Jainism

Jainism
Akrtrim chaityaalay in dhaidweep

अढ़ाई द्वीप में 398 अकृत्रिम चैत्यालय

जम्बूद्वीप में –

  • भरत ऐरावत विजयार्द्ध -2
  • 6 कुलाचल पर – 6
  • सुमेरु पर – 16
  • 4 गजदन्त पर – -4
  • शाल्मली, जम्बू – दोनो वृक्ष पर -2
  • विदेह के विजयार्द्ध पर -32
  • विदेह के वझार पर – 16

जम्बूद्वीप में कुल -78

  • इससे दूने धातकि खंड में — 156
  • इससे दूने पुस्करार्द्ध द्वीप में — 156
  • इष्वाकार पर — 4
  • मानुषोत्तर पर — 4

कुल — 398

अढ़ाई द्वीप में क्या-क्या कितने-कितने –

(1) 5 मेरु — सुदर्शन मेरु जम्बूद्वीप के मध्य में, उसी प्रकार धातकी खंड, और पुष्करार्द्ध द्वीप के पूर्व पश्चिम भाग में बीचों-बीच एक-एक मेरु है। पूर्व धातकी खंड में विजय, पश्चिम धातकी में अचल। पूर्व पुष्करार्द्ध में मंदर तथा पश्चिम पुष्करार्द्ध में विद्युन्माली,

(2) 4 ईष्वाकार पर्वत उत्तर से दक्षिण फैले हैं 2 धातकी खंड को दो पुष्करार्द्ध को 2-2 भागों में बाँटता है सभी पर 4-4

Front Desk Jainism Forum (FDJF)

FAIR USE DECLARATION

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September 10, 2024

Jainism
Map of Dhaidweep

मानचित्र – ढाई द्वीप

ढाई द्वीप का नक्शा

मध्यलोक में असंख्य द्वीप हैं, जिनमें अढ़ाई द्वीप ऐसे हैं जहाँ मनुष्यों का निवास संभव है। अढ़ाई का अर्थ है दो संपूर्ण और एक आधा द्वीप। मध्यलोक में केवल इन्हीं अढ़ाई द्वीपों तक मनुष्यों का निवास सीमित है, इसके आगे नहीं। जिनमें जम्बूद्वीप, लवण समुद्र, घातकी खण्ड, कालोदधि और अर्द्ध पुष्कर द्वीप तक की ‘अढ़ाई द्वीप’ की संज्ञा प्रसिद्ध है। तीसरे द्वीप, पुष्कर, को दो भागों में विभाजित करने वाला एक पर्वत है, जिसे मानुषोत्तर पर्वत कहा जाता है। यह पर्वत मनुष्य क्षेत्र की सीमा का निर्धारण करता है, इसलिए इसे “मानुषोत्तर” नाम से जाना जाता है। मनुष्य गति के जीव केवल इस पर्वत के भीतर के क्षेत्र में ही निवास करते हैं। इस सीमा के बाहर न तो उनका जन्म होता है और न ही वे वहाँ जा सकते हैं।

अष्टम नन्दीश्वर द्वीप तक द्वीप समुद्रों के नाम और विस्तार

द्वीपविस्तार
(महायोजन)		Astronomical
unit (AU)		समुद्रविस्तार
(महायोजन)
1जम्बू द्वीप1 लाख 4.3लवण समुद्र2 लाख
2धातकी खण्ड4 लाख 17.2कालीदीध समुद्र8 लाख
3पुष्करवर द्वीप16 लाख 68.8पुष्करवरसमुद्र32 लाख
4वारुणीवर द्वीप64 लाख 275.2वारूणीवरसमुद्र128 लाख
5क्षीरवर द्वीप256 लाख 1100.8क्षीरवर समुद्र512 लाख
6घृतवरद्वीप1024 लाख 4403.2घृतवर समुद्र2048 लाख
7इक्षवर द्वीप4096 लाख 17612.8इक्षर समुद्र8192 लाख
8नन्दीश्वर द्वीप16384 लाख 70451.2नन्दीश्वरसमुद्र32768 लाख

In the middle realm (Madhyalok), there are countless islands, among which two and a half islands are where human habitation is possible. “Two and a half” means two complete islands and one half island. Human habitation is limited to these two and a half islands in the middle realm, and not beyond. These include Jambudvipa, the Salt Ocean, Dhatkikhand, Kalodadhi, and up to the half of Pushkar island, known collectively as the “two and a half islands.” The third island, Pushkar, is divided into two parts by a mountain called Manushottara. This mountain marks the boundary of the human realm, hence its name “Manushottara” (beyond humans). Beings in human form can only reside within the area inside this mountain. Beyond this boundary, they neither are born nor can they go.

Jain Units of length measurement

जैन शास्त्रीय मापपरंपरागत मानमीटर / किलोमीटर में
1 गज2 हाथ0.9144 मीटर
1 हाथ—0.4572 मीटर
1 मील1760 गज = 3520 हाथ1609.344 मीटर
1 कोस2 मील3.218688 किमी
1 महायोजन4000 मील = 2000 कोस6437.376 किमी
1 लाख महायोजन4.30 astronomical unit (AU)643737600 किमी

1 महायोजन = 6437 किमी (लगभग) , 1 astronomical unit (AU) = 149,597,870.7 kilometres

Names and Extent of Islands and Oceans up to the Eighth Nandishwar Dweep

S.No.Island / Continent (Dweep)Extent (in Mahayojans)Extent in Astronomical
unit (AU)		Ocean (Samudra)Extent (in Mahayojans)
1Jambudweep1 lakh4.3 AULavana Samudra2 lakh
2Dhataki Khand4 lakh17.2 AUKalodadhi (Kālī Dīdh) Samudra8 lakh
3Pushkarvar Dweep16 lakh68.8 AUPushkarvar Samudra32 lakh
4Varuniwar Dweep64 lakh275.2 AUVaruniwar Samudra128 lakh
5Kshirvar Dweep256 lakh1100.8 AUKshirvar Samudra512 lakh
6Ghritvar Dweep1024 lakh4403.2 AUGhritvar Samudra2048 lakh
7Ikshurvar Dweep4096 lakh17612.8 AUIkshurvar Samudra8192 lakh
8Nandishwar Dweep16384 lakh70451.2 AU
Nandishwar Samudra32768 lakh

मनुष्य लोक का 45 लाख महायोजन (193.5 AU) विस्तार

– जम्बू द्वीप का 1 लाख यो०, 2 लाख यो० चारों ओर जम्बू द्वीप के (चुड़ी के आकारवत ) अथवा पूर्व पश्चिम में चारों ओर लवण सागर यानि 4 लाख यो०, 4 लाख यो० चारों तरफ धातकी खंड यानि 8 लाख यो०, 8 लाख यो० चारों तरफ कालोदधि यानि 16 लाख यो०, 8 लाख यो० पुष्करार्द्ध द्वीप यानि 16 लाख यो० = 1+4+8+16+16+=45 लाख यो० अतः 45 लाख यो० की सिद्ध शिला हुई।

ढाई द्वीप सम्बंधी संक्षिप्त झलक

ढाई द्वीप न्यास रूप विस्तार 45 लाख महायोजन की भूस्थल में देवकुरु उत्तर कुरु के अतिरिक्त- 5 विदेह, पांच भरत, पांच ऐरावत कुल पंद्रेह कर्म भूमियां हैं। मात्तुषोत्तर पर्वत जो पुष्करवर द्वीप के आधो आध चारों और फैला हुआ है, मनुष्य गमन उस से आगे नहीं, इस से आगे मनुष्य जनम ही नहीं होता है।

मनुष्य दो प्रकार, आर्य और म्लेक्ष , मनुष्य जन्म ढाई द्वीप मेंही होता है और द्वीप के साथ 2 दोनों समुद्रों के 96 अंतर्दीपों में भी, इन अंतर्दीपों में कुभोग भूमि की रचना है, और उन कुभोग भूमियों में मात्र मनुष्य ही होते हैं’, बिन की आकृती तिर्यंचों के मुख समान होती है, जैसे घोड़े, हाथी, शेर कुत्ता, भैसा, काग. के मुखऔर पूंछ वाले सींग वाले एक जंघा वाले मनुष्य ही होते हैं, तिर्यच नहीं होते हैं, वृक्षों के नीचे रह कर मिट्टी फूल पत्ते खाते हैं, इन की आयु एक पल्य, जन्म मरण इयस्यिों के समान, होता है। यहाँ के म्लेक्ष अनार्य अंतर्दीपज कहलाते हैं इन जैसे समुद्र की विदशाओं वाले द्वीपों को कुभोग भूमि व अकर्म भीमि भी कहते हैं।

पांचों विदेह भरत एरावत की 160+5+5=170 कर्म भूमि होती है जिन में एक ही समय में अधिक से अधिक 170 तीर्थकर भगवान हो सकते हैं दूसरे तीर्थकर भ० अजित नाथ स्वामी के उत्कृष्ट धर्म काल उत्कृष्ट संख्या में170 तीर्थंकर भगवान ढाई द्वीप में विराजमान थे, जब के वर्तमान में कुल 20 ही पांचो विदेहों में है।

समुच्चे ढाई द्वीप में 100 आर्य खंड, 850 म्लेक्ष खंड है, इन सभी म्लेक्ष खंडों में सदेव चतुर्थ काल ही प्रवर्तता है, यहां धर्म की प्रवर्ती नहीं, यह सभी म्लेक्ष खंड कर्म भूमियों के निकट वर्ती होते है- और इन म्लेक्ष खंडों के रहने वाले कर्म भूमिज म्लेक्ष कहलाते है।

पांचों भरत, पांचों ऐरावत के तीर्थकरों की नामावली जिस में वर्तमानचौबीसी के साथ २ भूत, भविष काल की चौबीसी के नाम भी है, अर्थात ३० चौबीसी तीर्थकर नाम है,

मध्य लोके जम्बू द्वीप-ढाई द्वीप-नन्दीश्वरद्वीप की जानकारी जो व्यापक चित्र से साक्षात दर्शन के समान अनुभव होती है

A Brief Overview of the Two and a Half Islands

The two and a half islands span a landmass of 4.5 million Mahayojans, excluding the Devakuru and Uttarkuru regions. In this expanse, there are five Videh regions, five Bharat regions, and five Airavat regions, making a total of fifteen karma lands. The Manushottara mountain, which surrounds half of Pushkarvar Island, marks the boundary beyond which humans cannot go, and human birth does not occur beyond this point.

There are two types of humans: Arya and non-Arya. Human birth occurs only within these two and a half islands, as well as in the 96 inner islands of the two surrounding oceans. These inner islands are structured as Kubbhog lands, where only humans reside. The appearance of these humans is similar to the faces of various animals such as horses, elephants, lions, dogs, buffaloes, and crows, with human bodies. They are not animals, but have faces and tails like those animals. They live under trees, eat dirt, flowers, and leaves, and their lifespan is one Palyopama. Birth and death occur similarly to other beings. These inhabitants of the inner islands are called Mleccha non-Arya. Islands like these, surrounded by oceans, are also called Kubbhog lands or non-karma lands.

There are 160+5+5=170 karma lands in the five Videh, Bharat, and Airavat regions. At any one time, there can be as many as 170 Tirthankaras in these regions. During the excellent Dharma Kala period of the second Tirthankara, Lord Ajitnath, there were 170 Tirthankaras present in the two and a half islands. Currently, there are only 20 Tirthankaras in the five Videh regions.

In the entire two and a half islands, there are 100 Arya regions and 850 Mleccha regions. In all these Mleccha regions, only the fourth era (Chaturtha Kala) continues, and there is no progress of religion there. These Mleccha regions are adjacent to the karma lands, and their inhabitants are called Karma-land Mlecchas.

