAva bane tyAre te navA azubha karmone AvavA deto nathI ane saMcita karmone prakAranI hiMsAne tyAjaya gaNI che. 'jIvo ane jIvavA do' no kSaya karavAno prayatna kare che jene saMvara kahevAya che, ane pote ja mULa maMtra bhagavAne Apyo che. evI ja rIte satya, asteya, A karmono kSaya karavA mATe vividha aMtara ane bAhaya tapasyA bramhacarya mAnavamAtranA jIvanI uttamatA ane paraspara vizvAsanAM karIne temane dUra kare che te nirjarA kahevAya. A rIte karmonI sUtra che. aparigrahavAda te ahisA jeTaluM ja mahatvanuM vrata che. nirjarA karIne te AvAgamanathI mukata evA mokSanA sukhane prApta bhagavAna mahAvIra enA sauthI vadhu samarthaka hatA. A kare che. jainadarzana mAM zubha karmona paNa baMdhana mAnyA che jo azubha aparigrahavAda temanA samatAvAdanA nAme prasidhdha thayo. mANasa karmane loDhAnI beDI mAnavAmAM Ave to zubha karmane sonAnI beDI mAnavAmAM AvI che. vyavaharathI nizvayanA pradeza mAM athavA mANasanuM zoSaNa na kare, saMgraha-kALA bajAra na vadhe, koi bhUkhyuM na rahe mATe jenI pAse che te jarUriyAta vALAne Ape. anAvazyaka saMsArathI AtmAnA pradezamAM sthita A jIva zubha-azubha saMgraha na thAya evI zubhabhAvanA A vrata mAM rahelI che. vargasaMgharSa baMdhanothI mukata bane che ane mATeja mokSa pahelA zubha ane TALIne samAjamAM zradhdhA ane premanA vikAsa mATe A azubha sarva karmothI svayaMm mukata bane che. sukhadukha, Ayu, aparigrahavAi sauthI mahatvapUrNa che mATeja bAra vratomAM je uttamakula, vidyA, dharma bhAvanA ke je kaMi mANasa bhogave che te paramANuvrata che, te mANasane saMyamI banAve che, lobha-lAlacathI sarva teNe karelA karmone kAraNe che. jaina dharmamAM ATha karmo mAnya roke che, samatAvAna banAvI padArtho pratyenI mamatAthI roke che. che. je vizvanA samasta prANIone je te dizAmAM bhogavavA ja jIvana sAdu, bhogothI dUra banI mANasa saMtoSI bane che. paDe che. mATeja narakagatinA du:kha, pazugatinI vedanAthI bacavuM hoya te uttama karma karavAM joie ane anaMta sukha prApta karavuM Adhunika jIvanamAM jaina siddhAMtonI upayogitA: hoya te sarva karma khapAvI mokSagAmI banavAnI koziza karavI jaina philasuphI mAtra zAstromAM varNana karavA mATe ke paMDitonI joie. carcA mATe ke punyanuM bhAthuM bAMdhavA mATe nathI te. haMmezA samAjane padravya eTale cha dravya nI kalpanA ane tenI vAstavikatA jaina mArgadarzaka, burAiothI bacAvanAra, paraspara maitrI ane vyakita darzananI viziSTa dena che. paMcA tikAya jIvonuM jJAna sarva prathama tathA samAjanA unnayana mATe upayogI rahyAM che. vartamAnayugamAM jaina darzana ApyuM che. vanaspati, agni, vAyu, dharatI sarvamAM tenI vizeSa jarUriyAta ubhI thai che. jo tenA sAdvAda ne vizva 102 Jain Education Intemational 2010_03 2010_03

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We are grateful to LEICESTER CITY COUNCIL and LEICESTERSHIRE COUNTY COUNCIL for their help and support for the modernisation of The Jain Centre apanAve to zAMti koi agharuM kArya rahe nahiM. kAraNa ke pratyeka vimanasya yudhdhanAkAraNamAM aham hoya che. mAroja kkako sAco athavA huM teja satya che enA sthAne je ApaNI bhAvanAnI sAthe ApaNe bIjAnI bhAvanAnI kadara karIe, bIjAnA draSTikoNane samajIe to vicAronI Apale thai zake ane parasparanA draSTikoNane samajavAthI matabheda dUra thAya ane saMdharSa TALI zakAya. evI ja rIte ahiMsAno svIkAra eTale sarva yudhdhono tiraskAra, ekAntavAdanA madamAM DUbelo A mAnavI bhayaMkara yudhdhane sarje che. bAju tenI lAlacu vRti, saMgrahavRtti, rAjaya vadhArAnI ghelachA tene asaMtoSakArI banAve che. ane te zoSaka bane che. saMpUrNa vizva upara rAjaya karavAnI ghelachAne aparigrahavAdathI ja nAthI zakAya. lAlaca, lobha, bhoganI lAlasA A badhAthI bacavA mATe ahisA ane aparigraha naja mArga svIkAravo paDaze. anyathA vizva potAnAja nirmita suMdara saMsArane poteja naSTa karI nAkhaze. ahiMsA nA A pracAra mATe sauthI pahelA hiMsAtmaka vRtni badalavI paDaze. ane tene mATe hiMsAtmaka mAMsAhAra no tyAga karavo paDaze. tene mATe AtmasaMtoSI banavuM paDaze. zastronI bhASA tyAgIna zAstronI bhASA samajavI paDaze. je mAnavamAtrane sukhI karavAnI bhAvanA haze to tavaMgara lokoe potAnA aDhaLaka dhana no upayoga vilAsamAM nahi, paraMtu garIba, bhUkhyA, azikSita ane upekSita loko mATe karavo paDaze. anyathA rUsa ane cInanI lohiyALa krAMti ApaNAM bAraNAM paNa khakhaDAvI rahI che. mahAvIranA samatAvAda nA pracAranI Aje jarUra che. hiMsAtmaka vRtnimAM parivartana lAvavuM paDaze. bhogalisA ane rAjaliptA para saMyamanI lagAma lagAvavI paDaze. vaicArika vizALatAne premamaya bhASAmAM vyakata karavAnI kaLA zIkhavI paDaze. Aje yudhdhanA apragaTa javALAmukhI para beThelA A vizavane damananI nahi paNa ahiMsA, satya, cAdvAda, maitrI, dayA, kSamAnA zItaLa jaLanI jarUra che. The Executive Committee, Trustees, Fellows & All Members of JAIN SAMAJ EUROPE wish to express sincere gratitude to YOGESH BHOGILAL MEHTA (AMERTRANS) Amertrans Park, Bushey Mill Lane, Watford, Herts. England WD2 4JG for Most generously organising and providing free transport of all the containers of marbles and stone work for the temple from ports of disembarkation to Leicester lekhaka: DaoN. zekharacaMda jaina, M.A., Ph.D., LL.B. bhAvanagara (gujarAta) che , huM jaina senTara jana dharmanA utkarSa ane pravRtionuM yuropamAM vasatA dareke dareka jana mATenuM sthAna che. tene Teke ApavAnI dareke dareka jananI karaja che. tya 103 Jain Education Intemational 2010_03

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104 =tain bhAratanI dharma triveNI rUpe gaNAtA boddha dharmanA mahAna ( AcAryae ) sarjana karyuM. ane A sAhitya dvArA sauMskAra sI*cana karyuM.. jaina Agama sAhityanuM svarUpa karatA heAya che. ane pathanAM mULa lakhANAne zreSTha tathA aMtima AdhArarUpe gaNatA heAya che. tee ema mAne che ke zAstro Izvararacita che athavA keAI puNyazALI AtmAonuM sarjana che. jainadharma sAhityanuM sarjana pradhAnapaNe gaNadharA, AcAryA, sUrie ke munio dvArAja thayuM che. bhagavAna mahAvIranAM vacanAne AvarI letA mUla Agama para niyukti, bhASya, cUrNi, avacUrNi, TIkA, vRttinI racanA karavAmAM AvI che. uparAMta te AgamAne anulakSIne dhArmika graMthA temaja nATaka, kathA, ( kALabarI ) vyAkaraNa, chaMda, kAza, cetiSa, kAvya, mahAkAvya, nyAya, tarka jevuM anya sAhitya racAyuM che. saMsAratyAga karI zramaNa dIkSA laI dharmopadezaka tarIke sthAne sthAne viharatA AcArcIe ane temanI ziSyaparaMparAe AvuM vipula sAhityanuM sarjana karyuM che. brAhmaNu, jaina ane dhArmika sAhityanuM bhAratanI prajAmAM bhAratanA siddho, tapasvIe, A dRSTAe ane ceAgIe dvArA ApavAmAM Avela A jJAnajyeAtanA vArasAne sateja rAkhIne AjaparyaMta aneka prakAranA dhArmika sAhityanI yugapuruSoe racanA karI che. dharmanA mULa tattvAthI guMthAyelu A dhArmika sAhitya Aje paNa bhAratane gaurava apAve che ane jIvanavyavahAra mATe eTaluM ja prastuta che. AcAryoe tyAgathI vizuddha banIne ApelA upadezamAM kevaLa zraddhAnA pIThabaLathI ja samAjamAM TakI rahevAnuM sAmarthya hatuM. vijJAnanA prabhAvanA pariNAme Aje zraddhAnA ja abhAva jovAmAM Ave che. eTale dharmanA sanAtana satyeAne pa AjanA vaijJAnika yuganA pratyakSa pramANeAnI kaseATImAMthI pAra Utaravu paDe che. dharmanA A satyAne temanA astitvanI sAbitI ane aitihAsika sAbitIethI kasyA pachI ja Aje janasamAja temane apanAve che. dharmAcAryoe upadezelA dharmatattvAne paNa AjanA vaijJAnika yugamAM tarkanI kaseATI para kasavAmAM Ave che. jainadhama nA gauravane prAcIna aitihAsika sAbitIe dvArA Aje pramANita karavAmAM bhAratIya ane videzI vidvAnAe bhAre jahemata uThAvI che. ane tenA dharmazAstro dvArA rajU karavAmAM Avela tattvajJAnane A yuganI eka mAtra AdhArazIlA gaNavA A keTalAMka vicArakA prerAyA che. ane tethI Aje dharma sAhityanA abhyAsa taranuM valaNa jovAmAM Ave che. _2010_03 samAna tAttvika siddhAMtA ane kriyAkAMDane mAnanArAenA eka sa'pradAya bane che, ane temanA mAdana mATe dArzanika sAhitya sajAya che. A sAhityanA prAmANika, maulika ane mAnanIya bhAga (zAstra ) kahevAya che, samAnya gaNAya che ane pUjAya che. mAnyatAnI yathArthatA ke ceAgyatA ane caDhiyAtIpaNuM batAvavA AcAryo prayatna jo saMskRta bhASAmAM hindu dharmazAstra, veda, purANa, mahAbhArata, rAmAyaNa jevA aneka mahAgraMthA racAyAM che. tA amAgadhI bhASA (prAkRta) mAM racAyelA jainadharma zAstromAM AgamasUtro eTalAM ja mahattvanAM che te ja rIte pAli bhASAmAM bauddha dharma zAstronA tripiTTaka graMthAne paNa agatyanuM sthAna maLyuM che. Ama traNe paraparAnA dharmazAstronI bhASA alaga alaga che ane te judA judA mahAjJAnI puruSAnI racanA che. Ave! tuM bheda heAvA chatAM temAM nirUpAyelA sidhdhAMtAmAM khUba ja sAmya jaNAyuM che. traNe dhamazAonu hA traNa tattvAmAM samAyeluM che. (1) kavipAka (2) sa'sAra'dhana ane (3) mukti. traNe dharmasa...skRtinuM AkharI dhyeya sa karmonA kSaya karI mukti meLavavAnu che. Ama traNe saidhdhAMtika dRSTie eka ja lakSyabidue paheAMcavAnA Azaya dharAve che. 'jaina sAhitya'ane jaina Agama sAhitya' e bane vaccenI bhedarekhA vize keTalAMka abhyAsIemAM aspaSTatA pravatI jovAmAM Ave che. jaina sAhitya eTale evuM jainadharmaviSayaka sAhitya ke jemAM jaina dhArmika sidhdhAMtasUtra uparAMta vividha dhArmika viSayeA paranA anya sAhityanA samAveza thatA heAya. prAcIna bhAratIya vAGamayanA lalita tema ja zAstrIya tamAma prakArAnA namUnA jaina sAhityamAM paNa

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CC paDelA che. 'jaina Agama sAhitya eTale rainAnA mULa dhArmika vyathA- skripcama ke athavA kenansa tathA te uparanu` bALyAtmaka ane TIkAtmaka sAhitya. zAAyare sidhdhAMta zabdanA upayoga jaina Agama sAhityane anulakSIne ja karyo che. jaina mAnyatA pramANe vizvanuM sarjana thayu" nathI ane tenA aMta pazu nathI. bIjA zabdomAM vizva kALakrame badalAyA kare che. samayAnusAra ane jarUriyAta pramANe tenuM svarupa adhAtu ane badalAtuM rahe che. samagra brahmAMDamAM jainadharma sadAne mATe jIvaMta che. ane tenu dhama sAhitya paNa jIvata che. avasarpiNI kALamAM bhagavAna zAMtinAthanA samayamAM je jainazAstro racAyAM te sarvAM Aje paNa zabdazaH akabadha che evu nathI. te zAstro tenA mULa svarupamAM ke mAsika cetanAmAM rahelA che. ema jaina paraparA mAne che. pazcimanA vidvAnoe nazAstronuM mUlya ghaNuM UMcuM karyu che. pA harmana yAkobInA jaNAvyA pramANe jaina sUtra (yakaieslh praziSTa saMskRtathI paNa vadhu prAcIna che. ane temAMnA keTalAMka nA uttara bIdhA (mahAyAnI ) pathanA jUnAmAM jUnA pustakAnI barAbarI karI zake tevAM che. 6 "" jainadhamanAM mULabhUta siddhAMtone AvarI letAM mULagayAne ' Agama' sAhitya tarIke ALakhavAmAM Ave che. tenA zAbdika artha anusAra ke Agama eTale evu utkRSTa sAhitya je mAtra tapuruSanA mukhethI uccArAyela hoya, arthAna arihaMta bhagavatanA upadeza athavA tIthasvarUpa zramaNa bhagavAna mahAvIre ApelAM tattvaviSayaka pravacanA e ja AgamA che. jainadharma anusAra kevalajJAna prApta karyA pachI nIce kara upadeza Ape che. tI'kare upadezelA sarvocca mAne keTalAMka bhavyAtmAo anusare che. ane dIkSA ke che. AvA anuyAyIenA samUhamAM cAra sthaLa ke ! sAdhu, sAdhvI, zrAvaka ane zrAvikA. saMpradAyanA agresarane gaNudhara kAMDa che ane temaNe bhagavAnanA upadezane sutraba karyA che. gaNadharo racalA je badhA te AgamA. Ama bhAgamAnA karjhA gA kahevAya che. mahAvIra svAmIno magadhAra gadhA hatA. pratyeka gaNadhare agAnI nA karI che ane te dvAdazAMgIna nAme oLakhAya che. prAcIna kALamAM e sAhityanI ThIkaThIka pramANamAM racanA thaI hovA chatAM Aje temAMnuM badhu ja sAhitya pUru' upalabdha nathI. jainadhamanA mane pathA zvetAMbara ane digaMbara mahAra nirvANa pachI acaikatva tathA bIjA aneka praznanAne kAraNe umA thayelA. mane pathAna' sAhitya ja kare che. paratu jainatattvajJAnanuM svarUpa bane zAkhAomAM kAIpaNa pheraphAra sivAya eka ja che. vaidika temaja bAmatanA nAnAmoTA aneka phAMTA paDayA hatA ane keTalAMka tA ekabIjAthI _2010_03 taddana virANI maMtavya dharAvatA hatA. jo gyA sava kAMTAomAM AcAraviSayaka matabheda uparAMta tattvaciMtananI khAkhatamAMye keTalAka matagata jovAmAM Ave che. to janamatanA tamAma phAMTA mAtra AcArabeda upara ja sarjAyelA che. temanAmAM tatvacittananI bAbatamAM kaMI maulika bheda hajI sudhI joMvAmAM AvatA nathI. THE gain__ zvetAMbara mata pramANe Agama sAhitya mahAvIra praNita che ane gaNadharAe tene sUtrabaddha karyu che. jyAre digaMbara mata anusAruM te mahAvIra kRita eTale ke temanAM mukhethI uccArAyeluM che ane hAla je upalabdha che te mULa nathI, pAchaLathI lakhAyelu che. temanA mate mULa Agama sAhitya ghaNuM nAza pAmyuM che. Ama chatAM temanA graMthAmAM prAcIna AgamAnA ullekha jovA maLe che. jaina paraMparAnusAra bhagavAne Agamenu nirUpaNa karyuM. ane temanA gazudharAe tene sUtra rUpa ApyuM : prastha' mAsarUM ahA, mutta gati garAnika 1 sAmaNassa hiyaDDAe tao mutta' patratteI || sUtramAM karanAra gayuMdhara ahI jaNAve che ke " mAru svataMtra kAMI kahetA nathI. me" bhagavAna pAsethI Ama sAMbhaLyu che ane bhagavAna mULa vaktA che. eka vyakti koInI pAsethI sAMbhaLelI vAta jyAre pharIthI kAIne kahe tyAre temAM bhAva eka ja hovA chatAM zabda, svarUpa, svara, zailI vageremAM pheraphAra thavAnI pUrepUrI zakayatA rahelI heAya che. sau prathama bhagavAna peAtAnA Azaya pragaTa kare che. ane pachI gaNudharA te pravacAne pAtapeAtAnI zailImAM rajU kare che evuM paraMparAnuM mAnavuM che. pratyeka a'gasUtranI vAcanA eka karatAM vadhu che evuM na'dIsUtra ane samavAyAMgamAM jaNAvavAmAM AvyuM che. bhagavAnanA agiyAra gaNadharAmAMnA indrabhUti ane sudharmAvAmI sivAyanA sarva gaNudharA mahAvIrasvAmInI hayAtImAM ja nirvANa pAmelA. sudharmAsvAmI dIrghAyuSI hatA tethI bhagavAnanAM pravacanonA pratyakSa lAbha temane varazeya maLyA hatA. temaNe gA. mAki guthI zrImahAvIranA upadaMza jALavI rAkhyA ane te ziSya - praziSya paraMparAne prApta thayA. A paraparAe A amUldha vArasAne kaDakSya rAkhIne tenuM jatana karyuM hatuM. zvetAMbara sapradAya mAgamAnI pIstALIsanI saMkhyA gaNAve che. A bAgama sAhityane mukhya be vibhAgamAM vaheMcI nAMkhavAmAM Avyu che. Agama agasAhitya khAra aga khAra upAMga cAra cha dasa e mULA sUtro prabhu cUlikA 105

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-Jain Agama sAhityano samaya I.sa. pUrve pamI zatAbdIthI zratane pustakArUDha karanAra tarIke maLe che. AvuM mahAprabhAvaka I.sa.nI pamI sadI sudhIno gaNAya che. mahAvIrasvAmIe kAma karanAra vize ApaNI pAse jhAjhI mAhitI nathI e sthApelA saMgha mATenA nItiniyame ghaNuM kaDaka hatAM. eka kamanasIbI che. Ama devardhigaNi dvArA zratane uddhAra mahAvIranA pracAranuM kendra magadha hatuM ane tyAM ekadhArI thaye A vize ulekha zilAlekhomAMthI maLe che. A kudaratI Aphato cAlI hatI. jyAre samrATa caMdragupta mauryanA prayatna mahArAjA khAravele kaliMgadezamAM AvelA khaMDagiri zAsana daramyAna magadhamAM bAra varSane bhayaMkara duSkALa paDayo ane udayagiri para zilAlekha kAtarAvyA che te A pramANe tyAre mAnavajIvana dohyaluM thaI paDayuM te vakhate tyAM zrata- cheH mauryakALamAM viricchanna thayelAM ane 64 adhyAyavALI kevalI bhadrabAhune lAgyuM ke A dukALamAM to khorAka aMga sAhityane 4 bhAga pharIthI taiyAra karAvyo ane paNa prApta nahIM thAya ane gRhasthIone bhArarUpa thavAze kAliMgI vAcanA kahevAmAM Ave che. ema vicArIne teoe vizALa ziSyasamudAya sAthe AgamanuM mahattvaH-- jena paraMparA pramANe AgAmenI dakSiNa bhArata tarapha vihAra karyo. vIra nirvANa pachI 160 varSe eTale Azare I. sa. pUrve 369mAM yUlibhadra thoDAka racanA mahAvIra svAmInA gaNadharoe karI che. temanA upadezane sUtrarUpamAM bAMdhe. sutta graMthanita najara nikaLa" ziSyo sAthe magadhamAM ja rahyA. teo cauda pUrvadharanA jJAtA hatA. A dvAdazAMgane "jajiviTakaka" paNa kahe che. vaidika sAhityamAM " aMga" ( vedAMga ) zabda saMhitAomAM je pradhAna hatA vIranirvANa pachI lagabhaga 827-840 varSa pachI (I. sa. tenA aMgabhUta graMtho mATe vaparAtI saMjJA che arthAt vaidika 300-313 mAM) Agamane suvyavasthita svarUpa ApavA vADumayane artha maulika nahI paNa gauNa graMtha sAthe che. mATe AyaMskadhilanA sAnidhyamAM mathurAmAM eka saMmelana jyAre jenomAM aMga zabdane A arthamAM lekhavAmAM nathI, jAyuM hatuM. ahIM je zratanuM saMkalana karavAmAM AvyuM te Avato paNa bAra graMthonA banelA varganuM aiya hovAthI kAlika zrata kahevAyuM. AgamakRtanA be vibhAga pADavAmAM tene aMga kahevAmAM Ave che. te aMganA racanA2 zrutapuruSa AvelA che: (1) aMgabAhya (2) aMgapravi8. aMgabAhyanA mAnavAmAM AvyA che. ane bAra aMgAne zrutakevaLInA bAra be bheda che (1) Avazyaka (2) Avazyaka vyatirikta ane aMge gaNavAmAM AvyA che. AvazyakanA sAmayika vi. cha bheda che, tevA Avazyaka | upalabdha jainAgo veda jeTalA prAcIna nathI paNa temane vyatiriktanA paNa kAlika ane utkAlika ema be bheda che. bauddha piTTakanA samakAlIna graMtha gaNavAmAM AvyA che. Do. A saMmelana mathurAmAM jAyeluM hovAthI tene mAthurIvAcanA cAkebInA jaNAvyA pramANe samayanI dRSTie jena Agamano nAma ApavAmAM AvyuM. racanAkALa koIpaNuM mAnavAmAM Ave paraMtu temAM 'cahitA A samayamAM valabhImAM paNa nAgArjuna nAme eka mRtadhara tathyono saMbaMdha prAcIna pUrvaparaMparA sAthe che. jaina hatA. temaNe valabhImAM eka meLAvaDo ceA hato. temAM paraMparAnusAra bhale aneka tIrthakara thaI gayA, paraMtu temanA ekaThA thayelA sAdhuoe bhulAI gayeluM zrata yAda karIne upadezamAM sAmya jarUra che. tatkAlIna prajA chellA tIrtha karanA sUtrArthanA saMghaTanApUrvaka uddhAra karyo, ane valabhIvAcanA upadeza, zAsana ane vicArane vadhAre mahattava Ape e svAnAma ApavAmAM AvyuM ane teno nAgArjunIya pATha tarIke bhAvika che. chellA tIrthakara mahAvIrasvAmI che ane temane ullekha maLe che. A vAcanAone ulekha ApaNane nadI- upadeza vadhu pracalita banyA che. sUtra ane samavAyAMgasUtramAM ja maLe che ane A uparAMta mahAvIra svAmIe je upadeza Apyo tene gaNadharoe jyotiSa karaMTIkAmAM paNa maLe che. tenA racayitA AcArya sUtrabaddha karyo tethI arthopadezaka athavA artharUpa zAstranA kartA malayagirinA matAnusAra " anuyAgadvAra" sUtra mAghurI- bhagavAna mahAvIra gaNAya che ane zabdarUpa zAstranA kartA vAcanAne AdhAre lakhAyuM che ane jyotiSakaraMTIkA valabhI- gaNadharo manAya che. mahAvIra svAmIe pote ja jaNAvyuM vAcanAnA AdhAre lakhAI che. che ke mArA ane mArA pUrvavatI pArzvanAtha bhagavAnanA A uparAMta anya vAcanAo paNa thaI che. tyAra bAda upadezamAM kaI ja bheda nathI ane bAhyAcAramAM bheda hovA vIra nirvANunA Azare 980 varSa pachI (I. sa. 4pa3 chatAM paNa mAro upadeza eja pArzvanAthano upadeza che. 466 )mAM valabhImAM AcArya devardhagaNa kSamAzramaNanA jaina paraMparA pitAnA dharmazAstrane AgamanA nAme netRtva nIce eka saMmelana bharAyuM tyAre samaya ghaNe vItI oLakhe che. prAcIna samayamAM tene mRta athavA samyaphata tarIke gayo hato. A samaye jene jeTaluM yAda hatuM te bheguM karIne oLakhavAmAM AvatuM hatuM. AnA uparathI zrutakevalI zabda devardhigaNie anya lipibaddha siddhAMtonI sAthe pustakamAM utarI AvyA che. sthavironI gaNanAmAM zruta sthavirone mahatvanuM utAryuM tyArabAda zruta bhUlAI javAno bhaya jato rahyo. sthAna maLyuM che. AcArya umAsvAtie zratanA paryAyone AcArya devardhigaNino ulekha vAcanA pravartaka nahIM paNa saMgraha karyo che. zrata Aptavacana, Agama upadeza, etihaya, 106 Jain Education Interational 2010_03 ation International 2010_03

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AnAya, pravacana, jinavacana vigere pAyAmAMthI A Agama nAme pracalita che. sau prathama anuyeAgadvAra sUtramAM leAkeAttara AgamAmAM dvAdazAMga gaNipiTakanA samAveza karavAmAM AvelA hatA. tyArabAda tenA bheda pADavAmAM AvyA ane mahAvIra svAmInA upadezanI sakalanA dvAdazAMgImAM karavAmAM AvI tene gANupiTaka nAma ApavAmAM AvyuM, kAraNa ke temAM hine mATe tajJAnanA bhaMDAra hatA. gaNudharA sivAya pratyeka yuddha je upadeza Apele! te upadezane te kaeNthI zvAne lIdhe Agama sAhityamAM samAvavAmAM koI vighna na hatuM. tethI AgamAnI sakhyAmAM anekagaNA vadhArA thaI gayA. te uparlR samyagdaSTivALA hovAthI tenA koI virodha thayA nahI. mULAcAranI gAthAmAM A vize ullekha che. suttaM gaNadhara kathidaM taheva patteya buddhakathidaM ca sukevaliNA kathidaM abhiNNA dasapuvva kathidaM ca // je dezapUrvI jJAtA heAya tee ja Agama graMthamAM pravezI zakatA. jyArathI pU na rahyA tyArathI AgamAnI sakhyA vadhatI badha thaI ema manAya che. AgamAnA samaya:- bAgamAnA samaya nakkI karavA ghaNA muzkela che. tenA samaya nirdhArita karavA mATe te graMthanA viSaya, vana, zazI vigaranA tulanAmaka abhyAsa karavA Avazyaka che. AgamanA samayanI bAbatamAM matabheda che. pazcimanA vidvAno mAne che ke viSa siMhae AgamAne pustakArUta karIne tene rakSaNa Apyu, paratuM temaNe tenI racanA karI che te kahI zakAya nahI" kAraNake Agama tA prAcIna che. tene vyavasthita karavAnuM" mAna vidhaNinA phALe jAya che. DaoN. cAkAbInA kathana pramAse teo mAtra AgamAnA udhdhAraka che. bAgamAnA keTalAka boga vinni che paNa mA vichinnatAne lIdhe sarva AgamAnA samaya zaividha AgamAnI sakhyA vadhavAnI sAthe sAthe temanuM vargakaraNa paNa thatuM gayuM. tethI gadharAta pracAne aga sAhimanA samaya nagaNI zakAya, temAMnA keTalAka bhAga maulika paNa che, tethI sarva AgAnA kAI eka ja samaya nathI. tyamAM gavAmAM bhAvyA ne bAkInAne agamA cAmAM sAmAnya rIte vidvAnAe AgameAnA samaya pATalIputranI samAvavAmAM bALyA. mahatvanI dRSTie ovAmAM Ave tA vAcanAnA samaya mAnyA che. upalabdha Agama sAhitya prAcIna jaina paraMparAonI anupratimA, lAkakathAo, tatkAlIna rItiravAjo, dharmopadezanI paddhatio, AcAra vicAra, sayamapAlananI vidhi vageranAM zana thAya che. vyAkhyA prAptimAMthI mahAvIra svAmInuM tattvajJAna temanI ziSyaparaMparA ane tatkAlIna rAjA mahArAjA ane tithi keAnA ullekha maLe che. kalpasUtramAM mahAvIra svAmInA jIvana vize temanI vihAracAtrA ane jaina zramaNAnI sthavirAvalInI mAhitI maLe che. kaniSka rAjAnA samayanA mathurAnA jaina zilAlekhAmAM te sthavirAvalInA judA judA gaNu ane kulanI zAkhAonA ullekha maLe che. jJAtAdhama kathAmAM nimaya pravacananI u bAdhaka ane bhAvapUrNa kathAo, upamAo ane AMtAnA saMgraha che. temAM mahAvIra svAmInI sarala upadeza paddhatinA paricaya thAya che. jyAre AcArAMgA, sutrakRtAMga, uttarAdhyayana ane sarvakAlaMkamAMthI jainamunionA kaThora sacama pAlananA paricaya thAya che. Do. vinTaratije A prakAranA sAhityane pravaNukAvya nAma ApyuM che. AvuM sAhitya mahAbhArata tathA khunanA dhammapada ane suttaniyAtamAM paNa maLe che. rAjapranIya yAbhigama ane prajJApanA jevA sUtrAmAM vAstuzAstra, saoNMgIta, nATyakalAe, prANIvijJAna, vanaspati vijJAna vigere _2010_03 THE Jain.___ viyAnA paricaya maLe che. chaMdasUtra nA Agama sAhityanu prAcInatama mahAzAsra gaNAya che. temAM nitha zramaNeAneAhAra-vihAra, gamanAgamana, rAcakitsA, vidyAmaMtra, svAdhyAya, upasaga, dubhikSa mahAmArI, tapaupavAsa prAyadhita vigere viSayAnI vipula mAhitI maLe che. tenA adhyayanathI tatkAlIna samAjanuM maeNka jIvatacitra upasI Ave che. bhASAzAsranI rASTae paNu Agama sAhitya agatyanuM che. A pATalIputranI vAcanA mahAvIra svAmInA nirvANu pachI AcAya bhadrabAhunA samayamAM thaI hatI. tenA kALa I. sa. nA khIe sakeA manAya che. OMA. cAkANIe kaiMDA abhyAsa karIne nizcita karyuM" ke koIpaNa hAlatamAM AgamAnA prAcIna bhALa I. pu. cothInA aMtathI laIne I. pU. 3 nI zaruAtathI vadhAre prAcIna gaNAtA nathI. Ama AgamAnA prAcIna aMza I. pU. nA gAya che. valabhImAM AgamAnA lekhanakALa I. sa. 453 manAya che. te samaye keTalA bAgamA lipibaddha thayA hatA tenI kAI ja mAhitI maLatI nathI. paraMtu te zrutarUpe jaLavAyevA aMgasAhityanuM a Mtima lekhita saMkalana manAya che. keTalAka vidyAnA AgamAnA lekhana kALane ja racanA kALa gaNuvAnI bhUla kare che. samagra bhAgamAne jotAM agasAhitya gaNudhara racita chete tenA samaya gaNadharAnA ja samaya hAvA joie. jayAre agAdha anya mahApuruJAnI racanA che. tethI temanA samaya graMthanA racanA kALa parathI nakkI thaI zake che. aMga bAhyamAM prajJApanosUtranA karyo A zyAma che. tethI tamA samaya vIrAneNa saMvata 145 thI 376 vaccenA koI paNa samaya hAvA joI e eTale tenA racanA kALa I. pU. 192 107

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thI I sa. pU. 151 nI varaceno hoI zake. eTale vAMcanAra mATe te vakhate siddhAMta ane Aga vidyamAna hovA ja joIe. surya, caMdra ane jaMbuprajJAti e traNe graMthe khUba ja prAcIna che. temAM koI zaMkA nathI. A traNe prajJaptione baMne paMthe pavitra Agama graMthono svIkAra kare che. ane ullekha vetAMbara ane digaMbara paMthanA sAhityamAM Ave che. prathama aMgasAhityanA bAra aMgAne sauthI prAcIna ane tethI e nizcita che ke digaMbara ane tAMbara ema be paMtha upayogI gaNavAmAM teo eka mata che. anya bAbatomAM paDayA te pahelAM A traNe prajJaptienI racanA thaI hovI matabheda che te ApaNe AgaLa upara vicArIzuM. eTaluM to joIe. temanA samaya vikama saMvata pUrvanA hoI zake. satya che ke siddhAMtanAM graMthe eka ja samaye astitvamAM AvyA hoya tema nathI. jyAre saMgha vyavasthita thayo tyArathI chedasUtromAMnA dazAzruta kaMdha, bahaRkaryo ane vyavahAranI sAhityika kheDANa zarU thayuM. Ama vIra nirvANa pachI bahu racanA bhadrabAhue karI hatI. temane samaya I. sa. pU. 357 ja lAMbA samaye A banyuM che. tethI AgamanA prAcInatama bhAga nI AsapAsano manAya che. tethI A samaya chedasUtrone paNa mahAvIra svAmInA pahelA ziSyanA samayanAM hoya athavA gaNI zakAya. yAkobI tathA zubiMganA jaNAvyA pramANe prAcIna vIranirvANuthI bIjA saikAmAM caMdragupta mauryanA samayanAM hoya chedasUtrone samaya I. sa. pU. cethInA aMtathI I. sa. trIjI ane te samayamAM pATalI putranI vAcanA thaI ema mAnavAmAM sadInI sudhIno gaNe che. jItaka9pa cAya jinabhadranI kRti Ave che. temAMnA keTalAMka uttara kAlIna bhAge devardhigaNinA hovAthI teno samaya nakakI che. mahAnizIthanuM saMzodhana samayanAM hoI zake. haribhadrasUrie karyuM che. mUlasUtromAM dazavaikAlikanI racanA zaryAbhava sUrie karI che, temane samaya vIranirvANu saMvata digaMbaranA Agame : 75 thI 90 no gaNAya che, eTale temano samaya I. pU. 4para digaMbaronI Agama vizenI mAnyatA pramANe hAla upathI 429 no che. labdha Agama sAhitya che e mULa Agama nathI, paNa pAchaLathI racAyelA che ane tenA kartA tarIke teo mahAvIra uttarAdhyayanasUtra eka ja lekhakanI kRti nathI paNa e svAmI pachInA gautama, sudharmA, jabusvAmI ane bhadrabAhune eka saMkalana che. vidvAne tene samaya I. trIjI-cothI teo svIkAratA nathI. prAcIna paraMparA pramANe upalabdha zatAbdI mAne che. Avazyaka sUtra to agasAhitya jeTaluM ja Agama sAhityanA viSayo ane gAthAo samAna hatA. prAcIna che. tethI teno samaya mahAvIra nirvANunI Asa bhagavatI ArAdhanA, mUlAcAranA viSaya ane gAthAo pAsane gaNavAmAM Ave che. temaja saMthAraga, bhaktiparijJA, maraNasamAdhi, piMDaniryukti, nadIsUtra devavAcakanI kRti che. tene samaya pAMca-cha. Avazyakaniyukti ane bRhatka95bhASya vigere graMtha zatAbdI manAya che. anuyeAgadvAra vikrama saMvata pUrvanA akSarazaH samAna che. AthI sAbita thAya che ke baMne saMprasamayano graMtha che. tenI vyAkhyA AvazyakasUtramAM Ave che. dAyono strota eka ja hato. prakIrNakamAM catuH zaraNuM, AturapratyAkhyAna ane bhakta I. sa. pahelI zatAbdInI AsapAsanA samayamAM acelavaparijJA vIrabhadranA racanAo che. e eka mata che. temanA nA prazna para jaina paMraparAmAM be paMtha paDI gayA ane AgaLa samaya I.sa. 51 che. Ama samagra vyaktigata graMthono abhyAsa jatAM Agama saMbadhI mAnyatAmAM paNa matabheda UbhA thayA. karyA pachI ja ApaNe temane nizcita samaya batAvI zakIe. mULa Agamane teo vichinna thayeluM gaNe che, Ama chatAM temanA graMthomAM prAcIna Agamano ullekha jarUra maLe che. Aga vize matabhedo : zvetAMbarIya naMdIsUtramAM AgamonI saMkhyAmAM bAra vinTaraninA jaNAvyA pramANe bauddha dharma karatAM jaina upAMgono ullekha nathI tema digabara upAMgone AgAmomAM dhame tyAgadharma tathA saMghaniyamana para vizeSa bhAra mUkyo gaNatA nathI. vetAMbaro dvAdazAMga Agamane gaNadharakRta che. buddhanA mukAbalAmAM mahAvIre tattvajJAnanI eka vadhu gaNe che ane tenI bhASA ardhamAgadhI mAne che. jayAre vikasita paddhati eTale ke AtmazraddhAno upadeza ApyA che. digabaro AgamAne gaNadhara-racita tathA zaurazenI bhASAmAM I. sa. pahelA-bIjA sikAnA zilAlekha parathI jaNAya che racAyelAM mAne che. baMne paMtha dRSTivAdanA pAMca bhedrane svIkAre ke mahAvIra nirvANa pachI acelatvanA prazna para jainadharmanA che, ane jemAM cauda pUrveno samAveza thAya che. digaMbare tAMbara ane hiMgabara evA be phAMTA paDI gayA hatA. A Agama sAhityane be bhAgamAM vahecI nAMkhe che. (1) aMgasamaye jena dharmamAM gaNe hatA ane temAM AcAryonI paraMparA bAhya (2) aMgapravi8. aMgabAnA cauda bhedo che. hatI ema agamAmAM jaNAvyuM che. te lekhAmAM vAcakanuM sAmAyika, catuM vaMzati-stava, vaMdanA, pratikramaNa, vanayika, birUda pAmelAno ullekha che, te parathI jaNAya che ke vAcaka kRtikarma, dasa vekAlika, uttarAdhyayana ka9pavyavahAra, kapA lu nirvANa pachInA zilAlae deza A 108 Jain Education Intemational 2010_03 Education Interational 2010_03 For Private & Perse

