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57. तीर्थङ्करों के चरित्र के बारे में स्वामी का कहना
सन्यास की दीक्षा ग्रहण करने के पश्चात इन्द्रभूति गौतम तथा अन्य अनुयायी यज्ञादि क्रतुओं के बारे में स्वामी जी के अभिप्राय के जानने के लिये 'समवशरण' में पहुंचे। उनकी उत्सुकता को देख कर स्वामी ने सविवरण कहा कि मैं यज्ञयागादि क्रियाओं का विरोधी हूँ , और बताया कि अहिंसा युक्त की जाने वालि याज्ञिक क्रियाएँ ही सच्ची हैं और वे ही यज्ञ कहलाती हैं। उन्होंने स्वामी जी से पूछा कि यदि बात ऐसी है तो आप जो यज्ञ कर रहे हैं उस यज्ञ प्रक्रिया का क्या अर्थ है ? इस प्रश्न के उत्तर में स्वामीजी ने जवाब दिया कि मेरा वैराग्य ही स्वयं प्रज्वलित करने (होने) वाली यज्ञ-ज्वाला है। सतत (निरन्तर) जागरूकता ही मेरी यज्ञ-भूमि है और अनेक प्रकार की मानसिक प्रवृत्तियाँ ही पवित्र कुशों के अग्र हैं, और मेरा अपना (निज) शरीर ही प्रधान हवन-वेदी है। इस प्रकार युक्ति-युक्त विवरण दिया। इसके बाद स्वामी जी ने तेईस तीर्थङ्करों और एक और अहंत के बारे में विस्तार पूर्वक अत्यन्तमनोहर ढंग (प्रकार) से बताने का उपक्रम (आरंभ) किया । वहाँ जितने लोग उपस्थित थे उन सब के मनो ने एक साथ (दम) पतित-पावन तीर्थङ्करों के चरित्र और महत्व को ग्रहण किया । वे तीर्थङ्करों के चरित्र के माधुर्य एवं महत्व से प्रभावित हुए। उनको यही रास्ता राज-मार्ग सा जान पड़ा । स्वामी जी ने पहले श्री ऋषभनाथ स्वामी के बारे में बताया।
57 TELLING ABOUT THE LIVES OF TIRTHANKARAS
After having been admitted to monkhood, Indrabhuti Gauthama and the others went up to Samavasarana to know Shramana Bhavawan Mahavira's opinion on the subject of Yajna (sacrificial ceremony), Yaga (ritual ceremony) and Krathu (another ceremony). The Swami was pleased with the inquiring bent of mind of the questioners and explained to them that he was opposed to sacrificial ceremonies and that ceremony is the true ceremony that is characterised by Ahimsa (non-violence). Then the questioners wanted to know about the nature of the sacrificial procedure adopted by the Swami. In reply the Swami explained to them that renunciation is the true flame that glows in his Yajna; constant awareness is his sacrificial ground; and various mental pulls are the blades of sacred grass and that his own body is the prime fuel, while his deeds constitute the offering of Ghee. Inflexible control over the senses provides the invocation to the Gods, the Ahimsa Yajna comprises the parts above mentioned. Next, the Swami related to them the life histories of the 23 Tirthankaras that had preceded him. He also related the story of an Arhantha, who was not a Tirthankara. This narrative was characterised by graphic examples and in a convincingly sweet language. Thus the listeners were at once endowed with an understanding of the greatness of the Tirthankaras and the exemplary nature of their lives. The narrative of the lives of the Tirthankaras was the flow of nectar to their recipient ears. Their mendicant lives also were ever guided by these teachings and they travelled incessantly and undeterred towards the goal of the Supreme Knowledge. The Swami began his narrative by telling the story of
Rishabhanathaswamy first. Jain Educationa International
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