tag:blogger.com,1999:blog-61124769282251905752024-03-28T22:00:58.747-07:00Stories by ArpitArpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.comBlogger94125tag:blogger.com,1999:blog-6112476928225190575.post-6791808237260795482024-01-12T05:52:00.000-08:002024-01-22T01:08:55.818-08:00The Jain Ramayan – The life of Shri Ram, through the Jain lens<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi7LPV-qN3ix9gZAptsikcIu_MLe1wig9QgNF2owtc35TFj8B2qs64OM78TX5oVEUPadBvJGyoCsoMZSlSfh66IlgezsdsPV5djiinenbYJex3XjVirtXD8NSHp-kIrquaNkYCVWyx3k2vv5mDfn_Maa2N_W9cxUufhrvX6mNFEvXiWEhdkd0QR7S-74tg/s1167/Jain%20Ramayan.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="657" data-original-width="1167" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi7LPV-qN3ix9gZAptsikcIu_MLe1wig9QgNF2owtc35TFj8B2qs64OM78TX5oVEUPadBvJGyoCsoMZSlSfh66IlgezsdsPV5djiinenbYJex3XjVirtXD8NSHp-kIrquaNkYCVWyx3k2vv5mDfn_Maa2N_W9cxUufhrvX6mNFEvXiWEhdkd0QR7S-74tg/w640-h360/Jain%20Ramayan.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"></td></tr></tbody></table><br />The ancient epic <b><i>Ramayan </i></b>is well-known among most Indians and devotees around the world, with various versions narrating the story of <b>Shri Ram</b>, the prince of Ayodhya. These versions chronicle his fourteen-year exile to the forest, his travels across the wilderness with his wife Sita and brother Lakshman, the kidnapping of Sita by Ravan (the king of Lanka), leading to war, and Shri Ram's eventual return to Ayodhya with Sita for his coronation amid jubilation and celebration. <br /><br />As the world gears up for the consecration of <b>Shri Ram Janmabhoomi Temple</b> at Ayodhya on 22nd January 2024, <b>it is crucial for Jains to recognize that Jain versions of the Ramayan have existed since antiquity. </b>Equally important is the recognition of the sacredness of Ayodhya, as it has been the site for the <b>occurrence of 19 Kalyanaks of Jain Tirthankars</b>, including <i>Chyawan, Janma</i>, and <i>Diksha </i>of Shri Rishabhdev Bhagwan, as well as <i>Chyawan, Janma, Diksha</i>, and <i>Kevalgyan</i> of Shri Ajitnath Bhagwan, Shri Abhinandan Swami, Shri Sumtinath Bhagwan, and Shri Anantnath Bhagwan. This endows Ayodhya with profound religious significance for Jains. <br /><br /><b>Shri Ram, known as Padma in Jain scriptures</b>, was one of the sixty-three illustrious persons, known as <i>Shalakapurush</i>. In Jain tradition, Shri Ram was the 8th <i>Baldev</i> (<i>Balbhadra </i>as per Digambars), Shri Lakshman was the 8th <i>Vasudev</i> (<i>Narayan </i>as per Digambars), and Ravan was the 8th <i>Prati Vasudev</i> of the present <i>Avsarpini </i>(time cycle). Hanuman is enumerated among the 24 Kamdev’s but not included in the 63 Shalakapurush. Shwetambars believe Shri Ram attained Nirvan at Shatrunjay hill (Gujarat), whereas Digambars believe the Nirvan occurred at Tungi Giri in Maharashtra. Consequently, <b>Jains worship Shri Ram as a </b><i><b>Siddha</b> </i><b>(liberated soul).</b><div><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4wMq1tDpbBKfKcemk81OwWEILsikyxhTLLwcdnbLYR2qZgSQY4fJGBW5o17_aQab4CqYmdS37CbyB7LEaPDg9WEaQax7_VA6KTAqbnXUSOosbPzn89UGY1uDcac2smB0uMB2GjKL4CcuLKlty43ol4l-q1bSX2qCrjHqW0zf9KVgJYnOGoevmy_Z-rKk/s1080/Screenshot_2024-01-12-18-53-27-36_45fb746795678a1ded33faef3c58e9c7.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="550" data-original-width="1080" height="326" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4wMq1tDpbBKfKcemk81OwWEILsikyxhTLLwcdnbLYR2qZgSQY4fJGBW5o17_aQab4CqYmdS37CbyB7LEaPDg9WEaQax7_VA6KTAqbnXUSOosbPzn89UGY1uDcac2smB0uMB2GjKL4CcuLKlty43ol4l-q1bSX2qCrjHqW0zf9KVgJYnOGoevmy_Z-rKk/w640-h326/Screenshot_2024-01-12-18-53-27-36_45fb746795678a1ded33faef3c58e9c7.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Ancient idols of Shri Ram, Bharat, Thavacchaputra, Shukha Acharya & Shelka Acharya at Shatrunjay hill, Gujarat in commemoration of their Nirvan</td></tr></tbody></table><div><br /></div><div><b><span style="color: red;">Jain Scriptures depicting the tale of Shri Ram </span></b><br /><br />Jain scriptures state that the tale of Shri Ram, was narrated by <b>Shri Gautam Swami. </b>This account was later compiled in the 12th Anga Agam known as Drishtivad. Though Drishtivad was lost over time, revered Jain Acharyas have preserved the epic for the past 2000 years through oral teachings passed down from their respective Gurus. <br /><br />While there are over 20 different Jain scriptures narrating the story of Shri Ram,<b> the oldest available Jain Ramayan is Acharya Shri Vimalsuri's Paumachariya</b> (Padma Charitra or the story of Padma). According to the manuscript of this text, <b>Acharya Shri Vimalsuri composed Paumachariya 530 years after Prabhu Mahavir's Nirvan</b>, dating the work to the first century CE. However, based on its linguistic style and historical references, German Indologist Hermann Jacobi and Jain scholar K R Chandra place it between the third and fourth centuries CE. Acharya Shri Vimalsuri's version was followed by many later authors, the most notable of whom was Acharya Hemchandra in the twelfth century. <br /><br /><b>The timeline of major Jain scriptures narrating the tale of Shri Ram is as below -</b></div><div><i>(Readers using smartphones are requested to rotate their screens for better viewing of the below table)</i><br /><br /><table border="1" cellpadding="0" cellspacing="0" class="MsoTableGrid" style="border-collapse: collapse; border: none; mso-border-alt: solid windowtext .5pt; mso-padding-alt: 0in 5.4pt 0in 5.4pt; mso-yfti-tbllook: 1184;">
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<p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center;"><b>Sl.<o:p></o:p></b></p>
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<p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center;"><b>Sect<o:p></o:p></b></p>
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<p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center;"><b>Date
of Composition<o:p></o:p></b></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">1<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Paumachariya<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Acharya Vimalsuri<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Prakrit<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Shwetambar<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">1<sup>st</sup> Century CE<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">2<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Vasudevhindi<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Sanghdas Gani<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Prakrit<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Shwetambar<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">5<sup>th</sup> Century CE<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">3<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Padmapuran<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Acharya Ravisena<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Sanskrit<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Digambar<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">678 CE<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">4<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Dhurtakhyan<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Acharya Haribhadrasuri<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Prakrit<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Shwetambar<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">6<sup>th</sup> Century CE<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">5<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Chaupannamahapurusa Chariyam<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Silankacharya<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Prakrit<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Shwetambar<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">9<sup>th</sup> Century CE<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">6<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Uttarpurana<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Acharya Gunbhadra<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Sanskrit<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Digambar<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">9<sup>th</sup> Century CE<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">7<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Kathakosha<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Acharya Harisena<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Prakrit<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Digambar<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">931 CE<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">8<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Apabhransh Paumachariya<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Svayambhudeva<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Apabhransh<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Digambar<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">9<sup>th</sup> – 10<sup>th</sup> Century CE<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">9<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Trishashtisalakapurush Charitra<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Acharya Hemchandrasuri<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Sanskrit<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Shwetambar<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">12<sup>th</sup> Century CE<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">10<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Shatrunjay Mahatamya<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Acharya Dhaneshwarsuri<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Sanskrit<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Shwetambar<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">14<sup>th</sup> Century CE<o:p></o:p></p>
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</tbody></table><br /><br /><b><span style="color: red;">Brief outline of the Jain Ramayan in Paumachariya by Acharya Shri Vimalsuri </span><br /></b><br />The Paumachariya begins by describing the setting of <b>Prabhu Shri Mahavir Swami's Samavasaran</b>, at Vipulgiri (Rajgir) attended by <b>King Shrenik of Rajgruhi</b>,<b> who requests to hear the story of Shri Ram</b>. Shri Gautam Swami then narrates the tale. The scripture commences by detailing the history of the various dynasties in which the protagonists are born. <br /><br /><b>Shri Ram belonged to the Ikshvaku dynasty,</b> founded by the first Tirthankar, Shri Rishabhdev (Adinath) Bhagwan. When Shri Rishabhdev Bhagwan renounced the world, he divided his kingdom among his relatives, each forming their own branch. The <b>Rakshas </b>dynasty, named after a <i>vidya </i>(a magical power derived from the Sanskrit root '<i>raksh</i>'), arose in <b>Lanka </b>during the reign of the second Tirthankar, Shri Ajitnath Bhagwan. Unlike other versions, these Rakshas' (descendants of the Rakshas dynasty) were a noble race of humans rather than demons. <br /><br />Generations later, the <b>Rakshas</b> king donated the land of <b>Vanar </b>to his brother-in-law, establishing the <b>Vanar dynasty</b>, which is also a human race rather than a clan of monkeys. <b>Ravan</b>, born into the Rakshas dynasty during the reign of the twentieth Tirthankar, Shri Munisuvrat Swami, was called '<b><i>Dashanan</i></b>' or 'ten-headed.' His mother gave him a necklace made of nine gems, reflecting his face nine times when worn, hence the name. His brother Kumbhkaran was a religious figure devoted to prayer. Meanwhile, <b>Dasharath</b> ascended to the throne of the Ikshvakus in Ayodhya, having four sons: <b>Shri Ram, Lakshman, Bharat, and Shatrughan</b>. <br /><br />One day, neighboring king Janak sought Dasharath's assistance as his kingdom was overrun by hostile tribes. Shri Ram and Lakshman were sent to help, and in return, Shri Ram received Janak's daughter <b>Sita's </b>hand in marriage. Sometime later, Dasharath, struck by the ephemeral nature of the material world, decided to abdicate and renounce it. <b>Bharat, also wanting to take diksha like his father, faced opposition from his mother Kaikeyi, who requested Dasharath to install Bharat as the new king in place of Shri Ram</b>.<b> In support of Bharat's rule, Shri Ram chose voluntary exile, accompanied by Sita and Lakshman, establishing a new life in the forest by moving southward. </b><br /><br />One day, after moving into the Dandak forest, Lakshman went for a stroll and noticed a magical sword floating in midair. To test the sword's abilities, he took it and chopped into a nearby bamboo shrub. A small boy's head rolled out of the shrub as he drew back the sword. While Lakshman ran to Shri Ram to inform him of what happened, Ravan’s sister, Chandranakha, arrived there to visit her son who had been performing austerities for years to obtain that magical sword. When she got close to the shrub, she discovered his severed head. She was searching for his killer when she noticed Shri Ram and Lakshman in the distance and fell in love with them right away. She approached them, but when the brothers politely declined her, she eventually realized that Lakshman had killed her son and fled, sending armies of the Rakshas dynasty after them. They were all killed by Lakshman. <b>When Ravan himself went to the battlefield, he noticed the beautiful Sita and fell in love with her. Ravan, captivated by the beauty of Sita on the battlefield, lured Shri Ram away from her, seized her, and flew to Lanka using his magical powers. </b><br /><br />Meanwhile, Sugriv, the king of the Vanar dynasty, was banished from his kingdom by a lookalike, who was a disgruntled suitor of his wife Tara. Walking through the forest with a few faithful attendants, Sugriv made his way to the Rakshas dynasty's battleground to seek assistance from his longstanding allies. Arriving there, he witnessed Lakshman decimating the Rakshas forces and he grew even more desperate. Running out of options, he approached Shri Ram and Lakshman for help. Shri Ram promised Sugriv to help him, provided that Sugriv assisted him the search for his missing wife Sita. <br /><br />Shri Ram slayed the lookalike and reinstated Sugriv. To fulfil his promise, Sugriv sent troops in every direction to look for Sita. The troop going south encountered a man who had witnessed a crying woman, Sita, being flown to Lanka by Ravan. <b>The Vanars sent their close ally, Hanuman, to Lanka with a message of reassurance for Sita</b>. After visiting Sita, Hanuman attempted to persuade Ravan to solve the matter peacefully and even, Ravan’s wife Mandodari persuaded him again and again to send Sita back but to no avail. Therefore, Ravan’s brother Vibhishan decided to ally with Shri Ram. Upon hearing Hanuman’s account of his visit, Shri Ram prepared for the battle and together with his allies, he set out for Lanka. <br /><br />The war began and duels between Rakshas’ and Vanar’s were fought, with casualties and imprisonments on both sides. When Lakshman was mortally wounded, Shri Ram sent Hanuman to Ayodhya to get the magical healing bathwater of Kaikeyi’s niece, Vishalya. Vishalya herself accompanied Hanuman to Lanka and healed Lakshman and several other wounded soldiers. <b>The war came to an ultimate duel between Ravan and Lakshman, in which Lakshman killed Ravan with his own chakra</b>. Shri Ram and Sita were happily reunited and returned to Ayodhya where Bharat renounced the world. <br /><br />Upon learning that the people of Ayodhya questioned Sita's chastity in Lanka, Shri Ram felt compelled to follow the wishes of his people and banished her. Sita, who was pregnant, was left behind by her charioteer and found in the forest by a distant relative who raised her like a sister. Sita gave birth to two sons. Years later, the boys attacked Ayodhya in an attempt to avenge the treatment their mother had received from Shri Ram. After discovering who the two were, Shri Ram embraced them both and asked Sita to undergo a fire-trial to prove her chastity. Reluctantly, Sita agreed, and as she stepped into the fire, it miraculously changed into a lovely pond where she appeared on a lotus in divine attire. To the dismay of Shri Ram, <b>Sita took diksha right away. Over time, Shri Ram also gave up on the world, became an omniscient and attained Nirvan.</b></div><div><b><br /></b></div><div><b><span style="color: red;">Other Jain Ramayan’s <br /></span></b><br />It is pertinent to note that the Sanskrit <b>Padmapuran</b>, composed in 678 CE by Digambar Acharya <b>Ravisena</b>, is <b>almost an exact replica of Acharya Vimalsuri's Prakrit Paumachariya</b>. Acharya Ravisena added detailed descriptions and being a pontiff of the Digambar sect, he eliminated all Shwetambar components from Acharya Vimalsuri's Paumachariya. Apabhransh Paumachariya by Svayambhudeva and Trishashtisalakapurush Charitra by Acharya Hemchandrasuri also largely adhere to Acharya Vimalsuri’s Paumachariya. <br /><br />The Ramcharitra presented by Digambar Acharya <b>Gunabhadra </b>in <b>Uttarpuran </b>differs significantly in scope, characterization, incidents, and style from Acharya Vimalsuri’s Paumachariya and Acharya Ravisena’s Padmapuran. <br /><br /><b>Silaknacharya </b>provides a concise story of Padma (Shri Ram) in his Jain Maharashti Prakrit work, <b>Chaupannamahapurusa Chariyam</b>. Remarkably, the majority of his narrative about Shri Ram is a condensed version of Valmiki's Ramayana. <br /><br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhr5n8kWlD02V34a49_OXoM1ND2Cv_nT_uNeii_sDK9ekkng9dewpA9eFpCJ9sToPp_KpPfet23vvMEH4fzKt5FCiVr1395f4josu-iAG4AKPo_7Jwx86tUP_GozsMdzh_S6L4vWbtew6fpKPFdo8Zcr9S4xSzYriWYopdJ78do-XvZD3jg-uqbVgkHHA8/s1280/420131542_10233283541456099_5237718877031056936_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1037" data-original-width="1280" height="518" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhr5n8kWlD02V34a49_OXoM1ND2Cv_nT_uNeii_sDK9ekkng9dewpA9eFpCJ9sToPp_KpPfet23vvMEH4fzKt5FCiVr1395f4josu-iAG4AKPo_7Jwx86tUP_GozsMdzh_S6L4vWbtew6fpKPFdo8Zcr9S4xSzYriWYopdJ78do-XvZD3jg-uqbVgkHHA8/w640-h518/420131542_10233283541456099_5237718877031056936_n.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><p class="MsoNormal">Idols of Shri Ramchandraji muni, Bharat Muni, Lav-Kush muni and Hanumant muni at Shahpur Jain tirth Maharashtra (Picture Credit: Jainism Facts - Instagram)</p></td></tr></tbody></table><br /><br /><span style="color: red;"><b>Other remarkable features of Jain Ramayans </b></span><br /><ul style="text-align: left;"><li>The Jain Ramayans depict <b>Vanars and Rakshas as Vidyadhar’s and Khechar’s respectively</b>, portraying them as beings with various powers like <i>Akashgaman</i> (flying), rather than clans of monkeys and demons.</li></ul><ul style="text-align: left;"><li>According to Acharya Vimalsuri, <b>Sita was naturally born to King Janak and Queen Videha,</b> and the account of finding Sita in the box buried underground is entirely absent in Paumachariya. In the Digambar scripture Uttarpurana, Sita is portrayed as the offspring of Ravan and Mandodari. A fortune-teller declared the female child as unlucky, leading Ravan to abandon Sita. She was kept in a box and buried underground at Mithila, where some farmers discovered her and handed the child to Janak.</li></ul><ul style="text-align: left;"><li>In the Jain Ramayans,<b> there is no mention of Shri Ram killing a golden deer</b>. Instead, Ravan entraps Sita using Lakshman’s voice, kidnaps her, and significantly, it is Lakshman who kills Ravan, not Shri Ram.</li></ul><ul style="text-align: left;"><li>Moreover, <b>none of the ten major Jain Ramayans, mention the building of a bridge to cross the ocean to enter Lanka.</b> The scriptures state that Vanars used vidyas to cross the ocean, and Shri Ram and Lakshman reached Lanka with the help of Vimans.</li></ul><ul style="text-align: left;"><li>In all major Jain Ramayan’s, <b>the episodes of Manthara, Ahalya & Sabri are absent. </b>Kaikeyi was very much anxious about Bharat’s coronation to create interest of worldly things in him who was on the verge of renouncing the world and becoming a monk and Kaikeyi is not shown as responsible for the banishment of Shri. The decision of Vanvas is taken by Shri Ram and it is not the effect of the boon given to Kaikeyi. The span of fourteen years is also not mentioned.</li></ul><ul style="text-align: left;"><li>Jain Ramayans are filled with descriptions of Jain monks (Sadhus, Munis, Angars) and Kevali’s (omniscients) engaged in giving religious sermons, offering vows to householders, and depicting Jain temples, Chaityas, and places of pilgrimage. Characters like Padma (Shri Ram), Sita, Hanuman, and Ravan visit these places, worship, and adore in Chaityas and attend religious assemblies.</li></ul><ul style="text-align: left;"><li><b>The doctrine of Karma</b>, the backbone of Jain Philosophy, is central in the Jain Ramayan. According to this theory, every misery and happiness is connected with the fruits of good and bad karmas performed previously. Most of the important incidents in the Jain Ramayan are explained in the light of Karma siddhant. While explaining the painful separation of Shri and Sita, the Jain Acharyas elaborated the doctrine of Karma’s. When Sita embraces Diksha, she also explains the theory of Karma, in nutshell. </li></ul> <br /><b>References: <br /></b><ol style="text-align: left;"><li><i>The Jain Ramayana, Dr. Eva De Clercq</i></li><li><i>The Jain Versions of Rāmāyaṇa (With Special Reference to Vimalasūri, Guṇabhadra and Śīlāṅka), Dr. Nalini Joshi</i></li><li><i>Jainpedia: Jain Ramayanas</i></li><li><i>Jain Ramayana- A ‘Non-Violent’ Retelling, Aditi Shah </i></li><li><i>A critical study of Paumacariyam, K.R. Chandra</i></li><li><i>Rama in Jainism, Wikipedia</i></li></ol></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td class="tr-caption" style="text-align: center;"><p class="MsoNormal"> <o:p></o:p></p></td></tr></tbody></table><br /></div>Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com5tag:blogger.com,1999:blog-6112476928225190575.post-3786090074286675552023-09-28T10:13:00.013-07:002023-10-03T05:39:48.949-07:00Yapaniya - The lost sect of Jains<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkULD25Q_PZ-_GYl_yfhXKqz0Z3vw9r1u1VsyBCXn-jPdoxK_8p-MKMxD8E5nzs-Hz2HuGwfG6eRzeRu25fRsdrJn0yzqpyPOXI9mjdCMJmLYdxxDGZNqU5EsvCVsB_07eDbAMD7rL9dhRTrk2hGSrQCb2YSDFFsOvBLtNlxn-vSiGz1qefxO8PNTSJkg/s1750/Yapaniya.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="984" data-original-width="1750" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkULD25Q_PZ-_GYl_yfhXKqz0Z3vw9r1u1VsyBCXn-jPdoxK_8p-MKMxD8E5nzs-Hz2HuGwfG6eRzeRu25fRsdrJn0yzqpyPOXI9mjdCMJmLYdxxDGZNqU5EsvCVsB_07eDbAMD7rL9dhRTrk2hGSrQCb2YSDFFsOvBLtNlxn-vSiGz1qefxO8PNTSJkg/w640-h360/Yapaniya.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">12th Century idol of Shri Adinath Bhagwan at Hubli installed by monks of Kareya Gana of Yapaniya sect. (Source: Times of India)</td></tr></tbody></table><br /><b><span style="color: red;">Background </span><br /></b><br />Currently, the two primary sects of Jainism are known to the general public viz. <b>Shwetambars </b>and <b>Digambars</b>. However, there was an influential sect known as '<b>Yapaniya</b>' which existed from the 2nd century AD until the 15th century (about 1400 years) in Southern regions of India. Although there are no adherents of the 'Yapaniya' sect today, their temples, idols, and contributions to Jain literature still survive and play a significant role in narrating the ancient Jain heritage. <br /><br />Various names are available for the Yapaniyas viz.,<i> Japaniya, Yapani, Apaniya, Yapuliya, Apuliya, Japuli, Javuliya, Javiliya, Jialiya, Javaligeya </i>etc. It was also known as <i><b>Goupya Sangha</b></i>. The Yapaniya sect adapted traditions from both the Shwetambars and Digambars and was therefore a bridge between the two divergent sects. The locations of the Yapaniya sect's evidences indicate that the sect held prominence mostly in the present-day North Karnataka and South Maharashtra. <br /><br /> <br /><b><span style="color: red;">Origins </span></b><br /><br />There are two different references regarding the origin of the Yapaniya sect in the Digambar tradition, while no references to its origins are found in Shwetambar scriptures. The divergent tales of its origins are discussed below- <br /><br />1. Digambar Acharya <b>Devsen</b>, who compiled the scripture ‘<b>Darshanasar</b>’ in 909 AD mentions that a Shwetambar monk named <b>Shrikalash </b>started the Yapaniya sect in the town of Kalyan, <b>205 years after the death of king Vikramaditya</b> (i.e. 2nd century AD)<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn1">[1]</a>. <br /><br />2. Digambar Bhattarak<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn2">[2]</a> <b>Ratnanandi </b>in 1450 AD in his work <b>Bhadrabahucharita</b> states the origin of the Yapaniya sect as below- King <b>Bhupal</b> ruled the region of Karahaṭaka. His queen <b>Nrukul</b>- <b>devi </b>once told the king that her Gurus (Jain monks) from her paternal town should be requested to come over for the glorification of the religious rites. The king, accordingly, sent his minister Buddhisagar who brought those monks after great requests. After their arrival, the king went forth to receive them with pomp; but when he saw them from a distance and found that <b>they were not naked monks</b>, and were equipped with white clothes, a bowl and a stick, he returned home without offering respects to them and told his wife that her Gurus were <b>heretics</b>. The queen hurried to those monks and requested them to give up their white clothes. They gave up their old robes and went naked with a water-gourd and a bunch-of-feathers. Then the king approached and received them with due decorum. <b>The monks, though Digambar in form, continued the practices of Shwetambars: it is they who formed the Yapaniya sect</b><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn3">[3]</a>. <br /><br />Since however, both the references have been composed very late, not much reliance can be placed on it. However, <b>both the references infer that the original affiliation of the Yapaniyas was with the Shwetambars</b>. Although, no direct references of the origins of Yapaniya sect are found in Shwetambar scriptures, modern day scholars like Dr. Sagarmal Jain (1932-2020) <a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn4">[4]</a> and Dalsukh Malvania (1910-2000) <a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn5">[5]</a> have opined that Yapaniyas were actually the members of the ‘Botik’ sect as mentioned in Shwetambar scriptures which was started by Shivbhuti in 82 AD<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn6">[6]</a>. <b>However, this interpretation is not accepted by a majority of Shwetambar monks and Digambar scholars like Prof. (Dr.) Ratanchandra Jain<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn7">[7]</a> as Botik was used as a synonym for Digambars.</b><div><b><br /></b></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjO99mpCvEPpFs8vyLeO0NisZaEi7O1RpKecaAM97mYKyyC20CTTvWBvp1eQdzp7sTqKi2dElgSsFgimwHCX3cEtvtNdyLE2ovfiS3QMauMi19ZAycmxklW3BTidOY0YDyaHw4-EXXrFiTWXmvB2jngAP3phwh13U44Xd1dsGyH8GadokNUNbfU9Tri8jo/s1080/WhatsApp%20Image%202023-09-28%20at%2023.48.15_f48881f3.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1007" data-original-width="1080" height="596" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjO99mpCvEPpFs8vyLeO0NisZaEi7O1RpKecaAM97mYKyyC20CTTvWBvp1eQdzp7sTqKi2dElgSsFgimwHCX3cEtvtNdyLE2ovfiS3QMauMi19ZAycmxklW3BTidOY0YDyaHw4-EXXrFiTWXmvB2jngAP3phwh13U44Xd1dsGyH8GadokNUNbfU9Tri8jo/w640-h596/WhatsApp%20Image%202023-09-28%20at%2023.48.15_f48881f3.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><p class="MsoNormal">Brahmi inscription from Parkala, Karnataka engraved on a
circular laterite tablet from Prof. P. N. Narasimha Murthy, Udupi. It is
written in Prakrit language and Brahmi characters of 4th century A.D. It contains three lines, reading: (1) [Ya]panīya,
(2) Yapanīya, and (3) Avanīya. Source: Dr. Muniratnam,Director
I/C ASI Epigraphy/ & Ms. Mital Lalan (www.facebook.com/jainismrevival)<o:p></o:p></p></td></tr></tbody></table><br /><div><br /><b><span style="color: red;">Practices & Philosophies </span></b><br /><br />The Yapaniyas took some of the important philosophies of both the Shwetambar and Digambar sects and incorporated them in their practices. <b>Digambar Bhattarak Ratnanandi in Bhadrabahucharita stated that although the outer appearance of Yapaniyas was similar to Digambars, they followed the conduct of the Shwetambars</b><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn8">[8]</a>. <br /><br /><b>Yapaniyas worshipped idols of Tirthankars without any depiction of clothes like Digambars, and their monks remained naked, but under exceptional situations they allowed monks to wear clothes. </b>According to <b>Bhagwati Aradhana, </b>the main path to salvation (<i>Utsarg marg</i>) was '<i>achelaktva</i>' (nudity), whereas '<i>sachelaktva</i>' (wearing clothes) could only be utilised as an exception (<i>Apvad marg</i>).<b> </b><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn9">[9]</a><b> </b>This scripture was composed by Acharya Shivarya (~3rd-5th Century AD) who was probably a Yapaniya monk according to Digambar scholar Pt. Nathuram Premi (1881-1960) and Dr. Sagarmal Jain (as various verses were not in line with Digambar tradition)<b> </b><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn9">[9a]</a>. </div><div><div><br /></div><div> According to ‘<b>Strinirvanprakaran</b>’ by <b>Palyakirti Shaktayan </b>(9th Century AD), Yapaniya monks used cover themselves with blankets or sheets to protect themselves from cold and wore clothes in case of diseases like haemorrhoids and fistula etc<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn10">[10]</a>. Alike Digambars, the Yapaniya monks took their food, by the use of palms joined together to serve as a plate. <br /><br />Although Aparajit Muni’s commentary (<i>Tika</i>) of Bhagwati Aradhana recognizes 14 upkarans for monks, but only a '<b><i>pratilekhana</i></b>' (broom made of fallen peacock feathers for removing small insects to avoid causing injury) and a ‘<b><i>patra</i></b>’ (Gourd bowl for carrying water for cleaning purposes) were allowed to be used by monks. <b>The rest could only be used under exceptional circumstances</b><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn11">[11]</a>. Yapaniya monks blessed the saluting devotees with the words "<i>Satdharma Vruddhirastu</i>" (may true religion thrive). <a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn11">[11a]</a><br /><br />A Digambar monk, <b>Shrutsagarsuri </b>(16th Century AD)<b> </b>in his commentary (<i>tika</i>) of <b>Darshanprabhut </b>(Dansanpahud) mentions that <b>Yapaniyas believed in the following philosophies which are against the Digambar tradition but in line with Shwetambar tradition</b> - <br /><br />(i) <b><i>Strinam tad-bhave mokshah </i></b>– i.e. a woman can attain salvation in the same birth <br /><br />(ii) <b><i>Parshasan mokshah</i></b> – i.e. the followers of the other doctrines can also attain salvation, and <br /><br />(iii) <i><b>Sagranth mokshah</b></i> – i.e. cloth bearers (cloth bearer monks and householders) can also attain salvation<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn12">[12]</a> <br /><br />In 8th Century, a Shwetambar Acharya, <b>Haribhadrasuri </b>in his scripture <b>Lalitvistara</b> quoted a Yapaniya scripture named “<b>Yapaniya tantra</b>” and mentioned that <b>Yapaniyas believed in <i>Stri Mukti</i></b> (liberation of women in same birth)<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn13">[13]</a>. <br /><br />Further, Shwetambar Acharya <b>Gunratnasuri</b>, (14th Century AD) in his commentary of <i><b>Shad Darshan Samucchaya</b></i> mentioned that Digambars were divided into four sanghas namely, Kastha, Mula, Mathura, and Gopya or Yapaniya. Alike Digambars, Yapaniya monks remained nude, used a <i>Mayurpicchi </i>(broom made of fallen peacock feathers), ate out of hands and worshipped unclothed idols of Tirthankars. However, alike Shwetambars, they believed that women could attain liberation in the same birth, Kevalis (enlightened/ omniscient) consumed food, cloth bearers and followers of the other doctrines could also attain salvation<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn14">[14]</a>. <br /><br />Major <b><i>Ganas </i></b>(group of monks travelling under its head) of Yapaniyas included Kumuligana (or Kumudigana), (Koți) Maduvagana, Kandur or Kanurgana, Punnaga- vrukshmula-gana, Vandiyura-gaṇa, Kareyagana and Nandigaccha and Mailapanvaya.<div><br /></div><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjPBbtUSzyLUNQ5FkEtzcOWTrT51R4KZnMRBFhZDdrhoyFn4noNvQVHOSuC-pW9Ha5W99UH6VDnmwj1w5Md6Ov1tNE-cq2e7As0YA-XmCsi54-XHM-1512DFeLKrN8xDUDLIqENP5o4zbNVJNErkTMVlrTqElJ7qPrCENh8dbWz51XTDDNlIuBtXna9IjY/s960/FB_IMG_1695916700945.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="960" data-original-width="529" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjPBbtUSzyLUNQ5FkEtzcOWTrT51R4KZnMRBFhZDdrhoyFn4noNvQVHOSuC-pW9Ha5W99UH6VDnmwj1w5Md6Ov1tNE-cq2e7As0YA-XmCsi54-XHM-1512DFeLKrN8xDUDLIqENP5o4zbNVJNErkTMVlrTqElJ7qPrCENh8dbWz51XTDDNlIuBtXna9IjY/w352-h640/FB_IMG_1695916700945.jpg" width="352" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Image of Shri Parshwanath Bhagwan from Makodu Village of Mysore District which was installed by monks of Javaligeya (Yapaniya) sect. (Source: Bangalore Mirror/S Shyam Prasad - Facebook)</td></tr></tbody></table><div> <br /><br /><b><span style="color: red;">Scriptures </span><br /></b><br />Shwetambar Acharya <b>Malaygiri </b>in his <b>commentary of Nandisutra</b> (composed in 12th century AD), mentions that the famous grammarian and <b>Acharya Palyakirti Shaktayan</b> (9th Century AD) <b>was a Yapaniya monk</b><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn15">[15]</a>. Shaktayan in his <b>Amoghvritti </b>(commentary of his own Sanskrit grammar work Shabdanushasan), mentions that <b>Avashyak Sutra, Chedsutra, Niryukti and Dashvaikalik Sutra were the scriptures used by the Yapaniyas</b><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn16">[16]</a>. A Digambar monk, <b>Shrutsagar </b>(16th Century AD)<b> </b>in his commentary (<i>tika</i>) of <b>Darshanprabhut </b>(Dansanpahud) mentions that <b>Yapaniyas used to read Kalpasutra during Paryushan</b>. </div><div><b><br /></b></div><div><b>Bhagwati Aradhana</b> also mentions the <b>composition of commentary on Dashvaikalik Sutra</b>. <b>All these scriptures pertain to the Shwetambar sect. </b>Therefore, unlike Digambars, Yapaniyas did not believe that the Agams became extinct. As discussed earlier in this article, both Acharya Devsen and Bhattarak Ratnanandi had noted that Yapaniyas emerged from Shwetambar sect, therefore all the findings indicate that the Yapaniyas used the Shwetambar Agams, as there was nothing against their principal doctrines in these works (Shwetambar Anga<i> </i>Agams did not prohibit nudity among monks and noted that a physically fit young monk should keep only one cloth and those monks who can win over shyness/ shame (<i>lajja</i>) and can bear the cold, heat and insect bites etc. should remain naked<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn17">[17]</a>) <br /><br />Further, there are references to <b>Yapaniya tantra by Acharya Haribhadrasuri in Lalitvistara</b>, but no such tantra found at present. Shaktayan besides his Sanskrit grammar work (Shabdanushasan), composed two independent scriptures namely <b>Strinirvanprakaran </b>and <b>Kevalibhuktiprakaran</b> which advocated the liberation of females in the same birth and the consumption of food by Kevalis etc.</div><div><br /></div><div>According to Dr. Sagarmal Jain, Shwetambar Agams like Shri Acharang Sutra, Shri Sutrakrutang Sutra, Shri Gyatadharmakatha Sutra, Shri Uttaradhyayan Sutra, Shri Dashavaikalik Sutra, Shri Dashashrutskandh, Shri Brihatkalpsutra, Shri Nishith sutra, Shri Jeetkalpasutra, Shri Vyavahar Sutra, Shri Avayshyak Sutra etc, were used by Yapaniyas.<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn18">[18]</a> Other scholars, Pt. Nathuram Premi and Pt. Kailashchandra Jain (1903-1972?) also agreed that Yapaniyas used the Shwetambar Agams for their religious purposes<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn19">[19]</a>.</div><div><br /></div><div>To determine <b>whether a scripture belongs to the Yapaniya sect or not</b>, Dr. Sagarmal Jain had listed 10 tests (which have been presented in the references at the end of this article in footnotes) <a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn19">[19a]</a>. Based on these tests, Dr. Sagarmal Jain also opined that Kasaypahud, Shatkhandagam, Bhagwati Aradhana by Acharya Shivarya, Brihatkathakosh by Harishen, Harivanshpuran by Jinsen, Aparajit Muni’s commentary (<i>Tika</i>) of Bhagwati Aradhana, Paumchariu by Svayambhu, Varangcharitra by Jatasinhanandi etc. which are currently attributed to the Digambar sect were actually Yapaniya scriptures<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn20">[20]</a>. Pt. Nathuram Premi also suggested that Acharya Shivarya (who composed Bhagwati Aradhana in Prakrit) and Aparajitasuri (who wrote a commentary of Bhagwati Aradhana in Sanskrit) might have belonged to the Yapaniya sect as some of the contexts in their works are not consistent either with the Shwetambar or Digambar views <a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn20">[9a]</a>.. Dr. Sagarmal Jain concluded that Mulachar was a Yapaniya scripture, as it mentions the process of Updhan for study of Agams which is even practiced in the Shwetambar tradition till date<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn21">[21]</a>.</div><div><br />Scholars like Pt. Nathuram Premi<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn22">[22]</a>, Dr. Sagarmal Jain<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn23">[23]</a> and Dr. A.N. Upadhye (1906-1975) <a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn24">[24]</a> believed that there were various valid reasons why Acharya Umasvati could have belonged to the Yapaniya Sangha and thus Shri Tattvarthasutra could have been a Yapaniya scripture (and not a Shwetambar or a Digambar scripture as claimed by both the sects). However, Dr. (Prof.) Ratanchandra Jain had listed 17 tests which have also been presented in the references at the end of this article (as against 10 tests by Dr. Sagarmal Jain) <a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn19">[19a]</a>. Therefore these interpretations are not accepted by various Digambar monks and scholars<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn25">[25]</a>.</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjuS1ukDoPgzwAqsYd8grSJ1j_DXrRD0JZRNAdlZTHCqRG-gX6vKcwVecJLUxx8DaVHd2okq7HRtYgPsptylcgpgsxPUu2EbItchG8NXLibgsDWgZMs1jd-K_4Y9gO-bxAXJ1mbmBItPFNjEd9QXFAm8ACdWUwSCqOSRqXfkzbmSPWqHMUgHqK7psGTD_k/s7438/Yapaniya%20(1)-page-001.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="7438" data-original-width="7437" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjuS1ukDoPgzwAqsYd8grSJ1j_DXrRD0JZRNAdlZTHCqRG-gX6vKcwVecJLUxx8DaVHd2okq7HRtYgPsptylcgpgsxPUu2EbItchG8NXLibgsDWgZMs1jd-K_4Y9gO-bxAXJ1mbmBItPFNjEd9QXFAm8ACdWUwSCqOSRqXfkzbmSPWqHMUgHqK7psGTD_k/w640-h640/Yapaniya%20(1)-page-001.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Three Tirthankar idols on the same pedestal at Karla village, Dist. Latur (Maharashtra) installed by monks of the Kanurgana of the Yapaniya sect. (Source: Jainmandir.org)</td></tr></tbody></table><br /><br /><b><span style="color: red;">Royal Patronage </span><br /></b><br />The Yapaniyas adopted reformist attitudes and their popularity for some time in Karnataka, was due to the flexibility in their religious precepts, grant of minor concessions to other creeds, introduction of <i>Yaksha-Yakshi </i>worship, encouragement to women to enter into the monastic order and establishment of religious institutions owing to the generous grants from the rulers and the public. The Yapaniya sect received and enjoyed royal patronage in areas of North Karnataka and southern Maharashtra basis various inscriptional evidences available today. Major inscriptions have been discussed below- <br /><br />i. One of the earliest references of a royal grant to the Yapaniya sect is found in the <b>copper plate</b> inscription of <b>Kadamba </b>ruler <b>Mrigeshvarman </b>(475 to 490 AD) dated in the eighth year of the reign of Mrigeshvarman (483 AD) records that the king, through the devotion of his father Shantivaravarman, had built a Jain temple (Jinalay) at Palasika. He then granted thirty-three of land from the river Matrasarita to the confluence of rivers called <i>Ingiṇisangam </i>for supporting <b>Yapaniyas</b>, Nirgranths and Kurchaks<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn27">[27]</a>. His son <b>Ravivarma </b>(497-537 AD) also made a grant of a village, out of the income of which the Puja etc. were to be performed and the <b>Yapaniya </b>ascetics to be fed for four months of <b><i>Chaturmas</i></b><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn28">[28]</a>.<div><br /></div><div>ii. Another inscription mentions that <b>Kadamba </b>royal family member <b>Devavarman</b>, (475-480 AD) the son of Krishnavarman granted 12 <i>nivartanas </i>of land (One <i>nivartana </i>roughly equal to an acre and a half) in a village named Siddhakedara to the Yapaniya sect for the purpose of worship at a temple (chaityalay) and for its maintenance and repairs<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn26">[26]</a>. <br /><br />iii. The Kadamba plates of 812 AD inform that the <b>Rashtrakuta king Prabhutvarsha</b> himself made a donation in favour of a temple presided over by a monk named <b>Arkakirti</b>, of the Yapaniya sect. The inscription adds that Arkakirti successfully treated Vimaladitya, the Governor of Kunnigila Desh, who was suffering from the evil influence of Saturn<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn29">[29]</a>. <br /><br />iv. <b>Amma (II)</b> of the <b>Eastern Calukya dynasty</b> (947 – 970 AD) made a grant of the village <b>Maliya pundi</b> (in Andhra) for the benefit of a Jain temple. The monk in charge of it was Srimandirdev, the disciple of Divakar and grand-disciple of Jinanandi of the Yapaniya Sangha, (Koți) Maduva-gana and Punyaruha Nandi Gaccha<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn30">[30]</a>. <br /><br />v. The <b>Saudatti</b> (Sugandhavartti) inscription of AD 980 opens with the mention of <b>Tailapadeva</b> of the <b>Chalukya dynasty</b>. Shantivarma and his queen Chandakabbe are specified. The donation of the land is made by Shantivarma for the Jain temple built by him and the inscription adds the monks of the Yapaniya sect and Kandurgana<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn31">[31]</a> <br /><br />vi. The <b>Mugad inscription</b> (Dharwad district) of the Goa <b>Kadamba King Chattayyadeva II</b> (1045 A.D.), the feudatory of the Chalukya monarch<b> Trailokyamalla Ahavamalla</b>, refers to the Yapaniya Sangha and Kumudigana. It also gives a long list of Yapaniya monks are highly praised with reference to their profound learning and exemplary conduct. The grant given to Samyaktavaratnakara Chaityalaya built by Chavunda for the maintenance and repair of the temple, is also referred to in the inscription<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn32">[32]</a>. <br /><br />vii. The <b>Alnavar </b>(Dharwad taluka) inscription of 1081 AD, belonging to the reign of <b>Govaladeva III</b>, son of Jayakesi I of the Goa Kadamba family, refers to the construction of a <i>Jinalay </i>(Jain temple in the capital town <b>Anilapura </b>(Alnavar) by <b>Narasimhasetti</b>. It also refers to the Jain order and sub-divisions like the Yapaniya, Mailapanvaya and Kareya-gana<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn33">[33]</a>. <br /><br />viii. A mutilated epigraph of 1147-48 AD, belonging to the period of the <b>Kadamba ruler Permadideva</b>, found in the Bammigatti village (Kalghatagi taluka) records the construction of a Jain temple and grant made to this temple by <b>Simgana</b>, a <b>minister of Maha-Samanta Suriyamayya</b> of Bharanipura (Bammigatti). Monks belonging to the Yapaniya sect and Kanduragana, are mentioned in the inscriptions.<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn34">[34]</a> <br /><br />ix. <b>Managundi </b>(Dharwad taluka) inscription of the period of <b>Jayakesi III</b> (13th century A.D.) records the grant of land and house sites by Tippagavunda, the master of the village Manigumdi and others, to the <i>Nagar Jinalay</i> for the eight fold (Ashtaprakari) worship of the Tirthankar, for the maintenance of the temple and for the food of the ascetics. It also refers to the Yapaniya Sangha and Kareyagana. This inscription which describes the donation made by the Brahmins to the Nagar Jinalay reveals the religious harmony that existed among the followers of different religious faiths<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn35">[35]</a>.</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhG1vxXX-iu-WXlmnPxxsYrc66maUXgyiWbbEmalPwuBzvmYNzjBuPCbrfaGxEBPK9jJc80CEwd3cKz5YOYuFApauOP_ZiR_dxZvxBHE-BCvpyxEj2dofjh8ju6V8btk9cETys5Jxtb0pZOn6weIZs_xR0NZP_rqaQAibg5-P06WHdYn34pA2PHpTtwOG4/s2052/Kadamba%20Grants%20by%20Mrigeshvarma.png" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="780" data-original-width="2052" height="244" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhG1vxXX-iu-WXlmnPxxsYrc66maUXgyiWbbEmalPwuBzvmYNzjBuPCbrfaGxEBPK9jJc80CEwd3cKz5YOYuFApauOP_ZiR_dxZvxBHE-BCvpyxEj2dofjh8ju6V8btk9cETys5Jxtb0pZOn6weIZs_xR0NZP_rqaQAibg5-P06WHdYn34pA2PHpTtwOG4/w640-h244/Kadamba%20Grants%20by%20Mrigeshvarma.png" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Copper plates - Kadamba grants of <span style="text-align: left;">Mrigeshvarman (Source: </span>The-Indian-Antiquary,Vol. VII)</td></tr></tbody></table><br /><br /><b><span style="color: red;">Major Centres </span><br /></b><br />A large number of references to the Yapaniyas found in the epigraphs, evidently show its impact on the Jains of Karnataka that led to the development of several important religious centres, such as- <br /><br />1. Adaragunchi, Alnavar, B.Shigikatti, Bammigatti, Doni, Garag, Hebballi Hosur, Javur, Malkankoppa, Mangundi, Morab, Mugad, Muttagi, Navalgund, Narendra and Shirur in Dharwad District. <br /><br />2. Badli, Belgaum, Eksambi, Halasi, Hannikeri, Hosur, Hukeri, Huli, Kalbhavi and Saundatti, Kagavad, Rayabag, Monoli, Honnur in Belgaum District. <br /><br />3. Aihole, Hullur and Marol in the Bijapur District. <br /><br />4. Adaki, Sedam and Tengali in the Gulburga District. <br /><br />5. Silagrama and Siddhakedara in the Tumkur District. <br /><br /><b>Dharwad, Belgaum and Gulbarga districts of North Karnataka were the two strong- holds of the Yapaniya monks</b><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn36">[36]</a>. T<b>he number of records found in Andhra and Tamil Nadu are also very small and no records of Yapaniya sect have been identified at Shravanabelagola so far.</b></div><br /><div><b><br /></b><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiYF69CVgTJxVsUR00LdzepRcMlOpFdg_h4u5KKdaBx1I87nmQbry9_aC_dn9Sc0MBDbp_yP_18l6lx7471mJvLve_l50LRjA4zrSrTbEiVLhW9q_UQbWW81wM4WL0_xQkm10ciKp_EzE4OIYZYq25J06UDipypXaYrpswPDJB9N1lnZBznuSR8ZRay9Oc/s1280/FB_IMG_1695916662355.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1280" data-original-width="960" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiYF69CVgTJxVsUR00LdzepRcMlOpFdg_h4u5KKdaBx1I87nmQbry9_aC_dn9Sc0MBDbp_yP_18l6lx7471mJvLve_l50LRjA4zrSrTbEiVLhW9q_UQbWW81wM4WL0_xQkm10ciKp_EzE4OIYZYq25J06UDipypXaYrpswPDJB9N1lnZBznuSR8ZRay9Oc/w480-h640/FB_IMG_1695916662355.jpg" width="480" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols excavated in Hupari, Kolhapur (Maharashtra). The inscription mentions the monk lineage of Punnagavruksha mulagana of the Yapaniya sect. [Source - Ms. Mital Lalan (www.facebook.com/jainismrevival)]</td></tr></tbody></table><br /> <br /><b><span style="color: red;">Extinction </span><br /></b><br />The Yapaniyas were looked down upon as <b><i>Jainabhasas </i></b>(pseudo-Jains/ heretic creed) by some of the Digambar monks. Digambar Bhattarak <b>Indranandi </b>(11th Century AD), in his work ‘<b>Nitisar</b>’<b> included Yapaniyas under five false sects </b>(<i>Gopuchchik, Shvetvasa, Dravida, <b>Yapaniya </b>and Nipichchak</i>)<a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn37">[37]</a>. <br /><br />In 16th Century AD, Digambar monk <b>Shrutsagarsuri</b> in his <b>commentary of Bodhpahud</b> made many remarks against Yapaniyas and stated that the <b>idols installed by them, although without the depiction of clothes and nude should not be worshipped.</b><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn38">[38]</a> <br /><br />Gradually, the members of Yapaniya sect dwindled after 13th Century and from the epigraphical evidence it seems to have survived till the end of the 14th century AD. <b>An inscription found in the Jain temple at Kagwad of the Belgaum district, refers to the<i> samadhi maran</i> of two Yapaniya monks named Dharmakirti and Nagachandra in the Kagwaḍ Saka samvat 1316 (1394 AD)</b><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn39">[39]</a>. This appears to be the last epigraphical evidence so far known about the Yapaniya sect. Gradually the Yapaniyas dwindled into extinction and merged either the Digambar or Shwetambar sect. <br /><br /></div><div><br /></div>~ ~ ~ ~<br /><div><br /><b>References</b><div><b><br /></b><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref1">[1]</a> कल्लाणे वरणयरे दुणि सए पंच उत्तरे जादे । जावणियसंघभावो सिरिकलसादो हु सेवडदो ॥ २९ ॥ - Shri Devsenacharya virachit Darshanasar (Edited by Pt. Nathuram Premi Pg. 13) <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref2">[2]</a> In the Digambar tradition, a Bhattarak is a religious preceptor who heads of a religious institution, often called a "Math". He wears orange robes and manages the ‘Math’. He is placed above the layman and below an ascetic. <br /><br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref3">[3]</a> अन्यदावसरं प्राप्य राज्ञ्या विज्ञापितो नृपः । स्वामिन्मद्गुरवः सन्ति गुरवोऽस्मत्पितुः पुरे ॥ ४ / १४० ॥ <br />आनाययत तान्भक्त्या धर्मकर्माभिवृद्धये । निशम्य तद्वचो भूभृदाहूयामात्यमञ्जसा ॥ ४ / १४१ ॥ <br />बुद्धिसागरनामानमप्रैषील्लातुमादरात् । आसाद्यासौ गुरून् भक्त्या प्रवरप्रश्रयान्वितः ॥ ४ / १४२ ॥ <br />भूयोऽभ्यर्थनयामात्यः पत्तनं निजमानयत् । निशम्यागमनं तेषां मुदमाप परं नृपः ॥ ४ / १४३ ॥ <br />महताडम्बरेणासावचालीद्वन्दितुं गुरून् । दूरादालोक्य तान्साधून्दध्यादिति सुविस्मयात् ॥ ४ / १४४ ॥ <br />अहो निर्ग्रन्थताशून्यं किमिदं नौतनं मतम् । न मेऽत्र युज्यते गन्तुं पात्रदण्डादिमण्डितम् ॥ ४ / १४५ ॥ <br />व्याघुट्य भूपतिस्तस्मादागत्य निजमन्दिरम् । भाषते स्म महादेवीं गुरवस्ते कुमार्गगाः ॥ ४ / १४६ ॥ <br />जिनोदितबहिर्भूत - दर्शनाश्रितवृत्तयः । परिग्रहग्रहग्रस्तान्नैतान्मन्यामहे वयम् ॥ ४/१४७ ॥ <br />सा तु मनोगतं राज्ञो ज्ञात्वाऽगाद्गुरुसन्निधिम् । नत्वा विज्ञापयामास विनयानतमस्तका ॥ ४ / १४८ ॥ <br />भगवन्मदाग्रहादग्रयां गृह्णीतामरपूजिताम् । निर्ग्रन्थपदवीं पूतां हित्वा स मुदाऽखिलम् ॥ ४ / १४९ ॥ <br />उररीकृत्य ते राज्ञ्या वचनं विदुषार्चितम् । तत्यजुः सकलं सङ्गं वसनादिकमञ्जसा ॥ ४ / १५० ॥ <br />करे कमण्डलुं कृत्वा पिच्छिकां च जिनोदिताम् । जग्रहर्जिनमुद्रां ते धवलांशुकधारिणः ॥ ४ / १५१ ॥ <br />विशांपतिस्ततो गत्वाऽभिमुखं भूरिसम्भ्रमात् । नत्वातिभक्तितः साधून्मध्येपत्तनमानयत् ॥ ४ / १५२ ॥ <br />तदातिवेलं भूपाद्यैः पूजिता मानिताश्च तैः ।धृतं दिग्वाससां रूपमाचारः सितवाससाम् ॥ ४ / १५३ ॥ <br />गुरुशिक्षातिगं लिङ्गं नटवद्भण्डिमास्पदम् । ततो यापनसङ्घोऽभूत्तेषां कापथवर्तिनाम् ॥ ४ / १५४ ॥ - Bhattarak Ratnanandi krut Bhadrabahu Charita <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref4">[4]</a> Jain Dharm ka ek vilupt sampraday Yapaniya – Sagarmal Jain Abhinandan Granth - Dr. Sagarmal Jain (Pg. 615) <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref5">[5]</a> Kya Botik Digambar Hai? - Aspect of Jainology Part 2 - Pundit Bechardas Doshi (Page 60) <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref6">[6]</a> Shri Avashyak Bhashya by Acharya Jinbhadragani Kshamashraman, (composed in ~3rd CE AD and written down in 466 AD) states that a monk named Shivbhuti started the Botik sect in 82 AD. The scripture states that there was a person named Shivbhuti in the city of Rathavirapur near Mathura 609 years after nirvan of Prabhu Mahavir. He was employed by King Sinharath. He had successfully fought many battles on behalf of the king and had won laurels. Consequently, he turned to be very proud and used to come home very late in the night. On the complaint of his wife, one night his mother did not open the door and asked him to go elsewhere to teach him a lesson. Shivbhuti left his home and entered in a dwelling which was incidentally a Jain upasraya where Arya Krishnasuri was present. He repented for his sins and requested the Acharya to give him shelter and intitiate him as a monk. The Acharya initiated him the next day. Shivbhuti started wandering as a monk with others. After some time, he came to his native place. When the king was informed of his arrival, he sent a precious shawl (ratna kambal) to him as a gift. Possession of such a precious article by a monk was protested by Acharya but Shivbhuti did not pay any heed to his advice. Acharya then tore off the shawl. Shivbhuti did not agree with this and said that keeping the precious shawl was a possession then wearing clothes was also a possession and asserted that a follower of Jinakalp should strictly observe the principle of austerity including nudity. He gave up all clothing and was joined by Kaundinya and Kottavira as his disciples. His sister also joined him and remained nude but ordinary people thought of her as a prostitute. Therefore Shivbhuti forbade her from observing nudity. <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref7">[7]</a> Jain Parampara aur Yapaniya Sangh –Dr. Ratanchandra Jain - Pg. 489 <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref8">[8]</a> " धृतं दिग्वाससां रूपमाचारः सितवाससाम्।” (श्लोक ४ / १५३) - Bhattarak Ratnanandi krut Bhadrabahu Charit <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref9">[9]</a> उस्सग्गियलगकदस्स लिंगमुस्सग्गियं तयं चेव । अववावियलिंगस्स वि पसत्यमुवसग्गियं लिगं ॥ - Bhagwati Aradhana (76) <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn9">[9a]</a> दिगम्बर सम्प्रदायकी पट्टावलियों, अभिलेखों, ग्रन्थ-प्रशस्तियों एवं श्रुतावतार आदिमें जो परम्पराएं उपलब्ध होती हैं, उनमें से किसी भी परम्परामें शिवार्य द्वारा उल्लिखित अपने गुरुओं- जिननन्दि, सर्वगुप्त और मित्रनन्दिके नाम नहीं मिलते। शाकटायन व्याकरण में- "उपसर्वगुप्तं व्याख्यातार: ।" अर्थात् समस्त व्याख्याता सर्वगुप्तसे नीचे हैं- उन जैसा कोई दूसरा व्याख्याता नहीं। बहुत सम्भव है कि इन्हीं सर्वगुप्तके चरणों में बैठकर शिवार्यने सूत्र और उनका अर्थ अच्छी तरह ग्रहण किया हो और तत्पश्चात् आराधनाकी रचना की हो। श्री प्रेमोजीने शाकटायनके उक्त उल्लेखिके आधारपर शिवार्य या शिवकोटि को यापनीय संघका आचार्य बताया है। उन्होंने अपने कथनकी पुष्टिके लिए निम्नलिखित प्रमाण उपस्थित किये है-<div>१. भगवती आराधनाकी उपलब्ध टीकाओंमें सबसे पुरानी टीका अपराजित सूरिकी है वे निश्चयसे यापनीय संघके हैं। ऐसी दशामें मूलग्रंथकर्ता शिवार्यको भी यापनीय होनेको अधिक सम्भावना है। </div><div>२. यापनीय संघ श्वेताम्बरोंके समान सूत्रग्रन्धोंको मानता है और अपरा जित सूरिकी टोकामें सैकड़ों गाथाएँ ऐसी हैं जो सूत्रनन्थों में मिलती हैं।</div><div>३. दश स्थितकल्पोंके नामों वाली गाथा जातकल्पभाष्य और अनेक श्वेताम्बर टीकाओं और निर्मुक्तियों में मिलती हैं। आचार्य प्रभाचन्द्रने अपने प्रमेय कमलमार्तण्ड में भी इसे श्वेताम्बर गाथा माना है।</div><div>४. आराधनाकी ५६५-५६६ नम्बरकी गाथाएँ दिगम्बर मुनियोंके आचारसे मेल नहीं खाती। उनमें बीमार मुनिके लिए चार मुनियोंके द्वारा भोजन-पान लानेका निर्देश है।</div><div>५. आराधनाकी ४२८वीं गाथा आचारांग और जोतकल्प ग्रंथोका उल्लेख करत हैं, जो श्वेताम्बर सम्प्रदायके प्रसिद्ध ग्रंथ है। ६. शिवार्यने अपनेको पाणितलभोजी लिखा है। यापनीय संघके साधु श्वेताम्बर साधुओंके समान पात्रभोजी नहीं बल्कि दिगम्बरोंके समान करपात्र भोजी थे।</div><div>इस प्रकार श्री प्रेमीजीने शिवार्य या शिवकोटिको यापनीय संघका आचार्य मना है और इनके गुरुका नाम प्रशस्तिके आधारपर सर्वगुप्त सिद्ध किया है। (https://digjainwiki.org/wiki/acharya-shivarya-maharaj-ji-prachin/)</div><br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref10">[10]</a> क- अर्शो - भगन्दरादिषु गृहीतचीसे यतिर्न मुच्येत । अपसर्गे वा चीरे ग्दादिः संन्यस्यते चाते ॥ (१७) – Shaktayan, Strinirvan Prakaran <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref11">[11]</a> चतुर्विर्ध उपधि गृह्णतां बहु प्रति लेखनता न तथा चेलस्य । - Vijamodaya Tika of Bhagwati Aradhana (423)</div><div><br /></div><div><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn11">[11a]</a> Growth of Jaina Monasticism, Pg. 176<br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref12">[12]</a> यापनीयास्तु वेसरा गर्दभा इवोभयं मन्यन्ते, रत्नत्रयं पूजयन्ति कल्पं च वाचयन्ति, स्त्रीणां तद्भवे मोक्षं, केवलिजिनानां कवलाहारं, परशासने सग्रन्थानां मोक्षं च कथयन्ति । (11) - Shrutsagar Tika of Darshanpahud <br /><br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref13">[13]</a> यापनीय तन्त्र--" णो खलु इत्थी अजीबो ण यावि अभव्या ण यावि दंस- विरोहिणी णो अमाणुसा अणारिउप्पत्ती णो असंखेज्जाउया णो अइकूरमई णो ण उवसन्तमोहा णो ण सुद्धाचारा णो असुद्ध बोंदी णो ववसायवज्जिया णो अपुष्वकरणविरोहिणी णो णवगुणठाणरहिया णो अजोगा लद्धीए गो अकल्लाणभायणं ति कहं न उत्तमधम्मसाहिंग ।" – Lalitvistara by Acharya Haribhadrasuri <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref14">[14]</a> “ दिगम्बराः पुनर्नाग्न्यलिङ्गाः पाणिपात्राश्च । ते चतुर्धा, काष्ठासंघ -मूल संघमाथुरसंघ-गोप्यसंघभेदात् । काष्ठासंघे चमरीबालैः पिच्छिका, मूलसंघे मायूरपिच्छे . पिच्छिका, माथुरसंघे मूलतोऽपि पिच्छिका नाहताः, गोप्या मयूरपि- च्छिंकाः। आद्यास्त्रयोऽपि संघा वन्द्यमाना धर्मवृद्धिं भणन्ति, स्त्रीणां मुक्तिं केवलिनां भुक्ति सद्व्रतस्यापि तचीवरस्य मुक्ति च न मन्वते । गोप्यास्तु वन्द्यमाना धर्मलाभं भणन्ति । स्त्रीणां मुक्तिं केवलिनां भुक्तिं च मन्यन्ते । गोप्या यापनीय इत्यप्यु- च्यन्ते । सर्वेषां च भिक्षाटने भोजने च द्वात्रिंशदन्तराया मलाश्च चतुर्दश वर्जनीयाः । शेषमाचारे गुरौ च देवे च सर्व श्वेताम्बरैस्तुल्यम् । नास्ति तेषां मिथः शास्त्रेषु तर्केषु परो भेदः । "- Shad-darshan-samucchaya-Acharya Haribhadrasuri-Gunratnasuri Tika (Bharatiya Gyanpith), Pg. 161 <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref15">[15]</a> शाकटायनोऽपि यापनीय यतिग्रामग्रणी स्वोपज्ञ शब्दानुशासनवृत्तावादी भगवतः स्तुतिमेवमाह श्री वीरमृतं ज्योतिर्नत्वाऽऽदि सर्ववेदसाम् – Malaygiri Tika of Nandisutra – pg. 23 <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref16">[16]</a> एत कमावश्यकमध्यापय । इयमावश्यकमध्यापय । अमोघवृत्ति १-२-२०३-४ भवता खलु छेदसूत्रं वोढव्यम् । निर्युक्तिरधीष्व । निर्युक्तिरधीते । ४-४-१३३-४० <br />कालिकसूत्रस्यानध्यायदेशकालाः पठिताः । ३-२-४७ <br />अथो क्षमाश्रमणैस्ते ज्ञानं दीयते १-२-२०१-Amoghvritti <br /><br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref17">[17]</a> Acharanga Sutra, Prof. Ravjibhai Devraj, Verse 434 <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref18">[18]</a> Jain Dharma ka Yapaniya Sampraday, Dr. Sagarmal Jain, Pg. 68 <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref19">[19]</a> Jain Sahitya Ka Itihas, Pt. Nathuram Premi, Pg. 45</div><div><br /></div><div><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn19" style="background-color: #deeaf6;">[19a]</a> Tests prescribed by Dr. Sagarmal Jain & Dr. Ratanchandra Jain to determine whether a scripture belonged to Yapaniya sect or not - </div><div><br /></div><div><table border="1" cellpadding="0" cellspacing="0" class="MsoTableGrid" style="border-collapse: collapse; border: none; mso-border-alt: solid windowtext .5pt; mso-padding-alt: 0in 5.4pt 0in 5.4pt; mso-yfti-tbllook: 1184;"><tbody><tr><td style="background: rgb(222, 234, 246); border: 1pt solid windowtext; mso-background-themecolor: accent1; mso-background-themetint: 51; mso-border-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 26.75pt;" valign="top" width="36"><p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center;"><b>Sl.<o:p></o:p></b></p></td><td style="background: rgb(222, 234, 246); border-left: none; border: 1pt solid windowtext; mso-background-themecolor: accent1; mso-background-themetint: 51; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212pt;" valign="top" width="283"><p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center;"><b>Dr. Sagarmal Jain <o:p></o:p></b><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn19" style="text-align: left;">[19a]</a></p></td><td style="background: rgb(222, 234, 246); border-left: none; border: 1pt solid windowtext; mso-background-themecolor: accent1; mso-background-themetint: 51; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212.05pt;" valign="top" width="283"><p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center;"><b>Dr. (Prof.) Ratanchandra Jain <o:p></o:p></b><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftn19" style="text-align: left;">[19b]</a></p></td></tr><tr><td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 26.75pt;" valign="top" width="36"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">1<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture which has references in favour of Stri Mukti and Kewali Bhukti despite the emphasis on nudity<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212.05pt;" valign="top" width="283"><p class="MsoNormal">A scripture in which Stri Mukti (liberation of females), Par shasan mukti (liberation of person of any other tradition), Sagranth mukti (liberation of a clothbearer/ householder) and Kevalibhukti (consumption of food by Kevalis) are propounded or where they are not prohibited.</p></td></tr><tr><td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 26.75pt;" valign="top" width="36"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">2<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture which has references mentioning the liberation of a householder or a monk of any other tradition<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212.05pt;" valign="top" width="283"><p class="MsoNormal"><o:p></o:p></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture in which Achelta (nudity) and Sachelta (cloth bearers) are considered equal for the path to salvation and there is no prohibition on Savastramukti.<o:p></o:p></p></td></tr><tr><td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 26.75pt;" valign="top" width="36"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">3<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture which believes in the existence of Ang-Upang Agams as accepted in the Shwetambar tradition<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212.05pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture in which Shwetambar Agams have been accepted and quotations have been given from them in support of Yapaniya sect.<o:p></o:p></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p> </o:p></p></td></tr><tr><td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 26.75pt;" valign="top" width="36"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">4<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture which has references of Garbhapahar (transfer of womb from Devananda to Trishla) & wedding of Lord Mahavir<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212.05pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture which has references of Garbhapahar (transfer of womb from Devananda to Trishla) & wedding of Lord Mahavir<o:p></o:p></p></td></tr><tr><td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 26.75pt;" valign="top" width="36"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">5<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture which considers a Kshullak not as a householder but as an exceptional Linga-dhari Muni<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212.05pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture which considers a Kshullak not as a householder but as an exceptional Linga-dhari Muni<o:p></o:p></p></td></tr><tr><td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 26.75pt;" valign="top" width="36"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">6<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture which has references of bringing food to sick or old monks using Patras<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212.05pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture which has references of bringing food to sick or old monks using Patras (However, if a householder brings food to old / sick monks without usage of patras, it cannot be termed as Yapaniya)<o:p></o:p></p></td></tr><tr><td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 26.75pt;" valign="top" width="36"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">7<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture which accepts female Chedopasthapniya Charitra (i.e. acceptance of the implantation of the Mahavrats by females)<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212.05pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture in which a woman is considered worthy of Tadbhav Mukti (liberation in the same birth) and is considered worthy of the character of the Chhedopasthapaniya by Nischayana (not by treatment), that is, worthy of the Mahavrats.<o:p></o:p></p></td></tr><tr><td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 26.75pt;" valign="top" width="36"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">8<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture which has mention of Ganas which were prevalent in Yapaniya sect<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212.05pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture whose author belongs to a Gana prevalent in Yapaniya sect and its contents are not opposite to the principles of Yapaniya sect<o:p></o:p></p></td></tr><tr><td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 26.75pt;" valign="top" width="36"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">9<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture whose author is related to those Acharyas who were the ancestors as mentioned in Shwetambar and Yapaniya sect<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212.05pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture in which clothes, utensils, etc. are not considered as Parigrah<o:p></o:p></p></td></tr><tr><td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 26.75pt;" valign="top" width="36"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">10<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture where it is specifically mentioned to be of the Yapaniya sect<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212.05pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture which, though expounding the Shwetambar principles, is not a Shwetambar text, i.e. which the Shwetambars have not considered as their own text.<o:p></o:p></p></td></tr><tr><td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 26.75pt;" valign="top" width="36"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">11<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p> </o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212.05pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture which does not prohibit Anyadrishtiprasansa (praise of other religions/ sects) and Anyadrishtisanstava (support of other religions/ sects).<o:p></o:p></p></td></tr><tr><td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 26.75pt;" valign="top" width="36"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">12<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p> </o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212.05pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture in which the word 'Manushyini' has not been used in the sense of both Dravyastri and Bhavastri but only in the meaning of Dravyastri.<o:p></o:p></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p> </o:p></p></td></tr><tr><td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 26.75pt;" valign="top" width="36"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">13<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p> </o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212.05pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture which lists 20 reasons for Tirthankar prakruti Bhandhak and not 16.<o:p></o:p></p></td></tr><tr><td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 26.75pt;" valign="top" width="36"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">14<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p> </o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212.05pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture in which the number of heavens called 'Kalpa' are considered to be only 12 instead of both 16 and 12.<o:p></o:p></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p> </o:p></p></td></tr><tr><td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 26.75pt;" valign="top" width="36"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">15<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p> </o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212.05pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture in which the nine heavens called 'Anudish' are not accepted.<o:p></o:p></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p> </o:p></p></td></tr><tr><td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 26.75pt;" valign="top" width="36"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">16<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p> </o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212.05pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture in which liberation is accepted even without the ultimate development of the gunasthanakram. Eg. savastramukti, grihasth mukti, paratirthik mukti, the origin of Samyagdrishti jiv in women and the attainment of the position of Tirthankara by women)<o:p></o:p></p></td></tr><tr><td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 26.75pt;" valign="top" width="36"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">17<o:p></o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p> </o:p></p></td><td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 212.05pt;" valign="top" width="283"><p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">A scripture in which Vedtraya and Vedvaimashya are invalidated<o:p></o:p></p></td></tr></tbody></table><div> </div></div><div>Sources: Jain Dharma ka Yapaniya Sampraday, Dr. Sagarmal Jain, Pg. 81-82 & Jain Parampara aur Yapaniya Sangh –Dr. Ratanchandra Jain - Pg. 588-590</div><div><br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref20">[20]</a> Jain Dharma ka Yapaniya Sampraday, Dr. Sagarmal Jain, Pg. 68 <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref21">[21]</a> Jain Dharma ka Yapaniya Sampraday, Dr. Sagarmal Jain, Pg. 71 <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref22">[22]</a> Jain Sahitya Ka Itihas, Pt. Nathuram Premi <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref23">[23]</a> Jain Dharma ka Yapaniya Sampraday, Dr. Sagarmal Jain <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref24">[24]</a> More Light on the Yapaniya Sangha, by A.N. Upadhye <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref25">[25]</a> Jain Parampara aur Yapaniya Sangh –Dr. Ratanchandra Jain - Pg. 589 <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref26">[26]</a> Royal Patronage of Jainism under the Kadambas of Banavāsi: c. Fifth and Sixth Centuries CE by Vibha Tayal <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref27">[27]</a> Royal Patronage of Jainism under the Kadambas of Banavāsi: c. Fifth and Sixth Centuries CE by Vibha Tayal <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref28">[28]</a> Growth of Jaina Monasticism, Pg. 170-171 <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref29">[29]</a> Epigraphia Carnatica, Vol XII, Pg. 61 <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref30">[30]</a> Epigraphia Indica, Vol IX, No. 6 <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref31">[31]</a> Journal of the B. B. R. A. S., X, 71-72, Page. 206-7. <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref32">[32]</a> Growth of Jaina Monasticism, Pg. 172 <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref33">[33]</a> Growth of Jaina Monasticism, Pg. 172 <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref34">[34]</a> Growth of Jaina Monasticism, Pg. 173 <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref35">[35]</a> Growth of Jaina Monasticism, Pg. 173 <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref36">[36]</a> Growth of Jaina Monasticism, Pg. 170 <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref37">[37]</a> गोपुच्छिकः श्वेतावासा द्राविडो यापनीयकः । निः पिच्छिकश्चेति पञ्चैते जैनाभासाः प्रकीर्तिताः ॥ १० ॥ - Nitisar by Bhattarak Indranandi <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref38">[38]</a> "या पञ्चजैनाभासैरञ्चलिकारहितापि नग्नमूर्तिरपि प्रतिष्ठिता सा न वन्दनीया, न चार्चनीया । या तु जैनाभासरहितैः साक्षादार्हतसङ्गैः प्रतिष्ठिता चक्षुः स्तनादिषु विकाररहिता नन्दिसङ्घ-सेनसङ्घ-देवसङ्घ-सिंहस समुपन्यस्ता सा वन्दनीया।" (10) Bodhpahud Tika by Shrutsagarsuri <br /> <br /><a href="https://emamigrp-my.sharepoint.com/personal/arpit_shah_emamigroup_com/Documents/Desktop/Yapaniya%20-%20The%20lost%20sect%20of%20Jains.docx#_ftnref39">[39]</a> Annaraya, Miiji., op. cit., p.84.<br /></div></div></div></div></div>Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com2tag:blogger.com,1999:blog-6112476928225190575.post-14545223430289116492023-08-12T09:44:00.003-07:002023-08-12T09:44:38.592-07:00#HindustanKaDil Trip Diaries<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjKtLZsBJuX81Byi6Q3tXftrV155VyZLmkrSr3AIGw4cjgNFnGjRPTCD93fv59O4K2DWaBecna6e8ee2fAHY-La9P_7h5gCJz95AgSriFLsqhdUREUxbqVcXquY97G95EWxI7k7ucGj3U8jNzejRYU690e8JphRGwpXshO6h1xCnCoQaboYYj05mMdDzms/s1750/Hindustan%20ka%20Dil.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="985" data-original-width="1750" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjKtLZsBJuX81Byi6Q3tXftrV155VyZLmkrSr3AIGw4cjgNFnGjRPTCD93fv59O4K2DWaBecna6e8ee2fAHY-La9P_7h5gCJz95AgSriFLsqhdUREUxbqVcXquY97G95EWxI7k7ucGj3U8jNzejRYU690e8JphRGwpXshO6h1xCnCoQaboYYj05mMdDzms/w640-h360/Hindustan%20ka%20Dil.jpg" width="640" /></a></div><br /><p>My Travel Diary revisiting the memoirs from my trip to Madhya Pradesh which included Gwalior, Jhansi, Orchha, Khajurao, Ken Gharial Wildlife Sanctuary, Bandhavgarh, Bhedaghat & Jabalpur in October 2021.</p><b style="font-family: inherit;"><span style="color: red;">Day 1 (9th October 2021)</span></b><br /><br /><span style="font-family: inherit;">We boarded the Spice Jet flight to <b>Gwalior</b> at around 10 AM in the morning and bid adieu to Kolkata for Durga Puja vacations. The flight was a small aircraft (which offered excellent views of the mainland below) and after hovering around Gwalior Airport for nearly an hour (god knows why!) we landed at around 2 PM. The Airport was so small that even a bus stand would look larger in front of it. </span><br /><br /><span style="font-family: inherit;">After a short drive in the scorching heat, we checked into our hotel, "The Central Park" situated on Madhav Rao Scindia Marg. The hotel boasted of hosting the Indian Cricket team years ago and was one of the best mid-range hotels in the town. Famished severely after not having anything since the morning, we freshened up and straight away landed at the hotel’s restaurant. After gobbling up some lovely delicacies (the food was excellent!) we hired a taxi and marched off towards the first destination of the day ~ <b>Mausoleums of Mohammad Ghaus and maestro Mian Tansen</b>.</span><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhy-YMErDwJxdQP5hXzokavl1F81jnMCgGSfGM4sk8uQstNlS67cU_fxjZ1Y7XlVe9BWSXuoNPmUBGcKY9CQQeqXGGD_Bp_zfWVItW1nx8VssmIC2eYkLa9aiNa8FFn12RmKc1yA2_f5fmR9cXeuoxFa2EmPCpwx8JFQDAOobZv4fIALZ-ULWxMjkuHz8w/s1385/1.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="640" data-original-width="1385" height="296" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhy-YMErDwJxdQP5hXzokavl1F81jnMCgGSfGM4sk8uQstNlS67cU_fxjZ1Y7XlVe9BWSXuoNPmUBGcKY9CQQeqXGGD_Bp_zfWVItW1nx8VssmIC2eYkLa9aiNa8FFn12RmKc1yA2_f5fmR9cXeuoxFa2EmPCpwx8JFQDAOobZv4fIALZ-ULWxMjkuHz8w/w640-h296/1.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="text-align: start;">Mausoleum of Mohammad Ghaus</span></td></tr></tbody></table><div><span style="font-family: inherit;"></span><br /><span style="font-family: inherit;">Situated amidst the hustling </span><i style="font-family: inherit;">bazaar</i><span style="font-family: inherit;">, below the shadow of massive Gwalior fort, the mausoleums were an oasis of serenity and peace. Situated within lush ornate rose gardens, the 16th-century mausoleum with hexagonal towers housed the tomb of Sufi saint, Muhammad Ghaus. The ornate </span><i style="font-family: inherit;">Jali </i><span style="font-family: inherit;">carvings, fading frescoes along with miraculous tales of the Sufi saints were highlights of the mausoleums. The quaint environment along with the wafts of fragrant incense along with beautiful hums of birds made this place a sanctuary of serenity.</span></div><div><span style="font-family: inherit;"></span><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgDhJKi_VOj4YN7vg2anou5zM4FDxWg2XwwceFZ2uc1itwtN4QJx1-_7TfeLOGqLDk8Xy4gGxewUL5lI-KahSrXyjCYMF9noKfqGd7XGuoi2Pg2EXC7xF9efb5cXQcsPbKMg6xri-U55D-V6cISkPP-3H0glOzMr-HWk_6iRxc_N8SbKzKqLyfJnH8HFJk/s1388/2.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1388" data-original-width="640" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgDhJKi_VOj4YN7vg2anou5zM4FDxWg2XwwceFZ2uc1itwtN4QJx1-_7TfeLOGqLDk8Xy4gGxewUL5lI-KahSrXyjCYMF9noKfqGd7XGuoi2Pg2EXC7xF9efb5cXQcsPbKMg6xri-U55D-V6cISkPP-3H0glOzMr-HWk_6iRxc_N8SbKzKqLyfJnH8HFJk/w296-h640/2.jpg" width="296" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The beautiful <i>Jali </i>work and fading ceiling paintings at the Mausoleum</td></tr></tbody></table><br /><br /><span style="font-family: inherit;">Just next to the mausoleum below the shade of an </span><i style="font-family: inherit;">Imli</i><span style="font-family: inherit;"> (tamarind tree) was the tomb of <b>Mian Tansen</b>, the maestro par excellence. It was a very emotional moment for me, revering the tomb of one of the best musicians the world will ever see. Folklore states that the leaves of the </span><i style="font-family: inherit;">imli </i><span style="font-family: inherit;">tree sweetens ones voice; while I was tempted to do so, I was </span>skeptical<span style="font-family: inherit;"> having something off ones mausoleum !</span></div><br /><div><span style="font-family: inherit;"></span><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhzfxmKSJp1x0ioB9Bof1kaWFwvT3TKyUuqnubDgzFKnrcZn8UzixoRvGVuh-C6qzHa9GQc04gj_R7uvOvkiKVLTteAc1op_HdHMowi_kJFOV7qPO-Pt9inkYMQn9PpIf02fLGi5xwLllAcrXkwwg4AOAQpflTi-zCOHCcSFh-kE9KiYTukkbGahU3oR_g/s2048/6.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1310" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhzfxmKSJp1x0ioB9Bof1kaWFwvT3TKyUuqnubDgzFKnrcZn8UzixoRvGVuh-C6qzHa9GQc04gj_R7uvOvkiKVLTteAc1op_HdHMowi_kJFOV7qPO-Pt9inkYMQn9PpIf02fLGi5xwLllAcrXkwwg4AOAQpflTi-zCOHCcSFh-kE9KiYTukkbGahU3oR_g/w410-h640/6.jpg" width="410" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Sun Temple, Gwalior</td></tr></tbody></table><br /><br /><span style="font-family: inherit;">Bidding goodbye to the tombs, we made our way to the <b>Sun Temple</b>, constructed by the Birla's in 90's. A replica of the Konark Sun Temple, the beautiful gardens house a number of peacocks. The highlight of the temple was the melodious <i>kirtan </i>by the pujaris of the temple and the devotion of the guard. </span><br /><br /><span style="font-family: inherit;">As the sun went down, we headed off towards the<b> Baija Taal</b> (lake) ,built by Baija Baj, of the Scindia Royal family. After a couple of minutes of boating and snacking, we headed off towards Sarafa Bazaar (a big letdown- nothing much to offer) and later Chowpatty for some more snacks. Closing the day with a rich Belgian hot chocolate (a must try) at Café Bistro 57, situated at a stone’s throw from our hotel, I await enriching experiences at the massive Gwalior Fort complex tomorrow.</span></div><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhdotqv-loScWRufu5OpejY4gRU5fHjkky0hSy-Bz4F1ywRL2DzzEJQCEJD8cTaGCrbaBHjGCxhTeTxzJLNAUkFgvHs9pWKxNY_aakQdvMHo_yxt1ez5VrZcv3NfvqcVg6HD4tUr-sh_66_gNEL6PcZVshk35nFKZmWZl1s3Us1xSvZ5YQNXPXxraKXFsU/s2048/8.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2048" data-original-width="1901" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhdotqv-loScWRufu5OpejY4gRU5fHjkky0hSy-Bz4F1ywRL2DzzEJQCEJD8cTaGCrbaBHjGCxhTeTxzJLNAUkFgvHs9pWKxNY_aakQdvMHo_yxt1ez5VrZcv3NfvqcVg6HD4tUr-sh_66_gNEL6PcZVshk35nFKZmWZl1s3Us1xSvZ5YQNXPXxraKXFsU/w594-h640/8.jpg" width="594" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">At Baija Taal</td></tr></tbody></table><br /><div><br /><div><b style="font-family: inherit;"><span style="color: red;">Day 2 (10th October 2021)</span></b></div></div><br />After a super sumptuous breakfast (esp. the delicious <i>chole kulche</i>) at the hotel, we started the day by driving to the towering <b>Gwalior fort</b> perched upon a hilltop whose history encompasses centuries. According to a local legend, the fort was built by a local king named Suraj Sen in 3rd century CE. He was cured of leprosy, when a sage named Gwalipa offered him the water from a sacred pond, which now lies within the fort.<div><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhdU1F4w2qNrZqNLlEAdUybzjx_ui7FVOjTnZ-rRFXSdlCXxT9giGiC5odTTbCB4P7OeMmzjizZS_C647Pn506Spuj3o7S-stTNFNpUEvyHynBKvXKdHIYuaN1m1l31TPi_ZFHT_ATFsdtqsp0dqCz9UCVB9DJoyKugXibGXx7d3SQS8bXMv_UutRmAqPg/s1385/245304341_10227689394405919_5618272378410362540_n.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="640" data-original-width="1385" height="296" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhdU1F4w2qNrZqNLlEAdUybzjx_ui7FVOjTnZ-rRFXSdlCXxT9giGiC5odTTbCB4P7OeMmzjizZS_C647Pn506Spuj3o7S-stTNFNpUEvyHynBKvXKdHIYuaN1m1l31TPi_ZFHT_ATFsdtqsp0dqCz9UCVB9DJoyKugXibGXx7d3SQS8bXMv_UutRmAqPg/w640-h296/245304341_10227689394405919_5618272378410362540_n.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Gwalior Fort</td></tr></tbody></table><br />With the help of a not-so-well-versed travel guide we visited the beautifully labyrinthine <b>Man Singh Palace. </b>Built by Raja Mansingh Tomar in 15th CE inside the Gwalior Fort, the palace displays beautiful but ruined architecture. With blue ceramic tiles at the front façade and an impressive structure the Man Singh Palace reflects the true colours of the Tomar dynasty. We visited the large rooms / labyrinthine chambers of the palace wherein some were venues for musical concerts, while the others were for the royal ladies to sit, bathe and enjoy the music. Sadly, all were infested with bats and their overpowering dropping stench.</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEggnb4lqpDSmNK6etnPBpIQa_PBnK-W9lIpddReBWndixdVNFtLMHzE5gEfYeWBnXlAZWBUQSCXsboyGFU-3X89Rtmd9SpBV-uwPL8z-XNeB4uR5SDQuPztjbsmLfLw0IYcjOdy6yZdu3m0F5NZZdHFxyccETZuDSMjj5Ej9ttdCxrfTCm8wWfXJvd0z58/s1646/245240936_10227689395285941_3752141061083452471_n.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1068" data-original-width="1646" height="416" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEggnb4lqpDSmNK6etnPBpIQa_PBnK-W9lIpddReBWndixdVNFtLMHzE5gEfYeWBnXlAZWBUQSCXsboyGFU-3X89Rtmd9SpBV-uwPL8z-XNeB4uR5SDQuPztjbsmLfLw0IYcjOdy6yZdu3m0F5NZZdHFxyccETZuDSMjj5Ej9ttdCxrfTCm8wWfXJvd0z58/w640-h416/245240936_10227689395285941_3752141061083452471_n.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Our group at Gwalior Fort<br /><br /></td></tr></tbody></table><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhyhdFxA21nrxcKZ2qMPjf1D3QM01Rr2hqMi9BnrEwcYBHG_513mIlExXayi661NbbfAy8kmGtUdyCCeKwmlJa4wBFX71-EQBoVN8laDUYxwi1k_f7eUIFKANwypp_wSNSmNi-VoAIFcJc1fJuX631X4DsLNAI5NuqmnAGk4ViNPpGGmAxYYIEHGYF8RWc/s2048/245205777_10227689397325992_8318209390870601006_n.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1427" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhyhdFxA21nrxcKZ2qMPjf1D3QM01Rr2hqMi9BnrEwcYBHG_513mIlExXayi661NbbfAy8kmGtUdyCCeKwmlJa4wBFX71-EQBoVN8laDUYxwi1k_f7eUIFKANwypp_wSNSmNi-VoAIFcJc1fJuX631X4DsLNAI5NuqmnAGk4ViNPpGGmAxYYIEHGYF8RWc/w446-h640/245205777_10227689397325992_8318209390870601006_n.jpg" width="446" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">At Gwalior Fort</td></tr></tbody></table><br />From the Man Singh Palace, we moved on to visit the ruins of <b>Karan Singh Palace, Jahangir Palace and Shahjahan Palace</b> in the scorching heat. From the top <i>Jharokhas</i> we saw views of the Gwalior city as well as the beautiful <b>Gujari Mahal</b> built by Man Singh for his beloved queen Mrignayani. After the palaces, we visited the <b>ASI museum</b> which housed multiple Jain images from the mediaeval ages.</div><div class="separator" style="clear: both; text-align: center;"><span style="text-align: left;"> </span></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhR5fSJxPvHDfEGq_pCOAbOqdndf6PnNSRxFSp7Ib-bFBHPwBFDJoXL_1M3ljgCzmlbSAby9NyqgagM6L9iGlO6Znmnd2PQj4m1W7ekUFTMU_bhqLd2p2rM8W7yHGrqMDwQPHVfGsLYJA03uWWr8npslnDsnBxvFoYGaHeZvGE8909Lm1ozLJFeNHeqVoM/s1920/245069379_10227689396645975_6764701470201659000_n.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1920" data-original-width="1920" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhR5fSJxPvHDfEGq_pCOAbOqdndf6PnNSRxFSp7Ib-bFBHPwBFDJoXL_1M3ljgCzmlbSAby9NyqgagM6L9iGlO6Znmnd2PQj4m1W7ekUFTMU_bhqLd2p2rM8W7yHGrqMDwQPHVfGsLYJA03uWWr8npslnDsnBxvFoYGaHeZvGE8909Lm1ozLJFeNHeqVoM/w640-h640/245069379_10227689396645975_6764701470201659000_n.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols at ASI Museum, Gwalior Fort</td></tr></tbody></table><br />Marching ahead, we visited the beautifully carved but ruined twin temples - <b>Sahastrabahu Temples</b>, fondly known as <i>Saas Bahu </i>Temples built in 1093 by King Mahipal of the Kachchhapaghata dynasty. Originally housing both the deities, Shiva and Vishnu , the latter was shifted to a smaller shrine nearby attributed to the <i>Bahu</i>. Here too, the bats had overtaken the temple.</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhafqgDcHKpckQum5KBlP-GU5rpJl_V11HL4Lc0oIc4XDB_Qcba8CNk0Sz5Y3FYAkApC53MF5do_-qSl2_hi-daOmLB-OrwHfz3OdXJyJm-Q97_v1QnlyEKm_l4536BJk248RIHbzKEZlU2kCpzGD-kcLnxqRDTv4DbRCVWNFbXKAUFLeyTeruRaiBKb8Y/s2048/245184425_10227689399646050_8310155483007072642_n.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1536" data-original-width="2048" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhafqgDcHKpckQum5KBlP-GU5rpJl_V11HL4Lc0oIc4XDB_Qcba8CNk0Sz5Y3FYAkApC53MF5do_-qSl2_hi-daOmLB-OrwHfz3OdXJyJm-Q97_v1QnlyEKm_l4536BJk248RIHbzKEZlU2kCpzGD-kcLnxqRDTv4DbRCVWNFbXKAUFLeyTeruRaiBKb8Y/w640-h480/245184425_10227689399646050_8310155483007072642_n.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Sahastrabahu Temples, Gwalior</td></tr></tbody></table><br /><br />I was literally drained off but still mustered up all my energy and visited the <b>Gurdwara Data Bandi Chorh Sahib</b>, which is associated with the imprisonment of the Sikh Guru Har Gobind Sahib in Gwalior Fort and his celebrated release in which he managed to win the freedom of 52 Rajas who had long suffered imprisonment in the Fort. Extremely drained off due to the scorching heat, I didn't have any energy left in my body. (<i>I could funnily recall the Glucose ad where the sun was sucking away all the energy - I even didn't have the energy to click any pics at the Gurudwara</i>).</div><div><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5qQnUcVjWcrXUPpnPVH5hxGMDbAZ0jVRJH7F_vXTeU15hZkuxUicJPbXP0GywS_-1xyF2NUhnwAsWzzvXSH5AzSSczjTBR-d3NiY1iJ7C5MagSOycmV663H5VgqF4YuZZ1HS6bwOow6PWqfZiYSTgyhnRe52Z1ws3GswtWV492eFz20DC_GFLswELw1w/s1385/245244567_10227689402166113_7763468066899088503_n.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1385" data-original-width="640" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5qQnUcVjWcrXUPpnPVH5hxGMDbAZ0jVRJH7F_vXTeU15hZkuxUicJPbXP0GywS_-1xyF2NUhnwAsWzzvXSH5AzSSczjTBR-d3NiY1iJ7C5MagSOycmV663H5VgqF4YuZZ1HS6bwOow6PWqfZiYSTgyhnRe52Z1ws3GswtWV492eFz20DC_GFLswELw1w/w296-h640/245244567_10227689402166113_7763468066899088503_n.jpg" width="296" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Teli ka Mandir, Gwalior</td></tr></tbody></table><br />From the Gurudwara, we visited the <b>Teli ka Mandir</b>, built in 750 CE as per the most recently discovered inscriptions. The temple had an atypical design as it integrated the architectural elements of the <i>Nagara</i> style, Eastern <i>Deul</i> style as well as the Dravidian <i>gopuram</i> superstructure. There were a lot of Jain idols lying in the compound outside Teli Ka Mandir which were recovered from a nearby abandoned Jain temple.</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh-uCB6UBi-tkQyt-rzpbhkgyIofam7qhLAEIZa8hB-ZMeu0IcUHneDY5jBDXtQa3VpTzv1FH8by5jpGKhNrNTmqB-NIKgC4fHGiwu4QQscFmxmYu4rXxSq-Ed7bS4Js3_DyNYPGHCQSXwaHFai_wpG2J2Bztz7UcMa_Ze-zOeBVsO0l56-xIm5EBLcVtw/s3399/1688574395185.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="3399" data-original-width="1940" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh-uCB6UBi-tkQyt-rzpbhkgyIofam7qhLAEIZa8hB-ZMeu0IcUHneDY5jBDXtQa3VpTzv1FH8by5jpGKhNrNTmqB-NIKgC4fHGiwu4QQscFmxmYu4rXxSq-Ed7bS4Js3_DyNYPGHCQSXwaHFai_wpG2J2Bztz7UcMa_Ze-zOeBVsO0l56-xIm5EBLcVtw/w366-h640/1688574395185.jpg" width="366" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">57 ft. tall idol of Adinath Bhagwan at Siddhachal caves, Urvahi Gate, Gwalior Fort</td></tr></tbody></table><br /><br />Finally deciding to leave the Gwalior fort, we made our way to the <b>Urvahi gate</b> of the fort which is flanked by two Jain idols dating back to 1453 CE. Heading downwards towards the city, we saw the mesmerizing <b>Siddhachal Caves</b> (South west group) of Jain rock cut idols just outside the fortifications. These are the oldest Jain monuments in Gwalior from the post-Gupta period dating back to 6th to 8th CE. Sadly these idols were badly ruined and maintained even pathetically (with <i>nala</i> water running on the sides of the idols). Also saw the beautiful idol of Trishala <i>mata </i>in her sleeping posture. Just a few metres away from Siddhachal caves group, was another group of rock cut Jain idols in pristine form. After witnessing these massive Jain idols, I thankfully felt a rush of energy which had previously been drained due to scorching heat !</div><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgLcmfbw4atlBKHCf5GSXtpIaQ6wxjluWRV8cIWbHAzzHMb6D41CBbA-CjJO9JfNQePAwV7ACho1JxgE8MK-Gttjksoi3YsLTimHqzwIHw6QgyO11C63TZcAA89ufUsqLx_edtG3N5LH9y54fNCn5ayAh_eENaS0y9uorLPpv6YYcinYU1__uLKY-vwyQo/s1280/FQRsjU9WQAIm2i1.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="960" data-original-width="1280" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgLcmfbw4atlBKHCf5GSXtpIaQ6wxjluWRV8cIWbHAzzHMb6D41CBbA-CjJO9JfNQePAwV7ACho1JxgE8MK-Gttjksoi3YsLTimHqzwIHw6QgyO11C63TZcAA89ufUsqLx_edtG3N5LH9y54fNCn5ayAh_eENaS0y9uorLPpv6YYcinYU1__uLKY-vwyQo/w640-h480/FQRsjU9WQAIm2i1.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Sculpture of Trishala <i>Mata </i>depicting the <i>Chyavan</i> (<i>Garbha</i>) <i>Kalyanak</i> of Lord Mahavir</td></tr></tbody></table><br /><div><br /></div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8UaOaoKuGz37LcRkoayn8otsBCqwud7hEzLP5JftIOHN3nA2BV5VpaD6wC2PrIGBaEjFnShWUs49qJS7loSTqBjMrXy5tLqC5ybsHn-3NiZ2IcgcrTB_T17aZjc_YYfx-93dvI69NS-4fSmoeob25ax-roYZdtUEGwLhqlY74iDgyqb0U-hlMab2g6q8/s2048/245108492_10227689407406244_5263584969266941682_n.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1536" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8UaOaoKuGz37LcRkoayn8otsBCqwud7hEzLP5JftIOHN3nA2BV5VpaD6wC2PrIGBaEjFnShWUs49qJS7loSTqBjMrXy5tLqC5ybsHn-3NiZ2IcgcrTB_T17aZjc_YYfx-93dvI69NS-4fSmoeob25ax-roYZdtUEGwLhqlY74iDgyqb0U-hlMab2g6q8/w480-h640/245108492_10227689407406244_5263584969266941682_n.jpg" width="480" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Second group of Jain Caves at Urvahi Gate</td></tr></tbody></table><br />After a short drive in our (thankfully air-conditioned) car, we recovered some energy and reached the bewitchingly beautiful 19th century <b>Jai Vilas Palace</b> built by Jayajirao Scindia and home to the Scindia family. A fine example of European architecture, the palace has been partly converted into a museum which houses the elegant furniture, drawing / study rooms, bed rooms and bath rooms, just as they were lavishly decorated for the royal family. Various items fill many rooms: cut glass furniture, stuffed tigers and a ladies-only indoor swimming pool. The dining room displays a model silver train that carried alcohol for the guests. In contrast to the western style dining room, a completely Indian style dining room is also preserved. However, the highlight of the palace was the Durbar Hall which is decorated with gilt and gold furnishings and adorned with a huge carpet and 3500 kg gigantic chandeliers with 250 light bulbs each.</div><div><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEihfIp45dpQ15ESvIdJSHSg6adWNb_PJVtEQE0VwLowqW4MScbRxhr2pb58BTf3kW8U1-Bv2SlboYdEUSOe5-S5bDI6P_Ec79ffLeA_Q8lxhrXDcQqV0y6bih_b-BDs-bWGyd483K59u47QgRZiYzRHSIdz7Bzt24jpaYx-fyw9K63J57eZrwbDSq8kPhE/s2048/245390588_10227689408926282_4594694475627982233_n.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2048" data-original-width="1536" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEihfIp45dpQ15ESvIdJSHSg6adWNb_PJVtEQE0VwLowqW4MScbRxhr2pb58BTf3kW8U1-Bv2SlboYdEUSOe5-S5bDI6P_Ec79ffLeA_Q8lxhrXDcQqV0y6bih_b-BDs-bWGyd483K59u47QgRZiYzRHSIdz7Bzt24jpaYx-fyw9K63J57eZrwbDSq8kPhE/w480-h640/245390588_10227689408926282_4594694475627982233_n.jpg" width="480" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">At Jai Vilas Palace, Gwalior<br /><br /></td></tr></tbody></table><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgAgt9gJb_QJ2hhlG6fgOtGprSSpeO6-4RwvnJl1NO4ckW3VJP1nS5GIAKp35FUqOb1S6oLyofV3cdn2T5tXEw64fqCl7pvTIgfjNOx5Z5Zu3mYk4x2feU9XXDNgMihR81Kci9g1KaGuJk_bI-PEFbQrYONzKfRF03LkZqVONBxkEbi8RmahaL8EUAK5sk/s2048/245191308_10227689408486271_680013235919344970_n.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1415" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgAgt9gJb_QJ2hhlG6fgOtGprSSpeO6-4RwvnJl1NO4ckW3VJP1nS5GIAKp35FUqOb1S6oLyofV3cdn2T5tXEw64fqCl7pvTIgfjNOx5Z5Zu3mYk4x2feU9XXDNgMihR81Kci9g1KaGuJk_bI-PEFbQrYONzKfRF03LkZqVONBxkEbi8RmahaL8EUAK5sk/w442-h640/245191308_10227689408486271_680013235919344970_n.jpg" width="442" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Darbar Hall with massive chandeliers at Jai Vilas Palace<br /><br /></td></tr></tbody></table><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFgI9iAJVmZ26sE4Mj8A-_KtrZ-FzWmxwDbQwxjfmkp7jt012EUzBa-yXZUUi-ib9o5Rf5aKangmtQk8tkouPyqy8B96_qAL40yxwQH43WFmRJdw8ALie7V2Qw6uMK1cBSroWSky1afr49W15Mo4ODIkw4IzTTO4rxEE8eDr2uhWPHQqm0lgxyAHXfPm0/s2048/245243504_10227689409606299_2016790564094054465_n.