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Sunday, November 28, 2010

Dev-Shastra-Guru Puja : Pt.Jugal Kishoreji "Yugal"

“Keval Ravi kirano se jiska, sampoorna prakashit hai antar

Us shri Jinvaani mai hota tattvon ka sundartam darshan

Sad darshan,bodhacharn path pe r aviral jo badtey hain munigan

Unn Dev,param Aagam,Guru ko shat-shat vandan,shat-shat vandan”

Means: I bow down hundreds of time to Dev,shastra and guru- in which the ‘Dev’ is the one who is illuminated with the light of the sun of ‘keval gyaan’ (that is thy is Kevali), The shastra is the words of the kevali dev in which all the tattvas or the realities are described in beautiful way. And the Guru is the one who walks continuously on the path of right-faith, right knowledge and the right-conduct.

“Indriye ke bhob madhur vish sam,laavanya mayi kanchan kaaya

Yeh sab kuchh jad ki kreeda hai,mai abb tak jaan nahi payaa

Mai bhul swayam nij vyabhav ko ,par mamta mai atkaya hun

Abb nirmal samyak neerliye mithya mal dhoney aaya hun”

Means: The plays and the joys of indriyas or bodily-senses are like sweet-poison.This golden and beautiful body of mine is non-living and it’s not ‘me’. But, till now, I had not understood this.

I had forgotten my own wealth of the soul’s qualities (which is ever- happy and joyful i.e. satchidaanand) and was hanging up in the delusion of ‘the other’(that is body and all others except for the self-soul).This is the dirt of illusion and to wash it out I have come with pure water of ‘samyakthva’ that is right faith.

“Jad-chetan ki parinati prabhu sab,apney apney mai hoti hai

Anulul kahein,pratikul kahein,yah jhuthi mann ki vrathi hai

Pratikul sainyogo main krodhit hokar sansar badaaya hai

Santapt hriday prabhu chandan sam sheetalta paney aaya hai.”

Means:- Non-living (like body) and soul both are separate and their dynamics are also separate. And if I say that the situations of the non-living things are good or bad or as favorable and unfavourable,then it is just a delusion of my mind.

And, as I was in this delusion, so when the so-called unfavorable situations came-up,I used to become angry and due to this I am continuing in the cycle of birth and death that is in this world or sansar.

But, now Oh Lord !!! my heart is very sad due to this and I have come to you to get coolness like that of sandalwood or chandan.

“Ujjwal hun kunda dhawal hun prabhu,par se na laga hun kinchit bhi

Phir bhi anukul lage jin par karta abhiman nirantar hi

Jad par jhuk jhuk jaata chetan,nashwar vaibhav ko apnaya

Nij shahwat akshay nidhi paaney,abb das charan-raj main aaya.”

Means: Oh Lord,I am pure like white-gold and is not at all attached to “the other”

But those “the others” which seems to me as so-calledfavorable or good, I become proud-of them.

And like this The soul bows down to the non-living and accepts only the destroyable wealth of the non-living substances.

But now, Oh Lord ! Your this servant has come to you to get his own ,undestroyable ,never-ending, treasure (that is the soul’s own nature of knowing ans seeing”

“Yeh pushp sukomal kitna hai,tan mai maya kuchh shesh nahin

Nij antar ka prabhu bhed kahun,usme rijuta ka lesh nahin

Chintan kuchh ,phir sambhasan kuchh,kiriya kuchh ki kuchh hoti hai

Isthirta nij main prabhu paun jo antar ka kalush dhoti hain”

Means: Oh Lord,this flower which I have brought is very soft,and there is no dirt and impurities in it.This flower is soft and pure not only from outside but also from inside.

Similar is my own nature (that is self soul’s nature) in which there is nothing dual that is ,it is pure in all aspects.

But,Oh lord,as I hv forgotten my own nature and therefore,there appears differences in what I think,what I speak and finally what I does.