The names of the Tirthankaras of the five Bharat and five Airavat regions include those from the current Chovisi, as well as the Tirthankaras of the past and future Chovisis, making a total of 30 Chovisi Tirthankara names.

The information about Jambudvipa, the two and a half islands, and Nandishwardvipa in the middle realm offers a vivid picture, almost like experiencing it firsthand.

Front Desk Jainism Forum (FDJF)

FAIR USE DECLARATION

This information is provided by the Front Desk Jainism Forum (FDJF) under Fair Use guidelines for educational and research purposes. To the best of our knowledge, it is in the public domain, and our goal is to make it more accessible.

If you are the intellectual property owner and have concerns, please contact us, and we will address the matter promptly. Users are advised to verify legal use in their jurisdiction before accessing this material. For more details, visit our website.

September 10, 2024

Jainism
Third ring 17 to 32 Verse Shantinath Vidhan

English translation of Shri Shantinath Mandal Vidhan by brahmchari surajmal jain in hindi.

English Translation home page – Shri Shantinath Mandal Vidhan Pujan

Hindi home page – श्री शांतिनाथ मण्डल विधान पूजन

Pooja ( पूजा )

First Ring

Second Ring

Third Ring 1 to 16

Verse 17:

Translation: Indra Bhutendra, along with his creatures, quickly arrives with joy. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti, the one who fulfills twelve desires. We worship the sixteen Tirthankaras to maintain our culture.

Romanized Mantra: Om Hrīm Śrī Mūtendreṇa Svaparivāra Sahitena Pāda Padmārthitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 17 ||

Verse 18:

Translation: Indra of the Pishachas, along with his family, comes to gain virtues. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti, the one who fulfills twelve desires. We worship the sixteen Tirthankaras to maintain our culture.

Romanized Mantra: Om Hrīm Śrī Piśāchendreṇa Svaparivāra Sahitena Pāda Padmārthitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 18 ||

Verse 19:

Translation: Chandra (the Moon) comes with his family, joyously singing praises. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti, the one who fulfills twelve desires. We worship the sixteen Tirthankaras to maintain our culture.

Romanized Mantra: Om Hrīm Śrī Chandreṇa Svaparivāra Sahitena Pāda Padmārcitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 19 ||

Verse 20:

Translation: Indra Suryendra, the radiant one, is devoted to the Jina’s feet. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti, the one who fulfills twelve desires. We worship the sixteen Tirthankaras to maintain our culture.

Romanized Mantra: Om Hrīm Śrī Sūryendreṇa Svaparivāra Sahitena Pāda Padmārthitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 20 ||

Verse 21:

Translation: Indra Sudharma, with a heart full of joy, lovingly waves the Jina’s chowrie. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti, the one who fulfills twelve desires. We worship the sixteen Tirthankaras to maintain our culture.

Romanized Mantra: Om Hrīm Śrī Sudharmendreṇa Svaparivāra Sahitena Pāda Padmārthitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 21 ||

Verse 22:

Translation: Indra Ishana comes with joy, waving the chowrie. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti, the one who fulfills twelve desires. We worship the sixteen Tirthankaras to maintain our culture.

Romanized Mantra: Om Hrīm Śrī Īśānendreṇa Svaparivāra Sahitena Pāda Padmārthitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 22 ||

Verse 23:

Translation: Sanat Kumar, with his divine family, bows his head repeatedly in reverence at the feet of the Jina. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti, the one who fulfills twelve desires. We worship the sixteen Tirthankaras to maintain our culture.

Romanized Mantra: Om Hrīm Śrī Sanatkumāreṇa Svaparivāra Sahitena Pāda Padmārthitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 23 ||

Verse 24:

Translation: Indra Mahendra, immersed in devotion, comes to worship the Jina. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti, the one who fulfills twelve desires. We worship the sixteen Tirthankaras to maintain our culture.

Romanized Mantra: Om Hrīm Śrī Māhendreṇa Svaparivāra Sahitena Pāda Padmārthitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 24 ||

Verse 25:

Translation: Brahmendra, with noble intellect, arrives with his family. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti, the one who fulfills twelve desires. We worship the sixteen Tirthankaras to maintain our culture.

Romanized Mantra: Om Hrīm Brahmendreṇa Svaparivāra Sahitena Pāda Padmārthitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 25 ||

Verse 26:

Translation: Indra Lantvendra, renouncing illusion, joyfully sings the virtues of the Jina. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti, the one who fulfills twelve desires. We worship the sixteen Tirthankaras to maintain our culture.

Romanized Mantra: Om Hrīm Śrī Lantvendreṇa Svaparivāra Sahitena Pāda Padmārthitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 26 ||

Verse 27:

Translation: Indra Shukrendra, with a devoted heart, arrives in his celestial vehicle. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti, the one who fulfills twelve desires. We worship the sixteen Tirthankaras to maintain our culture.

Romanized Mantra: Om Hrīm Śrī Shukrendreṇa Svaparivāra Sahitena Pāda Padmārchitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 27 ||

Verse 28:

Translation: Indra Shatarendra arrives at the feet of the Jina, displaying devotion. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti, the one who fulfills twelve desires. We worship the sixteen Tirthankaras to maintain our culture.

Romanized Mantra: Om Hrīm Śrī Shatārendreṇa Svaparivāra Sahitena Pāda Padmārthitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 28 ||

Verse 29:

Translation: Samyak-drishti Anata Shakra meditates on the Jina with a devoted mind. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti, the one who fulfills twelve desires. We worship the sixteen Tirthankaras to maintain our culture.

Romanized Mantra: Om Hrīm Śrī Ānanteṅdreṇa Svaparivāra Sahitena Pāda Padmārthitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 29 ||

Verse 30:

Translation: Indra Pranatendra praises the virtues of the Jina with various instruments playing. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti, the one who fulfills twelve desires. We worship the sixteen Tirthankaras to maintain our culture.

Romanized Mantra: Om Hrīm Śrī Pranatendreṇa Svaparivāra Sahitena Pāda Padmārchitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 30 ||

Verse 31:

Translation: Indra Aranendra, with mind, speech, and body, recites praises of the Jina, bringing joy. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti, the one who fulfills twelve desires. We worship the sixteen Tirthankaras to maintain our culture.

Romanized Mantra: Om Hrīm Śrī Āranendreṇa Svaparivāra Sahitena Pāda Padmārchitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 31 ||

Verse 32:

Translation: Indra Achyutendra of Swarga is devoted to the feet of the Jina. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti, the one who fulfills twelve desires. We worship the sixteen Tirthankaras to maintain our culture.

Romanized Mantra: Om Hrīm Śrī Achyutendreṇa Svaparivāra Sahitena Pāda Padmārchitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 32 ||

Verse 33:

Translation: Bhujanga Prayas completes the worship with offerings. The gods of Bhavana, Vyantara, and Jyotishi heavens serve the Jina. Upon the arrival of these thirty-two Indras, Lord Shantinath is worshipped.

Romanized Mantra: Om Hrīm Śrī Chaturṇikāya Devendra Pujita Śrī Śāntināthāya Pūrṇārghyaṁ Nirvapāmīti Svāhā || 33 ||

Geeta:

Translation: The gods wander around and rejoice, considering devotion to the Jina as the most exalted path. Let us worship Lord Shantinath with this Yajna. Quickly, the difficulties of birth, death, and old age will be removed.

Doha:

Translation: The gods of Chaturṇikāya wander across the earth, increasing the joy of those who worship the Jina.

Another Doha:

With mind, speech, and body, one worships the sixteen great Tirthankaras, and by doing so, one’s wealth, friends, and all other endeavors flourish.

English Translation home page – Shri Shantinath Mandal Vidhan Pujan

Hindi home page – श्री शांतिनाथ मण्डल विधान पूजन

प्रथम वलय | द्वितीय वलय | तृतीय वलय 1 से 16 अर्घ्य | तृतीय वलय-17 से 32 अर्घ्य | चतुर्थ वलय -1 से 16 अर्घ्य | चतुर्थ वलय -17 से 32 अर्घ्य | चतुर्थ वलय -33 से 48 अर्घ्य | चतुर्थ वलय – 49 से 64 अर्घ्य | जाप & जयमाला

शांतिनाथ विधान डाउनलोड करें ( Download shantinath vidhan PDF)

https://frontdesk.co.in/wp-content/uploads/2023/09/shantinath-Puja-vidhan-mandal.pdf

August 28, 2024

Jainism
Third ring Shantinath Vidhan

English translation of Shri Shantinath Mandal Vidhan by brahmchari surajmal jain in hindi.

English Translation home page – Shri Shantinath Mandal Vidhan Pujan

Hindi home page – श्री शांतिनाथ मण्डल विधान पूजन

Pooja ( पूजा )

First Ring

Second Ring

Verse 1:

The Indras of the four types of celestial beings come to the temple with devotion. They bring their entourage with joy in their hearts.

Right faith and worship of the Jina make the soul pure, brothers. Worship the lotus feet of Lord Shantinath.

Om Hrīm Asurendra Kumāreṇa Svaparivāra Sahitena Pāda Padmārcitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 1 ||

Doha:

Dev Chaturṇi Kāya Ke Āye Harṣa Baṛhāya | Lekar Nija Parivāra Ko Pūjā Bhāva Racāya ||

Translation: The Indras of the four celestial beings come with joy, bringing their families and worshiping with devotion.

Verse 2:

The Indra Dharnendra, along with his family, sings praises with devotion. They come to the temple with eight substances, increasing their joy through worship.

Om Hrīm Dharnendra Kumāreṇa Svaparivāra Sahitena Pāda Padmārcitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 2 ||

Verse 3:

Indra Suparṇa comes seated on a celestial vehicle, with a platter of eight substances decorated, and worships the Jina while singing praises.

Om Hrīm Śrī Suparnendra Kumāreṇa Svaparivāra Sahitena Pāda Padmārcitāya Jina Nāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 3 ||

Verse 4:

Indra Dvīpendra comes with his family, free from pride. He worships by offering substances arranged in a golden platter and bows his head in reverence.

Om Hrīm Śrī Dvīpendra Kumāreṇa Svaparivāra Sahitena Pāda Padmārcitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 4 ||

Verse 5:

Indra Udhīdendra comes to the temple with devotion and his family, offering substances arranged in a golden platter and bowing his head in reverence.

Om Hrīm Śrī Udhīdendreṇa Svaparivāra Sahitena Pāda Padmārcitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 5 ||

Verse 6:

Indra Stanitendra comes joyfully with his family, dancing and offering substances arranged in a golden platter while bowing his head in reverence.

Om Hrīm Śrī Stanitendreṇa Svaparivāra Sahitena Pāda Padmārcitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 6 ||

Verse 7:

Indra Suvidyutśakra, along with his family, worships the Jina with devotion and joy, offering substances arranged in a golden platter while bowing his head in reverence.

Om Hrīm Śrī Vidyutkumārendreṇa Svaparivāra Sahitena Pāda Padmārcitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 7 ||

Verse 8:

Indra Dikakumāra comes with his family, worshiping with devotion and finding happiness, offering substances arranged in a golden platter while bowing his head in reverence.