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1536" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFgI9iAJVmZ26sE4Mj8A-_KtrZ-FzWmxwDbQwxjfmkp7jt012EUzBa-yXZUUi-ib9o5Rf5aKangmtQk8tkouPyqy8B96_qAL40yxwQH43WFmRJdw8ALie7V2Qw6uMK1cBSroWSky1afr49W15Mo4ODIkw4IzTTO4rxEE8eDr2uhWPHQqm0lgxyAHXfPm0/w480-h640/245243504_10227689409606299_2016790564094054465_n.jpg" width="480" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Inside Jai Vilas Palace</td></tr></tbody></table><br />It was already late evening and as we didn't have a morsel of food since breakfast, we headed off to a local eatery for a quick replenishment and then made our way towards the <b>Gopachal Atishay Kshetra</b> popularly referred to as "<i>Ek Patthar Ki Bawadi</i>" group of Jain rock cut idols. After a short barefoot climb of uneven steps, we reached the group which includes 26 caves in a row spanning about half a mile dating back to 15th century CE. I climbed on top of the caves to have a breathtaking view of the Jain idols which was worth the effort. The only undamaged idol of Lord Parshwanath was being worshipped while the others were badly damaged by Babur in 1527 after conquering Gwalior as mentioned in his memoirs. Thus, most of the Jain statues at Urvahi gate and at Gopachal were damaged.</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjMxMuKBgF3P3Qo5_4MICGKMw7ITaJgHCU1Zzu8c5DLi3PQBGVdN9oMnjcjzXG7TdLPiPyZlGRjeJXgH2468R9iTTs5aCPJCpa7dURlp9BpTUT9xa-oc9f3yVFF6rUxgMo_L8UR1nxYoeSdUKiKhl-2rrjD7_r9WvWVQn0gLx3zFSQfb2IE0fzhMoYt8M/s1200/FwL1n-iaEAEqP5E.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="630" data-original-width="1200" height="336" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjMxMuKBgF3P3Qo5_4MICGKMw7ITaJgHCU1Zzu8c5DLi3PQBGVdN9oMnjcjzXG7TdLPiPyZlGRjeJXgH2468R9iTTs5aCPJCpa7dURlp9BpTUT9xa-oc9f3yVFF6rUxgMo_L8UR1nxYoeSdUKiKhl-2rrjD7_r9WvWVQn0gLx3zFSQfb2IE0fzhMoYt8M/w640-h336/FwL1n-iaEAEqP5E.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Colossal Jain idols at Gopachal Caves</td></tr></tbody></table><br />With the sun setting at Gopachal, we headed back towards the Gwalior fort for the last event - the L<b>ight and Sound show</b>. The Gwalior fort wore a royal look illuminating the Man Singh palace with various multicolour lights . The baritone of Amitabh Bachchan as Gopachal, the narrator added life to the ambiance and depicted the gradual and continuous architectural development of Gwalior Fort over several centuries. The highlight of the light and sound show for me was the beautiful depiction of the love story of Raja Man Singh and Mrignayani, the horrors of <i>Jauhar </i>as well as the melodious history of Tansen.</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjYhJVQHdQyFekCJlcmE25AI4ME9y0Z_uc7ausmVUZZwJIc3-Bon_csSkACvcjha-TbswU-wUUaruuyCMk3A6BnUWJUcoz0cmAz1AlXvZUvbLaB2Y8acnpqysRkFzKXLkzvwKYDDesSYGkM5dA1CAzxSWhKpusKkqNK3_mxWQpyenxqpmNNjDfw3SxtkUw/s1385/245309264_10227689415446445_1021059628665560626_n.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="640" data-original-width="1385" height="296" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjYhJVQHdQyFekCJlcmE25AI4ME9y0Z_uc7ausmVUZZwJIc3-Bon_csSkACvcjha-TbswU-wUUaruuyCMk3A6BnUWJUcoz0cmAz1AlXvZUvbLaB2Y8acnpqysRkFzKXLkzvwKYDDesSYGkM5dA1CAzxSWhKpusKkqNK3_mxWQpyenxqpmNNjDfw3SxtkUw/w640-h296/245309264_10227689415446445_1021059628665560626_n.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The Light & Sound Show at Gwalior Fort</td></tr></tbody></table><br />Finally calling it a day, I came to know about a 200 year Shwetambar Jain temple opposite Topi Bazar which I will hopefully be able to visit tomorrow before heading off to newer adventures.<br /><br /><br /><b style="font-family: inherit;"><span style="color: red;">Day 3 (11th October 2021)</span></b></div><br />The day started very beautifully. We woke up quite early, donned our puja clothes and headed to <b>Shri Chintamani Parshwanath Shwetambar Jain temple</b> about which we got to know yesterday. After a short drive to Sarafa Bazar, we finally located the temple just opposite Topi Bazar (we could not find it earlier as it was wrongly pointed on Google Maps behind the railway station).<div><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiT-qCAQKbkQswq8scSx5ccm1v2GsJk5YC9JJw_hycgxaMsnHNj2ceaEOu4A3RIvYSzn65g34T-uyNxwXenEZngNDjN9IaCMBVV9OmUrQQWHnzUF7LLGCk-bZpnh-euzBZlhmK3vuXD6otlCY5AQREZRGLEmRl_2HPpvDEMWo88_tSAC71Dxiv30IFHqGM/s2048/245589581_10227691880628073_3031206192536679785_n.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2048" data-original-width="1844" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiT-qCAQKbkQswq8scSx5ccm1v2GsJk5YC9JJw_hycgxaMsnHNj2ceaEOu4A3RIvYSzn65g34T-uyNxwXenEZngNDjN9IaCMBVV9OmUrQQWHnzUF7LLGCk-bZpnh-euzBZlhmK3vuXD6otlCY5AQREZRGLEmRl_2HPpvDEMWo88_tSAC71Dxiv30IFHqGM/w576-h640/245589581_10227691880628073_3031206192536679785_n.jpg" width="576" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">At Shri Chintamani Parshwanath Jain Temple</td></tr></tbody></table><br />In the early 18th Century, 550 residents from Medta came down to Gwalior in 2000+ bullock carts and settled there. These businessmen along with Jatanchand Sacheti constructed this grand temple in 1792 AD on the land donated by the then Maharaja, Mahadji Rao Scindia. The ancient idol of <i>Mulnayak </i>Shri Chintamani Parshwanath Bhagwan, was carried all the way from Medta and installed in Gwalior. The pillars, frescoes and the <i>Pattas</i> have been gilted in 4.5 kg of pure gold ! Even the <i>Trigada</i> on which <i>Snatra Puja</i> is conducted was designed very differently using wood. Doing Puja in this beautifully divine <i>Jinalay</i> was an enriching experience for me.</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg0-L85DvN2J450-QrnsvonITVg-6Ia9nDf52125RBzPklh0ofSypyj7pu7cnvdIkNie71eqxoUUTbuneLS95edLvoFVHUnXOMnZbFuFpcIRJrrdo4zdqV4d3YTbaHgivs_GU9HvTI8H-cdOh3eTmiYQ4kFki_df6tEL-AZFuTbtN4zcGZatkOEAK3N610/s2048/245366287_10227691882228113_4581396888054364104_n.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="2015" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg0-L85DvN2J450-QrnsvonITVg-6Ia9nDf52125RBzPklh0ofSypyj7pu7cnvdIkNie71eqxoUUTbuneLS95edLvoFVHUnXOMnZbFuFpcIRJrrdo4zdqV4d3YTbaHgivs_GU9HvTI8H-cdOh3eTmiYQ4kFki_df6tEL-AZFuTbtN4zcGZatkOEAK3N610/w630-h640/245366287_10227691882228113_4581396888054364104_n.jpg" width="630" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><i>Mulnayak </i>Shri Chintamani Parshwanath Bhagwan</td></tr></tbody></table><br /><br />Back at the hotel, we had a sumptuous breakfast, and traveled some 100 kilometers to leave Madhya Pradesh, enter Uttar Pradesh and reach the historical city of Jhansi exactly at noon. Interestingly, we fueled our car in Uttar Pradesh and not in countless petrol pumps we passed through in Madhya Pradesh as Diesel was a bit expensive there. We crossed Datia and Sonagiri on the way, both having a lot of heritage, but due to paucity of time, we stopped directly at <b>Jhansi</b>. Recalling the lines by Subhadra Kumari Chauhan, we made our way towards the<b> Jhansi fort</b> ~<div><br />"बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी, खूब लड़ी मर्दानी वो तो झाँसी वाली रानी थी."</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgFZj4sYYKv_3nNp-Ehx0sOTjwHKvHuJJDpzaGcpbBe5jwhBcMj_ivW6xgF5CE0O75BlGn5U8rOwpIUVJSIcPd4RjVkzZzee9nsA_5xZdPBnf7LH4vrYTWEhvyfcZ8wWuFf_iCVRg_0j6WdHi9WiYMsWu8cLB1-sP0m47Fspb0EAjI_cOSCHxefSH3H6TI/s2048/245061677_10227691890028308_2008510266909467925_n.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1536" data-original-width="2048" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgFZj4sYYKv_3nNp-Ehx0sOTjwHKvHuJJDpzaGcpbBe5jwhBcMj_ivW6xgF5CE0O75BlGn5U8rOwpIUVJSIcPd4RjVkzZzee9nsA_5xZdPBnf7LH4vrYTWEhvyfcZ8wWuFf_iCVRg_0j6WdHi9WiYMsWu8cLB1-sP0m47Fspb0EAjI_cOSCHxefSH3H6TI/w640-h480/245061677_10227691890028308_2008510266909467925_n.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">At Jhansi Fort</td></tr></tbody></table><br /><br />Built on a large hilltop called Bangira, the construction of the Jhansi fort has been ascribed to the Bundela ruler of Orchha, Veer Singh Deo in 1613. However, it was the daring resistance and bravery of Manikarnika Lakshmi Bai that has made Jhansi, a household name. We visited all the major spots in the fort accompanied by a guide who was busy pleasing the local DM who had joined our guided tour in the midst of a survey of the fort (as PM Modi was supposed to visit Jhansi on 19th November).</div><div><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjnwvjwD_JLkmlOJt7ktFR9b8ruhKjwSP8JhnnS0BFZ7miuVjBGkqEDM6dkqo1tsxj9z_z68e9oWwGXTnud2CfcWX9bdYFkc5aHEtCs32DjP-bhv9PDuZrSaEbwB7J9oUECAsg8eADrXRkIB_MN48im5o-ZSBeeRkPCCcK7aub7UqEa3NrwVQBpzMR2cqk/s1388/245516841_10227691894628423_3069902315728727551_n.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="640" data-original-width="1388" height="296" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjnwvjwD_JLkmlOJt7ktFR9b8ruhKjwSP8JhnnS0BFZ7miuVjBGkqEDM6dkqo1tsxj9z_z68e9oWwGXTnud2CfcWX9bdYFkc5aHEtCs32DjP-bhv9PDuZrSaEbwB7J9oUECAsg8eADrXRkIB_MN48im5o-ZSBeeRkPCCcK7aub7UqEa3NrwVQBpzMR2cqk/w640-h296/245516841_10227691894628423_3069902315728727551_n.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Our Heritage Tent at Betwa Retreat, Orchha</td></tr></tbody></table><br /> After visiting the ramparts of the fort, we left Jhansi and after a short drive of 45 minutes we re-entered Madhya Pradesh and reached <b>Orchha</b>. After checking into our beautiful luxury tents at "Betwa Retreat", on the banks of Betwa river we found out that Jain food was not available in its restaurant. Therefore, after a long search for a vegetarian restaurant, we finally had a late lunch and visited the <b>Orchha fort</b> complex.</div><div class="separator" style="clear: both; text-align: center;"><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEglKWJlJkV2_iy5hUUGUWk3cF1v9WubCPYveh8A1yNzi9MB10dpibBojP-3fxZnKTX6_w_H1q9BngRKlj2xeHJOzIdBrxZHEQ7iqgnWQtwpSVOdnpmelO9AKoqD6XJgbMN-4Nj2JpCKwSVuXJSfwK5a_WRoKStVR9hCuI73fKbAoOwiCIhpZ4ee8PfbxSw/s1385/245441639_10227691895748451_3343792182505430805_n.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="640" data-original-width="1385" height="296" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEglKWJlJkV2_iy5hUUGUWk3cF1v9WubCPYveh8A1yNzi9MB10dpibBojP-3fxZnKTX6_w_H1q9BngRKlj2xeHJOzIdBrxZHEQ7iqgnWQtwpSVOdnpmelO9AKoqD6XJgbMN-4Nj2JpCKwSVuXJSfwK5a_WRoKStVR9hCuI73fKbAoOwiCIhpZ4ee8PfbxSw/w640-h296/245441639_10227691895748451_3343792182505430805_n.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Orchha Fort Complex</td></tr></tbody></table><div class="separator" style="clear: both; text-align: center;"><br /></div><div>The historic fort of Orchha, was founded in the 16th century by the Bundela Rajput Chief, Rudra Pratap. The ancient fort seemed frozen in time, with its many palaces. However, the monuments failed to retain their original grandeur. We visited notable monuments inside the palace like the <b>Raja Mahal</b>, <b>Sheesh Mahal</b> and the beautiful <b>Jahangir Mahal</b>. The establishment of the Jahangir Mahal dates back to the 17th century A.D. when the ruler of the region Vir Singh Deo built the structure as a symbol of warm reception of the Mughal Emperor Jahangir, during the latter’s visit to the city.</div><div><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEht7FRUxQwsIaebqsAcrBEf5ttDTUKBuGS52IhAKlYKDfX2I7_ZNHhinw06BVoJV3Hy9BR8_LctjYq9xA5qMTmX14gfOWj4GZCZxsws1zJF7QZEpivpfcPXAz4b8rwATfX5oa_9GzVfYN0i2MgDDFzwa7AtJdox_3FUtjoXBq50Zcj1CAVEVUGB9rX2Vok/s2048/245454887_10227691901068584_4738711254124981884_n.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1536" data-original-width="2048" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEht7FRUxQwsIaebqsAcrBEf5ttDTUKBuGS52IhAKlYKDfX2I7_ZNHhinw06BVoJV3Hy9BR8_LctjYq9xA5qMTmX14gfOWj4GZCZxsws1zJF7QZEpivpfcPXAz4b8rwATfX5oa_9GzVfYN0i2MgDDFzwa7AtJdox_3FUtjoXBq50Zcj1CAVEVUGB9rX2Vok/w640-h480/245454887_10227691901068584_4738711254124981884_n.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jahangir Mahal</td></tr></tbody></table><br />After numerous photoshoots at Jahangir Mahal, we left the Orchha fort and visited the towering Chaturbhuj temple overlooking the fort. The temple was originally built to house an image of Shri Ram, as the chief deity, which was later installed in the Ram Raja Temple. At present an image of Radha Krishna is worshiped in the temple.</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhbfYd14NQln0TU_L2lCk7HGzBADVixfKSXNwO4bJT2uD5CEOC02R3v-mEk-f6WEUXIXLrxQVqVQBWN4hYD1m4BnDqrbPzIzA0tdeEd4k6YdT51rsP60DqYvzbAPUEdkdEDmMmSz48TCvLDGg_1wpxxiDU_XM0_p73VGMXrefWCrtuiGtoo5moN35dEMlU/s800/1546186046_chaturbhuj-temple-orchha1.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="500" data-original-width="800" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhbfYd14NQln0TU_L2lCk7HGzBADVixfKSXNwO4bJT2uD5CEOC02R3v-mEk-f6WEUXIXLrxQVqVQBWN4hYD1m4BnDqrbPzIzA0tdeEd4k6YdT51rsP60DqYvzbAPUEdkdEDmMmSz48TCvLDGg_1wpxxiDU_XM0_p73VGMXrefWCrtuiGtoo5moN35dEMlU/w640-h400/1546186046_chaturbhuj-temple-orchha1.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="text-align: left;">Chaturbhuj temple</span></td></tr></tbody></table><br />From Chaturbhuj temple, we rushed to visit the memorial <i>Chattris </i>(cenotaphs) only to find them closed. If time would permit we would try to visit them tomorrow before leaving Orchha. We did speed boating on Betwa river and witnessed a beautiful sunset behind the <i>Chattris</i>.</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjVLd2o2WIfRJ6Oe3h-9-V8cEn3m-8IoRHQg4O5zbqSSahuVjn0UdwoJ2XGD_qtwloU7kOYPnWfGcMXRVYqe395coGN25SwhNZ_IEw4MOUp-dqS-R9alWomBx0ZAwgUVVh2m3oTt7XQ2Dk5B9HQXiub_f2usk9org7VFARFpWGJ5nRCODPoqKkehZb_Q8/s2048/245085083_10227691923829153_1800984274416259257_n.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1730" data-original-width="2048" height="540" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjVLd2o2WIfRJ6Oe3h-9-V8cEn3m-8IoRHQg4O5zbqSSahuVjn0UdwoJ2XGD_qtwloU7kOYPnWfGcMXRVYqe395coGN25SwhNZ_IEw4MOUp-dqS-R9alWomBx0ZAwgUVVh2m3oTt7XQ2Dk5B9HQXiub_f2usk9org7VFARFpWGJ5nRCODPoqKkehZb_Q8/w640-h540/245085083_10227691923829153_1800984274416259257_n.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Sunset on Betwa river</td></tr></tbody></table><br />At around 8 PM we finally managed to enter <b>Ram Raja temple</b>, the only temple in India where Shri Ram is worshiped as a king and that too in a palace. The legend runs that there was tussle between King Madhukar Shah Deo who was a Krishna devotee and his queen Ganeshkunwari, who was a Ram devotee, which resulted in her leaving for Ayodhya till she returned with Ramji. The Rani performed severe penance, throwing herself in the Sarayu river in desperation, till Ramji himself appeared agreeing to accompany her to Orchha. She returned after agreeing to 3 conditions laid down by Shri Ram , one of them being Shri Ram presiding over the Orccha state. Thus, Shri Ram is worshipped as a king at the temple. After finally managing darshan with countless devotees (amidst power cuts), we called it a day and now await further destinations tomorrow.</div><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhj14Y1z2LJHa9Y9dihFvE4mWZaqq4bBrKIBMLIIxuYdHNP1i3MMzDhjrmHm3BF95UgYoqaQ6LXgZmmLWt3HXS5u2GDDbZHZUvYGGRKpCO4xfN-Sa1UklD48BgKj10QTt37IvPy70BWA4r0IpU1O_b24qdC21LxSp_pXtFoZOOHQkVwcvUr9Vdrhf0ww2c/s2048/245377489_10227691927789252_6595208093836960289_n.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1152" data-original-width="2048" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhj14Y1z2LJHa9Y9dihFvE4mWZaqq4bBrKIBMLIIxuYdHNP1i3MMzDhjrmHm3BF95UgYoqaQ6LXgZmmLWt3HXS5u2GDDbZHZUvYGGRKpCO4xfN-Sa1UklD48BgKj10QTt37IvPy70BWA4r0IpU1O_b24qdC21LxSp_pXtFoZOOHQkVwcvUr9Vdrhf0ww2c/w640-h360/245377489_10227691927789252_6595208093836960289_n.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">At Raja Ram Temple</td></tr></tbody></table><br /><div><div><br /></div><div><b style="font-family: inherit;"><span style="color: red;">Day 4 (12th October 2021)</span></b></div><br />Waking up today was a bit difficult. The constant travel and lack of sleep had taken a toll on the body. But I had to remind the groggy bit of myself that a wanderer cannot be a tourist, so I kicked myself out of sleep and got up early to visit the <b><i>Chhatris </i>(Cenotaphs)</b> which we had missed yesterday.</div><div> </div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjbb-9x8hSOsykA8hVjLSjTL0Qb2EC33B8KeBi2PRm4WGlS_5K_EGq48iGGmF8HbBlpEYQIrVD2uBfZ8rt4yU_hcYqu_vctiCeCFN59s2zw2ucYWs_kVPPxtnIe4aW8y0spwev3BnGD6UvR49Z0x47QOhxByBxcZ55y1F8-Ihuqr3BuGTDRHc54xBtBTlo/s2048/1.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2048" data-original-width="1640" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjbb-9x8hSOsykA8hVjLSjTL0Qb2EC33B8KeBi2PRm4WGlS_5K_EGq48iGGmF8HbBlpEYQIrVD2uBfZ8rt4yU_hcYqu_vctiCeCFN59s2zw2ucYWs_kVPPxtnIe4aW8y0spwev3BnGD6UvR49Z0x47QOhxByBxcZ55y1F8-Ihuqr3BuGTDRHc54xBtBTlo/w512-h640/1.jpg" width="512" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">At the Orchha <i>Chhatris</i></td></tr></tbody></table><br />After a short walk from our hotel following the course of Betwa river, we reached the <i>Chhatris</i>. At 8 AM, me and Vishakha were the first visitors of the day. The guard didn't let us in, as tickets had to be purchased from the Orchha Fort complex which was more than a kilometer away! I pestered the guard and after a few moments he gave up and asked for double entry fee. Seeing no other option, I agreed; but somehow he had a change of heart and let us in, at original fee.</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiqB4H-eO7U3mZ_Yi2fEfuWslN6lbD5TPURoageCiiHC8N2nbX3JRqaS2I8E61CV9DXj_HLhttVR0g6Q1eBkpF16CZk0o6vH7ziO9w92LpgyD19CTEwFdfY-H4Wp0DiR-B6Qw9bePcoHvuyhZsfgLM5Hc3svD1rYNY3EhWg0luO9JulR0BgaOmtnWvxQww/s2048/245721808_10227699328814273_2045853285024351012_n.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1536" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiqB4H-eO7U3mZ_Yi2fEfuWslN6lbD5TPURoageCiiHC8N2nbX3JRqaS2I8E61CV9DXj_HLhttVR0g6Q1eBkpF16CZk0o6vH7ziO9w92LpgyD19CTEwFdfY-H4Wp0DiR-B6Qw9bePcoHvuyhZsfgLM5Hc3svD1rYNY3EhWg0luO9JulR0BgaOmtnWvxQww/w480-h640/245721808_10227699328814273_2045853285024351012_n.jpg" width="480" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">At the Orchha <i>Chhatris</i></td></tr></tbody></table><br /><br />A few moments later Jayu joined us and one by one we explored all the <i>Chhatris</i>. These <i>Chhatris </i>situated amidst well laid gardens stood like silent sentinels of history on the banks of the river Betwa. Even though the historic landscape of Orchha is dotted with majestic palaces and temples, the cenotaphs have a sepulchral allure of their own. The chirping of birds, the quaint breeze and the silent murmurs of Betwa made the memorials magical. Two words - Peace and tranquility can be described for the <i>Chhatris</i>. 14 in total, these funeral monuments were built to immortalize the rulers of the Bundelkhand dynasty from the early 16th to the late 18th century and were constructed in an amalgamation of Mughal and Rajput influences. However, their upkeep was not up to the mark and these regal monuments were completely infested with cobwebs and bats from inside. After completing our tour of Chhatris, we went back to hotel for breakfast post which we drove for 3 hours straight to reach <b>Khajurao </b>by 1 pm.</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgcjWTX5K-raHrC_HTroLW0_1ZGo-M4Px8K2QNLuV8FfMrZAMTsh3UZgWjm8vSYvDBhtute6QBKkkpdIdJmFmWgId-Iuy_gIv4VKuBTbgHeJk8P5a13R8Uot_9ZJUB0KAHJmQwELg_9Z67dVNPXQvzjbK1QGG3AfGv1RsOJhRhSDHAs-e739ywEJa6kEEw/s2048/245375665_10227699334214408_6922100070144374754_n.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1536" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgcjWTX5K-raHrC_HTroLW0_1ZGo-M4Px8K2QNLuV8FfMrZAMTsh3UZgWjm8vSYvDBhtute6QBKkkpdIdJmFmWgId-Iuy_gIv4VKuBTbgHeJk8P5a13R8Uot_9ZJUB0KAHJmQwELg_9Z67dVNPXQvzjbK1QGG3AfGv1RsOJhRhSDHAs-e739ywEJa6kEEw/w480-h640/245375665_10227699334214408_6922100070144374754_n.jpg" width="480" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Orchha <i>Chhatris</i></td></tr></tbody></table><br /><div>Instead of checking into our hotel, we directly went to visit the famed <b>Western group of Temples</b>. At the gates, we were fortunate enough to meet <b>Mr. Prateek Jain</b>, a highly knowledgeable Heritage walk specialist. With his valuable insights we started our exploration of Khajurao. The temples at Khajuraho were built during the Chandela dynasty in ~8th - 10th century CE. Out of 85 (as per Ibn Batuta's accounts) only about 25 temples remain; they fall into <b>three distinct groups and belong to two different religions – Hinduism and Jainism</b>. The temples are famous for its craftsmanship that consist of splendid demonstrations of fine sculptures and exceptional architectural skill, making them one of the most stunning UNESCO World Heritage Sites in India. The temples display the originality and high quality of <i>Nagara</i>-style temple architecture and display the pinnacle of temple architectural development in northern India. Built in sandstone, each temple is elevated from its environs by a highly ornate terraced platform, or <i>jagati</i>, on which stands the body, whose sanctum is topped by a tower, or <i>shikhar</i>, symbolizing Mount Kailash. <b>Of the surviving temples, six are dedicated to Shiva, eight to Vishnu and his avatars, one to Sun god, and 3 being Jain temples</b>. All temples, except one (<i>Chaturbhuja</i>) face the sunrise – another symbolic feature that is predominant in all the temples.</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgnUlgPeep44jaKie2KL9PI52ZL2fLbIsNof7I3xLZmzqzAGpIyIXXL02w719G4xmofRTgo-jjfS_fHPqrkS17ByDUcNEB8IFt4-OK3RsveKYTuYrZ8zEF-lpi0C-5NgVXVopY6UHqRF6lELFqUYlIcuKj8rVfFNXBGFR0vYKyqQj-yZUYQKgRqCE4vZa0/s2048/245395671_10227699337854499_5551313784839565525_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1536" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgnUlgPeep44jaKie2KL9PI52ZL2fLbIsNof7I3xLZmzqzAGpIyIXXL02w719G4xmofRTgo-jjfS_fHPqrkS17ByDUcNEB8IFt4-OK3RsveKYTuYrZ8zEF-lpi0C-5NgVXVopY6UHqRF6lELFqUYlIcuKj8rVfFNXBGFR0vYKyqQj-yZUYQKgRqCE4vZa0/w480-h640/245395671_10227699337854499_5551313784839565525_n.jpg" width="480" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The Lakshmana Temple</td></tr></tbody></table><br />After this initial explanation by our heritage walk specialist, we went to explore the <b>Lakshmana Temple</b> built by Yashovarman (also known as Lakshavarman) in 10th CE. Hundreds of carvings were patiently explained by Prateekji in detail and it took us more than an hour just to understand the outer periphery of the temple ! The stunning carvings of nymphs, royals, deities, commoners depicting erotic postures and everyday life were just mind-blowing!. I don't have words to explain the rich heritage and the deep history left by our ancestors. Every sculpture and the history / logic behind it left me in awe.</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpnYwHaLhzXXTQ3j5IaI2sD3FRMTegLuOxl72jDohJpR645dw7jc3z-ehbH5PHXxYsj-5Pi1Rul3Zym0g24iQDAm1aLpFyUgQ3UEt0UE7PXlFTnUlIWmvDzllNMiqGkqqX7MbjnzwSIVNW9CEFCXoaJtJ4ZBEPwX72LdKxf5lNlerDIY4oxBgidrESVhk/s2048/245368684_10227699357975002_311452250574446412_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1536" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpnYwHaLhzXXTQ3j5IaI2sD3FRMTegLuOxl72jDohJpR645dw7jc3z-ehbH5PHXxYsj-5Pi1Rul3Zym0g24iQDAm1aLpFyUgQ3UEt0UE7PXlFTnUlIWmvDzllNMiqGkqqX7MbjnzwSIVNW9CEFCXoaJtJ4ZBEPwX72LdKxf5lNlerDIY4oxBgidrESVhk/w480-h640/245368684_10227699357975002_311452250574446412_n.jpg" width="480" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The erotic sculptures</td></tr></tbody></table><br />The <b>erotic sculptures </b>displayed the tantric sexual practices - " <b>संभोग से समाधी</b> " (by awakening <i>Chakras </i>and <i>Kundalini</i>). This also showed that our ancient tradition treated sex as an essential and proper part of human life and not as a taboo. However, these sculptures are placed on the outer walls symbolizing the material world on the outside and <i>moksha </i>inside the sanctum. After Lakshmana temple, we visited notable temples like <b>Kandaria Mahadev</b>, Jagdamba, Chitragupta, Vishvanath, Varah and other smaller shrines; each having a rich sculptural heritage. I really couldn't understand how time flew and how the architectural splendor of Khajurao had moved me.</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj4McpDQBUhaCOWiUrywrXgi4_PpOE5v_f-Yj9trRmFOgw9JopFBniUYGGrfEkNVYesXgaz4EccowvJkxBdzUvVuMJQ44kt6SSPVk_US5oB3NpzU61z37CghU0GzMfZ2UZtjUMFtIMP7Mc1lS4izAH6hqIVAOYb2-aAzyXrXG2a14arUPimGSDeyo2Jrmc/s2048/245498821_10227699360535066_2056234390615357553_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1536" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj4McpDQBUhaCOWiUrywrXgi4_PpOE5v_f-Yj9trRmFOgw9JopFBniUYGGrfEkNVYesXgaz4EccowvJkxBdzUvVuMJQ44kt6SSPVk_US5oB3NpzU61z37CghU0GzMfZ2UZtjUMFtIMP7Mc1lS4izAH6hqIVAOYb2-aAzyXrXG2a14arUPimGSDeyo2Jrmc/w480-h640/245498821_10227699360535066_2056234390615357553_n.jpg" width="480" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Our group at Kandaria Mahadev Temple</td></tr></tbody></table><br /><br />From the western group, we moved on towards the eastern group of temples which housed 3 Jain temples apart from Brahma, Javari and Vaman temple. The Jain temples housed ancient and miraculous idols of <b>Shri Shantinath bhagwan</b>, <b>Shri Adinath Bhagwan</b> and <b>Shri Parshwanath Bhagwan</b>. During the Chandela rule, many towns in Bundelkhand, including Khajuraho, were home to large and flourishing Jain communities (especially rich traders) and cohabited peacefully with Vaishnavites and Shaivites. Even some Hindu temples featured symbolic iconography of Tirthankars on their outer walls out of respect.</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhAUvFQY1N91PRLPnbXQaxupZ5O3gZ_FkXG_gvNGQ6sHrxaRyZHUlG4EDO0NkykL1qzeHeegjA_Epn5Zidnt7rkoB5v9tkPlYGldsOWMPkXN78rTeBq0SKHYuJGxamKja7UnD02tK-gsLdFUohyEc-TRc4mMzrcKK4pn069rAYeNi5wEq7ImfHpnDb4-iE/s2048/245379119_10227699363735146_5757414265502160275_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1536" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhAUvFQY1N91PRLPnbXQaxupZ5O3gZ_FkXG_gvNGQ6sHrxaRyZHUlG4EDO0NkykL1qzeHeegjA_Epn5Zidnt7rkoB5v9tkPlYGldsOWMPkXN78rTeBq0SKHYuJGxamKja7UnD02tK-gsLdFUohyEc-TRc4mMzrcKK4pn069rAYeNi5wEq7ImfHpnDb4-iE/w480-h640/245379119_10227699363735146_5757414265502160275_n.jpg" width="480" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Shri Parshwanath Bhagwan Jain Temple at Khajurao</td></tr></tbody></table><br /><br />The Parshwanath Bhagwan temple inscription houses the famous <b>magic square</b> which houses one of the oldest known 4×4 magic squares. This magic square contains all the numbers from 1 to 16. The sum of the numbers in every horizontal row, every vertical column and the two diagonal rows is 34.We also witnessed the lavish and exquisite carvings on the outer walls of Parshwanath temple and Adinath temple. The Shantinath bhagwan temple houses a <b>15 ft idol of Shri Shantinath Bhagwan</b> which faced desecration but the idol remained unharmed due to miraculous attack by honey bees on the invaders.</div><div><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhLIFUCkNq19gtxSHjJ8hDOMDAbYsbzIq9OsRhSN2s4LKZ1S27DpAHiqPgpYzUp2pM4iATt-53auZ7W6B3xpap-K824F5fgTek6ephMH5OrRjKySbu_PkMfUWwmCiS_SGQ4nXfjEyLjaQzHpZjdexWE6KN58eplREmcE6x0MEwdJRQ3zyFF88ot8pTnpCI/s2048/245447176_10227699365095180_4668294951078382570_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2048" data-original-width="1536" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhLIFUCkNq19gtxSHjJ8hDOMDAbYsbzIq9OsRhSN2s4LKZ1S27DpAHiqPgpYzUp2pM4iATt-53auZ7W6B3xpap-K824F5fgTek6ephMH5OrRjKySbu_PkMfUWwmCiS_SGQ4nXfjEyLjaQzHpZjdexWE6KN58eplREmcE6x0MEwdJRQ3zyFF88ot8pTnpCI/w480-h640/245447176_10227699365095180_4668294951078382570_n.jpg" width="480" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The interiors of Parshwanath Temple</td></tr></tbody></table><br /> <br />As the sun was about to set, we rushed to visit the <b>Southern group of temples</b> housing the Dulhadev and Chaturbhuj temple. There is so much to write but words fall short to describe the architectural magnificence of Khajuraho. Calling it a day, we bid adieu to our guide Mr. Jain who enriched my day with his beautiful explanation. Finally we checked into our hotel, Clarks Khajurao at night and after a hot bubble bath, I called it a day and await newer experiences tomorrow.</div><div><br /></div><div class="separator" style="clear: both; text-align: center;"><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjPM7cNmH2Nz7SYitSWmTFsEarjdv2_Qy-MJR2PGX9H5qcVKRW3-wy8bfmITJOi0FCnWsOrPhzbEy9fq8Is9r0mJ11b3hy6GukaBi65KUI3JobRrJVCFG3j_zmYVOilvFadC1ZaF74zs_6ZRTyfgn2Z_r_N14oqq5DbX7L361tU8K5SJyPxdMo_Ym2Zo3E/s2048/245449713_10227699370895325_5524879769970704657_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1536" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjPM7cNmH2Nz7SYitSWmTFsEarjdv2_Qy-MJR2PGX9H5qcVKRW3-wy8bfmITJOi0FCnWsOrPhzbEy9fq8Is9r0mJ11b3hy6GukaBi65KUI3JobRrJVCFG3j_zmYVOilvFadC1ZaF74zs_6ZRTyfgn2Z_r_N14oqq5DbX7L361tU8K5SJyPxdMo_Ym2Zo3E/w480-h640/245449713_10227699370895325_5524879769970704657_n.jpg" width="480" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">At Southern group of temples with our guide, Mr. Prateek Jain</td></tr></tbody></table><br /></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div><b style="font-family: inherit;"><span style="color: red;">Day 5 & 6 (13th & 14th October 2021)</span></b></div><br />Not everything goes according to the plan; such is life. The last two days have reiterated this fact through this trip. Yesterday, we had planned to visit Panna National Park post our checkout from our hotel in Khajuraho; However we came to know that all tourist destinations in MP are either closed or only operate only till noon on Wednesdays. As no safaris were available in Panna, we decided to have a quick getaway to Raneh Falls situated inside the <b>Ken Gharial Wildlife Sanctuary</b> before it got closed by midday.</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiGQ8HDFWxKrRc7PhzwYnSvO6vXY5eTo5JAq4kUd7oNMhGou0zcJEVPs-RfwHNQHizAh9KUwSyHLc-P-ycseMolc9wgifeIhjkFqSgOVxgigL-v8EGX7Yr9YiLQCWY9_nxOVESmWREp9gbmMWsih9fhkTGrF2wWukFhuz7dDisEQTKTHBEhFrupzElYGBE/s2048/245850777_10227710167565235_3523270596585677939_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1536" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiGQ8HDFWxKrRc7PhzwYnSvO6vXY5eTo5JAq4kUd7oNMhGou0zcJEVPs-RfwHNQHizAh9KUwSyHLc-P-ycseMolc9wgifeIhjkFqSgOVxgigL-v8EGX7Yr9YiLQCWY9_nxOVESmWREp9gbmMWsih9fhkTGrF2wWukFhuz7dDisEQTKTHBEhFrupzElYGBE/w480-h640/245850777_10227710167565235_3523270596585677939_n.jpg" width="480" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Our abode at Khajurao - Clarks</td></tr></tbody></table><br /><br />After a forty five minute drive from our hotel in Khajuraho, we reached the gates of Ken sanctuary just 20 minutes before the clock struck 12 (also saw a gecko crossing the road on the way). We thankfully obtained our entry permits well before time so that we could have a substantial time to witness the beauty of<b> Raneh Falls.</b></div><div><b><br /></b><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEii_oZNTjyjIqPDO95Sp0NlbomT4D7X1HBVBhkJryVSVmti0xyeL-7aIVMASvn41dNB1cy1vAHaNSkPoOQsUQS7Cs7jbhl7FD-cm2r5Hqsdju4zPBOogvOyglWEpNtJGMfE-g7VcCq9zmUVlnB9KH5rZQrjR-PE6qLzGrcc7EAqCFKT81BZG9AmqTQ6AzI/s2048/245830813_10227710160605061_7774682884103122191_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1737" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEii_oZNTjyjIqPDO95Sp0NlbomT4D7X1HBVBhkJryVSVmti0xyeL-7aIVMASvn41dNB1cy1vAHaNSkPoOQsUQS7Cs7jbhl7FD-cm2r5Hqsdju4zPBOogvOyglWEpNtJGMfE-g7VcCq9zmUVlnB9KH5rZQrjR-PE6qLzGrcc7EAqCFKT81BZG9AmqTQ6AzI/w542-h640/245830813_10227710160605061_7774682884103122191_n.jpg" width="542" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The majestic Raneh Falls flowing through the Canyon</td></tr></tbody></table><br />After traveling 5 kilometers inside the gate we reached the spot from where Raneh falls and the rock formation could be seen in full view. Dubbed the<b> Grand Canyon of India</b>, we witnessed the geological beauty as well as the impressive kaleidoscopic view offered by the Raneh Falls. Our guide informed that this canyon came into existence due to a volcanic eruption which took place in the prehistoric era. We saw the falls along with the surrounding canyon which has five different kinds of igneous rocks - green dolomite, black basalt, brown quartz, red Jasper and finally pink coloured granite. Due to the extensive canyon formation, the Ken river finds it difficult to navigate the course and has to continuously drop down from higher elevations, giving birth to small waterfalls as a result in numerous gorges which enhance the scenic value of this place. However, the primary attraction was the Raneh - the biggest waterfall which is fed directly by River Ken. After an hour long excursion at Raneh, we returned back to our hotel at Khajuraho (which thankfully accepted our request for a late checkout).</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhbRcJA_ldNR6vBYxr8tlW5NtOBcUJz0d7KK7Tam7tFneM6m_6Z6w2-RFODqemJ-051fSu998_wluO3jWVJPYMWsLxLHIet5MW1H-tMu1OsZt3h_1ypFTNWWqLsNZ3y0Yd2cAvLziU-3wlwg72eHwxNGHnnmhNX3pODzoIEo4rhfX_aLLJPq6iU3xL7UQE/s2048/245700516_10227710162685113_7768429326606611632_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1466" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhbRcJA_ldNR6vBYxr8tlW5NtOBcUJz0d7KK7Tam7tFneM6m_6Z6w2-RFODqemJ-051fSu998_wluO3jWVJPYMWsLxLHIet5MW1H-tMu1OsZt3h_1ypFTNWWqLsNZ3y0Yd2cAvLziU-3wlwg72eHwxNGHnnmhNX3pODzoIEo4rhfX_aLLJPq6iU3xL7UQE/w458-h640/245700516_10227710162685113_7768429326606611632_n.jpg" width="458" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Massive rock formations at Raneh</td></tr></tbody></table><br /><br />At around 3 PM, <b>we left for a 300 km - 6 to 7 hour drive to Bandhavgarh</b>. However, after an hour or so, the moment we reached the outer limits of Panna town, a<b> car moving ahead of us got stuck in a road crater and despite our driver applying the brakes on time, our car crashed with the one moving ahead with force landing a huge blow. </b>Our car had suffered extensive damage from front; however thankfully none of us were injured. We eventually found a suitable mechanic who took nearly four hours to repair the damages. In the meanwhile, we spent our time at a local hotel cum restaurant at Panna whose staff were generous enough to let us sit in their restaurant and gave us complimentary food as well after we completed our lunch cum dinner. At around 8 PM our car was finally repaired (however the air-conditioning system still remained faulty) and we drove non stop to reach Bandhavgarh minutes after midnight. Dead tired, I dozed off the minute my head landed on the pillow.</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi18_pWPMgLVJ6Fa94vVEPsnCKtVK-cpowBDAgv-D-mxrIyfh3IOtQkLGXIRGavbXt64gIo4uZXkOrOq4vtLPjw7j88JC8vH27h8PJMNHNeP4TBwhMd3TQ3NbJLOKC3aXOirVmfiysj_VnM5y16y2tSp5uz64OdX4EmHIfChnneqEkyghzoLGNTfR6on4c/s2048/245850483_10227710171045322_7910926910593406823_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1215" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi18_pWPMgLVJ6Fa94vVEPsnCKtVK-cpowBDAgv-D-mxrIyfh3IOtQkLGXIRGavbXt64gIo4uZXkOrOq4vtLPjw7j88JC8vH27h8PJMNHNeP4TBwhMd3TQ3NbJLOKC3aXOirVmfiysj_VnM5y16y2tSp5uz64OdX4EmHIfChnneqEkyghzoLGNTfR6on4c/w380-h640/245850483_10227710171045322_7910926910593406823_n.jpg" width="380" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Sunrise at Bandhavgarh</td></tr></tbody></table><br /><br />The next morning we woke up at 4:30 AM as we had an early safari from one of the core zones of <b>Bandhavgarh </b>named <b>Khitauli</b>. After some formalities and verification at the orientation centre, our keep and guide came to receive us and took us to the Khitauli zone. Braving the chilly winds we spotted a deer even before we entered the Khitauli gate. Once inside the wilderness, we spotted animals like <b>Sambar deer, barking deer, groups of spotted deer, a domesticated elephant, langurs and birds like laping, grey storks and jungle sparrow</b>. <b>However large carnivores like the leopards and tigers remained elusive</b>. </div><div><br /></div><div> <table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh3cyrw7efKC0dfFwXILnYn2kaCTQD9WV0WzqS2az_cAsj00guKytpPEOmL0SOp53E6zwVSaIxdFAYD9dCQGtxSEvNyagY5ZFY0PkYJrgimYUbPr5f1ojSiyUyBfHzbFbACLJgK0O97V8kAXVPwKNcwraqkR7db2kLSuBUkPmuVtrOBbAXOZn8OeklHPXc/s2048/245832547_10227710170045297_401332711132068797_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2048" data-original-width="1726" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh3cyrw7efKC0dfFwXILnYn2kaCTQD9WV0WzqS2az_cAsj00guKytpPEOmL0SOp53E6zwVSaIxdFAYD9dCQGtxSEvNyagY5ZFY0PkYJrgimYUbPr5f1ojSiyUyBfHzbFbACLJgK0O97V8kAXVPwKNcwraqkR7db2kLSuBUkPmuVtrOBbAXOZn8OeklHPXc/w540-h640/245832547_10227710170045297_401332711132068797_n.jpg" width="540" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Our Safari</td></tr></tbody></table><br />Our guide took us to the deepest areas of the forest, the watering holes (where we spotted fresh tiger pug marks) and even tracked the warning calls of spotted deer. Twice, we felt the tiger close to us. The tension had been built up; there were constant warning calls by deer - all the jeeps had lined up to catch a glimpse of the elusive King of the jungle. But his majesty was in no mood to appear in front of us and remained hidden in the deep foliage of the jungle. After four and half hours of safari, we gave up all hopes and left the forest. My earlier safari experiences in Ranthambore were quite different as I had spotted many more animals including the tigers easily. Bandhavgarh was however, a dampener. After the safari we checked into our hotel, relaxed by the pool, had sumptuous food, enjoyed a bonfire and called it a day.</div><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFU34FkrNDFh-rN-4aZCpxBWiNpsHIde8aegrn8VJ5BId5Zl9aLZMUoO1xegY1DqUqIkGF6EP6TQp6T41j-ggnFDYM33jgDlrNNifybzWz3dHgCD7ciowyxgNpK9PUtxc5KZALRi8FSK7fThAcBjDZN_nf6zb-fWa7B9ukSm6rSQrAbmYgfZDuE-6VbjQ/s1280/245821619_10227710223686638_8380329987554453551_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="958" data-original-width="1280" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFU34FkrNDFh-rN-4aZCpxBWiNpsHIde8aegrn8VJ5BId5Zl9aLZMUoO1xegY1DqUqIkGF6EP6TQp6T41j-ggnFDYM33jgDlrNNifybzWz3dHgCD7ciowyxgNpK9PUtxc5KZALRi8FSK7fThAcBjDZN_nf6zb-fWa7B9ukSm6rSQrAbmYgfZDuE-6VbjQ/w640-h480/245821619_10227710223686638_8380329987554453551_n.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Bonfire !</td></tr></tbody></table><br /><div><br /><b style="font-family: inherit;"><span style="color: red;">Day 7 (15th October 2021)</span></b><br /><br />After our tryst at Bandhavgarh, we drove towards <b>Bhedaghat</b> near Jabalpur which was 300 km away. However, due to closures on the highways (due to ongoing repair works) we missed the main way and had to take several detours which extended our route by 100 kms more. After a nearly 5 hour long drive in heat, we reached Bhedaghat which was 26 km away from Jabalpur.</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8-jgGGZmvuFAph4r99oy8dmjNqm4dPjtX97839H9qleyBuyly5WQ9hza8Unm0iy5o6EA9IJYO5l5su6QRaQnkcmezrLXXf7FpYyNCdHM3S4uFj7CdCOs5D3Z9zucigzU05PrjxTqaibmvkkyrrZ6AighnaPKQL-_0Ktrwe36FAbbJVwLfGTUFS6OYXDI/s2048/246578103_10227722942884610_4775859714276061946_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1346" data-original-width="2048" height="420" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8-jgGGZmvuFAph4r99oy8dmjNqm4dPjtX97839H9qleyBuyly5WQ9hza8Unm0iy5o6EA9IJYO5l5su6QRaQnkcmezrLXXf7FpYyNCdHM3S4uFj7CdCOs5D3Z9zucigzU05PrjxTqaibmvkkyrrZ6AighnaPKQL-_0Ktrwe36FAbbJVwLfGTUFS6OYXDI/w640-h420/246578103_10227722942884610_4775859714276061946_n.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">At Chaushath Yogini Temple, Bhedaghat</td></tr></tbody></table><br /><br />Our first stop at Bhedaghat was the ancient <b>Chaushath Yogini Temple</b> which is situated on a hilltop above the river <b>Narmada</b>. After a steep climb of more than 100 stairs, we reached the temple complex which is one of the <b>largest of the circular yogini temples </b>and has a covered walkway with <b>81 cells for yoginis</b> around the inside of its circular wall. I learnt that Yogini is a lady attendant of goddess who eliminates illusion with fiery passion through liberation and insight. The temple was built early in the 11th Century AD by King Yuvaraja II, of the dynasty of the Kalachuris. After circumambulating the yoginis, we visited the <b>Gauri Shankar temple</b> in the middle of the compound dedicated to Shiva and Parvati, in their marriage posture. This temple was built 200 years later by Queen Alhanadevi whose inscription is found on a remote slab. I also saw an ancient damaged idol of an <b>unknown figure dating back to Kushan era dating back to 1st CE</b>. Witnessing such amazing heritage was a treat and it took me back in time with its unmatched artistry.</div><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjyucHVyz53Y9zO4XKPUv8ffD6YDE9xvuhJR_Cya9Lt1ZafyZAMQxxved1kQo-uon5Gz9YiqxB50ZM5IP1O1hvzZbGycPdNV_nHT3YQg5K0wFDQmKuLZp_5kMkgtBbUn7W7egQltKz6dvlyTNmVAP1HOPr31N6mUqTvr1nsTnGUtSSd2EdP07Gywn_mZN4/s2048/246195926_10227722945804683_3148363454096859378_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1536" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjyucHVyz53Y9zO4XKPUv8ffD6YDE9xvuhJR_Cya9Lt1ZafyZAMQxxved1kQo-uon5Gz9YiqxB50ZM5IP1O1hvzZbGycPdNV_nHT3YQg5K0wFDQmKuLZp_5kMkgtBbUn7W7egQltKz6dvlyTNmVAP1HOPr31N6mUqTvr1nsTnGUtSSd2EdP07Gywn_mZN4/w480-h640/246195926_10227722945804683_3148363454096859378_n.jpg" width="480" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The beautiful ancient idols of yoginis</td></tr></tbody></table><div> <br /><br />After visiting the Chausath yogini temple, we climbed down the stairs and met my <i>kalyan mitra </i><b>Shri Chiragbhai Gala</b> and his friend <b>Hardikbhai</b> who had come down from Jabalpur. Despite in the middle of <i>Ayambil Oli tapasya</i>, Chiragbhai had taken up the responsibility of our stay and travel at Jabalpur. (<i>P.S. Shri Chirag bhai is one of the most humblest, kindest and purest souls I have ever met. He is a deeply spiritual person and at a young age, he has constructed two beautiful jinalays Sarak villages Jharkhand/ West Bengal</i>). <br /><br /><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXu_jdgSEG_oPmFonGVBSUm_Fr7QGfjlk_a6AeLOw5SgWSwSrHOQD_CqgRAkBJyb0FpnvJUCEZhsPiOMxeB1tFvMBkQ_o2_oTuI2y9oW5MLZnvmjbKT_4Jf5t0aoJMCBE3n92MEsPhE_2MFAP8EMkLygmX_HqPXwQ5bZwbRjt3CG49qihmy_ls55AYAJg/s1024/S1-PG01-01-DSC_0310.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="684" data-original-width="1024" height="428" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXu_jdgSEG_oPmFonGVBSUm_Fr7QGfjlk_a6AeLOw5SgWSwSrHOQD_CqgRAkBJyb0FpnvJUCEZhsPiOMxeB1tFvMBkQ_o2_oTuI2y9oW5MLZnvmjbKT_4Jf5t0aoJMCBE3n92MEsPhE_2MFAP8EMkLygmX_HqPXwQ5bZwbRjt3CG49qihmy_ls55AYAJg/w640-h428/S1-PG01-01-DSC_0310.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Narmada flowing through Marble rocks</td></tr></tbody></table><br /><div>Shri Chirag bhai and Hardik bhai then took us to the famed boating at <b>Marble rocks</b>. After climbing down a flight of stairs to the ghat, we purchased our boating tickets and boarded our boat. It was a <b>mesmerizing experience to witness the marble rocks adjoining the graceful Narmada River</b>. The white marbles are predominantly rich in magnesium and are closer in hardness to soap stone. This softness allows them to be carved. The area also contains blue and brown colored marble. The soaring white marble rocks and their formations, magically changed shapes as we sailed along the river. The boatman regaled us with a witty description based on his imagination and explained about vicinity in the creative way. After watching a glorious sunset over the marble rocks we reached back to the banks of Narmada and headed towards <b>Dhuandhar falls</b>, the prime attraction of the day.</div><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhUD1r5qPDD1D3ihbLn8Qir5Iwk7N44e_Se6cpVgS50Mve8U7mU9xooB0TGXSKoFUHC9RRhFFGPxFUlwkxD1Gh1StMMyzfTTg-QXCbgGmmjK_btwKf8stxOu2yucUp8Sf4vrocxcR9vrH7ipoTim1mfo3dmnu5YD0WsKQ3vsrdkUcOgtkkH-6nY4yKCRCA/s2048/246193247_10227722958364997_1471769356706171880_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1538" data-original-width="2048" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhUD1r5qPDD1D3ihbLn8Qir5Iwk7N44e_Se6cpVgS50Mve8U7mU9xooB0TGXSKoFUHC9RRhFFGPxFUlwkxD1Gh1StMMyzfTTg-QXCbgGmmjK_btwKf8stxOu2yucUp8Sf4vrocxcR9vrH7ipoTim1mfo3dmnu5YD0WsKQ3vsrdkUcOgtkkH-6nY4yKCRCA/w640-h480/246193247_10227722958364997_1471769356706171880_n.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Boat ride at Marble Rocks</td></tr></tbody></table><br /><div><br /></div><div>This trip to Dhuandhar was envisaged 5 years earlier with my cousins Jay and Juhi and finally the same was materialised today. It was a very special moment for me witnessing the grandiose of Dhuandhar waterfalls in full might from the cable car which we got to visit due to special requests by Chirag bhai and Hardikbhai as we had missed it's timing by a whisker.</div><div> </div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjuxLaDPMM0GfcET29IB7f4k96_mcNqPh0EUM-dngdhPQ7NNFaPS7jOYc8MeGow7LDQBs3tl0i7JcBEANF2VX9JR4713qXRS8YaPDdyAD3D6h4SKxzZg0Igr9d1cnBhZp0i8sB0vOMkmYhTfLW2sUphtqVkRreCs3JxcR2b1L9ynu-6TvxbeETme14yBo8/s2048/246602131_10227722976725456_5412414289847180088_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1536" data-original-width="2048" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjuxLaDPMM0GfcET29IB7f4k96_mcNqPh0EUM-dngdhPQ7NNFaPS7jOYc8MeGow7LDQBs3tl0i7JcBEANF2VX9JR4713qXRS8YaPDdyAD3D6h4SKxzZg0Igr9d1cnBhZp0i8sB0vOMkmYhTfLW2sUphtqVkRreCs3JxcR2b1L9ynu-6TvxbeETme14yBo8/w640-h480/246602131_10227722976725456_5412414289847180088_n.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Breathtaking views of Dhuandhar falls from Cable car ride</td></tr></tbody></table><br /> <br /><b>The Narmada, making its way through the Marble Rocks which we had visited earlier, narrows down and then plunges in a waterfall named as Dhuandhaar.</b> The plunge, which creates a bouncing mass of mist, is so powerful that its roar could be heard from a far distance. After the cable car ride, we went near the falls, enjoyed it's milky falls and took countless photographs ! <br /><br />After an hour or so, I bid adieu to Dhuandhar and took an ounce of the holy water of Narmada and poured it over my head. I was deeply fascinated by the Narmada after reading the book <b>Tatvamasi</b> and the movie <b>Rewa</b>. The sacred Narmada is worshipped as <i>Narmada maiyya </i>or<i> Rewa.</i> One of the five holy rivers of India, it is the only one which has the tradition of being circumambulated from source to sea and back, on a pilgrimage or yatra. The journey usually starts at the river’s source at Amarkantak in the Maikal Hills in Madhya Pradesh, goes along its southern banks, all the way to its mouth at Bharuch in Gujarat. Being the longest west-flowing river, the Narmada parikrama is a formidable spiritual exercise and challenge—an incredible journey of about 2,600 km undertaken by millions of devotees every year.</div><div><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgG1ir3L8D9rzPacP2HzZBiKN7M57UlnD3bbtzUya3lbIEzXihUaEW3cQAr6n-nQYpBUemAsKcbqXanlzajVJe4aRcc78KMqS6hJbCQ_gpkmSalLGRiUF9BLjISeb6OnaVWYGtDbL838jGeza7M68F6jWNZ5tjeNaWGz1xevpb-R03RzjfOY-AR-xDSU9Y/s2048/246420670_10227722979725531_8580370372324921630_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1788" data-original-width="2048" height="558" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgG1ir3L8D9rzPacP2HzZBiKN7M57UlnD3bbtzUya3lbIEzXihUaEW3cQAr6n-nQYpBUemAsKcbqXanlzajVJe4aRcc78KMqS6hJbCQ_gpkmSalLGRiUF9BLjISeb6OnaVWYGtDbL838jGeza7M68F6jWNZ5tjeNaWGz1xevpb-R03RzjfOY-AR-xDSU9Y/w640-h558/246420670_10227722979725531_8580370372324921630_n.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">At Dhuandhar falls</td></tr></tbody></table><br />We also purchased a lot of marble souvenirs from the local shops in Bhedaghat before visiting Chiragbhai's house for a sumptuous, filling and delicious dinner. The hospitality offered by Chiragbhai's family was unmatchable. Finally after visiting Dhuandhar, an urge was satiated. As if a dream had come true. As if a wish had got fulfilled. <div><br /></div><b style="font-family: inherit;"><span style="color: red;">Day 8 (16th October 2021)</span></b><br /><br />On the last day of our trip, Shri Chiragbhai took us to the beautiful and the most ancient Shwetambar Jinalay at Jabalpur dedicated to <b>Shree Shitalnath Bhagwan </b>built by Shri Nirmalchand Bhura two centuries ago. Ancient pratimas of mulnayak Shri Parshwanath Bhagwan, Shri Sahastrafana Parshwanath Bhagwan (excavated a few years ago) and a 1500 year ancient <i>panchdhatu tri-tirthi </i>adorn the temple. Amidst the beautiful carvings, the temple looked ethereal.</div><div><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSCbbLtfvB5bolwSVoiPPg_51wgFhU_WD63bv_t8zAPQFePPVzrgFNQI3KRMlGVbup8W6RQ_dU9RXnoIhU-4A4fO9vcOS982gRj6xuf4WU4RXiLMzqNpLY-gJHlZjCd2URkCqTg2J2w2lxC1sz23yR-d2eBsynhLTwvZLvSSHqLefgL8fysq2IOG2AeRk/s2048/246268987_10227722986845709_5177056658404717018_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1536" data-original-width="2048" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSCbbLtfvB5bolwSVoiPPg_51wgFhU_WD63bv_t8zAPQFePPVzrgFNQI3KRMlGVbup8W6RQ_dU9RXnoIhU-4A4fO9vcOS982gRj6xuf4WU4RXiLMzqNpLY-gJHlZjCd2URkCqTg2J2w2lxC1sz23yR-d2eBsynhLTwvZLvSSHqLefgL8fysq2IOG2AeRk/w640-h480/246268987_10227722986845709_5177056658404717018_n.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Shri Shitalnath Bhagwan Jinalay at Sarafa Bazaar</td></tr></tbody></table><br /> <br />We did puja at the Jinalay after which Chiragbhai took us to the <b>Hanumantal Digambar Jain Bada Mandir</b> which houses several images from the Kalachuri period (10-12th century), including an ornately crafted idol of Lord Adinath. The <i>pratimaji</i> of Prabhu Adinath was so beautiful that words failed to describe it's divine glory. I was blessed doing darshan of such an ancient and beautiful <i>pratimaji.</i></div><div><i><br /></i><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEirZkQ9QjCzkb-dAyjrpOZHEUsPp9Qy8nFabwxHdBmfmuh6og5oQmboIP105O2A97FnG87UbihAW19FhK3U9vE9_KYeWcG332ZBQmXR91dgp69lTz_3P_DFtNOVZtIGSD4kJFc6MopHgqnvZW6B9Zup93rS5ovbfgw70nGaAsx7G8ATcYruMuXapNKtURc/s1385/246741159_10227723001406073_1274945190290780370_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1385" data-original-width="640" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEirZkQ9QjCzkb-dAyjrpOZHEUsPp9Qy8nFabwxHdBmfmuh6og5oQmboIP105O2A97FnG87UbihAW19FhK3U9vE9_KYeWcG332ZBQmXR91dgp69lTz_3P_DFtNOVZtIGSD4kJFc6MopHgqnvZW6B9Zup93rS5ovbfgw70nGaAsx7G8ATcYruMuXapNKtURc/w296-h640/246741159_10227723001406073_1274945190290780370_n.jpg" width="296" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The divine pratimaji of Shri Adinath Bhagwan at Hanumantal, Jabalpur</td></tr></tbody></table><br /><br />Afterwards we went to Chirag bhai's home for a filling and delicious breakfast. Chiragbhai's parents bestowed us with so many gifts! <i>Sadharmik Bhakti</i> par excellence - we had so much to learn from them!!! Post our breakfast, we started our Jabalpur tour by visiting the <b>Rani Durgavati Sanghralay (Museum)</b> located near the Bhavartal Garden. Apart from the various galleries, the museum houses countless beautiful Jain idols excavated from Jabalpur and nearby regions. The rich Jain heritage left me in awe!</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgepIuVUJcXriKBSWWGmwW40XtKcmV1nMxgxUy_p1jDpuCkzxkzOhHz08G9C8SS3pkh-j1tpLCM9gXaNzITJ6QWFT-xq90c4ijSezPdkLF2AdHozHm3rvO8lmOAtgl4SRgEE28L30_9pqOdmU6jZtvn2Xjea0i0nKkA9sRZrPKladAa0o__G6lhNwi1Pm0/s1920/246129240_10227723002926111_7039816450152812591_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1920" data-original-width="1920" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgepIuVUJcXriKBSWWGmwW40XtKcmV1nMxgxUy_p1jDpuCkzxkzOhHz08G9C8SS3pkh-j1tpLCM9gXaNzITJ6QWFT-xq90c4ijSezPdkLF2AdHozHm3rvO8lmOAtgl4SRgEE28L30_9pqOdmU6jZtvn2Xjea0i0nKkA9sRZrPKladAa0o__G6lhNwi1Pm0/w640-h640/246129240_10227723002926111_7039816450152812591_n.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols at Rani Durgavati Museum, Jabalpur</td></tr></tbody></table><br /><br />After our visit to the museum, we went to visit the <b>Madan Mahal</b> palace in Deotal. After a steep and arduous climb, we reached the top of the hill where the fortress is situated. Constructed during the era of the Gond Dynasty, Madan Mahal was built in the 11th century as a watchtower. It has a close association with Rani Durgavati and her son Madan Mohan, after whom the palace is named. This fort, though not an architectural marvel in terms of its architecture, but is a magnificent example of the ancient monuments that were built in the ancient times. We enjoyed scenic views of Jabalpur from the top of the fort and clicked many snaps.</div><div><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiuuixuxKfNhMpCgiCriseHZBCEU1atMsYdnpuRhy7EdOV52gUJhYdS0xS8PtWoSggnI0fVY6iFdBjyJbmF2ajfVSBfQREGgAxynnRm7HEy60CMA0Pm4naKv7toAVkldKvFOsvITtpjVEmwObgKaxoG-UeVWJCmC6KDA0C_NN7qChA8eOOIUsVE_1Wb1Ec/s2048/246700260_10227723011486325_6460388327208198647_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2048" data-original-width="1536" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiuuixuxKfNhMpCgiCriseHZBCEU1atMsYdnpuRhy7EdOV52gUJhYdS0xS8PtWoSggnI0fVY6iFdBjyJbmF2ajfVSBfQREGgAxynnRm7HEy60CMA0Pm4naKv7toAVkldKvFOsvITtpjVEmwObgKaxoG-UeVWJCmC6KDA0C_NN7qChA8eOOIUsVE_1Wb1Ec/w480-h640/246700260_10227723011486325_6460388327208198647_n.jpg" width="480" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">At Madan Mahal</td></tr></tbody></table><br /> <br />Near the fort we also visited the Balancing rock which is situated close to the fort. A natural wonder, the <b>Balancing Rock</b> is a delicately balanced eroded volcanic rock formation. Although it looks precariously positioned, it has withstood earthquakes of magnitude up to 6.5 on the Richter scale. The point of contact between the two rocks is only 6 sq inches. It is believed that it is impossible to disturb the balance of this rock.</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjw-iyGx82qHOlxWoamakkNWsW0CPxDkfI-UjmPxtfkMdxhdk_SS4H6eLZ1UW8f9pbcJXWHgpGBBVT5awAIBlq4nI7dfVZSIT2eKA2jzpU3SSmcKv24SWuUNuzcNJJICyOK73dXs2D2Gn9ExpcVGdlgLAf-sy5FK77JcXjJJO38VykLe9rQP_QQrV3uGA/s2048/246618308_10227723068007738_7937281329542717291_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1536" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjw-iyGx82qHOlxWoamakkNWsW0CPxDkfI-UjmPxtfkMdxhdk_SS4H6eLZ1UW8f9pbcJXWHgpGBBVT5awAIBlq4nI7dfVZSIT2eKA2jzpU3SSmcKv24SWuUNuzcNJJICyOK73dXs2D2Gn9ExpcVGdlgLAf-sy5FK77JcXjJJO38VykLe9rQP_QQrV3uGA/w480-h640/246618308_10227723068007738_7937281329542717291_n.jpg" width="480" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Balancing Rocks</td></tr></tbody></table><br /><br />After witnessing this natural geological beauty, Chirag bhai took us to visit the beautiful <b>Bargi Dam</b> which is situated at an hour's drive from Jabalpur. Before the sun set for the say we took a cruise in the reservoir. However the blaring sounds of crass music and the innocuous acts of the locals disturbed the peace and tranquility of the place. After Bargi we bid farewell to Jabalpur, which marked an end to this memorable trip to the heart of India. I would definitely miss the moments enjoyed here especially those spent with Chiragbhai.</div></div><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiUFgB57Hjov8FeZ9i0CG2aHNGvAATd726HtLhVi5fqWbOdTXxqaKJd4O9bN19gMb7d1NWgvwjxr-qHZGJ8u_vK1hSaFFYU_NKLruweX9HcmAN9jbPsE5yOK8bA_2rr_I5dwmJXGp7sJY_AD1uMnKgBH-EUCkH3Yklf00Gly53KODDYWDKDmDrPRgK5zEo/s2048/246438451_10227723069967787_5396314639403688234_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1152" data-original-width="2048" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiUFgB57Hjov8FeZ9i0CG2aHNGvAATd726HtLhVi5fqWbOdTXxqaKJd4O9bN19gMb7d1NWgvwjxr-qHZGJ8u_vK1hSaFFYU_NKLruweX9HcmAN9jbPsE5yOK8bA_2rr_I5dwmJXGp7sJY_AD1uMnKgBH-EUCkH3Yklf00Gly53KODDYWDKDmDrPRgK5zEo/w640-h360/246438451_10227723069967787_5396314639403688234_n.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">At Bargi with Chiragbhai</td></tr></tbody></table>Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com0tag:blogger.com,1999:blog-6112476928225190575.post-81445043329009679912023-06-22T07:14:00.003-07:002023-06-22T07:14:30.518-07:00આગમનની આતુરતા <div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjXu45dbi2D-xntxNTu_I7xoGg6r8RbL9TUW4mZSwBdP7JKcLfXNTp5BCdO1uEst2Rc9868aLGL3H27Uai4DqC1Bo9ylEuASq__xIcI67DW5pd9rt7TZ1owbbuf4h6GXETSaYFROpmLb411elfQwGzuZplS_kcnL_WVsSxsb8B8C_GAHQYmgZ6UpIAg5g/s560/%E0%AA%86%E0%AA%97%E0%AA%AE%E0%AA%A8%E0%AA%A8%E0%AB%80%20%E0%AA%86%E0%AA%A4%E0%AB%81%E0%AA%B0%E0%AA%A4%E0%AA%BE%20.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="315" data-original-width="560" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjXu45dbi2D-xntxNTu_I7xoGg6r8RbL9TUW4mZSwBdP7JKcLfXNTp5BCdO1uEst2Rc9868aLGL3H27Uai4DqC1Bo9ylEuASq__xIcI67DW5pd9rt7TZ1owbbuf4h6GXETSaYFROpmLb411elfQwGzuZplS_kcnL_WVsSxsb8B8C_GAHQYmgZ6UpIAg5g/w640-h360/%E0%AA%86%E0%AA%97%E0%AA%AE%E0%AA%A8%E0%AA%A8%E0%AB%80%20%E0%AA%86%E0%AA%A4%E0%AB%81%E0%AA%B0%E0%AA%A4%E0%AA%BE%20.jpg" width="640" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><br /></div></div><span style="font-family: Hind Vadodara;">#1<br />આંખ ખોલું તો તું દેખાય, <br />બંધ કરું તોય તું દેખાય,<br />સુતા-જાગતા-દરેક કાર્યમાં તારુંજ દ્રશ્ય, <br />શમણામાં પણ તું, વાસ્તવિકતામાં પણ તું,<br />દિવસ રાત તારું સ્મરણ કરું છું.<br />ઘણા-ઘણા-ઘણા સમયથી તારા આગમનની રાહ જોઈ રહ્યો છું ,<br />પળો, કલાક, દિવસો, મહિના અને વર્ષો વીત્યા,<br />પણ હજું તું મુઝથી દૂર છો,<br />વરસાદના છાંટા પડે તો તારી યાદ આવે,<br />ઠંડો પવન આવે તો તારી યાદ આવે,<br />ગ્રીષ્મના તાપમાં તારી યાદ આવે,<br />પુષ્પોની મહેકમાં, પક્ષીઓના કલરવમાં, વાંસળીના સૂરમાં,<br />પ્રત્યેક ક્ષણમાં તુંહી-તુંહીના રણકાર સંભળાય છે.<br />તારા વિના હવે મારું મન કશે નથી લાગતું, <br />તું હમણાં આવીશ , હમણાં આવીશ એવા આભાસ થયા કરે છે!<br />ટકટકી લગાવીને તારી રાહ જોઈ રહ્યો છું,<br />જરીક ધૂળ ઉડતી દેખાય તો મને લાગે છે કે, બસ ! તું આવી ગયો !<br />તારા સ્વાગત માટે મેં આંગણું વાળીને સાફ કર્યું છે,<br />સુગંધી જળના છટકાંવ કર્યા છે, મોતીના ચોક પૂર્યા છે,<br />અક્ષતના મંગળો આલેખ્યા છે, ફુલોથી માર્ગ સજાવ્યો છે,<br />આસોપાલવના તોરણ બંધાવ્યા છે, વાંસના મંડપો રોપ્યા છે,<br />કેશર, કંકુ, અબીર, ગુલાલ, <br />મઘમઘતા ધૂપ, ટમટમતા દીવડાઓ તૈયાર કર્યા છે,<br />હવે તો આવ !<br />મારો અંતરપટ,મારા નયનો, મારા શ્વાસોશ્વાસ,<br />તારી આતુરતાથી રાહ જોઈ રહ્યા છે,<br />મારા દિલમાં એક વિશ્વાસ છે કે,<br />તું વહેલો મોડો પણ ગમે ત્યારે, <br />આવીશ તો ખરા જ !</span><div><span style="font-family: Hind Vadodara;"><br /></span><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgc5LxOrPh_NE_K1rRIa3yXui8Jf377eKQbQOPrbhCVWgkU1edkk1Nz9dU9Xzyq9gtHvkXSfJBGmJcZ9d58oL8Vh0uTrg-35S2Uh-htRtslRV6R9GNZ2Kc5qvoR3ciV58jFaQTU5M4b-8m4hpBik6H-JFZ0P1YqHeb1H3Nr8GQowbwb_D9Rz0V7w86iE48/s1560/271722182_10228259114448564_1937412175164721819_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1560" data-original-width="878" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgc5LxOrPh_NE_K1rRIa3yXui8Jf377eKQbQOPrbhCVWgkU1edkk1Nz9dU9Xzyq9gtHvkXSfJBGmJcZ9d58oL8Vh0uTrg-35S2Uh-htRtslRV6R9GNZ2Kc5qvoR3ciV58jFaQTU5M4b-8m4hpBik6H-JFZ0P1YqHeb1H3Nr8GQowbwb_D9Rz0V7w86iE48/w360-h640/271722182_10228259114448564_1937412175164721819_n.jpg" width="360" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"></td></tr></tbody></table><br /><span style="font-family: Hind Vadodara;">#2<br />દ્વારે-દ્વારે ભટકી, ત્યારે તારો દ્વાર મળ્યો,<br />તેને ઉઘાડવાની ચાહ કરી, છતાં તે બંધ રહ્યો.</span><div><span style="font-family: Hind Vadodara;">એવી શું નારાઝગી? </span></div><div><span style="font-family: Hind Vadodara;">કે તું દ્વારની પેલે પાર, અને હું આ પાર,<br />આમ ક્યાં સુધી, ટકટકી નિહાળું વારંવાર?<br />કયો કર ચૂકવું, કે આ દ્વાર ખુલે,<br />કઈ યાચના કરું, કે તું મુખડું બતાવે,<br />કયા લાડ લડાવું, કે વ્હાલથી તારો હાથ મુઝ માથે ફરે?<br />દિવસોથી વાટ જોઉં છું, આ દ્વાર સામે,</span></div><div><span style="font-family: Hind Vadodara;">પળ-પળ વિતાવી, માત્ર તારા નામે,<br />થાકી હારી દ્વારે આવી ઉભી છું, <br />હવે તો અંતરપટ ખોલો,<br />પ્રેમથી આવકારી, કઈં તો બોલો...</span></div><div><span style="font-family: Hind Vadodara;"><br /></span></div><div><span style="font-family: Hind Vadodara;"><br /></span><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGGsjNtB16NdfZAn2eQRBGC-qk-gZmd_RxP6D26cAGgD_U29r2Sk9Hpk3PgGmSBQpN0bkfYilFlk2n0-HW1jJIrzYvba2uPqDwZIpsD9IskSxY-bxZc97rExkTi0wCqX16eMzs8YeHhF9tjoZodPMv7XtdL_iHGZjFpiFOC5RKgi3NN1bzqbDv6nxzPg0/s819/271856365_10228271966729863_5471343485584178775_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="819" data-original-width="526" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGGsjNtB16NdfZAn2eQRBGC-qk-gZmd_RxP6D26cAGgD_U29r2Sk9Hpk3PgGmSBQpN0bkfYilFlk2n0-HW1jJIrzYvba2uPqDwZIpsD9IskSxY-bxZc97rExkTi0wCqX16eMzs8YeHhF9tjoZodPMv7XtdL_iHGZjFpiFOC5RKgi3NN1bzqbDv6nxzPg0/w412-h640/271856365_10228271966729863_5471343485584178775_n.jpg" width="412" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"></td></tr></tbody></table><br /><span style="font-family: Hind Vadodara;"><br />#3<br />ક્યાં ગોતું સરનામું તારું?<br />ક્યાં દિલ ધરવા આવું?<br />ક્યાં શોધું હું તારો નૂર?<br />ક્યાં ભેટવા આવું?<br />ભટક્યો ભવોભવ, પણ તું ન મળ્યો,<br />શોધ્યો મેં ઘણો, તું ક્યાંય ન જડ્યો.<br />જ્યાં જ્યાં લાગ્યું તું છે, ત્યાં તું દેખાયો નહીં,<br />ક્યાં તું બિરાજે છે, કોણ કહેશે મને?<br />હવે જો તું મળે તો </span><span style="font-family: "Hind Vadodara"; text-align: center;">,</span></div><div><span style="font-family: Hind Vadodara;">ભવોભવના વિયોગ વિસારી લઉ,<br />જીગરમાં છુપાવી લઉં,<br />હૃદયમાં કંડારી લઉં...<br /></span><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-4sYv3nQFm3rBaZEZTXehTpKeuLNXEOj3-0m8Z6X4u2cHdDt3F_Q-jfasC1gWyK2p8xSsQMTJ8Y9n5pziUkBMrr5NwIloPZwfARpfvNt6QziP5BneUh7nd_ymLPC7rcCK8mp_r0BI_AfJEfBMY0073pPwbKeN3zsVGAiVbnTP99g2IhDDr0e2LtNT4BQ/s480/270549824_10228265665212329_8796280691889113808_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="480" data-original-width="480" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-4sYv3nQFm3rBaZEZTXehTpKeuLNXEOj3-0m8Z6X4u2cHdDt3F_Q-jfasC1gWyK2p8xSsQMTJ8Y9n5pziUkBMrr5NwIloPZwfARpfvNt6QziP5BneUh7nd_ymLPC7rcCK8mp_r0BI_AfJEfBMY0073pPwbKeN3zsVGAiVbnTP99g2IhDDr0e2LtNT4BQ/w640-h640/270549824_10228265665212329_8796280691889113808_n.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"></td></tr></tbody></table><br /><br /><span style="font-family: Hind Vadodara;">#4<br />પ્રીત પ્રેમની ઝાંઝર પહેરીને, <br />લોક-લાજની ભાન ભૂલીને,<br />તને રીઝવવા આવી છું,<br />તન-મનથી નાચી ગાઈને, <br />તને પાસે બોલાવવા આવી છું.<br />ચરણ કમળનું ભાવાલંબન લઇ,<br />અંતરમનથી નાચીશ હું,<br />વ્હાલ મિલનની સુરાવલીમાં,<br />તાલ નાદમાં ઝૂમીશ હું.<br />સોળે શણગાર સજી ધજીને,<br />વ્હાલની વેણ ગૂંથી લાવી છું,<br />ભવનાટકને દુરે કરવા,<br />બત્રીશ વિધિએ નાટક રાચીશ હું.<br />હવે તો પધારો પ્રીતમ પ્યારા,<br />ક્યાં સુધી તડપાવીશ તું?<br />પ્રેમ પૂજારણ વાટ નિહારે,<br />કેટલી રાહ જોવડાવીશ તું?<br /><br /></span><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiKzTdNMX1ETpPL0G1ESlwVWkLZKh-iyEZY1Y_ixpsviDm1uHuYlwc33aio5yeOm1nWYctqgF5I-GbCaT4SgITXtKTDhzVjgg9riJVeBRYrcVzsZPLMfSEYUV4ZU2Kb1eF_1qcSDQu7YDOU9CP_V385s7jbkB-Xmk1kxg3aCGkTuZ1NJQmzvLv4a4pqmw0/s1392/271891970_10228277036456603_4958405017172854476_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1392" data-original-width="1080" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiKzTdNMX1ETpPL0G1ESlwVWkLZKh-iyEZY1Y_ixpsviDm1uHuYlwc33aio5yeOm1nWYctqgF5I-GbCaT4SgITXtKTDhzVjgg9riJVeBRYrcVzsZPLMfSEYUV4ZU2Kb1eF_1qcSDQu7YDOU9CP_V385s7jbkB-Xmk1kxg3aCGkTuZ1NJQmzvLv4a4pqmw0/w496-h640/271891970_10228277036456603_4958405017172854476_n.jpg" width="496" /></a></td></tr><tr></tr></tbody></table></div><br /></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div><span style="font-family: "Hind Vadodara";">#5</span></div><div><span style="font-family: Hind Vadodara;">હું તારી મીરા, તું મારા દિલનો શ્યામ,<br />શ્વાસોશ્વાસમાં રહે, એક તારું નામ,<br />તનના આ તંબુરાથી, કરી છે પ્રીત,<br />રિઝાવીને તને, બસ જોતી રહું તારું સ્મિત,<br />જોગણ કહે કોઈ, કોઈ કહે પાગલ, <br />તું મળ્યો, પછી મારે ક્યાં જાઉં બીજા આગળ?<br />વિતરાગી પર રાગ જાગ્યો, એ કેવું આશ્ચર્ય !<br />ઝંખના બસ એક, જોતી રહું તારું ઐશ્વર્ય,<br />હૃદયની ઊર્મિઓમાં, સમાયો છે તું,<br />દિલના ધબકારામાં, છવાયો છે તું,<br />કરવું છે તારી જોડે, પ્રીતનું સગપણ,<br />નથી કરવા હવે મારે, બીજા કોઈ ભ્રમણ.<br />તું મળતો હોય તો, રાણાનું વિષ ગળી જાઉં,<br />તું મળતો હોય તો, કાંટાઓ પર સુઈ જાઉં,<br />તું મળતો હોય તો, બધુજ ભૂલી જાઉં,<br />બસ તુહીં - તુહીંના નાદમાં સમાય જાઉં.<br />ઘનઘોર આ વનમાં, તું મને તરછોડી ન શકે,<br />મઝધારમાં મારી નૌકાને, ભૂલી ન શકે,<br />ખવૈયા બની તારે આવવુંજ પડે,<br />મુઝને ઘેલી બનાવી, તું એકલી મૂકી ન શકે !<br />સાદી અનંતનો પ્રેમ કર્યો છે,<br />પળે પળે તને વ્હાલ કર્યો છે,<br />હવે તો પધારો, મારા ચિત્તના ચોર,<br />હજું ન તડપાવો, મારા મનડાના મોર.<br />એક દ્રશ્ય આપો, તો મળે મારા દિલને ચેન,<br />નહીં તો આ મીરાનો આતમ રહેશે બેચેન.</span></div><div><span style="font-family: Hind Vadodara;"><br /></span></div><div><span style="font-family: Hind Vadodara;"><br /></span><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg1ahWNnxKYUeyrjpCFFQRoULRLSgQVXT9RnNfRx2U3i4SaBegNxKQ2SRvhrdLIM6ztaS-6pEaesUmvibaBOZZG2R4euXng0CrB3kKuI5LAZmu0Z8716d5tHVHsDZihS7gNknr15ktvW51mIb-Zz01821qlQTh8PZ33b5TBGH8UTUV7ntEekejO2jwD99U/s262/272018139_10228282570914961_2471216746778083165_n.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="262" data-original-width="259" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg1ahWNnxKYUeyrjpCFFQRoULRLSgQVXT9RnNfRx2U3i4SaBegNxKQ2SRvhrdLIM6ztaS-6pEaesUmvibaBOZZG2R4euXng0CrB3kKuI5LAZmu0Z8716d5tHVHsDZihS7gNknr15ktvW51mIb-Zz01821qlQTh8PZ33b5TBGH8UTUV7ntEekejO2jwD99U/w633-h640/272018139_10228282570914961_2471216746778083165_n.jpg" width="633" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"></td></tr></tbody></table><br /><span style="font-family: Hind Vadodara;">#6<br />હું ચાતક તારા પ્રેમની, તું સ્વાતીની બુંદ,<br />હું નિર્જલ ફરું, તારી આશમાં,<br />મારા નયનો સતત શોધે તને, આ વિશાળ આકાશમાં.<br />તું વરસે તો આ તૃષા છીપે..<br />ધીરજની હવે વાત નથી, <br />વાત છે મિલનના આશની,<br />વર્ષો વિરહમાં વીત્યા, <br />પણ આવી છે આજે હર્ષની ઘડી..<br />વર્ષાની પ્રથમ બિંદુ બની આવ, <br />આ જીવતરની તરસ છુપાવવાને,<br />બીજી કોઈ આશ નથી, <br />બસ આવ આ પ્રેમ-તૃષા બુઝાવવાને..</span><div class="separator" style="clear: both; text-align: center;"><br /></div><br /></div></div>Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com1tag:blogger.com,1999:blog-6112476928225190575.post-59075967046357037912022-11-25T02:44:00.022-08:002023-06-20T00:06:32.613-07:00The Ranakpur Saga<p> </p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQZn8e4zo3YDzMcdkBZeWTZbCL7DkR5i6giMRhgqLjsiK087Yk7hHMC4LyPfNXH6RQsFPR0od5a-Pb3wtf9LFQG6IfWMiyZL0q7wZGKIdFgpxhT1cxPiPFcjJ1WQpikUacxOJNpjDAK0Y06iOhJb0p7Bv-pKDFhT-4RHvU5CvvT1IeuvK9V57YhPMV/s1750/Ranakpur%20Saga-page-001.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="984" data-original-width="1750" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQZn8e4zo3YDzMcdkBZeWTZbCL7DkR5i6giMRhgqLjsiK087Yk7hHMC4LyPfNXH6RQsFPR0od5a-Pb3wtf9LFQG6IfWMiyZL0q7wZGKIdFgpxhT1cxPiPFcjJ1WQpikUacxOJNpjDAK0Y06iOhJb0p7Bv-pKDFhT-4RHvU5CvvT1IeuvK9V57YhPMV/w640-h360/Ranakpur%20Saga-page-001.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"></td></tr></tbody></table><p></p><p></p><p class="MsoNormal">In the heart of the Aravalli range, enveloped in the
solitude of the surrounding forests lies a poetry in stone – the magnificent
temple of <b>Ranakpur</b> on the banks of Maghai River. Dedicated to Shri Adinath Bhagwan,
the <i>Chaturmukhi</i> (4-sided) temple is a three-storeyed marble edifice placed on a
lofty plinth standing on 1,444 artistically carved pillars. <span style="mso-spacerun: yes;"> </span>Ranakpur Jain Temple is an exemplary work of
art and architecture and is an eloquent testimony to the <i>Maru-Gurjara</i> style of
architecture. Built by advisors of Rana's of Mewar, <b>Sheth Dharna Shah</b> and his
younger brother <b>Ratna Shah</b>, the design of the temple was made based on the
divine dream of Dharna Shah wherein he experienced a vision of <i>Nalinigulm
Vimaan</i> (celestial floating palace).<o:p></o:p></p>
<p class="MsoNormal">A lot of Jains are having multiple questions regarding the current status of the Tirth. Therefore, I have tried to
chronologically trace the history of the Tirth so that the readers can take an
informed decision regarding the same.<o:p></o:p></p>
<p class="MsoNormal"><b><span style="color: red;">TIMELINE</span></b></p>
<p class="MsoNormal"><b><span style="color: red;">1375 CE </span>– Maharana Shri Mokal Singh</b> (father of Rana Kumbha) <b>of Mewar kingdom, granted a <i>Tamprapatra </i>(copper plate) to Dharna Shah</b>
offering 51 bighas of land for building of temple and additional 7 bighas for
maintenance of the same with a condition that it could not be sold to anyone.<a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span face="Calibri, sans-serif" style="font-size: 11pt; line-height: 15.6933px;">[1]</span></span></span></a> </p><p class="MsoNormal"><b>Following legal interpretations can emerge on the copper plate-</b></p><p class="MsoNormal"><b>Interpretation 1: </b>The ownership of the said land by virtue of this <i>tamrapatra </i>vested in Dharna Shah and Ratna Shah, and after their demise, the descendants in the lineage of these two brothers have rights to inherit the estate of deceased. </p><div><p class="MsoNormal"><b>Interpretation 2: </b>Dharna Shah did not hold absolute ownership (as he or anyone in the future did not have the rights to transfer/ sell the land or even rent it out to anyone). Statutes like Section 10 of the Transfer of Property Act declares any condition imposing absolute restriction on further sale of the property as void barring few exceptions. However, Allahabad High Court has held that a <b>Deed of Dedication of a property to a deity containing condition absolutely restraining further transfer was not void.</b> Basis this, a legal interpretation also arises that despite the restraining clause, Dharna Shah held absolute ownership of the land granted to him.</p></div><div><br /></div><p class="MsoNormal"><o:p></o:p></p>
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEij4oyfEGzSrEEleBv_CaOHIB9VphcUFZh0bvhGKLdgz8yU8FsZa_qNBzA3qt36eMXo_QsqaWB4bZzDfd6qBTSOMZg4DSAm2-GOQS5macgFe_25p2dYW4KAGE9TTpjld7oYp40Ip08dvYRergbgZMl3fO8vKhBUpF3p1oxGCB59tQZ4JWPe1ShUMzMB/s1503/Ranakpur%20Tamrapatra%20.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1503" data-original-width="1080" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEij4oyfEGzSrEEleBv_CaOHIB9VphcUFZh0bvhGKLdgz8yU8FsZa_qNBzA3qt36eMXo_QsqaWB4bZzDfd6qBTSOMZg4DSAm2-GOQS5macgFe_25p2dYW4KAGE9TTpjld7oYp40Ip08dvYRergbgZMl3fO8vKhBUpF3p1oxGCB59tQZ4JWPe1ShUMzMB/w460-h640/Ranakpur%20Tamrapatra%20.jpg" width="460" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The copper plate granted to Sheth Dharna Shah</td></tr></tbody></table><br /><p class="MsoNormal"><b><span style="color: red;">1440 CE</span></b> – The <i>Pratishtha</i> (ceremonial installation) of the temple was conducted under
the guidance of <b>Acharya Somsundarsuri of Tapagaccha lineage</b><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[2]</span></span></span></a>.
The temple was maintained and renovated by descendants of Dharna Shah from time
to time. Pujaris helping worshippers in conducting daily rituals of the temple and <i>Sompura </i>architects were employed since the inception of the temple and their future generations are giving service till date (currently the 14<sup>th</sup> generation of Pujaris and
<i>Sompuras </i>serve the temple)<a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a>. Till date, every year the <i>Dhwaja</i> is changed by the descendants of Sheth Dharna Shah.</p>
<p class="MsoNormal"><b><span style="color: red;">1680 CE</span></b> - Mughal ruler, Aurangzeb attacked Mewar due to which, multiple battles took place in Aravalli region, major being battle of
Udaipur<a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a>.
Although, Rana Raj Singh and Durga Das Rathore were able to defeat the
Mughals, <b>Aurangzeb’s armies plundered the cities, towns and destroyed the
magnificent Ranakpur Jain temple. Due to this attack, the temple fell into disrepair
and pilgrimage declined significantly.</b><o:p></o:p></p>
<p class="MsoNormal"><b><span style="color: red;">1818 CE</span></b> - Driven to dire financial straits and facing
internal troubles, the Kingdom of Mewar (and Marwar) accepted British suzerainty<a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[5]</span></span></span></a>.
The Ranas continued as rulers of Mewar as a princely state of British.</p>
<p class="MsoNormal"><b><span style="color: red;">1869 CE </span></b>- The Rajputana famine of 1869 affected the area
severely, due to which people residing in the nearby villages of Ranakpur
deserted the area<a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a>.
<b>Ranakpur Temple, which was already in disrepair, became a den of
wild animals, poisonous reptiles and dacoits. Local Jains abandoned the temple
and nearly all pilgrims stopped visiting the Tirth post the famine</b>.<o:p></o:p></p>
<p class="MsoNormal"><b><span style="color: red;">1878 CE</span></b> – The British government passed the Indian Forests Act, 1865, which empowered local governments to declare certain areas as State forests. A revenue official and not a forest official determined the merits of a particular block of forest chosen for reservation. To further consolidate and legitimise their control over forests, the British successively passed the Indian Forests Act, 1878. This Act divided Indian forests into reserved forests (completely government controlled), protected forests (partly government controlled), and village forests (controlled by abutting villages). <a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[7]</span></span></span></a>.</p>
<p class="MsoNormal"><b><span style="color: red;">1884 CE</span></b> – Kumbhalgarh Forest, within which Ranakpur was situated, was declared as a “Reserved Forest” under the provisions of the Indian Forests Act, 1878. <a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a>.</p>
<p class="MsoNormal"><b><span style="color: red;">1887 CE</span></b> - The green tracts of the Kumbhalgarh forest divided
the states of Mewar and Marwar. In 1884, the Assistant Conservator of Forest
Ajmer-Marwar examined forests for their commercial value and in 1887,<b> the
proprietorship of the forest was transferred to the state of Marwar from Mewar</b><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[9]</span></span><!--[endif]--></span></span></a>.
The state of Marwar, (also known as the Jodhpur State) was also a princely
state under the British Empire. <b>Due to this, Ranakpur Tirth, which earlier came
under the Mewar state now came under the Marwar state</b>.<o:p></o:p></p><b><span style="color: red;">Late 19th Century: </span></b>After decades of neglect, <b>Ranakpur came to be looked after and repaired by Hemabhai Hutheesingh, the Nagarsheth of Ahmedabad</b>. <b>When he became reduced in circumstances, the temples at Ranakpur came under the supervision of the Sadri Jain Sangh </b>(which was situated 6 kilometers from Ranakpur).<p class="MsoNormal"><b><span style="color: red;">1902 CE</span></b> –Members of the Sadri Jain Sangh requested Sheth
Anandji Kalyanji Pedhi of Ahmedabad to take over the management of the Tirth as
the temple was in a state of disrepair. After various discussions, <b>Sheth
Anandji Kalyanji Pedhi took over the management of the temple on 14<sup>th</sup>
December 1902</b><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[10]</span></span></span></a>.
<b>The pedhi undertook repairs and renovations of the temple, constructed fences
around the area and appointed security men in the entire stretch from Sadri to
Ranakpur, so that the pilgrims could travel safely</b>.</p>
<p class="MsoNormal"><b><span style="color: red;">1907 CE</span></b> – The original copper plate was given by Rana of Mewar to Dharna Shah, whereas the Tirth now came
under the State of Marwar. The officials of Marwar state created a lot of
hindrances in management of the temple. Also conflicts arose regarding the area
of the land under the control of tirth as the yardsticks of measurements had
also changed over the years. Due to this, <b>Sheth Anandji Kalyanji Pedhi started
conducting meetings and deliberations with the Marwar state for its possession
and rights and applied for grant of <i>Patta</i> </b><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[11]</span></span><!--[endif]--></span></span></a>.</p>
<p class="MsoNormal"><b><span style="color: red;">1928 CE</span></b> – Further renovations to restore the temple to its
original glory were initiated under the leadership of<b> Sheth Kasturbhai Lalbhai</b>
(then head of Sheth Anandji Kalyanji Pedhi) under the guidance of <b>Shasan Samrat
Acharya Vijay Shri Nemisurishwarji Maharaj</b><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[12]</span></span><!--[endif]--></span></span></a>.
<b>The temple structure that we see today is due to this grand large scale
renovation conducted at that time.</b></p>
<p class="MsoNormal"><b><span style="color: red;">1930 CE</span></b> – After various hearings, proceedings, inspections
and measurements, the communications between Sheth Anandji Kalyanji Pedhi and
the officials of Marwar State since 1907 CE finally bore results. <b>The State of
Marwar (Jodhpur state) issued a </b><i style="font-weight: bold; mso-bidi-font-style: normal;">Patta </i>(lease<a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[13]</span></span><!--[endif]--></span></span></a>)
<b>confirming the land amounting to 9.94 hectare in favour of Sheth Anandji
Kalyanji Pedhi with the following conditions</b>-</p><p class="MsoNormal"></p><ul style="text-align: left;"><li><span style="text-indent: -0.5in;">The land could not be sold or transferred to
anyone and it was to be used for religious purpose only</span></li><li><span style="text-indent: -0.5in;"><b>In the cases of Public Interest (for the benefit of public at large), the land (in possession of the tirth) could be acquired by the State in lieu of compensation as per the
formula mentioned in the <i>patta</i></b></span><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn14" name="_ftnref14" style="text-indent: -0.5in;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[14]</span></span></span></a><span style="text-indent: -0.5in;">.</span></li></ul><p></p><p class="MsoListParagraphCxSpLast" style="mso-list: l1 level1 lfo1; mso-text-indent-alt: -.25in; text-indent: -0.5in;"><o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjw_lN2a7nL5buCey_KtzG0yMT9e_2WqKot-zD58MvV35bYdM0JLzQ8l6RzVK6_OFuN5Oz6_26hVvGDazVvZI9tb2yGJDPP5fBnflySsuTntnzpRtllSxZVbUmtzEQlR4Yx_PerQfqsLjURHmEJXuxkswl20YxDiRUBh_8ZK0k7hctANkJR6ATKDuEt/s1529/Jodhpur%20State%20Patta.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1529" data-original-width="1080" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjw_lN2a7nL5buCey_KtzG0yMT9e_2WqKot-zD58MvV35bYdM0JLzQ8l6RzVK6_OFuN5Oz6_26hVvGDazVvZI9tb2yGJDPP5fBnflySsuTntnzpRtllSxZVbUmtzEQlR4Yx_PerQfqsLjURHmEJXuxkswl20YxDiRUBh_8ZK0k7hctANkJR6ATKDuEt/w452-h640/Jodhpur%20State%20Patta.jpg" width="452" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The <i>Patta </i>issued by the Jodhpur State</td></tr></tbody></table><br /><p></p><p class="MsoNormal"><b><span style="color: red;">1939 CE</span></b> – <b>To enlarge a road, Marwar State took away 4426
yards of land from the Tirth land granted by it in 1930 CE citing Public
Interest.</b> (Note: The <i>Patta </i>issued by the Marwar State in 1930 CE had a
condition that the land offered to the tirth could be acquired by the State in
cases of Public interest)<a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[15]</span></span></span></a>.</p>
<p class="MsoNormal"><b><span style="color: red;">1942 CE</span></b> – The State of Marwar undertook the first Survey
Settlement of the area comprising the Ranakpur Temple complex without intimating any of the occupants. The local inhabitants were also unaware that revenue records were being prepared. <b>The survey report mentioned
the land of Ranakpur Tirth as “Mandir” (temple) without naming the possessor</b>
(i.e. Sheth Anandji Kalyanji Pedhi). The land records of
Ranakpur Temple Complex were spread over 6 <i>Khasra </i>numbers bearing 580, 581,
582, 583, 586 and 590. These <i>Khasras </i>comprised of Temple Complex Land as well
as other land (which was not part of Temple Complex). All these <i>khasras</i> of
Ranakpur Temple Complex were under the Government <i>khata </i>and accordingly were
recorded as the Government property in revenue records. As against six <i>Khasra</i>
Nos. over which the Ranakpur Temple Complex land was spread in 1942, one <i>Khasra
</i>No. 581 was classified therein as Mandir.</p><p class="MsoNormal"><o:p></o:p></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhgusc5ZixgUcBjVxz7klKE_Cmr3GU22rnLf3EO3ZMwmBfi3jLegIPtBedpVwDVzagLUe77vIVZTYUpwlqRpEC_-c3gomYwlRaYT4AgPGgA6tcYwmfiMFtd-GnZdH_S1zdRbm1LznKGsNuP69fuCmIIE4qRWpKZSdwa9pS6NdQPPod-ADfdtnMxGLUL/s849/Ranakpur%20Land%20Records%20.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="520" data-original-width="849" height="392" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhgusc5ZixgUcBjVxz7klKE_Cmr3GU22rnLf3EO3ZMwmBfi3jLegIPtBedpVwDVzagLUe77vIVZTYUpwlqRpEC_-c3gomYwlRaYT4AgPGgA6tcYwmfiMFtd-GnZdH_S1zdRbm1LznKGsNuP69fuCmIIE4qRWpKZSdwa9pS6NdQPPod-ADfdtnMxGLUL/w640-h392/Ranakpur%20Land%20Records%20.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Land records of the first survey settlement showing the Ranakpur Tirth as "Mandir"</td></tr></tbody></table><p class="MsoNormal"><b><span style="color: red;"><br /></span></b></p><p class="MsoNormal"><b><span style="color: red;">1947 CE</span></b> – India gained Independence from British Empire</p>
<p class="MsoNormal"><span style="color: red;"><b>1950 CE</b></span> – <b>The area under the Ranakpur Tirth Complex formed a part of
the Reserved Forest Block “Sadri” which was declared as Reserved Forest vide
Notification No. 173 dated 4th March, 1950</b><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[16]</span></span><!--[endif]--></span></span></a>.
The State Government did not keep this Temple complex out of the Reserved
Forest area. A reserved forest (also called a reserve forest) are forests
accorded a certain degree of protection. Unlike National Parks or wildlife
sanctuaries, reserved forests and protected forests are declared by the
respective state governments. Reserved forests and protected forests differ in
one important way: Activities including hunting, grazing, etc. in reserved
forests are banned unless specific orders are issued otherwise. In protected
forests, such activities are sometimes allowed for communities living on the
fringes of the forest, who sustain their livelihood partially or wholly from
forest resources or products<a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[17]</span></span><!--[endif]--></span></span></a>.</p>
<p class="MsoNormal"><b><span style="color: red;">1951 CE</span></b> – The State Government of Rajasthan enacted the “Rajasthan
Wild Birds and Animal Protection Act 1951” to stop hunting and to preserve
wildlife<a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn18" name="_ftnref18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[18]</span></span><!--[endif]--></span></span></a>.</p>
<p class="MsoNormal"><b><span style="color: red;">1953 CE</span></b>- The <b>large scale renovations of Ranakpur Tirth by
Sheth Anandji Kalyanji Pedhi under the leadership of Sheth Kasturbhai Lalbhai
(which commenced in 1928 CE) were finally completed</b><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn19" name="_ftnref19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[19]</span></span><!--[endif]--></span></span></a>
after which the Idols were reinstalled (<i>Punah Pratishtha</i>) under the guidance of
Param Pujya Acharya Vijay Shri Udaysuriji and Param Pujya Acharya Shri
Vijaynandansuriji Maharaj with great fanfare<a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn20" name="_ftnref20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[20]</span></span></span></span></a></p>
<p class="MsoNormal"><span style="color: red;"><b>1971 CE</b></span> - Kumbhalgarh Bird & Wildlife Sanctuary was established under the
Rajasthan Wild Birds and Animal Protection Act<a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn21" name="_ftnref21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[21]</span></span><!--[endif]--></span></span></a>.
<b>The area of the Kumbhalgarh Reserve forest (in which Ranakpur Tirth Complex was situated) came under the Sanctuary</b>. A
wildlife sanctuary is an area where animal habitats and their surroundings are
protected from any sort of disturbance. The capturing, killing and poaching of
animals is strictly prohibited in these regions. <a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn22" name="_ftnref22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[22]</span></span><!--[endif]--></span></span></a>.</p>
<p class="MsoNormal"><b><span style="color: red;">1980-81 CE</span></b> - The State of Rajasthan undertook the second Land
Revenue Survey Record & Settlement, <b>which continued till 2002 CE</b>. <b>The revenue records showed that 1.28 hectacre
of Tirth were recorded as Government Khata with remark about the status of the
land as “<i>Gair Mumkin Mandir</i>”</b> (Uncultivated land temple). The balance area of
8.66 hectare was recorded in the name of Forest Department. <b>This was challenged
by Sheth Anandji Kalyanji Pedhi to the Collector</b><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn23" name="_ftnref23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[23]</span></span><!--[endif]--></span></span></a>.</p>
<p class="MsoNormal"><b><span style="color: red;">1997 CE</span></b> - <b>The Collector of Pali issued a notice for inviting
objections from the local inhabitants regarding declaration/boundaries of the
Kumbhalgarh Wildlife Sanctuary</b><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn24" name="_ftnref24" style="mso-footnote-id: ftn24;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[24]</span></span><!--[endif]--></span></span></a>.</p>
<p class="MsoNormal"><b><span style="color: red;">1998 CE</span></b> - <b>The final notification under Section 66(3) of the
Wild Life (Protection) Act, 1972 was issued by the Collector, Pali declaring
the boundaries of the Kumbalgarh Wildlife Sanctuary</b>.<a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn25" name="_ftnref25" style="mso-footnote-id: ftn25;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[25]</span></span><!--[endif]--></span></span></a>
Although, Ranakpur Tirth came under the area of the Sanctuary, the temple rights
remained intact as the status of the temple was recorded as “<i>Gair Mumkin Mandir</i>”
in Government revenue records<a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn26" name="_ftnref26" style="mso-footnote-id: ftn26;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[26]</span></span><!--[endif]--></span></span></a>.</p>
<p class="MsoNormal"><b><span style="color: red;">1998 – 2004 CE</span></b> – Sheth Anandji Kalyanji Pedhi wrote to the
Rajasthan Government and conducted various meetings with the Government officers
and politicians for excluding the Ranakpur tirth complex from the boundaries of
the reserve forest. It also challenged entries in the revenue records and claimed possession of the entire complex before the Collector, Pali under the provisions of Rajasthan Revenue Act. The Collector, Pali vide order dated 31st October 2007 directed correction in entry in respect to part of land but for rest that appropriate proceedings should be initiated under the Forest Act. <a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn27" name="_ftnref27" style="mso-footnote-id: ftn27;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[27]</span></span><!--[endif]--></span></span></a>.</p>
<p class="MsoNormal"><b><span style="color: red;">2004 CE</span></b> – As the meetings with the State Government to
exclude the tirth from the boundaries of the reserve forest did not yield any
result, <b>Sheth Anandji Kalyanji Pedhi approached the Supreme Court for the same.
The Supreme Court referred the matter to a “Central Empowered Committee” (CEC) for
guidance. </b>During the proceedings, the Chief Forest Officer confirmed the
complete 9.81 acre of Tirth area as Temple land (and not as forest land as
stated in the second Land Revenue Survey Record & Settlement)<span class="MsoFootnoteReference"> <a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn28" name="_ftnref28" style="mso-footnote-id: ftn28;" title=""><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[28]</span></span></span></a></span></p>
<p class="MsoNormal"><b><span style="color: red;">2004 - 2007 CE</span></b> – The Record of Rights document also confirmed
the status of the land as “<i>Gair Mumkin Mandir</i>” to the complete 9.81 acre of Tirth
area.<a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn29" name="_ftnref29" style="mso-footnote-id: ftn29;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[29]</span></span></span></span></a></p>
<p class="MsoNormal"><b><span style="color: red;">August 2009</span></b> – After examining the matter during the hearings
held in 2008 and the site visit in 2009, the <b>Central Empowered Committee recommended
the following</b> –</p><p class="MsoNormal"></p><ul style="text-align: left;"><li><span style="text-indent: -0.25in;">Keeping in view the history, the culture, the
architecture and the importance of this complex from the religious and the
tourism angle and the fact that the Temple Complex is a piece of architectural marvel
and that it cannot be translocated and that it has been in existence for a very
long period and that too much before the Forest laws came into existence and
that the Complex is occupied, managed and maintained by the Applicant Trust
(Sheth Anandji Kalyanji Pedhi) much before it was declared as Reserved
Forest/Sanctuary <b>it will be in the fitness of things if the Applicant Trust is
allowed to continue to occupy, manage and maintain the entire temple complex
measuring 9.81 hectares within which they may have "<i><u>permissive possession</u></i>"</b>.</span></li></ul><ul style="text-align: left;"><li><span style="text-indent: -0.25in;"><b>The repair and maintenance of the complex may be
done by the Temple authorities but any new construction should be carried out
by them only after obtaining the approval </b>under Forest (Conservation) Act, 1980
and in accordance with the provisions of the Wildlife (Protection) Act, 1972.</span></li></ul><ul style="text-align: left;"><li><span style="text-indent: -0.25in;">The Rajasthan Forest Department is agreeable to
the above arrangement</span><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn30" name="_ftnref30" style="text-indent: -0.25in;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[30]</span></span></span></a><span style="text-indent: -0.25in;">.</span></li></ul><p></p><p class="MsoListParagraphCxSpLast" style="mso-list: l4 level1 lfo2; text-indent: -0.25in;"><o:p></o:p></p>
<p class="MsoNormal"><b><span style="color: red;">October 2009</span></b> – The <b>recommendations of the Central Empowered
Committee were accepted by Sheth Anandji Kalyanji Pedhi</b> and based on the same
the Supreme Court of India pronounced the following order –</p><p class="MsoNormal"></p><ul style="text-align: left;"><li><span style="text-indent: -0.25in;">As recommended by the CEC, <b>the Trust may have
permissive possession of 9.81 hectares of forest land over which the temple
complex stands</b> subject to report dated 12.8.2009. the conditions stipulated in the CEC.</span></li></ul><ul style="text-align: left;"><li><span style="text-indent: -0.25in;"><b>The trust shall maintain the temple complex.</b> The
trust shall also ensure that there should not be any unlawful trespass over the
forest area and no tree is cut down from the forest area. In addition, the trust
shall abide by all the restrictions imposed by the wild Life (Protection) Act,
1972</span><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn31" name="_ftnref31" style="text-indent: -0.25in;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[31]</span></span></span></a><span style="text-indent: -0.25in;">.</span></li></ul><p></p><p class="MsoListParagraphCxSpLast" style="mso-list: l0 level1 lfo3; text-indent: -0.25in;"><o:p></o:p></p>
<p class="MsoNormal"><span style="color: red;"><b>2011 CE</b></span>– <b>The Government suggested to declare Kumbhalgarh
Wildlife Sanctuary as a National Park</b>. A national park has considerably more restrictions as compared to
the wildlife sanctuary (For eg.: Entry and exits are restricted and only a
limited number of visitors and vehicles are allowed inside a national park).<b> Sheth
Anandji Kalyanji Pedhi wrote to the Government to keep out the Ranakpur Tirth
Complex from the boundaries of Kumbhalgarh National Park</b><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn32" name="_ftnref32" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[32]</span></span></span></a>.</p><p class="MsoNormal"><o:p></o:p></p>
<p class="MsoNormal"><b><span style="color: red;">2016 CE</span></b> – The Collector of Pali recommended to keep Ranakpur
Tirth Complex within the boundaries of Kumbhalgarh National Park with the right
of offering worship. <b>Sheth Anandji Kalyanji Pedhi challenged this
recommendation in the office of Chief Wild Life Warden, Jaipur Rajasthan</b><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn33" name="_ftnref33" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[33]</span></span></span></a>.</p>
<p class="MsoNormal"><b><span style="color: red;">2018 CE</span></b> – The Chief Wild Life Warden conducted hearings with Sheth
Anandji Kalyanji Pedhi and the Collector of Pali. The Chief Wild Life Warden
suggested Collector of Pali to reconsider the matter<a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn34" name="_ftnref34" style="mso-footnote-id: ftn34;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[34]</span></span><!--[endif]--></span></span></a>.</p>
<p class="MsoNormal"><b><span style="color: red;">2019 CE</span></b> – <b>The Collector of Pali wrote to the Govt. of Rajasthan
recommending exclusion of Ranakpur Tirth Complex from the boundaries of
Kumbhalgarh National Park. The Rajasthan Government accepted the same</b><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftn35" name="_ftnref35" style="mso-footnote-id: ftn35;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[35]</span></span><!--[endif]--></span></span></a>.
