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[ PART - I V ]

BALA SIKSA.¯ ¯SYADVADA¯ ¯

A WAY TO JAINOLOGY

Shree Veetraagaaye Namah

Bharatvarshiya Anekant Vidvat Parishad

AUTHOR

GANINÎ ÂRYIKÂ

ŒR 105 SY DV DAMAT M T J

ENGLISH VERSION

ŒRAMANò A MUNI PRANò ÎTA SÂGARA

ò

Î Â Â Î Â Â Î

BALA SIKSA.¯ ¯SYADVADA¯ ¯

[ PART - IV ]

A WAY TO JAINOLOGY

Syâdvâda Bâla Œiksò â [ Part - IV ]

Courtesy -

BHAGCHAND - SUNITA CHURIWAL

GUWAHATI (ASSAM)

Author -

GANò INÎ ÂRYIKÂ

ŒRÎ 105 SYÂDVÂDAMATÎ MÂTÂJÎ

English Version -

ŒRAMANò A MUNI PRANò ÎTA SÂGARA

Disciple - ÂCÂRYA ŒRÎ 108

VIŒUDDHA SÂGARAJÎ MAHÂRÂJA( (

Edition -

FIRST [ ENGLISH ] 1000 COPIES [ YEAR - 2017]

Occasion

Blessings -

P.P. ÂCÂRYA ŒRÎ 108

VIMALA SÂGARAJÎ MAHÂRÂJA

P.P. ÂCÂRYA ŒRÎ 108

BHARATA SÂGARAJÎ MAHÂRÂJA

rd3 DEATH CEREMONY

GANò INÎ ÂRYIKÂ ŒRÎ 105 SYÂDVÂDAMATÎ MÂTÂJÎ

30 SEPTEMBER 2017

Annexation -

Â Â ŒRÎ 105 YAŒASVINÎ MÂTÂJÎRYIK

Available at -

GANò INÎ ÂRYIKÂ SYÂDVÂDAMATI MÂTÂJÎ SANGHA

[ P.G.A. YASASVINÎ MÂTÂJÎ ]

PARSHVNATH DIGAMBAR JAIN TEMPLE

D - 210, SHYAM PARK EXT. MAHAVEER VATIKA,

SAHIBABAD (U.P.)

Digambara Jaina Saints keep withthem these three only and nothing else.

Three Equipments of Jaina Saints

S.No. Contents Page No.

1. Prârthanâ 1

2. Nav Devtâ Stavana 2

3. Mahâvîrâsò tò aka Stotra 4

4. Pâksò ika Œrâvaka 7

5. Naisò tò hika Œrâvaka 37

6. Daily Routine of Skyclad Saints 54

7. Main Principles of Jainology 63

8. Saraswatî Stotram 71

9. Saraswatî Nâma Stotra 73

10. Jinavânò î Stutî 74

11. Gurvâsò tò aka 75

12. Guide to Transliteration 77

CONTENTS


1

PR RTHANÂ Â

Hey Veetrag Swami, nit prarthna hamari.

Agyaan ko taje hum, ban gyaan ke pujari.

Hinsadi paap tajkar,

Satpath pe hum chalenge,

Krodh kashaya tajkar.

Sambhav hum dharenge. Hey Veetrag Swami ..

Mata pita ki seva,

Bhakti gurujano ki,

Prataha sujaldi uthkar.

Nit karenge eesh bhakti. Hey Veetrag Swami ..

Do naath humko Shakti,

Tum sam banenge hum bhi,

Dukhiyo ki seva karke.

Payenge atm shakti. Hey Veetrag Swami ….

1



2

NAV DEVT STAVANAÂ

Doha

Parmeshti Pancho Namun, Jinvani Urlaya.

Jin Marg ko dhaarkar, Chaitya chaityalaya dhyaya.

(Tune – Aho jagatguru dev suniyo araj hamaari…)

Arihant prabhu ka naam, hai jag mein sukhdayi.

Ghaati chatu chaykar, keval jyoti payi.

Veetrag sarvagya, hit updeshi kahaye.

Riddhi siddhi sab paye, jo nit bhakti sudhyave. (1)

Siddha prabhu gunakhan, siddhi ke ho pradata.

Karma Aath sab kaat, karte mukti vasa.

Suddha buddha avikar, shiv sukhkaaree naathaa.

Riddhi siddhi sab paya, jo nit nave matha. (2)

Aacharaj gunakaar, panchachaar ko pale.

Shiksha diksha Pradhan, bhavijan ke dukh taale.

Anugraha nigraha kaaj, mukti marg chalte.

Riddhi siddhi sab paya, jo aacharaj bhajte. (3)

Gyan dhyan lavleen, jinvani ras peete.Adhyayan shiksha Pradhan, sangha mein jo nit karte.Ratnatray gundham updeshamrat dete.Riddhi siddhi sab paya, jo nit uvajhaya bhajte. (4)

2


3

Darshan gyan charitra, mukti marg kahaye.Teenprati saadhan roop, sadhu digambar bhaye.Vishyasha ko tyaag, nij aatam chit paye.Riddhi siddhi sab paye, jo nit sadhu dhyave. (5)

Tatva dravya gun saar, veetrag mukh nikasi. Gandhar ne gundhaar, jinmala ek guthi. Syadvaad chinha saar, vastu anekaant gayi.Riddhi siddhi sab paye, jo jinvani dhyayi. (6)

Samyak shradha saar, dev Shastra guru bhai. Samyak tatva vichaar, samyak gyan kahayi. Samyak hoi aachar, samyak chaarit gayi. Riddhi siddhi sab paye, jo jin marg dhyayi. (7)

Veetrag jinbimb, murat ho sukhdayi.Darpan sam nijbimb, dikhta jisme bhai. Karm kalank nashaya, jo nit darshan paate. Riddhi siddhi sab paye, jo nit chaitya ko dhyate. (8)

Veetrag jinbimb, krtrimaakrtrim jitne. Shobhat hain jis desh, hain chaityalaya utne.Un sabki jo saar, bhakti mahima gave. Riddhi siddhi sab paye, jo chaityalaya dhyave. (9)

Doha Nav devta ko nit bhaje, karma kalank nashaya.Bhav sagar se paar ho, shiv sukh mein ram jaye.

4

MAH V R STAKA STOTRAÂ Î Â ò ò3

1. Yadiye caitanya mukura iva bhavascidacitah,

Samam bhanti dhrauvya-vyaya-jani-lasantontarahitah,

Jagatsaksi marga prakatana paro bhanuriva yo,

Mahavira - svami nayana patha gaami bhavatu me.

In omniscience mirror, objects resemble at once,

Associated with generation, exaust, permanence,

Who indicates us the path of salvation like a sun,

Such a lord Mahavira resides always in my eyes.

2. Atamram yoccaksuh kamala - yugalam spanda - rahitam

Janankopapayam prakatayati vabhyantaramapi,

Sphutan murtiryasya prasamitamayi vativimala,


Devoid of reddishness whose eyes do not use to blink,

Illuminated the state of angerlessness,

He-whose posture is pure and a holder of a peace,


3. Namannakendrali mukta mani bha jala jatilam,

Lasatpadambhoja dvamiha yadiyam tanubhratam,

Bhavajjvala shantyai prabhavati jalam va smrtamapi,



5

By bowing down head in whose twice lotus feet,

The crown of deities splendid with light of a gem,

Even his remembrance, becomes the water to rest flame,


4. Yadarca - bhavena pramudita - mana dardura iha,

Ksanadasitsvargi guna-gana-samraddhah sukha-nidhih,

labhante sadbhaktah siva - sukha samajam kimu tada,


By whose volition of worship a pleased mind Frog,

Became a deity in heaven by his qualities,

No strange if devotees, attain to liberation worshipping you,


5. Kanatsvarnabhasovyapagata - tanurjnana - nivaho,

Vicitratmapyeko nrpati vara siddhartha tanayah,

Ajanmapi sriman vigata - bhava - ragodbhuta - gatih,


He-who is bodiless though having brightness like a Gold,

Is only one even, having so many qualit ies ,

Devoid of birth and whose attachment has gone,


6. Yadiya vagganga vividh - naya - kallola - vimala,

Brahajjnanambhobhirjagati janatam ya snapayati,

Idanimapyesa budha - jana - maralaih paricita,



He-whose river of charming preachings with stand points,

Give a bath of special knowledge to the people,

And knows as a swans, like a learned, even today,


7. Anirvarodrekastribhuvana - jayi kama - subhatah,

Kumaravasthayamapi ni ja - baladyena vi j tah,

Sturannityananda - prasama - pada - rajyaya sa jinah,


Who has victory over warrior of invincible lust,

In a bachelor stage, by his power of a self,

Just to rule over, energetic liberation,


8. Mahamohatanka - prasamana - prarakasmika - bhisaka,

Nirapekso bandhurvidita - mahima mangalakara:,

Saranyah sadhunam bhava bhayabhrtamuttamguno,


He-who is sudden doctor to subside disease of delusion,

Who is unconcerned and greatness in manifested,

He-who does welfare and a refuge for frighteneds,


9. Mahavirastakam stotram bhaktya 'Bhagenduna' krtam,

Yah pathecchranuyaccapi sa yati paramam gatim.

Eulogy of Mahavira, composed by 'Bhagchand',

Who used to read-listen, attains to liberation.

6


7

V tar ga bhagav n ko, namahun triyoga samh ra,ò

Œrâvaka vrata caryâ likhûn, âlabâla hitakâra.

Question 1. To whom you call Œrâvaka? Mention types

also.

