ISJS Jainism Study Notes E5 Vol 04

SR No.: 007719
Original Sutra Author: N/A
Author: International School for Jain Studies
Publisher: International School for Jain Studies
Publication Year: 2011
Total Pages: 567
Language: English
Classification: Book_English
File Size: 15 MB

Page 559

7.0.1
Bhagavat r dhan
Mrs. Manjusha Sethi
The whole of the Jaina exegetical literature is comprised in the dvadasangi. The Ganadharas of tirthankara Mah vra, who heard his divine sound, passed on this knowledge to their disciples. The srutjnana of Lord Mah v ra passed on in this fashion for almost 683 years. Due the diminishing power of the memory and lack of concentration this oral tradition could not continue. This led to the loss of the knowledge. The need to procure the knowledge in writing that is in script arose. Those c ryas who did this work were known as srutadhar c ryas. Those c ryas who followed the tradition and composed the works; their works were kept in the category of the agamas.
Bhagavat r dhan - Siv rya is the author of this important work. This work can be kept in the category of agamas. This literary work is a mainly about and on the code of conduct of the monks. Acaranga is an important part of the dvadasangi. This anga is comprised of 18000 padas. Sivarya has asserted that he being a person of a little less knowledge has written his work of 2263 sutras keeping this important work in mind. This radhana is one of the work which is has very vast content in it and this can be known from its content.
From the above mentioned aphorisms it can be said that this literary work is composed by Sivarya. There is hardly any mention of Sivarya in other works, genealogies, inscriptions etc.
Bhagavat rdhan is written in Mah rashtri Prakrta. From the linguistic point of view, from the context and the content it is established that this work is composed in around 2nd or 3rd centuryA.D. Though the original work in lost or is unavailable to us till date; there are many commentaries written on it. Through the commentaries the original work can undisputedly restored back.
Bhagavat r dhan has the following commentaries on it:
1. Vijaodaya Tika- Aparajitasuri has written a commentary in Sanskrit in the 7th century. 2. Mularadhana Darpana- Pandit s dhara has written a commentary in Sanskrit in the 13th
century Aradhana Pancika- The author is unknown. This is written in the 14th century. Bhavartha Dipika Tika- Pandit Siv jilal wrote a commentary in 1818 A.D.
radhana - Crya Amitgati (2nd) has written this commentary in the 16th century. 6. A commentary written by Sad sukhd sa.
The content of Bhagavat r dhan - The main content of this work is the four aradhanas; Samyak Jnana, Samyak Darsana, Samyak caritra, Samyak Tapa. The central point of discussion is the monk and his conduct. The main task of whose is Moksa. To walk on the part of the salvation one has to take refuge in these four aradhanas.
What is radhana? To have knowledge of something or to have faith is incomplete when one does not put in to affect that into conduct. For this self effort (purusartha) is a must. Without conduct, knowledge and faith are unproductive or rather ineffective. The one who desires to attain something he desires to achieve it; and hence sees to it that he finds the correct way of achieving it. In such a manner liberation from the worldly affairs is possible by achieving moksa. To attain moksa therefore one has to do self - effort of these four aradhanas. The knowledge of these aradhanas and its nature is available from the words of the Jinagamas. There is a mention of four types of aradhanas.
Like Pujya, Pujaka, Puja, Pujafala are mentioned. In the similar manner Aradhya, Aradhaka, Aradhana and Aradhana fhala is mentioned.
Types of Aradhana: There is a mention of two types. Faith based and conduct based aradhanas. (G th No: 3) The one who does the aradhana of Faith automatically the aradhana of the knowledge follows. But it may be the case that one who does the aradhana of knowledge the aradhana of faith may happen or may not happen.(G th No:4) For example, one who faith in a particular thing and yet may be ignorant of its nature yet it does not mean he is faithless. Intellectually one has grasped the nature of the subject and hence faith follows. Knowledge is the integrated part of Faith. But
Page 549 of 556
STUDY NOTES version 4.0