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gain ka65, mahAka95, puMDarIka, mahApuDarIka, niSiddhikA. chedasUtramAM paMcakalpane gaNatA nathI. mULasUtronuM chelluM jyAre aMgapravirSanA bAra graMtha che. AcArAMga, sUtra niyuktimAM gayuM che. jyAre anya graMthe nIce pramANe che. kRtAMga , sthAnAMga, samavAyAMga vyAkhyA prajJapti, jJAtA dharma ka9pasUva, jinaka95, yatijanaka95, zrAdhyajinaka95, pAkSika, kathAo, upAsakadazA, aMtakRtadazAMga, anuttaropa kSamaNu, vadig, RSibhASita trIsa prakIrNa graMthe - cauzaraNu, pAtika dazAMga, prazna vyAkaraNa, vipAka sUtra ane dRSTivAda. Atura pratyAkhyAna, bhakta parINA, sastAraka, taMdUla vicArika, daSTivAdanA pAMca bheda gaNe che. parikarma, sUtra, prathamAnuga caMdradayaka, devendrastava, gaNividyA, mahApratyAkhyAna, vIrastava, pUrvagata, cUlikA, te parikarmanA pAMca bheda gaNe che, ajIvaka95, garachAcAra, maraNasamAdhi, siddhaprAbhRta tIrthoddhAra, caMdraprakRti, sUryaprajJapti, jaMbudvipaprajJapti, dvipasAgara ArAdhanA patAkA, dvIpasAgara prApti, jyotiSa karaMDaka, prajJapti, vyAkhyA prajJapti, sUtraadhikAramAM jIva tathA aMgavidyA, tithi prakIrNaka, piMDaniyukti, sArAvalI, paryatArAzikavAdano ullekha che. niyativAda, vijJAnavAda, zabda- rAdhanA, jIvavibhakti, kavaca, cAni prAbhUta, aMgacUlikA, vAda, pradhAnavAda, dravyavAda, ane puruSavAdanuM varNana che. vaMgacUlikA, buddhacatu zaraNa, jaMbUpayannA. prathamAnugamAM purANeno, upadeza che pUvagata adhikAramAM bAra niyuktio - Avazyaka, dasakAlika, uttarAutpAda, vyaya ane dhrauvyanuM kathana che. tenI saMkhyA cauda che. dhyayana, AcArAMga, sUtrakRtAMga, bRhatka9pa vyavahAra, dazAzruta, cUlikAnA jalagatA, sthalagatA, mAyAgatA, rUpagatA ane kalpasUtra, piMDaniryukti, ghaniryukti, zaMsaktaniyukti, AkAzagatA jevA pAMca bheda che. ane eka graMtha te vizeSAvazyaka bhASya, Ama 84 (cAryAzI) digaMbaronI mAnyatA pramANe daSTivAdana keTalAka bhAga Agama che. bace che. ane te SaTrakhaMDAgama nAme mejUda che. digaMbaroe Agama sAhitya akhaMDapaNe dravya-kALa-kSetra ane bhAvanA jena Agamane cAra vibhAgamAM vahecI nAMkhyuM che, prathamAnu- pariNAme hAla upalabdha nathI. mAnya 45 Agame che. cogamAM raviSeNanuM paddamapurANu jinasenanuM harivaMzapurANu, jemAM bAra aMge jemAM chelluM daSTivAda vichinna thayeluM manAya jinasena (bIjA) ane temanA ziSya guNubhadranuM AdipurANa che. (12) bAra upAMgasUtro, cAra mULasUtra, cha chedasUtra, ane uttarapurANu, karaNunuyAgamAM sUrya prajJapti, caMdraprajJasa, be cUlikAsUtra, ane 10 prakIrNaka graMtha gaNAya che. SakhaMDAgama - dhavalA, jayadhavAlA, gemasAra vagerene samAveza thAya che. (1) AcArAMgasUtra - AcArAMgamAM be mukhya vibhAge che. zramaNa nirca sthAne suprazasta AcAra, gecarI levAne dravyAnuyogamAM kuMdakuMdAcAryanI racanAo jevI ke pravacana- vidhi, vinaya, vinayika, kAryotsargI de, sthAna vihAra-bhUmi sAra, paMcAstikAya, samayasAra vigere, umAsvAtinuM tattvArtha AdimAM gamana, saMkramaNa (eTale zarIrane zrama dUra karavA sUtra ane tenI TIkAo, samaMtabhadranI AtamImAMsA ane bIjA sthAnamAM gamana) AhArAdi padArthonuM mApa, svAdhyATIkAo che. caraNanuyAgamAM vaTTakeranuM mUlAcAra, trivarNAcAra, yAdimAM niyoga bhASAsamiti, gupti, zamyA, upadhi, bhaktaane samaMtabhadranA ratnakaraMDa - zrAvakAcArane samAveza thAya pAna, udagama Adine lagatA doSanI vizuddhi, zuddhAzuddha che. A sarva digaMbaronuM Agama sAhitya gaNAya che. grahANa, vrata, niyama, tapa ane upadhAna, Adi viSayane ema kahevAya che ke mahAvIra svAmI pachI 7 paMthe paDI temAM samAvI levAmAM AvyA che. gayA hatA. Aje temAMnA ghaNAM lupta thaI gayA che athavA (2) sUtrakRtAMgasUtra - svasiddhAMta, parasi dvAMta, jIvanAmazeSa rahayA che. temAM sthAnakavAsI petAnA AgamanI ajIva, jIvAjIva, lIka, alAka, leAkAlIka, pApa-puNya, saMkhyA batrIsa gaNAve che. agiyAra aMge, bAra upAMgo Asava, saMvara, nijerA, baMdha, mekSa Adi padArtho, Itara sAthe saMkhyA trevIsa thAya che. temAM cAvIsa nizitha, darzanathI mahita, saMdigdha ane navadIkSitanI zuddhi mATe pacIsamuM bahaka95, chavIsamuM vyavahAra ane sattAvIsa kriyAvAdanA mata, akriyAvAdanA mata, ajJAnavAda, vinayavAda, dazAzrutaskaMdha uparAMta anuyAgadvA2, naMdIsUtra, dasa vikAlika maLIne 363 anya daSTinA matano parikSepa karIne svasamayauttarAdhyayana ane Avazyaka Ama pAMca umerAtA saMkhyA sthApana, vagerenI carcA mAM karavAmAM AvI che. Ama batrIsanI thAya che. keTalAMkane mate (84) cAryAzI AgAme sUtrakRtAMga sUtramAM pradhAnapaNe bhinna bhinna darzananuM Alekhana paNa che. agiyAra aMge, bAra upAMgo pAMca da sUtre, traNa che. ethI A sUtra dravyAnuyogane lagatuM kahevAya. mUlasUtro, be cUlikAo, ATha chUTaka graMthe, trIsa prakIrNaka, bAra niyuktio, eka svataMtra niyukti ( viroSAyaka (3) rathAnAMgasUtraH-- dasa adhyayane che. eka saMkhyAthI bhASya) Ama coryAsI Aga gaNe che. mAMDIne dasa saMkhyA sudhI kamika vastuonuM varNana che, jIva, pudgala, dharma, adharma, kALa ane AkAza A cha dravyAnuM AmAM agiyAra aMge ane upAMge sarva svIkRta che. varNana che. 783 sUtra che. kRta sAhityanA aMgabAhya ane 109. Jain Education Intermational 2010_03 Jain Education Interational 2010_03

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- Jain aMgapraviNa bheda batAvyA che. nirgatha ane nigraMthinIonA (6) jJAtAdhUmakathA - jaina Agama sAhityamAM vAmayanA vastra ane pAtrone, cAturyAma dharmanA, traNa prakAranI dIkSAnA, prakAranI dRSTie dharmakathAnu cAga nAmane eka AkhA cAra prakAranAM hAthI, cAra karo, cAra prakAranI vikathAone, svataMtra vibhAga ja karavAmAM Avela che. ane jJAtAdharma pAMca mahAvrata, pAMca rAjacihno, pAMca prakAranI AjIvikA, kathA nAmanA A Agamane e vibhAganA nidezaka tarIke tathA varSARtumAM vihAra Adine niSedha batAvyo che. vAsu- gaNavAmAM Ave che. hAlamAM 19 adhyayano ja upalabdha che. pUjya svAmi, melInAtha ane ariSTanemi, pArzva tathA A graMthamAM rAjapuruSonAM nAme, nagaro, udyAna, ca, bhagavAna mahAvIranI pravajyAno ullekha che. dRSTivAdanA dasa vanakhaMDo, samavasaraNe, dharmAcAryo, dhamakathAo, Ihalaukika, nAme batAvyA che. ane daza AzcaryomAM bhagavAna mahAvIranA pAralaukika, RdhivizeSa, bhegaparityAgo pravajayAo, garbha haraNanI bInA ane strI bhave tIrthaMkara thayAno ullekha che. zrata parigraho, tapa, upadhAna, paryA, saMlekhana, bhakta pratyA (4) samavAyAMga sUtra - A sUtramAM eka saMkhyAthI khyAne, pAdapapagama, devalokagamane, sukulamAM patyavatAra, zaru karIne karoDonI saMkhyA sudhInI vastuono saMgraha che. bodhilAbha ane aMta kriyAo vize mAhitI ApavAmAM AvI che. bAra aMga cauda pUrvAnA viSayavarNana, aDhAra prakAranI lipi, naMdisUtrane, ullekha che. abhayadevasUrie AnA para TIkA (7) upAsakadasAo sUtra :- A graMthamAM adhyayana lakhI che. " Ama, jIva, ajIva,traNa gupta cAra kaSAya pAMca dasa che. ane bhagavAna mahAvIranA dasa upAsakAnA AcAranuM mahAvrata, cha ivanikAya, sAta samudyAta, ATha mada, navatattva varNana che. abhayadevasUrie AnI para TIkA lakhI che. AnaMda dasa prakAranA zramaNa dharma, agiyAra gaNadharo, bAra bhikSa upAsaka, kAmadeva upAsaka, culaNI pitAgRhapati, surAdeva pratimA, tera kriyAthAne, sattara prakArano asaMyama, A gRhapati, culazataka, kuMDakAlika, zramaNopAsaka, sadAlaputra uparAMta bhagavAna mahAvIra neminAtha pArzvanAtha malinAtha ane kuMbhAranI, mahAzataka gRhapati, naMdinIpitA ane sAli hapitAnI kathAonA varNana che. varNanamAM vividhatA vAsupUjya sivAyanA tIrthakaronI dIkSAno ullekha che, khUbaja ochI che. Ama A graMthamAM upAsakonA saMkSipta gozAlakanA AjIvika saMpradAyanA ullekha maLe che. jIvananI mAhiti che. (5) vyAkhyAprApti - (bhagavatIsUtra) - A sUtramAM | (8) aMtagaDadasAo - jemanA karmono kSaya thayo che jIvAdi padArthonI vyAkhyAonuM prarupaNa karavAmAM AvyuM tene aMtakRta kahevAya che. jemanA karmono kSaya thayA che tevA hovAthI tene vyAkhyA prajJati nAma ApavAmAM AvyuM che. kevalIonA kathana kaheto A graMtha ATha vargamAM racAyelo mahAvIranA jIvanane lagatI keTalIka vigato maLe che. gautama che. prathama vargamAM gautama kevalInI kaThora tapazcaryAnuM varNana gaNadhara zramaNa bhagavAna mahAvIrane jaina siddhAMta vize je che. bIjA vargamAM ATha adhyayana che. trIjA vargamAM aNIyasa prazno pUche che tenA vistArapUrvaka uttara Ape che, anya gRhapatinI vAta Ave che. jeNe zatruMjaya parvata para jaIne matavAdIo sAthenA bhagavAna mahAvIranA vAdavivAdanuM paNa kevalajJAna prApta karyAno ulalekha che. cothA-pAMcamAM vargamAM AmAM varNana karavAmAM AvyuM che. bhagavAna mahAvIre ApelA dasa - dasa adhyayana che. bhagavAna ariSTha nemino ullekha A uttare dravyaguNa, kSetra, kAla - paryava pradeza ane Ave che. chaThA vargamAM seLa adhyayana che. abhayadeva sUrinI pariNAmanA anugama, nikSepaNu tathA pramANa che. A graMthanuM TIkA maLe che. AThamAM chellA vargamAM aneka vrata, upavAsa, jemAM vizeSa mahattva che. vyAkhyA prajJAptanI vyutpatti, tapanA prakArone ulekha che. sva. paMDita becaradAsa dozI A rIte kare che. bhava - vividha (9) anuttarIpupAtika sUtra - anuttara vimAnamAM bA - avadhi thA - kathana prajJapti - prarUpaNa." utpanna thanAra vizALa 33 puruSanA AkhyAna che. jenadharma A uparAMta mahAvIranA prathama ziSya gemazAlaka je graMthamAM anuttaravimAna nAmanA svarganuM varNana karavAmAM aMtima samaye bhagavAnane pratispardhI tarIkenA ulekha AvyuM che. A graMthamAM mULa dasa adhyayana hatA. traNa maLe che, tathA teno AjIvika saMpradAyane paNa u9lekha che. varga mAM vaheMcAyelo che, jAlikumAra, dIrdhasena sunakSatra, dhanya, tathA teno cAjIvika saMpradAyane paNa ullekha che seLa RSidAsa, palaka, rAmaputra, caMdrakumAra, poThIputra, peDhAlakumAra janapado, viSayavarNanamAM kumabadadhatA nathI. keTalAMka aMta- pATilakumAra, ane vahulakumAranA AkhyAne che. A zaya lAMbA to keTalAMka saMkSipta che. abhayadevasUrinI TIkA che. sUtra saMkSipta che. A graMthanA padenI saMkhyAmAM matabhedra che. abhayadevanA matAnusAra chatrIsa hajAra prazno ane be lAkha aDDayAzI hajAra pado (10) praznavyAkaraNa daza - vidyA saMbaMdhI vyAkaraNanuM che jyAre samavAyAMga ane nahIsUtra pramANe cAryAzI hajA2 vivecana, pratipAdana e artha thAya che. temAM dasa adhyayana prazno ane eka lAkha cummAlIza hajAra pade che. avadhUNI che. Asrava ane saMvaranuM varNana maLe che. mULasUtra nAza nI racanA thaI che. brAhmI lipine namaskAra karavAmAM AvyA pAmyuM hoya tema jaNAya che. nadisUtranA ullekha pramANeno che. ardhamAgadhI bhASAno ulekha che. viSaya keI je dekhAto nathI maLato nathI. abhayadeve TIkA jenA - anugama, nikSepaNa tAryA pradeza ane becaradAsa para AkarA prAptinA 110 Jain Education Interational 2010_03 ucation International 2018_03 For Priva

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Jain_ ane vartamAna rakama sAta zaki lakhI che. ahiMsA vratanI pAMca bhAvanAone ulekha che- (2) rAjapraznIya :- rAyapaleNIya graMthamAM prathama sUryAbhadeva vratanI pAMca bhAvanAo, brahmacaryanA pratipAdana mATe batrIsa bhagavAna mahAvIrane vaMdavA jAya che. tyArabAda pArzvanAthanA prakAranI upamAo batAvIne pAMca bhAvanAone ullekha che. gaNadhara zrI kezIne zrAvastI nagarImAM pradezIrAja sAthe (11) vipAkasUtra - A sUtramAM pApa ane puNyanA phaLanuM saMvAda che. sAhityika dRSTie A rasaprada graMtha che, ema nirdezana hovAthI tenuM nAma vivAka sutra rAkhavAmAM AvyuM vinTaranija kahe che. AnA para malayagirinI TIkA che. che. A graMthamAM jakapAyatana maMdirano ulekha Ave che. (3) jIvAbhigama :- jemAM jIvanuM abhigama-jJAna che zrataskaMdhamAM ane darekamAM dasa dasa adhyayanomAM vaheMcAyeluM tenuM nAma jIvAbhigama, A graMthamAM jIva, ajIva, jaMbuche. mRgAputra, ujita abhagnasena, zakaTa, buhaspatidatta, dvipanuM kSetra, parvata vagerenuM vistRta varNana che. A graMthanI nadiSeNa, ukharadatta seriyadatta, devadattA, aMjUdevI tathA gaNanA utkAlika kRta sAhityamAM karavAmAM AvI che. bhagavAna subAhu ane bhadranaMdi vigere para TUMkA adhyayane che. mahAvIra ane gautama gaNadharanI vaccenA jIva-ajIvanA (12) daSTivAda-chelluM bAramuM aMga hAla upalabdha prabhedonA praznana-uttaranuM varNana che. malayagirinI TIkA che. nathI temAM vibhinna daSTionI prarUSaNa hovAthI tene dRSTivAda AcArya haribhadrasUri ane devasUrie AnA para laghuvRttio kahevAmAM Ave che. vizeSa nizItha cUrNimAM jaNAvyA pramANe lakhI che. navA prakaraNamAM vahecAyeluM che. A graMthamAM dravyAnuyega, caraNanuyega, dharmAnuga, ane (4) prajJApanA :- AnA kartA vAcakavaMzIya AryazyAmAgaNitAnuyoganA viSayo hovAthI chedasUtranI jema tene ubhaya cArya che. 36 padamAM vibhakta che. aMgasAhityamAM je sthAna zruta kahevAmAM AvyuM che. daSTivAdanA viSaya vastune pAMca bhagavatIsUtranuM che tevuM sthAna prajJApanA graMthanuM upAMga vibhAgamAM vaheMcavAmAM AvI che. (1) parikarma, sUtra, pUrva sAhityamAM che. A graMthamAM jIva, ajIva, Asava, baMdha, anuga ane cUlikA, uparyukta jaNAvelAM 12 aMgenI saMvara, nirja2A ane mekSanuM varNana che. jemAM jIvAjIva viSayasAmagrI vartamAnakALe pUrNa svarUpe upalabdha nathI. padArthonI prajJApanA arthAt suvyavasthita jANakArI che tenuM dakiTavAdane prathama bhAga parikarma sAta prakAra che. (1)siddha nAma prajJApanA che. vezyA, samAdhi ane lokasvarUpanI samajaNa zreNika parikarma, manuSya zreNika, puSTa zreNika, avagraha ApI che. zreNika, upasaMpAdana zreNika, vipajajaha zreNika, vyutAgrutazreNika, sUtra vibhAganA 88 bheda che. pUrve-14 prakAranA che-(1) (5) sUrya prajJapti - A graMthamAM sUryAdi jyotiSacakranuM utpAda, agrAyaNI, vIya pravAda, astinAsti, jJAnapravAda, varNana che, bhadrabAhue AnA para niryukti racI che. AmAM satyapravAda, AtmapravAda, samayapravAda, pratyAkhyAnavAda, 20 prAkRta che (1) maMDalagati saMkhyA, sUryano tiryaka, vidyAnupravAda, avadhUya, prANuvAda, kriyAvizAla ane paribhrama, prAkAzya kSetraparimANa, prakAzasaMrathAna, vezyA lekabindusAra. A 14 pUrveno vistRta viSaya samavAyAMganI pratighAta, eja : saMsthiti, sUryAvAra, udayasaMsthiti, parUSI TIkAmAM che. anuga be prakAranA batAvyA che. (1) mUla chAyA pramANu yogasvarUpa, saMvatsarAnA Adi ane aMta, prathamAnuga (2) caMDikAnuga. sUtravibhAgamAM anya saMvatsaranA bheda, caMdranI vRddhi-apavRddhi, jayesanA pramANu tIrthikonA matamatAMtaranuM khaMDana karavAmAM AvyuM che. cUlikAnI zIghragati nirNaya jAnsanA lakSaNa vana ane upapAta, saMkhyA batrIza batAvI che. dRSTivAdane je viSaya parakarma, caMdrasUryAdinI uMcAI, temanuM parimANa ane caMdrAdine sUtra, pUrva ane anugamAM nathI batAvyA te badhAne anubhAva Adi viSayenI vistRta carcA che. A graMtha samAveza cUlikAmAM karyo che. bRhatkalpaniyaMtinA jaNAvyA khagoLazAstranA abhyAsIne uttama preraNu Ape te che. pramANe, abhimAna, caMcala svabhAvavALI, ane maMdabuddhivALI strIone mATe dRSTivAdanA adhyayana niSedha karavAmAM (6) jaMbudvipa prajJatiH - AmAM jaMbudvIpanuM vistArathI Avyo che. varNana che. bhUgoLa viSayaka graMtha che. AnA para zAMticaMdranI TIkA maLe che. AmAM bhArata varSanA varNanamAM rAjA bharatanI upAMga sAhitya ghaNI kathAo Ave che. graMtha be bhAgamAM che. pUrvArdhamAM cAra A sAhityamAM bAra graMthe che. (1) papAtikasUtra ane uttarArdhamAM traNa vakSaskAra che. upapAta eTale janma. deva ke narakalekamAM janma athavA siddha prathama vakSaskAramAM bharatakSetranuM varNana che, bIjAmAM gamana ane tenA adhikAravALA A graMtha che. jane, tApase, avasarpiNI ane utsarpiNI kALanA cha bheda batAvyA che. zramaNA, parivrAjaka AdinA svarUpe temAM darzAvyAM che. trIjAmAM bharatarAjAnA digvijayana: varNana che. pAMcamAM aMkhaDa parivrAjakane adhikAra Ave che. zramaNe, AjIvike, vakSaskAramAM tIrthakarenA janmasavanuM varNana che. niha, Adi batAvI kevalI samuddaghAta ane siddha svarUpanuM nirUpaNa karyuM che. (7) caMdraprajJapti - caMdraprajJaptino viSaya sUryaprajJaptinA Jain Education Interational 2010_03

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-Join viSayane maLato Ave che. 20 prAbhatemAM caMdranA paribhramaNanuM vizeSAvazyaka bhASyanI racanA karI che, jinadAsagaNimahattare varNana che. Ama caMdrajyotiSane lagato graMtha che. vinTara cUrNa lakhI che, AcArya haribhadranI ziSyahitA nAmanI nijanA mata pramANe A prajJaptithI vaijJAnikagraMtha che. TakA che. malayagirinI paNa TIkA che. haribhadrasUrie pitAnI Ano para malayagirinI TIkA maLe che. sthAnAMgasUtramAM TIkAmAM cha prakaraNenuM pAMtrIsa adhyayanamAM varNana karyuM che. caMdraprajJapti, sUryaprajJapti, jaMbudvipaprajJapti ane dvIpasAgara jemAM saMskRta ane prAkRta kathAo maLe che. tilakocAye prajJaptinI gaNanA aMgabAhyazratamAM karavAmAM AvI che. laghuvRtti lakhI che. prathama Avazyaka sAmAyikamAM mana, vacana (8) kapikA - AnuM bIju nAma nirayAvali paNa che. ane kAyA vaDe sarva kAmane tyAga karI samabhAvathI sAmA yika vrata laI eka Asane 48 miniTa sudhI svAdhyAya karavuM. niraya eTale narakoninI Avali karanAra graMtha te nirayAvali. A graMthamAM magadhanA rAjA zreNikanuM mRtyu tenA putra koNikathI bIjA AvazyakamAM grevIsa tIrthakaronA stavano Ave che. trIjAmAM vadana ane stuti karavAmAM AvI che, pratikramaNa karatAM thayelI vAtano ullekha cheje bauddha sAhityamAM paNa che. nirayAvali graMthamAM dasa adhyayane che. zreNikanA dasa putro sarva jIvone mana, vacana ane kAyika rIte kSamA karavAnI tathA mAgavAnI hoya che. kAryotsargAvasthAmAM sarva vikRttiothI mana kAlikamAra Adi temanA pitAmaha vaizAlinA rAjA ceTaka ane zarIrane haTAvI eka ja dhyAnamAM sthita karavAnuM, chaThThImAM sAthe yuddhamAM laDatAM marAyA ane narakamAM jaI mekSa pAmaze azana, pAna, khAvuM, ane svAdane tyAga karavAnuM kaheluM che. tevI hakIkata che. (9) puSpikA - dasa adhyayanamAM vahecAyelo che. puSpaka (2) dasavaikAlika sUtraH - AnA racayitA AcArya vimAnamAM besI devadevIo bhagavAna mahAvIrane vaMdana karavA zasya bhavasUri che. zirSaka pramANe dasa adhyApane che. vikAAve che, ane temanA pUrvabhava vize mahAvIra gautamane likano artha kAlathI nivRtta-vikAle adhyayana thaI zake te samajAve che. caMdra ane sUryanI pUrvakaraNI, mahAzukadevane dasa vaikAlika. AcArya zaabhavasUrie potAnA putra manaka pUrvabhava, semalabrAhmaNa, bahApurIyA devInA pUrvabhava-subhadrA mATe pUrvamAMthI laIne racyuM hatuM. prathama gAthAmAM ja dhame sAvI, pUrNabhadra devane bhava, mANibhadra, dattadeva, balanAma aMjAmuvi ahiMsA saMgamA te. ahiMsA saMyama ane tapa deva, zivadeva, ane anAditadevanA pUrvabhavanuM varNana Ave e utkRSTa maMgalarUpa dharma che. uttamAtama che. AcArya bhadrache. bhagavatIsUtra jema AmAM paNa brAhmaNa zAstrono ulekha che. bAhue AnI para niyukti racI che. A graMthamAM AvatAM udAharaNe jevA ja bauddha dharmanA dhammapadamAM ulekho (10) puSpacUlikA-A dasa adhyayanono graMtha che. pupikA Ave che. A graMthanuM adhyayana saMdhyA samaye karavAmAM pramANe zrI hari vagere dasa devIonI pUvakaraNInuM varNana AvatuM hatuM. A graMtha para ane gasAyasiMha ane jinadAsagaNi che. zrIne pUrvabhava bhUtA nAmanI strI hato tene pArzvabhagavAne mahattare cUNi lakhI che. ane AcArya hAribhadrasUrie TIkA nigraMtha pravacanamAM zraddhA karAvI hatI. racI che. A uparAMta tilakAcAryanI, sumatisUrinI ane vRSNuidazA :- 12 adhyayanomAM A graMtha racAya che. vinayahaMsanI vRttio upalabdha che. vRSNivaMzanA balabhadranA 12 putro bhagavAna neminAtha pAse voTara zUbrige A graMthano bhUmikA sAthe tathA pro. dIkSA laI mahAvideha kSetramAM meze jaze tenuM varNana che. lAyamane mUlasUtra ane niryuktine jarmana bhASAmAM anuvAda mUlasUtro karyo che. pizalanA matAnusAra bhASAzAstranI dRSTie A graMtha mUlasUtro cAra prakAranAM che. Avazyaka, dasa vaikAlika, ati mahattvane mAnya che. uttarAdhyayana, piMDaniryukti ke eghiniyukti. mUlasUtrane artha (3) uttarAdhyayana sUtra :-A graMthanA 36 adhyayanamAM pramANe joI e sarva navadikSita sAdhuone mULamAM eTale ke bhagavAna mahAvIranA aMtima upadeza lakhavAmAM AvyA che. sauthI prathama paThana karavAnuM sUtra, bIjAnA mate mULasUtra bhagavAna mahAvIra prabhue nirvANunA samaye seLa pahoranI eTale jenA para niyuktio racAI hoya tene mULasUtra dezanA ApI temAM paMcAvana adhyayane puNyarUpa vipAkanA kahevAmAM Ave che, vebaranA mate uttarAdhyayana, Avazyaka, ane paMcAvana adhyayane pAparUpa vipAkanA kahyA che. tyAra dazavaikAlika ane piMDaniyukti e sUtrono krama che. pachI apRSTa evA uttarAdhyayananAM 36 adhyayane prakAzyAM - (1) Avazyaka sUtra:- Avazyaka sUtra aMga Agama che. tethI tenuM bIjuM nAma apRSTa vyAkaraNa paNa kahevAya che. jeTaluM prAcIna che. A graMthamAM jaina sAdhuo mATe pratidina vinTara nija A graMthane zramaNa-kAvyanuM nAma ApI vaidika Avazyaka kriyA saMbaMdhI karavAnA pATha che, tenA cha prakAra sAhitya mahAbhArata, bauddhanA dhamapada ane suttanipAtanI che. 1 sAmayika, caturvizatistava, vaMdanakA, pratikramaNa, kAye- sAthe tulanA karI che. jAla zApeTiyare aMgrejI bhASAmAM sa ane pratyAkhyAna. A sUtra para AcArya bhadrabAhunI praratAvanA sAthe mUla pAThanuM saMzodhana karyuM che. AnA para niyukti ane bhASya che, kSamAzramaNa jinabhadragaNie vyAkhyA sAhitya ghaNuM badhuM lakhAyuM che. jemAM AcArya 112 Jain Education Intemational 2010_03 ation International 2010_03 Fori

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gain= (1) karanArasavAmAM na karI kama bhadrabAhunI niyukti, jinadAsagaNI mahattaranI cUNa, ka95, kriyA ane sAmAnya niyamamArgonuM pratipAdana karyuM vAdivetAla zAMtIsUrinI ziSyahitA nAmanI prAkata TIkA, che. tenI sAthe dravya, kSetra, kAla ane bhAva utsarga apavAdI nemicaMdrasUrie sukhadhA nAmanI TIkA, A uparAMta mArgonuM paNa samayAnusAra nirUpaNa karyuM che. lakSamIvallabha, jayakIrti, kamalasaMyama, bhAvavijaya, vinaya sAmAnya rIte A chedasUtra apavAda mArganA sUtro hasa, harSala Adi vidvAnonI TIkAo lakhAI che. gaNAya che. AmAM vizeSataH sAdhuonA AcA2nuM pratipAdana harmana yAkovIe sekreDa bukasa opha dha IsTanA 45 mAM che. chatAM kyAMka kyAMka zrAvakanA AcAra saMbaMdhI paNa carcA bhAgamAM aMgrejI anuvAda sAthe prasiddha kareluM che.' che. jevAM ke agiyAra pratimAo (vrata), gurunI tetrIsa (4) piMDa niyukti : prakAranI AzAtanA TALavI. keAI AcArya padavIdAnane piMDa eTale AhAra-te saMbaMdhI varNana che. A graMthamAM cogya na hoya to te padavI choDAvavI ane AlocanA piMDanirUpaNa, uddagama, utpAdana , eSaNAdAnuM karavI vagere AcAronuM nirUpaNa che. vinTaranija kahe che ke varNana karatI 671 gAthAo ATha adhikAramAM racAyelI che. A chedamAM kharI upagI vAta trIjAthI pAMcamAM cheda AnA racayitA AcArya bhadrabAhu che. uddagama, utpAdana, sUtromAM ja che. je ghaNuM prAcIna che. TUMkamAM A Akho eSaNa, sayAjanA, pramANu, aMgIra, dhUma ane kAraNe graMtha TUMkamAM sAdhusaMdhane niyamana graMtha che. Ane maLato piMDanA 9 bheda batAvyA che. uddagamanA 16 prakAra, utpAdananA Avate bauddhagraMtha vinayapiTaka che. chedasUtromAMnuM bahaTUMkapa 16 bheda, eSaNunA dasa bheda, svAdane mATe gaucarImAM prApta sUtra e prAcIna ka9pasUtra che. saMkSipta zailImAM lakhAyelAM che. vastuone meLavI khAvI te saMjanA doSa che, AhAranA (1) nizIthasUtra :pramANane (mApa) dhyAnamAM laIne bhikSA grahaNa karavI nahIM te pramANudeSa che. AgamAM sArI rIte pakavelA - khalana karanAra sAdhuone prAyazcita rUpe karavAnI kriyAo bhejanamAM Asakti rAkhavI te aMgAradeSa che. bhejananI vize nizIthasUtramAM kahevAmAM AvyuM che. ekavAra ajANya paNa niMdA karavI te dhUma doSa ane saMyama, dhyAna ne lakSamAM akRtya thayuM hoya to AlecanA karI zuddha thavuM, pharI te lIdhA vinA bhejana karavuM te kAraNadoSa mAnavAmAM akRtya na thAya tenI takedArI rAkhavI Ama dharmoniyamone AvyA che. khajAno che. 20 uddezakamAM racAyeluM che. prathama uddezakamAM 60 bAla che. bIjAmAM 60, 80, 100, 80, 77, 91, athavA-ghaniryukti :- 17, 28, 47, 92, 30, 60, 45, 154, 50, 151, ei eTale sAmAnya ke sAdhAraNa Ave athavA 64, 36 ema kramika bela che. jyAre vIsamA udezakamAM niyuktimAM karavAmAM AvyA che. AnA racayitA bhadrabAhu AlecanApUrvakanA prAyazcita - mAsika, laghumAsika che. Ane Avazyaka-nayuktino aMza manAya che. sAdhuonAM caturmAsika, Adi prAyazcitanI vidhinuM varNana che. sAmAnya AcAravicAranuM varNana 811 gAthAomAM kareluM (2) bahatuka65 sUtra - che. droNacAye AnA para cUNI jema prAkRta pradhAna TIkA racI che. malayagirinI vRtti ane avacUri paNa maLe che. cha uddezakamAM sAdhusADavIonA AcAravicAranuM varNana ghaniyuktimAM pratilekhana, piMDadvAra, upadhinirUpaNa, che vinTara nijanAnA mata pramANe bahu prAcIna bhASAnuM anAyatanavarjana, pratiSeNudvAra, AlocanAdvAra ane chedasUtra che. amuka aparAdha mATe amuka prAyazcita karavuM te vizuddhidvAra ema caraNa karaNanuM varNana che. A graMthamAM batAvyuM che. A prAcInatama AcArasUtronuM mahAzAstra che. TIkAkAroe bIjA AgamanI jema AmAM chedasUtro-- paNu ghaNu pheraphAra karyA che. prathama uddezakamAM 51 sUtro che, temAM sAdhusAdhvIonA AhAra, vihA2, gamanAgamananI chedasUtronI saMkhyA cha che. (1) nizItha, bRhatka95, kSetramaryAdA nakkI karela che. te sivAya AgaLanAM kSetramAM vyavahAra, dazA zrutaskaMdha, paMcaka95, ane mahAnizItha. A vihAra niSedha gaNAvyo che. upAzrayanI jagyA paNa svaccha graMthamAM nizItha, paMcaka95, ane mahAnizItha gaNadharacita ane ahiMsAyukta hovI joIe. pAMca prakAranAM vastra ane che. jyAre bRhatka9pa, ane dazAzrutaskaMdhanA racayitA bhadra- rajoharaNanuM kathana che. A uparAMta sAdhusAdhvIeAe eka bAhu svAmI che. temAM paMcaka9pa nAmanuM chedasUtra vichinna bIjAnA sthAne (upAzrayamAM) AvavA javAnI maryAdAne thayeluM che. tenA para saMghadAsagaNie bhASya racyuM che. te ulalekha karyo che. prAyazcita ane AcAravidhine ullekha Aje upalabdha che. A chedasUtro para niryukti, bhAkhyo, che. AhAra levo - vAparavo vigerenA niyamo batAvyA che. bahabhASya, cUrNa, avacUri ane TippaNa sAhitya lakhAyuM chelA uddezakamAM sAdhusAdhvIone cha prakAranAM durvacane che. tene viSaya sAdhusAvIonA AcAra, gecarI, bhikSA, balavAno niSedha karyo che. 113. 2010_03

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={ain (3) vyavahAra A graMthanA dasa uddezakamAM AcArathI patita thayelA muniee karavI paDatI AleAcanA ane te AleAcanA sAMbhaLanAra ane karanAra munie kevA hovA joIe te devA bhAvathI karavA joIe tenuM varNana karavAmAM Avyu che. temanA vihAra vadhu vyA che. kAne gaNi, muni, AcAya, upAcAyanI pAchI ApavI te batAvyu che. gocarI mATenAM nitiniyamAnuM varNana che. vyavahArasUtrane dvAdazAMganuM navanIta kahevAmAM AvyuM che. svAdhyAya karavAnA, gAcarI ApanAra gRhastha sAthe kevI rIte vartavuM, kema AjJA levI, kevu' ane keTaluM bhojana levu', kayAre bAna karyu, AgamAnu" adhyayana karavu te kayAre karavu. vigerenuM varjhana che, khAma sAdhusAkSIonA vyavahAronu varNana hovAthI te vyavahArasUtra nAma thayA che. AnA kartA kevalI bhadrabAhu che jemaNe niryukti lakhI che; bhASya pazu maLI Ave che paNa nAmollekha nathI. maLatA malagirie bASpa para vivaraNa lakhyuM che. avasUri paNa lakhAI che. (4) dazAzruta skaMdha : dasAzrutaskaMdha dasa adhyayanAmAM bhadrabAhue racIne tenA para niyukti lekhI che. catui paNa lakhAI che. prajJArtha' pApacandre AnA para vRtti lakhI che. puruSa pAtAnI prakRtithI pratikULa AcaraNu kara tA asamAdhinuM kAraNa thAya che. te pramANe muni pAtAnA sacamathI pratikULa AcaraNa kare teA sayamamAM samAdhi meLave che. tethI asamAdhinA 20 sthAnA darzAvyAM che sakhata prahAra thAya to azakti Ave che tema sAdhune cAritramAM azakti lAvanAra 21 sakhaLa doSa, gurunI tretrIsa AzAtanA, cAnI mA saMpadA tenA sada, zilpa mArTanI. cAra prakAranI vinaya pravRtti ane tenA prane, cittasamAdhinAM dasa sthAna, zrAvakanI agiyAra pratimAe, bhikSupratimA, vIraprabhunA havana, janma, suraNuM, dIkSA, kevalajJAna, ne meAkSa kayAre pAmyA te saMbadhInu pa SaNA kalpa, mAhanIya ka-khana vizenuM vivaraNa ane tenA trIsa sthAna, nA nidAnA temAM batAvyA che. 114 (5) paMcakalpa sUtra : A chedasUtra hAla mULa svarUpe upalabdha nathI. AnA para saMdhadAsagaNie bhASya racyuM che. cUNI paNa lakhAI che je upalabdha nathI. paMcakalpa bhAgye te bahutakapa bhASyanA aza mAnavAmAM Ave che. malayagiri ane kSemakirtisUrie AnA ullekha karyA che. (6) mahAnizItha sUtraH-- mahAnizIya sutrane samaya pravacananA paramasAra paNa kahevAmAM AvyuM che. A sUtra mULa na pAmyu hatu. tenA _2010_03 udhdhAraka AcAya haribhadrasUri che. A graMthamAM taMtra sabadhI tathA jainAgamAnA atirikta anya dhAnA ullekha che. cha adhyayanA AvelAM che. prathamamAM 18 pApasthAnakA, karmonAM vipAka phaLatu. vivecana, trIjA ceAthAmAM kuzIla sAdhuenA sasano niSedha karyA che. navakAramaMtra ane upadhAna, cA, ane anuka'pAnA adhikArenuM vivecana che. pAMcamA adhyayanamAM guruziSyanA saMbaMdhane varNavI gacchanuM varNana che. AnA prakaraNanA AdhAre ' gacchAcAra ' nAmanuM prakINuM ka graMtha racavAmAM AvyuM che. chaThThA ayanamAM prAyazcitanA nusa ane AleAcanAnA cAra prakArAnuM varNana che. A uparAMta kamalaprabhA AdinI kathAe, tAMtrika kathanA tathA anya cathAnA ullekha che. vinTara nijanA mate Agama pachInA A graMtha heAya tevuM jaNAya che. " dasa prakIka A prakIra cacA aa che. te racanA paddhatimAM vedanAM pariziSTAne maLatAM Ave che. te pAtra che. bhagavAna mahAvIranA samayamAM prakIka graMthAnI racanA 14000 batAvI che temAMthI Aje dasa upalabdha che. (1) catuzarayuM, Atura pratyAkhyAna, mahApratyAkhyAna, bhaktaparijJA, talavaicArika, sastAraka, gachAcAra, gavidyA, devendrastava, maraNusamAdhi. } (1) catuHzaraNu :--Anu' bIjuM nAma ' kuzalAnubaMdhi' paNa che. 63 gAthAomAM hita, siddha, sAdhu ane dhUma -e cAranu zaraNu levAnu kahyu che. AnA kartA vIrabhadra manAya che. AnA para bhuvanatuMganI vRtti ane guNaratnanI avacara che. cAranuM zaraNa levAthI duSkRtanI niMdA ane saMskRtanI anumAnA thAya che tenuM vana che. (ra) Atura pratyAkhyAnaH~70 gAthAomAM khAlamaraNa, bAzapatti maraNu, ane patimaNu kAnAM thAya che tenu varNana che. AnA kartA vIrabhadra che bhuvanatuMganI vRtti ane guppura-nanI asthira maLe che. A uparAMta paMDita mAturAgAvasthAmAM zenAM zenAM pratyAkhyAna levA, zuM za veAsarAvavu', ( tyajavu') kevI kevI bhAvanA bhAvavI, sa jIvAne khamAvavA ane uttama maraNa kevI rIte thAya che te banAvyA che. (3) mahA pratyAkhyAna --meATAM pratyAkhyAne te 142 gAthAone anuSTupa chaMdamAM racavAmAM AvyA che. je pApa thayA hAya, tene yAda karI, tene tyAga karavA, bhAva zalya kAI nAMkhyu, pAMata maraNa thAya tevI khAmacita jAta karI sava asat pravRtti ne tyajavI, duHkhamaya sauMsAra pratye vairAgya ubhA karavA vigere pratyAkhyAna karavAthI siddhi maLe che. tenu varNana che.

