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Thus there is one illustration with the shape of one of the four parts of Nandyavarta. This complete figure of Nandyavarta is found nowhere except in Jainism. As Palitana Jain Sahitya Mandir was to be constructed in Samvat 1995 as per my complete concept and aptitude I got the figure of Nandyavarta drawn by wooden chips, each 5 ft. long, on the ceiling of Gyanmandir hall. See the same figure on the title page of this picture-album. Thinking that it was essential to enlighten the public about this illustration, therein also I have selected the same illustration because its pair is nowhere in the world except in Jain religion. Though the figure of Swastika is quite common this particular figure is unique. 40. The method for counting the number (Ananupurvi) for cultivating mental concentration through Japa
Anupurvi means a method with regular sequence and Ananupurvi means a method withirregular sequence. One of the methods for Japa is to count the beads of the rosary which is easily available for all. The second method is through Avarta and the third one is to count certain things against Japa. so Japa is practised through written or printed numerals. The Ananupurvi for Japa practice for the five Padas including Navakarmantra is quite familiar in Jain community. Lacs of its copies have been printed so far but the Ananupurvi of Navapadaji hasn't received similar publicity for certain reasons. The Ananupurvi of five Padas is with pictures of 24 Tirthankaras. It has five sections and the pages to be counted are 20. Question: Which is the best counting? the rosary-beads or Ananupurvi? Answer: There can be a clear-cut answer. This depends on the mental fitness but the Japa of Ananupurvi would be better for mental concentration than Japa on the rosary because here the numerals have to be utterd without sequence and so the eyes and the mind have to be constantly maintained on the sections of the numerals, allowing less accomodation for external thoughts to enter. Ananupurvi can be had from Jain book-sellers. 41. The strip showing imploration for forgiveness for mutual mistakes and wrongs done The subject of this strip is very serious, deep and significant. Worldly life and spiritual liberation are poles apart. Both are contrary to each other. One should practise for spiritual liberation if one desires to end the cycle of births and deaths and all types of worldly, mental, verbal and physical afflictions. So that at the end of one of the births, the soul may attain spiritual liberation but the chief condition for this practice is that one should first gain victory over Kashaya. Kashaya is at the root of the materialistic life. Kasha ya means anger, ego, illusion and avarice. The worst among them is anger. Because of these Kashayas like anger all the degrading and evil attitudes such as opposition between beings, vengeance, retaliation, not to be on good terms, exchange of hot words, anger, likes and dislikes, hatred, contempt, bitterness etc. come to the surface and because of them the bondage of continuous Karmas (actions) becomes extremely firm. Under such a state of affairs merciful Jain Tirthankaras saw that the beings are roasted in the conflagration of Kashayas. If on one of the days of the year all persons seek forgiveness for their errors, fault, crimes and unworthy attitude, mutually and with cordial sincerity the fire of Kashayas would be extinguished. With this aim in view all the persons implore for forgiveness by uttering Michchhami Dukkadam which means "I seek forgiveness for all my evil deeds during Samvatsari Pratikramana (annual religious worship). Thus they pacify the fire of vengence and opposition. This is called Khamat Khamana. This is the essence of Jain religion to forgive, to get forgiveness, to be quiet and to pacify others. Equipoise-perfect state of peace is the foundation and structurel of Jain religion and the essence of the duty of the Shraman of Jain religion is to be at peace and to attain peace. This strip gives the same message. 42. The strip showing the names of the twelve Agama Shastras (Dwadashangl) which are the main constituents
of Jain religion When Jain Tirthankaras attain supreme enlightenment (Kewalgyan-Trikalgyan), they don't compose the scriptures with their intelligence but they get their scriptures composed through their chief disciples known as Ganadharas. These disciples have limited intellect but the Tirthankaras awaken their intellect by imparting to them three fundamental aphorisms to create among them the energy to compose the scriptures. These three aphorisms are: UPANNEI VA, VIGAMEI VA and DHUVEI VA. These three aphorisms are the base, the key of all knowledge of the past, the present and the future. The meaning of the three aphorisms is (1) All objects of the world are created, (2) All objects of the world are subject to destruction and (3) All objects in other sense) are permanent and stable. All objects of the world have these three states. Ganadharas, the chief disciples fold their hands, bow
Note: 71. The Ananupurvis with the method of counting through Vyutkram are known. The best one recognised by all and Mated in scriptures is that of five Parameshthi
padas of Navakar mantra and the other one is with nine names of Navapadaji, five Parmeshthis and of vision, knowledge, conduct and austerity,
Note: 72. This works as a goad to control the mind and perfection is achieved by regularly practising Japa for six months and then the practitioner of Jape can achieve
his goals. In Jain religion this medium, though small is yet extraordinarily effective and yet very few persons make use of it. 80 per cent of them are neither acquaineed with it nor understand the same. This is an unfailing remedy for those with unsteady minds.
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