Oh Lord !!! let me get the stability and oneness in my thought,speech and action,which will wash away all my impurities.

“Abb tak aganitha jad-dravyon se prabhu bhook na meri shant huee

Trashna ki khayee khoob bhari par riktha rahi wah raikhta rahi

Yug- yug se iksha sagar main prabhu gotey khata aaya hun

Charnon main vyanjan arpit kar,anupam ras peeney aaya hun.”

Means: Oh Lord!!! Till know I have consumed infinite number of non-self substances but the well of my greed never filled and till now it is empty.

From the beginning less time ,I am diving and swimming in the sea of desires, but today I have come to you with this dish (naivaidhya) and I will leave it in your feet and will enjoy the incomparable taste of my self-soul’s nature (of gyan and darshan).

“Jag ke jad-deepak ko abb tak samjha tha maine ujyara

Jhanjha k eek jhakorey main job anta ghor timirkara

At ev prabho yeh nashwar deep samarpan karney aaya hun

Teri antar law se nij antar deep jalaney aaya hun.”

Means: Oh God ! till today I had accepted this non-living lamp as light,but this becomes dark only with a small blow of wind.

That is why,I have brought this destroyable lamp to surrender to you and will light up my self-soul with the light of yours.That is ,how you are illuminating, I will also illuminate in the similar way.

“Jad karma ghumata hai mujhko yeh mithyabhranti rahi meri

Mai ragi dweshi ho leta jab parinati hoti jad-keri

Yo bhav karm ya bhav maran sadiyon se karta aaya hun

Nij anupam gandh anal se prabhu ,per gandh jalaney aaya hun”.

Means: Oh Lord ! till now I was of the wrong faith that this non-self substances and karmas makes me move and so I used to become loving and hateful when I used to play or act in the non-self.

Like this,so many deeds or rather deaths I have experienced mentally through my own wrong feelings for centuries.But today,I will destroy the smell of non-self from me with the incomparable fire of my self-soul’s own fragrance (that is with manifestation of self nature of gyan and darshan).

“Jag main jisko nij kehta main who chhod mujhey chal deta hai

Main aakul-vyaakul ho leta vyakul ka phal vyakulta hai

Main shant nirakul chetan hun,hai mukti rama sehchar meri

Yeh moh tadak kar toot padey,prabhu sarthak phal puja teri”

Means: In this world to whomever I call as mine, he leaves me.

And,then I become anxious and worried,but the result of worries are worries themselves.

I am a calm, non-anxious ,worry-less soul and Salvation queen is the one who truly accompanies me.

Oh Lord! Let all my illusions break away as a worth result of your puja.

“Chhan bhar nij ras ko pee chetan mithya mal ko dho deta hai

Kashayik bhav vinashta kiye nij anand amrit peeta hai

Anupam such tab vilishit hota Keval ravi jag mag karta hai

Darshan bal purna prakat hota,yeh hi ‘Arihant’ awastha hai

Yeh argha samarpan karkey prabhu nij gunn ka argha banaunga

Aur nishchit tere sa-drash prabhu Arihant awastha paaunga.”.

Means:By Enjoying self-soul’s own nature for even a few seconds also, this soul washes away the dirt of misconceptions and illusions.The Soul destroys all the wrong and self-harming feelings (jo aatma ko kase ya dukh de wah kashay hai) and so enjoys the taste of self-joy.

At this time,an incomparable joy and happiness appears and the sun of Keval-gyan illuminates.And the strength of right faith or darshan comes up that is,infinite-darshan (anant-drashan),infinite gyan appears and this state is the “Arihant” state (the one who is the destroyer of the enemies called as karmas).

Oh Lord!!! I will surrender this argha (mixture of all the 8 dravyas used in puja like water,sandalwood,lamp etc…) to your feet and will make an argha of my own self-soul’s qualities and definitely in front of you my Lord! I will myself become “Arihant”.