Om Hrīm Śrī Dikakumāreindreṇa Svaparivāra Sahitena Pāda Padmārcitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 8 ||

Verse 9:

Indra Pavak (of Fire) comes with devotion in his heart, burning away sins. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti…

Om Hrīm Śrī Agrindreṇa Svaparivāra Sahitena Pāda Padmārcitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 9 ||

Verse 10:

Indra Vayu Kumar, along with his family, meditates on the Jina with a calm mind. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti…

Om Hrīm Śrī Vātakumāreṇa Svaparivāra Sahitena Pāda Padmārcitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 10 ||

Verse 11:

Indra Kinnara comes with his family, accompanied by the sound of bells. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti…

Om Hrīm Śrī Kinnareindreṇa Svaparivāra Sahitena Pāda Padmārcitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 11 ||

Verse 12:

Indra Kimpurusha, adorned with a beautiful name, worships with devotion and attains happiness. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti…

Om Hrīm Śrī Kimpuruṣendreṇa Svaparivāra Sahitena Pāda Padmārcitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 12 ||

Verse 13:

Indra Mahoraga comes with his family, praising with joy. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti…

Om Hrīm Śrī Mahoragendreṇa Svaparivāra Sahitena Pāda Padmārcitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 13 ||

Verse 14:

Indra Gandharva, along with his family, brings offerings. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti…

Om Hrīm Śrī Gandharvendreṇa Svaparivāra Sahitena Pāda Padmārcitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 14 ||

Verse 15:

The Yaksha king meditates on the Jina with a pure heart, mind, and body. He decorates a golden platter with offerings and bows his head in reverence while worshipping. Shantinath, the fifth Chakravarti…

Om Hrīm Śrī Yakṣendreṇa Svaparivāra Sahitena Pāda Padmārcitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 15 ||

Verse 16:

Indras, Suras, and Rakshasas, endowed with wisdom, abandon their malevolent tendencies. They decorate a golden platter with offerings and bow their heads in reverence while worshipping. Shantinath, the fifth Chakravarti…

Om Hrīm Śrī Rākṣasendreṇa Svaparivāra Sahitena Pāda Padmārcitāya Jinanāthāya Tathaiva Vara Pradāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā || 16 ||

Third Ring Verse 17- 32

English Translation home page – Shri Shantinath Mandal Vidhan Pujan

Hindi home page – श्री शांतिनाथ मण्डल विधान पूजन

प्रथम वलय | द्वितीय वलय | तृतीय वलय 1 से 16 अर्घ्य | तृतीय वलय-17 से 32 अर्घ्य | चतुर्थ वलय -1 से 16 अर्घ्य | चतुर्थ वलय -17 से 32 अर्घ्य | चतुर्थ वलय -33 से 48 अर्घ्य | चतुर्थ वलय – 49 से 64 अर्घ्य | जाप & जयमाला

शांतिनाथ विधान डाउनलोड करें ( Download shantinath vidhan PDF)

https://frontdesk.co.in/wp-content/uploads/2023/09/shantinath-Puja-vidhan-mandal.pdf

August 28, 2024

Jainism
Second ring Shantinath Vidhan

English translation of Shri Shantinath Mandal Vidhan by brahmchari surajmal jain in hindi.

English Translation home page – Shri Shantinath Mandal Vidhan Pujan

Hindi home page – श्री शांतिनाथ मण्डल विधान पूजन

Pooja ( पूजा )

First Ring

Dvitīya Valaya

Verse 1:
The eternal vision, knowledge, bliss, and strength are upheld by the infinite Lord.
The great strength of the soul, established in Yoga, removes the destructive karma.
Such a serene Lord Jina, revered by the gods, ascetics, and kings,
We worship the lotus feet of those whose blessings remove disease, sorrow, and poverty.

Om Hrīm Śrī Jagadāpadvināśanahetave Bharatairāvata Videhādiśataikasaptatikṣetrāryakhaṇḍe bhūta bhaviṣyatvartamānarhatparameṣṭi pada paṅkaje sanmati tadbhaktyupetāmalaṭara khaṇḍojjhitanidānabaṅdhanāya kṛtejyāya Śrī Śāntināthāya jalādi arghyaṁ nirvapāmīti svāhā.

Verse 2:
The Jinendra, free from the eight karmas, is endowed with eight great qualities.
He is free from the negative states of mind and shines with his true nature.
Such eternal Siddhas, who are pure and unblemished,
We praise the group of Siddhas, whose worship removes all suffering.

Om Hrīm Śrī Jagadāpadvināśanahetave Bharatairāvata Videhādiśataika saptatikṣetrāryakhaṇḍe bhūta bhaviṣyat vartamāna siddha parameṣṭi pada paṅkaje sanmati sadbhaktyupetāmalaṭara khaṇḍojjhitanidānabaṅdhanāya kṛtejyāya Śrī Śāntināthāya jalādi arghyaṁ nirvapāmīti svāhā.

Verse 3:
Those who follow the five great vows with a pure heart,
Are filled with compassion, and their vows bring happiness.
They subdue pride with their virtues, which are bright and well-spread,
To the Acharyas, adorned with such virtues, I offer countless salutations.

Om Hrīm Śrī Jagadāpadvināśanahetave Bharatairāvata Videhādiśataika saptatikṣetrāryakhaṇḍe bhūta bhaviṣyat vartamānācārya parameṣṭi pada paṅkaje sanmati sadbhaktyupetāmalaṭara khaṇḍojjhitanidānabaṅdhanāya kṛtejyāya Śrī Śāntināthāya jalādi arghyaṁ nirvapāmīti svāhā.

Verse 4:
The knowledgeable monks of the twelve limbs, endowed with wisdom,
Their words pierce through the mountains of delusion like a thunderbolt.
The eternally pure Siddhas, who reside in the abode of bliss,
We bow to those who possess such virtues.

Om Hrīm Śrī Jagadāpadvināśanahetave Bharatairāvata Videhādiśataika saptatikṣetrāryakhaṇḍe bhūta bhaviṣyat vartamāna pāṭhaka parameṣṭi pada paṅkaje sanmati sadbhaktyupetāmalaṭara khaṇḍojjhitanidānabaṅdhanāya kṛtejyāya Śrī Śāntināthāya jalādi arghyaṁ nirvapāmīti svāhā.

Verse 5:
The great monks, devoted to the path of Dharma, meditation, and penance,
They control the five senses and burn away desires.
They awaken the inner light and remain free from all attachments,
Those who attain supreme bliss are worshipped and meditated upon by devotees with devotion.

Om Hrīm Śrī Jagadāpadvināśanahetave Bharatairāvata Videhādiśataika saptatikṣetrāryakhaṇḍe bhūta bhaviṣyat vartamāna sarva sādhupadameṣṭi pada paṅkaje sanmati sadbhaktyupetāmalaṭara khaṇḍojjhitanidānabaṅdhanāya kṛtejyāya Śrī Śāntināthāya jalādi arghyaṁ nirvapāmīti svāhā.

Verse 6:
The Jinendra, free from destructive karma, devoid of the eighteen defects,
Their speech, like a sharp sword, benefits the world through the twelve limbs.
The highly revered Nirgranth Gurus, with firm faith in the seven principles,
With right vision, the devotees worship and are freed from the eight defects.

Om Hrīm Śrī Jagadāpadvināśanahetave śuddhasamyaktvamalaṭara khaṇḍojjhitanidānabaṅdhanāya kṛtejyāya Śrī Śāntināthāya jalādi arghyaṁ nirvapāmīti svāhā.

Verse 7:
The Lord Jina, who spoke of the 36 types of wisdom and the 12 limbs,
He also taught the 14 types of pre-knowledge, which are greatly revered.
The Avadhijnana, Manahparyaya, and Kevaljnana, always illuminate the world,
The devotees prepare offerings and worship, leaving behind all attachments.

Om Hrīm Śrī Jagadāpadvināśanahetave samyagjñānāmalaṭara khaṇḍojjhitanidānabaṅdhanāya kṛtejyāya Śrī Śāntināthāya jalādi arghyaṁ nirvapāmīti svāhā.

Verse 8:
The five great vows, five rules of conduct, and three restraints are practiced by great beings.
They practice Shukla Dhyana, leading to Siddhi, for the sake of liberation.
Without right conduct, liberation is never attained, as taught by the Jina.
Embrace right conduct, which is the great path to liberation.

Om Hrīm Śrī Jagadāpadvināśanahetave samyaktvacāritramalaṭara khaṇḍojjhitanidānabaṅdhanāya kṛtejyāya Śrī Śāntināthāya jalādi arghyaṁ nirvapāmīti svāhā.

Verse 9:

The knowledge-obscuring karma has five types, understand them well. It prevents the quality of knowledge, causing the soul to suffer.

To destroy this karma, we worship the ocean of compassion, Lord Shantinath, with eight substances, bowing our heads in reverence.

Om Hrīm Śrī Jñānāvarṇa karma Mahābandha Bandhana Kṛte Sati Tatkarmavipākodbhavopadravanivārakāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā.

Verse 10:

The vision-obscuring karma has nine types, understand them well. It prevents the quality of vision, this should be determined in the mind.

To destroy this karma, we worship the ocean of compassion, Lord Shantinath, with eight substances, bowing our heads in reverence.

Om Hrīm Śrī Darśanāvarṇa karmabandha Bandhana Kṛte Sati Tatkarmavipākodamavopadravanivārakāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā.

Verse 11:

The feeling-producing karma has two types, understand them well. It never allows happiness, as the Jinas have said.

To destroy this karma, we worship the ocean of compassion, Lord Shantinath, with eight substances, bowing our heads in reverence.

Om Hrīm Śrī Vedanīya karmabandha Bandhana Kṛte Sati Tatkarmavipākodbhavopadravanivārakāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā.

Verse 12:

The deluding karma is harmful, it has twenty-eight types, understand them well. It obstructs right belief and happiness, causing the soul to suffer.

To destroy this karma, we worship the ocean of compassion, Lord Shantinath, with eight substances, bowing our heads in reverence.

Om Hrīm Śrī Prachaṇḍa Mohanīya Karmabandha Bandhana Kṛte Sati Tatkarma Vipākodbhavopadrava Nivārakāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā.

Verse 13:

The age-determining karma has four types, understand them well. It obstructs the quality of life, this should be kept in mind.

To destroy this karma, we worship the ocean of compassion, Lord Shantinath, with eight substances, bowing our heads in reverence.

Om Hrīm Śrī Āyu Karmabandha Bandhana Kṛte Sati Tatkarma Vipākodbhavopadrava Nivārakāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā.

Verse 14:

The name-determining karma has three types, understand them well. It prevents the subtle quality, understand this without doubt.

To destroy this karma, we worship the ocean of compassion, Lord Shantinath, with eight substances, bowing our heads in reverence.

Om Hrīm Śrī Nāma Karmabandha Bandhana Kṛte Sati Tatkarma Vipākodbhavopadrava Nivārakāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā.

Verse 15:

The high and low status-determining karma should be understood. It obstructs the qualities of being superior or inferior.

To destroy this karma, we worship the ocean of compassion, Lord Shantinath, with eight substances, bowing our heads in reverence.

Om Hrīm Śrī Gotra Karmabandha Bandhana Kṛte Sati Tatkarma Vipākodbhavopadrava Nivārakāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā.

Verse 16:

The obstructive karma is strong and has five types, understand them well. It prevents infinite power, as the Jinas have said.

To destroy this karma, we worship the ocean of compassion, Lord Shantinath, with eight substances, bowing our heads in reverence.

Om Hrīm Śrī Antarāya Karmabandha Bandhana Kṛte Sati Tatkarma Vipākodbhavopadrava Nivārakāya Śrī Śāntināthāya Jalādi Arghyaṁ Nirvapāmīti Svāhā.

