How we get the results of our karmas or deeds?

Acarya Vidhyasagarji , in one of his pravachans, told about one 'Arkant mani' (mani is precious stone kind of thing).This mani has a a quality that whenever it comes in sunlight, fire is produced. Our case is also the same. When we get sunlight of dravya ,Kshetra, kaal etc then the arkant mani of our karmas , produces fire of ‘results’ or ‘karma-fal’.

See neither sunlight alone nor the arkant mani alone can produce fire.But an association of both is required for the production of fire.So, the dravya, kshetra,kaal etc are all nimittas or instrumental causes to produce or express the fruits of our own karmas.

So, if we criticize the nimmithas or the instrumental causes as the real cause of what is happening to us then we are wrong.We have to take these nimmitha only as the facilitators while the real cause of the happenings is our own karmas which we had bonded to our souls.

Then, Acarya Sri says that, we can do some kind of protection.Like for instance , there is a lot of hot sunlight , then what we can do? We cannot avoid it completely, but we can close our eyes.This can give us little bit of protection.Also we can face in different direction that is opposite to that of sun.This will also give us some protection.

He says that Acarya Pujyapad has said in his “Isthaupdesh” that we have to “pashyan pina pashyati” ‘dekhtey huye bhi nahi dekhe’ means should not see after seeing also.It is upchar or treatment.How can we avoid seeing, if we are infact seeing it? Well, it is difficult, but is the only treatment.If a karma is giving you its results then what can you do? Just try to ignore it or see it with indifference or see it in its true sense that yaa I had done such a thing that is why it is happening to me and the place or person through which it appears to be appearing to me are actually not the real causes.They are just the nimmithas.

Dr. Amit Prakash Jain.

What are Anga and Purvas in Jainism?

Well, whatever Sri Gautam Swami, the gandhar or the prime student of Lord Mahavir got from thee, he compiled it into 12 parts called as dwadas ( twelve) angas.There was also knowledge from the tradition of Pre-Lord Mahavir, that is from Lord Parshvanath's tradition and even from before that.Those were called as "Purvas".The word 'purva' itself means 'before'.In our texts there is mention of 14 purvas. These 14 purvas are described in the 12th anga of Jinvani which is called as 'Dristivaad' anga. Unfortunately the knowledge of these purvas was lost after Sri Bhadrabahu Acarya.It will be worth to mention that many of these purvas were dedicated to the description of the secret magical knowledge,super-natural powers ,astrology,future-telling etc apart from tattvas,dravyas and ayurved. A story ,I had heard that Once Sri Bhadrabahuji saw a muni using these powers, and got the intuition that in the forthcoming times, this knowledge can be misused.So it is said that he didn't preached these knowledge.Sri Bhadrabahuji who was the guru of Chandragupta Maurya, was the last person to have knowledge of all these 14 purvas apart from all the other angas .After him for nearly 170 yrs the Acaryas like Vishakhacharya , Dharmsen Acarya etc were having knowledge of only the first 10 purvas.But after, this no one had knowledge of purvas. Only Dharsen acarya who used to live in a cave in Girnarji, was having the knowledge of some chapters of the 2nd purva named as Agraayani.He taught this to two brilliant munis named as Bhutbaliji and Pushpdantji, who compiled this into granths- mostly into Sri Shatkhandaagamji.So, Shatkhandaagam is a treasure for us, it has the knowledge which came from the shraman tradition of pre-Mahavira period.The time period of compilation of Shatkhandaagam is said to be about 160 AD. It is also worth-mentioning that some chapters of the 5th purva that is gyanpravad was known to Acarya Gundhar and on the basis of which he wrote Kashay-Pahud granth. Now, what happened to the Angas? Well, as per digambers the knowledge of the 11 angas was were lost and are not available and they were lost in something like within 200 yrs of the nirvana of Mahavir.But Swetamber tradition says that the 11 angas’ meaning and principles etc were preserved and were then written down by the jain monks after some 1000 yrs of nirvana of Mahavir.But digambers do not accept their authority. What are Anga-Bahyas Agams? These were the expanision of the angas by the srutkevalis or the monks who were having the knowledge of atleast 10 purvas.But, these srutkevalis also not found after Sri Bhadrabahuji was at the time of Chandragupta Maurya. Now these anga-bahyas are also said to be lost by digambers.However, the swetamber do accept their exixtence.But,all the sanghas of swetambers are also not unanimous on that.Murtipujak swetambers accepts 34 anga-bahya agams while sthanakwasi and terapanthi swetambers have only 21 of these.It is said the agams which are not accepted by these latter two are related to idol-worship and related things which these sects don’t believe.