"Bhav van main jee bhar ghum chukka,kan-kan ko jee bhar bhar dekha

Mrig sam mrig-trishna ke peechhe mujhko na milee such ki rekha"

Means : I have wandered in this jungle of birth and death for so long and I have seen each and every particle to the depth of my satiety.But like a deer ,I was running behind water in a desert ,and I didn’t even got even a line of happiness.

"Jhuthey jag ke sapney saarey jhuthee mann ki sab aashayein

Tan jeevan youvan asthir hai chhan bhangur pal main murjhayein

Samrat mahabal senani uss chhan ko taal sakeyga kya

Asharan mrit kaaya main harshit nij jeevan daal sakega kya?"

Means: False are all the dreams of this world and false are all my dreams.This body,this life and this youth is unstable.They are destroyable and gets destroyed in a short while of time.

Whether an Emperor, a great and brave soldier can avoid his death?

Can he again put his life into the dead body?

"Sansrar mahadukh sagar ke prabhu dukh-may such aabhason main

Mujhko na mila Sukh chhan bhar bhi kanchan kamini prasadon main

Main ekaaki ekattva liye,ekathva liye sab hi aatey

Tan dhan ko saathi samjhatha par ye bhi chhod chaley jatey"

Means :This world which is ‘Sea of sorrows ‘- in this there were such perceptions in me which were actually sorrowful but perceived by me as joyful.But in those perceptions also my Lord !!! like wealth,woman,and other luxuries, I never got happiness even for a second.

I thought that this body of mine and this wealth are my friends, but they also leaves me one day !!! And I am alone and came alone and was alone since always.Everyone is alone in this world !!!

"Mere na huey ye main inn se ati bhinn akhand nirala hun

Nij main par se anyathva liye nij samras peeney wala hun

Jiskey srinagaron main mera yeh menhga jeevan ghul jaata

Atyant ashuchi jad kaaya se iss chetan ka kaisa naata?"

Means: All these things like body,wealth etc never became mine.I am strictly different from them.I am indivisible and incomaparble.I am different in my own self from the others and I am the one who enjoys the bliss of my own nature that is to know and see.

And,I being a soul, has no relation with this body which is so dirty and impure and in beautifying which my whole precious life goes waste.

"Din raat subhashubh bhaavon se mera vyaapar chala karta

Manas vaani aur kaaya se aashrav ka dwar khula rehta

Shubh aur ashubh ki jwala se jhulsa hai mera antahsthal

Sheetal samkit kirnein bhutein samvar se jaagey antarbal"

Means: Everytime whether day or night I am in the business of favourable and unfavourable thoughts that is so-called good and bad thoughts.And the doors for the inflow of karmas (that is aashrav) are always remaining opened through my thoughts,speech and actions.But this fire of so-called favourable and unfavourable has burnt by inner conscious.

Now,I pray to you that let the cool rays of samyakthva (right faith) come so that with these samvars (the tattva which stops aashrav) my inner strength arise.

"Phir tap ki shodhak vahini jage karmon ki kadiyaan tut padein

Sarvaang nijatma pradeshon se amrith ke nirjhar phut padey

Hum chnod chaley yeh lok tabhi lokant virajein shan main jaa

Nij lok hamara vaasa ho phir bhav bandhan se hum ko kya?"

Means: then the purifying fire of penance or tapp be lighted and in that my chains of karmas get melted.And from all the parts of my self-soul the steams of Amritha (that which is undestroyable and that which is my self- nature that is anant gyan and darshan) sprout up.

And then at that time only,I will leave this world and will get situated at the top of this world (salvation) where all the salvated souls resides.I will reside in my self-soul and that will be my world and what ever happens to this destroyable world- it will not affect me.