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(4) bhaktaparIkSA ; -- vIrabhadraracita 172 gAthAomAM abhyuta maraNathI ArAdha nA thAya che. te maraNu bhaktaparikSA,iMganI ane pAdapApagamana ema traNa prakAranuM vaNavyu che. bhakta parIkSA pramANe maraNu savicAra ane avicAra ema be prakAranu che. sasAranI nirguNutA oLakhI. pazcAttApa pUrvaka sava doSa tyajI AvAcanA ma saMsAramAM ghaNuM bheAgavyu... vagerenA vicAra karI bhakta parIkSAmacchunI anazananavidha ane bhAvanA bhAgavAnuM kahyuM che. manene mAMkaDA sAthe sarakhAvyuM che. ahI. strIjAtine bhujagInI, avizvAsanI bhUmi, zAkanI nahI, pApanI zakyA, kapaTanI kuTI phoza karanArI, ane khanI khANu evI upamA ApI che. (5) ta'jhulavaicArika A graMthamAM pa86 gAyAmAmAM zanA kALa, cAninuM, varUpa, garbhavatIIonA khAvApIvAnI tathA mAtA-pitAnA aMgAnuM varNana che. A uparAMta joDakA vana tadrundhagaNunA, vigerenuM vivezana mAyAe A uparAMta gadyamAM paNa che. jIvanI dasa avasthAenuM varNana che. strInI upamAomAM prakRtinI viSama, priya vacana khelanArI, baLanA vinAza, karanArI, varI svabhAvavALI, zyAma purUSane kAmuka banAvanArI tarIke ullekha karyA che. viyAvuMmAnI vRtti maLe che. ekasevanA AyuSyavALA puruSa pratidina taMdula-bhAta khAya tenI saMkhyAnA vicAranA upalakSaNathI A sUtranu' nAma tahula vaicArika rAkhavAmAM Avyu hoya tema lAge che. (6) sa'tAraka H : 123 gAthAomAM maraNa thayAM pahelAM saMthArA karavAmAM Ave che tenA mAhAtmyanuM varNana che. eka ja sthaLe eka Asana para mRtyu sudhI anazana levAmAM Ave che tenu varNana che. guNaratnanI vari maLe che. jema maNigAmAM caitya maNui sugadhita padArthomAM geAzISa candana ane ratnamAM vA zreSTha che tevI rIte sa`stArakane sarva zreSTha gaNavAmAM Ave che. (7) gacchAcAra :-- sArA kacchanuM svarUpa batAvyuM che. sAro sArA gaccha AcAya thI bane che. temAM AcAryanA lakSaNeA, ziSyanI dazA, gacchanA lADA batAvI ziSye sArA kacchamAM gurunI AjJApUrvaka nivAsa karavAnuM jaNAvyuM che. 137 gAthAo anuSTupa chaMdamAM ane AryA chaMdamAM che. AnA para AnaMdavamannasUrinA ziSya vijayAMvamAnI rIkA maLe che. AcAra bhraSTa karavAvALo ane unmAda sthita AcAya mArgane nAza karanArA gavAmAM AvyA che. AmAM traNa adhikAra che. A graMthamAM sAdhune bAlikA, vRddhA, nAtina, duhitA ane _2010_03 (8) gaNavidyA - : A THE jainanA spardhAnA nirbadha karyA che. mAnA pUranI TIkAmAM varAhamihirane bhadrabAhunA bhAI tarIkenA ullekha che. A uparAMta caMdrasUraprajJapti vagerenA abhyAsa karIne varAhamahire vArAhIsahitAnI racanA karyAno ullekha maLe che. lin_ naitiyane tha che. temAM divasa, rAtri, tiSThi, nakSatra, karaNa, grahadivasa, muhUrta, zakuna lagna ane nimittanAM khalane daraMkanu' 82 gAthAmAM varNana karelu che. heArA zabdanA ullekha ahIM maLe che. (9) devendrastava : 207 gAthAomAM devendra bhagavAna mahAvIranI stuti kare che te 32 prakAranA graMthAnuM svarUpa tenA peTAvebhAgA, caMdra, sUrya, graha, nakSatrAdina nAma, sthiti, bhavana, parigraha vagerenuM kathanA kathana karavAmAM AvyuM che. vIrabhadra racayitA mAnavAmAM Ave che. (10) marasamAdhi - : 663 gAthAo che. samAdhithI maraNu kema thAya che tenuM vidhipUva kanuM varNana che. ziSyanA maraNanA praznanA javAmarUpe ArAdhanA, ArAdhaka, AlAcanA, sa`lekhanA, kSAmaNA, kAla, utsarga, avakAza, sAraka, nisarga, vairAgya, mAA, yArnAvazeSa, taizyA, samyakatva, ane pAdagamana vigere cauda dvArAnuM vivecana che. attamAM khAra bhAvanAonu varNana che. A dasa prakIka uparAMta bIjA prakINakAnI racanA thaI che. temAM RSibhASita, nIcAgAra, ajIvakalpa, siddha pAhuDa, ArAdhanA patAkA, dvIpasAgara prajJapti, caiAtiSakaDaka, aMgavidyA, yAniAbhUta vigere che. (ra) cUlikAe (1) narI (2) anuyAga dvAra-mitranI gaNanA anuyAgadvAra sAthe karavAmAM Ave che. nIsUtramAM 60 padyAtmaka gAthAo ane 56 sUtra che. zarUAtanI gAthAmAM mahAvIra, saMdha ane zramaNeAnI stuti karavAmAM AvI che. sAnanA pAMca bhedu varNavyA che. dvAdayAMga pika badhAnA ullekha ADI maLe che. nadIsUtramAM vratanA be bhAga paDavAmAM AvyA che. (1) gamikazruta (2) Agamikazruta, gamikazrutamAM ditpAda ane AgamikamAM kAlikazrutanA samAveza karavAmAM AvyA che. atasArthivanA be bheda pADayA che. agabAne ane a'gapraviSTa, TIkAkAranA mate praviSTAnI racanA gaNudharIe ane aMgamAAnI racanA vie karelI che. aMgabAhyanA pazu be bheda Avazyaka ane Avazyakatirikta pADavAmAM AvyA che. AnA paNa prabheda pADayA che. 72 kalA ane sAMgApAMga cAra vedonA kokha maLe che. AnA ma 115

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THE - Jain 116 raciyatAmAM matabheda che. keTalAkane mane thavAcaka che. keTalAkane mate devavidha gaNi kSamAzramaNa che. keTalAMka baMnene eka ja mAne che. parantu devA ane daivadhiSNunA gaccha judA judA hatA A graMtha para jInadAsagaNunI cUNI, bhadrabAhunI ane malayigiranI TIkAo upalabdha che. A uparAMta A kSetramAM virAvalimAM bhadrabAhu, sthUlabhadra, mahAgiri, A zyAma, A samudra A mazu, AnAgaharita, delAcAya nAgArjuna, bhUtaDhi vigeranA ullekha maLe che. A uparAMta kAyika aa ane ukAlika thata nebheda prabhedya batAvyA che. (2) anuyAgadvAra A graMtha ArakSita sUriSkRta mAnavAmAM Ave che bhASA ane viSaya zvetA A graMtha arvAcIna lAge che. AnA para anadAsagaNimaha vanI pRthvI, haribhadra abhathavanA ziSya maladhArI macandranI TIkAo maLe che. AnI zailI praznottarI che. AAmAM pramANu - pacApama, sAgarApama, sakhyAta, asaMkhyAta ane anatanA pakArI nathanuM svarUpa batAvyu che. nAmanA dasa prakAra, kAvyarasanA prakAra, mithyAzAstra svaronA nAma sthAna, tena vALu, zAma, mULanA vigerenuM varSoMna maLe che. AgamalApa, prakRti ane vikAranuM pratipAdana karatA thAkaraNa saMbadhI udAratA che. A uparAMta AmAM Avazyaka kArakadhanA nikSepA, upakramAdhikAra, anupRthvIra pramANahAra adhikAra, nizcepa adhikAra anugama adhikAra ane naya ne adhikAra che. AmAM mahAbhArata, rAmAyaNu kauTizya, cADhakamukha vi.nA phlekha maLe che. zrI kakilA si. ma Xie jaina zAstra bhaMDAro jaina vAvo khAsa bhaMDAromAM sAcavIne rAkhavAnI prathA hatI tene laine hajAro pAtharyA jaLavAi rahyA che. derAsaronA bhoyarAmAM mukhatve graMtho mUkI rAkhavAnI prathA hatI ane harSe che. A rIte muslIma AkramaNakhorothI ApaNA graMtho bacAvI zakAyA che. Aje A rIte 2 lAkhathI paNa vadhAre jaina hastaprato bhAratamAM vividha bhaMDAromAM paDelI che. jesalamera, pATaNa, khaMbhAta, lIMmaDI, amadAvAdanA bhaMDAro vizeSa jANItA che. pATaNa, khaMbhAta ane jesalameramAM nA patra paranI aneka hastaprato vidyamAna che. jesalameramAM kula 10 jaina jJAna bhaMDAro che. killAmAM zrI saMbhavanAthajI nA maMdiranA bhoMyarAmAM Avelo zrI jinabhadasUri jJAna bhaMDAra, vegaDagacchIya jJAna bhaMDAra, paMcano jJAna bhaMDAra, _2010_03 AcArya gacchanA upAzrayano jJAna bhaMDAra thANakazAhano zAna bhaMDAra, DuMgara yunino jJAna bhaMDAra, lokAgacchano jJAna bhaMDAra, tapAgacchano jJAna bhaMDAra. jesalameramAM amuka hastaprato pATaNathI paNa Avela che. pATaNamAM mahArAja kumArapALanA avasAna bAda Avelo rAjA ajayapALa jaina tethI hato. ajayapALanA DarathI tyAMnI amulya hastaprato chAnAmAnA jesalamera khaseDavAmAM AvI hatI. have vikrama savaMta 2006 mAM pharI pAchI pATaNa lai javAmAM AvI che. pATaNamAM hemacaMdAcAryanA samaya daramyAna jaina sAhityamAM abhUtapUrva pragati thai. nyAya, vyAkaraNa, yoga, kAvyazAstra, kathAnuyoga tathA jaina - sidhdhAMta viSaka aneka gronuM nirUpaNa thayuM hatuM. pATaNano jJAna bhaMDAra vizAla che. amadAvAdanA jJAna bhaMDAromAM mogalakALathI mAMDIne gaisadI sudhInA alabhya graMtho che. have to A jJAnabhaMDAronI hastaprato ne sArI rIte sAcavIne rAkhavAmAM Avela che. dareka hastaprata para kAgaLa mUkIne teno kramAMka tathA noMdha ApavAmAM Ave che. vastramAM bAMdhIne rakhAyelI prato elyumInIya manI nAnI peTImAM rakhAya che. cipatra paNa sArI rIte taiyAra thayAM che. keTalIka amUlya hastapratonI mAikrophIlma paNa levAmAM AvelI che. keTalAMka graMthonI nakala ane prasakopI paNa karavAnu kAma cAlu ja che. atyAre dilhImAM paNa Atmavallabha smAraka bhavanamAM vizALa jJAna bhaMDAranuM Avejana che. paradezamAM barlIna (jarmana) mAM tathA laMDana, okasapharDamAM jaina hastapratono noMdhapAtra saMgraha che. A sivAya rIsa, vienA, voziMgaTana tathA nyuyorkamAM paNa jaina hastaprato saMgrahAyelI che. paradezamAM je hastaprato rakhAyela che tenA keTaloga bahAra paDelAM che. paraMtu keTalAka keTaloga no so varSathI vadhAre nA che. keTaloga bahAra paDayAM pachI hastaprato anya sthaLe khaseDavAmAM AvI che. tathA amUka navA keTaloga paNa bahAra pADavAmAM AvyAM che. A rIte jotAM paradezanI hastapratomAM thoDo thoDo gUMcavADo jarUra che. paraMtu ekaMdare laMDana ane khAsa karIne briTIza myujhIyamanI lAyajherIonI hastaprato vadhAre vyavasthina svarUpamAM che. A hastapratonA saMzodhanamAM UMDo rasa laIne navA keTaloga bahAra pADavAnI pUrI AvazyakatA che. dIgaMbara hastaprato mukhyatve dakSiNa-bhAratamAM vadhAre pramANamAM upalabdha che. dikSaNa bhAratanAM maThomAM jJAna bhaMDAra paNa che tyAM vizALa saMgraha che. A hastapratonI bhASA mukhyatve kannaDa che. jaina prAcIna sAhitya ApaNo amulya vAraso che. temAM ApeluM jJAna mAtra jainoneja upayogI che tevuM nathI paraMtu sahu koine upayogI thai zake che. sarva dharmanA vijJAnoe A bAbatamAM rasa keLavIne jaina sAhitAnA navanItano sadupayoga karavo ghaTe.

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=gain jaina sAmayiko (patra-patrikAo) (saujanya - zrI guNavaMtazAha nA lekha ane anya pustakomAMthI) che jemAM sauthI vadhu muMbaithI 58, amadAvAdathI 26, jaina patrakAritAno itihAsa lagabhaga 125 varSa prAcIna gaNI bhAvanagarathI 9, rAja koTathI ja, pAlItANA - vaDhavANathI 3-3, zakAya. A yuga eTale jaina samAjanA vividha dhArmika - DIsA-surendra nagara - sonagaDhathI 2-2, ane kapaDavaMja, kalakatA, rAjanItika - sAmAjika AkramaNothI nAmazeSa banela samaya ane chANI, khaMbhAta, gAMdhIdhAma, jAmanagara, pUnA, lIMbaDI, bhAMbhara, yati-bhaTTArako dvArA puna: udhArano uSAkALa gaNI zakAya. sana vaDodarA, sUrata, hiMmatanagarathI 1-1 prakaTa thayA che. hAla 1859 mAM amadAvAdathI "jaina dIpaka' nAmanuM mAsika prakaTa 126mAMthI 58 patro prakaTa thAya che jemAM 2 sAptAhika, 8 thayuM. ane A patra-bIjanI preraNA mAM prakaTa thayela sAmayikonI pAkSika, 47 mAsika ane 1 vArSika che. saMkhyA bhAratavarSamA, 1982 sudhI badhA samadrAyonA maLI bharatabharanA prakAzita jainapatromAM sarvaprathama patra lagabhaga 600 sudhI pahocI. te tenI uttarotara pragatinI vikAsa gujarAtI bhASAmAM prakaTa thayela te gaurava gujarAtI bhASAne maLe. yAtrA kahI zakAya. jenI upalabdha mAhitI A pramANe che. jainapatroe sAdhu ane zrAvako banne mATe khUbaja upakArI kAryo aMgrejI 11, urdu 7 (pAkistAna nI racanA pachI lagabhaga baMda) karyA che. jemAM sAdhunA AcAra-vicAra, zrAvakonA kartavyo, kannaDa-5, gujarAtI 126, tAmIla 6, baMgALI 3, marAThI 24, jainadharma-saMskRtino pracAra-prasAra, dhArmika kriyA anuSkAna, zAtra saMskRta 1, ane hindImAM 279 jeTalA patro prakaTa thayA che. carcA ane sAmAjika sudhAraNAnA aneka kAryo karyA che. zikSita patronA prakAzana sthaLa aMgenI mAhitI mujaba - AsAmamAMthI 1, vargamAM dharmapracAranuM mahattva pUrNa kArya karyuM che. dhArmika ane laukika AMdhamAMthI ja, u. prathI 86, karnATakathI 5, gujarAtamAM 68, keLavaNI, samAjika dUSaNothI mukita vagere sudhAraka kAryo mAM khUba tAmilanADu 7, dilahImAMthI 50, nAgAlenDamAMthI 1, phALo Apyo che. svataMtratA saMgrAmamAM rASTrabhakita ne paMjAba-hariyANAthI 7, pa. baMgALamAMthI 25, bihAramAMthI 6, dharmabhakitano aMga banAvI uttama sevA karI che. 'jaina ekatA" nA madhyapradezamAMthI 35, mahArASTramAMthI 80 ane rAjasthAnamAMthI 85 prayAso A patra dvArA satata thatA rahayA che. ane je-te bhASAnA ema kula 60 patro prakaTa thayA. A patra mAMthI badhAnI mAhitI vikAsamAM paNa yogadAna Apela che. upalabdha nathI. mAtra jUnA rerkoDa mAMthI nAma upalabdha thayA che. jainapatromAM adhikAza mAsika - pAkSika . aThavADika vadhu upalabdha gujarAtI jaina patronI yAdI ApanI samakSa prastuta che. prakAzano thayA che. jaina vaimAsika ardhavArSika, vizeSAMko paNa gujarAtI uparAMta vividha bhAratIya bhASAo ke aMgrejI bhASAmAM prakaTa thayA che. keTalAka 2-3 pratro dainika paNa banyA paNa Aje prakaTa thayela upalabdha jaina patrapatrikAonI yAdI paNa prastuta che. mAtra 1 jayapurathI 'jaina dainikaja prakAzita thAya che. have paradezamAM savizeSa amerikA, keneDA, ileMDa, AphrikAnAM pramukha jaina patrone kAlakramAnusAra goThavIe to - dezomAM vyApArArthe gayela jainoe vyApAra uparAMta potAnI jaina jenadIpaka (gujarAtI 1859 amadAvAda) saMskRti ne prajavalita rAkhavA mATe, jaina maMdiro, vADIonI jaina patrikA (handI 1880 - prayAga) sthApanA to karI ja che. jaina patra prakaTa karI navI peDhIne jaina jaina bodhaka (marAThI 1884 - zolApura) dharma-darzana - saMskRti nI sAthe satata saMparka rAkhI saMskAra jIAlAlaprakAza (u6 1884 - pharUkhanagara) ApavAnuM uttama kArya; karyu che. dharmazIlana (aMgrejI 1903 - madrAsa) paradezathI prakaTa thatA patronI yAdI (upalabdha) jinavijaya (kannaDa 1903 - belagAma) (1) dhI. jaina (aMgrejI - gujarAtI - hindI saMyukata - jinavANI (baMgalA 1923 - kalakatA) lesTarathI) gujarAtI jaina patro - (2) jaina DAyajesTa (aMgrejI) 1859 thI 1982 sudhI 126 gujarAtI jaina patro prakaTa thayA A uparAMta vividha phirakAo potAnA aMko paNa prakaTa kare che. 117 Jain Education Intemational 2010_03

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kaccha muMbai amadAvAda amadAvAda mubaMi 1824 1929 1931 1931 1934 1946 1950 1957 1957 1961 mubaMi mubaMi mubaMi muMbaI . 1934 muMbai muMbai surendranagara hImatanagara muMbai gAMdhIdhAma rAjakoTa bhAvanagara rAjakoTa muMbai 1964 1964 1972 1973 1976 1979 1982 1903 1919 muMbaI muMbai muMbai muMbai 1980 muMbai 40 jaina yuga 41 jaina pravacana 82 jena jayoti 43 jaina yuga 44 jaina eDavokeTa 45 jaina siddhAMta ka6 jaina zvetAmbara konpharansa patrikA 47 jaina dhArmika zikSaNa sAhitya patrikA 48 jaina yuga 49 jaina sevaka 50 jainodaya 51 jainodaya (sacitra) para jaina zAsana pa3 jaina jagata 54 jaina darpaNa 55 jaina saurabha pa6 jaina dharmalAbha pa7 krAMti 58 jaina viveka 59 jaina samAcAra 60 jaina ososIezana opha inDiyA (buleTIna) 61 jhAlAvADa sthAnakavAsI jaina sabhA patrikA 62 TapAla drArA tattvajJAna 63 jhAlAvADa jaina darzana 64 tatva vivecaka 6 5 taraMgataraNI 66 tarUNa jaina 67 trizalA 68 dazA zremALI 69 dakSajayota 70 divya darzana 71 durlabhadharma 72 dharmacakra 73 dharma pragati 74 pagadaMDI 75 parAga 75 parAga 76 puNya smRti 77 prabudhdha jIvana 78 pratiSThA 79 pratikrAMti 80 pratibiMba 81 pratibhA 82 budhdhiprabhA 1954 gujarAtI jaina patronI yAdI amIdhArA thI jJAnaprakAza 1 amIdhArA 1963 DIsA 2 aparNa 1971 surata 3 AtmAnaMda prakAza 1902 bhAvanagara 4 AtmAnaMda jaina patrikA 1897 bhAvanagara (?) 5 AnaMda 1903 pAlItANA 6 Atmadharma 1942 sonagaDha 7 Agamajayota 1965 kapaDavaMja 8 osavAla samAcAra 1978 9 kacchI dazA osavAla prakAza samIkSA 1921 10 kalyANa 1943 vaDhavANa 11 kathA bhAratI 1955 amadAvAda 12 rachI dazA osavAla jJAtipatrikA 1969 muMbai 13 kacchI vikAsa 1960 14 konpharansa saMdeza 1982 muMbai 15 khaMbhAta jaina samAcAra 1977 muMbai 16 gulAba 1948 (?) vaDodarA 17 ghoghArI jaina darzana 1978 muMbai 18 cinagArI 1982 muMbai 19 jIvadayA 1929 20 jAmanagara samAcAra 1972 muMbai 21 jinasaMdeza 1970 22 jinavANI 1981 (?). vaDhavANa 23 jaina divAkara 1835 amadAvAda 24 jaina dIpaka 1859 amadAvAda 25 jaina sudhArasa 1877 amadAvAda 26 jaina dharma prakAza 1884 bhAvanagara 27 jaina hitecchu 1884 bhAvanagara 28 jena hitecchu 1888 amadAvAda 29 jaina dharmodaya 1889 lIMbaDI 30 jaina hitecchu 1898 31 jaina vijaya 1906 pAlItANA (?) 32 jaina zubhecchaka (pA.) 1907 bhAvanagara 33 jaina 1903 amadAvAda, 34 jaina zvetAMbara konpharansa herolDa 1905 muMbai 35 jena patAkA 1906 36 jaina zAsana 1911 muMbai 37 jenodaya (sacitra) 1934 1934 38 jaina satyaprakAza (ddhi.mA.) 1936, amadAvAda 39 jaina prakAza 1913 muMbai muMbaI muMbai mubaMi 1976 1901 1907 1934 1975 1951 1975 1952 1981 1960 1976 1968 1971 1971 1976 1936, 1960 1975 1978 1982 1909 muMbai mubaMi amadAvAda, bhAvanagara muMbai muMbaI muMbai muMbai amadAvAda amadAvAda, DisA kalakattA muMbai muMbai muMbai muMbai muMbaI punA mubaI muMbai muMbai amadAvAda TI8 Jain Education Intemational 2010_03 ation International 2010_03 For Priva

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=g'in 1959 1978 1952 1969 1929 1931 1978 1978 1943 1945 83 buddhiprabhA 84 bhUtapUrva vidyArthI saMgha patrikA jaina keLavaNI maMDaLa 85 mahAvIra zAsana 86 muktidUta 87 muMbai jaina yuvaka maMDaLa patrikA 88 muMbai jaina yuvaka maMDaLa patrikA 89 maMgala maMdira 90 maMgala yAtrA 91 maMgala hi. gu.). 92 ratnajayoti 93 ratnatraya 94 rAdhanapura jaina darzana 95 labdhi kRpA 96 vaDhavANa mitramaMDaLa patrikA 97 vardhamAna jaina 98 vIra zAsana 99 vIzA zrImALI hitecchu 100 vItarAga saMdeza 101 vidhavA 102 vizvAtsalya 103 vikAsa 104 vidyAlaya darzana 105 vijayAnaMda 106 vAgaDa saMdeza 107 vaMdanA 108 sanAtana jaina 109 samAlocaka 110 samaya dharma 111 sANaMda-viramagAma tAlukA patrikA 112 sevA samAja 113 soraTha vIsA zrImALI 114 surendranagara patrikA 115 sudhASI 116 sidhicakra 117 saMghodaya 118 sAdavAda sudhA 119 sthAnavAsI jaina 120 lAdhyAya 121 sabaLa 122 zrAvaka 123 vetAmbara jaina 124 zAMti saurabha 125 hiMsA virodha 126 hita-mita- pa tyam 127 jJAna prakAza 1978 1973 1961 1974 1924 (?). 1907 (?) 1973 1931 (?) 1946 1950 1979 1943 khaMbhAta anya bhASAonA pramukha muMbai jaina sAmAyikonI yAdI jAmanagara 1 aparigraha (hindI mAsika) amadAvAda F94, javAhara pArka visTa, lakSmInagara, dilahI. 110092 muMbai 2 amara bhAratI (hindI mAsika), vIrAyatana muMbaI po. rAjagRhI 803124 (nAlaMdA) amadAvAda 3 arihaMta (hindI mAsika) muMbai indora arihaMta prakAzana maMdira, kamoda nagara pAse. surendranagara mahesANA 384002 gujarAta. muMbai 4 ahiMsA - darzana (hindI mAsika) muMbaI akhila bhAratIya ahiMsA pracAra saMgha chANI 142, 3je bloka, tyAgarAja nagara, bejlara 28 5 kuzala nirdeza: (hindI mAsika). muMbai jinadatta suri sevA saMgha bhAvanagara 15e lakSmI nArAyaNa, mukhajI roDa, kalakatA 700006 muMbai 6 jinavANI (hindI) samyakajJAna pracAraka maMDaLa amadAvAda, bApu bajAra, dukAna naM 182-183 upara, muMbai jayapura, 302003 muMbai 7 jinapratibhA: (hindI) 806, caupAsanI roDa, jodhapura 34003 muMbai 8 jaina gajheTa (hindI). rAjakoTa aizabAga, lakhanau 226004, uttarapradeza. bhAvanagara 9 jaina jagata (hindI + gujarAtI) sonagaDha bhArata jaina mahAmaMDaLa muMbaI 108-A sTAnDarDa hAusa, pahele mALe, 83, maharSi karve roDa, muMbai 400002. jaina jarnala (aMgrejI) muMbai jaina bhavana, pI-25, kalAkara sTrITa, kalakattA 700007. pAlItANA muMbai 11 jaina bhAratI - hindI amadAvAda jaina zvetAMbara terApaMthI mahAsabhA, bhAvanagara 3, porTugIjha carca sTrITa, kalakattA, 700001 amadAvAda jaina mitra (hindI) vaDhavANa khapATiyA cakalA, gAMdhI coka, surata 395003. muMbai 13 jaina saMdeza (hindI) rAjakoTa bhArata varSIya dIgaMbara jaina saMgha, caurAsI mathurA, 281004 u. pradeza. amadAvAda 14 jena sidhdhAMta bhAskara: (hindI) amadAvAda, orIenTala rIsarca insTITayuTa, amadAvAda, jaina sidhdhAMta bhavana, ArA (bihAra) che muMbai muMbaI 1904 1907 1930 1973 1954 1975 1956 1962 1932 muMbai muMbaI 1884 1933 1941 1903 1929 (?) 1974 1949 1957 1988 Ti9. Jain Education Intemational 2010_03 al Use Only

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=Sain 15 jaina vidyA dIgaMbara jaina atizaya kSetra, posTa zrI mahAvIrajI (savAi mAdhopura), rAjasthAna. 16 nirdhAra (hindI) jaina bhavana, pI-25 kalAkara sTrITa, kalakattA, 700007. 17 nIrthaMkara (hindI) Do. nemIcaMda jaina, hIrA bhaiyA prakAzana, 65 patrakAra kolonI, nADiyA mArga, indora, 452001, ma. pradeza. 18 tulasIprajJA (hiMdI-aMgrejI) anekAMta zodha pITha, jaina vizvabhAratI, lADatuM, rAjasthAna. hindI 19 divya dhvani: (gujarAtI 120 zrI satkruta sevA sAdhanA kendra, posTa kobA, 382000, gAMdhInagara, gujarAta. 20 dharmadhArA (gujarAtI mAsika) vikAsa oTomobAila, ke.bI. komarzIala senTara, lAladaravAjA pAse, amadAvAda 380001. 21 prabudhdha vana: (gujarAtI) ramaNalAla cI. zAha, 385 saradAra vI.pI. roDa, muMbai 400004. 'prabhAvanA " zabda jainomAM vizeSa pracalita che. samAnya rIte maMdiro upAzrayomAM prabhAvanA' no zabda prayoga snAtrapUrjA ke koi moTI pUjA, vyAkhyAna, pratikramaNa athavA vizeSa dhArmika anuSThAna pachI bhAga lenAra sahune patAsA, zrIphaLa, lADu ke rokaDa nANuM ApIne bheTa ApavAmAM Ave che. keTalIka vakhate koi gRhasthanA ghare tapazcaryA ke maMgala bhaktisaMgIta pachI paNa AvI bheTa ApavAmAM Ave che tenA mATe paNa A zabdano prayoga karavAmAM Ave che. sthULa ane rUDha arthamAM A zabda jenAthI dharmanI 2010_03 22 maMgalayAtrA: nirUpama sADI mATe, parA bajAra, rAjakoTa-1. 23 varSI pravacana: (hindI) 15, premapurI, mujaphapharanagara, 251002, u. pradeza, 24 vijayAnaMda (hindI) mahAvIra bhuvana, cAvala bajAra, ludhiyAnA, paMjAba. 25 vizva vAtsalya (gujarAtI) harIbhAinI vADI, dilhI daravAjA, amadAvAda 380004, 26 vItarAga - vijJAna (hindI) paMDita ToDaramala TrasTa. smAraka bhavana, e-4 bApunagara, jayapura, 302015. 27 zraNa (hindI) zrI pArzvanAtha vidyAzrama, hindu yunIvarsITI, banArasa 5, 3, 6 zramaNopAsaka hindI 28 29 samyajJAna (hindI) digambara jaina triloka zodha saMsthAna, po. hastinApura, meraTha, u. pradeza. 30 gomaTavANI (aMgreja) zrI jaina maTha, zravaNa belgolA, 573135, karNATaka, - prabhAvanA prabhAvanA ke AkarSaNa vadhe- tevI nimittarUpa vastu mATe vaparAvavA lAgyo che. A 'prabhAvanA' zabdanI chaNAvaTa karIe ane vizeSa arthamAM samajIe to prabhAvanA zabda prabhAvanA thI banelo che. pra eTale vizeSa. arthAna vizeSapaNe pravarnanI bhAvanA. AvI bhAvanA anya vyaktiomAM paNa vizeSa bhAvanA janmAve che ema paNa bhAvArtha karI zakAya. keTalAka A zabdane prabhA' eTale viziSTa teja athavA prakAzanA arthamAM le che. jeno artha thAya che-je kriyAthI

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faina AtmAnuM teja vadhe te kriyAne prabhAvanA kahI zakAya. utAravAno saMkalpa kare. ahIM pracAra jevI chetarapiMDI lAlaca ke - vyavahArika dRSTie prabhAvanA' lokomAM dharma pratye AkarSaNa prasAra mATeno kharca ke prayAsa nathI paNa svayaM spharita bhAvanA hoya ane prabhAva vadhAravA mATe apAtI bheTa vastuo mATe vaparAya che che. jainadharmamAM prabhAva vadhAranAra ATha prakAranI vyaktiono jayAre nizcaya dRSTie te ratnatraya dvArA AtmaprakAza karanAra tatva ullekha che jemAM pravacana prabhAvaka, dharmakathA prabhAvaka, vAdI che. ane Avo samyagdaSTi bhagavAna jinendranA jJAnanI prabhAvanA prabhAvaka, nimittavattA prabhAvaka, paravI prabhAvaka, vidyA prabhAvaka, kare che. moharUpI zatruno nAza karatAM jai zuddhamAMthI zuddhatara ane siddha prabhAvaka ane kavi prabhAvaka. A badhAmAM dvAdazAMgavANIne zuddhanaramAMthI zuddhatama bhUmikA upara pahoMcavAno purUSArtha te Atma pravacana prabhAvaka sauthI vadhu mahatvapUrNa hoya che. vividha dharmakathA prabhAvanA che. Ama nija jJAnane niraMtara vadhArI AtmA-pratye dvArA aMtarane prabhAvita karI dharmapratye zraddhA vadhArI zakAya che. jAgRta thavuM nizcaya prabhAvanA che. bhagavAne kahayuM che- dharmakathA sAMbhaLavAthI ke saMbhaLAvavAthI jIva - prabhAvanA aneka svarUpe thai zake che. je jIvo vikalyANa saubhAgya zALI bane che ane karmanI nirjarA kare che.' sAdhavA ane aneka jIvone dharmanA paMthe vALI zake teo dharmanI keTalIka vakhate uttama dalIlo, zAstrokta tarko dvArA prabhAvanA vizeSapaNe karI zake che. A prabhAvanA utpanna karavA mATe vAdavivAda thI paNa dharmanI prabhAvanA vadhe che tenAM ghaNAM udAharaNo dharma pratye samajaNapUrvakanI uMDI zraddhAnI prathama AvazyakatA che. upalabdha che. keTalAka bhadrabAhu jevA mahAna naimittiko kALa, samyaka dRSTi vyakti ja dharmanI sArI prabhAvanA karI zake. coghaDiyuM, pazu pakSionAM AvAja dvArA nimittajJAnano upayoga prabhAvanAno tethIja samyagdarzana sAthe gADha saMbaMdha che. karI dharmaprabhAvanA vadhAratA hatA. ugra tapazcaryA vayenI zraddhA ane jaina dharma AcAra pradhAna dharma che. dareke dareka bAbatamAM zuM-zuM anyamAM prabhAvanA vadhAranAra mahatvapUrNa bAbata che. bha. mahAvIranI karavA yogya che ane zuM-zuM na karavA jevuM che tenI chaNAvaTa temAM 12 1/2 varSanI tapasyA ke sAdhu-zrAvakonI sallekhanA, ke karavAmAM AvI che. mokSa mArga mATe samyagdarzana jJAna-cAritra para mAsakSamaNa vagere tapasyA prabhAvanAne vadhAre che. keTalIka vakhate bhAra mukavAmAM Avyo che. ane tenI puSTi ApavA tapa ane vIrya yogI-yatio potAnI labdhi-maMtra-taMtrathI paNa camatkAra sarjI para bhAra mukavAmAM Avyo che. te mATe 1-vidhipUrvaka doSarahita dharma-prabhAvanA vadhAratA rahayA che. uttama kAvyazakti dvArA pada, thaine jJAna grahaNa karavuM te jJAnAcAra che. 2- zaMkAvagara doSonI racanA karIne lokomAM prabhAvanA vadhAravA mATe siddhasena divAkara, tyAga karIne zuddha samyakatvanI sAcI ArAdhanA karavI te darzanAcAra mAnatuMgasUrI, haribhadrasUrI, hemacaMdrAcArya, u.yazovijayajI, che. 3- pAMcasamiti, traNaguminuM zuddha pAlana karavuM te cAritrAcAra AnaMdaghanajIe khUbaja uttama racanAo karI che. che. - AtmakalyANa mATe bAra prakAranuM tapa yathAzakita karIne sArarUpe kahI zakAya ke prabhAvanA te sAdharmI baMdhuo ane karmanI nirjarA karavI te tapAcAra che. 5- dharmakaraNImAM zakaya jainetaro dvArA dhArmika uttama kriyAo, utsavo ujavIne utpanna teTalI zakti pharAvavI te vIryAcAra che. karI zakAya che. paMca kalyANaka, aMjana zalAkA, pratiSThA utsavo samyagdarzana ke darzanAcAranA ATha aMgomAM prabhAvanA eka jevA vidhi-vidhAnonuM Ayojana, uttama maMdira-upAzrayo, aMga che. jemAM pravacana, dharmakathA, vAdavijaya, duSkara tapa vagere dharma-sthaLonuM nirmANa karAvIne tathA dhArmika utsavo ujavIne, karI dharmano prabhAva vadhAravAno ullekha che. evAM kAryo karavAM jethI zobhAyAtrA kADhIna, posTara-benara lagAvIne, AcArya bhagavaMto, anya loko paNa gharmanI prasaMzA, anumodanA kare ane dharmanuM vidvAnonA pravacana goThavIne, dharmanI vIDIyo batAvIne, svAdhyAAlaMbana svIkAravA prerAya. dharmanI prabhAvanA tIrthaMkara bhagavAna tha-dhyAna zibira yojIne, satsaMga yojIne, vividha prakAre dharmanI karatA hoya che paNa temanI anupasthitImAM AcAryo, sAdhubhagavaMto prabhAvanA karI zakAya. ane AvA zubha prasaMge svAmI vAtsalya, potAnA AcAra-dharmakathana dvArA karatA hoya che. samakitanA navakArazI dvArA samUha bhojananuM Ayojana tathA anya saDhasaTha bolamAM prabhAvanAno nirdeza be vakhata karavAmAM Avyo che. 'prabhAvanA' (vastu-patAsA-lADu ) vaheMcavAthI paNa prabhAvanA vadhe samakitanA pAMca bhUSaNomAMthI eka bhUSaNa te prabhAvanA che. che. maMdira jevA sthaLethI khAlI hAthe pAchA nahiM pharavAnI bhAvanA prabhAvanAne tIrthaMkara nAma karmanA kAraNarUpa mAnavAmAM Ave che. paNa prabhAvanAmAM vadhAro kare che. prabhAvanA dharma pracAra mATe upayogI tatva che. paraMtu vartamAna laukika rIte prabhAvanA vadhArI Atma prabhAvanA tarapha vadhIe yugamAM pracAra zabdamAM parizuddhatA karatA rAjanItika dAva-peca no e saMkalpa karIne dharmAcaraNa karavuM joie. bhAva vadhu hovAthI prasAra' zabda vadhu yogya che. ane tenAthI vadhu caDhiyAto zabda prabhAvanA che. jemAM vyakitane dharmanI pratIti thAya, zraddhA vadhe ane ravecchAe te prabhAvita banI dharmane jIvanamAM pro. ramaNalAla ci. zAha. 121 Jain Education Intemational 2010_03