<o:p></o:p></p>
<p class="MsoNormal"><o:p>~~~~ </o:p></p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;"><span style="color: red;">KEY TAKEAWAYS –</span></b></p><p class="MsoNormal"><span style="background-color: #fcff01; text-indent: -0.25in;">1. <b>Has Anandji Kalyanji Pedhi lost title/ ownership rights of Ranakpur Temple Complex?</b> </span></p>As mentioned at the outset, the <i>Tamrapatra</i> or copper plate dated 1375 CE records a grant of 51 + 7 bighas of land from the Maharana of Mewar to Dharna Shah and his elder brother Ratna Shah, for the construction of the Ranakpur Temple. One opinion is that the ownership of the said land by virtue of this <i>tamrapatra </i>vested in Dharna Shah and Ratna Shah, and after their demise, the descendants in the lineage of these two brothers had rights to inherit the estate of deceased. The descendants in the lineage of these two brothers still exercise their ceremonial role by hoisting the Dhwaja atop the temple once a year. However, none of them is known to have raised a claim of ownership on the strength of the <i>tamrapatra</i>. It is only through these descendants that ownership of the Ranakpur Temple complex could have been sought on the strength of the <i>tamrapatra</i>.<br /><br />Anandji Kalyanji Pedhi acquired management and maintenance rights of the Ranakpur Temple from Sadri Jain Sangh. Subsequently, a <i>patta</i> was granted by the erstwhile Jodhpur State in favour of Anandji Kalyanji Pedhi in respect of the said land. <b>The stringent stipulations in the <i>patta</i> such as the ability of the State to acquire the land in public interest on payment of applicable compensation, render it a conditional grant, and such a document cannot serve as stand-alone evidence for claiming ownership</b>. <div><br /></div><div>However, despite having claimed private ownership of the said land before the Supreme Court, Anandji Kalyanji Pedhi did not raise any objection before the Settlement Officer during the course of or after the Second Revenue Survey wherein mutation entries were made in the name of the Forest Department. Furthermore, the documents submitted by the Anandji Kalyanji Pedhi did not, in the view of the CEC, prove private ownership; even the <i>patta </i>granted by the Jodhpur State was not produced before the State authorities. <b>Therefore, Anandji Kalyanji Pedhi, by virtue of not having any ownership/title documents in their favour never had a true title to or ownership rights of the Ranakpur Temple complexes. </b></div><div><br /></div><div>In the case of Gurunath Manohar Pavaskar and Ors vs. Nagesh Siddappa Navalgund and Ors (2007) 13 SCC 565, it was held as follows: ‘<i><b>A revenue record is not a document of title. It merely raises a presumption in regard to possession</b></i>’ This has been reiterated by the Apex Court in several cases. T<b>hus, the ownership/title rights of the Ranakpur Tirth Complex has not been lost merely due to mutations in the Revenue Records in <i>favour</i> of the <i>Van Vibhag</i> (Forest Department) or the State of Rajasthan.</b></div><div><br /></div><b><span style="background-color: #fcff01;">2. Is there any restriction on the rights of Anandji Kalyanji Pedhi to manage and maintain the Ranakpur temple?</span><br /></b><div><br />The CEC Report clearly gives complete authority to Anandji Kalyanji Pedhi to “<b><i>continue to occupy, manage and maintain the entire Temple Complex</i></b>”. The decision for carrying out any repairs or maintenance of the temple complexes is also left with Anandji Kalyanji Pedhi. This amply suggests that the permissive possession given to Anandji Kalyanji Pedhi is not conditional vis-à-vis any time frame, and, the only condition stipulated under the CEC Report is to obtain “the approval under Forest (Conservation) Act, 1980 and in accordance with the provisions of the Wildlife (Protection) Act, 1972”<br /><br />As stated in the Order of the Hon’ble Supreme Court dated 30th October 2009, the recommendations of the CEC were also agreeable to the Anandji Kalyanji Pedhi, and accordingly the Court accepted the recommendations and stipulations made by the CEC. Additionally, the Order also directs Anandji Kalyanji Pedhi to ensure that there should not be any unlawful trespass over the forest area and that no tree is cut down in the forest area. <br /><br /><b><i>A perusal of the aforementioned makes it evident that the restriction on the rights of Anandji Kalyanji Pedhi to manage and maintain the Ranakpur Temple complex are only restricted to the conditions stipulated in the CEC Reports and the Order of the Supreme Court.<br /></i></b><br /><b><span style="background-color: #fcff01;">3. Is it possible to have the Ranakpur Temple complex excluded from the boundaries of the Kumbalgarh Reserved Forest and Wildlife Sanctuary? </span><br /></b><br />Anandji Kalyanji Pedhi had approached the Hon’ble Supreme Court of India praying that it direct the Ministry of Environment and Forests, Government of India, for keeping the Ranakpur Temple Complex land out of the purview of the Forest Conservation Act, 1980 and the Ministry of Environment and Forests, Government of Rajasthan, to delete the said land from the Reserved Forest and Sanctuary. The Supreme Court referred the matter to the CEC, and the recommendations and conditions stipulated by the CEC in its Reports were agreed to by both the Anandji Kalyanji Pedhi and the Government of Rajasthan. Thus, the Supreme Court pronounced an order in acceptance of the same. <br /><br /></div><div><b>As the Supreme Court has already adjudicated on this issue, the fresh writ petition in the Supreme Court will be struck down by the law of res judicata, also enshrined in Section 11 of the Code of Civil Procedure, 1908,</b> which is produced as under: <br /><br /><i>‘Section 11 Res Judicata <br /><br />No Court shall try any suit or issue in which the matter directly and substantially in issue has been directly and substantially in issue in a former suit between the same parties, or between parties under whom they or any of them claim, litigating under the same title, in a Court competent to try such subsequent suit or the suit in which such issue has been subsequently raised, and has been heard and finally decided by such Court.’ <br /></i><br /><b>The descendants of Dharna Shah and Ratna Shah may, however, file suit for declaration inter alia declaring them as the owners of the Ranakpur Temple complex on the strength of the <i>tamrapatra</i> in favour of their predecessors, Dharna Shah and Ratna Shah, and by proving their inheritance</b>.</div><div><br /></div><b style="background-color: #fcff01;">4. Is there a possibility of Government interference and possibility of the Ranakpur temple complex being taken back by the State?<br /> </b><div><br /></div>It may be reiterated here that the CEC Reports clearly give complete authority to Anandji Kalyanji Pedhi to “<b>continue to occupy, manage and maintain the entire Temple Complex</b>”. Thus, there cannot be a possibility of government interference in grave matters or of the sanctity of the temple being violated by breach of protocol, arrangements of social and government programmes, erection of residences for officers of the State. <br /><br />Furthermore, upon bare perusal of the CEC Report and the Supreme Court Order, there is no possibility of the temple complex being taken back by the State if Anandji Kalyanji Pedhi adheres to all the conditions as stipulated in the CEC Report as well as the Supreme Court Order and also since the CEC Report has made observations in Paragraph 15 of the Report that “<i>the Temple Complex has been in existence for a very long time and that too before the forest laws came into existence, that it cannot be translocated and that the Complex is occupied, managed and maintained by the Trust before it was declared as Reserved Forest or Sanctuary”, </i>thus taking into consideration the antiquity and historical and religious significance of these sites. <br /><br /><div><span style="text-indent: -0.25in;">~~~~~</span></div><div>
<p class="MsoNormal"><b>With this detailed information, I hope the readers can understand
the complex history of the Tirth and take a mature decision basis the same. </b>The
information mentioned in this write-up has been obtained from various publicly
available sources. If there is any error/ omission please intimate the same in
comments with adequate references, so that the same can be rectified. <o:p></o:p></p>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<b>References:</b><br /><hr align="left" size="1" width="33%" />
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<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></a>
Translation by <span lang="EN-US" style="mso-ansi-language: EN-US;">L.D. Institute
of Indology</span></p><p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[2]</span></span></span></a>
Tandon, Om Prakash, Jaina Shrines in India</p></div>
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<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></a> https://anandjikalyanjipedhi.org/tirth/ranakpur-tirth/<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
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<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></a> https://www.rajras.in/1680-battle-of-udaipur-and-aravalli-hills/<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
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<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></a> Rima
Hooja (2006). A history of Rajasthan<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
</div>
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<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></a> https://en.wikipedia.org/wiki/Rajputana_famine_of_1869<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></a> https://www.indiacode.nic.in/repealed-act/repealed_act_documents/A1878-7.pdf<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
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<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a> Ranakpurnu Satyavalokan Sankshepma, Shri Vardhaman Parivar & Shetrunjay Yuvak Mandal</p>
</div>
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<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[9]</span></span><!--[endif]--></span></span></a>
The Case of the Kumbhalgarh Wildlife Sanctuary, Ilse Köhler-Rollefson and
Hanwant Singh Rathore<o:p></o:p></p>
</div>
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<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[10]</span></span><!--[endif]--></span></span></a>
Sheth Anandji Kalyanji Pedhino Itihas Part 2<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
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<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[11]</span></span><!--[endif]--></span></span></a>
Ranakpurnu Satyavalokan Sankshepma, Shri Vardhaman Parivar & Shetrunjay
Yuvak Mandal<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
</div>
<div id="ftn12" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[12]</span></span><!--[endif]--></span></span></a>
Ranakpurnu Satyavalokan Sankshepma, Shri Vardhaman Parivar & Shetrunjay
Yuvak Mandal<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
</div>
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<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[13]</span></span><!--[endif]--></span></span></a> https://housing.com/news/commonly-used-land-and-revenue-record-terms-in-india/<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
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<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[14]</span></span><!--[endif]--></span></span></a>
Ranakpurnu Satyavalokan Sankshepma, Shri Vardhaman Parivar & Shetrunjay
Yuvak Mandal<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
</div>
<div id="ftn15" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[15]</span></span><!--[endif]--></span></span></a>
Ranakpurnu Satyavalokan Sankshepma, Shri Vardhaman Parivar & Shetrunjay
Yuvak Mandal<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
</div>
<div id="ftn16" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[16]</span></span><!--[endif]--></span></span></a> <span lang="EN-US" style="mso-ansi-language: EN-US;">Central Empowered Committee Report –
Application No. 986, August 2009<o:p></o:p></span></p>
</div>
<div id="ftn17" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[17]</span></span><!--[endif]--></span></span></a> https://en.wikipedia.org/wiki/Reserved_forests_and_protected_forests_of_India<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
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<div id="ftn18" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[18]</span></span><!--[endif]--></span></span></a> History
of the interaction of national and state laws, policies and events in the Kumbhalgarh
region, Meenal Tatpati and Akshay Chettri, Kalpavriksh<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
</div>
<div id="ftn19" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref19" name="_ftn19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[19]</span></span><!--[endif]--></span></span></a> <span lang="EN-US" style="mso-ansi-language: EN-US;">The silent force behind Shwetambar
Jains, The Times of India, 22<sup>nd</sup> Nov 2013<o:p></o:p></span></p>
</div>
<div id="ftn20" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref20" name="_ftn20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[20]</span></span><!--[endif]--></span></span></a> <span lang="EN-US" style="mso-ansi-language: EN-US;">Shri Ranakpur Mahatirth, Seth
Anandji Kalyanji Pedhi<o:p></o:p></span></p>
</div>
<div id="ftn21" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref21" name="_ftn21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[21]</span></span><!--[endif]--></span></span></a> History
of the interaction of national and state laws, policies and events in the Kumbhalgarh
region, Meenal Tatpati and Akshay Chettri, Kalpavriksh<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
</div>
<div id="ftn22" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref22" name="_ftn22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[22]</span></span><!--[endif]--></span></span></a> https://byjus.com/biology/wildlife-sanctuary<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
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<div id="ftn23" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref23" name="_ftn23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[23]</span></span><!--[endif]--></span></span></a> Ranakpurnu
Satyavalokan Sankshepma, Shri Vardhaman Parivar & Shetrunjay Yuvak Mandal<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
</div>
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<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref24" name="_ftn24" style="mso-footnote-id: ftn24;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[24]</span></span><!--[endif]--></span></span></a> <span lang="EN-US" style="mso-ansi-language: EN-US;">Central Empowered Committee Report –
Application No. 986, August 2009<o:p></o:p></span></p>
</div>
<div id="ftn25" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref25" name="_ftn25" style="mso-footnote-id: ftn25;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[25]</span></span><!--[endif]--></span></span></a> <span lang="EN-US" style="mso-ansi-language: EN-US;">Central Empowered Committee Report –
Application No. 986, August 2009<o:p></o:p></span></p>
</div>
<div id="ftn26" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref26" name="_ftn26" style="mso-footnote-id: ftn26;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[26]</span></span><!--[endif]--></span></span></a> Ranakpurnu
Satyavalokan Sankshepma, Shri Vardhaman Parivar & Shetrunjay Yuvak Mandal<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
</div>
<div id="ftn27" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref27" name="_ftn27" style="mso-footnote-id: ftn27;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[27]</span></span><!--[endif]--></span></span></a> Ranakpurnu
Satyavalokan Sankshepma, Shri Vardhaman Parivar & Shetrunjay Yuvak Mandal<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
</div>
<div id="ftn28" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref28" name="_ftn28" style="mso-footnote-id: ftn28;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[28]</span></span><!--[endif]--></span></span></a> Ranakpurnu
Satyavalokan Sankshepma, Shri Vardhaman Parivar & Shetrunjay Yuvak Mandal<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
</div>
<div id="ftn29" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref29" name="_ftn29" style="mso-footnote-id: ftn29;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[29]</span></span><!--[endif]--></span></span></a> Ranakpurnu
Satyavalokan Sankshepma, Shri Vardhaman Parivar & Shetrunjay Yuvak Mandal<o:p></o:p></p>
</div>
<div id="ftn30" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref30" name="_ftn30" style="mso-footnote-id: ftn30;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[30]</span></span><!--[endif]--></span></span></a> <span lang="EN-US" style="mso-ansi-language: EN-US;">Central Empowered Committee Report –
Application No. 986, August 2009<o:p></o:p></span></p>
</div>
<div id="ftn31" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref31" name="_ftn31" style="mso-footnote-id: ftn31;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[31]</span></span><!--[endif]--></span></span></a> <span lang="EN-US" style="mso-ansi-language: EN-US;">Supreme Court of India, Record of Proceedings,
I.A. No. 2670 in W.P. (C) No. 202/1995<o:p></o:p></span></p>
</div>
<div id="ftn32" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref32" name="_ftn32" style="mso-footnote-id: ftn32;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[32]</span></span><!--[endif]--></span></span></a> Ranakpurnu
Satyavalokan Sankshepma, Shri Vardhaman Parivar & Shetrunjay Yuvak Mandal<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
</div>
<div id="ftn33" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref33" name="_ftn33" style="mso-footnote-id: ftn33;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[33]</span></span><!--[endif]--></span></span></a> Ranakpurnu
Satyavalokan Sankshepma, Shri Vardhaman Parivar & Shetrunjay Yuvak Mandal<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
</div>
<div id="ftn34" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref34" name="_ftn34" style="mso-footnote-id: ftn34;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[34]</span></span><!--[endif]--></span></span></a> Ranakpurnu
Satyavalokan Sankshepma, Shri Vardhaman Parivar & Shetrunjay Yuvak Mandal<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
</div>
<div id="ftn35" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref35" name="_ftn35" style="mso-footnote-id: ftn35;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[35]</span></span><!--[endif]--></span></span></a> Ranakpurnu
Satyavalokan Sankshepma, Shri Vardhaman Parivar & Shetrunjay Yuvak Mandal<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
</div>
<div id="ftn36" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref36" name="_ftn36" style="mso-footnote-id: ftn36;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[36]</span></span><!--[endif]--></span></span></a> <span lang="EN-US" style="mso-ansi-language: EN-US;">Central Empowered Committee Report –
Application No. 986, August 2009<o:p></o:p></span></p>
</div>
<div id="ftn37" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref37" name="_ftn37" style="mso-footnote-id: ftn37;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[37]</span></span><!--[endif]--></span></span></a> Ranakpurnu
Satyavalokan Sankshepma, Shri Vardhaman Parivar & Shetrunjay Yuvak Mandal<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
</div>
<div id="ftn38" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref38" name="_ftn38" style="mso-footnote-id: ftn38;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[38]</span></span><!--[endif]--></span></span></a> Ranakpurnu
Satyavalokan Sankshepma, Shri Vardhaman Parivar & Shetrunjay Yuvak Mandal<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
</div>
<div id="ftn39" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref39" name="_ftn39" style="mso-footnote-id: ftn39;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[39]</span></span><!--[endif]--></span></span></a> <span lang="EN-US" style="mso-ansi-language: EN-US;">Central Empowered Committee Report –
Application No. 986, August 2009 & Supreme Court of India, Record of Proceedings,
I.A. No. 2670 in W.P. (C) No. 202/1995<o:p></o:p></span></p>
</div>
<div id="ftn40" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/arpit.shah/Desktop/Ranakpur/The%20Ranakpur%20Saga.docx#_ftnref40" name="_ftn40" style="mso-footnote-id: ftn40;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[40]</span></span><!--[endif]--></span></span></a> Ranakpurnu
Satyavalokan Sankshepma, Shri Vardhaman Parivar & Shetrunjay Yuvak Mandal<span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></p>
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</div><br /><p></p></div>Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com0tag:blogger.com,1999:blog-6112476928225190575.post-44213532529998175462022-10-12T02:01:00.008-07:002023-12-20T09:10:50.699-08:00પ્રતિબિંબની પ્રતિકૃતિ<span style="font-family: Hind Vadodara;"></span><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg1yF5Fgy3j2-9ZSJp7DG2PjHMw262DqmiBSU0P6YTrKjDTQEGax64U8eorGQg2aV2a6ccVhSDUoL7kMPk8UdL4cYYMriOd0EpH47sMwW2LymAbeFdSHNwphs9I2PMx19MwYFLD-Q4F7PRq8KGuKpsZTb2NZyvySmbMAQHbWCfc2Vao7bsFS-oOMbQQ/s1750/Pratibimb%20blog-page-001.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="984" data-original-width="1750" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg1yF5Fgy3j2-9ZSJp7DG2PjHMw262DqmiBSU0P6YTrKjDTQEGax64U8eorGQg2aV2a6ccVhSDUoL7kMPk8UdL4cYYMriOd0EpH47sMwW2LymAbeFdSHNwphs9I2PMx19MwYFLD-Q4F7PRq8KGuKpsZTb2NZyvySmbMAQHbWCfc2Vao7bsFS-oOMbQQ/w640-h360/Pratibimb%20blog-page-001.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"></td></tr></tbody></table><br /><span style="font-family: Hind Vadodara;">પરમ ઉપકારી, અનંત કરુણાના સાગર, <br />પરમકૃપાના ભંડાર, જગદ્ઉદ્ધારક, <br />ચરમ તીર્થાધિપતિ <b>શ્રી નિર્ગ્રંથ જ્ઞાતપુત્ર </b><br />શ્રમણ ભગવાન <b>શ્રી મહાવીર સ્વામીના </b><br />ચરણકમલમાં કોટી-કોટી વાર મસ્તક મૂકી, નમસ્કાર કરી <br /><b>શ્રી જીવીત સ્વામી પ્રભુ પ્રતિબિંબ નિર્માણ પ્રબંધ</b>ને કહીશ. <br />શ્રી જીવિત સ્વામી પ્રભુના મૂળ સ્વરૂપના દર્શન કરાવતી <br />આ પ્રતિકૃતિ રૂપ પાવન પ્રતિમા, <br />સેંકડો ભાવિકોને શ્રમણ ભગવાન પ્રભુના <br /><b>ધ્યાનમગ્ન સ્વરૂપના સાક્ષાત દર્શન આપનારી રહેવાની છે</b>. <br />ભવિષ્યમાં અનેક ભાવિકોને જીવિત સ્વામી પ્રભુની <br />આ દિવ્ય પ્રતિકૃતિ રૂપ પ્રતિમાનો પાવન પરિચય મળતો રહે <br />અને પ્રભાવ વિસ્તરતો રહે તે હેતુથી આ પ્રબંધ લખવાનો પ્રયાસ કર્યો છે.</span><div><span style="font-family: Hind Vadodara;"><br /></span></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKSmsXlAaq-0hQamQRVOZzqTcSNr3uzrCrnedgOrgFo7WP5f2LmqCpy2y0Jl_SYhFEfCqXdl-jIjFFwm_hvlTfkiTJvyCJAIPoINXXpx-JjcSvv2PmCJqx8TpBPnD16zTjPaHeqR79NNNAOiZK-eiKGYDObK_mbJQ8pJPk9u9x_T-fdJMwLyZVZ-CI/s2702/1665560671575.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2702" data-original-width="1920" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKSmsXlAaq-0hQamQRVOZzqTcSNr3uzrCrnedgOrgFo7WP5f2LmqCpy2y0Jl_SYhFEfCqXdl-jIjFFwm_hvlTfkiTJvyCJAIPoINXXpx-JjcSvv2PmCJqx8TpBPnD16zTjPaHeqR79NNNAOiZK-eiKGYDObK_mbJQ8pJPk9u9x_T-fdJMwLyZVZ-CI/w454-h640/1665560671575.png" width="454" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Hind Vadodara;">શ્રી જીવિત સ્વામી પ્રભુ પ્રતિમાની પ્રતિકૃતિ</span> </td></tr></tbody></table><br /></div><div><span style="font-family: Hind Vadodara;"><b><span style="color: red;">તેણં કાલેણં, તેણં સમએણં </span></b><br /><br /><b>ઈસા પૂર્વ ૫૫૫ વર્ષ (555 B.C.)- </b>દેવાર્ય ૨ વર્ષ પૂર્વે ઋજુવાલુકાના કિનારે જૃમ્ભકગ્રામની ભૂમિમાં સર્વજ્ઞ - સર્વદર્શી બન્યા હતા. ત્યાંથી વિહાર કરીને પાવા, રાજગૃહી આદિ નગરોમાં પોતાના શિષ્ય પરિવાર સાથે વિહાર કરતા પોતાની ચ્યવનભૂમિ - બ્રાહ્મણકુંડગ્રામ પધાર્યા. ત્યાં પ્રભુએ તેમના પૂર્વ માત-પિતા દેવાનંદા-ઋષભદત્તને પ્રતિબોધીને દીક્ષા આપી. ત્યાંથી વિહાર કરીને દેવાર્ય તેમની <b>જન્મભૂમિ </b>- <b>ક્ષત્રિયકુંડ </b>પધાર્યા; જે ભૂમિમાં દેવાર્ય જન્મ્યા, રમ્યા, નિશાળે ગયા, રાજ્યવસ્થા આદિમાં રહ્યા તે ક્ષત્રિયકુંડની ધન્ય ધરા પર તેમના સમવસરણ રચાયા. પ્રભુના ભ્રાતા અને ક્ષત્રિયકુંડના અધિપતિ, <b>નંદિવર્ધન </b>વિપુલ સમૃદ્ધિ અને ભક્તિ સાથે દેવાર્યને વંદન કરવા પધાર્યા. પ્રભુએ દેશનામાં વૈરાગ્યનો ધોધ વહાવ્યો; તેમની મધુરી વાણીથી ભૂમિના અણુ-પરમાણુ વધુ પવિત્ર બન્યા. લોકોમાં વૈરાગ્યની લહેર દોડી; પુત્રી પ્રિયદર્શના અને જમાઈ જમાલીએ અનેકો સાથે પ્રભુ પાસે દીક્ષા ગ્રહણ કરી. <br /><br /><b>તે સમયે દેવાર્યના જન્મને ૪૪ વર્ષ વીત્યા હતા</b>, છતાં તેઓ <b>સર્વાંગસુંદર </b>હતા; તેમની સેવામાં દેવો હાજરાહજૂર રહેતા; તેમને વંદન કરવા, એક ક્ષણ માટે પણ તેમનું રૂપ નિહાળવા લોકો પડાપડી કરતા. સાત હાથની સમચોરસ સંસ્થાન કાયા યુક્ત, તેઓ રૂપ, લાવણ્ય, કાંતિ, ઐશ્વર્ય અને લક્ષણોના સ્વામી હતા! તેમનું મુખ પદ્મકમળ જેવું સુંદર હતું; નીલોત્પલ (નીલકમળ) જેવા સુરભિમય નિઃશ્વાસથી તેઓ યુક્ત હતા. તેમના પ્રત્યેક અંગ દીપ્તિથી ઉદ્યોતિત હતા. દેવાર્યના જટાયુક્ત કેશનો ઉષ્ણીષ પર્વતના શિખર સમાન દેખાતો હતો; તેમના મુલાયમ કેશ, ગાઢ, ચમકીલા, કાળા અને વાંકડિયા (ઘુંઘરાળા) હતા. તેમનું લલાટ, અર્ધ ચંદ્ર સમાન ભવ્ય દેખાતું હતું. તેમના કાળા અને સ્નિગ્ધ ભ્રમર, ધનુષ આકારના હતા; અર્ધ વિકસિત પુંડરિક (શ્વેત) કમળની નાજુક પાંદડી સમાન ધ્યાનમગ્ન નેત્રો કર્ણ સુધી દીર્ઘ હતા અને કાજલ જેવી શ્યામ પાંપણોથી યુક્ત હતા. પ્રહરોના-પ્રહરો પર્યંત તિર્યક્ ભિત્તિમાં પોતાના નેત્રોને એકાગ્ર કરીને પોતાની અંતરાત્માના ધ્યાનમાં લિન, દ્રઢ, નિષ્પ્રકંપ અને પ્રબળ રહેતા. રાજ્યવસ્થામાં ભારોભાર કુંડળથી શુશોભિત રહેવાથી તેમના વિસ્તારેલા કર્ણયુગલ મુખરૂપી સિંધુના કિનારા ઉપર પડેલી મોતીની છીપ સમાન લાગતા હતા. તેમની નાસિકા ગરુડની ચાંચની જેમ લાંબી, સીધી અને ઉન્નત હતી; હોંઠ તો બિંબફળ જેવા લાલ હતા. <br /><br />તેમનો કંઠ-ભાગ ચાર અંગુલ પ્રમાણ હતો તથા ઉત્તમ શંખ સમાન ત્રણ રેખાઓથી યુક્ત હતો. તેમના સુપુષ્ટ ખભા સિંહ અને હાથી જેવા પરિપૂર્ણ અને વિસ્તીર્ણ હતા; હાથના તળિયા નવીન આમ્રપલ્લવ (નવા આંબાના પાંદડા) જેવા લાલ હતા; તેમાં શુભ ચિહ્નો-લક્ષણો અંકિત થયેલા હતા. કરતલ સાથે જોડાયેલા અંગુઠા તથા આંગળીઓ રક્તવર્ણની સરલ અને પ્રાંતભાગે માણેકના પુષ્પ જેવી તથા કલ્પવૃક્ષના અંકુશ જેવી લાગતી હતી. આંગળીઓના પ્રાંત ભાગે દક્ષિણાવર્તના ચિહ્નો સર્વ સંપત્તિને કહેનારા દક્ષિણાવર્ત શંખની શોભાને ધારણ કરતા હતા. દેવાર્યનું વક્ષઃસ્થળ સુવર્ણની શીલા જેવું વિશાળ અને ઉન્નત હતું. તેમનો નાભિ પ્રદેશ નદીમાં ઉત્પન્ન થતી ભમરી જેવો ગંભીર હતો અને પુરુષચિહ્ન કુળવાન અશ્વની જેમ અત્યંત ગુપ્ત હતું. તેમના જાનુ, માંસલ, સ્નિગ્ધ અને ગોળાકાર હતા જે કેળના સ્થંભ જેવા લાગતા હતા અને ચરણ સુપ્રતિષ્ઠિત સુંદર રચનાયુક્ત મનોજ્ઞ પ્રતીત થતા હતા. ચરણની આંગળીઓ ક્રમશ: આનૂપૂર્વીયુક્ત એક બીજા સાથે જોડાયેલી હતી અને તેમના લક્ષણયુક્ત પગલાં, લાલ કમળના પત્તા સમાન સુકુમાર અને કોમળ હતા. તેમનું શરીર સ્વર્ણના સમાન કાન્તિમાન, નિર્મળ, રોગ રહિત- દોષ રહિત ઉત્તમ પુરુષના ૧૦૦૮ લક્ષણ યુક્ત હતું. <br /><br />દેવાર્યની આવી ભવ્યતા અને તેજસ્વી ધ્યાનમગ્ન સ્વરૂપ જોઈને નંદિવર્ધન હરખાતા, મલકાતાં; કલાકો સુધી દેવાર્યને નિહાળતા - તેમના નયનાભિરામ દિવ્ય રૂપનું અમૃતપાન કરતા. પણ તેમના મનમાં એક વ્યથા સતત રહેતી - જયારે દેવાર્યનો ક્ષત્રિયકુંડથી વિહાર થશે પછી એમના આ દિવ્ય રૂપનું દર્શન કઈ રીતે થશે?<b> આ વ્યથાનું નિરાકરણ કરવા શ્રી નંદિવર્ધન રાજાએ ઉત્તમ શિલ્પીને બોલાવી દેવાર્યના પ્રતિબિંબ રૂપ પ્રતિમાના નિર્માણનું નિશ્ચય કર્યું </b>- બહુમૂલ્ય એવા કસોટીના પાષાણમાં દેવતાથી અધિષ્ઠિત બની જતાં એ અજ્ઞાત શિલ્પીના હાથે પ્રભુના પ્રતિબિંબનું નિર્માણ પ્રારંભ થયું. જોત-જોતામાં ૪૯ ઇંચના પરિકરમાં ૨૪ ઇંચના દેવાર્યનું ૧૦૮ લક્ષણ યુક્ત આબેહૂબ પ્રતિબિંબ ૩૦૦ કિલોના કસોટી પથ્થરમાં નિર્માણ પામ્યું. <br /><br />પરિકરમાં દેવાર્યના સંપૂર્ણ પરિવારને અંકિત કરવામાં આવ્યા - ડાબી તરફમાં હાથી પર <b>પિતા શ્રી સિદ્ધાર્થ રાજા </b>અને ભ્રાતા <b>નંદિવર્ધન</b>; જમણી બાજુએ <b>શયન કરતા માતા ત્રિશલા </b>અને તેની સેવામાં <b>બેન સુદર્શના</b>; પ્રભુના કમલાસન નીચે પબાસણમાં જમણી-ડાબી બાજુએ <b>રાણી યશોદા</b> અને <b>કુમારી પ્રિયદર્શના</b>. દેવાર્યની પ્રતિમાનું નિર્માણ થતા નંદિવર્ધન આનંદમાં ઘેલા બન્યા. પ્રીતિના પાષાણમાં ભક્તિના ટાંકણે નિર્મિત થતી આ પ્રતિમા સ્વયં દેવાર્યની અમીદ્રષ્ટિથી વધુ પાવન બની અને પ્રભુના વિહાર બાદ આ પ્રતિબિંબ સ્વરૂપ પ્રતિમાની પૂજા, નંદિવર્ધન જાવત્-જીવ કરી!<a href="file:///D:/personal/Pratibimb%20ni%20Pratikruti/Pratibimb%20ni%20Pratikruti.docx#_ftn1">[1]</a></span><div><span style="font-family: Hind Vadodara;"> <br /></span><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTW2YDnP3FrOE8dIoMGTQeAfA0XIjqpEfQ3byXiMkWl00LggXp9F5gBGMxG6amWq530BI2ag_11MyoVRcuqORqR-My1t0REcWo5kDKi2QRJ0PUwAt8oJtgM5moJi5IDL4bzQk8s3OK8e0KFrpEhWQZFokjT_vbpPNobXW4fNhnzu_1zMQ7cxFGo01k/s2049/JIVIT1.png" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2049" data-original-width="1096" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTW2YDnP3FrOE8dIoMGTQeAfA0XIjqpEfQ3byXiMkWl00LggXp9F5gBGMxG6amWq530BI2ag_11MyoVRcuqORqR-My1t0REcWo5kDKi2QRJ0PUwAt8oJtgM5moJi5IDL4bzQk8s3OK8e0KFrpEhWQZFokjT_vbpPNobXW4fNhnzu_1zMQ7cxFGo01k/w342-h640/JIVIT1.png" width="342" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Hind Vadodara;">શ્રી જીવિત સ્વામી વર્ધમાન પ્રભુનું મૂળ સ્વરૂપ</span></td></tr></tbody></table><br /><span style="font-family: Hind Vadodara;"><br /><b><span style="color: red;">ઐસી લાગી લગન </span><br /></b><br />માનવ અને પ્રભુ વચ્ચેનો અતૂટ સ્નેહ, તેનું નામ ભક્તિ. અને જીવિતસ્વામી પ્રભુની ભક્તિની પરાકાષ્ટાએ પહોંચેલા મહાપુરુષ એટલે <b>શ્રી કન્હૈયાલાલ વૈદ</b>. મૂળ બીકાનેરના વતની અને કલકત્તાના રહેવાસી સુશ્રાવક શેઠ શ્રી કન્હૈયાલાલ વૈદ, બાલ-બ્રહ્મચારી હતા. એકદમ સાદું, સરળ અને આડંબર રહિત વ્યક્તિત્વ; જીવનમાં એક ફોટો પણ પડાવ્યો નહિ. વર્ષના ૬ મહિના ક્ષત્રિયકુંડ, કાકંદી અને કૌશંબીની તીર્થરક્ષા કાજે વ્યતીત કરવાનો નિયમ. પોતાનું જીવન આ ત્રણેય કલ્યાણક ભૂમિ માટે ન્યોછાવર કરી દીધું અને સમસ્ત સંપત્તિ આ ભૂમિઓના જીર્ણોદ્ધારમાં લગાવી દીધી. <br /><br /><b>તેઓ જીવિત સ્વામી પ્રભુના સામાન્ય ભક્ત નહીં, પણ દીવાના હતા.</b> જીવિત સ્વામી પ્રભુની છત્ર-છાયા અને ભક્તિમાં તેઓ કલાકો-દિવસો-મહિનાઓ વ્યતીત કરતા. <b>તેમણે જીવિત સ્વામી પ્રભુની આબેહૂબ પ્રતિકૃતિ બનાવવાની ખુબ ભાવના હતી. </b> તે માટે ખૂબ પ્રયત્નો કર્યા હતા. શેઠ, કલાના જાણકાર, શોખીન અને કલાકારના કદરદાન હતા. ઓરિસ્સા, બંગાળના અચ્છા અચ્છા કારીગરોને બોલાવી બોલાવીને જીવિત સ્વામી પ્રભુના મોડલ તૈયાર કરાવ્યાં હતાં. પાંચ-પંદર મોડલ બનાવીને તૈયાર કરવા છતાં શેઠને સંતોષ થતો ન હતો. તેમણે ડીટ્ટો ક્ષત્રિયકુંડ જેવી પ્રતિમા ભરાવવી હતી, પણ મેળ પડતો ન હતો. ખજૂરાહો, કોનાર્ક અને સાઉથમાં બધે ફર્યા. એક-એક શિલ્પ નકશીને બારીકાઇથી જોતા અને શિલ્પીઓને કહેતા – “અપની મૂર્તિ મેં અપન કો ઐસા કામ કરાનેકા હૈ”. ખૂબ ફર્યા, ખૂબ રખડ્યા, ખૂબ શિલ્પો જોયા પણ કાંઈ ઠેકાણું ન પડ્યું. કોઈકે કહ્યું કે, જયપુરમાં મૂર્તિના સારા કારીગરો છે. તેઓ જયપુર જઈ આવ્યા, નામાંકિત કલાકારોને ક્ષત્રિયકુંડ લઇ આવ્યા. એમના મનમાં બહુ રાઈ ભરેલી હતી કે, ગમે તેવી પ્રતિમા હોય અમે ઘડી આપશું. શેઠે જયપુરના કારીગરોને પૂજાનાં કપડાં પહેરાવ્યાં અને મંદિરમાં લઇ ગયા. ભગવાનના દર્શન કરાવ્યા અને કહ્યું કે, "હમકો ઠીક ઐસી હી દૂસરી પ્રતિમા બનાની હૈ." કલાકારો કલાકો સુધી મૂર્તિનું નિરીક્ષણ કરીને બહાર આવ્યા. પેઢીમાં શેઠ પાસે ગયા અને હથિયાર હેઠાં મૂકી દેતાં બોલ્યા, “<b>શેઠજી! હમસે યહ કામ નહી હો પાયેગા! ઐસી મૂર્તિ બનાના કોઈ આસાન કામ નહીં હૈ. હમ યહ કામ નહી કર સકેંગે ક્યોંકી યહ મૂર્તિ આદમી સે નહીં દેવ સે બની હુઈ હૈ. આદમી ક્યા ખાક્ કામ કરેગા? આપ ભી અબ યહ લગન છોડ દીજીયે કુછ નહિ હો પાયેગા</b>.” શેઠજીએ કહ્યું કે, “અરે ભૈયા! ઐસી બાત મત કરો! હમકો કોઈભી હાલત મેં ઐસી મૂર્તિ બનાની હૈ. આપ હી હમે રાસ્તા દિખાઓ”. “શેઠજી! એક રાસ્તા હૈ, ઐસા હો સકતા હૈ કી યહી મૂર્તિ કે ઉપર મોંમ લગાકે ડાઇ નિકાલો, ઉસ ડાઇસે મોડલ બનવાઓ ઓર ઉસી ડાઈમેં પંચધાતુકા રસ ડાલ કર પંચધાતુકી મૂર્તિ બનાઓ તો ઠીક વૈસાહી રૂપ આ સકતા હૈ, ઓર ઉસકે અલાવા ઔર કોઈ રાસ્તા નહીં હૈ”. <br /><br /> કન્હૈયાલાલ શેઠ, જીવિત સ્વામી પ્રભુની મૂર્તિ પાછળ પાગલ થઇ ગયેલા એટલે એમને ફોરેનથી પ્યોર મીણ મંગાવ્યું; ડાઇ બનાવી, મોડલ બનાવ્યું. પછી પંચધાતુમાં ઢાલન કરવાનું હતું એટલે કુશળ કારીગરોની શોધમાં શેઠ નેપાલ ગયા; ત્યાં બુદ્ધ મૂર્તિઓની ઢલાઈ કરનારા કારીગરોને મળ્યા, આખો કન્સેપ્ટ સમજાવ્યો અને રૂપિયા બાણુ હજારમાં આખી મૂર્તિ ઢાળવાનો ઓર્ડર બુક કરાવી એડવાન્સ આપીને શેઠ પાછા કલકત્તા આવ્યા. ડમડમ એરોડ્રમથી ઉતરીને ઘેર આવ્યા અને અડધો કલાકમાં શેઠને એટેક આવ્યો અને શેઠ નાની ઉંમરમાંજ ગુજરી ગયા. તેમની ઈચ્છા મનમાં જ રહી ગઈ અને જીવિત સ્વામી પ્રભુના આબેહૂબ મોડલ આજે ધૂળ ખાતાં ક્યાંય પડી રહ્યાં છે<a href="file:///D:/personal/Pratibimb%20ni%20Pratikruti/Pratibimb%20ni%20Pratikruti.docx#_ftn1">[2]</a>. <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjD8GppW-k4X7_83oIdTAE8eMSJnIO9k9ulnrVJg80JiQSMS6x7sjaYfMqsO7AmpO9ExfXNUqjehGcJ43ZthJeQMW-jq3mZxUEsQh37RHxxBPW87s7LN3rZpgjGcscRImy0e8PbRRMaqHxIvRhH80Ezy1bSovUU1hnkmurUG-TF6xIJ1V4aZrQVdSYk" style="margin-left: auto; margin-right: auto;"><img data-original-height="458" data-original-width="591" height="495" src="https://blogger.googleusercontent.com/img/a/AVvXsEjD8GppW-k4X7_83oIdTAE8eMSJnIO9k9ulnrVJg80JiQSMS6x7sjaYfMqsO7AmpO9ExfXNUqjehGcJ43ZthJeQMW-jq3mZxUEsQh37RHxxBPW87s7LN3rZpgjGcscRImy0e8PbRRMaqHxIvRhH80Ezy1bSovUU1hnkmurUG-TF6xIJ1V4aZrQVdSYk=w640-h495" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">શેઠશ્રી કન્હૈયાલાલ વૈદ દ્વારા P.O.P માં નિર્મિત શ્રી જીવિત સ્વામી પ્રભુના આબેહૂબ મોડલ </td></tr></tbody></table><br /><br /><b><span style="color: red;">પ્રથમ નઝરે પ્રેમ <br /></span></b><br /><b>ઈસ્વી સન. ૨૦૦૩. </b>પપ્પા શાહપુરમાં<b> પરમ પૂજ્ય આચાર્ય વિજય શ્રી હેમરત્નસૂરિશ્વરજી મહારાજની</b> નિશ્રામાં યોજાયેલ શિબિરથી પાછા આવ્યા ત્યારે એક અદ્ભૂત ગ્રંથરૂપ પુસ્તક લઇ આવ્યા; નામ હતું “<b>શ્રી આદિજિનબિંબ નિર્માણ પ્રબંધ</b>”. શ્રી માનસમંદિરમ તીર્થ, શાહપુરના નયનરમ્ય મૂળનાયક શ્રી આદિનાથ પ્રભુની પ્રતિમાના નિર્માણની કથા જીવિત સ્વામી પ્રભુની પ્રતિમાના દર્શનથી શરૂ થઇ. પૂર્વ ભારતમાં રહેવા છતાં મારા જીવનના ૧૪ વર્ષમાં મેં ક્યારેય ક્ષત્રિયકુંડના જીવિત સ્વામી પ્રભુના દર્શન કર્યા ન હતા; પૂજ્ય આચાર્યશ્રીના શબ્દોની આંગળી પકડીને મેં ક્ષત્રિયકુંડની પ્રથમ વાર ભાવયાત્રા કરી. વિ.સં. ૨૦૪૦ માં (ઈ.સં. ~૧૯૮૪) આચાર્યશ્રીએ કરેલ શ્રી જીવિત સ્વામી પ્રભુના દર્શનના પ્રકરણો વાંચીને હૈયું overflow થઈ ગયું. પ્રકરણના એક-એક શબ્દ, આચાર્યશ્રીના ભાવોની પરાકાષ્ટાને દર્શાવતા હતા. <br /><br />દરેક શબ્દે મારું જીવિત સ્વામી પ્રભુ પ્રત્યે આકર્ષણ વધતું ગયું. <b>અમુક પાનાં હજુ ફેરવ્યા ત્યાં તો જીવિત પ્રભુનો ફુલ પેજ ફોટો આવ્યો; સત્ય કહું તો ફોટો જોઈને આંખો ભરાઈ ગઈ! હૃદય ગદ્-ગદ્ થયું! શરીરના એક-એક રૂવાંટા ઉભા થઇ ગયા!</b> આવી અદ્ભૂત પ્રતિમા ક્યારેય નિહાળી ન હતી! બધીજ પ્રતિમાથી આ પ્રભુ અલગ લાગ્યા - વિશિષ્ટ લાગ્યા! પ્રભુના ધ્યાનમગ્ન-જીવંત નેત્રો જોઈને હું ઘેલો બની ગયો - જાણે પ્રેમનું અમૃતપાન કરાવતી હતી તે આંખ. તે ક્ષણે મારું સંપૂર્ણ અસ્તિત્વ જીવિત પ્રભુમાં ઓગળી ગયું હતું. તે દિવસે મને જીવિત પ્રભુ સાથે <b>Love at first sight</b> થઇ ગયો. જો ફોટા જોઈને આવી દિવ્ય અનુભૂતિ થાય તો પ્રત્યક્ષ દર્શન - સ્પર્શ કરીને શું લ્હાવો મળશે તેની કલ્પના કરવી પણ મુશ્કેલ હતી! તે રાતે મને ઊંઘ ના આવી; મને આભાસ થયો કે હું કેવો અભાગી હતો! પૂર્વ ભારતમાં રહેવા છતાં - ક્ષત્રિયકુંડથી એકદમ નજીક હોવા છતાં હું જીવિત સ્વામી દાદાના દર્શનથી વંછિત રહ્યો હતો! મનમાં સંકલ્પ ધાર્યા અને વહેલી તકે પ્રભુના દર્શન મળે તે માટે શાસન દેવને પ્રાર્થના કરી. <br /><br />જોત-જોતામાં દિવસો-મહિનાઓ -વર્ષો વીતતા ગયા પણ દાદાએ બોલાવ્યો નહીં. તેમને ભેટવાની તાલાવેલી વધતી રહેતી. પ્રભુને જાણ્યાને ૫-૫ વર્ષો વીત્યા પણ માણવાનો લ્હાવો મળ્યો નહિ. છેવટે શાસન દેવે કૃપા કરી; <b>ઈ.સં. ૨૦૦૮માં પ્રથમ વાર ક્ષત્રિયકુંડના જીવિત દાદા સાથે મિલન થયું.</b> ક્ષત્રિયકુંડના નૈસર્ગિક વાતાવરણમાં પહાડ ચઢવાનો આનંદ કંઈ અનેરો હતો - નદી, નાળા, વનરાજી પાર કરીને જયારે દાદાના દર્શન થયા ત્યારે વર્ષોની તૃષા શાંત થઇ હતી. <b>૨,૧૩૧ દિવસોથી સેવેલી મનોકામના તે દિવસે પરિપૂર્ણ થઇ હતી. </b>જે નાથને નિહાળવા કાજે દિવસ રાત સપના સેવ્યાં હતા, તે દાદાએ દિવ્ય દર્શન આપ્યા હતા - જાણે દેવાર્યએ સાક્ષાત સામે બિરાજમાન હતા તેવો આભાસ થયો. <br /><br />જીવિત દાદાનું રૂપ જોઈને તો હું ઘેલો બની ગયો હતો. તેમના શાંતભાવને દર્શાવનારું પીપળના પાનના આકારનું મુખ, ધનુષ્ય આકૃતિ સમાન ભ્રમરો, ઉન્નત મસ્તક શીખા, અંધકારને ચીરતું ભાલતિલક, પોપટની ચાંચ સમી નાસિકા, મોતીની છીપ સમા કુંડળ, કમળની નાજુક પાંખળી જેવા હોઠ, શંખના અગ્રભાગ સમો કંઠ, કેળના ઉપલા થડ જેવા હાથ, ઋષભસ્કંધ સમા ખભા, સાગર સમો ગંભીર ઉદર ભાગ અને ચરણો અને હાથોમાં ઉત્તમ લક્ષણોના ચિત્રણ! શું રૂપ! શું તેજ! શું દેદાર હતો દાદાનો! તેમના એક-એક સોહામણાં અંગો જોઈને મારુ મન નૃત્ય કરતું હતું! <br /><br /> પરમ પૂજ્ય આચાર્ય વિજય શ્રી હેમરત્નસૂરિશ્વરજી મહારાજના શબ્દોમાં કહું તો ~ “<i>સાડાત્રણ ક્રોડ રોમમાં આનંદ સમાતો ન હતો. જબાન અને હોઠ રુકવા તૈયાર ન હતા. અહો! અહો! દીનદયાળ! કૃપાભંડાર! નિરંજન નાથ! અનાથોના નાથ! ગરીબ નવાજ! અશરણ શરણ! તાર તાર તાર દાદા, તાર તાર તાર. નયનો નિમેષ લેવા તૈયાર ન હતા. શબ્દો ખૂટતા ન હતા. જીવનની પરમાનન્દની ઘડીઓ પસાર થઇ રહી હતી. સર્વ આત્મ પ્રદેશોમાંથી, અંતરના ઉંડાણથી પરમાત્માની ભક્તિનો સંજોગ રચાયો હતો. વ્હાલના દર્શનનો-મિલનનો હર્ષ શબ્દોમાં વર્ણવી શકાય તેમ ન હતો. અદ્ભુત રૂપ-દિદારના દર્શન થતાં મનમાં થયું હતું કે, જો મારું ચાલે તો આખી દુનિયાને અહીં તેડી લાવું. ક્ષત્રિયકુંડના ગિરિશિખર પર ઊભો રહીને સહુને બૂમ-પાડીને કહું કે, દુનિયામાં જે જોવા લાયક છે, તે અહીં છે. તમે રૂપ- દર્શન માટે ફાંફા મારવાનું માંડી વાળો અને અહીં આવીને પ્રભુના રૂપસાગરમાં સમાઈ જાવ!</i>” <br /><br />પરિકરમાં દેવાર્યના બન્ને બાજુ ચામરધારી દેવોનો ચેહરો ઘણો આનંદમય દેખાયો; દેવાર્યની સેવા કરવાનો અભૂતપૂર્વ આનંદ તેમના મુખ પર દેખાતો લાગ્યો. પ્રભુજીની ઉન્નત મસ્તક શિખા ઉપર ભવ્ય ત્રણ છત્ર, આજુ-બાજુ પુષ્પમાળા લઈને આવતા દેવો, તેમના નીચે ડાબી તરફમાં હાથી પર ઉત્કૃષ્ટ દ્રવ્યો સાથે આવતા શ્રી સિદ્ધાર્થ રાજા તથા નંદિવર્ધન, પરિકરની જમણી તરફમાં શયન કરતા ત્રિશલા માતા અને બેન સુદર્શનાના દર્શન થયા. પ્રભુના કમલાસન નીચે પબાસણમાં જમણી-ડાબી બાજુએ રાણી યશોદા અને કુમારી પ્રિયદર્શનાને જોયા. પબાસણની વચ્ચે નૃત્યમુદ્રામાં અંતર્લીન તલવારધારી દેવીનું ચિત્રણ હતું જેમના પગતળે હાથીના મુખવાળો કોઈ પરાજિત દુરાત્મા હતા. દેવીની ઠીક ઉપર એકદમ નાનકડા આકારમાં પ્રભુનું સુંદર લાંછન કોતરવામાં આવ્યું હતું અને દેવીની બંને બાજુ સિંહ શોભાયમાન હતા. <br /><br />આ બધું વારંવાર નિહાળવા પ્રભુનો દિવ્ય સ્પર્શ કર્યો. એક વાર, બે વાર, ત્રણ વાર પ્રભુજીનો સ્પર્શ મળતો રહે તે આશયથી પૂજા કરી. શ્રી જીવિત સ્વામીનું આલંબન, જગતમાં સૌથી શ્રેષ્ઠ છે તેવી અનુભૂતિ દરેક સ્પર્શે થઈ. દાદાનું એવું ચુંબકીય આકર્ષણ હતું કે તેમને છોડીને જવાનું મન થતું જ ન હતું. બસ એક અફસોસ રહી ગયો; ઘણો ગુસ્સો પણ આવ્યો. <b>પ્રથમવાર ફોટામાં જોયેલા જીવિત સ્વામી દાદાના નિર્વિકાર અને ધ્યાનમગ્ન નેત્રોના દર્શન થી હું વાંછિત રહી ગયો. સાધારણ ચક્ષુઓ દ્વારા દેવાર્યનું નિર્વિકાર તથા ધ્યાનમગ્ન સ્વરૂપ લોકોએ ઢાંકી દીધેલું હતું.</b> શિલ્પ-શાસ્ત્રમાં વાંચ્યું હતું કે હૃદયના સર્વભાવો આંખો દ્વારા પ્રતીત થાય છે - દેવ અધિષ્ઠિત શિલ્પીએ પોતાના પ્રાણ, નેત્ર બનાવવામાં પુરી દીધા હતા, જેને સામાન્ય ચક્ષુઓ દ્વારા ઢાંકી દેવામાં આવ્યા હતા. કેવો દુસ્સાહસ કે લોકોએ પ્રભુનું મૂળ સ્વરૂપ ઢાંકવાનું આવું ઘોર અનર્થ કર્યું હતું! <br /><br /> તે મુલાકાત પછી તો જાણે દાદાએ મારી વાત સાંભળી લીધી -વારંવાર તેમની પાસે મને બોલાવતા. ૨૦૧૧ માં જીવિત સ્વામી દાદાના ૧૮ અભિષેક કરવા- કરાવવાનો અમૂલ્ય લાભ મળ્યો. ખરેખર શું આનંદ હતો - પર્વત ઉપર બસ અમે ૫-૬ જાત્રાળુ અને દાદા, બીજું કોઈ નહીં! તે દિવસે આભાસ થયો કે મારા જેવો બડભાગી આ જગતમાં બીજો કોઈ નહિ હોય! દેવોને કહેવાનું મન થયું કે દાદાનો જન્માભિષેક કરવાનો લાભ માત્ર તમને જ નથી મળ્યો... તે ક્ષણો માણવાનો આનંદ મેં પણ આજે લઇ લીધો છે! શું ધન્ય ઘડી હતી એ! શું એ અમૂલ્ય ક્ષણો હતી! ૨૦૧૮માં પ્રભુએ ફરી કૃપા કરી. તેમના ચ્યવન કલ્યાણકના શુભ દિને તેમની દિવ્ય પ્રતિમાજી પર શક્રેન્દ્ર દ્વારા અર્પિત શ્રી વર્ધમાન શક્રસ્તવના અભિષેક કરવા-કરાવવાનો લાભ આપ્યો. ૨૦૨૧માં પણ ફરી નવનિર્મિત જિનાલયના વર્ષગાંઠ પ્રસંગ નિમિત્તે શક્રસ્તવ અભિષેક કરાવવાનો લાભ મળ્યો. ખરેખર, ઘણી વાર લાગે છે કે દાદાએ મારા પર કેવી મહતી કૃપા કરી છે - તેમના કેટ કેટલા ઉપકાર છે મારા પર…! <br /><br /></span><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjQ0vcRKWIlRbn1tePmNj2TEeDoNCzK_eppP97REd8u85voClbt6KFfbCGGdT5LfCvyJxpQMz-M4IJBiYfn1Ia4FMYnhpeo-SeebMp1QUKXx9mkCg0lkeChi7h07qtVHcJJN-jrC7Jw8Ud2BghQ6cm7CXerQRB-68fh_5x0Eikd-Ylrt7vF5ZXNIrC0/s960/307735_10150339960429582_1723905895_n.jpg" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="960" data-original-width="958" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjQ0vcRKWIlRbn1tePmNj2TEeDoNCzK_eppP97REd8u85voClbt6KFfbCGGdT5LfCvyJxpQMz-M4IJBiYfn1Ia4FMYnhpeo-SeebMp1QUKXx9mkCg0lkeChi7h07qtVHcJJN-jrC7Jw8Ud2BghQ6cm7CXerQRB-68fh_5x0Eikd-Ylrt7vF5ZXNIrC0/w638-h640/307735_10150339960429582_1723905895_n.jpg" width="638" /></a><span style="font-family: Hind Vadodara;"><br /><br /><b>પણ આ સમયગાળામાં જીવિત સ્વામી પ્રભુની પ્રતિમા સાથે એવું ઘણું બધું થયું જે યોગ્ય ન હતું.</b> ઈ.સં. ૨૦૧૨થી લઈને ૨૦૨૧ સુધી અનેક વાર દાદાને ભેટવાના અવસર મળ્યા, અને<b> દર મુલાકાતમાં એમના સ્વરૂપ સાથે છેડછાડ જોવા મળતી</b>. કોક વાર ચક્ષુઓ બદલાય, તો કોક વાર બાજુના ચામરધારી દેવોને પણ ચક્ષુ ચોંટાડી દેવામાં આવે. કોક વાર ભ્રમરોને લાલ રંગ કરવામાં આવે તો કોક વાર હોઠ રંગાઈ જાય! લેપના નામે પરિકરમાં રહેલ કેટ-કેટલી ઝીણી કોતરણી ઢંકાતી રહેતી અને લેપના થર નીચે પ્રભુના કેશની જટાઓ પણ ઝાંખી પડવા લાગી. હાલમાં પ્રભુના ભ્રમરો અને હોઠના રંગને ફરી ઉતારવામાં આવ્યો અને અમુક દિવસ પહેલા ભેટો થયો તો જોવા મળ્યું કે પ્રભુનો જમણો ભ્રમર સ્પષ્ટ રૂપે ખંડિત થયો છે! જોઈને જીવ એવો દ્રવિત થયો કે તેની વેદના શબ્દોમાં ઉતારવી અશક્ય છે. જે પ્રતિમાજી સાક્ષાત પ્રભુ મહાવીરનું રૂપ બતાવતી હોય, જે પ્રતિમાનું નિર્માણ સ્વયં પ્રભુના ભ્રાતા દ્વારા થયું હોય, તેની સાથે કોઈ આવું કઈ રીતે કરી શકે? <b>કેવું દુષ્કૃત્ય! કેવો દુસ્સાહસ! </b>ઈસ્વી સન.૨૦૧૫માં જીવિત સ્વામી પ્રભુની પ્રતિમા ચોરી થયા અને પાછા મળ્યા પછીના સમયમાં પણ પ્રતિમાજી પર કોઈ નુકસાન દેખાતું નથી. આ સંપૂર્ણ નુકસાન તેના પછીના સમયમાંજ જોવા મળ્યું છે.</span></div><div><span style="font-family: Hind Vadodara;"><br /></span></div><div><span style="font-family: Hind Vadodara;"></span><br /><span style="font-family: Hind Vadodara;"></span><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiEBFxSfAof6ux8cniQppBNxq2DLgoKw2_2vAt3RedfmgCi6UhLjihJMbzCAHUTPtsEtFCc2K4T-WYKoIJcOW4iR0IzxUE8bpIBKaZzZcl0IEdUuaWIqc6m0c4U3C210KYtEn0zLt1snv9wmxzSV9FOdqKM6cwPo-jlNBBvDnIfDWwHv43E8Ks2Knt2/s5120/Chakshu%20Collage.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="3620" data-original-width="5120" height="452" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiEBFxSfAof6ux8cniQppBNxq2DLgoKw2_2vAt3RedfmgCi6UhLjihJMbzCAHUTPtsEtFCc2K4T-WYKoIJcOW4iR0IzxUE8bpIBKaZzZcl0IEdUuaWIqc6m0c4U3C210KYtEn0zLt1snv9wmxzSV9FOdqKM6cwPo-jlNBBvDnIfDWwHv43E8Ks2Knt2/w640-h452/Chakshu%20Collage.jpg" width="640" /></a></td></tr><tr><td class="tr-caption"><span style="font-family: Hind Vadodara;">પ્રભુનું મૂળ ધ્યાનમગ્ન સ્વરૂપ (વચ્ચે) અને નિરંતર બદલાતા ચક્ષુઓ દ્વારા પ્રભુના ધ્યાનમગ્ન સ્વરૂપને થતી હાનિ<br /><br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="font-family: "Times New Roman"; margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhY_JA527mkiy2nhJr2A4LMTRVF6GN7Vep4jrMhK2zL-pJDIXNIRzYn40ohWL1dNSJSAoV-8tz7r-JQV6ghKKC9jD_cWFbh6mMJKvrtZ0JkIuX_2KA55zZeOTXcSchyphenhyphenl8v2w0Y_r7Mx-3OHDdlj6Y437Jk_W3tF0QLFhF3QMwRMV57njQQG4Qh_o4dZ1yI/s3458/WhatsApp%20Image%202023-12-20%20at%2010.13.08%20PM.jpeg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="3458" data-original-width="2136" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhY_JA527mkiy2nhJr2A4LMTRVF6GN7Vep4jrMhK2zL-pJDIXNIRzYn40ohWL1dNSJSAoV-8tz7r-JQV6ghKKC9jD_cWFbh6mMJKvrtZ0JkIuX_2KA55zZeOTXcSchyphenhyphenl8v2w0Y_r7Mx-3OHDdlj6Y437Jk_W3tF0QLFhF3QMwRMV57njQQG4Qh_o4dZ1yI/w396-h640/WhatsApp%20Image%202023-12-20%20at%2010.13.08%20PM.jpeg" width="396" /></a></td></tr><tr><td class="tr-caption"><span style="font-family: Hind Vadodara;">પ્રતિમાજીને ચક્ષુ ચોંટાડવાથી પાછળના મૂળ લોચનને થતું નુકસાન તથા લેપ દ્વારા કરેલ નૂતન નાસિકા<br /><br /></span></td></tr></tbody></table></span><div class="separator" style="clear: both; text-align: center;"><br /></div></td></tr></tbody></table><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg9dzWVZUrr5IKxPEdtZc5zFcs3gUV0Whl4scWoYMUyzVPa47T3a_92NiCmgS3dW4LSOCTjELtccGxzYtTZv4Xdummp6Njmkc06QN8P7CUO3l0lIpp9uxvxb0QiyW4DCQxSRVM7elSk_EzHI_r5MdShhuBbcSSsaVTFNNVr3nqEmBjDyE-rJ6K96baM/s5120/Bhramar.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="3200" data-original-width="5120" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg9dzWVZUrr5IKxPEdtZc5zFcs3gUV0Whl4scWoYMUyzVPa47T3a_92NiCmgS3dW4LSOCTjELtccGxzYtTZv4Xdummp6Njmkc06QN8P7CUO3l0lIpp9uxvxb0QiyW4DCQxSRVM7elSk_EzHI_r5MdShhuBbcSSsaVTFNNVr3nqEmBjDyE-rJ6K96baM/w640-h400/Bhramar.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Hind Vadodara;">જીવિત સ્વામી પ્રભુના નિરંતર બદલતા ભ્રમરો અને નાસિકા (ડાબીથી જમણી બાજુ : ૨૦૧૨ - રંગ વિનાના અને અખંડિત ભ્રમર અને હોઠ; ૨૦૧૮ - ભ્રમર અને હોઠમાં લાલ રંગ; ૨૦૨૦ - પ્રભુનું ખંડિત થયેલું ડાબું (આપણું જમણું) ભ્રમર)<br /></span></td></tr></tbody></table><span style="font-family: Hind Vadodara;"><div style="text-align: center;"><br /></div><div style="text-align: center;"><br /></div></span><span style="font-family: Hind Vadodara;"><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg6u1hYMvFVqvlPiBZNBi09eXI8Xtf4gO8pzAeW37aPyRRPDdSSECjANYTiH9nkZA-lG-KJT_kE12Ce9gz7vCk68duys_B4gxONbTQLuyjpyqQYaowroZlsZUVHV3IrL2IkAUprWYNfhKSDbtKr1iQGL6UlHK3WXKu0KWcu0LyEWb1VQ00i5gCXxjEl/s5120/Jata.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="5120" data-original-width="5120" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg6u1hYMvFVqvlPiBZNBi09eXI8Xtf4gO8pzAeW37aPyRRPDdSSECjANYTiH9nkZA-lG-KJT_kE12Ce9gz7vCk68duys_B4gxONbTQLuyjpyqQYaowroZlsZUVHV3IrL2IkAUprWYNfhKSDbtKr1iQGL6UlHK3WXKu0KWcu0LyEWb1VQ00i5gCXxjEl/w640-h640/Jata.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">જીવિત સ્વામી પ્રભુની જટાને લેપ દ્વારા થતું નુકસાન (ઉપર: ૨૦૧૨ ની તસ્વીર; નીચે ૨૦૨૦ ની તસ્વીર)</td></tr></tbody></table><br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjAKUDrb5Pq9UAvYbhyApVl3-7OsD_bQf_th5aD7YU2JNpuoxq01kWSc07x884LriuTsskr5I_yedkZ9LXUIPoJHWUb6eOcXCvL2EUXIkRKXRa7qPYLXCwSX_DPeZS24XGwEZtJCzNTpHiJl8LXHO6mHyAavjF7jqWlaGOT6-9gJr0uJCdzfiT_xZAE/s5120/Bhusati%20Kotarni.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="3620" data-original-width="5120" height="452" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjAKUDrb5Pq9UAvYbhyApVl3-7OsD_bQf_th5aD7YU2JNpuoxq01kWSc07x884LriuTsskr5I_yedkZ9LXUIPoJHWUb6eOcXCvL2EUXIkRKXRa7qPYLXCwSX_DPeZS24XGwEZtJCzNTpHiJl8LXHO6mHyAavjF7jqWlaGOT6-9gJr0uJCdzfiT_xZAE/w640-h452/Bhusati%20Kotarni.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">ભામંડળની લેપ દ્વારા ભુંસાતી કોતરણીઓ (ડાબે: ૨૦૧૨ ની તસ્વીર; જમણે: ૨૦૨૦ ની તસ્વીર)</td></tr></tbody></table></div><div><span style="font-family: Hind Vadodara;"><br /></span></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj8j7ZtDY_zqiODkDmOIz20fzBucTje-RP54Kj-F7n6yNPB4qw79D5D5Gyl-Zo02TOdAMERRFSxwWk7v_yoiBwcmG_POWP8Ipzlp4osXgAE2LhZ4WNTfVX-L3bZ8_ETpedADZh0iky9hNQoICBbRm_MUogXrh_ENCm3skopDQiG1dqavSi-5B3TVV5M/s5120/Chamardhari%20Dev.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="4096" data-original-width="5120" height="512" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj8j7ZtDY_zqiODkDmOIz20fzBucTje-RP54Kj-F7n6yNPB4qw79D5D5Gyl-Zo02TOdAMERRFSxwWk7v_yoiBwcmG_POWP8Ipzlp4osXgAE2LhZ4WNTfVX-L3bZ8_ETpedADZh0iky9hNQoICBbRm_MUogXrh_ENCm3skopDQiG1dqavSi-5B3TVV5M/w640-h512/Chamardhari%20Dev.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">ચામરધારી દેવોને પણ ચક્ષુ ચોંટાડી દેવામાં આવ્યા છે (ડાબે: ૨૦૧૨ ની તસ્વીર; જમણે: ૨૦૨૦ ની તસ્વીર)</td></tr></tbody></table><br /></div><div><br /></div><span style="color: red;"><b>પ્રતિબિંબ નિર્માણનો નિશ્ચય </b><br /></span><br /><b>૨૮ નવેમ્બર ૨૦૧૫.</b> વહેલી સવારે ફોનની રિંગ સતત વાગી રહી હતી. ઊંઘમાં હોવાથી એક-બે વાર તો કોલ ઉપાડ્યો નહિ પણ જયારે રિંગ બંધ ન થઇ તો ના છૂટકે ફોન રિસીવ કર્યો. સામેથી હેમલભાઈના શબ્દો સાંભળીને મગજ સુન-મુન થઇ ગયું; "<b>જીવિત સ્વામી પ્રભુની પ્રતિમા રાત્રે ચોરાઈ ગઈ છે! તારા પાસે પ્રતિમાના ફોટા હોય તો મોકલાવ, બધા પોલીસ સ્ટેશનમાં પહોંચાડવાના છે</b>". શરીરથી એક ધ્રુજારી પસાર થઇ; મનમાં વિશ્વાસ ન બેઠો, ફરી પૂછ્યું, એજ જવાબ મળ્યો. હું સ્તબ્ધ બની ગયો. <br /><br /><b>વેદના, આક્રોશ, લાચારી, બેબસી.</b>.. તે સમયે મારા મનની વ્યથાનું વર્ણન કરવા આ બધા શબ્દ અસમર્થ હતા. જાણે આખા જૈન સંઘને રાતોરાત અનાથ કરી દીધો હોય તેવો માહોલ બની ગયો હતો. એક-એક દિવસ પસાર થતા હતા - પોલીસ, પ્રશાસન, ગુરુભગવંતો ઘણા સક્રિય બન્યા હતા; છતાં પણ કોઈ હકારાત્મક સમાચાર આવતા નહિ. સંઘોમાં ઠેર-ઠેર આયંબિલ થયા, લોકોએ માળાઓ ફેરવી - માનતાઓ માની, છતાં પ્રભુનો કોઈ સંકેત મળતો નહિ. <b>તે ક્ષણે એમ થયું, જો પ્રભુ સાચ્ચે હંમેશ માટે દૂર થઇ જશે તો મારું શું થશે? હું દાદાને ફરી નહિ મળી શકું! અગર પ્રભુ દૂર વયા જશે તો કઈ રીતે તેમના સાક્ષાત રૂપનું આલંબન મને મળશે? </b><br /><br />હજુ દિવસો ગયા. પ્રશાસનથી પ્રતિમાના કોઈ સમાચાર મળતા નહિ. કોઈ કહેતું પ્રતિમાને બોર્ડર પાર નેપાલમાં લઇ જવામાં આવી ગઈ હશે તો કોઈ કહેતું કે દાદાને ક્ષત્રિયકુંડમાંજ ક્યાંય છુપાવીને રાખવામાં આવ્યા હશે. કોના પર વિશ્વાસ મુકવો? કોઈ કહેતું કે નક્સલવાદીઓ પ્રભુને લઇ ગયા હશે તો કોઈ કહેતું સ્મગ્લરો ચોરી ગયા હશે. કોઈ વહીવટદારોની બેદરકારીને દોષ આપતું, તો કોઈ આ સંપૂર્ણ ઘટનાને એક આંતરિક ષડયંત્રનું રૂપ આપતું. કશું સમજાતું ન હતું. આ <b>વેદનાના પ્રવાહમાં મનમાં સંકલ્પ કર્યો</b>. જીવિત દાદા હવે પાસે જુવે છે; સાક્ષાત જુવે છે. કોઈ મારા જીવિત દાદાને મુઝથી દૂર ન લઇ જાય શકે એવું કંઈ થાય તો? હવે એવું કઈં કરવું છે કે જીવિત સ્વામી દાદા સદૈવ પ્રત્યક્ષ રહે, હાજરાહજૂર રહે. જીવનમાં ક્યારેય પણ શાસનદેવ મને આ કાર્ય માટે સહાય કરશે તો કન્હૈયાલાલ શેઠ જેવી ભાવના રાખીશ - <b>જીવિત દાદાની પ્રતિકૃતિ બનાવીશ</b>. <b>આ મનનો એક નિખાલસ નિશ્ચય હતો; કોઈ પ્રેકટીકેલીટી વિચાર્યા વિનાનો. <br /></b><br />આ સંકલ્પના બીજા દિવસે સમસ્ત સંઘમાં ખુશીની લહેર દોડી - સમાચાર આવ્યા કે પ્રભુ પાછા મળી ગયા છે. ખોવાયેલી અવસ્થામાં પણ પ્રભુ પૂજિત રહ્યા - નવાંગે કેશર આદિના નિશાન એનું સૂચન કરતા હતા! પ્રભુના દીક્ષા કલ્યાણકના શુભ દિવસે, ૬ ડિસેમ્બરના રોજ પ્રભુ તળેટી નજીક લછવાડના જિનાલયમાં પધાર્યા. કેવો અદ્ભૂત સંયોગ હતો - દૈવી સંકેત અથવા માનવ સર્જન? કહેવું અઘરું લાગ્યું. છતાં પ્રભુ પાછા મળ્યા એ જાણીને રાહત મળી; જીવમાં જીવ ફરી આવ્યો. પ્રભુને મળવા, ભેટવા હવે પડાપડી થવા લાગી - જાણે લોકોને દાદાની મહિમાનો અનુભવ આ ઘટના બાદ થયો હોય. <br /><br />પ્રભુ પાછા મળ્યા અને મારા મનનો સંકલ્પ ઢીલો પડ્યો. જયારે-જયારે ક્ષત્રિયકુંડ જવાનું થાય ત્યારે-ત્યારે દાદાને ભેટતા સંકલ્પ યાદ આવે. દાદાથી નજરો મિલાવવાની હિમ્મત ન થતી - એવું લાગતું કે હમણાં દાદા ઠપકો આપશે - હું મળી ગયો તો સંકલ્પ ભૂલી ગયો? આમને આમ ચાલતું રહ્યું. દિવસો, મહિનાઓ, વરસો વીત્યા. <br /><br /><b>એપ્રિલ ૨૦૨૦</b>- મારા મિત્ર, હાર્દિકભાઈએ પોતાના ગૃહમંદિર માટે જયપુરના કારીગર દ્વારા નિર્મિત આરસ પાષાણમાં દર્શનીય પ્રતિમાઓનું નિર્માણ કરાવ્યું. ફોટા બતાવ્યા; પ્રતિમાઓ મનમોહક હતી. મને મારો લગભગ પાંચ વર્ષ પહેલા લીધેલ સંકલ્પ યાદ આવ્યો; હાર્દિકભાઈને વાત કરી, તેમણે શિલ્પી સાથે પરિચય કરાવ્યો. શિલ્પીને પૂરો પ્લાન આપ્યો - જીવિત સ્વામી પ્રભુના એક-એક અંગોના ફોટા, ચિત્રણ આદિ મોકલાવ્યા. તેમને ખુબ આત્મવિશ્વાસ હતો કે કાળા આરસમાં જીવિત સ્વામી પ્રભુની પ્રતિમાની પ્રતિકૃતિ નિર્માણ કરી આપશે. મને સેમ્પલ આદિ બીજી પ્રતિમાઓમાં કરેલ કામ બતાવ્યું. ઘણા દિવસ ચર્ચા ચાલી; તેમનું કામ વ્યવસ્થિત જોયું, તેમની પદ્ધતિ વિસ્તારથી જાણી પણ તેમની કળામાં પ્રાચીન શિલ્પની છટા ઓછી દેખાણી એટલે વાત આગળ ન વધી. <br /><br /><b>૨૪ ફેબ્રુઆરી ૨૦૨૧-</b> ક્ષત્રિયકુંડ તીર્થાધિપતિ શ્રી જીવિતસ્વામી દાદાના નવનિર્મિત જિનાલયની પ્રથમ વર્ષગાંઠ નિમિત્તે શ્રી વર્ધમાન શક્રસ્તવ અભિષેક કરાવવાનો લાભ મળ્યો. દાદાની સામે બેસીને તેમના એક-એક વિશેષણો ગાવાનો અવસર મળ્યો. દાદાનું સ્વરૂપ જોઈને મન મલકાતું, વિશેષણોના ઉચ્ચારણમાં હય્યુ ગદ્-ગદ્ બનતું; પણ તેમની પ્રતિમા પર થયેલ ક્ષતિઓ જોઈને હૃદય દ્રવિત થતું; અંતરમાં સંકલ્પ ન પૂરો કરવાની વેદના થતી. <b>બધા ઈમોશન એક સાથે ઉભરાણાં હતા </b>- એક તરફ અભિષેકની ધારા પ્રભુના મસ્તક પર વહેતી અને બીજી તરફ મારી આંખોમાંથી અશ્રુની ધારા. તે સમયે, તે ક્ષણે, પ્રભુના વિશેષણો ગાતા-ગાતા, પ્રભુ પર અભિષેકની ધારા જોતા-જોતા નિશ્ચય કર્યો કે જ્યાં સુધી જીવિત દાદાની પ્રતિકૃતિરૂપ પ્રતિમાનું નિર્માણ ન કરું ત્યાં સુધી બધી મીઠાઈનો ત્યાગ કરીશ.</span></div><div><span style="font-family: Hind Vadodara;"><br /></span></div><div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiov5v1_76lhslIZ1q199QXeBjfLkV-bmuTNBVkg0bzgiWhW-1acnVoHOAEsw65cbXav2KXqk-oOjguB_QjiVyMztcGH-8N66JYw7PUnzkZq9-5HGKQcmMut3nkiXrqpiT2lr1kuF0wUlssl0d3JKVdGl6sFrmQgkRpFKwQRSmRLeb_VzWHlpdkhlNm268/s2048/316293311_10230250347748152_7521856534135754356_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2048" data-original-width="2048" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiov5v1_76lhslIZ1q199QXeBjfLkV-bmuTNBVkg0bzgiWhW-1acnVoHOAEsw65cbXav2KXqk-oOjguB_QjiVyMztcGH-8N66JYw7PUnzkZq9-5HGKQcmMut3nkiXrqpiT2lr1kuF0wUlssl0d3JKVdGl6sFrmQgkRpFKwQRSmRLeb_VzWHlpdkhlNm268/w640-h640/316293311_10230250347748152_7521856534135754356_n.jpg" width="640" /></a></div><br /><span style="font-family: Hind Vadodara;"><br /></span></div><div><span style="font-family: Hind Vadodara;"><br /><b><span style="color: red;">શિલ્પીની શોધમાં </span></b><br /><br />ક્ષત્રિયકુંડની ધન્ય ધરાથી કલકતા પાછા આવ્યા બાદ, મારા સંકલ્પને પૂર્ણ કરવા અનેક શિલ્પીઓ સાથે સંપર્ક કર્યો. જયપુર- જબલપુરના આરસ પાષાણના કલાકારો, કર્ણાટક- રાજસ્થાનનાના પ્રસિદ્ધ ગ્રેનાઈટના શિલ્પીઓ અને પાલીતાણા, સિક્કિમ, ધર્મશાલા આદિના પ્રસિદ્ધ ધાતુ પ્રતિમાના કારીગરો સાથે વાત થઇ. બધાને ફોટા, સ્કેચ આદિ વિગતો મોકલાવીને જીવીત સ્વામી દાદાનો વિસ્તૃત પરિચય આપ્યો; મારો પ્લાન અને વિઝન બતાવ્યા. કોઈ પણ પ્રતિમા બનાવવા તૈયાર ન હતા. શિલ્પીની ખોજમાં દિવસો નીકળતા ગયા. જીવિત દાદાની પ્રતિમાની પ્રતિકૃતિ બનાવવાનો પ્રયાસ પૂર્વે અનેક વાર થયો હતો. તે બધાની શોધ કરી, એ પ્રતિમાઓના અમુક શિલ્પીઓ સાથે પરિચય કર્યો, ફોટા મંગાવ્યા; પણ બધી પ્રતિમાઓમાં મૂળ પ્રતિમાજીનું વ્યવસ્થિત સ્વરૂપ દ્રષ્ટિગોચર ન થયું.</span></div><div><span style="font-family: Hind Vadodara;"><br /></span><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjD1L1Pj9COFrY8HcarIm-D53cpOXVz36_BfV-xkvLL7DY2ZY6856jtgB1S8YaPLB4NWmz_--jvzHpbdu3clX17saQI3jXUuXtDRIN4kPFuNQaIZk-dtqXyLuQv0wIS_aqwYRKDjtwXa7sfHp1oKVXqfjrzmW-gxyGeEmj0d7cabRquzUo-Cr_q_JTC/s5120/Pratikruti%20na%20prayas.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="5120" data-original-width="5120" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjD1L1Pj9COFrY8HcarIm-D53cpOXVz36_BfV-xkvLL7DY2ZY6856jtgB1S8YaPLB4NWmz_--jvzHpbdu3clX17saQI3jXUuXtDRIN4kPFuNQaIZk-dtqXyLuQv0wIS_aqwYRKDjtwXa7sfHp1oKVXqfjrzmW-gxyGeEmj0d7cabRquzUo-Cr_q_JTC/w640-h640/Pratikruti%20na%20prayas.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Hind Vadodara;">જીવિત સ્વામી પ્રભુ જેવી પ્રતિમા બનાવવાના થયેલ અનેક પ્રયાસો</span></td></tr></tbody></table><br /><span style="font-family: Hind Vadodara;"></span><span style="font-family: Hind Vadodara;"><br />આમ ઘણા દિવસ શોધ ચાલતી રહી પણ કોઈ કુશળ શિલ્પી સાથે મેળ ન પડ્યો. મે (May) મહિનાની ૧૮ તારીખે ઇન્સ્ટાગ્રામમાં રીલ્સ જોતા, "Lost -Wax casting<a href="file:///D:/personal/Pratibimb%20ni%20Pratikruti/Pratibimb%20ni%20Pratikruti.docx#_ftn1">[3]</a>" શૈલી દ્વારા એક શિલ્પ નિર્માણનો વિડીયો જોયો. ખુબ બારીકીથી ધાતુમાં શ્રી કૃષ્ણના બાળ સ્વરૂપની પ્રતિમા શિલ્પીએ ઘડી હતી. શ્રી કૃષ્ણના વાળ, આંખો, મુખ, હોઠ આદિ જીવંત લાગતા હતા. શિલ્પી હતા ચેન્નાઇના <b>શ્રી વિનેશ વિજયન</b>. તેમની વેબસાઈટ શોધી; અન્ય શિલ્પો જોયા, કલાકારી સમજી. તેમનો સંપર્ક સાધ્યો. ફોટા, સ્કેચ આદિ વિગતો મોકલાવીને મારો પ્લાન મોકલાવ્યો. લગભગ ૭ દિવસના વિચાર વિમર્શ અને ચર્ચા બાદ તેઓએ જીવિત સ્વામી પ્રભુની ધાતુમાં ૧૧ ઇંચના માપની પ્રતિમા (પરિકર વિનાની) બનાવવાની સ્વીકૃતિ આપી; આશ્વાસન આપ્યું કે જીવિત સ્વામી પ્રભુની પ્રતિકૃતિ બનાવવાનો પ્રયાસ કરશે. <br /><br /><br /><b><span style="color: red;">જીવિત સ્વામી પ્રભુની વર્તમાન પ્રતિમાઓથી ભિન્નતા </span></b><br /><br />આજે શ્રી જૈન શ્વેતાંબર સંઘમાં, શ્રી જીવિત સ્વામી પ્રભુ જેવી પ્રતિમા પ્રાયઃ જોવા મળતી નથી. શ્રી જીવિત સ્વામી પ્રભુની મૂર્તિકળા પ્રાચીન પરંપરાને અનુસરે છે; જેથી એ વર્તમાનની પ્રતિમાઓથી ઘણી જુદી પડે છે. વર્તમાન શ્વેતાંબર પરંપરામાં પ્રચલિત મૂર્તિમંડન પદ્ધતિ અને શ્રી જીવિત સ્વામી પ્રભુના મૂર્તિમંડન વચ્ચેની વિભિન્નતા નિમ્નલિખિત વાતોથી જણાય છે-<br /><br /><b>ઉન્નત મસ્તક શિખા -</b> શ્રી જીવિત સ્વામી પ્રભુની મસ્તક શિખા અવળા મુકેલા શ્રીફળ જેવી છે. મુખથી ૧૨ અંગુલ ઉપર છે. ભાલ પ્રદેશથી વાળના વલયો ફરતા-ફરતા છેક ઉપર શિખા સુધી જાય છે. છત્રાકાર મસ્તકનો ભાગ મસ્તકની ઉપર ઉષ્ણીષ અનુક્રમે ઉન્નત છે. પ્રભુના કેશ વાંકડિયા - દક્ષિણાવર્ત ફરતા વર્તુળોમાં સ્પ્રીંગની જેમ ગોઠવ્યા છે. આકોટા (બરોડા) થી પ્રાપ્ત પાંચમી સદીની પ્રતિમાઓ, પિંડવાડામાં બિરાજમાન (વસંતગઢથી પ્રાપ્ત) આઠમી સદીની પ્રતિમા, નાંદિયાના જીવિત સ્વામી પ્રભુ, પટના સાહેબ અને કુંડલપુરમાં (નાલંદા) બિરાજમાન શ્રી પાર્શ્વનાથ ભગવાનની પ્રાચીન પ્રતિમાઓ, નાડલાઈમાં (રાજસ્થાન) ગિરનાર ટેકરી ઉપર બિરાજમાન શ્રી નેમિનાથ ભગવાનની પ્રતિમા, ઉદયપુરના વાસુપૂજ્ય સ્વામી જિનાલયમાં બિરાજમાન પ્રાચીન પાર્શ્વનાથ પ્રભુ આદિ અનેક પ્રાચીન પ્રતિમાઓમાં પ્રભુની ઉન્નત મસ્તક શિખાના દર્શન થાય છે.<br /><br />હાલની મૂર્તિઓમાં ઉન્નત મસ્તક શિખા બનાવવામાં આવતી નથી. મસ્તકનો ભાગ જરીક ઊંચો જઈને પછી તરત જ રાઉંડ થઇ જાતો જોવાય છે - મસ્તકનો ભાગ અધોમુખ કરેલા કટોરા જેવો રખાય છે અને ઉષ્ણીષ માત્ર અંગુઠા/ ખરેખ/ સોપારી જેવો મુકાય છે. પ્રભુના કેશ માળાના મણકાની જેમ ત્રણ અથવા પાંચ લાઈનમાં દાણાની જેમ મુકાય છે. મસ્તક અડધું કેશ વાળું અને અડધું મૂંડ રાખવામાં આવે છે.</span></div><div><span style="font-family: Hind Vadodara;"><br /></span></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEicd7ryml2mEMM6RWLSpuCpfybJjhKMKEwdflyNH1DMm7Zx0VSVK98PYQMMtsO3Cet4-EYfU6w2KrznIp3_0OnpSq_Sb9wKeXeK-g451MYyyKwEu8AAMHf7PIFUDU1Z10Zhyp4uJ21nf-m3GHP_CgKCpcZ2lpznbWPhJJk2Oh71O6fCR5j0snXsovz7/s7014/7.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="7014" data-original-width="4962" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEicd7ryml2mEMM6RWLSpuCpfybJjhKMKEwdflyNH1DMm7Zx0VSVK98PYQMMtsO3Cet4-EYfU6w2KrznIp3_0OnpSq_Sb9wKeXeK-g451MYyyKwEu8AAMHf7PIFUDU1Z10Zhyp4uJ21nf-m3GHP_CgKCpcZ2lpznbWPhJJk2Oh71O6fCR5j0snXsovz7/w452-h640/7.png" width="452" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Hind Vadodara;">શ્રી જીવિત સ્વામી પ્રભુના મુખારવિંદનો સ્કેચ</span></td></tr></tbody></table><br /><span style="font-family: Hind Vadodara;"><br /><b>ભ્રમરો -</b> શ્રી જીવિત સ્વામી પ્રભુના ભ્રમરોની વિશેષતા છે કે તે નાસિકાના ઉપરના મૂળભાગથી શરુ થઈને ઉડતા પક્ષીની જેમ પહેલા એકદમ સીધી લાઈનમાં મસ્તક તરફ ઊંચી જાય છે અને કાન તરફ લંબાતી જાય છે જયારે નેત્રોના મધ્યભાગે આવે છે. ત્યાંથી કાન પ્રતિ વળાંક લઇ લે છે. સામાન્ય શબ્દોમાં કહેવાય તો શ્રી જીવિત સ્વામી પ્રભુના ભ્રમરો ધનુષ્યનાં આકાર જેવા લાગે છે અને ભાલ પ્રદેશનું તિલક અને નાસિકાની દાંડી ભેગા મળીને ધનુષ્યની વચ્ચેથી ઉર્ધ્વગતિ કરતા તીરની ભ્રાંતિ કરાવે છે. વર્તમાન મૂર્તિમંડનમાં ભ્રમરોને સામાન્ય વળાંક દેવામાં આવે છે અને તેના ઉપર પણ ચક્ષુઓની જેમ બાહ્ય ભ્રમરો ચોંટાડવામાં આવે છે.<br /><br /><b>આંખો/ નેત્રો </b>- શ્રી જીવિત સ્વામી પ્રભુની પ્રતિમામાં લગભગ ઈસ્વી. સન ૧૯૮૫ સુધી બાહ્ય ચક્ષુઓ ચોંટાડવામાં આવતા ન હતા અને મૂળ ધ્યાનમગ્ન સ્વરૂપમાં પ્રભુની પૂજા થતી હતી. તે સમયના પ્રાપ્ય ફોટાઓના આધારે સમજાય છે કે પ્રભુના નેત્રો અમુક અંશે ઢળેલા છે અને ઉત્કૃષ્ટ ધ્યાનમાં હોવાથી શિલ્પીએ પ્રભુની કિકી દર્શાવી નથી. જીવિત સ્વામી પ્રભુના નેત્રો ચરમભાગે છેક કાન સુધી પહોંચેલા છે એટલે ફ્રંટમાંથી દર્શન કરીએ તો મુખ ઉપર નાકના મૂળભાગથી નેત્રો શરુ થાય છે અને નેત્રો પૂર્ણ થયા પછી સીધા કાન જ નજરમાં આવે છે. આજે પણ ચોંટાડેલા ચક્ષુની પાછળ કાન સુધીના મૂળ નેત્રોના દર્શન આંશિક રીતે થાય છે.</span></div><div><span style="font-family: Hind Vadodara;"><br /></span></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhns8CxZm8tPE1C-CefU1SqYrmbnl_4ZnOZtYOxxsv3JslsjPG7wX8GWLC9AvJrT2H_rur_cs34oG4jKq-TAVPolDt49mXfHSz2DpxF3XmQOCeVChd-_sdTHTveJqPkxrdYxrd7WaSrlKNrn3dQxaDY48Fx5VXJ36yXVsU6TQR1DtOQgeYmvmTUbK8q/s1376/Chakshu.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="647" data-original-width="1376" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhns8CxZm8tPE1C-CefU1SqYrmbnl_4ZnOZtYOxxsv3JslsjPG7wX8GWLC9AvJrT2H_rur_cs34oG4jKq-TAVPolDt49mXfHSz2DpxF3XmQOCeVChd-_sdTHTveJqPkxrdYxrd7WaSrlKNrn3dQxaDY48Fx5VXJ36yXVsU6TQR1DtOQgeYmvmTUbK8q/w640-h300/Chakshu.png" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Hind Vadodara;">શ્રી જીવિત સ્વામી પ્રભુની આંખોની કલાકૃતિ (ચિત્રાંકન: શ્રી પારસભાઈ શાહ)</span></td></tr></tbody></table><br /><span style="font-family: Hind Vadodara;"><br /><br />વિશેષ: દિગંબર પરંપરાની પ્રતિમાઓમાં પ્રભુના નેત્રો નાસિકા પર કેન્દ્રિત હોય તેવા બનાવવામાં આવે છે<a href="#_ftn1">[4]</a>; પરંતુ શ્રી જીવિત સ્વામીની પ્રતિમામાં નેત્રોની કિકી દર્શાવવામાંજ આવી નથી - અર્થાત્, પ્રભુની કિકી આંખો ઉપર ધ્યાનમગ્ન છે, નાસિકા પર કેન્દ્રિત નથી, એટલે ચક્ષુ વિના આ પ્રતિમાજીને દિગંબર પરંપરાની સમઝવી ઉચિત નથી.<br /><br />વર્તમાન શ્વેતાંમ્બર પરંપરામાં પ્રભુના ધ્યાનમગ્ન નેત્રો રાખવાની પરંપરા વિલુપ્ત થઇ ગઈ છે. તદુપરાંત મૂળ કોતરેલા નેત્રો ઉપર સ્ફટિક, ડાયમંડ, કાચ અથવા મીનાકારીના બાહ્ય ચક્ષુઓ ચોંટાડવામાં આવે છે. આ ચક્ષુઓથી આંખો ધ્યાનમગ્ન નહીં પણ સંપૂર્ણ ખુલ્લી દેખાય છે. <br /><br />પ્રખર ઇતિહાસકાર અને સંશોધક, પ. પૂ. મુનિ શ્રી કલ્યાણવિજયજીના અનુસાર શ્વેતાંબર પરંપરામાં બાહ્ય નેત્ર (ચક્ષુઓ) ચોંટાડવાનું પ્રમાણ કોઈ શાસ્ત્રમાં પ્રાપ્ત થતું નથી. આચાર્ય શ્રી હરિભદ્રસૂરિ દ્વારા ઈસ્વી. ની ૮મી સદીમાં રચિત શ્રી સંબોધ પ્રકરણમાં પૂજાના ૧૭ પ્રકારોમાં 'વત્થુજુઅલં' નો ઉલ્લેખ છે (જે વસ્ત્રયુગલને સૂચવે છે). પરંતુ ઈસ્વી. ની ૧૫મી સદીમાં રચિત શ્રી શ્રાદ્ધવિધિકૌમુદીમાં ઉદ્ધરેલી તેવાજ ભાવની ગાથાઓમાં 'વત્થુજુઅલં' ના સ્થાને 'ચક્ખુજુઅલં' દાખલ થયું છે, જેના કારણે ચક્ષુર્યુગલ પૂજા તૈયાર થઇ ગઈ. તેમના અનુસાર શ્વેતાંબર પરંપરામાં બાહ્ય નેત્ર (ચક્ષુઓ) ચોંટાડવાની પ્રથા ઈસ્વી. ની ૮મી સદીથી લઈને ૧૫મી સદી વચ્ચે શરુ થઇ છે.<br /><br />અહીં નોંધનીય છે કે પ્રભુની અંજનશલાકા બાહ્ય ચક્ષુઓ પર નહિ પરંતુ મૂળ કોતરેલા નેત્રો ઉપરજ થાય છે, જેના ઉપર ચક્ષુઓ ચોંટાડવામાં આવે છે. પ્રાચીન શ્વેતાંબર પ્રતિમાઓમાં અડધા બંધ નેત્રો, ધ્યાન મગ્ન નેત્રો આદિ જોવા મળે છે. દાંતા-અંબાજીથી સંપ્રાપ્ત ૭૦૦ વર્ષ પ્રાચીન ઉભી બે પ્રતિમાજીઓ, કોબા મ્યુઝમમાં, બરોડા મ્યુઝયમમાં, મહુડીથી પ્રાપ્ત ગુજરાતની સહુથી પ્રાચીન પ્રતિમાજી અને પિંડવાડાની શ્રી ઋષભદેવ ભગવાનની પ્રતિમા, પુરુલિયાના પાર્શ્વનાથ ભગવાન આદિ અનેક પ્રતિમાઓ ધ્યાનમગ્ન છે. આ બધી પ્રતિમાઓમાં નેત્રો ધ્યાનમગ્ન છે અને ૮૦ ટકા બંધ છે; પરંતુ કછોટો કંદોરો પણ સ્પષ્ટ દેખાય છે. આચાર્ય શ્રી હેમરત્નસુરીશ્વરજી મહારાજે પણ ફરમાવ્યું છે કે પ્રભુની આંખ બંધ હોય તો મૂર્તિ દિગંબર છે એવી ધારણા બાંધવી યોગ્ય નથી.<br /><br /><b>કર્ણ -</b> શ્રી જીવિત સ્વામી પ્રભુની પ્રતિમાને સામેથી જોવાથી લાગે કે કર્ણયુગલ હલકા વળાંક સાથે ઉભી બે પટ્ટીઓ જેવા કોતરવામાં આવ્યા છે. સાઈડથી જોવાથી મોતીની છીપ જેવા દેખાય છે. કર્ણયુગલમાં કોઈ પણ આભૂષણ (કુંડળ) કોતરવામાં નથી આવ્યા. હાલની શ્વેતાંબર પ્રતિમાઓમાં નેચરલ કાનનો આકાર આપવામાં આવે છે અને કર્ણયુગલ નીચે કુંડળ પણ કોતરવામાં આવે છે.</span></div><div><span style="font-family: Hind Vadodara;"><br /></span></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1A3t_ByCdk4gV_epPGvEENNvItwcrXdg3aRlTJ1EvnsXZ7_1Q8D59L1SrPlWDS0haj1ugYMgVdASazB1Q2v8DAuhJ_FUzeCYH7NWKjVCR7AICL51x7GBjFfILjaYitiuhpt-MofSwVxgkbrFY6OxzdwV2ll-C4_xc9gGsc4s-XAU-RUXpyyJH94Mk/s1964/New%20Doc%202018-11-12%2021.25.41-page-006.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1964" data-original-width="1811" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1A3t_ByCdk4gV_epPGvEENNvItwcrXdg3aRlTJ1EvnsXZ7_1Q8D59L1SrPlWDS0haj1ugYMgVdASazB1Q2v8DAuhJ_FUzeCYH7NWKjVCR7AICL51x7GBjFfILjaYitiuhpt-MofSwVxgkbrFY6OxzdwV2ll-C4_xc9gGsc4s-XAU-RUXpyyJH94Mk/w590-h640/New%20Doc%202018-11-12%2021.25.41-page-006.jpg" width="590" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Hind Vadodara;">શ્રી જીવિત સ્વામી પ્રભુના કર્ણ </span></td></tr></tbody></table><br /><span style="font-family: Hind Vadodara;"><br /><b>શ્રીવત્સ -</b> શ્રી જીવિત સ્વામી પ્રભુની પ્રતિમામાં શ્રીવત્સ કોતરેલો નથી. પૂર્વભારત તથા દક્ષિણની અનેક પ્રાચીન જૈન પ્રતિમાઓમાં શ્રીવત્સ કોતરેલો જોવા મળતો નથી. તીર્થંકર પ્રભુની પ્રાચીન તથા અર્વાચીન પ્રતિમાઓમાં છાતી પર શ્રીવત્સ (પ્રાકૃતમાં સિરિવચ્છ) નું અંકન કરવામાં આવે છે. ઇતિહાસકારો મુજબ ઈસ્વી. ની પહેલી સદીથી મથુરાના શિલ્પીઓ દ્વારા શ્રીવત્સ અંકન કરવાની પ્રથા પ્રારંભ થઇ. શ્રી ઔપપાતિક સૂત્ર, શ્રી ત્રિષષ્ટિશલાકાપુરુષ ચરિત્ર આદિ ગ્રંથોમાં ‘શ્રીવત્સ’ ના ઉલ્લેખો પ્રાપ્ત થાય છે. ‘શ્રીવત્સ’ શબ્દ બે શબ્દો, ‘શ્રી’ (શ્રીદેવી) અને ‘વત્સ’ (ધન્ય વ્યક્તિત્વ) નું સંયોજન છે; જે સૂચવે છે કે સર્વોચ્ચ જ્ઞાન, તીર્થંકરના હૃદયમાંથી પ્રગટ થાય છે. મહાપુરુષોએ એમ પણ જણાવ્યું છે કે 'શ્રીવત્સ', એ છાતીનો એક ઉંચો ભાગ છે જ્યાં (છાતીના) વાળ સુંદર રીતે જમણી બાજુએ વળાંકવાળા એક ઉપેસલા સમૂહની રચના કરે છે જે તેમના હૃદયમાં રહેલા ઊંડા જ્ઞાનને દર્શાવે છે.<br /><br /><b>કંદોરો -</b> શ્રી જીવિત સ્વામી પ્રભુની પ્રતિમામાં કંદોરો કોતરવામાં નથી આવ્યો. એનો અર્થ એ નથી કે એ દિગંબર અવસ્થામાં છે; કારણકે પ્રતિમામાં ક્યાંય નગ્નતા પણ દ્રષ્ટિગોચર નથી થતી. શ્રી ઔપપાતિક સૂત્ર અનુસાર નિર્વસ્ત્ર હોવા છતાં પ્રભુનું પુરુષચિહ્ન કુળવાન અશ્વની જેમ અત્યંત ગુપ્ત હોય છે - તેજ રીતે આ પ્રતિમામાં કંદોરો ન હોવા છતાં નગ્નતા દર્શાવવામાં આવી નથી. પ્રાચીન કાળમાં શ્વેતાંબર અને દિગંબર સંપ્રદાયની પ્રતિમાઓમાં ભેદ ન હતા. મથુરાના ૩,૦૦૦ વર્ષ પ્રાચીન સ્તૂપના અવશેષોથી પણ જાણવા મળે છે કે ઈસ્વી. ની ત્રીજી સદી સુધી વસ્ત્રધારી સાધુઓ (જેઓ પાત્રા, ચોલપટ્ટો તથા ઓઘાનો ઉપયોગ કરતા હતા તથા જેમના ગણ, શાખા અને કુળોના નામ શ્રી કલ્પસૂત્ર સ્થવિરાવલીમાં મળે છે) દ્વારા તીર્થંકર પ્રભુની નિર્વસ્ત્ર પ્રતિમાજીઓની સ્થાપના કરવામાં આવેલ છે. હલસી ગામથી (કર્ણાટક) પ્રાપ્ત થયેલ ઈસ્વી. ની પાંચમી સદીના રાજા મૃગોશવર્મનના તામ્ર અભિલેખોથી પણ સ્પષ્ટ થાય છે કે દિગંબર, યાપનીય તથા શ્વેતાંબર સંઘના આરાધકો એકજ જિનબિંબની આરાધના કરતા હતા.<br /><br />વર્તમાન શ્વેતાંબર પરંપરાની દરેક મુદ્રાઓની પ્રતિમામાં (પદ્માસન/ કાર્યોત્સર્ગ/ પ્રવચન/ ગૌદોહીક આસન મુદ્રા) કંદોરો-કટિસૂત્ર- કછોટો કોતરવામાં આવે છે. શ્રી પ્રવચનપરીક્ષા ગ્રંથમાં ઉપાધ્યાય શ્રી ધર્મસાગરજીએ જણાવ્યું છે કે ગિરનાર તીર્થની માલિકી અંગે દિગંબરો અને શ્વેતાંબરો વચ્ચે જે વિવાદો ઉત્પન્ન થયા, તેના પછી (આચાર્ય બપ્પભટ્ટસૂરિના સમયમાં) શ્વેતાંબર પરંપરાની બધીજ મૂર્તિઓમાં સ્પષ્ટ વાસ્ત્રાંકન કરવાની પ્રથા પ્રારંભ થઇ. કાળાન્તરે ભવિષ્યમાં વિવાદનું કારણ ન બને તે માટે પૂજ્ય ગુરુભગવંતોએ શ્વેતાંબર જિનપ્રતિમાજીમાં કટિસૂત્ર-કંદોરા તથા કછોટા કોતરવાની પ્રથા શરુ કરી.<br /><br /><b>લક્ષણો -</b> શ્રી જીવિત સ્વામી પ્રભુની પ્રતિમાની હથેળી અને પગના તળિયામાં ખુબ નાજુક લક્ષણો કોતરેલા છે. વર્તમાન પ્રણાલિકામાં માત્ર અમુક જ પ્રતિમા માંજ લક્ષણો કોતરવામાં આવે છે. </span><div class="separator" style="clear: both; text-align: center;"><br /></div><br /></div><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody><tr><td><br /><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjaVrKFIIFaLh7yxB_wg9Q6RwJLWORGQ6OTkgXyTKo-o8cHzRxU4p9ZEzSlXmSUnfinGwSsvc8aYtIUK0fhVDT1AqkeJjoSpYlrjpGf89L37pxCyRSNipTBo16WDTDYVJK1_z825QqDgpVW08GKmArQQeCL30ePbHoJ3nAWcTuOIoBUZENiP42sl-r7/s4025/Palms%20and%20sole%20details.JPG"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjaVrKFIIFaLh7yxB_wg9Q6RwJLWORGQ6OTkgXyTKo-o8cHzRxU4p9ZEzSlXmSUnfinGwSsvc8aYtIUK0fhVDT1AqkeJjoSpYlrjpGf89L37pxCyRSNipTBo16WDTDYVJK1_z825QqDgpVW08GKmArQQeCL30ePbHoJ3nAWcTuOIoBUZENiP42sl-r7/w640-h310/Palms%20and%20sole%20details.JPG" /></a><br /><div style="text-align: center;"><span style="font-family: "Hind Vadodara";">શ્રી જીવિત સ્વામીના હાથ અને પગમાં સુંદર લક્ષણ</span></div></td></tr></tbody></table><div style="text-align: center;"><span style="font-family: "Hind Vadodara";"><br /></span></div><div><span style="font-family: "Hind Vadodara";"><br /></span></div><div><span style="font-family: "Hind Vadodara";"><b>આ બધી વિશેષતાઓ અને ભિન્નતાઓને ધ્યાનમાં રાખીને મૂળ પ્રતિમા સાથે સંપૂર્ણ વફાદારી રાખીને આ નૂતન પ્રતિકૃતીનું નિર્માણ કરવાનું નક્કી કર્યું. મૂળ શિલ્પના મૂર્તિમંડનથી કઈં પણ નવો ઉમેરો અથવા બાદબાકી કરવું ન હતું</b>. શ્રી વિનેશજી અને તેની પહેલા મળેલ બધા શિલ્પીઓ/ કારીગરો સાથે ઉપર અપાયેલ વિગતો, વિશેષ પ્લાન તથા શ્રી જીવિત સ્વામી પ્રભુના ફોટા, સ્કેચ આદિ વિગતો મોકલવામાં આવી હતી.</span></div><div><div><span style="font-family: Hind Vadodara;"><br /></span></div><div><span style="font-family: Hind Vadodara;"><br /></span></div><span style="font-family: Hind Vadodara;"><b><span style="color: red;">પ્રતિબિંબ નિર્માણનો પ્રારંભ <br /></span></b><br />૨૫ મે (May) ૨૦૨૧ના રોજ શિલ્પી શ્રી વિનેશજીએ જીવિત સ્વામી પ્રભુની પ્રતિકૃતિ બનાવવાની સ્વીકૃતિ આપી હતી પરંતુ અનેક વ્યવહારિક કારણોથી ૩૦ ઓક્ટોબર સુધી કામ આગળ ન વધ્યુ.<b> કદાચ શુભ દિવસેજ આ કાર્યની શરૂઆત થવાની હશે એટલે વિલંબ થયો</b> - શાસનદેવની અસીમ કૃપાથી <b>પ્રભુ શ્રી મહાવીર સ્વામીના નિર્વાણ કલ્યાણકના પાવન અવસરે (દિવાળી - ૪ નવેમ્બર ૨૦૨૧) આ સેવેલા મનોરથનો પ્રારંભ થયો.</b> શ્રી વિનેશજીએ પ્રતિમાનો પરિમાણ સાથે પ્રારંભિક સ્કેચ બનાવ્યો. મૂળ પ્રતિમાના પરિમાણ અનુસાર તેમની લઘુ પ્રતિકૃતિ ૧૧ ઇંચમા નિર્માણ થશે, તેમાં પ્રભુનું મુખ ૨.૫ ઇંચ પ્રમાણનું બનશે તે નક્કી થયું.</span></div><div><span style="font-family: Hind Vadodara;"><br /></span><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgebCktZByj25lcECBDkGs451iuPBwxGDSEWp1NN5ZBcqfacaQO60T2eH1VYnO2VdK5ynuVXwRTmgewxUq1CuMaoaRb_P35MjchZEHpVo_F8PESWVT4UY_9EU6IBRweuJ7hQWchpzNf5ntHynVrOLrZH2w_POkKrmM3aUG6E3cfCn004UTgZpqUIywp/s1015/WhatsApp%20Image%202021-11-04%20at%2010.52.51%20AM.jpeg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1015" data-original-width="720" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgebCktZByj25lcECBDkGs451iuPBwxGDSEWp1NN5ZBcqfacaQO60T2eH1VYnO2VdK5ynuVXwRTmgewxUq1CuMaoaRb_P35MjchZEHpVo_F8PESWVT4UY_9EU6IBRweuJ7hQWchpzNf5ntHynVrOLrZH2w_POkKrmM3aUG6E3cfCn004UTgZpqUIywp/w454-h640/WhatsApp%20Image%202021-11-04%20at%2010.52.51%20AM.jpeg" width="454" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Hind Vadodara;">પ્રતિમાનો પરિમાણ સાથે પ્રારંભિક સ્કેચ</span></td></tr></tbody></table><br /><span style="font-family: Hind Vadodara;"> </span><span style="font-family: Hind Vadodara;"><br /><b>૧૫ નવેમ્બર ૨૦૨૧</b>ના રોજ પ્રતિમાજીના ક્લે (માટીના) મોડલનું કાર્ય શરુ થયું. તે દિવસે દેવાધિદેવ જીવિત પ્રભુની પ્રતિમાનો પ્રથમ આકાર બનવાની ખુશી-ઉત્સાહમાં આયંબિલ કર્યું - મિષ્ટાન્નનું વિતરણ કર્યું. વિનેશજીએ પ્રથમ wire armature બનાવ્યું જેના માળખા પર water based clay લગાવવામાં આવી. આ clay સુકાતા અમુક દિવસ લાગ્યા. તેના ઉપર synthetic clay લગાવી આકાર આપવાનું કાર્ય શરુ થયું.</span></div><div><span style="font-family: Hind Vadodara;"><br /></span></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgaXi3AopsBc2kwpWeRkBDmlfpw1EKpmoHjNfkYRBlUZU9qlEoc6QD10Bj0BlTC_0lnamLjODlNEebBNHnW7t3q0hHxxHeUXwtFZP612WxgLHQzho_3PQwcF3aV91QvMG_kuDye6nVIUme6lyuiDe_2e3GJ8o7UJVQ7kcirUV40_HCoZo4Ot_rgmgfj/s1280/Stage%201.jpeg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1280" data-original-width="1280" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgaXi3AopsBc2kwpWeRkBDmlfpw1EKpmoHjNfkYRBlUZU9qlEoc6QD10Bj0BlTC_0lnamLjODlNEebBNHnW7t3q0hHxxHeUXwtFZP612WxgLHQzho_3PQwcF3aV91QvMG_kuDye6nVIUme6lyuiDe_2e3GJ8o7UJVQ7kcirUV40_HCoZo4Ot_rgmgfj/w640-h640/Stage%201.jpeg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Hind Vadodara;">પ્રતિમાજીનું wire armature</span></td></tr></tbody></table><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjCLN0NK0MEUgAvvCYCi6WZ2wwLiMI2VU_iIpWebLVUnNvQ_g4jGkNsHyQuE3pdzf6kY3t9u4j8tb4XGLXuHxJ1C5ctpnqOkTxf63XybFUbB9t6SyWnKgYLSPWjk-rItmWFMeYHJlzm4IMEukKDtYEp2QXN_xRGGpt5xq1aVMN7JRWLAlJAW3PF54OC/s1350/Stage%202.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1350" data-original-width="1080" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjCLN0NK0MEUgAvvCYCi6WZ2wwLiMI2VU_iIpWebLVUnNvQ_g4jGkNsHyQuE3pdzf6kY3t9u4j8tb4XGLXuHxJ1C5ctpnqOkTxf63XybFUbB9t6SyWnKgYLSPWjk-rItmWFMeYHJlzm4IMEukKDtYEp2QXN_xRGGpt5xq1aVMN7JRWLAlJAW3PF54OC/w512-h640/Stage%202.jpg" width="512" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Hind Vadodara;">wire armature ઉપર ક્લે મોડેલિંગ</span></td></tr></tbody></table><br /><span style="font-family: Hind Vadodara;"><br /><b>૬ ડિસેમ્બર ૨૦૨૧</b>ના રોજ પ્રભુના મૉડેલનો પ્રથમ કાચો આકાર નિર્માણ પામ્યો. તે મૉડેલના મુખના આકારને પહોળો કરવાની, ખભા અને હાથને સાંકડા અને ચરણોને વધુ માંસલ કરવાની આવશ્યકતા જણાઈ. અનેક નાની ખામીઓ હોવાથી તેમાં ઘણા સુધારા કરાવ્યા જેને પૂર્ણ કરતા કરતા ૨૧ ડિસેમ્બર થઇ ગઈ. સુધારાઓ કરવા છતાં પણ મુખનું શરીર સાથેનું પ્રમાણ, ઉષ્ણીષનો આકાર, ભ્રમરો, કુંડળ અને ચક્ષુઓ આદિમાં ઘણી ખામીઓ લાગી. ભાષાકીય અવરોધ હોવા છતાં શિલ્પીને બધું સમજાવ્યું, એક-એક આકારના ફોટા ઝૂમ ક્રરીને મોકલ્યા, વિડિઓ કોલમાં સમજાવ્યા. આ સમસ્ત સુધારા કરતા-કરતા મહિનાઓ નીકળી ગયા અને ૪થી ફેબ્રુઆરી ૨૦૨૨ના દિવસે, પાકું મૉડેલ નિર્માણ પામ્યું. તેમાં પણ કમલાસનનું કાર્ય બાકી હતું અને બારીક કામમાં ઘણી ભૂલો રહી ગઈ લાગી - ખાસ કરીને ચક્ષુ અને કર્ણમાં. તે બધું ફરી વિશેષ રૂપે જણાવ્યું અને સુધારા કરવા વિનંતી કરી.</span></div><div><span style="font-family: Hind Vadodara;"><br /></span><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhqL9CEGh3VznP6-8wL_Tzb1iRnT4lZQaP71fft-T8jShhmzeLJEzqlym2rnDrc5QzSbAAfUOlqc3BONf1hCVhzM2Q8I25dh-W5a3YlHvmwVFsHaBaWelsTBthfSI-szVgK__vQBzxoMUQequxF1todExo5UFHJYf8GTqhrAc0X0SMcHO105jZq7iq6/s1280/Stage%203.jpeg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1280" data-original-width="576" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhqL9CEGh3VznP6-8wL_Tzb1iRnT4lZQaP71fft-T8jShhmzeLJEzqlym2rnDrc5QzSbAAfUOlqc3BONf1hCVhzM2Q8I25dh-W5a3YlHvmwVFsHaBaWelsTBthfSI-szVgK__vQBzxoMUQequxF1todExo5UFHJYf8GTqhrAc0X0SMcHO105jZq7iq6/w288-h640/Stage%203.jpeg" width="288" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Hind Vadodara;">પ્રભુ પ્રતિમાના મૉડેલનો પ્રથમ કાચો આકાર</span></td></tr></tbody></table><br /><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEho5QV9aud_vMV5WrCvThQiqg2QrrMC4KQnELtVRUpJ_I1WfmwtiXNfe6bBjiok7k6bhXFsjDR76a9SVz2dyUz3QS_m91IuBXkBBj8Wq-vA_hUwB8qEc-RDhWMbVujx8zeoM3XCED6TF7v5UgEcSFbv3pn6xVPqfH4ToAqg59p8ve1Sdjb5WJBnUrNu/s3947/Stage%204.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="3947" data-original-width="3947" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEho5QV9aud_vMV5WrCvThQiqg2QrrMC4KQnELtVRUpJ_I1WfmwtiXNfe6bBjiok7k6bhXFsjDR76a9SVz2dyUz3QS_m91IuBXkBBj8Wq-vA_hUwB8qEc-RDhWMbVujx8zeoM3XCED6TF7v5UgEcSFbv3pn6xVPqfH4ToAqg59p8ve1Sdjb5WJBnUrNu/w640-h640/Stage%204.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Hind Vadodara;">ક્લે મોડેલમાં ચાલતા સુધારા<br /><br /></span></td></tr></tbody></table><span style="font-family: Hind Vadodara;"><div style="text-align: center;"><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFZaPQGhhZLL4JhnUPQGCLnHN5vtlmcPjAU-TmGwEoMPA_ecSRFJlECXn7JDgP95hjT2UOZFO2gUh5WnXQUDYXm7jlALKg0NtuGg_pLIlT77NgOKQqRgNidCTCUhrpv4qHap4HEUWkKgeKJexeZlGJHl59BeyQDx0PEcAPtQkjS6R4CNtnK_Af4sRz/s3775/DSC06516.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="3775" data-original-width="3775" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFZaPQGhhZLL4JhnUPQGCLnHN5vtlmcPjAU-TmGwEoMPA_ecSRFJlECXn7JDgP95hjT2UOZFO2gUh5WnXQUDYXm7jlALKg0NtuGg_pLIlT77NgOKQqRgNidCTCUhrpv4qHap4HEUWkKgeKJexeZlGJHl59BeyQDx0PEcAPtQkjS6R4CNtnK_Af4sRz/w640-h640/DSC06516.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">ક્લે મોડેલમાં ચાલતા સુધારા</td></tr></tbody></table><br /></div></span><span style="font-family: Hind Vadodara;">આ સમસ્ત પ્રક્રિયા જોઈને સમજાઈ ગયું કે દૈવિક શિલ્પની પ્રતિકૃતિ બનાવવી અઘરી નહિ પણ અશક્ય છે. મારા અંતરાય કર્મોના કારણે શિલ્પી બીજા કાર્યોમાં વ્યસ્ત બન્યા- તેમને સરકાર દ્વારા મ્યુઝમનો પ્રોજેક્ટ મળ્યો, તેઓના પરિવારમાં અણધાર્યા પ્રસંગો બન્યા; આ બધા કારણોથી પ્રતિમા માટે પર્યાપ્ત સમય ફાળવી ન શક્યા અને નિર્માણમાં મોડું થતું ગયું. છેવટે શાસન દેવની અસીમ કૃપાથી<b> ૨૩મી એપ્રિલ ૨૦૨૨</b>ના રોજ ક્લે મૉડેલનું નિર્માણ પૂર્ણ થયું. <br /></span><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEinVQ3yJySAIckoDolYpQljDaPR02lde_CvLJywyd-XuRhH4BWMWzwcPzo0WI8vz7BGgPVvGsYtjs_RJcVsvtf24bDE80yChlXa1McPPOkuOyLx9WKId_GSGFDm5owqbLENWp0MgSOMHL9i_EYdl1icbRZ_OGJ_US_8wDb5vlQjNejfIQBc7FS6JKoN/s646/WhatsApp%20Image%202022-04-23%20at%2010.40.00%20AM.jpeg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="646" data-original-width="469" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEinVQ3yJySAIckoDolYpQljDaPR02lde_CvLJywyd-XuRhH4BWMWzwcPzo0WI8vz7BGgPVvGsYtjs_RJcVsvtf24bDE80yChlXa1McPPOkuOyLx9WKId_GSGFDm5owqbLENWp0MgSOMHL9i_EYdl1icbRZ_OGJ_US_8wDb5vlQjNejfIQBc7FS6JKoN/w464-h640/WhatsApp%20Image%202022-04-23%20at%2010.40.00%20AM.jpeg" width="464" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Hind Vadodara;">સંપૂર્ણ સુધારા પછીનું ક્લે મોડલ</span></td></tr></tbody></table><br /><span style="font-family: Hind Vadodara;"></span><span style="font-family: Hind Vadodara;"><br />ક્લે મૉડેલના નિર્માણની પુર્ણાહુતી બાદ બીજી મેં (2-5-2022) ના રોજ પ્રતિમાનું બીબું બનાવવાનું કાર્ય શરુ થયું. ક્લે મૉડેલ ઉપર મીણનું મૉડેલ તૈયાર થયું જેના પછી <b>ઇન્વેસ્ટમેન્ટ કાસ્ટિંગ</b>ની પ્રક્રિયા ચાલુ થઇ જેથી સીરામીકના આવરણયુક્ત સિમેન્ટના માળખાંમાં બીબું તૈયાર થયું. એકવાર સિરામિક સિમેન્ટનું માળખું સખત થઈ ગયું તે પછી, જ્યાં સુધી મીણ ઓગળીને બહાર નીકળી ન જાય ત્યાં સુધી તેને ગરમ કરવામાં આવ્યું જેના બાદ કઠણ સિરામિક શેલથી અંદરમાં બીબું નિર્માણ પામ્યું.</span></div><div><span style="font-family: Hind Vadodara;"><br /></span></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg941F7uwpW2uBtdD7pGi1b1GEmrHM1DgqN_M5uABhBS67Tk6X979Y1wquUccHKus3njiOu43eKNBU7e-qQhaRdJU-XOVk_VwMtAz-tHmoCCN9Md2hEZxNTYCprdhUvvln6kGXfOduQssFJ6lbjKUgQnIVYwS4G7ui2hsbC-Ec38YcihGtHa7SZzuZh3e0/s3947/DSC06133.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="3947" data-original-width="3947" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg941F7uwpW2uBtdD7pGi1b1GEmrHM1DgqN_M5uABhBS67Tk6X979Y1wquUccHKus3njiOu43eKNBU7e-qQhaRdJU-XOVk_VwMtAz-tHmoCCN9Md2hEZxNTYCprdhUvvln6kGXfOduQssFJ6lbjKUgQnIVYwS4G7ui2hsbC-Ec38YcihGtHa7SZzuZh3e0/w640-h640/DSC06133.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Hind Vadodara;">ક્લે મોડલ સાથે શિલ્પી શ્રી વિનેશ વિજયન</span></td></tr></tbody></table><br /><span style="font-family: Hind Vadodara;"><br /><b>આ સમસ્ત પ્રક્રિયા પછી, ગુરુવાર વૈશાખ સુદ ૪ ના રોજ (૫-૫-૨૦૨૨) શુભ મંગલ મુહૂર્તે, પીગળેલા પંચધાતુને બીબામાં રેડવામાં આવ્યું </b>અને એક દિવસ સંપૂર્ણ બીબાંને ઠંડુ કરવામાં આવ્યું. છઠ્ઠી મેં ના રોજ બીબામાંથી પ્રતિમાજીને કાઢીને સેન્ડબ્લાસ્ટિંગ દ્વારા સાફ કરવામાં આવી અને સાતમી મેં ના રોજ ફિનિશિંગ આપવામાં આવ્યું - જેમ પ્રભુનો જન્મ થયો હોય તે રીતે જીવિત પ્રભુની પ્રતિકૃતિ રૂપ પ્રતિમા નિર્માણ પામી!</span><div class="separator" style="clear: both; text-align: center;"><br /></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiMTJwW_XeyRAUCPotpxVi_5WH29CyHof5YOwCOXfqflHqj5Mx05N1U4IRZg_iILSsmPiBAZyfngdG01JEVI6MC0TLSlGx6WuqO3QnMaP8A75Gr7keGSgxJC_yTb2GcpQaMqIS_bezKIGhy0PJC1tAbrf-nIeleT4UHni8X6zBfiY1boQJr6-0T1smT/s720/Casting.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="353" data-original-width="720" height="314" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiMTJwW_XeyRAUCPotpxVi_5WH29CyHof5YOwCOXfqflHqj5Mx05N1U4IRZg_iILSsmPiBAZyfngdG01JEVI6MC0TLSlGx6WuqO3QnMaP8A75Gr7keGSgxJC_yTb2GcpQaMqIS_bezKIGhy0PJC1tAbrf-nIeleT4UHni8X6zBfiY1boQJr6-0T1smT/w640-h314/Casting.jpg" width="640" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMitV0IkwMiowM-EBmX4WpOabMNDLY2oIkehTUpE38TmbodVKsZ9FJK-gJjjJ6AFrbU7-67aWIDQTI02HYdoEhnZItfAtsJ-laM-k9Zpz91_aJ_F9J6qZJ1R5KrYXI9jrB4VGQynS0lzoje1GXttR3MUfUDOMf1G0l88uANxPfAOm9XZ4UrciQbYncOZs/s1280/WhatsApp%20Image%202022-11-15%20at%2011.20.33%20AM.jpeg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1280" data-original-width="720" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMitV0IkwMiowM-EBmX4WpOabMNDLY2oIkehTUpE38TmbodVKsZ9FJK-gJjjJ6AFrbU7-67aWIDQTI02HYdoEhnZItfAtsJ-laM-k9Zpz91_aJ_F9J6qZJ1R5KrYXI9jrB4VGQynS0lzoje1GXttR3MUfUDOMf1G0l88uANxPfAOm9XZ4UrciQbYncOZs/w360-h640/WhatsApp%20Image%202022-11-15%20at%2011.20.33%20AM.jpeg" width="360" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: "Hind Vadodara";">શુભ લગ્ને જિન જન્મિયા !</span></td></tr></tbody></table><br /><div class="separator" style="clear: both; text-align: center;"><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody><tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjE11uHJSmTA59m2w8dTZvk-Mo9aKiwOE4p74ECTp4nE5ZojoFATaCkQpfKUqShvPoKWmoQYkN51SkdjCFjRr_dJC1GgUuSLven7mQ20zRqQvYG-x13XGy6_VeF5sGMQcbhESUph5FKD9m7WVxVhIEOewz1NsgH80xX5BdRjj4NujsKTVAuk7TPd3Cb/s684/WhatsApp%20Image%202022-05-10%20at%204.08.54%20PM.jpeg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="684" data-original-width="558" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjE11uHJSmTA59m2w8dTZvk-Mo9aKiwOE4p74ECTp4nE5ZojoFATaCkQpfKUqShvPoKWmoQYkN51SkdjCFjRr_dJC1GgUuSLven7mQ20zRqQvYG-x13XGy6_VeF5sGMQcbhESUph5FKD9m7WVxVhIEOewz1NsgH80xX5BdRjj4NujsKTVAuk7TPd3Cb/w522-h640/WhatsApp%20Image%202022-05-10%20at%204.08.54%20PM.jpeg" width="522" /></a></td></tr><tr><td class="tr-caption"><span style="font-family: Hind Vadodara;">શુભ લગ્ને જિન જન્મિયા !<br /></span></td></tr></tbody></table><div class="separator" style="clear: both;"><br /></div></div><div class="separator" style="clear: both; text-align: center;"><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjiXQsoWooK6ktr4-_doXrgYwg2t-SCQ13EE3hejvVRtbc5CuIHjrJ7qSQhtMRCFz08BIiJyaOl9CmN8baj0mA-RMx0aqohnZfAcClBXFvLEBDFBxLxiy7yvGABMb7CGiQD9_0o2iEosNoyCekNq0-Flq8GErqT1H_zdk_XVD4Lf29qAWAEUKb6q1_4Lso/s2072/Picture1.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1157" data-original-width="2072" height="358" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjiXQsoWooK6ktr4-_doXrgYwg2t-SCQ13EE3hejvVRtbc5CuIHjrJ7qSQhtMRCFz08BIiJyaOl9CmN8baj0mA-RMx0aqohnZfAcClBXFvLEBDFBxLxiy7yvGABMb7CGiQD9_0o2iEosNoyCekNq0-Flq8GErqT1H_zdk_XVD4Lf29qAWAEUKb6q1_4Lso/w640-h358/Picture1.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: "Hind Vadodara";">ફિનિશિંગ બાદ પ્રભુનો પ્રથમ દેદાર (</span><span style="font-family: Hind Vadodara;">વિવિધ એન્ગલમાં)</span></td></tr></tbody></table><br /><div><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEilG-_HNt3av7yw0mc9EFLVGsd1f-RJiVveJ3gIyH0tUcbQuLEbS3HQt8CgXMfxU4zYbcRpHQPydhG53OCVrby_j2L5vJGqwoM6RUZ0wvTwnGrD7Na7TlXR5Fceuruv98_uvSSeXjGKFCKUZH8-8DkpGuy06rDuTvNqVhiwqh5FGHMXPGZl6sJa2D5j/s2048/FS0DpmEakAAMazg.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1254" data-original-width="2048" height="392" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEilG-_HNt3av7yw0mc9EFLVGsd1f-RJiVveJ3gIyH0tUcbQuLEbS3HQt8CgXMfxU4zYbcRpHQPydhG53OCVrby_j2L5vJGqwoM6RUZ0wvTwnGrD7Na7TlXR5Fceuruv98_uvSSeXjGKFCKUZH8-8DkpGuy06rDuTvNqVhiwqh5FGHMXPGZl6sJa2D5j/w640-h392/FS0DpmEakAAMazg.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Hind Vadodara;">શ્રી જીવિત સ્વામી પ્રભુની પ્રતિકૃતિના હાથ અને પગમાં સુંદર લક્ષણ</span></td></tr></tbody></table><span style="font-family: Hind Vadodara;"><br /></span></div><div><span style="font-family: Hind Vadodara;"><div class="separator" style="clear: both; text-align: center;">
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</div><div style="text-align: center;">પ્રભુશ્રીનું અલૌકિક ધ્યાનમગ્ન મુખારવિંદ</div></span></div><div><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhZV-WhzRUZgIaKj8EAIcfFsMDXou4OsXmPwjxHXHd7D2UOCCc1CKlBgSDkhHw2XaunhC1YId-UFD8pl-kY7LxtdG7XY9a68G-_vxpaRm98-mAfBV88tlG88aftTvpxT77dsRdalfNPmLM/w502-h640/1665754842618075-0.png" style="margin-left: auto; margin-right: auto;" width="502" /></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="text-align: left;"><span style="font-family: Hind Vadodara;">વિવિધ દ્રષ્ટિકોણથી પ્રભુ</span></span></td></tr></tbody></table><div class="separator" style="clear: both; text-align: center;">
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</div></div><div><br /></div><div>------------------------</div><div><span style="font-family: Hind Vadodara;"><b><br /></b></span></div><div><span style="font-family: Hind Vadodara;"><b>પાદનોંધ -</b></span></div><div><span style="font-family: Hind Vadodara;"><br /></span><div><div><span style="font-family: Hind Vadodara;"><a href="file:///D:/personal/Pratibimb%20ni%20Pratikruti/Pratibimb%20ni%20Pratikruti.docx#_ftnref1">[1]</a> કેવળજ્ઞાન પછી પ્રભુની બ્રાહ્મણકુંડ-ક્ષત્રિયકુંડમાં પધરામણી, દેવાનંદા-ઋષભદત્ત, પ્રિયદર્શના-જમાલી આદિની દીક્ષાના ઉલ્લેખ શ્રી ત્રિષષ્ટિશલાકાપુરુષચરિત્ર ગ્રંથમાં પ્રાપ્ત થાય છે; પ્રભુની ધ્યાન સાધનાનું વિવરણ શ્રી આચારાંગ સૂત્ર તથા પ્રભુના રૂપનું વર્ણન શ્રી ઔપપાતિક સૂત્ર નામના પવિત્ર આગમ ગ્રંથોમાં પ્રાપ્ત થાય છે. શ્રી નંદિવર્ધન રાજા દ્વારા શ્રી જીવિત સ્વામી પ્રભુની પ્રતિમા નિર્માણની કથા લોકોકિત પ્રમાણે ગુરુમુખે જાણેલી છે પરંતુ શિલાલેખના અભાવે ઇતિહાસના વિશેષજ્ઞો, શ્રી અજય કુમાર સિંહા, ર્ડા. સાગરમલ જૈન આદિ સંશોધકો આ પ્રતિમાજીનું મુર્તિમંડન તેની કલાકૃતિ, લક્ષણ, તથા સમાન કલાકૃતિ વાળા બૌદ્ધ તથા જૈન શિલ્પોના આધારે આ પ્રતિમાજીને ‘પાલ’ કાલીન (લગભગ ૧,૦૦૦ વર્ષ પ્રાચીન) બતાવી છે; </span><div><span style="font-family: Hind Vadodara;"><br /></span></div><div><span style="font-family: Hind Vadodara;"><a href="file:///D:/personal/Pratibimb%20ni%20Pratikruti/Pratibimb%20ni%20Pratikruti.docx#_ftnref1">[2]</a> આચાર્યદેવ શ્રીમદ વિજય શ્રી હેમરત્નસૂરિશ્વરજી મહારાજ દ્વારા લિખિત પુસ્તક "શ્રી આદિજીનબિંબ નિર્માણ પ્રબંધ" પુસ્તકમાંથી સાભાર.</span></div></div><div><span style="font-family: Hind Vadodara;"><br /></span></div><div><span style="font-family: Hind Vadodara;"><a href="file:///D:/personal/Pratibimb%20ni%20Pratikruti/Pratibimb%20ni%20Pratikruti.docx#_ftnref1">[3]</a> મૂર્તિ ઢાળવાની પ્રાચીન પદ્ધતિ: પૂર્વકાળે પંચધાતુના બિંબોની ઢલાઈ જુદી જુદી રીતે થતી હતી. તે કાળે મોટે ભાગે મૂર્તિઓ અંદરથી પોલી રાખવામાં આવતી હતી. પિંડવાડાની વસંતગઢથી સંપ્રાપ્ત થયેલી આઠમી સદીની ખડ્ગાસનવાળી મૂર્તિઓ અંદરથી પોલી છે. જ્યારે દેલવાડામાં ભીમાશાના મંદિરમાં આદિનાથ પ્રભુની ૧૫મી સદીની પ્રતિમા ૧૦૮ મણ વજનની નક્કર છે. તે જ રીતે અચલગઢ ઉપરની ૧૫મી સદીની ચાર પ્રતિમાજીઓ પણ અંદરથી બિલકુલ નક્કર છે. જ્યારે વડોદરા પાસે આકોટામાંથી નીકળેલ પ્રાચીનતમ પાંચમી સદીની આદિનાથની મૂર્તિ કાંસામાંથી બનેલી છે અને અંદરથી પોલી છે. પૂર્વકાળમાં આવી મૂર્તિઓની ઢલાઈ માટે અભિલસિતાર્થ ચિંતામણી નામના ગ્રંથમાં વર્ણન આપ્યું છે. તેના આધારે જાણી શકાય છે પૂર્વે આવા કાર્યો ઘણા કઠણ હતા. એ ગ્રંથમાં જણાવ્યું છે કે, પ્રથમ મીણનું મૉડેલ બનાવવું. મૉડેલ તૈયાર થયા બાદ હડપચીના પાછળના ભાગમાં અથવા મસ્તકના પાછળના ભાગમાં ધતુરાના ફૂલના આકારનું મીણનું નાળચું (ફનલ) બનાવવું પછી આખી મૂર્તિ ઉપર માટીનો લેપ કરવો. સેંકડો વાર કાપીને ઝીણું કરેલું કપાસ, મીઠુ અને ફોતરાની મેશ આ બધું ભેગું કરીને પથ્થર પાર ખુબ લસોટવું. એક્દમ મેંદા જેવું થઇ જાય પછી તેની માટી સાથે મીક્સ કરીને મીણના મૉડેલ પર ચારેકોર ચોપડવું પછી મૉડેલને સુકાવા દેવું. આમ ત્રણથી ચાર વાર લેપ કરવા અને ચતુર શિલ્પીએ વાયુ વિગેરેના પ્રયોગથી સુકવતા રહેવું. તે પછી જો પ્રતિમા તાંબા કે પીત્તળની બનાવાની હોય તો મીણના વજન કરતાં દશ ઘણું તાંબું-પીત્તળ લેવું. રૂપાની બનાવાની હોય તો બાર ઘણું અને સોનાની બનાવાની હોય તો સોળ ઘણું સોનું લેવું. આ ધાતુને પણ ચારેકોર ઉપરોક્ત માટીનો લેપ કરીને નારિયેળ જેવા આકારનું માટલું બનાવવું. આ માટલાને કોલસાના અગ્નિ પર તપાવવું. નવ વાર કોલસા નાખીને અગ્નિને પ્રદિપ્ત કરતા રેહવું. નવ વાર કોલસા નાખ્યા બાદ તાંબું પીત્તળ અવશ્ય પીંગળી જાય છે. જ્યારે ધાતુ પીગળી જાય ત્યારે તેમાં લોખંડના તીક્ષ્ણ સળીયાથી એકમાત્ર છેદ પાડવું અને માટી યુક્ત મીણની મૂર્તિને આગ ઉપર તપાવીને અંદરનું મીણ પાણી જેવું થઇ જતાં બહાર કાઢી નાખવું. મીણ નીકળી જતાં અંદર જે પોલાણ થાય તેમાં પેલો ધાતુનો રસ મુખમાં-હાંડી નમાવીને એકધારાએ સતત રેડતા રહેવું જ્યારે રસ છેક નાળચા સુધી ઉભરાઈ જાય પછી રેડવાનો બંધ કરવો. કોલસાની ભઠ્ઠી વિગેરે દૂર કરીને મૂર્તિને ઠરવા દેવી. બે-કે ત્રણ દિવસ જ્યારે ઠરી જાય ત્યારે ઉપરનું માટીનું કવચ તોડી નાખવું. જેવી મીણમાં હતી તેવી ભવ્ય પ્રતિમા બહાર આવશે. મસ્તકની પાછળનું નાળચું છીણી વડે તોડી નાખવું. ક્યાંક રસ અધિક દેખાય તો શિલ્પીએ કાનસથી ઘસી નાખવું. પ્રતિમાજીને પૉલીશ કરવી. વિધિપૂર્વક પ્રતિષ્ઠા કરાવવી. (આચાર્યદેવ શ્રીમદ વિજય શ્રી હેમરત્નસૂરિશ્વરજી મહારાજ દ્વારા લિખિત પુસ્તક "શ્રી આદિજીનબિંબ નિર્માણ પ્રબંધ" પુસ્તકમાંથી સાભાર.)</span></div><div><span style="font-family: Hind Vadodara;"><br /></span></div><div><span style="font-family: Hind Vadodara;"><a href="file:///D:/personal/Pratibimb%20ni%20Pratikruti/Pratibimb%20ni%20Pratikruti.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span face="Calibri, sans-serif" style="font-size: 10pt; line-height: 14.2667px;">[4]</span></span></span></a> <span face=""Arial Unicode MS", sans-serif">छवि वीतरागी नग्न मुद्रा, दृष्टि नासा पे धरे | वसु प्रातिहार्य अनंत गुणजुत, कोटि रवि छवि को हरें ||</span></span></div></div></div></div><div class="separator" style="clear: both; text-align: center;"><br /></div><br /><br /><div class="separator" style="clear: both; text-align: center;"><br /></div><br /></div>Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com0tag:blogger.com,1999:blog-6112476928225190575.post-31833241194330030302022-09-17T12:36:00.009-07:002022-12-18T21:23:33.976-08:00How was Shatrunjay Tirth owned & managed since the past 2000 years?<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEinvo4ToCLxIDcishgVmgth-6Y40LUj4wMkWpGyq0gCA01qHSBsp38UT8cg9C39ty--ZNNdbGKYhqj3Ec_tLKH3WQo2Emb0U_B4qImGv5K9Veup78M1bwSSyxwtYZW8NGZit5jTV0E5S8yX72yNDeInbU8LFQY3uK5hOZ7cEQ4bBgq3FBIVdbVeRhIl/s1750/Shatrunjay%20Management-page-001.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="984" data-original-width="1750" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEinvo4ToCLxIDcishgVmgth-6Y40LUj4wMkWpGyq0gCA01qHSBsp38UT8cg9C39ty--ZNNdbGKYhqj3Ec_tLKH3WQo2Emb0U_B4qImGv5K9Veup78M1bwSSyxwtYZW8NGZit5jTV0E5S8yX72yNDeInbU8LFQY3uK5hOZ7cEQ4bBgq3FBIVdbVeRhIl/w640-h360/Shatrunjay%20Management-page-001.jpg" width="640" /></a></div><br /><div><br /></div><div><b>Shatrunjay Mahatirth, Palitana</b> is considered the most sacred
Tirth (pilgrimage place) by the Shwetambar Jain community. With more than 865 temples
located on the Shatrunjay hill, it is the highest revered pilgrimage in Jain
history. It is believed that countless saints, great souls and ascetics have
attained the supreme salvation here.</div><p class="MsoNormal"><o:p></o:p></p>
<p class="MsoNormal">However, since the last few years, the Tirth has been mired
with controversies with respect to the management of the Shrines of the temples
and the hill as a whole. Currently too, an ongoing debate is dividing the Jain
community with respect to the management of the Tirth. <o:p></o:p></p>
<p class="MsoNormal">Therefore, <b>I have attempted to trace the entire available
history on how the Tirth was managed since the last 2000 years</b>. This will help
the readers have a better understanding of the history of the Tirth and the
circumstances under which it was managed. I have also added some of the
litigations faced by the Tirth in the span of last two centuries for more
clarity on the same.<o:p></o:p></p>~~~~~<div><br /></div><div><b><span style="color: red;">52 AD: </span></b>Shreshti <b>Bhavad Shah</b> and his son Javad Shah of Madhumati (Mahuva, Gujarat) renovated the shrines on the Shatrunjay Tirth (13th renovation). <b>His family managed the temples and shrines atop Shatrunjay till 2nd Century AD. </b>Historical information pertaining to the management of the shrines after the 2nd Century AD till the 11th Century AD is not known. <br /><br /><b><span style="color: red;">11th – 12th Century AD:</span></b> The temples and shrines on Shatrunjay Tirth were <b>managed by a committee of Sheths of the Patan Jain Sangh</b>. In 1155 AD, Bahad (son of Udayan, the minister of Solanki emperor Siddharaj) renovated the shrines and temples on Shatrunjay (14th renovation). The main temple dedicated to Shri Adinath Bhagwan which was earlier made of wood was renovated into a beautiful stone temple. <br /><br /><b><span style="color: red;">13th Century AD:</span></b> The <b>Jain Sangh of Dholka</b> under the leadership of <b>Vastupal Mantri</b> managed the shrines and temples at Shatrunjay Tirth. Shri Vastupal served as the Prime Minister of Vaghela Dynasty under the rule of emperors Virdhawal and Visaldev. In 1299 AD, <b>Allaudin Khilji led his army to Gujarat, raided and destroyed the temples atop Shatrunjay Tirth. </b><br /><br /><b><span style="color: red;">14th Century AD:</span></b> Due to severe need of repairs post the attack, a Jain Shravak from Patan named Shreshti <b>Deshalshah Oswal</b> and his son <b>Samarsinh</b> (Samara Shah Oswal) obtained <i><b>firmans </b></i>(royal mandate) from Alap Khan, the Subedar of Gujarat for renovation of the shrines. The temples were renovated in a short period of time and the installation was conducted in 1315 AD under Acharya Shri Siddhisurishwarji Maharaj (15th renovation). <b>After the renovation, the management of Shrines was taken over by Shreshti Deshalshah of Patan and his descendants</b>. <br /><br /><b><span style="color: red;">15th Century AD</span>: Sajanshah</b>, a descendant of Shreshti Deshalshah who managed the temples on Shatrunjay, shifted his business from Patan to Khambhat. Therefore, he requested the Patan Jain Sangh to take up the responsibility of the management of Shatrunjay Tirth. Under the leadership of <b>Acharya Vijay Shri Rajsuri</b> a committee was formed with <b>eminent Jain Shravaks from Patan, Radhanpur and Khambhat to manage the Tirth</b>. Acharya Vijay Shri Rajsuri also sent one of his disciples from Patan to Palitana (on the base of Shatrunjay) to oversee the proper management of the shrines.</div><div><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJapc4wm51DuzAWFzcNQAyMf2ST6iGhPmh9TojwQugNCQiitdi-bMXo17e_bwcasXHZWOqodSf0fM5VFHihjYShw_RtJax3_R23M3z-YWpSYiqjHtp1FRvukVMS-pkV8V5rvuPidKprjYwsDogvBE6kFCllYseExogbcCxpm2rJWVF_ji4sJzYnYhh/s1143/Shatrunjay_Tirth.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="602" data-original-width="1143" height="338" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJapc4wm51DuzAWFzcNQAyMf2ST6iGhPmh9TojwQugNCQiitdi-bMXo17e_bwcasXHZWOqodSf0fM5VFHihjYShw_RtJax3_R23M3z-YWpSYiqjHtp1FRvukVMS-pkV8V5rvuPidKprjYwsDogvBE6kFCllYseExogbcCxpm2rJWVF_ji4sJzYnYhh/w640-h338/Shatrunjay_Tirth.jpg" width="640" /></a></div><br /><div> </div><div><b><span style="color: red;">~16th Century AD:</span></b> Various attacks from Mughal armies destroyed the temples and shrines on Shatrunjay Tirth. <i>Jaziya </i>tax was imposed on pilgrimage of Shatrujay and pilgrims had to pay tax upto 1 gold coin to pay homage to the shrines destroyed by the Mughals. Later Ahmmad Sikandar, son of Mahmud Begada (Sultan of Gujarat Sultanate) also damaged and destroyed the temple and the idol of Mulnayak Shri Adinath Bhagwan. In 1526 AD, Sultan Bahadur Shah ascended the throne of Gujarat. <b>Tola Shah</b> a wealthy Jain Shravak from Chittor had a desire to renovate the damaged temples and shrines on Shatrunjay. His youngest son, <b>Karma Shah</b> obtained a <i>firman </i>granting permission for renovating the tirth from Sultan Bahadur Shah. <b>In 1531 AD, Karma Shah renovated all the temples and shrines on Shatrunjay Tirth and installed them under the guidance of Acharya Vidyamandansurishwarji Maharaja (16th Renovation). </b><br /><br /><i><span style="color: #666666;">Note: It was during this or earlier renovations that the temple of Mahadev was built for the Sompuras and Hindu construction workers near the Suraj Kund which is currently known as Nilkanth Mahadev Temple. </span></i><i><span style="color: #666666;">The Sompuras are the architects of the Temples who are mostly the followers of Hinduism. Hence on any site for construction, temples of Shiva or their revered deities were constructed so as to enable them to offer their prayers during the entire stretch of construction/ renovation. In ancient times and especially when the construction involved work atop the summit of Hills, work continued for years and as such they requested their patrons to construct a temple of Shiva or their or their revered deities for their regular daily worship. At various ancient Jain sites, including at Shatrunjay, Jains at their own cost constructed such temples for daily worship of their Sompuras, workers and employees and these temples are managed and maintained by them along with their main temple, as pujaries and employees in Jain temples are mostly followers of Hindu religion. </span></i><i><span style="color: #666666;">The Mahadev temple currently known as Nilkanth Mahadev Temple near the Suraj Kund is also managed, maintained, repaired and renovated regularly by the Jains, since inception as per the Hindu customs and rituals. The Pujaris appointed at Kumarpal Derasar within the fort used to conduct rituals in this temple as per Hindu customs. </span></i><br /><br /> <br /><b><span style="color: red;">1592 AD</span></b> – On the request of <b>Jagadguru Acharya Shri Hirvijay Surishwarji Maharaja</b>, Mughal Emperor <b>Akbar, issued a <i>firman </i>declaring the land of Shatrunjay </b>(along with Girnar, Taranga, Kesariyaji, Abu, Rajgir and Sammet Shikharji to be handed over to Jains so that no one may kill any animal on these sacred places). The firman goes on to state that the Emperor, finding this request, “just and reasonable” and not contrary to (Islamic) law, issued this order <b>bestowing all these hills and temples on Acharya Shri Hirvijay Suri as the representative of the entire Shwetambar Jain Community.</b> To manage the Tirth, Acharya Shri Hirvijay Suri appointed <i>Yatis </i>(stationary monks who could keep personal property and could travel in vehicles) to manage the Shatrunjay Tirth and an institution was set up named “<b><i>Tapagacch Karkhana</i></b>” (<i>Karkhana</i> is a word used to denote a <i>pedhi</i>, i.e. charitable firm in the ancient times) to manage the Tirth.</div><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8dqAb_YzIKSzs-TpFKo_NWfZQbrpaU3Qk7xjtEX1ysiJGbfWhVnGI7keNsR0BfIZp4oCQVJUccZgQ9IvvuHGKHkygCIB90QjE6sufVr4jAtaHtgUzHbYCQ2qaPAbMLPx-eNVhO3nus_J4mXMAo-wixmI3bk0NxCyB_nkd7VF2yrwuuuOlRPCP-Qst/s2846/Pages%20from%20Dharmaguru-page-001.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2173" data-original-width="2846" height="488" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8dqAb_YzIKSzs-TpFKo_NWfZQbrpaU3Qk7xjtEX1ysiJGbfWhVnGI7keNsR0BfIZp4oCQVJUccZgQ9IvvuHGKHkygCIB90QjE6sufVr4jAtaHtgUzHbYCQ2qaPAbMLPx-eNVhO3nus_J4mXMAo-wixmI3bk0NxCyB_nkd7VF2yrwuuuOlRPCP-Qst/w640-h488/Pages%20from%20Dharmaguru-page-001.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Akbar's firman to Acharya Shri Hirvijaysurishwarji Maharaja</td></tr></tbody></table><br /><div><br /></div><div><b><span style="color: red;">1594 AD – </span>Tejpal Soni </b>of Khambhat carried out repairs on the temples and shrines of Shatrunjay under the guidance of Acharya Hirvijaysurishwarji Maharaja. It is worth noting that there were only a limited number of temples on Shatrunjay during the period, mainly within the <i>Tunk </i>of Shri Adinath Bhagwan, therefore management was not difficult. Further, only a few pilgrims used to visit the Tirth due to arduous journeys and lack of vehicles.</div><div><br /></div><div><br /></div><div><div><b><span style="color: red;">1607 AD – </span></b>Mughal emperor <span><b>Jahangir </b>issued a <i>firman</i> to Shri Vivekharshvijayji and Parmanand <i>Yati </i>stating the removal of taxes for pilgrims at Shatrunjay.</span></div><div><b><span><br /></span></b></div><b><span style="color: red;">1619 AD</span></b> – Khartarvasahi also known as “<i>Sava-Soma ni Tunk</i>” was built by Sheth Savchand and Sheth Somchand.</div><div><br /></div><div><b><span style="color: red;">1651 AD </span></b>– The <b>Gohil Thakors</b> of Gariyadhar were local landlords of