"Jaagey mam durlabh bodhio rabhu durnaytam satwar tal jaavein

Bas gyaata dristha reh jaaun mad-matsar-moh vinash jaaven

Chir rakshak dharm humara ho ,ho dharm humara chir sathi

Jag mein na humara koi tha hum bhi na rahein jag ke sathi"

Means:Oh Lord !!! this true gyan or true knowledge is very rare and difficult to get.Let I obtain this which would destroy all the harmful effects on me.Let me remain as a knower and Seer only and let the pride,illusion,wrong beliefs get destroyed.

Let dharma (nature of self soul that is to know and see) be our eternal safe-guard and let this dharm be also our eternal friend.There was nobody in this world who was mine and today I am also of nobody in this world.

“Charno main aaya hun prabhuvar sheetalta mujhko mil jaavey

Murjhaayee gyan lata meri nij antarbal se khil jaavey.

Socha karta hun bhogon se bujh javegi iksha jwala

Parinam nikalta hai lekin pawak main ghee dala”

Means: Oh Lord Jinendradev,I have come to your feet so that I can get relief and coolness and my Severed Knowledge twig become healthy and fresh with my own self-soul’s power.

I used to think that if I can cool down the fire of desires by materials and worldly pleasures,but the actual result of this comes as if I have put oil in fire,which makes it more strong.

“Tere charno ki puja se indriye such ki hi abhilasha

Abb tak na samajh hi paya sachchey such ki bhi paribhasha

Tum toh avikari ho prabhuvar jag main rehtey jag se nyarey

Att ev jhukein tav charnon main jag ke manik moti sarey”

Means :Oh Dev Jinesh,with the worship of your feet also I prefer to ask for pleasures of the bodily sense organs and till now I have not even understood what is real pleasure or joy.

Oh Lord ! you are pure and unpolluted ,you live in this world without being attached to it ! And this is the reason why all the gems of this world (great men and devs etc) bow down at your feet.

“Syaadvaad mayee teri vaani shubh nay ke jharney jhartey hain

Uss paawan nauka par lakhon prani bhav varidhi tar tey hain”

Means: Oh Jinendra !!! your words are of the ‘syaadvad’ type,that is you describe the absolute truth in each of its particular aspects one by one.In your teachings there are streams of various favourable ways or relative aspects of describing the absolute realities,flowing.And your teachings are a boat on which lakhs of souls cross this sea of birth and death.

“Hey guruvar shahwat such darshak yeh nagan swaroop tumhara hai

jag ki nashwarta ka sachcha digdarshan karney wala hai

Jabb jag vishyon main rach pach kar gaafil nidra main sota ho

Athva wah shiv ke nishkantak path main vishkantak bota ho”

Means: Oh Gurudev ,the demonstrator of real happiness !!!,this naked image is that of your’s which shows the true destroyable nature of this world.

When I get engulfed in the various worldly pleasures then it means that I have myself put pricks and thorns in the clean and clear path of salvation.

“Ho ardha nisha ka sannaata van main vanchati chartey hon

Tab shant nirakul manas tum tattvon ka chintan kartey ho

Kartey tap shail nadi tat par tarutal varsha ki jhadiyon main

Samta ras pan kiya kartey such dukh donon ki ghadiyon main

Antar jwala harti vani mano jharti ho fuljhadiya

Bhav bandhan tad-tad toot padein khil jaavein ki kaliyan

Tumsa daani kya koi ho jag ko dedi jag ki nidhiyan

Din raat lutaaya kartey ho sam-sam ki avinashwar madiyaan”

Means: When there is dark silence in the midnight and in the jungle the wild animals do hunting,at that time,.Oh unanxious calm Guru ! you meditate over the realities or tattvas.

You do dhyana and tap (penance) at the hill,at the banks of river and under the tree leaves during rainfall.And you always experience ‘indifference’ at all times whether they are of joy or sorrow.

Oh Guru! Your words are like beautiful crackers which takes away the fire of our inner psyche and the bondage to birth and death cycle breaks down and the buds of the inner qualities of the self-soul flowers out.

There cannot be any donor in this world lik,e you.You shower on this world every time the gems and jewels of “indifference” or “samta bhav”.