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zAstra draSTIe TrasTI ane sAta kSetro karmanA yoge maMvayelA saMsAramAM jIvAtmAo aneka prakAranAM pApa sevIne dhana meLave che. pApa sevIne meLavI meLaveluM dhana paNa moTe bhAge | This is an account, extracted from the Jain saMsAranA bhogavilAsa ane mijabAnIo uDAvavAmAM ja vaparAya che scriptures, of the qualities of a trustee. It lists the various kinds of charitable funds, eg for temple jema ukhara bhUmimAM paDeluM bIja kyAsa kaLa ApatuM ja nathI balake upkeep, for the needs of monks and nurs, for the bIjepaNa niSphaLa jAya che, tema bhogavilAsamAM vApareluM dhana puNyakarmanA upkeep of less - fortunate Jains, for helping baMdha vagere kazA ja kuLane ApatuM nathI. eTaluM ja nahIM paNa AtmAne animals and birds, or for humanity in general, and bhAre nukazAna pamADI rahe che. emphasises that the moneys of each fund may not mATe samajaane DAhyA zrAvakee potAnA dhanano pravAha bhegavilAsanA be diverted for other use. Only the general fund may used for other activities, whether khALamAM vahI jato aTakAvIne sAta kSetranA sIdadhi tarapha vALavo administrative or social or for uplift of the joie ane mahAna puya upArjana karIne aya Atma-lakSmIne community. ApanArA mokSane meLavavuM joie. have ApaNe A mahAna kSetranAM sAteya kSetranA vahIvaTanA adhikarImAM AvA aneka prakAranA guNovALo AtmA paramAtmAnI peDhIne vahIvaTa kevA guNo hovA joIe te ane sAteya kSetramAM dravyanI Avaka-jAvakanA karatAM karatAM tIrthaMkaranAma karmane pedA kare che. ane alpa saMsArI bane che. hisAbo kevI rIte karavAM? te dravyasaptatikA Adi prAcIna graMthonA AdhAre AvA guNothI rahitaAvA guNAne pAmavAnI kAmanAthI paNa hita ane jaizuM. gurvajJA-zAstrajJAne abharAIe mUtrane mana phAve tema svachaMdapaNe bephAma zAstra draSTIe TrasTI banavAne lAyaka zreNI gane vahIvaTa karanArA TrasTI durgatigAmI ane anaMta saMsArI bane che. sAta kSetrane vahIvaTa karanAra TrasTamAM nIce mujabanA guNo zAstrAe uccArelI A gaMbhIra cetavaNInI sahue noMdha levI jarUrI che. hovA Avazyaka che : (1) jene kuTuMba parivAra dharmanA ge raMgAyelo hoya. sAna kSetranI Avaka ane sadvyayanI vyavasthA (2)je nyAya nIti pUrvaka dhanane meLavanAre hoya. (AjanA jAlima TekSa (1) jinapUrti dravya: vageremAM paNa yathAzakya doSathI bacavAnA prayatnavALo hoya.) Avaka: (3) jelomAM sahu mATe AdarapAtra hoya. jina mUrtinA nirmANa mATe Avela dravya tathA mAtra (4) jenI kuLaparaMpara ujajavala hoya. jina pratimAjInI bhakita mATe AveluM dravya jina mUrti dravya (5) je dharmAtrAmAM zakita mujaba dAna karavAmAM udAradila hoya kahevAya che. (6) je dharmakSatronI rakSA karavAmAM vIra hoya. sadupayoga : (7) je dharmadravyanI vyavasthA karavAmAM buddhimAna hoya (1) jina mUrti bhAvavA mATe. (2) jina mUrtine lepa karAvavAmAM. (8) jenuM haiyuM dharmanA avihaDa rage raMgAyeluM hoya. (3) jina mUrtinA cakSu TIka, tilaka AMgI banAvavAmAM. (9) je sugurunI sevAmAM sadA tatpara hoya. (4) jina mUrtinI aMga anAdi karavAmAM. (10) zuzruSAdi buddhinA ATha guNa vALa hoya. (11) je zAstranA niyamone ane sugurudevanI AjJAne sadA (2) jinamaMdira dravya: vaphAdAra hoya. Avaka: (12) jIvanamAM yathAzaya zrAvaka jIvananA AcArone pALanAro hoya. (1) paramAtmAnA pAMca lyANakone anusarIne bolAtI uchAmaNI. 122 Jain Education Intemational 2010_03 ation International 2010_03

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=gain (2) svapna avataraNa darzanAdinI uchAmaNI. tene pUjArIone ke mANasone maphatamAM ke pagAra peTe ApI devuM ucita (3) aSTaprakArI pUjA vagerenI uchAmaNI. jaNAtuM nathI. (4) zAtisnAtra, sikyakra pUjana, pratiSTha, aMjanazalAka Adi (Da) meTAM pUjanamAM AvatAM phUTa, naivedha vagerene vecIne tenI rakama mahotsavamAM jina bhakitane lagatI tamAma uchAmaNI. devadravya khAte jamA karavI joIe. vecavAnI vyavasthA na thaI zake. te (5) upadhAna pravezanA nakarAnI rakama. pUjA bhaNAvanAra pAsethI jeTalA rUpiyAnAM La-naivedha AvyAM hoya teTalA (6) upadhAna mAlAropaNanI uchAmaNI, rUpiyA temanI pAsethI laIne devadravyamAM jamA karavA joIe. naApe te sAdhAraNa khAtAmAMthI teTalI rakama devadravya khAte jamA karavI joIe. (7) tIrtha mAlArepaNanI uchAmaNI. ane pachI te kuLa-nevedha bheTarUpe ApI devA UMcata jaNAya che. (8) rathayAtrAdinI uchAmaNI. (I) devadravyane pagAra mane apAtA hoya tevA mANasa pAse potAnuM (9) gurupUjanamAM tema ja gaDulImAM AvelI rakama. kaI kArya karAvI zakAya nahi. temanI salAma paNa svIkArI zakAya nahIM. (10) devadravyanAM mAne, khetara, bagIcAo vagerenI Avaka tathA (3) jJAnadravya: devadravyanA vyAjanI Avaka. Avaka: (11) maMdiramAM paramAtmAne bheTa karelAM chatra, cAmara, bhaMvara, kanicara (1) lpasUtra ane anya koI paNa sUtra vahoravA, pUjA karavA ane Adi. vadhAvavA nimite bolAyela uchAmaNI. (12) paramAtmAne dhavAM phaLa, naivedha, cokhA vagere. (2) 45, AgamanA varadhoDamAM Agama mAthe levAnI bAlAyelI (13) AratI maMgaLadIvAnI uchAmaNI tathA thALInA paisA. uchAmaNI.. (14) paramAtmAnA bhaMDAramAMthI nIkaLatI tamAma rakama. (3) jJAna samakSa cavela kuLa, naivedha, rUpAnANuM, klama, pathI AdI. sadupayoga: 3) jJAna bhaMvaranAM pustake vAMcavA mATe zrAvake bhalA (1) jina pratimAjI bharAvavAmAM tathA lepa karAvavAmAM nakarAnI rakama. (2) jina pratimAjInAM AbhUSaNo banAvavAmAM (5) gurumahArAja pAse vAsakSepa letAM pustaka para pUjArUpe caDhavela rakama. (3) snAtra pUjA mATe trigaDu vagere banAvavAmAM. (6) pratikramaNamAM sUtro bolavAnI uchAmaNInI rakama. (4) jina bhakita mATe upakaraNo banAvavAmAM. sadupayoga (5) jinaprAsAda nirmANa karavAmAM. (1) sAdhu sAdhvIjI-mahArAjane bhaNAvatA ajaina paMDitone pagAra peTe ApavAmAM. (6) jinaprasAdone jINodrAra karavAmAM. (2) sAdhu sAdhvIjIne adhyayana arthe pustaka pratAdi arpaNa karavAmAM. (7) AkramaNa samaye jinamUrti, madira AdinAM kSaNamAM. (3) jinAgama lakhAvavAmAM tathA chapAvavAmAM. (8) Apa dharma samajIne devadravyanI rakama parano TekSa vagere bharavAmAM. (4) jinAgama rAkhavA mATe jJAnamaMdiranuM nirmANa karavAmAM. keTalAMka sUcana: (5) jJAnabhaMvaranA kabATo lAvavA mATe. (6) jJAna para bAMdhavAnA caMdaravA paMkSiA banAvavAmAM. (a) jina maMdiramAM rAkhela pUjArIne pagAra devadravyamAMthI apAya nahi, (7) jJAnabhaMvaranI saMbhALa mATe rAkhelA ane karmacArI (lAyabreriyana) kema ke maMdiranAM je karyo zrAvakoe karavAnAM che e karyo zrAvakonA ja gerene pagAra ApavAmAM. nokara tarIke te kAma kare che; tene devadramAMthI pagAra kema ApI zakAya? (8) jIrNa thayelAM, kATelAM pustakadinA bAInDiga vagere karAvavAmAM. (ba) devadravyano pagAra laine kAma karatA zilpI, suthAra, kaDiyA, peInTara vagerene tenI cAlu sarvisanA TAIme upAzraya peDhI ke AMbila khAtAnA samyaka jJAnanA kSaNa mATe keTalAM sUcane kAmamAM jeI zakAya nahIM. tema karavuM hoya te ne kAmo karAvyA pUro pagAra (a) jJAnadravyono upayoga pAThazALAnA paMDita ke mAstarane pagAra sAdhAraNa khAtAmAMthI cUkane karavo joIe. ApavAmAM karavo nahi. (ka) kaLa, naivedha, cokhA, varakha, bAdaluM vagere tamAma devadravyagaNAya che. (ba) zrAvaka-zrAvikAne bhaNAvavA mATe jJAnadravya vAparsa zakaya nahi. 123. Jain Education Intermational 2010_03 Jain Education Interational 2010_03

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-Jain mAMthI banela zAna zakAya nahi. tApatra dhanasaM (ka) jJAnakhAtAmAMthI chapAvela pustako zrAvaka-zrAvikAone bheTa ApI AzAonuM jIvanamAM pAlana karanArA je AjJA pALI na zakAya tenuM du:kha zakaya nahi. vyakata karanArA zrAvaka ane zrAvikAone paNa chaThThA sAtamAM naMbaranuM (Da) jJAnakhAtAnI rakamamAMthI banela jJAnamaMdiramAM sAdharmika vAtsalya, dharmazrava gaNavAmAM AvyAM che. saMdhanI mITiMga ke bahumAna samAraMbha vagere rAkhI zakAya nahi. AvAM ArAdhaka zrAvaka-zrAvikAone pUrvanA koI aMtaya karmanA udaye (i) sAdhu sAdhvIjInAM tailacitra vagere banAvavAmAM jJAnadravya vApI dhanasaMpatti Adi cAlI jAya ane jIvananirvAha karavAnI muzkela UbhI zakAya nahi. thAya to temanA ArAdhaka bhAva TakAvI rAkhavA mATe temanI ucita bhakita () mahotsavanI kaMkotrIo, henDabIle ke pesTa chapAvavAmAM jJAnadravya karavI e dhanADhaya zrAvaka-zrAvikAonI pharaja banI rahe che. vAparI zakAya nahi. Avaka: (ja) jJAnakhAtAnI rakamamAMthI banelA jJAnamaMdira para keI paNa sAdhu zrAvaka-zrAvikanI bhakita mATe kee bheTa karelI rakama vagere A kSetramAM -sAdhvIjInuM ke zrAvaka-zrAvikanuM nAma lakhAvI zakAya nahi. jeTalI vAparI zakAya. rakama jJAnakhAtAnI vaparAI hoya teTalI rakama ja zrAvaka cUkate kare che tenuM sadupayoga: nAma jarUralakhI zakAya paNa eka lAkha rUpiyA jJAnakhAtAnA vapayA ane ne pacIsa-pacAsa hajAra rUpiyA Ape che tenuM nAma AkhA jJAnamaMdira para jinazAsananI ArAdhanA karanArA tathA sAte prazvaranA vyasanAdi. caDhavI zakaya nahi. jJAnamaMdira nirmANamAM Ale lAbha temaNe lIdhA che pApAcArathI sadAne mATe makata ane Arthika rIte nabaLA paDI gayelA avA tevI nAnI takatI mUkI zakAya. zrAvaka-zrAvikAne AvAsa mATe, bhejana mATe, vastra mATe, dhaMdhA vagara (ha) vihAramAM sAdhu-sAdhvInI vyavasthA mATe ke vaiyAvacca mATe jJAnadravya mATe A dravyano sadupayoga karI zakAya. vaparAya nahi. keTalIka sAvadhAnIo: (4) sAdhu dravya - (5) sAdhvI dravya (a) A dravya paNa dharmAdA hovAthI sAmAjika kAryo ke anukaMpAnA kAryomAM Avaka: vAparI zakAya nahi. (1) asAra saMsArano tyAga karIne mokSamArganI ArAdhanAmAM lIna banelA (ba) A sAte khAtAMo nIcethI upara eka ekathI vadhu pavitra ane zreSTha pUjanIya sAdhusAdhvIjI mahArAjanI vaiyAvacca mATe zrAvaka-zrAvikAoe hovAthI uparanA khAtAnI rakama nIcenA khAtAmAM kyAsa laI jaI zakAya arpaNa kareluM dravya sAdhudravya tathA sAdhvItha kahevAya che. nahi. hA, kadAca nIcenA khAtAnI rakamane je te khAtAmAM bilakula (2) dIkSAprasaMge dIkSArthIne vaherAvavAnA upakarAganI uchAmaNInI rakama upayoga na hoya te tene uparanA khAtAmAM laI jaI zakAya. paNa A khAtAmAM laI javAya che. bIjA keTalAMka khAtAo sadupayoga: (1) sAdhAraNa khAtuM : (1) pUjanIya sAdhusAdhvIjI mahArAjanI vaiyAvaccamAM. A khAtuM eTale janala khAtuM che. A khAtAmAMthI sAne kSetramAM dhana (2) temanAM vihArAdinI vyavasthA karavAmAM. vApI zakAya che. (3) temane jarUra vastra pAtra upakaraNa Adi vahoravavAmAM. bIja khAtAonI apekSAe A khAtuM lagabhaga hamezAM nabaLuM paDatuM hoya keTalAM sUcana: che. hamezA khATamAM cAlatuM hoya che. A aMge udAra dila zrAvakoe A (a) vihAramArgamAM sAdhu-sAdhvIjIne gecI -pANI vagere vahorAvavA khAtAne sabaLa ane saddhara banAvavuM joIe. zAstramAM paNa kahevAyuM che ke mATe basa vageremAM javA AvavAnuM bhADuM zrAvakane vaiyAvacca khAtAmAMthI je khAtuM nabaLuM paDatuM vAya tene sau prathama sabaLa karavuM. zarIramAM aMga nabaLuM paDayuM hoya tenI jema sau prathama kALajI levAya che ane tenA kAraNe khapI zake nahi. AkhAye dehamAM jema saMkUrti ane tALI anubhavAya che. tema nabaLA paDatA (ba) saMyama jIvananI ArAdhanAmAM bAdhaka banatI je koI bAhya pravRtti A nAnAnI je kALajI levAya to uparanAM aneka khAnAomAM saMdaraasara hoya, jevI ke phoTA pavavavA, tailacitro taiyAra karAvavA ityAdi pravRttimAM paDAyA vinA nahi rahe. paNa vaiyAvaccanI rakama vAparavI ucita nathI. (6) zrAvakadravya - (3) zrAvika - sAdhAraNa khAtAnI AvakanA keTalAka upAyo jinezvara paramAtmAnI tamAma AjJAone zirasAvadha karI yathAzakya (1) besatA varSanA divase sAdhAraNa khAtAnI TIpa zarU karavI ane gayA 24 2010_03 ntemnational 2010_03

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= Jain varSa jeTalI khaTa rahI hoya ne zrImaMta zrAvakee bhegA maLIne pUrI karI (1) jinamaMdiramAM aSTaprakArI pUjAnI sAmagrI tema ja upakaraNa Adi devI. kharIdavAmAM. (2) saMdhanA sabhyane potAne je rasoDakharca hoya tenA amuka Taka (2) peDhInA maMdiranA nokare vagerene vetana ApavAmAM sAdhAraNa khAte lakhAvavo evo TharAva pAsa karAvI sAdhAraNa Avaka karI (3) upAzrayanA cogAna Adi karavAmAM. zakaya, dA.ta. jeno rasoDAkharca mahine 1000 rU. nA hoya te 26% (4) AgaLa jaNAvela sAte khAtAomAM A dravya vAparI zakAya che. lekhe 25 rUpiyA sAdhAraNa khAtAmAM Ape. jene 2000 rUpiyA rasoDAkharca hoya te rUpiyA 50 sAdhAraNa khAte Ape. Ama karavAthI (2) anukaMpA khAtuM: sAdhAraNa khAtuM taratuM thayA vinA nahi rahe. jinezvaradeve karamAvelA pAMca prakAranA dAnamAM anukaMpA dAnano paNa (3) vArSika je kharca thato hoya tenA mATe bhAge paDatA 100/100 samAveza thAya che. aMdha-apaMga, dIna-du:khI, anAtha, asahAya rUpiyA vALA vArSika sabhyo banAvI zakAya. kula kharcane 100/100 mANasone vastra, anna, auSadha, ApavA mATe bheguM kareluM kaMDate anukaMpA rUpiyA ApIne pUro karI Ape. dravya kahevAya. te uparanAM kAryomAM vAparI zakAya che. (4) varSa daramiyAna thatA lagna samAraMbha, janmaprasaMgo, maraNanA prasaMgamAM sAdhAraNa khAtAmAM sArI rakama lakhAvavA mATe AgevAnoe (3) jIvadayA khAtuM: preraNA karavI joIe. mAtra tiryaMca gatinAM pazu-pakSI AdI jIvonA rakSaNa mATe tathA peSaNa mATe (pa) zAsanamAnya samaraSTi. adhiSThAyaka deva devI-jevAM ke bheguM kareluM dravya jIvadayA dravya kahevAya che. maNIbhadrajI, padamAvatIdevI, cazvaradevI AdinI derI para varSagAMThanA A dhanano upayoga ne jIvone katalakhAnethI choDavAmAM, pAMjarethI mukta divasa dhajA caDAvavAnI bolI vagere dvArA temaja tyAM bhaMvara mUkIne temAM karavAmAM, pAMjarApoLamAM temanA rakSaNa-paSaNa Adi mATe vAparI zakAya AvatI rakama sAdhAraNa khAte laI jaI zakAya, paraMtu A dravya zrAvaka-zrAvikAnA upayogamAM na vAparI zakAya, tema ja adhiSThayakonI jIvadayAnA paisA bolanAre rakama tarata pahoMcatI karavI joIe. mUrtinA mastaka upara ja tIrthaMkara devanI pratimA hoya to te dravya devadravya jagaNa nuM jarUrI che. jIvadayAnA paisA-peDhI para AvI gayA bAda rAkhI zakAya nahi. turtaja (6) saMghamAM thayela tapasyA bAda tapasvIonuM bahumAna tilaka jIvadayAnA kAryo mATe meklI ApavA joIe, anyathA chate paise jIve vagerekaravAnI bolI. bAya, kapAya tene doSa lAge. A dravyane bIjA I khAtAmAM vAparI (7) saMdhanI kaMkotarImAM daskata karavAnI bolI. zakAya nahi. nA devamaMdiramAM paNa A dravya na vaparAya. (8) saMghapatinuM bahumAna karavAnI bAlI. (4) AMbila khAtuM: (9) 14 svapna utare tyAre te te bAlIno Adeza lenAra A bila karanAra tapasvIonI bhakitarUpe ApeluM dravya AyabilanI zrAvaka-zrAvikAne tilaka karavAnI bAlI. rasAI vagere banAvavAmAM tema ja AyaMbilanA tapasvIonI yogya mATe (10) dIkSArthInuM bahumAna karavAnI belI ItyAdi bolIo vAparI zakAya che. A dravyamAM je vadhAre hoya te anya gAmanA bhavanamAM te dravya ApI zakAya che. sAdhAraNa khAtAmAM laI jaI zakAya che. lekhaka: munizrI hemaratnavijyajI (11) sAdhAraNa khAtAnI kAyamI tithi yojanA karI zakAya. (12) jinezvara devanI aSTaprakArI pUjAnA dravyonI uchAmaNI karI te (jaina samAja yurepa ApaNI dharma praNAlibra mujaba upara jaNAvyA dravyo lAvI zakAya. pramANe jA jA khAtAo rAkhe che ane tenI vyavasthA kare che. atyAre (13) eka eka mAsane sAdhAraNa kharcano lAbha levA mATe kArataka, khela khAtAo devadravya, janarala phaMDa, pAThazALA kuMDa, jIva dayA kaMDa, mAgasara Adi eka eka mAsanI uchAmaNI karI 12 puvAnone bAra paryuSaNa ane bIjI ujavaNI mATenuM kaMDa, bhAtI phaMDa, "dhI jana' ane mAsano lAbha ApI zakAya. pablIkezana phaMDa, bhaginI kendra kuMDa ane yutha kaMDa che. AmAM anukaMpA kaMDane umere karavAmAM Avaze ke jethI mAnava sevA mATe paNa ApaNe kaMI karI sAdhAraNa dravyano sadupayoga: zakIe. taMtrI) 125. 2018_03 Jain Education Interational 2010_03 For Private & Pers

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126 THE -Jain jaina yoga-dhyAna (Jain Yoga & Meditation) sAmAnya arthamAM yoga eTale joDAvavuM, bIjA zabdomAM kahIe toje vikhuTu paDeluM che, je judA-judA svarUpe bhinna che tene ekasUtramAM guMthavAnuM, sAthe joDavAnuM ane aneka mAMthI ekamA parivartana karavAnI bhAvanA ane kriyA. A sAmAnya laiAkki artha karI zakAya, paraMtu jyAre AdhyAtmika saMdarbhe vicAra karIe to yoga eTale nija zudhdha Atma svarUpamA joDANa ane ramaNa. aninya saMsAranI mohamAyA, thAya vagerethI mAtAnamAM sthiratA, mithyAtvathI mukitta ane caitanyasvarUpa AtmA sAthe ekAgratA. vadhumA ema kahevAyake AtmAnuM hita jemAMthI puSTa thAya evo je potAno AtmA evI ekAsanAno je bhAva che ane je vItarAganA pragaTa thAya che ane sacina lakSmI sAthe teDANa thAya che te yoga che. AvA yogI bAhyajagatanA valaNathI chUTIne potAnA AtmA taraphe dizA vartana karI sadaSTi banI indriya vijaya prApta kare che. yogasAramAM kahyu che jayAre bahirAtmA bAhya jagatathI samparka toDI aMtarAtmAmAM ramaNakare ane cittanI saMpUrNa ekAgratAthI indriya saMyamapALIne OMnA sAthe A gidAnaMdasvarUpa AtmAmAM rana bane tyAreja karmonI nirjarA karI paramAtmA banI zake. eTale bahirAtmAthI aMtarAtmA sAthe yogasAdhI paramAtmA banavAnI kSamatA A yogasAdhanA drArAja prApta thai zake che. _2010_03 vizvanA sarve dharmomAM A izvarake nijAtmasarUpane pAmavA mATe cittanI ekAgratAne mahattvapUrNa gaNIne bAhyajagatathI antarajagatamAM pravezIne mAtra Atma ciMtavanano svIkAra karyo che. caturgatimAM bhaTakato A jIvane anaMtakALathI kayAreya sukha maLyo nathI je paNa bAhya sukha che te dehanA che ane tenA pariNAmamAM anaMta vedanAoja rahelI che. zAzvata sukha A dehasukhamAM nathI A jJAna thatAM ja sAdhaka bAhya jagatathI vimukha banI aMtarajagata eTale A nirAkAra, niraMjana, navuM, niSkAma, nizcaLa, jJAtA, draSTA, anaMtavIryayukata AtmA sAthe tAdAtmaya sAdhavA tatpara bane che. A tatparatAno bhAva ja tene attarAtmAmAM sthira banAve che. prazna e thAya ke A bAhya jagata thI tene vimukha thavAnuM kema sUjhayuM? A aMge saMkSepamAM vicArIe to A va anAdikALathI kaSAya, tRSNA, hiMsAdika paMcapApa, vikAra, asaMyama ane bhramavaze aneka pApAcAra Acarato rayo. muhUtAne lIdhe A dukha ApanAra tattvomAM phasAyelo rahayo. ane pariNAme lAkho yoniyomAM bhaTakIne aneka vakhata janma maraNanA dukhone sahana karato rahayo. te mRgamarIcikA pAchaLa sukhAbhAsane sukhamAnI doDato rahayo - pAyo ane maraNa pAmyo. AvA vaidhayukata jIvananI vedanA sahana karI. paraMtu jayAre tene gurUkRpAthI bedivajJAna samajAyuM ane tene kSaNika paNa AtmAnubhUti thai tyAre tenA jJAna cakSu caDayA. te sama zakayoke je jIvana te jIvyo che te nirarthaka ane dukhanA kAraNa hatAM. A bhAna thavAnI sAtheja tenAM Atmapradeza para lAgelI dhULa kharI gai. ane te A bAhya jagatamAMthI kramaza: aMtara jagata sAthe joDAto gayo. tenI indriyonI urjIyanA saMyamathI draDha banatI gai ane je rAtrI-kAmI hato te yogI banato gayo. Ama dukhano Atma anubhava tenI sAthenI vedanAmAMthIja Atmayoga no bodha jame che. A yoganI sAthe dhyAna niraMtara sahayogI kriyA che. eka sikkAnI banne bAjuo che. banne eka bIjAnA preraka che. mATe 'yoga-dhyAna'kahevAya che. hakIkate to prathama 'yoga' (saMyoga) karIne pachI dhyAna (sthiratA) udabhave che. eTale AtmA sAthe yoga karI niraMtara AnanA mAdhyamathI temAM sthira thaI paramAtmapada sudhInI yAtrA thAya che. bhAratIyadarzanomAM savizeSa rUpe hindUrjhanamAM yoga-dhyAna ne khUbaja mahatva ApavAmAM Avela che. pAMtattve yogazAstra dvArA yoganI mahattA ane padhdhationuM sUkSmatama Alekhana karyuM che. A uparAMta kabIra vageree tenuM prAyogika pakSa prastuta karela che. jaina darzanamAM AgamagraMtho vizeSa karI uttarAdhyayanasUtra, tatvArthasUtra, bhagavatIsUtra, jJAnArNava jevA graMtho uparAMta A. hemacaMdrAcAryanA

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=gain teo jene jeTalA ugra tapasudhI jatA nathI parUtu sAdhanA mATe, sidhdhi mATe budhavanI prApti mATe yoga-dhyAnane sAdhanAno mahatvapUrNa aMga mAne che. yogasAra jevA graMthamAM viSada ane vaijJAnika chaNAvaTa karavAmAM AvI che. Ama A 'yogadhyAna bhAratanA sarve darzanomAM izvaraprApti nAM uttama ane sAcA mAdhyama tarIke AlekhavAmAM AvyA che. jaina dharmamAM A 'yoga-dhyAna ne samAveza 'sAmAyika ane svAdhyAyamAM tthA "tapa" saMpUrNa rIte thai jAya che. eTale jaina draSTie yoga-dhyAna samAjavA mATe A traNa bAbato samajavAnI vizeSa jarUrI che. jaina dharmamAM dhyAna ane yogane saMyama mATe khUbaja mahattva pUrNa mAnavAmAM Avela che. prAya: badhA graMthomAM A darzananI prAraMbhathIja carcA karavAmAM AvI che. jJAnArNava, utarAdhyayana vagere aneka grathomAM teno ullekha che. paraMtu kalikAla sarvajJa zrI hemacaMdrAcAryajIe tene vidhivata ullekha kriyA-prakriyA drArA A lekhana karyuM che ane Alekhano mULa AdhAra te yogasAra graMtha che. yogamAM AsanonI mahattAno ullekha che paraMtu Asanane mAtra bAhya kriyA che je zarIrane sthira thavAmAM madada kare che eTale A lekhamAM AsanonI carcA upayukata mAnI nathI. jaina yoganI viSada samIkSA pUrve saMkSepamAM pAtaMjalI ane kabIranI yoga sAdhanA samajavI paNa jarUrI che. jo ke udezyamAM te sau ekaja vAtane mAne che ane te che saMsArathI mukita. janma maraNathI mukita. pataMjalie aSTAMga mArgamAM yama, niyama, saMyama, prANAyAma pratyAhAra, dhAraNA, dhyAna ane samAdhi nI carcA karI che. A badhA aMgo jaina 'dhyAna-yoga nI carcAmAM AvI jaze. kabari kuMDalinI jAgRta karI vividha cakromAM thI urdhvagamana karI sahAra cakra sudhI pahoMcI paramapada ke siddhi prApti nI vAta karI che. pataMjatie je yama-niyamanI vAta karI che tene samAveza tapamAM thai jAya che ane dhAraNA-dhyAna-samAdhita dhyAnamAM Avazyaka thai jAya che. samAdhi eTale saMpUrNa AtmalIna banavAnI sAdhanAnuM pariNAma, ane sahastrAracakra sudhI pahoMcavAnI kriyA eTale saMpUrNa jagatathI upara vaDhamAMNa sudhI pahoMcavAnI brahmAMDa.. Jain Yoga and Meditation The word yoga means to have connection with the soul (atman): the person who achieves this deeply can reach moksha. Meditation and yoga are important in all world religions. The soul (atman) has three layers, exterior, interior and transcendental. This is the Fundamental purpose of meditation. In the yogasastra Patanjali describes this, Sant Kabir also stresses the importance of meditation by which spiritual awareness (Kundalini) can be awakened. In Jainism this is practised in samayika and Swadhyaya: training shows how to sit, to breath, to utter mantras and how to concentrate the mind, and to go deeper into the soul. Samayika means to know oneself, to realise I am the master of my soul.' By this we can become free from worldly cares and could achieve moksha. In meditation one feed compassion for all living beings. For meditation a solitary or quiet place is best. The acceptance of austerities is conducive to firmness in meditation. Control of the five senses is made possible by control of the appetite for food. There are four kinds of meditation in the Jain writings, Two are good but two are bad. Meditation on worldly things and harm to living beings are bad forms. The good forms are known as dharma dhyana and sukla dharma and these are the valuable forms of meditation. In meditation we concentrate on the image of the Tirthankara. jenayoga - (sAmAyika-rAkRdhyAya-ta5) jainadarzanamAM sAmAyika ane vAdhyAya tapa Atma ArAdhanAnA utkRSaTa upAyo che. sAmAyikamAM sthita sAdhaka AtmayogI bane che. bauddha dharmamAM paNa cAra Arya satya ane aparAgI mArganI carcA karIne te dukhAmAMthI chuTavA yoga ane dhyAnanI carcA karavAmAM AvI che. baudhdho paNa sahaja samAdhine svIkAre che. teo paNa indriyavijaya ne mukita mATe jarUrI mAne che ane te mATe saMyama, tapanI mahattAno svIkAra kare che. hA! sAmAyikanI vidhi jANavAthI tenI vadhu spaSTatA thai zakaze. kema besavuM: vizvamAM eka mAtra jainamUrtioja saMpUrNa yogamudrA nI avasthA darzAve che. sAdhake padmAsanamAM besIne banne hAtha nAbhinI nIce eka bIjA upara mUkI TaTTAra karoDarajajune 90% sIdhI rAkhI gardanane TaTTAra rAkhIne besavuM joie. AMkhonI draSTi nAkanuM Terave rAkhavI joie. A Asana ane draSTi sthiratAmAM prAraMbhamAM kaSTa paNa thaze. paratuM AsanathI antara-urja janme che ane zakita maLe che. nAsAgraSTithI bhAla pradezamAM darda paNa thAya paNa tenA para vijaya eTale zArIrika kaSTa parano prathama vijaya thayo kahevAya. jaina mUrtiyo padmAsana ke 127 2010_ 03 Jain Education Interational 2010_03 F or Private & Personal Use Only

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Jon khaDugAsana (kAyotsarga) nI yoga mudrAmAMja hoya che. vaijJAnika zvAsanI sthiratA: jema zarIranA aMgo, draSTinI ekAgratA draSTie joie to jema DAyanAmAmAM satata dhArApravAhika gatine mahatvapUrNa che tema zvAsanI sthiratA jarUrI che. manuSya jema jema lIdhe urjA janme che - garamI vadhe che AvIja rIte A yogamudrAne vAsa para saMyama keLave tema tema tenI draDhatA ane AyuSya vadhe che. lIdhe zarIranI zakita bahAra veDaphAtI nathI paNa aMdaraja gatimAna sAmAnya rIte ApaNe eka miniTamAM paccIsathI trIsa vakhata banI urjA ke zakita utpanna kare che. ane kramaza: draDhatA Ape che zvAsa chavAsanI kriyA karIe chIe. tene kramaza: ghaTADIne 8 thI jayAre sAdhaka A Asano mAM daDha bane che tyAre tenI A zakita 5 zvAsa sudhI karavI joie ane te paNa dIrdha zvAsa dvArA. tene navIna saMcetanA-bhAvanA Ape che. je zakita veDaphAtI hatI te vaijJAniko paNa mAne che ke lAMbA-dIrdha zvAsa saMpUrNa zarIrane ekatra thai indrayone majabuta ane saMyamita banAve che. jayAre prANavAyu Ape che ane rti paNa. eTale dIrdha zvAsocchavAsanI A zarIrarUpI janareTaramAM AvI vIjaLIka zakitano pravAha sthiratA dhyAna-yoga mATe khUba ja jarUrI che, je zvAsa para kAbu niraMtara pravAhita thavA mAMDe tyAre brahamajJAna, Atmadarzana siddhi ke meLave che ane indriya para kAbu meLave che. ghaNAM loko A zvAsa kevaLajJAna prApta thAya che Ama tIrthaka-mudrAmAM dhyAnastha sAdhaka para kAbu meLavIne mahinAo sudhI mana dhAraNa karI Atma-darzanamAM mukita prApta karI zake che. lIna banI zake che. zarIrane zakita utpana karavAmAM ane mananIsthiratA: jema zarIranI ekAgratA (sthiratA) jarUrI che kuvicArothI mukata thavAmAM A dIrdha zvAsa khubaja mahatva pUrNa che. tema mananI sthiratA tenAthI vadhu jarUrI che kAraNake A indriyone Ama je sAdhakane besatA, jotA ane zvAsa para kAbu meLavatA asaMyamita banAvanAra manaja che. jo mana sthira nA hoya te AvaDa teja sAmAyikamAM sthira thai zake. gametevI mudrAmAM besIne paNa AtmAlAthe yoga ke tenuM dhyAna thaija sAmAyika eTale zuM?: ApaNe sahu sAmAyika zabdathI paricita nA zake. mana te o caMcaLa azva che. indriyone vazIbhUta thaine chIe ane mALA pheravavAnI kriyAne sAmAyika kahIe chIe. pula paramANathI sipta thai saMsAranAM bhautika sukhonI paraMtu tene jo uMDANathI samajIe to samaya nAma AtmAno che kAmanA karyA kare che ane aprApya thatAM dukhI bane che ane prApta je kriyAthI A AtmAne jANavAnI taka maLe che te sAmAyika che. karIne tRSaNAvAna bane che. tenI sthiti taratAnA AvaDe tevI jayAre sAdhaka sAmAyikamAM lIna bane che tyAre AtmAnI sAthe vyakita jevI thAya che je pANInI uMDAi jANyA vagara temAM ekatA sthApita karI tamAma prakAranA bAhya hiMsAdika kAryothI jhaMpalAve ane pachI gotuM khAi DUbI jAya. indriyasukhanI ghelachA mukata bane che mana-vacana-kAya thI Atmapradeza sAthe joDAya che. mANasane sithara nathI thavA detI. are! keTaluM virodhAbhAsI che A ane uccabhUmi para sthita banI te ciMtave che ke huM AtmA chuM, mAruM manane caMcaLa mAnavI! je sarvajJa vItarAgI, sarvatyAgI nI bhakita varapa jJAtA-draSTA che, huM anaMta darzana-jJAna-vIrya thI yukata chuM, huM paNa dhana-jana nA sukha mATe kare che. eTale A lagAma vagaranA zaya ane jJAtA chuM,' sAmAyikanA mULamAM A AtmAmAM rahela ghoDAne sarva prathama saMyamanI lagAma thI bAMdhao paDaze. sarve dizAmAM samatAbhAvano vikAsa che. jethI dhana, saMpatti, saMsAra, bhaTakatA A caMcaLa manane ekAgra banAvavo paDaze. ApaNe sahu iSTa-aSTi, rava-para nA tamAma bhAvo pratye sAdhaka samatAvAna bane anubhavIe chIe ke jayAre sAmAyika karavA AMkha baMdha karIe che, sukha-dukhamAM, niMdA-prasaMzAmAM sarvatra tenA mAdhyastha bhAva bane chIe tyAre aneka vicAronuM AkramaNa thAya che. mAtra moDhethI para che. A rIte sAmAyikathI prathama guNa samatA jame che. bolAya, hAthamAM maNakA phare paNa manato vividha dizAomAM bhaTakatuM sAmAyikadhArI rAga-dveSathI mUkata bane che te sAcA hoya mATeja kabara kahyuM che - deva-zAstra-gurUmAM zradhdhA rAkhI nizcaya bhAva prApta kare che. te "mAlAto karameM phire jIbha phi mukha mAMhi satata jitendrIya banavAno prayAsa kare che. Ama saMyama jeno manuvA to cahuM dizi phire yaha vidhi sumarana nAhi" AdhAra che evo sthira sAdhaka bAhya AkramaNa ke bhaya ke upasargathI manovijJAna paNa cittanI ekAgratAne mahattvapUrNa mAne che. calita thayA vagara samasta kaSAyono virodha kare che. AvA gItAkAre to mananeja mokSa ane baMdha nA kAraNe ravarUpa mAnyo che. sAdhakanA manamAM prANI mAtranAM kalyANanI bhAvanA, dayA, maitrI, eTale manane samagra bAhya jagatathI indriyonA samAgamathI chUTu pramodabhAva janme che. pADI rithara karavuM paDaze tyAreja besavAnI sthiratAmAM draDhatA ane sAmAyika mATe yogya sthaLa: sAmAyika gharamAM paNa karI zakAya kSamatAM Avaze. paraMtu uttama sthaLa maMdira ke upAzraya hoya che. te uparAMta koi zAMta Ama tana-mananI draDhatA dhyAnayoga nI prAthamika paNa sauthI vadhu bagIco, jIvajaMturahita sthAna paNa hoi zake. bAhya zAMti manane mahatvanI bAbata che. sthira banAve che. sAmAyikano samaya pUrvAha, madhyAhu ane 128 2010_03