Answer - The one who is possessing right devoteful

faith (Œraddhâvâna), discerning or

discretional one (Vivekavâna) and is active

in performing religious tasks (Kriyâvâna)

is called as Œrâvaka.

Œrâvaka is categorized into 3 types -

(1) Paksò ika (2) Naisò tò hika (3) Sâdhaka

(1) Paksò ika - He-who accepts that all the

five types of sins viz. violence etc. are

subject to give up and he-who performs

essential duties (As per Âgama) on a

trial basis is called as Paksò ika Œrâvaka ò

or can say Prârabdha Deœa samyamî i.e.

Layman votary with abstinence.

(2) Naisò tò hika - He-who performs essential

duties (Mentioned in scriptures for

house holders) faultlessly is called as

Naisò tò hika Œrâvaka.

(3) Sâdhaka - He-who has crossed the

stage of partial restraint and plunging

in meditation of self attains to ritual

death (Samâdhi Maranò a) is called as

òî â â â

P KSIKA R VAKAÂ ò Œ Â4



Sâdhaka Œrâvaka or can say Nisò panna ò

Deœa samyamî i.e. Absolute partially

restrained one.

Question 2. Mention the tasks which Paksò ika Œrâvaka

has to perform.

Answer - Paksika Œrâvaka has to perform three

religious tasks. They are -

(1) Worshipping Jina deva.

(2) Adoration of preceptor.

(3) Offering food etc. to worthy persons

(Ascetics etc.)

With that they should perform those

good deeds - which are acceptable in the

world or as per public decoram and

mentioned in Jaina sacred books / Âgama,

which rises up name and fame.

Therefore, Paksò ika Œrâvaka should

worship lord Arahanta through worships

named Nityamaha and all according to his

potentiality.

(Nityamaha worship means to worship

lord Jina daily with 8 auspicious offerings)

It is so because the place or premise

where there is no worshipping of Jina deva,

not having rigid faith towards devotion of

preceptor and religious people, no offering

of food to worthy persons (Ascetics etc.), no

mercy feelings, no help to needies, no

ò

8


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worshipping of pure right faith, no

studying / contemplation of voice of Jina,

then that place is a place of burrial ground,

not a place to dwelling. It is so because at

that place, living beings kill away by

performing 5 necessary household ò

activities (Panca Sûna) and purity of such

sin is impossible.

Question 3. Name the types of worship. Also define

them.

Answer - Worship is divided into 2 types -

(1) Physical worship (2) Psychical worship

(1) Physical worship - To worship lord

J ina having pure aim means

worshipping with eight types of

auspicious offering is known as

physical worship.

(2) Psychical worship - To contemplate

about the attributes of venerable great

people with the help of eulogies,

recitation, adoration and all is known

as psychical worship.

Question 4. Name the types of physical worship.

Answer - Physical worship is divided into 5 types.

(1) Nityamaha (2) Asò tò âhnika

(3) Indradhvaja (4) Mahâmaha

(5) Kalpadruma.

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Question 5. Define worship named Nityamaha.

Answer - (1) To move to an abode of Jina carrying

with you all necessary auspicious

offerings like water, water mixed with

sandal etc. and to worship an

unattached God / Jina is a worship

named Nityamaha.

(2) To get construct an idol of Jina and

Jina temple as per potentiality. To

hand over agricultural land, shop etc.

thinking that regular getting of

worshipping articles for worshipping

(It is also mentioned in scriptures) and

to arrange the required resourses like ò

chariot, Pânduka Œilâ, Flywhisks etc.

w h i c h r e s u l t s i n t o r e g u l a r

glorification of Jina is known as

worship named Nityamaha.

(3) To worship Jina three times a day, to

donate food and all are the parts of

worship named Nityamaha.

Question 6. Define worship named Asò tò âhnika.

Answer - At every year, on the occasion of festival

named Nandîœvara (Âsò ârò ha, Kârtika,

Fâlguna), worship perform by liberatables

from eighth day of each half of a month

(Asò tò amî) till the night or day of full moon

(Purnò imâ) of Œukla Paksò a is known as

worship named Asò tò âhnika.


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Question 7. Define worship named Indradhvaja.

Answer - Worship perform by celestial deties and all

is known as worship named Indradhvaja.

Question 8. Define worship named Mahâmaha.

Answer - Worship which is perform devotefully,

wearing crowns and perform by

Mañdò aleœvara kings is known as worship

named Mahâmaha alias Sarvatobhadra

alias Caturmukha.

Said worship is for the welfare of all

the living beings and this is only a reason its

another name falled as Sarvatobhadra.

Another name is Caturmukha

because worship is to be perform on all the

four sides placing four faced idol of Jina.

(Caturmukha, Mahâmaha and

Sarvatobhadra - Said all three names are

acceptable)

Question 9. Define worship named Kalpadruma.

Answer - Worship of lord Arahanta perform by

Cakravartees fulfilling the desires of living

beings of the world through desired

donation is known as worship named

kalpadruma.

It means the time when Cakravartees

attain the rank of emperors after attaining

to victory over six khañdò as, then he


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provides donation as per demand of

citizens of an empire. Thereafter, after

satisfying all, they perform worship of lord

Arahanta with kings. The same worship is

known as worship named kalpadruma.

Question 10. Define worship named Nitya -Naimittika.

Answer - Regular worship of an unattached God is a

worship named Nitya. Worship performed

on occassions is a worship named

Naimittika.

Both the types of worships are

included in aforementioned worships.

Question 11. Who is liable to perform physical and

psychical worship?

Answer - House holders are liable to perform

physical worship (Dravya Pûjâ), whereas

knotless saints are liable to perform

psychical worship (Bhâva Pûjâ).

Householders perform physical

worship for purity of thought activity and

by proper use of their wealth they work on

their passion of greed.

Knotless saints who follow their daily

routine as corroborated by an unattached

God, who all are rapt in the nature of their

own soul and who all accept every sayings

of Jina are liable to perform psychical

worship.


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Question 12. Can knotless saints perform physical

worship?

Answer - No, knotless saints can't perform physical

worship. Their worship is really an

unprecedented one. Here is a view of

same -

Saints put discretional formed auspicious

mark bathing from pure mercy formed

water and adopting satisfaction formed

pure water. They drop down devoteful

pure water on feet of Jina having pure

intention through external purity. They put

reverential or devoteful faith formed water

mixed with sandal. In a same way, offering

supreme attributes formed Aksò ata,

forgiveness formed fragrant pusò pa and

celibacy formed naivedya, they perform

psychical worship of Jina deva. They keep

experience of pure soul formed auspicious

lamp in front of Jina, with that for attaining

knowledge they offer auspicious

attachmental and aversioned formed

dhûpa and do sense control formed

auspicious dance. They play restrained

formed playing instruments, do luminous

enthusiastic formed Âratî and giving up

impure state of the soul, attaining to the

state of pure soul shed off infinite karmas.


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Question 13. Pen down the procedure of worship.

Answer - A householder should go for worship after

proper bath. It is so because body becomes

sweaty after going for sexual intercourse or

other house hold activities. Slumber,

laziness, weakness of mind result into

impurity of body as well as mind also.

After proper bath, wearing pure

clothes, he should move towards the

direction of an abode of Jina taking with

him well adorned auspicious offerings to

be offer to Jina deva. After reaching to an

abode of Jina / Temple, he should go for

corronation / anointment of Jina after

proper Darshan vidhi. Thereafter, he

should pray - O, God! A rich person

worships another rich person for

attainment of wealth, also provides his

services to him. Likewise, I also worship

you, provide my services to you, so that I

may also attain to an unattachedness like

you, purity like you.

Thereafter, he should spell Vinaya pâtò ha, ò ò

òNamokâra Mantra and Svasti Mangala etc.

Question 14. Pen down the steps of worship.

Answer - Worship has 7 steps. They are -

(1) Abhisò eka (2) Âhâvânana (3) Sthâpanâ

(4) Sannidhikaranò a (5) Pûja (6) Œântipâtò ha

(7) Visarjana.


15

Question 15. Pen down the way of Abhisò eka and

Âhâvânana.

Answer - Abhisò eka - On a daily basis a householder

should go for Abhisò eka / corronation of Jina

by various best materials like pure water

and all.

Âhâvânana - As we pronounce words-

'Welcome-Welcome-Welcome' for a guest

visits our premise; likewise a devout says

welcoming the God of three Universe - An

unattached God to his heart formed ò

temple - "Om hrim œri deva - œâstra - guru ò

samûha atra avatara avatara samvausatò

âhâvânana". Saying so he drop down

pusò pas (Flowers, rice mixed with sandal)

on Tò honâ (A type of utensil use while

worshipping). Said is the procedure of

Âhâvânana.

Question 16. Pen down the way of Sthâpanâ.

Answer - As after welcoming guest-visits your

premise, you ask him / her to sit down or

offer him/her seat; likewise, devout/

liberatable who welcomes God in his

temple of mind, he prays God - O, God!

please take seat in my heart and he drop

down Pusò pas with both the hands on ò

Tò honâ saying - "Om hrim œrî deva - œâstra -

guru samûha atra tisò htò ha tisò htò ha tò hahò tò hahò


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sthâpanam". In a way he installs God in his

mind. Said is the procedure of installing

(Sthâpanâ).

Question 17. Pen down the way of Sannidhikaranò a.

Answer - As we ask a guest - visits our premise to

enter and have a seat. We ask him / her to sit

near us; likewise liberatable says becoming

blissful and installing God in his heart - O,

God! Please come near to me forever. After

saying so he drop down pusò pas on Tò honâ ò

saying - "Om hrim œrî deva - œâstra - guru

samûha atra mama sannihito bhava bhava

vasò at sannidhikaranò am". Said is the

procedure of Sannidhikaranò am.