Third Ring

Third Ring Verse 17- 32

English Translation home page – Shri Shantinath Mandal Vidhan Pujan

Hindi home page – श्री शांतिनाथ मण्डल विधान पूजन

प्रथम वलय | द्वितीय वलय | तृतीय वलय 1 से 16 अर्घ्य | तृतीय वलय-17 से 32 अर्घ्य | चतुर्थ वलय -1 से 16 अर्घ्य | चतुर्थ वलय -17 से 32 अर्घ्य | चतुर्थ वलय -33 से 48 अर्घ्य | चतुर्थ वलय – 49 से 64 अर्घ्य | जाप & जयमाला

शांतिनाथ विधान डाउनलोड करें ( Download shantinath vidhan PDF)

https://frontdesk.co.in/wp-content/uploads/2023/09/shantinath-Puja-vidhan-mandal.pdf

August 28, 2024

Jainism
First ring Shantinath Vidhan

English translation of Shri Shantinath Mandal Vidhan by brahmchari surajmal jain in hindi.

English Translation home page – Shri Shantinath Mandal Vidhan Pujan

Hindi home page – श्री शांतिनाथ मण्डल विधान पूजन

Pooja ( पूजा )

Verse 1:

Obtained from the celestial realms, eternally embodied in the syllable ‘Pindakshar,’ With the Agni Bindu (sacred fire-point) combined with all six letters, We worship Lord Jin Dev, along with the ‘Ham’ seed, To Lord Shantinath, the master of deeds and the giver of happiness. ||1||

Om Hreem Shri Shantinathaya Ashok Taru Satpratiharaya Manditaya Shobhanapada Pradaya Hamlvyru Bijaya Sarvopadrava Shantikaraya Jaladi Arghyam Nirvapamiti Swaha. ||1||

Verse 2:

Obtained from the celestial realms, eternally embodied in the syllable ‘Pindakshar,’ With the Agni Bindu (sacred fire-point) combined with all six letters, We worship Lord Jin Dev, along with the ‘Bham’ seed, To Lord Shantinath, the master of deeds and the giver of happiness.” ||2||

Om Hreem Shri Shantinathaya Surapushpavrishtim Satpratiharayam Manditaya Surapushpavrishti Shobhanapada Pradaya Bhamlvyru Bijaya Sarvopadrava Shantikaraya Jaladi Arghyam Nirvapamiti Swaha. ||2||

Verse 3:

Obtained from the celestial realms, eternally embodied in the syllable ‘Pindakshar,’ With the Agni Bindu (sacred fire-point) combined with all six letters, We worship Lord Jin Dev, along with the ‘Ram’ seed, To Lord Shantinath, the master of deeds and the giver of happiness. ||3||

Om Hreem Shri Shantinathaya Chamarojwala Satpratiharaya Manditaya Chamarojwala Shobhanapada Pradaya Ramlvyru Bijaya Sarvopadrava Shantikaraya Jaladi Arghyam Nirvapamiti Swaha. ||3||

Verse 4:

Obtained from the celestial realms, eternally embodied in the syllable ‘Pindakshar,’ With the Agni Bindu (sacred fire-point) combined with all six letters, We worship Lord Jin Dev, along with the ‘Ram’ seed, To Lord Shantinath, the master of deeds and the giver of happiness. ||4||

Om Hreem Shree Shantinathaya Chamarojvala Satpratiharaya Manditaya Chamarojvala Shomanapada Pradaya Ramlavyru-Bijaya Sarvopadrava Shantikaraya Jaladi Arghyam Nirvapamiti Swaha. ||4||

Verse 5:

“From the heavens are received always, the sacred syllables. Combined with the fire and dot, forming the six letters.
We worship the deity who embodies the seed syllable ‘Gham’, Lord Shantinath, who removes karma and grants bliss.

Om Hreem Shree Shantinathaya Chamarojvala Satpratiharaya Manditaya Chamarojvala Shomanapada Pradaya Ghamlavyru-Bijaya Sarvopadrava Shantikaraya Jaladi Arghyam Nirvapamiti Swaha. ||5||


Verse 6:

“From the heavens are received always, the sacred syllables. Combined with the fire and dot, forming the six letters.
We worship the deity who embodies the seed syllable ‘Jham’, Lord Shantinath, who removes karma and grants bliss.

Om Hreem Shree Shantinathaya Chamarojvala Satpratiharaya Manditaya Chamarojvala Shomanapada Pradaya Jhamlavyru-Bijaya Sarvopadrava Shantikaraya Jaladi Arghyam Nirvapamiti Swaha. ||6||

Verse 7:

“From the heavens are received always, the sacred syllables. Combined with the fire and dot, forming the six letters.
We worship the deity who embodies the seed syllable ‘Sam’, Lord Shantinath, who removes karma and grants bliss.

Om Hreem Shree Shantinathaya Chamarojvala Satpratiharaya Manditaya Chamarojvala Shomanapada Pradaya Samlavyru-Bijaya Sarvopadrava Shantikaraya Jaladi Arghyam Nirvapamiti Swaha. ||7||

Verse 8:

“From the heavens are received always, the sacred syllables. Combined with the fire and dot, forming the six letters.
We worship the deity who embodies the seed syllable ‘Kham’, Lord Shantinath, who removes karma and grants bliss.

Om Hreem Shree Shantinathaya Chamarojvala Satpratiharaya Manditaya Chamarojvala Shomanapada Pradaya Khamlavyru-Bijaya Sarvopadrava Shantikaraya Jaladi Arghyam Nirvapamiti Swaha. ||7||


Doha

“‘Ha’, ‘Bha’, ‘Ma’, ‘Ra’, ‘Gha’, ‘Jha’, ‘Sa’, and ‘Kha’ are correct seed letters, know this well.
We offer our worship and offerings, combining them to remove all obstacles and pain.
Om Hreem Shri Shantinathaya, with the eight auspicious guardians and adorned with the seed mandala, who brings peace and removes all obstacles, we offer our complete offerings. Svaha.”

Doha (Final):

“At the feet of Lord Shantinath, we worship and spread devotion. May all karma be destroyed from all lifetimes, and may we attain the essence of liberation. Offering flower garlands.”

“Now, let us offer the second ring with sixteen petals, offering flower garlands.”

Second Ring

English Translation home page – Shri Shantinath Mandal Vidhan Pujan

Hindi home page – श्री शांतिनाथ मण्डल विधान पूजन

प्रथम वलय | द्वितीय वलय | तृतीय वलय 1 से 16 अर्घ्य | तृतीय वलय-17 से 32 अर्घ्य | चतुर्थ वलय -1 से 16 अर्घ्य | चतुर्थ वलय -17 से 32 अर्घ्य | चतुर्थ वलय -33 से 48 अर्घ्य | चतुर्थ वलय – 49 से 64 अर्घ्य | जाप & जयमाला

शांतिनाथ विधान डाउनलोड करें ( Download shantinath vidhan PDF)

https://frontdesk.co.in/wp-content/uploads/2023/09/shantinath-Puja-vidhan-mandal.pdf

August 26, 2024

Jainism
Shri Shantinath Mandal Vidhan Pujan

English translation of Shri Shantinath Mandal Vidhan by brahmchari surajmal jain in hindi.

Hindi home page – श्री शांतिनाथ मण्डल विधान पूजन

Sthaapana ( स्थापना )

These verses are a form of worship and meditation on Lord Shri Shantinath, seeking his blessings for liberation from worldly attachments and the attainment of peace , prosperity and the removal of obstacles in life.

Welcome, welcome, O Lord, to this auspicious assembly. Sit here to break the bonds of the world, O benevolent one. Your name is Shantinath, the eternal giver of peace. O Lord, we worship your feet, may we be blessed in this existence and beyond.

Om Hreem Shri Shantinath, liberator from all worldly attachments, bestower of complete peace, O fifth chakreshvar of the celestial realm, we invite you here with joy.

Om Hreem Shri Shantinath, liberator from all worldly attachments, bestower of complete peace, O twelfth kamdev, remain here, remain here, establish yourself.

Om Hreem Shri Shantinath, liberator from all worldly attachments, bestower of complete peace, O sixteenth Tirthankar, you are present here to grant us strength and fulfill our desires.

Athashtakan ( अथाष्टकं)

Those who worship the Lord’s feet with golden vase and offer water, They dispel worldly attachments and conquer death. O Shri Shantinath, you are a great Lord, the giver of peace, You are a Tirthankar, a universal monarch, O brother of Lord Shiva, may we attain you quickly. ||1||

Om Hraam Hreem Hroom Hroum Hrah, destroyer of worldly bonds, Hreem Shantinathaya, Destroyer of birth, old age, and death, I offer water to you, Swaha.

Applying camphor, saffron, pure sandalwood, and worshipping your pair of feet, We obtain a fragrant body and serve the lotus feet of the Lord of the Devas. O Shri Shantinath, you are a great Lord, the giver of peace, You are a Tirthankar, a universal monarch, O brother of Lord Shiva. ||2||

Om Bhraam Bhreem Bhroom Bhroum Bhrah, destroyer of worldly bonds, Hreem Shantinathaya, Destroyer of the suffering of the world, I offer sandalwood to you, Swaha.

Taking unbroken incense, unbroken rice grains, and worshipping the feet of Lord Jina, May one have a long life, be free of disease, and possess a beautiful body. O Shri Shantinath, you are a great Lord, the giver of peace, You are a Tirthankar, a universal monarch, O brother of Lord Shiva. ||3||

Om Mraam Mreem Mrum Mraum Mrah, destroyer of worldly bonds, Hreem Shantinathaya, Destroyer of worldly suffering, I offer sandalwood to you, Swaha.

Take jasmine, aru, and bakula flowers, and offer them to the beautiful feet of the Lord, Worship the divine feet and fulfill your desires. O Shri Shantinath, you are a great Lord, the giver of peace, You are a Tirthankar, a universal monarch, O brother of Lord Shiva. ||4||

Om Raam Reem Room Roum Rah, destroyer of worldly bonds, Hreem Shantinathaya, Destroyer of the Kama (desire) arrow, I offer flowers to you, Swaha.

Take a plate filled with pure ghee and sugar, Offer it with devotion to the Lord’s feet, and cure diseases and hunger. O Shri Shantinath, you are a great Lord, the giver of peace, You are a Tirthankar, a universal monarch, O brother of Lord Shiva.

Om Ghaam Gheem Ghoong Ghown Ghah, destroyer of worldly bonds, Hreem Shantinathaya, Destroyer of hunger and diseases, I offer this offering, Swaha. ||5||

Taking a lamp made of camphor, perform the eternal arati, Let your abode always be illuminated, and may you never experience sorrow. O Shri Shantinath, you are a great Lord, the giver of peace, You are a Tirthankar, a universal monarch, O brother of Lord Shiva. ||6||

Om Jhaam Jheem Jhoong Jhown Jhah, destroyer of worldly bonds, Hreem Shantinathaya, Destroyer of the darkness of ignorance, I offer this lamp, Swaha.

If I worship you with fragrant sandalwood and other offerings, All sins will be destroyed, and all karmas will be transcended. O Shri Shantinath, you are a great Lord, the giver of peace, You are a Tirthankar, a universal monarch, O brother of Lord Shiva. ||7||

Om Shraam Shreem Shroong Shreem Shrah, destroyer of worldly bonds, Hreem Shantinathaya, Destroyer of the eight karmas, I offer this incense, Swaha.

With naranga (orange), banana, pomegranate, mango, and jamun fruits in abundance, Those who worship Lord Shri Shanti Jin receive their desired glory. O Shri Shantinath, you are a great Lord, the giver of peace, You are a Tirthankar, a universal monarch, O brother of Lord Shiva. ||8||

Om Khaam Kheem Khoong Khown Khah, destroyer of worldly bonds, Hreem Shantinathaya, For the attainment of fruits, I offer these fruits, Swaha.

From pure water to various fruits and offerings, they worship the revered Jinavar (Lord), Removing obstacles, enlightening knowledge, and offering beautiful worship. O Shri Shantinath, you are a great Lord, the giver of peace, You are a Tirthankar, a universal monarch, O brother of Lord Shiva. ||9||

Om Aum Haam Seem Aa Hoom U Hroum Saa Hrah, destroyer of worldly bonds, For the attainment of meaning and purpose, I offer this arghya (offering), Swaha.