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aparAnha (savAra, bapora, sAMja) gaNavAmAM Ave che. teno vadhumAMvadhu samaya gameteTalo hoi zake paNa jaghanya (ochAmAM ocho) 48 miniTa to hovoja joie. tene mATe jarUrI che sarva prathama zarIra zuddhi. eTale snAna karI, zudhdha vastra dhAraNa karI sAmAyikanA sthaLe uttambha ke pUrvamukha thai jinavANI, jinadharma, jinabiMba nI trikALa vaMdanA karavAmAM Ave, ane satata saMsArathI mukata thai mokSanI kAmanA karavAmAM Ave. ArAdhya nuM satata smaraNa karI guNonuM dhyAna thAya che. Avo sAdhaka gRhastha jIvanamAM paNa sadAcArI, vivekI, karUNAmaya bane che. A rIte A sAmAyika ke Atmayoga manane zAMti, satya nI samaja ane praNI pratye udAranA janmAve che je Aje vizva zAMni mATe paNa khUbaja jarUrI che. svAdhyAya; je rIte yoga-dhyAna paraspara saMkalita che tema yoga-dhyAna mATe sAmAyika ane svAdhyAya paraspara pUraka che. svAdhyAya eTale sva + adhyAya arthAta potAne oLakhavAnI draSTi. AtmasvarUpane jANavAnI kaLA. Atmadarzanano bodha, 'sva' zabda AtmavAcaka che. jayAre sAdhanAmAM sthira sAdhaka AtmA viSe jANe, samaje, manana-ciMtana kare tyAreja te svAdhyAyI gaNAya. hakIkane ApaNe saMpUrNa vizva viSe jANIe chIe paNa potAnI jAnaneja jANatA nathI. A potAnI jAtane jANavAnI, pIMchAnavAnI draSTi teja svAdhyAyano marma ane mahimAM che. jayAM sudhI bIjAne jANazuM tyAM sudhI rAga-dveSa, saMsAra, moha-mAyA, saMgharSa ane eSaNA ja janmaze. paNa, jayAre AtmAne svane oLakhavA lAgazuM tyAre A badhAthI mukata thai eka mAtra anaMta guNAtmaka AtmAne jANI zakIzuM. svAdhyAyI satata vicAre che ka huM koNa chuM? kAMthI Avyo chuM? karyA vAno chuM?' A jJAna prApta karavA mATe zAstronuM vAMcana jarUrI che. ane laukki svAdhyAyamAM paNa mAtra pustaka vAMcI javAnuM nathI paNa temAM vAMcana, pRcchanA, anuprakSA, dharmakathA vAcana zravaNa vagerenI mahattA che. ane vAMcyA pachI vanamAM utAravuM eTale caritrapAna te tenI prAyogAtmaka upalabdhi che. vAMcana paNa 'sata' zAstronuM jJAnavardhaka hovuM joIe je Atma paricaya ane vikAsamAM sAdhana bane. je paMcaparameSThInA guNamAM lIna banAve. 'bhagavatI ArAdhanA' mAM kahayuM che - "sarvajJa devanA upadezelA tapanA bAra prakAromAM svAdhyAya uttama tapa che. ane jJAnI sAdhaka aMtarmuhurtamAM karmono kSaya karI zake che. aneka prakAranA jJAna-rahita tapa-upavAsa karanAra karatA svAdhyAyamAM tatpara samyagdaSTi pariNAmone vadhu sArI rIte vizudhdha banAvI zake che.'' dhavalAmAM kahayuM che - "jeoe siddhAMtono uttama prakAre abhyAsa karyo che evA puruSonuM jJAna sUryanA kiraNonI jema nirmaLa hoya che. svAdhyAya karanArane niSaMcagati maLatI nathI." svAdhyAya karanAramAM jijJAsAvRni 2010_03 jarUrI che. jema jema tenI jijJAsAno ukela maLato jAya che tema-tema tene alaiAkki AnaMda maLe che. tenI mUDhatA dUra thAya che. AtmAnuzAsanamAM suMdara rUpakathI samajAve che ke - "zruta-skaMdharUpI vRkSa, vividha dharmAtmaka padArtharUpa phUlo ane phaLonA bhArathI namelu che, vacanarUpI pAMdaDAthI AcchAdita che. vistRta vividha nayarUpI DALIothI bharapUra ane unna che tathA samIcA ane vistRta matijJAna rUpa jaLathI sthira che evA vRkSa upara budhdhimAna sAdhue potAnA manarUpI vAMdarAne sthira karyo hoie.' svAdhyApI 'sva' ne kAraNe svAdhIna bane che eTale saMyamI bane che. saMyamanI lagAmane kAraNe te indriyone nAthI zake che. A saMyama mATe khAna-pAna, AhAra-vyavahAra nI parizudhdhatA paNa jarUrI che, THE Jain_ tapa: zarIranI sthiratA, mananI draDhatA para khAna-pAna, vagereno khubaja prabhAva paDe che. jevuM ane khAie tevuM mana bane. icchAone rokavA bhojana-saMyama khUbaja jarUrI che. bhojana saMyamathI indriya-saMyama thAya ane icchAo upara kAbu meLavI zakAya mATeja kahyuM che "saMskRtavAkya" arthAta kAono nirodha te tapa che. A saMma mATe svecchAe rasanA irSa (ba) para saMyama jarUrI che ane tenA mATe bhojana-saMyama jarUrI che. tethI upavAsa, ekAsana, poSA vagerenI mahattA ane jarUrIAta samajI zakAya che. A na-upacArA indriyadamana nathI paNa iyione saMmina karI AtmAne draDha karavAnI prakriyA che. Ama kaDI zakAya ke vana eTale saMyama pUrvaka niyamonuM pAlana karavu ane icchita vastuo pratye vairAgya keLavavo. jaina darzananI draSTie paMca pApomAMthI nivRta thayuM tenuM nAma vrata che. vratanI aneka vyAkhyAo karavAmAM AvI che. badhAno sAra saMyama che padArthonA sevananuM athavA hiMsAdi azubha karmono nizcita samaya mATe ke AjIvana mATe saMkalpa pUrvaka tyAga karavo te vrata che. nizcayanI draSTie vizudhdha jJAnadarzana rUpa svabhAva dhAraka potAnA Atma tatvanI bhAvanAthI utpanna sukharUpI amRtanA AsvAda vaDe tamAma prakAranA zubha ane azubha rAga ane vikalpothI rahita bane che te vrata che. vratonI ArAdhanAmAM samyakatvanI sarvAdhika jarUra che. munionA mahAvrata ane zrAvakanA aNuvrata samyagdarzana yukata hoya toja saphaLa gaNAya. hakIkate je zrAvaka deva-zAstra-guramAM zradhdhA dharAvato hoya te gurUnI sAme pApamukita mATe vrata dhAraNa karatA hoya che ane te pUrve pariNAmonI zudhdhi jarUrI che. A nArAyanA pAchaLano mULa hetu karmono kSaya karI mukti prAptino che. - jaina darzanamAM AtyAMtara ane bAhya kula 12 vratono samAveza thAya che jemA paMcamahAvrata, cAra zikSAvrata ane traNa guNavrata che. ane tevIja rIte bAra tapa mAM che AbhyAMtara ane cha bAhya che. 129

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130 =Sain jemA bAhya tapamAM - anazana, avamaudarya (ekAzana), vRtaparisaMkhyAna, rasaparityAga, vivitta zaiyyAsana ane kAyakaleSa che. jayAre AndhAnara nathamAM prAyazcita, vinaya, vaiyAvRtta, svAdhyAya, bursa ane khAna che. uparokata bAra tapamAM bhojana, indriya-saMyama kaSTa sahiSNutA ane dhyAnano samAveza thai ja jAya che ane badhAno udezya no indriya-saMyamaja che. khAsa karIne bhojanamAM abhakSya, kaMdamULa vagere, rAtri bhojana, paMcaudaMbara, madya-mAMsa-madhu, dgidaLa vagereno tyAga anivArya che. kAraNake AvA bhojanathI indriyo asaMyamita bane che. tabIbI draSTie paNa mAMsAhAra vagere bhojana tAmasa-vRti ane aneka rogo janmAve che. AtmakalyANArthe dhyAnastha banela yonI paMcamahAvratonI dUnAthI pAlana kare che te saMpUrNa vizva pratye ahiMsAtmaka bane che, sanmAcaraNa kare. anebadhArI bane ane zIlavrata pAlana karI brahmacaryamAM sthira bane che. jene saMgraha ke koi lobha rahetAja nathI. A mahAvrato manuSyane urdhvagati tarapha lai jAya che. jaina dharmamAM saMyamanI sUkSmatA to eTalI hade kazIvI che ke upayogamAM nA AvatA pArthono upayoga nahiM karavAno paNa niyama levo. amuka dizA sudhIja gamana karavuM. amukaja vastra-dhana-dhAnaya rAkhavA. A saMyamadgArA karavAmAM AvatA yoga ane dhyAna paMcapApothI mukata kare che. jJAnavaraNI Adi aSTakarmono kSaya kare che, ane azubha bhAvathI zubha bhAvamAM manane parivartina kare che. jene azubha vaiSAmAMthI zubhavezyA mAM parivartina karI manane pavitra banAve che. dhyAnanA prakAra: jaina darzanamA zubha ane Abha banne prakAranA guNo ke mAnava svabhAvanI carcA kare che. ane A rIte dhyAnanA cAra prakAro nuM varNana karavAmAM Avela che. (1) zubhAne (2) azudhyAna plAnamAM cittanI sthiratA thAya. AtmA sAthe ekatA sadhAya. vicAromAM nirmaLanA Ave. AvA dhyAna che - dharmadhyAna ane zukala dhyAna. jyAre bIjAne pIDA ApavI, krUratAnA bhAvothI potAnAja sukhanA svArthano vicAra karavo tevA azubha dhyAna che. Arta ane raudra dhyAna. A azubha. Arna ane raudradhyAnanA bhAvanA ane vicAronI banAne lIdhe cAra-cAra prakAro che. ArtadhyAna: (1) aniyaMTarsayoga: jemAM koi paNa aNagamanI ghaTanA ghaTe vyakita ke bhAvano rAMparka thAya tyAre satata aniSTa nI zaMkA janme ane AvA saMyogathI haMmada bIna banI teno vicAra ane vinAzano bhAva AvyA kare ane cihnane dUSita kare. _2010_03 (2) iSTa viyoga: jayAre managamatI vastu-svajanano viyoga thAya tyAre te aMge satata dukhI rahI temAMja dhyAnastha rahI tenuMja ciMtana kare ane dukhI bane. (3) roga-ciMtA: mAM khAsa to koi paNa nAnI moTI vyAdhi thAya to have zuM thaze? tenIja ciMtA karyA kare ane satata dukha thAya. te zarIra ke vyAdhimAMja DUbIne AtmAne te yAda na karI zake. (4) azroti: bhaviSya nI satata ciMtA mAM dukhI rahe. tenI pAse paisA hoya to ane nA hoya to zuM karavuM? saMpani kema sAcavavI - mArA pachI zuM thaze jevI ciMtAmAMja cittane parovI rAkhe dharma tarapha teno dhyAnaja na jAya. aMta kALe paNa te dharma ke AtmAno vicAra na kare paNa mArA pachI zuM thaze tenIja ciMtA kare. raudradhyAna: raudradhyAnamAM krodhanI pradhAnatA hoya ane prasaMge-prasaMge mahAvratonuM bhaMga thAya. te cAra prakAranA hoya che. (1) hiMsAnaMdi - bIjAne kaSTa ApavAnI, mAvAnI, dukha ApavAnI satata icchA kare, anyane kaSTa ApavAnoja vicAra karyA kare. (2) mukhAnaMdi - mAM asatya bolavAnI bhAvanA janme. koine paNa asatya bolIne chetaravAnI - mUrkha banAvavAnI bhAvanA satata thayA kare. kukara Avego Ave. (3) cauryAnaMda - corInI, haraNa karavAnI, bIjAnI vastu paDAvavAnoja vicAra satata AvyA kare. (4) saMrakSaNAnaMdi - satata potAnI vastunAM rakSaNanIja bhAvanA rahe, tene nukasAna nA thAya vagere bhAvanAja niraMtara rahe ane satata AvI khevanA kayAreya dharma tarapha vaLavA nA che. A banne bAnamAM pati ane AtmalavA janma krodhAdiSAya ne lIdhe nakaraganija maLe. ane azubha vaizyAone lIdhe te vyakita satata dhRNAspada bane. jayAre tenAthI viparIta dharmadhyAna ane zukaladhyAna che. dharmadhyAna: mAM cittanI nirmaLanA vAya ekAcanA vadhe ane sAdhaka satata AtmaciMtanamAM mazagula thAya. Avo dhyAnastha sAdhaka AtmAneja jue tyAMja dhyAna rAkhe jethI anyatra tenI draSTi jAyaja nahiM. AsapAsanAM pralobhana rAga-dveSa, mAyA tene sauMja nahiM. tenI draSTi to eka vAta AtmAne juve. vAsanAnAM pravAhamAMthI pUNe ne mukta AtmAnAM TrIpamAM vicare. ciMtana-bhAvanA naprayA dvArA dharma dhyAnamAM sthira thAya, ane te satata ciMtana kare ke saMsAra zuM che? tenA vividha viSayo, vividhanA zuM che ane mAre AmAMthI bahAra nIkaLI AgaLa dharma bhAvanA tarapha vuM che ane tene mATe jJAna, darzanacAritra ane vairAgyanI bhAvanAmAM AgaLa vadhe. A rIte jJAna, drArA anAzakata bhAva mAM -

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Jain vRdhdhi kare. sAdhaka. je uttama dharma-dhyAnano sAdhaka hoya che. je samyagdaSTi darzanathI dharmanI zradhdhA vadhe ane cAritrathI draDhatA Ave tyA hoya che. kaSAyothI mukata, AtmIna hoya che. jayAre dhyAna te virAgyathI anAzakana bhAva draDha thAya. A dharmadhyAna paNa cAra mukhya kriyA che. jenI viSada carcA karI ja che. trIjo dhyeyamAM zubha prakArano che. bhAvanA, sAMsArika rIte maitrI, karUNA, dayA vagere guNono vikAsa (1) AjJAviyA: jemAM vividha vAda-vivAda, sidhdhAMta, thAya ane Atmika rIte dharmadhyAna dvArA Atma vikAsanI uttarotara ekAMtavAda vagere sAMbhaLIne paNa saMpUrNa zraddhAno jinavacanomAMja bhAvanAja beya hoya. paramAtmapadanI prApti ja mukhya dhyeya hoya rahe. jinavacananI draDhatA AnuM mukhya lakSaNa che. dvAdazAMgavANIne che ane aMte eyaphaLamAM je dhyeya nakkI karela che. tenI prApti svAdhyAya nA mAdhyamathI samaje vicAre ane draDhatAthI ArahmA eTale mukita maLe. Ama A aMgo paraspara sAdhakane unnata rAkhIne jIvanamAM utAre. banAvI Atmarata ane Atmasthira banAve che. (2) apAya vicaya: A dhyAnamAM kaSTa ke pIDAmAM kaSAyabhAvanA kone dhyAna karavoH pUrvamAM varNavela dhyAnastha yAtrIe sarva prathama janma. mithyAtva kema dUra thAya. vagere sadavicAro nuM ciMtana tana-mananI ritharatA karI ArAdhyanuM dhyAna karavuM joie. ane cAle. kramaza: ArAdhyanI upAsanAmAMthI nirAkAranI upAsanA sudhI (3) vipAka vicaya: A dhyAnamAM vyakita satata karmonI dazA tene AgaLa vadhI nizcaya AtmavarUpamAM sthira thavuM joie. A lIdhe thatI bhava-bhramaNAno vicAra kare. te aSTa karmo aMge vicAra nirAkAramAM OM zrevaka dhyAna mATenuM AlaMbana hoya che. mAM karIne emaja ciMtave ke A jJAnAvaraNI karmathI mArA jJAnaupara paMcaparameDhIno samAveza hoya che. ane temAM siddha zilA sudhI AvaraNa Avela che te dUra thAya. satajJAna kema pragaTe? darzanAvaraNI unnayana karavAnI bhAvanA rahela hoya che. OM zabdano dhvani karmanAM udayathI mane je darzanabAdhA thai che te kema dUra thAya. A nAbhimAMthI uccarita karI brahmAMDa sudhI anugUMja nI sAthe dhvanita mehanIya karma mArA AvyAbAdha pragaTa nathI thavA deto. A vedanIya thAya. dIrghazvAsocchavAsa thI te dIrdha bane te cetanA jAgrata bane karma mArA AvyAbAdha sukhamAM kApa mUke che. jayAre Ayukarma A che. aMdarano dUSita vAyu naSTa thAya che. navIna prareNA skare che. aja-amara AtmAnI pratItI thavA deto nathI. nAmakarma anaMta kabIranI bhASAmAM nAbhicakra thI udbhavela dhvani uttarotara cakrone vyApI AtmAnA arUpI svabhAvanI pratIti thavA deto nathI. jAgRta karI ne sAdhakane draDha banAvato jAya che. te AjJAcaka mAM gotrakarma ne lIdhe abudha-gurUnA svarUpanI pratIti thI vaMcita rAkhe che dhyAnastha paMcaparameSaThI ne nihALe che ane ugatA sUryanI razmino ane aMtarAya karma thI huM mArI anaMta zakita ne oLakhI zakato komaLa prakAza anubhave che. je AtmAne AhalAda Ape che jethI nathI. Ama satata aSTakarmanA kSayathI bhAvanA karI AtmasvarUpanA nivarcanIya sukhano anubhava thAya che. nirvikAra rUpane oLavavAno prayAsa kare che. hakIkate to dhyAna-yoga' mAM sthita sAdhakanI nI draSTi kazuMja (4) saMsthAna vicaya: A dhyAnamAM saMsAranuM svarUpa, bAhya jotI nathI. te AtmA sivAya anya vicArato nathI. tenA paMcAritakAyanuM svarUpa tenI goThavaNa ane caturgatino vicAra karI manamAM mAtra kevaLajJAnane prakAza janme che. te nahIM-jovAno, potAnA AtmAne satata urdhva gatie lai javAno sidhdhAvasthA nahIM-bolavAno ane nahIM-vicAravAno AMnada anubhave che tene prApta karavAnI khevanA karyA kare che. saMpUrNa yoga AtmA sAthe thai jAya che. AjanA vartamAna yugamAM zakala dhyAna saMvanananI (zakita) jaina yoga saMsArI draSTie mANasane saMyamI, sadAcArI, dayAvaMta hInatAne lIdhe zakaya nathI. vAtAvaraNa paNa nathI. A dhyAna banAvavAnI kaLA sIkhave che je vikasita thai paramAtmapada sudhI nirAlaMbana ane nirvikalyatA mAMthI uddabhave che. paraMtu dharma dhyAnanI pahoMcavA mATeno mArganAM kaSAya, dukho dUra karI de che. sAdhanA mAM niraMtara thira sAdhaka yogya samaye paramAtmapada sudhI aMgrasara banavAno prayAsa kare che. Avo sAdhaka zukala-lezyAthI prabhAmaMti hoya che. Do. zekharacaMdra jaina, bhAvanagara Ama kahI zakAya ke ekAgratA to azubha dhyAnamAM paNa hoya paNa temAM prasannatA hotI nathI jayAre zubha dhyAnamAM prasannatA ane para kalyANanI sAthe AtmakalyANanI bhAvanA hoya che. dhyAnanAM aMgo: mAM cAra aMga mukhya che - (1) dhyAtA (2) dhyAna (3) eya (4) eya phaLa. dhyAtA arthAta S.S & CO 131 Jain Education Intemational 2010_03

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vidhi, vidhAno tathA AzAtanA ApaNA dharmanA vidhi-vidhAna, anuSThAna e kaMi mAtra bAhaya kriyA kIDomAM paddhatisaranI vidhI dAkhala karavAmAM AvI che. kriyA nathI. zuSka kAryamAMthI pariNamatI dharma-ghelachA nathI. enI AvI vidhi pAchaLa jJAna sAthe dharma bhAvanAmAM vadhAro thAya che. pAchaLa UMDu rahasya che ane mahAna bhAvanA chUpAyelI che. caityavaMdana tathA snAtra pUjA bIjI pUjAmAM samadhura kaMThe stavana sAmAnya, dharma premI janatAmAM aMdha zradhdhA paravAnA A kimIyA paNa gAvAmAM Ave che. vAtAvaraNanI pavitratAmAM AthI vadhAro nathI A te ArAdhanA vidhinA eka bhAga rUpa maMgaLa anuSThAna thAya che ane suMdara saMgItathI AnaMda sAthe bhakita bhAvamAM vadhAro che. jIvanamAM dareka kArya vyavasthita paNe, cokkasa kramamAM ane tenI thAya che. snAtra pUjAnI racanAomAM ApaNA sAdhu bhagavaMtoe yogya padhdhati pramANe karavuM joie ema mAnIe chIe. khAsa jaina dharmanA sidhdhAMto paNa vaNI lIdhA che. paMcakalyANaka pUjAmAM karIne koi kArya karIne samuhamAM karavAnuM hoya tyAre sahu eka tIrthakaranA pAMca maMgaLamaya kalyANakone yAda karIne pUjavAmAM Ave sarakhI rIte kare te ja vyavasthA ane zAMti jaLavAya tathA dhArmika che. A pAMca kalyANaka te avana, janma, dIkSA, kevaLajJAna tathA kriyAnI adaba jaLavAya. A vyavasthA rAkhavA mATe haMmezA eka mokSa. ATha prakArI pUjAmAM jaLa pUjA, caMdana pUjA, puSpa pUjA, cokkasa dhoraNa apanAvavuM paDe che. je je karavAnuM hoya, je je dhupa pUjA, dIpaka pUjA, akSata pUjA, naivadha pUjA, phaLa pUjA ema bolavAnu hoya te eka sarakhI rIte - cokkasa padhdhatithI karavAnuM ATha prakAre pUjA karAya che. A ATha prakAranA pUjAnA je hoya che. Ama karavAthI eka vAkayatA Ave che. eka sarakhAM dUhA che temAM tenuM mahatva tathA pUjAnuM phaLa samajAvela che. A sAmuhika uccAro tathA kriyAthI bhAvanA yukata vAtAvaraNa sarjAya rIte pUjA karatAM karatAM jJAna paNa maLe che. A rIte bAra vatanI che ane bhAga lenArAonA mana para paNa UMDI asara kare che. pUjA, pIstAlIsa AgamanI pUjA, navapada pUjana, sidhacakra briTanamAM pArlAmenTanuM udadhATana thAya eTale ke navuM satra zarU thAya pUjana ema vividha prakAranI pUjA thAya che. dareka pUjA mAM tyAre khUbaja cokkasAithI tenI vidhi karavAmAM Ave che. aSka kaMine kaMi zIkhavAnuM hoya che. jaina dharmanA sidhdhAMtonI samajaNa ja prakAranAM kapaDAM, amuka rIte cAlavAnuM bolavAnuM - navA hoya che. pUjA karatAM pahelAM paNa snAna ityAdithI zudhdha thaina, cuMTAyelA saMsada saMbhyo eka moTA khaMDamAM besI jAya che. rANIne zudhdha vastro paherIna kriyA karavAnI hoya cheAnAthI mana paNa zudhdha naka rAjAnI pratinidhi eka khAsa daMDa laIne Ave che. tene ane pavitra thAya che. joIne khaMDanA daravAjA baMdha karIne saMsada sabhyo besI jAya che. samAyika ane pratikramaNa jevI vidhio te sAdhanA mArganA pratinidhi potAnI pAsenA daMDathI traNa vAra bAraNuM khakhaDAve che. uccatara pagathIyAM che. sAmAyika eTale dhyAna mArga - samatA bAraNA paranI amuka ja jagyAe sekaMDo varSathI A daMDa bhAvamAM lIna thavAnuM uttama sAdhana te sAmAyika - sAmAyika cittane khakhaDAvavAmAM Ave che. daMDa paNa cArasothI vadhu varSothI sacavAyelo nirmaLa banAve che. zAMti Ape che ane samanA bhAva utpana kare che. che. badalAvAmAM nathI Avyo. traNa vAra khakhaDAvavAmAM Ave tyAre sAmAyika daramyAna dharmagraMthonuM vAMcana paNa thai zake che tenAthI bAraNuM ughADavAmAM Ave che. rANIne pratinidhi saMsada sabhyone jJAnanI vRddhi paNa thAya che. Ama rANIno saMdezo Ape che. badhAMja sabhyo vidhivat pratikramaNamAM sarva jIvo pratye jANatAM ajANatAM thayelAM sarva pArlAmanTanA khaMDa tarapha jAya che ane tyArabAda rANI saMsadanA A prakAranAM doSonI kSamAyAcanA karavAmAM Ave che. jaina dharmanuM A satranuM udaghATana kare che. A vidhi seMkaDo varSathI jarAye badalAvavAmAM nathI AvI ane pUrI cakkasAithI hajIye karavAmAM AgavuM pradAna che. jIvanamAM pApa-karma thayu hoya te pazcAttApa karavo, mAphI mAgavI ane puna: A prakAranuM karma na thAya tevI Ave che. A prakAranI kriyAne dhArmika vidhithI ochI na gaNI zakAya. A vidhithI eka sUtratA jaLavAi rahe che. cokkasa bhAvanA sevavI te pratikramaNa-vidhinuM dhyeya che. Ama A vidhi koi zuSka kaMTALA bharelI prakriyA nathI. vAtAvaraNa khaDu thAya che ane 'DIjhITI' UbhI thAya che. dhArmika kriyA kAMDanI pAchaLa zista jALavIne dhArmika vAtAvaraNa jaino avAranavAra moTA mahotsava paNa ujave che. aMjana UbhuM karavAnuM hoya che. prabhunA pUjana arcana tathA evA bIjA zalAkA mahotsava, pratiSThA mahotsava AmAM mukhya che. AvA 132 Jain Education Intemational 2010_03 Education Interational 2010_03

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gain= mahotsava daramyAna divaso sudhI dhArmika anuSThAna karAya che. mukhya paNa pavitra sthaLo che. AvA sthaLonI paNa AmanyA jaLavAvI vidhinI sAtho sAtha aneka nAnA moTA pUjano ne sAMkaLIne tathA joie; mAna jaLavAvuM joie. mAnanA tathA pavitratAnA anya AnusaMgika vidhione sAkaLIne sahu dharmapremI bhAi baheno nIti-niyamono bhaMga thAya to AzAtanA thAya. derAsaramAM zuddha dharma bhAvanAmAM mazagula bane che. vidhi vidhAnonI sAtho sAtha vothI, vaccha mukhe javuM joie. bhagavAnanI pratimA samakSa varaghoDo - benDa vAjA tathA bAhya sAdhanAno Azraya laIne saMpUrNa sanmAna ane samarpaNanI bhAvanAthI khaDA rahevuM joie. jainatara prajAne paNa jaina dharma viSe kaMika khyAla Ave tevA Ama na karIe to AzAtanA thAya, doSa lAge. dhArmika graMtha paNa kAryakramo thAya che. savaLA kAryakramonI pAchaLanI bhAvanA umadA jinezvara prabhuno upadeza raju kare che. A jJAna ane vidyAnuM paNa hoya che ane je vAtAvaraNa khaDuM thAya che te sahune sparzI jAya che. yathAyogya mAna jaLavAvuM joie. pustakane jema tema vaMcAya nahIM jema tema rakhAya nahIM ane yogya samaye ja vAMcavu joie. vidhi vidhAno - mahotsavamAM AbAla-vRdhdha, jJAnI-ajJAnI sahune Ama na thAya to AzAtanAne doSa lAge. AzatanAnI pAchaLanI eka sarakho AnaMda Ave che. sahu AnaMdathI bhAga lai zake che. bhAvanA e ja che ke svacchatA, pavitratA ane saMpUrNa adaba sahu sAthe maLIne bhAga le tethI prema-bhAva vadhe ane saMghabaLa vadhe. jaLavAi rahe. jema jinezvara bhagavaMtanI pratimA pratibhAvaMta saMghabaLa ane ekatA vadhe eTale kharekhara jina prarUpita dharmanI mahAmUlI, divya hoya che temaja temane lagatAM sthaLo, sAdhana, prabhAvanA vadhe. grathI mUlyavAna ane pavitra che. nAnAmAM nAnI bAbate pratye cokkasAi, mAna-jALavavAnI bhAvanAM tenuM nAma AzAtanA - jeo vidhi-vidhAnono virodha kare che te kharekhara tenI pAchaLanuM rahIta kArya. Ama AzAtanA na thAya te jovAnI harahaMmeza, rahasya samajatAM nathI. tenAthI bahujana samAjane je phAyadA ApaNI namra pharaja banI rahe che. thAya che te samajatAM nathI. vidhi daramyAna je divya vAtAvaraNa khaDuM thAya che tenAthI ja pavitratA ane dharma bhAvanA vadhI jAya che. AzAtanA keTalAka udAharaNo AvA vAtAvaraNanI asara sahunA dilamAM thAya che. jina maMdiranI dasa jadhanya AzAtanAo A pramANe che (1) pAna khAvu (2) pANI pIvu (3) bhojana karavuM (4) pagarakhA vidhi vidhAno dravyathI, kSetrathI, kALathI, bhAvathI Ama cAra rIte paheravAM (5) strI sevana karavuM (6) thuMkavuM (7) zleSma phekaMDu (8) thai zake. dravyathI karavAthI huM koNa chuM, mAruM sAcuM svarUpa zuM che te pezAba (9) jhADo karavo (10) jugAra khelavo. uparokata dasa vicArI zakAya. dravyanA upayoga pAchaLanI bhAvanA samajI zakAya. jadhanya - sauthI kharAba che. A mukhya kriyA kaMDa che. kSetra eTale jagyA. potAnA kSetranA vicAra karavo; te pachI kALane vicAra ane chelle bhAvathI eTale satra bhaNAtI vakhate 32 prakAranAM niSedha varNavyAM che. dA.ta. mAnasika rIte vidhimAM tallInatA. vidhi-mahotsavAthI dani, najadIkamAM hADakA paDayAM hoya, sUrya grahaNa hoya, caMdra grahaNa upadeza zravaNa, saMta samAgamano lAbha maLe che. ApaNA doSo pratye hoya, suryodaya pahelAM, sUryAsta pachI tathA cokkasa azubha daSTipAta karIne ApaNI khAmIo jovI joie. mahApuraSonA divasoe ema vividha rIte 32 prakAre niSedha hoya che. Ama guNa ane khubIonA darzana karIne temanA anaMta upakAronuM AzAtanA na thAya te rIte kArya karavAno Adeza ApaNA dharma maraNa karI zakAya che. ApaNA durguNo ane kharAba vicAro dUra Apela che te AdezanuM sarvathA pAlana thAya te icchanIya che. karavAnI bhAvanA jAgRta thAya che. nANa vabhAva je jIvana, vapara prakAzaka jeha teha nANa dIpaka sam, praNama dharma sneha bahu koDo varase khape, karma ajJAna jeha jJAnI zvAso zvAsamAM karma khapAve te ha . . . have AzAtanA viSe vicAra karIe to jaNAze ke dareka kriyA kaMDa ane tenA mATe vaparAtI sAmagrI tathA dhArmika pustako ityAdi ApaNe pavitra gaNIe chIe. jina maMdira, upAzraya jJAna-bhaMDAra 133 Jain Education Interational 2010_03

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vismRtinA dhummasamAM vIsarAI gayelI tejasvI vibhUti zrI vIracaMda rAghavajI gAMdhI DaoN. kumArapALa desAI kALanuM satata pharatuM cakra paNa keTalIka ghaTanA ane vibhUtione lopI zakatuM nathI. keTalAya vaMToLa pasAra thaI jAya tema chatAM samayanI ratI para paDelAM e pagalAM bhUMsAI zakatAM nathI. AjathI bANuM varSa pahelAM amerikAnA zikAgo zaheramAM bharAyelI vizvadharma pari. padamAM, pahelI vAra amerikAnA nUtana vizvane, bhAratIya darzana ane bhAratIya saMskRtine daDha ane tejasvI kAra ane raNukAra saMbhaLAye. A pariSadamAM AvelA bhAratanA be pratinidhioe svadezanA AdhyAtmika vArasA pratye jagatane jAgatuM karyuM. AmAM eka hatA svAmI vivekAnaMda, ke jemanI zikAgo vizvadharma pariSadanI kAmayAbI Ajeya sahunA hoThe rame che. paraMtu ethIya adhika siddhi meLavanAra jaina dharmanA pratinidhi zrI vIracaMdabhAInAM rAghavajI gAMdhI hatA, paraMtu gharadIvaDAone bhUlI janAre ApaNe samAja vIracaMdabhAInAM siddhi ane sAmarthyane vIsarI gayela che. je prajA potAnA cetanagraMtha jevA satvazIla purUSone vIsarI jAya che e prajAnI cetanA kuThita banI jatI hoya che. paNa khera ! AjathI bANuM varSa pahelAMnI e ghaTanA para pale kALane paDade haTAvIne najara karIe. amerikAnA zikAgo zaheramAM maLelI e dharma-pariSadamAM jadA judA dezanA ane judA judA dharmanA traNa hajArathI vadhu pratinidhio ekatra thayA hatA. emAM eka hajArathI vadhu nibaMdhanuM vAcana thayuM. daseka hajAra zrotAjanoe bhAga lIdhe. I. sa. 1893nI 11mI sapTembare enuM udghATana thayuM. vIracaMda gAMdhI, svAmI vivekAnaMda, pI. sI. majamudAra jevA vidvAne bhAratamAMthI bhAga levA mATe AvyA hatA. A aitihAsika dharma-pariSadane hetu hato jagatane judA judA dharmonuM jJAna ApavAne, sarvadharmanA anuyAyIo vacce bhrAtRbhAva pragaTAvavAne ane e rIte enI ema hatI vizvazAMti sthApavAnI. 134 Education International 2010_03

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gain ogaNatrIsa varSanA yuvAna vIracaMda gAMdhInI vidvattA ane vAgdhArAe sahune stabdha karI dIdhA. mAthe senerI kinAravALI kAThiyAvADI pAghaDI, lAMbe jha, khabhe dhoLI zAla ane dezI AMkaDiyALA DA. emanA paheravezamAM bhAratIyatAnI chApa hatI. A yuvAnanI vidvattA, abhyAsazIlatA, tATasthavRtti ane vAkacAturyathI vizvaSama pariSada mohita thaI gaI. eka amerikana akhabAre lakhyuM, "pUrvanA vidvAnamAM je rocakatA sAthe jaina yuvakanuM jainadarzana ane cAritra saMbaMdhI vyAkhyAna jeTalA 2sathI zrotAoe sAMbhaLyuM eTalA 2sathI teoe bIjA keI paritya vidvAnanuM sAMbhaLyuM na hatu." vIracaMdabhAIe jaina dharmanA siddhAMtanI evI vidvattAthI vAta karI ke keTalAMka vartamAnapatroe emanuM pravacana akSarazaH pragaTa karyuM. jaina dharmanI paribhASA saraLatAthI samajAvavAnI anerI khUbI emanI pAse hatI. vAtane ke vigatane tArkika mAMDaNIthI spaSTa karavAnI emanAmAM ane bI kSamatA hatI. eka bAju pitAnI vAtane samajAvatA jAya ane bIjI bAju e vizenuM potAnuM AgavuM arthaghaTana ApatA jAya. bhAratIya darzana samajavA mATe saMskRta ane prAkRtane abhyAsa ja pUratuM na hatuM, paraMtu bhAratanI gatakAlIna saMskRtinA saMdarbhane AtmasAt karavAnI jarUra hatI. vIracaMdabhAI e A AtmasAt karyuM hatuM. AthI ja kayAMka e jaina lAge che, kayAMka hiMduonI taraphadArI kare che, paNa badhe ja, e bhAratIya lAge che. emanI vANImAM pothI paMDitanuM zuSka pAMDitya nahotuM, paraMtu UMDA abhyAsanI sAthe hUMphALI lAgaNI ane bhAvanAone sparza hato. vivekAnaMda ane vIracaMda rAghavajI gAMdhInI vicArasaraNImAM anekAntanA upAsakanI vyApakatA ane sarvagrAhI daSTi jovA maLe che. amerikAmAM emaNe mAtra jainadarzana para ja pravacana ApyAM nathI, paraMtu sAM khyadarzana, gadazana, nyAyadarzana, vedAMtadarzana ane bauddhadarzana vize pravacano ApyAM che. jyAre svAmI vivekAnaMdanAM e samayanAM pravacanamAM hiMdu dharma tarapha vizeSa jhoka jovA maLe che, ane bauddha dharmanI AkarI TIkA paNa maLe che. Ama chatAM A baMne samartha puruSoe ekabIjAnA pUraka banIne, videzamAM bhAratIya darzananI mahattA batAvI che. vIracaMda rAghavajI gAMdhIe sadAya satyane pakSa lIdhe. emanI nikhAlasatA, mAmANikatA ane jIvanavyavahAranI pavitratA sahune pazI jatAM hatAM. A dharma pariSadamAM revanDa jaja epha. pinTekeTa nAmanA laMDananA pratinidhie bhAratanI devadAsInI prathAnI TIkA karIne hiMdu dharmane utArI pADayo hate. hiMdu dharmanI A TIkAne bacAva karanArA ekamAtra vIracaMda gAMdhI hatA. emaNe kahyuM ke mArA dharmanI TIkA karavAnI hiMmata kaI e karI nathI tethI huM AnaMda anubhavuM chuM. paNa mArA samAjanI TIkA thaI tene mAre javAba Apo ja rahyo. vIracaMda gAMdhIe paDakAra pheMkatAM kahyuM. A e hiMdu dharma che, jene mATe grIsanA ItihAsakAroe joyuM che ke kaI hiMdu kayAreya asatya bolate jANya nathI ane kaI hiMdu strIne kyAreya apavitra jANI nathI. ATaluM kahyA bAda vIracaMda gAMdhI sabhAne sAme prazna kare che: "Even in the present day, where is the chaster woman or milder man than in India ? noMdhapAtra bAbata e che ke vIracaMda gAMdhIne amerikA ane IMglenDanA aneka khristI sajajana sAthe gADha maitrI hatI, Ama chatAM emaNe bhAratamAM vaTALa-pravRtti 135. Education International 2010_03