“Hey Nirmal dev tumhein pranam

Hey Gyan deep aagam pranam

Hey shanti tyag ke murtimaan Shiv-path-panthi Guruvar Pranam”

Means: I pay my Obeisance to the pure Dev

I pay my obeisance to the “Aagam” which is the lamp of knowledge

And I pay My obeisance to the idol of silence and sacrifice that is Nirgranth Guru.

Here,I finish up with a simple English translation of Dev-Shatra-Guru puja written by Sri Jugal Kshoreji “Yugal”.

I ask Sarvagya Jindev to forgive me for any mistakes which knowingly or unknowingly I have made during this write up.

“Poojan vidhi jaanu nahi,nahi jaanu awhaan

Aur visarjan huum nahi,kshama karo Jinraj”

Thursday, November 25, 2010

Why do we worship God in Jainism?

Let us first discuss what Jain dharma says for worship of God.In Tattvarthsutraji, Acharya Umaswami Swamiji says "Mokshmargasya nettaram,Bhettaram karma bhu bhrataam
Gyataram vishwa tattvanam, Vandey Tad gunn Labhdhaye"

Means, the ones who are the leader of the path of moksha or salvation, who have destroyed their karmas,and those who have the complete knowledge of the realities of the world - to them I salute so that I can also attain the Gunns like that of their's.

So, it is clear that whom to be worshipped, that is who are on mokshmarg, and those who have or are in the process of destroying their karmas.

It also clears why to worship? It is only to get along on their path and attain what they have attained.

God cannot give you anything and so do any devi- devata, Because if they give you anything then what is the importance of your karmas?

If you will go in other path, you will attain something else, choice is one's.

But, this is for sure no one can give or take anything from you- this is an indestructible fact.

Jain Prayer "Prabhu Patit paawan....."

Most of you must be familiar with the common stutu "prabh patit paavan...".
I am presenting a simple english meaning of it.Hope you'll enjoy it.And as I am
not good in language and understanding so please ignore my mistakes.

“Prabhu Patit paavan,mai apaavan ,charan aayao sharanji
You viradh aap nihar swami,mait jaaman-maranji”.

Means: Oh Lord,you are the purifier of the impures,I have come to your feets to
take their shelter.
And Oh Master,just by seeing you my birth and death will get away.

“Tum na pichhanya,Aann manyno dev vividh prakarji
Youu buddhi se ti nij na janyo,bhram ginyohitkarji”

Means: Oh Lord,I had not understood you and went to different other devs.That is
why,I had not understood ‘myself’ and was always in illusions which were harming
me.

“Bhav vikat van main,karm bairee gyan dhan mero haryo,
Sab istha bhulyo,bhrashta hoy, anistha gati dhartyo bhiro”

Means: Oh Lord! In this dense jungle of births and deaths,my wealth of knowledge
has been looted by my enemy called Karma.That is why,I had forgotten all that
was favourable to me,and became corrupt to just wander in harmful states of
different births.

“Dhan ghari,you dhan divas,youhi dhan janam mero bhayo
Ab bhag mero uday aayo darash prabhuji ko lakh layout”

Means: Great is this time and this day ,great is my this birth,and my fortune
has risen because I am seeing you my Lord!!!

“Chhavi veetragi nagan mudra dristhi naasa pe dharey
Vasu pratiharya anant gunn yut koti ravi chhavi ko haein”

Means: Oh Lord ! your image is veetragi (“supreme detached”),
You are naked or nirgrantha and your eyes are towards your nose.You are
worshipped with so many pratiharyas (like chamar,bhamandal,chhatra etc..) and
your infinite qualities are dominating the lights of even crores of Suns.

“Mit gayo timir mithyathva mero uday ravi aatam bhayo
Mo ur haras eso bhayo man rank chintamani layo”

Means: Seeing Thy image, the darkness of my illusions have collapsed and my
soul’s sun have arisen.I am so happy as if a pauper has got a miraculous object
which fulfills all what is desired.