Question 18. How should we start worship?

Answer - We should start worship in a way -

Pratham dev Arahant shrut siddhaant ju

Guru nirgranth mahant muktipur panth ju

Teen ratan jagmaahi su ye bhavi dhyaaiye

Tinki bhakti prasaad param pad paaiye.

Doha - Poojaun pad Arahant ke poojaun

guru pad saar;

Poojaun maataa sarasvatee nitprati

ashta prakaarò

"Om hrim œri deva-œâstra-guru samûha ò

atra avatara avatara samvausatò âhâvânanaò

Om hrim œrî deva-œâstra-guru samûha atra


17

tisò htò ha tisò htò ha tò hahò tò hahò sthâpanamò

Om hrim œrî deva-œâstra-guru samûha atra

mama sannihito bhava bhava vasò at

sannidhikaranò am".

Question 19. Write down the stanza of offering water

and also mention the reason of offering

water.

Answer - Surpati urag narnaath tinkari vandneek

supadprabha

atishobhneek suvaran ujjval dekh chhavi

mohit sabhaa

var neer-ksheer samudra ghat bhari ugra

tasu bahuvidhinachi

arahanta shrut siddhant guru nirganth nit

pooja rachu.

Doha - Malin vastu harlet sab jal

svabhaav mal cheen,

jaaso poojo parampad dev

shaastra guru teen.ò

Om hrim deva œâstra gurubhyo

janmjaraamrò tya vinâœnâya jalam

nirvapamîti svâhâ

Reason - (1) Water i s o f fer to g ive

permanent rest to birth - old

age and death.

(2) A devout thinks while


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offering water that O, God! As

water clean up the dust of

outside; in a same way, your

attributal formed water is a

remover of my attachment

and aversion formed dust.

Hence, water is offer to clean

up the dust of knowledge

obscuring, faith obscuring

and all - attached to the soul.

Question 20. Write down the stanza of offering

Chandan i.e. sandal mixed with water and

also mention the reason of offering.

Answer - Je trijag-udar manjhaar praanee tapat ati

duddhar khare

tin ahitharan suvachan jinke param

sheetaltaa bhare

tasu bramar lobiht ghraan paavan saras

chandan ghisi sachu

Arahant shrut siddhant guru nirgranth nit

pooja rachu.

Doha - Chandan sheetalta kare tapat

vastu parveen,

Jaaso pooja param pad deva

shastra guru teen.ò ò

Om hrim deva œâstra gurubhyo ò ò

sam sâratâpa vinâœanâya candanam

nirvapâmîti svâhâ


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Reason - As paste of Sandalwood cures

burned feet effected by sunshine;

in a same way, attributal formed

c o l d f r a g r a n t p a s t e o f

sandalwood of Jina deva helps

out those who all are suffered

from pains of worldly existence

to move beyond same. Thus,

chandan is offer to say bye to the

sufferings of vicious cycle of birth

and death.

Question 21. Write down the stanza of offering Aksò ata

and also mention the reason of offering.

Answer - Yaha bhausamudra apar taran ke nimitta

suvidhi thai

Ati drarh parampavan jatharath bhakti

var nika sahi

Ujjvala akhandit shali tandul punja dhari

trayagun jachu

Arahanta shrut siddhant guru nirgranth

nit pooja rachu.

Doha - Tandul saali sugandhi ati param

akhandit been,

Jaso pooja param pad deva

shaastra guru teen.ò

Om hrim deva œâstra gurubhyo

aksò ayapada prâptaye aksò atân nirvapâmîti

svâhâ


20

Reason - (1) For attaining the state of non-

destructibility, Aksò ata i.e.

Raw / unbroken rice is

offered.

(2) Aksò ata doesn't provide non-

destructibility, but Aksò ata is

o f fer to J ina deva for

attainment of attributal

formed Aksò atas of Jina deva.

Best article will give best fruit

/ result.

Question 22. Why raw rice only is to be offer in form of

Aksò at, why not any other grain?

Answer - Rice is a non - destructible grain. The one

who wants wheat, sow grains of wheat and

he-who is in need of maize, sow grains of

maize, but he-who is in need of rice, doesn't

sow rice, rather sow paddy. Rice attained to

the state of non - destructibility and that is

why to attain to the same state, aksò at / Raw

or unbroken rice is to be offer.

Question 23. Write down the stanza of offering pusò pa


Answer - Jo vinayavant subhavyavar-ambuj

prakash bhan hain,

Je ekmukh charitra bhashat trijagmahi

pradhan hain


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Lahi kundkamala dik pahup bhav-bhav

kuvedanso bachu,


pooja rachu.

Doha - Vividh bhanti parimal suman

bhramar jas adheen,

Jaso poojo param pad dev shastra

guru teen.ò

Om hrim deva œâstra gurubhyo kâmabânò a

vinâœanâya pusò pam nirvapâmîti svâhâ

Reason - The biggest enemy of one is lust /

sexual desire which destructs

one's power. Only and only an

unattached God has victory over

it. For attainment of Jina

attributal formed garland of

flowers, pusò pa is offer to Jina

deva.


Naivedya and also mention the reason of

offering.

Answer - Ati sabal madkandarp jako ksudha urag

aman hai,

Dussah bhayanak tasu nashan ko sugarud

saman hai,

Uttam chhaho rasyukt nit naivedya kari

ghrt me pachu,


22


nit pooja rachu.

Doha - Nanavidh sanyukh ras vyanjan

saras naveen,


guru teen.ò

Om hrim deva œâstra gurubhyo ò

ksò udhâroga vinâœanâya naivedyam


Reason - A liberatable offer Naivedya i.e.

Edible substances to give rest to

his hunger. He thinks that

Naivedya is unable to give rest to

hunger, but O, God! Thinking

formed experience formed food

of your attributal formed dishes

is a provider of eternal pleasure

to me and for attainment of same,

Naivedya is to be offer.

Question 25. Write down the stanza of offering Deep


Answer - Je trijag uddam nash keene moha timir

mahabali,

tihi karmaghati jnandeep prakash jyoti

prabhavali,

iha bhaanti deep prajal kanchan ke

subhaajan me kachu,


23

Arahant shrut siddhant guru nirgrantha

nit pooja rachu.

Doha - Svapar prakashak jyoti ati deepak

tamkari heen,


guru teen.ò


mohândhakâra vinâœanâya dîpam


Reason - A liberatable offers Deep (A

lighted lamp) to say bye to his

ignorance / darkness of delusion.

He thinks - O, God! An

unconscious lamp is momentary

and capable of removing little

darkness of the world, but your

undivided omniscience formed

lighted lamp is capable to say bye

to my complete ignorance and

fascination. Hence, Deep is offer

to manifest flame of omniscience

in inside saying bye to darkness

of fascination.

Question 26. Write down the stanza of offering Dhoop


Answer - Jo karma indhan dahan agni samuha sam

uddhat lasai,


24

Var dhoop taasu sugandhitaakari sakal

parimataa hasai,

Iha bhaanti dhoop chadaya nit bhav

jvalanmaahi nahi pachu,


nit pooja rachu.

Doha - Agni maahi parimal dahan

chandanaadi gun leen,

Jaso poojo praram pad dev shastra

guru teen.ò


asò tò akarmadahanâya dîpam nirvapâmîti

svâhâ

Reason - Dhoop is to be offer to fire for

eradication of eight types of

karma formed enemies. A devout

thinks that though Dhoop unable

to eradicate my eight types of

karmas, but your attributal

formed Dhoop is only capable to

eradicate my karmic fuel. Thus,

Dhoop is to be offer to eradicate

eight types of karmas by attribute

of Jina formed Dhoop.


Phala/fruit and also mention the reason of

offering.


25

Answer - Lochan sursana ghraan ur utsaah ke

kartaar hai,

Mopai na upma jaye varni sakal phal gun

sar hai,

So phal chadavat arthapuran param amrta

ras sachu,

Arahanta shrut siddhanta guru nirgranth

nit pooja rachu.

Doha - Je pradhan fal fal vishai

panchkaran ras leen,

Jaso pujo param pad dev shastra

guru teen.ò

Om hrim deva œâstra gurubhyo moksò afala ò

prâptaye falam nirvapâmîti svâhâ

Reason - A person afraid of sufferings of

worldly existence wants pleasure

devoid of uneasiness. That

pleasure is exist in liberation.

Thus, a devout offer fruit for

attainment of fruit of liberation.

A devout thinks that offered

fruits will get rotten and unable

to provide me eternal pleasure,

but fruits are offer for attributal

formed fruits of Jina deva.

Question 28. Write down the stanza of offering Argha



26

Answer - Jal param ujjval gandh akshat pushp

charu deepak dharu,

Var dhoop nirmal phal vividh bahu janam

ke patak haru,

iha bhanti argha chadaye nit bhavi karat

shiv pankati machu,


pooja rachu.

Doha - Vasuvidhi argh sanjoyake ati

uchhaha man keen,


guru teen.ò


a n a r g h y a p a d p r â p t a y e a r g h a m


Reason - A worldly / mundane being offer

argha (Various offerings like rice

etc.) because he is victimized by

birth, old age and death,

sufferings of worldly existence,

destructible life, pain of lust and

hunger, ignorance and karmas.

He offers argha for attainment of

eternal undivided pleasure.

Question 29. Define Jayamâlâ.