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karatA khristI mizanarI onI nibhIkatAthI TIkA paNa karI. India's Message to America' ane 'Impressions of America' jevA lekhamAM emaNe amerikAnA ke pratye pitAne huphALe pratibhAva Ape che, paNa bIjI bAja "Have Christian Missions to India been successful' jevA lekhamAM pAdarIonI vaTALa pravRttinI kaDaka AlocanA karI che. emaNe kahyuM ke tame tamArA mizanarIo pAsethI sAMbhaLyuM haze ke bhAratanA ke keTalAM gaMdA, cAritryahIna ane luccA che. paNa tame kayAreya e mizanarIo pAsethI-jeo mAnavajAtane prajAno saMdezo ApanArA kahevAya che emanI pAsethI, bhAratamAM hiMduo para thatA julamanI vAta sAMbhaLI che? bhAratamAM sAruM bajAra maLI rahe te mATe livara pula ane mAMcesTaranA mAla para sarakAre koI jakAta nAMkhI nathI, jyAre bIjI bAju kharcALa sarakAra calAvavA mATe mIThA para basa TakA vero nAkhyo che te vAta tamArA mizanarIoe tamane kahI che kharI? e pachI zrI vIracaMda gAMdhI AkarA prahAra karatAM messenger cloak of hope to their 'If they have not, whose messengers you will call these people who always side with tyranny, who throw their cloak of hypocritical religion over murders and all sorts of criminals who bappen to belong to their religion or to their couutry ?' zikAgonI A vizvadharma pariSadamAM vIracaMdabhAI e jaina dharmanI saMkSipta paNa sacoTa rajuAta karI. emaNe jaina dharmane be bhAgamAM samajAvyuM. eka jaina tatvajJAna ane bIjo bhAga te jaina nIti, navatatva, cha prakAranA che, dravyArthika ane paryAyArthika nayasaMbadhI jainadarzananI sUphama vicArasaraNI, svAduvAda vagere tatvajJAnanI bAbate raja karIne sahu mugdha karyA. jenAcAranI vizeSatA samajAvI jena nItinI carcA karI. vizvanA astitvane lagatA praznanI tulanAtmaka carcA karatI vakhate emaNe bauddha dharma ane anya dharmo sAthe tulanAtmaka gaSaNA karI. jaina dharma bauddha dharmathI prAcIna che e tathyanuM pratipAdana karyuM A badhAne pariNAme jaina dharma e eka pramANayukta ane buddhiva dI dharmapraNAlI che evuM satya sahune lAgyuM. A navIna samAja aMgenA AnaMda pragaTa karatAM eka amerikane vIracaMdabhAI vize e abhiyAya Ape ke dharmAnI lekasamAmAM aneka tattvaciMtako, dharmopadezake ane vidvAne hiMdustAnathI AvIne bolI gayA ane te dareke kAMI ne kAMI navI daSTi raju karI; dharmonA A milanamAM navuM tatva umeratA gayA, jethI te darekane dharma jagatanA moTA dhamenI haroLamAMno eka che evuM lAgyA vagara rahe nahi. uparAMta emanA vAkachaTA ane bhaktibhAva paNa viziSTa prakAranAM mAlama paDavyAM. emAMthI bhArobhAra pAMDitya ane ciMtanamanana sAMpaDayAM, tema chatAM e badhAmAMthI tarI AvatA jaina dharmanA eka yuvAna gRhasthane sAMbhaLavAthI nIti ane philasUphInI navA prakAranI bhALa lAgI. Ama te teo mAtra gRhastha kuTuMbanA sAjana che, keI sAdhu-muni ke dharmAcArya nathI. chatAM ATaluM sarasa pratipAdana karI zake che tyAre emanA guruo kevA haze? emanI sArI paNa sacoTa jIvanadharma philasUphI jarUra samajavAjANavA jevI che." zrI vIracaMda rAghavajI gAMdhInAM janadharmaviSayaka pravacananI eka bIjI vizeSatA 136 Jain Education Intemational 2010_03 Jain Education Intermational 2010_03

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e che ke emaNe paradhamanI TIkAnA Azare lIdhe nathI. jIvanamAM a`isA ane vicAramAM anekAntanI bhAvanA dharAvanArA sAcA jainane jeba Ape tevI, sAMpradAyika Agraho ane pUrvagrahethI mukata evI taTastha emanI vicArasaraNI che. zuddha aMgrejI bhASA, svAbhAvika rajUAta ane talasparzI abhyAsanA triveNI saMgama emanAM pravacanemAMthI pragaTe che. emanAmAM dharma pracArakanI dhagaza che, paNa e dhagaza ADa`bara ke sapATI paranI banI rahI nathI. dharma pracAranA utsAhanI sAthe abhyAsazIlatAnuM samIkaraNa thatAM emanAM vakatavye, suzikSita amerikana samAjane sparzI gayA hatA. emaNe 'The Yoga Philosophy', 'The Jain Philosophy' jevAM pustako ApyAM che, paraMtu emanuM uttama pradAna te, 'The Karma Philosophy' gaNAze. jemAM jaina dharmanI ka bhAvanAnI chaNAvaTa karatI vakhate emanI UDI abhyAsaniSThA ane jAgrata dhama bhAvanAnA mArmika paricaya maLe che. zrI vIraca'da rAdhavajI gAMdhI mAtra tattvaci'taka naheAtA, balke dezahitanI ci'tA paNa emanA haiye vaselI hatI, amerikAmAM hiMdustAnane vize evI mAnyatA hatI ke e vAgha, sApa ane rAjAoneA deza" che. khristI pracArakoe paNa hiMdustAnanI prajAnuM hINuM citra videzamAM rajU karyuM hatuM. vIracaMda gAMdhIe bhAratanI sAcI samaja videzIemA jAge te mATe vivekAnaMda jeTalA ja prayAsa karyAM. emaNe bhAratIya saskRtinuM mahattva atAvatAM videzIone kahyuM, "AzcayanI vAta te e che ke bhArata upara videzIe satata humalAo karatA rahyA che ane e badhAM AkramaNeAnI Aphata AvyA chatAM bhAratanA AtmA jIva'ta rahyo che, jAgrata rahyo che. enAM AcAra ane dhama sAbUta che ane sArAye vizvane bhArata tarapha mITa mADIne jovuM paDe che. saskRtinAM lakSaNa, khetI, kalAkArIgarI, sAhitya, sadAcAra ane jJAnavijJAnanAM sAdhanA, atithi satkAra, nArIpUjA, prema ane Adara ~~ badhu ja bhAratamAM kaI judA ja svarUpe jovA maLe che. kharIdI zakAya evI e saMskRti hota te iMglenDa A dezamAMthI ene kharIdI laI zakata, peAtAnI banAvI zakata, paNa evuM nathI manyuM, nahi banI zake." cheka, I. sa. 1893mAM vIracaMda rAghavajI gAMdhIe dezanA Arthika ane rAjakIya svAtaMtryanI vAta karI. eka vAra emaNe amerikana leAkone kahyuM ke bhArata atyAre paradezI eDI nIce kacaDAyeluM che. e mAtra dhArmika kSetramAM svAtaMtrya dharAve che, paNa bhArata svataMtra thaze tyAre te hihaMsaka mAge koI paNa deza para AkramaNu nahi kare. 1893mAM gAMdhIjI mAtra berisTara hatA, te samaye vIracaMdrabhAI e A bhaviSyakathana karyuM hatuM. emanI e kalpanA keTalI badhI vAstavika sAbita thaI! paNa huM te ethIya AgaLa vadhIne kahIza ke A dharmajJAtA anekhAkrAntadraSTa hatA. A jagatanI pele pAranuM joI zake te krAntadraSTA, vartamAnane vIdhIne bhaviSyane jANI zake te krAntadraSTA. jyAre bhAratanA rAjakIya svAtaMtryanI uSAnuM paheluM kiraNa paNa phrUTathu' nahetu tyAre vIracaMdabhAie ema kahyuM ke hindustAna AjhAda thaze te badhA deze| sAthe zAMtimaya sahaastitvathI jIvaze. dezane AjhAdI maLI te agAu pAMca-pAMca dAyakA pUrve pele pAranuM darzana karatA vIracaMdabhAi, The Jain Philosophy' vizenA emanA pravacanamAM kahe che: "You know my brothers and sisters, that we are not an independent nation. We are subjects of Her Gracious Majesty Queen Victoria the 'defender _2010_03 For Private Personal Use Only Sain= 13

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Jain. of the faith', but if we were a nation in all that, name implies with our own government and our own rulers, with our laws and institutions controlled by us free and independent, I affirm that we should seek to establish and forever maintain peaceful relations with all the nations of the world." zrI vIracaMdabhAIno eTale prabhAva paDyo ke vizvadharma pariSadanA AvAhako ane vidvAnoe emane rauthacaMdraka enAyata karyo hato. e pachI 1894nI 8mI oNgasTe kAsADAgA zaheranA nAgarikoe emane suvarNacaMdraka ApyuM hatuM. emaNe A zaheramAM "Some Mistake Corrected' ane pravacana ApyuM hatuM. ane e pravacana pUruM thayA pachI karI pharI pravacana karavAnuM kahevAmAM AvyuM ema 'bepha keriyara' nAmanuM akhabAra nedhe che. amerikAmAM emaNe "The Gandhi Philosophical Society' ane "The school of Oriental Philosophy' nAmanI be saMsthAnI sthApanA karI. zikAgomAM Society for the Education of women of India' nAmanI saMsthA sthApI. A saMsthAnA maMtrI zrImatI hAvarDa hatAM ke jemaNe vIracaMdabhAInI preraNAthI zuddha zAkAhAra ane custa jaina dharma apanAvyo hato. svAmI vivekAnaMdanAM ziSyA bhaginI niveditAnI jema zrImatI kAva vIra hamAInAM zikhyA banI gayAM ane teo rananI jema vidhisara sAmAyika paNa karatAM hatAM. A pachI zrI vIracaMdabhAI gAMdhI iMglenDa AvyA. ahIM emaNe baeNrisTara thavAnI IrachA pUrI karI, paraMtu A jJAnano upayoga emaNe artho pArjana mATe bhAgye ja karyo. IleDamAM jaina dharmanI jijJAsA joIne emaNe zikSaNa vaga che. AgaLa jatAM laMDanamAM jena liTarecara sosAyaTInI sthApanA karI, eka dhamajijJAsu harbarTa vorane mAMsAhArane tyAga karIne jena dhamano svIkAra karyo. emaNe vIracaMdabhAInAM bhASaNanI neAMdha rAkhI. tema ja aMgrejImAM jaina dharma vize eka pustaka lakhyuM. A uparAMta vizvadharma pariSadanA pramukha cAlasa sI. benI emanAthI prabhAvita thayA hatA. ane vIracaMdabhAI e bhAratamAM 1896-97mAM duSkALa paDayo tyAre amerikAmAM sthApelI duSkALa rAhata samitinA benI pramukha hatA. A samitie tatkALa cAlIsa hajAra rUpiyA ane anAja bharelI sTImara bhArata kayAM hatAM. zrI vIracaMdabhAI gAMdhIe A pravAsa daramyAna 535 jeTalAM vyAkhyAna ApyAM. teo gujarAtI, hiMdI, baMgALI, aMgrejI, saMskRta, phrenca jevI cauda bhASA para prabhutva dharAvatA hatA. Ama ogaNatrIsa varSano eka yuvaka paradezagamananI khaphagI vaherIne videzamAM dharmapracAra kare ane eka vAra nahi balake traNa traNa vakhata videzanI saphara karI mAtra jainadarzana ja nahi baDhake bhAratIya darzanane pracAra kare che tevI virala ghaTanA kahevAya ! zrI vIracaMda rAghavajI gAMdhInuM a95 AyuSya paNa anekavidha yazasvI siddhiothI bhareluM che. 1884mAM onarsa sAthe bI.e. thanArA jaina samAjanA e prathama snAtaka hatA. 1890mAM pitAnuM avasAna thatAM rovAkuTavA jevI kurUDhione emaNe e jamAnAmAM tilAMjali ApI hatI te jevItevI vAta na kahevAya. ekavIsa varSanI uMmare "zrI jaina eNsesiyezana opha inDiyA'nA maMtrI tarIke pAlitANA AvatA yAtrIone mUMDakAvero nAbUda karavAnuM kAma karyuM. mUMDakAvero ane bIjI raMjADathI parezAna thaIne ANaMdajI 2010_03

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- din kalyANajInI peDhIe pAlitANAnA ThAkara sAme kesa karyo hato. paraMtu pAlitANAnA ThAkora surasiMhajI para poliTikala ejanTanA cAra hAtha hatA. poliTikala ejanTe zuddha nyAya na Ape. vIracaMdabhAIe A prazna hAthamAM lIdhuM. e vakhate 2javADA sAme mAthuM UMcakavuM e sAme cAlIne me tane bAtha bhIDavA jevuM hatuM, paNa emaNe mahuvA ane pAlitANu vacce avAranavAra ghoDA para majala kApIne samAdhAnanuM vAtAvaraNa UbhuM karyuM. muMbaInA gavarnara leDe re ane piliTikala ejanTa karnala varasanane maLI samartha 2juAta karI mUMDakAvere nAbUda karyo. aMgreja beDama sAhebe sametazikhara para DukkarAnI carabI kADhavAnuM kArakhAnuM nAnuM hatuM. te dUra karavA mATe vIracaMdabhAI kalakattA gayA. dastAvejonI jANakArI mATe kalakattAmAM cha mAsa rahI baMgALI bhASAno abhyAsa karyo ane Akhare "sametazikhara jainonuM tIrthasthAna che, bIjA koIne tyAM dakhala karavAne adhikAra nathI' e cukAda meLavIne tema ja kArakhAnuM dUra karIne ja jagyA. kAvInA derAsara aMgenA vikhavAdane suMdara ukela lAvyA. AMtararASTrIya vANijaya pariSadamAM samagra eziyAnA pratinidhi tarIke hAjarI ApI. 185mAM pUnAmAM bharAyelI InDiyana nezanala koMgresamAM muMbaInA pratinidhi tarIke hAjarI ApI. teo rASTrIya mahAsabhAnA custa himAyatI hatA. tema ja mahAtmA gAMdhI sAthe emaNe khorAkanA akhatarA karyA hatA teo gAMdhIjInA saMparkamAM paNa sArI rIte AvyA hoya tema lAge che, kAraNa ke vIracaMdabhAInA putra upara lakhelA eka patramAM gAMdhIjI AzIrvAda sAthe pUche che ke, "pitAjInA AzemAMthI kaMI jALavI rAkhyA che kharA ?' AvA vIracaMda rAghavajI gAMdhInuM sADatrIsa varSanI vaye I. sa. 1901mAM muMbaImAM avasAna thayuM. mAtra sADatrIsa varSanI AyumAM kevI apUrva siddhi meLavI che vIracaMdabhAI gAMdhIe ! A siddhine aMjali ApavA mArI pAse koI zabda nathI. mAtra rASTrazAyara IkabAlane eka zera che hajAre sAla naragIsa apanI benarI rotI , baDI muhikala se hotA hai camana meM dIdAvara paidA. [ suMdara AMkhane mATe naragIsanA phUlanI upamA ApavAmAM Ave che. A naragIsanuM 55 hajAra varSanI potAnI tihInatA-benarI mATe 2DatuM rahe che. ghaNAM varSo pachI bAgamAM ene jonAre (dIdAvara) pedA thAya che ane te khIlI UThe che. 1. vIracaMda rAghavajI gAMdhI e A camanamAM pedA thayelA AvA eka dIdAvara hatA! bhAva vinAnI kriyA ne kriyA vinAne bhAva niSphaLa bane che. je sApekSa hoya to saphaLa bane che. sahavuM" ne "cAhavuM" A be AtmazAntinA upAya che. jheranA kaTorA hasate mukhe pIvA ane pAnArane prasannatAthI amRta pIrasavuM - AvI vRtti daDha thayA pachI jagatamAM tene keI upasarga ke pariSaha saMtApa pamADI zakatuM nathI. 13 Jain Education Interational 2010_03 Jain Education Interational 2010_03

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THE =Jain 140 'pratika' eTale saMketa * cilDrana ke oLakha cihana. pratyeka rASTra, saMpradAya ke saMsthAne potAnuM pratika hoya che. jaina samAjanuM "vAda ke rAja loka'' AdI AlekhatuM 'pratika' bhagavAna mahAvIra svAmInA 2500 mA nirvANa mahotsava prasaMge sarva kirakAe sAthe maLIne yojela che ke je badhA ja jainAne mAnya che. jaina pratika - *jaina - pratika' oLakha cihnanahovA uparAMta jainatvano TukAmAM chatAM spaSTa khyAla Ape che. A pratika caiAdarAjyoka nI AkRttimAM siddha zIlA, ratna maLI, svastika, ahiMsA dharmalAbha nakSato hasta ane chelle tatvArtha sUtranuM tatvaciMdhatuM sUtra - 'parasparopagraho jIvAnAma' ALekhAyela che. A sUtrano bhAvArtha eTale 'jaina darzana' nA mukhya siddhAMto ane Adarza zrAvaka jIvananI rIti nIti emAM darzAvavAmAM Avela che. - have e 'pratika" huM jarA vadhAre vigatathI darzana karI ane enA mArtha vicArIe. vaida rAjyoka eTale A cha(6) dravyo mATenuM sthAna, (1) dharmAstikAya gatimAM sahAyaka thAya (2) adharmAstikAya-sthiratA karavAmAM sahAyaka thAya (3) AkAzAstikAya khAlI jgatanI (4) pudgalane paramANu (varNa, gaMdha, rasa, sparza) (5) kAcAstikAya- kAla samaya, muhUto, Adi. (6) jIvAstikAya-siddhA ane saMsArI javAnuM sthAna. A pramANe cauda rAjlokamAM uparokata che (6) dravyo rahelA che. rAjlokanI cAre bAju tenAthI anaMtagaNo alAka rahelo che. paNa temAM kakata AkAzAstikAya ja che. 'jaina darzana' anusAra A gata 'loka-aloka' rUpa che. loka traNa vibhAgamAM urdhva, adho ane nImAM vaheMcAyelo che. urdhvalAkamAM devIkAdardInA vAsa che. tenI upara siddha zilA ane aMta bhAgamAM siddhAnAM jIvA rahelAM che. madhya _2010_03 (tISThA) lAkamAM jyotiSacakra dvipo, samudra vi. AvelA che. emAM ja jaMbudripa Avela che. jemAM ApaNe rahIe chIe. adheAlAkamAM sAta nArako Avela che. uparokata cAda rAjlokamAM madhyabhAgamAM eka trasanADI Avela che. jemAM trasavA (be indriya - te indriya, cAridaya ane paMcendriya jIvA) rahe che. bAkInA trasa nADInI bahAranA bhAgamAM kuta ekendriya jIvo rahe che. A bAbato sarvajJa-kaSita hovAthI ane kevaLajJAna pAmI tIrthaMkara bhagavaMtAe jgatanAM jIvAnAM hitArthe dezanA dvArA batAvela che. je gaNadhara bhagavaMtoe dvAdazAMgI sUtrarUpe racela che. pachI temanI paraMparAmAM thayela AcAryAdi sAdhu-bhagavaMtAe prakaraNa Adi rUpe trAmAM sAmAnya vAnA bAya mATe racanA karI che, je badhuM Agama graMthAmAM Sita che. uparokata bAbato aa vizvanuM viziSTa darzana karAvatuM "jaina pratika'' keTaluM sUcaka che. eno vAMcakone khyAla AvI zakaze. A jaina pratika" mAM upara varNavela cAda rAjyokane mathALe 'siddha-zIlA" no ardhacaMdrAkAra darzAvyo che. jenI thI upara siddhabhagavatono vAsa hoya che. jIva jyAre sarva kamAne khapAve che. kamothI mukta thAya che tyAre siddha bane che ane maikSani pAmI sihazIvAnI upara eka yojanAne ane Avela, lokAgrabhAge birAje che. sarve jIvo anetakALa sudhI saMsAramAM rakhaDe che. paraMtu manuSya-bhava pAmatAM ane samyagadaSTi bananAM dharmamArge vaLe che ane saMyama tapAdi dvArA karmo khapAvI mukita bhaNI prayANa kare che, siddha bane che. e jANavuM rasaprada banaze ke 'pratika' mAM darzAvela siddhazIlAnAM sAMnidhyamAM Aja sudhImAM anaMta jIvo karma mukata banI, siddhagani pAmyA che ane tejamAM teja bhaLe tema Atma ramaNanAmAM lIna banI anaMtasukhamAM tyAM birAje che. prastuta siddhazIlA sphaTika ratnamaya ane ardhacaMdrAkAre rahelI che. je 'pratika'mAM spaSTa che. 'jaina pratika' mAM ardhagoLa nIce ratnabInI sUcaka baNa DhaMgalI batAvela che. te samyagdarzana, zAna ane cAritra rUpI traNa ratno samI ghaNI ja sUcaka ane zAsAkana che. enI vigato vicArIe to 'samyag darzana' eTale vitarAga-kathita zAsAmAM saMpUrNa sa rAkhavI. e zraddhA vinA samyag jJAna-sAcuM jJAna thatuM nathI ane sAcA jJAna vinA sadAcaraNa (samyaka caritra) AvatuM nathI ane te

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-gain Abode of the , Liberated Souls - Right Faith - Right Conduct - Right Knowledge Three Paths Heaven Human -- Four Destinies Anirmal - Hell Non Violence - Mutual Assistance Of All Beings - parasparopagraho nIvAnAm - Mutual Assistance Of All Beings vinA mukita maLatI nathI. A rIte pratika' mAM ranamayI AlekhelI THE JAIN SYMBOL che. e ratnatrayInI prApti vinA jIvAtmA 'mokSa' pAmato nathI. mATe ja vitarAga paramAtmAe je siddhAMta ane zAstro kathela che. In 1973 (2500 years after the nirvana of Mahavira) a temAM pUrI zraddhA rAkhI, pUruM jJAna (khyAla) meLavI, jIvanamAM je symbol was adopted as a Jain symbol. This symbol utAre che. (samyaka caritra) te AtmA dhanya bane che. ane aMte mukita represents the principles of Jainism. The outline of the pAme che. figure is that of the Jain description of the shape of the universe. The swastika symbolises the four types of uparokata ratnatrayI 'pratika' mAM darzAvavA pAchaLa e paNa rahasya births (as gods, humans, lower beings and hell creatures) which one has to take. The three dots are raheluM che ke caityavaMdana karatI vakhate ke anya dharmakriyAmAM paNa the three jewels. The half-moon is the sign for the akSatanI traNa DhagalIo karI, ajJAsu AtmA ratnatrayI mATe place of the siddhas (liberated souls). The hand is prArthanA kare che. pU. vIravijayajI mahArAjazrIe paNa zrI mahAvIra raised for protection and blessing. The wording under paramAtmAnA eka stavana mAM "traNa ratana mujaApo tAjI' evI the sign says 'Mutual help for the survival of all lives'. mAMgaNI karI che. AvI mAMgaNI karavAnA hetu ratnatrayI pAmI (samayaga darzana, jJAna-cAritra) karmathI mukata banI AtmA mukita bhavabhramaNa karate jIva ane karma khapAvI cAre gatimAMthI mukata thai tarapha prayANa kare e che. A rIte 'pratikamAM traNa DhagalIono mokSa pAme che. sUcitArtha che. je pratika' nuM yogya rIte mUlyAMkana karavA Avazyaka bane che. eTale ja 'pratika' ne dareka jene apanAvavuM ja joie. manuSya bhavanI mahattA je kAraNe che ke - A bhavamAM sahaja rIte sad vAcana, satsaMga ke gudevanAM upadezathI mAnavI ratnatrayI prApta kare tyArabAda 'pratika' mAM svastika nuM cihana Alekhela che. pratika che ane pachI mukita mArge AgaLa vadhe che. jJAnIoe te anekavAra aSTamaMgalamAM maMgaLarUpe che. enAM darzana ne sahAre mAnavI maMgala kAryo kahyuM che ke manuSya bhava' sivAya mukita nathI. mAnavI manuSyabhavamAM karavA prerAya che. indrAdi devo paNa bhagavaMtanI AgaLa aSTamaMgaLa kaSayAdithI gherAyelo hoya che. paNa sarUnAM upadezathI tapa-saMyamAdi Alekhe che. te mAnavIe to viziSTa lAbha mATe Alekhavo anuSThAna dvArA karmo khapAvavAnI taka manuSyabhavamAM ja maLe che ane svabhAvika bane che. uparAMta A 'svastika' mAM bIjA artha paNa to ja jIvaAtmA karmothI mukata thai mokSa gati pAme che. atyAra sUcita che. saMsAramAM jIvaAtmA-rakhaDatA rakhaDatA cAra gatimAM sudhI anata tIrthakoe ane mumukSa-AtmAoe A mArge ja manuSya (manuSya, deva, tiryaMca, nArakI) pasAra thato hoya che. A rIte bhavamAM mekSa meLavyuM che. 14 Jain Education Intemational 2010_03

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_Jain devagatimAM bhale vaibhava-vilAsa ane AnaMda-pramodanI sAmagrI 'padagalIka' bhAvamAM Asakata bane che. jIvAtmA AtmaguNathI bhraSTa sAMpaDe. paNa (samyaga darzana ane samyaga jJAna hovA chatAM) sapaka banI ahiMsA karavA sAthe anya jIvono paNa hiMsaka bane che. cAritranI prApti thatI nathI. mukita mATeno yoga maLato nathI. eTale parastrIgamanane kAraNe vizva - vijyI rAjA rAvaNa jevA samartha mokSa pAmatAM nathI. eTale ja devo paNa manuSya bhava meLavavA lalacAya puraSano paNa samuLo nAza thayo AthI vizuddha 'brahmacarya-vrata' nA pAlanamAM ahiMsA rahelI che. ahisA nA vizuddha pAlanamAM A rIte 'brahmacarya-vrata' paNa samAi jAya che. have vAta AvI chellA pAMcamAM tIrthaMca ane nArakInAM jIvo to du:khamAM eTalA badhAM mahAvrata parigraha viramaNa vratanI. A che aparigraha vrata. parigraha saMDovAyelA gherAyelA hoya che ke temane dharmakriyA karavAnuM sUjhe ja nahi Asakita vadhAre che. dhana meLavavA mATe aneka prakAranI kuTila nItI to mukita te kayAMthI ja pAme? eTale karmAdhina tIrthaMca ne nArakanAM apanAvI paDe che. game tevuM sAruM-juhu bolI aneka vastuo jIvo mATe ratnatrayI ke mukita zakaya ja nathI. meLavavAnI ghelachAmAM aneka prakAranA asatyano Azaro levo paDe. hiMsAdi paNa kadAca AcaravI paDe. meLavela dhananA rakSaNa mATe aneka pachI 'pratika' mAM ahiMsA, kendrastha rAkhI, dharmahasta AlekhAyela prakAranuM duna karavuM paDe. hiMsA paNa karavI paDe. eTale savizuddha che. je hasta dharmalAbha ke AzIrvAda bakSe che. A punyavaMto paMjo ahiMsA pALI zakAya nahIM mATe ja ahiMsAmAM aparigraha vratano paNa jIvAtmAne dharma, nIti ane saccAino mArga cIMdhato mAnavIne dharma samAveza thai jAya che. eTale ja jJAnI purUSAe ahiMsA mahAvratanA mArge vALavA nirdeza kare che. suvizuddha rakSaNa mATe ja pAMca mahAvratanuM zuddha pAlana karavAnuM jaNAvela che. pAstu "dharma-hasta mA aMtargata che - ahiMsA. jaina dharma ane anya darzana 'ahiMsA paramodharma' nA sutroccAra sAthe jIvanane dhanya A rIte ahiMsA vratamAM pAMceya mahAvratono samAveza thai jAya che. banAve che. eka draSTie vicArIe to pAMca mahAvratamAM ahiMsAnuM eTale ja ApaNAM jaina pratika' mAM ahisA dvArA pAMca mahAvrato prathama sthAna che. eTale pahele prANAtipAta viramaNa vratanuM mahatva pratibiMbita thatAM jaNAya che. ghaNuM ja che. paraMtu khUbI e che ke 'ahisA vrata, nA savizuddha pAlanamAM bIjA vrato paNa samAi jAya che. pAMca mahAvratono chelle 'pratika' nAM cheDe tatvArthAdhigama sUtranuM mahatvanuM sutra ahiMsAmAM samAveza thai jAya che. pAMca mahAvratono ahiMsAmAM parasparopagraho jIvAnAma mUkayuM che. eno artha bhale TukAmAM samAveza thai jatA hoi pratika mAM mAtra ahiMsAno ja nirdeza karyo 'jIvono ekabIjA pratye paraspara upakAra che' ema thato hoya; paraMtu sUkSma draSTie vicArIe to A satramAM gatano sarva jIvo pratye AtmabhAva-maitribhAva batAvyo che. tenAM AcaraNamAM vAstavika A bAbata jarA vigatathI vicArIe: 'ahiMsA' pALanAra vyakita sAco sAmAjavAda sAmyavAdane pUrNa hetu sacavAya che. kadI juThu bolaze nahIM. jahu bole to kaMika khoTuM karavAnuM bane ane tethI 'ahisAvrata' sacavAya nahi. eTale ahiMsAmAM satyavrata eTale kahevAnuM mana thAya che ke ApaNA samAi jAya che. bIje mRSAvAdaviramaNa vrata' Ama ahiMsAmAM siddhAMtone AlekhatuM A jaina pratika sarvakAi (jaina) apanAve ane aMtargata thai gayuM. ene pagale pagale anusaratAM - jIvanamAM utArI pratyeka nAnA-moTA prasaMgoe mahatva vadhAre! eno sadupayoga kare ane enAM upayoga dvArA have vAta AvI "adanA dAna- nI trIje adattAdAna viramaNavrata', mtane jainatva' nuM bhAna karAve. mAnavI corI karavA vicAre eTale anicchanIya pravRti karavI paDe. AvuM suMdara (siddhAMtomAM) pratika je syAdravAda zailimAM jaina dharmanuM dhananAM vinAzamAM mAnavI prANatyAga (AtmahatyA) paNa kare. corI pratinidhitva dharAve che. ane sarva saMpradAyomAM 'eka' no vaja karatAM koinI hatyAne paNa saMbhava che. mATe cerI karanArathI karAve che. evA 'jena-pratika' ne vaMdana karIe ane enAM pagale 'ahisAvata' sacavAya nahi. A rIte ahisAvrata'mAM ada nAdAna pagale cAlI ane jIvanamAM apanAvI - utArI 'jainama jyati viramaNa nAmanA vratano paNa samAveza thai jAya che. have AvI cothA zAsanama' no jyanAda gajavIe. 'maithuna viramaNa' vratanI vAta 'cothA maithuna' . maithunamAM zArIrika rIte nArI' nA saMyogamAM aneka be indriya ane pacendriya jIvono (A lekha che. bhAilAla bAvIzI (pAlItANA)nA konpharansa saMdezamAM nAza thAya che. mAnavIna cina AtmabhAvathI vimukha banI prasiddha thayela lekhanA AdhAre sAjanyapUrvaka levAmAM Avela che.) che. 142 Jain Education Interational 2010_03 Education International 2010_03

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30 : jJAnaprApti bAda devanirmita samavasaraNu ' (pravacanamaMDa5) mAM azokavRkSa nIce beThelA bhagavAnanuM adbhuta ane amodha dharmapravacana 30 : jJAnaprApti ke bAda devanirmita 'samavasaraNa' (pravacanamaMDapa) meM azokavRkSa ke nIce bhagavAna kA dharmatIrtha pravartana ke liye adbhuta aura amogha dharmapravacana 30Mahavira delivering the sermon in Samvasarana arranged by gods where souls forget their birth enmity pU. A. zrI yazodevasUrIzvarajI mahArAjanA mArgadarzana nIce kalAkAra zrI gokuLabhAi kApaDiyAe taiyAra kerala kalAtmaka citrasaMpuTa 'tIrthaMkara bhagavAna mahAvIra' mAM thI teozrInA saujanya thI 143. 2010_03

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-join abhinaMdana gIta RAVHARIVARIVARIVAR RCORRECORReOOROSORROOOOOL bhissiktaakkiyiri AMglabhUmipara Aja vIra kI vANI gUMja rahI hai / jana-mana meM khuzioM kI lo zahanAI ga~ja rahI hai / / dhana vaibhava kI nagarImeM saMskRtikA puSpa khilA hai / gaurava gAthA ke sumarana kA avasara dhanya milA hai / tIrthakara kI vANI ko sunane kA avasara AyA / Agama isa bhUmipara mAnoM svayaM utarakara AyA / OM paMcaparameSThI kI dhvani pUjana meM nikhara rahI hai / AMglabhUmi para Aja vIra kI vANI gUMja rahI hai / / lesTarake isa AMganameM maMdira aisA sohita hai| jise dekhakara jana-mana kA mana ho jAtA mohita hai / cAlIsa aura cAra khaMbhoM para zilpakalA nyArI hai / yakSa-yakSiNI se zobhita tIrthakara-chabi pyArI hai| dhavala saMgamarmara se zazi kI kiraNeM bikhara rahI hai / AMglabhUmi para Aja vIra kI vANI gUMja rahI hai / / garbha-gRhameM zAMtinAtha kI zAMti yahAM mukharita hai / pArzva- vIra kI dRDhatA-karuNA kaNa-kaNa meM prasarita hai / vizvapitA bhagavAna RSabhajI yahAM suzobhita hote / nemiprabhu kI karuNA ke svara manameM karuNA bote / bAhubalI kI tapa-mudrA nispRhatA jagA rahI hai / AMglabhUmi para Aja vIra kI vANI gUMja rahI hai / guru gautama kI dvAdazAMga vANI ke svara guMjita hai / zrImad rAjacaMdra kI vANI graMthoM meM guMphita hai / ghaMTAkarNa deva, devI padmAvatI rakSArata hai / cakrezvarI, aMbA, lakSmIjI, sarasvatI zobhita hai / darzana-jhAna-caritra bane dRDha icchA panapa rahI hai / AMglabhUmi para Aja vIra kI vANI gUMja rahI hai / / jaina ekatA kA aisA na kabhI udAharaNa dekhA / vIraprabhU kI saMtAnoM kA mela na aisA dekhA / 'naTubhAI' aru zrAvakajana kI dIrgha dRSTi dekhI hai / hama saba banakara eka rahe bhAvanA yahI dekhI hai / pazcima kI yaha gUMja pUrvako prerita banA rahI hai / AMglabhUmi para Aja vIra kI vANI gUMja rahI hai / / IsAkA nizcchala prema, vIrakI karuNA kA saMgama hai / Temsa aura gaMgAkI pAvana saMskRti kA saMgama hai / 'jio-jilAo' maMtra Atma-jIvana meM bharanA hogA / yuddha-mukta ho vizva, ahiMsA ko phailAnA hogA / jana-mana meM mAnavatAkI navajyoti jhalaka rahI hai AMglabhUmi para Aja vIrakI vANI gUMja rahI hai / VAMANNA IS DaoN. zekhara jaina, bhAvanagara 144 Jain Education Interational 2010_03

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pratiSThA kA mahatva jaina samAja meM sabase bar3A mahotsava pratiSThA kA hotA hai| paMcama kAla meM bharata kSetra meM tIrthakaroM kA janma nahIM hotA hai| caturthakAla meM hI tIrthaMkaroM ke paMca kalyANaka devo, manuSyoM dvArA manAye jAte hai usI paramparA meM isa kAla meM tIrthakara kI mUrtiyoM kI pratiSThA hetu paMcakalyANaka kiye jAte hai aura jaina loga mUrtiyoM ko sAkSAt bhagavAna mAnakara darzana aura pUjana karate hai / tIrthaMkara bhagavAna kI pUjA karane vAle ko svarga aura mokSa kI prApti hotI hai jaisA ki darzana mAtra se bhI kalyANa honA batAyA hai I darzanaM deva devasya darzanaM pApa nAzanam / darzanaM svargasopAnaM darzanaM mokSa sAdhanam // arthAt -- una pratiSThita mUrtiyoM ke darzana karane se janma 2 ke pApa nAza hokara svarga aura mokSa kI prApti hotI hai| AcArya kahate haiM ki bhagavAna ke darzana nahIM karane vAlA manuSya pazu ke samAna mAnA jAtA hai / jaina samAja meM sthAna 2 para mandiroM kA nirmANa kara mUrtioM kI pratiSThA kI jAtI hai| pratiSThA mahotsava meM bhAga lene vAle, dAna dene vAle, mandira banAne vAloM ko tIrthakara gotra kA baMdha hotA hai / bhagavAna ke pAMca kalyANaka hote hai| garbha kalyANaka, janma kalyANaka, tapa kalyANaka, jJAna kalyANaka aura mokSa kalyANaka ye pAMco kalyANaka pratiSThA mahotsava meM hote hai| indra indrANiyoM ke rUpa meM bhakta jana bhagavAna kA kalyANaka mahotsava manAte hai| bhagavAna kI bhakti meM ananta zakti hai aura usa ananta zakti se mukti prApta hotI hai| isI bhakti ke kAraNa jaina loga tIrthaGgaroM kA paMcakalyANaka manAkara bar3A bhArI utsava karate hai / garbha kalyANaka saudharma indra avadhi jJAna se tIna loka ke svAmI tIrthaGkara kA bhUloka meM avatarita hone kI bAta kubera ko batAtA hai| kubera nagarI kI racanA kara ratnoM kI varSA karatA hai| tIrthakara kI mAtA ko solaha svapna Ate hai usakA phala tIrthakara ke pitA batAte hai ki tIna loka ke svAmI bhagavAna kA avatAra hogA / 56 kumArikAeM mAtA kI sevA karatI hai / aSTa kumArI deviyAM sugandhita vastuoM dvArA mAtA kA garbha zodhana karatI hai / rahasya bhare siddhAnta ke prazna pUcha kara mAtA ke garbha me bAlaka hone kA nizcaya karatI hai| jisa tIrthaGkara kI pratiSThA hotI hai usI ke nAma se garbhakalyANaka kI kriyAeM kI jAtI hai jaise AdinAtha, zAntinAtha, pArzvanAtha, mahAvIra bhagavAna Adi / 2010_03 THE gain___ janmakalyANaka prAcI ke garbha se sUrya ke samAna jananI ke garbha meM dharma sUrya jinendra bhagavAna kA janma hotA hai, tInoM loko meM Ananda chA jAtA hai / bhavanavAsI, vyaMtara, jyotiSI, aura kalpavAsI devoM ke bhavanoM meM anahada bAje bajate hai| bhagavAna ke janma hote hI punaH saudharma indra kA Asana kampAyamAna hotA hai| usakI avadhi meM bAta yAda AtI hai ki " saMbhAvayAmi nedRkSaM prabhAvaM bhuvanatraye prabhu tIrthaGkarAdanyam " bharata kSetra meM tIrthaGkara bhagavAna kA janma huA hai| kubera ko AjJA detA hai ki" nagara kI racanA karo, rana vRSTi karo " saudharma airAvata hAthI ratna / para baiThakara nagara kI parikramA karatA hai| phira rAjA ke mahala meM jAkara zacI dvArA prasutigRha se saudharma tIrthaGkara bAlaka ko lAkara pANDuka zilA para le jAkara 1008 kalazoM se abhiSeka karate hai| saudharma bhagavAna ko le jAte hai / IzAnaindra prabhU para chatra lagAte hai / sanatkumAra aura mahendra prabhU ko caMvara Dhorate hue Ate hai| bhagavAna ko pAlane meM jhulAte hai| bAlakrIDA karate hai| rAjyAbhiSeka bhagavAna ke rAjyAbhiSeka ke samaya 32 hajAra mukuTa baddha rAjA deza videza se Akara apanI bheTa car3hAte hai / zacI kSIra sAgara kA jala lAkara indra ko detI hai| usa pavitra jala se rAjyAbhiSeka hotA hai / tIrthaGkara ke pitA rAjatilaka kara rAjamukuTa bhagavAna ko arpaNa karate hai / bhagavAna dharmanIti + rAjanIti kA upadeza dete hai| vairAgya-AdinAtha ko nIlAMjanA kA nRtya aura usakI mRtyu para saMsAra kI asAratA kA anubhava hotA hai| laukAntika devoM dvArA sambodhana karane para vairAgya ko prApta hote hai / tapa kalyANaka- - bhagavAna kI pAlakI ko uThAkara laukAntika deva tapovana meM le jAte hai jahA~ bhagavAna dhyAnastha baiThakara apane hI hAthoM se paMca muSThI kezalauMca karate hai / siddhoM kI sAkSI meM muni dIkSA grahaNa karate hai| jyoMhI bhagavAna dIkSA lete hai unheM mana:paryaya jJAna kI prApti ho jAtI hai / tapazcaraNa ke phalasvarUpa cAra ghAtiyA~ karmo kA nAza ho jAtA hai| pUrNa saMyamita jIvana vyatIta karate hue nirjana vana meM ghora tapasyA karate hai| AhAra caryA ke lie nagara meM Ate hai jaise bhagavAna AdinAtha ko chaH mAha taka AhAra nahIM milA tat pazcAt rAjA zreyA~sa ke yahA~ eka varSa bAda akSaya tRtIyA ke dina ikSurasa kA AhAra hotA hai| jaina dharma meM tyAga aura tapasyA kA bahuta mahatva hai| tIrthaGkara bhagavAna banane ke liye bhI 145