“Mai haath Jodi navai mastak vi namu tum charan ji
Sarvotkrahta trilokpati Jin sunahun taran taranji”

Means: I join my hands bow my head before your feets as I have heard that You
are the best of all and the Lord of all the three worlds.

“Yachun nahi survas,puni nar raj parjan saathji
‘Buddha’ yach hun tum bhakti bhav-bhav deejiye Sivnathji”

Means: I don’t ask you to give me birth of a dev or king or the closeness of
family members and relatives.But, Oh Lord of Salvation !!! I ask you to give me
your bhakti in every birth.

The Seven Tattvas or Realities in Jainism


by: Dr. Amit Prakash Jain

“Tattvarth shradhanam samyakdarshanam” – Sri Tattvartha Sutraji .Right faith or samyakdarshan is the true shradhan or faith in the tattvas.

There are seven tattvas- Jeev, ajeev, ashrav, bandh, samvar, nirjara and moksha.

Swetamber texts describes 9 tattvas which includes paap and punya as the two additional ytattvas, but paap and punnya are taken by digamber texts as punya- ashrav, punya-bandha, paap-ashrav and paap-bandha.So we can say that tattvas are nearly the same in both traditions.

Jeev is the self-soul, which has infinite qualities, has infinite indivisible parts called as pradesh, and only jeev tattva has gyan or knowledge.

Ajeev tattva is the pudgal that is the non-living material,it also has various qualities like hard-soft,red-blue-green, sour-sweet etc.But these qualities cannot be enjoyed by it as ajeev do not have knowledge.Pugal can be matter or energy.

For Ashrav,bandh, samvar , nirjara let me give eg from barah bhavana by Sri Mangatramji.

Suppose, there is a boat and a hole is there in that boat, then the water enters in that boat thru the hole.This is how the entry of karmas to the pradesh (indivisible units of soul) of the soul occurs.This entry is "Ashrav".This water can be fresh or dirty- smelling.Dirty water adds to extra burden and problems in the boat.This dirty water is the paap karmas.Fresh water is like punya karma,in anyway it also adds to the drowning of the boat.Punya Ashrav is also making us unsailable thru this sea of bhavsagar.

There are various pockets or spaces inside the boat in which this water can accumulate for a long time.This water logging is “Bandha” tattva,means when karmas have stuck to the soul and are not getting away easily on their own.

Now, when the boatman realises about this he puts a lid on that hole so that water doesn’t enter into the boat.This lid to avoid Ashrav of karmas is “Samvar” tattava.

What can this lid be actually? Jain texts describes some 57 bhavs for the samvar

which includes Barah bhavana, 22 parishahas etc.

But,this will prevent the new entry of water, what about the water which has already logged inside the boat, that is the karma bandhas?

For this 2 things can happen.First is that in due course of time due to sunlight, that is heat, this water evaporates on its own, but it will take really a lot of time and even till then whether the lid will remain in its place or not- can’t be said.

Second one is that the boatman do hardwork (purushartha) and himself removes and throw the logged water out.

This both above 2 things are “nirjara” tattva.First was savipak nirjara,in which the soul is not doing any purushartha, while the second is Avipak nirjara in which the soul does purushartha by various Tapas etc to get rid of the karma bandhas.

Finally, a condition comes when there is lid in the boat plus there is no logged in water inside.In such a situation,the boat will sail up to the sea-shore.

These examples I have taken from the barah bhavana “Kahaan gaye chakri- - - - )”

A point to note here is that even when soul is doing prushartha, the lid or samvara is very necessary, so that the vicious cycle of water entry, that is karma ashrav is stopped, otherwise the hardwork is futile.

“samvar sahit karo tap prani mile mukti rani

Is dulhan ki yahi saheli janey sab gyani”

Moksha tattva means when the boatman reaches the sea-shore, that is no more journey,and the goal is reached.