Answer - To memorize or spell the attributes of

venerable five supreme beings and nine


27

devatas after their worshipping by eight

types of offerings showing keen devoteful

faith is Jayamâlâ.

or

Âratî of attributes / qualities of venerables

is known as Jayamâlâ.

Question 30. Pen down about Deva, Œâstrâ and Guru

with the help of Jayamâlâ.

Answer - Doha - Dev shastra guru ratan shubh teen

ratan kartaar,

Bhinn - bhinn kahu arti alp

sugunvistaar.

About Arahanta-

Karman ki tresath prakrti nashi, jeete

ashtadosh doshrashi

Je param sugun hain anantdheer, kahavat

ke chhyalees gungambheer,

Shubh samavasaran shobha apar, shat

indra namatkar sheeshdhar

Devadhideva Arahantdeva, bando mann

vach tan kari susev.

About Jinavânò i-

Jinki dhuni hai omkar roop nir aksar

mahima anoop

D a s h a s h t m a h a b h a s h a s a m e t

laghubhasha saat shatak suchei


28

So syadvadamaya sapt bhang gandhar

goonthe baarah suang

Ravi shashi na harai so tam haraaya, so

shaastra namo bahupritilyaya.

About Guru-

Guru acharaj avajjhaya sadhu, tan nagan

ratnatray ridhi agadh

Samsaar-deh vairagdhar nirvanchhi tapai

shivpad nihaar

Gun chhattis pachchees ath bees bhav

taaran taran jihaj eesh

Guru kee mahima varni na jaaya,

gurunaam japo man vachan kaaya.

Sortha - Keejai shakti pramaan shakti

bina sardha dharai

Dhaanat sardhavan ajar amar

pad bhogave.ò

Om hrim deva œâstra gurubhyo jayamâlâ ò

poornârgham nirvapâmîti svâhâ

Question 31. Whose description does Jayamâlâ consists

of?

Answer - Jayamâlâ consists the description of lord

Arahanta, Jaina sacred books and knotless

preceptor.

Question 32. Pen down something about lord

Arahanta.


29

Answer - He-who has eradicated 63 forms of karmas,

is devoid of 18 types of faults, is endowed

with infinite four fold attributes, is adorned

with 40 types of attributes, glory of whose

holy assembly is matchless and who is

worshippable by 100 Indras, is lord

Arahanta deva. He is also known as

Devâdhideva. I bow down him from mind,

speech and body.

Question 33. Pen down something about Jinavânò î from

Jayamâlâ.

Answer - Omkar formed voice comes out of mouth of

Jina deva is non - verbal and endowed with

matchless glory, which is endowed with 18

main and 700 sub languages. Voice of Jina

which is penned down by Ganò adhara is

well - embellished with relativism and

seven types of infractions. Even Sun and

Moon are unable to remove darkness, to

remove such darkness of ignorance we

have voice of Jina.

Question 34. Pen down something about Guru from

Jayamâlâ.

Answer - We call guru to all those Âcâryas,

Upâdhyâyas and Sâdhus who all are

clothless / skyclad from outside and

endowed with gemstrio, are detached from

worldly affairs and body caring, adopter of

ascesis, having no desires, perform


30

penance and having target of attaining

liberation. Âcârya has 36 basic attributes,

Upâdhyâya has 25 and Sâdhu has 28. Such

preceptors are like ship who help out in

crossing an ocean of worldly existence.

Really describing of glory of such skyclad

knotless preceptors is not that much easy.

We should meditate them (Skyclad

preceptors) paying salutation from mind,

speech and body.

Question 35. Write down 'Shanti path' Eulogy of lord

Shantinath and also mention what one

has to do while chanting same?

Answer - The one has to offer pusò pa using his both

the hands while chanting shanti path.

Eulogy of Lord Shantinath

(Shanti Path)

Shantinath mukh shashi unhari

sheelgunavrat samyamdhari

lakhan ek sau ath virajai nirkhat nayan

kamal dal laajai,

Pancham chakravarti paddhari salah

Teerthankara sukhka

Indra narendra pujya jinnayak namo

shantijin shanti vidhayak.

Divya vitap pahupan ki varsha dundubhi

aasan vani sarsa,


31

chatra chamar bhamandal bhari ye tum

pratiharya manhari

shanti jinesh shanti sukhdai jagatpujya

poojau shirnaai,

param shanti deejai hum sabko pade

jinhe puni char sangh ka.

Vasant tilka

Poojai jinhe mukut haar kireet laake,

Indradi deva aru poojya padaabj jaake,

so shantinath varvansh jagat pradeep,

mere liye karahi shanti sadaa anoop.

Indra vajra

Sampoojako ko pratipalko ko yatinako ko

yatinayako ko,

Raja praja rashtra sudeshko le keeje

sukhee he jin shanti ko de.

Stragdhara

Hovai sari praja ko sukh balyut ho

dharmdhari naresha,

hovai varsha samai pai tilbhar na rahai

vyadhiyo ka andesha,

hovai chori na jari susamaya varatai ho na

dushkal bhari,

sare hi desh dharai jinvar vrashko jo sada

saukhyakari.


32

Doha - Ghatikarma jin nash kari payo

kevalraj

shanti karo sab jagat me

vrshbhadik jinraaj

(Drop down flow of water thrice)

Now, join hands and pray -

Shastro ka ho pathan sukhda laabh

satsangati ka,

sadvratto ka sujas kahke dosh dhaku

sabhi ka.

balu pyaare vachan hit ke aapka roop

dhyaau,

taulau seu charan jinke moksh jalau na

paau.

Arya

Tav pad mere hiye me mam hiya tere

puneet charno me,

Tablo leen raho prabhu jab lo paya na

mukti pad meine,

Akshar pad matra se dooshit jo kuch haha

gayano mujh se,

Kshama karo prabhu so sab karuna kari

puni chudahu bhav dukh se,

Hey jagbandhu jineshwar pau tav charan

sharan balihari

Maran samadhi sudurlabh karmo ka


33

kshaya subodh sukhkari.

Question 36. What should we do of pusò pas we offer

while Sthâpanâ?

Answer - We should mix those pusò pas in offered

articles touching it on forehead. We should

neither burn it nor should throw in well

and all. Those who believe that God visited

on Tò honâ and think that sending him back

it is good to throw out pusò pas into fire, it is

an illogical practice. God never comes

down, a devout welcomes him to his heart

and offer pusò pas blissfully. Hence, we

should mix pusò pas to other articles

touching to forehead.

Question 37. Pen down Visarjana Path.

Answer - Bin jane va janke rahi toot jo koya

Tum prasad te param guru so sab pooran

hoya,

poojan vidhi janu nahi, nahi janu ahavan

aur visarjan hu nahi kshama karhu

bhagvan

mantraheen dhanheen hu, kriyaheen

jindeva

kshama karahu rakhahu mujhe dehu

charan ki sev

aaye jo jo devagan poojai bhakti pramaan

te sab jaavahu krapakar apne apne thaan.


34

Question 38. What one should do after completion of

worship?

Answer - After worshipping Jina deva, mind of

worshipper becomes so pure that he thinks

that O, Jina deva! As steel turns out to gold

after mere touch of parasmani, a poor

becomes rich after serving to rich, then I

also become like you by blessings of your

devotion. No strange in same. Thus, now I

am not your servant.ò

A worshipper moves to the state of soham ò

from Dâsoham. He rises up his purity of ò ò

inner - self by chanting - Soham soham... or

by contemplating that who you are is me

only, thereafter he thinks - O! Infinite four

fold of God is exist in God and of me is exist

in me. True worship of Jina deva turns out

worshipper to venerable.

Question 39. Write down the fruits of worship, also

mention an instance related to.

Answer - A worshipper becomes worshippable by

own after worshipping Jina deva. A devout

of Lord Jinendra-liberatable attains to

wealth / prosperity of Indra in form of an

outcome of worship, with that he attains to

rank of Chakravartee which is venerable by

kings wearing crowns, thereafter attains to ò

rank of Tîrthankara which is venerable in

all the three Universe. Even a frog became


35


deity by coming up with the feelings of

worship.

A rich merchant used to live at city-

Rajagrahi with his wife named Bhavdutta.

That rich merchant attained to death

because of painful meditation and reborn

as a frog in a well of his own courtyard. One

day Bhavdutta reached there to draw out

water. That frog came up with recollection

of past life / Jatismaran beholding

Bhavdutta. Thereafter, because of past

refinements he jumped on to the body of

Bhavdutta. Bhavdutta tried many a times

to remove him, but he was not moving.

Bhavdutta took him to her home after come

to know about the fact from a saint

endowed with clairvoyance that he is a soul

of her husband and reborn as a frog because

of painful meditation. Other day Gardener

informed Raja Shrenik about Samavashran

of Lord Vardhamana in a city. All the people

were moving to behold same very happily.

Shrenik also sitting on his Elephant moved

for same. After beholding all these, that

Frog has shown feeling of worshipping and

was moving holding a leaf of lotus. There

was a huge crowd. That Frog got died

coming down to feet of an Elephant of Raja

Tale of Frog

36

Shrenik. He reborn as deity as shown

feeling of worshipping and before moving

of Shrenik, he (deity) moving to

Samvasharan / holy assembly of Lord

Mahaveer started singing eulogy or

devotional song.

Now, if a Frog attained to mode of deity in

form of an outcome of feeling of worship,

then a liberatable who worships Jina on a

regular worship devotefully and by eight

types of auspicious articles, will he unable

to become liberated? No, he'll definitely

become.

Question 40. Frog did worship by an article. Can we

people (Human being) also go for same?