<b>Palitana <i>Pargana</i></b><i> </i>(a group of villages or a subdivision of a district). At this
time, a Suba <i>Thanedar</i> used to work on behalf of the
Mughal Empire in Saurashtra and Muslims of Ghori Belam lineage used to harass
and rob the Jain pilgrims enroute to Shatrunjay. <b>For this reason, Nagar Sheth Shantidas Zaveri financially
helped the Thakors of Gariadhar who fought off these Ghori Belam muslims and
ensured peace for Jain pilgrims.</b> After this incident, Sheth
Shantidas thought that these Thakor's should be entrusted with the task of
protecting Shatrunjay Tirth and they should be settled in Palitana. Thakor was
also keen on such a relationship. <b>Therefore, to protect the pilgrims along with temples and shrines on the Shatrunjay Tirth and offer necessary arrangements for pilgrims, <i>Nagar Sheth</i> Shantidas Jhaveri of Ahmedabad and Sheth Ratansura as representatives of Tapagacch <i>Karkhana </i>entered into an <i>Rakhopa</i> (protection) agreement with the Thakor Kandhaji Gohil in exchange of sweets, clothes and money.</b></div><div><br /><i><span style="color: #666666;">Note: Shantidas Jhaveri was an influential Jain jeweller, bullion trader and moneylender. He was the wealthiest merchant in the Ahmedabad during the 17th century and was a court jeweller to the Mughal empire, and thus had access to the Mughal household. He was addressed as ‘mama’ (maternal uncle) by the Emperor Shah Jahan. Firmans issued by the Mughal emperors Jehangir, Shah Jahan and Aurangzeb show that the Mughal royalty maintained good relations with him and Jahangir had conferred the title of "Nagarsheth" upon him.</span></i></div><div><span style="color: #666666;"><i><br /></i></span></div><div><i><span style="color: #666666;"></span></i><span style="color: #666666;"><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgue4HRkKYDKQS8ePPTRRo37xmMGciKw_PC7qSI9ulvn2yaV03vh_lp7T9v-77EgfJGNPxFmcc-Cq0_JZNzMOkV3ONrImFUlCw1nz_Recsdl4JxbKpuVPaqYFoFwp7DV-6QMyej2yx2-P_4FS-y588Nkk_1qNWwWLjnOF3KXsZAUshJszObjr3kmhti/s2106/Binder1-page-002.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2106" data-original-width="1935" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgue4HRkKYDKQS8ePPTRRo37xmMGciKw_PC7qSI9ulvn2yaV03vh_lp7T9v-77EgfJGNPxFmcc-Cq0_JZNzMOkV3ONrImFUlCw1nz_Recsdl4JxbKpuVPaqYFoFwp7DV-6QMyej2yx2-P_4FS-y588Nkk_1qNWwWLjnOF3KXsZAUshJszObjr3kmhti/w588-h640/Binder1-page-002.jpg" width="588" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The first <i>Rakhopa </i>executed in 1651 AD</td></tr></tbody></table><br /></span><br /><b><span style="color: red;">1654 AD</span></b> - It was noted that the management of the Tirth was under <b><i>Tapagacch Karkhana</i></b> which operated under the guidance of <i>Yatis</i> staying at Palitana namely Panyas Shri Shantivijayji Ganivar, Panyas Devvijay Ganivar and Panyas Shri Meruvijayji Ganivar. <br /><br /><br /><b><span style="color: red;">7 November 1656</span></b>– Mughal Emperor <b>Shah Jahan’s son Murad Baksh</b> (then <i>Subedar </i>or Governor of Gujarat)<b> bestowed the land of Shatrunjay Hill and Palitana to <i>Nagar Sheth </i>Shantidas Jhaveri of Ahmedabad as a <i>Jagir </i>(award) through a <i>firman</i></b>. Subsequently due to this the <b>pilgrimage tax was abolished</b>. Shantidas installed a new Parikar behind the principle idol of Shri Adinath Bhagwan and built <b>fortified walls (Gadh) </b>around the temples and shrines on the hill for protection. <br /><br /><br /><b><span style="color: red;">21 June 1657</span></b> - Mughal Emperor <b>Shah Jahan expanded the scope of the earlier <i>firman</i> </b>granted by Murad Baksh to Shantidas Jhaveri through a new <i>firman</i> wherein, <b>against an offering of 2 Lac rupees the Mughal empire shall ensure that the land of Palitana would be inherited by descendants of Shantidas Jhaveri and that no tax would have to be borne by Shantidas Jhaveri and his heirs on the said <i>Jagir</i></b>.</div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi6NjDAPeafvjRwLARsVWnSqyhCm22VItSZZC_Pp_JI7-5MSbfJadMYJJua2tY-j-elPkly6hv2CHa7cEG-VpRZeULRLKkXn5nu1f_lbl6uTPfsGPN6dZkKPn2qpq24LTO-uJVPOFqsCGlbAVtLtqpcV4uzXp_Isihp8vo-1k5TdEKedwTprVzj1tdW/s684/16524334781615-e1413278968231.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="684" data-original-width="640" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi6NjDAPeafvjRwLARsVWnSqyhCm22VItSZZC_Pp_JI7-5MSbfJadMYJJua2tY-j-elPkly6hv2CHa7cEG-VpRZeULRLKkXn5nu1f_lbl6uTPfsGPN6dZkKPn2qpq24LTO-uJVPOFqsCGlbAVtLtqpcV4uzXp_Isihp8vo-1k5TdEKedwTprVzj1tdW/w598-h640/16524334781615-e1413278968231.jpg" width="598" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><i>Nagar Sheth</i> Shantidas Jhaveri</td></tr></tbody></table><br /><br /><b><span style="color: red;">20 June 1658</span></b> – After Shah Jahan’s son Murad Baksh proclaimed himself as an emperor for a very short period, he issued a <i>firman </i>on request of Shantidas Jhaveri reasserting that the land of Palitana, also known as Shatrunjay was granted to Shantidas Jhaveri and that no one can issue any prohibitions in any way in this matter. <br /><br /><b><span style="color: red;">29 July 1658 </span></b>– After a few days of accession to the Mughal throne, <b>Aurangzeb </b>on the request of Shantidas Jhaveri issued a <i>firman </i>reaffirming the <i>firman </i>issued earlier by Shah Jahan in 1657 .</div><div class="separator" style="clear: both; text-align: center;"><br /></div><div><i><span style="color: #666666;">Note: The reasons for obtaining multiple firmans was due to the fact that firmans provided by earlier emperor were not given much credence by the courtiers and agents of the new empire. Therefore, to reinforce the decision of earlier firman, a new firman was issued every time a new ruler ascended to the throne. <br /></span></i><br /><b><span style="color: red;">12 March 1660</span></b> –Mughal Emperor <b>Aurangzeb</b> <b>granted the land of Palitana, Girnar and Abu through a <i>firman </i>to Shantidas Jhaveri</b> on his request (against the financial assistance offered by Shantidas to Aurangzeb’s army). The <i>firman </i>states that Palitana and Shatrunjay hill along with its temples was granted to Shantidas Jhaveri of Shravak community. The grass that grew on Shatrunjay could be used for grazing of animals owned by the <i>Shravak </i>community (Jains) and that all the income generated from Shatrunjay Hill including timber shall be used by the <i>Shravak</i> community as the way they desire. The <i>firman </i>goes on to state that the managers of the temple atop Shatrunjay would be solely entitled to the income generated from Palitana. <b>Moreover, the <i>firman </i>granted the hills of Girnar in Junagadh and Abu in Sirohi to Shantidas Jhaveri of <i>Shravak</i> community and that no one else apart from the <i>Shravak </i>community should enter these hills. </b>The <i>firman </i>goes on to command the local governors and rulers to help Shantidas Jhaveri and not to interfere in the matters of these three hills and if anyone else stakes any claim to these hills in the future shall be cursed and considered a sinner in the eyes of almighty.</div><div><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjsI5epxeMOpRT5vEOduaYKU1m6KZ1tBnSp8KN5Arrib6j9fF08qUfr4Tc7VhDGFQkxhhCW3ZwU8pnUsemSBi1-5tgD4Eu6GYkFZ44JqJdVwHtAWiPC7DSJ3FNOLpV26tfQFSU3kStTikBZbhvEcezp5RFyhZ2dvBofKiLbZRwnDjkZfXC7VYL0Iwr7/s2152/Binder1-page-001.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2152" data-original-width="1242" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjsI5epxeMOpRT5vEOduaYKU1m6KZ1tBnSp8KN5Arrib6j9fF08qUfr4Tc7VhDGFQkxhhCW3ZwU8pnUsemSBi1-5tgD4Eu6GYkFZ44JqJdVwHtAWiPC7DSJ3FNOLpV26tfQFSU3kStTikBZbhvEcezp5RFyhZ2dvBofKiLbZRwnDjkZfXC7VYL0Iwr7/w370-h640/Binder1-page-001.jpg" width="370" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Aurangzeb's firman to Shantidas Jhaveri in 1660</td></tr></tbody></table><br /> <br /><b><span style="color: red;">1730 AD</span></b> - After the grant of Shatrunjay to Nagar Sheth Shantidas Jhaveri, the temples and shrines on Shatrunjay were managed by under the name of “<b><i>Shri Siddhachalji Karkhana</i></b>” which included a committee of <b>wealthy and notable Jain <i>Shravaks </i>of Ahmedabad</b>. As per a record dated <b>1730 AD</b>, the name of <b>Sheth Anandji Kalyanji ni Pedhi</b> first appeared in place of “<i>Shri Siddhachalji Karkhana</i>”. The new name of the <i>pedhi</i> did not represent the name of any individual but denoted bringing ‘Anand’ i.e. pleasure and ‘Kalyan’ i.e. welfare to the Jain Sangh. <br /><br /><b><span style="color: red;">Late 18th Century – Early 19th Century</span></b> – After the downfall of Mughal Empire <b>the powers enshrined under the <i>firmans</i> issued by Mughal emperors for the benefit of Jains were significantly diluted</b> as they did not have legal standing post the end of Mughal Empire barring the management rights of the temples. T<b>he Gohil Thakors got powerful during the time and established the Gohil Empire which ruled over the Palitana <i>Pargana </i>while the rights of Jains decreased.</b></div><div><b><br /></b><b><span style="color: red;">1808 AD </span></b>– The Walker Settlement executed by the Princely states of Saurashtra & Kathiawar in 1808 effectively established indirect British rule in the areas.<b> The Palitana <i>Pargana</i> ruled by the Gohil Empire became a British Protectorate named as “Palitana State” covering an area of 91 villages in the Kathiawar Agency of the Bombay Presidency under the British Empire</b>. The title adopted by the rulers was “Thakore Saheb”. <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg2JaM3d1pssvnE-d4VU4_2m5SIMc_-hWa983F6EPM-SiP2-GpQ_-KUODCMmRZmF1VIq0R8FN5335JQaOUBd5u-lB7gThZ93aNnW_cbywTGwjVY-mX5p5O6avDjpoBMbf-GtRYoALKD6jzNaxE4VzFhOD9T0qTNYLVHt-YlVMF1z9FkK0qHwZKaSTBv/s400/palitana-Palitana-1.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="323" data-original-width="400" height="323" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg2JaM3d1pssvnE-d4VU4_2m5SIMc_-hWa983F6EPM-SiP2-GpQ_-KUODCMmRZmF1VIq0R8FN5335JQaOUBd5u-lB7gThZ93aNnW_cbywTGwjVY-mX5p5O6avDjpoBMbf-GtRYoALKD6jzNaxE4VzFhOD9T0qTNYLVHt-YlVMF1z9FkK0qHwZKaSTBv/w400-h323/palitana-Palitana-1.jpg" width="400" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Coat of Arms of the Palitana State<br /><br /></td></tr></tbody></table><b><span style="color: red;">30 August 1820</span></b> – A letter was issued to the Governor Mount Stuart Elphinstone by two eminent Jain Shravaks of Bombay <b>Motichand Amichand</b> (famously known as Sheth Motishah) and <b>Hemchand Vakhatchand</b> (descendant of Shri Shantidas Jhaveri) on behalf of the entire Jain Sangh, <b>complaining about the mistreatment of Jain pilgrims by the officers of Palitana State at Shatrunjay Tirth. </b>They also complained that the <b>taxes were collected by the Palitana State from pilgrims to offer pilgrimage kept on increasing year after year</b>. <br /><br /><span style="color: red;"><b>8 December 1821</b></span> – To resolve the matter as stated above, a <b>second <i>Rakhopa</i>,</b> (first one being executed in 1651) i.e. protection agreement <b>was executed between Palitana Durbar and Jain shravaks represented by Sheth Anandji Kalyanji ni Pedhi for a period of 10 years</b> under the mediation of British Political Agent of Kathiawar named R. Barnwell. The <i>Rakhopa </i>included an <b>annual payment of Rs. 4,500/- </b>to Palitana Durbar <b>so that individual pilgrims would not have to pay any tax</b> to the Palitana State for protection and pilgrimage arrangements.</div><div><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgsc_bgPyOdV--s3sunA1VBNJHIfSSQy2KC_MTXby67y0fOynArwJVBRd0I_767wk8_h0IJykhAyK5Jdaw7QC2isgNTgqYy_LGkqO4VuSYZ9Ac2D_cnV4XnrOoHCW5gRjw06l4G23nDo4UVYXcStToPGa78kL8SpCmELA-fd3rIey4NB7SLSuq0AzW4/s2554/Binder1-page-003.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2554" data-original-width="1998" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgsc_bgPyOdV--s3sunA1VBNJHIfSSQy2KC_MTXby67y0fOynArwJVBRd0I_767wk8_h0IJykhAyK5Jdaw7QC2isgNTgqYy_LGkqO4VuSYZ9Ac2D_cnV4XnrOoHCW5gRjw06l4G23nDo4UVYXcStToPGa78kL8SpCmELA-fd3rIey4NB7SLSuq0AzW4/w500-h640/Binder1-page-003.jpg" width="500" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The second <i>Rakhopa </i>executed in 1821</td></tr></tbody></table><br /> <br /><b><span style="color: red;">28 December 1875 </span></b>– <b>Due to construction of various new <i>toonks </i>and temples</b> atop Shatrunjay Hill (Chipa Vasahi in 1735, Prema Vasahi in 1786, Hema Vasahi in 1830, Ujamfai Nandishwar Dweep, Sakar Vasahi, Bala Vasahi & Motishah Sheth Tunk in 1837 and Narshi Keshavji Tunk in 1865),<b> the Palitana State demanded that the Jain Shravak community would be entitled to pay for the land to the Palitana State for construction of any new temple/ structure on the Shatrunjay Hill</b>. Bombay Presidency through its Political agent in Kathiawar entrusted the responsibility to the Acting Judicial Assistant Mr. E.T. Candy to investigate and resolve the same. The <i>Shravak </i>Sangh represented by Sheth Anandji Kalyanji Pedhi provided various facts and documents including the first <i>Rakhopa</i> executed in 1651. With the help of <i>Yati </i>Shri Motiji’s statement (belonging to the lineage of Acharya Hirvijaysuri) and the <i>Rakhopa </i>document, the case was heard in favour of Jain community.<b> Mr.Candy after a very lengthy inquiry in an elaborate judgment, recorded his finding thus:-</b><br /><br /><i><span style="color: #666666;">“(1) I find that the Thakore is not entitled to demand payment of any land that may be required for the site of a new temple on Shatrunjay Hill. <br /><br />"(2) I find also, as arising from the above issue, that the Shrawuks are entitled to the exclusive possession of all inside the Gudh (Gadh - Fort). The Thakore is not entitled to levy any tax or to station sepoys therein; but of course free ingress and egress should be permitted to the Thakore and his servants. <br /><br />"(3) That the Thakore is entitled to demand a nazerana, or royalty on all temples, etc. built on the Shatrunjay Hill outside the Gudh." <br /></span></i><br /><br /><b><span style="color: red;">6 January 1876 </span></b>- The decision by Mr. Candy in 1875 was forwarded to Government with a letter of suggestions by Mr. Peile, the Political Agent of Kathiawar. Mr.Peile, in forwarding this decision, observed: "<i>If these views of the rights of the parties and the requirements of public expediency are accepted" (alluding to the summary he had given of Mr.Candy's judgment)" some such ruling as the following may serve to end the dispute and regulate future dealings</i>. <br /><br /><i><span style="color: #666666;">“(a) The Shatrunjay Hill in the Palitana Taluka is within the jurisdiction of the Thakore of Palitana. <br /><br />(b) The ownership of the fortification or Gudh in all land within it and of the sites of all buildings hitherto erected by Jains or Shrawuks on the hill outside the Gudh is vested in the Shrawuk community as a religious trust. All Shrawuks and Jains shall have the right of way on the hill to the said Gudh and buildings: The Shrawuk community is not hereby authorised to alienate any property declared to be vested in them by this ruling, nor to interfere with any religious property or rights belonging to other sects which may now exist on the hill. <br /><br />(c) The Shrawuks are not to place any armed force in the Gudh or any building on the hill but they may entertain private servants sufficient to watch their property. <br /><br />(d) The Thakore shall place no guard, post, or thana on the hill or at its foot; but the hill and the Gudh shall be open to the police of the Palitana State when in execution of their ordinary duty. <br /><br />(e) The Thakore of Palitana shall not interfere with the Shrawak community in its possession of the Gudh and buildings within it, or of the other Jain buildings on the hill, or the right of way to the said Gudh or buildings nor shall he levy any payment from the Shrawak community on account of new buildings or land taken up for building within the Gudh. <br /><br />(f)If the Shrawuk community or any member of it desires to take new land on the hill without the Gudh for buildings for religious uses, the land shall be given, but the Thakore shall be entitled to receive from the applicant for such land a moderate nazerana in recognition of his rights as lord. <br /><br />(g) The entire area of the hill lying within the limits of the Taluka of Palitana to be considered land reserved for religions uses, and to be put to no purpose reasonably objected to as repugnant to the Hindu religion or incompatible with its reservation for religious uses. <br /><br />(h) Any disputes arising under the preceding five rules to be decided by the Political Agent." <br /></span></i><br /><b><span style="color: red;">16 March 1877-</span></b> The British Government resolved that Mr. Candy’s decision together with Mr. Peile's proposals, should be printed and copies furnished to both sides, who should be permitted to frame such objections to the decision as they might think fit, and that then the matter would come before Government in appeal in a manner in which it was hoped the question might be satisfactorily settled. The objections were received from both Sheth Anandji Kalyanji Pedhi representing the Jain Shravaks and of the Thakore after which<b> the following rights of the Jains were defined vide Resolution No. 1641</b> – <br /><br /><i><span style="color: #666666;">"Upon a consideration of the whole case therefore His Excellency in Council directs that the dispute between the Thakore of Palitana and the Shrawuks be settled on the following terms;- <br /><br />1. Within the Gudh the control of the Thakore shall be recognised only for purposes of Police. No money payment shall be claimed by him on account of the erection of a new temple in a Tunk within the Gudh. <br /><br />2. Without prejudice to the rights of those interested in any existing building, the use of any part of the hill in a manner opposed to the tenets of the Shrawuk community is prohibited. <br /><br />3. No money payment shall be claimed on account of any temple already in existence, either outside or within the Gudh. <br /><br />4. In the event of the Shrawuk community desiring to erect a new temple outside of the Gudh, permission shall be given by the Thakore on receipt of one rupee per square yard for the land. <br /><br />5. No maintenance shall be offered to the members of the Strawuk community resorting to the hill; nor shall any permanent Police post be established at the Gudh or within 500 yards of the road leading up the hill to the Gudh."</span></i><br /><br /> <br /><b><span style="color: red;">19 June 1880</span></b> – The constitution of the Sheth Anandji Kalyanji Pedhi was formalised in the presence of 32 representatives of 23 villages and a total of 103 dignitaries. <i>Nagarsheth </i>Rai Bahadur Premabhai Hemabhai of Ahmedabad was appointed as the <i>Adhyaksh </i>(Head) of the pedhi. <br /><br /><b><span style="color: red;">5 December 1883</span></b> – The <b>third <i>Rakhopa </i>was executed between the <i>Thakore</i> of Palitana and and Jain shravaks represented by Sheth Anandji Kalyanji Pedhi for a period of 10 years </b>under the mediation of Political Agent of Kathiawar Major Keatinge. As the number of pilgrims had substantially increased, <b>the <i>Rakhopa </i>amount was increased to an annual payment of Rs. 10,000 to Palitana Durbar so that individual pilgrims would not have to pay any tax to the Palitana State for protection and arrangements. </b><br /><br /><b><span style="color: red;">1 April 1886 </span></b>– Due to various disputes, a<b> fourth <i>Rakhopa </i>was executed between the Thakore of Palitana and and Jain shravaks represented by Sheth Anandji Kalyanji Pedhi for a period of 40 years</b> under the mediation of Political Agent of Kathiawar Col J. W. Watson. <b>The <i>Rakhopa </i>amount was increased to an annual payment of Rs. 15,000 to Palitana Durbar as protection money.</b></div><div><b><br /></b></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgS8rhsKmcuHbl7MMvVGV-va2FgrNPFFAH8SfL2-2Yjrhi9XTjl2wUpEWcmWhXxhr53PA5HBzJUtqxB9j4y5A7YbbEUYzBMoLEe5ZyglonM6B9VxUvWX0FXDzdWAmXBWLaIJau5Eq8gzLnzxRfwgnNjKHcj5Q00EWKkANRgWw5g3wiZfnhLRxYcVMpm/s4855/Binder1-004005.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="4548" data-original-width="4855" height="600" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgS8rhsKmcuHbl7MMvVGV-va2FgrNPFFAH8SfL2-2Yjrhi9XTjl2wUpEWcmWhXxhr53PA5HBzJUtqxB9j4y5A7YbbEUYzBMoLEe5ZyglonM6B9VxUvWX0FXDzdWAmXBWLaIJau5Eq8gzLnzxRfwgnNjKHcj5Q00EWKkANRgWw5g3wiZfnhLRxYcVMpm/w640-h600/Binder1-004005.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The fourth <i>Rakhopa </i>executed in 1886</td></tr></tbody></table><br /><b><br /></b><b><span style="color: red;">1887 – 1928</span></b> – Following Nagarsheths of Ahmedabad were appointed to head Sheth Anandji Kalyanji Pedhi- Mayabhai Premabhai (1887), Lalbhai Dalpatbhai (1903), Nagarsheth Chimanlal Lalbhai (1912), Kasturbhai Manibhai (1913) and Kasturbhai Lalbhai (1928) <br /><br /><b><span style="color: red;">1925-1926</span></b>– The fourth <i>Rakhopa</i> executed in 1886 was valid for a period of 40 years which ended on 1st April 1926. <b>The Palitana State was keen on reintroducing individual tax for pilgrims (amounting to Rs. 2/- per pilgrim residing out of Palitana and Rs. 5/- as an annual fee for pilgrims residing within Palitana) on expiration of the <i>Rakhopa</i> instead of a lump sum amount paid historically. </b>This move was criticized by the Jain Sangh represented by Sheth Anandji Kalyanji Pedhi but the Palitana Durbar made various arguments to introduce individual pilgrim tax as the number of pilgrims had substantially increased over the years. <b>Therefore the matter was heard by Political Agent Mr. C.C. Watson on 12th June 1926 and he pronounced a verdict that the Jain <i>Sangh </i>should pay a sum of Rs. 1 lac per annum lump sum (from Rs. 15000 as agreed in 1886) to the Palitana State as <i>Rakhopa </i>for the next 10 years and thereafter the amount would be increased as per requirements</b>. <br /><br /><b><span style="color: red;">1 April 1926 & 12 June 1926:</span></b> The Jain Sangh was very furious with the judgement and the <b>members of Sheth Anandji Kalyanji Pedhi unanimously passed a resolution at its meeting that no Jains would undertake a pilgrimage to Shatrunjay until this discriminatory order was removed</b>. This move was supported by all the Jain Acharyas of the time and under the leadership of Acharya Nemisurishwarji Maharaj, all Jains supported this cause and <b>no one undertook a pilgrimage of Shatrunjay Tirth for a period of more than two years</b>. All the shrines and temples atop the hill remained without any worship and offerings during the period. <br /><br /><b><span style="color: red;">1927 AD</span></b> – To resolve the issue, members of Sheth Anandji Kalyanji Pedhi appealed to the Governor General & Viceroy Lord Reading. He reconsidered the issue and after his retirement on 31-3-1927, Governor General Lord Irwin took up the matter. Both the Governor Generals investigated the matter basis the evidences produced by the Pedhi.<br /><br /><b><span style="color: red;">26 May 1928</span></b> – <b>After a 3 day Tripartite meeting between Lord Irwin, the Thakore of Palitana and members of Sheth Anandji Kalyanji Pedhi a settlement was executed as below- <br /></b><br /><i>"Agreement arrived at between His Highness the Thakore Saheb of Palitana as representing the Palitana Durbar, and Sheth Anandji Kalianji as representing the Swetamber Murti Pujak Jain Community of India. <br /><br />1. The Shatrunjaya hill is situate within & forms a portion of the Palitana State, subject to the limitation laid down and the rights of the Jains defined in Resolution No. 1641, dated the 16th March 1877. <br /><br />2. The Jains are entitled to use, for religious purposes and purposes incidental thereto, all lands, trees, buildings and structures within the Gudh walls, and manage the said religious properties without any control or interference on the part of the Durbar, except for Police purposes. <br /><br />3. The Jains shall be at liberty, without any permission, to rebuild (when necessary) repair and maintain the Gadh walls, provided that in so doing they do not alter the present dimensions or situation thereof. They will however, be at liberty to raise such portion of the Gadh wall as forms part of any of the existing temples while raising the height of any such temple to the extent necessary to make the same, one of the walls of the said temple. They will further be at liberty to raise other portion of the said Gadh wall up to a maximum height of 25 feet. <br /><br />4. The Jains shall manage the temples on the hill and outside the Gudh walls without any interference on the part of the Durbar. <br /><br />5. The Paglas, Dehris and Chhatris on the hill outside the said Gudh walls belong to the Jains as well as the Kunds. and the Visamas, subject as to the last two to the user thereof by the public and the Jains can repair them without permission. <br /><br />6. The Palitana Durbar will also maintain and repair the channels (natural courses) feeding the said Kunds. <br /><br />7. The Jains shall be at liberty without any permission to maintain and repair at their cost the road with the parapet walls called to the ‘Mota Rasta’ leading to the said Gadh from the foot of the hill, subject to the user of the said road by the public. <br /><br />8. The Palitana Durbar will maintain and repair at their cost the paths mentioned below :- <br /><br />(a.)Mota Rasta stretching to Sripuja Tunk (b.);Gheti Payag (c.) Rohishala Kedi; (d.) Chahha Gau Rasta; (e.) Shetrunji river kedi; (f.) Dodh gau rasta; (g.) Branch Roads joining the Chahha Gau Rasta and other commencing from Rohishala road and meeting the Chahha gau Road and the Jains will have free access thereto and thereon, <br /><br />9. The Jains will have control and management of the Non-Jain shrines mentioned in Mr.Candy’s report including the shrine of Ingarshah Pir and excluding the temple of Mahadev. The said temple of Mahadev shall be enclosed by a wall separating it from the Gadh Wall and an independent access from outside the Gadh wall will be provided thereto. In so doing, the Bhim and Suraj Kunds will be left outside the Mahadev limits*. <br /><br />*Note: Only the management part of the Mahadev Temple was not vested with the Jain Community and it was to be managed by the State who will appoint the Pujari of such Mahadev Temple with the concurrence of Jain Trust and whose salary will be paid by the Jain Trust only, to maintain the compliance with the Jain Tenets on the entire Hill and the Jain Community will have the overarching right to prescribe all reasonable Rules and Regulations of conduct of visitors to the Gadh, the Temples and the Tunks therein as well as the other shrines on the Hill but such Rules and Regulations as regard the non-Jain shrines shall not interfere their due and proper worship there at. <br /><br />10. The Jains will have the right to prescribe all reasonable rules and regulations for the conduct of visitors to the Gadh, the temples and tunks therein as well as the other shrines on the hill; but such rules and regulations as regards the non-Jain shrines shall not interfere with their due and proper worship thereat. <br /><br />11. The line of the said Mota Rasta and the situation of the said temples, paglas, dehris, chhatris, visamas and the kunds on the hill and outside the Gadh will be marked on a map which will form part of this Agreement. The said map shall be duly identified. <br /><br />12. The Palitana Durbar will not levy any duties or taxes on ornaments and jewels brought by Sheth Annndji Kalianji for the decoration of the images in the Jain temples, and this exemption will be granted on a declaration made by the Munim of Sheth Anandji Kalianji. <br /><br />13. That in the case of any dispute arising out of or relating to the rights of the Jains in this Agreement mentioned and in carrying out the terms of this Agreement the ruling Prince of Palitana State would in his executive capacity on the application of the Jains in that behalf decide the matter and if the Jains feel aggrieved by any such decision, they will be entitled to approach the Agent to the Governor General who after hearing the parties will give his decision and either party will have the right to appeal therefrom to the higher authorities in due course. <br /><br />14. <b>The Palitana Durbar agrees to receive and the Jains agree to pay a fixed annual sum of Rs.sixty thousand for 35 years. </b>This obligation will have effect from 1st of June 1928 and the first payment will be made on the 1st of June 1929 and on corresponding dates in subsequent years during the said period of 35 years. In consideration of the above payment and the subsequent annual payments the Durbar agrees not to levy any further dues of any kind from the Jains on account of pilgrimage taxes. <br /><br />15. At the expiration of the said period of 35 years, either party shall be at liberty to ask for a modification of said fixed annual sum and it will rest with the British Government after hearing the parties to grant or withhold such modification. The amount of the fixed annual sum and the period during which the same shall remain in force shall be determined by the British Government at the expiration of each such period."</i></div><div><i><span style="color: #666666;"><br /></span></i><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhryud-iwu7aTFp3IumnwehE_s2tAV111XgIBRwJtQaMr5ZKqWafoB90AT9arbBaPjX7zDZHIMS00BCNeN3JhSlS4tSnFyL3MsOhjoIRkTI-029TkzdyLXgvCnXjf2zvhRND7b4D7ZAdC2-YVy_i1Uh67GnPg2AA8anIusi_QTPhHZRw_rdBuALsf4Z/s2629/Binder1-page-006.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1890" data-original-width="2629" height="460" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhryud-iwu7aTFp3IumnwehE_s2tAV111XgIBRwJtQaMr5ZKqWafoB90AT9arbBaPjX7zDZHIMS00BCNeN3JhSlS4tSnFyL3MsOhjoIRkTI-029TkzdyLXgvCnXjf2zvhRND7b4D7ZAdC2-YVy_i1Uh67GnPg2AA8anIusi_QTPhHZRw_rdBuALsf4Z/w640-h460/Binder1-page-006.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Signatories of the agreement with Palitana Durbar in 1928</td></tr></tbody></table><br /><br /><b><span style="color: red;">4 May 1950</span></b> – After the Independence of India from British Rule, <b>an agreement was executed between State of Saurashtra and Sheth Anandji Kalyanji Trust representing the Jain Shwetambar Murtipujak community as below- </b><br /><br /><i style="color: #666666;">"Whereas there has been an agreement made between the then His Highness of Palitana representing the Palitana Darbar and Sheth Anandji Kalyanji representing the Shwetamber Murtipujak Jain Community of India with respect to the Shatrunjaya Hills at Palitana on the 26th May, 1928 and ratified by the Government of India on the same day. </i><br /><br /><i style="color: #666666;">And whereas seven different path as mentioned in the 8th clause of the said agreement of 1928 to be maintained and repaired by the then Palitana Darbar and represented by Government. </i><br /><br /><i style="color: #666666;">And whereas the first of those seven paths stretching to "Shripujya Tunk” by this time formed part of the deviation of the said Mota Rasta sanctioned by the Government so as to transform it into a part of the said Mota Rasta in the 7th clause of the said agreement of 26.5.1928. </i><br /><br /><i style="color: #666666;">And whereas these paths are mostly used by Jain Pilgrims and therefore, it is desired to be maintained and repaired by the Jains. </i><br /><br /><i style="color: #666666;">Now, therefore, it is hereby declared and agreed by the parties that:- </i><br /><br /><i style="color: #666666;">(1) The following paths on the Shatrunjaya Hill shall be maintained and repaired by Jains but the ownership of the said paths shall remain with the Government as hereto (1) Gheti Paag, (2) Rohishala Kedi, (3) Chhagau Rasta, (4) Shatranjuya River Kedi, (5) Dodhgau Rasta, (6) Branch Roads joining Chhagau Rasta and meeting the Chhagau Rasta. </i><br /><br /><i style="color: #666666;">(2) The agreement shall continue for such time as the Government desire. </i><br /><br /><i style="color: #666666;">(3) When the Government wish to end this agreement, they shall inform the Jains of their intention to do so twelve months in advance. </i><br /><br /><i style="color: #666666;">(4) The Government shall give the Jains any land on either side of or within 25 yards of the said paths free of charge if they require it for the bonafide purpose of constructing Visamas or Kunds for the use of the general public. The management and the control of the said Visamas and Kunda shall rest with the Jains and continue to rest with them in the event of the Government’s decision to take upon themselves the task of maintaining and repairing those roads in future as suggested above. </i><br /><br /><b>The same agreement was also ratified further upon formation of the State of Gujarat carved out of Presidency of Bombay upon reorganisation of States. </b><br /><br /><br /><b><span style="color: red;">1961 -1968 - </span></b>The state government of Gujarat issued a <b>notification to declare 7000 acres of land (approximately 28.3 sq.km.) out of 8400 acres (approximately 34 sq.km) of Shatrunjay mountain as a reserved forest on 21st October 1961.</b> During the process, the Jain shrines, Gadh, Dehris, etc. within the reserved forest extension were measured by the Forest Department, in which all the religious places of Jains etc. were outlined. The lands of the Jains included in the above forest area were reduced (removed) from the forest area by the Forest Settlement Officer in the years 1966 and 1969. In the Forest Settlement Award of 1969, <b>the rights of management of Jains etc. as mentioned in the agreement of 1928 were specifically mentioned, as well as the ownership of 88 places on the hill by the the Jain community. Further, Jains were given the right of 33 feet on all of the 7 pathways (yatra routes). </b>On the Shatrunjay hill, 23 acres of 25 gunthas (1 guntha = 1089 sqft) of 88 places of Jains and 20 gunthas of other 5 religious places were reduced from forest expansion.</div><div><br /><b><span style="color: red;">9 January 1969</span></b> – The Government of Gujarat allotted land on Shatrunjay Hill for a restaurant but on protest made by Sheth Anandji Kalyanji Pedhi with the support of Jains, <b>the allotment was cancelled to preserve the sacred character of Shatrunjay Hill. </b><br /><br /><b><span style="color: red;">8 March 1976 </span></b>– Sheth Shrenikbhai Kasturbhai of Ahmedabad was appointed as the head of Sheth Anandji Kalyanji Pedhi</div><div><br /></div><div><b><span style="color: red;">7 June 1979</span></b> – The Government of Gujarat vide its order reconfirmed the sacred character of the Shatrunjay Hill and <b>ordered that nothing should be carried on Shatrunjay Hill which hurts the religious sentiments of Jains and the sacred character of Shatrunjay Hill. </b><br /><br /><b><span style="color: red;">6 November 2005</span></b>- Sheth Samvegbhai Lalbhai of Ahmedabad was appointed as the head of Sheth Anandji Kalyanji Pedhi</div><div><br /></div><div><b><span style="color: red;">29 September 2017 </span></b>- District Magistrate, Bhavnagar banned entry and stay at night on Shatrunjay hill for the safety of religious places, pilgrims, saints and laborers and to avoid dangers.</div><div><br /></div><div><b><span style="color: red;">2019</span></b> - Making a significant change to its Constitution, Sheth Anandji Kalyanji Pedhi appointed Shri Kalpeshbhai V Shah, an eminent philanthropist and businessman from Ahmedabad as its Trustee. Earlier only the descendants of <i>Nagar Sheths</i> of Ahmedabad were eligible to be appointed as Trustees of Sheth Anandji Kalyanji Pedhi.<br /><span><br /></span></div><div><b><span style="color: red;">17 March 2020</span></b> - The Forest and Environment Department started constructing DCF and RFO office on the <i>taleti</i> (foothill) behind "Babu nu Derasar". However, due to timely intervention the said construction was stopped. </div><div> </div><div><b><span style="color: red;">19 August 2021</span></b> - Vishwa Hindu Parishad through its District Vice President Bharatbhai Rathod, Palitana <b>filed a Public Interest Litigation under Article 226</b> of the Constitution of India in the High Court of Gujarat regarding the Management of Nilkanth Mahadev Temple in 2017<b>. The PIL demanded rights for – </b><br /><br /><b>a. The petitioners to make appointment of Mahant belonging to the Brahmin community and <br /><br />b. Allow the Pujari and others to stay overnight at the Nilkanth Mahadev temple for offering pujas </b><br /><br />In response, detailed documents were placed by Sheth Anandji Kalyanji Pedhi pertaining to the Mughal rule and resolutions passed in 1877 during the British rule. The agreement of 1928 was also shown which provided for overarching and supervening impact of the regulations framed for maintaining the dignity and pious character of the hill that the management of the Mahadev temple within the fort on the hilltop was left to the state government, which can only appoint a pujari with concurrence of the Jain trust, which would pay the salary of the pujari in order to maintain the sanctity of Jain tenets on the hill. <br /><br /><b>Based on the detailed evidences provided by Sheth Anandji Kalyanji Pedhi, the Court did not find any merit in the PIL and dismissed the same. </b><br /><br /> <br /><b><span style="color: red;">9 September 2022</span></b> – <b>Aggrieved by the ruling of the Gujarat High Court,</b> Bharatbhai Rathod filed an appeal for mahant's appointment in Mahadev temple and related matters before the Supreme Court of India. <b>The Supreme Court observed that it cannot allow prayer of changing tradition prevailed since last 200 years at the temple. The Apex Court upheld the Gujarat High Court ruling and asked the petitioner to peruse the agreement of 1928</b>. <br /><br /> </div><div class="separator" style="clear: both; text-align: center;"><br /></div><div>~~~</div><div><b>Sources:</b></div><div><ol style="text-align: left;"><li><i>Jain Parampara no Itihas, Muni Shri Darshanvijayji, Muni Shri Gyanvijayji, Muni Shri Nyayvijayji</i></li><li><i>Sheth Anandji Kalyanji Pedhino Itihas, Ratilal Dipchand Desai</i></li><li><i>Imperial Mughal Farmans in Gujarat, The Journal of University of Bombay</i></li><li><i>Nagarsheth Shantidas Jhaveri, Malti Shah</i></li><li><i>Vishwa Hindu Parishad versus Collector Palitana & Ors. (Writ Petition PIL No. 180 of 2017)</i></li><li><i><i>Case No. 11 of 1966-67, t</i>he Court of Forest Settlement Officer, Junagadh </i></li></ol></div>Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com1tag:blogger.com,1999:blog-6112476928225190575.post-7759724862536935562022-09-09T08:43:00.011-07:002023-08-18T23:41:49.092-07:00पर्युषण महापर्व - इतिहास के झरोखे से<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEicQImrEqC6tsbcB_Hm6kupus5PvyF3LJWR9VRDQUlHqCCwM67gsO6pkI8XjWrrRudwotLE0wNECvBARO1yHC8olA2_w4MOWn6qNv_whPch7LmuQ6uXJw5Bt4kiwC6kJelSZBjqEMfX3AAybkeU9VMWKl-_N7BLCk3U5PHyZ-053XCQe2AtAD2PP7Eh/s1750/Paryushan-page-001.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="984" data-original-width="1750" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEicQImrEqC6tsbcB_Hm6kupus5PvyF3LJWR9VRDQUlHqCCwM67gsO6pkI8XjWrrRudwotLE0wNECvBARO1yHC8olA2_w4MOWn6qNv_whPch7LmuQ6uXJw5Bt4kiwC6kJelSZBjqEMfX3AAybkeU9VMWKl-_N7BLCk3U5PHyZ-053XCQe2AtAD2PP7Eh/w640-h360/Paryushan-page-001.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"></td></tr></tbody></table><p> </p><span style="font-family: Hind Madurai;">जैन दर्शन में पर्वों को लौकिक पर्व और आध्यात्मिक पर्व में विभाजित किया गया है. पर्युषण महापर्व की गणना आध्यात्मिक पर्व के रूप में की गई है और <b>इसे सबसे पवित्र पर्व का दर्जा दिया गया है</b>. आगम छेदसूत्र - श्री <b>आयारदशा </b>(दशाश्रुतस्कंध) एवं श्री निशीथ सूत्र आदि आगम ग्रन्थों में पर्युषण के मूल प्राकृत शब्द रूप "<b>पज्जोसवण</b>" का प्रयोग हुआ है. <br /><br />वर्तमान समय में, पर्युषण पर्व को श्वेताम्बर मूर्तिपूजक संप्रदाय के तपागच्छ और खरतरगच्छ में <b>श्रावण वदी १२ से भाद्रपद शुक्ल ४</b> तक मनाया जाता है और मूर्तिपूजक संप्रदाय के अंचलगच्छ, पार्श्वचंद्रगच्छ एवं अमूर्तिपूजक सम्प्रदाय के स्थानकवासी और तेरापंथ में <b>श्रावण वदी १३ से भाद्रपद शुक्ल ५ </b>तक मनाया जाता है. पर्युषण पर्व के ८वे दिन, अर्थात् <b>सवंत्सरी</b> की आराधना द्वारा, पुरे वर्ष में किये गए पापो का परायश्चित करने के साथ-साथ विश्व के समस्त जीवो से क्षमायाचना करना यह पर्व का मुख्य अंग है. <b>परन्तु, आज मुख्यत्व: जैनो को इस महापर्व के इतिहास के विषय में </b></span><b>विशेष जानकारी नहीं है</b><span style="font-family: Hind Madurai;">; इसीलिए इस लेख के द्वारा इस महापर्व के इतिहास पर कुछ प्रकाश डालने का प्रयास करूँगा.</span><div><span style="font-family: Hind Madurai;"><br /></span></div><div><span style="font-family: Hind Madurai;"><b><span style="color: red;">पर्युषण का प्रारम्भ कब हुआ? </span><br /></b><br />जैन दर्शन के अनुसार, वर्तमान अवसर्पिणी काल के तीसरे आरे के बहुत अल्प अन्तिम भाग में (भगवान ऋषभदेव के युग में) कुछ समय के लिए पर्युषण की व्यवस्था प्रारम्भ हुई. भगवान ऋषभदेव के पश्चात् चतुर्थ आरे में भगवान अजितनाथ से लेकर भगवान पार्श्वनाथ तक २२ तीर्थंकरों के युग में पर्युषण की परम्परा नहीं थी. महाविदेह क्षेत्र में भी पर्युषण इसलिए नहीं कि क्यूंकि वहाँ सर्वदा एक जैसी रहनेवाली अवस्थित कालव्यवस्था है, जो भरत क्षेत्र के चौथे आरे के समान है, अतः वहाँ पर्युषण परम्परा प्रचलित नहीं हैं<span style="color: #2b00fe;">[1]</span>. <br /><br /></span></div><div><span style="font-family: Hind Madurai;"><b><span style="color: red;">प्राचीन काल में पर्युषण की आराधना कब होती थी? </span><br /></b><br /><b>संवत्सरी का अर्थ वार्षिक पर्व है.</b> प्राचीनकाल में पर्युषण वर्ष के अन्त में होता था; इसीलिए उसे <b>संवत्सरी </b>पर्व कहते हैं. </span><span style="font-family: Hind Madurai;"><b>श्री भगवती सूत्र</b> में बताया गया है की जो कालमास हैं, वे श्रावण से ले कर आषाढ़ पर्यन्त बारह </span><span style="font-family: "Hind Madurai";">मास</span><span style="font-family: "Hind Madurai";"> </span><span style="font-family: "Hind Madurai";">हैं - श्रावण, भाद्रपद, अश्विन, कार्तिक, मार्गशीर्ष, पौष, माघ, फाल्गुन, चैत्र, वैशाख, ज्येष्ठ और <b>आषाढ़</b>. </span><span style="color: #2b00fe; font-family: "Hind Madurai";">[2]</span><span style="font-family: "Hind Madurai";">.</span></div><div><span style="font-family: Hind Madurai;"><span style="font-family: Hind Madurai;"><br /></span></span></div><div><span style="font-family: Hind Madurai;"><span style="font-family: Hind Madurai;">अतः प्राचीन परम्परा के अनुसार वर्ष <b>आषाढ़ पूर्णिमा</b> के दिन वर्ष पूरा होता था और श्रावण वदी १ से नूतन वर्ष प्रारम्भ होता था. </span><span style="font-family: "Hind Madurai";">जैसे कि दिन (देवसीय), रात्रि (राइय), पक्ष (पक्खी), चातुर्मासिक (चौमासी) आदि की समाप्ति पर प्रतिक्रमण किए जाते हैं, वैसे ही वर्ष भर की जीवनचर्या की आलोचना वर्ष की समाप्ति पर करनी चाहिए. <b>इ</b></span><b>स दृष्टि से पर्युषण पर्व (संवत्सरी) की आराधना, वर्ष के अंतिम दिन, अर्थात् आषाढ़ पूर्णिमा के दिन </b><span style="font-family: "Hind Madurai";">(यानी चातुर्मास/</span><span style="font-family: "Hind Madurai";">वर्षावास </span><span style="font-family: "Hind Madurai";">स्थापना के दिन)</span><b> की जाती थी.</b></span></div><div><span style="font-family: Hind Madurai;"><br />आगम छेदसूत्र, <b>श्री आयारदशा</b> में श्रमणो के दस कल्पों के आठवे कल्प का नाम <b>पज्जोसवणाकप्प </b>(पर्युषण कल्प) है, जिसके आधार पर ही आगे चल कर श्री <b>कल्पसूत्र </b>की रचना हुई. इस कल्प में साधु-साध्वियों के चातुर्मास, अर्थात् <b>वर्षावास में पालन करने योग्य आचार के विशेष नियमों का उल्लेख है.</b> पर्युषण के दिनों में श्रमणो द्वारा पज्जोसवणाकप्प (कल्पसूत्र) के पठन की परंपरा थी, जो आज के समय में भी प्रचलित है. श्री कल्पसूत्र में साधु साध्वीजी के लिए वर्षाकाल-सम्बन्धी गमनागमन आदि विशिष्ट सामाचारी - नियमों का उल्लेख है <b>जिसका आशय है कि वर्षा के आरंभ में ही संघ को वर्षाकालीन विधिनिषेधों का परिबोध और स्मृति हो जाए ताकि प्रसंगानुसार नियमों का शुद्ध रीति से पालन हो सके. </b></span><span style="font-family: Hind Madurai;">श्री </span><span style="font-family: "Hind Madurai";">निशीथ भाष्य की चूर्णि </span><span style="font-family: Hind Madurai;">के अनुसार<b> </b></span><span style="font-family: Hind Madurai;">पज्जोसवणाकप्प (कल्पसूत्र) चातुर्मास (वर्षावास) के आरंभ में आषाढ़ पूर्णिमा के समय ही पढ़ा जाता था, फलतः उसी समय पर्युषण होता था. </span><span style="font-family: "Hind Madurai";"> </span><span style="color: #2b00fe; font-family: "Hind Madurai";">[3] </span><span style="font-family: "Hind Madurai";">श्री क्षेमकीर्ति भी बृहत्कल्प भाष्य की टीका में आषाढ़ मास की समाप्ति पर कल्पसूत्र के पठन का एवं पर्युषण का उल्लेख करते है. </span><span style="color: #2b00fe; font-family: "Hind Madurai";">[4]</span><span style="font-family: "Hind Madurai";"> </span></div><div><span style="font-family: Hind Madurai;"><br /></span></div><div><b style="font-family: "Hind Madurai";"><span style="color: red;">पर्युषण की आराधना कितने दिनों के लिए होती थी?</span></b></div><div><span style="font-family: Hind Madurai;"><br />प्राचीन ग्रन्थों विशेष रूप से श्री कल्पसूत्र एवं श्री निशीथ सूत्र से यह स्पष्ट होता है कि पर्युषण मूलत: <b>वर्षावास की स्थापना का पर्व था</b>. श्री कल्पसूत्र के अनुसार <b>केवल संवत्सरी का एक दिन ही पर्युषण कहलाता है</b>. इसीलिए प्राचीन काल में ‘पर्युषण’, वर्षावास के लिए एक स्थान पर स्थिति हो जाने का एक दिन विशेष था- जिस दिन श्रमण संघ को उपवासपूर्वक केश-लोच, वार्षिक प्रतिक्रमण (सांवत्सरिक प्रतिक्रमण) और पज्जोसवणाकप्प का पाठ करना होता था. इस प्रकार पर्युषण एक दिवसीय पर्व था. <br /><br />यद्यपि <b>श्री निशीथचूर्णि</b> के अनुसार पर्युषण के अवसर पर अट्ठम (तीन दिन का उपवास) करना आवश्यक था. श्री निशीथचूर्णि में उल्लेख है कि '<b>पज्जोसवणाए अट्ठम न करेइ तो चउगुरु</b>'; अर्थात् जो साधु पर्युषण के अवसर पर अट्ठम नहीं करता है तो उसे गुरु चातुर्मासिक प्रायश्चित्त आता है; इसका अर्थ है कि पर्युषण की आराधना का प्रारम्भ उस दिन के पूर्व भी हो जाता था. <br /><br /><b>श्री जीवाभिगमसूत्र</b> के अनुसार पर्युषण को अष्टाह्निक महोत्सव (आठ दिवसीय पर्व) के रूप में मनाया जाता था. उसमें उल्लेख है कि चातुर्मासिक पूर्णिमाओं एवं पर्युषण के अवसर पर देवता नन्दीश्वर द्वीप में जाकर अष्टाह्निक महोत्सव मनाया करते हैं. <b>वर्तमान काल में आज भी आषाढ़, कार्तिक और फाल्गुन की पूर्णिमाओं (चातुर्मासिक पूर्णिमाओं) के पूर्व अष्टाह्निक पर्व मनाने की प्रथा है.</b> प्राचीनकाल में पर्युषण आषाढ़ पूर्णिमा को मनाया जाता था और उसके साथ ही अष्टाह्निक महोत्सव भी होता था; हो सकता है कि बाद में जब संवत्सरी की आराधना भाद्रपद सुदी चतुर्थी/पञ्चमी को होने लगी तो उसके साथ भी आठ दिन जुड़े रहे और इसप्रकार वह अष्ट दिवसीय पर्व बन गया.</span></div><div><span style="font-family: Hind Madurai;"><br /><span style="color: red;"><b>संवत्सरी की तिथि भिन्न कैसे हो गई? </b><br /></span><br />सांवत्सरिक पर्व के दिन समग्र वर्ष के अपराधों और भूलों का प्रतिक्रमण करना होता है, अत: इसका समय वर्ष का अंतिम दिन ही होना चाहिये. <b>भाद्रपद शुक्ल चतुर्थी या पञ्चमी को किसी भी शास्त्र के अनुसार वर्ष का अन्त नहीं होता; अत: सांवत्सरिक प्रतिक्रमण की वर्तमान परम्परा उत्सर्ग नहीं परन्तु अपवाद मार्ग पर आधारित है.</b><br /><br />श्री निशीथचूर्णि में श्री जिनदासगणि ने बताया है कि पर्युषण पर्व पर वार्षिक आलोचना करनी चाहिये - “<b>पज्जोसवनासु वरिसिया आलोयणा दायिवा</b>”. चूँकि वर्ष की समाप्ति आषाढ़ पूर्णिमा को ही होती है, इसलिए आषाढ़ पूर्णिमा को पर्युषण अर्थात् सांवत्सरिक प्रतिक्रमण करना चाहिए. </span><span style="font-family: "Hind Madurai";">श्री निशीथभाष्य में उल्लेख है- आषाढ़ पूर्णिमा को ही पर्युषण करना उत्सर्ग सिद्धान्त है. जिस प्रकार आज भी दिन की समाप्ति पर देवसिक, पक्ष की समाप्ति पर पक्षिक, चातुर्मास की समाप्ति पर चातुर्मासिक प्रतिक्रमण किया जाता है, उसी प्रकार वर्ष की समाप्ति पर सांवत्सरिक प्रतिक्रमण किया जाना चाहिये. </span><b style="font-family: "Hind Madurai";">पर प्रश्न होता है कि सांवत्सरिक प्रतिक्रमण की यह तिथि भिन्न कैसे हो गई?</b></div><div><span style="font-family: Hind Madurai;"><br />यह तिथि इसिलए भिन्न हुई क्यूंकि इसका एक <b>अपवाद मार्ग </b>बताया है. आगमों में निर्देश है की साधु (और साध्वियां) ३० दिनों से अधिक एक स्थान पर नहीं रह सकते - हालांकि चौमासे (बारिश के मौसम) के चार महीनों के दौरान, आषाढ़ पूर्णिमा से लेकर कार्तिक पूर्णिमा तक, उन्हें एक ही जगह पर रहना चाहिए ताकि बरसात के दौरान यात्रा में होने वाली हिंसा को कम किया जा सके. <b>प्राचीन समय में, साधुओं को आषाढ़ पूर्णिमा तक, यानी बारिश के मौसम से पहले ठहरने के लिए एक उपयुक्त निर्दोष स्थान (गुफा/उद्यान/ श्रावक के घर आदि) की आवश्यकता होती थी</b> क्योंकि उस समय उपाश्रयों की सुविधा नहीं होती थी. <b>उपयुक्त निर्दोष स्थान मिल जाने पर वे आषाढ़ पूर्णिमा को पर्युषण (अर्थात् संवत्सरी) की आराधना करते थे. <span style="color: red;"> यह था उत्सर्ग मार्ग. </span></b><br /><br />अब अपवाद मार्ग के विषय में यह कहा है की <b>यदि साधुओं को आषाढ़ पूर्णिमा तक ठहरने की उपयुक्त व्यवस्था नहीं मिल रही हो तो उन्हें ५० दिन की और अनुग्रह अवधि (मुहलत) दी जाती थी</b>. इन ५० दिनों में यदि उन्हें ठहरने का निर्दोष स्थान मिल जाता था तो वह सवंत्सरी प्रतिक्रमण और वार्षिक क्षमापना कर सकते थे (अर्थात् इन ५० दिनों में). <b>श्री समवायांग सूत्र और श्री निशीथ सूत्र के अनुसार यदि इन ५० दिनों में भी निर्दोष जगह प्राप्त नहीं होती तो साधुओं को ५०वे दिन (यानी भाद्रपद शुक्ल ५) को एक पेड़ ने निचे सवंत्सरी प्रतिक्रमण कर लेना चाहिए और इस सिमा का उल्लंघन नहीं करना चाहिए</b>. <b><span style="color: red;">इससे हमें पता चलता है की भाद्रपद शुक्ल ५ सवंत्सरी प्रतिक्रमण करने का अपवादिक रूप में अंतिम दिन था. </span></b><br /><br />श्री निशीथचूर्णि में स्पष्ट लिखा है कि <b><span style="color: red;">आषाढ़ पूर्णिमा को पर्युषण करना यह उत्सर्ग मार्ग है और अन्य समय में पर्युषण करना अपवाद मार्ग है. </span></b></span><span style="color: #2b00fe; font-family: "Hind Madurai";">[5]</span><span style="font-family: "Hind Madurai";"> </span><span style="font-family: "Hind Madurai";">अपवाद मार्ग में भी एक मास और २० दिन अर्थात् भाद्र शुक्ल पञ्चमी का अतिक्रमण नहीं करना चाहिये; यदि भाद्र शुक्ल पञ्चमी तक भी निवास के योग्य स्थान उपलब्ध न हो तो वृक्ष के नीचे पर्युषण कर लेना चाहिये; </span><b style="font-family: "Hind Madurai";">अपवाद मार्ग में भी पञ्चमी, दशमी, अमावस्या एवं पूर्णिमा इन पर्व तिथियों में ही पर्युषण करना चाहिए, अन्य तिथियों में नहीं.</b></div><div><span style="font-family: Hind Madurai;"><br />श्री कल्पसूत्र के पाठ </span><span style="font-family: Hind Madurai;">में भी बताया गया है कि </span><b style="font-family: "Hind Madurai";">श्रमण भगवान् महावीर ने आषाढ़ पूर्णिमा से एक मास और बीस रात्रि के व्यतीत हो जाने पर वर्षावास (पर्युषण) किया </b><span style="font-family: "Hind Madurai";">था उसी प्रकार गणधरों ने किया, स्थविरों ने किया और उसी प्रकार यह प्रथा प्रारम्भ हुई. </span><span style="color: #2b00fe; font-family: "Hind Madurai";">[6]</span><span style="font-family: "Hind Madurai";"> </span><span style="font-family: "Hind Madurai";">परन्तु श्री कल्पसूत्र में यह किस हेतु से कहा गया है, वह भी समज़ना उपयुक्त है. </span><span style="font-family: "Hind Madurai";">श्री कल्पसूत्र के पाठ </span><span style="font-family: "Hind Madurai";">का संक्षेप में भावार्थ यह है कि चूँकि इस समय तक गृहस्थ अपने मकानों को छत के रूप में आच्छादित कर लेते हैं, लीप लेते हैं, जल निकालने के लिए मोरी आदि ठीक कर लेते हैं, इत्यादि व्यवस्था हो जाने पर साधु को निर्दोष मकान मिल जाता है. ऐसे व्यवस्थित मकान में साध के निमित्त से फिर आरंभ आदि कुछ नहीं करना पड़ता, अतः वहाँ पर्युषण हो सकता है. </span><b style="font-family: "Hind Madurai";">इसका अर्थ है कि यदि प्रारंभ में ही मकान एवं क्षेत्र ठीक मिल जाए, तो आषाढ़ी पूर्णिमा आदि के दिन कभी भी पाँच-पाँच दिन के क्रम से पर्युषण कर सकता है.</b></div><div><span style="font-family: Hind Madurai;"><br />इसीलिए उक्त प्रसंग में ही आगे कहा है कि <b>आषाढ़ पूर्णिमा से लेकर भाद्रपद सुदी पंचमी तक बीच के पर्व दिनों में भी कभी पर्युषण कर सकते हैं, किन्तु भाद्रपद शुक्ला पंचमी की रात्रि को लांघ कर आगे नहीं कर सकते. </b></span><span style="color: #2b00fe; font-family: "Hind Madurai";">[7]</span></div><div><span style="font-family: Hind Madurai;"><br /><b><span style="color: red;">तो फिर कुछ गच्छ भाद्रपद शुक्ल ४ को संवत्सरी की आराधना क्यों करते है? <br /></span></b><br />इस बात को लेकर प्रश्न उठता है कि भाद्र शुक्ल चतुर्थी को <b>अपर्व तिथि </b>में पर्युषण क्यों किया जाता है? इस सन्दर्भ में <b>श्री निशीथ भाष्य चूर्णी </b>और <b>श्री कल्पसूत्र टिका</b> में <b>आचार्य श्री कालकसूरि</b> की कथा दी गयी है. प्रभु महावीर के निर्वाण के ९९३ वर्ष पश्चात, यानी लगभग १०वी सदी में श्री कालिकसूरि नाम के महान आचार्य थे. वे उज्जैनी नगरी में चातुर्मास हेतु बिराजमान थे, परन्तु वहां के राजा के विरोध के कारण उन्हें वहां से विहार करके प्रतिष्ठानपुर नगरी जाना पड़ा. प्रतिष्ठानपुर पहुंच के, श्री कालिकसूरि ने वहां के राजा सत्तावाहन को भाद्रपद शुक्ल ५ के दिन सवंत्सरी प्रतिक्रमण का उपदेश दिया; तब सत्तावाहन राजा ने आचार्यश्री को बताया की उस दिन (यानी भाद्रपद शुक्ल ५ को) प्रतिष्ठानपुरमें इंद्र महोत्सव मनाया जाता है इसीलिए उन्होंने आग्रह किया की श्री कालिकसूरि भाद्रपद शुक्ल ६ (यानि एक दिन बाद) सवंत्सरी की आराधना करें. <br /><br />श्री समवायांग सूत्र और श्री निशीथ सूत्र के निर्देशानुसार भाद्रपद शुक्ल ५ का उल्लंघन संभव नहीं था, <b>इसीलिए राजा की बात रखने के लिए श्री कालकसूरिने भाद्रपद शुक्ल ४ को (यानी एक दिन पहले) </b></span><span style="font-family: Hind Madurai;"><b>राजा और सकल श्री संघ के साथ </b></span><b style="font-family: "Hind Madurai";">सवंत्सरी </b><span style="font-family: Hind Madurai;"><b>की आराधना और </b></span><b style="font-family: "Hind Madurai";">प्रतिक्रमण किया</b><span style="font-family: "Hind Madurai";">. यह प्रथा कायम रह गई क्योंकि शास्त्रों के अनुसार २ सवंत्सरी के बिच ३६० तिथियों जे ज्यादा का अन्तर नहीं होना चाहिए. <b>इसी परिवर्तन की वजह से मूर्तिपूजको का बहुला वर्ग (तपागच्छ और खरतरगच्छ) आज तक भाद्रपद शुक्ल ५ की जगह भाद्रपद शुक्ल ४ के दिन सवंत्सरी की आराधना करता है. </b></span><span style="font-family: "Hind Madurai";">इस परिवर्तन की वजह से इन दोनों गच्छो की आराधना में निम्नलिखित बदलाव हुए -</span></div><div><span style="font-family: "Hind Madurai";"><div><ul style="text-align: left;"><li>चातुर्मास का प्रारम्भ, आषाढ़ पूर्णिमा की जगह आषाढ़ सुदी १४ के दिन से होने लगा. </li><li>पक्खी की आराधना जो पूर्णिमा और अमावस्या के दिन होती थी वह भी चतुर्दशी में होने लगी. </li><li>कार्तिक सूद १४ और फाल्गुन सूद १४ भी चातुर्मासिक आराधना (चौमासी चौदस) के रूप में निर्धारित हुए.</li></ul></div><div>अमूर्तिपूजक संप्रदाय और अन्य मूर्तिपूजक गच्छो (अंचलगच्छ और पार्श्वचंद्र गच्छ) में यह परिवर्तन नहीं किए गए.</div></span></div><div><span style="font-family: Hind Madurai;"><br /></span></div><div><span style="font-family: Hind Madurai;"><br /></span></div><div><span style="font-family: Hind Madurai;"><div><b><span style="color: red;">अभिवर्धित वर्ष में अधिक मास की स्थिति में पर्युषण की आराधना कैसे होती है?</span></b></div><div><br /></div><div>पूर्व काल में कभी भी चातुर्मास के चार महिनों में किसी भी माह की वृद्धि नहीं होती थी. जैन शास्त्रों में स्पष्ट उल्लेख है कि बारह महिनों में से केवल पौष मास एवं आषाढ मास की ही अभिवृद्धि होती थी. तब किसी भी प्रकार की उलझन नहीं थी. पर जब से जैन पंचांगों का विच्छेद हुआ और लौकिक पंचांग को मान्यता दी गई, तब से दूसरे महीनो की भी वृद्धि होने लग गई जिसकी वजह से इस विषय में अलग अलग गच्छो/ सम्प्रदायों की अलग मान्यता हैं.</div><div><br /></div><div>श्वेताम्बर मूर्तिपूजक परम्परा के <b>खरतरगच्छ, </b><b>अंचलगच्छ </b>और <b>स्थानकवासी परम्परा के कुछ समुदाय </b>(आचार्य श्री हस्तीमलजी म. का समुदाय, आचार्य श्री नानालालजी म. का समुदाय, आचार्य श्री जयमलजी म. का समुदाय, गोंडल, दरियापुरी, लिम्बडी आदि) <b>चातुर्मास प्रारम्भ से ५० वे दिन संवत्सरी की आराधना करते हैं. </b>इस कारण से यह गच्छ / सम्प्रदय <b>दो श्रावण होने पर दूसरे श्रावण में तथा दो भाद्रपद होने पर प्रथम भाद्रपद में पर्युषण की आराधना करते हैं.</b></div><div><br /></div><div>श्वेताम्बर मूर्तिपूजक परम्परा के <b>तपागच्छ</b>, अमूर्तिपूजक परम्परा के <b>स्थानकवासी</b> (श्रमण संघ, ज्ञानगच्छ) और <b>तेरापंथी </b>एवं <b>दिगंबर </b>परंपरा के अनुसार जिस वर्ष में अधिक मास आता हो तब उस <b>अधिक मास को कालचुला मान कर</b>, उसे मलमास (फल्गु मास/ नपुंसक मास / पुरषोत्तम मास) मान कर <b>उसे गिनती में नहीं लिया जाता</b>. इस कारण से यह गच्छ / सम्प्रदय<b> दो श्रावण होने पर भाद्रपद में पर्युषण की आराधना करते हैं. </b></div></span></div><div><span style="font-family: Hind Madurai;"><br /><b><span style="color: red;">गृहस्थों के समक्ष श्री कल्पसूत्र के वाचन की परंपरा कब प्रारंभ हुई? <br /></span></b><br />प्राचीन काल में पर्युषण (संवत्सरी) के दिन साधुगण <b>रात्रि के प्रथम प्रहर में श्री दशाश्रुतस्कन्ध (श्री आयारदशा) के आठवें अध्ययन पर्युषणकल्प का पाठ करते थे</b>, (जो वर्तमान कल्पसूत्र का प्राचीनतम अंश है). <b>श्री निशीथ सूत्र के अनुसार, गृहस्थों के सामने पर्युषणकल्प का वाचन निषिद्ध था</b>. श्री निशीथ सूत्र में मुनियों को गृहस्थों एवं अन्य तैर्थिकों के साथ पर्युषण करने का चातुर्मासिक प्रायश्चित (अर्थात् १२० दिन के उपवास का दण्ड) बताया गया है. <span style="color: #2b00fe;">[8]</span><b><br /></b><br />कालान्तर में इस अध्ययन (पर्युषणकल्प) के साथ श्रमण भगवान श्री महावीर स्वामी, श्री पार्श्वनाथ प्रभु, श्री नेमिनाथ भगवान और श्री आदिनाथ भगवान के जीवनवृत्तों एवं अन्य तीर्थंकरो के उल्लेखों तथा स्थविरावली को जोड़कर श्री दशाश्रुतस्कन्ध के आठवें अध्ययन पर्युषणकल्प को स्वतन्त्र ग्रन्थ के रूप में स्वीकार किया गया जिसे आज वर्तमान में हम श्री कल्पसूत्र के नाम से जानते हैं. <br /><br />पर्युषण के अवसर पर गृहस्थों के समक्ष कल्पसूत्र पढ़ने की परम्परा का प्रारम्भ वीर निर्वाण के ९८० (या मतांतर से ९९३ वर्ष) के बाद <b>आनन्दपुर नगर में ध्रुवसेन राजा </b>(ईस्वी की पांचवी सदी में) के समय हुआ था. पर्यूषण से ठीक पहले, ध्रुवसेन राजा के पुत्र की मृत्यु हो गई. तब नगर में आचार्य श्री कालिकाचार्य का चातुर्मास था; राजा शोकमग्न थे, इसीलिए प्रजा भी शोक में थी. आचार्यश्री ने सोचा की इस शोक के माहौल में पर्युषण की आराधना कैसे होगी? इसीलिए आचार्यश्री ने विचार किया और राजा को जीवन की क्षणभंगुरता और आत्मा की अमरता का बोध कराया. <b>शोक निवारण के लिए श्री कल्पसूत्र के वांचन का प्रारम्भ किया</b>. तब से ले कर आज तक (यानी पिछले करीब १५०० वर्षो से) गृहस्थों के समक्ष श्री कल्पसूत्र के वाचन की परंपरा प्रारंभ हुई.</span></div><div><span style="font-family: Hind Madurai;"><br /><b><span style="color: red;">अन्य विशेष परंपराओ का प्रारम्भ <br /></span></b><br />प्राचीन काल में प्रतिक्रमण, गुरुभगवंतो की उपस्थिति में किया जाता था, <b>पर उनके साथ नहीं किया जाता था </b>क्योंकि प्रतिक्रमण में अतिचार और अलोयणा सूत्र साधु-साध्वी और गृहस्थों (श्रावक और श्राविकाओं) के लिए भिन्न हैं. <b>इसलिए अतीत में साधु-साध्वी और गृहस्थों के लिए अलग-अलग प्रतिक्रमण होते थे</b>. <br /><br />लगभग ५०० वर्ष पहले तपागच्छ के <b>आचार्य श्री विजयचंद्रसूरी </b></span><span style="font-family: Hind Madurai;">ने</span><span style="font-family: Hind Madurai;"><b>, </b>खंभात </span><span style="font-family: "Hind Madurai";">(गुजरात)</span><span style="font-family: "Hind Madurai";"> </span><span style="font-family: "Hind Madurai";">के वडी पोशाल उपाश्रय में श्रावकों के साथ प्रथम बार प्रतिक्रमण किया. प्रारंभ में अन्य आचार्यों द्वारा इसका तीव्र विरोध हुआ, परन्तु बाद में इस नई परंपरा को स्वीकार कर लिया और अब यह तपागच्छ में एक स्थायी परंपरा है. </span></div><div><span style="font-family: Hind Madurai;"><br />पर्युषण में प्रभु श्री महावीर स्वामी भगवान के जन्मवांचन के पूर्व १४ स्वप्नों के चढ़ावे आदि की प्रथा प्रायः जगद्गुरु आचार्य विजय श्री हीरविजयसूरी महाराज के पश्चात् लगभग १६वी शताब्दी में प्रारम्भ हुई. प्रभु श्री महावीर के जीवन को दर्शाने वाले विशेष स्तवन </span><span style="font-family: Hind Madurai;">(जिनको पर्युषण के प्रतिक्रमणो में बोला जाता है) </span><span style="font-family: "Hind Madurai";">की रचना</span><span style="font-family: "Hind Madurai";"> </span><span style="font-family: "Hind Madurai";">भी १६ वीं शताब्दी के पश्चात् निम्नलिखित काल में हुई -</span></div><div><span style="font-family: Hind Madurai;"><ul style="text-align: left;"><li><span style="font-family: Hind Madurai;">"२७ भव के स्तवन" की रचना १९वीं शताब्दी में श्री विरविजयजी महाराज ने की, </span></li><li>"हालरडा" की रचना १९वीं शताब्दी में श्री दिपजयजी महाराज ने की, और</li><li>"पंचकल्याणक के स्तवन" की रचना १७वी शताब्दी में श्री हंसराजविजयजी ने की.</li></ul><br />~~~~~~~<br /><a href="file:///D:/personal/BLOG/Research%20on%20Paryushan/%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%AF%E0%A5%81%E0%A4%B7%E0%A4%A3%20%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5%20-%20%E0%A4%90%E0%A4%A4%E0%A4%BF%E0%A4%B9%E0%A4%BE%E0%A4%B8%E0%A4%BF%E0%A4%95%20%E0%A4%A6%E0%A5%83%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%BF%20%E0%A4%B8%E0%A5%87.docx#_ftnref1">[1]</a> जैन परम्परा में साध्वाचार सम्बन्धी दश कल्प बताए हैं- 1. आचेलक्य, 2. औद्देशिक, 3. शय्यातर पिण्ड, 4. राजपिण्ड, 5. कृतिकर्म, 6. अहिंसादि चार या पाँच महाव्रत, 7. पुरुष ज्येष्ठ धर्म, 8 प्रतिक्रमण, 9. मासकल्प ओर 10. पर्युषण कल्प. </span><span style="font-family: Hind Madurai;">उक्त दश कल्पों में शय्यातर पिण्ड, अहिंसादि चतुर्याम व्रत, पुरुष ज्येष्ठ, कृतिकर्म- ये चार अवस्थित कल्प हैं, जो सभी 24 तीर्थंकरों के शासन में होते हैं. आचेलक्य आदि शेष छह कल्प अनवस्थित हैं. ये कल्प प्रथम और अन्तिम तीर्थंकर के शासन में तो नियत होते हैं, शेष मध्यकालीन 22 तीर्थंकरों के शासन में नियत नहीं होते </span>एवं <span style="font-family: "Hind Madurai";">महाविदेह क्षेत्र में भी नहीं होते. </span></div><div><span style="font-family: Hind Madurai;"><br /></span></div><div><span style="font-family: Hind Madurai;"><div style="font-family: "Times New Roman";"><span style="font-family: Hind Madurai;"><span style="color: #2b00fe;">[2] </span><b>"तत्थणं जेते कालमासा तेणं सावणादीया आसाढपज्जवसाणा दुवालस पनत्ता तं जहा-सावणे भद्दवए आसोए कत्तिए मग्गसिरे से माहे फग्गुणे चेते वइसाहे जेवामूले आसाढे”</b> - श्री भगवती सूत्र</span></div><div style="font-family: "Times New Roman";"><span style="font-family: Hind Madurai;"><br /></span></div><div style="font-family: "Times New Roman";"><span style="font-family: Hind Madurai;"><span style="color: #2b00fe;">[3] </span> <b>“तत्थ उ आसाढ़े पुण्णिमाए ठिया डगलादीयं गेण्हंति पज्जोसवणाकप्पं च कहेंति ।" </b>- </span><span style="font-family: "Hind Madurai";">श्री </span><span style="font-family: "Hind Madurai";">निशीथ भाष्य चूर्णि</span></div><div style="font-family: "Times New Roman";"><span style="font-family: Hind Madurai;"><br /></span></div></span></div><div><span style="font-family: Hind Madurai;"><span style="color: #2b00fe;">[4]</span> " <b>आषाढ़ शुद्ध दशम्यामेव वर्षाक्षेत्रे स्थितास्ततस्तेषां पंचरात्रेण डगलादौ गृहीते पर्युषणाकल्पे च कथिते आषाढ़ पूर्णिमायां 'समवसरणं' पर्युषणं भवति </b>।” -</span><span style="font-family: "Hind Madurai";">श्री क्षेमकीर्ति </span><span style="font-family: Hind Madurai;">रचित </span><span style="font-family: "Hind Madurai";">बृहत्कल्प भाष्य की टीका</span></div><div><span style="font-family: "Hind Madurai";"><br /></span></div><div><span style="color: #2b00fe; font-family: "Hind Madurai";">[5] </span><span style="font-family: "Hind Madurai";">"</span><b style="font-family: "Hind Madurai";">आसाढ़ पूणिमाए पज्जोसेवन्ति एस उसग्गो सेस कालं पज्जोसेवन्ताणं अववातो। अवताते वि सवीससतिरातमासातो परेण अतिकम्मेउण वति सवीसतिराते मासे पुण्णे जति वासखेत्तं लब्भति तो रूक्ख हेठ्ठावि पज्जोसवेयव्वं तं पुण्णिमाए पञ्चमीए, दसमीए, एवमाहि पव्वेसु पज्जुसवेयव्वं नो अपवेसु</b><span style="font-family: "Hind Madurai";">।" </span><span style="font-family: Hind Madurai;">- </span><span style="font-family: "Hind Madurai";">श्री </span><span style="font-family: "Hind Madurai";">निशीथ चूर्णि</span></div><div><span style="font-family: "Hind Madurai";"><br /></span></div><div><span style="color: #2b00fe; font-family: "Hind Madurai";">[6] </span><span style="font-family: "Hind Madurai";">"</span><b style="font-family: "Hind Madurai";">से केलेणं ते एवं वच्चई - समणे भगवं महावीरे वासाणं...?</b><span style="font-family: "Hind Madurai";">' ... “</span><b style="font-family: "Hind Madurai";">जओ णं पाएणं अगारीणं अगाराई कडियाई, पियाई, छन्नाई, लित्ताई, घट्टाई, मुट्टाई, संपधूमियाई, खाओदगाई, खायनिद्धमणाई, अपणो अट्ठा परिणामियाइं भवंति से तेणट्टेणं एवं वुच्चई - समणे भगवं महावीरे वासाणं सवीसइराए मासे विकते वासावासं पज्जोसवेइ.</b><span style="font-family: "Hind Madurai";"> ' - </span><span style="font-family: "Hind Madurai";"> </span><span style="font-family: "Hind Madurai";">श्री कल्पसूत्र</span><span style="font-family: "Hind Madurai";"> </span></div><div><span style="font-family: "Hind Madurai";"><br /></span></div><div><span style="color: #2b00fe; font-family: "Hind Madurai";">[7] </span><span style="font-family: "Hind Madurai";">'</span><b style="font-family: "Hind Madurai";">अंतरा वि य से कप्पर, नो से कप्पइतं रयणं उवाइणावित्तए.'</b><span style="font-family: "Hind Madurai";"> -</span><span style="font-family: "Hind Madurai";"> </span><span style="font-family: "Hind Madurai";">श्री कल्पसूत्र</span><span style="font-family: "Hind Madurai";"> </span></div><div><br /></div><div><span style="color: #2b00fe; font-family: "Hind Madurai";">[8] </span><b style="font-family: "Hind Madurai";">"जे भिक्खू अण्णउत्थिएणवा गारथिएणवा पज्जोसवेइ पज्जोसवंतं वा साइज्जइ" - </b><span style="font-family: "Hind Madurai";">श्री निशीथ सूत्र</span><span style="font-family: "Hind Madurai";"> </span></div><div><span style="font-family: Hind Madurai;">~~~<br /><br /><b>सन्दर्भ -</b><br /><br />· पर्युषण पर्व: एक विवेचन, डॉ. सागरमल जैन,<br />· पर्युषण: एक ऐतिहासिक समीक्षा, श्री अमर मुनि<br />· Samvatsari Pratikraman Vidhi and Explanation, Pravin K Shah<br />· पर्युषण पर्व महातम्य, स्मिता पि. शाह<br />· पर्युषण अने तेनो उपयोग, पंडित सुखलाल संघवी<br /></span><br /></div>Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com0tag:blogger.com,1999:blog-6112476928225190575.post-38141828502477965762022-04-14T04:43:00.005-07:002022-04-14T04:44:13.869-07:00શ્રી જીવિત સ્વામી પ્રભુ પ્રતિમા નિર્માણ કથા <span style="font-family: Hind Vadodara;"><br /></span><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhjH8DNRKW6-vykdclqGHmmLL7Axk-gG9VbEImyHONGN6TP8uCTeAhTecWZXX-n7v8RuMSN5pykoPgdgEucNIYBd7ic0fA4CUPdXxoVeETwPXesx5arQIG1rX7kXJk33AYt3XkIU243JzkDSh-OKrVOlSKGHz1JYVEUH_4evFycuiw34cLjadLQmtdI/s1750/Jivit-page-001.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="984" data-original-width="1750" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhjH8DNRKW6-vykdclqGHmmLL7Axk-gG9VbEImyHONGN6TP8uCTeAhTecWZXX-n7v8RuMSN5pykoPgdgEucNIYBd7ic0fA4CUPdXxoVeETwPXesx5arQIG1rX7kXJk33AYt3XkIU243JzkDSh-OKrVOlSKGHz1JYVEUH_4evFycuiw34cLjadLQmtdI/w640-h360/Jivit-page-001.jpg" width="640" /></a><span style="font-family: Hind Vadodara;"><br /><br /><b>ઈસા પૂર્વ ૫૫૫ વર્ષ (555 B.C.) <br /></b><br />ચરમ તીર્થાધિપતિ શ્રમણ ભગવાન પ્રભુ શ્રી મહાવીર<b> (દેવાર્ય) </b>૨ વર્ષ પૂર્વે ઋજુવાલુકાના કિનારે જૃમ્ભકગ્રામની ભૂમિમાં સર્વજ્ઞ - સર્વદર્શી બન્યા હતા. ત્યાંથી વિહાર કરીને પાવા, રાજગૃહી આદિ નગરોમાં પોતાના શિષ્ય પરિવાર સાથે વિહાર કરતા પોતાની ચ્યવનભૂમિ - બ્રાહ્મણકુંડગ્રામ પધાર્યા. ત્યાં પ્રભુએ તેમના પૂર્વ માત-પિતા દેવાનંદા-ઋષભદત્તને પ્રતિબોધીને દીક્ષા આપી. ત્યાંથી વિહાર કરીને દેવાર્ય તેમની <b>જન્મભૂમિ - ક્ષત્રિયકુંડ</b> પધાર્યા; જે ભૂમિમાં દેવાર્ય જન્મ્યા, રમ્યા, નિશાળે ગયા, રાજ્યવસ્થા આદિમાં રહ્યા તે ક્ષત્રિયકુંડની ધન્ય ધરા પર તેમના સમવસરણ રચાયા. પ્રભુના ભ્રાતા અને ક્ષત્રિયકુંડના અધિપતિ, <b>નંદિવર્ધન </b>વિપુલ સમૃદ્ધિ અને ભક્તિ સાથે દેવાર્યને વંદન કરવા પધાર્યા. પ્રભુએ દેશનામાં વૈરાગ્યનો ધોધ વહાવ્યો; તેમની મધુરી વાણીથી ભૂમિના અણુ-પરમાણુ વધુ પવિત્ર બન્યા. લોકોમાં વૈરાગ્યની લહેર દોડી; પુત્રી પ્રિયદર્શના અને જમાઈ જમાલીએ અનેકો સાથે પ્રભુ પાસે દીક્ષા ગ્રહણ કરી.</span><div><span style="font-family: Hind Vadodara;"><br /></span></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj4NqRiuX0jXMwEr4hGtf3IXCfIr5Wykm9dy21TlADvLATSiTq0Zyt44pKk4Wb28W8SaX8x_PeQH4MvMp7jmtKgXhYfgrp4NUD9aGt2DfFR07h5CTbe3EPVMGJmtL20Buk-9kshdZetXarRa1x4dYER3pVQ0BeLo31zHd0EBUztvme6UGFlaS7a34bm/s2481/Names%20of%20Mahavir-page-001.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2481" data-original-width="1653" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj4NqRiuX0jXMwEr4hGtf3IXCfIr5Wykm9dy21TlADvLATSiTq0Zyt44pKk4Wb28W8SaX8x_PeQH4MvMp7jmtKgXhYfgrp4NUD9aGt2DfFR07h5CTbe3EPVMGJmtL20Buk-9kshdZetXarRa1x4dYER3pVQ0BeLo31zHd0EBUztvme6UGFlaS7a34bm/w426-h640/Names%20of%20Mahavir-page-001.jpg" width="426" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Hind Vadodara;">વ્યક્તિત્વ એક, નામ અનેક</span> </td></tr></tbody></table><br /><br /><span style="font-family: Hind Vadodara;">તે સમયે દેવાર્યના જન્મને <b>૪૪ વર્ષ </b>વીત્યા હતા, છતાં તેઓ <b>સર્વાંગસુંદર </b>હતા; તેમની સેવામાં દેવો હાજરાહજૂર રહેતા; તેમને વંદન કરવા, એક ક્ષણ માટે પણ તેમનું રૂપ નિહાળવા લોકો પડાપડી કરતા. <b>સાત હાથની સમચોરસ સંસ્થાન </b>કાયા યુક્ત, તેઓ રૂપ, લાવણ્ય, કાંતિ, ઐશ્વર્ય અને લક્ષણોના સ્વામી હતા! તેમનું મુખ પદ્મકમળ જેવું સુંદર હતું; નીલોત્પલ (નીલકમળ) જેવા સુરભિમય નિઃશ્વાસથી તેઓ યુક્ત હતા. તેમના પ્રત્યેક અંગ દીપ્તિથી ઉદ્યોતિત હતા. દેવાર્યના જટાયુક્ત કેશનો ઉષ્ણીષ પર્વતના શિખર સમાન દેખાતો હતો; તેમના મુલાયમ કેશ, ગાઢ, ચમકીલા, કાળા અને વાંકડિયા (ઘુંઘરાળા) હતા. તેમનું લલાટ, અર્ધ ચંદ્ર સમાન ભવ્ય દેખાતું હતું. તેમના કાળા અને સ્નિગ્ધ ભ્રમર, ધનુષ આકારના હતા; અર્ધ વિકસિત પુંડરિક (શ્વેત) કમળની નાજુક પાંદડી સમાન ધ્યાનમગ્ન નેત્રો કર્ણ સુધી દીર્ઘ હતા અને કાજલ જેવી શ્યામ પાંપણોથી યુક્ત હતા. પ્રહરોના-પ્રહરો પર્યંત તિર્યક્ ભિત્તિમાં પોતાના નેત્રોને એકાગ્ર કરીને પોતાની અંતરાત્માના ધ્યાનમાં લિન, દ્રઢ, નિષ્પ્રકંપ અને પ્રબળ રહેતા. રાજ્યવસ્થામાં ભારોભાર કુંડળથી શુશોભિત રહેવાથી તેમના વિસ્તારેલા કર્ણયુગલ મુખરૂપી સિંધુના કિનારા ઉપર પડેલી મોતીની છીપ સમાન લાગતા હતા. તેમની નાસિકા ગરુડની ચાંચની જેમ લાંબી, સીધી અને ઉન્નત હતી; હોંઠ તો બિંબફળ જેવા લાલ હતા. <br /><br />તેમનો કંઠ-ભાગ ચાર અંગુલ પ્રમાણ હતો તથા ઉત્તમ શંખ સમાન ત્રણ રેખાઓથી યુક્ત હતો. તેમના સુપુષ્ટ ખભા સિંહ અને હાથી જેવા પરિપૂર્ણ અને વિસ્તીર્ણ હતા; હાથના તળિયા નવીન આમ્રપલ્લવ (નવા આંબાના પાંદડા) જેવા લાલ હતા; તેમાં શુભ ચિહ્નો-લક્ષણો અંકિત થયેલા હતા. કરતલ સાથે જોડાયેલા અંગુઠા તથા આંગળીઓ રક્તવર્ણની સરલ અને પ્રાંતભાગે માણેકના પુષ્પ જેવી તથા કલ્પવૃક્ષના અંકુશ જેવી લાગતી હતી. આંગળીઓના પ્રાંત ભાગે દક્ષિણાવર્તના ચિહ્નો સર્વ સંપત્તિને કહેનારા દક્ષિણાવર્ત શંખની શોભાને ધારણ કરતા હતા. દેવાર્યનું વક્ષઃસ્થળ સુવર્ણની શીલા જેવું વિશાળ અને ઉન્નત હતું. તેમનો નાભિ પ્રદેશ નદીમાં ઉત્પન્ન થતી ભમરી જેવો ગંભીર હતો અને પુરુષચિહ્ન કુળવાન અશ્વની જેમ અત્યંત ગુપ્ત હતું. તેમના જાનુ, માંસલ, સ્નિગ્ધ અને ગોળાકાર હતા જે કેળના સ્થંભ જેવા લાગતા હતા અને ચરણ સુપ્રતિષ્ઠિત સુંદર રચનાયુક્ત મનોજ્ઞ પ્રતીત થતા હતા. ચરણની આંગળીઓ ક્રમશ: આનૂપૂર્વીયુક્ત એક બીજા સાથે જોડાયેલી હતી અને તેમના લક્ષણયુક્ત પગલાં, લાલ કમળના પત્તા સમાન સુકુમાર અને કોમળ હતા. તેમનું શરીર સ્વર્ણના સમાન કાન્તિમાન, નિર્મળ, રોગ રહિત- દોષ રહિત ઉત્તમ પુરુષના ૧૦૦૮ લક્ષણ યુક્ત હતું. <br /><br />દેવાર્યની આવી ભવ્યતા અને તેજસ્વી ધ્યાનમગ્ન સ્વરૂપ જોઈને નંદિવર્ધન હરખાતા, મલકાતાં; કલાકો સુધી દેવાર્યને નિહાળતા - તેમના નયનાભિરામ દિવ્ય રૂપનું અમૃતપાન કરતા. પણ તેમના મનમાં એક વ્યથા સતત રહેતી - જયારે દેવાર્યનો ક્ષત્રિયકુંડથી વિહાર થશે પછી એમના આ દિવ્ય રૂપનું દર્શન કઈ રીતે થશે? <b>આ વ્યથાનું નિરાકરણ કરવા શ્રી નંદિવર્ધન રાજાએ ઉત્તમ શિલ્પીને બોલાવી દેવાર્યના પ્રતિબિંબ રૂપ પ્રતિમાના નિર્માણનું નિશ્ચય કર્યું</b> - બહુમૂલ્ય એવા કસોટીના પાષાણમાં દેવતાથી અધિષ્ઠિત બની જતાં એ અજ્ઞાત શિલ્પીના હાથે પ્રભુના પ્રતિબિંબનું નિર્માણ પ્રારંભ થયું. જોત-જોતામાં <b>૪૯ ઇંચના પરિકરમાં ૨૪ ઇંચના દેવાર્યનું ૧૦૮ લક્ષણ યુક્ત આબેહૂબ પ્રતિબિંબ ૩૦૦ કિલોના કસોટી પથ્થરમાં નિર્માણ પામ્યું</b>.</span><div><span style="font-family: Hind Vadodara;"><br /></span><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhpkPVi0TKaqpGyzfxblg20gC2ET75SELrOZyNhGIMJ-xRSeL2RnkUtlx3zA9lX5Dde8Hr9dd66bGAsh2TbLO1NCUaqiaYBvm9c2Wb4d25O7_oCw0tSY0ruJxntAIUEA8XDsAbocWXr1VNV2PP5iflkDm_-S_b2cRZwrMlAtbV-wFGE7792J8yeY37H/s2049/JIVIT1.png" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2049" data-original-width="1096" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhpkPVi0TKaqpGyzfxblg20gC2ET75SELrOZyNhGIMJ-xRSeL2RnkUtlx3zA9lX5Dde8Hr9dd66bGAsh2TbLO1NCUaqiaYBvm9c2Wb4d25O7_oCw0tSY0ruJxntAIUEA8XDsAbocWXr1VNV2PP5iflkDm_-S_b2cRZwrMlAtbV-wFGE7792J8yeY37H/w342-h640/JIVIT1.png" width="342" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Hind Vadodara;">શ્રી જીવિત સ્વામી પ્રભુનું મૂળ દિવ્ય સ્વરૂપ </span></td></tr></tbody></table><br /><span style="font-family: Hind Vadodara;"><br /></span></div><div><span style="font-family: Hind Vadodara;">પરિકરમાં દેવાર્યના સંપૂર્ણ પરિવારને અંકિત કરવામાં આવ્યા - ડાબી તરફમાં હાથી પર <b>પિતા શ્રી સિદ્ધાર્થ રાજા</b> અને <b>ભ્રાતા નંદિવર્ધન</b>; જમણી બાજુએ શયન કરતા <b>માતા ત્રિશલા</b> અને તેની સેવામાં <b>બેન સુદર્શના</b>; પ્રભુના કમલાસન નીચે પબાસણમાં જમણી-ડાબી બાજુએ <b>રાણી યશોદા</b> અને <b>કુમારી પ્રિયદર્શના</b>. દેવાર્યની પ્રતિમાનું નિર્માણ થતા નંદિવર્ધન આનંદમાં ઘેલા બન્યા. પ્રીતિના પાષાણમાં ભક્તિના ટાંકણે નિર્મિત થતી આ પ્રતિમા સ્વયં દેવાર્યની અમીદ્રષ્ટિથી વધુ પાવન બની અને પ્રભુના વિહાર બાદ આ પ્રતિબિંબ સ્વરૂપ પ્રતિમાની પૂજા, નંદિવર્ધન જાવત્-જીવ કરી!<a href="file:///D:/personal/Pratibimb%20ni%20Pratikruti/Pratibimb%20ni%20Pratikruti.docx#_ftn1">[1]</a></span></div><div><span style="font-family: Hind Vadodara;"><br /></span></div><div><span style="font-family: Hind Vadodara;"> <br /></span><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgq1DycIMIeab4Apuw5UR4IfhiZaL5R7H_hBTbuEvHFedJIaJYyISIfzmNR4BFl5-oPVd-Fr4cTH3pcH7gP7UzoaTNLQIy6ce2I8GljfAFllY_qOayRE7v38z2cr0BD12puiI60m1_RwkNzQ4kJ5wJbOR8U08bXUwDqCLmD5qcksBnhxKzPgToufkXx/s5120/Parivar.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="5120" data-original-width="5120" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgq1DycIMIeab4Apuw5UR4IfhiZaL5R7H_hBTbuEvHFedJIaJYyISIfzmNR4BFl5-oPVd-Fr4cTH3pcH7gP7UzoaTNLQIy6ce2I8GljfAFllY_qOayRE7v38z2cr0BD12puiI60m1_RwkNzQ4kJ5wJbOR8U08bXUwDqCLmD5qcksBnhxKzPgToufkXx/w640-h640/Parivar.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Hind Vadodara;">પરિકરમાં પ્રભુનો પરિવાર </span></td></tr></tbody></table><br /><span style="font-family: Hind Vadodara;"> </span><span style="font-family: Hind Vadodara;"><br /> <br />------<br /><a href="file:///D:/personal/Pratibimb%20ni%20Pratikruti/Pratibimb%20ni%20Pratikruti.docx#_ftnref1">[1]</a> કેવળજ્ઞાન પછી પ્રભુની બ્રાહ્મણકુંડ-ક્ષત્રિયકુંડમાં પધરામણી, દેવાનંદા-ઋષભદત્ત, પ્રિયદર્શના-જમાલી આદિની દીક્ષાના ઉલ્લેખ શ્રી ત્રિષષ્ટિશલાકાપુરુષચરિત્ર ગ્રંથમાં પ્રાપ્ત થાય છે; પ્રભુની ધ્યાન સાધનાનું વિવરણ શ્રી આચારાંગ સૂત્ર તથા પ્રભુના રૂપનું વર્ણન શ્રી ઔપપાતિક સૂત્ર નામના પવિત્ર આગમ ગ્રંથોમાં પ્રાપ્ત થાય છે. શ્રી નંદિવર્ધન રાજા દ્વારા શ્રી જીવિત સ્વામી પ્રભુની પ્રતિમા નિર્માણની કથા લોકોકિત પ્રમાણે ગુરુમુખે જાણેલી છે પરંતુ શિલાલેખના અભાવે ઇતિહાસના વિશેષજ્ઞો, શ્રી અજય કુમાર સિંહા, ર્ડા. સાગરમલ જૈન આદિ સંશોધકો આ પ્રતિમાજીનું મુર્તિમંડન તેની કલાકૃતિ, લક્ષણ, તથા સમાન કલાકૃતિ વાળા બૌદ્ધ તથા જૈન શિલ્પોના આધારે આ પ્રતિમાજીને ‘પાલ’ કાલીન (લગભગ ૧,૦૦૦ વર્ષ પ્રાચીન) બતાવી છે;</span></div></div>Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com2Janmasthan Rd, Harkhar, Bihar 811317, India24.8460646 86.0216624-3.4641692361788472 50.8654124 53.156298436178844 121.1779124tag:blogger.com,1999:blog-6112476928225190575.post-63251460363024383142022-03-16T11:51:00.012-07:002023-05-08T21:57:33.446-07:00क्या गृहस्थ आगम अध्ययन कर सकते हैं? - एक विमर्श<div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhxZxCeJnqVp3MOa62UgjgW_7cmztb5yxKItDdYHi9o0MGTEygZpjcTFeE8a4E4Csn72CllzkmjHRk7ndfwM9lp4VkL2NqTF_wzgx3v1jb6eQsSXGQeX-Rm2mU_tHSALytSoGNhaWwbPuyPU3-WW2FiHBJynCe7MuAQxctzq3OYqLGDCNXH-umEaS20=s1750" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="984" data-original-width="1750" height="360" src="https://blogger.googleusercontent.com/img/a/AVvXsEhxZxCeJnqVp3MOa62UgjgW_7cmztb5yxKItDdYHi9o0MGTEygZpjcTFeE8a4E4Csn72CllzkmjHRk7ndfwM9lp4VkL2NqTF_wzgx3v1jb6eQsSXGQeX-Rm2mU_tHSALytSoGNhaWwbPuyPU3-WW2FiHBJynCe7MuAQxctzq3OYqLGDCNXH-umEaS20=w640-h360" width="640" /></a></div><br /><span style="font-family: Hind Madurai;"><br /></span></div><span style="font-family: Hind Madurai;"><div>प्रत्येक धर्म-परम्परा में धर्म-ग्रन्थ या शास्त्र का महत्त्वपूर्ण स्थान होता है, क्योंकि उस धर्म के दार्शनिक सिद्धान्त और आचार व्यवस्था दोनों के लिए 'शास्त्र' ही एकमात्र प्रमाण होता है. हिन्दूधर्म में वेदों का, बौद्धधर्म में त्रिपिटक का, पारसीधर्म में अवेस्ता का, ईसाईधर्म में बाइबल का और इस्लाम धर्म में कुरान का जो स्थान है, उससे भी बढ़ कर स्थान जैनधर्म में आगम साहित्य का है. <b>जैनो के लिए आगम जिनवाणी है</b>, आप्तवचन है और धर्म-दर्शन एवं साधना का आधार है. परन्तु एक प्रश्न उभर कर आता है - <b>क्या गृहस्थ (श्रावक- श्राविकाऐं) आगम ग्रंथो को पढ़ कर उनका अभ्यास कर सकते हैं?</b></div><br />यद्यपि श्वेतांबर स्थानकवासी और श्वेतांबर तेरापंथी परंपरा में श्रावक -श्राविकाओं को आगम पढ़ने की अनुमति है और उन्हें कंठस्थ करने की परंपरा भी है, <b>परन्तु वर्तमान जैन श्वेतांबर मूर्तिपूजक परंपरा में गृहस्थों को आगम ग्रंथ पढ़ने की अनुमति नहीं है </b>(मात्र श्री दशवैकालिक सूत्र के प्रथम चार अध्ययन तक ही पढ़ने की अनुमति है). पूज्य साधु भगवंतो को भी वर्षो की साधना और <b>योगोद्वहन </b>(जोग)<a href="file:///C:/Users/arpit.shah/Desktop/Agam%20Reading/%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%BE%20%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%20%E0%A4%86%E0%A4%97%E0%A4%AE%20%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A4%A8%20%E0%A4%95%E0%A4%B0%20%E0%A4%B8%E0%A4%95%E0%A4%A4%E0%A5%87%20%E0%A4%B9%E0%A5%88%E0%A4%82%20-%20%E0%A4%8F%E0%A4%95%20%E0%A4%B5%E0%A4%BF%E0%A4%AE%E0%A4%B0%E0%A5%8D%E0%A4%B6.docx#_ftn1">[1]</a> के पश्चात ही इन पवित्र आगम ग्रंथो को पढ़ने का अधिकार प्राप्त होता है. श्वेतांबर मूर्तिपूजक परंपरा के अंचलगच्छ को छोड़ कर कुछ गच्छों में श्रावको को रोजिंदा विधि के सूत्रों<a href="file:///C:/Users/arpit.shah/Desktop/Agam%20Reading/%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%BE%20%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%20%E0%A4%86%E0%A4%97%E0%A4%AE%20%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A4%A8%20%E0%A4%95%E0%A4%B0%20%E0%A4%B8%E0%A4%95%E0%A4%A4%E0%A5%87%20%E0%A4%B9%E0%A5%88%E0%A4%82%20-%20%E0%A4%8F%E0%A4%95%20%E0%A4%B5%E0%A4%BF%E0%A4%AE%E0%A4%B0%E0%A5%8D%E0%A4%B6.docx#_ftn2">[2]</a> को भी पढ़ने का अधिकार प्राप्त करने के लिए विविध उपधान तप की विधि बताई गई है. <br /><br />श्वेतांबर परंपरा के अलग-अलग सम्प्रदाय में यह भिन्न मान्यताओं को देख कर विशेष संशोधन और विमर्श आवश्यक है. इसीलिए, <b>यह लेख शास्त्रीय सन्दर्भ और ऐतिहासिक प्रमाणो के द्वारा इस विषय पर एक विचार करने का एक प्रयास है. </b>वाचको से अनुरोध है की इस लेख के द्वारा वर्तमान में चल रही किसी भी प्रणालिका का खंडन या किसी भी प्रकार का निर्णय प्रस्तुत करने का भाव नहीं है – मात्र एक जिज्ञासु की खुले मन से एक विचारणा करने की भावना है. <br /><br /><span style="color: red;"><b>जैन आगम ग्रंथ और उनका इतिहास </b><br /></span><br />आगम शब्द का प्रयोग जैन धर्म के मूल ग्रंथों के लिए किया जाता है. नन्दिसूत्र में आगमों के लिए '<b>श्रुत</b>' शब्द का प्रयोग है. श्री भगवती सूत्र में आगम के लिए '<b>प्रवचन</b>' शब्द भी प्रयुक्त किया गया है. <b>वर्तमान में उपलब्ध सम्पूर्ण जैन आगम अर्थ की दृष्टि से तीर्थंकर परमात्मा से जुड़ा हुआ है.</b> ‘अर्थागम’ के कर्ता तीर्थंकर परमात्मा है एवं ‘सूत्रागम’ के कर्ता गणधर भगवंत एवं स्थविर भगवंत हैं. अर्थ का प्रकटीकरण तीर्थंकरों परमात्मा द्वारा होता है; गणधर भगवंत उसे शासन के हित के लिए सूत्र रूप में गुम्फित कर लेते हैं. अर्थात् तीर्थंकर प्रभु की देशना और उपदेश के आधार पर गणधर भगवंत आगमो की रचना करते हैं. <b>गणधर भगवंत केवल अंग आगम<a href="file:///C:/Users/arpit.shah/Desktop/Agam%20Reading/%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%BE%20%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%20%E0%A4%86%E0%A4%97%E0%A4%AE%20%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A4%A8%20%E0%A4%95%E0%A4%B0%20%E0%A4%B8%E0%A4%95%E0%A4%A4%E0%A5%87%20%E0%A4%B9%E0%A5%88%E0%A4%82%20-%20%E0%A4%8F%E0%A4%95%20%E0%A4%B5%E0%A4%BF%E0%A4%AE%E0%A4%B0%E0%A5%8D%E0%A4%B6.docx#_ftn3">[3]</a> (द्वादशांगी) की रचना करते हैं और अंगबाह्य आगमों<a href="file:///C:/Users/arpit.shah/Desktop/Agam%20Reading/%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%BE%20%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%20%E0%A4%86%E0%A4%97%E0%A4%AE%20%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A4%A8%20%E0%A4%95%E0%A4%B0%20%E0%A4%B8%E0%A4%95%E0%A4%A4%E0%A5%87%20%E0%A4%B9%E0%A5%88%E0%A4%82%20-%20%E0%A4%8F%E0%A4%95%20%E0%A4%B5%E0%A4%BF%E0%A4%AE%E0%A4%B0%E0%A5%8D%E0%A4%B6.docx#_ftn4">[4]</a> की रचना स्थविर भगवंत करते हैं<a href="file:///C:/Users/arpit.shah/Desktop/Agam%20Reading/%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%BE%20%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%20%E0%A4%86%E0%A4%97%E0%A4%AE%20%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A4%A8%20%E0%A4%95%E0%A4%B0%20%E0%A4%B8%E0%A4%95%E0%A4%A4%E0%A5%87%20%E0%A4%B9%E0%A5%88%E0%A4%82%20-%20%E0%A4%8F%E0%A4%95%20%E0%A4%B5%E0%A4%BF%E0%A4%AE%E0%A4%B0%E0%A5%8D%E0%A4%B6.docx#_ftn5">[5]</a>. </b><br /><br />जैन आगमों में <b>१४ पूर्वो</b> का महत्वपूर्ण स्थान रहा है. ऐसा माना जाता है कि उनमें असीम श्रुतराशि समाहित थी. यह <b>'पूर्व' द्वादशांगी से पहले रचे गए थे</b>, इसलिए इनका नाम 'पूर्व' है. <b>यह चौदह पूर्व ‘दृष्टिवाद’, नामक बारहवें अंग आगम का एक विभाग है</b> इसीलिए १४ पूर्व द्वादशांगी में ही समाहित हो जाते हैं. वर्तमान में ग्यारह अंग आगम उपलब्ध हैं और १४ पूर्वो का समावेश जिस आगम में हुआ है, वह <b>बारहवां अंग दृष्टिवाद विच्छिन्न है</b>. <br /><br />जैन आगमों की भाषा <b>अर्धमागधी </b>है - प्रभु श्री महावीर अर्धमागधी भाषा में देशना देते थे <b>क्योंकि वह सामान्य लोगो की भाषा थी. </b>अर्धमागधी प्राकृत भाषा का ही एक रूप है. यह मगध के आधे भाग में बोली जाती थी तथा <b>इसमें अठारह देशी भाषाओं के लक्षण मिश्रित हैं</b>. इसमें मागधी शब्दों के साथ-साथ <b>देश्य शब्दों की भी प्रचुरता है</b> - इसलिए यह अर्धमागधी कहलाती है - प्रभु श्री महावीर के शिष्य मगध, मिथिला, कौशल आदि अनेक प्रदेश, वर्ग और जाति के थे; इसलिए जैन साहित्य की प्राचीन प्राकृत में देश्य शब्दों की बहुलता है. <br /><br />जैन धर्म में पहले से ही यह परम्परा अस्तित्व में रही है कि जिज्ञासुजन आगमों को अत्यन्त विनय एवं आदर पूर्वक गुरुजनों से श्रवण कर उन्हें कण्ठाग्र करते तथा उन पाठों को पुनरावर्तन-पृच्छना आदि स्वाध्याय के माध्यम से स्मृतिगत रखते थे. इस प्रकार विशुद्ध रीति से संचित श्रुतसाहित्य को गुरु अपने शिष्यों को सौंपते और शिष्य पुनः उस ज्ञान को अपने प्रशिष्यों को सौंपते थे, इस तरह <b>आगम शास्त्र स्मृति द्वारा ही सुरक्षित रखे जाते थे</b>. हमारे पूर्वजों को प्राचीनकाल से ही ताड़पत्र, स्याही, लेखनी आदि का परिचय एवं उनकी प्रयोग विधि ज्ञात थी तथा उनमें शास्त्र लिखने का सामर्थ्य भी था, फिर भी जैन परम्परा में श्रुतसाहित्य को स्मृति पटल पर सुरक्षित रखने की परंपरा थी क्योंकि साधुओं द्वारा पुस्तक आदि का संचय किया जाये तो अपरिग्रह एवं अहिंसा दोनों व्रतों के खंडित<a href="file:///C:/Users/arpit.shah/Desktop/Agam%20Reading/%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%BE%20%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%20%E0%A4%86%E0%A4%97%E0%A4%AE%20%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A4%A8%20%E0%A4%95%E0%A4%B0%20%E0%A4%B8%E0%A4%95%E0%A4%A4%E0%A5%87%20%E0%A4%B9%E0%A5%88%E0%A4%82%20-%20%E0%A4%8F%E0%A4%95%20%E0%A4%B5%E0%A4%BF%E0%A4%AE%E0%A4%B0%E0%A5%8D%E0%A4%B6.docx#_ftn6">[6]</a> होने की पूर्ण शक्यता रहती है. <br /><br />प्रभु महावीर के निर्वाण के लगभग १७० वर्ष पश्चात, प्रकृति के प्रकोप (दुष्काल, अनावृष्टि आदि) के कारण आगम पाठों का यथावत स्वाध्याय करना कठिनतर होता गया और श्रुतधारकों का अभाव होने लगा. इस समय में मगध आदि आस पास के देशों में बहुत भारी दुष्काल पड़ा; दुष्काल समाप्त हो जाने पर श्रमण पाटलिपुत्र में एकत्रित हुए और वहां अंगों का संकलन किया गया. इस सम्मेलन को '<b>पाटलिपुत्र-वाचना</b>' के नाम से जाना जाता है. कुछ समय पश्चात जब आगम साहित्य का फिर विच्छेद होने लगा तो ईसवी सन् ३०० -३१३ में जैन साधुओं के दूसरे सम्मेलन हुए - एक <b>आर्यस्कन्दिल </b>की अध्यक्षता में <b>मथुरा</b> में तथा दूसरा <b>नागार्जुनसूरि</b> की अध्यक्षता में <b>वल्लभी </b>में. मथुरा के सम्मेलन को 'माथुरी-वाचना' की संज्ञा दी गयी. तत्पश्चात लगभग ईसवी सन् ४५३-४६६ में वल्लभी में <b>आचार्य देवर्धिगणि क्षमाश्रमण</b> की अध्यक्षता में साधुओं का सम्मेलन हुआ, जिसमें सुव्यवस्थित रूप से आगमों का अन्तिम बार संकलन किया गया और उन्हें <b>प्रथम बार लिखा गया</b>, अर्थात् पुस्तकारुढ़ किया गया. यह सम्मेलन ‘<b>वल्लभी -वाचना</b>' के नाम से जाना जाता है. वर्तमान आगम साहित्य इसी संकलना का रूप है. (उपर्युक्त विवरण से इस बात का भी निश्चय हो जाता है कि उत्सर्गत: मनियों के लिए लेखन कार्य का निषेध किया गया है फिर भी आगम ग्रन्थों का विच्छेद न हो जाये, इसीलिए आगमों को लिपिबद्ध किया गया) <br /><br /><b><span style="color: red;">चैत्यवासिओं का प्रभुत्व <br /></span></b><br />पूर्व काल में जैन श्रमण, लोगो से दूर वन्य स्थान, गुफाओं और निर्जन भूमिओं में साधना और विचरण करते थे. चातुर्मास की आराधना भी नगर के बहार उद्यानों में करते थे जिससे निर्मल और निर्दोष चारित्र धर्म का पालन हो सके. परन्तु समय की विषमता की वजह से श्रमण समुदाय को बहुत अड़चने होने लगी. श्रावक संघ से दुरी, लम्बे अकाल (सूखा), गोचरी की दुर्लभता, एवं वन्य स्थानों में जंगली जानवरो का भय, लोगो की अप्रीति आदि की वजह से श्रमण संघने ईस्वी की ५वी सदी से श्रावको की बस्ती, यानी नगरों में ही विचरण करना आरंभ कर दिया. नगर के जिनमंदिरो के आसपास उपाश्रयों अथवा श्रावको के घरों के निर्दोष स्थानों में श्रमण संघ ठहरने लगा. नगरादि स्थानों में रहने के बावजूद श्रमण संघ सतत विहारी रहते थे - एक स्थान में नहीं रहते थे. <b>परन्तु समय के प्रवाह में इस मर्यादा में भी शिथिलता आई और ईस्वी की ८वी सदी तक बहुत श्रमणो ने चैत्यवास अपनाया जिसमे श्रमण जिनमंदिर और उपाश्रय में ही रहने लगे और इन स्थानों को अपना मठ बनाने लगे</b>. एक समय पे सुवहित साधुओं से ज्यादा चैत्यवासी साधुओं का संख्याबल था. <br /><br />ईस्वी की ८वी सदी में आचार्य श्री हरिभद्रसूरि, <b><span style="color: #2b00fe;">सम्बोध प्रकरण</span><span style="color: red;"> </span></b>ग्रन्थ में चैत्यवासी साधुओं के बारे में लिखते हैं की वे आधाकर्मी आहार, सचित्त ग्रहण, तीन बार भोजन, विगई ग्रहण, पडिलेहण का त्याग, चैत्यवास (मंदिर/उपाश्रय आदि में निवास), देवद्रव्य भक्षण, हजामत और एकाकी परिभ्रमण आदि करते थे. पलंग, जोड़ा, वाहन, शस्त्र और धन आदि का परिग्रह रखते थे. ज्योतिष, मन्त्र-तंत्र, यज्ञ पूजा आदि से श्रावक वर्ग को भयभीत करते थे; नए मंदिर और उपाश्रयों का निर्माण करवाते थे. संसार सुख के लिए शास्त्रधार बिना की तपस्या, गलत अनुष्ठान, जिन प्रतिमा के रक्षण हेतु पूजा; चमत्कारिक प्रतिमाओं की भक्ति; पूजाविधि में कर्मकाण्ड, मृत व्यक्ति के लिए प्रभुपूजा -मृतद्रव्यग्रहण, <b>पैसों के लिए आगम का व्याख्यान </b>आदि करते थे. <br /><br />आचार्य श्री हरिभद्रसूरिने सम्बोध प्रकरण में यह भी बताया है की <b>अनेक चैत्यवासी साधु ऐसा भी बताते थे की श्रावको के पास आगम ग्रंथो के सूक्ष्म विचार नहीं कहने चाहिए</b><a href="file:///C:/Users/arpit.shah/Desktop/Agam%20Reading/%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%BE%20%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%20%E0%A4%86%E0%A4%97%E0%A4%AE%20%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A4%A8%20%E0%A4%95%E0%A4%B0%20%E0%A4%B8%E0%A4%95%E0%A4%A4%E0%A5%87%20%E0%A4%B9%E0%A5%88%E0%A4%82%20-%20%E0%A4%8F%E0%A4%95%20%E0%A4%B5%E0%A4%BF%E0%A4%AE%E0%A4%B0%E0%A5%8D%E0%A4%B6.docx#_ftn7">[7]</a>. इन सभी संदर्भो के आधार पर अनेक संशोधक<a href="file:///C:/Users/arpit.shah/Desktop/Agam%20Reading/%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%BE%20%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%20%E0%A4%86%E0%A4%97%E0%A4%AE%20%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A4%A8%20%E0%A4%95%E0%A4%B0%20%E0%A4%B8%E0%A4%95%E0%A4%A4%E0%A5%87%20%E0%A4%B9%E0%A5%88%E0%A4%82%20-%20%E0%A4%8F%E0%A4%95%20%E0%A4%B5%E0%A4%BF%E0%A4%AE%E0%A4%B0%E0%A5%8D%E0%A4%B6.docx#_ftn8">[8]</a> यह मानते हैं की जैसे ब्राह्मणो ने वेदों का अधिकार खुद के पास रखा था और दुसरो को अनाधिकारी बना कर अपनी सत्ता को कायम रखा था, <b>वैसे ही चैत्यवासी साधुओं ने आगम पढ़ने का अधिकार खुद के पास रखा था और श्रावक श्राविकाओं को अनाधिकारी ठहराया था. </b> यदि चैत्यवासी-साधु, श्रावको को आगम पढ़ने और अभ्यास करने की अनुमति देते तो उनके (चैत्यवासी) द्वारा आगम ग्रंथो को पढ़ कर धन कमाने का रास्ता बंद हो जाता. तदुपरांत आगम ग्रंथो के अभ्यास करने के बाद श्रावक उनके शिथिलाचार का भी तीव्र विरोध करते. इन्ही सब कारणों से ऐसा माना जा सकता है की गृहस्थों को आगम ग्रंथो का अभ्यास करने से रोकने का बीज चैत्यवासिओ ने बोया था. <br /><br /><b><span style="color: red;">गृहस्थ, आगम अभ्यास के अधिकारी - भाषा और शास्त्रीय दृष्टि </span></b><br /><br />वैदिक संस्कृति का साहित्य (वेद) संस्कृत भाषा में था और उन ग्रंथो का प्रभुत्व मात्र ब्राह्मणो के पास था. संस्कृत जैसी प्रौढ़ भाषा को छोड़ कर प्रभु महावीर अर्धमागधी प्राकृत में देशना देते थे और गणधरो ने भी आगमों की रचना इसी भाषा में की थी - <b><u>उसका एक ही कारण था की वह जन-सामान्य की भाषा थी</u></b>. <b><span><u>संस्कृत को छोड़ कर अर्धमागधी प्राकृत में ११ अंग आगमो की रचना इसीलिए की गई क्योंकि सामान्य व्यक्ति भी प्रभु की वाणी को सरलता से समझ सके</u>.</span></b> इस बात का प्रमाण हमें <b><span style="color: #2b00fe;">श्री दशवैकालिक सूत्र की टिका</span></b>, <b><span style="color: #2b00fe;">धर्मबिंदु वृत्ति</span></b>, कलिकालसर्वज्ञ श्री हेमचन्द्राचार्य द्वारा रचित <b><span style="color: #2b00fe;">प्राकृतद्व्याश्रय की वृत्ति </span></b>और पूज्य श्री आत्मारामजी महाराज (आचार्य श्री विजयानंदसूरीश्वरजी महाराज) के <b><span style="color: #2b00fe;">तत्त्वनिर्णयप्रासाद </span></b>ग्रन्थ में मिलता है - <br /><br /><i>"बाल-स्त्री-मूढ-मूर्खाणां-नृणां चारित्रकाङ्क्षिणाम्, अनुग्रहार्थ सर्वज्ञैः सिद्धान्तः प्राकृतः कृतः" <br /></i><b>- दशवैकालिक टीका तथा धर्मबिंदु वृत्ति <br /></b><i><br />"बालस्त्र्यादिजडप्रायभव्यजन्तुहितेच्छया। प्रकृतागमकर्तुभ्यो गणभृभ्द्यो नमो नमः।।"</i><br /><b>-कलिकालसर्वज्ञ श्री हेमचन्द्राचार्य द्वारा रचित प्राकृतद्व्याश्रय की वृत्ति<br /></b><br /><i>"बाल-स्त्री-वृद्ध-मूर्खाणां नृणां चारित्रकाङ्क्षिणाम्, उच्चारणाय तत्त्वज्ञैः सिद्धान्तः प्राकृतः कृतः" <br /></i><b>- तत्त्वनिर्णयप्रासाद <br /></b><br />अर्थात् - <b>बालक, स्त्री, वृद्ध और मुर्ख (आबालगोपाल) चारित्र के आकांक्षा वाले व्यक्ति बिना प्रयास के प्रभु के वचनो का उच्चारण कर सके और अच्छी तरह समझ सके इसी के आशाय से प्रभु वचनो (सिद्धांतो) को प्राकृत जैसी सरल और सर्वदेशीय भाषा में रचा गया. </b><br /><br /><b>यदि प्रभु वचनो (सिद्धांतो) के उच्चारण और अभ्यास का अधिकार मात्र साधुओ का होता तो यह श्लोक की आवश्यकता ही नहीं होती. </b>इसका और स्पष्टीकरण हमें पूज्य आचार्य श्री प्रभाचंद्रसूरीश्वरजी महाराज रचित <b><span style="color: #2b00fe;">श्री प्रभावक चरित्र </span></b>में भी प्राप्त होता है जिसमे उन्होंने बताया है की <b>१४ पूर्व संस्कृत में थे जो कालक्रम में विछिन्न हुए; वर्तमान में श्री सुधर्मास्वामी भाषित ११ अंग सूत्र है जिसका लाभ <u><span style="color: red;">बालक, स्त्री, मूढ़ और मुर्ख</span> </u>आदि भी ले पाए वैसी अनुग्रहवती बुद्धि से प्राकृत में रचे गए हैं. </b><br /><br /><i>“चतुर्दशाऽपि पूर्वाणि संस्कृतानि पुराऽभवन्, <br />प्रज्ञातिशयसाध्यानि तान्युच्छिन्नानि कालतः, गयस्ति सुधर्मस्वामि भाषिता” <br /></i><b>- प्रभावक चरित्र <br /></b><br /><b><span style="color: #2b00fe;">तत्त्वनिर्णयप्रासाद </span></b>में भी बताया गया है की <b><u><span style="color: red;">दृष्टिवाद को छोड़ कर स्त्री और बालको के वांचनार्थ जिनेश्वर भगवंत ने अंग सिद्धांतो (आगमों) को प्राकृत में कहे हैं</span></u></b>. <br /><br /><i>“यत उक्तमागमे - मुत्तूंण दिहिवायं कालिय-उक्कालियंगसिद्धतं, थी-बाल-वायणत्थं पाइममुइयं जिणवरेहिं” <br /></i><b>- तत्त्वनिर्णयप्रासाद <br /></b><br /><span style="color: #2b00fe;"><b>श्री विशेषावशयक भाष्य</b></span> में एक प्रश्न के रूप में पूछा गया है की यदि १२ अंग आगमों का सार दृष्टिवाद में आ जाता हो तो फिर ११ अंगो की अलग रचना की आवश्यकता क्यों हुई? इसके समाधान में श्री जिनभद्रगणी क्षमाश्रमण बताते हैं की - <b><span style="color: red;"><u>"यूं तो दृष्टिवाद में समस्त वाङ्गमय का समावेश होता है परन्तु जो लोग दुर्मेधस हैं (जिनमे दृष्टिवाद को समझने की क्षमता नहीं है और श्रावकादिगण) और स्त्रियों के लिए बाकी के ११ अंग और अंगबाह्य आगमों की रचना हुई है"</u></span></b>. <br /><br /><i>"तेषु च निश्शेषमपि वाङ्मयमवतरति, अतश्चतुर्दशपूर्वात्मकं द्वादशमेवाङ्गमस्तु, किं शेषाङ्गविरचनेन, अङ्गबाह्यश्रुतरचनेन वा? <br />तत्र यद्यपि दृष्टिवादे सर्वस्याऽपि वाङ्मयस्याऽवतारोऽस्ति, तथापि दुर्मेधसां तदवधारणाद्ययोग्यानां मन्दमतीनां, तथा श्रावकादीनां स्त्रीणां चानुग्रहाय नियूहणा विरचना शेषश्रुतस्येति” <br /></i><b>- श्री विशेषावशयक भाष्य <br /></b><br />जिनभद्रगणी क्षमाश्रमण इसी ग्रन्थ की टिका में बताते हैं की दृष्टिवाद में समस्त वाङ्मय का अवतार हो जाता है <span style="color: red;"><u><b>फिर भी मंदमति पुरुषों एवं स्त्रियों के लिए ग्यारह अंगों की रचना की गई</b>. </u></span><br /><br /><i>“जइ वि य भूयावाए सव्वस्स वओमयस्स ओयारो। निज्जूहणा तहावि हुदुम्मेहे पप्पइत्थीय॥