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=jain tapasyA atyanta Avazyaka hai| dIkSA kalyANaka mahotsava bhI deva hI Atma dhyAna me lIna hone ke liye sAMsArika moha mamatA, rAga manAte hai / dveSa pariNati ko chor3akara cAritra mArga kI ora pravRtta hote hai / bAhya evaM abhyaMtara parigraha ko tyAga karane para samyaka cAritra dhAraNa kiyA jhAna kalyANaka--- kaThina tapasyA ke dvArA anAdi kAla se jAtA hai| isI bAta ko AcArya deva " samyagdarzana jhAna caritrANi isa jIva ke sAtha jo karmoM kA bandha hai usako kSaya kiyA jAtA hai| mokSa mArgaH" aisI jinendra deva kI vANI batAte hai / OM zabda ke jyoMhI tIrthaGkara bhagavAna ghAtiyA kamoM kA nAza karate hai, unheM ananta uccAraNa meM paMca parameSThI kA nAma garbhita hai, arahanta, siddha, AcArya, darzana, ananta jhAna, ananta sukha aura ananta vIrya isa prakAra ananta upAdhyAya aura sarva sAdhU / jaina dharma meM NamokAra maMtra ko mahAmaMtra catuSTaya pragaTa ho jAtA hai| tIna loka aura tIna kAla kA sampUrNa mAnA hai| jisame ina paMca parameSThI ko namaskAra kiyA hai| cAra ghAtiyA jhAna eka sAtha jhalakane lagatA hai| aThAraha doSoM se rahita hokara jo kamoM kA nAza karane vAle arahanta bhagavAna, AThoM karmoM kA nAza kara jhAna pragaTa hotA hai use kevala jhAna kahate hai| aise kevala jhAnI jinane mukti prApta karalI hai ve siddha hai| jo saMgha kA saMcAlana karane bhagavAna ko hama sakala paramAtmA bhagavAna mAnakara pUjA, arcanA aura vAle paMcAcAra tapako tapate hai ve sUrI yA AcArya hai| jo 11 aMga darzana karate hai| aura 14 pUrva ke pAThI jo moha mAyA se dUra rahakara tapa karate hai ve samavazaraNa --- saudharma indra kA Asana kampAyamAna hotA hai, pAThaka yA upAdhyAya kahalAte hai| pAMca mahAvrata, pAMca samiti aura indra avadhi se yaha vidita karatA hai ki prabhU ko kevala jhAna ho gayA tIna gupti isa prakAra teraha prakAra ke cAritra ko pAlana karane vAle hai tatkAla hI vaha dhanapati kubera ko bhavya samavazaraNa kI racanA karane sAdhU kahalAte hai| isa prakAra paMca parama pada meM sthita parameSThI bhagavAna kA Adeza detA hai| samavazaraNa kI racanA meM bAraha sabhAyeM hotI hai vandanIya hai| jisameM cAra prakAra ke deva, manuSya deva devAGganAeM muni AryikAeM aura isa prakAra bharata kSetra meM vartamAna kAla ke prathama tIrthakara pazu pakSI baiThate hai / varNa bheda, jAti bheda Adi ke vinA saba eka AdinAtha evaM antima tIrthaMkara mahAvIra svAmI 24 tIrthaMkaroM ke sAtha baiThakara bhagavAna kA dhamopadeza sunate hai| bhagavAna samavazaraNa samavazaraNa lage evaM divya dhvani meM loka kalyANa kArI upadeza ke madhya gandhakuTI meM virAjamAna hote hai| unake Upara tIna chatra jo trailokyanAtha kI upamA batAte hai / bhAmaNDala jo jhAna sUrya kI taraha prakAzamAna hotA hai| kamala ke Upara adhara bhagavAna birAjamAna hote mokSa kalyANaka -- pUrNa zuddhopayoga kI dazA meM jaba bhagavAna hai| cAroM dizAoM meM cAra mAnastaMbha jisame jina bimba birAjamAna zukla dhyAna meM lIna ho jAte hai to zeSa aghAtiyA karmoM kA bhI hote hai unake darzana mAtra se mAniyoM kA mAna galita hokara mithyAtva arthAta AThoM karmoM kA nAza ho jAne para siddha avasthA ko prApta hote hai| agnikumAra deva apane mukuTa se agni dvArA jaba saMskAra karatA hai rupI andhakAra dUra ho jAtA hai / to bhagavAna kA zarIra kapUra kI ur3a jAtA hai| svarga ke devatA bhagavAna dharmopadeza --- " OM kAra dhvani sAra, dvAdazAMga vANI vimala kA nirvANa kalyANaka manAne ke liye Ate hai| nirvANa kalyANaka " bhagavAna kI divyadhvani OM zabda se khiratI hai| bhagavAna kI vANI kI pUjA kara Ananda manAte hai| jaba mahAvIra svAmI ko nirvANa huA gyAraha aMga evaM caudaha pUrva yukta hotI hai jisameM jaina siddhAnta to devoM ne utsava mnaayaa| usI paramparA meM Aja bhI bhArata meM divAlI jhalakatA hai| sabhI prANI bhagavAna kI vANI ko apanI 2 bhASA meM parva manAyA jAtA hai| isa prakAra tIrthakaroM kA paMca kalyANaka devoM samajha jAte hai aisA tIrthakara kI vANI meM atizaya hai dinarAta bhagavAna dvArA sampAdita kiyA gayA thA / nUtana mandira nirmANa kara jo jina kA dharmopadeza hotA hai| isa bAta ko jhelane vAloM ko gaNadhara kahate bimba virAjamAna kiye jAte hai unakI prANa pratiSThA hetu paMca kalyANa hai jaise bhagavAna mahAvIra ke pramukha gaNadhara gautama gaNadhara huA hai| pratiSThA ke liye nimna pratiSThApATha upalabdha hai| samavazaraNa meM sabhI loga paraspara rAga dveSa ko chor3akara zAnta evaM vizuddha pariNAmoM se upadeza sunate hai / ahiMsA, satya, acaurya, 1) pratiSThApATha -- jayasena vasunandi AcArya, brahmacarya, evaM aparigraha ina pAMca siddhAntoM ko bhagavAna ne muniyoM kA 2) pratiSThAtilaka -- nemicanda AcArya, mahAvrata aura gRhasthoM kA aNuvrata batAyA hai| samyagdarzana, samyak ___3) pratiSThApATha -- paM. AzAdharajI, jhAna aura samyak cAritra ko ratnatraya dharma batAkara mokSa mArga kI ora 4) paMcakalyANakadIpikA --bra. zItalaprasAdajI, pravatta hone kI bAta btaaii| tatvoM kI pUrNa zraddhA evaM deva, zAstra, garu digambara jaina samAja meM sarvatra ukta pratiSThApAThoM ke AdhAra para hI kI upAsanA se samyagdarzana prApta hotA hai| pUrNa Atma jhAna aura pacakalyANaka pratiSThAeM karAI jAtA hai / pratiSThAcAya sayamA Ara mati, zruta, avadhi, manaHparyaya evaM kevala jhAna ko samyakjhAna / zAstroM kA jhAtA honA cAhiye / aMga bhaMga yA rogI pratiSThAcArya evaM batAyA hai| pratiSThAkAraka pratiSThA ke liye varjita batAyA hai / 146 Jain Education Intemational 2010_03

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gain pratiSThA mahotsava muhurta -- pratiSThA ke liye zubha muhurta kA honA / uttara yA pUrvAbhimukha bhI Avazyaka hai / anivArya hai anyathA aneka prakAra ke vighna Ate rahate hai| guru aura isa prakAra jaina samAja meM jo pratiSThA mahotsava hote hai unakI zukra ke udaya meM hI paMca kalyANaka hote hai| vRSabha, siMha, vRzcika, saphalatA ke liye kriyAkANDa, AcArya evaM zubha muhurta kA mahatvapUrNa kumbha Adi sthira lagna, uttarAyana sUrya tathA ravi, soma, buddha, guru va sthAna hai| zukravAra uttama hai| riktA tithi varjita hai| havana ke liye vanhiyoga lekhaka-- saMhitAsUri pratiSThAcArya paM. phatahasAgara zAstrI, dekhanA cAhiye / isI taraha pratiSThA maMDapa va mandira kA uttama sthAna ho dhAnamaNDI, udayapura ( rAjastAna ) bhArata. bAla kahAnI: haka kI roTI (zrImatI vINA gupta) eka bAra eka sAdhu kisI bar3e rAjya ko rAjadhAnI pahu~cA anta meM vaha sAdhu eka garIba bur3hiyA kI jhoMpar3I para pahu~cA to usane rAjA ke viSaya meM bahuta kucha sunaa| nagarI kA | aura haka kI roTI ke lie apanI icchA prakaTa kii| baccA-baccA rAjA ko nirdayI aura ghamaNDI kahakara pukAratA | "grApa padhAriye prbh| mere bartana meM do roTiyAM haiN| thaa| kucha socakara vaha sAdhu rAjA ke mahala kI ora cala | unameM se eka haka kI hai, Apa kRpA karake use hI pdd'aa| svIkAra kreN|" "sunA hai Apa bahuta bar3e samrATa haiM mahArAja !" bur3hiyA kI zraddhA dekhakara sAdhu bahuta hI prasanna huA aura rAjA ke pAsa pahu~cakara sAdhu ne prazna kiyA to usane | usake dvArA dI gaI eka roTI khAkara prAtmavibhora ho utthaa| apanA sira garva se U~cA uThAte hae uttara diyA, "pApako rAjA ke sevakoM ne turanta mahala meM jAkara sArI bAta koI zaMkA hai to mAMga kara dekho| hama ApakI hara icchA ko vistAra se kaha sunaaii| aba bhI rAjA 'haka kI roTI' ke pUrti palaka jhapakate hI kara sakate haiN|" viSaya meM kucha nahIM samajha sakA to usane bur3hiyA ko darabAra meM "maiM to sAdhu hU~ mahArAja ' dhana-daulata aura kapar3e-jevaroM upasthita kiye jAne kA Adeza diyaa| se to sadA hI dUra rahatA huuN| hA~ Apa merI icchA hI pUrI agale dina garIba bur3hiyA rAjA ke sammukha upasthita huii| karanA cAhate haiM to apane haka kI roTI meM se kucha hissA | usase sAdhu kI icchA aura dI gaI roTI ke viSaya meM pUchA mujhe de deN|" gyaa| taba usane Darate-Darate kahA, "mahArAja ! bAta yU hai "haka kI roTI se ApakA kyA tAtparya hai ?" ki mere pAsa kucha ruI thii| maiM use kAta rahI thI, abhI eka "mahArAja! Apa haka kI roTI kA matalaba hI nahIM ho pUnI maiMne kAtI thI ki mere dIye kA tela samApta ho gyaa| samajhate to phira merI icchA kaise pUrI kreNge| khaira maiM kisI tabhI eka julasa dhIre-dhIre merI jhoMpar3I ke sAmane se gujraa| aura daravAje para jAkara mAMga luugaa|" loga apane hAthoM meM jalatI mazAleM lekara cala rahe the| usI sAdhu ne dhIre se kahA aura mahala se bAhara nikala gyaa| | rozanI meM maiMne ruI kI dUsarI pUnI kaato| unheM becakara mujhe usake jAne ke bAda bho rAjA aAzcarya meM par3A rhaa| itane | do roTiyoM jitanA ATA mila pAyA thaa| unhIM do meM se bar3e rAjya kA zAsaka hote hue bhI vaha eka sAdhu kI mAMga hI eka para to merA haka thA parantu dUsarI para una julUsa vAloM kA pUrI nahIM kara sakA aura mAMga bhI kevala roTI kii| roTo haka thA kyoMki unake binA dUsarI pUnI nahIM kAto jA sakatI to haka ko jagaha baha lAkha de sakatA thA parantu samasyA to thii| usa sAdhu ne haka ko roTo ke lie mAMga ko thI isalie 'haka' zabda ne khar3I kara dI thI tabhI rAjA ne apane sevakoM ko maiMne use eka hI roTo dii|" Adeza diyA ki ve usa sAdhU kA pIchA kreN| bur3hiyA ne vistAra se batAyA to darabAra meM upasthita sabhI rAjA ke mahala se nikalane ke bAda vaha sAdhu eka-eka vyakti prAzcarya se usakI ora dekhane lge| rAjA ko bhI karake mantriyoM, amIroM aura bar3e logoM ke ghara gayA para sabhI apane para bahuta glAni huii| usake ghamaNDa kA pahAr3a cUra-cUra jagaha 'haka' zabda ne mAmalA ulajhA diyaa| phira vaha sAdhu ho gyaa| usake mana kI A~kha khulIM aura vaha usa garIba kitane ho gharoM meM gayA parantu kahIM se bhI use haka kI roTI ma bur3hiyA ke sAmane natamastaka ho gyaa| usa dina ke bAda vaha hissA nahIM mila pAyA, hara jagaha rAjA ke vizeSa sevaka pUro rAjA apanI prajA ke duHkha-darda meM bhI sammilita hone lagA sAvadhAnI ke sAtha usakA pIchA kara rahe the / para usakI koti dina-pratidina bar3hane lago / 147 ___JainEducation International 2010_03

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darzana - pUjana jina mandira darzana tathA praveza-vidhi : zrAvaka apane ghara se nikalane ke bAda mArga meM yatanA pUrvaka / ghara (jIva-rakSA, IryA-samiti pAlana) tathA zubha-bhAvoM se bhAbita se prayAraNa : hotA huaA aAge bar3he aura jyoMhI dUra se jina-mandira kA tIrthaMkara paramAtmA kI sthApanA nikSepa rUpa jina pratimA zikhara dikhAI de, tyoMhI ullasita hRdaya se mastaka jhukAte hue ke darzana-pUjana kA eka mAtra dhyeya zrI tIrthakara ke svarUpa ko 'namo-jiNANa' bole| mandira ke nikaTa pAte pAte to prApta karanA hai, ataH ghara se prayANa pUrva zrAvaka vicAra kare ki sAMsArika vicAroM kA bhI tyAga kara de, aura jyoMhI jina mere devAdhideva rAga-dveSa se mukta bana kara ajarAmara pada ko mandira ke mukhya dvAra meM praveza kareM, tyoMhI uccAraNa pUrvaka pAye haiM, ataH saMsAra-bhramaNa ke hetu-bhUta rAga va dvaSa se mukta 'nisIhI' boleN| ina 'nisIhI' ke dvArA vyakti sAMsArika banane hetu, sAkSAt tIrthaMkara ke abhAva meM, jina pratimA hI mere samasta pravattiyoM ke tyAga kA niyama karatA hai| isa 'nisIhi lie parama AdhArabhUta hai, prabhu-pratimA mere lie to sAkSAt bolane ke bAda mandira meM kisI bhI prakAra kI bAtacIta na kareM prabha hI hai....! ityAdi zubha-bhAvanAoM se mana ko suvAsita kara aura prabha-bhakti ke atirikta saMsAra ke vicAra bhI na kreN| jina mandira darzanArtha prayANa kI taiyArI kre| pradakSiNA va mukhya dvAra praveza : jina-mandira yaha parama pavitra sthala hai, ataH rAga ko jina-mandira meM praveza ke bAda bAyIM ora se (mUla gabhAre utpanna karane vAle udbhaTaveza kA tyAga karanA cAhiye aura ke cAroM ora) ratnatrayI kI prApti hetu tIna pradakSiNA deN| aura svaccha va zuddha vastroM ko pahananA caahiye| jisake bAda pradakSiNA ke antargata yadi jina-mandira sambandhI pujArI prAdi yadi mAtra darzana hetu hI jAnA ho to darzana ke yogya sAmagrI (vAsakSepa pUjA hetu-vAsakSepa, agra pUjA hetu-dhUpa dIpa-akSata ko sUcanA karanI ho to sUcanA kareM aura usake bAda mukhya nevedya-phala-rupaye prAdi) sAtha meM le jAveM aura yadi prabhu-pUjA ke gabhAre ke dvAra para punaH 'nisIhI' bole| isa 'nisIhI' lie jAnA ho to pUjA ke yogya svaccha aura sundara kapar3e dvArA mandira sambandhI kAryoM kA tyAga kiyA jAtA hai| pahanakara pUjA kI sAmagrI (kesara, caMdana, kaTorI, dhUpa, dIpa, usake bAda prabhu ke darzana hone ke sAtha hI mastaka jhukAkara, navedya, phala, phUla, cAvala, prAMgI kI sAmagrI-varaka, bAdalA, hAtha-jor3akara zubha-bhAvapUrvaka, prabhu ke guNoM kI tathA AtmadoSa prAbhUSaNa ityAdi) yathA zakti sAtha meM lekara jaave| ko prakaTa karane vAlI stutiyoM dvArA prabhu kI stavanA kareM / kesara, caMdana, dhUpa-dIpa kI sAmagrI to mandira meM prabhu sanmukha bolI jAne vAlI kucha stutiyAM : hotI hI hai phira ghara se le jAne kA kyA prayojana ? darzanaM devadevasya, darzanaM pApanAzanam / darzanaM svargasopAnam, darzanaM mokSasAdhanam / / 1 / / uttara : zrAvaka ko mandira meM rahI kesara Adi sAmagrI kamaThe dharaNendre ca, svocitaM karma kurvati / se prabhu-pUjA karanA yogya nahIM hai| prabhu ko dravya-pUjA to prabhustulyamanovRttiH, pArzvanAthaH zriye stuvaH / / 2 / / dhanAdi para ko mUrchA ko utArane ke lie hI hai, ataH vaha pAdimaM pRthivInAtha-mAdimaM niSparigraham / murchA tabhI utara sakatI hai, jaba zrAvaka apane sva-dravya se Adima tIrthanAthaM ca RSabhasvAminaM stumaH / / 3 / / prabhu pUjA kre| svayaM kI zakti hote hue bho mandira meM rahI arhanto bhagavanta indra mahitA: siddhAzca siddhisthtaaH| sAmagro athavA anya vyakti ko sAmagrI se prabhu-pUjA karanA, prAcAryA jinazAsanAnnatikarAH, pUjyA upAdhyAyakAH yaha to sva-zakti ko chupAne ko hI pravRtti hai, jisake phala zrosiddhAntasupAThakA munivarA ratnatrayArAdhakAH svarUpa dhanAdi dravya kI mUrchA utarane ke bajAya bar3hane paJcai te parameSThinaH pratidinaM kurvantu vo maGgalam / / 4 / / kI hI hai| sarasa-zAntisudhArasasAgaram / sAra yahI hai ki yadi mokSa ko tIvra utkaMThA ho aura zucitaraM guNaratnamahAgaram / dhanAdi ko mUcrchA utAranI ho to sva-sAmagrI se hI prabhu pUjA bhavikapakajabodhadivAkaram / karano caahiye| yadi svaya zakti-hIna ho to mandira ke pratidinaM praNamAmi jinezvaram / / 5 / / anya kAryAdi karake bho vyakti prabhu-bhakti kA lAbha le sakatA __ usake bAda pratimAjI para jahA~-jahA~ baraka prAdi lagAnA hai, ataH zrAvaka ko yathAzakti prabhu-pUjA meM sva dravya ko kharca ho, usa bhAga para barAsa va candana kA vilepana kareM, taduparAMta kara hI lAbha lenA cAhiye / bhakti-bhAva se prabhujI kI sundara aMga racanA kara / candana 148 Jain Education Intemational 2010_03

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pUjA samaya nimnokta dohA boleM ratnatrayI guNa ujalI, sakala suguNa vizrAma / zItala guNa jehamA rahyo, zItala prabhu mukha aMga / nAbhi kamalanI pUjanA, karatA avicala dhAma / / Atma zItala karavA bhaNI, pUjA arihA aMga / / isa prakAra uparokta krama ke anusAra hI bahuta hI zAnta candana-pUjA va aMga-racanA ke bAda prabhujI kI kesara se va ekAgra citta se navAMgI pUjA karanI cAhiye / navAMgI pUjA kreN| navAMgI pUjA karate samaya nimnokta usake bAda sugaMdhita va akhaMDita puSpoM se puSpa-pUjA karanI dohe boleM caahiye| puSpa-pUjA samaya nimna dohA boleM1 caraNAMguSTa pUjA surabhi akhaMDa kusuma grahI, pUjA gata saMtApa / jalabharI saMpuTa patramA, yugalika nara-pUjaMta / sumajaMtu bhavya ja pare, kariye samakita chApa / / RSabha caraNa aMguThaDe, dAyaka bhava jala aMta / / isa prakAra uparokta vidhipUrvaka mUlanAyaka athavA anya 2 jAnu pUjA pratimAjI kI bhaktipUrvaka pUjA karane ke bAda mandira meM rahe hue jAnu bale kAusagga rahyA, vicaryA deza videza / anya jina bimboM kI bhI bhAvapUrvaka aMga-pUjA karanI caahiye| khaDA khaDA kevala lahya, pUjo jAnu nareza / / isa prakAra bhaktirasapUrNa hRdaya se uparokta athavA pUrvAcArya 3 hastakAMDa pUjA kRta anya stutiyoM dvArA prabhu kI stavanA karane ke bAda prabhu lokAMtika vacane karI, varasyA varasI dAna / kI chadmasthAvasthA, kevalI avasthA tathA siddhAvasthA kA kara-kAMDe prabhu-pUjanAM, pUjo bhavi bahumAna / / bhAvana karanA caahiye| 4 skaMdha pUjA taduparAMta yadi mAtra darzanArtha hI Aye ho to zuddha mAna gayu doya aMsathI, dekhI vIrya anaMta / bhUjA bale bhavajala taryA, pUjo khaMdha mahaMta / / vastradhArI zrAvaka aSTapaTaka-mukhakoza bA~dha prabhujI kI vAsakSepa pUjA kare, usake bAda agrapUjA kara caityavaMdana karanA 5 sira-zikhara pUjA caahiye| (jisake vistRta varNana hetu Age ke pRSTha dekheM) siddhazilA guNa ujalI, lokAMte bhagavaMta / aura yadi prabhu-pUjA hetu Aye ho to pUjA ke yogya sAmagrI 'basiyA' teNe kAraNa bhavi, zira zikhA pUjaMta / / ko teyAra karanA caahiye| prabhu-pUjA ke pUrva apane bhAla para 6 bhAla pUjA tilaka karanA cAhiye (tilaka hetu prabhu-pUjA se atirikta tIrthaMkara pada puNyathI, tribhuvana jala sevaMta / kesara kA upayoga kare ) bhAla para tilaka kara pUjaka prabhu tribhuvana-tilaka samA prabhu, bhAla tilaka jayavaMta / / ko prAjJA ko sira para car3hAtA hai| 7 kaMTha pUjA aMga-pUjA vidhi : sola prahara prabhu dezanA, kaMThe vivara varatula / madhura dhvani suranara sune, tiNe gale tilaka amUla / / prabhujI ko sparza kara, kI jAtI huI pUjA aMga-pUjA kahalAtA hai| jala-caMdana-kesara-puSpa tathA AbhUSaNa Adi 8 hRdaya pUjA dvArA prabhujo kI aMga-pUjA kI jAtI hai| hRdaya kamala upazama bale, bAlyA rAga ne roSa / prabhujI ke mukhya gabhAre meM praveza pUrva hI aSTapaTaka vAlA mukhaje dRSTi prabhudarzana kare, te dRSTine paNa dhanya cha, koza bAMdhanA caahiye| sarvaprathama pratimAjI para rahe puSpoM je jIbha jinavarane stave, te jIbhane paNa dhanya cha, ko utAra kara mora pichI se yatanApUrvaka prabhArjanA karanI pIye mudA vANI sudhA, te karNayugane dhanya cha, caahiye| usake bAda kue~ ke svaccha va chAne hue jala se tuja nAma maMtra vizada dhare, te hRdayane nita dhanya che / / 6 / / prabhujI kA abhiSeka karanA caahiye| jalAbhiSeka ke bAda suNyA haze pUjyA haze, nirakhyA haze paNa ko kSaNa, gata dina kI prAMgI (baraka-kesarAdi) ko sApha karanA caahiye| he ! jagat baMdhu ! cittamA, dhAryA nahi bhaktipaNe; prabhajI ke kisI bhAga meM kesara Adi raha gayA ho to use janmyo prabhu te kAraNa, duHkha pAtra hu~ saMsAramA, bahuta hI komala hAtha se va dhIre dhore vAlAkUcI se sApha hA ! bhakti te phalatI nathI, je bhAva zUnyAcAramA / / 7 / / karanA caahiye| dAMta meM phaMse hue karaNa Adi ko nikAlate samaya salI ke sAvadhAnI pUrvaka ke prayoga kI taraha hI, hima dahe vana khaMDa ne hRdaya - tilaka saMtoSa / / bAlAkucI kA prayoga karanA caahiye| vAlAkucI jora se hai nAbhi pUjA ghisane se devAdhideva ko bar3I bhArI AzAtanA hotI hai| 149 2010_03

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THE = Jain 150 lin. sAmAnyataH kesara Adi ke sApha ho jAne para dUdha Adi paJcAmRta se prabhujI kA harSollAsa ke sAtha prakSAlana karanA cAhiye / prakSAlana samaya apane zubha bhAvoM ko vyakta karane vAle nimnokta dohe bhI boleM jala- pUjA jugate karoM, mela anAdi vinAza / jala-pUjA phala muja hojo, mAgo ema prabhu pAsa || jJAna kalaza bharI prAtamA, samatA rasa bharapUra / zrI jinane navarAMvatA karma thAye karma pAye cakacUra / / dUdha Adi paJcAmRta se prakSAlana ke bAda punaH jala se prakSAlana kareM / itanA khyAla meM rakkheM ki nhavaraNa kA jala bhUmi para idhara-udhara bikhare nahIM aura paira meM Ave nahIM / isa hetu bAlTI Adi ko samucita vyavasthA pUrva se hI kara deM / prakSAlana ke bAda pratimAjI ko poMcha leN| kA prayoga karanA par3e, sAvadhAnI pUrvaka kareM / komala hAthoM se tIna jala ko poMchane meM to bahuta hI komala aMgalu chana dvArA yadi salAI kA hAthoM se va mandira meM rahe samasta jina-bimboM kI pUjA karane ke bAda punaH mUla-nAyaka athavA anya jina-bimba ke samakSa agra pUjA karanI caahiye| (agra pUjA samaya mandira meM isa prakAra baiTheM ki jisase dUsaroM ko Ane-jAne meM takalIpha na ho aura apanI ekAgratA meM bhI bhaMga na ho ) apra pUjA vidhi : prabhu ke sanmukha dhUpa-dIpa akSata Adi dravya padArthoM se kI jAtI huI pUjA agra-pUjA kahalAtI hai| agra- pUjA kA krama nimna prakAra se hai 1 dhUpa pUjA sugaMdhita dhUpa ko jalAkara prabhujoM kI dhUpa-pUjA karanI caahiye| dravya - pUjA svadravya se karanI cAhiye, ataH dhUpa Adi bhI apanA hI lAveM / yadi svayaM kI zakti na ho athavA dhUpa nahIM lAye ho to itanA dhyAna rakkheM ki yadi dhUpa-dAnI meM agarabattI jala rahI ho to naI nahIM jalAveM / dhUpa pUjA ke samaya nimna dohA boleM dhyAna ghaTA pragaTAvIye, vAma nayana jina dhUpa / micchata durgaMdha dUre Tale, pragaTe grAtma svarUpa / / dhUpa-pUjA ke bAda dIpaka - pUjA : 2010_03 dravya-dIpa sUvivekadhI karatA duHkha hoya phoka bhAva dIpa pragaTa hue, bhAsita lokA-loka // dIpaka- pUjA ko samApti ke bAda dIpaka ko isa prakAra Dha~ka deM ki dIpaka bhI jalatA rahe aura usameM anya sUkSma jantu bhI gireM / usake bAda akSata pUjA : kaMkaDa Adi se rahita tathA akhaMDa akSata se svastika Adi kI racanA kara akSata pUjA kareM / akSata athavA cAvala / akSata- pUjA kA dhyeya zrAtmA ko akSaya pada prApta karAne kA hai / akSata zabda akSaya-pada kA sUcaka hai / akSata dvArA kI gaI (svastika kI ) racanA - svastika kI racanA kara vyakti paramAtmA ke samakSa apanA zrAtma-darda prastuta karatA hai / svastika ke cAra pakSa (deva - manuSya - tiryaJca va naraka) cAra gati ke sUcaka haiM | usake Upara kI gaI tIna ugaliyA~ samyagjJAna- samyagdarzana va samyagucAritra rUpa ratnatrayI kI sUcaka hai tathA sabase Upara ardha candrAkAra kI prakRti siddhi-zilA tathA usake Upara prakSata zreNi] siddha-bhagavaMtoM ko sUcaka haiN| - isake dvArA sAdhaka paramAtmA se prArthanA karatA hai ki hai paramAtman ! isa cAra-gati rUpa bhayaMkara saMsAra meM anAdi kAla se maiM bhaTaka rahA hU~ / ApakI isa pUjA dvArA mujhe ratnatraya kI prApti ho, ki jisake pAlana se maiM bhI siddhi gati ko prApta kara saMsAra se mukta bana jAU~ / svastika - racanA samaya uparokta bhAva ko vyakta karane vAle dohe : cihu~ gati bhramaraNa saMsAra mAM, janma maraNa jaMjAla / aSTa karma nivAravA, mAgu mokSa phala sAra // prakSata-pUjA karatA thakA, saphala karu avatAra / phala mAMgu prabhu AAgale, tAra-tAra muja tAra // varNana jJAna cAritranA ArAdhanathI sAra / siddha zilAnI upare, ho muja vAsa zrIkAra // uparokta bhAva pUrvaka prakSata-pUjA ke bAda zuddha ghI ke dIpaka ko jalAkara dIpaka - pUjA kareM dIpaka naivedya-pUjA : pUjA ke samaya nimna dohA boleM / anAdi kAla se AtmA meM rahI huI prahAra kI mUcrchA ko

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utArane ke dhyeya se naivedya-pUjA karane kI hai / naivedya arthAt mevA-miSTAnna ityAdi / svastikAdi ke Upara naivedya rakha kara naivedya pUjA karanI caahiye| naivedya-pUjA ke samaya nimnokta dohA boleM araNAhArI pada meM karyA, viggahaIya anaMta | dUra karo te dIjiyeM, dharaNAhArI ziva-saMta // bhAvArtha :- AtmA eka gati se dUsarI gati meM jAte samaya yadi vigrata gati meM gaI hove taba ( mAtra eka do yA tIna samaya) sampUrNa mAhAra kA tyAga karatI hai, arthAt vigraha gati ke antargata AtmA AhAra grahaNa nahIM karatI hai, parantu vigrahagati ke sivAya samastakAla meM AtmA AhAra grahaNa karatI hI hai, isa stuti dvArA pUjaka paramAtmA se yaha prArthanA karatA hai ki he paramAtmA ! vigraha gati ke antargata to maiMne anaMtabAra araNAhArI avasthA ko prApta kI hai, parantu yaha kSaNika avasthA to merI AtmA ko kaise Ananda de sakatI hai, ataH usa aNAhArI avasthA ko chor3akara zAzvata mokSa rUpa araNAhArI avasthA mujhe pradAna kareM / phala pUjA : indrAdika- pUjA bharaNI, phala lAve dharI rAga / puruSottama pUjI karI, mAMge ziva phala tyAga || cAmara va nRtya pUjA : aSTa prakArI pUjA kI samApti ke bAda pUjaka kA hRdaya harSa se bhAva-vibhora ho uThatA hai, ataH usa bhakti bhAva se pUjaka kA deha bhI nAca uThatA hai / 'muktithI adhika tuja bhakti muja mana vazI'-bhAva ko vyakta karane vAlI cAmara va nRtya pUjA karanI caahiye| mastaka jhukA kara cAmara vijhate hue nRtya sahita yaha pUjA karanI cAhiye / aMga va agra pUjA kI samApti svarUpa AratI tathA maMgala dIpa : naivedya-pUjA ke bAda aMga-pUjA kI aMtima pUjA phala- pUjA hai / agra-pUjA kI samApti samaya phala kI yAcanA svarUpa yaha pUjA hai| sugaMdhI, tAje va kImatI phaloM se phala- pUjA kara paramAtmA se sarva anuSThAna ke phala rUpa siddha- pada aura paMcamI tatsAdhaka saMyama rUpa phala kI yAcanA karane kI hai / phala- pUjA ke samaya nimnokta dohA boleN| anaMta upakArI zrI tIrthaMkara paramAtmA kI atyaMta ullAsapUrvaka aMga va agra svarUpa praSTa prakArI pUjA kI 2010_03 samApti ke bAda bhAva maMgala kI prApti hetu prAratI va maMgala dIpa karanA cAhiye / AratI va maMgala dIpa apanI bAyIM ora se UMce le jAte hue, dAyIM ora nIce se utaranA cAhiye, isake sAtha hI nAbhi se nIce tathA mastaka se Upara bhI nahIM le jAnA cAhiye / AratI va maMgala dIpa utArate samaya apanI dRSTi paramAtmA ke sanmukha rakheM / : bhAratI samaya bole jAne vAle dohe : jaya jaya AratI Adi jiNaMdA, nAbhirAyA marudevI ko naMdA jaya0 / / 1 / / pahelI bhAratI pUjA kIje, narabhava pAne lAho lIje. jaya0 ||2|| dUsarI AratI dIna dayAlA, dhUlevA nagaramA jaga ajavAlA; THE Jain__ tIsarI bhAratI tribhuvana devA, - cauthI bhAratI caugati cure, suranara indra kare terI sevA. jaya0 ||3|| jaya0 ||4|| mana vAMchita phala zivasukha pUre jaya0 // 5 // AratI puNya upAyA, mUlacanda rilava guNa gAyA. : maMgala dIpa ke dohe : dIvA re dIvo prabhu maMgalika dIvo, AratI utAro ne bahu ciraMjIvo. sohAmaraNI ghera parva dIvAlI, ambara khele amarA bAlI. dIpAla bharaNe zreNe kula ajuprAlI, bhAve bhagate vighana nivArI. dIpAla bhaNe zreNe kalikAle, bhAratI utArI rAjA kumAra pAle. prema ghera maMgalika tuma ghera maMgalika, maMgalika catuvidha saMghane hojo. dIvA re dIvo............. jaya0 || 6 || cIpha zrImatI sUraja bhaMDArI 18, phorensa mensana, bobIna evenyU heDana senTara, landana 151