Answer - Frog was an animal. For him worshipping

by eight types of auspicious articles was not

possible. Hence, worshipping by an article

was also right, but human beings should

worship with eight types only. Sometimes

it depends on situation and at that

particular time you can go for using an

article or two etc. according to potentiality

but if an householder is much capable, then

he should worship by pure eight types of

auspicious articles; otherwise, there will be

no difference remain between animal and

human beings.


37

NAISTHIKA R VAKAò ò Œ Â5

Question 41. To whom you call as Naisò tò hika Œrâvaka?

Answer - Naisò tò hika Œrâvaka is one who adopts 11

stages of renunciations for laymen

(Pratimâ) and having supreme aura

(Leœya).

Question 42. Define Pratimâ.

Answer - Samyam ansh jagyo jahaan bhog aruchi

parinaam

Udaya pratijna ko bhayo pratima taako

naam.

The one plan to adopt restraint/abstinence

when he / she feels disinterested towards

enjoyments and then only he comes up

with the feeling of resolving for. To

resolving for is only to adopt pratimâ or to

attain to the stage of renuciation for

laymen.

Question 43. Name 11 stages of renuciation pertaining

to householders 'Pratimâ'.

Answer - (1) Darœana Pratimâ

(2) Vrata Pratimâ

(3) Sâmâyika Pratimâ

(4) Prosò adha Pratimâ

(5) Sachittyaga Pratimâ

(6) Ratribhuktityâga Pratimâ


38

(7) Brahmacharya Pratimâ

(8) Ârambhatyâga Pratimâ

(9) Parigrahatyâga Pratimâ

(10) Anumatityâga Pratimâ

(11) Uddisò tò atyâga Pratimâ

Question 44. Define Darœana Pratimâ.

Answer - A holder of right faith devoid of 25 types of

faults, detached from worldly affairs, body

and enjoyments, a meditator of five

supreme beings and a holder of eight

fundamental duties is said to be as a holder stof 1 stage of renuciation i.e. Darœana

Pratimâ.

Question 45. Define Vrata Pratimâ.

Answer - He-who is devoid of three stings i.e. stings

of deceit, sting of falsity and sting of

longings for next birth, is devoid of

violations and observes 3 minor vows

(Anò uvrata), 3 vows which increases virtue

(Gunò avrata), 4 vows pertaining to religious

i n s t r u c t i o n s o r e d u c a t i v e v o w s nd(Œiksâvrata) is said to be as a holder of 2

stage of renuciation i.e. Vrata Pratimâ.

Question 46. Define stings (Œalya) viz. sting of deceit,

sting of falsity and sting of longings for

next birth. Also mention that why they

call as stings.

Answer - Sting of deceit (Maya) - To cheat others.


39

Sting of falsity (Mithyâtva) - Contrary faith

towards basic spiritual principles.

Sting of longings for next birth (Nidâna) -

To desire for enjoyments.

Thorns and all which pinch to body

provide pain to body as well as to mind

also. Sting (Œalya) is said to be one which

gives regular pain to body and mind too. If

deceit, falsity and desire for enjoyments get

enters to soul gives pain like thorn, that is

why they are defined as stings.

Question 47. Define partial vow (Anò uvrata) and also

pen down its types.

Answer - Partial renuciation of all the five types of

sins viz. Gross violence, untruth, stealing,

unchastity and attachment to belongings is

known as partial vow. Partial vow is

classified into 5 types . They are -

(1) Vow of partial non - violence.

(2) Vow of partial truth.

(3) Vow of partial non - stealing.

(4) Vow of partial chastity.

(5) Vow of partial fixing the limits of

acquisitions.

Question 48. Define vow of partial non-violence.

Answer - Resolving for not killing of mobile beings

by mind, speech and body and done by self,

ask somebody to do and praise for is known


40

as vow of partial non - violence. For e.g.

(1) Let us go for performing violent act -

To not to think by own as said.

(2) Not to praise anybody to kill.

(3) Not to think that it is good performing

violent act by somebody.

(4) Not to say by own - I kill.

(5) Not to say by own - Kill - kill.

(6) Not to say by own - He did good job

performing violent task.

(7) To go for violent task by own body.

(8) Not to go for violent task by body

using buffet and all.

(9) Not to praise non - verbally or using

body language to one who is

performing violent task.

Question 49. Define vow of partial truth.

Answer - A vow in which the one neither speaks

heavy / Gross untruth by own nor ask

others to speak, with that neither speaks to

fall one to trouble nor ask others to speak is

said to be as partial vow of truth or can say

not using such words which are liable for

punishment by an Emperor etc. Neither to

speak such heavy untruth which kill self or

others nor ask others to speak is vow of

partial truth.

Question 50. Define vow of partial non-stealing.


41

Answer - A vower layman who neither pickup a

thing kept by other, falled, forgotten to pick

by an owner nor hand over it to other is said

to be as vow of partial non - stealing.

Question 51. Define vow of partial chastity.

Answer - He-who becoming afraid neither go for

intercourse with any female nor ask others

to go for. His such practice is non-

adultration or said to be as vow of partial

chastity.

Question 52. Define vow of partial fixing the limits of

acquisitions.

Answer - Exceeding the limits set by oneself with

regard to cultivable lands and houses,

riches such as gold and silver, cattle and

corn, men and women, servants, clothes

and utensils is said to be as vow of partial

fixing the limits of acquisitions.

Question 53. Name the famous personalities who all

became famous in regard to five partial

vows.

Answer - (1) Vow of partial non - violence -

Yampaal Chaandaal.

(2) Vow of partial truth - Dhandev seth.

(3) Vow of partial non - stealing -

Vaarishena - son of Shrenik.

(4) Vow of partial chastity - Neelee - A

daughter of a rich merchant.


42

(5) Vow of partial fixing the limits of

acquistions - Prince Jayakumar

Question 54. Define Gunò avrata and also mention its

types.

Answer - Which makes one rigid in observing eight

fundamental duties or rises up virtues is

defined as Gunò avrata. It is classified into

three types. They are -

(1) Vow of restriction in place wandering

(Digvrata).

(2) Vow of restriction in purposeless

violence (Ânarthadañdò a vrata).

(3) Vow of restriction of worldly sensual

e n j o y m e n t s ( B h o g o p a b h o g a

prarimânò a vrata).

Question 55. Pen down the differentia of vow of

restriction in place wandering.

Answer - Limitation of wandering in all the ten

directions to be free from even subtle sins

and resolving for not to move beyond said

limit whole life. Resolving in a way is

defined as vow of restriction in place

wandering.

Question 56. Define vow of restriction in purposeless

violence.

Answer - To give rest to those activities of mind,

speech and body which are the causes of

purposeless binding of sinful karmas


43

inside a limit of ten directions is said to be as

vow of restriction in purposeless violence.

Question 57. Pen down the types of purposeless

violence /sinful activities 'Ânarthadañdò a'.

Answer - Purposeless violence / sinful activities is

classified into five types. They are -

(1) Sinful acvice 'Pâpopadeœa'.

(2) S u p p l y o f v i o l e n t m a t e r i a l s ò

'Himsâdâna'.

(3) Evil thoughts 'Apadhyâna'.

(4) Listening false scriptures 'Duhò œruti'.

(5) C o n d u c t w i t h c a r e l e s s n e s s

'Pramâdacaryâ'.

Here is a detailed description of

aforementioned five -

(1) Sinful advice - To give advice of

business of animals, violence,

occupational activities, fraud/cheat

and all again and again is said to be as

sinful advice.

(2) Supply of violent materials - To

supply violent materials like sword,

axe, spade, knife, dagger etc. is

supplying of violent materials.

(3) Evil thought - Thinking about

destruction of other's woman and

wealth due to hatred and attachment

is evil thoughts.


44

(4) Listening false scriptures - To listen

scriptures which rises up

occupational activities, possessions,

bravery, falsity, aversion and all is

listening false scriptures.

(5) Conduct with carelessness - Digging

land, wasting water, lightening fire,

plucking of leaves and flowers,

wandering here and there without

any purpose is conduct with

carelessness.

Question 58. Define vow of restriction of worldly

sensual enjoyments.

Answer - To set limit of sensual subjects for particular

period or for life time which remains active

while restriction of worldly sensual

enjoyments for diminishing intense

fascination takes place due to attachment.

Question 59. Pen down the difference between Bhoga

and Upabhoga.

Answer - An object which enjoyed once is incapable

for enjoying again is one time enjoying of

worldly enjoyment 'Bhoga'. For e.g. Meal,

fragrance, garland etc., whereas an object to

which one enjoys again and again is again

and again enjoying of worldly enjoyments

'Upabhoga'. For e.g. clothes, adornments

etc.


45

Question 60. Define vows pertaining to religious

instructions or educative vows 'Œiksò â

vrata' and also mention its types.

Answer - The vows which give message to become

knotless saint or observing great vows is

known as educative vows. It is classified

into four types. They are -

(1) Day to day additional limitation vow

'Deœavakâœika'.

(2) Equanimity 'Sâmâyika'.th th(3) Fasting (on 8 and 14 day etc. of each

fortnight) 'Prosò adhopavâsa'.

(4) Pious respectful services to the saints

'Vaiyâvrò tta'.

Question 61. Define day to day additional limitation

educative vow 'Deœavakâœika Vrata'.

Answer - The big limit which you have decided while

restriction in place wandering for life time,

in that also to go for periodical limitation is

said to be as day to day additional

limitation vow 'Deœavakâœika Vrata' alias

'Deœavrata'. For e.g. I'll not move outside

from a particular famous street, premise

etc.