The Terapanth of Digambers was started by a Swetamber:

Pt. Banarasidas ji was born in a swetamber jain family.He was the person who established the terapanth of Digamber jainism.

In terapanth of digamber jainism, they do abhisek of Jina idol only with Water and do not do panchamrit abhisek as in Beespanth of Digamber jainism.They also do not use Flowers and non-dry fruits like apple, orange etc for Jina-puja.

In digamber-terapanth , woman do not touch jaina idol and also do not do Jina-abhisek.

Terapanthi-digambers are mostly in bundelkhand,UP and parts of Rajasthan.

There is no concept of bhattaraks in terapanth-digambers.

Terapanth of digambers was established in a period when the jain-pujas have become very magnificent with the use of panchamrit abhisek and flowers and sweets and fruits etc.

In digamber-terapanth, one more imporatant salient feature is that they do not worship Yaksha-yakshinis like Padmavati devi etc.They believe that the concept of shaashan devi-devta was a later addition in jainism in the gupta period, due to the influence of brahminism.

The period when terapanth-digamber tradition took its shape was nearly the same when Sthanakwasi tradition started in Swetambers, who didn't believes in odol-worship.Similarly , Taaranpanth was started in the same time in digamber jainism in the budelkhand region, who also didn't believe in idol worship.

But, due to the emergence of terapanth in digamber tradition, most of the people accepted it rather than Taaranpanth which was against idol-worship.

Terapanth-digambers do idol-worship but in a very simple form.

Dharm dravya in Jainism:

This should not be confused with the dharm which we commonly refer to as "Nature of self soul", "Ahimsa" etc. Dharma dravya is one amongst the 6 dravyas or substances as per Jainism. It is the substance which helps in the motion of the other dravyas.See, dharm dravya itself doesn't moves other substances viz soul or pudgal, but if a soul or pudgal moves then it is helpful in its movement.Take for eg: Track of the railways. Well tracks do not move the train but help the train to move and without the track a train cannot move, and so though train and track are two separate and different entities but then also the movement of train is helped by track. So is the relation of dharm dravya with the other dravyas.Thought alll dravyas are separate or independent but these kind of relationship is seen. "Dharmaastkaaya bhaav" (from Tattvartha sutraji)- means a soul will go upto the top of this Lokakash and not beyond it as there is no dharm-dravya beyond it.That is why Sidhha bhagwan stops at the topmost part of the lokakash. Similarly adharma-dravya is the substance which helps the souls and pudgals to stop. Dayanand Saraswati in his book "Satyarthaprakash" criticises the concept of dharm and adharm dravya, as he says that these cannot have independent existence and are carrieed by the souls themselves.But, it can be seen that he is confusing with the dharm and adharm with the dharma- dravya and adhrama- dravya. Dr. Amit Prakash Jain

Jain theory of karmas : a perspective

Jain theory of karmas was always criticized by the Buddhists and the advaitis etc. JAIN THEORY OF KARMA SAYS THAT EVEN IF A KARMA IS DONE WITHOUT INTENTION THEN ALSO YOU HAVE TO GET THE RESULT OF IT. Buddhist says that the karma gives results only when done with intention. That is one of the reasons why Buddhists are allowed to eat meat of an animal which is neither killed by them, nor purposefully killed for them.But the question arises why will a butcher kill any animal if people like these are not going to come to buy the meat? Jain theory also asks one question, that if a child who don't know what a fire can do, puts his hand in fire then will the fire not burn his hand because it will think that this little child don't know about me? No, the fire will burn his hand also. But, yes one thing that buddhists and advaitis mistook in our theory was about the importance of intention.See if a karma is done intentionally then the strength of the bondage of karma will much more stronger as compared to that which is done unintentionally. Suppose a soldier kills a person to protect his country will have a simpler type of karma-bondage as compared to the one who kills an animal for his fun.!!! So we can see the strength of bondage of karma with the soul depends on time, place, person , specific situations and one’s thoughts and feeling. Dr. Amit Prakash Jain

Material theory of karma : 2

actually , I wanted to say something else and the subject of Leshya came so whole description went into that.
So, when we have a certain type of thought then it has power to attract the particles of Karma towards the soul.So whatever we think actually, that is what will be physically created.See I am very poor in language, but trying my best to express what I am feeling.
So, what we think, we attract the physical basis of the same.Suppose we were having some specific kind of thought when we were having the bandh or bonding of Aayu karma, then that particular thought will be attracting the aayu karma of it's own type.And then somewhere a physical body would be created in which your soul will go into in the next birth.Similarly whatever we get, we are responsible for that.If you are getting pain then believe it that sometime you might have attracted the pain by your thoughts.
If you are getting happiness then you must have only attracted it by your particular thoughts.I was astonished to see all this in a foreign CD and find the similar kind of description in jain philosophy.
So, the souls who have got salvation or moksha must have first attracted those opportunities of path of salvation by their thoughts.So thinking is the beginning and it is the only thing which we can do, rest everything will happen.!!!