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THE = Jain 152 jaina pratIka pratIkoM kI bhAratIya dharmo meM vizeSa mahattA rahI hai| maMtra-taMtra meM evaM aniSTa nivAraNa meM inakA mahatvapUrNa mahatva rahA hai| ye pratIka tIrthakaroM kI smRti kA punarnavIkaraNa karate hai, aura janamAnasa meM unake AdazoM kI preraNA jAgRta karate hai| ye pratIka do prakAra ke hote hai 1- atadAkAra 2tadAkAra / atadAkAra pratIkoM ko tIna bhAgoM meM AkRti ke anusAra vibhAjita kiyA gayA hai / (a) iname stUpa, triratna, caityastambha, caityavRkSa, pUrNaghaTa, zrAvasaMpuTa, puSpa, puSpapar3alaka / (A) aSTa maMgala tathA tIrthakaroM ke lAMchana / (i) aSTaprAtihArya aura AyAgapaTTa / tadAkAra pratIka ke antargata tIrthakaroM kI aneka prakArakI pratimAe~ hotI hai T jaina pratIkoM kA paricaya jaina mandiroM meM prAyaH nimnalikhita pratIka milate hai1) AyAgapaTTa, 2) stUpa, 3) dharmacakra, 4) svastika, 5) naMdyAvarta, 6) caityastaMbha, 7) caityavRkSa, 8) zrIvatsa, 9) sahasrakUTa, 10) caitya, 11) sarvatobhadrikA, 12) triratna, 13) aSTamaMgala, 14) aSTaprAtihArya, 15 ) caudahavana, 16) navanidhi, 17) navagraha, 18) makaramukha, 19) zArdUla, 20) kIrtimukha, 21) kIcaka, 22) gaMgA - sindhu, 23) nAga nAgina, 24) caraNa, 25) pUrNaghaTa, 26) zarAvasaMpuTa, 27) puSpamAlA, 28) Amragucchaka, 29) sarpa, 30) jaTA, 31) lAMchana, 32) yakSa-yakSI, 33) padmAsana, 34) khar3agAsana, 35) eka tIrthakara kI pratimAse covIsa tIrthakaroM kI pratimA taka, 36) cauvIsa se adhika jina pratimAoM ke paTTa / ityAdi 1) AyAgapaTTa vargAkAra yA AyatAkAra eka zilApaTTa hotA hai jo pUjA ke uddezya se sthApita kiyA jAtA hai isa para kucha jaina pratIka utkIrNa hote hai / kucha para madhya meM tIrthakara kI mUrti bhI hotI hai| bulahara ke anusAra arhatoM kI pUjA ke lie sthApita pUjApaTTa ko AyAgapaTTa kahate hai ye stUpa ke cAroM dvAroM meM se pratyeka ke sAmane sthApita kie jAte the / 2) stUpa - yaha lambottarI AkRti kA hotA hai| isake cAra vedikAyeM hotI haiM / 3 dharmacakra - gola phalaka meM banA huA cakra hotA hai / isa ke bAraha yA covIsa Are hote hai| koI dharmacakra 1000 AroM kA bhI hotA hai / jinamUrtiyoM kI caraNa caukI para isakA aMkana hotA haiM / 4) svastika - eka dUsarI ko kATatI huI sIdhI rekhAe~ jo siroM se muDI hotI hai| isakA prayoga svatantra bhI hotA hai aura aSTamaMgala meM bhI hotA haiN| 2010_03 - 5) nandayAvartanandraya kA artha sukhada hai yA mAMgalika hai aura Avarta kA artha gherA hai / isakA rUpa svastika jaisA hotA hai kintu isake sire ekadama ghumAvadAra hote hai jaba ki svastika kA mor3a sIdhA hotA hai / 6) caityastaMbha eka cakora stambha hotA hai jisakI cAroM dizAoM meM tIrthakara pratimAe~ hotI hai aura stambha ke zikhara para laghuzikhA hotI hai| 7) caityavRkSa - tIrthakara ko jisa vRkSa ke nIce kevalajhAna hotA hai vaha caityavRkSa kahalAtA hai kiMtu kalA meM prAyaH azokavRkSa kA hI caityavRkSa ke - rupa meM aMkana huA hai| bahudhA vRkSa ke UparI bhAga meM tIrthakara pratimA kA bhI aMkana hotA hai / 8) zrIvatsa - tIrthakara kI chAtI para eka kamalAkAra cinha hotA hai / 9) sahasrakUTa - eka cakora pASANa stambha meM 1008 tIrthakara kI mUrtiyA~ aMkita hotI hai / 10) caitya- tIrthakara pratimA yA jinamandira / 11) sarvatobhadrikA eka cakora pASANa stambha meM cAroM dizAoM meM eka-eka tIrthakara pratimA hotI haiN| ye cAroM pratimAe~ eka hI tIrthakara kI athavA bhinna-bhinna tIrthakaroM kI hotI hai| kaMkAlITIlA mathurA se aisI pratimAe~ prApta huA hai| isameM 1 eka pratimA ke kandhoM taka kezoM kI jaTAe~ laTaka rahI hai yaha pratimA prathama tIrthakara zrIRSabhadeva kI hai / 2) dUsarI pratimA ke sira para sAtamukhavAlA sarpaphaNa hai yaha teIsave tIrthakara zrIpArzvanAtha kI pratimA hai| 3) tIsarI pratimA ke caraNoM ke samIpa eka strI do baccoM ke sAtha baiThI hai, yaha aMbikA devI kI mUrti hai / yaha devI bAIsave tIrthakara zrI ariSTanemi (neminAtha) kI zAsanadevI hai / ataH yaha pratimA zrI neminAtha kI hai / 4) cauthI pratimA ke caraNoM ke nIce pAda pITha para do siMhoM kI tathA donoM siMhoM ke madhya meM dharmacakra kI AkRti hai / ataH yaha pratimA cauvIsave tIrthaMkara zrI mahAvIra svAmI kI hai| ye cAroM pratimAe~ khar3agAsana meM khar3I aura nagna hai| mathurA ke devanirmita supArzvanAtha ke stUpa mandira meM zvetAmbara AcAryoM dvArA pratiSThita kI gaI thii| Ajakala mathurA tathA lakhanaU ke purAtatva myujiyamoM meM surakSita hai / 12) triratna - samyagdarzana, samyagjJAna tathA samyakcAritra ye tIna ratna kahe jAte haiM jinheM triratna ratnatraya bhI kahate hai| inake pratIka rUpa meM eka phalaka me eka Upara tathA do nIce cheda kara diye jAte hai| ese pratIka mathurA ke kaMkAlITIle se bahuta mile hai| mauryakAla ke sikkoM para bhI ratnatraya ke cinha mile hai /

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= gain 13) aSTamaMgala- svastika, dharmacakra, nandyAvarta, vardhamAnakya, zrIvatsa, 18) makaramukha-maMdiroM ke dvAra, dehariyoM ke madhya meM tathA staMbho para mIna-yugala, padma aura darpaNa aSTamaMgalika kahalAte hai| milate hai| 19) zArdUla-zArdUla ke pichale pairoM ke pAsa aura agale pairoM kI lapeTa 14) aSTa prAtihArya- azokavRkSa, puSpavRSTi,daMdubhi, siMhAsana, meM eka manuSya dikhalAI par3atA hai aura zArdUla kI pITha para Ayudha liye divyadhvani, chatra traya, cAmara aura bhAmaMDala ye tIrthakaroM ke ATha prAtihArya hue koI manuSya baiThA rahatA hai / hote hai / tIrthakara kI pratimAoM para inakA aMkana milatA hai| 20) kIrtimukha- isakA aMkana prAyaH stambhoM, toraNoM aura koSThako 15) caudaha svapna- hAthI, baila, siMha, lakSmI , puSpamAlA, candra, sUrya, Adi me hotA hai / isakI mAlAe~, lar3iyA~ aura zRMkhalAe~ laTakatI dhvajA, kuMbha, padmasarovara, kSIrasamudra, devavimAna athavA bhavana, ratnarAzI, dikhalAI par3atI hai| nirdhama-agni, ye caudaha svapna tIrthakara athavA cakravartI kI mAtA aise patra ke garbha meM Ane para dekhatI hai| 21) kIcaka-staMbha ke zIrSoM para baiThA manuSya chatra kA bhAravahana karatA 16) navanidhi- kAla, mahAkAla, pAMDa, mAnava, zaMkha, padma, naisarpa, naM022 se 36 taka ke pratIka spaSTa hai ataH unakI vyAkhyA nahIM dI jAtI piMgala, gAnAratna, (tiloyapaNNati mahAdhikAra 4,1384) ('madhya eziyA aura paMjAba meM jainadharma' pustaka se sAbhAra) 17) navagraha- ravi, candra, maMgala, buddha, guru, zukra, zani, rAhU, ketu, / inakA aMkana dvAroM, tIrthakara mUrtiyoM, deva-deviyoM kI mUrtiyoM ke sAtha bhI huA hai aura svatantra bhI huA hai / saccA sukha ( saMkalana : cIpha0 zrImatI sUraja bhaNDArI, landana ) sukha aura zAnti sabhI cAhate haiM, kintu dekhA yaha jAtA hai | kahA-"bhante ! yaha bhikSa pratyeka kArya karate samaya 'maho sukham, ki manuSya svayaM dukhoM ko grAmatrita karatA hai| arthopArjana karane | aho sukham' kA uccAraNa karatA hai| pratIta hotA hai ki ise ke lie vaha apane prAtmika sukhoM ko bhI nyochAvara kara detA hai / | rAjaprasAda ke sukha yAda pAte haiN|" buddha ne jaba usa bhikSu se 'aho vyakti kI mahattvakAMkSA hotI hai ki maiM dhanADhya banakara samAja meM sukham, aho sukham' kahane kA kAraNa pUchA to vaha bolA-"bhante ! pratiSThA prApta karU aura vaha isI meM sukha mAnatA hai| dUsarI ora jaba maiM rAjA thA, taba mujhe saMdeha rahatA thA ki kisI ne viSa to nahIM hama dekhate haiM ki eka akicana paribAjaka anekoM kaSToM ko sahana karatA milAyA hai? rAtri ke samaya mere mahala ke cAroM ora tIna sainika hai| usa parivrAjaka kA lakSya bhI sukhoM ko prApta karanA hai| phira bhI paktiyAM rahatI thIM ve saMnika naMgI talavAra lie sajaga hokara merI rakSA sukha-prApti ke liye donoM mArgoM meM maulika antara hai| karate the, phira bhI rAtri meM acAnaka merI nIMda TUTa jAtI aura mujhe pratyeka vyakti sukha-daHkha kI pariNati apanI icchAnusAra karatA bhaya lagatA ki koI zatru AkramaraNa to nahIM kara rahA hai| koI mere hai| eka dhanI vyakti kI dRSTi meM bhautika upalabdhiyA~ hI amita | viruddha Sar3ayaMtra to nahIM raca rahA hai| isa prakAra maiM sadA saMdigdha sUkha hai aura unake lie vaha anekoM kaSToM kA sAmanA bhI karatA hai | aura udbhrAnta-sA rahatA thA, kintu bhikSu-paryAya meM mujhe mahAna prAnanda para pAkhira dekhA yaha jAtA hai ki mula se jagAta bhArI par3a jAtI hai| kI anubhUti hotI hai| jo bhI mujhe rukhA-sUkhA bhojana milatA hai, vaha vAstavikatA yaha hai ki icchAyoM kI pUrti kabhI hotI nahIM / / mujhe susvAdu lagatA hai| bhojana karate samaya mujhe kisI prakAra kA bhagavAna mahAvIra ne kahA-"icchAe~ AkAza ke samAna ananta haiN| sandeha nahIM hotA hai| rAtri ke samaya araNya meM vRkSa ke nIce yA jahA~ manuSya ko apanI lAlasAnoM para niyaMtraNa rakhanA caahie|" bhI maiM sotA hai, sukhada nIMda pAtI hai| bhante ! isa prakAra nirbhaya pratika latA meM bhI manuSya sukha ke darzana kara sakatA hai| samrATa hokara prAnanda kA jIvana jItA hai| rAjaprasAda ke sukha mujhe bhikSukI apekSA akicana parivrATa aAtmastha hokara asIma Ananda kI paryAya ke sakhoM ke sAmane tuccha lagate haiN| ata: mere muha se 'maho sukham anubhUti karatA hai| eka bauddha pAkhyAna meM batAyA gayA hai ki bhaTTiya | aho sukham' ke udgAra nikalateM haiN|" nAmaka eka rAjA buddha ke samIpa jAkara pravrajyA grahaNa karatA hai| sukha-duHkha to prAtma-pariNati meM hai| ghora samasyAyoM meM bhI bhikSu-paryAya grahaNa karane ke pazcAt jaba bhI vaha uThatA hai, baiThatA hai | manuSya muskurA sakatA hai, yadi pratikUla paristhitiyoM ko anukUlatA meM yA bhojana karatA hai, usake mukha se eka hI vAkya nikalatA hai-'aho | pariNata kara de| sukha-duHkha kA nimitta mAnasika cintana hotA hai| sukham, aho sukham / ' ataH cintana ko mor3a dene kI apekSA hai| eka dina bhaddiya bhikSu ke sAdharmika bhikSuoM ne buddha ko jAkara | * maMgala vATikA, madrAsa 153 Jain Education Intemational 2010_03

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payuSaNa : Atma-zuddhi kA parva jena saMskRti kA sarvAdhika mahattvapUrNa parva paryuSaNa hai| dasa lakSaNa : paryuSaNa zabda do zabdoM se banA hai, 'pari' aura 'USaNa' / digambara jaina sampradAya paryuSaNa parva ko dasa lakSaNa parva ke pari arthAt sampUrNa aura USaNa kA artha hai vAsa / prAtmA meM pUrNatayA nivAsa karanA payuSaNa kA artha hai| zabdArtha se yaha rUpa meM manAtA hai| dasa lakSaNa dharma kA ullekha prAcArya spaSTa hai ki samasta sAMsArika pravRttiyoM evaM prakriyA-kalApoM umAsvAmI kRta tatvArtha sUtra ke navam adhyAya meM isa prakAra ko chor3akara prAtma loka meM nivAsa krnaa| AtmA meM vAsa / hai-uttama kSamAmArdavArjava zauca satya saMyamatapastyAgA kiMcaya kA artha hai dharma-dhyAna aura prabhu-bhakti meM ramaNa karanA / brahmacaryANi dharmaH / kSamA, namratA, saralatA, pavitratA, satya paryuSaNa kA dUsarA artha hai-parisamantAta uSyante dahayante saMyama, tapa, tyAga, Akicanya aura brahmacaya ye dasa dharma haiM / karmANi yasmin pryussnnm| jaina samAja ke sabhI sampradAya 'tatvArtha sUtra' kI mAnyatA ko svIkAra karate haiN| yaha parva AtmAvalokana evaM kSamAyAcanA pUrNatayA AtmA meM nivAsa karake karmoM ko jalAyA jAtA kA parva hai| paryuSaNa parva kSamA kA anupama parva hai| mahAvIra hai jisameM vaha paryuSaNa parva hai| ke zAsanakAla meM rAjA udAyana dvArA aparAdhI candrapradyotana. pA~ca kartavya : ko kSamA kara gale milane kA udAharaNa kitanA sundara hai| sabhI jaina prati varSa bhAdrapada mAha meM paryuSaNa parva kI usI paramparA kA pAlana aAja bhI jaina-janatara samAja dvArA aArAdhanA karate haiN| isa aArAdhanA se prAtmA arthAt prabhu ke kiyA jAtA hai| 'nizItha sUtra' ke kathAkAra ne yaha likhate samIpa pahu~cA jA sakatA hai| isa pArAdhanA ke antargata hue eka kathA kA samApana kiyA ki jaba ajJAnI, prasayata zvetAmbara jaina sampradAya pA~coM kartavyoM kA pAlana karatA hai, grAmINoM aura kumhAra ne kSamA pradAna kI to sAdhujanoM kI to ve haiM : bAta hI kyA hai ? uparyukta kathAnoM se vidita ho jAtA hai (1) kSamApanA (2) amAri pravartana (3) tapArAdhana ki paryuSaNa mahAparva jaina saMskRti kA atyanta prAcIna parva hai| (4) sAdharmI vAtsalya (5) caitya paripATI va muni darzana / paryuSaNa parva mukhyataH kSamA aura vizvamaMtrI kA parva hai| ___ kSamApanA arthAt samasta jIvarAzi se tana-mana se kSamA karmakSaya karane kA avara mAMganA aura unako kSamA karanA, jaina saMskRti kA merudaNDa hai| amAri pravartana arthAt ahiMsA kA pAlana karanA aura hiMsA ko paryuSaNa parva karmakSaya karane kA sarvottama avasara hai| ye banda karane ke lie suprayAsa karanA / tapArAdhana arthAt tapa kI karma kyA haiM ? inako bandhana kyoM kahA gayA hai tathA inake pArAdhanA karanA / tapa dvArA prAtmA nirmala banatI hai| kAraNa prAtmA mohamAyA meM arthAta sAMsArika jajAla meM kyoM zarIrajanya sukhoM ke prati virakti pAtI hai, phalasvarUpa prAtmaguraNa phaMsI rahatI hai ? isakA saMkSipta vivecana paryuSaNa parva ke khilate haiN| prAtmA meM komalatA kA vAsa hotA hai, vizva mahAtmya ko samajhAne ke lie Avazyaka hai kyoki mahAparva kI karuNA aura maMtrI kA prasphuTana hotA hai| sAdharmI vAtsalya kA pArAdhanA kA uddezya karmakSaya hai| karma siddhAnta bhArata ke artha hai sadadharma ke upAsakoM ke prati sneha bhAva / sadadharma kA urvaraka mastiSka kI upaja hai| RSiyoM ke dIrgha tapobala se artha hai prAtmadharma / samasta prANiyoM meM prAtmA kA vAsa hai ata: prApta navanIta hai| yathArtha meM pAstika darzanoM kA bhavya prANImAtra vAtsalya ke adhikArI haiN| caitya paripATI va prAsAda karma-siddhAnta para TikA huyA hai| karma svarUpa nirNaya munidarzana kA artha hai-mandira, sthAnaka athavA dharma sthAnoM meM meM, bhale vicAraikya na rahA ho, para AdhyAtma siddhi karmabhakti-bhAva aura ullAsa se jaanaa| pUjyoM ko sabhakti vimukti ke bindu para phalita hotA hai-isa meM koI do mata namaskAra krnaa| pUjyoM ke prati pUjya-bhAva se prAtma-kalyANa nahIM haiN| maharSi haribhadrasUrI kahate haiM--prakRti viyogo hotA hai| samagra rUpa meM ye pA~ca kartavya AtmA ke guNoM ko prakaTa karane ke sAdhana haiN| sAdhya hai kSamA, namratA, saralatA, pratyeka darzana ne kisI na kisI rUpa meM karma ko mImAMsA santoSa aura dhyAna, ina pA~ca guNoM kI uplbdhi| ye pA~ca kI hai| laukika bhASA meM karma kartavya hai| paurANikoM ne guNa amUlya paMca ratna haiM jisase prAtma prakAza khilatA hai / vrata niyama ko karma kahA hai| sAMkhya darzana meM pAMca sAMketika mokssH| 154 Jain Education Intemational 2010_03 ation International 2010_03

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gain kriyAe~ karma abhidhA se vyavahRta huI haiN| jaina dRSTi meM karma paryuSaNa parva vastutaH jagat kalyANakartA tIrthakaradeva kI vaha tattva hai jo prAtmA se vijAtIya paudgalika hote hue bhI pIyUSa vANI pone kA zubhakAla hai| bhagavAna kA saMzliSTa hotA hai aura use prabhAvita karatA hai / mahAmaGgalakArI pAvana zravaNa, paThana aura manana karane tathA unako vANI kA amRta gurujanoM evaM suvijJa sAdhujanoM se zravaNa mamatA se samatA kI ora : karane kA suavasara hai| paryuSaNa parva manuSya ko mamatA se samatA bhAva meM le jAne kSamApanA divasa: vAlA parva hai| moha-mAyA ke prabhAva se prAtmA mamatA, paryuSaNa mahAparva kI samApti kSamApanA divasa ke rUpa meM svArthaparAyaNatA, IrSyA aura dveSa meM baMdhI rahatI hai| use eka hotI hai| kSamApanA arthAt samasta prANiyoM ko apane dvArA kSaNa bhI zAMti nahIM miltii| paryuSaNa parva kI ArAdhanA jAnate hue yA anajAne kiye gaye aparAdhoM ke lie kSamA mAMgI r3I kATa detA hai| mamatA kA visajana athAt jAtI hai| kSamApanA meM yaha pIyUSa vANI asaMkhya mAnasasaMsAra ke viSaya sukhoM se virkti| yahIM se mAnava ko zubha vINAoM para gUMjatI hai : yAtrA kA zubhArambha hotA hai| vikAra nahIM hotaa| aisI ho parama sthiti ko jaina saMskRti meM dharma kahA gayA hai| jova kA khAmemi sabve jIvA, savve jIvA khamaMtu meM / prAtmasvabhAva meM lauTanA ho dharma hai| Atma svabhAva kI mitti me savva bhUesu, vairaM majha na kergii| upalabdhi hetu jaina dharma meM pA~ca mahAvratoM kA mahattva hai| ye maiM saba jIvoM se kSamAyAcanA karatA huuN| maiM saba jIvoM ko mahAvrata haiM-ahiMsA, satya, asteya arthAt corI nahIM karanA, kSamA karatA huuN| saba prANiyoM ke prati merI maitrI hai| kisI brahmacarya evaM aprigrh| ina pAMca mahAvratoM ko sAdhu virakta ke sAtha merA vairabhAva nahIM hai| munijana hI pUrNatayA pAla sakate haiM parantu gRhastha arthAt zrAvaka bho saMsAra meM rahate hae inakA nyUnAdhika pAlana karate haiN| kSamA kI prApti namrabhAva ke adhIna hai| namrabhAva kI payUSaNa parva ina mahAvratoM ko prAcaraNa meM lAne kA suavasara upalabdhi ke lie paryuSaNa parva jaise mahApoM kA vidhAna hai| pAMca mahAvratoM meM ahiMsA sabhI zeSa mahAvratoM ko jJAnIjanoM ne karake jagat kA kalyANa kiyA hai| samAviSTa karatI hai kyoMki ahiMsA pAlana meM ye sabhI mahattvapUrNa paryuSaNa parva bhagavAna mahAvIra kI vANI kA prakAza phailAne bhUmikA nibhAte haiN| ahiMsA ko prAcAra meM pariNata karane vAlA divya dIpaka hai| bhagavAna mahAvIra ne dharma kA zAzvata ke lie arthAt jIvana meM utArane ke lie anekAnta evaM dopa jalAkara jagat ko prakAza diyA hai, usakI prabhA aparigrahavAda nitAnta Avazyaka hai| niSkalaGka, zubhra aura zItala hai| isa dharma meM ahisA hI ghRta brahmadarzana kA sAdhana : hai, saMyama bAtI hai, tapa agni hai| durlabha mAnava jIvana dIpa payUSaNa parva prAtmasvarUpa arthAta brahmadarzana kA mahAnatama pAtra hai| ise prajjvalita karane kI zakti bhagavatkRpA hai| prabha sAdhana hai| prAtmasvarUpa darzana pAMca mahAvratoM ahiMsA, satya, kRpA bhI sahaja sulabha hai, kevala nirmala bhakti caahie| asteya, brahmacarya evaM aparigraha ko jIvana meM grahaNa kara ratnatraya paryuSaNa parva bhagavAna mahAvIra kI ahiMsA, vizvamaitrI arthAt samyagjJAna, samyagdarzana tathA samyagacAritra kI aura prema kI gaMgAdhArA pravAhita kara, samasta jagat kA upalabdhi se hI sambhava hai| "samyaka darzana jJAna caritrANi kalyANa kare, yahI zubhecchA hai| mokssmaarg:"| jainadarzana ke suvikhyAta jarmana vidvAn haramana jekobI ne triratnoM ko Right Knowledge, Right Faith, (DaoN. sohanalAla paTanI) Right Conduct kI saMjJA dI hai| ina tInoM kA samanvita rUpa kaivalya siddhi hai| kaivalya arthAt kevala jJAna pUrNajJAna kA paryAyavAcI hai| ise hI prAtmasvarUpa kI prApti, saMsAra mukti Best Compliments evaM brahmAnanda arthAt pUrNAnanda kahate haiM / Samjibhai Bavabhai Vora jainadarzana pUrNAnanda athavA mokSa ke lie samyak jJAna para & Family bala detA hai| samyak jJAna zuddha jJAna ko kahate haiM kyoMki aneka zAstrajJa evaM paNDita hote hue bhI jJAnavAna nahIM hote| VIDEO CENTRE ataH paryaSaNa parva meM tapArAdhanA ke sAtha-sAtha jJAna sAdhanA 384 Romford Road. London E7 8BS pramukha rUpa se hotI hai| 155 2010_03

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ATAU Aure 2 h ) It's a small world. And Air India makes sure it stays Aboard, the fabled Indian hospitality that way! makes the going great. Exotic interiors, Air India has an extensive network gracious sari-clad hostesses who welcome that spans over 40 cities across five you with the 'namaskaar-a traditional continents. Every important city of Indian greeting. A choice of exclusive business or pleasure is within a flight or Continental and Indian cuisine, inflight two of each other on a modern fleet of movies and music. wide-bodied 747, A310 and A300 aircraft. The Air-India network...unrivalled! AIR-INDIA The airline that treats you like a Maharajah 2010_03

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gain Atma bhAvanA dhyAna prajJAthI jayama judo karyo tyama grahaNa paNa prajJA vaDe. 11 prajJAthI graho-nizcaye je dekhanAro te ja huM, bAkI badhA je bhAva te sau muja thakI para jANavuM. 12 je jANato ahatane guNa, dravya ne paryayapaNe, te jIva jANe Atma, tasu moha pAme laya khare. 13 huM deha nahi; vANI na, mana nahIM; temanuM kAraNa nahIM, kartA na, kArayitA na, anumaMtA huM kartAno nahI. huM bALa-vRddha, yuvAna nahi, huM temanuM kAraNa nahIM. kartA ne kArayitA na, anumaMtA huM kartAne nahI. 15 huM krodha nahi, nahi mAna, temaja lobha-mAyA chuM nahI, kartA na kArayitA na, anumaMtA huM kartAno nahI. 16 huM para taNo nahIM, para na mArA; jJAna kevaLa eka huM, M', ' A ja je svarUpa samajayA vinA pAmyo du:kha anaMta samajAvyuM te pada namuM zrI sadgurU bhagavaMta adhyAtma gAthAo cAra bhAvanA sai prANI A saMsAranA, sanmitra muja vahAlAM thajo, saguNamAM AnaMda mAnuM, mitra ke verI hajo; du:khIyA prati karaNA ane, duzmana prati madhyasthatA, zubha bhAvanA prabhu cAra A; pAma hadayamAM sthiratA. 1 paMcaparameSThI namaskAra jadhanaghAti karma vihIna ne cautrIza atizaya yukta che, kevalyajJAnAdika paramaguNa yukata zrI ahaMta che. che aSTa karma vinaSTa, aSTa mahAguNe saMyukata che, zAzvata, parama ne loka - agravirAjamAna zrI siddha che. paripUrNa paMcAcAramAM, vaLI dhIra guNa gaMbhIra che, paMcendi gajanA darpadalane dakSa zrI AcArya che. ratnatraya saMyukata ne nikAMkSa bhAvathI yukta che, jinavara kathita arthopadeze zUra zrI ujhAya che. nigraMtha che. nirmoha che. vyApArathI pravimukata che, cau vidhi ArAdhana viSe nityAnurakta zrI sAdhu che. siddhi prAmi dazA -je ema dhAre dhyAna kALe jIva te bAtA bane. 17 sau bhUtamAM samatA mane ko sAthe vera mane nahIM, AzA kharekhara choDIne prApti karuM chuM samAdhinI. 18 mAro suzAzvata eka darzana jJAna lakSaNa jIva che, bAkI badhA saMyoga lakSaNa bhAva mujathI bAhaya che. huM eka zuddha sadA arUpI jJAnadarzanamaya khare, kaMi ane te mAruM jarI paramANamAtra nathI are! chuM eka, zuddha, mamatvahIna huM, jJAnadarzana pUrNa chuM, emAM rahI sthita, lIna emAM zIgha A sau kSaya kare. 21 6 paMca parama gurU tathA jJAnamArgane namaskAra ahaMta sau karmo taNo karI nAza e ja vidhi vaDe, upadeza paNa emaja karI nivRtta thayA, namuM tamane. 22 caiitanya jayoti te same bhAse anupama tyAM aho, te eka sarvotkRSTa jagamAM sarvadA jayavaMta ho. 23 zramaNo, jIno, tIrthakaro A rIta sevI mArgana, siddhi varyA; namuM tamane, nirvANanA te mArgane. 24 tuM thApa nijane mokSapaMthe; vyA anubhava tehane, temAM ja nitya vihAra kara, nahi vihara paradravyo viSe. 25 jIva ajIvano bhedavijJAna AtmA ane AsavataNo jayAM bheda jIva jANe nahi, krodhAdimAM sthiti tyAM lagI ajJAnI evA jIvanI. 7 jIva vartatAM krodhAdimAM saMcaya karamano thAya che, sahu sarvadarzana e rIte baMdhana kahe che jIvane. jIva baMdha bane, niyata nija nija lakSaNe chedAya che, prajJA chINI thakI chedatAM baMne judA paDI jAya che. 9 jIva baMdha jayAM chedAya e rIte niyata nija nija lakSaNe. tyAM choDavo e baMdhane jIva grahaNa karavo zuddha. 10 e jIva kema grahAya? jIva grahAya che prajJA vaDa, kundakundrAcArya kRta pravacanasAra, amitagati AcArya kRta sAmAyika pATha, zrImada rAjacaMdra kRta Atmasiddhi zAstra satsaMgI bhAi-baheno taraphathI Jain Education Intemational 2010_03 Jain Education Intermational 2010_03

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again Umesh Kothari Director O Diamond Traders ovan ROUGH & POLISHED DIAMONDS & MANUFACTURER Hoveniersstraat 9 2018 Antwerp Diana Bank Tel. Off. (03) 225 25 99 Tel. Res. (03) 449 21 70 Fax. 231 22 30 PARAS GEMS p.v.b.a. A Manufacturers and Exporters Polished Diamonds Purchasers of rough Diamonds SCHUPSTRAAT 1/7 - Room 801 CBS Bldg - 2018 Antwerpen TEL. 231 24 33 A2 Jain Education Intemational 2010_03 2010_03 For Privat

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gain * kSamApanA he bhagavAna ! huM bahu bhUlI gaye, meM tamArAM amUlya vacanane lakSamAM lIdhAM nahIM. tamArAM kahelAM anupama tatvane meM vicAra karyo nahIM tamArAM praNIta kalA uttama zIlane sevyuM nahIM tamArAM kahelAM dayA, zAMti, kSamA ane pavitratA meM oLakhyAM nahIM. he bhagavana ! huM bhUlya, AthaDa, rajhaLyo ane anaMta saMsAranI viTanAmAM paDyo chuM. huM pApI chuM. huM bahu mamatta ane kamarajathI karIne malIna chuM. he paramAtmA ! tamArAM kahelAM tattva vinA mAre mAsa nathI. huM niraMtara prapaMcamAM paDaye chuM. ajJAnathI aMgha thaye chuM. mArAmAM vivekazakti nathI ane huM mUDha chuM, nirAzrita chuM, anAtha chuM. nirAgI paramAtmA ! have huM tamAruM, tamArA dharmanuM ane tamArA muninuM zaraNu grahuM chuM. mArA aparAdha kSaya thaI huM te sarva pApathI mukta thavuM e mArI abhilASA che. AgaLa karelAM pApAne huM have pazcAtApa karUM chuM. jema jema huM sUkSma vicArathI UMDo utaruM chuM tema tema tamArA tattvanA camatkAre mArA svarUpane prakAza kare che tame nirAgI. nivikArI, saccidAnaMdasvarUpa, sahajAnaMdI, anaMtajJAnI anaMtadazIM, ane zaileya prakAzaka che. huM mAtra mArA hitane arthe tamArI sAkSIe kSamA cAhuM chuM. eka paLa paNa tamArAM kahelA tatvanI zaMkA na thAya. tamArA kahelA rastAmAM ahorAtra huM rahu e ja mArI AkAMkSA ane vRtti thAo ! he sarvajJa bhagavAna ! tamane huM vizeSa zuM kahe ? tamArAthI kaMI ajANyuM nathI. mAtra pazcAtApathI huM kamajanya pApanI kSamA IcchuM chuM. # zAntiH zAntiH zAntiH satsaMgI bhAi-baheno taraphathI A3 2010_03

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-Join ROSMIRA DIAMONDS P.V.B.A. DIAMONDS AND PRECIOUS STONES HOVENIERSSTRAAT 2 - room 353 B-2018 ANTWERP Tel. Off.: (03) 234 12 68 Tel. Priv.: (03) 233 40 97 Tel. Res.: (03) 230 13 17 DR DIMINCO pvb.a. CHOKSI CHETAN ROUGH & POLISHED DIAMONDS Associates SCHUPSTRAAT 17 - BUS 33, CBS BLDG - BUREEL 401, 2018 ANTWERP BELGUIM GITANJALI EXPORTS CORPORATION 801/802 Prasad Chambers, Near Roxy Cinema, Bombay - 400 004 - India Phone: 35 35 83 - 35 89 03 - 38 10 83 Cabel: ILAJNATIG - Telex: 11.5520 GEC IN TELEX: 34.740 DIMINC B FAX: 226 00 23 OFFICE: (03) 233 24 51 103) 233 34 05 PRIV: (03) 238 17 70 DIANLINK INC 15th West 47th Street Suite 1203. New York N.Y. 10036 - U.S.A. Phone: (212) 704 0777 Telex: (0234) 423 525 GEC NYK A4 Jain Education Intemational 2010_03

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apUrva avasara (paramapada praptinI bhAvanA) apUrva avasara evo kayAre Avora bAhmAMtara nigraMtha jo? baMdhana nIna dIne. mahatapuraSane paMtha jo. kayAre sarva vicarazuM 2010_03 saMbaMdhanuM kava sarva bhAvathI AdAsInyavRttI hoya -ha. jAya jo. bodha je paMca mAtra deha te saMyama hetu anya kAraNe anya kazuM kalpe dehe paNa kiMcit mUrchA na va darzanamo banIna thai Upajo deha bhinna kevala caitanyanuM jJAna jo tethI prakSINa cAritramoha vilokiye, varta evuM zu svarUpanuM dhyAna jo. AtmasthiratA traNa saMkSiNa yoganI, mukhyapaNe to varta devaparyaMta jo; dhora parISaha ke upakrame karI. AvI zake nahIM te sthiratAno aMta jo. saMyamanA hetuthI yogapravartanA, svarUpalakSa jinaAjJA AdhIna jo; te paNa kSaNakSaNa dhaTatI jAtI sthitimAM, aMte thAye nija svarUpamAM trIna jo. viSayamAM rAgadveSa virahitatA, paMca pramAde na maLe. manano kSobha jo; vya sUtra ne kALa bhAva pratibaMdhavANa, vicaravuM udayAdhIna paNa vItalobha jo. krodha pratye to varte krodha svabhAvatA mAna pratye no dInapaNAnuM mAna jo; mAyA pratye sAkSIbhAvanI; lobha pratye nahIM lobha samAna jA. upasargakA pratye paNa krodha nahIM, cIM nagAdhi na maLe deha jAya paNa mAyA thAya na romamAM, lobha nahIM cho prabaLa siddhi nacabhAva, maMgubhAva, saha adaMtayovana Adi parama prasiddha jo; deza,roma, nakha ke aMge dravyabhAva saMyamamaya graMtha zatru mitra pratye varte samadarzitA. mAna amAne varte te svabhAva jo; vita ke maraNe nyUnovakanA, bhava mAtra pAtra zuddha varte samabhAva jo. ekAkI vicarano vaLI smazAnamAM, vaLI parvatamAM vAdha siMha saMyoga jo; Dola Asana, ne manamAM nahIM kSobhatA, bhAne pAmyA yoga jA. mAyA bahu da mAna nidAna jo. asnAnanA, saMgAra nahIM. siddha je nahIM prama mitrano karI ne a0 2 a0 3 a0 4 rajakaNa ke ridi vaimAnika devanI, sarve ema mAnyA pudgala eka svabhAva jo. 0 12 parAjaya karIne cAritra mohano, apUrva apUrva bhAva jo; karIne ArUDhatA, AvuM tyAM jamAM karama zreNI kSakSaka taNI ananya ciMtana atizaya zuddha svabhAva jo. a0 13 moha samaga samudra narI 7. sthiti tyAM jayAM kSINamoha guNasthAna jo; aMta samaya tyAM pUrNa svarUpa vItarAga thaI pragaTAvuM nija kevalajJAna nidhAna jo. a0 14 cAra karma dhanadhAtI te vyavaccheda jayAM, bhavanAM bIjataNo AtyaMtika nAza ta: sarva bhAva jJAtA zuddhatA draSTA saha nya prabhu vIrya anaMta prakAza jo. a0 15 vedanIyAdi cAra karma varme syi, mAtra jA baLI sIMdarIvat AkRti te dehAyuSa AdhIna sthiti che. AyuSa pUrve, maTiye daihika pAna jo. a0 16 vacana, kAyA ne karmanI vargaNA, mana, chUTe jahAM sakaLa pudgala evuM ayogI guNasthAnaka mahAbhAgya sukhadAyaka pUrNa eka paramANu mAtranI maLe pUrNa na spardhAnAM. kalaMkarahita aDola svarUpa taH zuddha niraMjana caitanya mUrti ananyamaya, agura-ladhu amUrta sahajaparUpa jo. a0 18 pUrva prayogA kAraNanA yogathI. Urdhvagamana siddhAlaya prApta susthita jo; sAdi anaMta anaMta samAdhi sukhamAM, ana darzana. jJAna, anaMta sahita on. a 19 je 5. zrI sarvajJa jJAnamAM, kahI zakayA nahIM paNa te zrI bhagavAna jo; tema svarUpane anya vANI te zuM kahe anubhavagocara mAtra huM ne jJAna jo. a0 20 aha paramapada praptinuM karyuM dhyAna meM gA vagara ne hAla manoratha pa to paNa nizcaya rAjacaMdra manane prabhu AjJAe thAzuM satsaMgI bhAi baheno taraphathI te a0 11 svarUpa a0 5 a . a0 7 a0 8 a0 9 dhora tapazcaryAmAM sarasa ane a 10 den= a 1 paNa manano tApa nahIM. navI manane prasannabhAva 1. saMbaMdha jo; sAM vartatuM, abaMdha jo. rahyo, jo. a0 17 a0 21 AS

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WEL Jainism was already an ancient religion in the days of Mahavira some 2,500 years ago. Historians agree that this ancient faith was already in existence at the time of Parsva, the 23rd Tirthankara, 250 years before. Jain tradition would trace the line of the Prophets to be more exact Tirthankaras) of Jainism back through countless ages. Yet Jainism has a base in logic and science which makes it strangely modern even now. We can express the teachings of Mahavira in the language of modern times and see that they are as relevant to our own day as they were two and a half millennia ago. The social teaching of Jainism, individual freedom and equality regardless of race, sex, caste and colour, strikes a chord in the hearts and minds of modern men and women. It teaches love and brotherliness to all living creatures: malice and hurt to none. Jainism provides a sensible, acceptable explanation of the great problems of existence, where we came from, where we are going, the nature of our immortal soul and its relation to our temporary body. Jainism provides a code of conduct which is relevant to the troubled world in which we live, a way of life which rejects violence and self-seeking and dishonesty. It is the duty of all Jains, those living in India and those in the West, to keep the torch of knowledge of this great philosophy burning. This is particularly important for the Western world. If Jains neglect their own faith, the children will know nothing of their precious heritage and will turn to different, and probably less noble, paths of life. This is the belief which lies behind the efforts of all who are working to make the Jain centre a true centre for the Jains of Europe and a place from which knowledge of the great contribution which Jainism can make to the modern world can spread throughout the West. It is an endeavour which deserves and demands your support. We hope most earnestly that your donation to this cause will be generous for it is a cause which must be dear to all of us who value the Jain faith. Jain Centre 32 Oxford Street, Leicester LE1 5XU 20 Published by: Jain Samaj Europe, 69 Rowley pFieldsu Avenue, Leicester. Tel: (0533) 891077 www.jainelibrary