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A TRIBUTE TO ANANDGHANJI
Dr. Pravin L. Shah, Reading, PA
YOGIRAJ ANANDGHANJI ( 1600-1682 A.D.)
with Lord Tirthankar illuminates the heart of the disciple with During the last two thousand years, we have been blessed divinity and enlightenment. The author, however, puts a condiwith at least a dozen most eminent Acharyas in Jain religion tion for pleasing the master that one must completely surrenincluding Acharaya Umaswati, Kundkund. Pujayapad, Samant der to the Lord without any deceitful motives. The author says Bhadra, Siddhasen, Haribhadra, Amrutchandra, Hemchnadra, the real worship to my Swami or the Lord is to melt away my ego Yasovijayji Upadhayay and Yogiraj Anadghanji and Shrimad and identity, and completely surrender to the Lord in devotion Rajchandra. Each of these great seers has made monumental con- and Bahakti-yog. Shrimad Rajchandra has translated the first tribution to Jain philosophy and culture.
Stavan in great depth and is an excellent reference to study (see While Jain literature has been highly enriched by the epic
epic Shrimad Vachanamrat letter 753). writings of each of the above Jain Masters, it is accurate to state In the second Stavan, the author warns us that in order to that the main credit for reviving Jineshvar Bhakti-yoga in Jain recognize the true Master, one can not use the physical eyes but religion must go to Anandghanji who lived the life of a great one needs the divine vision which can be granted only by the Yogi some three hundred and fifty years ago. It is believed that grace of God. Here, he emphasizes the importance and need of Anandghanji lived approximately 125 years after Mira Bai. A a spiritual teacher to attain self realization. Let us rejoice the unique aspect of Anandghanji's writing is that his devotional second verse of the second Stavan which is really a very divine Stavans are equally popular in Digambar and Swetambar Jain verse for a true disciple to find the real path to salvation: followings. Anandghanji composed the most popular "Tirthankar-Stavan-Chovisi" which contains 24 Stavnas named
Charam Nayan Kari Marag Jovatan Re, and dedicated to each Tirthankar. In addition he has composed
Bhulyo Sayal Sanasar; more than two hundred Bhajans which resemble the style of wring
Jene Nayane Kari Marag Joiae Re, of Mira bai and Kabirji and Surdasji.
Nayan Te Divya Vichar.
Panthdo Nihadu Re Bija Jin Tanu Re TIRTHANKAR CHOVISI :The entire T-Chovisi is written by Anandghanji in Gujarati
The author says the most common mistake one makes is in and has been expanded by (1) Motilal Kapadia (2) Maneklal G finding the right teacher for the spiritual awareness based on his Javeri. (3) Rev. Buddhisagarji and (4)Dr, Kumarpal Desai. Each
own judgment which is full of self ignorance. One truly needs author has made an admirable effort to explain the spiritual depth
the divine vision to find the right teacher and the path for self of Anandghanji's T-Chovisi. Pandit Sukhlalji has stated that if a
realization begins only after one has known and surrendered to disciple studies noting else but the T-Chovisi and submerges
the Sadguru. himself in the spiritual flow of Anandghanji, one can attain the
In the third Stavan the author describes the prerequisites for self realization in no time.
a disciple to enter into the Adhyatam-Marg and in the fourth Anandghanji's T-Chovisi is an outstanding treatise which
Stavan, Anandghanji points out how difficult it is to attain combines and beautifully integrates the three great spiritual pil
Samyak Darshan. In the fifth Stavan the author describes a lars of self realization: (1) Gnan-yog, (2) Bhakti-yog, and (3)
complete process of Adhytma yog by defining the nature of Adhyatma-yog. For example, in his first Stavan, the author uses
Bahir-Atam, Antanr-Atama, and Parmatma. Let us examine the metaphor of "Pritam" or beloved master for Lord Aadinath
Anadghanji's enormous powers of poetic and spiritual expresand declares that once I have pleased my master, I am united
sions from the 5th verse of the 5ch Stavan: with Lord Adinath from now until eternity. Let us submerge
Bahiratam Taji Antar Atama, in the divine nectar of Anandghanji's first verse of this epic stavan:
Rup Thai Thir Bhav Sugnani: Rushabha Jineshvar Pritam Mahro
Paramatamnu Ho Atam Bhavavu, Or Na Chahu re Kanth:
Atam Arpan Dav Sugnani Rijyo Sahib Sang Na Parihare,
The author guides us to give up our external object orientaBhange Saadi Ananat
tion and enter into self analysis by meditating on the self by He describes many of our worldly relationships as noth
concentrating on the divine inner nature of Lord Sumti Nath ing but illusion or false leading one to despair or pain and and to surrender to Him fully to attain self realization. misery while the true and genuine surrender in devotional love
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