स्तवन (stavan)

Doha (Couplet):

They offer praise to the King of Jinas, incomparably blissful and radiant. The worldly entanglements are dispelled, and boundless happiness

Garland of praise

Victory to the form of knowledge, I bow to the sound of Om, Victory to the middle Lord, I bow to the Lord of peace.

Victory to the immovable and living beings, I bow to the one who has one form but many attributes, ||1||

Victory to the universal monarch, I bow to the embodiment of peace. ||2||

Victory to the supreme soul beyond desires, I bow to the ocean of virtues and melodious songs,

Victory to the hero who conquers the eight karmas, I bow to the Tirthankar of peace. ||3||

Victory to the one beyond alternatives and without any doubt, I bow to you, Victory to the ultimate Supreme, the liberator, I bow to you. Victory to the one who supports the ascetics with great wisdom, I bow to you, Victory to the absorbed one in your own self, I bow to you. ||4||

Victory to the one adorned with the three jewels, I bow to you, Victory to the omniscient and all-pervading Lord, I bow to you. Victory to the giver of the highest happiness, Vishnu, I bow to you, Victory to the compassionate provider of salvation, the Tirthankar, I bow to you. ||5||

Victory to the remover of worldly entanglements, I bow to you, Victory to Shantinath, the treasure of virtues, I bow to you. Victory to the invincible destroyer of all obstacles, I bow to you, Victory to the Lord of the Kurukshetra dynasty, I bow to you. ||6||

Victory to the sage-like joyful performer, I bow to you, Victory to the leader of the ascetic order, the Arhat, I bow to you. Victory to the wondrous embodiment of forms, I bow to you, Victory to the seed of Hreem (a sacred sound), I bow to you. ||7||

Victory to the Lord of forgiveness and peace, I bow to you, Victory to the heroic vanquisher of obstacles, I bow to you. Victory to the one with a graceful and peaceful demeanor, I bow to you, Victory to the remover of fear, the friend of the world, I bow to you. ||8||

Victory to the one free from illusion and full of peace, I bow to you, Victory to the Lord of Muktipuri (City of Liberation), I bow to you. Victory to the destroyer of the cluster of sins, I bow to you, I bow to you, the Lord who can transcend even Brahma and the Sun. ||9||

Gita

Those who always keep the Shanti Ashtak close to their hearts, In their homes, prosperity abounds, and misfortunes stay far away. In the end, they naturally attain liberation by renouncing their actions. They perpetually worship the lotus feet and chant the divine name with devotion.

Doha

Reading the Shanti Ashtak constantly, filling the mind with joy, All sorrows are destroyed, and one attains ultimate bliss.

Pushpanjali (offering of flowers) “One should offer a handful of flowers on the first verse of the Shanti Ashtak.”

First Ring

Second Ring

Third Ring 1 to 16

Third Ring Verse 17- 32

Hindi home page – श्री शांतिनाथ मण्डल विधान पूजन

प्रथम वलय | द्वितीय वलय | तृतीय वलय 1 से 16 अर्घ्य | तृतीय वलय-17 से 32 अर्घ्य | चतुर्थ वलय -1 से 16 अर्घ्य | चतुर्थ वलय -17 से 32 अर्घ्य | चतुर्थ वलय -33 से 48 अर्घ्य | चतुर्थ वलय – 49 से 64 अर्घ्य | जाप & जयमाला

शांतिनाथ विधान डाउनलोड करें ( Download shantinath vidhan PDF)

https://frontdesk.co.in/wp-content/uploads/2023/09/shantinath-Puja-vidhan-mandal.pdf

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August 26, 2024

Jainism
महावीर करते हैं तुमको नमन

महावीर करते हैं तुमको नमन,
हम तो बह आये हैं तुम्हारे चरण।

भव भव भटकते हैं, लगे न किनारे,
तुम्हारे बिना भला कौन तारे।

तुमही को हम पुकारे तारन तरन,
महावीर करते हैं तुमको नमन।

विषय वासना में रहे लिप्त हरदम,

कषायो की ज्वाला में जलते हैं हरदम

राग द्वेष का तारा , होवे शरण

महावीर करते हैं तुमको नमन।

हमारी डगर हैं आँचल तुम्हारा,

तुम्हारे बिना ना कोई सहारा

तुमह यु ही पूजेंगे जब तक हैं दम

महावीर करते हैं तुमको नमन।

Mahaaveer karate hain tumako naman,
ham to bah aaye hain tumhaare charan.

bhav bhav bhatakate hain, lage na kinaare,
tumhaare bina bhala kaun taare.

tumahee ko ham pukaare taaran taran,
mahaaveer karate hain tumako naman.

vishay vaasana mein rahe lipt haradam,

kashaayo kee jvaala mein jalate hain haradam

raag dvesh ka taara , hove sharan

mahaaveer karate hain tumako naman.

hamaaree dagar hain aanchal tumhaara, tumhaare bina na koee sahaara tumhe yu hee poojenge jab tak hain dam mahaaveer karate hain tumako naman.

August 26, 2024

Jainism
Purushartha Siddhi Upay Gatha 9

English Translation of Purushartha Siddhi Upay (Shri Amritchandracharya) Mangala Sanskrit Tika – : Muni shri Pranamya Sagar Maharaj (Under Acharya shri Vidyasagar Maharaj). and ‘Bhavaprakashani’ Hindi tika by Pandit Munnalal Randheliya Varni.

Utthānīkā (Introduction):

In the aforementioned verses written in the Āryā meter, there is a vow to explain the means for achieving spiritual effort (Puruṣārtha-siddhi). Here, a doubt arises: What is the meaning of the word “Puruṣa” (soul or self)? To resolve this doubt, the next sūtra (aphorism) is presented:

अस्ति पुरुषश्चिदात्मा विवर्जित: स्पर्शगन्धरसवर्णै: ।

गुणपर्ययसमवेत: समाहित: समुदयव्ययध्रौव्यै: ॥9॥

Anvaya (Literal Connection):
Puruṣaḥ – The soul (self) is a conscious entity.
Cidātmā asti – It possesses the nature of consciousness.
Sparśa-gandha-rasa-varṇaiḥ vivarjitaḥ – It is devoid of touch, smell, taste, and color.
Guṇa-paryaya-samavetaḥ – It is associated with qualities and modes.
Samudaya-vyaya-dhruvyaiḥ samāhitaḥ – It is situated within creation, destruction, and permanence.

Anvayārtha (Prose Translation):
The soul (puruṣa) is a conscious entity (cidātmā asti), it is devoid of touch, smell, taste, and color (sparśa-gandha-rasa-varṇaiḥ vivarjitaḥ). It is associated with qualities and modes (guṇa-paryaya-samavetaḥ) and is situated within creation, destruction, and permanence (samudaya-vyaya-dhruvyaiḥ samāhitaḥ).

Tīkā (Commentary):
The “Puruṣa” is the conscious soul, meaning the puruṣa is the one who experiences consciousness or possesses the nature of consciousness. According to Sanskrit, “cit” (consciousness) is understood in three ways: the one who experiences, the one through whom the experience happens, or the act of experiencing itself is called “cit.” The word “caitanya” (consciousness) is derived from the root “citi” (to know). It is the power that knows both “self” and “other.” The entity whose soul is consciousness is called “cidātmā” (conscious soul). Thus, the phrase “puruṣaś cidātmā” indicates the characteristic of the soul. There is a distinction between attributes and characteristics. A substance (dravya) has many attributes, but only one defining characteristic. For example, the soul has infinite qualities like knowledge, perception, energy, and existence, but its defining characteristic is only consciousness. Therefore, it is proven that the characteristic (lakṣaṇa) is unique.

Lakṣaṇa (Definition):
In the treatise Nyāya Dīpikā, it is stated that the means by which a particular object is distinguished from among many similar objects is called a “lakṣaṇa” (defining characteristic).

Verse:
The conscious soul, devoid of touch, smell, taste, and color, is associated with qualities and modes, and it is always present in creation, destruction, and permanence.

Doubt: The characteristic of the soul should be knowledge and perception because these two qualities are inherently associated with the soul.
Resolution: That is not the case because, in the non-omniscient (mundane) state, even though knowledge and perception are associated with the soul, they occur sequentially. That is, in the mundane state, perception happens first, and then knowledge follows perception. However, in an omniscient being, both perception and knowledge occur simultaneously. Thus, during the state of perception, when knowledge is absent, the characteristic becomes inconsistent. Therefore, the soul’s characteristic is consciousness. This characteristic is free from the defects of under-coverage, over-coverage, and impossibility.

If someone argues that “the soul’s characteristic is ‘usage’ (upayoga),” that is also incorrect because “usage” is defined as “the outcome that follows consciousness.” Since this definition is well-established in the scriptures, there is no distinction between the two (consciousness and usage).

Here, the word “puruṣa” should not be interpreted to mean a human being because, in this context, “puruṣa” refers to the soul as a substance (ātma dravya). Therefore, the term “puruṣa” should encompass all souls, including those in all four states of existence and the liberated souls (siddha paramātmā).

What is the special characteristic of that puruṣa (soul)? It is devoid of touch, smell, taste, and color. That is, the soul is free from the eight types of touch, two types of smell, five types of taste, and five types of color. The compound word “itaretara dvandva samāsa” is used to signify the absence of touch, smell, taste, and color in the soul. This statement emphasizes that these qualities do not exist in the soul.

Even though, according to the conventional viewpoint (vyavahāra naya), the soul appears to be associated with touch, smell, taste, and color due to its connection with the body, it is impossible to see the soul with the naked eye or a microscope or to know its journey after death, even across the three times (past, present, future). This is because, as stated in Tattvārthasūtra, the last body (kārmaṇa śarīra) is devoid of sensory experiences.

What other characteristic does the soul possess? “Guna-paryaya-samaveta”: The qualities of a substance are eternal. The modes (paryāyas) are transient (momentary) but can also last for a long time. The qualities are inherent in the substance, while the modes are transformations of the substance. The words “paryāya,” “paryaya,” and “parināma” are synonymous. That which possesses qualities and modes should be understood as the soul-substance (jīva dravya). As stated in Tattvārthasūtra, “guṇa-paryāyavad dravyam,” meaning a substance is characterized by qualities and modes.

This describes the substantial nature (dravyatā) of the soul. The inseparability of qualities and modes from the substance is established due to their inherent association with the substance. Even though they are inseparable (apṛthak) from the substance, they are considered somewhat distinct (kathañcit bhinna) and somewhat inseparable (kathañcit abhinna) due to their difference in terms of terminology, number, and characteristic.

Doubt: If the soul is a substance (dravya), what is its essence or reality (sattva)? To resolve this doubt, it is explained that the soul is “samudayavyayadhrauvyaiḥ samāhitaḥ”—meaning it is characterized by production (utpāda), destruction (vyaya), and permanence (dhrauvya). The emergence of a new mode (paryāya) is called production (utpāda), the cessation of a previous mode is called destruction (vyaya), and the continuity of the essence (sattva) through both these modes is called permanence (dhrauvya). This is similar to what is stated in Tattvārthasūtra: “utpāda-vyaya-dhrauvya-yuktaṁ sat”—the real (sat) is that which possesses production, destruction, and permanence.

These three—production, destruction, and permanence—are somewhat distinct from each other because they have different characteristics. For example, curd and ghee are derived from milk, making them essentially the same in substance. However, the destruction of milk leads to the production of curd, and the production of ghee is accompanied by the destruction of curd. Through all these transformations, the substance, which is milk, persists in its essence, making it somewhat the same.