Question 62. Define Equanimity educative vow.

Answer - Giving up of performing all the five types of

sins on certain time for performing

equanimous activity (Sâmâyika) by an


46

activity of mind, speech and body and by

performing same, ask others to perform or

praise for same within and beyond the limit

of Digvrata and Deshvrata is known as

equanimity educative vow.

Question 63. What one should contemplate while

performing equanimous activity?

Answer - Liberatable should contemplate that world

is not a worthy to refuge, an inauspicious,

impermanent, provider of pain and alien

formed. On the contrary, liberation is only

refuge, auspicious, permanent, pleasurable

and self formed. Thus, liberation is only

beneficial for me. I am one and alone,

undivided, non - destructible, my soul is

only beneficial for me.

th thQuestion 64. Define fasting (on 8 and 14 day etc. of

each fortnight) educative vow.

Answer - Giving up of all the four types of food viz.

Edibles (Roti, pulse, rice etc.), worth testing

(Sweets and all), worth licking (Rabdi,

sauce, mango juice etc.) and drinkables

(Milk, water, butter milk etc.) during 8th

and 14th day of every month is known as

proshadhopavâsa œiksò â vrata.

Question 65. What do you mean by fasting? What one

should avoid doing on the day of fast?

Answer - Fasting (Upavâsa). Upa means near, vâsa


47

means to dwell. To dwell near soul is

Upavâsa / fasting. The one should avoid

doing inauspicious tasks on the day of fast,

with that should give up performing five

types of sinful activities like violence and

all, should avoid doing occupational

activities, should not use make up items

like oil, perfume, garland, collyrium etc.,

with that avoid bathing also. The one who

does fast should avoid watching movie,

playing games like chess, playing cards,

carrom etc. (Bathing is allowed for worship

of Jina deva and donation).

Question 66. What one should do on the day of fast?

Answer - On the day of fast one should do coronation

of Jina deva, thereafter should worship and

recite recitation and all, with that avoiding

laziness should study scriptures / voice of

Jina and should share same with others

also. On the day of fast the one should spent

his / her time in performing auspicious

tasks like studying scriptures, meditation

and all.

Question 67. Define educative vow named pious

respectful services to the saints

'Vaiyâvrò ttya'.

Answer - (1) To donate (as per capability and

without desiring for any fruit) to


48

muni, âryikâ, ksò ullaka and ksò ullika-

who all gave up dwelling at home is

educative vow named 'Vaiyâvrò ttya'.

(2) To remove calamities of Vowers, to

provide them medicines, to remove

tiredness of them they have faced

while walking on the way by body

massage and all, to donate four types

of donations viz. Donation of food,

medicines, scriptures and hermitage

for the saints, with that to provide

them body treatment is educative

vow named pious respectful services

to the saints.

rdQuestion 68. Pen down the differentia of a holder of 3

stage of renuciation for layman i.e.

Sâmâyika.

Answer - He-who performs equanimous activity in a

standing or sitting position just like a saint

keeping purity of mind, speech and body

thrice a day i.e. During morning hours,

afternoon hours and evening hours

becoming devoid of external and internal

possessions after 12 times clockwise

movement of joined hands (Âvarta - 3 x 4)

in all the four directions and pay salutation rdfour times in total is a holder of 3 stage of

renuciation for layman.

thQuestion 69. Pen down the differentia of a holder of 4


49


Prosò adha Pratimâ.

th thAnswer - He-who does fast on the 8 and 14 day etc.

of every month according to potentiality

following maximum, medium and th

minimum procedure is a holder of 4 stage

of renuciation for layman.


stage of renuciation for layman i.e. 'Sacitta

Tyâga Pratimâ'.

Answer - A merciful liberatable who doesn't eat

unrippen, raw, root, dry, with animate

beings (sacitta), flower, leaves, stems,

underground ones, seeds, with that drink thfiltered boiled water is a holder of 5 stage.



Renuciation of eating food during night

hours 'Râtribhukti Tyâga'.

Answer - A compassionate Vower who neither eats /

drinks pulses - Rice, Rabdi, Milk, Peda,

Water etc. i.e. All four types of food (As

mentioned in Ans. No. 64) nor serves to thothers also is a holder of 6 stage i.e.

'Râtribhukti Tyâga' alias 'Divâmaithuna

Tyâga' Renuciation of sensual enjoyment/

sex act during day hours.



50

stage of renuciation for layman i.e. partial

celibacy 'Brahmacarya Pratimâ'.

Answer - He - who renuciates plunging in sex act /

lustful activities giving up mineness of

body considering body as impure, full of

foul smell of excrete and urine, filthy and

rapt in the nature of own self / soul, is a thholder of 7 stage i.e. partial celibacy.


stage of renuciation for layman i.e. Giving

up performing all types of accupational

activities 'Ârambha Tyâga'.

Answer - He - who gives up performing all the tasks

related to occupational activities like

service / job, agricultural activities,

business and all which results into killing of th

living beings is a holder of 8 stage i.e.

'Ârambha Tyâga'.

(No prohibition of performing auspicious

tasks like worshipping Jina, donation of

food and all).


stage of renuciation for layman i.e. Giving

up attachment to belonging 'Parigraha

Tyâga'.

Answer - He - who giving up mineness towards 14

types of internal and 10 types of external

possessions gives up attachment to


51

possessions becoming delusionless is a th

holder of 9 stage.

Question 75. Name 10 types of external and 14 types of

internal possessions.

Answer - 10 types of external possessions are -

(1) Cultivable lands (2) Houses

(3) Gold (4) Silver

(5) Cattle (6) Corn

(7) Men servants (8) Women servants

(9) Cloths (10) Utensils

14 types of internal possessions are -

(1) Falsity (2) Anger

(3) Pride (4) Deceit

(5) Greed (6) Laughter

(7) Liking (8) Disliking

(9) Grief (10) Fear

(11) Disgust (12) Femininity

(13) Masculinity

(14) Hermaphrodite libido



Refraining from any kind of house hold

activity 'Anumati Tyâga'.

Answer - He-who does not give approval for any

kind of task related to world / house hold

activity like sinful task, occupational

activity like agricultural activity, marriage


52

thand all is a holder of 10 stage i.e. 'Anumati

Tyâga'.



Renuciation of specific food 'Uddisò tò a

Tyâga'.

Answer - A liberatable who leaving his premise

reaching to near saints - adopts vows,

performs penance, eats food if somebody ò

asks for and wears a langotò î and duppatò tò â is tha holder of 11 stage.

òElaka - Wears Langotò a only.

òKsò ullaka - Wears Langotò a and duppatò tò â

only.

Ksò ullika - Wears saree of length - 8 / 8.5

M approx. and put a

duppatò tò â on shoulder. She

eats food in a utensil and

keep with her picchi and

kamañdò alu.

Picchi - A w h i s k m a d e u p o f

discarded tail feathers of

peacocks. It is used by

skyclad / digambara munis

to remove small organisms

like insects and worms from

their resting place without

hurting them.


53

One of the external signs of

digambaras which link them

to their ancient tradition.

Kamañdò alu - A receptacle made up of a

coconut shell or wood used

by Jaina ascetics to carry

water for ablutions or for

body cleansing purpose, not

for drinking water.

Question 78. Pen down the consequence of observing

11 stages of renuciation for layman.

Answer - He-who observes 11 stages of renuciation

for layman faultlessly attains to rank of thcelestial deity moving to 16 heaven and

attains to liberation within 7 - 8 life spans.

Question 79. What should we say while paying

salutation to Elaka, Ksò ullaka, Ksò ullikâ

and to a householder who is a vower?ò

Answer - We should say 'ICCHHÂMI' to Elaka,

Ksò ullaka and Ksò ullikâ, whereas should say

'Vandanâ' with joined hands to a holder of

stage of renuciation.


54

Question 80. To whom you call Muni and also pen

down the vows he is endowed with?

Answer - He-who remains silent, remains engross in

his own self / soul and observes 28 basic

attributes is a skyclad saint. 28 basic

attributes are -

5 great vows, 5 carefulnesses, 5 sensual

restraints, 6 essentials and 7 supplementary

attributes. (For details - Refer Syâdvâda

Bâla Œiksò â [ Part - II ])

Question 81. Define great vow and also mention its

types.

Answer - Observance of vows viz. Non - violence and

all fully is known as great vow. It is

classified into five types. They are -

(1) Great vow of non - violence.

(2) Great vow of truth.

(3) Great vow of non - stealing.

(4) Great vow of chastity.

(5) Great vow of giving up attachment to

belongings.

Question 82. Define great vow of non - violence.

Answer - Not to harm six kinds of body forms of

DAILY ROUTINE OF SKYLAD SAINTS6


living beings (Earth bodied, water bodied,

fire bodied, air bodied, vegetable bodied

and mobile beings) and not to attain to

dispositions viz. Attachment and aversion

is known as great vow of non - violence.

Question 83. Define great vow of truth and non-

stealing.

Answer - Complete renuciation of speaking both the

types of untruth viz. Gross and subtle is

defined as great vow of truth. Not to pick

up water, clay and an object of anyone

without asking for is defined as great vow

of non - stealing.

Question 84. Define great vow of celibacy and giving

up of attachment to belonging.

Answer - Observing eighteen thousand types of

chastity, giving up sex act with female and

experiencing the soul / self always is

defined as great vow of celibacy.

To give up 24 types of possessions (See Ans.

No. 75) fully is defined as great vow of

giving up attachments to belongings.

Question 85. Define carefulness 'Samiti' and also

mention its types.

Answer - To behave properly or with lot care for

security of living beings is defined as

carefulness. It is classified into five types.

