Prabuddha Jivan 2013 Year 61 Ank 01 to 12

SR No.: 525998
Original Sutra Author: N/A
Author: Dhanvant Shah
Publisher: Mumbai Jain Yuvak Sangh
Publication Year: 2013
Total Pages: 540
Language: Gujarati
Classification: Magazine, India_Prabuddha Jivan, & India
File Size: 18 MB

Page 403

AUGUST-SEPTEMBER 2013
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PRABUDHHA JIVAN: GANDHARVAD SPECIAL
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eight had doubts about existence of DEVAGATI and NARKI, 9th, and 10th had issues regarding merit and sin or PUNYA or PAPA and the existence of the world other than existing one and finally 11th Gandhar had doubts about complete cessation of karmic activities and liberation or nirvana of worldly soul. Sources of Ganadharvad in Jainism
The origin of Gandharvad can be traced from AVASHYAK Sutra composed by Gandhar themselves. It entails six essentials or AVASHYAK. Srutkevli ACHARYA BHADRABAHU had composed Ten `NIRYUKTIS, one of which is SAMYAK AVASHIYAK NIRYUKTI from which Shree JINBHADRA GANI had composed Shree VISHESHAVASYAK BHASYA in PRAKRUT LAN
79
GUAGE.
This great work is composed of about 4000 verses. This epic work contains names of Gandhars, roots of their family trees, number of disciples and the doubts that each one had. This work includes 476 verses detailing misinterpretations of vedic texts and their possible right interpretations. This has been the basic source of heart and soul of GANDHARVAD. There have been numerous commentaries on this legendary text by Shri Jinbhadra Gani. Shri Jinbhadra Gani appear to have composed this great work in 666 AD. He was considered as AGAMVADI in JAINA DARSANA.
Visheshavshyakabhashya was translated in Sanskrit by Maldhari Hemchandra.
The other commentary is by Upadhyaya VINAY VIJAYJI who while commenting on KALPSUTRA, made a brief but now popular note on GANDHARVAD. Other commentary is of Pandit Dalsukh Malavania. For further readings there are books in two parts by Dr. ARUN VIJAYJI Maharaj, GANDHARVAD by Shrimad VIJAY BHUVANBHANU MAHARAJ and translation of Maldhari Hemchandracharya's work by Shri DHIRAJLAL D. MEHTA. All the above mentioned works are in lucid but simple GUJARATI language. The English translation of GANDHARVAD of Shri BHUVANBHANUSURI by Shri K. RAMAPPA IS PUBLISHED by Motilal Banarsidas from DELHI.
Lord Mahavir in the state of omniscience, having knowledge of all elements, all forms at one time an
swered each of the doubts leaving no scope for disagreement or dissent and to the total satisfation of all Gandhars. This eventually led to surrender and acceptance of Lord Mahavir as an all knowing Master.
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Lord Mahavir having inexhaustible compassion for all proceeded to clarity doubts of each Gandhara. First Gandhara's Indrabhuti's uncertaintly about existence or soul surviving death of body was explained by various convincing methods like direct and indirect perceptions, inferences, analogies, sacred texts of all sects including vedic text and finally the fact that if there is no soul why conduct rites and rituals to attend which he had come with ten other scholars.
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The second Gandhar's doubt about karmatatva and its grip over worldly soul is expalined by recource to various conditions and transformations that a soul undergoes. Karmatatva is logical and reasonable explanation for apparently causeless incidends. Lord Mahavir reminds him that there is no Creator, Controller or Merciful God. Man is responsible for his past, present and future ocnditions. How he conducts himself determines what he gets at every stage in life. This does not imply fatalistic attitude of oneself and for others as is commonly misunderstood. It calls for greater effrots and restraints for right path as laid out by master himself. For the resolution of VAYUBHUTI'S doubt whether soul and body are same or different, Lord quotes from MANDUKYA Upanishad that soul is different from body, it can be only realized by truth, panance and celibacy. Soul is pure-consciousness and knowledge. VYAKTA'S doubt regarding reality of soul was cleared by reference to dream and awakened state of consciousness. The fifth Gandhar's doubt was cleared by explaining that soul does not always assume same body in next birth. It is Karmic materials which determine how he is born in any of the four Gatis. For sixth Gandhara's doubt, Lord explained him that he did not understand all of soul's qualities. There is no bondage or liberation for omniscient but for worldly soul both are realities until it is free from all karmic connections. The 7th Gandhar's doubt was celared by direct showing of celestial bodies and inferences of happiest man. But at the same time Lord showed it is not of eternal existence, it comes to an end hence
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