Thus, the nature of production, destruction, and permanence should be understood in relation to each other. As stated:

  • One who has vowed to drink milk (dugdhavrata) will not consume curd.
  • One who has vowed to consume curd (dahivrata) will not drink milk.
  • And one who has vowed to abstain from all dairy products (gorasa-vrata) will not consume either milk or curd.

This indicates that the essence of reality (sat) is triadic in nature—consisting of production, destruction, and permanence.

Production and other attributes are natural qualities of substances. From the perspective of paryāyārthika naya (the viewpoint focused on modes), the moment a substance is produced, it simultaneously undergoes destruction. From the perspective of dravyārthika naya (the viewpoint focused on substance), the substance also persists in existence (sattva) at that very moment. This establishes that every substance is continuously renewed in each moment. Consequently, the liberated souls (siddhas) experience ever-new, unparalleled bliss in every moment.

Because the teachings of Lord Jina, marked by the emblem of syādvāda (doctrine of conditional predication), are eternally fresh and applicable, despite having been in continuous flow since time immemorial like a constant breeze, the Jain doctrine remains an ever-pure and unique current of thought. The powers of production, destruction, and permanence are inherent in all substances by their very nature. There is no external deity like Brahma, Vishnu, or Mahesh who creates, preserves, or destroys the world. In this world, these processes occur naturally in all substances. It should be understood that the power of production is indeed the true power of Brahma, the power of destruction is truly the severing power of Mahesh, and the quality of permanence is indeed Vishnu.

Thus, from the perspective of the pure nishchaya naya (the absolute viewpoint), the nature of the soul is explained.

English Translation

‘Bhavaprakashani’ Hindi tika by Pandit Munnalal Randheliya Varni

Meaning (भावार्थ):

The essence or nature (लक्षण) of a substance can be understood in two ways:

  1. Nishchaya (Absolute or True Essence): This represents the real, inherent nature of the substance.
  2. Vyavahara (Relative or Practical Essence): This represents a conventional, temporary, or practical understanding of the substance’s nature.

Accordingly, this verse describes the extraordinary (self-real) and true nature of the soul substance (जीवद्रव्य), which is unique and not found in other substances. This true essence remains with the soul eternally and is never separate from it. For example, consciousness (चेतना) is the primary attribute of the soul substance, with which the soul has an eternal and pervasive relationship, thus forming a unity.

Although consciousness is classified into three types:

  1. Jnana Chetana (Knowledge Consciousness): This pertains to the awareness of oneself (self-consciousness or self-awareness).
  2. Karma Chetana (Action Consciousness): This relates to the awareness of actions (engaging in or refraining from activities).
  3. Karma Phala Chetana (Result Consciousness): This pertains to the awareness of the consequences of actions, such as pleasure or pain.

These three types of consciousness are essentially different manifestations of the same consciousness but are categorized based on the objects they relate to.

Out of these, only Jnana Chetana (knowledge consciousness) is attributed to the Samyagdṛṣṭi (right believer or one with true perception). This is because only the Samyagdṛṣṭi is capable of distinguishing between the self and the non-self (the essence and the external), which is beneficial and aligned with truth. The recognition of the difference between the self and the non-self is a function of Samyagdṛṣṭi and not of Mithyādṛṣṭi (wrong believer). The Mithyādṛṣṭi, due to incorrect understanding, fails to recognize the self as distinct from the non-self and instead identifies the self with external attributes, perceiving it as one with the external form.

Consequently, the nature of the soul or substance is distinct from the attributes of the non-self, such as form, taste, etc., that belong to the material substance (pudgala). The soul remains constantly unified with its attributes and modes (गुण-पर्याय), and it possesses the three general qualities of Utpāda (production), Vyaya (destruction), and Dhrauvya (permanence) that are inherent in all substances, as they are the very nature of a substance.

This characteristic of a substance is described in Tattvārthasūtra: “Utpādavyayadhrauvyayuktaṁ sat”—a substance is characterized by the coexistence of production, destruction, and permanence (Chapter 5, Sutras 29, 30).

Each of these characteristics is as follows:

  1. Utpāda (Production): The emergence of a new mode, which occurs in every moment and is inherent in the nature of the substance.
  2. Vyaya (Destruction): The cessation or absence of the previous mode, which happens every moment.
  3. Dhrauvya (Permanence): The constant, enduring nature of the substance, which remains stable despite changes in its modes. This substance is the fundamental entity, although it is subject to changes (parinami dhruva), unlike what other philosophical systems might consider as absolutely permanent (kutastha nitya).

Other characteristics include:

  1. Guna (Qualities): These are the attributes that reside in the substance and do not exist independently of it (Tattvārthasūtra 5-41).
  2. Paryaya (Modes): These are the changing states of a substance, which, despite changing, remain consistent with the substance itself and do not transform into something entirely different (Tattvārthasūtra 5-42).

In summary, the verse explains the true, inherent nature of the soul substance, emphasizing its distinction from material substances and its constant association with its qualities and modes, all within the framework of Jain philosophy.

Types of Modifications (Paryay):

  1. Arthaparyay (Meaning-Modification): This is the modification that changes every moment. Each quality undergoes a transformation in its state, and this change lasts for a moment. It represents the subtle, immediate transformation.
  2. Vyajanaparyay (Expressive-Modification): This is the gross, visible modification, which is formed by the combination of modifications over multiple moments. It exists in two forms: Vibhavarup (altered or distorted form) and Swabhavarup (natural form). These two forms are distinct.

Note: This Vibhav Vyajanaparyay occurs only in the substances of Jiva (soul) and Pudgala (matter), and not in the other four substances. (Refer to Alapapaddhati). From the perspective of certainty (Nishchaya Naya), the four characteristics (essence) of Jiva substance — consciousness, distinction from touch, taste, smell, and color, possession of qualities and modifications, and being subject to creation, destruction, and permanence — are intrinsic characteristics (inseparable). Additionally, one or two characteristics may be extrinsic (separable), which are present in conjunction with external factors. The inseparable characteristics are known as Nishchaya Lakshana (intrinsic characteristics).

Characteristics of a True Believer (Samyagdrishti):

The one who knows and accepts the aforementioned multiple aspects of the soul (Jiva substance) from the perspective of certainty (Nishchaya Naya) is considered a true believer (Samyagdrishti). No one else is.

As it is said: “Jo Tacchamaneyantam Niyama Saddahadi Sattabhangahi. Loyaana Panavavasado Vavahara Pavattanattham Cha.”
___ Kartikeya Anupeksa

Meaning: The soul that truly knows and believes in the manifold nature of reality (which encompasses multiple qualities and differences) as described in the concept of Syadvada (the doctrine of conditioned predication) is considered a true believer. This is the rule. The soul that does not understand the manifold nature of reality is a false believer. The one who understands the multiple aspects of reality can, while residing in a state of conjunction, conduct worldly affairs efficiently and without obstacles. This is a great benefit.

The Names of the Seven Predications (Saptabhangi):

  1. Syadasti (it exists in some ways)
  2. Syannasti (it does not exist in some ways)
  3. Syadastinasti (it exists and does not exist in some ways)
  4. Syadavaktavya (it is indescribable in some ways)
  5. Syadasti Avaktavya (it exists and is indescribable in some ways)
  6. Syannasti Avaktavya (it does not exist and is indescribable in some ways)
  7. Syadastinasti Avaktavya (it exists, does not exist, and is indescribable in some ways)

These seven predicates are found in objects, and they are explained when questioned. Additionally, the consideration extends up to 47 aspects. The greatness of knowledge is boundless, and this should be understood.

The Nature of the Seven Predications (Saptabhangi):

“Ekasmirnavirodhena: Pramana Naya Vakyataha. Sadaadi Kalpana Saa Cha Saptabhangi Iti Saa Mata.”

Meaning: From the perspective of Pramana (authoritative knowledge) or Naya (partial viewpoint), by taking support of Syadvada (the doctrine of conditioned predication), the imagination (or speculation) of Sat (existence), Asat (non-existence), etc., in a non-contradictory manner in a single substance is known as Saptabhangi. There are two types:

  1. Pramana Saptabhangi (from the perspective of authoritative knowledge)
  2. Naya Saptabhangi (from the perspective of partial viewpoint)

Apart from Kevaljnana (omniscience), it is essential to understand the seven types of knowledge and the seven types of viewpoints (Nayas).

Note: In this verse, Acharya Maharaj specifically explains what is to be revered and worshipped as the true essence of the soul (ātma). Only this essence can lead to liberation. This essence is a conscious substance, while the other five substances are non-conscious (inanimate). Until a soul (bhavyātma) realizes and believes in the distinction between the conscious and the non-conscious, it remains ignorant. However, once the soul understands the difference between the conscious and the inanimate, and furthermore, does not consider the inanimate as worthy of reverence, but instead sees its pure nature alone as worthy of reverence and worship, then that soul is considered truly enlightened (samya g-drishti) and is deemed eligible for liberation.

Consequently, those who worship the inanimate (material things) such as body, wealth, people, idols, scriptures, etc., and consider these material substances and their forms as worthy of reverence, cannot transcend the cycle of worldly existence and cannot be regarded as truly enlightened. It is essential to ponder how one can achieve liberation by worshiping the inanimate (a non-conscious substance), devoid of self-awareness. This is the fundamental principle conveyed in this verse.

Summary: To worship and revere the conscious self and sever ties with everything else is the only effective means. The conscious soul, as previously described, is of a specific nature; it is not of any other kind. If it is considered to be of a different nature, it leads to false beliefs. The soul’s (conscious self) support is itself, nothing else. Worship of idols, scriptures, etc., is done out of respect in a figurative sense, as a mere formality, not as a truth. This distinction must be understood clearly.

Attributes of “Anujīvi” and “Pratijīvi”

The soul (ātma) contains two types of attributes:

  1. Anujīvi Attributes: These are self-dependent attributes, meaning they arise from and exist within the self without relying on anything else. In the soul substance, attributes such as consciousness (chetanā), knowledge, perception, happiness, strength, and specific qualities like bliss and vigor define life and are self-evident. They are not dependent on external factors.
  2. Pratijīvi Attributes: These are dependent on others or opposing qualities, meaning they arise due to the existence of something else or as a counter-quality. These attributes do not relate to the essence of life. For example:
    • Avyābādhattva: This is manifest due to being free from external obstruction; it is not self-dependent.
    • Avagāhattva: This is manifest due to not accommodating the external, or not merging into another.
    • Agurulaghutva: This is manifest by not allowing entry of another; it does not depend on self-substance.
    • Nāstitva: This is manifest due to not existing in another.

Understanding the difference between these attributes is crucial. Pratijīvi attributes are those that are not self-dependent, and thus they are not considered essential to the life of the soul (ātma). This distinction should be clear, and it is essential to recognize that the life of the soul (ātma) is not dependent on these attributes.