Sukmal muni in his previous birth kicked his bhabhi with his foot.Bhabhi in anger built up a strong desire to eat up his feet.And we know that in the next birth what happened.

Bhabhi attracted the karma particles as per her strong thought.

And when Sukmal muni was in dhyana then bhabhi who was now in the birth of a wild animal,comes there with her children.Her those karmas becomes mature till that time and we know that she eats Sukmal muni's feet.What she desired, she did or rather it happened.

So, we should have good thoughts and desires

Think of Kevalgyan and one day you will attain keval gyan.

In the worldly life also, you can see why the 90% of wealth is in the hands of only the 10% people.The reason is simple, because they attracted it by their strong thoughts.Thinking is the first step and the only step by you.Rest everything happens.

See, I have limited knowledge and limited language, so if anything written by me goes against Jinvani then I apologise for it to Sri Veetragi Sarvagya Jindevji!!!

Amit Prakash Jain

Material theory of Karma and the 6 leshyas:

By: Dr.Amit Prakash Jain Think positive.Think about what you want.Because what you think you attract the same.It has got scientific basis also and I have written these lines as it is after watching a CD based on positive thinking and its effect.The CD is from some western country.But I would like to say something about the 'Material theory of Karmas' as per Jainism in this context. See Jain philosophy do accepts a material theory of Karma.It says that Karmic particles are like the very very minute dust sort of substances and as per the thoughts of the soul , they comes and sticks to its pradeshes (indivisible units of soul). Now, how strong is your thoughts and what is the type of your thoughts, the same will be the power or force by which these Karma particles will stick to the soul.The karma particles surrounds the Soul and even give it a specific colour which is called as "Leshya" in Jaina Texts. There are six leshyas. We can take soul as prism, then any thing which will surround it, the prism reflects the same colour, so is the case of Soul.The type of leshya which surrounds the soul is seen as the colour of the soul. These six leshyas are black,blue,grey,red,yellow and white. Out of these the first 3 are bad leshyas and the black being the worst.The person with black leshya is doing all sins and having lot of Kashayas (anger,proud,greed ,cunningness).The blue and grey are comparatively better.But they all are bad leshyas. From the red leshya starts the good leshyas.The person with red leshya is careful about what he does, he isw religious and know what is wrong and right. The yellow leshya person observes the vratas or vows,has less anger etc. Then comes the best leshya that is the white or shukla leshya.Here the person observes mahavratas and is constantly having dhyana of his self-soul,and is not affected by praise or bad words etc. Dr. Amit Prakash Jain

Jaimaala of 24 Tirthankars

Jay Rishabh Dev rishigan namant
Jay Ajit Jeet bas Ari turrant
Jay Sambhav bhav-bhay karat choor
Jay Abhinandan anand pur
Jay Sumati sumati-daayak dayaal
Jay Padma padma-duti-tan rasaal
Jai Jai Suparshva bhav-paash naash
Jai Chand chand-tan-duti prakash
Jai Pushpdant gati-dant set
Jai Sheetal sheetal-gunn niket
Jai Shreynath nath sehas bhujj
Jai Vassav-pujit Vassupujya
Jai Vimal vimal-padd den haar
Jai jai Anant gunn-gan apaar
Jai Dharm dharm shiv-sharm det
Jai Shanti shanti-pushti karet
Jai Kunthu kunth-vadit akhey
Jai Arijin vasu ari chhay karaey
Jai Malli malla hath moh mall
Jai Munisuvrat vrat shalya dalya
Jai Nami nit vaasav mut saprem
Jai Neminath vrash chakra nem
Jai Parshvanath anaath-naath
Jai Vardhman shiv nagar saath

Choubis Jinandaa anand-kandaa Paap-nikandaa sukh-kaari,Tinn padd jugg chandaa uday-amandaa vaasav vandaa hitkaari

"Om Hreem Sri Vrishabhaadi chaturvishanti Jinebhyo Maha-argham nirvapaamiti- Swahaa !!!

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”