“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”