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पुरुषार्थ सिद्धयुपाय स्वाध्याय

August 25, 2024

Jainism
पुरुषार्थ सिद्धयुपाय गाथा 9

श्रीअमृतचन्द्राचार्य विरचित पुरुषार्थ सिद्धयुपाय – गाथा 9 मङ्गला संस्कृल टीका एवं दोहानुवाद * मुनि श्री प्रणम्यसागर जी और ‘भावप्रकाशनी’ हिंदी टीका पं० मुन्नालाल रांधेलीय वर्णी

उत्थानिका – उपर्युक्त आर्या छन्दों में पुरुषार्थसिद्धयुपाय कहने की प्रतिज्ञा की है। अब यहाँ शंका होती है कि ‘पुरुष’ शब्द का क्या अभिप्राय है यह हम नहीं जानते ? इस शंका का निराकरण करते हुए अगला सूत्र कहते हैं –

अस्ति पुरुषश्चिदात्मा विवर्जित: स्पर्शगन्धरसवर्णै: ।

गुणपर्ययसमवेत: समाहित: समुदयव्ययध्रौव्यै: ॥9॥

अन्वय – पुरुषः चिदात्मा अस्ति स्पर्शगन्धरसवर्णैः विवर्जितः गुणपर्ययसमवेतः समुदयव्ययध्रौव्यैः समाहितः।। अन्वयार्थ – (पुरुषः) आत्मा (चिदात्मा अस्ति) चैतन्य स्वरूप है (स्पर्शगन्धरसवर्णैः) स्पर्श, रस, गन्ध, वर्ण से (विवर्जितः) रहित है। (गुणपर्ययसमवेतः) गुण और पर्यायों से सहित है और (समुदयव्ययध्रौव्यैः) उत्पाद, व्यय और ध्रौव्य से (समाहितः) व्यवस्थित है।

टीकार्थ – पुरुष चिदात्मा है अर्थात् पुरुष चैतन्य का अनुभव करने वाला है या चैतन्य स्वरूप वाला है। चित् का अर्थ संस्कृत के अनुसार तीनों वाच्यों में किया जाता है, जो अनुभवन करता है या जिसके द्वारा अनुभवन किया जाता है या अनुभवन करना मात्र चित् कहलाता है। ‘चिति संज्ञाने’ धातु से चैतन्य शब्द बनता है। वही ‘स्व’ ‘पर’ को जानने वाली शक्ति है। चित् ही जिसकी आत्मा है वह चिदात्मा है। अतः अस्ति ‘पुरुषश्चिदात्मा’ इस पद के द्वारा जीव का लक्षण कहा गया है। गुण और लक्षण में भेद होता है। द्रव्य के गुण बहुत होते हैं पर लक्षण एक ही होता है। जैसे जीव द्रव्य के ज्ञान, दर्शन, वीर्य, अस्तित्व आदि अनन्तगुण हैं पर लक्षण एक चैतन्य ही है। इससे यह सिद्ध हुआ कि लक्षण विलक्षण होता है।

लक्षण – मिली हुई अनेक वस्तुओं में से लक्षित वस्तु के अलग करने वाले हेतु को लक्षण कहते हैं। इस प्रकार न्यायदीपिका में कहा है।

फरस गंध रस वर्ण से, रहित चिदातम देव । गुण पर्यायों सहित वो, ध्रुव व्यय उदय सदैव ॥९॥

शंका – जीव का लक्षण ज्ञान-दर्शन होना चाहिए क्योंकि इन दोनों गुणों का जीव के साथ तादात्म्य सम्बन्ध है?

समाधान – ऐसा नहीं है, क्योंकि छद्मस्थ अवस्था में तादात्म्य होने पर भी ज्ञान-दर्शन क्रमवर्ती होते हैं। अर्थात् – छद्मस्थ अवस्था में पहले दर्शन होता है और दर्शन पूर्वक ज्ञान होता है किन्तु सर्वज्ञ के दर्शन ज्ञान दोनों साथ-साथ होते हैं। इसलिए दर्शनोपयोग के काल में ज्ञान का अभाव हाने से लक्षण व्यभिचारी होता है। इसलिए चैतन्य लक्षण वाला जीव है। यह लक्षण अव्याप्ति, अतिव्याप्ति, असंभव दोष से रहित है। यदि आप कहें कि “उपयोग लक्षण वाला जीव है” तो ऐसी बात नहीं है क्योंकि उपयोग का लक्षण इस प्रकार कहा गया है” चैतन्य का अनुसरण करनेवाले परिणाम को उपयोग कहते हैं।” ऐसा आगम से प्रसिद्ध होने से दोनों में विशेषता का अभाव है। यहाँ पर पुरुष शब्द से मनुष्य अर्थ ग्रहण नहीं करना चाहिए क्योंकि यहाँ तो पुरुष शब्द आत्म द्रव्य का वाचक है। इसलिए चतुर्गति में होने वाले जीव और सिद्ध परमात्मा को पुरुष शब्द से ग्रहण करना चाहिए। उस पुरुष में और क्या विशेषता है तो कहते हैं कि वह स्पर्श गन्ध रस वर्ण से रहित है अर्थात् आठ प्रकार के स्पर्श, दो प्रकार के गन्ध, पाँच प्रकार के रस और पाँच प्रकार के वर्ण से रहित है। स्पर्श गन्ध रस वर्ण का इतरेतर द्वन्द्व समास किया गया है। जीव पदार्थ में स्पर्श गन्ध रस वर्ण नहीं होते हैं। यह कथन का तात्पर्य है।

यद्यपि व्यवहार नय की अपेक्षा शरीर के सम्बन्ध से जीव स्पर्श रस गन्धवर्ण से युक्त है तो भी जीव को चक्षु के द्वारा या सूक्ष्मदर्शी यन्त्र के द्वारा देखना या मृत्यु के बाद जीव की गति को जानना त्रिकाल में भी संभव नहीं है, क्योंकि तत्त्वार्थसूत्र में कहा है – अन्तिम शरीर (कार्मण शरीर) उपभोग से रहित है। जीव द्रव्य की और क्या विशेषता है – गुणपर्यय समवेत — द्रव्य के गुण शाश्वत होते हैं। पर्यायें क्षणक्षयी (क्षणध्वंसी) और चिरकाल तक स्थायी भी रहती हैं। द्रव्य के विधायक गुण हैं और द्रव्य का विकार पर्यायें हैं। पर्याय, पर्यय, परिणाम से सब एकार्थवाची हैं। जो गुण और पर्यायों से सहित है उसे जीव द्रव्य जानना चाहिए। जैसा कि तत्त्वार्थसूत्र में कहा है। ‘गुणपर्ययवद् द्रव्यम्’ अर्थात् गुण और पर्याय से युक्त द्रव्य होता है। इससे जीव की द्रव्यता का वर्णन किया गया है। तादात्म्य लक्षण वाली होने से द्रव्य से गुण पर्यायों का अपृथक्पना सिद्ध है ऐसा जानना चाहिए। अपृथक् (अभिन्न) होने पर भी शब्द (संज्ञा), संख्या, लक्षण की अपेक्षा से कथञ्चित् भिन्न है, कथञ्चित् अभिन्न है क्योंकि उन द्रव्य और गुण दोनों में अभेदपना है।

यदि जीव द्रव्य है तो सत्त्व कैसा होगा? इस प्रकार की शंका का निराकरण करते हुए कहते हैं ‘समुदयव्ययत्रौव्यैः समाहितः’ नवीन पर्याय की प्राप्ति उत्पाद कहलाती है। पूर्व पर्याय का त्याग व्यय कहलाता है। दोनों पर्यायों में सत् का होना ध्रौव्य कहलाता है। इनसे जो सहित है वह उत्पाद व्यय ध्रौव्य से युक्त है। जैसा कि तत्त्वार्थसूत्र में कहा है ‘उत्पाद व्यय ध्रौव्य युक्तं सत्।’ ये उत्पादादि कथञ्चिद् भिन्न हैं, क्योंकि ये भिन्न लक्षण वाले होते हैं। जैसे दही और घी, गोरस की अपेक्षा अभिन्न है किन्तु दूध का व्यय दही का उत्पाद, घृत पर्याय का उत्पाद, दही पर्याय का विनाश (व्यय) इन सभी स्थितियों में दूध रूप द्रव्य का सभी के साथ अनुवर्तन सदैव रहता है, इस अपेक्षा से कचिद् अभिन्न है। इस प्रकार एक दूसरे की अपेक्षा से उत्पादादि का स्वरूप जानना चाहिए। जैसा कि कहा है –

जिसके दुग्ध लेने का व्रत है अर्थात् आज मैं दूध ही लूँगा ऐसी प्रतिज्ञा है वह दही नहीं खाता, जिसके दही लेने का व्रत है, वह दुग्ध नहीं पीता और जिसका गोरस न लेने का व्रत है वह दूध, दही दोनों ही नहीं खाता। इससे मालूम होता है कि वस्तु तत्त्व त्रयात्मक है अर्थात् उत्पाद व्यय धौव्य रूप है।

उत्पाद आदि वस्तु के स्वाभाविक धर्म हैं। पर्यायार्थिक नय की अपेक्षा वस्तु जिस क्षण में उत्पन्न होती है उसी क्षण में वह विनाश को भी प्राप्त होती है। द्रव्यार्थिक नय की अपेक्षा उसी क्षण वस्तु सत्त्व (अस्तित्व या मौजूदगी) रूप में भी रहती है। इससे यह सिद्ध हुआ कि वस्तु प्रत्येक क्षण नवीन ही है। इस कारण से सिद्धों के प्रत्येक क्षण अपूर्व ही सुख होता है। चूँकि स्याद्वाद मुद्रा (मुहर) से अंकित जिनेन्द्र भगवान का शासन नवीनतम ही है इसलिए अनादि काल से निरन्तर पवन की तरह प्रवाहमान होकर भी यह जैन शासन अत्यन्त निर्मलता का अपूर्व प्रवाह है। उत्पाद व्यय प्रौव्यात्मक शक्ति सभी द्रव्यों में स्वभाव से ही रहती है। इस लोक में ऐसे ब्रह्मा, विष्णु, महेश आदि कोई पुरुष नहीं है कि जो लोक की रचना, रक्षा और विनाश करते हों। लोक में सभी द्रव्यों में उत्पाद, व्यय आदि स्वभाव से ही होते हैं। यहाँ ऐसा मानना चाहिए कि उत्पाद शक्ति ही निश्चय से ब्रह्मशक्ति है, व्यय शक्ति ही निश्चय से महेश की परिच्छेदक है और ध्रौव्यशक्ति का भाव ही विष्णु है। इस प्रकार शुद्ध निश्चय नय की अपेक्षा से जीव का स्वरूप कहा गया है ॥९॥

English Translation of Purushartha Siddhi Upay Tika Gatha 9

‘भावप्रकाशनी’ हिंदी टीका पं० मुन्नालाल रांधेलीय वर्णी

भावार्थ – लक्षण या स्वरूप दो तरहका होता है (१) निश्चयरूप अर्थात् असली ( भूतार्थ) और (२} ब्यवहाररूप ( नकली कामचलाऊ अभूतार्थ )। तदनुसार इस श्लोक द्वारा जीवद्रव्यका असाधारण ( आत्मभूत ) असली स्वरूप बताया गया है जो अन्य द्रव्योंमें नहीं पाया जाता, यह विकाल जीवके साथ रहता है, कभी जीवसे भिन्न नहीं रहता । जैसे कि चेतना गुण जीवद्रव्यका मुख्य गुण है उसके साथ जीवका अकालिक सम्बन्ध है और उसके साथ व्याप्यव्यापक सम्बन्ध भी है अतएव उसके साथ जीयका एकत्व है। यद्यपि चेतनाके तीन भेद किये गये हैं-(१) ज्ञानचेतना .(२). कर्मचेतना और (३) कर्मफल चेतना । परन्तु कार्य, वेतनाका एक जानना ही है । विषयभेदसे उक्त तीन भेद किये गये हैं या जो अपनेको खुद जाने ( स्वसंवेदन या आत्मसंवेदन करे अनुभवे ) वह ज्ञानचेतना है ( आत्मचेतना है ) और जो कर्म अर्थात् क्रिया को जाने ( प्रवृत्ति निवृत्ति करावे ) वह कर्मचेतना है तथा जो कर्मके फल सुख-दुःखको जाने-ज्ञान करावे, वह कर्मफल नेतना है । इन तीनोंमेंसे ‘ज्ञानचेतना’ सिर्फ सम्यग्दष्टि के होती है ऐसा कहा गया है। क्योंकि स्त्र और परका भेद विज्ञान सिवाय सम्यग्दृष्टिके और किसीको नहीं होता अर्थात् सत्यार्थ नहीं होता जो हितकारी है। परसे भिन्नताका ज्ञान होना सम्यग्दष्टिका ही कार्य है मिथ्याष्टिका नहीं है । मिथ्यादृष्टिके विपरीत ज्ञान होने से वह अपने आत्माको परसे भिन्न नहीं जानता मानता, अपितु पर रूप ही जानता मानता है, जैसी संयोगीपर्याय है तद्रूप हो जानता है इत्यादि । फलतः वस्तुका या आत्माका स्वरूप, परसे अर्थात् रूप रसादिक पुद्गलके गुणोंसे पृथक् है अर्थात् तादात्म्यरूप { अभिन्न या एकात्वरूप ) नहीं है । और अपने गुणपर्यायोंके साथ हमेशा रहता है ( एकत्वरूप है) तथा उत्पाद व्यय प्रौव्य इन तीन साधारण गुणोंबाग है, जो सभीमें (द्रव्य मात्रमें ) रहते हैं, कारण कि वे द्रव्यका स्वभाव हैं। ‘सद्द्रव्यलक्षणम् –   उत्पादव्ययध्रौव्ययुक्तं सत् ऐसा द्रव्यका लक्षण कहा गया है । (तस्वार्थसूत्र अध्याय ५वाँ सू० २९, ३०)