They are -

55


(1) Carefulness while walking.

(2) Carefulness while speaking.

(3) Carefulness while intake of food.

(4) Carefulness while lifting and placing

of objects.

(5) Carefulness while exertion of body

wastes like faeces etc.

Question 86. Define all aforementioned carefulnesses

one by one.

Answer - (1) Carefulness while walking 'Iryâ

Samiti' - Giving up carelessness to

walk beholding distance equivalent to

length measure (4 hand = 8 bilast - A

measurement unit).

(2) Carefulness while speaking 'Bhâsò â

Samiti'-Speaking in a way which is

good for the welfare of all living

beings, which is good to hear,

removes out suspicion and falsity is

carefulness while speaking.

(3) Carefulness while intake of food

'Esò anò â Samiti' - Keeping in mind 46

types of faults, moving to well

clanned religious house holder's

home, for rising up of penance, for

better health and without becoming

so much crazy to eat tasteful and

56


tasteless food is carefulness while

intake of food.

(4) Carefulness while lifting and placing

of objects 'Âdânaniksò epanò a Samiti' -

To lift up and place the equipment of

purification - Kamañdò alu, equipment

of Knowledge - Scriptures and

equipment of restraint - Picchi with

lot care is carefulness while lifting and

placing of objects.

(5) Carefulness while excertion of body

wastes like faeces etc. 'Pratistò hâpana

Samiti' - To leave faeces, cough of

body etc. on a place less of insects,

worms and all is carefulness while

excertion of body wastes like faeces

etc.

Question 87. Define preservation 'Gupti' and also

mention its types.

Answer - To have full control over activity of mind,

speech and body is defined as preservation.

It is classified into 3 types. They are -

(1) Preservation of mind.

(2) Preservation of speech.

(3) Preservation of body.

Question 88. Define sensual restraint 'Pancendriya

Jaya'.

Answer - Not to come up with the feelings of

57


58

attachment and aversion towards

auspicious and inauspicious touch, taste,

smell, form and words of all the five types

of senses viz. sense of touch, taste, smell,

sight and hear is defined as sensual

restraint.

Question 89. Define essentials and also mention its

types with description.

Answer - The tasks which are to be done on a certain

basis is defined as essentials 'Âvaœyaka'.

Ascetics are endowed with six types of

essentials. They are -

(1) Equanimity

(2) Adoration

(3) Praising or Hymning

(4) Study of self / scriptures

(5) Critisism of faults or expiatory recitals

(6) Giving up attachment to the body.

(1) Equanimity 'Samatâ' - To remain

plunge in performing equanimous

act iv i ty becoming devoid of

attachment and aversion always is

equanimity.

(2) Adoration 'Vandanâ' - Hymning of ò

any particular T îrthan kara is

adoration.

(3) Praising or Hymning 'Stuti' - ò

Hymning of all the Tîrthankaras and


59

five supreme beings at once is prasing

or Hymning.

(4) Study of self / scriptures 'Svâdhyâya'-

To Study scriptures as corroborated

by Jina deva is study of scriptures /

self.

(5) Critisism of faults 'Pratikramanò a' -

Repentance of faults the one attained

in past is critisism of faults.

(6) Giving up attachment of the body

'Kâyotsarga' - To give up mineness of

body is giving up attachment to the

body.

Question 90. D e s c r i b e s e v e n s u p p l e m e n t a r y

attributes.

Answer - (1) Ascetics (Munis) do not bath.

(2) They do not brush up their teeth.

(3) They do not wear clothes.

(4) They sleep for very less time in a same

posture on a flat land.

(5) Move for intake of food once in a day.

(6) Eat very less or less than fill quantity

of food in their handfuls.

(7) Pluck their hairs by their own (In ò

terms of Jainology - Keœalonca).


60

Question 91. Pen down something about Âryikâ /

Jaina female saint.

Answer - Âryikâ is not a female religious house

holder / layman, rather a holder of great

vows formally (Upacâra se). She wears

saree (length measure - 8 / 8.5M approx.).

She eats pure food once in a day in a

sitting position and keeps with her Picchi

and kamañdò alu. She plucks her hairs by

own. Her complete daily routine is

equivalent to daily routine of skyclad

knotless saints.

Question 92. Pen down the procedure of paying

salutation to digambara Jaina male and

female ascetics.

Answer - Male householder should bow down to

saints using five and eight organs of body ò ò ò

i.e. Pancânga and Asò tò ânga and female

house holders should use the posture of

cow i.e. Gavâsana. Say 'NAMOSTU'

while paying obeisance to Munis and

'VANDÂMI' to Âryikas.

Question 93. Name the conduct of saints - The holders

of great vows, holders of 28 fundamental

attributes.

Answer - The conduct of skyclad / digambara saints

who all are possessionless, affectionate,

do welfare of self and non-selves,


61

knowledgeable and are engross in

performing penance have restrained

conductful conduct.

Question 94. Define self absorptional conduct

'Svarûpacarana câritra'.

Answer - (1) To whom attributes of soul viz.

knowledge, perception, pleasure

and power etc. got manifested and

aloof fully from alien materials is

having self absorptional conduct.

(2) The time when saints separate

dispositions of attachment and

aversion from soul with the help of

sharp chisel of sc ience of

discrimination and know self from

self for welfare of self in self. At that

time no issue of merit and

meritorious, knower, knowledge

and an object of knowledge. Their

such conduct is known as self

absorptional conduct.

(3) W h e r e n o d i s t i n c t i o n o f

meditation, meditator and an

object of meditation while state of

meditation of self and stable state

of pure functional consciousness

got manifested, such conduct is

known as self absorptional

conduct.


62

Question 95. Pen down the glory of self absorptional

conduct.

Answer - Those saints who all become stabilize in self

absorptional conduct, they behold soul as

infinite four fold formed. No presence of

attachment and aversion. Such great saints

after annihilating all sins attaining to the

state of Lord Arahanta and siddha

becoming liberated permanently become

happy forever.


63

Question 96. By which you come to know about reality

'Vastu tattva'?

Answer - We can come to know about reality by two

i.e. Valid knowledge (Pramânò a) and stand

point (Naya).

Pramânò a - (1) Which accepts complete

portion of an object is

known as Pramânò a. For e.g.

To consider all types of

living beings saying living

being.

(2) True / valid knowledge is

known as Pramânò a.

Naya - Which accepts partial portion of

knowledge is known as Naya. For e.g.

Differentiation of worldly and liberated by

saying living being (Jîva).

Question 97. Write down the types of valid knowledge

and stand point.

Answer - Valid knowledge is classified into 5 types

viz. Sensory (Mati), scriptural (Œruta),

clairvoyant (Avadhi), telepathical (Manahò

Paryaya) and omniscience (Kevala). Stand

point is classified into 2 types viz.

Transcendental (Niœcaya) and empirical

(Vyavahâra).

MAIN PRINCIPLES OF JAINOLOGY7


64

Question 98. Define transcendental and empirical

stand point.

Answer - Stand point which accepts true nature of

an object is known as transcendental

stand point. For e.g. to call a pitcher made

up of clay as same.

Empirical stand point accepts an object in

other form due to some instrumental

cause. For e.g. Calling pitcher made up of

clay as pitcher of clarified butter / Ghee.

Question 99. Define cause and also mention its types.

Answer - Generated material of an effect is known

as cause. It is classified into two types viz.

Instrumental (Nimitta) and potential

(Upâdâna).

Question 100. Define an instrumental cause.

Answer - An object which does not transform to an

effect formed by own, rather helps out in

generation of an effect is known as

instrumental cause. For e.g. potterman,

stick, wheel etc. in generation of pitcher.

Question 101. Define potential cause.

Answer - An object which get transforms to an

effect formed by own is known as

potential cause. For e.g. Clay in

generation of pitcher, gold in generation

of ear rings.


65

Question 102. Pen down the main principles of Jainology

also describe them clearly.

Answer - Two are the main principles of Jainlogy viz.

Multifacedness (Anekânta) and Relativism

(Syâdvâda).

(1) Anekânta - 'Aneka' means many,

'anta' means nature, in which many

natures are exist is known as

Anekânta. Every object is endowed

with many natures. For e.g. sugar is

sweet in taste, white in color, square in

size and all. A girl is a daughter from

father point of view, a wife from

husband point of view, a mother from

son point of view and all.

(2) Syâdvâda - The way of describing an

object - endowed with many natures is

known as syâdvâda. For e.g. sugar is

sweet from view point of taste, square

from view point of shape and white

from view point of color. Coming up

with such types of statements applying

view points is known as Syâdvâda.

Question 103. By how many types can we describe an

object?

Answer - We can describe an object by 7 ways. They

are -

(1) Affirmation in some respect 'Syât asti'.


66

(2) Negation is some respect 'Syât nâsti'.

(3) Affirmation cum negation in some

respect 'Syât asti nâsti'.

(4) Indescribability in some respect 'Syât

Avaktavya'.

(5) Affirmation cum indescribability in

some respect 'Syât asti avaktavya'.

(6) Negation cum indescribability in some

respect 'Syât nâsti avaktavya'.

(7) Affirmation cum negation cum

indescribability in some respect 'Syât

asti nâsti Avaktavya'.

Question 104. How many types of functional conscious -

ness are there? Name them.

Answer - There are two types of functional

consciousness (Upayoga). They are -

(1) Functional consciousness of knowledge.

(2) Functional consciousness of conation.

Functional consciousness of knowledge is

further divided into 8 types. They are -

(1) Sensory knowledge 'Mati Jñâna'.