“ <br /></i><b>- श्री विशेषावश्यकभाष्य टिका <br /></b><br /></span><div>किसी भी गणधर भगवंत रचित अंग आगम में श्रावक-श्राविकाओं को आगम अभ्यास से वर्जित करने का विवरण प्राप्त नहीं होता और अनेक ग्रंथो का अध्ययन करने के पश्चात ऐसा आभास होता है की सामान्य श्रावक-श्राविका पूर्व काल में पवित्र आगमों का अभ्यास करते थे. जैसे हमने पहले भी बताया की आगमों को ईस्वी की पांचवी सदी तक लिपिबद्ध (पुस्तकारुढ़) नहीं किया गया था और प्रभु द्वारा प्रतिपादित सिद्धांत यानी आगम शास्त्र स्मृति द्वारा ही सुरक्षित रखे जाते थे. उस समय श्रावकगण प्रभु की देशना सुनते या श्रमणो के पास से ग्रहण करते और उसे कंठस्थ रखते. </div><div><br /></div><div>अंग आगम <b>श्री उपासकदशांग सूत्र</b> में प्रभु श्री महावीर के १० उपासको (श्रावको) का चरित्र वर्णन है. <b><span style="color: #2b00fe;">श्री समवायांग सूत्र</span> </b><font face="Hind Madurai">में जहां श्री उपासकदशांग सूत्र के विषय का उल्लेख आता है वहां श्रावको के </font><b>श्रुतपरिग्रहा</b><font face="Hind Madurai">-श्रुताभ्यास का भी वर्णन आता है - अर्थात् श्रावकगण प्रभु श्री महावीर द्वारा वर्णित श्रुत का अभ्यास करते थे</font><a href="file:///C:/Users/arpit.shah/Desktop/Agam%20Reading/%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%BE%20%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%20%E0%A4%86%E0%A4%97%E0%A4%AE%20%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A4%A8%20%E0%A4%95%E0%A4%B0%20%E0%A4%B8%E0%A4%95%E0%A4%A4%E0%A5%87%20%E0%A4%B9%E0%A5%88%E0%A4%82%20-%20%E0%A4%8F%E0%A4%95%20%E0%A4%B5%E0%A4%BF%E0%A4%AE%E0%A4%B0%E0%A5%8D%E0%A4%B6.docx#_ftn9">[9]</a><font face="Hind Madurai"> (नन्दिसूत्र में आगमों के लिए 'श्रुत' शब्द का प्रयोग है)–</font><br /></div><div><br /><i style="font-family: "Hind Madurai";">“से किं तं उवासगदसातो? उवासगदसासु णं उवासयाणं णगराइं, उज्जाणाइं, चेतियाई, वणसंडा, रायाणो, अम्मापितरो, समोसरणाइं, धम्मायरिया, धम्मकहाओ, इहलोइया पारलोइया इड्डिविसेसा, उवासयाणं च सीलव्वयवेरमणगुणपच्चक्खाणपोसहोववास पडिवजणतातो, सुयपरिग्गहा, तवोवहाणाई, पडिमातो, उवसग्गा, संलेहणातो, भत्तपच्चक्खाणाई, पाओवगमणाई, देवलोगगमणाई, सुकुलपच्चाया ती, पुण बोहिलाभो, अंतकिरियातो य आघविजंति।“ <br /></i><b style="font-family: "Hind Madurai";">- श्री समवायांग सूत्र <br /></b><font face="Hind Madurai"><br /></font></div><div><font face="Hind Madurai"><div>अंग आगम सूत्रों में तीसरा अंग सूत्र जो <b><span style="color: #2b00fe;">ठाणांग सूत्र (श्री स्थानांग सूत्र) </span></b>है. इसके ठाणाचार में आगम पढने के योग्य अयोग्य का वर्णन है जिसके चार कारण बताये है, इन चार कारणों को पालने वाला पढ सकता है, नही पालने वाला नहीं पढ सकता. यहा साधु ही पढ सकते हैं गृहस्थ नहीं पढ सकते ऐसा कोई उल्लेख नहीं है. चार कारण निम्न है :</div><div><br /></div><div><i>चत्तारी अवायाणिज्जा :- अविणीए, विगइ पडिबद्धे, अविओसवित पाहुडे, माई । चत्तारी वायणिज्जा - विणीते, अविगति पडिबद्धे, विओसवित पाडुडे,अमाई ।</i></div><div><b>-श्री स्थानांग सूत्र</b></div><div><div style="font-style: italic;"><br /></div></div><div>अर्थात्, चार प्रकार के व्यक्ति आगम वांचन करने के लिए अयोग्य है - जो अविनयी हो, दूध आदि (विगई) पौष्टिक आहार का अधिक सेवन करने वाला हो, अनुपशांत हो या मायावी हो; और <b>चार प्रकार के व्यक्ति आगम वांचन करने के लिए योग्य है - विनयी, दूध आदि (विगई) पौष्टिक आहारका अधिक सेवन न करने वाला, उपशांत और कपट रहित.</b></div><div><br /></div><div><b>इसमें कहीं भी गृहस्थ अयोग्य है या साधू योग्य है ऐसा कोई भेद का कोई उल्लेख नहीं</b>. यहां पर योग्य अयोग्य के चार कारण जो बताये है उसको पालने वाला पढ सकता है, नहीं पालने वाला नहीं पढ़ सकता. इतना स्पष्ट उल्लेख इस आगम सूत्र में है और यह आगम सूत्र अंग सूत्रों में तीसरा अंग सूत्र है, जो कि गणधरो द्वारा रचित है. गणधरों द्वारा रचित द्वादशांगी में तीसरा अंग आता है गणधरों द्वारा रचित आगम सूत्रों की उपेक्षा कर विभिन्न आचार्यों द्वारा रचित छेद सूत्रों को ही मान्यता देना उचित नहीं लगता. इसी <b><span style="color: #2b00fe;">श्री ठाणांग सूत्र</span> </b>में श्रुत और चारित्रको लेकर एक चौभंगी कही गई है - "<i>सुय सम्पन्ने नाम मेगे नो चरित्तसम्पन्ने</i>" </div></font></div><div><font face="Hind Madurai"><div><br /></div><div>अर्थात् - कोई पुरुष श्रुत सम्पन्न होते हैं चारित्र सम्पन्न नहीं होते, कोई चारित्र सम्पन्न होते हैं श्रुत सम्पन्न नहीं होते, कोई चारित्र और श्रुत उपय सम्पन्न होते हैं, कोई न श्रुत सम्पन्न होते हैं और न चारित्र सम्पन्न होते हैं. <b>यहां चारित्र रहित पुरुषको श्रुत सम्पन्न कहा है. यदि साधुसे इतरको शास्त्र पढ़नेका अधिकार ही नहीं है तो चारित्र रहित पुरुष श्रुत सम्पन्न कैसे हो सकता है ? </b></div><div><br /></div><div><span style="color: #2b00fe;"><b>श्री भगवती शतक</b></span> में यह पाठ आया है - "<i>सुयसम्पन्ने नाम मेगे नो सोलसम्पन्ने</i>" <b>इस पाठमें शील रहितको श्रुत सम्पन्न होना कहा है. यदि श्रावकों को शास्त्र पढ़नेका अधिकार नहीं है तो शील रहित पुरुष श्रुतसम्पन्न कैसे हो सकता है ? </b> अतः श्रावकों को भी श्रुत, अर्थात् आगम अभ्यास करने का अधिकार है. </div></font></div><div><font face="Hind Madurai"><br /></font></div><div><font face="Hind Madurai">इसके उपरांत </font><b style="font-family: "Hind Madurai";"><span style="color: #2b00fe;">श्री स्थानांग सूत्र की टिका</span> </b><font face="Hind Madurai">में सूत्र पढ़ने के अन्य कारणो के साथ 'उपग्रह' का भी कारण बताया है. टीकाकार बताते हैं की <b>जो आहार, पानी और वस्त्र आदि उत्पन्न करने में समर्थ है (अर्थात् गृहस्थ) उनको सूत्र पढ़ा कर उपगृहीत (आभारी) करना चाहिए- </b></font><br /><br /><i style="font-family: "Hind Madurai";">“एवम्-उपग्रहार्थाय-उपग्रहार्थतया वा-एवं हि एते भक्त-पान-वस्त्राद्युत्पादनसमर्थतया उपष्टम्भिता भवन्तु इति भावः” <br /></i><b style="font-family: "Hind Madurai";">- श्री स्थानांग सूत्र टिका <br /></b><br /><font face="Hind Madurai">जैसे हमने पहले भी देखा की श्री सम्बोध प्रकरण में आचार्य श्री हरिभद्रसूरीश्वरजी महाराज बताते हैं की चैत्यवासी काल में कुछ साधुओं का ऐसा मानना था की साधुओं को श्रावको के पास आगम ग्रंथो के सूक्ष्म विचार नहीं कहने चाहिए. इस बात की अयुक्तता बताते हुए आचार्यश्री फरमाते हैं की अंग सूत्रों (आगमो) में श्रावको के बारे में ऐसा वर्णन आता है की <b>वे लब्धार्थ, गृहितार्थ, पुष्टार्थ, विनिश्वतार्थ, जिवाजिव के जानकार और प्रवचन से अचालनीय हैं. इसीलिए वे सूक्ष्म विचारों को जानने के भी अधिकारी हैं. </b></font><br /><br /><i style="font-family: "Hind Madurai";">"केइ भणंति उ भण्णइ सुहुमवियारो न सावगाण पुरो, तं न, जओ अंगाइसु सुब्बइ तव्वन्नणा एवं, <br />लहा, गहियठा, पुच्छियटा विणिच्छियष्ठा य, अहिगयजीयाजीवा अचालणिज्जा पवयणाओ" <br /></i><b style="font-family: "Hind Madurai";">- श्री सम्बोध प्रकरण <br /></b><br /><font face="Hind Madurai">इन सभी उल्लेखों से हम अनुमान लगा सकते हैं की पूर्व काल में आगमों के अभ्यास का अधिकार गृहस्थों के पास भी था, परन्तु कालांतर (प्रायः चैत्यवासी-मध्यकाल में) में उन्हें अनाधिकारी बना दिया गया. </font><br /><br /><b style="font-family: "Hind Madurai";"><span style="color: red;">योगोद्वहन - आगमकालीन या मध्यकालीन? <br /></span></b><br /><font face="Hind Madurai">योगोद्वहन का शाब्दिक अर्थ है- योग + उद्वहन. तीन योगों की </font><b style="font-family: "Hind Madurai";">एकाग्रतापूर्वक एवं विशिष्ट तप की साधना पूर्वक श्रमणो द्वारा आगम सूत्रों का जो अध्ययन किया जाता है वह योगोद्वहन कहलाता है. </b><font face="Hind Madurai">श्वेताम्बर मूर्तिपूजक, तेरापंथी और स्थानकवासी तीनों ही परम्पराओं ने अंग आगमों के अध्ययन के लिए योगोद्वहन को आवश्यक माना है किन्तु स्थानकवासी एवं तेरापंथी परम्परा योगोद्वहन का अर्थ मन, वचन और काया की प्रवृत्ति को सम्यक दिशा में नियोजित करना इतना ही मानती है; जबकि श्वेताम्बर मूर्तिपूजक परम्परा में योगेद्वहन एक विशेष प्रक्रिया मानी गई है. </font><br /><br /><font face="Hind Madurai">प्रत्येक आगम के अध्ययन हेतु विशेष प्रकार के योग करवाए जाते हैं. अंग आगमों का अध्ययन किस क्रम एवं किन तपों के साथ होना चाहिए इसका उल्लेख किसी भी अंग आगम में प्राप्त नहीं होता. परन्तु, अन्य मध्यकालीन ग्रन्थ जैसे सामाचारी संग्रह, प्राचीन सामाचारी, तिलकाचार्य सामाचारी, सुबोधा सामाचारी, विधिमार्गप्रपा एवं आचारदिनकर आदि में योगेद्वहन की विस्तृत जानकारी उपलब्ध होती है. अंग आगमों के साथ-साथ श्री उत्तराध्ययन सूत्र , श्री दशवैकालिक सूत्र आदि प्रमुख आगम ग्रन्थों की भी योग विधि उसमें दी गई है. यहाँ योगोद्वहन की यह विधि मुख्य रूप से उपवास, एकासण, नीवी आदि तपों से जोड़ी गई है. क्रम से और प्रतिदिन कितना करवाना चाहिए इसका भी उल्लेख है. </font><br /><br /><font face="Hind Madurai">योगोद्वहन शब्द का अर्थ मन, वचन और काया की प्रवृत्ति को सन्मार्ग में नियोजित करना होता है किन्तु ये प्रवृत्तियाँ सन्मार्ग में नियोजित रहें, इस हेतु इन्द्रियों एवं मन को संयमित करना आवश्यक है. इसके लिए इस क्रिया में तप के साथ जप, स्तवन, स्तुति, वंदन आदि को भी जोड़ा गया है और यह माना जाता है कि आचार्य आदि जिनके सानिध्य में आगमों का अध्ययन करना होता है उनके प्रति विनय का प्रदर्शन आवश्यक है. आगमों में जितने अध्ययन और उद्देशक होते हैं तदनुसार खमासमण, वंदन, कायोत्सर्ग आदि की क्रियाएँ की जाती है. आगम आकार में जितना बड़ा होता है उसकी योगोद्वहन विधि भी क्रमश: उतनी ही बढ़ती जाती है. कुछ ग्रन्थों के योगोद्वहन साथ-साथ भी करवाए जाते हैं. </font><br /><br /><font face="Hind Madurai">वर्तमान परम्परा में साध्वी को सभी आगम सूत्रों के अध्ययन-योगोद्वहन करने का अधिकारी नहीं माना गया है किन्तु जब आगमसूत्रों का गहराई से अध्ययन करते हैं तो </font><b style="font-family: "Hind Madurai";"><span style="color: #2b00fe;">श्री अंतकृतदशांग सूत्र</span> में यक्षिणी आर्या के सान्निध्य में पद्मावती आदि तथा चन्दना आर्या के सान्निध्य में काली आदि के द्वारा ११अंगों के अध्ययन करने का उल्लेख किया गया है.</b><font face="Hind Madurai"> इसी प्रकार </font><b><span style="color: #2b00fe;"><span style="font-family: "Hind Madurai";">श्री </span><span style="font-family: "Hind Madurai";">ज्ञाताधर्मकथा </span><span style="font-family: "Hind Madurai";">सूत्र</span></span></b><span style="font-family: "Hind Madurai";"><b><span style="color: #2b00fe;">में</span></b> <b>सुव्रता आर्या के सान्निध्य में द्रौपदी द्वारा ११ अंगों के अध्ययन करने का सूचन है. </b></span><span style="font-family: Hind Madurai;">श्री वज्रस्वामीजी ने भी साध्वीजी भगवंत के पास ही ११ अंग का अभ्यास किया था यह बात प्रचलित है और प्राचीन काल में साध्वीजी भी योगोद्वहन पूर्वक छेदग्रंथो का अध्ययन करते थे. साध्वीजी को प्रवर्तिनी आदि पद की योग्यता के निर्देश में श्री निशीथ आदि सूत्र का अध्ययन अनिवार्य बताया है. १५वी शताब्दी में श्री शान्तिसुंदरजी ने तपागच्छाधिपति श्री देवसुंदरसूरिजी को लिखित विज्ञप्तिपत्र में शिवमाला नाम के साध्वीजी भगवंत ने चातुर्मास में श्री महानिशीथ सूत्र के योगोद्वहन करने का विवरण प्राप्त होता है-</span></div><div><span style="font-family: Hind Madurai;"><br /></span></div><div><span style="font-family: Hind Madurai;"><i>"महानिशीथागमयोगयुक्ता शिवादिमालागणिनी गुणिज्ञा।</i></span></div><div><span style="font-family: Hind Madurai;"><i>धर्मार्थकामाध्ययनं पठन्ती पञ्चोपवासांस्तनुते स्म भुक्त्ते: ।।</i></span></div><div><br /><font face="Hind Madurai">दीक्षा अंगीकार करने के पश्चात मुनि को आगम ग्रन्थों का योगोद्वहन एवं उसका वाचन कब करना चाहिए? यदि इस सन्दर्भ में पर्यावलोकन करें तो </font><b style="font-family: "Hind Madurai";"><span style="color: #2b00fe;">श्री व्यवहार सूत्र</span> </b><font face="Hind Madurai">में इसकी चर्चा करते हए बतलाया गया है कि तीन वर्ष की दीक्षा पर्याय वाले श्रमण को आचारांगसूत्र, चार वर्ष की दीक्षा पर्याय वाले श्रमण को सूत्रकृतांगसूत्र, पाँच वर्ष की दीक्षा पर्याय वाले श्रमण को दशाश्रुत, बृहत्कल्प, व्यवहारसूत्र, आठ वर्ष की दीक्षा पर्याय वाले श्रमण को स्थानांग और समवायांगसूत्र, दस वर्ष की दीक्षा पर्याय वाले श्रमण को भगवती सूत्र, (ग्यारह वर्ष से ठारह वर्ष की दीक्षा पर्याय वाले अन्य ग्रन्थ), उन्नीस वर्ष की दीक्षा पर्याय वाले श्रमण को दृष्टिवाद नामक बारहवाँ अंग तथा बीस वर्ष की दीक्षा पर्याय वाला श्रमण सर्वश्रुत को धारण कर सकता है. <b>अर्थात बीस वर्ष की दीक्षा पर्याय होने के बाद तो सभी आगम-सूत्र पढ़े जा सकते हैं. </b></font><br /><br /><b style="font-family: "Hind Madurai";">परन्तु यदि पूर्व के महापुरुषों और आर्याओं द्वारा आगम अध्ययन की चर्चा करें तो हम देख पाएंगे की ६ महीने से ले कर १२ वर्ष के अंदर ही अनेक मुनिओं ने अपनी आगम साधना को पूर्ण किया जिसका विस्तार निचे के कोष्ठक में बताया है– </b><br /><br /><div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhMw34rweaYhYj0K-Mrq4OQ_0NctcwCjOfcWZjhzk7wErXwoooe4wVIXwnbOZlhDgiDebgTBva0FUArnLEjMgP1vzxdOZ55gnjCZfntZimy09-xtEBflVN9G5NtTCvywHe6CzoMxxIPaOQkXDS0VFb4y0EjGJpsr0QEjVv1-1I2lOpwGYGcSMDnZevu=s1275" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: Hind Madurai;"><img border="0" data-original-height="736" data-original-width="1275" height="370" src="https://blogger.googleusercontent.com/img/a/AVvXsEhMw34rweaYhYj0K-Mrq4OQ_0NctcwCjOfcWZjhzk7wErXwoooe4wVIXwnbOZlhDgiDebgTBva0FUArnLEjMgP1vzxdOZ55gnjCZfntZimy09-xtEBflVN9G5NtTCvywHe6CzoMxxIPaOQkXDS0VFb4y0EjGJpsr0QEjVv1-1I2lOpwGYGcSMDnZevu=w640-h370" width="640" /></span></a></div><span style="font-family: Hind Madurai;"><br /></span></div><div><b>उपधान करने के</b><span style="font-family: Hind Madurai;"><span><b> द्वारा सूत्रों का अधिकार लेने का उल्लेख </b></span></span><span style="font-family: Hind Madurai;"><b>और गृहस्थों को आगम अध्ययन का निषेध </b></span><b style="font-family: "Hind Madurai";">मात्र श्री महानिशीथ सूत्र में प्राप्त होता है</b><span style="font-family: "Hind Madurai";"> जो अंग-बाह्य आगम होने के साथ-साथ एक मध्यकालीन रचना है. </span><b style="font-family: "Hind Madurai";">यह सूत्र सर्व गच्छ में मान्य नहीं है और प्राचीन आचार्यों में भी इस सूत्र की प्रमाणिकता को ले कर मतभेद है.</b><span style="font-family: "Hind Madurai";"> श्री महानिशीथ सूत्र के कर्ता ने भी अपने ग्रन्थमें बताया है की इस ग्रन्थ में कम-ज्यादा लिखा हुआ है उसका दोष श्रुतधरो को उन्हें नहीं देना चाहिए क्योंकि ग्रन्थ का एक बड़े हिस्से का नाश हुआ है. इस ग्रन्थ के चतुर्थ अध्ययन के अंत में लिखा है अनेक सिद्धांत माननारे पुरुषों को कुछ आलावो पर सम्यक् श्रद्धा नहीं है. </span></div><div><span style="font-family: Hind Madurai;"><br /></span></div><div><span style="font-family: Hind Madurai;">श्री महानिशीथ सूत्र में कई बातें अव्यवहारकि है, जिसका एक उदाहरण ध्यान देने जैसा है - पंच मंगल महासूत्र ( नमस्कार सूत्र ) को पढने के लिये उपधान तपकी अनिवार्यता बताई है जिसका इतना कठोर नियम बताते है कि <b>यदि उपधान किये बिना कोई नमस्कार सूत्र पढता है, पढाता है तो श्रुतज्ञान की, अरहंतो की, सिद्धों की, साधुओं की आशातना कर अनंत संसार में भटकते रहने का वर्णन है. </b>यह विधान ही असंगत, अव्यवहारिक होता है, क्योंकि श्री पार्श्वनाथ भगवान ने अपनी गृहस्थ अवस्था में तापस के प्रकरण में जलते हुए सर्प को बचाने के साथ अपने सेवक मुखसे नमस्कार सुनाने का प्रसंग जग जाहिर है, यहां सर्प द्वारा उपध्यान किये जाने का प्रसंग ही कैसे आता है तो क्या वह सर्प अनंत संसारी होगया जिसके निमित भगवान पार्श्वनाथ हो गये ? सोचिये ? एवं आज भी छोटे छोटे बच्चों को सर्व प्रथम नमस्कार सूत्र ही पढाया जाता है जो कि उपध्यान किये बिना ही होते है तो क्या सब अनंत संसारी हो जायेंगे? </span><span style="font-family: "Hind Madurai";">इसीलिए इन सब बातों को देख कर इस ग्रन्थ की प्रमाणिकता पर संदेह अवश्य होता है. </span></div><div><span style="font-family: Hind Madurai;"><span><br />अंग आगमो में ऐसा कोई उल्लेख प्राप्त नहीं होता जिसमे किसी श्रमण ने वर्तमान में प्रचलित योगोद्वहन की विधि कर के सूत्र ग्रहण किए हो. </span></span><span style="font-family: "Hind Madurai";">इसीलिए इन दृष्टांतो को देख कर हम समझ सकते हैं की दीक्षा पर्याय के अनुसार आगम सूत्र पढ़ने का अधिकार अर्वाचीन है जिसकी शुरुआत शिथिलाचारी (प्रायः चैत्यवासी) साधुओ के अनुशाशन लिए की गई होगी. </span></div><div><span style="font-family: Hind Madurai;"><br /></span></div><div><span style="font-family: Hind Madurai;"><b>गृहस्थों द्वारा आगम अभ्यास न करने के स्पष्ट उल्लेख हमें श्री आवश्यकसूत्र, श्री निशीथ सूत्र, श्री प्रश्नव्याकरण सूत्र, </b></span><span style="font-family: Hind Madurai;"><b>हीरप्रश्न, सेनप्रश्न, </b></span><b style="font-family: "Hind Madurai";">महोपाध्याय श्री यशोविजयजी रचित श्री वीर प्रभु के १५० गाथा का स्तवन आदि मध्यकालीन और उत्तरकालीन ग्रंथो में पाए जाते हैं. </b><span style="font-family: "Hind Madurai";">मध्य और उत्तरकालीन समय के गृहस्थों में सात्विकता और गुणवत्ता की कमी की वजह से यह नियम बनाए गए होंगे ऐसा मेरा मानना है.</span></div><div><span style="font-family: Hind Madurai;"><span><br /><b><span style="color: red;">उपसंहार <br /></span></b><br />इस सम्पूर्ण चर्चा से हम समझ सकते हैं की प्राचीन काल में गृहस्थों द्वारा आगमो का अध्ययन किया जाता था परन्तु कालांतर में श्रावक-श्राविकाओं में सात्विकता, प्रमाणिकता और गुणवत्ता की कमी और चैत्यवासी साधुओं के प्रभुत्व की वजह से गृहस्थों को आगम अभ्यास का अनाधिकारी बना दिया. यह सारे नियम देश-काल के अनुसार तत्कालीन परिस्थित्ति को ध्यान में रख कर बनाये गए थे - इसिलए एकांतिक दृष्टि से श्रावक-श्राविकाओं को आगम अभ्यास से वांछित योग्य नहीं लगता. योगोद्वहन एवं उपधानादि क्रियाओं द्वारा सूत्र अधिकार प्राप्त करने की विधि भी मध्यकालीन है; मन, वचन और काया की प्रवृत्ति को सन्मार्ग में नियोजित करने के लिए, इन्द्रियों एवं मन को संयमित करने के लिए और सूत्रों के प्रति विनय का प्रदर्शन के लिए यह क्रियाओं का उद्भव हुआ है. <br /><br />वर्तमान समय में गृहस्थों द्वारा आगम अभ्यास करने के फायदे और नुकसान दोनों ही है. <b>वर्तमान में जितने भी धर्म-क्रियाओं और सिद्धांतो में फैली हुई विकृतिओं को ले कर संप्रदाय-गच्छ-समुदाय में मतभेद हैं वे अंग आगमो के अभ्यास से कम हो सकते हैं. <span style="color: #2b00fe;">श्री उत्तराध्ययन सूत्र </span></b>में एक अद्भुत पंक्ति है - “<i><b>अप्पणा सच्चमेसेज्जा</b></i>”. <b><span style="color: red;">अर्थात् - अपने द्वारा और अपने चिंतन मनन के द्वारा सत्य की खोज करनी चाहिए</span></b>. यह कथन आगम अभ्यास की बात को समर्थन देता है. परन्तु यह भी प्रश्न उठता है की क्या वर्तमान में ऐसे सात्विक और गुणवान गृहस्थ है जो आगम श्रुतग्रहण के लायक है? अविनयी, असंयमी, पूर्वाग्रह और परिग्रहयुक्त गृहस्थ द्वारा आगम अभ्यास उतना ही शासन को नुकसानकारी बन सकता है. <br /><br />मेरा मानना है की चुनिंदा पाठ (विशेषतः जो मात्र साधुओं के आचार आदि या गोपनीय रखने योग्य हो) उनको छोड़ कर बाकी अंग आगम के श्रुत का अभ्यास श्रावको द्वारा अवश्य करना चाहिए जो उनके मोक्ष मार्ग के लिए सहायक बन सकता है. मानता हूँ की अंग आगमो को छोड़ कर जैन धर्म में विशाल ज्ञानसमुद्र है - परन्तु यह बात भी उतनी ही ज़रूरी है की <b>मात्र अंग आगम ही मात्र वह धरोहर है जो तीर्थंकर प्रभु की अपरोक्ष</b> (और किसी भी विकृति -मिलावट से मुक्त) <b>वाणी है.</b> गीतार्थ गुरुभगवन्तों द्वारा इस विषय पर गृहस्थों के उत्थान के लिए एक विमर्श अवश्य करना चाहिए. </span></span></div><div><span style="font-family: Hind Madurai;"><span><br /></span></span></div><div><span style="font-family: Hind Madurai;"><span>जिनाज्ञा विरुद्ध कुछ भी लिखा गया हो तो मिच्छामि दुक्कडम्.<br /></span><br />-----------------------</span><div><span style="font-family: Hind Madurai;"><br /><b> पादटीका</b><span><b><br /></b><br /><a href="file:///C:/Users/arpit.shah/Desktop/Agam%20Reading/%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%BE%20%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%20%E0%A4%86%E0%A4%97%E0%A4%AE%20%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A4%A8%20%E0%A4%95%E0%A4%B0%20%E0%A4%B8%E0%A4%95%E0%A4%A4%E0%A5%87%20%E0%A4%B9%E0%A5%88%E0%A4%82%20-%20%E0%A4%8F%E0%A4%95%20%E0%A4%B5%E0%A4%BF%E0%A4%AE%E0%A4%B0%E0%A5%8D%E0%A4%B6.docx#_ftnref1">[1]</a> तीन योगों की एकाग्रतापूर्वक एवं विशिष्ट तप की साधना पूर्वक श्रमणो द्वारा आगम सूत्रों का जो अध्ययन किया जाता है वह योगोद्वहन कहलाता है. <br /><br /><a href="file:///C:/Users/arpit.shah/Desktop/Agam%20Reading/%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%BE%20%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%20%E0%A4%86%E0%A4%97%E0%A4%AE%20%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A4%A8%20%E0%A4%95%E0%A4%B0%20%E0%A4%B8%E0%A4%95%E0%A4%A4%E0%A5%87%20%E0%A4%B9%E0%A5%88%E0%A4%82%20-%20%E0%A4%8F%E0%A4%95%20%E0%A4%B5%E0%A4%BF%E0%A4%AE%E0%A4%B0%E0%A5%8D%E0%A4%B6.docx#_ftnref2">[2]</a> श्री महानिशीथ सूत्र के अनुसार निम्नलिखित सूत्रों को पढ़ने का अधिकार प्राप्त करने के लिए उपधान तप अनिवार्य है -पंचमंगल महाश्रुतस्कंध (नवकार), प्रतिक्रमण श्रुतस्कंध (इरियवही, तस्स उतरी), शक्रस्तवाध्ययन (नमुत्थुणं), चैत्यस्तवाध्ययन (अरिहंत चेइयाणं, अन्नत्थ), नामस्तवाध्ययन (लोगस्स), श्रुतस्तव सिद्धस्तवाध्ययन (पुक्खरवरदी, सिद्धाणं बुद्धाणं) <br /> <br /><a href="file:///C:/Users/arpit.shah/Desktop/Agam%20Reading/%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%BE%20%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%20%E0%A4%86%E0%A4%97%E0%A4%AE%20%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A4%A8%20%E0%A4%95%E0%A4%B0%20%E0%A4%B8%E0%A4%95%E0%A4%A4%E0%A5%87%20%E0%A4%B9%E0%A5%88%E0%A4%82%20-%20%E0%A4%8F%E0%A4%95%20%E0%A4%B5%E0%A4%BF%E0%A4%AE%E0%A4%B0%E0%A5%8D%E0%A4%B6.docx#_ftnref3">[3]</a> अंग आगम: आयारंग, सूयगडं, ठाणांग, समवायांग, भगवती, नायाधम्मकहा, उवासगदसा, अंतगडदसा, अनुत्तरोववाइयदसा, पण्हवागरण, विवागसुय, दिठ्ठवाय. <br /> <br /><a href="file:///C:/Users/arpit.shah/Desktop/Agam%20Reading/%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%BE%20%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%20%E0%A4%86%E0%A4%97%E0%A4%AE%20%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A4%A8%20%E0%A4%95%E0%A4%B0%20%E0%A4%B8%E0%A4%95%E0%A4%A4%E0%A5%87%20%E0%A4%B9%E0%A5%88%E0%A4%82%20-%20%E0%A4%8F%E0%A4%95%20%E0%A4%B5%E0%A4%BF%E0%A4%AE%E0%A4%B0%E0%A5%8D%E0%A4%B6.docx#_ftnref4">[4]</a> अंगबाह्य आगम- (1) उपांग आगम: ओवाइय, रायपसेणिय, जीवाभिगम, पन्नवणा, सूरियपन्नति, जम्बुद्दीवपन्नति, निरयावलि, कप्पवडंसिया, पुप्फिया, पुप्फचूलिया, वण्हिदसा. (2) पइन्ना: चउसरण, आउरपचक्खाण, भत्तपरिन्ना, संथर, तंदुलवेयालिय, चंदविज्झय, देविंदत्थव, गणिविज्जा, महापंचक्खाण, वोरत्थव. (3) छेदसूत्र: निसीह, महानिसीह, ववहार, आचारदसा, कप्प (बृहत्कल्प), पंचकप्प. (4) मूलसूत्र: उत्तरज्झयण, आवस्सय, दसवेयालिय, पिंडनिज्जुति, नंदि और अनुयोग. <br /> <br /><a href="file:///C:/Users/arpit.shah/Desktop/Agam%20Reading/%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%BE%20%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%20%E0%A4%86%E0%A4%97%E0%A4%AE%20%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A4%A8%20%E0%A4%95%E0%A4%B0%20%E0%A4%B8%E0%A4%95%E0%A4%A4%E0%A5%87%20%E0%A4%B9%E0%A5%88%E0%A4%82%20-%20%E0%A4%8F%E0%A4%95%20%E0%A4%B5%E0%A4%BF%E0%A4%AE%E0%A4%B0%E0%A5%8D%E0%A4%B6.docx#_ftnref5">[5]</a> आवश्यकनियुक्ति में उल्लेख प्राप्त होता है कि "तप, नियम, ज्ञान रूप वृक्ष पर आरूढ होकर अनन्तज्ञानी केवली भगवान् भव्य आत्माओं के बोध के लिए ज्ञान कुसुमों की वृष्टि करते हैं. गणधर अपने बुद्धिपटल में उन सभी कुसुमों का अवतरण कर प्रवचन माला में गूंथते हैं.' इससे यह स्पष्ट हो जाता है कि जैन आगमों के कर्ता तीर्थंकर, गणधर एवं स्थविर हैं. अर्थ रूप से तीर्थंकर प्रणीत, सूत्र रूप से गणधर प्रणीत, चतुर्दशपूर्वी, दशपूर्वी एवं प्रत्येक बुद्ध द्वारा कथित वचन ही आगम कहे जा सकते हैं. जब दशपूर्वी नहीं रहे तब आगम की संख्या वृद्धि भी स्वत: स्थगित हो गई. यद्यपि श्वेताम्बर परम्परा में आगम रूप में मान्य कुछ प्रकीर्णक ऐसे भी हैं जो दशपूर्वो से कम ज्ञान वालों द्वारा रचित है फिर भी उनको आगम रूप में मान्यता प्राप्त है. <br /> <br /><a href="file:///C:/Users/arpit.shah/Desktop/Agam%20Reading/%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%BE%20%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%20%E0%A4%86%E0%A4%97%E0%A4%AE%20%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A4%A8%20%E0%A4%95%E0%A4%B0%20%E0%A4%B8%E0%A4%95%E0%A4%A4%E0%A5%87%20%E0%A4%B9%E0%A5%88%E0%A4%82%20-%20%E0%A4%8F%E0%A4%95%20%E0%A4%B5%E0%A4%BF%E0%A4%AE%E0%A4%B0%E0%A5%8D%E0%A4%B6.docx#_ftnref6">[6]</a> जैन मुनि मन, वचन, काया द्वारा हिंसा न करने, हिंसा न करवाने एवं हिंसा की अनुमोदना न करने की प्रतिज्ञा का यावज्जीवन पालन करते हैं. श्री आचारांग सूत्र आदि ग्रन्थों के अध्ययन से स्पष्टतया ज्ञात हो जाता है कि साधु को उस तरह की वस्तु का निर्माण करने, करवाने या स्वीकारने का सर्वथा निषेध किया गया है जिसमें हिंसा की सम्भावना हो; जबकि शास्त्र का लेखन करना या करवाना प्रत्यक्षत: हिंसा जन्य है तथा इससे परिग्रह की वृद्धि भी होती है. श्री बृहत्कल्पसूत्र के अनुसार पुस्तक रखने वाले मुनि को प्रायश्चित्त आता है. ताड़पत्रों पर कुरेदकर अक्षर आदि लिखने से कुन्थु आदि त्रस जीवों की हिंसा होती है, इस तरह पुस्तक लेखन संयम विराधना का कारण है. श्री बृहत्कल्पभाष्य के अनुसार साधु जितनी बार पुस्तकों को बाँधते हैं, खोलते हैं और अक्षर लिखते हैं उन्हें उतने ही चतुर्लघुकों का प्रायश्चित्त आता है और आज्ञा विराधना आदि दोष लगते हैं <br /><br /><a href="file:///C:/Users/arpit.shah/Desktop/Agam%20Reading/%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%BE%20%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%20%E0%A4%86%E0%A4%97%E0%A4%AE%20%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A4%A8%20%E0%A4%95%E0%A4%B0%20%E0%A4%B8%E0%A4%95%E0%A4%A4%E0%A5%87%20%E0%A4%B9%E0%A5%88%E0%A4%82%20-%20%E0%A4%8F%E0%A4%95%20%E0%A4%B5%E0%A4%BF%E0%A4%AE%E0%A4%B0%E0%A5%8D%E0%A4%B6.docx#_ftnref7">[7]</a> “केइ भणंति उ भण्णइ सुहुमवियारो न सावगाण पुरो” <br /><br /><a href="file:///C:/Users/arpit.shah/Desktop/Agam%20Reading/%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%BE%20%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%20%E0%A4%86%E0%A4%97%E0%A4%AE%20%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A4%A8%20%E0%A4%95%E0%A4%B0%20%E0%A4%B8%E0%A4%95%E0%A4%A4%E0%A5%87%20%E0%A4%B9%E0%A5%88%E0%A4%82%20-%20%E0%A4%8F%E0%A4%95%20%E0%A4%B5%E0%A4%BF%E0%A4%AE%E0%A4%B0%E0%A5%8D%E0%A4%B6.docx#_ftnref8">[8]</a> पंडित बेचारदास जीवराज, डॉ. सागरमल जैन आदि <br /><br /><a href="file:///C:/Users/arpit.shah/Desktop/Agam%20Reading/%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%BE%20%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A4%B8%E0%A5%8D%E0%A4%A5%20%E0%A4%86%E0%A4%97%E0%A4%AE%20%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A4%A8%20%E0%A4%95%E0%A4%B0%20%E0%A4%B8%E0%A4%95%E0%A4%A4%E0%A5%87%20%E0%A4%B9%E0%A5%88%E0%A4%82%20-%20%E0%A4%8F%E0%A4%95%20%E0%A4%B5%E0%A4%BF%E0%A4%AE%E0%A4%B0%E0%A5%8D%E0%A4%B6.docx#_ftnref9">[9]</a> Samavayangasuttam, Ashok Kumar Singh, Page 269</span></span><div style="mso-element: footnote-list;"><div id="ftn9" style="mso-element: footnote;">
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</div></div></div></div>Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com0tag:blogger.com,1999:blog-6112476928225190575.post-2979513584874269702022-03-03T10:20:00.008-08:002022-03-04T22:08:45.743-08:00The Mahayatra - Part 2<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgdoEFS8qte3CfFdbSWnVhtS7XyhP3o9-P-IuPz5CMm3fePIwqrTBE0U2EpGU3V23P0dIMfvKWs8t3tokcQ73md4PHsUWq0g6DuCwpCKRcDU7XUMwi1uH4aPLpw5r9U4lkQFv2lUDfBG050BYOsUI-LawjBdbwGIcMKTuFPbY1MkN-U4i-TjzwsZg-0=s1750" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="984" data-original-width="1750" height="360" src="https://blogger.googleusercontent.com/img/a/AVvXsEgdoEFS8qte3CfFdbSWnVhtS7XyhP3o9-P-IuPz5CMm3fePIwqrTBE0U2EpGU3V23P0dIMfvKWs8t3tokcQ73md4PHsUWq0g6DuCwpCKRcDU7XUMwi1uH4aPLpw5r9U4lkQFv2lUDfBG050BYOsUI-LawjBdbwGIcMKTuFPbY1MkN-U4i-TjzwsZg-0=w640-h360" width="640" /></a></div><p></p><br /><b><i>Continued from Part 1 (background of the Mahayatra). To read <a href="https://www.storiesbyarpit.com/2022/02/the-mahayatra-part-1.html">click here</a>.<br /></i></b><br /><b><span style="color: red;">Agra<br /></span></b> <br />On the day of the <i>Mahurat</i>, i.e. on <b>25th January 1613</b>, the Sangh-yatra started amidst great fanfare. The brothers mounted on elephants and started the journey. They crossed the Yamuna river on boats where all the members from various parts of the country had assembled since in the past fortnight. The Sangh offered puja at temple of Shri Parshwanath Bhagwan and proceeded with the yatra. <br /><br /><i><span style="color: #cc0000;">The temple of Parshwanath Bhagwan mentioned in the Raas is known as Shri Chintamani Parshwanath Jinalay and is situated near the banks of Yamuna at Roshan Mohalla in Agra. The idol of the Mulnayak (main deity) Shri Chintamani Parshwanath Bhagwan was carved out from a single rock of a rare gemstone Yashab (Jade). In ~1583 AD, the temple’s Anjanshalakha & Pratishtha Mahotsav was conducted in the holy presence of Jagad-guru Acharya Shri Hirvijaysuri.</span></i><div class="separator" style="clear: both;"><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; text-align: justify;"></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiT9JvL6gfVhQWGBCf-tFt3b5e9cZNE6q_F1eI6pfgVECDc76qOWdrTejYifD1OJy06eEwjWBCHtUjiJaeFhSsueiSd3K_TSI_OJmyxtxSJeEf_dwDHxHL18hRP4dD_C1wsJGm6sGiAdwUqPoYKGJ6fEjcHap02hC-YsIoGdSY9ybiz50vqvKxBgql8=s640" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="479" data-original-width="640" height="480" src="https://blogger.googleusercontent.com/img/a/AVvXsEiT9JvL6gfVhQWGBCf-tFt3b5e9cZNE6q_F1eI6pfgVECDc76qOWdrTejYifD1OJy06eEwjWBCHtUjiJaeFhSsueiSd3K_TSI_OJmyxtxSJeEf_dwDHxHL18hRP4dD_C1wsJGm6sGiAdwUqPoYKGJ6fEjcHap02hC-YsIoGdSY9ybiz50vqvKxBgql8=w640-h480" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The idol of Shri Chintamani Parshwanath Bhagwan installed by Acharya Hirvijaysuri</td></tr></tbody></table><i><span style="color: #002060; font-size: 12pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"><br /></span></i><p></p><i><span style="color: #cc0000;">Adjacent to the Garbha Griha (Sanctum Sanctorum) of the temple, a divine idol of Shri Shitalnath Bhagwan carved out of Kasauti Patthar (Touch stone- used to test the purity of gold) was installed in 1648 AD on a marble throne brilliantly inlaid with Pietra-Dura work (Parchin-Kari) which has more intricate designs than those inlaid on the Taj Mahal. Rare and precious gemstones like Lapis Lazuli, Onyx, White Jasper, Red Jasper, Jade, Tiger Stone, Torques, Jaisalmer stone among others were used in this inlay work. This idol was excavated when Mughal Emperor Shah laid the foundation for construction of Jama Masjid.</span></i>
<p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; text-align: justify;"><span style="font-size: 12pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"></span></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgTglyVY45x15RK65iKRY5gR00AGkdavx-WLWAhkqVkq7CNG7u_I4muNlNcLysimZAS969vOoawrjPjBT7mFNAzMEmfov6LKvsQk8LeNnZZ_Ma8rj1CMXzCZiDiBI5QwmClLTGWQfSv5P6S_i3QVzhSX-36lLQdudsaqCdLcXtVSLnV3Ov-HHpgNGxM=s640" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="640" data-original-width="462" height="640" src="https://blogger.googleusercontent.com/img/a/AVvXsEgTglyVY45x15RK65iKRY5gR00AGkdavx-WLWAhkqVkq7CNG7u_I4muNlNcLysimZAS969vOoawrjPjBT7mFNAzMEmfov6LKvsQk8LeNnZZ_Ma8rj1CMXzCZiDiBI5QwmClLTGWQfSv5P6S_i3QVzhSX-36lLQdudsaqCdLcXtVSLnV3Ov-HHpgNGxM=w462-h640" width="462" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The beautiful idol of Shri Shitalnath Bhagwan</td></tr></tbody></table><br /><b><span style="color: red;">Agra to Sauripur <br /></span></b><br />Gifts of one <i>Thaal </i>(metal plate) along with one <i>Ser </i>(1.25 kilograms) of <i>Khaand </i>(naturally granulated sugar) and <i>Shrifal </i>(coconut) were offered to the households of Oswals and Shrimals enroute the entire journey. The first stop was made at Bhana-Sarai<a href="https://www.blogger.com/#">[1]</a> after which the sangh-yatra reached <b>Pirojpur </b>(via Mahamudpur) where the sangh offered puja at the temple of Shri Munisuvrat Swami. <br /><br /><span style="color: #cc0000;"><i>The author is unable to locate the current location on Pirojpur. </i><i>A Shwetambar monk, </i><i>Panyas Vijaysagarji had visited this place as per his Tirthmala composed in 1605 AD. As per the information available, the new name of the town is known as Pachokhara<a href="https://www.blogger.com/#">[2]</a>. It has a recently constructed Digambar Jain temple dedicated to Shri Munisuvrat Swami</i></span></div><div class="separator" style="clear: both;"><br />From Pirojpur, the sangh-yatra moved towards <b>Chandanwadi </b>(now known as Chandrawal) where they offered puja to an idol of Shri Chandraprabha Swami made out of <i>Sphatik </i>gemstone (Quartz Crystal) and thereafter-reached <b>Pirojabad </b>(now known as Firozabad) <br /><br /><i><span style="color: #cc0000;">The Sphatik Pratima of Shri Chandraprabha Swami at Chandanwadi (Chandrawal) is currently installed at a Digambar Jain Temple in Firozabad<a href="https://www.blogger.com/#">[3]</a>. A Shwetambar monk, Panyas Shri Saubhagyavijayji had also offered his respects at this Sphatik pratima as per his Tirthmala composed in 1720 AD. </span></i><br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi69t9hu4Mob7AmaLxn3bND8Zr_KdXrIPv6-dGYJGUQbaRRXmx4IHML3M7Z5vqHBFSlvU2ldNiNG8f3EAgoZ-7S-9nmfK3iF-YjphB_kefPWMhT8xEQcN_FSgOC6QYFAhGepVlXr5NmKeMOuuviwt6SfwESmchokW8kL8T23p7DFMQV5tQ0bzagtZwm=s1340" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1340" data-original-width="1072" height="640" src="https://blogger.googleusercontent.com/img/a/AVvXsEi69t9hu4Mob7AmaLxn3bND8Zr_KdXrIPv6-dGYJGUQbaRRXmx4IHML3M7Z5vqHBFSlvU2ldNiNG8f3EAgoZ-7S-9nmfK3iF-YjphB_kefPWMhT8xEQcN_FSgOC6QYFAhGepVlXr5NmKeMOuuviwt6SfwESmchokW8kL8T23p7DFMQV5tQ0bzagtZwm=w512-h640" width="512" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The idol of Shri Chandraprabha Swami carved in Sphatik gemstone</td></tr></tbody></table><br /><b><span style="color: red;">Sauripur <br /></span></b><br />From Pirojabad (Firozabad), the sangh moved towards Khari (currently known as Nagla Khari) and thereafter reached <b>Sauripur </b>by crossing Yamuna river on boats. <b>Sauripur is the location where the Chyawan and Janma Kalyanak’s of Shri Neminath Bhagwan took place. </b>The <i>Raas </i>mentions that the Sangh offered worship at the <i>Bawan Jinalay </i>(A temple with 52 subsidiary shrines) of Shri Neminath Bhagwan and the Sanghpati brothers offered the first <i>Kadahi </i>(Feast) to the Sangh. <br /><br /><i><span style="color: #cc0000;">Shri Sauripur Tirth (also known as Sauripuri) is one of the major pilgrimage sites for Jains and finds a mention in various Jain Agams (Canonical scriptures) like Shri Samavayang Sutra, Shri Uttaradhyayan Sutra, Shri Bhagwati Sutra, Shri Kalpasutra, Shri Avashyak Niryukti etc. The city was named after Sauri, the grandson of a Yadava King. This is the place where Chyavan (conception) and Janma (birth) Kalyanakas of the 22nd Jain Tirthankar Shri Neminath Bhagwan, took place. Shri Bhagwati Sutra mentions that Shri Mahavir Swami visited this place and gave a sermon regarding the past lives of a fisherman.</span></i><br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEikNA6Pxp-PqOi7RPkOgek1AAWl-ufrlyFbCW8E5iXcp5_sVXJ_zPXW2JD9B7tekUgIf6RncSwkLbL65fL80K_isnjtfIiSuhh9DfyVvYxfy7d59aSA37TAP--RRBcw0io2wVxCY8eFpUv3gPdlA7U5F5jqasAu9NxTs4jk9dAxZra95rGcIMSZDQzH=s528" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="448" data-original-width="528" height="544" src="https://blogger.googleusercontent.com/img/a/AVvXsEikNA6Pxp-PqOi7RPkOgek1AAWl-ufrlyFbCW8E5iXcp5_sVXJ_zPXW2JD9B7tekUgIf6RncSwkLbL65fL80K_isnjtfIiSuhh9DfyVvYxfy7d59aSA37TAP--RRBcw0io2wVxCY8eFpUv3gPdlA7U5F5jqasAu9NxTs4jk9dAxZra95rGcIMSZDQzH=w640-h544" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The renovated Shwetambar Jain Temple at Sauripur</td></tr></tbody></table><br /><i><span style="color: #cc0000;">The Vividh Tirth Kalp composed by Acharya Jinaprabh Suri in the 14th century CE mentions of renovation of the temple at Sauripuri and of installation of the idol of Bhagawan Neminath in it. The present idol of Mulnayak (Main deity) Shri Neminath Bhagwan was installed by Jagadguru Acharya Hiirvijaysuri in 1582 AD. Many Jain relics were excavated from Sauripur by Alexander Cunningham in the 19th Century. However, there are no traces of the Bawan Jinalay as mentioned in the Raas. Recent renovations to the temple were undertaken under the guidance of Acharya Shri Padmasagarsuri.</span></i></div><div class="separator" style="clear: both;"><span style="color: #cc0000;"><i><br /></i></span><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; text-align: justify;"><i></i></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgzgQe7PdWNv1dy2q_zZJwa7ZVJUT-ACWzy3ZkauhVxJ72mnS_OiuaFPwBQVKimhVuLIF5K6n7HA4juH96gL-EkvctBb9B8FTwoXrVkvVa--rTAwNqVGt4tmamCr7OwafVwaGM0i6VL_U6E8dkt-bawjYKQwUlUXVYAYoB3XWJQ0jpHLvmBklXjbM99=s1280" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1280" data-original-width="960" height="640" src="https://blogger.googleusercontent.com/img/a/AVvXsEgzgQe7PdWNv1dy2q_zZJwa7ZVJUT-ACWzy3ZkauhVxJ72mnS_OiuaFPwBQVKimhVuLIF5K6n7HA4juH96gL-EkvctBb9B8FTwoXrVkvVa--rTAwNqVGt4tmamCr7OwafVwaGM0i6VL_U6E8dkt-bawjYKQwUlUXVYAYoB3XWJQ0jpHLvmBklXjbM99=w480-h640" width="480" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The ancient idol of Shri Neminath Bhagwan reinstalled after renovations</td></tr></tbody></table><p></p><br /><i><span style="color: #cc0000;">There are Digambar Jain temples in Sauripur as well. The Adi Mandir was constructed in 1667 under the guidance of Bhattarak Vishwa Bhushan. Baruva Math Digambar Jain temple has the 8 ft. idol of Shri Neminath Bhagwan installed in 1953. The Shankh Dhwaj Mandir has idols dating back to 13th CE AD</span></i></div><div class="separator" style="clear: both;"> <br /><br /> <table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgCime-tIM-48uGX8T8rVVM5OF6Pl2wSd0oOANh1OwkeOG_ssdpWvGXSx9oGcFVj1arEcGUO2CUk5jaOjoki9vA7SFDPcfb0iERXzAPk9CVk6ohmKyj0aRJVDf5RFUL-CChDyZKbfwnRGIaJ9i8E14FPJ-hjcX1JhI81IMl-zYRUSQExJj6yPCrhZQI=s1280" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1280" data-original-width="960" height="640" src="https://blogger.googleusercontent.com/img/a/AVvXsEgCime-tIM-48uGX8T8rVVM5OF6Pl2wSd0oOANh1OwkeOG_ssdpWvGXSx9oGcFVj1arEcGUO2CUk5jaOjoki9vA7SFDPcfb0iERXzAPk9CVk6ohmKyj0aRJVDf5RFUL-CChDyZKbfwnRGIaJ9i8E14FPJ-hjcX1JhI81IMl-zYRUSQExJj6yPCrhZQI=w480-h640" width="480" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Ancient idol of Shri Neminath Bhagwan at Digambar Jain Temple, Sauripur</td></tr></tbody></table><span style="font-size: 12pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"><br /></span><p></p>
<b><span style="color: red;">Sauripur to Kaushambi </span><br /></b><br />From <b>Sauripur</b>, the Sangh again went back to Khari from where it reached <b>Saras </b>(Currently known as Saras Chauraha in Saifai). Here the Sangh worshipped at the Digambar temple of Saras and stopped overnight at Ahir Sarai. From Ahir Sarai, the Sangh reached <b>Etawah</b>. <br /><br /><i><span style="color: #cc0000;">Currently there is no Digambar Jain Temple at Saras Chauraha/ Saifai. However, in Etawah there are several Digambar Jain temples, notable being the Lalpura Jain temple which has various ancient idols including that of Mulnayak Shri Parshwanath Bhagwan. It can be assumed that the idols of Saras would have been shifted to the Etawah Jain temples
</span></i><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; text-align: justify;"></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgCSemyM55uDpK76pqTtxHqUWkMmfNy5y5dxOkV6V2Q1hgpM6c25x1dB4hZNx0JhrULmiYUydhyh540s8mSnk_lH3K2UGFzA7JrlfMDP5utPxg8992mZXNhMAdp1hbEHvvSOHQIzUPRuamw1GeFT9ltm2baH4foYZ0yoO-XPdTxn9Dal59QxNHvoAcW=s1366" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="768" data-original-width="1366" height="360" src="https://blogger.googleusercontent.com/img/a/AVvXsEgCSemyM55uDpK76pqTtxHqUWkMmfNy5y5dxOkV6V2Q1hgpM6c25x1dB4hZNx0JhrULmiYUydhyh540s8mSnk_lH3K2UGFzA7JrlfMDP5utPxg8992mZXNhMAdp1hbEHvvSOHQIzUPRuamw1GeFT9ltm2baH4foYZ0yoO-XPdTxn9Dal59QxNHvoAcW=w640-h360" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Shri Lalpura Digambar Jain Temple, Etawah</td></tr></tbody></table><br />From Etawah, the Sangh moved ahead towards <b>Mahua </b>via Babarpur, Fulkamital, Bhoginipur, Saankhi Sarahi, Korattai, Bidli Sarai, Fatehpur, Hathiyagam, Kadai and Sahijadpur. <b>Munishri Jaskirti (the author of Sammetshikhar Raas) informs that Sati Mrugavati had taken Diksha (initiation as a nun) from Shri Mahavir at Mahua</b>. Shri Jayvijayji (author of Sammet Shikhar Tirthmala) mentions that the Sangh offered puja at <b>five Jain temples in Mahua</b>. <br /><br /><i><span style="color: #cc0000;">Currently, there are no traces of Jain heritage in Mahua. It was a suburb of Kaushambi kingdom in the ancient era. Currently, the village is situated ~37 km from Kaushambi Tirth. <br /></span></i><br /></div><div class="separator" style="clear: both;"><b><span style="color: red;">Kaushambi </span></b><br /><br />From Mahua, the Sangh continued ahead and reached <b>Kaushambi</b>. Sammetshikhar Raas informs that Kaushambi was situated in <i>Vatsa Desh</i> and it was the place where three Kalyanaks of Shri Padmaprabha Swami and the parna (breaking of fast) of Prabhu Shri Mahavir’s Chammasi Tap (six month long fast) took place from the hands of Chandanbala. Shri Jaskirti also adds that Shri Anathi Muni also belonged to Kaushambi. <br /><br />At Kaushambi, the Sanghpati along with the sangh <b>worshipped the footprints of Shri Padmaprabha Swami </b>and visited the “<b>Dhanna-Shalibhadra Tal</b>” (pond of Dhanna & Shalibhadra) which was situated one <i>Kos </i>(1.8 miles) from Kaushambi. From there, the Sangh again came back to Sahijadpur where the second <i>Kadahi </i>(Feast) was offered to the Sangh. <br /><i><span style="color: #cc0000;"><br />Kaushambi was an important city in ancient India. It was the capital of the Vatsa kingdom, one of the sixteen Mahajanapadas. In Avashyak Sutra, Kaushambi is located on the banks of Yamuna river. Four Kalyanaks of Shri Padmaprabha Swami took place at Kaushambi (although 3 have been mentioned by Shri Jaskirti in the Raas). Apart from his parna from the hands of Chandanbala, Shri Mahavir Swami also visited Kaushambi after his Kevalgyan and his Samavasaran was setup here.</span></i><br /><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; text-align: justify;"><i></i></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhhFMtDgTrWGbdJ0D6cqit9fCwIhnDOkSofi89INTTbEBkOFpWp_lYCtn3iOeMTu5TEjCU0YAgib9iQGn-4NSbTxcPWS2R-j5NhHAbOt8oh3rhTTNcevwzMF95yLxqlKBYwOxdBDteKAHUM80C7DfgOSi29feYeSsmNGxY31yCvxvzGU5vsv4MsYmAR=s1051" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1051" data-original-width="782" height="640" src="https://blogger.googleusercontent.com/img/a/AVvXsEhhFMtDgTrWGbdJ0D6cqit9fCwIhnDOkSofi89INTTbEBkOFpWp_lYCtn3iOeMTu5TEjCU0YAgib9iQGn-4NSbTxcPWS2R-j5NhHAbOt8oh3rhTTNcevwzMF95yLxqlKBYwOxdBDteKAHUM80C7DfgOSi29feYeSsmNGxY31yCvxvzGU5vsv4MsYmAR=w476-h640" width="476" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Shri Padmaprabha Swami, Kaushambi</td></tr></tbody></table><p></p>
<br /><i><span style="color: #cc0000;">Arya Suhastisuri, Arya Mahagiri and various other learned Acharyas visited Kaushambi. The Vividh Tirth Kalp composed by Acharya Jinaprabh Suri in the 14th century CE has numerous references of this city. Shri Hansasomvijayji visited the Tirth in 1498 AD and mentioned that 64 pratimas were installed in Kaushambi. In 1603 AD and in 1606 AD, Shri Vijaysagarji and Shri Jayvijayji Gani visited this place respectively and mentioned that there were two temples in Kaushambi. <b>However, both Shri Jaskirti in his Raas and Shri Jayvijayji in his Tirthmala do not give any information about the temples at Kaushambi and just mention the footprints of Shri Padmaprabha Swami when the sangh visited this place in 1613 AD.</b> In 1689 AD, Shri Saubhagyavijayji visited Kaushambi and mentioned that there was just one temple, that too in a worn out condition. All this information suggests that the temples of Kaushambi faced various attacks and destruction in the 17th Century.</span></i><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; text-align: justify;"><span style="color: #cc0000;"><i></i></span></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEht2YwEtQSuZDIg6jsDExJBquoHAFIPjR5VL023FHFFHXkRPzlRonFP6UijqYMZq3pvKFLgBoZH_0bVxE7Hx6rivtQkXUkBQRruEIV6gUfp-29jteSo3Y-HNbpMhXrPLEZJIVvBfv_gY4YNWCIUR-48RoZuNiPLva-euwzodvbUjNcIgHMHN9V9DLSN=s992" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="740" data-original-width="992" height="478" src="https://blogger.googleusercontent.com/img/a/AVvXsEht2YwEtQSuZDIg6jsDExJBquoHAFIPjR5VL023FHFFHXkRPzlRonFP6UijqYMZq3pvKFLgBoZH_0bVxE7Hx6rivtQkXUkBQRruEIV6gUfp-29jteSo3Y-HNbpMhXrPLEZJIVvBfv_gY4YNWCIUR-48RoZuNiPLva-euwzodvbUjNcIgHMHN9V9DLSN=w640-h478" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Shri Padmaprabha Jinalay, Kaushambi after renovations</td></tr></tbody></table><i><br /></i><p></p>
<p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; text-align: justify;"></p><i><span style="color: #cc0000;">Excavations at Kaushambi have revealed various artefacts, including an exceptionally ancient Ayagapatta which have been preserved at Allahabad (Prayagraj) Museum. The fort built King Shatanik & Queen Mrugavati now lies in ruins which reminds one of the city’s glorious past when the fort had a circumference of four miles, 32 gates and walls as high as 30-35 feet. <br /><br /> At present 2 Shwetambar Jain temples are present in Kaushambi, both which have been renovated and installed by Acharya Nayvardhansurishwarji Maharaja. As per the Digambar tradition, 2 Kalyanaks (Chyawan & Janma) of Shri Padmaprabha Swami took place at Kaushambi, whereas Diksha & Kevalgyan Kalyanaks took place at Pabhosa which is situated 11 km from Kaushambi. Ancient idols and ruins dating back to 9th CE AD to 17th CE AD are present at Pabhosa. The description of Sanghyatra makes it clear that it did not visit Pabhosha.</span></i><br /> <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhrW0FF-EsH0O4sN2lGmRuFHUMnSBjIDnrG9hH4_B0izXVXbDwHdCirD8Di9La18MOhOeDUmliAqsMo140S35UXqP1-T5LDhOzasfvCn03gCHNJzL2VRN-cxFW1tDmJeUY8LbIzwcYzftrwyMBC6Ss3HuX1vcWS05bYCu46lzAT-lnGZPImjrQ_3j5w=s1280" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1280" data-original-width="961" height="640" src="https://blogger.googleusercontent.com/img/a/AVvXsEhrW0FF-EsH0O4sN2lGmRuFHUMnSBjIDnrG9hH4_B0izXVXbDwHdCirD8Di9La18MOhOeDUmliAqsMo140S35UXqP1-T5LDhOzasfvCn03gCHNJzL2VRN-cxFW1tDmJeUY8LbIzwcYzftrwyMBC6Ss3HuX1vcWS05bYCu46lzAT-lnGZPImjrQ_3j5w=w480-h640" width="480" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The newly installed Mulnayak, Shri Padmaprabha Swami of the new Jinalay at Kaushambi. (Photograph: Paras Shah)</td></tr></tbody></table><br /><b><span style="color: red;">Prayag <br /></span></b><br />From Kaushambi, the Sangh-yatra went back to Sahijadpur and moved ahead towards <b>Fatehpur </b>to reach <b>Prayag </b>where <b>Shri Arnikaputra Acharya</b> attained Nirvan while entering the Ganga river<a href="https://www.blogger.com/#">[4]</a>. Shri Jaskirti adds that <b>Shri Adinath Bhagwan also attained Kevalgyan at Prayag</b>, which was known as <b>Purimtal </b>in the scriptures. The sangh worshipped the <b>ancient footprints of Shri Adinath Bhagwan below the holy banyan tree named Akshayvat </b>and did darshan at the 3 Digambar temples of which the main temple was dedicated to Shri Parshwanath Bhagwan. The Sangh then set up its camp on an elevated land near the banks of the Ganga. <br /><br /> <table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjWt4ZfFBaN2qLzmgU70HjTAkpVGDncymaIofBkk7bhIJOI-LEQKkHnpHSS8cFE_gi2eBYzIgi38iKGu47BKb1ZERn64LPozlt8xX_WhGDPhjp37bN0OILE7y0gmXl-vWSfUMp9LA5u7YJfmRcfyUvIdtAfPqM9gaRYV0meXTzfkoeoqyWCM2Zqp_Gs=s2356" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1544" data-original-width="2356" height="420" src="https://blogger.googleusercontent.com/img/a/AVvXsEjWt4ZfFBaN2qLzmgU70HjTAkpVGDncymaIofBkk7bhIJOI-LEQKkHnpHSS8cFE_gi2eBYzIgi38iKGu47BKb1ZERn64LPozlt8xX_WhGDPhjp37bN0OILE7y0gmXl-vWSfUMp9LA5u7YJfmRcfyUvIdtAfPqM9gaRYV0meXTzfkoeoqyWCM2Zqp_Gs=w640-h420" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Ancient idol of Shri Adinath Bhagwan at Prayag (Photograph: Mihir Vakharia)</td></tr></tbody></table><span style="font-size: 12pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"><br /></span><p></p>
<i><span style="color: #cc0000;">Known as Purimtal and Prayag in ancient times, the city is currently known as Prayagraj/ Allahabad. The Tirth was home to many grand Jain temples apart from the Kevalgyan bhumi as per Vividh Tirth Kalp by Acharya Shri Jinprabh Surishwarji Maharaja in 14th century AD. The tree beneath which Lord Adinath attained Kevalgyan is known as ‘Akshayvat’ (Indestructibe/ immortal tree) and is revered by Hindus, Buddhists and Jains alike. Under this tree, sandalwood footprints of Lord Adinath were installed but were stolen later and were replaced by stone footprints. Further, according to Trishashtishalakapurush Charitra, several Tirthankars after Lord Adinath have also visited this holy land. Lord Mahavir had practiced meditation in the Shakatmukh Udyan and his Samavasaran also was erected here by the celestials. Further, Acharya Arnikaputra also attained Kevalgyan and Moksh near the banks of Triveni Sangam (confluence of Ganga – Yamuna & Saraswati).</span></i><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; text-align: justify;"><i></i></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiMJeHf81Uz_KkB3zU-ZAZscqyxzzK_cdtNG_tK-2ZDUZOlBdB3pCsuktcGUIrV1ymswird-b44yHVwVNixg3yjxo_bxZqK3B1Hqn4Q5tvcbAaGV2YKhxm3CH41QVmKajhhmo938Y-rU03i6olvq3ErGAXd2dIijIPji2iy4D8a8Evkh4IDXYz_ozFI=s720" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="518" data-original-width="720" height="460" src="https://blogger.googleusercontent.com/img/a/AVvXsEiMJeHf81Uz_KkB3zU-ZAZscqyxzzK_cdtNG_tK-2ZDUZOlBdB3pCsuktcGUIrV1ymswird-b44yHVwVNixg3yjxo_bxZqK3B1Hqn4Q5tvcbAaGV2YKhxm3CH41QVmKajhhmo938Y-rU03i6olvq3ErGAXd2dIijIPji2iy4D8a8Evkh4IDXYz_ozFI=w640-h460" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Akshayvat - Where Shri Adinath Bhagwan attained Kevalgyan (Source: Devlok Jinalay Palitana)</td></tr></tbody></table><i><span style="color: #002060; font-size: 12pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"><br /></span></i><p></p>
<i><span style="color: #cc0000;">In the 15th century Emperor Akbar renamed this city as Allahabad and constructed a massive fort on the banks of confluence of Ganga, Yamuna and Saraswati enclosing the famous Akshayvat tree. Currently, the tree located within the Patalpuri Temple at the Allahabad Fort is worshiped as the Akshayvat. However, a popular opinion is that the Patalpuri Temple tree is not the authentic Akshayvat and the real Akshayavat is in another underground temple inside the Fort. When the British gained control of the Allahabad Fort after the Treaty of Allahabad in 1765, they did not want general public to access the sensitive parts of the fort. So, the shrine was moved to fringes of the fort compound, that is, the present-day Patalpuri Temple where the local Brahmins set up the stump of the original tree. An 18th century map of the Fort from the British Library confirms this: the location of the original temple is shown in the center of the fort; while the present-day Patalpuri Temple is on the outskirts of the Fort.</span></i><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; text-align: justify;"><i></i></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjk9ofbUwmcM3bmxGFTuBfxJ6BvTl4nzQkRYVinBURVoPzHJRNKrSFDd_YN_IPIMwOdq4BCIo21elYCtgKQwwRLSWvHoYd4jkncUpETbb9Y4TZil_Pc-Yf8ianPdeJBNR2L-nR_HY9myHMwdvmz63g--oqkPA305FND986qKzizTG1GTOcTDHJ3kTph=s960" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="851" data-original-width="960" height="568" src="https://blogger.googleusercontent.com/img/a/AVvXsEjk9ofbUwmcM3bmxGFTuBfxJ6BvTl4nzQkRYVinBURVoPzHJRNKrSFDd_YN_IPIMwOdq4BCIo21elYCtgKQwwRLSWvHoYd4jkncUpETbb9Y4TZil_Pc-Yf8ianPdeJBNR2L-nR_HY9myHMwdvmz63g--oqkPA305FND986qKzizTG1GTOcTDHJ3kTph=w640-h568" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Footprints of Shri Adinath Bhagwan beneath the Akshayvat (Photograph: Nipa Jogani)</td></tr></tbody></table><br /><i><br /><span style="color: #cc0000;">Apart from the Akshayvat, there are 4 Digambar Jain temples and a Shwetambar Jain Temple. Also the Allahabad museum houses many beautiful Jain idols which were excavated from nearby areas. The Shwetambar Jain temple, houses a very beautiful, ever-smiling, ancient idol of Lord Adinath dating back to ~11th CE AD. Apart from Mulnayak Shri Adinath Bhagwan, idols of Shri Vimalnath, Shri Parshwanath, Shri Mahavir Swami, Lord Shantinath and footprints of revered Acharya Bhagwant’s have also been installed in this temple. <br /></span></i><br /> <i><br /></i><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEj06WFYquXxsFyVkxHE-FYJbTTNYKSdfAj4XSDlEm-JXQovQwRRq_FIoOK4REKyklmZ2v3SlGZTAXanMBJMOXkZvY51pFODGHekBTVtd7jtwAoNZAlhQYHbI7zDCLUcN4-EeYwmo4iWOyKUIPkbVz8qwFylEnFOOR8Nqb1ZOCnuj3Oug43f8yo8pANe=s7228" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2855" data-original-width="7228" height="252" src="https://blogger.googleusercontent.com/img/a/AVvXsEj06WFYquXxsFyVkxHE-FYJbTTNYKSdfAj4XSDlEm-JXQovQwRRq_FIoOK4REKyklmZ2v3SlGZTAXanMBJMOXkZvY51pFODGHekBTVtd7jtwAoNZAlhQYHbI7zDCLUcN4-EeYwmo4iWOyKUIPkbVz8qwFylEnFOOR8Nqb1ZOCnuj3Oug43f8yo8pANe=w640-h252" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Triveni Sangam at Prayag (Photograph: Mihir Vakharia)</td></tr></tbody></table><br /><br /><b><span style="color: red;">Banaras – Bhadaini – Sinhapuri - Chandrapuri <br /></span></b><br />From Prayag, the Sangh reached the <i>Kalyanak Bhumis </i>of Shri Parshwanath & Shri Suparshwanath - <b>Banaras </b>via Khandia Sarai, Jagdish Sarai and Kanak Sarai. <b>The sangh worshipped 5 idols of Shri Rushabhdev, Shri Neminath and Shri Parshwanath near the (Kashi) Vishwanath Temple</b>. Near the Annapurna Temple, the Sangh offered <i>Kusumanjali</i><a href="https://www.blogger.com/#">[5]</a>, <i>Keshar and Chandan</i> o<b>n the ancient footprints of Shri Parshwanath and red coloured Chaturmukhi<a href="https://www.blogger.com/#">[6]</a> idols of Shri Rushabhdev, Shri Parshwanath, Shri Chandraprabha and Shri Vardhaman Mahavir</b>. From there, the Sangh went to <b>Bhadaini </b>Ghat and offered Puja on the idol of <b>Shri Suparshwanath Bhagwan</b> where 4 Kalyanaks of the Lord took place. From there, the Sangh crossed the Ganga on boats where the camp was set up for the day. Thereafter the Sanghpati’s brothers made announcements and donated bags and bags of money to the Brahmans and the needy. <br /><br /> <table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEh8jM3hZRRMVQhTCbEzmZZKUNgz7QpIekYY_xNmnIeNVBwPPSUmc1GYYYaKb1PfMBITtcj1v4DX7Bi4DGpXCT5-g_uk3C8rp8VbfIARZB-kOQqdQ-JmEakI8-XKP1Z4Qli4DstICbIuBkvlO5PLUz1diwzC1zc_NXjYqoZLQ6sTGQgh5omusMr5rjCc=s3823" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="3823" data-original-width="2405" height="640" src="https://blogger.googleusercontent.com/img/a/AVvXsEh8jM3hZRRMVQhTCbEzmZZKUNgz7QpIekYY_xNmnIeNVBwPPSUmc1GYYYaKb1PfMBITtcj1v4DX7Bi4DGpXCT5-g_uk3C8rp8VbfIARZB-kOQqdQ-JmEakI8-XKP1Z4Qli4DstICbIuBkvlO5PLUz1diwzC1zc_NXjYqoZLQ6sTGQgh5omusMr5rjCc=w402-h640" width="402" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Ancient idol of Shri Parshwanath Bhagwan at Bhelupur</td></tr></tbody></table><span style="font-size: 12pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"><br /></span><p></p>
<i><span style="color: #cc0000;">Situated in the confluence of two tributaries of Ganga, Varuna and Assi, Banaras was known as Kashi in the past and Varanasi in the present times. Home to many Jain temples, the temple town of Varanasi holds a very sacred significance for the Hindus apart from Jains. In addition to 4 Kalyanaks (Chyawan, Janma, Diksha and Kevalgyan) of Shri Parshwanath in the Bhelupur area of Varanasi, the town also holds significance for the same 4 Kalyanaks of Lord Suparshwanath in Bhadaini area.</span></i>
<p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; text-align: justify;"><i><span style="color: #002060; font-size: 12pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"> </span></i></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjEd73cqSczI71u6Qxn3bhYgS-wpP_PMYBlF6GIVsQvgbw0D_nEKTAwh_4L9Lwef1yEEJyfz7HpSIv-JOjqnOezvWlkh5Hf_Zz29vE4vClCfPrkVXE1dagWuQmbtn6ar7H2GAoKDxSgWDXtFfvEAsCYvREtnpjizYCZ-94hlj9nsthmMV2oG1Tlal7s=s1092" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1092" data-original-width="969" height="640" src="https://blogger.googleusercontent.com/img/a/AVvXsEjEd73cqSczI71u6Qxn3bhYgS-wpP_PMYBlF6GIVsQvgbw0D_nEKTAwh_4L9Lwef1yEEJyfz7HpSIv-JOjqnOezvWlkh5Hf_Zz29vE4vClCfPrkVXE1dagWuQmbtn6ar7H2GAoKDxSgWDXtFfvEAsCYvREtnpjizYCZ-94hlj9nsthmMV2oG1Tlal7s=w568-h640" width="568" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Shri Shwetambar Jain temple at Bhelupur</td></tr></tbody></table><br /><br /><i><span style="color: #cc0000;">Located in south of Varanasi, the birthplace of Shri Parshwanath Bhagwan, Shri Bhelupur Jain Tirth is situated 2.5 kilometers west of Kedar ghat. Ancient Charan paduka (footprints) of the lord which were found beneath a banyan tree, were installed at the same location to mark the sacred spot. This tirth is mentioned in Vividh Tirth Kalp by Acharya Shri Jinprabh Surishwarji Maharaja in 14th century AD. During the last renovation of the tirth by Acharya Shree Rajyash Surishwaji, the present Mulnayak of Lord Parshwanath was installed and the ancient mulnayak (which dates back to ~5th CE) was re-installed in the Rangmandap. The ancient and miraculous idol of Lord Parshwanath is one of the 108 revered idols of Lord Parshwanath known as Varanasi Parshwanath Bhagwan. <br /></span></i><br /> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjIeI9FOQgiJ086Y3No-SnUYyNxQ2JOuxq8ECny0Ihm3x4WiLK_R5275WMc_qy5g1KGguKJetoXvyQcd99n3utoNDRnrKGj9o5Gv4GZvmgZ9ylHUHySswptpKIBZbuW5GYG-8KCq1Tl3fD0unAY97ongtSptZvtwI2JilC3tqvVpIOwXZv58T1dGdhb=s986" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="960" data-original-width="986" height="624" src="https://blogger.googleusercontent.com/img/a/AVvXsEjIeI9FOQgiJ086Y3No-SnUYyNxQ2JOuxq8ECny0Ihm3x4WiLK_R5275WMc_qy5g1KGguKJetoXvyQcd99n3utoNDRnrKGj9o5Gv4GZvmgZ9ylHUHySswptpKIBZbuW5GYG-8KCq1Tl3fD0unAY97ongtSptZvtwI2JilC3tqvVpIOwXZv58T1dGdhb=w640-h624" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Ancient footprints of Shri Parshwanath Bhagwan marking the place of birth of the Lord</td></tr></tbody></table><i><span style="color: #002060; font-size: 12pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"><br /></span></i><p></p>
<i><span style="color: #cc0000;">However, the Sangh made its offerings on the idols located near Kashi Vishwanath temple, which is ~3km from Shri Bhelupur tirth. Although, Bhelupur Tirth finds no mention in the Sametshikhar Raas, it is probable that the ancient idols were relocated to Bhelupur from various parts of the city, including the ancient idol of Shri Parshwanath Bhagwan. <br /></span><br /> </i><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhmfnNIxcF1sdQuNn0KE8CM2feYREPM-Ffgvu0PbRix18q5yB8ONGtsxa6k3XaLn_mdiRxVCs5dLlM4ZepRJKjii2m_6PxqH3tJ9bQXQVUCSYB7WdQ5w1B97s_RRHfAwSQhRkXyJ0DqEWD9DZa23_8gLLxfrDTdtecAaMen2LyKZk3XM51zReqr7QzF=s5120" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="5120" data-original-width="5120" height="640" src="https://blogger.googleusercontent.com/img/a/AVvXsEhmfnNIxcF1sdQuNn0KE8CM2feYREPM-Ffgvu0PbRix18q5yB8ONGtsxa6k3XaLn_mdiRxVCs5dLlM4ZepRJKjii2m_6PxqH3tJ9bQXQVUCSYB7WdQ5w1B97s_RRHfAwSQhRkXyJ0DqEWD9DZa23_8gLLxfrDTdtecAaMen2LyKZk3XM51zReqr7QzF=w640-h640" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Ancient idols recovered from Banaras (Source: Vishwa Jain Sangathan)</td></tr></tbody></table><i><span style="color: #002060; font-size: 12pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"><br /></span></i><p></p>
<i><span style="color: #cc0000;">In 2018, NDTV's report on Kashi Corridor brought into notice ancient Jain idols on the wall near the Sankat Mochan temple (installed by Tulsidas) in a lane near Lalita Ghat. Ancient Jain idols are also found in Shri Nandan Vir Baba Mandir in Bhadaini Ghat. Further, ancient Jain statues have been found at Rajghat and other places in Varanasi, some of which are on display at the Lucknow Museum, Banaras Hindu Vishwavidyalay and Bharat Kala Bhavan, Varanasi<a href="https://www.blogger.com/#">[7]</a>.</span></i><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; text-align: justify;"><i><span style="color: #002060; font-size: 12pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"></span></i></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiT8MxsiXfu7m4ZZ7Q-D42OuRfWe3X9_HDWYMeiYvPoI7bMU5oBV-MA4xWz0UUGjXgPexm_FY4rlBND2nnNUEdIqnIOUkmTv-6QngLqXMymoY2rZlEPSbHpH5cpJHPPfp_QZw9C0vfGVOX8OS-gi5KsfqrRkOCcyfITGCiuFn7dKjnksLLTHAXyzxo8=s2048" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1301" data-original-width="2048" height="406" src="https://blogger.googleusercontent.com/img/a/AVvXsEiT8MxsiXfu7m4ZZ7Q-D42OuRfWe3X9_HDWYMeiYvPoI7bMU5oBV-MA4xWz0UUGjXgPexm_FY4rlBND2nnNUEdIqnIOUkmTv-6QngLqXMymoY2rZlEPSbHpH5cpJHPPfp_QZw9C0vfGVOX8OS-gi5KsfqrRkOCcyfITGCiuFn7dKjnksLLTHAXyzxo8=w640-h406" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Shri Bhadaini Jain Tirth (Photograph: Samkit Group/ Paras Shah)</td></tr></tbody></table><i><span style="color: #002060; font-size: 12pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"><br /></span></i><p></p>
<i><span style="color: #cc0000;">Of the 80 ghats dotting the banks of Ganga, Shri Bhadaini Tirth is situated on the Bhadaini Ghat (also known as Jain Ghat) of Varanasi. This is the very place where 4 Kalyanaks of Lord Suparshwanath Bhagwan took place. An inscription below the footprints of Shri Suparshwanath Bhagwan states that they were consecrated in 1768 by the monks of the Tapagacch, and the Mulnayak idol of Shri Suparshwanath Bhagwan was installed by Acharya Kulchandrasuri of Khartargacch in ~1800 AD. </span></i><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; text-align: justify;"><i></i></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjhFNn-astbwEZbOqsff_wsrVGxLHhNr5xvlatJmicqXisVqViBV_7euGZ5xfaB9W5dZtk48SfOcM1702IGfaDf-Tx--CRMScU20vWs9s6sx_c2CHLoL1AJEV5-pB-FoyfCTpRJhvZaWjWKYvdLdm4C0dehfxBJNN-PPO5cGoLe7linGWJDN-paq6Tm=s1825" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1825" data-original-width="1518" height="640" src="https://blogger.googleusercontent.com/img/a/AVvXsEjhFNn-astbwEZbOqsff_wsrVGxLHhNr5xvlatJmicqXisVqViBV_7euGZ5xfaB9W5dZtk48SfOcM1702IGfaDf-Tx--CRMScU20vWs9s6sx_c2CHLoL1AJEV5-pB-FoyfCTpRJhvZaWjWKYvdLdm4C0dehfxBJNN-PPO5cGoLe7linGWJDN-paq6Tm=w532-h640" width="532" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Shri Suparshwanath Bhagwan and ancient footprints at Bhadaini</td></tr></tbody></table><p></p><i><span style="color: #cc0000;"><br /></span></i></div><div class="separator" style="clear: both;"><i><span style="color: #cc0000;">The Digambar Jain Temple, situated adjacent to the Shwetambar Jain temple was built in 1855 AD. Therefore, based on the description in the Raas, it suggests that a shrine of Shri Suparshwanath Bhagwan existed at Bhadaini before the new Shwetambar and Digambar Jain temples were erected (the remains of which are still preserved in the Shwetambar Jain temple.</span></i>
<p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; text-align: justify;"><i><span style="color: #002060; font-size: 12pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"> </span></i></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgeaCv8MUjj1Vwf1DZTkwFrgr8e7di1Nw_LReQekzCCBOoMW-VWhoOg57dV6_wlqwwyIUYEfb33qw1dF7hRciwLJzCAKb_aH-bt6pCoJHMOZ3gNyHibe9c9wJPC0ReSzEJSC55dbeIL1MAJ9Nta8VeFr6WMqHmU63te7-FizNkqVUru_8WXI9PklJHU=s4272" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="4272" data-original-width="2848" height="640" src="https://blogger.googleusercontent.com/img/a/AVvXsEgeaCv8MUjj1Vwf1DZTkwFrgr8e7di1Nw_LReQekzCCBOoMW-VWhoOg57dV6_wlqwwyIUYEfb33qw1dF7hRciwLJzCAKb_aH-bt6pCoJHMOZ3gNyHibe9c9wJPC0ReSzEJSC55dbeIL1MAJ9Nta8VeFr6WMqHmU63te7-FizNkqVUru_8WXI9PklJHU=w426-h640" width="426" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Remains of the ancient Jain temple at Bhadaini</td></tr></tbody></table><i><span style="color: #002060; font-size: 12pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"><br /></span></i><p></p>
<span style="color: #cc0000;"><i>The Ramghat area of Varanasi is also home to many Jain temples, most of them now closed due to lack of management. One of the largest functional temple in Ramghat is the Chintamani Parshwanath Jinalay which stands on the place where it is believed that Lord Parshwanath had given a sermon to Kamath tapas and rescued Dharnendra’s soul. The temple was installed by Acharya Kulchandrasuri of Khartargacch in 1814.</i></span>
<br /><br />From Banaras, the Sangh went to <b>Sinhapuri </b>and <b>Chandrapuri </b>where <i>Kalyanaks </i>of <b>Shri Shreyanshnath Bhagwan</b> and <b>Shri Chandraprabha Swami Bhagwan </b>took place. At Sinhapuri the sangh worshipped the idol and the footprints of Shri Shreyanshnath Bhagwan and at Chandrapuri, the sangh worshipped the footprints of Shri Chandraprabha Swami. From Chandrapuri, the Sangh returned back to Banaras where the Sanghpati offered the third <i>Kadahi </i>(Feast). <br /><br /> <table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgAoLNq_KdTwwgqX0F_B1hSKevZkVA1x7sQ9tb29POsqIvppI2EYTtdNu4vpfbZChMHIZ7qUmreD2qwhG2vju4fEiWgNBHjw_oo3l0BPEgVQesSQs2ua0d-2lgZfOEl68_UbpS_hyjGYvpNIsj8l4Flh_vf44p8UyvoBBNMG89kD15WSUxfoZAUvcZ4=s3675" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2773" data-original-width="3675" height="482" src="https://blogger.googleusercontent.com/img/a/AVvXsEgAoLNq_KdTwwgqX0F_B1hSKevZkVA1x7sQ9tb29POsqIvppI2EYTtdNu4vpfbZChMHIZ7qUmreD2qwhG2vju4fEiWgNBHjw_oo3l0BPEgVQesSQs2ua0d-2lgZfOEl68_UbpS_hyjGYvpNIsj8l4Flh_vf44p8UyvoBBNMG89kD15WSUxfoZAUvcZ4=w640-h482" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Shri Sinhapuri Tirth</td></tr></tbody></table><br /><br /><i><span style="color: #cc0000;">Situated ~10km north west from Banaras and 2 kilometres from Sarnath Dhamekh Stupa, Sinhapuri Tirth marks the location of 4 Kalyanaks of Shri Shreyanshnath Bhagwan in a suburb of Sarnath known as Hiramanpur village. It is believed that the name “Sarnath” was derived from the name of Shri Shreyanshnath Bhagwan as a degeneration of local dialect. <br /></span></i><br /> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiAZ3TRBMxfwWe69e9Bhv6Hb9LMJJwzz3qlLPzSc_w1OooTr5xf40XyBYmqpZffdCGvSUkEjrWV4urGi3HLLs8ArJ6pFCEir7fk25jatHmUa8W34k8Bb-ZITSv1dy9V20vU4vM5prwGz8AA7QeSqPWSlDqWS1JVNlF-hK9HONydhm99znaB1kINEtWa=s3141" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="3141" data-original-width="1937" height="640" src="https://blogger.googleusercontent.com/img/a/AVvXsEiAZ3TRBMxfwWe69e9Bhv6Hb9LMJJwzz3qlLPzSc_w1OooTr5xf40XyBYmqpZffdCGvSUkEjrWV4urGi3HLLs8ArJ6pFCEir7fk25jatHmUa8W34k8Bb-ZITSv1dy9V20vU4vM5prwGz8AA7QeSqPWSlDqWS1JVNlF-hK9HONydhm99znaB1kINEtWa=w394-h640" width="394" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Shri Shreyanshnath Bhagwan, Sinhapuri</td></tr></tbody></table><br /><i><span style="color: #cc0000;"><br /></span></i></div><div class="separator" style="clear: both;"><i><span style="color: #cc0000;">Queen Kumardevi, wife of King Govindchandra of Kanauj (Gahadavala dynasty) restored a temple named “Dharmachakra Jin-Vihar” in early 11th century which was destroyed by the armies of Qutb-Ud-Din, the commander of the army of Shahbuddin Ghori in 1138 AD. In 1800 AD, Acharya Kulchandrasuri renovated the Jain temple and installed idols and footprints of Shri Shreyanshnath Bhagwan.</span></i></div><div class="separator" style="clear: both;"><i><span style="color: #cc0000;"><br /></span></i><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; text-align: justify;"><span style="color: #cc0000;"><i></i></span></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjKIsq1Hy3yvfsgAW0WpzhFsJP4mEnPDBksTRpIPSM3ygX-d5qb1XxVK47u53FpeVNk6Uu2jIPU66uU-0TxkyKtPlvGwO97pV90I-zg9px3n7GvVBauCKwRmJDm28vH9xCUxBA1D2MbabisRpqXY9ZOzuICACcOZkOFlbNGxsmekFbQxBdlC2OODcUg=s958" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="958" data-original-width="750" height="640" src="https://blogger.googleusercontent.com/img/a/AVvXsEjKIsq1Hy3yvfsgAW0WpzhFsJP4mEnPDBksTRpIPSM3ygX-d5qb1XxVK47u53FpeVNk6Uu2jIPU66uU-0TxkyKtPlvGwO97pV90I-zg9px3n7GvVBauCKwRmJDm28vH9xCUxBA1D2MbabisRpqXY9ZOzuICACcOZkOFlbNGxsmekFbQxBdlC2OODcUg=w502-h640" width="502" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Ancient footprints of Shri Shreyanshnath Bhagwan at Sinhapuri</td></tr></tbody></table><br /><br /></div><div class="separator" style="clear: both;"><i><span style="color: #cc0000;">Apart from the Jain temple, The, Dhamekh Stupa is one of the most prominent and massive religious structures in Sarnath. The 103 feet high stupa having a diameter of 28 meters has eight sides. While it is believed that it was built by Emperor Ashok of the Maurya dynasty to mark the spot where Gautam Buddha gave the first sermon after attaining enlightenment, the same is disputed by various historians. An inscription dated 1026 AD from the stupa states that it was known as “Dharma Chakra” Stupa, a term, which is widely used in Jainism. Various Jain scholars believe that it was built by Ashok’s grandson Samprati (who was also known as Devanampriya & Priyadarshi alike Ashok) in commemoration of Shri Shreyanshnath Bhagwan’s four Kalnayaks at this place. Bhattarak Lalitkirtiji also installed a Digambar Jain temple next to the Dhamekh Stupa in 1824 AD.<br /></span></i><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; text-align: justify;"><span style="color: #cc0000;"><i></i></span></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgqyoWo4j7Rde5aTd3JH0HS4XxwuQJqnFn-BW19WABkdzD-ykMP9gasU1IbVuv1CdHUjQhkV-r451ZPBKvrKDcrHd1zTDA1U_2ynjkIV1qxUeNDOkv9812CGh0rkbycJMXWfzO2v-jEWQIksXLP-K2ZUnDZZM0u088EEZgjfwjDJWOEN58BiXQtKxBU=s4272" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2848" data-original-width="4272" height="426" src="https://blogger.googleusercontent.com/img/a/AVvXsEgqyoWo4j7Rde5aTd3JH0HS4XxwuQJqnFn-BW19WABkdzD-ykMP9gasU1IbVuv1CdHUjQhkV-r451ZPBKvrKDcrHd1zTDA1U_2ynjkIV1qxUeNDOkv9812CGh0rkbycJMXWfzO2v-jEWQIksXLP-K2ZUnDZZM0u088EEZgjfwjDJWOEN58BiXQtKxBU=w640-h426" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Dhamekh Stupa, Sarnath</td></tr></tbody></table><p></p>
<p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; text-align: justify;"><i><span style="color: #002060; font-size: 12pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"><br /></span></i></p><i><span style="color: #cc0000;">The Sangh Yatra does not mention about the Dhamekh Stupa, nor about the Digambar Jain temple. Therefore, based on the description in the Raas, the Sangh worshipped at the temple of Shri Shreyanshnath Bhagwan before it was renovated by Acharya Kulchandrasuri in 1800 AD.</span></i>
<p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; text-align: justify;"><i><span style="color: #002060; font-size: 12pt; line-height: 115%; mso-bidi-font-size: 11.0pt;"> </span></i></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEj-Tsg7f9XbVNUBAANmKrfnrzIKl0YEONNUp6md78aGWb957S87u7K-cP9Lf76sfw3JXUtwhMj3t9muJEXjQ3NnJ0ddmqqdN6TDL8Zegt0bFB1OPkgR7g_zTI8hA5pL1LmislK-y_3j94DKR7vJniR5F2a33LrIM3Yc0PVlrtPQbKcrf80PA-NVSZ_A=s1280" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="879" data-original-width="1280" height="440" src="https://blogger.googleusercontent.com/img/a/AVvXsEj-Tsg7f9XbVNUBAANmKrfnrzIKl0YEONNUp6md78aGWb957S87u7K-cP9Lf76sfw3JXUtwhMj3t9muJEXjQ3NnJ0ddmqqdN6TDL8Zegt0bFB1OPkgR7g_zTI8hA5pL1LmislK-y_3j94DKR7vJniR5F2a33LrIM3Yc0PVlrtPQbKcrf80PA-NVSZ_A=w640-h440" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Shri Chandrapuri Tirth (Photograph: Samkit Group/ Paras Shah)</td></tr></tbody></table><br /><i><span style="color: #cc0000;">Situated 17 kilometres from Sinhapuri and 28 kms from Banaras, Chandrapuri is known as Chandravati today. The Kalyanak bhumi dedicated to Shree Chandraprabha Swami is situated right on the banks of River Ganga. This Tirth is also mentioned in Vividh Tirth Kalp by Acharya Shri Jinprabh Surishwarji Maharaja in 14th century AD. The temple was renovated and the new idols were installed under the guidance of Acharya Kulchandrasuri in 1835 AD. The Digambar Jain temple adjacent to the Shwetambar temple was established in 1913 AD.<br /></span></i><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; text-align: justify;"><span style="color: #cc0000;"><i></i></span></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiMitTf7nrKcfgjvZolz2DIAiHIzvnCBifCsto8NVHKPkCyfCBlFxVEi68qGgRPS2JmhAjx3x93Atwb6tPkRwwSldxVGODrGemCVlo8jCbFTJco3dGXGif-oodTQfQ0htoiTPcBLUVDk08xTeB8f7eJRBwEG6tMUOVFzlg1VTwA144GMkoSgHnUiwiv=s3006" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="3006" data-original-width="1923" height="640" src="https://blogger.googleusercontent.com/img/a/AVvXsEiMitTf7nrKcfgjvZolz2DIAiHIzvnCBifCsto8NVHKPkCyfCBlFxVEi68qGgRPS2JmhAjx3x93Atwb6tPkRwwSldxVGODrGemCVlo8jCbFTJco3dGXGif-oodTQfQ0htoiTPcBLUVDk08xTeB8f7eJRBwEG6tMUOVFzlg1VTwA144GMkoSgHnUiwiv=w410-h640" width="410" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Shri Chandraprabha Swami, Chandrapuri Tirth</td></tr></tbody></table><b style="color: red; text-align: left;"><br /></b><p></p><b><span style="color: red;">To be continued...<br /></span></b><br /><br /><b>Part 3: </b>The journey of Sangh-yatra to Patna, Bihar Sharif, Pawapuri, Nawada to Sammet Shikharji etc along with past and present analysis..<br /><br /><b>Part 4: </b>The return journey of Sangh-yatra to Agra, via Rajgiri, Ayodhya, Ratnapuri and various other tirths along with past and present analysis.. <div><p><br /></p>
<hr align="left" size="1" width="33%" /><p><b><span style="color: red;">References</span></b></p>
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<p class="MsoFootnoteText"><i><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></a> <span lang="EN-US">Sarai’s were ancient halting places
with wayside inns built for the comfort of travelers<o:p></o:p></span></i></p>
</div>
<div id="ftn2">
<p class="MsoFootnoteText"><i><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></a> As
informed by Shri <span lang="EN-US">Aditya Jain<o:p></o:p></span></i></p>
</div>
<div id="ftn3">
<p class="MsoFootnoteText"><i><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></a> As
informed by Shri <span lang="EN-US">Aditya Jain<o:p></o:p></span></i></p>
</div>
<div id="ftn4">
<p class="MsoFootnoteText"><i><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></a> <span lang="EN-US">Shri Arnikaputra Acharya was
crossing the Ganga River on a boat. When the boat became disbalanced due to
overcrowding, the crowd threw Acharyashri into the river. However, Acharyashri
remained in equanimity thereby attaining Kevalgyan & Moksh immediately. <o:p></o:p></span></i></p>
</div>
<div id="ftn5">
<p class="MsoFootnoteText"><i><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></a> <span lang="EN-US">Offering of fragrant flowers<o:p></o:p></span></i></p>
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<div id="ftn6">
<p class="MsoFootnoteText"><i><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></a> <span lang="EN-US">Four-sided<o:p></o:p></span></i></p>
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<div id="ftn7">
<p class="MsoFootnoteText"><i><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span face=""Calibri",sans-serif" style="font-size: 10pt; line-height: 107%; mso-ansi-language: EN-IN; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></a> <span lang="EN-US">Antiquity of Jainism - https://www.facebook.com/AntiquityOfJainism/videos/2143986488976619/<o:p></o:p></span></i></p>
</div>
</div></div><p><br /></p>Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com0tag:blogger.com,1999:blog-6112476928225190575.post-40123546475632549652022-02-25T08:55:00.008-08:002022-03-03T22:09:37.416-08:00The Mahayatra - Part 1<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi-r6KnkK7IO6srQ6TAdysaLnXObfx5pNJemRuENk0FnROoBpCiJLntyrteBQC1LEVLTWVg2m7A56isQISh2pbcofTeuhjTmS-PFq8ytyH6DkDak_DAur-hG7Y3cDeJ_YNGhfY2QILa5bSTtMw5EHQhR9lrx-RRkXNRbAfzosQYjj9yRwuLP-IU0tj4=s1750" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="984" data-original-width="1750" height="360" src="https://blogger.googleusercontent.com/img/a/AVvXsEi-r6KnkK7IO6srQ6TAdysaLnXObfx5pNJemRuENk0FnROoBpCiJLntyrteBQC1LEVLTWVg2m7A56isQISh2pbcofTeuhjTmS-PFq8ytyH6DkDak_DAur-hG7Y3cDeJ_YNGhfY2QILa5bSTtMw5EHQhR9lrx-RRkXNRbAfzosQYjj9yRwuLP-IU0tj4=w640-h360" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The Mahayatra</td></tr></tbody></table><p><b><span style="color: red;">Introduction</span></b></p> In the early years of 17th Century, most parts of the Indian subcontinent were under the rule of Mughal emperor Jahangir. Jains had gained significant access and built up cordial relations in the Mughal court following Gujarat's absorption into the Mughal Empire in the 1570’s. Jahangir’s father and predecessor, Emperor Akbar met <b>Acharya Shri Hiravijaysuri</b> in 1582 after hearing about the monk’s legendary wisdom and religious devotion and bestowed the Acharya with the title of “<b><i>Jagad-guru</i></b>” (Preceptor of the World). Thereafter several monks like Acharya Jinchandrasuri, Acharya Jinsinhsuri, Ganivarya Bhanuchandra, Acharya Vijaysensuri and Acharya Siddhichandrasuri graced the Mughal courts of Akbar and Jahangir. They championed policies that lessened violence against animals, banished <i>Jiziya </i>(religious tax) and gained ownership of Jain pilgrimage centres.<div><br /></div><div> <table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjebumpOBIF9ygb8iqD-CgbfEb47cEj1nViZ-Z21tj7fyf_vHq141e8oSlXPpuVhKOVxxvhYa_nAu3gr-jL_GlVLMMIcv5RFF0aLnQIQSNBEeYbe0N5UYzEpX0FN4RWHvwslqmTi7i51V4Fx0jNb8MSUwxufuHi-3JOZ9X9YS2BfvOMsO5Lwooi3Elf=s2667" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2667" data-original-width="2357" height="640" src="https://blogger.googleusercontent.com/img/a/AVvXsEjebumpOBIF9ygb8iqD-CgbfEb47cEj1nViZ-Z21tj7fyf_vHq141e8oSlXPpuVhKOVxxvhYa_nAu3gr-jL_GlVLMMIcv5RFF0aLnQIQSNBEeYbe0N5UYzEpX0FN4RWHvwslqmTi7i51V4Fx0jNb8MSUwxufuHi-3JOZ9X9YS2BfvOMsO5Lwooi3Elf=w566-h640" width="566" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain monks at the court of Mughal Emperor Akbar</td></tr></tbody></table><br /><br />During this era, in <b>1613 AD</b> (<i>Vikram Samvat 1669</i>), two brothers – <b>Kunwarpal & Sonpal Lodha</b> from Arggalpur (Agra) initiated a grand <b><i>Sangh-yatra </i></b>(pilgrimage with the four-fold congregation<a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftn1">[1]</a>) to Shikharji Tirth – the <i>Nirvan Bhumi</i> (place of liberation) of 20 Tirthankars. Although there have been many grand <i>Sangh Yatra’s</i> in the past, this remains one of the most enigmatic travel experiences as it was undertaken in the Gangetic belt of Northern India, a less frequented region by Jain pilgrims (in comparison to Western India) despite a large number of <b><i>Kalyanak Bhumis</i></b><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftn2">[2]</a> in the region. <br /><br />The entire experience of the <i>Sangh-yatra</i> covering more than <b>55 places</b> from Agra to Shikharji was beautifully recorded and narrated in two different ballads by Jain <i>sadhus </i>(monks) who were a part of this grand <i>Sangh yatra</i>. The first ballad is named “<b><i>Sammetshikhar Raas</i></b>” (composed in 483 verses) by <b>Shri Jaskirti </b>of Anchalgacch<a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftn3">[3]</a> and another one is known as “<b><i>Sammetshikhar Tirthmala</i></b>” (composed in 91 verses) by <b>Panyas Shri Jayvijayji</b> of the Tapagacch<a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftn4">[4]</a>. Shri Agarchand and Shri Bhanwarlal Nahata translated the <i>Sammetshikhar Raas</i> to Hindi<a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftn5">[5]</a> and Acharya Dharmasuri published the <i>Sammetshikhar Tirthmala</i> in his book “<i>Prachin Tirthmala Sangraha</i>”. Based on these two ballads, the entire Sangh Yatra has been retraced and this research has been constructed. <br /><br /><p></p><p><b><span style="color: red;">The Sanghpatis</span></b></p><p>Kunwarpal and Sonpal were sons of Sheth Rishabhdas Lodha of the <b>Oswal </b>clan. Their family was wealthy and well known among the Jain community. Both the brothers served as <b>ministers/ estate managers</b><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftn6">[6]</a> in the court of the <b>Emperor Jahangir</b>. Kunwarpal had three sons named Sanghraj, Durgadas and Dharmpal while Sonpal also had three sons named Roopchand, Chaturbhuj and Tulsidas.</p><p><br /></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEh4a9hFTcJk8Tbp9aByMF741_hq7fTMpO_jG55-Oz7xewYOt-cqLRlir6jCqgJjfEtbgBup5olPdnxvsaRK0lKI7_klJSvmFWvpA5fY3DyNBNIWrIlqdhp5BATcQB_dwUZWHaAh7Devmf9B5BqwI_XnGMhgg5DHp_2WSJyGlnGayD0y-ZUK-sHcxv_i=s3317" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="3317" data-original-width="2480" height="640" src="https://blogger.googleusercontent.com/img/a/AVvXsEh4a9hFTcJk8Tbp9aByMF741_hq7fTMpO_jG55-Oz7xewYOt-cqLRlir6jCqgJjfEtbgBup5olPdnxvsaRK0lKI7_klJSvmFWvpA5fY3DyNBNIWrIlqdhp5BATcQB_dwUZWHaAh7Devmf9B5BqwI_XnGMhgg5DHp_2WSJyGlnGayD0y-ZUK-sHcxv_i=w478-h640" width="478" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Mughal Emperor Jahangir (Credit: Wikimedia Commons)</td></tr></tbody></table><p><br /></p><p>During their lifetime, they installed idols at Shatrunjay, Mirzapur, Lucknow, Patna, Agra etc. and organised various Sangh yatras to Shatrunjay, Girnar and Abu Tirth’s apart from Sammet Shikhar. In 1628 AD, (<i>Vikram Samvat 1684</i>) they installed 450 Jain idols in the temples of Agra under the <i>nishra </i>(presence and guidance) of <b>Acharya Kalyansagarji Maharaj </b>of Anchalgacch. The pilgrims of the Sammetshikhar Sangh awarded them with the title of ‘<b><i>Bhoopal</i></b>’.<a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftn7">[7]</a> <a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftn8">[8]</a></p><p><br /><b><span style="color: red;">The conception of Sangh-yatra & Invitations </span><br /></b><br />Twelve years after both the brothers organized a <i>sangh-yatra</i> to Shatrunjay and installed various images in 1600 AD, <b>Sonpal suggested Kunwarpal to organize a pilgrimage to Shri Sammet Shikhar Tirth</b>. Kunwarpal, overjoyed with the thought, agreed readily. The brother’s summoned various <i>Jyotishi’s </i>(astrologers) to fix a pious date to commence the <i>sangh-yatra</i>. The <i>jyotishi’s</i> decided on the <i>fifth day of Magh Krishna month of Vikram Samvat 1669</i> corresponding to <b>Friday, 25th January 1613</b><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftn9">[9]</a> as the auspicious date to commence the pilgrimage. <br /><br />Kunwarpal prepared a beautiful <i><b>Vinantipatra</b></i><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftn10">[10]</a> (painted scroll) from the best artisans of Agra and sent his eldest son Sanghraj to Rajnagar (Ahmedabad) to invite the <i>Gacchadhipati </i>(head of the monastic order) of the <i>Anchalgacch</i>, <b>Acharya Shri Dharmamurtisuri</b> who had presided over their earlier s<i>angh-yatra</i> to Shatrunjay. After reaching Ahmedabad, Sanghraj handed over the <i>Vinantipatra </i>and requested <i>Gacchadhipati </i>Shri Dharmamurtisuri to preside over the <i>Sangh yatra</i> to Sammet Shikharji. However, due to <i>Gacchadhipati’s </i>advancing age and considering the long <i>vihar yatra</i> (foot travel) to Shikharji, he politely declined the invitation. Sanghraj respectfully accepted <i>Gacchadhipati’s </i>decision and after engaging in good deeds (<i>Prabhavana’s</i><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftn11">[11]</a>) at various stops, he reached Fatehpur Sikri where the local Sangh (congregation) had prepared a grand welcome for him.</p><p><br /></p><p></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhLuvcTSH4HbqAXksE7nWukEwC8mwmzByWnZXGThrBfwCWEPP18KVAs4v2YWmcvkxf_8MA7dLJ_hxtLsKU2f290tg32AGI77jRE9P4kB_LBw-mhazFenQeFq7S2tkxYbLFdHF5AaRSJetAYYuQn4KK31whzFd4WRIEo3tC4jVkbCLhNk_NO4Ze2FsaY=s2550" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1472" data-original-width="2550" height="370" src="https://blogger.googleusercontent.com/img/a/AVvXsEhLuvcTSH4HbqAXksE7nWukEwC8mwmzByWnZXGThrBfwCWEPP18KVAs4v2YWmcvkxf_8MA7dLJ_hxtLsKU2f290tg32AGI77jRE9P4kB_LBw-mhazFenQeFq7S2tkxYbLFdHF5AaRSJetAYYuQn4KK31whzFd4WRIEo3tC4jVkbCLhNk_NO4Ze2FsaY=w640-h370" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Sanghraj requesting Acharya Dharmamurtisuri for presiding over the <i>Sangh-yatra</i></td></tr></tbody></table><br /> <br />To obtain the <b><i>Shahi Farman</i></b> (royal mandate/ decree), both Kunwarpal and Sonpal went to <b>Emperor Jahangir’s </b>court with various gifts. The <i>Grand Diwan </i>(treasurer) Mirza Ghiyas Beg praised both the brothers and gave their recommendation to Emperor Jahangir. The Emperor announced that he knew the Oswal brothers very well as they “glorified personalities of Agra” and served as “<i>Kothipals</i>” (estate managers) of Mughal empire. Emperor Jahangir added that he was very happy with the brothers and they could ask for anything they wanted. The brothers explained their vision of <i>sangh-yatra</i>, which impressed Emperor Jahangir. The Emperor praised the brothers and immediately issued a <i>Shahi Farman</i> under the seal of the Mughal empire granting permission and safe passage for the <i>Sangh-yatra</i> along with <i>Siropav</i> (attire) and <i>nishan</i> (noble mark).<p></p><p></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgIbsAdPxfxMJBcqDgicObujljXLi5V3IdeSb6eiilKw-eeN0af90dvAtAUQOK7nvfAOcaG8i1tGf0rh_WzHYP--QzQ9qOKlTn8Ciwuuy8L9slfHFGo0NVilTEfKu3vVOLHiVn2-AvA8OeUZAdRggRWIcbhx7IzP8KttUzoM83dRVb84tvj2_TIhWOB=s1659" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1659" data-original-width="900" height="640" src="https://blogger.googleusercontent.com/img/a/AVvXsEgIbsAdPxfxMJBcqDgicObujljXLi5V3IdeSb6eiilKw-eeN0af90dvAtAUQOK7nvfAOcaG8i1tGf0rh_WzHYP--QzQ9qOKlTn8Ciwuuy8L9slfHFGo0NVilTEfKu3vVOLHiVn2-AvA8OeUZAdRggRWIcbhx7IzP8KttUzoM83dRVb84tvj2_TIhWOB=w348-h640" width="348" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Kunwarpal and Sonpal at Jahangir's court to obtain the <i>Shahi Farman</i></td></tr></tbody></table><br /> <br />With a small procession and amidst fanfare both the brothers along with various dignitaries reached their home from where they issued invitations to <b><i>various Shwetambar and Digambar Jain Sanghs across 70 cities</i></b> in the undivided Indian subcontinent. Some of the major locations where the invitations were sent were –<p></p><ul style="text-align: left;"><li><b>Present state of Gujarat:</b> Ahmedabad, Patan, Khambhat, Surat, Gandhar, Bharuch, Halvad, Morbi, Tharad, Radhanpur, Siddhpur etc.</li></ul><ul style="text-align: left;"><li><b>Present state of Rajasthan - </b>Sanchor, Bhinmal, Jalore, Jodhpur, Nagaur, Phalodhi, Jaisalmer, Tijara, Ajmer, Sanganer, Pali, Sadri, Bikaner, Sirohi, Barmer etc. </li></ul><ul style="text-align: left;"><li><b>Present Pakistan – </b>Multan, Lahore etc. </li></ul><ul style="text-align: left;"><li><b>Present state of Uttar Pradesh - </b>Delhi, Sikandara, Sikandarabad, Pirojpur, Fatehpur, Babarpur etc. </li></ul><ul style="text-align: left;"><li><b>Present state of Madhya Pradesh –</b> Ujjain, Mandavgadh, Ratlam, Gwalior, Burhanpur etc.</li></ul><div><br /></div><p></p><p><b><span style="color: red;">The members of the Sangh-Yatra</span></b></p><p>The description of the members of the <i>Sangh-yatra</i> in the <i>Sammetshikhar Raas</i> shows the <b>religious tolerance practiced by brothers Kunwarpal- Sonpal as well as Jains in the past</b>. The <i>sangh-yatra</i> included <b>75 Shwetambar <i>sadhu-sadhvis</i> (monks-nuns) </b>and <b>46 Digambar <i>sadhus</i></b><i> </i>apart from <b>300 <i>Brahmins</i></b><i> </i>(Vedic priestly class), <b><i>Jogis </i></b>(Vedic hermits who practiced higher forms of Yoga and meditation), <b><i>Sanyasis </i></b>(Vedic religious mendicants), <b><i>Dervishes </i></b>(Sufi saints), <b><i>Bhojaks </i></b>(a clan of devotional singers), <b><i>Charans </i></b>(a clan of bards) and <b><i>Gandharvs </i></b>(a clan of devotional dancers and performers). The entourage included <b>500 <i>Subhats</i></b><i> </i>(infantry) to protect the <i>sangh </i>along with <b>21 carts, which provided and donated to the needy en-route the entire stretch of journey. </b><br /><br />Eminent personalities like Chaturbhuj Sah, Dhanpal, Sundardas, Shurdas, Shivdas, Jethmal, Padamsee, Chammasah, Chaangraj, Chaudhury Dargu, Sah Vaccha Hira, Sah Bhoja, Rajpal, Sundardas, Sah Rekha, Sah Shrivacch, Jatmal, Rushabhdas, Vardhman, Pachu Sachu, Kataru, Sah Tarachand, Mehta Vardhan, Sukha Sicha, Surdas Paisari Narsinh, Sohilla, Meghraj, Kalyan, Kalu, Thansing, Tarachand, Muldas, Hansa, Lilapati etc. were also a part of the <i>sangh-yatra</i>. <br /><br /></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgDmG_Wgx87v1X7L5DavVVC6r5Bu8wAzBQPlWB4U6mCJnP_tHBYLfSj69eG5uH6_1UvR8pJBCy95dA9WggInB2vVEEOG9OaJSNPad7SWyvlpIcoxcn6Lh9udKaTDrGdo53-UOxBfKh9M0x8vDsroIM68DOUkI9bKiVo93-tTH7HMoySsQG-lHXTtEvy=s2505" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1799" data-original-width="2505" height="460" src="https://blogger.googleusercontent.com/img/a/AVvXsEgDmG_Wgx87v1X7L5DavVVC6r5Bu8wAzBQPlWB4U6mCJnP_tHBYLfSj69eG5uH6_1UvR8pJBCy95dA9WggInB2vVEEOG9OaJSNPad7SWyvlpIcoxcn6Lh9udKaTDrGdo53-UOxBfKh9M0x8vDsroIM68DOUkI9bKiVo93-tTH7HMoySsQG-lHXTtEvy=w640-h460" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Kunwarpal and Sonpal Lodha returning from Emperor Jahangir's court.</td></tr></tbody></table><p><br /><span style="color: red;"><b>To be continued...</b><b>FOR PART 2: <a href="https://www.storiesbyarpit.com/2022/03/the-mahayatra-part-2.html" target="_blank">CLICK HERE</a></b></span></p><p><b><br /></b></p><p><b>Part 2: </b>The journey of Sangh-yatra from Agra to Sauripur, Kaushambi, Mahua, Prayag, Banaras, Bhadaini, Chandrapuri, Sinhapuri etc along with past and present analysis.<br /> <br /><b>Part 3: </b>The journey of Sangh-yatra to Patna, Bihar Sharif, Pawapuri, Nawada to Sammet Shikharji etc along with past and present analysis..</p><p><b>Part 4: </b>The return journey of Sangh-yatra to Agra, via Rajgiri, Ayodhya, Ratnapuri and various other tirths along with past and present analysis.. </p><p><br /></p><p><b><span style="color: red;">References</span></b></p><p><i><b><br /></b><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftnref1">[1]</a> The Jain Congregation is known as the Jain Sangh which is composed of the following four groups: Sadhus (Monks), Sadhvis (Nuns), Shravaks (Male householders) and Shravikas (Female householders) <br /> <br /><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftnref2">[2]</a> Kalyanak Bhumi’s are places where any of the five Kalyanaks, i.e. chief auspicious events – Chyavan (Conception), Janma (Birth), Diksha (Initiation), Kevalgyan (Enlightenment) and Nirvana(liberation) took place in relation to 24 Tirthankars. These are considered places of pilgrimage by Jains <br /> <br /><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftnref3">[3]</a> Anchalgacch, also known as Achalgacch or Vidhi Paksha Gacch is a monastic order of the Shwetambar sect of Jainism. It was installed by Acharya Arya Rakshitsuri in 1113 AD at Pavagadh. <br /> <br /><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftnref4">[4]</a> Tapagacch is a monastic order of the Shwetambar sect of Jainism. The name of the monastic order changed from Nirgranth Gacch to Kotik Gacch to Chandra Gacch to Vanvasi Gacch to Vad Gacch and finally to Tapa Gacch in 1228 AD. <br /><br /><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftnref5">[5]</a> Jaskirti krut Sammetshikhar Raas ka Saar, Agarchand & Bhanwarlal Nahata (Arya Kalyan Gautam Smruti Granth) <br /> <br /><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftnref6">[6]</a> Different Prashasti’s (euologistic inscriptions) show that they served as Amatyu/ Kothipal/Sealdar in Jahangir’s court. <br /> <br /><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftnref7">[7]</a> Transformations in Indian History, Pratima Asthana, Saiyid Zaheer Husain Jafri, Pg. 295 <br /> <br /><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftnref8">[8]</a> http://oswals.net/gotras/lodha <br /> <br /><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftnref9">[9]</a> Drik Panchang <br /> <br /><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftnref10">[10]</a> A Vinantipatra was an elaborate hand painted scroll addressed to eminent Jain monks. By sending such scrolls, prominent Shravaks requested the monks to spend the upcoming monsoon season (chaumasa) in their town or as an invitation for events like Pratishthas and Sangh Yatras. The scrolls contained paintings of local city, prominent citizens, cultural activities etc. <br /> <br /><a href="file:///D:/personal/BLOG/Sammetshikhar%20Raas/The%20Mahayatra.docx#_ftnref11">[11]</a> Prabhavana means promulgation of Jain doctrine and covers anything done to spread the Jain faith and increase the consideration in which it is held.</i><br /></p></div>Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com0tag:blogger.com,1999:blog-6112476928225190575.post-80445650574283115992021-06-13T02:04:00.014-07:002021-12-31T22:03:25.901-08:00जिन पूजा: इतिहास के पन्नो से<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgA7R27Z9PytGt4WQ29AHAKaVQ_jRvi4JMRjl2T9mR5bbvU_UfvsLWzzc6nXdQqePvyTnx3AbfeeLZbJs5LWqbka9mgo1ZgQTGFX217Ru0zCeq5NP1ydRjEKeUj_A55VAiW9Ij6xSAasls/s1750/Jin+Pooja+Paddhati-page-001.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="984" data-original-width="1750" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgA7R27Z9PytGt4WQ29AHAKaVQ_jRvi4JMRjl2T9mR5bbvU_UfvsLWzzc6nXdQqePvyTnx3AbfeeLZbJs5LWqbka9mgo1ZgQTGFX217Ru0zCeq5NP1ydRjEKeUj_A55VAiW9Ij6xSAasls/w640-h360/Jin+Pooja+Paddhati-page-001.jpg" width="640" /></a></div><div><br /></div><span style="font-family: Hind Madurai;"><br /></span><div><p><span style="color: #3d85c6;"><b>This research paper has been converted into a book with enhanced information. The e-book can be downloaded at - <a href="https://drive.google.com/file/d/1SKF9kM-TnJdzUvGYEjCcHXHFSIYBlGtR/view?usp=sharing">https://drive.google.com/file/d/1SKF9kM-TnJdzUvGYEjCcHXHFSIYBlGtR/view?usp=sharing</a></b></span></p><p><span style="color: #3d85c6;"><br /></span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjC0K1y-RAGgo3nWZcMc_IJhFl8oMsdUc61xNYfjw8dQxeTyNipXWFsw5X3Wv4KSwNmjqz7WL72TCxeyzeQJq9cb2hVljTxbyxFonTFwXza2LExFh-_9KHNpC15iI1LYAp3RIu7q5O-R6HXZcJ6Usk9H2uFf_2Gzli9w5PnEZp2hmso_TH57O-uRIDI=s4000" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2667" data-original-width="4000" height="426" src="https://blogger.googleusercontent.com/img/a/AVvXsEjC0K1y-RAGgo3nWZcMc_IJhFl8oMsdUc61xNYfjw8dQxeTyNipXWFsw5X3Wv4KSwNmjqz7WL72TCxeyzeQJq9cb2hVljTxbyxFonTFwXza2LExFh-_9KHNpC15iI1LYAp3RIu7q5O-R6HXZcJ6Usk9H2uFf_2Gzli9w5PnEZp2hmso_TH57O-uRIDI=w640-h426" width="640" /></a></div><br /><span style="color: #3d85c6;"><br /></span><p></p><p><span style="color: #3d85c6;"><br /></span></p><p><span style="color: #3d85c6;"><b>इस संशोधात्मक लेख को अब एक पुस्तक के रूप में प्रकाशित किया गया है. eBook पढ़ने के लिए क्लिक करे</b> - </span><b style="color: #3d85c6;"><a href="https://drive.google.com/file/d/1SKF9kM-TnJdzUvGYEjCcHXHFSIYBlGtR/view?usp=sharing">https://drive.google.com/file/d/1SKF9kM-TnJdzUvGYEjCcHXHFSIYBlGtR/view?usp=sharing</a></b><span style="color: #3d85c6;"> </span></p></div>Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com5tag:blogger.com,1999:blog-6112476928225190575.post-5477409066516126862021-05-22T02:29:00.007-07:002021-05-22T03:49:05.341-07:00મારા પ્યારા પ્રભુ<div><span style="font-family: Hind Vadodara;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQD5ViCjOv3L6gKGsvKrq-wnJ3A8Rs0VbLG_2gyUuKqSIPmGznziOiaxtrJxEYEdqud5PaFc7Zy7VqzNQOwf_l-QfuY3H1KSB_MCqYgnnMSShKhCENC4qSb5querT21kA2onc7ngSEhzw/s1750/Mara+Pyara+Prabhu+-+Blog-page-001.