प्रत्येकका लक्षण निम्न प्रकार है—

( १ ) नवीन पर्यायकी उत्पत्ति होना, उत्पाद कहलाता है जो समय २ होता है वस्तुका स्वभाव है |

(२) व्यय-प्रति समय जो पूर्व पर्याय का विनाश (अभाव) होता है वह व्यय है।

(३) ध्रौव्य – जो हमेशा स्थिर ( कायम ) रहता है वह ध्रौव्य है ऐसी चीज द्रव्य है। अर्थात् मूलभूत वस्तु है । परन्तु वह भी परिणामी ध्रुव ( नित्य ) है कूटस्थ नित्य (ध्रुव) नहीं है जैसा कि अन्य मतवाले मानते हैं।

(४) गुण-जो द्रव्यके आश्रय ( आधार ) रहते हैं और जिनमें गुण नहीं रहते (द्रव्याश्रयाः निर्गुणा: गुणाः, तत्त्वार्थसूत्र ५-४१)।

(५) पर्याय – जो बदल करके भी तद्रप ( द्रव्यरूप ) रहे, अन्यरूप न हो इत्यादि ( ‘तद्भावः परिणामः, त० सूत्र ५-४२) अर्थात जैसी द्रव्य हो वैसी हो पर्याय होतो है (परिणाम होता है)

पर्यायके भेद—-

( १ ) अर्थपर्याय—जो प्रति समय बदलती रहती है, प्रत्येक गुणको अवस्था परिवर्तित होती है । ( एक समयकी है ) ।

(२) व्यंजनपर्याय–जो समुदाय रूप स्थूल (व्यक्त होती है अनेक समयकी पर्यायोंके मेल रूप है । बह विभावरूप व स्वभावरूप दो सरहकी होती है, उनमेसे भेद है।

नोट—यह विभाव व्यंजनपर्याय, जीव और पुद्गल दो हो द्रव्योंमें होती है शेष चार द्रव्योंमें नहीं होती। (आलापपद्धतिमें देखो) निश्चयसे जीव द्रव्य के उक्त चार लक्षण ( स्वरूप) चेतनत्व, स्पर्शादिभिन्नत्त्व, गुणपर्ययवस्व, उत्पादव्ययध्रौव्यत्त्व हैं जो आत्मभूत लक्षण हैं (अभिन्न प्रदेशी हैं ) और कोई २ लक्षण अनात्मभूत (भिन्न प्रदेशी ) भी होता है। उसका नाम व्यवहारी लक्षण है जो संयोगावस्था में होता है  अभिन्न प्रदेशी लक्षण का नाम निश्चयलक्षण है ऐसा जानना।

सम्यग्दृष्टिका लक्षण

जो आत्मा ( जीवद्रव्य ) के उक्त प्रकार अनेकान्त स्वरूपको निश्चयनय से जानता व मानता है वही सम्यग्दृष्टि होता है दुसरा नहीं ।

तदुक्तं

जो तच्चमणेयन्तं णियमा सद्दहदि सत्तभंगेहि । लोयाण पण्हवसदो ववहारपवत्तणट्ठं च ॥३१॥

___ कार्तिकेयानुपेक्षा

अर्थ-जो जीव सातभंगरूप ( भेदरूप अनेक धर्मरूप) अनेकान्तमय वस्तुको यथार्थ जानता है व श्रद्धान करता है वही सम्यग्दृष्टि होता है यह नियम है तथा जो जीव अनेकान्तमय तत्वको नहीं समझता बह मिथ्यादृष्टि होता है। और ऐसा अनेकान्तका ज्ञाता जीव हो संयोगी पर्यायमें रहता हआ अच्छी तरह लोकव्यहार चला सकता है कोई विघ्न-बाधा नहीं आती यह महान् लाभ होता है अस्तु ।

सातभंगोंके नाम

  1. स्यादस्ति
  2. स्यान्नास्ति
  3. स्यादस्तिनास्ति
  4. स्यादवक्तव्य
  5. स्यादस्ति अवक्तव्य
  6. स्यान्नास्ति अवक्तव्य
  7. स्यादस्तिनास्ति अवक्तव्य

ये सात धर्म वस्तुमें पाये जाते हैं, जो प्रश्न होने पर बताये जाते हैं। और भी ४७ शक्तियों तक विचार किया जाता है । ज्ञानकी महिमा अपरंपार है ऐसा समझना ।

सप्तभंगीका स्वरूप

एकस्मिन्नविरोधेन: प्रमाणनयवाक्यतः ।

सदादिकल्पना सा च सप्तभंगीति सा मता ।अर्थ– प्रमाणको अपेक्षा ( आलम्बन । से या नयकी अपेक्षासे एक ही पदार्थमै विरोधरहित अर्थात् स्याद्वादका सहारा लेकर जो सत्, असत् आदि सात प्रकारकी कल्पना ( विकल्प ) की जाती है, उसको सप्तभंगी कहते हैं। उसके दो भेद हैं-(१) प्रमाणसप्तभंगी ( २ ) नयसप्तभंगी इति । केवलज्ञानको छोड़कर ७ ज्ञानके भेद और ७ नयों के भेद इत्यादि जानना ।

विशेषार्थ

नोट- इस श्लोक द्वारा आचार्य महाराजने पुरुष ( आत्मा ) का श्रद्धेय व उपास्य तत्व क्या है ? यह खासकर बतलाया है, उसीसे उद्धार हो सकता है। वह तत्त्व एक चेतन द्रव्य है शेष पाँच जड़ ( अचेतन ) द्रव्य हैं। जब तक भव्यात्मा चेतन व अचेतनका पृथक् २ ज्ञान श्रद्धान नहीं करता तब तक अज्ञानी रहता है और जब चेतन व जड़का भेद जान लेता है और उसमें भी जड़को उपादेय न मानकर एक अपने शुद्ध स्वरूप आत्माको ही उपादेय-श्रद्धेय व उपास्य मानता है तभी निश्चमसे सम्यग्दृष्टि होता है और मोक्षका अधिकारी माना जाता है ! फलतः जड़ की या मृर्तकी उपासना करनेवाला ( तन-धन-जन-प्रतिमा या शास्त्र आदि पुद्गल द्रव्य व उसके पर्यायोंका उपादेय रूपसे आदर करनेवाला) कभी संसारसे पार नहीं हो सकता न वह सम्यग्दृष्टि कहा जा सकता है अरे ! जड़ ( अचेतन संयोगोपर्याय ) का उपासक या पूजक ( आत्मज्ञान रहित) कैसे पार पायेगा यह विचारणीय है। बस, यही खास तत्त्व इस श्लोकमें बतलाया गया है।

सारांश-चेतनको चेतनकी उपासना व श्रद्धा करना और सबसे सम्बन्ध विच्छेद करना, यही कार्यकारी है। वह चेतन पुरुष पूर्वोक्त प्रकारका है अन्य प्रकारका नहीं है। यदि भिन्न प्रकार माना जायगा तो मिथ्यात्व होगा इत्यादि । आत्मा ( चेतन) का आलम्बन, आत्मा ही है नान्य: इति मूर्ति ( प्रतिमा शास्त्र आदि) का आदर स्मारकरूप निमित्त होनेसे उपचार मानकर किया जाता है सत्य नहीं यह भेद है इसको ठोक २ समझना चाहिए।

अनुजीवी व प्रतिजीवी गुण

जीव ( आत्मा) द्रव्यमें (१) अनुजीवी और (२) प्रतिजीवी दो तरहके गुण रहते हैं । अर्थात् जीवमें विद्यमान रहते हैं या पाये जाते हैं।

(१) अनुजीवीगुणका अर्थ है स्वाश्रित गुण अर्थात् जो अपनी ही अपेक्षासे घटित हो सदा रहे अन्धको अपेक्षा न रखें । जैसे कि जीवद्रव्यमें चेतना-ज्ञान, दर्शन, सुख, बल विशेष गुण अथवा सुख, वीर्य, जीवत्व वगैरह, जिनसे जीवन सिद्ध होता है व स्वतः सिद्ध हैं-पराश्रित या आपेक्षिक नहीं हैं इत्यादि ।

(२) प्रतिजीवीगुणका अर्थ है पराश्रितगुण अर्थात् जो परको अपेक्षासे घटित होते हैं या प्रतिपक्षी गुण, जिनमें जीवनका सम्बन्ध नहीं है अर्थात् जो अनुजीवी नहीं हैं भिन्न हैं। जैसे कि अव्याबाधत्व, यह परकृत बाधासे रहित होने के कारण प्रकट होता है, अनुजीवी नहीं है प्रतिपक्षी हैं। अवगाहत्व, यह परको स्थान नहीं देने से प्रकट होता है या परमें प्रवेश न करनेसे प्रकट होता है। अगुरुलधुत्व, यह परका प्रवेश न होने देनेसे प्रकट होता है। नास्तित्त्व, परमें न रहनेसे यह प्रकट होता है ( परचतुष्टयको अपेक्षा रखता है ) इत्यादि दोनोंका अर्थ समझना। इससे भिन्न सद्भाव रूप या अभाव रूप अर्थ नहीं समझना जैसा कि अन्यत्र लिखा है अस्तु । यथा अभावरूप गुणोंको प्रतिजीवी गुण काहते हैं, ऐसा जो लक्षण लिखा है वहाँ पर अभावरूपका अर्थ, अनुजीवो गुणों के अभावरूप या प्रतिपक्षी रूप अर्थ समझना चाहिए अर्थात जो अनुजीवी रूप नहीं हैं। इसीसे उनका नाम प्रतिजीवी रखा गया है कारण की जीव द्रव्य (आत्मा) का जीवन उनके आश्रित नहीं है ऐसा स्पष्ट समझना चाहिए ।। ९ ।।

English Translation of Purushartha Siddhi Upay Tika Gatha 9

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गाथा 1 | Gatha1 | गाथा 2 | Gatha2 | गाथा 3 | Gatha 3 | गाथा 4 | Gatha 4 | गाथा 5 | Gatha 5 | गाथा 6 | Gatha 6 | गाथा 7 | Gatha 7 | गाथा 8 | Gatha 8 | गाथा 9 | Gatha 9

पुरुषार्थ सिद्धयुपाय स्वाध्याय

August 25, 2024

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