(2) Scriptural knowledge 'Œruta Jñâna'.

(3) Clairvoyant knowledge 'Avadhi Jñâna'

(4) Telepathical knowledge 'Manahò

Paryaya Jñâna'.


67

(5) Omniscient knowledge 'Kevala Jñâna'.

(6) False sensory knowledge 'Kumati

Jñâna'.

(7) False scriptural knowledge 'Kuœruta

Jñâna'.

(8) F a l s e c l a i r v o ya n t k n o w l e d g e

'Kuavadhi Jñâna'.

Question 105. How many types of Investigation (of

beings) 'Mârganò â 'are there? Name them.

Answer - Mârganò â is classified into 14 types. They are -

Investigation of beings as per -

(1) Grade of life 'Gati'.

(2) Senses 'Indriya'.

(3) Body forms 'Kâya'.

(4) Vibratory activities 'Yoga'.

(5) Gender 'Veda'.

(6) Passion 'Ksò ayâ'.

(7) Knowledge 'Jñâna'.ò

(8) Restraint 'Samyama'.

(9) Functional consriousness of conation

'Darœana'.

(10) Aura / attitude 'Leœya'.

(11) Potentiality of liberatableship

'Bhavya'.

(12) Righteousness 'Samyaktva'.


68

(13) With and without mind endowed ò

'Sanjñî'.

(14) Assimilation and non - assimilation

'Âhâraka'.

Question 106. How many stages of spiritual growth

'Gunò asthâna' are there? Name them.

Answer - There are 14 stages of spiritual growth. They

are -

(1) Falsity 'Mithyâtva'.

(2) Falled from righteousness, but didn't

reach to falsity 'Sâsâdana'.

(3) Righteousness cum falsity (Mixed)

'Samyaktva mithyâtva'.

(4) Vowlessness 'Avirata'.

(5) Partial vowfulness 'Deœavirata'.

(6) Careless restrained 'Pramatta virata'.

(7) Careless restrained 'Apramatta virata'.

(8) Unprecedented degree of purity of self

'Apûrvakaranò a'.

(9) Having similar thought process

'Anivrò ittikaranò a'.

(10) Subtle passion 'Sûksò ma Sâmparâya'.

(11) Subsided passion 'Upaœânta Kasò âya'.

(12) Delusionless 'Ksò înò a Moha'.

(13) Omniscient with bodily activity 'Sayoga


69

Kevalî'.

(14) Omniscient free from all karmic

vibrations 'Ayoga Kevalî'.

Question 107. How many types of classification of

living beings 'Jiva Samâsa' are there?

Name them.

Answer - There are 14 types of classification of

living beings. They are -

(1) Subtle one sensed being.

(2) Gross one sensed being.

(3) Two sensed being.

(4) Three sensed being.

(5) Four sensed beings.

(6) Five sensed being without mind.

(7) Five sensed being with mind.

In a way 7 developed and 7 undeveloped

=14.

Question 108. How many types of completionings

'Paryâptis' are there? Name them.

Answer - Six types of completionings are there.

They are -

(1) Completioning of food.

(2) Completioning of body.

(3) Completioning of senses.

(4) Completioning of respiratory


70


control.

(5) Completioning of speech.

(6) Completioning of mind.

Question 109. How many types of vitalities 'Prânò a' are

there? Name them.

Answer - 10 types of vitalities are there. They are -

(1) One sensed

(2) Two sensed

(3) Three sensed

(4) Four sensed

(5) Five sensed

(6) Mental strength

(7) Speech strength

(8) Body strength

(9) Age

(10) Breathing

5 senses + 3 strengths + Age + Breathing

Question 110. How many types of recognitions / ò

Instincts 'Sanjñâ' are there? Name them.

Answer - There are 4 types of instincts. They are -

(1) Food instinct

(2) Fear instinct

(3) Sex instinct

(4) Desire for accumulation of wealth.

71

SARASWAT STOTRAMÎ8

1. Candrark koti ghatitojjval divya moorte,

Shri candrika kalit nirmal shubra vastre,

Kamarthdaayee kalhans samaadhiroodhe,

Vaageeshvari pratidinam mam raksh devi.

2. Deva surendra natmaulimani praroci ,

Shri manjari nivid ranjitpaad padme,

Neelaalake pramad hasti samaan yaane,


3. Keyoor haar mani kundal mudrikadye,

Sarvaang bhooshan muneendra narendra vande,

Nana suratnavar nirmal mauli yukte,


4. Manjeer kotkanak kankan kinkineenam,

Kancyaasch jhankratraven viraajmaane,

Suddharm vaarinidhisantati vardhamaane,


5. Kankel ipal lav vinindit paani padme,

Padmaasane divas padma samaan bhaashe,

Jainendra vaktra bhavdivya samast bhaashe,


6. Ardhendu mandit jata lalit svaroope,

Shaastra prakashini samast kaladhinathe,

Cinmudrika japsaraabhaya pustkaanke,



72

7. Dideerpinda himshankha sitabhrahaare,

Poornendu bimbruchi shobhit divya gaatre,

Chanchalyamaan mragshavlalaatnetre,


8. Poojye pavitra karnonnat kaam roope,

Nityam phaneendragarudadhip kinnarendrai,

Vidyadharendra suryaksh samasti vrandai,




73

SARASWAT N MA STOTRAÎ Â

Sarasvaty h pras dena, k vyam kurvanti m nv h,

Tasmânniscalabhâvena, pû janîyâ sarasvatî .

Œrî sarvajña mukhotpannâ, bhârati bahubhâsò inò î,ò

Ajñânatimiram hanti, vidyâbahuvikâsinî.

Sarasvatî mayâ drò sò tâ, divyâkamala locanâ,ò ò

Hansaskhandha samârûrò hâ, vînò â pustaka dharinò î.

ò òPrathamam bhâratî nâma, dvitîyam ca sarasvatî,

ò òTratîyam sârdâdevî, caturtham hansagâminî.

ò ò òPancamam vidusò âm mâtâ, sò asò tò ham vâgîœvari tathâ,

ò ò òKumârî saptamam proktam, asò tò amam brahmacarinò î.

ò òNavamam ca jaganmâtâ, daœamam brâhminò î tathâ,

ò òEkâdaœam tu brahmânò î, dvâdaœam varadâ bhavet.

òVânò î trayodaœam nâma, bhâsò âcaiva caturdaœam,

ò òPancadaœam ca œrutadevi, sò odò aœam gaunirgaddate.

Etâni œrutanâmâni, prâtarutthâya yahò patò het,

Tasya santusò yati mâtâ, œârdâ varadâ bhavet.

òSarasvatî! Namastubhyam, varade! Kâmarûpinò î,

òVidyârambham karisò yâmi, siddhirbhavatu me sadâ.

òâ ò â â â â ò

9

74

JINAVÂNò Î Î STUT

Mata tu daya karke, karmo se chuda lena,

itni si vinaya tumse, charno me jagah dena.

Mata aaj mein bhatka hun, maya ke andhere me,

koi nahi mera hai, is karma ke rele me,

koi nahi mera hai, tum dheer bhandha dena,


Jeevan ke caurahe par mein soch raha kab se,

jaun to kidhar jaun mein pooch raha tum se,

path bhool gaya hu main, tum rah dikha dena,


Lakho ko ubara hai, mujhko bhi ubaro tum,

majhdhar me hai naiyya usko bhi ubaro tum,

majhdhar me bhatka hu tum paar laga dena,



10

75

GURV STAKAÂ ò

Sanghsahit shri Kundkund guru, vandanhet gaye girnar,

vaad paryo tah sanshayatiso, sakshi vadi ambikakar,

satyapanth nirgranth digambar kahi suri tah prakat pukar,

so guru dev basau ur mere vighhharan mangal kartaar.

Svami Samantbhadra munivarso, shivkoti hath kiyo apar,

vandan karo shubhpidiko tab guru rachyo svayambhu saar,

vandan karat pindika phati pragat bhaye jinchandra udaar,


Shri Aklanka dev munivarso, vaad rachyau jaha bauddh vichaar,

taradevi ghat me thapi, patke ot karat uchchaar,

jeetyo syadvadbal munivar bauddhbodh tara padtaar,


Shrimat Vidyanandi javai, shridevagamthuti suni sudhar,

arthhet pahuchyo jinmandir, milmo arth tah sukhdatar,

tab vrat paramdigambar ko dhar, parmatko keeno parihar,


Shrimat Mantung munivar, par bhoop kop jab kiyau gamvar,

band kiye talo me tabahi, bhaktamar guru rachyau udaar,

Chakresvari pragat tab havai kai bandhankat kiyo jaykar,



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Srimat Vadiraj munivarso, kahyo kushti bhupati jiha baar,

Shravak seth kahyo tiha avasar, mere guru kanchn tandhar,

tabhi ekibhav rachyo guru tan suvaran duti bhayau apaar,


Shrimat Kumudchandra munivarso, vad paryo jah sabh manjhar,

tab hi shrikalyandham thuti, shri guru rachna rachi apaar,

tab pratima shri parshvnath ki, pragat bhai tribuvan jaykaar,


Shrimat Abhayachandra guruso jab dillipati imi kaho pukaar,

kai tum mohi dikhavahu atishaya, kai pakarau meri mat saar,

tab guru pragat alaukik atishaya turat haryo tako madbhar,


Doha

Vighan haran mangal karan, vanchit phaldatar,

'Vranò davan' ashtak rachyo, karao kanth sukhkaar.


77


Guide to TransliterationDevan garîâ Devan garîâ Devan garîâ

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