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="984" data-original-width="1750" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQD5ViCjOv3L6gKGsvKrq-wnJ3A8Rs0VbLG_2gyUuKqSIPmGznziOiaxtrJxEYEdqud5PaFc7Zy7VqzNQOwf_l-QfuY3H1KSB_MCqYgnnMSShKhCENC4qSb5querT21kA2onc7ngSEhzw/w640-h360/Mara+Pyara+Prabhu+-+Blog-page-001.jpg" width="640" /></a></div><br /></span></div><span style="font-family: Hind Vadodara;"><span style="font-size: large;"><span style="color: red;">પ્રેમ<br /></span></span>આ શબ્દમાં એટલી તાકાત છે કે તે અસંભવને પણ સંભવ બનાવી શકે અને અશક્યને શક્ય. સામાન્ય દ્રષ્ટિથી કહું તો પ્રેમમાં વ્યક્તિ ગાંડો ઘેલો બની જાય છે. <b>જો ગાંડો ઘેલો ન થયો હોય તો તેને પ્રેમ થયોજ નથી;</b> <b><span style="color: red;">પ્રેમી પાછળ ગાંડપણ એ તો એક અલંકાર છે.</span> </b>જે કાર્ય એક પ્રેમી કરી શકે તે એક સામાન્ય વ્યક્તિ માટે પ્રાયઃ અશક્ય હોય છે. પ્રેમ એક એવો સંબંધ છે કે જેની કેટલી પણ વ્યાખ્યા કરીએ, તેને ન્યાય આપી શકાતો નથી. <b>પ્રેમ કોને કહેવાય તે સમજવું હોય તો તેના માટે પહેલા પ્રેમ કરવો પડે. </b>એ અનુભવની વ્યાખ્યા એટલે પ્રેમ. પ્રેમની સાચી અનુભૂતિ તો અનંદઘનજી, મીરાબાઈ અથવા અમીર ખુસરો જેવા બડભાગી લોકોજ કરી શકે...<b>પણ પ્રેમની કંઈ મોનોપોલી થોડી છે? </b>એ તો કોઈ પણ કરી શકે. <b><span style="color: red;">મેં પણ કર્યો છે.</span></b><br /><br />આજે મારા પ્રિતમને એક પત્ર લખીને મારા મનની વાત કહેવાનો धाडस કરું છું. (धाडस એક મરાઠી શબ્દ છે; ગુજરાતી કે હિન્દી શબ્દકોશમાં આ શબ્દને ન્યાય આપતો બીજો કોઈ શબ્દ નથી મળતો. સામાન્યતઃ દુસ્સાહસ અથવા ગુસ્તાખી કહી શકાય).<br /><br />મારા પ્રીતમની શું વાત કરું. એના પાસે તો મારા જેવા લાખો ચાહકો છે. મને ખબર છે કે તેને મારી જેમ રોજના ઢગલાબંધ લોકો પત્રો લખતા હશે. તે લોકો મારાથી સારા પત્રો લખતા હશે. પણ મને શું? મારે તો મારી વાત કહીને હલકું થઇ જાઉં છે. <b>તે વાંચે કે ના વાંચે, તે બોલે કે ના બોલે, તે બોલાવે કે ના બોલાવે, મારો પ્રેમ તો તેના પર એટલોને એટલોજ રહેવાનો છે</b>. મારા પત્રમાં તો ઢગલાબંધ ભૂલો અને ત્રુટીઓ હશે. છતાં મારી બાળબુદ્ધિમાં જે કંઈ આવશે તેને શબ્દો આપવાનો પ્રયાસ કરીશ.<br /><br /><a href="https://drive.google.com/file/d/1slNAP6aw9Gq3GsnOiYt-7LWMwj5KnWvp/view?usp=sharing" target="_blank"><b>સંપૂર્ણ પત્રની PDF File ડાઉનલોડ કરવા અહીં ક્લિક કરો </b></a></span><span style="color: #0000ee; font-family: Hind Vadodara;"><b>અથવા નીચે વાંચો </b></span><div><span style="font-family: Hind Vadodara;"><br />~~~~~~<br /><br /><span style="color: red; font-size: medium;"><b>હે પ્રાણેશ્વર,<br /></b></span><br />આજે ફરી તને હજુ એક પત્ર મોકલું છું. છેલ્લા પત્રોનો પણ તે ક્યાં જવાબ આપ્યો? મને ખબર છે કે તું શાશ્વત સુખમાં મગ્ન છો, પણ એક વાર જવાબ તો આપ! મને કઈ રીતે ખબર પડે કે તને મારા પત્રો મળે છે કે નહિ? એક ઈશારો તો આપ! બધા સગા-સંબંધીઓ મને ગાંડો સમજવા લાગ્યા છે, તેઓ કહે છે કે તારી સાથે પ્રેમ ના થાય. શું આ સત્ય છે? શું હું સાચ્ચે ગાંડો છું? હવે તારે મને જવાબ દેવોજ પડશે. <b><span style="color: red;">મારું કોઈ સગપણ તારી સાથે છે કે નહિ?<br /></span></b><br />યાદ કર એ નિગોદના દિવસો જયારે હું અને તું બંને એક જ સાથે રહ્યા હતા; યાદ કર એ નરકની વેદનાઓ જે આપણે સાથે ભોગવી હતી; યાદ કર એ ક્ષણ જયારે તિર્યંચના ભવમાં પણ આપણે સંગે રહ્યા હતા; અને સાથે પ્રભુના સમવસરણમાં જિનવાણીનું શ્રવણ કર્યું હતું; યાદ છે કે ભૂલી ગયો? મને યાદ છે એ દિવસો જયારે સવારથી સાંજ આપણે સાથે રમતા હતા, એકજ થાળીમાં જમતા હતા..કેવો સંબંધ હતો આપણો? આજે તું સિદ્ધશિલામાં પહોંચી ગયો તો મને ભૂલી ગયો? આજ આપણો પ્રેમ સંબંધ? મને આ બધા સવાલોના જવાબ આપ.<br /><br />તારી સાથે મારો સંબંધ તો ભવો-ભવ પુરાણો છે, પણ આ ભવમાં તો મને તારા સાથે "<i>love at first sight</i>" વર્ષો પહેલાજ થઇ ગયો હતો જયારે મેં આચાર્યશ્રી હેમરત્નસૂરીશ્વરજી મહારાજ દ્વારા લિખિત પુસ્તકના એક ફોટામાં <b>તારા ધ્યાનમગ્ન-જીવંત નેત્રો નિહાળ્યા હતા</b>. શું આંખો હતી એ ! <b>જેને જોતાજ મારુ સંપૂર્ણ અસ્તિત્વ તારામાં ઓગળી ગયું હતું.</b> જાણે પ્રેમનું અમૃતપાન કરાવતી હતી તે આંખ.</span><div><span style="font-family: Hind Vadodara;"><br /></span><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiWxvajKnWBBZhrTvjd24fXOh8biunpxy8qh1NKiIwtCWLkxMKidBNwv08EM2xxwZwL-uWKfT5is4PUQUdZ8mbqMYuIjgiWXybnxibKoZAaTIm4OjKWAhGqEYdP3uNQsqbx4c884MpNvS4/s2048/IMG_20181114_121803.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1615" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiWxvajKnWBBZhrTvjd24fXOh8biunpxy8qh1NKiIwtCWLkxMKidBNwv08EM2xxwZwL-uWKfT5is4PUQUdZ8mbqMYuIjgiWXybnxibKoZAaTIm4OjKWAhGqEYdP3uNQsqbx4c884MpNvS4/w504-h640/IMG_20181114_121803.jpg" width="504" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"></td></tr></tbody></table><br /><span style="font-family: Hind Vadodara;"></span><span style="font-family: Hind Vadodara;"><br />તે આંખો જોઈને મને ખાતરી થઇ ગઈ હતી કે આપણો સંબંધ ખુબ પુરાણો છે. <b>એજ ક્ષણે મેં તને મારો પ્રીતમ સ્વીકારી લીધો હતો;</b> મેં તારી સાથે સાદી અનંતની પ્રીત સગાઇ કરી લીધી હતી. એ ફોટોને હું જોયા કરતો; નિહાળ્યા કરતો; તેની સામે ગીતો ગાયા કરતો! દરરોજ મારો આત્મા તને રૂબરૂ મળવા તડપતો. એકાએક પ્રેમરસથી તરબોળ સ્તવનો, જેના શબ્દો માત્ર હોંઠથી સરકતા હતા, તેના અર્થ સમજાવા લાગ્યા. જ્ઞાનવિમલજી, આનંદઘનજી, જિનરંગજી, ઉદયરત્નજી આદિ મહાપુરુષોના શબ્દોએ મને હજુ તારા પ્રેમમાં પાગલ બનાવી દીધો.-<br /><br /><i>“મેરો મન તુમ સાથે લીનો ! મીન વસે જ્યું જલમેં હો જિનજી ! <br />તું મેરા મનમેં, તું મેરા દિલમેં !”<br />“મધુકર ચાહે માલતી રે, ચાહે ચંદ્ર ચકોર, તિમ મુઝને પ્રભુ તાહરી રે, લાગી લગન અતિ જોર !”<br />“ભર્યા સરોવર ઉમટે રે, નાદિયા નીર ન માય, તો પણ યાચે મેઘકું રે, જિમ ચાતક જગમાંય !”<br />“મુઝ મનડાંમાં તું વસ્યો રે, જ્યું વસે પુષ્પોમાં વાસ ! અળગો ના રહે એક ઘડીરે સાંભરે શ્વાસોશ્વાસ !”</i><br /><br />પૂર્વ કાળના એ મહાપુરુષો પણ તારાથી કેવો અદભુત પ્રેમ કરતા હતા! કન્હૈયાલાલ વૈદ નામના પણ એક મહાપુરુષ તારા દીવાના હતા. <b>આવા પ્રેમી તારી પાસે હોય તો પછી તું મને ક્યાં યાદ કરવાનો? <span style="color: red;">પણ મેં હિમ્મત ન હારી</span>. </b>અમુક વર્ષો પછી, ઈસ્વી. સન. 2007માં ઉછળતા હૈયે, નદી-નાળા-વનરાજી પાર કરીને, દોડી દોડીને તારા દ્વારે પહોંચ્યો. ત<b>ને રૂબરૂ જોવાનો, તને સ્પર્શ કરવાનો અને તારા દરબારમાં બેસીને તારી આંખોને ભરી ભરીને નિહાળવાનો મૌકો મળ્યો !</b></span></div><div><span style="font-family: Hind Vadodara;"><b><br /></b></span><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgiyhZH-6mQ72_-Uzooo03NIdqbxieBtLHmb_RXMpaoRxVmMh9vkEUbMSFZSDEvmDbUkrYefJ4hUuh8lEvYq3L78e-2OjaHjhzBOJdcSRxGV1_0zDe7SR3nG1tTm-FdLbpzlM24RY6BgaU/s2048/25.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1114" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgiyhZH-6mQ72_-Uzooo03NIdqbxieBtLHmb_RXMpaoRxVmMh9vkEUbMSFZSDEvmDbUkrYefJ4hUuh8lEvYq3L78e-2OjaHjhzBOJdcSRxGV1_0zDe7SR3nG1tTm-FdLbpzlM24RY6BgaU/w348-h640/25.jpg" width="348" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"></td></tr></tbody></table><br /><span style="font-family: Hind Vadodara;"><b><span style="color: red;">તારું રૂપ જોઈને તો હું ઘેલો બની ગયો હતો. </span></b>તારા શાંતભાવને દર્શાવનારું પીપળના પાનના આકારનું મુખ, ધનુષ્ય આકૃતિ સમાન ભ્રમરો, ઉન્નત મસ્તક શીખા, અંધકારને ચીરતું ભાલતિલક, પોપટની ચાંચ સમી નાસિકા, મોતીની છીપ સમા કુંડળ, કમળની નાજુક પાંખળી જેવા હોઠ, શંખના અગ્રભાગ સમો કંઠ, કેળના ઉપલા થડ જેવા હાથ, ઋષભસ્કંધ સમા ખભા અને સાગર સમો ગંભીર ઉદર ભાગ! શું રૂપ ! શું તેજ ! શું દેદાર! સોહામણાં તારા એક-એક અંગ જોઈને મારુ મન નૃત્ય કરતું હતું !<br /><br /><b>બસ એક અફસોસ રહી ગયો. ઘણો ગુસ્સો પણ આવ્યો. </b>પ્રથમવાર ફોટામાં જોયેલા તારા કરુણાના ભારથી નમ્ર બનેલા નિર્વિકાર નેત્રોના દર્શન થી હું વાંછિત રહી ગયો. સાધારણ ચક્ષુઓ દ્વારા તારું નિર્વિકાર તથા ધ્યાનમગ્ન સ્વરૂપ લોકોએ ઢાંકી દીધેલું હતું. <b>કેવો દુસ્સાહસ કે તારું મૂળ સ્વરૂપ ઢાંકવાનું આવું ઘોર અનર્થ કર્યું !</b> <b><span style="color: red;">તું કંઈ બોલતો નથી તેનો આ લોકો ગેરફાયદો લઇ લે છે.</span></b></span></div><div><span style="font-family: Hind Vadodara;"><span style="color: red;"><b><br /></b></span></span></div><div><span style="font-family: Hind Vadodara;"><span style="color: red;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjsHTYLEEOUzJuEXk6bgHIi2yWwP09Uz-2bNzSL4H-UN-6PMGD6ssS9ZCUnSAKlsR-W1zmB-yF7APi8QQPuCDTsxwM5bbLN-bTFOjtokEKBWpAFxf1RMegj76bJqGejRVGKHWlZrnGZYj8/s1964/New+Doc+2018-11-12+21.25.41-page-006.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1964" data-original-width="1811" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjsHTYLEEOUzJuEXk6bgHIi2yWwP09Uz-2bNzSL4H-UN-6PMGD6ssS9ZCUnSAKlsR-W1zmB-yF7APi8QQPuCDTsxwM5bbLN-bTFOjtokEKBWpAFxf1RMegj76bJqGejRVGKHWlZrnGZYj8/w590-h640/New+Doc+2018-11-12+21.25.41-page-006.jpg" width="590" /></a></div><br /><b><br /></b></span>તારો સ્પર્શ મળતો રહે એ લાલચથી વારંવાર પૂજા કરી - તું જગતમાં સૌથી શ્રેષ્ઠ છે તેવી અનુભૂતિ દરેક સ્પર્શે થઈ. જાણે મને સર્વસ્વ મળી ગયું હતું. તારું એવું ચુંબકીય આકર્ષણ હતું કે તને છોડીને જવાનું મન થતું જ ન હતું. તારી સામે અગણિત ગીતો લલકાર્યા. પણ તું મૌન રહ્યો. <b><span style="color: red;">મને લાગ્યું કે તને મારો પ્રેમ દેખાશે; તું મને આવકાર આપીશ, મને ભેટી લઈશ...પણ તું ટસથી મસ ના થયો. </span></b>જ્યાં સુધી તારા દ્વાર બંધ ન થયા ત્યાં સુધી આસન જમાવ્યું. ભારી મને ત્યાંથી વિદાઈ લીધી. તારા દ્વારથી દૂર જાઉ અશક્ય બની ગયું હતું.. <br /><br />તારો વિરહ દિવસે દિવસે અસહ્ય બનતો ગયો. તારી પાસે નિરંતર આવતો પણ તું કશું કહેતોજ નહીં. છતાં તારા દર્શ અને સ્પર્શ માત્રથી પોતાના મનને સાંત્વના આપતો. મૌન તો મૌન, તારી હાજરી તો મળતી! તારાથી દૂર થતાજ, જાણે મારુ જગ સૂનું-સૂનું બની જતું. આખો દિવસ કંઈ સૂઝતું નહિ. જમવાનું ભાવતું નહિ, રાત્રે ઊંઘ આવતી નહિ. ધીરે-ધીરે લોકો મને પાગલ સમજવા લાગ્યા<b>. હું કઈ રીતે સમજાવત આ જગતને કે મને વીતરાગી પર રાગ જાગ્યો છે; કઈ રીતે જણાવત કે નિર્મોહી પ્રત્યે હું એવો મોહિત થયો છું કે ચારેય તરફ માત્ર તારાજ નામના રણકાર સંભળાય છે! <span style="color: red;">મારી આ વેદના તે ન સમજી, તો બીજા પાસે શું આશા રાખું?</span></b><br /><br />ઈસ્વી. સન. ૨૦૧૧ માં તો તારા વિશિષ્ટ અભિષેક કરવા- કરાવવાનો અમૂલ્ય લાભ મળ્યો. ખરેખર શું આનંદ હતો એ દિવસે- એવો આભાસ થયો કે મારા જેવો બડભાગી આ જગતમાં બીજો કોઈ નહિ હોય! પર્વતના શિખરથી બુલંદ અવાજે દેવોને કહેવાનું મન થયું કે તારો જન્માભિષેક કરવાનો લાભ માત્ર તમને જ નથી મળ્યો... તે ક્ષણો માણવાનો આનંદ મેં પણ લઇ લીધો છે! <br /><br />ઈસ્વી. સન. ૨૦૧૮ અને હાલમાં આ વર્ષે 2021માં તે ફરી કૃપા કરી. તારા નિર્મળ દેહ પર શક્રેન્દ્ર દ્વારા અર્પિત શ્રી વર્ધમાન શક્રસ્તવના અભિષેક કરવા-કરાવવાનો લાભ મળ્યો ! જળની ધારા તારા મસ્તકથી વહેતા જોતો ત્યારે મને તે જળની દરેક બુંદ પર ઈર્ષ્યા થતી ! કેવી સૌભાગ્યવાન હતી તે બૂંદો, તે ઔષધિઓ જેને તારા શરીરનો આવો ઉમદા સ્પર્શ કરવા મળે છે !<br /><br /></span><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzqimuYFXrAgGzr4RIEbpa8JGP0yQH0Mz17rqxJDaKLOkk3xtHnZ7xzrfBhAbN2DAdMeJVo_8qctvi3SqIb5bxLjjnoHWmy5Uwdr9qLI3lTCTTIsv9DuvJBjZWwZC3JaP3z_esZZd7F_4/s960/307735_10150339960429582_1723905895_n.jpg" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="960" data-original-width="958" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzqimuYFXrAgGzr4RIEbpa8JGP0yQH0Mz17rqxJDaKLOkk3xtHnZ7xzrfBhAbN2DAdMeJVo_8qctvi3SqIb5bxLjjnoHWmy5Uwdr9qLI3lTCTTIsv9DuvJBjZWwZC3JaP3z_esZZd7F_4/w638-h640/307735_10150339960429582_1723905895_n.jpg" width="638" /></a><span style="font-family: Hind Vadodara;"><br /><br />હવે ફરી ફરી હું આ પત્ર તને માત્ર એક જવાબની આશામાં મોકલું છું. મારે તને આજે દિલ ફેંક એક જ સવાલ પૂછવો છે કે, <b><span style="color: red;">તું મારાથી રાજી છે કે નારાજ? તું મને ખુબ ગમે છે, પણ હું તને ગમુ છું કે નહિ ? તને હું ખૂબ પ્યાર કરૂ છું, તું મને પ્યાર કરવા માગે કે નહિ ? </span></b>પ્યારની દુનિયામાં બે હાથ ભેગા થયા વિના તાલી પડતી નથી,<b> હું દિન-રાત મથ્યા જ કરૂ અને તારા તરફથી જો મને કશો Support જ ન હોય, તો આમ હું one sided love ક્યાં સુધી કર્યા કરું</b> ? </span><div class="separator" style="clear: both; text-align: center;"><br /></div><div><span style="font-family: Hind Vadodara;">ચાલ હજી એક રસ્તો આપું. જો </span><span style="font-family: "Hind Vadodara";">તું</span><span style="font-family: Hind Vadodara;"> મને પ્રેમ ન કરતો હોય તો આમાંથી એક સ્થાન આપી દે –મને તારા ચરણ નીચેનું સ્વર્ણ કમળ બનાવી દે, અથવા તારી પડખે રહેતા ચામરધારી ઇન્દ્ર બનાવી દે. મને પુષ્પ બનાવી દે કે સદૈવ તારી પર વર્ષા કરતો રહું, અથવા તો તારું સિંહાસન બનાવી દે કે સદૈવ તારો ભાર વહ્યા કરું. મને આશોકવૃક્ષ બનાવી દે કે તને શીતલ છાયા પ્રસાર્યા કરું, અથવા તો તારું શિર-છત્ર બનાવી દે કે સદૈવ તારા મસ્તક પર ફર્યા કરું. તારે આમાંથી ક્યાંક એકાદ સ્થળે જગ્યા આપવી જ પડશે. કારણ કે મારે હવે સતત તારું સાન્નિધ્ય જોઈએ છે. તે ગોશાળા, ચંડકૌશિક, શૂલપાણિ જેવાને પણ શરણ આપી - <b>મને આમાંથી એક સ્થાન પણ નહિ આપ? </b><br /><br />સો વાતની એક વાત, મને તારું સ્વામિત્વ જોઈએ છે, શ્વાસે શ્વાસે તારું સ્મરણ જોઈએ છે, નિંદ્રામાં તારુંજ રટણ જોઈએ છે, જીવનની દરેક ક્ષણોમાં માત્ર તારીજ છત્ર-છાયાજ જોઈએ છે, <b>મારા પ્યારા પ્રભુ… મારા પ્યારા પ્રભુ…</b><br /><br />તારા જવાબનો આતુર,<br /><b><span style="color: red; font-size: medium;">અર્પિત</span></b></span></div></div></div>Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com2tag:blogger.com,1999:blog-6112476928225190575.post-58705632009626596372021-03-09T09:15:00.011-08:002023-04-19T07:31:48.408-07:00ઋષભ જિનેશ્વર પ્રીતમ માહરો<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj1pXYosGeLwQLWmupn9c3lT0eMdJWDN-esKMMJH3uVidoa2dciZd4OvF5ic0GdQzpRu086otO2nuzn5-BmTFJ_vaIbNpIKFMuCKyV8LkaOIP2FQRv8KNDLpV1rlWoWo2rZYXdFirP5CnM/s1750/%25E0%25AA%258B%25E0%25AA%25B7%25E0%25AA%25AD+%25E0%25AA%259C%25E0%25AA%25BF%25E0%25AA%25A8%25E0%25AB%2587%25E0%25AA%25B6%25E0%25AB%258D%25E0%25AA%25B5%25E0%25AA%25B0+%25E0%25AA%25AA%25E0%25AB%258D%25E0%25AA%25B0%25E0%25AB%2580%25E0%25AA%25A4%25E0%25AA%25AE+%25E0%25AA%25AE%25E0%25AA%25BE%25E0%25AA%25B9%25E0%25AA%25B0%25E0%25AB%258B-page-001.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="984" data-original-width="1750" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj1pXYosGeLwQLWmupn9c3lT0eMdJWDN-esKMMJH3uVidoa2dciZd4OvF5ic0GdQzpRu086otO2nuzn5-BmTFJ_vaIbNpIKFMuCKyV8LkaOIP2FQRv8KNDLpV1rlWoWo2rZYXdFirP5CnM/w640-h360/%25E0%25AA%258B%25E0%25AA%25B7%25E0%25AA%25AD+%25E0%25AA%259C%25E0%25AA%25BF%25E0%25AA%25A8%25E0%25AB%2587%25E0%25AA%25B6%25E0%25AB%258D%25E0%25AA%25B5%25E0%25AA%25B0+%25E0%25AA%25AA%25E0%25AB%258D%25E0%25AA%25B0%25E0%25AB%2580%25E0%25AA%25A4%25E0%25AA%25AE+%25E0%25AA%25AE%25E0%25AA%25BE%25E0%25AA%25B9%25E0%25AA%25B0%25E0%25AB%258B-page-001.jpg" width="640"></a></div><br><div><br></div><span style="font-family: Hind Vadodara;">પરમાત્મા એટલે ઉત્કૃષ્ટ અનંતગુણોનું એક પવિત્રધામ અને <b>મોક્ષ પ્રાપ્તિનું બીજ છે પરમાત્મ ભક્તિ</b>. આપણે જે-જે ગુણો પ્રાપ્ત કરવા છે - તે તમામ ગુણો પરમાત્મામાં પરાકાષ્ઠાએ પહોંચેલા છે, <b>એટલે પ્રભુ ભક્તિ કરતા, પ્રભુના ગુણો ગાતા અને પ્રભુમય બનતા પ્રભુના ગુણો ધારણ કરી શકાય છે. </b>પરમ પૂજ્ય આચાર્ય શ્રી માનતુંગસૂરીશ્વરજી મહારાજાએ પરમ પવિત્ર શ્રી ભક્તામર સ્તોત્રની દશમી ગાથામાં ફરમાવ્યું છે ~ </span><br><br><b><span style="font-family: Hind;">नात्यद् भूतं भुवन भुषण भूतनाथ। भूतैर् गुणैर् भुवि भवन्तमभिष्टुवन्तः <br>तुल्या भवन्ति भवतो ननु तेन किं वा। भूत्याश्रितं य इह नात्मसमं करोति ॥ </span><br></b><br><span style="font-family: Hind Vadodara;">અર્થાત, હે ભુવનભૂષણ પ્રભુ ! આપના વાસ્તવિક અદ્ભૂત ગુણો વડે આપને સ્તવનારા જગતમાં આપના જેવા થાય છે તો તેમાં કાંઈ બહુ મોટું આશ્ચર્ય નથી ! <b>આપ એવા સ્વામી છો કે તમારા આશ્રિતને પણ તમારા સમાન બનાવો છો ! </b></span><div><span style="font-family: Hind Vadodara;"><br></span></div><div><span style="font-family: Hind Vadodara;">એક નૂતન ભક્તિ ગીતમાં પણ કવિશ્રી એ કહ્યું છે ~ "<b>અરિહંતના ધ્યાને અરિહંત બની જશું, જિનની ભક્તિ કરતા-કરતા જિન બની જશું</b>". </span><br><br><span style="font-family: Hind Vadodara;">આવા અનંતગુણોના સ્વામી, તીર્થંકર પ્રભુ પ્રત્યે ભક્તને ભક્તિ જાગે તે સ્વાભાવિક છે. <b>જેમ જળ વિના માછલી રહી શકે નહીં - તેમ એક કૃતજ્ઞ આત્મા પ્રભુ ભક્તિ વિના રહી શકતો નથી</b>. આવી વિશિષ્ટ પરમાત્મા ભક્તિ કરવાનું એક પુષ્ટ આલંબન છે - <b>પૂર્વના મહાપુરુષો દ્વારા રચિત પ્રાચીન ભાવવાહી સ્તવનો</b>. ધીમે-ધીમે રાગ પૂર્વક, તેના અર્થની વિચારણા સાથે સ્તવનો ગાવાથી પરમાત્મા સાથે પોતાની એકાગ્રતા વધતી જાય છે અને પાપવૃત્તિ ઘટતી જાય છે. પ્રભુ પ્રત્યેની ભક્તિના પરિણામસ્વરૂપ આપણામાં પણ પ્રભુ જેવા સદગુણો પ્રગટે તેવી ભાવના ભાવતા ભાવતા અનંત કર્મોનો નાશ થાય છે, આત્મા નિર્મળ બને છે અને પ્રભુના ગુણો ધારણ થાય છે. આવાજ એક પ્રાચીન સ્તવન, "<b>ઋષભ જિનેશ્વર પ્રીતમ માહરો</b>" ની આજે એક સંવેદના કરવા દ્વારા પ્રભુમય બનવાનો પ્રયાસ કરીયે. </span><br><br><br><span style="font-family: Hind Vadodara;">શ્રી આદિનાથ પ્રભુનું આ સ્તવન અધ્યાત્મ યોગી <b>પરમ પૂજ્ય શ્રી આનંદઘનજી મહારાજા</b>એ આશરે ચારસો વર્ષ અગાઉ ૧૭મી સદીમાં રચ્યું હતું અને તેમના દ્વારા રચિત ચોવીશીનું આ પ્રથમ સ્તવન છે. પૂજ્યશ્રી આનંદઘનજી મહારાજનું નામ "લાભાનંદવિજયજી" હતું, પરંતુ તેમની રચનાઓમાં "આનંદઘન" નામ વાપરવાથી તે વધુ પ્રચલિત બન્યું. શ્રી આનંદઘનજીનો જન્મ ગુજરાતમાં થયો હતો અને દીક્ષા લીધા પછી તેમણે ગુજરાત - રાજસ્થાનમાં વિચરણ કરી અતિ કઠોર સાધુ જીવન વ્યતીત કર્યું. આનંદઘનજી માત્ર એક સાધુ નહીં, પણ પ્રખર વિદ્વાન, સાહિત્યસર્જક અંને સિદ્ધ યોગી હતા. તેમણે પોતાની રચનાઓ દ્વારા અનેક જીવો પર ઉપકારો કર્યા છે અને વર્ષો વીત્યાં છતાં તેમની અમરવાણી આજે પણ લોકહૃદયમાં ગૂંજી રહી છે.</span><div><span style="font-family: Hind Vadodara;"><br></span></div><div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhaFfGIMZkQfGoqBuie0rDOiTOKWYPhjEbdL9E1iHicPShVk2bdEJnfGok91tS1UQYQtJn24minZMvZR1mYDcZOSD7NuBuwfGTEDmxGxT0nXUx8_11RsVAOoZpASHWqo7v8nsQty1tg6Ug/s2048/Guru+Writing.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1868" data-original-width="2048" height="365" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhaFfGIMZkQfGoqBuie0rDOiTOKWYPhjEbdL9E1iHicPShVk2bdEJnfGok91tS1UQYQtJn24minZMvZR1mYDcZOSD7NuBuwfGTEDmxGxT0nXUx8_11RsVAOoZpASHWqo7v8nsQty1tg6Ug/w400-h365/Guru+Writing.png" width="400"></a></div><br><span style="font-family: Hind Vadodara;"><b>આ સ્તવન રચાયું તેની પાછળની એક કથા છે.</b> શ્રી આનંદઘનજી મહારાજ એકદા વિહાર કરતા હતા, ત્યારે <b>એક મૃતક વ્યક્તિ</b> આગળ સોળે શણગાર સજી, વાળ છૂટા રાખી <b>સતી </b>થવા એક સ્ત્રી તેની આગળ આગળ ચાલતી હતી. તેમણે આ દૃશ્ય જોઈને તે સ્ત્રીને પ્રતિબોધીને કહ્યું કે "<b>તું કોની સાથે બળી મરવા તૈયાર થઈ છે</b>?" ત્યારે તે સ્ત્રીએ કહ્યું કે "મારા સ્વામી પાછળ હું સતી થઇ રહી છું". શ્રી આનંદઘનજીએ કહ્યું કે "<b>તારો સ્વામી કોણ છે? જો તું શરીરને પ્રિયતમ માનીને એને ભેટવા જતી હોય તો તે અર્થહીન છે. કારણ કે શરીર તો જડ અને વિનાશી છે. જેની ઉત્પત્તિ થાય છે એનો નાશ નક્કી છે. શરીર કંઈ તારા પ્રેમને સમજી શકવાનું નથી. એ શરીરની સાથે બળી જવાથી તારી ગતિ તો તારા કર્મ અનુસાર થશે એટલે તારા પ્રિયતમને ભેટવાનું કામ તો દુર્લભ છે</b>." ત્યારે તે સ્ત્રી પૂછે છે કે <b>ખરો પતિ કોણ અને તેની સ્ત્રી કોણ? </b></span></div><div><span style="font-family: Hind Vadodara;"><br></span></div><div><span style="font-family: Hind Vadodara;"><div class="separator" style="clear: both; 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</div><br></span></div><div><br></div><div><span style="font-family: Hind Vadodara;">જવાબમાં શ્રી આનંદઘનજી જે કહે છે તેના દ્વારા આ સ્તવનની સ્ફુરણા થઈ અને યોગીરાજ શ્રી આનંદઘનજી મહારાજએ આ સ્તવન રચ્યું~ </span><br><br><span style="color: red;"><span style="font-family: Hind Vadodara; font-weight: bold;">ઋષભ જિનેશ્વર પ્રીતમ માહરો, ઔર ન ચાહું રે કંત, </span><br><span style="font-family: Hind Vadodara; font-weight: bold;">રીઝ્યો સાહિબ સંગ ન પરિહરે, ભાંગે સાદિ અનંત </span><span style="font-family: Hind Vadodara;"><b>(૧) </b></span><br></span><br><br><span style="font-family: Hind Vadodara;"><b>હે શ્રી ઋષભદેવ પ્રભુ ! તમે મારા સાચ્ચા "પ્રીતમ" છો</b>. તમને છોડીને મારો બીજો કોઈ કંત એટલે કે સ્વામી નથી કારણ કે આ અસાર <b>સંસારના પ્રેમ તો ક્ષણિક છે</b> - <b>જે માત્ર આકર્ષણ અને સ્વાર્થના ટેકા ઉપર ચાલે છે</b>. (સાચ્ચો પ્રેમ કેવો હોય? ~ કે જેમાં અંશ માત્ર પણ સ્વાર્થ - આકાંક્ષા કે આશય ન હોય - આવો નિસ્વાર્થ પ્રેમ આ સંસારમાં શક્ય છે શું?) </span></div><div><span style="font-family: "Hind Vadodara";"><br></span></div><div><span style="font-family: "Hind Vadodara";"><b>હે પ્રભુ !</b> આ અસાર સંસારમાં તુજ મારો સ્વામી છો અને મેં મારુ હૃદય તને સોંપી દીધુ છે – પછી મને ભલે ગમે એટલી યાતનાઓ અને કષ્ટો સહન કરવા પડે; મારો એકમાત્ર સ્વામી તુંજ છો <b>કારણ કે જે નિ:સ્વાર્થ પ્રેમ મને તારા સાથે થયો છે તેવો આ સંસારમાં બીજા કોઈ સાથે શક્ય નથી</b>.</span><div><br><span style="font-family: Hind Vadodara;">એક વાર જો તમે મારી પ્રીતિથી રિઝાઈ ગયા - <b>જો મારાથી રાજી થઇ ગયા તો પછી આપણો પ્રેમ "સાદિ અનંત" રહેશે;</b> (એટલે કે જે પ્રેમની શરૂઆત હોય પણ જેનો અનંતકાળ સુધી અંત ન હોય). </span></div><div><span style="font-family: Hind Vadodara;"><br></span></div><div><span style="font-family: Hind Vadodara;">હે નાથ! <b>આ સાંસારિક પ્રેમ ક્ષણિક છે - બહુ બહુ તો તે મૃત્યુ સુધી સાથે રહે છે, પણ તારી સાથેનો પ્રેમ તો ભવોભવ સુધીનો છે! </b></span><br><br> <br><span style="color: red;"><span style="font-family: Hind Vadodara; font-weight: bold;">પ્રીત સગાઇ જગમાં સહુ કરે રે, પ્રીત સગાઇ ન કોઈ, </span><br><span style="font-family: Hind Vadodara; font-weight: bold;">પ્રીત સગાઇ નિરુપાધિક કહી રે, સોપાધિક ધન ખોય </span><span style="font-family: Hind Vadodara;"><b>(૨)</b></span><br></span><br> <br><span style="font-family: Hind Vadodara;"><b>હે કૃપાસિંધુ !</b> આ સંસારમાં પ્રેમ સગાઇ (સગપણ/ વિવાહ) તો બધાજ કરે છે <b>પણ શું એ ખરેખર પ્રેમ સંબંધ છે?</b> એ તો <b>માત્ર બાહ્ય આકર્ષણ અને સ્વાર્થ છે </b>! બન્ને આત્મા આવા સંબંધમાં એકમેક થતા નથી ! એવા સંબંધમાં શું લાભ? </span><br><br><span style="font-family: Hind Vadodara;">આવા સાંસારિક પ્રેમ <b>સોપાધિક </b>(ઉપાધિ વાળા) હોય છે; <b>અપેક્ષા, સ્વાર્થ, આકાંક્ષા, વિયોગ જેવી અનેક બાહ્ય ઉપાધિઓ આ સાંસારિક પ્રેમથી જોડાયેલ છે. </b>પરંતુ મારો તારા પ્રત્યેનો પ્રેમ સંબંધ નિરપેક્ષ અને <b>નિરુપાધિક </b>છે - એટલે કે સર્વ ઉપાધિ રહિત છે! </span><br><br> <br><b><span style="color: red;"><span style="font-family: Hind Vadodara;">કોઈ કંત કારણ કાષ્ટ ભક્ષણ કરે રે, મળશું કંતને ધાય, </span><br><span style="font-family: Hind Vadodara;">એ મેળો નવિ કદીયે સંભવે, મેલો ઠામ ન ઠાય </span></span></b><span style="color: red; font-family: Hind Vadodara;"><b>(૩)</b></span><br><br><span style="font-family: Hind Vadodara;"><b>હે પ્રાણેશ્વર !</b> આ સંસારમાં કેવી માન્યતા અને પ્રથાઓ છે કે પતિનું જો મૃત્યુ થાય તો પત્ની પણ તેની સાથે ચિતામાં ભળી જાય છે ! આ સંસારીઓ એવું માને છે કે પતિ સાથે મરવાથી આગામી ભવમાં પણ તેના સાથે ફરી મેળો થાય. </span><br><br><span style="font-family: Hind Vadodara;">પણ <b>હે હ્રદયેશ્વર ! </b>તેજ સમજાવ્યું છે કે<b> એવો મેળાપ તો કદી સંભવ નથી </b>- કોને કઈ ગતિ મળશે એ તો માત્ર કર્મ સિદ્ધાંત પર નિર્ભર છે ! આવા પ્રેમમાં બળીને મરવું વ્યર્થ છે; મારી આવી અવદશા નહિ આવે કારણ કે મેં પ્રેમ સંબંધ તારા સાથે બાંધ્યો છે ! </span><br><br> <br><span style="color: red;"><span style="font-family: Hind Vadodara; font-weight: bold;">કોઈ પતિ રંજન અતિ ઘણું તપ કરે, પતિ રંજન તન તાપ, </span><br><span style="font-family: Hind Vadodara; font-weight: bold;">એ પતિ રંજન મેં નવિ ચિત્ત ધર્યું, રંજન ધાતુ મિલાપ </span><span style="font-family: Hind Vadodara;"><b>(૪) </b></span><br></span><br> <br><span style="font-family: Hind Vadodara;"><b>હે જિનેશ્વર !</b> કેટલાક સંસારીઓ પોતાના સ્વામીને ખુશ કરવા, તેમને રીઝવવા, તેમને પામવા, <b>અલગ-અલગ પ્રકારના તપ કરે છે</b> - તેમના લાંબા આયુષ્ય માટે ઉપવાસ રાખે છે - <b>પોતાના શરીરને કષ્ટ આપે છે ! </b>પણ આટ-આટલા તપ કર્યા પછી <b>પણ શું એ બન્ને પતિ-પત્નીનો આત્મા એકમેક બને છે?</b> અલગ અલગ ધાતુ તપીને એકબીજામાં ઓગળી જાય છે, એકમેક થઇ જાય છે પરંતુ એક સંસારી પોતાના શરીરને કષ્ટ આપીને પોતાના પ્રેમી સાથે એકમેક બની શકતો નથી. </span><br><br><span style="font-family: Hind Vadodara;">એટલે <b>હે કરુણાસિંધુ !</b> <b>મારે આવા ક્ષણિક સાંસારિક સ્વામીને રીઝવવા કરતા તને રિઝાવવો છે ! </b>કારણ કે જો તું મારો થઇ ગયો તો આ જગ મારુ થઇ ગયું ! </span><br><br> <br><span style="color: red;"><span style="font-family: Hind Vadodara; font-weight: bold;">કોઈ કહે લીલા રે અલખ અલખ તણી, લખ પુરે મન આસ, </span><br><span style="font-family: Hind Vadodara; font-weight: bold;">દોષરહિતને લીલા નવિ ઘટે રે, લીલા દોષ વિલાસ </span><span style="font-family: Hind Vadodara;"><b>(૫)</b></span><br></span><br><span style="font-family: Hind Vadodara;"><b>હે ગરીબનવાઝ ! </b>ઘણા એવી માન્યતા ધરાવે છે કે <b>આ સમગ્ર સંસાર અલક્ષ્ય </b></span><span style="font-family: "Hind Vadodara";">(જેને "ન જાણી શકાય" અર્થાત જે incomprehensible હોય)</span><b style="font-family: "Hind Vadodara";"> એવા પરબ્રહ્મની લીલા છે</b><span style="font-family: "Hind Vadodara";">. આ સંસારીઓ માને છે કે ભક્તની જે ઈચ્છા હોય તે દેવો પુરી કરે કારણ કે બધું તેમની લીલા પ્રમાણે ચાલે છે. આવું કરવાથી તેઓ નિષ્ક્રિય થઇને પુરુષાર્થ મૂકી દે છે - અને કહે </span><span style="font-family: Hind Vadodara;">છે </span><span style="font-family: "Hind Vadodara";">કે ઈશ્વરની જયારે ઈચ્છા થશે ત્યારે પ્રીતિ મળશે ~ એવી આશામાં બેઠા રહે છે !</span></div><div><br><span style="font-family: Hind Vadodara;">પરંતુ, <b>હે વીતરાગી પ્રભુ !</b> <b>આ વિશ્વમાં આપજ સાચા દેવ છો કારણ કે આપ પાપ-દોષથી રહિત છો ! આપ તો નિરાકાર વીતરાગી છો</b> - રાગ-દ્વેષ રહિત હોવાથી અમારા સંસારીઓના નાટકો જોવા કે લીલા કરવા નથી બેઠા ! </span><br><br><b><span style="font-family: Hind Vadodara;">હે દીનાનાથ ! પુરુષાર્થથી પામીને આપના પ્રત્યેના મારા નિસ્વાર્થ પ્રેમ થકી મને મારો આ ભવ સફળ બનાવવો છે ! </span><br></b><br> <br><span style="color: red;"><span style="font-family: Hind Vadodara; font-weight: bold;">ચિત્તપ્રસન્ને રે પૂજન ફળ કહ્યું, પૂજા અખંડિત એહ, </span><br><span style="font-family: Hind Vadodara; font-weight: bold;">કપટરહિત થઇ આતમ અર્પણા રે, 'આનંદઘન' પદ રેહ </span><span style="font-family: Hind Vadodara;"><b>(૬)</b></span><br></span><br><span style="font-family: Hind Vadodara;"><b>હે વિશ્વવત્સલ !</b> હું માત્ર બાહ્ય વ્યહવાર, દંભ અને પ્રદર્શન માટે તારી પૂજા કરતો હતો ! હું જાણતો હતો કે ભાવ વિનાની ઉત્કૃષ્ટ દ્રવ્ય પૂજા પણ નિરર્થક હોય છે; પણ છતાંએ તારી સાથે એકમેક થયા વિના આ ક્રિયાઓમાં લાગેલો રહેતો ! </span><br><br><span style="font-family: Hind Vadodara;">પરંતુ <b>હે હૃદય સમ્રાટ! </b></span></div><div><span style="font-family: Hind Vadodara;"><b>મેં જયારથી </b></span><b style="font-family: "Hind Vadodara";">તને </b><b style="font-family: "Hind Vadodara";">મારો પ્રિયતમ સ્વીકાર્યો, </b></div><div><b style="font-family: "Hind Vadodara";">જયારથી તારી સાથે પ્રીતિ બાંધી, </b></div><div><b style="font-family: "Hind Vadodara";">ત્યાર પછી તારી પૂજાનો અસર કઈં જુદોજ છે ! </b></div><div><span style="font-family: "Hind Vadodara";"><br></span></div><div><span style="font-family: "Hind Vadodara";">હવે તો તારી પૂજા કર્યા બાદ અંતરમાં સતત સુખની અનુભૂતિ થાય છે ! પુરા દિવસ સુધી મારા અંતરમાં આનંદના કલ્લોલ થાય થાય છે ! </span><b style="font-family: "Hind Vadodara";">તને સ્પર્શતા શરીરના સાડા ત્રણ કરોડ રૂંવાટા ઉભા થઇ જાય છે ! </b><span style="font-family: "Hind Vadodara";">દેરાસરથી નીકળ્યા પછી પણ સતત સુખમાં મારું મન તારામાં પરોવાયેલું રહે છે !</span></div><div><br><span style="font-family: Hind Vadodara;"><b>હે સર્વાંગસુંદર ! </b>પહેલા મારું કપટી મન, <b>નિજી સ્વાર્થ માટે તારી પૂજા કરતું હતું</b>, પણ હવે તારી સાથે પ્રીતિ બંધાયા પછી મારી પૂજા <b>અખંડ </b>બની છે ! <b>તારી વીતરાગ દશાની પ્રીતિ થકીજ મારા આત્માની નિર્વિકારી દશાના આનંદને સમજ્યો છું</b>. </span></div><div><span style="font-family: Hind Vadodara;"><br></span></div><div><span style="font-family: Hind Vadodara;"> હે દયાના દાતાર! <b>મારી આત્મા રૂપી બંજર ભૂમિને આપના પ્રેમે આનંદમય બનાવ્યો છે !</b></span></div></div></div>Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com7tag:blogger.com,1999:blog-6112476928225190575.post-59599716373547805312020-11-29T07:15:00.004-08:002020-11-29T07:17:20.295-08:00મને યાદ આવશે તારો સથવારો...<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiLGADondCe_9gVNAVZr8ZXYC_Y07-bW6FiZyZCLu_s24R2YvEMpZnTLnGjmkfccrbXBTgWW8K4hBrMSg4c4v9vOIngQo_7HBG8wYXTLWQ6nnP6e4H-lSXhMFO-zqesGJt_h6VYI6rOZtw/s1750/Krutnischayvijayji-page-001.jpg" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="984" data-original-width="1750" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiLGADondCe_9gVNAVZr8ZXYC_Y07-bW6FiZyZCLu_s24R2YvEMpZnTLnGjmkfccrbXBTgWW8K4hBrMSg4c4v9vOIngQo_7HBG8wYXTLWQ6nnP6e4H-lSXhMFO-zqesGJt_h6VYI6rOZtw/w640-h360/Krutnischayvijayji-page-001.jpg" width="640" /></a><br /><br /><br />શ્રી <b>કરણભાઈ</b> સાથે નાનપણથી ઘણો અંગત સંબંધ. લગભગ સાથે મોટા થયા; <b><i>શ્રી અષ્ટપ્રકારી પૂજા બાળક મંડળ</i></b>, <b><i>શ્રી જીવદયા મંડળ</i></b> તથા <b><i>શ્રી મુનિસુવ્રત આરાધક ગ્રુપ</i></b>; બધેજ સાથે ભક્તિ કરતા-કરાવતા. એટલે ગુરુદેવ દ્વારા દીક્ષા મુહૂર્ત પ્રદાન થતાંજ ટીકીટો બુક કરાવી. આજ સુધી કોઈ પણ મુમુક્ષુની દીક્ષા જોઈ ન હતી - <b>મારા જીવનનો આ પ્રથમ દીક્ષા મહોત્સવ હતો</b>; એમાં અંગત મિત્રની દીક્ષા; એમાં મારા ઉપકારી ગુરુદેવની નિશ્રા (પરમ પૂજ્ય ગુરુદેવાચાર્ય જગચ્ચન્દ્રસૂરીશ્વરજી મહારાજા); આવા લાભલાભનો સંગમ છોડવો અશક્ય હતો.<br /><br />૨૭ નવેમ્બર ૨૦૧૯ ની રાત્રે <b>ચેન્નાઇ </b>પહોંચ્યા. વર્ષારાણીએ પહોંચતાજ સ્વાગત કર્યું. સાવકારપેટ વિસ્તારના ચંદ્રપુરી ભવનમાં દિક્ષાર્થી પરિવારે ઉતરવાની સુંદર વ્યવસ્થા કરી આપી હતી. ૨૮ તારીખે પ્રાતઃ શ્રી જીરાવલા પાર્શ્વનાથ પ્રભુ જિનાલયની અંજનશલાખા પ્રતિષ્ઠા મહોત્સવ તથા ૪-૪ મુમુક્ષુઓની દીક્ષા મહોત્સવના ભવ્યાતિભવ્ય, હજારોની મેદનીને સમાવનાર વિશાળ <b>મંડપનું ઉદ્ઘાટન થયું</b>. પરમ પૂજ્ય ગુરુદેવાચાર્ય <b>શ્રી જગચ્ચન્દ્રસૂરીશ્વરજી મહારાજા</b> તથા તેમના વિશાળ શ્રમણ-શ્રમણી ભગવંતોના પરિવારના દર્શન થયા. પરમ પૂજ્ય આચાર્ય <b>શ્રી તીર્થભદ્રસૂરીશ્વરજી મહારાજા</b>એ પણ તેમના શ્રમણ-પરિવાર સાથે નિશ્રા પ્રદાન કરીને મહોત્સવમાં ઉલ્લાસ અને દિવ્યતાની અભિવૃદ્ધિ કરી; તેમના શિષ્ય પરિવારના મુનિશ્રી તીર્થઘોષવિજયજીના દર્શન થયા (સંસારી નામ - ક્રિશ ગાલા, જેમની ભવ્યાતિભવ્ય "રાજપથ" દીક્ષા - ૨ વર્ષ પહેલાં થઈ હતી. તેમના વિષે એવું જાણવા મળ્યું છે કે દીક્ષા દિવસથી તેઓ પ્રાયઃ મૌન રહ્યા છે.). <div><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgojOcvwwBCnzY-eAa3VjhwkBUWxRirqg96wlEMVWjKJg-DJqOrXubuGeeyweYj8L722zeVVRT2gH-WwcEkCqwSiMiCpHh47BKlz7hXm34xLJQv_wt_m007yNugjv9Ceb_KSn3eef4oK8g/s2048/603A8709.JPG" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1365" data-original-width="2048" height="426" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgojOcvwwBCnzY-eAa3VjhwkBUWxRirqg96wlEMVWjKJg-DJqOrXubuGeeyweYj8L722zeVVRT2gH-WwcEkCqwSiMiCpHh47BKlz7hXm34xLJQv_wt_m007yNugjv9Ceb_KSn3eef4oK8g/w640-h426/603A8709.JPG" width="640" /></a></td></tr><tr><td class="tr-caption">પરમ પૂજ્ય ગુરુદેવાચાર્ય શ્રી જગચ્ચન્દ્રસૂરીશ્વરજી મહારાજા તથા પરમ પૂજ્ય શ્રી શીલચન્દ્રવિજયજી મહારાજા </td></tr></tbody></table><br /><br /><div>સવારે ૧૦ વાગે સાવકારપેટ મધ્યે “<b>નયા ચંદ્રપ્રભુ મંદિરના</b>” ભવ્ય જીનાલાયમાં મૂળનાયક પ્રભુની અદ્વિતીય પ્રતિમા પર ચારેય મુમુક્ષુ દ્વારા "<b>શ્રી વર્ધમાન શક્રસ્તવના" અભિષેક</b> થયા. પૂજ્ય ગુરુભગવંતોના શ્રીમુખે શક્રસ્તવના મંગલ પાઠ સાંભળતા પ્રભુજી પર થતા વિશિષ્ટ ઔષધિઓ દ્વારા અભિષેક નિહાળ્યા. પરમ પૂજ્ય ગુરુદેવ <b>શ્રી શીલચન્દ્રવિજયજીના</b> શુભ આશીર્વાદના કારણે સંગીત ભક્તિ કરાવવાની સાથે આચાર્ય ભગવંત, ૭૦+ શ્રમણ-શ્રમણી ભગવંતો, ૪ મુમુક્ષુ તથા અનેક શ્રાવક શ્રાવિકાઓની સમક્ષ <b>પાંચમા અભિષેક દરમ્યાન શક્રસ્તવ ગાવાનો લાભ મળ્યો</b>; તે સમયે શ્રી ચંદ્રપ્રભુ સ્વામીની અદ્ભુત પ્રતિમા પર જયારે લાલ વર્ણના સુગંધિત કેશરની ધારા વહી રહી હતી ત્યારે એવુજ લાગી રહ્યું હતું જાણે કરણભાઇ, કેશરની ગરમીથી પોતાના કર્મોને બાળી રહ્યા હતા. શું અદ્વિતીય લાભ ! રાત્રે, પૂજ્ય આચાર્યભગવંત તથા મુનિરાજ ગુરુદેવ શ્રી શીલચન્દ્રવિજયજી મહારાજાએ પોતાનો અમૂલ્ય સમય ફાળવી હિતશિક્ષા આપી. </div><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiljWUjM8juBi9Tpb2jK9h_LKyugLl4BeH0lTKqfD9ynBPTaJ-snTWeQ-JWW-0mBU-vEe7r3dIphjf8dNZfV6bhx7qKVmKd8qE4OyashssYl3pIbycmIutiP2MN97qSLLls1OxIlOVLyG8/s2000/78539852_10221777007559943_6667354905000280064_o.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1125" data-original-width="2000" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiljWUjM8juBi9Tpb2jK9h_LKyugLl4BeH0lTKqfD9ynBPTaJ-snTWeQ-JWW-0mBU-vEe7r3dIphjf8dNZfV6bhx7qKVmKd8qE4OyashssYl3pIbycmIutiP2MN97qSLLls1OxIlOVLyG8/w640-h360/78539852_10221777007559943_6667354905000280064_o.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span face=""Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif" style="background-color: white; color: #050505; font-size: 15px; text-align: start;">શ્રી વર્ધમાન શક્રસ્તવની દિવ્ય પળો</span></td></tr></tbody></table><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgOTEbrKtFLlPurbkJQr1p-8aoQZdE2hA6N-BaIMez5xS1RFhZSJ0E9dylf22TABLFnYqrQZb_5Bhs8nlMdDl4lO2DA-W5wx9lyeV3s-b9KYtb1xbXxjTac_uabl7v6ZjCrC4S0p3Tvgwk/s1919/78481152_10221777007719947_2226760386277801984_o.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1919" data-original-width="1151" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgOTEbrKtFLlPurbkJQr1p-8aoQZdE2hA6N-BaIMez5xS1RFhZSJ0E9dylf22TABLFnYqrQZb_5Bhs8nlMdDl4lO2DA-W5wx9lyeV3s-b9KYtb1xbXxjTac_uabl7v6ZjCrC4S0p3Tvgwk/w384-h640/78481152_10221777007719947_2226760386277801984_o.jpg" width="384" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span face=""Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif" style="background-color: white; color: #050505; font-size: 15px; text-align: start;">શ્રી વર્ધમાન શક્રસ્તવની દિવ્ય પળો</span></td></tr></tbody></table><br /><div>૨૯ નવેમ્બરના રોજ સવારે મુમુક્ષુઓનું "<b>બેઠું વર્ષીદાન</b>" થયું. બગીથી ઉતરી, બધા કરણભાઈને ખભે ઉપાડી નાચ્યા ઝૂમ્યા. સાફા-શેરવાની-મોતીઓના હાર અને ગોગલ્સમાં મુમુક્ષુ કરણભાઈનો રૂપ રાજકુમાર જેવો લાગી રહ્યો હતો. <b>તેમનું સ્મિત -તેમનું હાસ્ય - તેમની ચારિત્ર અંગીકાર કરવાની ખુશી - તેમના રૂપમાં અલૌકિક તેજ લાવી રહી હતી!</b> વર્ષીદાન બાદ, મંડપમાં "<b>ગુરુ વધામણાં</b>" તથા બહુમાન સમારોહ ઉજવાયો. ગુરુદેવના આગ્રહથી તેમાં પણ સંગીત ભક્તિ કરાવવાનો લાભ મળ્યો. <b>મુમુક્ષુ રત્નોએ હર્ષવિભોર થઈને આચાર્ય ભગવંત તથા સમસ્ત ઉપકારી ગુરુભગવંતોને અક્ષતથી વધાવ્યા</b> - શું અદ્ભુત પળો હતી એ ! ત્યાર બાદ મુમુક્ષુઓએ રજતના દ્રવ્ય દ્વારા “<b>પ્રીતિદાન</b>” કર્યું; તેમાં એક અલૌકિક દ્રશ્ય નિહાળ્યું - <b>એક વિકલાંગ આરાધક, મુમુક્ષુ શ્રી કરણ ભાઈના હાથે પ્રીતિદાન લેવા થનગની રહ્યા હતા; તેમના આંખોથી હર્ષના આસું વહી રહ્યા હતા- વ્હીલચેરમાં હોવા છતાં તેમના હાથ પગ છટપટ કરી જાણે નૃત્ય કરી રહ્યા હતા. ચારિત્ર ધર્મ પ્રત્યે કેવા અદભુત કોટિના ભાવ! </b>અનેક ભાવિકોના સાથે મને પણ કરણભાઈના સ્વહસ્તે પ્રીતિદાન પ્રાપ્ત થયું. </div><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEguzjpXuxY5xpNvCYa2F2FQNea6l65DvOw-vOZI2SlGwg52QLWKfAuIovqPgee7aFgFr0fvMD82p8uu8Wr_ycr_0zCS5klsNDVa_5PFmepPLf4UYxfYRJg_LbxiHcSw5C1zVgzaLr05VaA/s1969/79535720_10221777011280036_5068516186187104256_o.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1499" data-original-width="1969" height="488" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEguzjpXuxY5xpNvCYa2F2FQNea6l65DvOw-vOZI2SlGwg52QLWKfAuIovqPgee7aFgFr0fvMD82p8uu8Wr_ycr_0zCS5klsNDVa_5PFmepPLf4UYxfYRJg_LbxiHcSw5C1zVgzaLr05VaA/w640-h488/79535720_10221777011280036_5068516186187104256_o.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span face=""Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif" style="background-color: white; color: #050505; font-size: 15px; text-align: start;">વર્ષીદાન શોભાયાત્રા</span></td></tr></tbody></table><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiqfGEsPVnSDwbeTH1jK1I-eDS0SS8T5JW4xhZcAXy9Pzzvoc23WKt1MUSjlpivA78cbjeIzKL5j9r2aYEwV3To0JgoxOeVmbIG3QExuQlGd40Z5dUNKnMaEQ0BTkox4FcNUi2RUyoR6ZE/s1915/78321652_10221777013600094_6821846175717523456_o.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1915" data-original-width="1443" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiqfGEsPVnSDwbeTH1jK1I-eDS0SS8T5JW4xhZcAXy9Pzzvoc23WKt1MUSjlpivA78cbjeIzKL5j9r2aYEwV3To0JgoxOeVmbIG3QExuQlGd40Z5dUNKnMaEQ0BTkox4FcNUi2RUyoR6ZE/w482-h640/78321652_10221777013600094_6821846175717523456_o.jpg" width="482" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span face=""Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif" style="background-color: white; color: #050505; font-size: 15px; text-align: start;">ગુરુ વધામણાં</span></td></tr></tbody></table><br /><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjwo1VjYiWn0m-i_bAy_jhhNpwQp4YVCfCGZ4PFlsJOQq-9ZJrcUr7maWCPh66CRiwRPjvLsZkdbdh_3EyFz4wU_qil26ltPVWAiIIHNch6ecqKee0vR8ae-oKlLm0vY7Iht3aOGaSGiPM/s1983/78913905_10221777014840125_3715152023914545152_o.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1983" data-original-width="1285" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjwo1VjYiWn0m-i_bAy_jhhNpwQp4YVCfCGZ4PFlsJOQq-9ZJrcUr7maWCPh66CRiwRPjvLsZkdbdh_3EyFz4wU_qil26ltPVWAiIIHNch6ecqKee0vR8ae-oKlLm0vY7Iht3aOGaSGiPM/w414-h640/78913905_10221777014840125_3715152023914545152_o.jpg" width="414" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span face=""Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif" style="background-color: white; color: #050505; font-size: 15px; text-align: start;">પ્રીતિદાન</span></td></tr></tbody></table><div><br /></div><div><br />બપોરે, પરમ પૂજ્ય ગુરુદેવાચાર્ય જગચ્ચન્દ્રસૂરીશ્વરજી મહારાજા "ચંદ્રપુરી ધર્મશાળામાં" પધાર્યા. કલકત્તાથી પધારેલ લગભગ ૮૦ ભક્તોએ ગુરુદેવનું ભાવભર્યું સ્વાગત કર્યું. <b>ગુરુદેવે, મુમુક્ષુ શ્રી કરણભાઈની સર્વવિરતી સ્વીકારવાના પ્રસંગ નિમિત્તે સહુને દેશવિરતી સ્વીકારવા પ્રેરણા કરી</b>. ત્યાર બાદ “ગુજરાતી વાડી” ઉપાશ્રયમાં, પરમ પૂજ્ય ગુરુદેવ શ્રી શીલચન્દ્રવિજયજી, કલકત્તાના રત્ન શ્રી હીતાંશચન્દ્રવિજયજી, ભક્તિરાગમાં ડૂબેલા શ્રી વિશ્વચન્દ્રવિજયજી મહારાજા, પરમ વૈરાગી શ્રી પ્રસન્નચન્દ્રવિજયજી, જીવમૈત્રીપ્રેમી શ્રી પૂર્ણચન્દ્રવિજયજી, સરળ સ્વભાવી શ્રી કુમુદચન્દ્રવિજયજી આદિ ગુરુભગવંતો પાસે હિતશિક્ષા પ્રાપ્ત કરી. <b>સાંજે મુમુક્ષુરત્ન કરણભાઈ તથા પ્રિન્સીબેનને અંતિમ વાયણા કરાવવાનો લાભ મળ્યો.</b> <b>જયશ્રી કાકીએ છેલ્લી વાર તેમના પુત્રરત્નને પ્રેમભરેલા હૈયેથી વપરાવ્યું. </b>ધન્ય માતા જેણે પોતાના એકમાત્ર કાળજાના ટુકડાને શાસનને સમર્પિત કરી દીધો ! </div><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEglbEGuwuO_pInieOiGAS98xOAjeiAVE2p-TYH5hmTLaJ8BdSOVRY_zvKNsII7fITRfIINJRNkHjgMbejvjsvTarxtsnCco691AQfu3oM3WwkCtT0at6c_nw4i_wXQMTqcJJE-MG_eAF8E/s2048/78410561_10221792871316527_4878641737934831616_o.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1536" data-original-width="2048" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEglbEGuwuO_pInieOiGAS98xOAjeiAVE2p-TYH5hmTLaJ8BdSOVRY_zvKNsII7fITRfIINJRNkHjgMbejvjsvTarxtsnCco691AQfu3oM3WwkCtT0at6c_nw4i_wXQMTqcJJE-MG_eAF8E/w640-h480/78410561_10221792871316527_4878641737934831616_o.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span face=""Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif" style="background-color: white; color: #050505; font-size: 15px; text-align: start;">ગુરુદેવના ચંદ્રપુરી ભવનમાં પગલાં</span></td></tr></tbody></table><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-AVBixJm9MYxQnrlCzV-4Pp4RPC0N7zGgOC_3Ohv30Oli_kgH059OT5Fwx7Svs0jBL3i3Q3QvBIVs8la4G-WhoZ8EVpW0snHichPirfp7oKo1TKtGXKI_fIKi7BCjtDeV5Tvl37PU-uM/s2000/78122774_10221777019800249_8873934300811100160_o.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2000" data-original-width="1120" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-AVBixJm9MYxQnrlCzV-4Pp4RPC0N7zGgOC_3Ohv30Oli_kgH059OT5Fwx7Svs0jBL3i3Q3QvBIVs8la4G-WhoZ8EVpW0snHichPirfp7oKo1TKtGXKI_fIKi7BCjtDeV5Tvl37PU-uM/w358-h640/78122774_10221777019800249_8873934300811100160_o.jpg" width="358" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span face=""Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif" style="background-color: white; color: #050505; font-size: 15px; text-align: start;">અંતિમ વાયણું</span></td></tr></tbody></table><br /><div><br />રાત્રે, "<b>વિદાઈ સમારોહ"</b> ઉજવાણો. વિવિધ પ્રદર્શીની અને ઠાઠ-માઠ સાથે પાલખીમાં બેસાડી મુમુક્ષુશ્રી કરણ ભાઈનો નાચતા-ઝુમતા પ્રવેશ કરાવ્યો. ભાવિકભાઈ મેહતાની ભાવભીની સંવેદનાઓ અને પારસભાઈ ગડાના મીઠા મધુરા કંઠે સંયમની લેહર પ્રસરાવી; <b>જાણે બધાજ સંયમના રંગે રંગાઈ ગયા હતા</b>. તેઓ બન્નેએ ચારિત્ર ધર્મ પ્રત્યે એવા અદ્ભૂત અહોભાવ પ્રગટાવ્યા જેને શબ્દોમાં વર્ણવવું અશક્ય છે. <b>તે રાતે, વૈરાગી પર સહુને અથાગ રાગ જાગ્યો હતો - કોઈના આંખે હર્ષના આંસુ હતા તો કોઈને સંયમ જીવન ન મળવાની વેદનામાં આંખે ચોમાસું બેઠું હતું</b>. ચારેય મુમુક્ષુઓએ પૂજ્ય માતા પિતાના ઉપકારો અભિવ્યક્ત કરવા તેમને અક્ષતથી વધાવ્યા. દીક્ષા મહોત્સવના દરેક કાર્યક્રમ, (પોતાના અંતરના દુઃખને ગૌણ કરીને) <b>શ્રી નિલેશ કાકાએ</b> ખુબજ હર્ષોલ્લાસ સાથે માણ્યા હતા - તેમનો એકમાત્ર સુપુત્ર, પ્રભુ વીરના પંથે જઈ રહ્યો હતો - <b>તેમના ગૌરવ અને હર્ષની કોઈ સીમા ન હતી </b>! કરણભાઇનું સદૈવ હસતું મુખ જાણે તેમને આશ્વાસન આપી રહ્યું હતું. જ્યારે જયશ્રી કાકી કરણભાઇને ભેટી પડ્યા ત્યારે માત્ર એક ક્ષણ માટે એવું લાગ્યું કે કરણભાઇની આંખો ભીની થઇ હશે - બાકી તેમનું સ્મિત સતત તેમની ખુશી વ્યક્ત કરી રહ્યું હતું. છેલ્લે બધા મુમુક્ષુઓએ પોતાના ભાવો વ્યક્ત કર્યા- એમાં ખાસ કરીને ચેન્નાઇના રહેવાસી <b>મુમુક્ષુ શ્રી લતાબેન સમદડીયાની</b> (<b>પૂ. સાધ્વીશ્રી આર્ષપ્રજ્ઞાશ્રીજી</b>) નિખાલસ અભિવ્યક્તિ હૃદયને સ્પર્શી ગઈ – C.A. ની ડિગ્રી પ્રાપ્ત કર્યા બાદ, ધર્મમાં ઓછો રસ હોવા છતાં તેમના માતા-પિતા-બોસ-ગુરુદેવ-ગુરુણીની પ્રેરણાથી સંયમના ભાવ જાગ્યા ! કેવા ભાવ એમના. <b>એમની આંખોતો હર્ષના દરિયામાં ગોતા ખાતી હતી !</b> છેલ્લે, કરણભાઇના જન્મથી લઈને અત્યાર સુધીની યાદોનો એક વિડીયો બધાએ સાથે મળીને જોયો - જૂની યાદોએ ખુશી તથા ગમગીની સાથે આપી. વિદાઈ સમારોહની પુર્ણાહુતી થતા રાત્રે એક વાગ્યો. </div><div><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjxOLbIGmrdTu1Hx-Nb9EIjbLoDABVg2hyphenhyphenz2ABNTselXdkkwTmKKgA9MPFHGKyR6NY4TL4UP3gwwnkpg8X4ywjEx01oj_FyYjFeQ5G5AjdPW4T490ZFJ-ogd60SPQEOAYQqkVx7u8Sw5Ww/s2048/_I2A0218.JPG" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1365" data-original-width="2048" height="426" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjxOLbIGmrdTu1Hx-Nb9EIjbLoDABVg2hyphenhyphenz2ABNTselXdkkwTmKKgA9MPFHGKyR6NY4TL4UP3gwwnkpg8X4ywjEx01oj_FyYjFeQ5G5AjdPW4T490ZFJ-ogd60SPQEOAYQqkVx7u8Sw5Ww/w640-h426/_I2A0218.JPG" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="text-align: start;">વિવિધ પ્રદર્શીની અને ઠાઠ-માઠ સાથે પાલખીમાં બેસાડી મુમુક્ષુશ્રી કરણ ભાઈનો નાચતા-ઝુમતા પ્રવેશ</span></td></tr></tbody></table><br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiTxhlIQ_g9xsX4w3UVyF63S7j-1jUXUrld4GUqe6DQ79FwjTD_FZZk5RsEjTASFnaYlkGD03inhqxNy0ZlYyE7_fSQNv7i7WVHjd_DRcjbLzQnZGWnsBTTSNSYCX_tNvGJsgFml3f80UE/s1032/78470396_10221777021400289_5438642294364307456_o.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="774" data-original-width="1032" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiTxhlIQ_g9xsX4w3UVyF63S7j-1jUXUrld4GUqe6DQ79FwjTD_FZZk5RsEjTASFnaYlkGD03inhqxNy0ZlYyE7_fSQNv7i7WVHjd_DRcjbLzQnZGWnsBTTSNSYCX_tNvGJsgFml3f80UE/w640-h480/78470396_10221777021400289_5438642294364307456_o.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span face=""Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif" style="background-color: white; color: #050505; font-size: 15px; text-align: start;">ચારેય મુમુક્ષુ રત્ન - વિદાય સમારોહ</span></td></tr></tbody></table><br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-sKMT__qNvKTlk6wLXJt29ptyV50M-InvBaDteUOIwqPgUmoGFXuW5fbleLiASZUJ27-RJj2RUwaew6hY5mio9GvgMXPvGragGp7hQHxhyb3sd4fBkE6jkb-xtf9tC8T0U5NfXIDvyVs/s2048/603A8673.JPG" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1550" data-original-width="2048" height="484" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-sKMT__qNvKTlk6wLXJt29ptyV50M-InvBaDteUOIwqPgUmoGFXuW5fbleLiASZUJ27-RJj2RUwaew6hY5mio9GvgMXPvGragGp7hQHxhyb3sd4fBkE6jkb-xtf9tC8T0U5NfXIDvyVs/w640-h484/603A8673.JPG" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="text-align: start;"> </span><span style="text-align: start;">મુમુક્ષુ શ્રી લતાબેન સમદડીયા</span><span style="text-align: start;"> (</span><span style="text-align: start;">પૂ. સાધ્વીશ્રી આર્ષપ્રજ્ઞાશ્રીજી</span><span style="text-align: start;">)<br /></span></td></tr></tbody></table><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhiQkpSngQIiipQJv5oxTejnL9ijvRNsPIzdNtTu0tEHuVLjk3jwhgvQO2nXY2-DcBbK7XnrKZx9RUf-g_fhzFlJ9GUrP1gjbHz3ePkdA6H44u51IFnn0njOpQtJkB6kC1kIGb4LNPfBYU/s2048/78175868_10221792872636560_2701082547084853248_o.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1152" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhiQkpSngQIiipQJv5oxTejnL9ijvRNsPIzdNtTu0tEHuVLjk3jwhgvQO2nXY2-DcBbK7XnrKZx9RUf-g_fhzFlJ9GUrP1gjbHz3ePkdA6H44u51IFnn0njOpQtJkB6kC1kIGb4LNPfBYU/w360-h640/78175868_10221792872636560_2701082547084853248_o.jpg" width="360" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">કરણભાઈને અક્ષતથી વધાવતા </td></tr></tbody></table><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjnHdnp2V-_GhC4qQzYLmbL7cg1Zg2dx-qEiAkyJUCiHAVo2uKQNCKZbZIAEbI25-55Yd2QjWtayTkZ7kYyCi7exSKHnELZiw1ZDkBdVqlU8uuVV0ypbZae639ucMLg1xYYdwFg7mNJLfU/s2048/78164508_10221792872916567_7646206242708258816_o.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1152" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjnHdnp2V-_GhC4qQzYLmbL7cg1Zg2dx-qEiAkyJUCiHAVo2uKQNCKZbZIAEbI25-55Yd2QjWtayTkZ7kYyCi7exSKHnELZiw1ZDkBdVqlU8uuVV0ypbZae639ucMLg1xYYdwFg7mNJLfU/w360-h640/78164508_10221792872916567_7646206242708258816_o.jpg" width="360" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">પૂજ્ય માતા પિતા સાથે શ્રી કરણભાઈ </td></tr></tbody></table><br /></div><div>ધર્મશાળા પહોંચીને ઘણું મોડું થયું હોવા છતાં કરણભાઈએ અમને સમય આપ્યો. દાદીમા, નિલેશ કાકા, જયશ્રી કાકી, કરણભાઈનું ધાર્મિક સિંચન કરનારા - આશિષ કાકા, કિરણ કાકી, ચિરાગ, દિલીપ કાકા અને અમે શ્રી મુનિસુવ્રત આરાધક ગ્રુપના બધા ભાઈયોએ કરણભાઈ પાસે ક્ષમાપના માંગી. <b>બધા કરણભાઇને ખુબ વ્હાલ અને પ્રેમથી ભેટ્યા</b> - આ છેલ્લો અવસર હતો અમારી ભાવના વ્યક્ત કરવાનો. <b>આંસુઓ વચ્ચે પણ જાણે હર્ષનો-ગૌરવનો-આનંદનો માહોલ હતો.</b> નિલેશ કાકાએ ઘણા વ્હાલપૂર્વક તેમની અંતરની વાતો અમને બધાને કહી - અમને ખુબ વ્હાલથી ભેટ્યા; તેમના ભાવ- તેમની લાગણી- તેમનો શાસન પ્રત્યેનો રાગ - ગુરુદેવ પ્રત્યેની શ્રદ્ધા અને કરણભાઇના ઉજળા ભવિષ્યનું આત્મવિશ્વાસ - આ બધુજ જાણવા મળ્યું ! <b>આ માતા-પિતાને જોઈ મસ્તક હંમેશા ઝૂકી જશે ! </b><br /><br /><b>૩૦ નવેમ્બર - દીક્ષાનો એ ધન્ય દિવસ આવી ગયો હતો.</b> ચેન્નઇ નગરીના વાદળોએ આખી રાત હર્ષના આંસુ વહાવ્યા હતા. સવારે પણ વર્ષારાણીનો હર્ષ માતો ન હતો - વર્ષા રૂપી આશીર્વાદ સતત ચાલુ રહ્યો. સવારે ૬: ૫૦ કલાકે પૂજા કરીને અમે કરણભાઇ સાથે છેલ્લી સેલ્ફી લીધી; તેમના રાજસ્વરૂપને અનુરૂપ, કરણભાઇ B.M.W માં બેસીને દીક્ષા મંડપ તરફ વાજતે ગાજતે પ્રયાણ કર્યું. મંડપ હજારો વ્યક્તિઓથી ખચોખચ ભરાયેલું હતું ;સામ-દામ-દંડ-ભેદનો ઉપયોગ કરીને મંડપની પ્રથમ પંક્તિમાં અમે બધા યુવાનો ગોઠવાઈ ગયા - આ દીક્ષા up -close & personal માણવી હતી. એક પણ ક્ષણ miss કરવી ન હતી. પ્રભુજીની અતિ સુંદર ભવ્યાતિભવ્ય નાણના દર્શન થયા. પૂજ્ય આચાર્ય ભગવંત ૮:૩૦ કલાકે પોતાના શ્રમણ શ્રમણી ભગવંતો સાથે પધાર્યા; દીક્ષા ભૂમિ અને નાણને અભિમંત્રિત કરી. </div><div><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhtxytYIQ8eQxt_Ql610RkLElcgqFJn5B3kR87bVAk19xrxxOjix9cT8dZcSO_UEGrQOmX-g0aY9jENq0qhvS0mB0OC2XV4FyDTxo6M8xI_4GlsIccQKKUNdTyTwuWj6Rf-8obFnSMFc4k/s2000/78266106_10221777027360438_1377132605777903616_o.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2000" data-original-width="1120" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhtxytYIQ8eQxt_Ql610RkLElcgqFJn5B3kR87bVAk19xrxxOjix9cT8dZcSO_UEGrQOmX-g0aY9jENq0qhvS0mB0OC2XV4FyDTxo6M8xI_4GlsIccQKKUNdTyTwuWj6Rf-8obFnSMFc4k/w358-h640/78266106_10221777027360438_1377132605777903616_o.jpg" width="358" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span face=""Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif" style="background-color: white; color: #050505; font-size: 15px; text-align: start;">આચાર્યશ્રી દ્વારા ભૂમિ શુદ્ધિ</span></td></tr></tbody></table><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhhvY26lxLQtr9Re2Y6J_fBgLkiULzoVaRVnJy1HN_RdpCCryVRGhz6qgSEC1p82AN5kxi1dGJ9QdMS45jOfitl9hko4B924OEmaS9r3NWgCY0hGlikBBwTFA_ptEiBn3vVmL2ygmSF9Ww/s2048/603A9141.JPG" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1365" data-original-width="2048" height="426" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhhvY26lxLQtr9Re2Y6J_fBgLkiULzoVaRVnJy1HN_RdpCCryVRGhz6qgSEC1p82AN5kxi1dGJ9QdMS45jOfitl9hko4B924OEmaS9r3NWgCY0hGlikBBwTFA_ptEiBn3vVmL2ygmSF9Ww/w640-h426/603A9141.JPG" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">દીક્ષા મંડપ <br /><br /></td></tr></tbody></table><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgyVqGX7DBSr2fqCwdQropqtbJhPTAkErYOYpiNvpH5l-C3HTi9CRZMifYrxhjzzXgZZrtADquVzUyUhJJmQDv718P_8sijrfvvCbQ1jWO5vCiPNBUw9kFlGM9cMeuZFx-f8usuBIGLxaU/s1080/78297244_10221792874076596_1054640923318681600_o.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="719" data-original-width="1080" height="426" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgyVqGX7DBSr2fqCwdQropqtbJhPTAkErYOYpiNvpH5l-C3HTi9CRZMifYrxhjzzXgZZrtADquVzUyUhJJmQDv718P_8sijrfvvCbQ1jWO5vCiPNBUw9kFlGM9cMeuZFx-f8usuBIGLxaU/w640-h426/78297244_10221792874076596_1054640923318681600_o.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">પૂજ્યશ્રીનો શિષ્ય પરિવાર </td></tr></tbody></table><br /><br /><b>૮:૪૧ કલાકે શ્રી કરણભાઇ અને અન્ય મુમુક્ષુઓ મંડપે વાજતે ગાજતે ચામર નૃત્ય કરતા પધાર્યા</b>. જયશ્રી કાકી કરણભાઇની પાછળ, મસ્તકે છાબ રાખીને હર્ષોલ્લાસ સાથે પધાર્યા. પ્રભુની નાણ સમક્ષ બધા દીક્ષાર્થી ભાન ભૂલીને નાચ્યાં. પારસભાઈ ગડાએ સુર પુરાવ્યો અને મનોજભાઈ રાઠોડે મંચનું સુંદર સંચાલન કર્યું. બધાએ ગુરુવંદન કર્યા. <b>૮:૫૬ કલાકે "વિજય તિલકની" ઘડી આવી</b>. કલકત્તાના કેનિંગ સ્ટ્રીટ સંઘના જગડુશા એવા <b>શ્રી રાજુભાઈ કોઠારીએ</b> કરણભાઈના વિજય તિલકનો ચઢાવો લીધો હતો. પ્રથમ શ્રી નિલેશ કાકા અને જયશ્રી કાકીએ વિજય તિલક કર્યા બાદ <b>મને કરણભાઈને તિલક કરવાનો લાભ મળ્યો</b>. દીક્ષાર્થીને વિજય તિલક કરવાનો કેવો ઉત્કૃષ્ટ લાભ - આ લાભ મને મળશે એવું તો સ્વપ્નમાં પણ વિચાર્યું ન હતું; આ અમૂલ્ય લાભ આપવા હું, શ્રી રાજુભાઈ કોઠારીનો સદૈવ માટે ઋણી રહીશ! </div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgkned_BOtEwINTLyTfdyAIWQVit15xVfV4OVjyFFjr4XswmTDVrRXNlAhTUl_rbLAtz4egyN5uswUiWcBMPUVNUAos4Qhg7n7PVQqXeTJTj6cMyp-3YjDsRaQ1_Sj3dSrfGT1sQjkjaVA/s2048/603A8636.JPG" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1248" data-original-width="2048" height="390" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgkned_BOtEwINTLyTfdyAIWQVit15xVfV4OVjyFFjr4XswmTDVrRXNlAhTUl_rbLAtz4egyN5uswUiWcBMPUVNUAos4Qhg7n7PVQqXeTJTj6cMyp-3YjDsRaQ1_Sj3dSrfGT1sQjkjaVA/w640-h390/603A8636.JPG" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span face=""Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif" style="background-color: white; color: #050505; font-size: 15px; text-align: start;">કરણભાઈનો દીક્ષા મંડપમાં પ્રવેશ</span></td></tr></tbody></table><br /></div><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgp0OvRN31bh7hAeCvwKog7i1ELTPxXvxjO4XdV8ci4s8bpOTWjrhohpuG7tzYAcuuPDEPJ2C8xNKf23u9ye-CMcCy4CChVrtzmVPVSsBXWB6nxCcRzKBgvWBA2Iy2t-4jfU5KxNp_WV34/s2000/78320318_10221777029440490_6136711502305951744_o.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2000" data-original-width="1120" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgp0OvRN31bh7hAeCvwKog7i1ELTPxXvxjO4XdV8ci4s8bpOTWjrhohpuG7tzYAcuuPDEPJ2C8xNKf23u9ye-CMcCy4CChVrtzmVPVSsBXWB6nxCcRzKBgvWBA2Iy2t-4jfU5KxNp_WV34/w358-h640/78320318_10221777029440490_6136711502305951744_o.jpg" width="358" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span face=""Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif" style="background-color: white; color: #050505; font-size: 15px; text-align: start;">જયશ્રી કાકી દ્વારા વિજય તિલક</span></td></tr></tbody></table><div><br />૯:૨૦ કલાકે મુમુક્ષુ શ્રી કરણભાઈએ શેરવાની- સાફો ત્યાગી, પૂજાના વસ્ત્ર પહેરી પધાર્યા. <b>પરમાત્માની અંતિમ દ્રવ્ય પૂજા કરી</b>. ૯:૩૨ કલાકે મુમુક્ષુઓને દીક્ષા વિધિના અંતર્ગત કટાશણુ-મુહપત્તિ અને ચરવળો અર્પણ કરવામાં આવ્યા. ૯:૩૪ કલાકે અંતિમ વાર નિલેશ કાકા અને જયશ્રી કાકીએ અક્ષતથી કરણભાઈને વધાવ્યા - ત્યાર બાદ સકલ સંઘે બધા મુમુક્ષુઓને વધાવ્યા. ૯:૩૮ કલાકે હાથમાં શ્રીફળ લઈને બધા મુમુક્ષુઓએ નાણની પ્રદક્ષિણા આપી. <b>સાથે સાથે આ પ્રસંગમાં એક દંપત્તીએ પણ ચતુર્થવ્રત (બ્રહ્મચર્ય વ્રત) અંગીકાર કર્યું</b>. પરમ પૂજ્ય ગુરુદેવાચાર્ય જગચ્ચન્દ્રસૂરીશ્વરજી મહારાજાએ સ્વમુખે બધાજ મંત્રોનું ઉચ્ચારણ કર્યું. દીક્ષા વિધિ આગળ વધી - રજોહરણની ચાહમાં બધા દીક્ષાર્થી થનગની રહ્યા હતા. પરમ પૂજ્ય આચાર્ય શ્રી તીર્થભદ્રસૂરીશ્વરજી મહારાજા અને પરમ પૂજ્ય ગુરુદેવાચાર્ય જગચ્ચન્દ્રસૂરીશ્વરજી મહારાજાએ બધા મુમુક્ષુઓને દીક્ષા પૂર્વેની અંતિમ હિતશિક્ષા આપી. <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEimJth0gtxS3RxmiY4AL7wFzBY_0I0as77EvR3SE-SZSxbaBabhbXpiMPKDgWt7HDwKIU9TIZrAwwKUwFNROw_UJ3Cpe9w-p7Y4Fs9A6aKqnSz_Hmg4ipgM8EbMBl7xskI4G2ySyvE4vxo/s2000/78077872_10221777030600519_189389353171025920_o.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2000" data-original-width="1120" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEimJth0gtxS3RxmiY4AL7wFzBY_0I0as77EvR3SE-SZSxbaBabhbXpiMPKDgWt7HDwKIU9TIZrAwwKUwFNROw_UJ3Cpe9w-p7Y4Fs9A6aKqnSz_Hmg4ipgM8EbMBl7xskI4G2ySyvE4vxo/w358-h640/78077872_10221777030600519_189389353171025920_o.jpg" width="358" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span face=""Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif" style="background-color: white; color: #050505; font-size: 15px; text-align: start;">અંતિમ દ્રવ્ય પૂજા</span></td></tr></tbody></table><br /><div class="separator" style="clear: both; text-align: center;"><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhU8U3UWKbp0CJlsP49jqWfZdvEpDs6IgQcLXG3bv4vrEETGJDJCPXwrAqev_v5Ypj9qBm9a44qfv25nANXnDjJX1Z2Gv_DRF5Yv9olUq364ulY_j5nUMst8RfX-uvYWHady_izvTHCqiQ/s1280/78829807_10221777031520542_4802743017205137408_o.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="720" data-original-width="1280" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhU8U3UWKbp0CJlsP49jqWfZdvEpDs6IgQcLXG3bv4vrEETGJDJCPXwrAqev_v5Ypj9qBm9a44qfv25nANXnDjJX1Z2Gv_DRF5Yv9olUq364ulY_j5nUMst8RfX-uvYWHady_izvTHCqiQ/w640-h360/78829807_10221777031520542_4802743017205137408_o.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span face=""Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif" style="background-color: white; color: #050505; font-size: 15px; text-align: start;">ગુરુ વધામણાં</span></td></tr></tbody></table><br /><div class="separator" style="clear: both; text-align: center;"><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjFhtBIDPskRVhQaFEM_t1YM7Oux4fhSTcdi5bkYj6ttdJas8XmvnNCjl0VK1hsw-J5JAHW6j_05aZxmx4pFx94hE7UQ11qzG3P77RYAtswDVDF-5bQWwZhGIRZHsr5DTg5b46XKyyVJQ/s2000/78467249_10221777030880526_702718686133223424_o.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2000" data-original-width="1120" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjFhtBIDPskRVhQaFEM_t1YM7Oux4fhSTcdi5bkYj6ttdJas8XmvnNCjl0VK1hsw-J5JAHW6j_05aZxmx4pFx94hE7UQ11qzG3P77RYAtswDVDF-5bQWwZhGIRZHsr5DTg5b46XKyyVJQ/w358-h640/78467249_10221777030880526_702718686133223424_o.jpg" width="358" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span face=""Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif" style="background-color: white; color: #050505; font-size: 15px; text-align: start;">અંતિમ વધામણાં</span></td></tr></tbody></table><br />૧૧:૧૬ કલાકે બધા મુમુક્ષુઓએ ત્રણ વાર ઉદ્ઘોષ કર્યા - <b>ઇચ્છકારિ ભગવન્ ! મમ મુંડાવેહ, મમ પવ્વાવેહ ! મમ વેસં સમપ્પેહ! ૧૧:૧૭ ની શુભ ઘડીએ પરમ પૂજ્ય ગુરુદેવાચાર્યશ્રી જગચ્ચન્દ્રસૂરીશ્વરજી મહારાજા અને પરમ પૂજ્ય આચાર્યશ્રી તીર્થભદ્રસૂરીશ્વરજી મહારાજાએ શ્રી કરણભાઈને રજોહરણ પ્રદાન કર્યું ! </b>ખુબજ અહોભાવ, હર્ષોલ્લાસ અને આનંદ સાથે શ્રી કરણભાઈએ રજોહરણ હાથે લઈને પ્રદક્ષિણા આપી - પછી ભાન ભૂલીને નાચ્યાં ! <b>તેમના વર્ષોની સાધના અને તલપ શાંત થઇ હતી - જાણે સર્વ સુખ તેમને મળી ગયા હતા - જાણે સ્વર્ગલોકના ચરમ સુખો તેમના ચરણોમાં હતા !</b> તેમના બાજુમાં ઉભેલા નિલેશ કાકાનો આનંદ પણ માતો ન હતો - પારસભાઈ ગડાના સંગીતમાં બધા એવા જોડાયા કે સહુના મુખે એકજ નાદ હતો – “<b>સંયમ, સંયમ મારે લેવું સંયમ !</b>” </div><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgP2fcbzaTN48JOlo7U_1u9UICpE3bmSBv7khjeavv8CsGhCdhTiPN1aRE47D7tE-XsToHxM1Ee_rpf6T5xw9zuS2EDmEPF8UdLn-JbUK3xH06rxL-R8kLLLsl-6BM3rSST6RYHxAQxHyA/s2048/603A9334.JPG" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1365" data-original-width="2048" height="426" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgP2fcbzaTN48JOlo7U_1u9UICpE3bmSBv7khjeavv8CsGhCdhTiPN1aRE47D7tE-XsToHxM1Ee_rpf6T5xw9zuS2EDmEPF8UdLn-JbUK3xH06rxL-R8kLLLsl-6BM3rSST6RYHxAQxHyA/w640-h426/603A9334.JPG" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span face=""Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif" style="background-color: white; color: #050505; font-size: 15px; text-align: start;">ધન્ય ઘડી</span></td></tr></tbody></table><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg_qtZRn05rsqStFToO3vaoQW9PgsY4hhftaDlx86bhXFD3mJf2RGbJxKA-2N6tqdMNmvUIkXNH6Dsq17vus4gAaEluhaOyfwHLYXC0YAZW77Omg2u6Zt3yCiZvRlkV0yYtpi0MTC7mhag/s2000/77252716_10221777034840625_6760390193053696_o.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2000" data-original-width="1120" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg_qtZRn05rsqStFToO3vaoQW9PgsY4hhftaDlx86bhXFD3mJf2RGbJxKA-2N6tqdMNmvUIkXNH6Dsq17vus4gAaEluhaOyfwHLYXC0YAZW77Omg2u6Zt3yCiZvRlkV0yYtpi0MTC7mhag/w358-h640/77252716_10221777034840625_6760390193053696_o.jpg" width="358" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span face=""Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif" style="background-color: white; color: #050505; font-size: 15px; text-align: start;">તમે ઓઘો લઈને તરિયા અમે સંસારે રડવાડિયા</span></td></tr></tbody></table><div><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjKfMslBgp2kjzb795NRcs9F-qGos5Yr4ztOfqGL7w20Lr-O_v2IhNJ8GPJgdazVNWvnNx84-qIdg82g6hVgyFn14at6unyW-54cJPpYZompbWcHyTsCzAICrGtEUhp79v46ifLOTEuIPs/s2048/603A9315.JPG" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1365" data-original-width="2048" height="426" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjKfMslBgp2kjzb795NRcs9F-qGos5Yr4ztOfqGL7w20Lr-O_v2IhNJ8GPJgdazVNWvnNx84-qIdg82g6hVgyFn14at6unyW-54cJPpYZompbWcHyTsCzAICrGtEUhp79v46ifLOTEuIPs/w640-h426/603A9315.JPG" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="text-align: start;">સંયમ, સંયમ મારે લેવું સંયમ !</span></td></tr></tbody></table><br /><br />ત્યાર બાદ વાજતે ગાજતે નૂતન દીક્ષિતોએ મંડપથી પ્રયાણ કર્યું. તેમના વેશ પરિવર્તનની વિધિ પ્રારંભ થઇ અને મંડપમાં શ્રી નરેન્દ્રભાઇ વાણીગોટા દ્વારા તેમના ઉપકરણોના ચઢાવા પ્રારંભ થયા. <b>નૂતન દીક્ષિત શ્રી કરણભાઈનું મુંડન, સ્નાન અને વેશ પરિવર્તન નિહાળ્યું</b>. પરમ પૂજ્ય ગુરુદેવ શ્રી શીલચન્દ્રવિજયજીએ સંપૂર્ણ માર્ગદર્શન પ્રદાન કર્યું. ત્યાં આશિષ કાકાએ ઢોલક સાંભળ્યું અને અમે બધા સંયમની ધૂન અને ગીતો ચાલુ રાખ્યા. ૧૨:૫૧ કલાકે નૂતન દીક્ષિત શ્રી કરણભાઈનું વેશ પરિવર્તન થયું અને ૧:૨૦ કલાકે મંડપ માટે પ્રયાણ થયું. નૂતન દીક્ષિતને જોવા બધા આતુર બેઠા હતા અને તેમના દર્શન થતાંજ બધાના હર્ષનો કોઈ પાર ન રહ્યો હતો. <b>૨:૧૫ કલાકે લોચ વિધિ સંપૂર્ણ થઈ અને બધાજ ગુરુભગવંતો - શ્રમણી વૃંદે વસાક્ષેપની વૃષ્ટિ કરીને નૂતન દીક્ષિતને આશીર્વાદ પ્રદાન કર્યા</b>. બધાજ ગુરુભાગવંતોના મુખ પર અદ્વિતિય આનંદ છલકી રહ્યો હતો! <br /><br /><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiUr9b7iVppzKHI8NNoNBr-__9RA5uDQ1Yb3VnF5xx2qhAj9euUO5zKTyMQfhSPGsQEUxnVqMYwK4rM_OMRkYygI9Ldx_Mz5JrtUfW2KNybuazKW8VVEoeNLJNqEFfYJBq56HTxohhKtUs/s2048/603A9693.JPG" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1401" data-original-width="2048" height="438" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiUr9b7iVppzKHI8NNoNBr-__9RA5uDQ1Yb3VnF5xx2qhAj9euUO5zKTyMQfhSPGsQEUxnVqMYwK4rM_OMRkYygI9Ldx_Mz5JrtUfW2KNybuazKW8VVEoeNLJNqEFfYJBq56HTxohhKtUs/w640-h438/603A9693.JPG" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span face=""Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif" style="background-color: white; color: #050505; font-size: 15px; text-align: start;">વસાક્ષેપ દ્વારા આશીર્વાદ</span></td></tr></tbody></table><div><br /></div><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhbAud12r4k73rmrxErQm2HhzIfIowdC3s1Kgwn2isge-gHseMzBFYnBEpbNAL5qV1RoEMADFKTunaoT4h7act0MwQPfUf1h79l6kYdsj0EHMS-UZDGIRen2kw6NjkZ0FXSC32uoBeleRI/s2048/603A9657.JPG" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1951" data-original-width="2048" height="610" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhbAud12r4k73rmrxErQm2HhzIfIowdC3s1Kgwn2isge-gHseMzBFYnBEpbNAL5qV1RoEMADFKTunaoT4h7act0MwQPfUf1h79l6kYdsj0EHMS-UZDGIRen2kw6NjkZ0FXSC32uoBeleRI/w640-h610/603A9657.JPG" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">લોચ વિધિ </td></tr></tbody></table><br /><div>તત્પશ્ચાત સમસ્ત ગુરુભગવંતો, આચાર્યશ્રી પાસે નૂતન દિક્ષિતો માટે નામોનું સૂચન કરવા બેઠા; બધા ગુરુભગવંતોએ ૪-૫ નામો આપ્યા. બધા નામોનું અધ્યયન કરીને પરમ પૂજ્ય ગુરુદેવાચાર્યશ્રી જગચ્ચન્દ્રસૂરીશ્વરજી મહારાજાએ નૂતન દિક્ષિતોના નૂતન નામ નક્કી કર્યા. <b>૨:૪૯ ની શુભ ઘડીએ નૂતન દીક્ષિત શ્રી કરણભાઈના ગુરુનું નામ તથા નૂતન નામ ઘોષિત કરવામાં આવ્યું. </b>ઘોષણા થતાજ શ્રી મુનિસુવ્રત આરાધક ગ્રુપના સભ્યોનો આનંદ, પરમાનંદ બન્યો. જે પરમ ઉપકારી ગુરુભગવંતે અમોને પગલે-પગલે માર્ગદર્શન આપ્યું, જે પરમ ઉપકારી ગુરુદેવે અથાગ મહેનત કરીને અમારા અંદર અંશ-માત્ર જ્ઞાનનો દિપક પ્રગટાવ્યો, <b>તેવા ગુરુદેવ શ્રી શીલચન્દ્રવિજયજી મહારાજા નૂતન દીક્ષિત શ્રી કરણભાઈના ગુરુ બન્યા તથા નૂતન દીક્ષિત શ્રી કરણભાઇનું નામ પડ્યું - શ્રી કૃતનિશ્ચયવિજયજી મહારાજા ! </b>તેમના નામમાંજ અદ્ભૂત સાર્થકતા હતી - જે કાર્યનું નિશ્ચય કરશે, તે સંપૂર્ણ થશેજ ! સમસ્ત નૂતન દિક્ષિતોના નામો ઘોષિત કર્યા બાદ ૩ વાગે દીક્ષા વિધિ સંપૂર્ણ થઇ અને અંતિમ ક્ષણોમાં નૂતન દિક્ષિતોના ચરણોમાં -"જા સંયમ પંથે દીક્ષાર્થી" ગીતના માધ્યમથી મેં અંજલિ સ્વરૂપ ભેંટ ધરી. <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgF4UyarD3K8fGoklMwktiOCYkpUGs_ylnw8sYmIlpULfVSPr5VHjLatF2xp8C8tq5OzUznFUhc7RTgvxxmptTYCrf5WCeHYtzry2xUuoZMdyYxKqqQ86ee_3Vdf0v8wEuM9pe1JFMt7do/s2048/603A9591.JPG" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2048" data-original-width="1365" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgF4UyarD3K8fGoklMwktiOCYkpUGs_ylnw8sYmIlpULfVSPr5VHjLatF2xp8C8tq5OzUznFUhc7RTgvxxmptTYCrf5WCeHYtzry2xUuoZMdyYxKqqQ86ee_3Vdf0v8wEuM9pe1JFMt7do/w426-h640/603A9591.JPG" width="426" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="text-align: start;">નૂતન દિક્ષિત </span>શ્રી કૃતનિશ્ચયવિજયજી મહારાજા<span style="text-align: start;"><br /><br /></span></td></tr></tbody></table><br />દીક્ષા દિવસની સાંજે અમે ગુરુદેવના તથા નૂતન દીક્ષિત શ્રી કૃતનિશ્ચયવિજયજી મહારાજાના દર્શન કરવા ઉપાશ્રય પહોંચ્યા. છેલ્લે છેલ્લે પણ પૂજ્ય આચાર્ય ભગવંતે અમારી માટે સમય ફાળવી, યોગશાસ્ત્ર ગ્રંથોમાંથી હિતશિક્ષા આપી. પૂજ્ય ગુરુદેવ શ્રી શીલચન્દ્રવિજયજી મહારાજાએ મંગલ આશીર્વાદ-બોધપાઠ આપ્યો અને નૂતન મુનિરાજના ચરણ સ્પર્શ કરીને દિવસ ધન્ય બન્યો! રાત્રે ૯ વાગે પણ તેમનું સ્મિત-તેમના ચેહરાનું નૂર અને તેમનું તેજ અદ્વિત્ય હતું! <br /><br />આ સમસ્ત મહોત્સવમાં મને એક ક્ષણ માટે પણ એવું લાગ્યું ન હતું કે હું મહેમાન રૂપે આવ્યો હતો; <b>કરણભાઈના સંપૂર્ણ પરિવારે મને પોતાના પરિવારનો સભ્ય ગણીને બધાજ લાભ આપ્યા હતા !</b> અમે બધા કલકત્તા વાસીઓને એવુજ લાગ્યું હતું કે અમે સહુ દોશી પરિવારના અભિન્ન અંગ હતા - જેના માટે હું તેમનો સદૈવ આભારી અને ઋણી રહીશ. આ મહોત્સવ મારા જીવનનું સંભારણું બની ગયું છે જેને આ લેખ દ્વારા સદૈવ માટે અંકિત કરી દેવા માંગુ છું. હું ક્યારેય પણ આ ક્ષણો ભૂલી જાઉં તો આ વાંચીને એક એક ક્ષણોને યાદ કરી મારા જીવનને ધન્ય બનાવીશ ! <br /></div><div class="separator" style="clear: both; text-align: center;"><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEglDT_rUT1MQ6Tyi8eMYvUdUTpm34euhx7D-maCFnaE4il4leuB3tpfhSmUDkxdOAMY3xEU03KrEq-J1n0B4jIb3sY271PY3ml-q3FnXGlgqzZKl0qfSRYOxP163RFRINHsJljwxdU9ElE/s2048/IMG_5861.JPG" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1365" data-original-width="2048" height="426" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEglDT_rUT1MQ6Tyi8eMYvUdUTpm34euhx7D-maCFnaE4il4leuB3tpfhSmUDkxdOAMY3xEU03KrEq-J1n0B4jIb3sY271PY3ml-q3FnXGlgqzZKl0qfSRYOxP163RFRINHsJljwxdU9ElE/w640-h426/IMG_5861.JPG" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">મને યાદ આવશે તારો સથવારો...</td></tr></tbody></table></div><div class="separator" style="clear: both; text-align: center;"><br /></div><br />Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com2tag:blogger.com,1999:blog-6112476928225190575.post-63101958043162876662020-10-17T10:45:00.014-07:002020-11-25T02:04:50.005-08:00વ્હાલા સાથે વ્હાલી વાતો - નવાંગી પૂજાની સંવેદનાઓ<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiNbsqEPIhaqCaKv_a9BX6YOodVyqRXoElREXmWyB9jTVf6AuDUu1CfesNJ8EWdZey7C05goU9vxpodf8i6KplhiP9eJzVWqo-djFcg_-tTp4mJTHFWTwgqu1qAmO3I1wmmvwLIOaQHU5k/s1750/vhala-page-001.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="984" data-original-width="1750" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiNbsqEPIhaqCaKv_a9BX6YOodVyqRXoElREXmWyB9jTVf6AuDUu1CfesNJ8EWdZey7C05goU9vxpodf8i6KplhiP9eJzVWqo-djFcg_-tTp4mJTHFWTwgqu1qAmO3I1wmmvwLIOaQHU5k/w640-h360/vhala-page-001.jpg" width="640" /></a></div><br /><div><br /></div>આજથી એક વર્ષ પહેલાની વાત છે. <b>પરમ પૂજ્ય શ્રી રાજધર્મવિજયજી </b><b>મહારાજા</b> સાથે ભવાનીપુર ઉપાશ્રયમાં તત્વચિંતન કરતા, <b>પરમ </b><b>પૂજ્ય શ્રી આનંદઘનજી મહારાજા</b> દ્વારા રચિત એક સ્તવનની પંક્તિ સામે આવી - "<b><i>ચિત્ત પ્રસન્ન રે પૂજન ફળ કહ્યું, પૂજા અખંડિત એહ</i></b>". ઘણા સમયથી મનમાં રહેલ એક પ્રશ્ન ગુંજતો હતો, પણ તેનું સ્પષ્ટ નિરાકરણ મળતું ન હતું; સ્તવનની પંક્તિથી એ પ્રશ્ન સુસંગત હતો એટલે મેં તરત પૂજ્યશ્રીને પૂછ્યું - "<b>સાહેબ ! દરરોજની દોડાદોડમાં ચિત્ત પ્રસન્ન રે તેવી પૂજા કઈ રીતે કરવી?</b>" ત્યારે સાહેબે તરત સમાધાન બતાવી આપ્યું. <br /><br />સાહેબે મને પૂછ્યું - "<i><b>તારી પાસે દરરોજ પૂજા કરવા માટે કમસેકમ પાંચ મિનિટ તો હશેજ</b></i>?", મેં જવાબ આપ્યો "<b><i>હા</i></b>". ત્યારે પૂજ્યશ્રીએ કહ્યું કે- " <b><u>જયારે પણ સમય મર્યાદિત હોય ત્યારે માત્ર એક ભગવાનની પૂજા કર, અને પૂજા કરતા દરેક અંગ ઉપર વિચારણા કર; પ્રભુના ગુણોનું સ્મરણ કર; જ્યાં સુધી એ ગુણોનું સ્મરણ કરતા રૂવાંટા ન ઉભા થાય ત્યાં સુધી પ્રભુના દરેક અંગની વિશેષતા મનમાં ગૂંથતો રહે</u></b>". તેમ કહી સાહેબે સંક્ષેપમાં પ્રભુના નવ અંગોની વિશેષતા કહી અને મારાથી જેટલું બન્યું તેને સ્મરણપટમાં ઉતારી દીધું. <br /><br />ઘરે આવીને ખુબજ સાધારણ શબ્દોમાં પ્રભુના અંગોની વિશેષતા કાગળ પર ઉતારી. પછીના દિવસે પૂજા કરતા પ્રયોગ કર્યો. <b>હજી તો માત્ર પ્રભુ શ્રી મહાવીર સ્વામી ભગવાનના ચરણોનો સ્પર્શ થયો ત્યાંજ શરીરના જાણે સાડા ત્રણ કરોડ રૂવાંટા ઉભા થઇ ગયા</b>. એક-એક અંગોની વિચારણા કરતા જે આનંદ આવ્યો તેની અનુભૂતિને શબ્દોમાં વર્ણવી અશક્ય છે. <b>મારી જેમ આપને પણ પૂજા કરવાનો એવો અનેરો આનંદ પ્રાપ્ત થાય તે માટે થોડા સારા શબ્દોમાં લખવાનો પ્રયાસ કર્યો</b>- જે અહીં આપ સમક્ષ મુકું છું. <b>લખાણમાં અસંખ્ય ભૂલો હશે</b> - સાહેબ પાસે આનું પ્રુફ રીડિંગ નથી કરાવ્યું; તેની માટે મને માફ કરશો. <b>પરંતુ મને આશા છે કે જો આ શબ્દો વાંચીને આપ પ્રભુની પૂજા કરશો તો અવશ્ય પ્રભુની સમીપે હોવાનું મહેસુસ કરશો; પ્રભુના ગુણોના પ્રેમી બનશો અને પ્રભુ સાથે એક-મેક થવાનો એહસાસ પ્રાપ્ત કરશો</b>. જો આપને આ પ્રયોગ ગમે તો જરૂરથી મને જણાવજો તથા હજી લોકો સુધી આ સંવેદનાઓને પહોંચાડજો <br /><br /><br /><b><span style="color: red;">૧. ચરણ-અંગુષ્ટ </span></b><br /><br /><b>હે ત્રણ ભુવનના નાથ ! </b><br /><div>સમગ્ર ઐશ્વર્યના સ્વામી, </div><div>એવા ઇન્દ્રો-નરેન્દ્રો પણ તારા પાદપીઠની પૂજા કરે છે, </div><div>તારા ચરણોની સેવા કરે છે, <br />બહુમૂલ્ય રત્ન-મણિઓ તથા સુગંધિત દ્રવ્યો </div><div>તારા ચરણોંમાં અર્પિત<b> </b>કરે છે, <br />તેવી અદ્ભૂત કોટિની ભક્તિ કરવાનું મારું ગજું શું ? <br />છતાંયે આજે તારા ચરણ-કમળમાં મસ્તક ઝુકાવી, </div><div>તારી સેવા કરવાનો ધાડસ <span style="font-size: x-small;"><span style="color: #2b00fe;">[<span>1]</span></span> </span>કરવા આવ્યો છું, <br />કારણ કે મને સમજાઈ ગયું છે કે, મારા જેવા પાપીને, <br />તારા ચરણ-યુગલ રૂપી નાવ જ આ સંસાર-સમુદ્રથી તારશે. <br /><b><br /></b></div><div><b>હે નાથ !</b> </div><div>કમળની પાંખડી જેવા સુંદર તારા ચરણોના અંગુઠાને સ્પર્શ કરું છું ને, <br />ત્યારે એવું લાગે છે તું સાક્ષાત હાજરાહજૂર મારી સમક્ષ બેઠો છો, <br />તારા મખમલી અને મૃદુ સ્પર્શનો એહસાસ થતાજ, </div><div>મારા શરીરના સાડા-ત્રણ કરોડ રુંવાટા થનગની ઉઠે છે ! <br />માત્ર તારા અંશનો આ સ્પર્શ વિદ્યુતીય પ્રભાવ વહાવે છે ! <br /><b><br /></b></div><div><b>હે દેવાધિદેવ ! </b></div><div>તારા ચરણ અંગુઠે તો આખા મેરુ પર્વતને કંપાવી દીધો હતો, <br />તેવીજ રીતે મારા પણ માન અને અહંકારને કંપાવી, <br />મને નમ્ર બનાવી, તારા ચરણમાં સ્થાન આપી દે ! <br /><b><br /></b></div><div><b>હે પ્રભુ ! </b></div><div>આ સંસારમાં રહીને રાગ, દ્વેષ, તૃષ્ણા આદિ વિકારોથી હું થાકી ગયો છું, <br />તારા નિર્વિકાર સ્વરૂપનું સ્પર્શ કરીને, </div><div>મારા વિકારો શાંત થાય તેવી કૃપા કર ! </div><div><br /><br /><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhSn3kZbqCCkK5TJm_-PrSCN8Ze0CHiQYd2D7MxME1vn3j0u6wQ4ndunYH_9mfjcNQfEywC-M0ieUXd-Oz41j2_448Gj1-G4xInyj9okwza2Lg1WkhIF26x76IEOb_uTXShLzQq-v5gqPc/s2048/458140_408660099156202_746162921_o.jpg" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="1550" data-original-width="2048" height="484" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhSn3kZbqCCkK5TJm_-PrSCN8Ze0CHiQYd2D7MxME1vn3j0u6wQ4ndunYH_9mfjcNQfEywC-M0ieUXd-Oz41j2_448Gj1-G4xInyj9okwza2Lg1WkhIF26x76IEOb_uTXShLzQq-v5gqPc/w640-h484/458140_408660099156202_746162921_o.jpg" width="640" /></a><br /> <br /> <br /><b><span style="color: red;">૨. ઘૂંટણ </span></b><br /><br /><b>હે કરુણા સાગર! <br /></b>ચાહે ગ્રીષ્મનો અસહ્ય તાપ હતો કે ધોધમાર વર્ષા, <br />ચાહે કડકડતી ઠંડી હતી કે વસંતની શીતળતા, <br />ચાહે કોઈ પણ ઋતુ હતી, <br />સાડા-બાર વર્ષ સુધી તમે એક ક્ષણ માટે પણ ભૂમિ ગ્રહણ કરી ન હતી ! <br />તમે માત્ર કાર્યોત્સર્ગમાં અડગ રહ્યા, <br />અન્યોના આત્માનો ઉદ્ધાર કરવા, લાંબા વિહાર કર્યા, <br />ઊભા-ઊભા કેવી અકલ્પનીય સાધના કરી હશે, </div><div>એનો વિચાર કરવો પણ અશક્ય છે, <br /><b>કેવું બળ, કેવું વીર્ય, કેવું ધૈર્ય આપનું ! <br /></b><br /><b>હે જગદાધાર પ્રભુ ! <br /></b>એક ઉપકાર કરો મુઝ પર, <br />મને પણ એવું બળ આપો, <br />કે બધો પરિગ્રહ ત્યાગી, બધું વોસિરાવી , કાયોત્સર્ગમાં લીન બની, <br />મોક્ષમાર્ગે પ્રયાણ કરું… </div><div><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEikkkFPL4ZSNOw-8CKINOPN2MT2vQ7dA3lrTOX09BgidZino2FyhvfWUZ_ENrdNlSwzl63tmF9V527xibJu4lMjNS6amDZm2pYejwgEG6qnlPfXojBwsMIus4oRqUqBaD9NCs50JwKbpvU/s1920/Ghuntan.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1920" data-original-width="1399" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEikkkFPL4ZSNOw-8CKINOPN2MT2vQ7dA3lrTOX09BgidZino2FyhvfWUZ_ENrdNlSwzl63tmF9V527xibJu4lMjNS6amDZm2pYejwgEG6qnlPfXojBwsMIus4oRqUqBaD9NCs50JwKbpvU/w466-h640/Ghuntan.jpg" width="466" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><br /></td></tr></tbody></table><br /><span style="color: red;"><b>૩. કાંડા <br /></b></span><br /><b>હે વિશ્વવત્સલ ! <br /></b>તમે કેવી અદ્ભૂત કરુણા વરસાવી, <br />જગતના સર્વ જીવોને તમે માત્ર આપ્યુંજ છે, <br />ગરીબને ધન, અજ્ઞાનીને જ્ઞાન અને સમગ્ર વિશ્વને તારનારો મોક્ષમાર્ગ ! <br />તમે કેવા અનરાધાર વરસતા ! <br />આપના મૃદુ કર-કમળો દ્વારા, આપે એક વર્ષ સુધી, </div><div>દર રોજ એક કરોડ આઠ લાખ સોનૈયાનું દાન આપ્યું ! <br />સર્વસ્વ ત્યાગ્યા પછી પણ </div><div>પોતાનું વસ્ત્ર આપી દેવામાં એક ક્ષણનો પણ વિલંબ ન કર્યો, <br />આપે તો બસ દેતાં શીખવાડ્યુ, અને મને બસ લેતાં આવડ્યું, <br /><br /><b>શું કરું દાદા ? <br /></b>मांगने की आदत जाती नहीं है, तेरे दर पे लाज मुझको आती नहीं है ! <br />એટલે આજે તારી સામે હજુ એક માંગણી કરું છું, <br /><br /><b>હે ગરીબનવાઝ ! <br /></b>છતી શક્તિએ મારામાં અંશ માત્ર પણ દાનવૃત્તિ નથી, <br />મારામાં પણ આપ જેવી દાનરુચિ પ્રગટાવો ! <br />આપની પૂજા કરતા મારા હૃદયમાં પણ પરિવર્તન આવે, </div><div>ધનની મૂર્ચ્છાનો રોગ ઘટે, <br />અને ધન-લક્ષ્મી ત્યાગીને મોક્ષ લક્ષ્મી સુધી વહેલી તકે પહોંચું, <br />તેવા ગુણો હું માંગુ છું ! <br /><br /> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi7B-PE6Gt9YnAoY1mnKxl3eloPlR0qJQbnDS_40qqSu1uUUU29b99RFwJZJ2-rs6-uBoAQSah63jjY54I4lzcb5OaFSWNg1gV1T7b-hRC7KSFiYtE5rKgsw5RpF1L-GWWWkpopUWbAqDI/s2048/Kanda.JPG" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="1365" data-original-width="2048" height="426" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi7B-PE6Gt9YnAoY1mnKxl3eloPlR0qJQbnDS_40qqSu1uUUU29b99RFwJZJ2-rs6-uBoAQSah63jjY54I4lzcb5OaFSWNg1gV1T7b-hRC7KSFiYtE5rKgsw5RpF1L-GWWWkpopUWbAqDI/w640-h426/Kanda.JPG" width="640" /></a><br /><br /><br /><b><span style="color: red;">૪. ભુજા <br /></span></b><br /><b>હે પ્રાણનાથ ! <br /></b>આપ અનંત શક્તિ અને વીર્યના ધણી છો, <br />આપના બળની કોઈ અવધિ નથી, <br />આપના નામ માત્રમાં વીરતા છલકે છે, </div><div>વજ્ર-ઋષભ-નારાચ સંઘયણ યુક્ત આપનું દેહ પરાજય મુક્ત છે,<br />અનંત શક્તિનું આધિપત્ય હોવા છતાં, </div><div>આપે અંશ માત્ર પણ અભિમાન ન કર્યું, <br />અભિમાન શું, જેમણે તમારા ઉપર અસહ્ય ઉપસર્ગો કર્યા, <br />તેમને પણ ક્ષમા પ્રદાન કરી ~ क्षमा वीरस्य भूषणम् ! <br /><br />અને બીજી તરફ હું અહંકારી, <br />મારામાં ન કોઈ ગુણ છે ન કોઈ વીરતા, <br />છતાં અહંકારના મદમાં ગાંડો ઘેલો બનીને ફરું છું, <br />મને કોઈ કાંઈ કહીને તો જુવે - તરત તોડી પાડું છું, <br />આ ગર્વ-મદના ગજ થકી મને નીચે ઉતારો પ્રભુ ! <br />મને નીચે ઉતારો પ્રભુ ! <br /> <br /><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVX7ROW-mDnf6wqVGrgrfTQ1w7eODr1FQmqGOaDX_6cLAVUBbxc7NiPEBj2gqIcEhqbqSQkgP-i9ZEcz4yXUGl3wLdjaW_CsHoDPxd6dYBI2I0k9F0l1j8w9G_7As09MCupKjIhjEJNXY/s1234/412505_450317914990420_222430127_o.jpg" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="976" data-original-width="1234" height="506" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVX7ROW-mDnf6wqVGrgrfTQ1w7eODr1FQmqGOaDX_6cLAVUBbxc7NiPEBj2gqIcEhqbqSQkgP-i9ZEcz4yXUGl3wLdjaW_CsHoDPxd6dYBI2I0k9F0l1j8w9G_7As09MCupKjIhjEJNXY/w640-h506/412505_450317914990420_222430127_o.jpg" width="640" /></a><br /> <br /><br /><span style="color: red;"><b>૫. મસ્તક <br /></b></span><br /><b>હે વીતરાગ પ્રભુ ! <br /></b>બ્રહ્માંડના સર્વોચ્ચ શિખરે, આપ બિરાજમાન છો, <br />અને ત્યાં સુધી પહોંચવાનો માર્ગ પણ આપે બતાવ્યો છે, <br />છતાં મારા પ્રમાદી જીવે ન સાધના કરી, </div><div>ન તારા માર્ગે ચાલવાનો પ્રયાસ કર્યો.<br /><br /><b>હે જગદાધાર, <br /></b>આપ મુજપર એવી કરુણા કરો, <br />કે હું આપના બતાવેલ માર્ગે ચાલીને, <br />ઉત્તમ સમાધિ, સમતાભાવ તથા મનની સ્વસ્થતા ધારણ કરું! <br /><br /><b>હે દિનદયાળ, <br /></b>આપે પ્રાપ્ત કરેલ મોક્ષ સુખ તથા નિરાબાધ આનંદ, <br />મને પણ વહેલી તકે મળે તેવી કૃપા કરજો !<div><br /></div><div><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEidJSjzu3fmuLt7kVckuyg2dT1E58chXQmIsWnp_QyVsGf92s9DLMHTw0uM9YogNjr6gfLVesxAdp6kQn1J09d9YuhC49GykZNrQc_5S6ftTRxOJG3dDnm5eZkzrSWGgWu7vi5d5ccf0lA/s2048/IMG_5095.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2048" data-original-width="1365" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEidJSjzu3fmuLt7kVckuyg2dT1E58chXQmIsWnp_QyVsGf92s9DLMHTw0uM9YogNjr6gfLVesxAdp6kQn1J09d9YuhC49GykZNrQc_5S6ftTRxOJG3dDnm5eZkzrSWGgWu7vi5d5ccf0lA/w426-h640/IMG_5095.JPG" width="426" /></a></div><br /><div><br /></div><div><b><span style="color: red;">૬. લલાટ તિલક </span></b></div><br /><b>હે ત્રણ-લોકના નાથ ! <br /></b>ત્રૈલોક્ય લક્ષ્મી તમારા લલાટ પર તિલકભૂત છે ! <br />અત્યંત પુણ્યોના સ્વામી એવા ઇન્દ્રો પણ ,</div><div>તમારા ચરણોમાં પોતાનું મસ્તક ઝુકાવે છે, </div><div>આપ તેમના શિરોધાર્ય છો, </div><div>જો મારા પણ શિરોધાર્ય બની જશો તો મારું ભાગ્ય ખુલી જશે ! <br /><br /><b>હે દેવાધિદેવ ! <br /></b>દેવોની જેમ મને પણ તમારું સ્વામિત્વ જોઈએ છે, <br />મારા લલાટમાં પણ આપની આજ્ઞાનું તિલક જોઈએ છે, <br />શ્વાસે શ્વાસે તમારું સ્મરણ જોઈએ છે, <br />નિંદ્રામાં પણ તમારુંજ રટણ જોઈએ છે, <br />જીવનની દરેક ક્ષણોમાં માત્ર તમારીજ છત્ર-છાયાજ જોઈએ છે ! <br /><br /><b>હે દયાસિંધુ ! </b></div><div>આજથી હું તારો સેવક, તું મારો નાથ ! <br />ભવોભવ તુમ ચરણોની સેવા, હું તો માંગુ છું દેવાધિદેવા, <br />तुम्हे मिल गया पूजारी, मुझे मिल गया खजाना <br />मुझे रास आ गया है, तेरे दर पे सर झुकाना ! </div><div><br /></div><div><br /> <table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgO8LOq1cgGE6kE3yB3AmCTAUxdV2e1M_ULB3FNi7FJb8frWQZEINEgfmjvd9K31npHEtBdqDNayeK_Soh7ecAleQklYiBt1kIYYlTrVknp89wAgYNSNULlFlixHljwX6R_tuT3KclbHV4/s2048/240806_462331687122376_1273916718_o.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1316" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgO8LOq1cgGE6kE3yB3AmCTAUxdV2e1M_ULB3FNi7FJb8frWQZEINEgfmjvd9K31npHEtBdqDNayeK_Soh7ecAleQklYiBt1kIYYlTrVknp89wAgYNSNULlFlixHljwX6R_tuT3KclbHV4/w412-h640/240806_462331687122376_1273916718_o.jpg" width="412" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><br /></td></tr></tbody></table><b><span style="color: red;">૭. કંઠ</span></b> <br /><br /><b>હે પુણ્યના પ્રાગભાર ! </b><br />કોઈએ આપનું દિલ દુભાવ્યું, <br />કોઈ કર્કશ વચન બોલ્યું, છતાં આપ મૌન રહ્યા, <br />આપના કંઠે કોઈની નિંદા, ચુગલી આદિ કરી નથી, <br />આપે આપનો કંઠ વિશ્વમાત્રના કલ્યાણ માટે જ વાપર્યો, <br />આપે તત્ત્વની વાણી વરસાવીને અનંતા જીવોને તાર્યા છે, </div><div>કેટલાય જીવોના ભવો સુધારી દીધા, <br />આપના કંઠમાં કેવી અપાર કરુણા હશે કે, </div><div>આપની દેશના સાંભળીને રૌહિણ્યો ચોર પણ તરી ગયો! <br />વિશ્વના કલ્યાણ માટે આપે સોળ-સોળ પ્રહર સુધી સતત દેશના આપી ! <br />આપનો કેવો ઉપકાર ! <br />માલકૌંસ રાગમાં વહેતી, </div><div>પાંત્રીશ ગુણો યુક્ત કેવી મધુર વાણી ! <br /><br /><b>હે દિલરંજન ! <br /></b>મારા પર હજુ એક ઉપકાર કરો, <br />મને પણ આપ જેવો કંઠ પ્રાપ્ત થાઓ <br />જેમાં કોઈ કઠોરતા ન હોય, જેમાં કોઈ કર્કશતા ન હોય, </div><div>જેમાં કોઈ પ્રત્યેના કુવચનો ન હોય <br />માત્ર કોમળતા અને કરુણા વરસે… <br />એવો ઉપકાર કરો પ્રભુ… <br />એવો ઉપકાર કરો પ્રભુ… <br /><br /><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgiHTsnx7GfkDS1fhRnxVBfxJfOlTDL4eBEzId3qXR_IWUrk4q0wh_VXcscP5i8CZh_vb1nPMxXg0bQnd7oy29eenR627BdZfHZLY0fPU8vxPH5cYuQ5_oWs3yiQfaBtIsBDV21pJRVN_s/s2048/980663_578396648849212_483398808_o.jpg" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="1479" data-original-width="2048" height="462" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgiHTsnx7GfkDS1fhRnxVBfxJfOlTDL4eBEzId3qXR_IWUrk4q0wh_VXcscP5i8CZh_vb1nPMxXg0bQnd7oy29eenR627BdZfHZLY0fPU8vxPH5cYuQ5_oWs3yiQfaBtIsBDV21pJRVN_s/w640-h462/980663_578396648849212_483398808_o.jpg" width="640" /></a><br /><br /><b><span style="color: red;">૮. હૃદય <br /></span></b><br /><b>હે સર્વાંગસુંદર !, <br /></b>આપનુ હૃદય, <br />ચંદ્રની જેમ તાપનું શમન કરે છે, <br />સૂર્યની જેમ અજ્ઞાન તિમિરને હટાવે છે, <br />વરસતા મેઘની જેમ સંસારના દાવાનળને શાંત કરે છે, <br />અગ્નિની જેમ કર્મકાષ્ઠને બાળીને ભસ્મીભૂત કરે છે <br />દર્પણની જેમ આત્મ-સ્વરૂપ દર્શાવે છે, <br />ઔષધિની જેમ કર્મરોગને દૂર કરે છે, <br />ચિંતામણિ રત્નની જેમ મનોવાંછિત પૂર્ણ કરે છે, <br />જહાજની જેમ ભવસાગરથી પાર ઉતારે છે, <br />તથા ચંદનની જેમ ગુણ-સુવાસ પ્રગટાવે છે. <br /><br /><b>હે હ્રુદયેશ્વર !,</b> <br />જયારે હું આપના હૃદયની કલ્પના કરું છું, ત્યારે આભાસ થાય છે કે, <br />આપનું નિર્મળ હૃદય તો ઉપશમ રસનો દરિયો છે ! <br />આપના હૃદયે ગૌતમ, ચંદના, શ્રેણિક પર ક્યારેય રાગ ન કર્યો , <br />ચંડકૌશિક, ગોશાળો, શૂલપાણિ, સંગમદેવ, ગોશાળા પર ક્યારેય દ્વેષ ન કર્યો, <br />આપ સદૈવ સમભાવમાં રહ્યા. <br />આપના હૃદય કમળે તો સમસ્ત રાગ-દ્વેષ બાળી દીધા છે, <br />તેમાં કૈવલ્ય લક્ષ્મીનો વાસ થાય છે <br />પરંતુ મારા હૃદયમાં ક્રોધ, માન, માયા, લોભ આદિ અનેકાનેક દુર્ગુણો વસ્યા છે, <br />મારું હૃદય સદૈવ ઉદ્વિગ્ન રહે છે, </div><div>મારા હૃદયને પણ ઉપશમનું સૌંદર્ય પ્રાપ્ત થાય, </div><div>તેમાં પણ જ્ઞાન લક્ષ્મીનો વાસ થાય, <br />તેની ઉદ્વિગ્નતા દૂર રહે, </div><div>તેમાં સમતા ભાવનો દીવો પ્રજ્વલ્લિત થાય, <br />અને તેમાં સદૈવ આપનો વાસ થાય, <br />તેવી કૃપા કરજો, તેવી કૃપા કરજો… </div><div><br /> <table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj1fyZ1i15G2ple_q_pML4qIfu9ifLZYua9tRa5aPmk1ypUHAOjtqBUykWQE20oon1SEj-vMGM5hyphenhyphenfgW9W6td6Pl_DjoVqSFuLRYwyFoJWL-VmS4Wx7_vTA_XKcFQBrGPVwlWHhgiOO-q0/s2048/Kanth.JPG" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1365" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj1fyZ1i15G2ple_q_pML4qIfu9ifLZYua9tRa5aPmk1ypUHAOjtqBUykWQE20oon1SEj-vMGM5hyphenhyphenfgW9W6td6Pl_DjoVqSFuLRYwyFoJWL-VmS4Wx7_vTA_XKcFQBrGPVwlWHhgiOO-q0/w426-h640/Kanth.JPG" width="426" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><br /></td></tr></tbody></table><br /><span style="color: red;"><b>૯. નાભિકમળ </b></span><br /><br /><b>હે નિરંજન નિરાકાર, </b><br />નાભિ જેમ શરીરના મધ્યભાગમાં સ્થિત છે, <br />તેવીજ રીતે આત્મપ્રદેશના મધ્યભાગમાં રહેલ </div><div>આઠ ઉજ્જવળ રુચક પ્રદેશમાં રહેલા જ્ઞાન, દર્શન તથા ચારિત્રને, <br />આપે આપે સમસ્ત આત્મપ્રદેશોમાં વિકસિત કરીને પ્રગટ કરી લીધાં છે, <br /><br /><b>હે કિરતાર, </b><br />મારા પણ આત્માના રુચક પ્રદેશમાં રહેલ જ્ઞાન દર્શન ચારિત્ર, <br />સમસ્ત આત્મપ્રદેશમાં પ્રગટ થાઓ, <br />મારા આત્મામાં રહેલ મિથ્યાત્વનો અંધકાર દૂર થાય, <br />તથા સમ્યક્ત્વનો તેજ પ્રગટે, <br />તેવા આશિષ આપજો…</div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi8np203XG-CA2hKWQZ-Hy1VK-cN6PCvoYduYC-2WJjeOc70iE5WsTRvaSFXdPk1vjgSYEPovxwBBq8SeLwGCMAXn2gUh9K6As_S7KnmeKCG2WaBK_8_ub-pQUtrz5j-vWk5jh0T3mTl_8/s1256/458239_370162416339304_404548264_o.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="912" data-original-width="1256" height="464" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi8np203XG-CA2hKWQZ-Hy1VK-cN6PCvoYduYC-2WJjeOc70iE5WsTRvaSFXdPk1vjgSYEPovxwBBq8SeLwGCMAXn2gUh9K6As_S7KnmeKCG2WaBK_8_ub-pQUtrz5j-vWk5jh0T3mTl_8/w640-h464/458239_370162416339304_404548264_o.jpg" width="640" /></a></div><br /><div><br /></div><div><span style="font-size: x-small;"><span style="color: #2b00fe;">[</span><span style="color: #2b00fe;">1] </span></span>દુસ્સાહસ/ ગુસ્તાખી</div>Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com0tag:blogger.com,1999:blog-6112476928225190575.post-87681370906624522622020-10-14T23:15:00.008-07:002021-07-07T00:24:58.824-07:00In search of the real Pava...<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiN1GxJTZbMYnKrJBtVynrTTQ-ODvKy3tu_OZKoyWoSIgbUhyEaUgb5mn0jTiI4CMj1GzwhmM0Y7h26np2VhGxdy2kLRwfg0wx9SGx-rCWh7RPvS6F1jwlDD1dD85osYc1mitjDJBMpS20/s2048/Pavapuri.jpg" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="1152" data-original-width="2048" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiN1GxJTZbMYnKrJBtVynrTTQ-ODvKy3tu_OZKoyWoSIgbUhyEaUgb5mn0jTiI4CMj1GzwhmM0Y7h26np2VhGxdy2kLRwfg0wx9SGx-rCWh7RPvS6F1jwlDD1dD85osYc1mitjDJBMpS20/w640-h360/Pavapuri.jpg" width="640" /></a><br /><br /><div><b><span style="color: red;">BACKGROUND </span></b></div><div><br />Jains have always revered the places where the five divine events, i.e. the <i><b>Panchkalyanaks </b></i>of Tirthankars (Chyavan, Janma, Diksha, Kevalgyan and Nirvan) had taken place. The last Tirthankar of this cosmic cycle, <b>Shri Vardhaman Mahavir</b>, on whose teachings Jainism has survived, flourished and thrived till date, was born in 599 BC and attained Nirvan in 527 BC at the age of 72. <br /><br />As I had also discussed this in one of my earlier <a href="http://www.storiesbyarpit.com/2019/12/which-is-real-birthplace-of-lord-mahavir.html" target="_blank">blogs</a>, it would be obvious to assume that being the last Tirthankar, all the original locations of Lord Mahavir’s Panchkalyanaks would have been well preserved by Jains; However, the case is not so.<b> </b>Although, it might be surprising, the locations of all the five Kalyanaks of Lord Mahavir are disputed – either between the Shwetambar-Digambar sects or by history scholars. <br /><br /><b>The only <i>Kalyanak </i>location agreed by both the Shwetambar & Digambar sects, i.e. Pavapuri (near Nalanda in Bihar) is disputed by history scholars, who place the location of the Nirvan <i>Kalyanak </i>at Pava-<span style="color: red;">Padrauna</span> in Uttar Pradesh.</b></div><div><br /></div><div>
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<p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center;"><b>Name<o:p></o:p></b></p>
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<p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center;"><b>Believed by<o:p></o:p></b></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Pavapuri<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Nalanda Dist. Bihar<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Shwetambars & Digambars<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Pava-Padrauna<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Kushinagar Dist. Uttar Pradesh<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Eminent scholars namely Dr. Herman Jacobi, <span style="mso-spacerun: yes;"> </span>Dr. K.C. Jain, Dr. Sagarmal Jain, Bhagvatiprasad
Khetan among others<o:p></o:p></p>
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</div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi5s4gRZQ6kjWplYkwme63YnOwBFioOiF-5DGrCyZ1cFc8Qss1VaqC3q5jvrJ1_dpbEDvflqCOOEs-0hi-sTHbJ_tz1zOjz_IDeeFG1EhxXH1jxFplP_VJckUGY6uqTVTSr66VJMSkR8E0/s1029/Pavapuri+%2526+Padrauna.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1029" data-original-width="772" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi5s4gRZQ6kjWplYkwme63YnOwBFioOiF-5DGrCyZ1cFc8Qss1VaqC3q5jvrJ1_dpbEDvflqCOOEs-0hi-sTHbJ_tz1zOjz_IDeeFG1EhxXH1jxFplP_VJckUGY6uqTVTSr66VJMSkR8E0/w480-h640/Pavapuri+%2526+Padrauna.jpg" width="480" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Pavapuri & Padrauna<br /></td></tr></tbody></table><br /><b>Situated nearly 300 kilometers away from the Nirvan location believed by Jains traditionally</b> (i.e. Pavapuri in Nalanda Dist.), we will try to understand through this post, <b>why these eminent historians consider Padrauna to be the site of actual Pava and whether their conclusions are correct or not</b>. However, before that, let us understand and recall some of the major events which occurred in Pava and literary evidences of Pava in Jain scriptures.</div><div><br /><b><span style="color: red;">PAVA – MAJOR EVENTS THAT OCCURRED IN LIFE OF LORD MAHAVIR <br /></span></b><br /><b>1.</b> Twelve years after his Diksha, Lord Mahavir arrived at a village named as <b>Chammani </b>(Shadagmani) and stood absorbed in deep meditation. A cowherd left his oxen near him and asked him to keep an eye on them. When he returned, he did not find the cattle and enquired about the same to the Lord. When he received no reply to his persistent queries, he became furious and thrusted pegs made of a hardened grass known as ‘<i>Kash</i>’ in the ears of Lord Mahavir. The cowherd then cut the parts of the grass protruding from the ears of the Lord to make its extraction very difficult. <b>Lord Mahavir bore all the pain patiently and traversed to Pava</b>. When the Lord reached the home of a merchant named Siddharth for <i>Gochari (Bhiksha)</i>, an eminent physician named Kharak was also present there. The physician immediately realized from the facial expression of the Lord that he was suffering from acute pain. He requested and persuaded Lord Mahavir to let him extract the pegs and made him sit in a large bowl filled with oil. After giving him a massage to loosen the pegs, he extracted them carefully using pincers. When the pegs were extracted, the pain was so excruciating that even Lord Mahavir cried out in agony. <b>This was the first major event to have occurred in Pava</b>. </div><div class="separator" style="clear: both; text-align: center;"><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj-i3sAkqjuQUyAZgcvf8IgRTpJ2YV5DSEx9M7m9d3ioN7JGAWIcdYzOYuif8p1raVzWLRx0VaHt0yno2OHX5fUmhyphenhyphen5uR0r6v3V0is4FZQkXtWq0Ubt3ja-GTwSH1uKOpVKAzu3NqM5rko/s2048/Upsarg.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1385" data-original-width="2048" height="432" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj-i3sAkqjuQUyAZgcvf8IgRTpJ2YV5DSEx9M7m9d3ioN7JGAWIcdYzOYuif8p1raVzWLRx0VaHt0yno2OHX5fUmhyphenhyphen5uR0r6v3V0is4FZQkXtWq0Ubt3ja-GTwSH1uKOpVKAzu3NqM5rko/w640-h432/Upsarg.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Cowherd torturing Lord Mahavir at Chammani and Kharak removing the Kash pegs at Pava. Painting by Shri Gokuldas Kapadia</td></tr></tbody></table><div><br /><b>2.</b> Later, in 556 BC, Lord Mahavir attained <i>Kevalgyan</i> (enlightenment) on the banks of Ujjuvalia river (Rujuvalika) in a village named <b>Jrumbhikgram </b>and a Samavasaran was created by the demi-gods. However, his first discourse remained unsuccessful. <b>After crossing 12 yojana’s he reached Pava where the second Samavasaran was created in the garden of Mahasen</b>. After a long discussion on philosophic points, he gave Diksha to 11 Gandhars including Gautam Swami and installed the four-fold Jain Sangh. <b>This was the second major event to have occurred in Pava</b>.</div><div> </div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiuz9SsuOJXaiF7nGiu3uf1vRm-XZGh7lrax_4YFpj0HfzyLu9jQzR6BNDYWe6aKYn3UZuLE6xezS_HIuM3Sb9FvtX2TilklVOlNLTc7tvKagmP2TR38zz2KJQ68BweYkoJDVX1_pT7sSM/s2048/Pages+from+Tirthankar_Bhagawan_Mahavir_48_Chitro_ka_Samput_004065_HR6.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2048" data-original-width="1549" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiuz9SsuOJXaiF7nGiu3uf1vRm-XZGh7lrax_4YFpj0HfzyLu9jQzR6BNDYWe6aKYn3UZuLE6xezS_HIuM3Sb9FvtX2TilklVOlNLTc7tvKagmP2TR38zz2KJQ68BweYkoJDVX1_pT7sSM/w484-h640/Pages+from+Tirthankar_Bhagawan_Mahavir_48_Chitro_ka_Samput_004065_HR6.jpg" width="484" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Lord Mahavir installing the four fold Jain Sangh at Pavapuri. Painting by Shri Gokuldas Kapadia</td></tr></tbody></table><div><br /><b>3. </b>The <b>last and the most important event in Pava occurred in the year was 527 BC.</b> Lord Mahavir was now 72 years of age, and forty-two years had passed since the beginning of his ascetic life. <b>Realizing that his Nirvan was near, he arrived at Pava, where he spent his last <i>chaturmas </i>in the shed of King Hastipal of Pava</b>. On the dark night of Amavasya (new moon) in the month of Ashvin (Gujarati) / Kartik (Marvadi), the Lord observed a fast for two days – without even taking water – and delivered his longest sermon lasting 48 hours before the four fold <i>sangh </i><b>which included 9 Malla and 9 Licchavi rulers of 18 republics of Kashi & Koshal regions.</b> All gazed at the Lord of the three worlds, who was seated in the lotus position before them, and drank in his every word. At the dawn of the Amavasya, Lord Mahavir entered into deep meditation, shed all the <i>Aghati Karmas</i> (non-destructive) and withdrew from his physical body; achieving the state of <i>Nirvan </i>(Moksha). When the light of the knowledge was extinguished, the kings lighted earthen lamps while Indra and other demi gods flew down to Pava and conducted the final rites, post which all rushed to have a share of the Lord’s ashes. </div><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj0gl229Lp47WXOr32sjWCZQJhtzWku_0LnfhMIiZOEaOyhoK4icplYclkorx21Qo-RZQPjBY1UmAn-DpFhj7si4chgU2QEOjMjYUfZNvC-KaROou_jrgm37FAqAf8y6pn_rte_YEPUhJc/s2048/Nirvan.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2048" data-original-width="1516" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj0gl229Lp47WXOr32sjWCZQJhtzWku_0LnfhMIiZOEaOyhoK4icplYclkorx21Qo-RZQPjBY1UmAn-DpFhj7si4chgU2QEOjMjYUfZNvC-KaROou_jrgm37FAqAf8y6pn_rte_YEPUhJc/w474-h640/Nirvan.jpg" width="474" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The Nirvan of Lord Mahavir. Painting by Shri Gokuldas Kapadia</td></tr></tbody></table><div><br /><b><span style="color: red;">PAVA – THROUGH THE JAIN SCRIPTURES <br /></span></b><br />To begin with, let us examine the details available in ancient texts, which throw some light on the distinctive names of the place of Lord Mahavir’s Nirvan (similar names in different texts not repeated)-</div><div> <table border="1" cellpadding="0" cellspacing="0" class="MsoTableGrid" style="border-collapse: collapse; border: none; mso-border-alt: solid windowtext .5pt; mso-padding-alt: 0in 5.4pt 0in 5.4pt; mso-yfti-tbllook: 1184;">
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<p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center;"><b>Literature</b><o:p></o:p></p>
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<p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center;"><b>Sect</b><o:p></o:p></p>
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<p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center;"><b>Date of Composition</b><o:p></o:p></p>
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<p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center;"><b>Name<o:p></o:p></b></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Kalpasutra<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Shwetambar<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">~4<sup>th</sup> Century BC<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Majjhima Pava*<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Tiloya Pannati<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Digambar<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">~1<sup>st</sup> Century AD<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Pava**<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Nirvan Bhakti<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Digambar<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">3<sup>rd</sup> Century AD<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Pavapur<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Uttarpuran<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Digambar<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">10<sup>th</sup> Century AD<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Pavapuri<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Trishashtishalakapurush Charitra<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Shwetambar<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">11<sup>th</sup> Century AD<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Apapa <o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Vividhtirthkalp<o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><o:p> </o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Shwetambar<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">14<sup>th</sup> Century AD<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Apapapuri/ Pava/ Madhyampapa<o:p></o:p></p>
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<br /><i>*The name, “Majjhima Pava” is also mentioned in Shwetambar texts namely, Avashyak churni, Kalpasutra Vrutti.<br /><br />**The name, “Pava” is also mentioned in Shwetambar texts namely Avashyak Niryukti and Visheshavashyak Bhashya. <br /></i><br /><b>The Jain tradition, since ancient times, recognised the location of Pava near Nalanda District in Bihar </b>and has also identified key spots like the Nirvan bhumi (Gaon Mandir), Agni Sanskar Bhumi (Jal Mandir) and the Shasan Sthapna Bhumi (Samavasaran Mandir). Therefore, the question arises that when both the sects are unanimous in locating Pava in Bihar, why do the historians locate Pava at Padrauna in Uttar Pradesh? <br /><br /><b><span style="color: red;">WHY DO THE HISTORIANS LOCATE PAVA AT PADRAUNA, UTTAR PRADESH? <br /></span></b><br /><b>1. </b> According to the <b>Kalpasutra</b>, <b>Pava was ruled by King Hastipal</b> whereas Magadha was ruled by Ajatshatru Konik from its capital, Rajgruhi (Rajgir) at the time of Nirvan of Lord Mahavir. The historians state that <b>the distance between Rajgir and Pavapuri was just 20 kilometers and thus the capitals of two independent kingdoms cannot be merely 20 kilometers apart</b>. <br /><br /><b>2.</b> Further, the historians state that even if these capitals were so close, <b>Ajatshatru Konik should have been present at the time of Nirvan, as he was a great devotee of Lord Mahavir. However, none of the scriptures mention his presence at the time of <i>Nirvan</i>.</b> Kalpasutra specifically states that<b> 9 Malla rulers and 9 Licchavi rulers of 18 Republics (Gana-Rajya) of Kashi Koshal were present at Pava</b> at the time of Nirvan of Lord Mahavir. While these 18 rulers were on friendly terms with each other, they were in war with Ragruhi (Rajgir) which was a monarchy and not a republic; Thus they wouldn’t have risked coming so close to Magadh empire’s capital Rajgruhi. <br /><br /><b>3. </b> Apart from the the Jain texts, <b>references of Pava can be found in Buddhist scriptures as well</b>. Literary evidences as in the Buddhist scriptures show that <b>Pava was ruled by the Mallas</b> <b>and was close to Kushinagar</b> (at a distance of 3 Gyuti’s). <b>Digha Nikaya, a Buddhist text from the Pali Canon (~4th century BC- 1st century BC) states that Pava was Gautam Buddha’s last stop before his Nirvan at Kushinagar. </b> The text states that Gautam Buddha walked from Bhognagar to Pava where he had his last meal in the house of Cunda. From Pava, Buddha journeyed on to Kushinagar (crossing the Kakkuttha River on the way) where he attained Parinirvan. <b>A stupa was built at the place where Cunda's house used to be. This stupa was excavated in 1814 </b>by the Archaeological Survey of India at the town of <b>Padrauna </b>which is situated 15 kilometres from Kushinagar in Uttar Pradesh <b>marking the site of ancient Pava.</b> (Note: Buddhist texts also record Lord Mahavir’s Nirvan at Pava in their texts namely Majjhim Nikaya and Digha Nikaya which also state that Pava was in the Malla territory.)</div><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjTOywAWinjPmgFB4e9JjvUJKhcEMuvEsWfXnrYJ9erVuw9cIslTeJMtVoAF6Kq7r3IcteZPFvOOYHDU527HaiS8JmUy1oHx23jL1_ljIjX3v2wuCu47g0AcFsqVMugvjKayZ1RGTKiGQs/s2048/Pava.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1536" data-original-width="2048" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjTOywAWinjPmgFB4e9JjvUJKhcEMuvEsWfXnrYJ9erVuw9cIslTeJMtVoAF6Kq7r3IcteZPFvOOYHDU527HaiS8JmUy1oHx23jL1_ljIjX3v2wuCu47g0AcFsqVMugvjKayZ1RGTKiGQs/w640-h480/Pava.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Buddhist stupa marking the site of ancient Pava, where Buddha had his last meal before his Parinirvana at Kusinagar (Source: Wikimedia Commons)<br /></td></tr></tbody></table><div><br /><b>4.</b> <b>Excavations at the outskirts of Padrauna have revealed three Jain idols</b>, possibly of Lord Mahavir and Lord Neminath from 6th-7th Century AD which shows the antiquity of Jainism in Pava-Padrauna. </div><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjwo9pUdzDFaSzp9CrLf_4fy0gdd4EgNTGZi37I9SJx-d3dk1nkYdgbWhM38aHx235q3YU7E_PSLNKQyPxEAKM_TURbJn-UEUukylHtWtntkUNhUxsHJKk9TL2Mx2mHTJAhQH1XG53UNQ0/s2048/Padrauna+excavations.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1448" data-original-width="2048" height="452" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjwo9pUdzDFaSzp9CrLf_4fy0gdd4EgNTGZi37I9SJx-d3dk1nkYdgbWhM38aHx235q3YU7E_PSLNKQyPxEAKM_TURbJn-UEUukylHtWtntkUNhUxsHJKk9TL2Mx2mHTJAhQH1XG53UNQ0/w640-h452/Padrauna+excavations.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols excavated at Pava-Padrauna<br /></td></tr></tbody></table><br /><div><b>5.</b> Chinese traveler <b>Hiuen Tsang </b>visited India in the 7th Century AD and travelled to various places. He extensively travelled in and around Nalanda, but his records do not mention Pava near its vicinity. <b>However, he recorded the site of Pava near Kushinagar in Uttar Pradesh. </b><br /><br /><b>Based on these literary evidences, the historians believe that Hastipal was a Malla King,</b> and ruled from Pava which was one of the 18 republics in the Kashi-Kosal region. Further, Archaeological evidences have given the impetus to the idea that the actual location of Pava is at Padrauna. <br /><br /><b><span style="color: red;">ARE THE HISTORIANS CORRECT? </span></b><br /><br /><b>1.</b> After bearing the <i>upsarg</i> (torture) by the Cowherd at Chammani, Lord Mahavir arrived at Pava where the physician named Kharak extracted the ‘<i>Kash</i>’ pegs from the ears of Lord Mahavir. <b>Chammani has been identified as Chaman village in the Bihar Sharif District of Bihar. </b>The distance between these two places and the two locations of Pava is as below-<br /> </div><div><br /></div><div><div class="separator" style="clear: both; text-align: left;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjF3tIk7bFb6ZoMj4q0ZcY2lYdbp872TNTw92PI0QQ6UTOSpfNNAONMrKw2g5WgELoFggwP6Ri1eg-x3CewogPBlnNvxVS5RPd1m-n6l44VFmbmAD_NgYsLgz52ZdmwBkLGNb3gMQDkt-o/" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="122" data-original-width="275" height="142" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjF3tIk7bFb6ZoMj4q0ZcY2lYdbp872TNTw92PI0QQ6UTOSpfNNAONMrKw2g5WgELoFggwP6Ri1eg-x3CewogPBlnNvxVS5RPd1m-n6l44VFmbmAD_NgYsLgz52ZdmwBkLGNb3gMQDkt-o/" width="320" /></a></div><br /><br />
<p class="MsoNormal" style="margin-bottom: 0in;"></p><div><b>We can clearly observe that the distance of Chaman is much closer to Pavapuri in Nalanda district than Padrauna.</b></div></div><div><b><br /></b></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi47uTny2f9s142UCilrIv8-8KMNjd9ToGwQSiCuwTPZJ8ENJiXd5l3PP84vUyPoU6rWrlGU8e7Bw09fZTytHSVCJ8vk8xLQ_WvAeLTLcAIqlKyk500YUPTpSrUztF1NlQbYRciJq_DZo0/s1065/Chammani.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1065" data-original-width="826" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi47uTny2f9s142UCilrIv8-8KMNjd9ToGwQSiCuwTPZJ8ENJiXd5l3PP84vUyPoU6rWrlGU8e7Bw09fZTytHSVCJ8vk8xLQ_WvAeLTLcAIqlKyk500YUPTpSrUztF1NlQbYRciJq_DZo0/w496-h640/Chammani.jpg" width="496" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Map showing locations of Chamman, Pavapuri and Padrauna </td></tr></tbody></table><div><br /></div><div><b>2.</b> After attaining <i>Kevalgyan </i>at <b>Jrumbhikgram </b>on the banks of Ujjuvalia river (<a href="http://www.storiesbyarpit.com/2017/06/rujuvalika-where-lord-mahavir-placed.html" target="_blank">Rujuvalika</a>), Lord Mahavir travelled <b>12 yojan's to Pava</b> (1 yojan = 12-15km)<b> in the same evening and installed the four fold Jain Sangh, the very next day at Pava</b>. Therefore, we can very well understand that Pava was around 160 km from Jrumbhikgram. </div><div><br />There are different viewpoints regarding the current location of Jrumbhikgram. While Shwetambars believe it to be at <b>Jamak Village</b>, near Katwaldih (Giridih District, Jharkhand) on the banks of Barakar river, Historians believe that the current location of Jrumbhikgram is at <b>Jamui </b>(Bihar) on the banks of Barnar river. Now let us study the distance between these two places and the two locations of Pava- <br /><br /><div class="separator" style="clear: both; text-align: left;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiBf7jfQbMsAC4-kVrwLNaWY1Xq4KaN2p8W-cq0gwrX7qbeYk8fRlB1yQMPE-A3JsMWkoHPHa4YEr_TW9V_yA7ZApIOx6sZ8jkS0-S4Az4Hz_pkXGskPgpu-oialespRLfeGPRzAUXYVUw/" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="101" data-original-width="417" height="98" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiBf7jfQbMsAC4-kVrwLNaWY1Xq4KaN2p8W-cq0gwrX7qbeYk8fRlB1yQMPE-A3JsMWkoHPHa4YEr_TW9V_yA7ZApIOx6sZ8jkS0-S4Az4Hz_pkXGskPgpu-oialespRLfeGPRzAUXYVUw/w400-h98/image.png" width="400" /></a></div><br /><br /><b>We can clearly observe that the distance of both the locations believed to be Jrumbhikgram is closer to Pavapuri in Nalanda district than Padrauna</b> (which is nearly three times the distance).<br /><br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjY9up0j0oMgs0sqhA4T0yUrDZw5-30fCmzU-VNYrEQIKz-1v2NiyoI9ILPOl4IrdifB2uehteEpTJkdVLGLuSGnnBxwEKS40BJKnHQG-nRXCSnSZK17MTAahVS91Jj_jq8mFBBHQo-MyE/s967/Jrumbikgram.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="967" data-original-width="790" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjY9up0j0oMgs0sqhA4T0yUrDZw5-30fCmzU-VNYrEQIKz-1v2NiyoI9ILPOl4IrdifB2uehteEpTJkdVLGLuSGnnBxwEKS40BJKnHQG-nRXCSnSZK17MTAahVS91Jj_jq8mFBBHQo-MyE/w522-h640/Jrumbikgram.jpg" width="522" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><br />Map showing locations of Jamak, Jamui, Pavapuri and Padrauna</td></tr></tbody></table><br /><b>3.</b> Traditionally, Jains have believed Pavapuri to be the Nirvan place of Lord Mahavir based on the following identifications- <br /><br />a. <b>Ancient Stupa in the Samavasaran Mandir compound-</b> This ancient domed stupa is believed to be the site of the Samavasaran where Lord Mahavir installed the four-fold sangh as well as where he gave his last sermon. Although there are no inscriptions on the Stupa, it is traditionally believed to be built by Nandivardhan, Lord Mahavir’s brother. The brick style of the stupa (which can be seen from some places where the plaster has peeled off) resembles that of Buddhist brick stupas and thus very ancient. </div><div class="separator" style="clear: both; text-align: center;"><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjcM7qbJGJYRX39YVrWmeVfd7_kE3R_nHa2vpbmkwV0u2iIZxJxLtiRzKSGEVAlhyphenhyphentK-rBbx1jquGlnD0XFkfOzriIbB2BWkVJeD5jAO7Q6cAuSxINCpw0UzQe4f_-xMLG7tHKzyy84brA/s2048/Stupa.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1349" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjcM7qbJGJYRX39YVrWmeVfd7_kE3R_nHa2vpbmkwV0u2iIZxJxLtiRzKSGEVAlhyphenhyphentK-rBbx1jquGlnD0XFkfOzriIbB2BWkVJeD5jAO7Q6cAuSxINCpw0UzQe4f_-xMLG7tHKzyy84brA/w422-h640/Stupa.jpg" width="422" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The Ancient stupa structrure beneath the marble canopy<br /></td></tr></tbody></table><br />b. The <b>Jal Mandir has been identified as the site where Lord Mahavir’s Agni-Sanskar (funerary rites) took place.</b> Today, the temple is situated in the middle of an 84-acre pond, which is believed to have been originated when the demi gods and humans rushed to collect the ashes which led to the creation of a huge pit. The pit was filled with rain water and thus this temple came to be known as Jal Mandir. <b>Ancient footprints traditionally dated to Nandivardhan have been installed in the temple</b>. While there are no idols in the Jal Mandir, the temple management also has an <b>idol of Lord Mahavir in its custody, which was installed by Acharya Abhaydevsuri in 1204 AD</b> as per the inscription on its pedestal. <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhlHqG41eHJJmPkTeTjG18XQXEfaIPIZmuB-NDCoQfC4sMv3L3zb7tBJTHVCZLh2GKVV3u4YnZuotke996oe1a11sghSSAT1TQj3uvDt-UlnEvt08F4UjQaEAXNtLBVpyJ86AhJXuz9uf4/s1363/Jal+Mandir2.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="765" data-original-width="1363" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhlHqG41eHJJmPkTeTjG18XQXEfaIPIZmuB-NDCoQfC4sMv3L3zb7tBJTHVCZLh2GKVV3u4YnZuotke996oe1a11sghSSAT1TQj3uvDt-UlnEvt08F4UjQaEAXNtLBVpyJ86AhJXuz9uf4/w640-h360/Jal+Mandir2.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jal Mandir, Pawapuri</td></tr></tbody></table><br />c. The <b>Gaon Mandir</b> <b>has been identified as the place where Lord Mahavir attained Nirvan</b>. The main idol of Lord Mahavir swami was installed in 1589 AD and an inscription in the temple shows that a monk named Shri Jinrajsuri of the Khartargacch lineage renovated the temple during the reign of Mughal Emperor Shah Jahan in 1633 AD. <b>The temple also contains a beautiful set of footprints within a cenotaph which has an inscription dated 1642 AD</b> <b>which mentions the words “Nirvan-bhumi Pavapuri” and “Jin-Praasad-Mul-Sthan”</b> which show that Gaon Mandir was the exact place where Lord Mahavir attained Nirvan. </div><div><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqrDLllLdr3R5STGhqZVyzFbTIzpw4xS-OltFq-qQlBC_md8Ks6rslvsacX8ti2SZC9YM7nXfgeXzpIsp7Hv1J6hylpRNHu63IFoH-mtHa2FTA3tNU-GwKcOdlHvD4tkz5BzgbLctJjLY/s2048/SMP_+%2528922%2529.JPG" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1274" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqrDLllLdr3R5STGhqZVyzFbTIzpw4xS-OltFq-qQlBC_md8Ks6rslvsacX8ti2SZC9YM7nXfgeXzpIsp7Hv1J6hylpRNHu63IFoH-mtHa2FTA3tNU-GwKcOdlHvD4tkz5BzgbLctJjLY/w398-h640/SMP_+%2528922%2529.JPG" width="398" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The footprints marking the site of Lord Mahavir's Nirvan<br /></td></tr></tbody></table><br />4. Jain scriptures state that <b>Lord Mahavir sent away Gautam Swami</b> to preach to a man named <b>Devsharma in the next village to Pava</b> before his Nirvan. <b>This site has been identified as Gonava, 22 kilometers north of Pavapuri. </b><br /><br />5. According to Jain Tirth Sarva Sangrah by Sheth Anandji Kalyanji Pedhi,<b> there were three different cities known by the name of Pava during the time of Lord Mahavir.</b> One was situated in the north near Kusinagar (Uttara Pava), and one in south near Hazaribagh (Dakshina Pava). <b>In middle of these two was the city of Pavapuri was known as Majjhima Pava or Madhyama Pava, which meant the ‘middle’ Pava</b>. The name “Majjhima Pava” is stated in Kalpasutra, Avashyak churni, Kalpasutra Vrutti while Vividhatirthkalp gives the name “Madhyampapa”. </div><div><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhEksrhlLyp39GftHSCb8j9kHiGzSF_wOVvoYJ3pTkB55RTY8NHH88J7GRMkZqiukZmEn6whlbzf1zZDrb-uCHqy8YQoVJaiBc8KIe4ZWDwkLEor3Xlp_gx0isymvLmcNPq6rZS1yTevuY/s1041/All+3+Pavas.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1041" data-original-width="782" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhEksrhlLyp39GftHSCb8j9kHiGzSF_wOVvoYJ3pTkB55RTY8NHH88J7GRMkZqiukZmEn6whlbzf1zZDrb-uCHqy8YQoVJaiBc8KIe4ZWDwkLEor3Xlp_gx0isymvLmcNPq6rZS1yTevuY/w482-h640/All+3+Pavas.jpg" width="482" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Map showing locations of the three Pavas of Ancient India<br /></td></tr></tbody></table><br />~~~~~~<br /> <br /><b><i><span style="color: red;">Based on the above discussions, we can arrive at a conclusion that </span></i></b><b> <i><span style="color: red;">the Pava mentioned by the Buddhists is actually the Uttara Pava which led the historians to believe that Padrauna is the Nirvan bhumi of Lord Mahavir.</span></i></b> <b><i><span style="color: red;"> Although some questions remain unanswered, we can easily conclude that Pavapuri near Nalanda as believed traditionally by the Jains to be the actual site of Nirvan of Lord Mahavir Swami. </span></i></b></div><div><b><i><span style="color: red;"><br /></span></i></b></div><div><b><span>OTHER RELEVANT POSTS</span></b></div><div><br /></div><div><b><i>If you liked this post, do also read:</i></b></div><div><b><i><br /></i></b></div><div><ul style="text-align: left;"><li><b><a href="http://www.storiesbyarpit.com/2020/07/did-halleys-commet-appear-at-lord.html" target="_blank">Did Halley's Comet appear at Lord Mahavir's Nirvan?</a></b></li><li><a href="http://www.storiesbyarpit.com/2019/10/blog-post.html" target="_blank">તારી યાદ આવે છે...</a></li></ul></div><br />Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com15Pavapuri, Bihar 803115, India25.0878597 85.5341852-3.2223741361788463 50.377935199999996 53.398093536178848 120.6904352tag:blogger.com,1999:blog-6112476928225190575.post-56949591281042006672020-07-19T08:47:00.006-07:002021-05-29T09:02:27.231-07:00Did Halley's Comet appear at Lord Mahavir's Nirvan?<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEirOUhpscXMDFoBFkOvbDZH3AFIwcxfnH3qTyM9DH2EsirhPRqqUjSe4SG2YLCtTR0DsE3kpyuKTy5ujBntULicco_kIwWeaQcRzTnG5NPMd57yX8oOeQMca7U6V_Teb_qFYlBGFtLf7lo/s2048/Halleys.jpg" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="1152" data-original-width="2048" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEirOUhpscXMDFoBFkOvbDZH3AFIwcxfnH3qTyM9DH2EsirhPRqqUjSe4SG2YLCtTR0DsE3kpyuKTy5ujBntULicco_kIwWeaQcRzTnG5NPMd57yX8oOeQMca7U6V_Teb_qFYlBGFtLf7lo/w640-h360/Halleys.jpg" width="640" /></a><br /><br /><br /><div>The year was <b>527 BC</b>. Lord Mahavir was now 72 years of age, and forty-two years had passed since the beginning of his ascetic life. After attaining <i>Kevalgyan</i> (enlightenment), Lord Mahavir had tirelessly and selflessly given discourses; initiated thousands of monks and nuns and preached the gospel of Ahinsa to millions. Realizing that his Nirvan was near, he arrived at <b>Apapapuri</b> (Pawapuri, Bihar). On the dark night of <b><i>Amavasya</i></b> (new moon) in the month of <b>October</b> <b>[Ashvin (Gujarati) / Kartik (Marvadi)]</b>, the Lord observed a fast for two days – without even taking water – and delivered his longest sermon lasting 48 hours before the four fold <i>sangh </i>which included rulers of various kingdoms in Malla, Licchavi, Kashi & Koshal regions. <div><br /></div><div> All gazed at the Lord of the three worlds, who was seated in the lotus position before them, and drank in his every word. <b>At the dawn of the <i>Amavasya</i>, Lord Mahavir entered into deep meditation</b>, shed all the Aghati Karmas (non-destructive) and withdrew from his physical body; <b>achieving the state of </b><i><b>Nirvan </b>(Moksha)</i>. <b>At that very moment, an astronomical event occurred</b>, which changed the fate of the entire Jain Sangh. This event is recorded in the <b>Kalpasutra </b>which states that - <br /><br />जं रयणिं च णं समणे जाव सव्वदुक्खप्पहीणे <br />तं रयणिं च णं खुद्दाए नाम <b>भासरासी महग्गहे</b> दोवाससहस्सट्ठिई <br />समणस्स भगवओ महावीरस्स जम्मनक्खत्तं संकते (१२८) <br /><br />जप्पभिइं च णं से खुद्दाए भासरासी दोवाससहस्सट्ठिई <br />समणस्स भगवओ महावीरस्स जम्मनक्खत्तं संकते, <br />तप्पभिइं च णं समणाणं निग्गंथाणं निग्गंथीणं <br />य नो उदिए पूयासक्कारे पवत्तइ (१२९) <br /><br />जया णं से खुद्दाए जाव जम्मनक्खत्ताओ विइक्कंताओ <br />भविस्सति, तया णं समणाणं निग्गंथाणं निग्गंथीणं य उदिए २ पूयासक्कारे भविस्सइ (१३०) <br /><br /> <br />Translated, it would mean: “On the night when Shraman Bhagwan Mahavir attained Nirvan and became free from the fetters of pain and misery, the great [planet/ star/ comet/ constellation] “<b><i>Bhasmarasi Mahagrah</i></b>” came into conjunction with the constellation of Bhagwan Mahavir’s birth. This event casted an evil influence on the Jain <i>Sangh</i>, leading to an oppression of the spiritual growth of the Jain monks and nuns for (next) 2,000 years.” </div><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhNzddQxZXavCiHIZr5HdF8GJHMq7JxuKHpCRr8QdlduRCUdb8Nw_RURCYGqiU4QVtmLR5l1Ap2X21Vbpv2lzJpg702mBHgMqcqsuZw4waQ_rS8Ias0E_nbZUHIhglae62i8O2QXliDj7s/s1653/Kalpasutra_Mahavira_Nirvana.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="729" data-original-width="1653" height="282" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhNzddQxZXavCiHIZr5HdF8GJHMq7JxuKHpCRr8QdlduRCUdb8Nw_RURCYGqiU4QVtmLR5l1Ap2X21Vbpv2lzJpg702mBHgMqcqsuZw4waQ_rS8Ias0E_nbZUHIhglae62i8O2QXliDj7s/w640-h282/Kalpasutra_Mahavira_Nirvana.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">A folio from Kalpasutra, depicting the Nirvan of Lord Mahavir (Source: Wikimedia Commons)</td></tr></tbody></table><div><br /><br /><i>Kalikalsarvagna </i><b>Acharya Hemchandracharya</b> also sheds further light on this incident in the Shri Mahavir Swami Charitra of <b><i>Trishashtishalakapurushcharitra</i></b>- <br /><br /> <br />स्वामिनो मोक्षसमयं विज्ञायाऽऽसनकम्पत: । सुरासुरेन्द्रास्तत्रेयु: सर्वेऽपि सपरिच्छदा : ।। <br />सहस्त्राक्षोऽश्रुपूर्णाक्ष: प्रणम्याऽथ जगद्गुरुम् । विरचय्याऽञ्जलिं मूर्घ्नि ससंभ्रममदोऽवदत् ।। <br />गर्भे जन्मनि दीक्षायां केवले च तव प्रभो ! हस्तोत्तरर्क्षमधुना तूद्गन्ता <b>भस्मकग्रह</b>: ।। <br />विपद्यमानस्य जन्मऋक्षं क्रामन् स दुग्रह: । बाधिष्यते ते सन्तानं सहस्त्रे शरदामुभे ।। <br />प्रतिपालय तन्नाथ ! तस्य संक्रमणक्षणम् । स यथा त्वत्प्रभावेण विफलो भवति ग्रह : ।। <br />कुस्वप्ना: कुशकुनानी दुर्ग्रहा यान्ति शस्तताम् । अन्येषामपि सर्वेषां हृदि त्वां धारयन्ति ये ।। <br />किं पुनर्यत्र साक्षात्वं स्वामिन् ! समवतिष्ठसे?। प्रसीद तत् क्षणं तिष्ठ दुर्ग्रहोपशमोऽस्तु तत् ।। <br />स्वाम्यथोचे न कोऽप्यायुः शक्र ! संघातुमीश्वर: । विदन्नपि वदस्येवं किं तीर्थप्रेममोहित: ? ।। <br />प्रवर्तनाद् दु:षमायास्तीर्थबाधा भविष्यति । भवितव्यताऽनुसाराद् <b>भस्मक</b>स्योदयोप्यभूत् ।। <br /><br /><b><i>Shakrendra </i></b>(Shakra Indra - the king of Indras) foresighting this event rushed to Bhagwan Mahavir and humbly prayed to him that “<b><i>Bhasmakgrah</i></b>” with a very ominous effect would be appearing on his birth <i>nakshatra</i>, at the time of his <i>Nirvan</i>. To stall the bad effect of “<b><i>Bhasmakgrah</i></b>”, Shakrendra prayed to Bhagwan Mahavir to delay or hasten the moment of his <i>Nirvan </i>to prevent the evil influence on <i>sangh</i>. To this, Bhagwan Mahavir replied: “<i>No one is able to mend life; though you (Shakrendra) know this, why do you say such a thing, confused by your affection towards the Jain sangh? <b>Oppression of the Jain Sangh will come from advancing Duḥṣama time cycle and the rising of Bhasmakgrah was in conformity with destiny</b></i><b>.</b>” </div><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiW9KrF_Z_sKay63klg_6OfwUGgcWS_kXzOh1N33iIqtbt4d7Tb6fq9-3zSTsGLY9vH5Qob347vJ2aOzdxMnAOso6vgK2PVd19JtHoS-aAtN7bgeCb9oLgFlvHGjxwcPnFGTxxKfIBeuqc/s2048/Antim+Deshna.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2048" data-original-width="1556" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiW9KrF_Z_sKay63klg_6OfwUGgcWS_kXzOh1N33iIqtbt4d7Tb6fq9-3zSTsGLY9vH5Qob347vJ2aOzdxMnAOso6vgK2PVd19JtHoS-aAtN7bgeCb9oLgFlvHGjxwcPnFGTxxKfIBeuqc/w486-h640/Antim+Deshna.jpg" width="486" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The <i>Antim Deshna </i>(last discourse) of Lord Mahavir. Painting by Shri Gokuldas Kapadia</td></tr></tbody></table><div><br /><br /><b>Therefore, the question arises, what was this “<i>Bhasmarasi Grah</i>” or “<i>Bhasmakgrah</i>” which occurred at the time of the <i>Nirvan </i>of Lord Mahavir</b>, which was so ill fated that it affected the entire Jain Sangh for 2000 years! Sadly, not much research has been done on this subject, barring a hypothesis published by P.C. Chopra in 1985, based on which this article is written. <br /><br /> <br />Jain scriptures bifurcate the astronomical stars into two categories – (1) <i><b>Nakshatras </b></i>– Stars which have no relative motion, i.e. constellations and (2) <b><i>Grah </i></b>– Stars which have relative motion, i.e. planets, satellites and comets. The <b><i>Sthanang Sutra</i></b>, <b><i>Suryapragnapti</i></b> and <b><i>Tiloyapannatti</i></b> record 88 names of Grah’s <b>and the name of <i>Bhasmarasi Grah </i>occurs in <i>Sthanang Sutra</i></b> (apart from the Kalpasutra) which is one of the earliest dated Agams. The word “<b><i>Bhasma</i></b>” literally means “Ash” which suggests that the “<i>Bhasmarasi grah</i>” <b>appeared like a heap of Ash</b>. Although, not mentioned specifically in the scriptures, <b>this description of “<i>Bhasmarasi grah</i>” closely resembles that of a comet, as it is composed of ice, dust, and small rocky particles</b>. <br /><br /> <br />NASA also defines comets as frozen leftovers from the formation of the solar system that are composed of dust, rock and ices. They range from a few miles to tens of miles wide, but as they orbit closer to the sun, they heat up and spew gases as well as dust into a glowing head that can be larger than a planet. This material forms a tail that stretches millions of miles. Based on this description, <b>an analysis based on three astronomical hypothesis’</b> (which are shared below), <b>concludes that <i>Bhasmarasi Grah</i> was not just an ordinary comet, but a well-known one -known to the modern world as the “Halley’s Comet”</b>. </div><div><br /></div><div> <br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiXys6PvIIoS3Z2519c9vtmG7WRpu0nLsq70Q1URFJtIrJzmeNdI8iffK80o0ZPtpVTuSxZISuUV_O0Vyis648MxHcZwN5QGwjW80M7C02jWgVFd_NILnD9K-bapzGVQf5dfwRouiE5Q7U/s1492/Lspn_comet_halley.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1036" data-original-width="1492" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiXys6PvIIoS3Z2519c9vtmG7WRpu0nLsq70Q1URFJtIrJzmeNdI8iffK80o0ZPtpVTuSxZISuUV_O0Vyis648MxHcZwN5QGwjW80M7C02jWgVFd_NILnD9K-bapzGVQf5dfwRouiE5Q7U/w640-h444/Lspn_comet_halley.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">A photograph of Halley's Comet. (Source: Wikimedia Commons)<br /></td></tr></tbody></table><br /><br />Halley's comet, is a mixture of volatile ices—such as water, carbon dioxide, and ammonia—and dust. The comet has been observed and recorded by astronomers since at least 240 BC. Clear records of the comet's appearances were made by Chinese, Babylonian, and medieval European chroniclers, but at those times, these were not recognized as reappearances of the same object. The comet's periodicity was first determined in 1705 by English astronomer Edmond Halley, after whom it is now named. <b>This "periodic" comet returns to Earth's vicinity about every 75 -79 years (mathematically ~76.15 years), making it possible for a human to see it twice in his or her lifetime</b>. The last time it was visible in 1986, and it is projected to return in 2061. Though there are no confirmed historical records of the appearance of the Halley’s comet before 240 BC, <b>it can be safely concluded that the Halley’s comet appeared in 527 BC at the time of <i>Nirvan </i>of Lord Mahavir</b> which is known as <i>Bhasmarasi Grah </i>in Jain scriptures based on the three astronomical hypothesis’ produced below- <br /><br /> <br /><b><font color="#ff0000">1. Mathematical Model -</font> </b>If we prepare a backward chart of the appearance of Halley’s comet based on mathematical calculations, <b>i.e. by deducting the average periodic return period</b> (~76.15 years) from the last sighting onwards (in 1986) <b>we can arrive at 527 BC in the 34th periodic sighting</b>. (1986 - 1910 - 1834 - 1758 - 1681 - 1605 - 1529 - 1453 - 1377 - 1301 - 1225 - 1148 - 1072 - 996 - 920 - 844 - 768 - 691 - 615 - 539 - 463 - 387 - 311 - 235 - 158 - 82 - 6 AD - 70 BC - 146 BC - 222 BC - 299 BC - 375 BC - 451 BC - 527 BC). <br /><br /></div><div><i>Note: The detailed model as well as corresponding historical sightings have been provided at the end of the article. </i><br /><br /> <br /><b><font color="#ff0000">2. Appearance of <i>Uttara Phalguni Nakshatra</i></font>–</b> The <i>Kalpasutra </i>as well as <i>Trishashtishalakapurushcharitra </i>state that <b><i>Bhasmarasi Grah</i> appeared during the birth <i>nakshatra </i>(constellation) of Lord Mahavir, i.e. Uttara Phalguni (Leonian)</b>. As the night of <i>Nirvan </i>was an <i>Amavasya </i>(new moon/ moonless night), the sun and moon were in the same constellation, i.e. <i>Swati Nakshatra</i>. <br /><br />From this information, it can be derived based on astronomical calculations that the <b><i>Uttara Phalguni Nakshatra</i> appeared on the eastern horizon just two hours before sunrise</b> on the day of <i>Nirvan </i>on <i>Ashvin Vad Amavasya/ Kartik Krishna Amavasya</i> in 527 BC. <b>Simultaneously, the <i>Bhasmarasi Grah</i> (Halley’s comet) also appeared with it as per the scriptures.</b><br /><br /><b><i>Shri Samavayang Sutra</i></b> states that Lord Mahavir attained <i>Nirvan </i>at the <b>last quarter of the night </b>(<i>Antimraatiyansi</i>), and the <b><i>Kalpasutra </i></b>also states that the time of <i>Nirvan </i>was <b><i>Pratyushkal </i></b>(4 ghadis, i.e. 3 hours before sunrise). It has been scientifically observed that the Halley's Comet travels in opposite direction to the direction of the Earth's revolution. <b>This concurs with the mathematical calculation based on the appearance of the <i>Uttara Phalguni Nakshatra</i> i.e. around 2 hours prior to sunrise. </b>Based on astronomical deductions,<b> the path of Halley's comet on the night of Lord Mahavir's <i>Nirvan </i>crossed <i>Uttara Phalguni</i> <i>nakshatra </i>at ~4 AM </b>which matches with the time of <i>Nirvan </i>as per scriptures.</div><div><br /></div><div><div><b>Further, by simulating the night sky (through an astronomical software) on the date of Aso (Ashwin) Amavasya on 527 BC, it was seen that Halley's comment was rising on the eastern horizon*</b>.</div></div><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj8LT9urWLJbJO0Z6l9g_e8YoV8fqb3wky9lmSYiHcqkeQgW0UTc18_sxpg0z7iDSG1RPNiwORyNvN0_qE3LkGDKdQazMUKy0YfvMChmV26r3Jx0m6riOuHYWuP2b1kRZl5J8NpL3cNcIs/s1349/125403353_10157864577742759_1351132039810002387_o.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="699" data-original-width="1349" height="332" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj8LT9urWLJbJO0Z6l9g_e8YoV8fqb3wky9lmSYiHcqkeQgW0UTc18_sxpg0z7iDSG1RPNiwORyNvN0_qE3LkGDKdQazMUKy0YfvMChmV26r3Jx0m6riOuHYWuP2b1kRZl5J8NpL3cNcIs/w640-h332/125403353_10157864577742759_1351132039810002387_o.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Night sky simulation*<br /></td></tr></tbody></table><br /><div><br /></div><div><b><font color="#ff0000">3. Meteoric Shower–</font></b> The Earth crosses the orbital plane of Halley’s comet twice a year – once in May and another in October. <b>During these crossings, the earth experiences meteorite showers</b> due to the left out matter in the orbit by the Halley’s comet during previous visits. The matter is attracted or pulled by the Earth’s gravitation in the form of meteors. The crossing during the month of May takes place during the day whereas <b>the meteor shower takes place during night in the month of October</b> making it visible to the naked eye. <br /><br />The <i>Trishashtishalakapurushcharitra</i> states that after the <i>Nirvan </i>of Lord Mahavir, all the kings present at Apapapuri (Pawapuri) illuminated the town with lamps symbolically, as the light of knowledge had been extinguished. <i>Harivansh Puran</i> by Acharya Jinsen also states that t<b>he demi-gods (Devas) also illuminated the skies to mark the occasion.</b> According to this hypothesis, <b>this illumination could be the meteoric shower </b>which also took place in the month of October in the year 527 BC, corroborating the event with the scriptures. </div><div><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjyEpIBSqcA9U5Z6os0LT5xrypB9BzzxK2sosj3n95ZGXy7GsGFSfMh066oykHv9exjBAZmgyVbmhUVPjqP1HzoVmewzKEYgKn21_00QvbEb_EAZOr1Xbw029mE3cZjNleAiT5EoQhlApo/s2048/Nirvan.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1540" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjyEpIBSqcA9U5Z6os0LT5xrypB9BzzxK2sosj3n95ZGXy7GsGFSfMh066oykHv9exjBAZmgyVbmhUVPjqP1HzoVmewzKEYgKn21_00QvbEb_EAZOr1Xbw029mE3cZjNleAiT5EoQhlApo/w482-h640/Nirvan.jpg" width="482" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The <i>Nirvan</i> of Lord Mahavir. Painting by Shri Gokuldas Kapadia<br /></td></tr></tbody></table><br /><br />Based on these three hypothesis', it can be assumed that the <i>Bhasmarasi Grah </i>was infact the Halley’s comet. This analysis it is not just a conjecture but a well defined hypothesis based on scientific, mathematical as well as astronomical calculations. Had William Shakespeare been alive today, he would have been much happier to learn about this event, which establishes the truth of his famous ‘adage’ appearing in his work “<i>Julius Ceaser</i>”- <br /><br /><b><i>"<font color="#cc0000">When beggars die there are no comets seen; The heavens themselves blaze forth the death of princes</font>.”</i></b></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div><i>~~~~~~~</i></div><div><i><br /></i></div><div><i>*The author is thankful to Shri Mehul Gala for providing the night sky simulation.</i></div><div><br /></div><div><b><i>Footnote - </i></b><i><b>Detailed Mathematical model as well as corresponding historical sightings of Halley's comet-</b></i></div></div><div><i><b><br /></b></i></div><div><i><b><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgtl0075PaGkx9ZMUh7Fk0MFUa0TBP24pboM2HvN9eIYPv8qvNeepTDll32kjj7W9eX3HmW56vavbCeZcsVLUoTy693G8c1-FKvJ3NqcZ86c9ELP0JqSXKfqUw5zI3eOnFGZ2iNyo-MJrg/" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img data-original-height="922" data-original-width="598" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgtl0075PaGkx9ZMUh7Fk0MFUa0TBP24pboM2HvN9eIYPv8qvNeepTDll32kjj7W9eX3HmW56vavbCeZcsVLUoTy693G8c1-FKvJ3NqcZ86c9ELP0JqSXKfqUw5zI3eOnFGZ2iNyo-MJrg/s16000/image.png" /></a></div><br /><br /></b></i></div>Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com20tag:blogger.com,1999:blog-6112476928225190575.post-52212186017617616802020-07-12T11:47:00.015-07:002023-12-19T06:57:06.371-08:00Addressing some misconceptions w.r.t. the Shwetambar sect of Jainism <table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjuznu907lqxCLPF4x6Q3OxtNh3FArflU4P5hMzxoGls8L2BiycYyHoFTXF_GhiFQY5Li5s5lzBXeC9bpYpOAFS3PChyxpTxtvSZxDOA2v-p79xBQGAFuc9sBfnJwYwtauR2IutBkZ0-9o/s1750/Shwetambar-page-001.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="984" data-original-width="1750" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjuznu907lqxCLPF4x6Q3OxtNh3FArflU4P5hMzxoGls8L2BiycYyHoFTXF_GhiFQY5Li5s5lzBXeC9bpYpOAFS3PChyxpTxtvSZxDOA2v-p79xBQGAFuc9sBfnJwYwtauR2IutBkZ0-9o/w640-h360/Shwetambar-page-001.jpg" width="640"></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><br></td></tr></tbody></table><br>Recently, after a few discussions with some of my non-Shwetambar friends and even reputed well-known scholars, I realized that <b>there were a lot of pre-conceived notions and misconceptions with respect to the Shwetambar sect of Jainism</b> and some of its practices. Although, most of these had already been addressed in my various blogs, I thought to make them more comprehensive and compile them in one place to provide easy answers to some ‘controversial’ and/or ‘difficult’ questions which even some Shwetambars are unaware of. <div><br></div><div><i>Note: The author would like to inform the readers that this post doesn't claim the superiority of any sect over the other and the intent is not to injure any matter/ practice/ belief of tradition or faith. The only intent is to give rational and meaningful explanations to misconceptions which have come up with respect to the Shwetambar tradition based on philological and archaeological evidences.</i> <i>References for the same have been provided at the end of the post.</i></div><div><i><br></i></div><div><i>The author is also thankful to Dr. Renuka J. Porwal for her path breaking research on Kankali Tila Stupa at Mathura. References from her book, "The Jaina Stupa at Mathura" have been used in this article to address a few misconceptions. <br></i><br><b><font color="#d52c1f">Misconception 1- Shwetambar sect emerged out of the original Nirgranth tradition as they started wearing white robes. <br></font></b><br><b>There is a misconception that only the naked Jain monks were a part of the Jain sangh</b> established by the Tirthankars and the Shwetambar sect was a reformist tradition, <b>which was created after Acharya Bhadrabahu migrated south</b>. In brief, the non-Shwetambar version states that, Shwetambars branched off after the time of Acharya Bhadrabahu who migrated with his disciples to the southern parts of India due to a twelve-year famine in the Magadh region. Acharya Sthulibhadra and his disciples who stayed back in the north started wearing "white clothes" which lead to the formation of the Shwetambar sect. This story accepted among the non- Shwetambars and some western scholars also agree with it. <b>However, this is not entirely true as Lord Mahavir’s Sangh had both cloth wearing as well as naked monks.</b> The same can be derived not only from the Shwetambar Jain Agams but also from Buddhist scriptures and archaeological evidences. <br><br><b>1. Buddhist Scriptures</b> - </div><div><br></div><div><b><i>Saṃyutta Nikāya</i></b><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn1">[1]</a> and <b><i>Majjhima Nikāya</i></b><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn2">[2]</a> from the Buddhist Pali Canon mention that there were monks in Lord Mahavir’s sangh who were known as <b><i>Eksatakas </i></b>(i.e. who wore one garment) apart from <b><i>Achelaks </i></b>(who were naked). Both these scriptures were composed in Pre-Sectarian Buddhist period (i.e. 250 BC) and were put into writing in 1st Century BC.</div><div><br></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9rmWtAZ8sK0FwqnbOQin0f-H0t2oG5X7ixXww5Xlqamh91HO2gPnAY_z4yetlJqa05SlDKnozX4vyDe6UQlbm6Lz7zlquBE3b92qZFlUhzX4c2NYwvup4_22O9j2RbA3XrcvFpd6aeLb3_c-evWuwxtzcEc0KwMsTcmaDlAZKc4RmAMzr_QE4CDu6/s1435/Samyutta%20Nikaya.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1211" data-original-width="1435" height="540" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9rmWtAZ8sK0FwqnbOQin0f-H0t2oG5X7ixXww5Xlqamh91HO2gPnAY_z4yetlJqa05SlDKnozX4vyDe6UQlbm6Lz7zlquBE3b92qZFlUhzX4c2NYwvup4_22O9j2RbA3XrcvFpd6aeLb3_c-evWuwxtzcEc0KwMsTcmaDlAZKc4RmAMzr_QE4CDu6/w640-h540/Samyutta%20Nikaya.jpg" width="640"></a></div><div><br></div><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgaPOQu8OwuPG-ZqNuKChpEmHMHmk7Tar59jmRJz0Vf0WSPevMuKcoTKhUpUbaTTSdnJQ306qT8Ak35SuRo0I2f0QHoe-nspPx-oKhj2M2GpZjiAxd2ZvtBTt949gPsgfL6NZv6XbC7HEyB3ypeLlrKSUGF5YJG80pTVwMyRDEbSEvJl2asNC0NaQkb/s1416/Majjhima%20Nikaya.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="392" data-original-width="1416" height="178" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgaPOQu8OwuPG-ZqNuKChpEmHMHmk7Tar59jmRJz0Vf0WSPevMuKcoTKhUpUbaTTSdnJQ306qT8Ak35SuRo0I2f0QHoe-nspPx-oKhj2M2GpZjiAxd2ZvtBTt949gPsgfL6NZv6XbC7HEyB3ypeLlrKSUGF5YJG80pTVwMyRDEbSEvJl2asNC0NaQkb/w640-h178/Majjhima%20Nikaya.jpg" width="640"></a><br><div>The <i><b>Aṅguttara Nikāya </b></i>also states that Jain monks (Nirgrantha’s) wore one single garment whereas Ajivikas were naked ascetics. Its commentary, <i><b>Manoratha-purani</b></i>, also states that Ajivikas were naked ascetics whereas Nirgranthas covered their frontal parts.</div><div><p class="MsoNormal"><o:p></o:p></p><div><br></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhM6Hl9j7sdKO85hSZ1uxeiQYpVOVWADsREiKtUpJ6EjnOSSKvK9Mp2btSGgAw0avr3GJx-YURpVWowUUFTvlar_hAL82vc02zvJBxiF01DsL4yNDVw5olmpwXh_WTp00VsnVSiK5gPCpwqwFpSNMGboYtFO4smAxm-KjPof1wLUK4WOVMkHREW-MN2/s1910/Anguttara%20Nikaya.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1910" data-original-width="1388" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhM6Hl9j7sdKO85hSZ1uxeiQYpVOVWADsREiKtUpJ6EjnOSSKvK9Mp2btSGgAw0avr3GJx-YURpVWowUUFTvlar_hAL82vc02zvJBxiF01DsL4yNDVw5olmpwXh_WTp00VsnVSiK5gPCpwqwFpSNMGboYtFO4smAxm-KjPof1wLUK4WOVMkHREW-MN2/w466-h640/Anguttara%20Nikaya.jpg" width="466"></a></div><br><div>The <i><b>Dhammapada Aṭṭhakathā</b></i> (Theravadin Buddhist commentaries) states that <b>monks of the Nirgranth (Jain) tradition covered their frontal nudity with cloth</b> whereas the monks of the Ajivika tradition were completely naked.<a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn3">[3]</a> </div></div><div><br></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiJGIH5KrlqqfERxLbRt34YW0ZBTbBtt7ZrvfbjcGYLbL9tT8Y47ZEylpxNyPzZnwCeZNSf6HCzIHd8HUNdmTIyGQdC2RdnuRoY07CXP60Gn_yUQaGdXF4DJSPvEayqxvpcPv69OpdDYKVZ0kfkKYJppiVfuOPjUh-d90NErxQr0I7TTF5zmIHJVoU9/s1864/Dhammapada%20Atthakatha.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1864" data-original-width="1370" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiJGIH5KrlqqfERxLbRt34YW0ZBTbBtt7ZrvfbjcGYLbL9tT8Y47ZEylpxNyPzZnwCeZNSf6HCzIHd8HUNdmTIyGQdC2RdnuRoY07CXP60Gn_yUQaGdXF4DJSPvEayqxvpcPv69OpdDYKVZ0kfkKYJppiVfuOPjUh-d90NErxQr0I7TTF5zmIHJVoU9/w470-h640/Dhammapada%20Atthakatha.jpg" width="470"></a></div><div><br></div><div><br></div><div>The <i><b>Samantapāsādikā </b></i>(which is a commentary on <i>Vinaya Pitaka</i>) uses the term “<b><i>Setapata Ardhapalaka Nigantha</i></b>” <b>to represent monks who used a single piece of white cloth to cover their nudity</b><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn4">[4]</a>. </div><div><br></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjL7YzT-L7L3BjSZ3OIu3VBi0N6JrEUQEB6RQbYAfhUXhWdPMQYEPig_M01an6EDAudql88zF2Pp-yDDUzWGIZlrq2vaK1rhQZYuZJwLSo3T6O1sQjunVwY8ETSj5aE50_W8mZv863G36PTPQMSQbNOToJf4RKArBFrjNxMKOg5Qa6plqkWcJErPav/s1953/Samantapasadika.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1953" data-original-width="1463" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjL7YzT-L7L3BjSZ3OIu3VBi0N6JrEUQEB6RQbYAfhUXhWdPMQYEPig_M01an6EDAudql88zF2Pp-yDDUzWGIZlrq2vaK1rhQZYuZJwLSo3T6O1sQjunVwY8ETSj5aE50_W8mZv863G36PTPQMSQbNOToJf4RKArBFrjNxMKOg5Qa6plqkWcJErPav/w480-h640/Samantapasadika.jpg" width="480"></a></div><div><br></div><div><b><i>Sumangalanivasini</i></b>, which is Buddhaghosa's commentary on <i>Digha Nikaya</i> states that <b>Nirgrantha's were Ekasataka's (one cloth bearer monks)</b></div><div><br></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwXu5lQZlAV0Vq9NrHwBXl2gATJxPN7gFRWxf1jsfL7v3_5EWpt3KjZMfDX58Yihxllc3ewwCspFtR0TTZNd2xbRcAotD5zlS7UeHW2oJBfFOrqsiE3K-zL_5UtemMMT1dSiYNWiZzsBCSDuBJdmtjvcBsRK9y4u7_1UdMB1QEUsv8Sg4wMMxI61p-/s1477/Sumangala%20Nivasini.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1477" data-original-width="1425" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwXu5lQZlAV0Vq9NrHwBXl2gATJxPN7gFRWxf1jsfL7v3_5EWpt3KjZMfDX58Yihxllc3ewwCspFtR0TTZNd2xbRcAotD5zlS7UeHW2oJBfFOrqsiE3K-zL_5UtemMMT1dSiYNWiZzsBCSDuBJdmtjvcBsRK9y4u7_1UdMB1QEUsv8Sg4wMMxI61p-/w618-h640/Sumangala%20Nivasini.jpg" width="618"></a></div><div>The <i><b>Udana Atthakatha </b></i>also states that Nirgarntha's wore white clothes</div><div><br></div><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEij0LofoMwcM1w3aHjpFbIZQWUbkyFZ5FV3n3sPHUTOc810iyDrEZ1oIuji0DrtbIP9l5D3wbRlodrtsOQmMPfv5gIWyL0viVn8_vwEVoa_tNpvOrcmd7WnWnztxlwsFqk6Z9g-fqk9HnuwVgqfRkoAY47OmJBHNDThVPCfbCBz4qXYoNp0ohAWFkRJ/s1477/Udana%20Atthakatha.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="853" data-original-width="1477" height="370" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEij0LofoMwcM1w3aHjpFbIZQWUbkyFZ5FV3n3sPHUTOc810iyDrEZ1oIuji0DrtbIP9l5D3wbRlodrtsOQmMPfv5gIWyL0viVn8_vwEVoa_tNpvOrcmd7WnWnztxlwsFqk6Z9g-fqk9HnuwVgqfRkoAY47OmJBHNDThVPCfbCBz4qXYoNp0ohAWFkRJ/w640-h370/Udana%20Atthakatha.jpg" width="640"></a><br><div><br></div><div><b>2. Hathigumpha Inscription</b> - The famous Hathigumpha inscription in Kalinga (Odisha) records that in 156 BC (i.e. during the 13th year of his reign)<b> </b>Emperor Kharavel<b> offered white clothes to the Jain monks </b>who by their austerities had extinguished the round of lives.<a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn4">[4a]</a></div><div><br><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgUX2XHN93ebKPDQ5XUEaixXRRvy8IGSArO5g847Tm3tCU3wRqTHifm7FUcppJGekfNsaxlrvtEIovq9TwYnlio8ent_vMlNf5_13I4zpVLXvSn19BsZ__Lj4iCH0EZCk2-DgTU6JLv9PrBr_7qIEBR-N3ox-5DEUmnqN8p01X-Je8PPmEJAYnXAYRh/s3067/1.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1519" data-original-width="3067" height="316" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgUX2XHN93ebKPDQ5XUEaixXRRvy8IGSArO5g847Tm3tCU3wRqTHifm7FUcppJGekfNsaxlrvtEIovq9TwYnlio8ent_vMlNf5_13I4zpVLXvSn19BsZ__Lj4iCH0EZCk2-DgTU6JLv9PrBr_7qIEBR-N3ox-5DEUmnqN8p01X-Je8PPmEJAYnXAYRh/w640-h316/1.jpg" width="640"></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Translation of Hathigumpha inscription by ASI placed outside the cave<br><br></td></tr></tbody></table><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFQES0pn_nubsK0_4DG5cLtijDihdWlY1oLr2CqeUZ7ciM_UBuEoUbf9QR9jZPAEHcNK_39ZF6EJ9Zoxz0GAgCm6Ne8bzqOb1DPAMKmXrCe0SvDJo2h7IfRrebDaN3bDlP9cC9eWl3dHFg-XRWGROMRcev85CeHFy0309x22gnNKZoLiPZOOLsy-nZ/s3040/2.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1358" data-original-width="3040" height="286" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFQES0pn_nubsK0_4DG5cLtijDihdWlY1oLr2CqeUZ7ciM_UBuEoUbf9QR9jZPAEHcNK_39ZF6EJ9Zoxz0GAgCm6Ne8bzqOb1DPAMKmXrCe0SvDJo2h7IfRrebDaN3bDlP9cC9eWl3dHFg-XRWGROMRcev85CeHFy0309x22gnNKZoLiPZOOLsy-nZ/w640-h286/2.jpg" width="640"></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Translation of Hathigumpha inscription by ASI placed outside the cave</td></tr></tbody></table><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj1RcDi5OuLRKUMMDlcDF0Mp-ghrAKWqhZRtEVLk34zLS9pDQB3DMCQyz5L134HhD5pLxpyYf-LOlPVL0LxfsZAYf3IsZvp0_Y3mb16ba-0ey-KNIqxMldnD8rPs83fRK3S5t0jIy2LLqGAzDuw1YleIgAINoK1mBxhdzuHl3k1kY0XIw6Iz2iqv_6q/s3044/3.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1519" data-original-width="3044" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj1RcDi5OuLRKUMMDlcDF0Mp-ghrAKWqhZRtEVLk34zLS9pDQB3DMCQyz5L134HhD5pLxpyYf-LOlPVL0LxfsZAYf3IsZvp0_Y3mb16ba-0ey-KNIqxMldnD8rPs83fRK3S5t0jIy2LLqGAzDuw1YleIgAINoK1mBxhdzuHl3k1kY0XIw6Iz2iqv_6q/w640-h320/3.jpg" width="640"></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Translation of Hathigumpha inscription by ASI placed outside the cave<br></td></tr></tbody></table><br><br><b>3. Shwetambar Jain Agams -</b> Although the authority of Shwetambar Agams is not accepted among the non Shwetambar sects (barring the Yapaniya tradition) there are some references from the <b><i>Acharang Sutra</i></b> and the <b><i>Uttaradhyayan Sutra </i></b>which match the description of monks in Buddhist scriptures as well as from the archaeological evidences. <br><br>The 23rd chapter of Uttaradhyayan Sutra specifically states that the <b>monks belonging to the tradition of Lord Parshwanath were clothed</b><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn5">[5]</a> and the earliest dated Agam, <b><i>Acharang Sutra</i></b> (~5th Century BCE) classifies<b> three types of monks </b>based on their clothing preferences<a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn6">[6]</a> <a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn7">[7]</a>- <br><br>1. <b><i>Achel </i></b>– Who did not wear clothes (i.e. <i>Jinkalpi’s</i>) <br>2. <b><i>Eksataka</i></b> – <b>Who wore one piece of cloth</b> (or a loin cloth) <br>3. <b><i>Santrottar</i></b> – <b>Who wore two or three pieces of cloth and/or with a blanket</b> <br><br><b>Further, Acharang Sutra also states that a physically fit young monk should keep only one cloth</b><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn8">[8]</a> and those monks who can win over shyness/ shame (<i>lajja</i>) and can bear the cold, heat and insect bites etc. should remain naked<a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn9">[9]</a>. Those monks who cannot win over shyness and cannot bear the cold, heat and insect bites etc. should use one piece of cloth (<i>Cholpatta</i>)<a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn10">[10]</a> <br><br><b>4. Archaeological evidences – </b>The description of Jain monks in the Acharang Sutra as well as the Buddhist Pali canon matches exactly with the depiction of monks seen from the Jain images excavated from the <b>Kankali Tila Stupa at Mathura</b>. The excavations have revealed Jain Tirthankar images dating back to the 2nd century BC to 3rd Century AD from the early period. <b>The pedestals of these idols show images of Jain monks wearing no clothes or one piece of cloth or a loin cloth or even two pieces of cloth. </b>The belongings used by these monks – i.e. <i>Rajoharan, Patra, Jholi, Mukhvastrika</i> etc. were also represented on the carvings which are even used today by Shwetambar Jain monks. <b>Interestingly, the inscriptions give the names of the <i>Kula-Gana-Shakha</i> of the monks which match exactly with the Kalpasutra Sthaviravali</b> which prove that these images were of Shwetambar Jain monks<a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn11">[11]</a>. </div><div><br></div><div>Some of the non Shwetambars have also argued that that these idols depict the Digambar "<i>Kshullaks</i>" and "<i>Ailaks</i>" (junior monks who wear two / one piece of cloth) and not the <i>munis </i>(fully ordained monks)<i>. </i>However, the names of these monks as found in the inscriptions have the words "Acharya" and "Muni" which specifically proves that they cannot be "<i>Ailaks</i>" and "<i>Kshullaks</i>"</div><div><br> <table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhO1CLUUGK6qrCBTKf77NBXkDCtPnsUVT7AfWgBtLhsY4vcAn1Ce0Q8BhZ5ZBOyX2nB2v56LTlgNyoysyRCMVEGWm_MFLsLKqeGrsUj2VpSCGDR6wnWCLLrtS7DpqwWheSFTv4g8q-47_E/s1055/Jain_Narrative_Relief_Panel%252C_mid_2nd_century_BCE.-1st_century_CE_%252818.4_x_61.6_cm%2529_Brooklyn_Museum_87.188.5.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="736" data-original-width="1055" height="446" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhO1CLUUGK6qrCBTKf77NBXkDCtPnsUVT7AfWgBtLhsY4vcAn1Ce0Q8BhZ5ZBOyX2nB2v56LTlgNyoysyRCMVEGWm_MFLsLKqeGrsUj2VpSCGDR6wnWCLLrtS7DpqwWheSFTv4g8q-47_E/w640-h446/Jain_Narrative_Relief_Panel%252C_mid_2nd_century_BCE.-1st_century_CE_%252818.4_x_61.6_cm%2529_Brooklyn_Museum_87.188.5.jpg" width="640"></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Depiction of a Shwetambar Jain monk with one piece of clothing and <i>Rajoharan </i>at Kankali Tila Jain Stupa, Mathura (Source: Wikimedia Commons)<br><br><br></td></tr></tbody></table><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJW7j65_HJ95rP9agJctZFujSdRZTnSvQY4c-l5zMwO_5353mr1LvvtcQZlr5vDNtFQY-p_4UJS2ow0B8gxLBY7PL3qmrQj66NZpKgwWq9kNv0ydFJsqOf0-zrLIi9dKPsFjvSebP2EEo/s1145/Pages+from+Examplars_of_Anekanta_and_Ahimsa_Case_Early_Jains_of_Mathura_269150_std-page-007.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="751" data-original-width="1145" height="420" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJW7j65_HJ95rP9agJctZFujSdRZTnSvQY4c-l5zMwO_5353mr1LvvtcQZlr5vDNtFQY-p_4UJS2ow0B8gxLBY7PL3qmrQj66NZpKgwWq9kNv0ydFJsqOf0-zrLIi9dKPsFjvSebP2EEo/w640-h420/Pages+from+Examplars_of_Anekanta_and_Ahimsa_Case_Early_Jains_of_Mathura_269150_std-page-007.jpg" width="640"></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Monk with two pieces of cloth (extreme left) with monks using one piece of cloth with the <i>Rajoharan </i>and <i>Mukhvastrika</i> at Kankali Tila Jain Stupa, Mathura</td></tr></tbody></table><br><br><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhcDXWZzqbHy3MH0VcRAUd8pcMKm2U39puVc8OBE14zWu_YE0nBkDRHZVg0x1holWvRBY0motKubxWFTRavHC3OOZHoef4PDwQTqV-s6cE_HcbIv_GAyaTel4MK3MkeCYI1fFw2DIUZMnc/s4951/Langot.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="3187" data-original-width="4951" height="412" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhcDXWZzqbHy3MH0VcRAUd8pcMKm2U39puVc8OBE14zWu_YE0nBkDRHZVg0x1holWvRBY0motKubxWFTRavHC3OOZHoef4PDwQTqV-s6cE_HcbIv_GAyaTel4MK3MkeCYI1fFw2DIUZMnc/w640-h412/Langot.jpg" width="640"></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Ayagapatta depicting monks wearing a loin cloth at Kankali Tila Jain Stupa, Mathura</td></tr></tbody></table><div class="separator" style="clear: both; text-align: center;"><br></div><div class="separator" style="clear: both; text-align: center;"><br></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivG2z13UZ6Adu1yK5R3Z7S7MxKV8HcgT6jT4wln5LNckA9qLkNBeiLzCdEjMRO_bVt8KbtRGN_G1cROksW8Fn2twoCVue-b9g8EdrU3jxLzkmYNPmC6PadIgoclX728SO2MqjAYtknHGI/s1127/Pages+from+Examplars_of_Anekanta_and_Ahimsa_Case_Early_Jains_of_Mathura_269150_std-page-006.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1127" data-original-width="755" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivG2z13UZ6Adu1yK5R3Z7S7MxKV8HcgT6jT4wln5LNckA9qLkNBeiLzCdEjMRO_bVt8KbtRGN_G1cROksW8Fn2twoCVue-b9g8EdrU3jxLzkmYNPmC6PadIgoclX728SO2MqjAYtknHGI/w428-h640/Pages+from+Examplars_of_Anekanta_and_Ahimsa_Case_Early_Jains_of_Mathura_269150_std-page-006.jpg" width="428"></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Depiction of a Shwetambar Jain monk with one piece of clothing at Kankali Tila Jain Stupa, Mathura</td></tr></tbody></table><br><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhFn7aCfznoUGzJE1AUH93XYyL5HVfXdlB-jv_qk5CpD69g3X2g_4V8lNkCJ66BztFo2xWPbhoN-ZfBUfC35y_Zr2KdxnObRVoTL0wJrWIcEo0-Rto-CPrEQTTX3QGRnNrEn6kvsKXNynY/s761/Pages+from+Examplars_of_Anekanta_and_Ahimsa_Case_Early_Jains_of_Mathura_269150_std-page-006+-+Copy.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="761" data-original-width="595" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhFn7aCfznoUGzJE1AUH93XYyL5HVfXdlB-jv_qk5CpD69g3X2g_4V8lNkCJ66BztFo2xWPbhoN-ZfBUfC35y_Zr2KdxnObRVoTL0wJrWIcEo0-Rto-CPrEQTTX3QGRnNrEn6kvsKXNynY/w500-h640/Pages+from+Examplars_of_Anekanta_and_Ahimsa_Case_Early_Jains_of_Mathura_269150_std-page-006+-+Copy.jpg" width="500"></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Depiction of a Shwetambar Jain monk with one piece of clothing and <i>Rajoharan </i>at Kankali Tila Jain Stupa, Mathura <br><br></td></tr></tbody></table><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQjOE4eTibpod77QICDaJPt_qRXWPhVytC9RINJs7az-B5tk8iy5aDVlTQ9aeRM0WW94HtbXoZrNSm7sNmbRK062m2ZJ8NmRgqEeOjgls2p7zg212VKOYSkBW4AxOSZ6lgR0w_pESgqQk/s862/Binder1-page-032+-+Copy.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="666" data-original-width="862" height="496" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQjOE4eTibpod77QICDaJPt_qRXWPhVytC9RINJs7az-B5tk8iy5aDVlTQ9aeRM0WW94HtbXoZrNSm7sNmbRK062m2ZJ8NmRgqEeOjgls2p7zg212VKOYSkBW4AxOSZ6lgR0w_pESgqQk/w640-h496/Binder1-page-032+-+Copy.jpg" width="640"></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Naked Shwetambar monk (right) with <i>Jholi </i>(to carry alms bowls) and nun (left) with <i>Patra </i>(alms bowl) </td></tr></tbody></table><div><br></div><br><b>4. Refutation of the Migration theory –</b> The Shwetambar scriptures record a detailed biography of Acharya Bhadrabahu, <b>but nowhere do they mention that he migrated to the southern regions</b> with Chandragupta Maurya. The scriptures record that Acharya Bhadrabahu was in <b>Nepal </b>for a 12-year penitential vow for practicing the <i><b>Mahaprana Dhyan</b></i> when the Pataliputra conference took place in 3rd century BC<a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn12">[12]</a>. The <b>Himavant Sthaviravali </b>composed in <b>~2-3rd Century AD</b> also states that Acharya Bhadrabahu Swami attained Kaldharma by practicing Anshan of 15 days of fasting without even consuming water at <b>Kumari Parvat (Udaygiri-Khandgiri) in Odisha</b><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn13">[13]</a>. <br><br>On the other hand, the <b>Digambar accounts of Acharya Bhadrabahu Swami </b>and Chandragupta Maurya migrating to the south <b>first appear from 10th century AD onwards</b>, which were written more than 1,200 years after Chandragupta's death. This incident is recorded in texts such as <i>Bhadrabāhu Charita (1450 CE) of Ratnanandi, Munivaṃsa bhyudaya (1680 CE) and Rajavali Kathe</i><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn14">[14]</a> <a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn15">[15]</a> <a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn16">[16]</a>. <b>Further, several late Digambar Jain inscriptions dating from the 7th–15th century refer to Bhadrabahu and a Prabhacandra or Samprati Chandragupta migrating south - which are inconsistent with each other. </b> The later Digambar tradition has identified the Prabhacandra as Chandragupta, therefore some scholars call it misidentification of different individuals with the same names: Bhadrabahu, Prabhacandra, and Chandragupta<a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn17">[17]</a> <a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn18">[18]</a> <a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn19">[19]</a>. Several of the Digambar inscriptions and texts in Karnataka, state the journey started from Ujjain and not Patliputra (as stated in some Digambar texts). In the epigraphical versions in Digambar literature (<i>Brihakathā Kośa (931 CE) of Harishena Acharya and Aradhana Kathakosh by Nemidatt)</i>, Acharya Bhadrabahu never came to Shravanabelagola and he attained <i>Kaldharma</i> near Ujjain. Before his own death, he sent other Jain monks to south India.<a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn20">[20]</a> <a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn21">[21]</a></div><div><br><table border="1" cellpadding="0" cellspacing="0" class="MsoTableGrid" style="border-collapse: collapse; border: none; mso-border-alt: solid windowtext .5pt; mso-padding-alt: 0in 5.4pt 0in 5.4pt; mso-yfti-tbllook: 1184;">
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<p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center;"><b>Sl.<o:p></o:p></b></p>
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<p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center;"><b>Scripture<o:p></o:p></b></p>
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<p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center;"><b>Author<o:p></o:p></b></p>
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<p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center;"><b>Sect<o:p></o:p></b></p>
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<p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center;"><b>Date of composition<o:p></o:p></b></p>
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<p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center;"><b>Place
of Sallekhana of Acharya Bhadrabahu<o:p></o:p></b></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">1<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Himavant Theravali<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Acharya Himavant Kshamashraman<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Shwetambar<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">~2<sup>nd</sup> – 3<sup>rd</sup> Century AD<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Kumari Parvat (Udaygiri-Khandgiri- Odisha). <o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">2<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Brihakatha Kosa<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Acharya Harisena<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Digambar<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">931 AD<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Near Vidisha (current Ujjain)<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">3<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Katha Kosa<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Muni Srichandra<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Digambar<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">11<sup>th</sup> CE AD<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Ujjain<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">5<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Bhadrabahu Charita<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Acharya Ratnanandi<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Digambar<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">1450 AD<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Shravanabelagola* with Chandragupta<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">6<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Aradhana Kathakosh<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Brahmachari Shri Nemidatt<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Digambar<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">1518 AD<o:p></o:p></p>
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<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">Ujjain<o:p></o:p></p>
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</tbody></table><br><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzcxfEYE3Mszh4F7nESvRovV5YMWJqxKGsJYGyM27ZZye3WNONrVt0_JrSfD0jCQGhGs_dqNy-z5EHPsPbMXhUDiU0FNsdWiQRpuAHimC28k9d-ZVZKtPXoLwG3FwZdgqhTbgcQOe6xhCDgJIFKyVJm7MM1foH2Xg1bdQzBOnHd5haOTpTwMNEZMTk/s3375/Himvant-page-001.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="3375" data-original-width="3375" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzcxfEYE3Mszh4F7nESvRovV5YMWJqxKGsJYGyM27ZZye3WNONrVt0_JrSfD0jCQGhGs_dqNy-z5EHPsPbMXhUDiU0FNsdWiQRpuAHimC28k9d-ZVZKtPXoLwG3FwZdgqhTbgcQOe6xhCDgJIFKyVJm7MM1foH2Xg1bdQzBOnHd5haOTpTwMNEZMTk/w640-h640/Himvant-page-001.jpg" width="640"></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Oldest available reference of Acharya Bhadrabahu's sallekhana at Kumari Parvat and not Shravanabelagola</td></tr></tbody></table><br><b>5. Inconsistencies in the Digambar Scriptures w.r.t. emergence of Shwetambar sect- </b>The Digambar scriptures and beliefs are not consistent with each other on the emergence of Shwetambar sect. While most Digambars believe that the Shwetambar sect was emerged after Bhadrabahu Swami migrated south, a Digambar scripture named "Darshanasar" by Acharya Devsen states that the Shwetambar sect emerged 136 years after the death of Vikramaditya, in Vallabhipur town of Saurashtra by a monk named Jinchandra. Inconsistent details as below-</div><div class="separator" style="clear: both; text-align: center;"><br></div><br><div><br></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhGu-DuQjpTO1fQ1ojTKjeoIEgc_bsxu8cFA1RTq3nhH2AsvczE56keZVIKSlP8eMp-qLYaqlOMGq5HFD5PrC5QpgOrmllxk-J7SHqbsssw4bcEnfAc5-62GUNnRBtr-8dbiCaDS_l8bodmd3oLmrfHkc5QcLX1nZOgY_tQ4_--crVaXS-bQloh1gEM=s1714" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="864" data-original-width="1714" height="322" src="https://blogger.googleusercontent.com/img/a/AVvXsEhGu-DuQjpTO1fQ1ojTKjeoIEgc_bsxu8cFA1RTq3nhH2AsvczE56keZVIKSlP8eMp-qLYaqlOMGq5HFD5PrC5QpgOrmllxk-J7SHqbsssw4bcEnfAc5-62GUNnRBtr-8dbiCaDS_l8bodmd3oLmrfHkc5QcLX1nZOgY_tQ4_--crVaXS-bQloh1gEM=w640-h322" width="640"></a></div><br><div><br></div><div>On the other hand the Shwetambar scriptures do not have any inconsistencies wr.t. to emergence of the Digambar sect. <b>Shri Avashyak Bhashya by Acharya Jinbhadragani Kshamashraman, </b>(composed in ~3rd CE AD and written down in 466 AD) states that the a monk named <b>Shivbhuti </b>started the Digambar sect in 82 AD. The scripture states that there was a person named Shivbhuti in the city of
Rathavirapur near Mathura 609 years after nirvan of Prabhu Mahavir. He was
employed by King Sinharath. He had successfully fought many battles on behalf
of the king and had won laurels. Consequently, he turned to be very proud and
used to come home very late in the night. On the complaint of his wife, one night his mother did not
open the door and asked him to go elsewhere to teach him a lesson. Shivbhuti
left his home and entered in a dwelling which was incidentally a Jain upasraya
where Arya Krishnasuri was present. He repented for his sins and requested the Acharya to give
him shelter and intitate him as a monk. The Acharya initiated him the next day.
Shivbhuti started wandering as a monk with others. After some time, he came to
his native place. When the king was informed of his arrival, he sent a precious
shawl (ratna kambal) to him as a gift. Possession of such a precious article by a monk was
protested by Acharya but Shivbhuti did not pay any heed to his advice. Acharya
then tore off the shawl. Shivbhuti did
not agree with this and said that keeping the precious shawl was a possession
then wearing clothes was also a possession and asserted that a follower of Jinakalp
should strictly observe the principle of austerity including nudity. He gave up all clothing and was joined by Kaundinya and
Kottavira as his disciples. His sister also joined him and remained nude but ordinary
people thought of her as a prostitute. Therefore Shivbhuti forbade her from
observing nudity.<br><br><b><font color="#d52c1f">Misconception 2- Archaeologically, no clothed (Shwetambar) Tirthankar idol before the period of 5th Century AD has been found, whereas naked Tirthankar idols can be found even prior to the beginning of the Christian era. Therefore, Shwetambar sect is a later tradition. <br></font></b><br>To understand this misconception, we have to go back to the history, which has changed its course in the passage of time. <b>History shows us that all the Jain sects, viz. Shwetambars, Digambars and Yapaniya’s did not have different temples and used to worship the same idols</b>. While many Shwetambars would not agree with me on this, but archaeologically and historically it can be proven that <b>Shwetambars also worshipped unclothed and naked Tirthankar idols</b>. The facts are as below- <br><br><br>1. <b>The Tirthankar idols excavated from Mathura, Kankali Tila Jain Stupa dating from 1st century BC to 1st Century AD have no depiction of clothes. </b>The idols in the sitting posture (<i>Padmasan mudra</i>) did not show nudity nor did they have any depiction of clothes (<i>Katisutra/ Kandora</i>) and those in the standing posture (<i>Kayotsarg Mudra</i>) specifically depicted the nude state. <b>However, the inscriptions show that these idols have been installed by monks belonging to the Shwetambar sect as the names of their <i>Kula-Gana-Shakha</i> match exactly with the Kalpasutra Sthaviravali <i>(Kottiya Gana, Varana Gana, Udhikiya Gana etc)</i></b>. <a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn22">[22]</a> <a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn23">[23]</a> <a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn24">[24]</a> As discussed above, the monks have also been shown with their belongings i.e. <i>Rajoharan, Patra, Jholi, Mukhvastrika etc</i> used by Shwetambars and some inscriptions have specific reference of Shwetambar Mul Sangh and Shwetambar Mathuri Sangh<a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn25">[25]</a>. Thus this is the prime evidence which shows that Shwetambar monks, installed unclothed idols of Tirthankars from the period of from 1st century BC to 1st Century AD.</div><div><br></div><div><br></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGhxRjUv0WYKghyaO2PY1T1VM6dPxc6cI9iPF9nwUjPVRtR27RORLSliMA0wtVzBydpHlNiG0gNYbiOtEr1oXa30lHHYO5-zPK-8HzLdpYnnsp7jKqSUUDc8RXYlC8NIM-u6pI15UZ0-Y/s2048/Kusana.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1536" data-original-width="2048" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGhxRjUv0WYKghyaO2PY1T1VM6dPxc6cI9iPF9nwUjPVRtR27RORLSliMA0wtVzBydpHlNiG0gNYbiOtEr1oXa30lHHYO5-zPK-8HzLdpYnnsp7jKqSUUDc8RXYlC8NIM-u6pI15UZ0-Y/w640-h480/Kusana.jpg" width="640"></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Some of the Jain Tirthankar images excavated from Mathura Kankali Stupa<br></td></tr></tbody></table><div> <br><br>2. The <b>second Kadamba inscription </b>dating back to the late 5th Century shows that <b>King Mrugeshvarman </b>granted a village named Kālavaṅga in Karnataka for three purposes - One part was for the holy Arhat temple (which was used for worship by members of all the sects) and the second and third purposes were for the enjoyment of the sects of ascetics belonging to <i><b>Shwetpaṭtas </b></i>(Shwetambars) and <b><i>Nirgranthas </i></b>(Digambars) respectively<a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn26">[26]</a> <a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn27">[27]</a>. <b>This shows that both the Shwetambars and the Digambars used to worship in the same temple</b><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn28">[28]</a> <a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn29">[29]</a>. <br><br> <br>3. The “<b><i>Pethad-tirth-yatra-dvay-prabandh</i></b>” in the <b><i>Sukrutsagar Granth</i></b> by a Shwetambar monk known as <b>Ratnamandan Ganivarya</b> records an event of <b>dispute over the ownership of Girnar hill </b>between the Digambars and Shwetambars. Once, Pethadshah, a noted minister of Mandavgadh arrived with a pilgrimage sangh of Shwetambars to Girnar. On the same day, a nobleman close to Allaudin Khilji named Purnachandra Agarwal from Delhi arrived with a pilgrimage sangh of Digambars to Girnar. Both stopped each other’s convoy at the base of the hill and heated arguments followed. <b>As the Mulnayak idol of Shri Neminath Bhagwan did not have the carvings of <i>Katisutra and Kandora</i>, both the Digambars and Shwetambars claimed ownership of the idol and the Tirth. </b>As the dispute turned ugly, elders from both the sects asked Pethadshah and Purnachandra to stop arguing and provided a solution – ownership of the Tirth would be decided on who would bid the highest for the Indramala after offering their rituals to Lord Neminath. The text specifically mentions that pilgrims from both sects ascended the hill and <b>on reaching the temple of Lord Neminath, they conducted <i>Janma Abhishek, Pujan, Dhwajaropan, Nrutya</i> etc. on the <i>mulnayak </i>(main)<i> </i>idol. </b>This again shows that <b>not only the same idols were worshipped even the ritualistic practices were same for both the sects during the period. </b>After making their offerings, the bids for the <i>Indramal</i> started and eventually Pethadshah won the bid by bidding a huge amount of 56 Ghadis of gold (1200 kilos)<a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn30">[30]</a> <a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn31">[31]</a> <br><br>4. A Shwetambar monk <b>Upadhyay Shri Dharmasagarji Maharaja</b> in his work <b><i>Pravachanpariksha </i></b>states that <b>after the dispute regarding the ownership of Girnar Hill, it was decided that all idols Shwetambar idols would be made with a </b><i><b>Katisutra-Kandora </b>(carving of cloth)</i> to avoid such disputes in the future. <br><br>This shows that <b>there were no differences between the idols of the Shwetambar and the Digambar sect in the ancient era</b>; However, to prevent future disputes it was decided to carve <i>Katisutra-Kandora</i> on Shwetambar idols. <b>Therefore, nude idols of Tirthankars before the 5th century AD cannot only be attributed to the Digambars and Yapaniyas, some of them had been installed by the Shwetambars as well. </b><br><br> <br><b><font color="#d52c1f">Misconception 3- Shwetambars worship the princely state of the Tirthankars (Rajya-avastha) and not the Veetrag Avastha (completely detached state) <br></font></b><br>Barring the idols of <b><i>Jivantswami’s </i></b>which depict the princely state of a Tirthankar, <b>all the other Shwetambar idols depict the phase of a Tirthankar after Kevalgyan (enlightenment)</b>. Secondly, to understand whether the idol is in the<i><b> Veetarag avastha</b></i> or not, we have to understand the real meaning of the word “<b>Veetrag</b>”. Veetrag is a title given to a <b><i>Veetaragi</i></b>, <b>i.e. the one who has won over the bondages of </b><i style="font-weight: bold;">Raag </i>(attachment/ desires), <i style="font-weight: bold;">Dvesh </i>(hatred/ aversions) and <i style="font-weight: bold;">Moh </i>(fascination/ endearment).<b> </b>This means that all the Tirthankar’s are Veetaragi’s as they have no attachments, desires, hatred, aversions or endearment towards anything<a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn32">[32]</a>. <br><br>The Shwetambar tradition based on their Agam literature believes that during <i>Diksha</i> of any Tirthankar, <b>the demi-god Indra places a divine cloth called “<i>Dev-Dushya</i>” on his shoulder,</b> which is the only garment that he uses thereafter. Although none of the Tirthankars have any attachment towards any garment, <b>it is only at the behest of Indra, (who, for his satisfaction </b>that the cloth would protect the Lord from harsh weather and aboriginal tribals)<b> that the Tirthankar drapes the <i>Dev-dushya</i></b>. This was also represented from the fact that Lord Mahavir (the 24th Tirthankar) gave away his <i>Dev-Dushya</i> to a poor Brahmin named Soma after 13 months of his initiation. <br><br>Further, one of the earliest physical descriptions of a Tirthankar occurs in <b><i>Aupapatik Sutra </i></b>which states that <b>every limb of the Tirthankar is radiant with light (equal to the radiance of a sun) and thus, his genitals are concealed, like those of a fine stallion</b> (due to the bright glow). Even the <b><i>Bhaktamar Stotra </i></b>and Digambar scriptures like <i><b>Samayasarakalasha</b></i> describe the brilliant radiance of the Tirthankars. <br><br>A Shwetambar monk, <b>Upadhyay Shri Meghavijayji </b>in his text <b><i>Yuktiprabodh </i></b>argued that a naked idol of the Tirthankar wrongly depicts the <i>Arihant </i>because it could cause improper thoughts in the viewer. He argued that a woman, looking at the naked idol may have improper thoughts. Meghvijayji, in his text further recalls that <b>one of the attributes of the Tirthankar’s body is that his every limb is radiant with light and his genitals are therefore concealed.</b> <b>Therefore, the Shwetambar sect does not show a naked idol of Tirthankars and represents them with carvings of a bottom garment</b><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn33">[33]</a>. </div><div><br></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh8w0sqYKHGMv0dI7holm_PHk-Um96dSi0VbjmLjZxdjszr-wg0B-9ZG0ngiO8otAxDfuc9zIND_sX64JBo1SUlprr6fhVritX9CUVSAdiu0cFjDQAn2opB3-Hs25SMcX3HDj3l_aNjMmU/s2048/IMG_20181125_223406.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2048" data-original-width="1284" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh8w0sqYKHGMv0dI7holm_PHk-Um96dSi0VbjmLjZxdjszr-wg0B-9ZG0ngiO8otAxDfuc9zIND_sX64JBo1SUlprr6fhVritX9CUVSAdiu0cFjDQAn2opB3-Hs25SMcX3HDj3l_aNjMmU/w402-h640/IMG_20181125_223406.jpg" width="402"></a></td></tr><tr><td class="tr-caption" style="text-align: center;">A typical Shwetambar idol representing the Veetaragi state<br></td></tr></tbody></table><div><br></div><div><br><b>By this discussion, we can understand that mere carvings of <i>Katisutra-Kandora</i> on the idols do not mean that the Tirthankar is shown with an attachment to the piece of cloth and thus not in the Veetragi state. </b><br><br><br><b><font color="#d52c1f">Misconception 4- Shwetambars decorate their idols (during Aangi). Therefore, they do not worship the the Veetrag Avastha (completely detached state) of the Lord. <br></font></b><br>The Shwetambar texts allow adorning the idol not only out of devotion, but also for the purpose that a layperson could reduce his affection for wealth. <b>Not just Shwetambars, the Digambar text, Adipurana also describes the worship with jewelry and unguents as an act of deep devotion</b> during the <i><b>Janma-Abhishek</b></i> (ritual bath by demi-gods at the time of birth) of the Tirthankar –“<i>aviliptasugandhas tvam avibhūṣitasundaraḥ, bhaktair abhyarcito ‘smābhir bhūṣaṇaiḥ sānulepanaiḥ</i>”. Translated, it would mean - “Though your body is naturally fragrant without the use of unguents and beautiful without the need for jewels, out of devotion we still worship you with jewels and fragrant substances.” <br><br><b>However, adorning the idol of the Tirthankars is not just an act of devotion but is also a representation of the true beauty of the Tirthankars. </b>As per the <i>Aupapatik Sutra</i> (which was discussed earlier), every limb of the Tirthankar is radiant with light. Even the 37th verse of the <b><i>Bhaktamar Stotra</i></b> by <b>Acharya Shri Mantung Suri</b> states the beauty of the Tirthankar –“<i>No one else has the splendor that you have, O Lord of the Jinas, as you teach the dharma. After all, how could the radiance of the sun, which destroys the darkness, be shared by even the brightest star?</i>” <br><br>The Digambar philosopher <b>Shri Amuṛtchandra</b> in his <i><b>Samayasarakalasha</b></i>, explicitly highlights the radiant beauty of the Tirthankar:“<i>Praise be to the Jinas, who bear one thousand and eight auspicious marks! Truly worthy of our praise, <b>they bathe the universe with their light; with their glorious radiance they surpass the light of even the brightest heavenly bodies</b>. They steal the minds of the people with their physical beauty, while their divine words drip the nectar of immortality into the ears of all who hear them, bringing them joy.</i>” <br><br>Upadhyay Shri Meghvijayji in <i>Yuktiprabodh</i> mentions that <b>a stone idol alone is not a sufficient representation of the glorious Tirthankar.</b> The statement that a plain stone image is by itself radiantly beautiful and therefore able to lead the viewer to a religious experience is simply contradicted by perception.<b> How can anyone upon seeing a bare stone idol visualize the glorious extraordinary body of the Tirthankar, which is said to be bright as a thousand suns? </b>Given that the stone lacks any such shining luster, one has to assume that the viewer mentally supplies it in the form of gold and jewels that he mentally heaps on the stone image. <b>The adorned idol, with light radiating from all the jewels, reflects most perfectly the Tirthankar himself and that seeing the image therefore leads the viewer to pious thoughts of the Lord’s greatness. </b></div><div><b><br></b><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiV9TZ0tbi0C852g8jwXvWYccGLDz_jVLqGcWels4RkO7V2Ae8yMxK6kJTax56wLaOJdt2golcFNPMpmJPTzv8I6p1kBr3scU91G8iI-Y4ByZCqKxeh2tTXuZCWJIcwMjPKfXYHenHGTcc/s2048/IMG_4744+-+Copy.JPG" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2048" data-original-width="1635" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiV9TZ0tbi0C852g8jwXvWYccGLDz_jVLqGcWels4RkO7V2Ae8yMxK6kJTax56wLaOJdt2golcFNPMpmJPTzv8I6p1kBr3scU91G8iI-Y4ByZCqKxeh2tTXuZCWJIcwMjPKfXYHenHGTcc/w510-h640/IMG_4744+-+Copy.JPG" width="510"></a></td></tr><tr><td class="tr-caption" style="text-align: center;">An adorned image of Shri Dharmanath Bhagwan with jewels<br></td></tr></tbody></table><br><br>Although it is a seeming paradox that the Tirthankar who is a renunciant is resplendent with jewels, but, it is a paradox that all Jain texts acknowledge. <i><b>Bhupalastotra</b></i>, a Digambar text celebrates the unfathomable greatness of the Jina, who though a renunciant, sits on a throne of precious gems, while the rays coming from the crest jewels of the worshipping gods add to the brilliant splendor of the Tirthankar – <i>ūhātigas tvādṛśas sarvajñānadṛśaś caritramahimā lokeśa lokottaraḥ</i> <br><br>The Digambar text <b><i>Adipurana </i></b>also states that the Tirthankar is the perfect exemple of someone who is without desire for worldly things at the same time as he possesses the splendor of the eight miraculous traits:<i> prātihāryamāyīm bhūtim dadhāno py ananyagām/vītarāgo mahāṃścāsi jagaty etaj jinādbhutam</i> <br><br><b>Therefore, decorating the idol during Aangi is done for a specific purpose to display the true radiance of Tirthankars and therefore, even when adorned, the idol represents the Veetrag avastha. <br></b><br> <br><b><font color="#d52c1f">Misconception 5- Shwetambars worship the Tirthankar idols with open eyes whereas the Digambars worship the Tirthankar idols with semi-closed eyes representing the true detached meditative posture. </font></b><br><br>While this is true to some extent, one thumb rule cannot be made applicable for all. <b>There are Shwetambar images with eyes in meditative posture </b><b>and there are also Digambar images with eyes wide open. </b></div><div><b><br></b></div><div><br><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWcy4xfoWztg4lpzu25_QINQ4p4FJDYdmSE1iRJRJpblzw9fpDQW9BSk3cIwltPz-nDhFg5BR6_jzt2tXHLWp0KlEbY_MycimpRMLRj8iP8bNxWqDkBJPdTxhuTeLcmWYUk4DJ9ImIEZU/s2048/IMG_20181114_121803.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2048" data-original-width="1615" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWcy4xfoWztg4lpzu25_QINQ4p4FJDYdmSE1iRJRJpblzw9fpDQW9BSk3cIwltPz-nDhFg5BR6_jzt2tXHLWp0KlEbY_MycimpRMLRj8iP8bNxWqDkBJPdTxhuTeLcmWYUk4DJ9ImIEZU/w504-h640/IMG_20181114_121803.jpg" width="504"></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Shwetambar image with eyes in meditative posture - Kshatriyakund, Bihar<br></td></tr></tbody></table><br><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjITAuypYr0fcQ8ri2jf3zyERFIYhgTTPZrasIIGBleots50Utex-C-yWsoinjrIroualj7X6NBp4yOpEFKn7A_YNf05hObubkfXGI3KywpiIAv27S95joacZgf0BRPc_n0PibIAVgaXE/s2990/Neminath%252C_National_Museum%252C_New_Delhi.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2990" data-original-width="1052" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjITAuypYr0fcQ8ri2jf3zyERFIYhgTTPZrasIIGBleots50Utex-C-yWsoinjrIroualj7X6NBp4yOpEFKn7A_YNf05hObubkfXGI3KywpiIAv27S95joacZgf0BRPc_n0PibIAVgaXE/w226-h640/Neminath%252C_National_Museum%252C_New_Delhi.jpg" width="226"></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Shwetambar image with eyes in meditative posture - National Museum New Delhi</td></tr></tbody></table><br><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiJwCyt9no3RD8iIbTD0fybm3Fv_wgiEIt42kij70rO3vsf1C5aNjFrdPeAFdI5C5poX5IpfoROeCTxn_4hneZPYvpohRe_LOx2Rz2xhL2x4kaiuHoaximnMe5FDKicD9t_YztI6EfVtw8/s2048/Pindwada+idol.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2048" data-original-width="1521" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiJwCyt9no3RD8iIbTD0fybm3Fv_wgiEIt42kij70rO3vsf1C5aNjFrdPeAFdI5C5poX5IpfoROeCTxn_4hneZPYvpohRe_LOx2Rz2xhL2x4kaiuHoaximnMe5FDKicD9t_YztI6EfVtw8/w476-h640/Pindwada+idol.png" width="476"></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Shwetambar image with eyes in meditative posture - Pindwada Rajasthan (Vasantgarh)</td></tr></tbody></table><b><br></b><br>As discussed earlier, <b>the Shwetambar idols depict the phase of a Tirthankar after <i>Kevalgyan </i></b>(enlightenment). Therefore, while delivering a sermon in the <i>Samavasaran</i>, <b>the Tirthankar is represented with open eyes</b> (as he is not engrossed in meditation at that time). Further, the tradition of pasting Chakshu’s (external eyes) started because the Shwetambar sect believes that <b>the open external eyes allow the worshipper, (through an act of meditative projection) to imagine that he/she is actually in the presence of the living Tirthanakar. </b>The eyes provide a powerful “<i><b>as if</b></i>” experience, and thereby enhance the worshipper’s efforts to achieve the state of perfection similar to that of the Tirthankar. <br><br><br><b><font color="#d52c1f">Misconception 6- There is no Shwetambar history in South India. </font></b><br><br>It is generally believed that the southern region was a stronghold of Digambar sect and there was no Shwetambar presence; however, it is not entirely true. References in literary treatises suggest that the Mauryan emperor Samprati sent emissaries to the region <a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn33">[34]</a> and even settled some Shwetambar followers in Paithan also known as Malkhed in Deccan. The penetration of the Shwetambar sect deeper into the south is attested by an inscription recording the grant of a village made by Kadamba king Mrigeshvarma in 488 AD which was discussed earlier. However, post this period the presence of Shwetambar sect declined in the south. Various ancient Shwetambar Jain tirths in Andhra Pradesh/ Telangana belt (Kulpakji, Gudivada and Peddatumbalam) also highlight it's antiquity.</div><div><br> <b>References</b><br><br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref1">[1]</a> Nalini Balbir, Journal of the Pali Text Society Volume XXVI, Pg. 13 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref2">[2]</a> Dr. Renuka J Porwal, The Jaina Stupa at Mathura: Art & Icons Pg. 105 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref3">[3]</a> ajivako ti nagga-pabbajito, nigantho ti purima-bhaga- patichanno (MP III 334 off. on A III 276 – Quoted by Schlingloff, op.cit. Pg. 71) <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref4">[4]</a> Nalini Balbir, Journal of the Pali Text Society Volume XXVI, Pg. 15 </div><div><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftn4">[4a]</a> http://www.sdstate.edu/projectsouthasia/upload/HathigumphaInscription.pdf<br></div><div><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref5">[5]</a> Jaina Sutras, Part II (SBE45), tr. by Hermann Jacobi, [1895] <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref6">[6]</a> Dr. Renuka J Porwal, The Jaina Stupa at Mathura: Art & Icons Pg. 103 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref7">[7]</a> Dr. Sagarmal Jain, Sagarmal Jain Abhinandan Granth, Pg. 584 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref8">[8]</a> Ayarchula 5/1/2 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref9">[9]</a> Prof. Ravjibhai Devraj, Acharanga Sutra, Shlok 434 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref10">[10]</a> Prof. Ravjibhai Devraj, Acharanga Sutra, Shlok 433 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref11">[11]</a> Dr. Renuka J Porwal, The Jaina Stupa at Mathura: Art & Icons Pg. 103-108 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref12">[12]</a> Paul Dundas, The Jains, Pg, 46–49, 67–69 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref13">[13]</a> Jain Tirth Sarva Sangrah, Sheth Anandji Kalyanji Pedhi, Part II - Pg. 504 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref14">[14]</a> Mookerji, Radha Kumud Chandragupta Maurya and his times (4th ed.), Pg. 39-40 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref15">[15]</a> Samuel, Geoffrey, The Origins of Yoga and Tantra. Indic Religions to the Thirteenth Century; Pg. 60 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref16">[16]</a> Romila Thapar, Early India: From the Origins to A.D. 1300, Pg. 178 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref17">[17]</a> Dikshitar, V. R. Ramachandra, The Mauryan Polity, Pg. 264–266. <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref18">[18]</a> Wiley, Kristi L., The A to Z of Jainism, Pg. 50-52 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref19">[19]</a> Fleet, J.F., Bhadrabahu, Chandragupta and Shravanabelagola (Indian Antiquary), Pg. 156–162. <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref20">[20]</a> Wiley, Kristi L., The A to Z of Jainism, Pg. 50-52 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref21">[21]</a> Fleet, J.F., Bhadrabahu, Chandragupta and Shravanabelagola (Indian Antiquary), Pg. 156–162 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref22">[22]</a> Dr. Renuka J Porwal, The Jaina Stupa at Mathura: Art & Icons <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref23">[23]</a> Dr. Sagarmal Jain, Jin Pratima ka Prachin Swarup ; <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref24">[24]</a> Jain Tirth Sarva Sangrah, Sheth Anandji Kalyanji Pedhi, Part II - Pg. 411 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref25">[25]</a> Dr. Renuka J Porwal, The Jaina Stupa at Mathura: Art & Icons Pg. 160 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref26">[26]</a> Indian Antiquary Vol VII, Pg. 38 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref27">[27]</a> Vibha Tayal, Royal Patronage of Jainism under the Kadambas of Banavāsi: c. Fifth and Sixth Centuries CE <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref28">[28]</a> Dr. Sagarmal Jain, Jin Pratima ka Prachin Swarup Pg. 66 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref29">[29]</a> Nathuram Premi, Jain Sahitya aur Itihas Pg. 477 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref30">[30]</a> Ratnamandan gani virachit Sukrutsagar, by Jain Atmanand Sabha Bhavnagar, Pg. 105 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref31">[31]</a> Nathuram Premi, Jain Sahitya aur Itihas Pg. 471 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref32">[32]</a> Acharya Siddhasendiwakarsuri Virachit Vardhaman Shakarastav; Sadhvi Padmalatashriji Pg. 41 <br><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref33">[33]</a> The perfect body of the Jina and his imperfect image by Phyllis Granoff</div><div><a href="file:///C:/Users/arpit.shah/Desktop/Clearing%20doubts%20regarding%20some%20misconceptions%20about%20the%20Shwetambar%20sect%20of%20Jainism.docx#_ftnref33">[34]</a> Jain Tirth Sarva Sangrah, Sheth Anandji Kalyanji Pedhi, Part II - Pg. 373 </div><div class="separator" style="clear: both; text-align: center;"><br></div><div class="separator" style="clear: both; text-align: center;"><br></div><br><div class="separator" style="clear: both; text-align: center;"><br></div><br>Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com44tag:blogger.com,1999:blog-6112476928225190575.post-78949792703508959282020-07-05T07:36:00.008-07:002022-04-17T08:59:51.648-07:00The forgotten Jain heritage of Odisha (Orissa)<div class="separator"><br /></div><div style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiHbdXWkKvWCEpRR1Dio_2i1Ayrbt-PCJoi7cnEN90xnu1QUDedtmeI1lmpzHmgHDga1wi949BQ1i6Ql-VIoYIm708CZQNLsZkbGNW51PAqLT_KR2ZjWgHD2lyuQH-jFtLsir4Gst7DA90/s1750/Odisha-page-001.jpg" style="font-style: italic; text-align: center;"><img border="0" data-original-height="984" data-original-width="1750" height="351" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiHbdXWkKvWCEpRR1Dio_2i1Ayrbt-PCJoi7cnEN90xnu1QUDedtmeI1lmpzHmgHDga1wi949BQ1i6Ql-VIoYIm708CZQNLsZkbGNW51PAqLT_KR2ZjWgHD2lyuQH-jFtLsir4Gst7DA90/w625-h351/Odisha-page-001.jpg" width="625" /></a></div><i><div><div class="separator" style="clear: both; text-align: center;"><br /></div></div></i><br />Enriched with forests, waterfalls, rivers, valleys, beaches, lakes and temples, Odisha is a kaleidoscope of past splendor and present glory. Being the meeting place of Aryan and Dravidian cultures, with is delightful assimilations, from the fascinating lifestyle of the tribes, Odisha retains in its distinct identity. <b>Once, a stronghold of Jainism, the Jain heritage of Odisha has now been lost in the pages of history.</b> Such was the dominant presence of Jainism in the ancient era, that a Vedic Puran named “<b><i>Adityapuran</i></b>” placed Kalinga in the list of “<b><i>Anarya Bhumis</i></b>”<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn1">[1]</a> (a land where the Dharma is not established), whereas Jains gave Kalinga, a place in its list of 25 <b><i>Arya Bhumis</i></b> (where Dharma was established). <div><br /></div><div><i>Note: Footnotes with numbers in brackets have been provided [] for references which are mentioned at the end of the article</i>.</div><div><br /></div><div><b>Following is the timeline of Jainism in Odisha - <br /></b><br /><b><font color="#d52c1f">~850 BC -</font></b> The revered Jain Agam, <b>Shri Uttaradhyayan Sutra</b> mentions that <b>Lord Parshwanath visited this region in 850 BC</b> when the King Avakinnayo <b>Karakandu </b>became a great devotee of the 23rd Tirthankar and took <i>Diksha </i>(monkhood)<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn2">[2]</a>. <i>Jain Kshetra Samsa</i> as well as Jain texts like <i>Vyavahar Bhashya</i> and <i>Harivash Puran</i> also show that Lord Parshwanath had preached in places like <b>Tamralipti </b>(Tamluk in West Bengal), <b>Kopataka </b>(Kupari, Balasore) and <b>Kumari Parvat </b>(Udaygiri and Khandgiri, Bhubaneshwar) in the Kalinga region<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn3">[3]</a>. Therefore, as early as 9th century B.C, Jainism had already created its place in the religious life of the people of Odisha, and continued to flourish under the royal patronage. <br /><br /><font color="#d52c1f"><b>558 BC -</b></font> As per Jain scriptures like <i>Shri Bhagwati Sutra</i>, <i>Shri Avashyak (Niryukti) Sutra</i>, <i>Harivansh Puran</i> and <i>Haribhadravritti</i>, <b>Lord Mahavir visited various places like </b>Valuyagam, Subhoma, Succheta Malaya, Siddharthgram and <b>Tosali </b>(Sisupalgarh, Bhubaneshwar) in Kalinga after 11 years of Diksha with Mankhaliputra Goshal<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn4">[4]</a> <a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn5">[5]</a>. <br /><br /><b><font color="#d52c1f">~ 530 -510 BC -</font></b> Emperor <b>Shrenik </b>Bimbisar of the Magadh empire, who was a great devotee of Lord Mahavir made a pilgrimage to <b>Kumari Parvat</b> (Udaygiri and Khandgiri, Bhubaneshwar) and constructed a beautiful temple on the hill and placed a golden idol of Lord Adinath which was installed by <b>Gandhar Sudharma Swami</b>. This idol came to be known as the “<b>Kalinga Jina</b>” and was deeply revered by the entire populace of Kalinga. King Shrenik also constructed rock cut caves in Kumargiri for the use of Jain monks and nuns during monsoon<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn6">[6]</a> <a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn7">[7]</a>. <br /><br /><b><font color="#d52c1f">509 BC / 468 BC</font> - </b>King Chetak who was the maternal uncle of Lord Mahavir, ruled over Vaishali in 5th century BC. His son, <b>Shobhanraya </b>was married to Kalinga emperor Sulochan’s daughter. After Chetak lost Vaishali to Konik Ajatshatru, Shobhanraya fled to Kalinga. As Sulochan had no sons, Shobhanray was crowned the ruler of Kalinga. Shobhanraya was a staunch Jain and during his rule Jainism flourished making Kumari Parvat a major pilgrimage<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn8">[8]</a>. <br /><br /><b><font color="#d52c1f">378 BC</font> - Chandaraya </b>was crowned as the 5th successor of Shobhanraya. During that time,<b> the 8th Nanda emperor Kaivarta Nanda attacked the kingdom of Kalinga</b>, destroyed the temple on Kumari Parvat <b>and took away the idol of Kalinga Jina</b> to Patliputra<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn9">[9]</a>. <br /><br /><font color="#d52c1f"><b>357 BC</b></font> - <b>Himavant Sthaviravali by Acharya Himavant Kshamashraman</b> (composed in ~2-3rd century AD) states that the last Purvadhar, (i.e. who had the knowledge of all the 14 Purvas) <b>Acharya Bhadrabahu Swami arrived in Kumari Parvat,</b> 170 years after the nirvan of Mahavir. <b>He attained Kaldharma (death) through an Anshan </b>(meditative penance known as Santhara/ Sallekhana) of 15 days of fasting without even consuming water<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn10">[10]</a>. <br /><br /><b><font color="#d52c1f">282 BC </font></b>– <b>Arya Mahagiri</b> arrived in Kumari Parvat and attained Kaldharma by practicing Anshan<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn11">[11]</a> <br /><br /><b><font color="#d52c1f">265 BC</font> </b>- Emperor Ashok Maurya attacked the Kalinga empire and annexed it to the Mauryan empire. <br /><br /><b><font color="#d52c1f">236 BC </font></b>- <b>Arya Suhastisuri</b> (guru of Emperor Samprati) arrived in Kumari Parvat and attained Kaldharma by practicing Anshan<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn12">[12]</a> <br /><br /><b><font color="#d52c1f">232 BC –</font></b> Kalinga regained independence from Mauryan empire post Ashoka’s death<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn13">[13]</a>. Kalinga’s ruler, <b>Vudharaja </b>(Vriddharaja) <b>built 11 caves</b> on Kumari Parvat for the use of Jain monks and nuns during monsoon<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn14">[14]</a>. <div><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhF4CprFNoyvBrfwZQgRcWmE9bk7hudfewKhSMQNJ2vqx5MG7r2kA4exINwTzGZ4n347j337BIKvU4krNUYxe-N_PMxAF7KOcDfQK44jlapLU4PPPK23AY28SIdTAwbnH-pBQLMPZiqLS8/s5053/Udayagiri_Caves_-_Rani_Gumpha_01.jpg" style="font-style: italic; margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="3368" data-original-width="5053" height="416" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhF4CprFNoyvBrfwZQgRcWmE9bk7hudfewKhSMQNJ2vqx5MG7r2kA4exINwTzGZ4n347j337BIKvU4krNUYxe-N_PMxAF7KOcDfQK44jlapLU4PPPK23AY28SIdTAwbnH-pBQLMPZiqLS8/w625-h416/Udayagiri_Caves_-_Rani_Gumpha_01.jpg" width="625" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Udaygiri Caves (Source: Wikimedia Commons)<br /></td></tr></tbody></table><br /><b><font color="#d52c1f"><br /></font></b></div><div><b><font color="#d52c1f">165 BC</font></b> – Vudharaja’s son, <b>Mahameghvan Bhikhshuraj Kharavel </b>ascended to the throne of Kalinga<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn15">[15]</a>. <br /><br /><b><font color="#d52c1f">157 BC</font> –</b> <b>Kharavel attacked and defeated Magadha</b>, which was then ruled by Bahasatimita or Pushyamitra of the Shunga dynasty <b>and recovered the idol of Kalinga Jina </b>which was captured by the Nandas<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn16">[16]</a>. <br /><br /><b><font color="#d52c1f">156 BC</font></b> –The temple on Kumari Parvat was renovated and the <b>idol of Kalinga Jina was reinstalled</b> in the presence of <b>Arya Shri Susthitsuri </b>and <b>Achrya Shri Supratibuddhsuri</b><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn17">[17]</a>. Both the Acharyas conducted one crore chants of the holy “Suri Mantra” there.<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn18">[18]</a> </div><div><br /><div><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiP2c1ADfurFcWIq9mL8dmyoqsnPgCzK1w9ed0nnzcw8MfaaAj-i0_WCkriAZAg9dRfObEn1xZQk8WnyjD3E9jc_7LEYVzHSxRpdgZHXS0kigbzXmfg9ywwCekbj9IfugT0glb8JiEOjII/s915/FB_IMG_1591109805778.jpg" style="font-style: italic; margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="460" data-original-width="915" height="314" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiP2c1ADfurFcWIq9mL8dmyoqsnPgCzK1w9ed0nnzcw8MfaaAj-i0_WCkriAZAg9dRfObEn1xZQk8WnyjD3E9jc_7LEYVzHSxRpdgZHXS0kigbzXmfg9ywwCekbj9IfugT0glb8JiEOjII/w625-h314/FB_IMG_1591109805778.jpg" width="625" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Image of the Apsidal Chaitya structure at Udaygiri where the Kalinga Jina was installed<br /></td></tr></tbody></table><br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYZi8JG84_TEM2NKAey3zFwNPzq0P_3hP7Ozc5enKRUcNOqIK5hxy0t5sSckWjS3ABjnpiLrJmxYhuOxJW7-_PfZtCYygffk5WpRbf4sjmQ5uSd0jGfqv9jid7YplY82QN7Q-d2SlLMK0/s1057/Screenshot_2020-06-06-22-08-46-991_com.instagram.android.jpg" style="font-style: italic; margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="768" data-original-width="1057" height="454" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYZi8JG84_TEM2NKAey3zFwNPzq0P_3hP7Ozc5enKRUcNOqIK5hxy0t5sSckWjS3ABjnpiLrJmxYhuOxJW7-_PfZtCYygffk5WpRbf4sjmQ5uSd0jGfqv9jid7YplY82QN7Q-d2SlLMK0/w625-h454/Screenshot_2020-06-06-22-08-46-991_com.instagram.android.jpg" width="625" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Top view of the Apsidal Chaitya structure at Udaygiri</td></tr></tbody></table><br /><br />To preserve the knowledge of Jain Agams, <b>Kharavel initiated an Agam Vanchana (council)</b> for a verbal <b>compilation of the Agams and especially the Purvas (Drishtivad)</b>. Kharavel invited Acharya Balissah, Acharya Bodhiling, Devacharya, Acharya Dharmasena, Acharya Nakshatra along with 200 Jinakalpi monks (naked monks who used to imitate the life and penances of Tirthankars as per Shwetambar Agams; now extict.) and Sthavirakalpi Acharyas (Cloth bearer monks) namely Arya Susthitsuri, Achrya Supratibuddhsuri, Acharya Umasvati, Acharya Shyamacharya along with 300 Sthavirakalpi monks. Aryaa Poini along with 300 nuns and 700 Shravaks- Shravikas were also present during the compilation<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn19">[19]</a>. <br /><br />Based on the compilation, <b>following scriptures were composed </b>later<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn20">[20]</a> <a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn21">[21]</a>– <br /><ul style="text-align: left;"><li>“<b><i>Pragnapana Sutra</i></b>” (Pannavana) by Arya Shri Shyamacharya </li><li>“<b><i>Angavidya Sutra</i></b>” (from a Purva named Vidyaprasad) by Arya Shri Balissah </li><li>“<b><i>Tattvartha Sutra</i></b>” by Acharya Umasvati. </li></ul>Kharavel also <b>constructed rock cut cave shelters</b> for Jain monks on both the hills of Kumari Parvat (Udaygiri and Khandgiri). On one hill, he constructed caves for Jinakalpi monks (Udaygiri) and on the other he constructed caves for the Sthavirkalpi monks (Khandagiri) <a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn22">[22]</a>. <br /><br /><b><font color="#d52c1f">152 BC </font></b>– The <b>Hathigumpha inscription</b> was carved on the Kumari Parvat (Udaygiri) which mentions the life of Kharavel in Prakrit. The inscription begins with the words<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn23">[23]</a> – “<b><i>Namo Arhantanam, Namo Savasidhanam</i></b>” making it the earliest archaeological evidence of Navkar mantra. Other important highlights of the inscription are – <br /><br /><ul><li>In the 8th year of his reign, Kharavel expelled members of the Ajivika sect (followers of Makkhali Gosala) from the Barabar caves in Gaya and mutilated their inscriptions<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn24">[24]</a> <a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn25">[25]</a>. </li></ul><ul><li>In the 12th year of his reign, Kharavela caused panic amongst the people of Magadha by driving (his) elephants into the Sugamgiya (Palace), made the King of Magadha, Bahasatimita, bow at his feet and <b>recovered (the image) 'the Jina of Kalinga' </b>which had been taken away by King Nanda<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn26">[26]</a> <a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn27">[27]</a> <a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn28">[28]</a>. </li></ul><ul><li>In the 13th year of his reign, on the Kumari Hill where the Wheel of Conquest had been well-revolved (i.e., the religion of Jina had been preached), <b>he offered respectfully royal maintenances, silks and white clothes to the Jain monks who by their austerities had extinguished the round of lives.</b> As a layman, Kharaval realised the nature of “jiva” and “deha” and <b>brought a Council of the wise Jain ascetics and sages, from hundred (i.e., all) quarters</b> near the temple of Kalinga Jina on the top of the hill, with stones brought from many miles (yojanas). <b>He restored and renovated the Arhat temple on the Kumari Hill by spending twenty-five hundred thousands; </b>and <b>caused to be compiled expeditiously the (text) of the seven-fold Angas (Jain Agams)</b><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn29">[29]</a></li></ul><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjRUD1QKSUU38SgqMy0gW07GzDwGCqywPJ93ocvgn74YLPTshV9BwFpsGaBy1kPLZA1ObXlUfTvz6BZ5wBW1fVj20pU0Lu7MUO-c65yc3Vp_H2CxdyygkkV1X119XfIsiUQCfHT9-Q2mx0/s6720/Hathigumpha_inscription_%25282020%2529.jpg" style="font-style: italic; margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="3780" data-original-width="6720" height="351" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjRUD1QKSUU38SgqMy0gW07GzDwGCqywPJ93ocvgn74YLPTshV9BwFpsGaBy1kPLZA1ObXlUfTvz6BZ5wBW1fVj20pU0Lu7MUO-c65yc3Vp_H2CxdyygkkV1X119XfIsiUQCfHT9-Q2mx0/w625-h351/Hathigumpha_inscription_%25282020%2529.jpg" width="625" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">The Hathigumpha inscription<br /></td></tr></tbody></table><div><br /></div><br /><b><font color="#d52c1f">~150 BC</font></b> – Maharaja <b>Kudepasiri </b>succeeded Kharavel as the ruler of Kalinga<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn30">[30]</a>. He also built caves for Jain monks on Kumari Parvat. Inscriptions in the Manchapuri cave in the Kumari Parvat (Udaygiri) mentions his name<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn31">[31]</a>. <b>The cave also depicts a relief representing two male figures and two female figures worshipping the Kalinga Jina</b><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn32">[32]</a>. </div><div><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEisn3UJmrHEo9GFQjmx5pkgIOY6biuXbBtdbBpJLLqUxu75UDDMd_y8MZ50Ajj4oCO7PNlkHYojmihq5f9inq8_bUsUVc_zXAGi0ZDYCvLUfxBkKojA1j5XxJx9U0r8Jx53yme40Zb4sJk/s1672/Manchapuri_cave_relief.jpg" style="font-style: italic; margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="712" data-original-width="1672" height="266" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEisn3UJmrHEo9GFQjmx5pkgIOY6biuXbBtdbBpJLLqUxu75UDDMd_y8MZ50Ajj4oCO7PNlkHYojmihq5f9inq8_bUsUVc_zXAGi0ZDYCvLUfxBkKojA1j5XxJx9U0r8Jx53yme40Zb4sJk/w625-h266/Manchapuri_cave_relief.jpg" width="625" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Relief in Manchapuri Cave depicting the worship of Kalinga Jina (Source: Wikimedia Commons)<br /></td></tr></tbody></table><br /><br /><b><font color="#d52c1f">40 AD -50 AD </font></b>– Due to an acute famine in northern India, <b>Acharya Vajraswami</b> (who had the knowledge of the 10 purvas) arrived at the coastal town of <b>Puri</b><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn33">[33]</a> where there was a <b>Jain temple dedicated to Shri Jirawala Parshwanath</b><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn34">[34]</a>. He also successfully made the local Buddhist king embrace Jainism. <b>Currently a Jain idol can be seen on the outer walls of the Jagannath Puri Temple</b>.</div><div><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjc35LwFCpCponw3_o5_0wpktk-i-_Co6W-0zmAamE6GYz49-_Iuj5C9QaN8Dx0GPiSrpsWPlT5nyOuAiO22Pr7aJqBtvWjhvORAbq6ZrBl4VYCR7k8oEJSxOhLYa3p8Pz4P4TqTwrl77g/s2048/Odisha+Images-page-001.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1418" data-original-width="2048" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjc35LwFCpCponw3_o5_0wpktk-i-_Co6W-0zmAamE6GYz49-_Iuj5C9QaN8Dx0GPiSrpsWPlT5nyOuAiO22Pr7aJqBtvWjhvORAbq6ZrBl4VYCR7k8oEJSxOhLYa3p8Pz4P4TqTwrl77g/w640-h444/Odisha+Images-page-001.jpg" width="640" /></a></div><br /><div><br /><br /> <table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgXItrX0v9dahl3I-SwiflVmCBylKQ-qqD0JuMujjgpafabwxLIyIc8j05X5VV7bB7WiX2T18fFBBQWbjmobvbb9Kw99WUs3BAJNMO4lsbWyU45kVmUscl5cpIC0rdqi7NpESzvY28rXQU/s4906/Jaggannath.jpg" style="font-style: italic; margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1723" data-original-width="4906" height="219" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgXItrX0v9dahl3I-SwiflVmCBylKQ-qqD0JuMujjgpafabwxLIyIc8j05X5VV7bB7WiX2T18fFBBQWbjmobvbb9Kw99WUs3BAJNMO4lsbWyU45kVmUscl5cpIC0rdqi7NpESzvY28rXQU/w625-h219/Jaggannath.jpg" width="625" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jagannath ki Vividh Pehchan by Devdutt Pattnaik<br /></td></tr></tbody></table><br /><br /><b><font color="#d52c1f">2nd Century - 3rd Century AD</font></b> – A tribe called <i>Murundas, </i>who ruled over an extensive territory from Chota Nagpur region of Bihar to the district of Ganjam in Odisha patronized Jainism<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn35">[35]</a> <a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn36">[36]</a>. Gold coins excavated from Sisupalgarh near Bhubaneswar show that <b>Maharajadhiraja Dharmadamadara</b> who belonged to the <i>Murunda </i>tribe was a patron of Jainism<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn37">[37]</a>. This fact is corroborated by the Jain text <i>Prabodh Chintamani</i>. The last ruler of the Murunda tribe also practiced Jainism and worshipped the Nirgranth tradition (Jainism)<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn38">[38]</a> <br /><br /><b><font color="#d52c1f">Early 4th Century AD</font> </b>- <b>Satrubhanja </b>ruled from the Keonjhar district of Odisha and the <b>Asanpat inscription </b>from Keonjhar district states that he donated large amount of wealth to Bhikshus, <b>Nirgranths </b>although he himself remained a staunch follower of Brahmanism<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn39">[39]</a>. <br /><br /><font color="#d52c1f"><b>7th Century AD</b> </font>– Buddhist traveler <b>Hiuen-T’sang</b>’s records state that Kalinga had 10 Buddhist Sangharamas (monasteries) with 100 priests and 500 temples with different sorts of unbelievers most of whom were Nirgranths (Jains)<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn40">[40]</a>. He adds that <b>Buddhist temples were about 100 in numbers whereas those of (Jain) Tirthankars were more than 1000</b><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn41">[41]</a>. <br /><br />The Inscriptions of <b>Shailodbhava dynasty</b> who ruled over the Kangoda region (parts of the present-day Ganjam, Khordha and Puri districts in the Odisha state) inform that Jains followed extreme penance and austerity to attain supreme knowledge<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn42">[42]</a>. The Banapura copper plate records that Shailodbhava king Dharmaraja II alias Sri Manabhita's wife <b>Kalyandevi </b>was a Jain and <b>she made grants for Jain monks </b>namely Arhatacharya Nasichandra and his disciple Ekasata Prabuddhachandra <b>who wore only one piece of cloth</b><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn43">[43]</a>. <br /><br /><b><font color="#d52c1f">10-11th Century AD </font></b>– The <b>Somavamshi dynasty</b> gave royal patronage to Jainism and erected Jain temples at various places including Bhubaneshwar<a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn44">[44]</a>. King <b>Uddyotakeshari </b>of the Somavamshi dynasty <b>built cave temples and installed idols of 24 Tirthankars on the Kumari Parvat </b>(Khandgiri) as per the three inscriptions engraved inside the Lalatendukesari cave and Navamuni cave of the Khandagiri hill <a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn45">[45]</a> <a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn46">[46]</a>. <br /><br /><b><font color="#d52c1f">12th Century AD</font></b> – <b>Ganga dynasty </b>rose into power in Kalinga who were staunch followers of Vaishnavism. Anantavarman Chodaganga constructed the temple of Shri Jagannath at Puri. A<b> stone inscription</b><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn47">[47]</a> from <b>Bhogpur </b>village (Bhimilipatnam Taluk of the Vishakhapatnam district) reveals that in 1178 A.D (11th regnal year of Anantavarma Rajaraja II of the Ganga dynasty) one <b>Kannam Nayak</b> (Sreshthi), a subordinate of the Utkal King, <b>installed a sacred image of Tirthankar at Ramaramagiri</b> (the modem Ramatirtham) in a temple called Rajaraja Jinalaya which is undoubtedly named after his overlord, Rajaraja II. <div><br /></div><div>Thereafter, the presence of Jainism gradually declined in the region because of lack of royal patronage and intolerant attitude of other sects. <br /><br /><br /><font color="#d52c1f"><b>ARCHAEOLOGICAL EVIDENCES OF ANTIQUITY OF JAINISM IN ODISHA </b></font><br /><br />Based on the documented resources available in Research papers, museum directories, historical publications and Archaeological newsletters, <b>I have been able to list more than 120 cities/ villages</b><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn48">[48]</a> <a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn49">[49]</a> <a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftn50">[50]</a> <b>where Jain archaeological remain</b>s have been found within the state boundaries of Odisha. The entire list has been provided at the end of the article.<br /><br />It is important to note that <b>the list is not exhaustive</b> and there could be various other sites as well. I have tried to sort them from north to south based on their districts and locations. <b>Out of the 30 districts in Odisha, Jain historical remains have been identified in 15 district</b>s in form of idols of Tirthankars, Yaksh/ Yakshini’s, votive tablets etc. Five Districts namely Koraput, Jajpur, Balasore, Cuttack and Khordha account for more than 76% of the Jain historical remains. <br /><br /><b>While most of these idols are kept in Hindu temples</b> and worshipped as Bhairav’s, Gramdevata’s, Devi’s etc. some are well preserved in the museums in the state. <b>Sadly, animal sacrifices are offered in front of many idols which are worshipped as local deities</b>. The map showing most of the identified locations is as below. </div><div><br /></div><div><iframe height="480" src="https://www.google.com/maps/d/u/0/embed?mid=1ATBQtf8NbGYDMTTP6ZwuavUjq3JAiaXS" width="640"></iframe></div><div><br /></div><div><br /></div><div><br /></div><div><b><font color="#d52c1f">Mayurbhanj District </font></b></div><br />Major Jain archaeological sites can be found in the towns of <b>Baripada</b>, <b>Khiching </b>and <b>Badasahi </b>in Mayurbhanj district. The <b>Jagannath temple of Baripada</b> houses three Jain images out of which two images date back to the 9th century AD. The outer wall of <b>Maa Kichakeswari Temple,</b> Khiching depict a relief showing a Jinakalpi Jain monk giving a sermon to a King/ prince. Jain images are also preserved in the Baripada state museum and Khiching museum. </div><div class="separator" style="clear: both; text-align: center;"><br /></div><br /><div><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKZeqt2lv9OAI2A0rZq_UuesuHDKXurwvWWr_q0kkQnV2vWfzs_71QSP_BAJokrZJTqW77p1RSDg-Pl3x9dOxUe7IXSdQKOnWSV1V4jPNPb-cocef6grYrkMYnv6C9VYHUl0_2JuB_2As/s3250/Odisha+Images-page-001.jpg" style="font-style: italic; margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKZeqt2lv9OAI2A0rZq_UuesuHDKXurwvWWr_q0kkQnV2vWfzs_71QSP_BAJokrZJTqW77p1RSDg-Pl3x9dOxUe7IXSdQKOnWSV1V4jPNPb-cocef6grYrkMYnv6C9VYHUl0_2JuB_2As/w640-h444/Odisha+Images-page-001.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Mayurbhanj District, Odisha<br /></td></tr></tbody></table><b><font color="#d52c1f"><br /></font></b></div><div><b><font color="#d52c1f">Keonjhar District <br /></font></b><br />The most notable site in this district is <b>Podasingidi </b>where many Tirthankar idols have been excavated. Most of the idols are preserved in the Jain Heritage Sculpture Shed maintained by the ASI and Odisha State museum in Bhubaneshwar date back to 7th to 12th century AD. Rare images of <b>Ambika with Tirthankars </b>are worshipped by locals at Ramchandi Temple in Podasingidi. The Baula hill in the Anandapur subdivision has a Jain temple known as Yogichhata. The hill also has rock cut caves, which were used by Jain monks. </div><div><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgsyyhG3Pt9R-Q3YKiA7pOAgJyQpA_81VOWYMKngkoC4knky3_9QVl5vumGWsSTpxvz8GkkMP7Dur80MeU3HbQVV2GtAq3rrAf0uQbUwEcW1XKl0iOKaB0LVsPZ91oztehr3XRpih9kaOU/s3250/Odisha+Images-page-002.jpg" style="font-style: italic; margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgsyyhG3Pt9R-Q3YKiA7pOAgJyQpA_81VOWYMKngkoC4knky3_9QVl5vumGWsSTpxvz8GkkMP7Dur80MeU3HbQVV2GtAq3rrAf0uQbUwEcW1XKl0iOKaB0LVsPZ91oztehr3XRpih9kaOU/w640-h444/Odisha+Images-page-002.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Podasingidi, Keonjhar District, Odisha</td></tr></tbody></table><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgrmpS5QtSlbg6zz97YlEULPW7I3AR27E1cpv8XibGrylP6iLm0IbBqmuTAJsc09fdHc36eERpwgVr4EL__L8TTcUFh6Xiy1VcG6kxYkt5y7BwITNhWSpcb6zniG95zOyl58Vt1Ejkf74k/s3250/Odisha+Images-page-003.jpg" style="font-style: italic; margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgrmpS5QtSlbg6zz97YlEULPW7I3AR27E1cpv8XibGrylP6iLm0IbBqmuTAJsc09fdHc36eERpwgVr4EL__L8TTcUFh6Xiy1VcG6kxYkt5y7BwITNhWSpcb6zniG95zOyl58Vt1Ejkf74k/w640-h444/Odisha+Images-page-003.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Keonjhar District.<br /></td></tr></tbody></table><br /><b><font color="#d52c1f">Balasore District </font></b><br /><br />With the <b>third highest</b> number of Jain historical remains in the State of Odisha, <b>Balasore District has 16 Jain sites. </b>The <b>Narayan Temple at the village of Ada</b> and the Archaeological shed at <b>Ajodhya </b>preserve most of the images. Sadly, the images at the Narayan temple lie in ruins, neglected completely. </div><div><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhH6Ue_GWNf5LN44gtI4FPJcaUCxYjvMhJ7NeZFdKF2xbhywIio9pUvu0wF4Bpynq2FiKtoUncPrPdv_ABwmZhWOu_ti18XGnQ7MMB8jm3hgA2mXKpjqrKnoSPmQHtBCv-RHpPv5zFdjNk/s3250/Odisha+Images-page-004.jpg" style="font-style: italic; margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhH6Ue_GWNf5LN44gtI4FPJcaUCxYjvMhJ7NeZFdKF2xbhywIio9pUvu0wF4Bpynq2FiKtoUncPrPdv_ABwmZhWOu_ti18XGnQ7MMB8jm3hgA2mXKpjqrKnoSPmQHtBCv-RHpPv5zFdjNk/w640-h444/Odisha+Images-page-004.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Narayana Temple, Ada, Balasore District<br /><br /></td></tr></tbody></table><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgk2jHbAG1R2vJv_eU_wlkSmB4WRF9iwtXI4QOY28zuiPK8JYix7YVzHvyEU1fpRleNOGI3c8Xq3u9exX4y3BB5AHwmB2u7nGLDNqcADsnrc2XXbR46aNGZcyfSUeRaTXdnFoCAzUWdF8c/s3250/Odisha+Images-page-005.jpg" style="font-style: italic; margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgk2jHbAG1R2vJv_eU_wlkSmB4WRF9iwtXI4QOY28zuiPK8JYix7YVzHvyEU1fpRleNOGI3c8Xq3u9exX4y3BB5AHwmB2u7nGLDNqcADsnrc2XXbR46aNGZcyfSUeRaTXdnFoCAzUWdF8c/w640-h444/Odisha+Images-page-005.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Ajodhya, Balasore District<br /><br /></td></tr></tbody></table><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiuAXaka2W5qjelOqDq9worPcetwIXnrr9BqRStL9yWojRFMTY4LMJPPR8rcmArQ2D3A7CRPE-52q9cfQnRIsP8uxogOv_YyXbTcH5884gyU_p6A7dJZ-06xD8a6VRlPJ9KA30SGCONl_k/s3250/Odisha+Images-page-006.jpg" style="font-style: italic; margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiuAXaka2W5qjelOqDq9worPcetwIXnrr9BqRStL9yWojRFMTY4LMJPPR8rcmArQ2D3A7CRPE-52q9cfQnRIsP8uxogOv_YyXbTcH5884gyU_p6A7dJZ-06xD8a6VRlPJ9KA30SGCONl_k/w640-h444/Odisha+Images-page-006.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Ajodhya, Balasore District</td></tr></tbody></table><br /><b><font color="#d52c1f">Bhadrak District </font></b><br /><br />Although only three Jain sites have been identified in this District, the site of <b>Charampa </b>is a very significant one as many medieval era Jain idols were found from here. A colossal 6 feet high idol of Lord Adinath dating to the 9th century AD was excavated from Charampa along with <b>unique idols of Shri Ajitnath and Shri Shantinath Bhagwan bearing cut marks </b>which are kept at Odisha State museum, Bhubaneshwar. The double concave cut marks found on those idols indicate to votary of the faith of the extreme path followed by the Tirthankars to achieve salvation. These idols also have been assigned to the 8th and 9th centuries A.D. One idol of <b>Shri Parshwanath </b>is being worshipped as <b>Kharakia Thakurani </b>in the Charampa village by the locals. </div><div><br /></div><div><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgir71pa8EwsiEuEz-hNwzQ_pA8pJiwOhdo7GiIkOyRsXlJdTcqrDT_ovGMFkpYumYTAWJiKNilL-nPevjhPq7FVIcdAa53xMkcfmQ6v9vvciAuQbjziWLzVmCrYIiXf-G-TZTt5zJrDFQ/s3250/Odisha+Images-page-007.jpg" style="font-style: italic; margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgir71pa8EwsiEuEz-hNwzQ_pA8pJiwOhdo7GiIkOyRsXlJdTcqrDT_ovGMFkpYumYTAWJiKNilL-nPevjhPq7FVIcdAa53xMkcfmQ6v9vvciAuQbjziWLzVmCrYIiXf-G-TZTt5zJrDFQ/w640-h444/Odisha+Images-page-007.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Charampa, Bhadrak District<br /></td></tr></tbody></table><br /><font color="#d52c1f"><b>Jajpur & Kendrapada Districts</b> </font><br /><br />The Jajpur District has the <b>second highest number of Jain sites</b> across Odisha (23 to be precise). Major sites include <b>Jajpur </b>town, <b>Baruadi</b>, <b>Narasinghpur</b>, <b>Kantabania</b>, <b>Bansabadi</b>, <b>Kuansa </b>among others. At <b>Narayana Chowk</b>, Shri <b>Parshwanath Bhagwan is worshipped as Anant Vasudev</b> whereas an unidentified Tirthankar image is<b> worshipped as Vishnu in Narasinghpur</b>. The <b>Hanseshvar temple</b> and <b>Sitaleshvar </b>temple have many Jain idols in their custody. <b>A Chaturmukhi shrine is used as a base for a garden pot in Narasinghpur </b>while multiple Chaturmukhi shrines lie scattered in the fields of <b>Nayagarh</b>. <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjDRmplm1MyZAGR-dehcdi2r3AXA4j_aKK6Dn7gA11L5u1O6bafLx5zWgkuQRW8zYI3Qhyphenhyphen_jQVEQz7RFwwIPuS7qvqaFaAQQ9EtkPMg0H1I60TI_tGbjdDSTqffrJZeOIj3PToS02JM_qA/s3250/Odisha+Images-page-008.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjDRmplm1MyZAGR-dehcdi2r3AXA4j_aKK6Dn7gA11L5u1O6bafLx5zWgkuQRW8zYI3Qhyphenhyphen_jQVEQz7RFwwIPuS7qvqaFaAQQ9EtkPMg0H1I60TI_tGbjdDSTqffrJZeOIj3PToS02JM_qA/w640-h444/Odisha+Images-page-008.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Jajpur District<br /></td></tr></tbody></table><br style="font-style: italic;" /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiIpfDvEwaQascv0BWggoGEEHgLuiMLTiJkelWNIdTtL8XMszMOetTh0jFVmhTtbEd-qoa9s2IAisDJ5T7qx9kj0tae74_96_o89WrYLBXw99rADNtqU9DXIM3RPTP3bOWDKsh_2x7x-J4/s3250/Odisha+Images-page-009.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiIpfDvEwaQascv0BWggoGEEHgLuiMLTiJkelWNIdTtL8XMszMOetTh0jFVmhTtbEd-qoa9s2IAisDJ5T7qx9kj0tae74_96_o89WrYLBXw99rADNtqU9DXIM3RPTP3bOWDKsh_2x7x-J4/w640-h444/Odisha+Images-page-009.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Jajpur District</td></tr></tbody></table><br style="font-style: italic;" /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj7Qsae2mxi9L2MXEKQ5bYMUFmYhXYcZrXwNxWEen7rqiCXzdEw3fr1TWWAxaTvRwwHuYQqOnGoCNUTg0taqlPKGtK2-8EJErih0oYDE1ZJ61uHmpSMnQW-GTjSasygiBbWCy93UCkG1sw/s3250/Odisha+Images-page-010.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj7Qsae2mxi9L2MXEKQ5bYMUFmYhXYcZrXwNxWEen7rqiCXzdEw3fr1TWWAxaTvRwwHuYQqOnGoCNUTg0taqlPKGtK2-8EJErih0oYDE1ZJ61uHmpSMnQW-GTjSasygiBbWCy93UCkG1sw/w640-h444/Odisha+Images-page-010.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Jajpur District</td></tr></tbody></table><br style="font-style: italic;" /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEho-vRVvkM5JsdxwZskOYinK-IEUCE-8MFvbOXEDAl1mYSMDaX1hDgioMjHf4UpEb0QbyOlWJv5FoykNMmi5i0K29Je0fZiJdKxTTmx2XAfcErOe9fXifYJBrX_hkpjQRe8c1DQJC0m5nE/s3250/Odisha+Images-page-011.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEho-vRVvkM5JsdxwZskOYinK-IEUCE-8MFvbOXEDAl1mYSMDaX1hDgioMjHf4UpEb0QbyOlWJv5FoykNMmi5i0K29Je0fZiJdKxTTmx2XAfcErOe9fXifYJBrX_hkpjQRe8c1DQJC0m5nE/w640-h444/Odisha+Images-page-011.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Jajpur District</td></tr></tbody></table><div><br /></div><b><font color="#d52c1f">Cuttack District </font></b><br /><br />Scattered across 12 different cities/ towns, Jain sites across Cuttack District are very prominent. <b>Pratapnagari </b>near Cuttack preserves a maximum number of Jain idols and a small museum has been constructed on the site. While most of idols at <b>Choudwar </b>have been <b>badly painted and worshipped as Shiva</b>, <b>Parshwanath Bhagwan</b> is worshipped as <b>Anantavasudeva </b>at <b>Bhanapur</b>. Cuttack has temples of both the Digambar and Shwetambar sect, but the <b>Digambar Jain temple</b> preserves very beautiful ancient idols dating back to 11th century AD. The walls and pillars of <b>Sobhaneshwar Temple, Niali </b>show images of Tirthankars in Kayotsarg mudra which suggest that this was a Jain temple in ancient times. <br /><br style="font-style: italic;" /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSZVv6jXkDFE4VC2BmioNdDp3FgsTDbje1sT1sHWyoV8dhSfid8yCtasOfOq3XVwznUBp9ZkZu4jdQjmGGh52xtFy72p-N_fF6sMPleDwsHUrG44B1Rb_LJTv8nwola6hjlqcaJ8HYE_M/s3250/Odisha+Images-page-012.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSZVv6jXkDFE4VC2BmioNdDp3FgsTDbje1sT1sHWyoV8dhSfid8yCtasOfOq3XVwznUBp9ZkZu4jdQjmGGh52xtFy72p-N_fF6sMPleDwsHUrG44B1Rb_LJTv8nwola6hjlqcaJ8HYE_M/w640-h444/Odisha+Images-page-012.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Cuttack District<br /></td></tr></tbody></table><br style="font-style: italic;" /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhX0wfpZLBaaaBeD1IiceTy4KMXdnvjcq4kxAevWvhZPUjtKj2qGYOnGSpYCKoYbk2zilCwMgOgUWWv8vPe7utzlo1UL33rBu26XN3Tpe62DbxDL-ogUClxWnEljBe054rTyQcxUHzusV8/s3250/Odisha+Images-page-013.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhX0wfpZLBaaaBeD1IiceTy4KMXdnvjcq4kxAevWvhZPUjtKj2qGYOnGSpYCKoYbk2zilCwMgOgUWWv8vPe7utzlo1UL33rBu26XN3Tpe62DbxDL-ogUClxWnEljBe054rTyQcxUHzusV8/w640-h444/Odisha+Images-page-013.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Cuttack District</td></tr></tbody></table><br style="font-style: italic;" /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjAD2RrpG2XZSuQBUM7xIw-gvz1MQ9zLQiHeTSvR0Ug1iSo5-Dmx43YjkV6gaq9zg6uIue0PmGJQIpEqXYPpbkbL_BaVR_FtKhN9U-shi35aQqxoTGWg3J1092ghKjoY5LmsExeajA9e-k/s3250/Odisha+Images-page-014.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjAD2RrpG2XZSuQBUM7xIw-gvz1MQ9zLQiHeTSvR0Ug1iSo5-Dmx43YjkV6gaq9zg6uIue0PmGJQIpEqXYPpbkbL_BaVR_FtKhN9U-shi35aQqxoTGWg3J1092ghKjoY5LmsExeajA9e-k/w640-h444/Odisha+Images-page-014.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Pratapnagari, Cuttack District<br /><br /></td></tr></tbody></table><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjHPU6_xGfPhNnB2dwXQk3JBO1mOv5I29cAxNQgQfe1ts3-TaNYUUTIEI15EqIccdIHFb_K393HPjPqsMyADj4_hiz7CMWLUmRDrr8uCQzl192NRj_j7Pe0sgWt1ApcJ7TpcArkOag3_r4/s3250/Odisha+Images-page-015.jpg" style="font-style: italic; margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjHPU6_xGfPhNnB2dwXQk3JBO1mOv5I29cAxNQgQfe1ts3-TaNYUUTIEI15EqIccdIHFb_K393HPjPqsMyADj4_hiz7CMWLUmRDrr8uCQzl192NRj_j7Pe0sgWt1ApcJ7TpcArkOag3_r4/w640-h444/Odisha+Images-page-015.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Choudwar, Cuttack District</td></tr></tbody></table><br /><b><font color="#d52c1f">Jagatsinghpur District <br /></font></b><br />Nuadhana, Sahada, Nasik are major sites in Jagatsinghpur district. A Jain idol in <b>Nuadhana </b>is worshipped as <b>Gramdevati </b>(village deity) and animal sacrifices are made in front of the idol. <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhB9bLLQ84ly68Fl9-UGDSqLdR4Tx8RAwYapoZtKyw_vRDjqgDOHtj0ID11AMdulMV_FZl4XsmxuUHqEa-tSknrlP8v7oHSGQ2PrfJd1KS4jRjemefNwS4doiVKd8sv7IzDShbncjBdQVk/s3250/Odisha+Images-page-016.jpg" style="font-style: italic; margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhB9bLLQ84ly68Fl9-UGDSqLdR4Tx8RAwYapoZtKyw_vRDjqgDOHtj0ID11AMdulMV_FZl4XsmxuUHqEa-tSknrlP8v7oHSGQ2PrfJd1KS4jRjemefNwS4doiVKd8sv7IzDShbncjBdQVk/w640-h444/Odisha+Images-page-016.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Jagatsinghpur District</td></tr></tbody></table><br /><b><font color="#d52c1f">Khordha District <br /></font></b><br />Blessed with the most important Jain center in the entire state of Odisha, <b>Kumari Parvat, (now known as Udaygiri and Khandagiri Caves)</b> the Khordha District has 12 Jain sites in its precincts. The town of <b>Sisupalgarh </b>near Bhubaneshwar was known as <b>Tosali </b>and was <b>visited by Shri Mahavir Swami </b>Bhagwan. Fragments of idols of Jain Tirthankars have been found from the walls of temples in Bhubaneshwar and the Odisha State Museum in the city preserves various Jain artefacts. A c<b>lothed Tirthankar idol </b>can also be seen on the <b>outer walls of the Somnath Temple</b> in <b>Budhapada</b>. In <b>Panchagaon </b>a votive tablet depicting <b>Arhat, Gandhars & Purvadhars</b>, has been found. <br /><br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh-TtIWlHKpgnqhaTAlztE79HZeuyGbSLwHFUN9two7t7s-4gWQZuL8OcNJvhH228p3b21i5IC-Mol-b8WzO6oCYzYVVZgHtZGHP9mv4orANpP2feJMEHOrp-VqGLTtMb68_M4wWa9ZNzI/s3250/Odisha+Images-page-018.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh-TtIWlHKpgnqhaTAlztE79HZeuyGbSLwHFUN9two7t7s-4gWQZuL8OcNJvhH228p3b21i5IC-Mol-b8WzO6oCYzYVVZgHtZGHP9mv4orANpP2feJMEHOrp-VqGLTtMb68_M4wWa9ZNzI/w640-h444/Odisha+Images-page-018.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Udaygiri - Khandagiri, Khordha District</td></tr></tbody></table><br style="font-style: italic;" /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiqdrcdjD-PQ54if-n2KMA4OdYWqbM5m0mP3ohWRcAeMd-ckoimCb2chrR0AYaZJhLqLmPKRakDL3DHYb9kcTYxY4E6705zTKXqmJ10K46UraVkJ_y2mVP0BjI4rh1TYPk8qpaUKx1R7aw/s3250/Odisha+Images-page-019.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiqdrcdjD-PQ54if-n2KMA4OdYWqbM5m0mP3ohWRcAeMd-ckoimCb2chrR0AYaZJhLqLmPKRakDL3DHYb9kcTYxY4E6705zTKXqmJ10K46UraVkJ_y2mVP0BjI4rh1TYPk8qpaUKx1R7aw/w640-h444/Odisha+Images-page-019.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Bhubaneshwar, Khordha District</td></tr></tbody></table><div><br /></div><div class="separator" style="clear: both; font-style: italic; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5fpve6aRyyTjYU-2ExRP5q59zsV_1hExIl7TCZeu7u9HPJ7HGWxM8t9L6zRNE_FPAbSMBkr6_WXZs4GoW4pYhyphenhyphentDZj7ZHALVA2kSycsGNird6XRQJTVxQJ01S-To4QtFe_BuCDHvBQFU/s3250/Odisha+Images-page-020.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5fpve6aRyyTjYU-2ExRP5q59zsV_1hExIl7TCZeu7u9HPJ7HGWxM8t9L6zRNE_FPAbSMBkr6_WXZs4GoW4pYhyphenhyphentDZj7ZHALVA2kSycsGNird6XRQJTVxQJ01S-To4QtFe_BuCDHvBQFU/w640-h444/Odisha+Images-page-020.jpg" width="640" /></a></div><div><br /></div><br /><b><font color="#d52c1f">Nayagarh, Bolangir and Boudh Districts <br /></font></b><br />On the western parts of Odisha, sparse presence of Jainism can be seen. Only four Jain sites have been identified in these three districts. A <b>broken idol of Shri Parshwanath Bhagwan</b> can be found lying in ruins at the famous <b>Harishankar Temple in Balangir</b>. While many Jain images can be found in <b>Ranpur </b>the walls of <b>Ramnath Temple, Boudh </b>have images of Jain Tirthankars which indicate that this was a Jain temple earlier. <div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgUImQ9rlsc9en2dyN80QloXtnCyj-XG-KM1KPrpLG9zHeMb8qwKVvPZ0CC-RbHJZTTcFYOUohf1CE4VSL6mLPmCPlB0ujnNplgzCn7XU7vFUTYZ_ty5NbtK6QSWirxzBemQS5993Oq5Pk/s3250/Odisha+Images-page-021.jpg" style="font-style: italic; margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgUImQ9rlsc9en2dyN80QloXtnCyj-XG-KM1KPrpLG9zHeMb8qwKVvPZ0CC-RbHJZTTcFYOUohf1CE4VSL6mLPmCPlB0ujnNplgzCn7XU7vFUTYZ_ty5NbtK6QSWirxzBemQS5993Oq5Pk/w640-h444/Odisha+Images-page-021.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Nayagarh, Balangir and Boudh Districts<br /></td></tr></tbody></table><div><br /><font color="#d52c1f"><b>Puri District </b></font><br /><br />Apart from the <b>Jagannath temple at Puri where a Jain idol can be found on the outer walls</b>, Jain remains can be found in <b>Barala</b>, <b>Beguniapada</b>, <b>Pindola</b>, <b>Lataharan </b>among others. At Jiolo Sasana, an idol of Ambika with a Tirthankar is worshipped as Bhagvati. </div><div><br /><br /> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgT5Tb1Akqx_2LIxBRp7MDR603-8IQ2zpSvgY6xGQqPIMW_3r8s0s1ecCPQgJwrKOYYpyamwB77jwslAMJarGgK12J-g9-NkfDEBAP5W4iAJALuBw5QhFZhopJixwQKLE1mvpacYcH8otM/s3250/Odisha+Images-page-023.jpg" style="font-style: italic; margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgT5Tb1Akqx_2LIxBRp7MDR603-8IQ2zpSvgY6xGQqPIMW_3r8s0s1ecCPQgJwrKOYYpyamwB77jwslAMJarGgK12J-g9-NkfDEBAP5W4iAJALuBw5QhFZhopJixwQKLE1mvpacYcH8otM/w640-h444/Odisha+Images-page-023.jpg" width="640" /></a><br /><br /><b><font color="#d52c1f">Koraput & Rayagada Districts </font></b><br /><br />With the <b>highest number of Jain historical remains</b>, <b>Koraput </b>in the southern part of Odisha, which shares its borders with Andhra Pradesh and Chhattisgarh, <b>has 31 Jain sites</b> while Rayagada has one Jain historical site. <b>Subei </b>a village 16 Kms from Sunabeda and 34 Kms away from Koraput has the relics of a Jain temple, containing rare images of the Tirthankars. Other important sites include <b>Kachela</b>, <b>Jamunda</b>, <b>Jeypore </b>among others. Recent excavations in <b>Biripada </b>village in Rayagada has revealed various metal idols dating back to the 9th century AD. Further excavations are expected to reveal more such places in future.</div><div><br /></div><div><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjznjBYLRHXw_58Fe37OOqCmHS-2TVCkN7SyYTT8SUGbwqrh1Uh4TB98LP2QYY0toqi7sqbUtPiQM7nNGIzBHaNGRcULv7DVWgRsZ18zZ-RYN0PiB25GXixXqPPTDhyphenhyphenBpgZ3t4b6lP9Bzo/s3250/Odisha+Images-page-024.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjznjBYLRHXw_58Fe37OOqCmHS-2TVCkN7SyYTT8SUGbwqrh1Uh4TB98LP2QYY0toqi7sqbUtPiQM7nNGIzBHaNGRcULv7DVWgRsZ18zZ-RYN0PiB25GXixXqPPTDhyphenhyphenBpgZ3t4b6lP9Bzo/w640-h444/Odisha+Images-page-024.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols and temples at Subei, Koraput</td></tr></tbody></table><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjpdBuArbodfy0W-VtlArAnIzITir89vD0bYc5LGzIy-0r7WQ3AiLJHGOuepXdNPLYibY6YFXhbov40KenGy5WgEo1xiaTHPaOoeOF4oez41LUfNduBu_UakpyZUFDBo7kVVO2NBtNFKSU/s3250/Odisha+Images-page-025.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjpdBuArbodfy0W-VtlArAnIzITir89vD0bYc5LGzIy-0r7WQ3AiLJHGOuepXdNPLYibY6YFXhbov40KenGy5WgEo1xiaTHPaOoeOF4oez41LUfNduBu_UakpyZUFDBo7kVVO2NBtNFKSU/w640-h444/Odisha+Images-page-025.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Koraput District</td></tr></tbody></table><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjtNz_65Vs5X-TJaMSeMpiHxzmr7n9XShgZnFeGHwwcG6YWlkwkamU1ZQIjvyHYaqx1XoWFW5HVtimVIhft5a7IfACgHTUAI5F5GRNQXJyJDmZe7yuhTxhEUg-0G3kWMO8_Uop37e9X3cE/s3250/Odisha+Images-page-026.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjtNz_65Vs5X-TJaMSeMpiHxzmr7n9XShgZnFeGHwwcG6YWlkwkamU1ZQIjvyHYaqx1XoWFW5HVtimVIhft5a7IfACgHTUAI5F5GRNQXJyJDmZe7yuhTxhEUg-0G3kWMO8_Uop37e9X3cE/w640-h444/Odisha+Images-page-026.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Koraput District</td></tr></tbody></table><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj2QX4OXQBg4KTxSQfw3-j4JPB1jbmj-hgMrx8zoLJievDbCUtYOh5X8e-CxuBNaQ6q69isG0qLWv7WAzZt6TY_PF45zYcvR9_1LGAfTMAHUW6wQi9ZtuK7eMrsdh3qOAcRgNAs0Kb3y40/s3250/Odisha+Images-page-027.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj2QX4OXQBg4KTxSQfw3-j4JPB1jbmj-hgMrx8zoLJievDbCUtYOh5X8e-CxuBNaQ6q69isG0qLWv7WAzZt6TY_PF45zYcvR9_1LGAfTMAHUW6wQi9ZtuK7eMrsdh3qOAcRgNAs0Kb3y40/w640-h444/Odisha+Images-page-027.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Koraput District</td></tr></tbody></table><div><br /></div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgUEW35v1T2-_jGnS7-T9I1z5yQ3hYA4HyBVp7LTRoY5kKrhIBNaNQmenMZPwz5KSd_fl4rZI2E_5deG79z6prvLAFbA97bUSxtqAHg7z5brhuqOHcZsTQ0pnPDyNwqvrWnNvZgxyzcSNg/s3250/Odisha+Images-page-028.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="2250" data-original-width="3250" height="444" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgUEW35v1T2-_jGnS7-T9I1z5yQ3hYA4HyBVp7LTRoY5kKrhIBNaNQmenMZPwz5KSd_fl4rZI2E_5deG79z6prvLAFbA97bUSxtqAHg7z5brhuqOHcZsTQ0pnPDyNwqvrWnNvZgxyzcSNg/w640-h444/Odisha+Images-page-028.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Jain idols from Koraput & Raygada Districts</td></tr></tbody></table><br style="font-style: italic;" /><div class="separator" style="clear: both; font-style: italic; text-align: center;"><br /></div><div><b>The entire list of 123 cities/ towns/ villages in Odisha with Jain heritage sites is as below</b>-<br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzTwgS9od93a6cAGASM3Vs37QopOweRHWSgwcYEdXEn61TQGmoYHLFwkEn-dfbSYzO8mTmCZaIzkekaHmZsx3k_zzvYelLMuhEBoNZuzVnOmC3QacV74Dnsz_Z8t6PEfDREY-KLhFGLeU/" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="3366" data-original-width="589" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzTwgS9od93a6cAGASM3Vs37QopOweRHWSgwcYEdXEn61TQGmoYHLFwkEn-dfbSYzO8mTmCZaIzkekaHmZsx3k_zzvYelLMuhEBoNZuzVnOmC3QacV74Dnsz_Z8t6PEfDREY-KLhFGLeU/s16000/image.png" /></a></div><br /><br /> <br /> <b>References:</b><br /><br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref1">[1]</a> Jain Tirth Sarva Sangrah, Sheth Anandji Kalyanji Pedhi, Part II - Pg. 503 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref2">[2]</a> Lord Mahavira and his Times by Dr. Kailash Chand Jain, Pg. 16, 69, <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref3">[3]</a> Shodhaganga – Jaina Order, A continuity through adverse economic condition; Pg. 38 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref4">[4]</a> Lord Mahavira and his Times by Dr. Kailash Chand Jain, Pg. 54 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref5">[5]</a> Shodhaganga – Jaina Order, A continuity through adverse economic condition Pg. 39 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref6">[6]</a> Jain Tirth Sarva Sangrah, Sheth Anandji Kalyanji Pedhi, Part II - Pg. 504 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref7">[7]</a> Muni Speaks – Medium.com (Mahameghavahan Bhikshuraj Kharvel by KJ based on “Jain Itihaas” by Param Pujya Acharya Shri Kulchandra Suri.) <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref8">[8]</a> Jain Tirth Sarva Sangrah, Sheth Anandji Kalyanji Pedhi, Part II - Pg. 504-505; <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref9">[9]</a> Jain Tirth Sarva Sangrah, Sheth Anandji Kalyanji Pedhi, Part II - Pg. 505 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref10">[10]</a> Jain Tirth Sarva Sangrah, Sheth Anandji Kalyanji Pedhi, Part II - Pg. 504 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref11">[11]</a> Jain Tirth Sarva Sangrah, Sheth Anandji Kalyanji Pedhi, Part II - Pg. 505 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref12">[12]</a> Jain Tirth Sarva Sangrah, Sheth Anandji Kalyanji Pedhi, Part II - Pg. 505 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref13">[13]</a> Sailendra Nath Sen (1999). Ancient Indian History and Civilization. Pg. 176–177 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref14">[14]</a> Jain Tirth Sarva Sangrah, Sheth Anandji Kalyanji Pedhi, Part II - Pg. 505 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref15">[15]</a> Jain Tirth Sarva Sangrah, Sheth Anandji Kalyanji Pedhi, Part II - Pg. 505 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref16">[16]</a> Epigraphia Indica, Vol. XX (1929–30). Delhi: Manager of Publications, Reprinted 1983. <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref17">[17]</a> Himavant Sthaviravali - Pg. 5-8 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref18">[18]</a> Muni Nyayvijayji, Jain Tirtho no Itihas Pg. 560 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref19">[19]</a> Maharaja Kharvel by Acharya Purnachandrasuri Pg. 107-115; Jain Tirth Sarva Sangrah, Sheth Anandji Kalyanji Pedhi, Part II - Pg. 505 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref20">[20]</a> Jain Tirth Sarva Sangrah, Sheth Anandji Kalyanji Pedhi, Part II - Pg. 506; <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref21">[21]</a> Muni Speaks – Medium.com (Mahameghavahan Bhikshuraj Kharvel by KJ based on “Jain Itihaas” by Param Pujya Acharya Shri Kulchandra Suri.) <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref22">[22]</a> Jain Tirth Sarva Sangrah, Sheth Anandji Kalyanji Pedhi, Part II - Pg. 506 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref23">[23]</a> Epigraphia Indica, Vol. XX (1929–30). Delhi: Manager of Publications, Reprinted 1983 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref24">[24]</a> Radhakumud Mookerji (1995). Asoka. Pg. 206. <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref25">[25]</a> AL Basham (1951). History and Doctrines of the Ajivikas, a Vanished Indian Religion. Pg. 158–159 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref26">[26]</a> Romila Thapar (2003). The Penguin History of Early India: From the Origins to AD 1300. Pg. 211–213; <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref27">[27]</a> Helmuth von Glasenapp (1999). Jainism: An Indian Religion of Salvation. Pg. 431; <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref28">[28]</a> http://www.sdstate.edu/projectsouthasia/upload/HathigumphaInscription.pdf <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref29">[29]</a> http://www.sdstate.edu/projectsouthasia/upload/HathigumphaInscription.pdf <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref30">[30]</a> https://en.wikipedia.org/wiki/Minor_Inscriptions_of_Kharavela <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref31">[31]</a> Epigraphia Indica, Vol. XX (1929–30). Delhi: Manager of Publications, Reprinted 1983 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref32">[32]</a> https://en.wikipedia.org/wiki/Udayagiri_and_Khandagiri_Caves <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref33">[33]</a> Glory of Jainism: Shri Vajraswami by Dr. Kumarpal Desai (HereNow4U.net) <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref34">[34]</a> Muni Nyayvijayji, Jain Tirtho no Itihas Pg. 560 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref35">[35]</a> N.K.Sahoo, Op.cit Pg. 427-28 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref36">[36]</a> Dr.D.N.Das The early History of Kalinga, Pg-284 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref37">[37]</a> A.S.Altekar, J.N.S.I., Vol. XII, Pg.1-4 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref38">[38]</a> N.K.Sahoo, History of Orissa, Vol.I, Pg.451 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref39">[39]</a> S.N.Rajguru 0.H.R.J, 1970 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref40">[40]</a> S, Beal, Budhist Records, Vol. - II, Pg. 208 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref41">[41]</a> T.Watters, on Yan Chwang's Travell in India, Vol.II, Pg. 194-196 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref42">[42]</a> Shodhaganga – Jaina Order, A continuity through adverse economic condition Pg.44 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref43">[43]</a> Epigraphia Indica, Vol.XXIX, Pg. 38-43 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref44">[44]</a> Shodhaganga – Jaina Order, A continuity through adverse economic condition Pg.46-47 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref45">[45]</a> R.D.Banarji, Epigraphia Indica, Vol.XIII, Pg.-165ff; <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref46">[46]</a> K.C.Panigrahi, C.B.K.S.O, PP. 52ff <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref47">[47]</a> S.I.I, Vol.X, No.710, V.Rangacharya; A Tropographical list of the Inscriptions of the Madras Presidency, Vol.III, Part.II, PP.316-17, lines 7,13,18and 19 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref48">[48]</a> http://14.139.116.20:8080/jspui/bitstream/10603/281010/19/19_list%20of%20tables%20figures%20plates.pdf <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref49">[49]</a> Dipsikha Acharya, Puravritta -Journal of the Directorate of Archaeology & Museums, Volume 2, 2017, Govt. of West Bengal. Pg. 111-128 <br /><a href="file:///C:/Users/arpit.shah/Desktop/ODISHA%20BLOG/The%20forgotten%20Jain%20heritage%20of%20Odisha.docx#_ftnref50">[50]</a> Das Kornel & Giridhar Gamang, Jaina Antiquities and monuments in Koraput, 2017 </div></div></div></div></div>Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com23tag:blogger.com,1999:blog-6112476928225190575.post-54950260580454567312020-04-02T09:08:00.016-07:002022-07-14T03:29:45.876-07:00क्या हम वास्तव में जैन है? ...या कुछ और ? <div dir="ltr" style="text-align: left;" trbidi="on">
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बहुत वर्षों पहले की बात है.<br />
मैं और कुछ मित्र तीर्थ यात्रा पे निकले थे और वहां पहुंचते पहुंचते देर रात हो गई थी. कमरे के लिए पूछते ही धर्मशाला के मैनेजर ने कार्यवाही शुरू की- <br />
“कौन है - कहाँ से आये हैं - कितने दिन रुकेंगे - आप जैन है या नहीं” आदि.<br />
वहाँ तक सब ठीक था.<br />
फिर अचानक सवाल आया – “<b>आप कौनसे पंथी हो?</b>”<br />
मेरे कान खड़े हो गए - <b>ये कैसा सवाल था?</b><br />
मैंने पूछा - “कौनसे पंथी मतलब?”<br />
तब उन्होंने थोडे विस्तार से पूछा – “कौन से पंथ के हो - श्वेतांबर या दिगंबर?”<br />
मैंने कहा – ‘श्वेतांबर’ - और साथ-साथ मैने भी एक सवाल जड़ दिया –“<b>क्यों ऐसा पूछ रहे हो ?</b>”<br />
तो उन्होंने जवाब दिया – “फॉर्म में सब लिखना पड़ता है. सभी पंथ के लोग उतरते है यहाँ.”<br />
मैंने सोचा, चलो ठीक है.<br />
मुझे लगा के पूछताछ ख़त्म हो गई तभी सामने से और एक सवाल आया - "मंदिर-मार्गी (मूर्तिपूजक) हो ना?"<br />
मैंने जवाब दिया - 'हां'. तुरंत एक और सवाल आया – “तपागच्छ के हो या खरतरगच्छ के?”<br />
मैने गुस्से में कह दिया - "आपको मतलब? क्या यह भी फॉर्म में लिखना है?"<br />
तो उन्होंने हस्ते हस्ते कहा - "नहीं-नहीं, मुझे तो बस जानना था के आप नौजवानो को पता भी है या नहीं".</div><div dir="ltr" style="text-align: left;" trbidi="on">
मेरा मित्र जो इतनी देर से पीछे चुपचाप खड़ा था उसने उत्साहित होकर जवाब दिया – “जी हां ! हमें पता है हम तपागच्छ के 'फलाने' समुदाय से हैं !”<br />
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<b>मै भौचक्का रह गया !</b> मैंने कभी नहीं सोचा था मेरा मित्र भी इस समुदायवाद में फसा हुआ है ! <br />
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कार्यालय से निकलते वक्त मैनेजर ने मेरे मित्र को धीरे से कहा - "अच्छा है आप 'फलाने' समुदाय के नहीं है - वह लोग तो पुरे मिथ्यात्वी है !" <br />
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<b>मेरे पास बोलने के लिए कुछ बचा नहीं था. </b><br />
उस रात, बेचैनी में, मुझे नींद नहीं आयी. <br />
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जैन धर्म में प्राचीन काल से <b>दिगंबर </b>और <b>श्वेतांबर </b>ये दो मूल शाखाएँ तो है ही, <b>किन्तु वे शाखाएँ भी सम्प्रदायों में विभाजित हो चुकी है</b>. दिगंबर परंपरा में बीसपंथ, तेरापंथ, तारणपंथ, गुमानपंथ एवं तोतापंथ उपसम्प्रदाय के साथ-साथ कानजी स्वामी के अनुयायियों का भी नया संप्रदाय बन गया है. श्वेतांबर परंपरा भी मूर्तिपूजक, स्थानकवासी एवं तेरापंथ में विभाजित हो चुकी है. इनके अतिरिक्त भी "<b>यापनीय</b>" नामक एक स्वतंत्र संप्रदाय दूसरी शताब्दी से ले कर १५वी शताब्दी तक अस्तित्व में रहा जो आज विलुप्त हो गया है. आश्चर्य की बात यह है की यह संप्रदाय, श्वेतांबर और दिगंबर परम्पराओ की मध्यवर्ती कड़ी के रूप में था -यह संप्रदाय तीर्थंकरो (एवं साधुओं) की नग्नता को स्वीकार करता था (अपितु अपवाद वश एक वस्त्र भी धारण करता था) परन्तु साथ-साथ श्वेतांबर आगमो को मानता था और स्त्री मुक्ति को भी स्वीकार करता था (जिन दोनों का निषेध दिगंबर करते हैं). वर्तमान में श्रीमद राजचन्द्र एवं दादा भगवान भी एक तरह से स्वतंत्र संप्रदाय बन चुके है. <br />
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ऊपर दी गई तस्वीर से हम समझ सकते हैं की हम कितने सम्प्रदायों में बटें हुए है. <b>परन्तु यह विभाजन यहाँ समाप्त नहीं होते - ये शाखाऐं भी गच्छो और समुदायों में विभाजित हो चुकी है</b>. उदहारण के तौर पे निचे दी हुई तस्वीर से हम देख सकते हैं की श्वेतांबर मूर्तिपूजक संप्रदाय भी कितने गच्छो और समुदायों में बंट चूका है. (यहाँ गौर करने जैसा है की मात्र मूर्तिपूजक ही नहीं, लगभग अन्य सारे सम्प्रदाय भी, गच्छ, संघ और समुदायोंमे विभाजित हो चुके है)</div><div dir="ltr" style="text-align: left;" trbidi="on"><br />
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लगभग ८०० करोड़ की जनसँख्या वाली इस पृथ्वी पर जैनो की संख्या मात्र ४५ लाख है - इस समग्र विश्व की मात्र ०.०६ फीसदी जनता जैन है. दुर्भाग्य यह है की एक अल्पसंख्यक धर्म होते हुए भी आज हम अनेक पंथ -संप्रदाय एवं उपसम्प्रदाय में बंट चुके है. <b>पर मुझे </b><b>इस</b><b> बात का दुःख नहीं है की हम इतने पंथो में बटें हुए है </b>- यह बात तो स्वयं प्रभु महावीरने फ़रमाई थी. <b>मुझे दुःख </b><b>इस बात का </b><b>है की यह सारे पंथ परस्पर एक दूसरे के प्रति द्वेष रखते है- एक दूसरे को मिथ्यात्वी बताते है,</b> <b>अपने मत को दूसरे से श्रेष्ठ बतातें हैं</b>. <b><span style="color: red;">तकलीफ इस बात की है की अंतरमें हम सब पहले दिगंबर-श्वेतांबर-स्थानकवासी-तेरापंथी है, बाद में जैन है. </span></b>इस बात को हम प्रत्यक्ष देख सकते है - दिगंबर संप्रदाय की हर संस्था में पहले "दिगंबर" शब्द आता है और फिर "जैन" शब्द जोड़ा जाता है (मात्र उदहारण के तौर पे - श्री दिगंबर जैन महासभा). श्वेतांबर संघ बस नाम में पहले जैन शब्द को जोड़ता है - बाकि वह भी अपने मत को दूसरों से श्रेष्ठ बताता है.<br />
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आज का जैन समाज पारस्परिक संघर्षो, विवादों और आडम्बरो की प्रतिस्पर्धा में लग चूका है. श्री अंतरिक्ष पार्श्वनाथ, श्री केशरियाजी, श्री मक्षीजी, श्री शिखरजी जैसे तीर्थो का विवाद आज भी चालू है. जिस प्रभुकी प्रतिमाजी को हम साक्षात् तीर्थंकर मानते हैं उसके साथ हम क्या-क्या कुकर्म नहीं कर रहे? कभी उबलता दूध डालके लेप को निकाला जाता है, गरम शलाखो से चक्षुओं को रोज निकाला और लगाया जाता है और कटिसूत्र-कन्डोरे को लोहे के औज़ार द्वारा तोडा जाता है ! क्या यह सब हमारी अंतरआत्मा को कचोटता नहीं है? पारस्परिक संघर्षो में उन तीर्थोंमें घटनाए घटित हुई है वे क्या एक अहिंसक समाज के लिए शर्मनाक नहीं है? पत्र-पत्रिकाओंमें एक दूसरे के विरुद्ध जो विष-वमन किया जाता है, क्या हमारे हृदयको विक्षोभित नहीं करता है? बात इस हद तक बढ़ चुकी है की बचपन से ही ऐसा सिखाया जाता है की <b>(अपने ही धर्म के) दूसरे संप्रदाय के मंदिरो में जाने से पाप लगता है और वहां बिराजमान (अपने ही परमात्मा की) प्रतिमाका दर्शन करने से मिथ्यात्व का दोष लगता है;</b> और आजकल तो ऐसा भी सिखाया जाता है दूसरे संप्रदाय या दूसरे समुदाय के गुरुओं को वंदन करने से और उनको गोचरी वोहराने से दोष लगता है. आश्चर्य की बात तब होती है जब लोग इसका शब्द दर शब्द पालन करते है !</div><div class="separator" style="clear: both; text-align: center;"><br /></div><br /><div dir="ltr" style="text-align: left;" trbidi="on"> <br />
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इन सारी बातो की और विस्तृत जानकारी प्राप्त करने के लिए अनेक गुरुभगवंतो एवं पंडितो से मुलाकात की; लगभग सभी से बात करके मुझे सांप्रदायिक पूर्वाग्रहो का आभास हुआ. सभी अपने आप और अपने मत को सही बता रहे थे और दुसरो के मत को मित्थ्यात्व बता रहे थे. मै और असमंजस में पड़ गया. अनेक मित्रों ने सलाह भी दी - "यह सब चक्कर में मत पड़ो - अपने गुरुदेव जो कहते हैं, वही सत्य है. औरों की बातो पर मत ध्यान दो." अपने मत के प्रति ऐसी पूर्वाग्रही देख के मेरा मन काफी व्यथित हुआ. तभी मेरे अध्ययन की एक पुस्तक में महापवित्र <b>श्री उत्तराध्ययन सूत्र</b> की कुछ पंक्तियां सामने आयी – <br />
<ul>
<li>“<b>अप्पणा सच्चमेसेज्जा</b>” – “अपने द्वारा और अपने चिंतन मनन के द्वारा सत्य की खोज करनी चाहिए”</li>
</ul>
<ul>
<li>“<b>पन्ना समिक्खए धम्मं</b>”- “प्रज्ञा चक्षु से धर्म की समीक्षा करनी चाहिए (ना की जड़ हो कर).</li>
</ul>
इन पंक्तिओ को पढ़ने के बाद मेरा निश्चय और द्रढ़ बन गया और मुझे समज आया की इस विषय की गहराई तक पहुंचने के लिए मुझे खुद ही अध्ययन करना होगा; और कुछ ही महीनों में मेरे मन में उठते कई सवालों के जवाब मिल गए जिसपे मैंने आगे विचारणा की है. <br />
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<b><span style="color: red;">हमारे पंथवाद के कारण - </span></b><br />
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<b>१. गुणपूजा से व्यक्तिपूजा - </b>जो जैन गुणपूजक था, वह आज व्यक्ति (गुरु) उपासना में जुड़ गया है. यह बात ज़रूर है की पूज्य गुरुदेवो के उपकारों से ही हम प्रभु के मार्ग तक पहुंच सके है, पर उसका यह अर्थ तो नहीं है की हम उनके गुणों की पूजा छोड़ उनके व्यक्तित्व की पूजा करने लग जाएं. आजकल तो, १४ पूर्वधर श्री भद्रबाहु स्वामी और कलिकालसर्वज्ञ श्री हेमचंद्राचार्य से ज़्यादा वर्तमान धर्माचार्यों की स्तुति और स्तवना होती है! नमस्कार महामंत्र के तीसरे,चौथे और पांचवे पद का स्मरण करते वख्त हमें विश्व के समस्त आचार्यों के ३६ गुण, उपाध्यायों के २५ गुण, और साधुओँ के २७ गुणों को नमस्कार करना है - न की अपने ही संप्रदाय या समुदाय के गुरुओं की व्यक्तिगत वंदना करनी है. <b>इस व्यक्तिपूजा की वजह से इंसान को अपने धर्माचार्य के प्रति राग उत्पन्न हो जाता है और इसी रागात्मकता के कारण वह अपने गुरु के संप्रदाय और उनके मत को अंतिम सत्य मान लेता है</b>. इसके परिणामस्वरूप दूसरों के मत के प्रति द्वेषभाव उत्पन्न हो जाता है. <b>हो सकता है की अपने धर्माचार्य और उनका मत ही सत्य है - पर इससे हमें दूसरे मतों को मिथ्यात्वी कहने का अधिकार प्राप्त नहीं हो जाता</b>. मै यह भी नहीं कहता के हम दूसरे संप्रदायों के मतों को सत्य स्वीकार लें - पर कमसेकम उन मतों के प्रति द्वेष भाव रखना और उन्हें मिथ्यात्व कहना तद्दन अनुचित है. <b>महापवित्र आगम ग्रन्थ श्री सूत्रकृतांग सूत्र में प्रभु श्री महावीरने फ़रमाया है की - </b><br />
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<b>“सयं सयं पसंसंता गरहंता परं वयं। <br />जे उ तत्थ विउस्संति संसारे ते विउस्सिया ।।"</b><br />
जो लोग अपने-अपने मत की प्रशंसा और दूसरे मत की निंदा करते है तथा दुसरो के प्रति द्वेष का भाव रखते है वे संसार में परिभ्रमण करते रहते है.<br />
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<b>२. अनेकांतवाद के सिद्धांत को भुला देना – </b> आज दुर्भाग्य की बात यह है, की जो धर्म, प्रभु श्री महावीर द्वारा बताये हुए अनेकांतवाद के सिद्धांत के द्वारा विभिन्न दर्शनों में समन्वय की बात करता है और जो "<b>षट्दरसण जिन अंग भणीजे</b>" की व्यापक द्रष्ट्रि प्रस्तुत करता है वह स्वयं अपने ही सम्प्रदायों के बिच समन्वय सूत्र नहीं खोज पा रहा है. एक ओर अनेकांतवाद का उद्घोष और दूसरी ओर सम्प्रदायों के बिच में द्वेष भाव - दोनों एक साथ सत्य नहीं हो सकते. आज यह सिद्धांत मात्र पुस्तकों में पढ़ा जा सकता है - उसका आचरण जैसे हम सबने भुला दिया है. </div>
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<span style="color: red;"><b>कुछ विवादों पर विचार - </b></span><br />
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<b style="background-color: yellow;">A. तीर्थंकरो के स्वरूप का विवाद -</b> श्वेतांबर और दिगंबर संप्रदायों में <b>विवाद का मूल कारण नग्नत्व का ही है</b>. जहां दिगंबर ग्रन्थ यह उद्घोष करते हैं की सभी तीर्थंकर अचेल (नग्न) होकर दीक्षित होते हैं वहां श्वेतांबर ग्रन्थ यह कहते हैं की सभी तीर्थंकर एक देवदूष्य वस्त्र ले कर दीक्षित होते है. प्राचीनतम आगम श्री आचारांग सूत्र में बताया गया है की प्रभु श्री महावीर ने भी देवदूष्य धारण करके दीक्षा ग्रहण की थी, परन्तु उन्हें उस वस्त्र के प्रति कोई आसक्ति या परिग्रह नहीं था -मात्र इंद्र की विनंती को स्वीकृती रूप उन्होंने देवदूष्य को धारण किया था. दीक्षा के १३ महीने बाद उन्होंने उसे भी त्याग दिया था और उसके बाद निर्वाण तक प्रभु अचेल रहें. इसी देवदुष्य - नग्नता के अंतर की वजह से दिगंबर संप्रदाय तीर्थंकरों की नग्न प्रतिमा की पूजा करता है और श्वेताम्बर संप्रदाय अपनी प्रतिमाओं में कटिवस्त्र-कंडोरे (वस्त्र चिह्न) का अंकन करता है. </div>
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उपाध्याय श्री मेघविजयजी ने 'युक्तिप्रबोध' नामक ग्रन्थ में फ़रमाया है की तीर्थंकर प्रभु की निर्वस्त्र प्रतिमा देख के शायद दर्शन करने वाले के मन (खास कर के स्त्रियों के मन में) में गलत ख्याल आ सकते है. उन्होंने यह भी फ़रमाया है की अतिशयों के प्रभाव से तीर्थंकरों के शरीर का इतना तेज होता है की वह चर्म चक्षुओं से दिखाई नहीं देता - इसीलिए प्रभु का नग्न स्वरूप दृष्टिगोचर नहीं हो सकता - और इसी वजह से उनके निर्वस्त्र स्वरूप की प्रतिमा बनाना अनुचित है. परन्तु इसी विषय को यदि हम मूर्तिमंडन और पुरातात्विक दृष्टी से देखें तो हमें पता चलता है की लगभग <b>ईस्वी की पांचवी सदी तक (प्रभु श्री महावीर के निर्वाण के पश्चात लगभग १००० वर्ष पश्चात) श्वेतांबर और दिगंबर प्रतिमाओं में भेद नहीं होता था.</b> दोनों संप्रदाय एक ही जिनबिम्ब की पूजा अर्चना करते थे. इस बात का प्रमाण मैं निम्नलिखित बातों से देने का प्रयास करता हूँ -<br />
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<b>१. मथुरा के कंकाली टीले स्थित जैन स्तूप </b>से जो ईस्वी पूर्व प्रथम सदी से ले कर ईसा की प्रथम द्वित्य सदी तक की प्राचीन जिन प्रतिमाऐं प्राप्त हुई है <b>वह सभी निर्वस्त्र है</b> (पद्मासन मुद्रा की जिन प्रतिमाओं में न तो नग्नत्व का प्रदर्शन होता था और न वस्त्र का चिह्न बनाया जाता था; जो कार्योत्सर्ग मुद्रा में प्रतिमाजी थी उनमे स्पष्ट रूप से नग्न स्वरूप दर्शाया जाता था). किन्तु इन प्रतिमाओं के निचे जो अभिलेख उपलब्ध है और उनमे जिन आचार्यों के कुल, शाखा एवं गण आदि के उल्लेख हैं, <b>वह श्वेतांबर हैं</b>. उनके नाम श्वेतांबर मान्य श्री कल्पसूत्र की स्थविरावली में भी प्राप्त होते हैं. <b>इस बात से स्पष्ट पता चलता है की पूर्व काल में श्वेतांबर संघ निर्वस्त्र प्रतिमाओं की आराधना करता था और उनके धर्माचार्यों द्वारा इन निर्वस्त्र प्रतिमाओं की प्रतिष्ठा भी हुई थी.</b> <br />
<br /></div><div><br /></div><div><div><b>२. दिगंबरों और श्वेतांबरों के बिच गिरनार पर्वत के स्वामित्व को ले कर जो निम्नलिखित विवाद उठे है उससे हम समज सकते हैं की दोनों संप्रदाय एक ही जिनबिम्ब की आराधना करते थे -</b> </div><div><br /></div><div><ul style="text-align: left;"><li><b>श्री उपदेश-तरंगिणी</b> ग्रन्थमें श्री रत्नमंदिरगणिवर्य ने लिखा है की आचार्य बप्पभटसूरीश्वरजी महाराजा के समयमे गिरनार तीर्थ दिगंबरो के स्वामित्वमें था (इससे यह अनुमान लगा सकते है की प्रतिमाजी पे कटिसूत्र-कन्डोरा नहीं था). आचार्यश्रीने दिगंबरों से वाद किया और अंतमें अम्बिका देवीने "<b>उज्जिंत सेल सिहरे</b>" गाथा कह कर विवादकी समाप्ति कर दी (गाथामें यह कहा गया है की चाहे वह पुरुष हो या स्त्री हो, प्रभुकी वाणी सभी को मुक्ति तक पहुंचाने में समर्थ है). दिगंबर, स्त्री मुक्तिमे नहीं मानते इसीलिए अम्बिका देवी के कथानुसार वाद में श्वेतांबर संप्रदाय के पक्ष में हुआ. </li></ul></div></div><div><ul style="text-align: left;"><li><b>श्री सुखसागर</b> ग्रन्थमें श्री रत्नमण्डनगणिवर्य ने लिखा है की १३वी सदीमे श्वेतांबर सम्प्रदाय के श्री पेथडशाह मंत्री और दिगंबर संप्रदाय श्री पूर्णचंद्र अग्रवाल गिरनार पर्वत पे संघ ले कर आये. गिरनार की तलहटी पे पूर्णचंद्र ने श्वेतांबर संप्रदाय के यात्रिओं को चढ़ने से रोका और दोनों संप्रदाय के लोगो के बिचमें तीर्थके स्वामित्व को ले कर विवाद उत्पन्न हुआ. बुजुर्गो ने रास्ता निकाला की जो इन्द्रमाल (संघमाल) की बोली जीतेगा, वह तीर्थ उसका होगा. सभी ने सहमति दी और दोनों सम्प्रदय के यात्रिओं ने साथ में पर्वत का आरोहण किआ. <b>मूल मन्दिरमे दोनों संप्रदाय के यात्रिओं ने मूलनायक प्रतिमाजी के समक्ष पूजा-अर्चना, नृत्य-स्तुति गान एवं ध्वजारोपण किआ</b>. (<b><u>इस बात से सिद्ध होता है की १३वी सदी तक दोनों संप्रदाय की प्रतिमाओं एवं पूजा विधि में भिन्नता नहीं थी</u></b>) . इन्द्रमाल के समय पे पेथडशाह मंत्रीने ५६ घडी सोना (लगभग १२०० किलो) की बोली लगा के जिनालय एवं मूलनायक प्रतिमा को श्वेतांबर संघ के अधीन किया. </li></ul></div><div><ul style="text-align: left;"><li><b>श्री प्रवचनपरीक्षा </b>ग्रन्थमें उपाध्याय श्री धर्मसागरजीने लिखा है की दिगंबरों और श्वेतांबरों के बिच गिरनार पर्वत के स्वामित्व को ले कर जो विवाद उठा <b><u>उसके बाद ही श्वेतांबर परंपरा की प्रतिमाओं में वस्त्र चिह्न बनाने की प्रथा शुरू हुई. </u></b></li></ul></div><div><div><b>३. हलसी गाँव (कर्नाटक)</b> से प्राप्त हुए राजा मृगेशवर्मन के १६०० वर्ष प्राचीन ताम्र अभिलेखों से पता चलता है की <b>दिगंबर, यापनीय और श्वेतांबर संघ के मंदिर और प्रतिमाएँ भिन्न नहीं थी </b>- सभी एक ही जिनमंदिर में आराधना करते थे. </div></div><div><br /></div><div><b>४</b>. <b>श्री उपदेश-तरंगिणी</b> ग्रन्थमें श्री रत्नमंदिरगणिवर्य ने लिखा है की १२वी सदीमे<b> वस्तुपाल-तेजपाल मंत्रीने एक संघ निकाला</b> था जिसमे २४ हाथी दांत के देवालय थे, १२० काष्ठ के देवालय थे, ४५०० (घोड़े) गाड़िया, १८०० डोलियां, ५०० पालखी, ७०० आचार्य, २००० श्वेतांबर साधु और <b>११०० दिगंबर साधु आदि अनेक श्वेतांबर - दिगंबर श्रावक-श्राविका थे</b>. इससे यह मालूम होता है की उस समय तक तीर्थ यात्रा, पूजन विधि आदि में दिगंबर एवं श्वेतांबरोमे इतनी भिन्नता नहीं थी. <b>दोनोमे वैर भाव भी नहीं था</b> और उनकी प्रतिमाओं में भी अंतर नहीं था क्योंकि अगर अंतर होता तो ग्रंथमे दिगंबरोके देवालयों की भी संख्या दी होती. </div><div><br /></div><div><div><b>५. </b>अकबर प्रतिबोधक जगद्गुरु <b>आचार्यश्री हिरविजयसूरीश्वरजी महाराजाने</b> १६वी सदीमे मथुरा से लौटते हुए गोपाचल (ग्वालियर) स्थित <b>बावनगजा श्री आदिनाथ भगवान की दिगंबर प्रतिमा के दर्शन किये थे </b>(जो आज भी मौजूद है). इससे साबित होता है की श्वेतांबर सम्प्रदायके आचार्य भी नग्न प्रतिमा के दर्शन करते थे.</div><div><br /></div><div>६. तपागच्छ के मुनि <b>श्री शीलविजयने</b> १७वी सदीमे दक्षिण के मूडबिद्री, कारकल, हुमचा आदि अनेक दिगंबर तीर्थो की यात्रा की थी और भक्तिभाव से उनकी वंदना भी की थी. <b>बड़े उत्साह से उन दिगंबर तीर्थो और प्रतिमाओं की प्रशंसा की थी. </b>यह सब उन्होंने अपनी तीर्थमाला में लिखा है. इससे मालूम होता है की उस समय भी श्वेतांबर साधु, तीर्थंकरो की नग्न प्रतिमाको समान आदर से दर्शन करते थे. </div></div><div><br /></div><div><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj8kDDYolb9ZjKHojiJuoWfMNkZ_Po7VNufHDy3x0ZTCVrB90Wkhw8TwXgBUhdxVc1AjJp7fbQlsAmGqdUpkGbFzZ3MW8O_mUyfF1eqJImhF4CCPgGE_Xl370bS6O-DMwaaf0iWcCF820s/s1600/Quotes-page-003.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1342" data-original-width="1600" height="536" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj8kDDYolb9ZjKHojiJuoWfMNkZ_Po7VNufHDy3x0ZTCVrB90Wkhw8TwXgBUhdxVc1AjJp7fbQlsAmGqdUpkGbFzZ3MW8O_mUyfF1eqJImhF4CCPgGE_Xl370bS6O-DMwaaf0iWcCF820s/s640/Quotes-page-003.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"></td></tr></tbody></table><br /><br /><b>इन सब बातों से जब यह सिद्ध होता है की पूर्व काल में श्वेतांबर और दिगंबर प्रतिमाएं एक ही स्वरुपमे पूजी जाती थी और श्वेतांबर जैन संत दिगंबर प्रतिमाओं को नमन करते थे तो फिर आज क्यों परस्पर हम एक दूसरे को मिथ्यात्वी कहते हैं?</b> क्यों एक दूसरे के मंदिरों में जाने पे रोक लगातें हैं? जब-जब भी मैं यह सवाल “चुस्त आराधकों” पूछता हूँ तब- तब मुझे वही पुराना जवाब मिलता है – “दूसरे पंथो के मंदिरो में जाने से - (१) मिथ्यात्व का दोष लगता है (क्योंकि वहां बिराजमान भगवान मान्य स्वरूप में नहीं है) (२) सम्यक्त्व मलिन होता है और हम सम्यक्त्व गवां भी सकते है , (३) दूसरे पंथ का आकर्षण लग सकता है क्योंकि 'हम श्रावकों' को शास्त्रों की सही समझ नहीं है और हम नादान बालक की तरह हैं ! (४) हमें देख के और भी श्रावक दूसरे पंथ में जाना शुरू कर सकते हैं !”</div><div>
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किस हद्द तक यह सांप्रदायिक डर हमारे अंदर घुस गया है उसका यह प्रत्यक्ष उदहारण है - और यही बात बचपन से सिखाई जाती है जिससे इंसान के अवचेतन मन में यह बात सम्पूर्ण रूप से जम जाती है. अभी कुछ महीनों पहले ही मैंने इसका स्वयं अनुभव किया था - तीर्थ यात्रा के दौरान एक प्राचीन तीर्थ में जाना हुआ जहाँ लगभग १६०० वर्ष प्राचीन जिन प्रतिमा बिराजमान है. इतिहास गवाह है की प्राचीन काल में दोनों श्वेतांबर और दिगंबर संप्रदाय के आराधक इस मंदिर को अपनी श्रद्धा का केंद्र स्थान मानते थे, परन्तु पिछले सौ वर्षों से वह तीर्थ दिगंबर संप्रदाय के प्रबंधन में था. वहां बिराजमान मूलनायक प्रभु की अद्भुत और दिव्य प्रतिमाजी के दर्शन कर के मेरा मन झूम उठा, <b>पर मेरे साथ आये एक मित्र ने प्रभु के सामने अपना माथा भी नहीं झुकाया !</b> और आश्चर्य की बात तो यह थी की प्रभु की प्रतिमा भी पद्मासन मुद्रा में थी -नग्नता का कोई चिह्न भी नहीं था - फिर भी मेरे मित्र को उस प्रतिमा में प्रभु नहीं दिख रहे थे !<br />
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उपाध्याय श्री मेघविजयजी के युक्तिप्रबोध ग्रन्थ से मैं भी सहमत हूँ - पर इससे मुझे इस बात का अधिकार नहीं मिल जाता की मैं दूसरे स्वरूपों को मिथ्यात्व मान लूँ. <b>मैं आशा रखता हूँ की इस लेख को पढ़ने वाला प्रबुद्ध वर्ग यह सब तथ्य समझने के बाद श्री तीर्थंकर प्रभु के किसी भी स्वरूप में, चाहे वह अंगरचना से सजा हुआ रूप हो या ध्यानमग्न वीतरागी स्वरूप हो- सभी में अरिहंत परमात्मा के दर्शन कर पाए.</b> <br />
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<b style="background-color: yellow;">B. मुनिओं के वस्त्र सम्बन्धी आचारो का विवाद: </b>अगर मुनिओं के वस्त्र सम्बन्धी आचारों की बात करें तो आगम ग्रन्थ <b>श्री उत्तराध्ययन सूत्र </b>से हमें पता चलता है की प्रभु पार्श्वनाथ के साधुओं की परंपरा सचेल (वस्त्रधारी) रही थी. साथ-साथ श्री आचारांग सूत्र और बौद्ध त्रिपिटको (ग्रंथो) से हमें पता चलता है की <b>प्रभु</b> <b>महावीर स्वामी के संघमें सचेल (वस्त्रधारी) और अचेल (निर्वस्त्र) दोनों प्रकार के श्रमणो का समावेश था</b>. जिनकल्पी साधु (अर्थात् 'जिन'- तीर्थंकर के सामान आचरण करने वाले मुनि) नग्न रहते थे यह बात की स्वीकृति श्वेतांबर आगम देते हैं (यह अवस्था हर तीर्थंकर के काल में थी)- परन्तु समय के प्रवाह में इस अवस्था का विच्छेद हुआ. <br />
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दिगंबर संप्रदाय की मान्यता है की मात्र अचेल (नग्न) ही मुनि पद का अधिकारी है; हालांकि दिगंबर ग्रन्थ श्री भगवती आराधना की टिका में भी अपवादिक स्थितिओ में एक मुनि को वस्त्र ग्रहण करने की स्वीकृति प्रदान की गई है. एलक और क्षुल्लक के रूप में आज भी दिगंबर परंपरा ऐसे मुनिओं को स्वीकार करती है जो अल्प वस्त्रों को धारण करते हैं. यापनीय परंपरा का दृश्टिकोण इन दोनों पक्षों के मध्य का समन्वय करता है - यह परंपरा की मान्यता है की सामान्यतः मुनि को अचेल (नग्न) रहना चाहिए क्योंकि वस्त्र भी परिग्रह है, किन्तु अपवादिक स्थितिओं में संयमोपकरण के रूप में वस्त्र रखा जा सकता है.<br />
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<b>प्राचीनतम आगम श्री आचारांग सूत्र में वस्त्र सम्बन्धी चार प्रकार के मुनिओं का उल्लेख है – </b></div>
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<b>१. अचेल -</b> जो मुनि हमेंशा नग्न रहते थे - अर्थात् जिनकल्पी </div>
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<b>२. एक वस्त्र धारी -</b> लोक लज्जा निवारण और सर्दियों में शीत निवारण के जो मुनि अपने पास एक वस्त्र रखते थे. कुछ मुनि मात्र एक लंगोट पहनते थे <br />
<b>३. दो वस्त्र धारी -</b> जो मुनि एक अधोवस्त्र और एक उत्तरीय वस्त्र रखते थे<br />
<b>४. तीन वस्त्र धारी -</b> जो मुनि अधोवस्त्र और उत्तरीय के साथ एक कम्बल रखते थे.<br />
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<b>श्री आचारांग सूत्रमें में यह भी कहा गया है की – </b><br />
१. जो मुनि युवान, बलवान, निरोगी हो उसे एक ही वस्त्र धारण करना चाहिए <br />
२. जो मुनि लज्जा को जित सकता है उसे अचेल रहना चाहिए और तृणस्पर्श ,ठण्ड, ताप मच्छर आदि के उपद्रवों को और परिषह को सहन करना चाहिए.<br />
३. जो मुनि लज्जा आदि परिषह को सहन नहीं कर सकता, वह कटिबंध वस्त्र (चोलपट्टा) रख सकता है.</div><div><br /></div><div><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjIw-HwivxOINVgV-L7fklUuENp6vT3483hMvi0dST5ifZ7gZOxS3xkb3MBM-5StycF754wHy-qLWR5UpmmPYDdFrJc2TaiW4WUiMenOQeomWzIAd3xm_x1tRf5H80eCeO-0gB1vhnSMg/s940/Quotes.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="788" data-original-width="940" height="536" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjIw-HwivxOINVgV-L7fklUuENp6vT3483hMvi0dST5ifZ7gZOxS3xkb3MBM-5StycF754wHy-qLWR5UpmmPYDdFrJc2TaiW4WUiMenOQeomWzIAd3xm_x1tRf5H80eCeO-0gB1vhnSMg/w640-h536/Quotes.jpg" width="640" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div><br /><div><b>श्री आचारांग सूत्र में कही गई इन्ही बातों के प्रमाण हमें मथुरा जैन स्तूप के पुरातात्विक अवशेषों से मिलते है</b>. जैसे मैंने पहले भी बताया की यह स्तूप से जो अवशेष मिलें हैं वह लगभग १६०० - २२०० वर्ष प्राचीन हैं और तीर्थंकरों की प्रतिमाओं के साथ-साथ श्रमणों की प्रतिमाएँ (तीर्थंकरों की प्रतिमा के पादपीठ पे या स्तूप के अन्य अवशेषों से) भी प्राप्त हुई है. इन प्रतिमाओं की खास बात यह है कि <b>श्रमणो के हाथों में रजोहरण, मुहपत्ती और पात्र की झोली थी, जिन सब का उपयोग श्वेतांबर श्रमण ही करतें हैं</b>. अगर वस्त्र सम्बन्धी निरिक्षण किया जाए तो तो वे आचारांग सूत्र में दिए गए विवरण से यह अवशेष हूबहू मिलते हैं -<b> मुनिओं की नग्न, एक वस्त्रधारी और दो वस्त्रधारी प्रतिमाएँ हमें देखने मिलती है !</b> कुछ विशेषज्ञों का यह भी मानना था की यह प्रतिमा दिगंबर संप्रदाय के ऐलक और क्षुल्लक को सूचित करती है जो वस्त्र का उपयोग करते है - परन्तु यहाँ उल्लेखनीय है की पादपीठ में उनकी पदवी मुनि और आचार्य बताई गई है. जैसा की मैंने पहले बताया यह प्रतिमाएं निःशंक श्वेतांबर संप्रदाय की है क्योंकि उपकरणों की समानता के साथ-साथ इन प्रतिमाओं के अभिलेखों में नाम जो अंकित है वह कल्पसूत्र स्थविरावली में मिलतें हैं.<b><font color="#e67c73"> इन सब तत्थ्यो से सिद्ध होता है की श्वेतांबर - वस्त्रधारी साधु की परंपरा परिवर्ती कालीन नहीं है जैसा दिगंबर संप्रदाय मानता है.</font> परन्तु यह भी हमें स्वीकार करना होगा की श्वेतांबर संप्रदाय में वस्त्र-पात्र ग्रहण सम्बन्धी आचारो में काफी बदलाव आयें है</b>. </div><div><br /></div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhu62Jy_nfrAafCb2EOFHmI3cDkaddF5l4-rIszKphckWQGWruhEP2wtHCJJFYQfA7M1_Tc-G4s06lukk7jOZX2CSZF18Sg_bmwnlFtmv8A85uGwDohH83itYbtvd54FRHxtDlDQZQHlXY/s1600/Jain_Narrative_Relief_Panel%252C_mid_2nd_century_BCE.-1st_century_CE_%252818.4_x_61.6_cm%2529_Brooklyn_Museum_87.188.5.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="736" data-original-width="1055" height="446" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhu62Jy_nfrAafCb2EOFHmI3cDkaddF5l4-rIszKphckWQGWruhEP2wtHCJJFYQfA7M1_Tc-G4s06lukk7jOZX2CSZF18Sg_bmwnlFtmv8A85uGwDohH83itYbtvd54FRHxtDlDQZQHlXY/s640/Jain_Narrative_Relief_Panel%252C_mid_2nd_century_BCE.-1st_century_CE_%252818.4_x_61.6_cm%2529_Brooklyn_Museum_87.188.5.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">कंकाली टीला के जैन स्तूप से प्राप्त एक वस्त्र धारी श्वेतांबर जैन श्रमण की प्रतिमा<br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJW7j65_HJ95rP9agJctZFujSdRZTnSvQY4c-l5zMwO_5353mr1LvvtcQZlr5vDNtFQY-p_4UJS2ow0B8gxLBY7PL3qmrQj66NZpKgwWq9kNv0ydFJsqOf0-zrLIi9dKPsFjvSebP2EEo/s1600/Pages+from+Examplars_of_Anekanta_and_Ahimsa_Case_Early_Jains_of_Mathura_269150_std-page-007.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="751" data-original-width="1145" height="418" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJW7j65_HJ95rP9agJctZFujSdRZTnSvQY4c-l5zMwO_5353mr1LvvtcQZlr5vDNtFQY-p_4UJS2ow0B8gxLBY7PL3qmrQj66NZpKgwWq9kNv0ydFJsqOf0-zrLIi9dKPsFjvSebP2EEo/s640/Pages+from+Examplars_of_Anekanta_and_Ahimsa_Case_Early_Jains_of_Mathura_269150_std-page-007.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">कंकाली टीला के जैन स्तूप से प्राप्त सम्पूर्ण वस्त्र धरी (एकदम बाएं तरफ) और एक वस्त्र धारी श्वेतांबर जैन श्रमणो की प्रतिमाएं </td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQjOE4eTibpod77QICDaJPt_qRXWPhVytC9RINJs7az-B5tk8iy5aDVlTQ9aeRM0WW94HtbXoZrNSm7sNmbRK062m2ZJ8NmRgqEeOjgls2p7zg212VKOYSkBW4AxOSZ6lgR0w_pESgqQk/s1600/Binder1-page-032+-+Copy.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="666" data-original-width="862" height="494" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQjOE4eTibpod77QICDaJPt_qRXWPhVytC9RINJs7az-B5tk8iy5aDVlTQ9aeRM0WW94HtbXoZrNSm7sNmbRK062m2ZJ8NmRgqEeOjgls2p7zg212VKOYSkBW4AxOSZ6lgR0w_pESgqQk/s640/Binder1-page-032+-+Copy.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">कंकाली टीला के जैन स्तूप से प्राप्त निर्वस्त्र जैन श्रमण की प्रतिमा (दाएं तरफ) जिनके हाथ में पात्र की झोली है. बायीं और साध्वीजी की प्रतिमा है जिनके भी हाथ में पात्र है </td></tr>
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<br /><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiH1_ddVr0Lm67DyicrVaZAh3h7wiZqT0JROjI8-CUb9Snt0w-fRl9oQgUHMAXwTLES1bY49AXIvdUPx7-KM3giH39EMeQH0BdqNtjZrZH_216a2zblnxTU3dWbpOeNRW5GgNBVF2Sg1GE/" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="3187" data-original-width="4951" height="412" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiH1_ddVr0Lm67DyicrVaZAh3h7wiZqT0JROjI8-CUb9Snt0w-fRl9oQgUHMAXwTLES1bY49AXIvdUPx7-KM3giH39EMeQH0BdqNtjZrZH_216a2zblnxTU3dWbpOeNRW5GgNBVF2Sg1GE/w640-h412/Langot.jpg" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">मथुरा के आयगपट्ट पे प्रभु श्री पार्श्वनाथ के दोनों तरफ एक वस्त्र (लंगोट) धारी श्वेताम्बर जैन श्रमण </td></tr></tbody></table><br /><br /><br />
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यहाँ हमें श्री उत्तराध्ययन सूत्र में श्री गौतम स्वामीने (श्री केशी स्वामी को) कही हुई बात को याद करना चाहिए – “वेश तो लोक प्रतीति आदि के लिए है - मुक्ति के वास्तविक साधन तो ज्ञान-दर्शन-चारित्र ही है." <b>इसीलिए प्रबुद्ध वाचक वर्ग से मेरी विनंती है की किसी भी जैन संप्रदाय, गच्छ या समुदाय के श्रमण-श्रमणी हो, उन्हें वंदनीय माने और उनके प्रति कोई द्वेष भाव न रखें</b> - क्योंकि सभी ने मोक्ष मार्गकी प्राप्ति के लिए ही चारित्र धर्म को अंगीकार किया है - हो सकता है की मार्ग अलग है, पर मंज़िल सबकी एक है. </div><div class="separator" style="clear: both; text-align: center;"><br /></div>
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<b><span style="background-color: yellow;">C. मूर्तिपूजा का विवाद –</span> </b> जैन धर्म के कुछ उप-संप्रदाय (दिगंबर संप्रदाय के तारणपंथी और श्वेतांबर संप्रदाय के स्थानकवासी और तेरापंथी) मूर्तिपूजा का विरोध करते हैं. इसका सबसे बड़ा कारण है मूर्तिपूजा के नाम पे बढ़ता हुआ आडम्बर, हिंसा और कर्मकांड. इस विषय पे मै विशेष चर्चा नहीं करना चाहूंगा क्योंकि - <br />
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१. मूर्तिपूजा का विरोध करने वाले सारे उप-संप्रदाय, परिवर्ती कालीन हैं (१५वी -१६वी शताब्दी के बाद इनका उद्भव हुआ है) <br />
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२. श्री सूत्रकृतांग सूत्र, श्री उत्तराध्ययन सूत्र (निर्युक्ति), श्री स्थानांग सूत्र, श्री समवायांग सूत्र, श्री भगवती सूत्र, श्री ज्ञाताधर्मकथा आदि अनेक आगमों में मूर्तिपूजा सम्बन्धी उल्लेख प्राप्त होते है. <br />
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३. पुरातात्विक दृष्टि से प्रभु श्री महावीर के १५० वर्ष पश्चात के समय की प्रतिमाएं आज हमें प्राप्त होती है. <br />
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<b>यद्यपि निर्गुणोपासना या भावाराधना एक उच्च स्थिति है, पर आज के युग में यह मात्र कुछ ही महानुभावों के लिए संभव है</b>. आलम्बन बिना आराधना करना एक सामान्य श्रावक के लिए काफी कठिन है. मूर्तिपूजा की आवश्यकता प्राथमिक स्तर पे उसी प्रकार है जिस प्रकार वर्णमाला का अर्थ समझने के लिए चित्रों की सहायता जरुरी है. <b>अधिक क्या, मूर्तिपूजा के विरोधी उपसम्प्रदायों के धर्मगुरुओं की मूर्तियां और पगलिये आज स्थापित करना एक आम बात हो गई है</b>. इन उपसम्प्रदायों के अनुयायिओं के घरों में अपने धर्मगुरुओं के चित्रों को देखा जा सकता है. <b>इसीलिए मूर्तिपूजा का विरोध नहीं करना चाहिए और जो आराधक निर्गुणोपासना द्वारा प्रभु तक पहुंच सकते है उनको मिथ्यात्वी भी नहीं कहना चाहिए. </b><br />
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<span style="background-color: yellow;"><b>D. तिथि विवाद -</b> </span>जैसे हमने देखा की अनेक विवादों की वजह से हम इतने सम्प्रदायों-उपसम्प्रदायों और गच्छो में बटें हुए हैं; <b>पर यदि कोई ऐसा विवाद है जिससे एक गच्छ में विभाजन हुआ है तो वह 'पर्वतिथि' के निर्णय को ले कर है. </b>पिछले लगभग १००-१२० साल से श्वेतांबर मूर्तिपूजक संप्रदाय के तपागच्छ में यह विवाद उत्पन्न हुआ है, पर इसकी जड़ें और इतिहास इतना पुराना और पेचीदा है की इस विवाद को समझना मुश्किल बन चूका है. इसीलिए सरल शब्दों में मै इसके इतिहास को समझाने का प्रयत्न करूँगा. <br />
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सबसे पहले हम यह समझने का प्रयास करते हैं की <b>तिथि क्या होती है</b>. “तिथि” काल के बीच की समयावधि है जो सूर्य और चंद्रमा के बीच अनुदैर्ध्य-कोण (Longitudinal angle) १२° का एक पूर्णांक है. यानी, चंद्र द्वारा कोणीय दूरी को १२° से बदलने के लिए लिए गए समय को तिथि कहा जाता है. तिथि, दिन में किसी भी समय आरम्भ हो सकती हैं और इसकी अवधि उन्नीस से छब्बीस घंटे तक हो सकती है. जो तिथि, सूर्योदय से पूर्व आरंभ हो जाती है और अगले सूर्योदय के बाद तक रहती है तो उस तिथि की वृद्धि हो जाती है अर्थात् वह “वृद्धि तिथि” कहलाती है लेकिन जो तिथि सूर्योदय के बाद आरंभ हो और अगले सूर्योदय से पूर्व ही समाप्त हो जाती है तो उस तिथि का क्षय हो जाता है अर्थात् वह “क्षय तिथि” कहलाती है. तिथि क्या होती है, वह समझने के बाद <b>अब हम इस विवाद के इतिहास को समझते हैं- </b><br />
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<b>१. महत्वपूर्ण पर्वतिथियां - </b>जैन शास्त्रों में, धर्मकी विशेष आराधना के लिए कुछ दिनों को निर्युक्त किया गया है जिन्हे 'पर्वतिथि' कहा जाता है. <b>श्री महानिशीथ सूत्र</b> में बताया गया है की आगामी जीवनके आयुष्य का बंध विशेष करके काल की पर्वसंधिओ में होने से पर्वतिथिओं की विशेष आराधना करनी चाहिए. <b>श्री सूत्रकृतांग सूत्र</b> में चतुर्दशी, अष्टमी, पूर्णिमा और अमावस्या को पर्वतिथि बताया गया है और अन्य साहित्य जैसे श्राद्धविधि प्रकरण और सेनप्रश्न में दूज, पंचमी, अष्टमी, एकादशी, चतुर्दशी और पूर्णिमा/अमावस्या को पर्वतिथि बताया गया है. <br />
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<b>२. जैन आगमिक पंचांग का विच्छेद :</b> जैसे दिनों और तारीखों का परिचय हमें आधुनिक कैलेंडर देता है वैसे ही सामान्य तिथि और पर्वतिथि की जानकारी हमें पंचांग से प्राप्त होती है. <b>श्री चंद्रप्रज्ञप्ति</b> और <b>श्री सूर्यप्रज्ञप्ति </b>जैसे उपांग-आगमों में हमें जैन पंचांग का विवरण प्राप्त होता है जिसे “<b>लोकोत्तर</b>” पंचांग भी कहा जाता था. इस जैन पंचांग में पांच साल के समयचक्र को एक युग कहा जाता था. हर ६१ दिनों में एक तिथि को निकाल दिया जाता था और हर ३० महीनों में एक नया महीना जोड़ा जाता था. इतने खगोलशास्त्र में न उतरते हुए हम अगर इसी बात को सरल शब्दों में समजे तो <b>इस जैन पंचांग का इतना अद्भुत गणित था की तिथि की वृद्धि होती ही नहीं थी</b>. परन्तु काल के प्रवाह में लौकिक (वैदिक) ज्योतिष गणित में फेरफार होने से, लोकोत्तर (जैन) पंचांग और लौकिक (वैदिक) पंचांगों में तिथिओं में [और खास कर के मुख्य पर्वो (जैसे दीवाली/ नव-वर्ष आदि) की तिथिओं में] बहुत अंतर होने लगा. जैन समाज लौकिक वर्ग के साथ जुड़े रहने के लिए आगमिक पंचांग का पालन करना धीरे धीरे छोड़ दिया <b>और प्रभु महावीर के निर्वाण के लगभग ५०० वर्ष पश्चात जैन पंचांग और उसका गणित लुप्त हुआ (और लोकोत्तर पंचांग का विच्छेद हुआ).</b><br />
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<b>३. वैदिक पंचांग को अपनाया जाना- </b>जैन आगमिक पंचांग का लोप होने के बाद भी जैन समाज को अपनी आराधना के लिए एक पंचांग की आवश्यकता तो रही ही - इसलिए पूर्वाचार्यों ने लौकिक (वैदिक/ हिन्दू) पंचांग को अपनाने की स्वीकृति दी. परन्तु इसमें समस्या यह थी की लौकिक-हिंदू पंचांग, सूर्योदय के समय चंद्रमा की स्थिति पर आधारित रहता था और विभिन्न शहरों में अलग-अलग सूर्योदय का समय होने से सभी विस्तारो का पंचांग अलग रहता था -परन्तु भारत के विभिन्न शहरों में रहने वाले जैनो के लिए अलग-अलग पंचांग रखना संभव नहीं था. इसीलिए उस समय के पूर्वाचार्यों ने जोधपुर से निकलने वाले चण्डाशुचंडु वैदिक पंचांग को अपनाया जो पुरे भारतवर्ष के लिए समान रखा गया. <b>जिस जैन पंचांग में उस समय तक तिथिओं की वृद्धि नहीं होती थी, वह चण्डाशुचंडु पंचांग को आधार मानने से शुरू हो गई</b>. विक्रम सम्वत २०१४ (ईस्वी सन १९५८) तक इस पंचांग के आधार पे जैन तिथिओं का निर्णय होता रहा जिसके बाद मुंबई से निकलने वाले जन्मभूमि नाम के वैदिक पंचांग को समस्त तपागच्छ ने एकमत से अपनाया (जिसमे भी तिथिओं की वृद्धि होती है). <b>इस वर्णन से सिद्ध होता है की आज के दिन में प्रकाशित होने वाले कोई भी जैन पंचांग का गणित, प्राचीन आगमों पर आधारित नहीं है.</b><br />
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<b>४. उदित तिथि का सिद्धांत - </b>जैन धर्म की क्रियाएँ तप प्रधान होती है और तप सूर्योदय से प्रारम्भ होता है, इसीलिए सूर्योदय के समय जो तिथि प्रवर्त्तमान होती है (उदित तिथि) उसे पूरे दिन के लिए लागू किया जाता है (भले ही चंद्रमा की स्तिथि सूर्योदय के कुछ समय बाद अगली तीथी में बदल जाए). उदित तिथि की महत्ता का प्रतिपादन करने के लिए "<b>श्राद्धविधिकौमुदी</b>" और "<b>उपदेशकल्पवल्ली</b>" ग्रंथो में यह स्पष्ट उद्घोष है की सूर्योदय के समय में जो तिथि हो उसे ही प्रमाण करनी. दूसरी तिथिओं को प्रमाणित करने से आज्ञाभंग, अनवस्था, मिथ्यात्व और विराधना प्राप्त होती है -<br />
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<b>"उदयम्मि जा तिहि सा, पमाणमिअरीई कीरमणीए। <br />आणाभंगणवत्था-मिच्छत्तविराहणं पावे।।" </b><br />
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परन्तु, यहाँ उल्लेखनीय है की खरतरगच्छ के अनुयायी उदित तिथि के बदले वर्तमान तिथि की आराधना करते है - यानी सूर्योदय के समय भले ही तेरस तिथि हो पर यदि शाम को वह चर्तुर्दशी हो जाती हो तो वह पक्खी प्रतिक्रमण की आराधना उसी दिन करते है (यानी उदित तेरस के दिन ही वर्तमान चतुर्दशी की आराधना करते है) . </div>
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<b>५. क्षय-वृद्धि के समय पर्वतिथि की आराधना और विवाद का कारण - </b> जैसे की हमने समजा की (तपागच्छ में) जब तक उदित तिथि प्राप्त होती है तब तक हर तिथि या पर्वतिथि की आराधना उदित तिथि में ही होनी चाहिए. परन्तु सूर्य-चंद्र के गति में भिन्नता के कारण कुछ तिथि २ सूर्योदय को स्पर्श करती है (जिसे वृद्धि तिथि कहा जाता है) और कुछ तिथि एक भी सूर्योदय को स्पर्श नहीं करती (जिसे क्षय तिथि कहा जाता है). इन तिथि के क्षय एवं वृद्धि के प्रसंग में पर्वतिथि की आराधना कैसे करनी चाहिए उसका मार्गदर्शन <b>श्री उमास्वाति महाराज </b>ने अपने इस प्रघोष द्वारा दिया था – "<b>क्षये पूर्वा तिथि : कार्या, वृद्धौ कार्या तथोत्तरा</b>" . इस प्रघोष को सम्पूर्ण तपागच्छ एकमत से स्वीकारता है - परन्तु तपागच्छ के २ वर्ग जिन्हे "<b>एक तिथि</b>" और "<b>बे तिथि</b>" के नामो से जाना जाता है वे इस प्रघोष के शब्दों का अर्थघटन अलग अलग तरीके से करते है; जिसकी वजह से तिथि विवाद उत्पन्न हुए है-<br />
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<li><b>“एक तिथि” वर्ग का अर्थघटन</b> - (तिथि) क्षय के प्रसंग में पूर्व की तिथि का क्षय करना चाहिए और वृद्धि के प्रसंग में उत्तर तिथिमे आराधना करनी चाहिए. यानी यह वर्ग मानता है की पर्वतिथिओं की क्षय-वृद्धि नहीं करनी चाहिए.</li>
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<li><b>“बे तिथि” वर्ग का अर्थघटन -</b> (तिथि) क्षय के प्रसंग में पुर्वतिथि आराधनी चाहिए और वृद्धि के प्रसंग में उत्तर तिथि आराधनी चाहिए. यानी यह वर्ग ऐसा मानता है की पर्वतिथिओं की क्षय-वृद्धि करनी चाहिए. </li>
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इसी अर्थघटन के मतभेद के कारण तिथि विवाद का गंभीर स्वरूप आज तपागच्छ में देखने को मिल रहा है और जब कभी सवंत्सरी की तिथि में क्षय-वृद्धि होती है तब यह विवाद का स्वरूप और भयंकर हो जाता है. पिछले १०० साल से ज्यादा समय से ले कर आज तक दोनों वर्गों में परस्पर द्वेष भाव बना हुआ है. दोनों वर्ग एक दूसरे को मिथ्यात्वी कहते हैं और आडम्बरो की प्रतिस्पर्धा में एक दूसरे को निचा दिखाने का कोई मौका नहीं छोड़ते. <b>आज बात यहाँ तक आ पहुंची है की दोनों वर्गों के साधु-साध्वीजी को उतरने के उपाश्रय भी अलग हो गए है</b>.<br />
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यह दोनों वर्ग अपने पक्ष की मान्यताओं को सिद्ध करने के लिए अनेक ग्रंथो के सन्दर्भ भी देते हैं, पर मूल बात को तो कोई देखता ही नहीं है – <b><font color="#e67c73">वर्तमान जैन संघ, तिथि का निर्णय जैनेतरो (वैदिको) द्वारा तैयार हुए पंचांग से करता है, और फिर भी आपस में लड़ता है</font></b>. <b>जब</b> <b>दोनो ही वर्ग, आज के दिन में प्रभु महावीर द्वारा बताये हुए आगमिक (लोकोत्तर) पंचांग के गणित को नहीं समझ पा रहे हैं तो फिर एक दूसरे को मिथ्यात्वी कैसे कह सकते हैं?</b> आगमों के आधार पे यदि हमारा पंचांग तैयार हो जाए तो हमें इन जैनेतरो के पंचांग का आधार नहीं लेना पड़ेगा और तिथि भेद का भी निवारण हो जायगा. तपागच्छ के कुछ साधु आज भी इसके अभ्यास में जुटे हुए हैं. परन्तु जब तक ऐसा पंचांग बन नहीं जाता तब तक मेरी प्रबुद्ध वाचक वर्ग से विनंती है की, जिसे जिस अर्थघटन से तिथि की आराधना करनी है वे करे - पर एक दूसरे के प्रति द्वेष रखे बिना - एक दूसरे को मिथ्यात्वी कहे बिना - <b>क्योंकि आज के दिन में प्रकाशित होने वाले कोई भी जैन पंचांग का गणित, प्राचीन आगमों पर आधारित ही नहीं है. </b><br />
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<b style="background-color: yellow;">E. सवंत्सरी के दिन का विवाद :</b> जैन शास्त्रों में पर्युषण को सबसे पवित्र पर्व का दर्जा दिया गया है. उसमे भी सवंत्सरी पर्व की आराधना करने के द्वारा, पुरे वर्ष में किये गए पापो का परायश्चित करने के साथ-साथ विश्व के समस्त जीवो से क्षमायाचना भी मांगनी होती है. यूँ तो पुरे जैन समाज को इस दिन एक साथ मिल कर आराधना करनी चाहिए पर इसमें भी भेदभाव हैं. श्वेताम्बर मूर्तिपूजक संप्रदाय के तपागच्छ और खरतरगच्छ <b>भादरवा</b> <b>सूद ४ </b>को इस दिन की आराधना करते है और बाकि सारे श्वेतांबर संप्रदाय (स्थानकवासी, तेरापंथी और कुछ मूर्तिपूजक गच्छ)<b> भादरवा सूद ५ </b>को इस दिन की आराधना करते है. इसी वजह से उनके पर्युषण भी एक दिन बाद शुरू होते हैं. इसका कारण समज़ने के लिए भी हमें इतिहास का सहारा लेना होगा - <br />
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<b>१. सवंत्सरी के दिन का स्थिरीकरण -</b> <font color="#e67c73"><b>श्री कल्पसूत्र के अनुसार</b> <b>केवल संवत्सरी का एक दिन ही पर्युषण कहलाता है</b>.</font> आगमों में निर्देश है की साधु (और साध्वियां) ३०दिनों से अधिक एक स्थान पर नहीं रह सकते - हालांकि चौमासे (बारिश के मौसम) के चार महीनों के दौरान, आषाढ़ सूद १५ से लेकर कार्तिक सूद १५ तक, उन्हें एक ही जगह पर रहना चाहिए ताकि बरसात के दौरान यात्रा में होने वाली हिंसा को कम किया जा सके. प्राचीन समय में, साधुओं को आषाढ़ सूद १५ तक, यानी बारिश के मौसम से पहले ठहरने के लिए एक उपयुक्त निर्दोष स्थान की आवश्यकता होती थी क्योंकि उस समय उपाश्रयों की सुविधा नहीं होती थी. यदि साधुओं को आषाढ़ सूद १५ तक ठहरने की उपयुक्त व्यवस्था नहीं मिल रही हो तो उन्हें ५० दिन की और अनुग्रह अवधि (मुहलत) दी जाती थी. इन ५० दिनों में जैसे ही उन्हें ठहरने का निर्दोष स्थान मिल जाता था तो वह सवंत्सरी प्रतिक्रमण और वार्षिक क्षमापना कर सकते थे. <b>श्री समवायांग सूत्र </b>और <b>श्री निशीथ सूत्र</b> के अनुसार यदि इन ५० दिनों में भी निर्दोष जगह प्राप्त नहीं होती तो साधुओं को ५०वे दिन (यानी भादरवा सूद ५) को एक पेड़ ने निचे सवंत्सरी प्रतिक्रमण कर लेना चाहिए और इस सिमा का उल्लंघन नहीं करना चाहिए. <b>इससे हमें पता चलता है की भादरवा सूद ५ सवंत्सरी प्रतिक्रमण करने एक ही दिन नहीं, परन्तु अंतिम दिन था.</b><br />
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पूरा जैन संघ एकजुट और संगठित हो कर यह आराधना कर पाए इसीलिए पूर्वाचार्यों ने लगभग ७वीं या ८वीं सदी से भादरवा सूद ५ के दिन को ही सवंत्सरी प्रतिक्रमण करना शुरू कर दिया. <br />
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<b>२. सवंत्सरी के दिन का बदलाव -</b> श्री निशीथ भाष्य चूर्णी और श्री कल्पसूत्र टिका में हमें इस विषय की जानकारी प्राप्त होती है. प्रभु महावीर के निर्वाण के ९९३ वर्ष पश्चात, यानी लगभग १०वी सदी में <b>श्री कालिकसूरि</b> नाम के महान आचार्य थे. वे उज्जैनी नगरी में चातुर्मास हेतु बिराजमान थे, परन्तु वहां के राजा के विरोध के कारण उन्हें वहां से विहार करके प्रतिष्ठानपुर नगरी जाना पड़ा. प्रतिष्ठानपुर पहुंच के, श्री कालिकसूरि ने वहां के राजा सत्तावाहन को भादरवा सूद ५ के दिन सवंत्सरी प्रतिक्रमण का उपदेश दिया; तब सत्तावाहन राजा ने आचार्यश्री को बताया की उस दिन (यानी भादरवा सूद ५ को) प्रतिष्ठानपुरमें इंद्र महोत्सव मनाया जाता है इसीलिए उन्होंने आग्रह किया की श्री कालिकसूरि भादरवा सूद ६ (यानि एक दिन बाद) सवंत्सरी की आराधना करें. श्री समवायांग सूत्र और श्री निशीथ सूत्र के निर्देशानुसार भादरवा सूद ५ का उल्लंघन संभव नहीं था, <b>इसीलिए राजा की बात रखने के लिए श्री कालिकसूरिने भादरवा सूद ४ को (यानी एक दिन पहले) सवंत्सरी का प्रतिक्रमण किया.</b> <b><font color="#e67c73">इसी परिवर्तन की वजह से मूर्तिपूजको का बहुला वर्ग (तपागच्छ और खरतरगच्छ) आज तक भादरवा सूद ५ की जगह भादरवा सूद ४ के दिन सवंत्सरी की आराधना करता है </font>क्योंकि शास्त्रों के अनुसार २ सवंत्सरी के बिच ३६० तिथियों जे ज्यादा का अन्तर नहीं होना चाहिए</b>. <br />
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३. जब स्थानकवासी और तेरापंथी संप्रदाय उद्भव में आये तब उन्होंने उन्होंने आषाढ़ सूद १५ से ५० वें दिन संवत्सरी करने का फैसला किया जो जैन आगमो की परिभाषा अनुसार अंतिम दिन है. इसलिए एक सामान्य वर्ष में यह संप्रदाय भादरवा सुद ५ को संवत्सरी की आराधना करते हैं. <br />
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प्रबुद्ध वाचक वर्ग इसी इतिहास को पढ़ के समझ सकता है की, आगम अनुसार सवंत्सरी की आराधना करने का कोई निश्चित दिन नहीं है.</b> आषाढ़ सूद १५ से ले कर भादरवा सूद ५ के बिच कभी भी सवंत्सरी की आराधना की जा सकती है - बस २ सवंत्सरी के बिच ३६० तिथियों से ज्यादा का अन्तर नहीं होना चाहिए. इसीलिए किसी भी संप्रदाय की मान्यता को इसमें मिथ्यात्वी कहना गलत होगा;<br />
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परन्तु, प्राचीन काल की तरह यदि पूरा जैन समाज एक दिन स्थिर करके सवंत्सरी की आराधना करे तो वह पुरे समाज को संगठित करने का कारण बनेगा. </div>
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अभी तक चर्चित इन सारे विवादों को छोड़ के भी जैन धर्म में और भी कई विषयों में प्रश्नचिह्न लगे हुए हैं - स्त्रीमुक्ति का प्रश्न, केवली आहार का प्रश्न, मुखवस्त्रीका (मुँहपत्ती) का प्रश्न, नवांगी गुरुपूजा का प्रश्न आदि. यह सारे विवाद उपरोक्त दिए गए विवादों से कम चर्चित है इसीलिए इनके विषय में लिख के इस लेख को और बड़ा नहीं बना रहा हूँ. पर मेरी यही आशा है की कोई भी विवाद की वजह से किसी संप्रदाय पे द्वेष भाव नहीं रखना चाहिए - "<b>मै सच्चा और बाकि सब गलत</b>", <b>यह बात ज़हन में आते ही हम प्रभु महावीर के वचनो से बहोत दूर चले जाते हैं. </b><br />
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आजकल एक श्लोक काफी चर्चा में है - "<b>तमेव सच्चं निःसंकं जं जिणेहिं पवेइअं</b>"; अर्थात् वही सत्य है और शंका रहित है जो जिनेश्वर (श्री अरिहंत प्रभु) ने फ़रमाया है. प्रबुद्ध वाचक वर्ग से मेरी भी यही विनंती है की इस श्लोक की गहराई तक जाये और <b>प्रभु की वाणी का अध्ययन करे - क्योंकि वही अंतिम सत्य है</b>. यदि आज हम अनेकांतवाद के सिद्धांत को नहीं स्वीकारते तो इसका यही अर्थ निकलता है की हम प्रभु की बात को अंतिम सत्य नहीं मान रहे - हम किसी और की बातों (चाहे वह कोई संप्रदाय हो या कोई धर्मगुरु हो) अंतिम सत्य मान रहे है. <br />
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प्रस्तुत लेखन का मेरा एकमात्र उद्देश्य, धर्मभीरु वाचक वर्ग को धर्म और सिद्धांत के नाम पर प्रचलित कुछ मान्यताओं का निष्पक्ष स्वरूप समझाना था, ताकि सम्प्रदायवाद के नाम पे चल रही कड़वाहट थोड़ी कम हो. हो सकता है इस लेख को पढ़ने के बाद आप मुझे "सुधारकवाद" कहो या "उत्सूत्र प्ररूपणा" करने वाला समजो पर <b>इस लेख के द्वारा किसी भी जैन संप्रदाय का न मुझे खंडन करना है न मंडन</b>. संभव है की भावनाओं के प्रवाह में कुछ कड़वे शब्दों का प्रयोग हुआ हो तो इसके लिए मैं माफ़ी चाहता हूँ और <b>जिनाज्ञा विरुद्ध कुछ भी लिखा गया हो तो मै हृदय से क्षमा प्रार्थी हूँ.</b> यदि मुज़से कुछ कटुतियाँ रह गई हो तो मुझे बताएं - मैं उन्हें सुधारने की अवश्य कोशिश करूँगा. इस लेख का अंत मैं एक श्लोक के द्वारा करना चाहूंगा जो मैंने अनेकांतवाद की किसी पुस्तकमे पढ़ा था - <br />
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<b>"स्याद्वादो वर्ततेऽस्मिन, पक्षपातो न विद्यते। <br />नासत्यन्य पीडनं किञ्चित् जैनधर्म: स उच्यते ।।" </b></div>
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जो स्याद्वाद में आस्था रखता है तथा पक्षपात से दूर है और जो किसीको पीड़ा नहीं देता, वही जैन धर्म का सच्चा अनुयायी है.</div>
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Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com41tag:blogger.com,1999:blog-6112476928225190575.post-56139390819580992132020-01-15T01:53:00.001-08:002020-01-15T23:20:16.237-08:00The forgotten taleti of Shikharji - Palganj<div dir="ltr" style="text-align: left;" trbidi="on">
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Located at a distance of just 6 kilometers (10 minute drive) from the <i>Kevalgyan Kalyanak bhumi</i> of Lord Mahavir Swami - Rujuvalika Jain Tirth and 17 kilometers south of the town of Giridih lies the sleepy village of <b>Palganj</b>, <b>which was once the ancient <i>Talhati</i>/ <i>Taleti </i>(base) of the Shikharji hill</b>, home to the Nirvan Kalyanak’s of 20 Tirthankars. Like Shatrunjay hill (in Palitana, Gujarat) which had different <i>Taleti’s </i>in the past (Vadnagar, Vallabhipur etc),<b> the ancient <i>taleti </i>of Shikharji was situated at Palganj.</b> Since time immemorial, pilgrims started their yatra of Shikharji hill from this very place. However, with the passage of time, the forested areas receded and the base of the hill was shifted to the town of Madhuban (which is nearly 15 kilometers from Palganj). </div>
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<tr><td class="tr-caption" style="text-align: center;">Shri Shikharji Mahatirth</td></tr>
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Known as Patalgarh in ancient times, the <b>Gaddi of Palganj</b> (semi-autonomous chiefdom) was a part of the Kharagdiha Gaddis in the Hazaribagh region. The Gaddi was ruled by Baghel Kshatriya’s titled as <b>Palganj Raja’s</b>. </div>
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In the 16th century, the notable Shwetmabar Jain bankers known as the Jagat Sheth's of Murshidabad had acquired the rights of Shikharji hill based on the firmans of Mughal emprors, post which they constructed the Nirvan bhumi tunks and the Jal Mandir on the hill. In the 17th century the Jagat Seths issued a letter to the Raja of Palganj appointing him as the caretaker of the Shikharji hill. Based on this letter, the British assigned the “Record of Right” i.e. assigned the <i>zamindari </i>of Shikharji hill to the Raja of Palganj in 18th century which raised a legal presumption that it was his property. Thereafter, the Raja bore the expenses of the shrines on the Shikharji hill and recouped himself by taking a share of pilgrim’s offerings. There is also a legend, which states that the Raja collected one silver coin from each pilgrim as a tax to visit the Shikharji hill. </div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjDoDLpZ_7bOn33xvI4lN5XRlcOtT1dUgf0F5kbSqQq6SlDlt88cbGhkoLt3vDu2Ncp5dz_CRb6aU7w9eXKJZztREGK04Ro_K6Bg5wk-vwwkIeBz8TwOSRUivBBzs4EHWeBkgcJE5Bdwxk/s1600/Screenshot_2020-01-14-15-36-59-575_com.android.chrome.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1441" data-original-width="1039" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjDoDLpZ_7bOn33xvI4lN5XRlcOtT1dUgf0F5kbSqQq6SlDlt88cbGhkoLt3vDu2Ncp5dz_CRb6aU7w9eXKJZztREGK04Ro_K6Bg5wk-vwwkIeBz8TwOSRUivBBzs4EHWeBkgcJE5Bdwxk/s640/Screenshot_2020-01-14-15-36-59-575_com.android.chrome.jpg" width="460" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Digambar Jain Temple, Palganj</td></tr>
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While the current village of Palganj bears no traces of its glorious past, the antiquity of this region and its <b>association with Jainism can be traced back to nearly 1,600 years old when a beautiful Chauvisi idol of Lord Parshwanath was installed in this village</b> in a temple earlier known as Baaji Mutt. While the locals believe the idol to be more than 2,500 years old, historians have dated the idol to 4th century AD. The idol was was worshipped by <b>Jains from both the Digambar and Shwetambar sects</b> (as there was no sectorial distinction in the ancient era) <b>and the pilgrims started their yatra of Shikharji hill after making reverence to this idol. </b>As per locals, after the end of the rule of the Raja, the management rights, were taken over by the members of Digambar sect due to their dominant presence in the region. <b>However, the temple also houses an idol of Shri Parshwanath Bhagwan worshiped as per Shwetambar traditions. </b></div>
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<tr><td class="tr-caption" style="text-align: center;">Ancient idol of Shri Parshwanath Bhagwan</td></tr>
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Carved out of a single slab of stone, the ancient idol of Lord Parshwanath is featured in the <i><b>Padmasanastha mudra</b> </i>(lotus position) devoid of any <i><b>Lanchan</b></i>. The idol has been recognized as Lord Parshwanath based on the seven hoods of snakes carved in the background. The eyes have been beautifully carved in <i><b>Dhyanastha mudra</b></i> (deep in meditation) and a <b><i>Srivats</i> </b>(elevated part of the chest depicting a bunch chest hair signifying the deep knowledge that rests in the heart of the Tirthankar) has been carved on the chest adding to the beauty of the idol. The idol is seated on a rug above a pedestal on which two beautiful lions have been carved. The back rest of the idol is carved with serpentine snakes connected with the hood (similar design found in Uvassagaharam and Atrikshji Parshwanath). The idol is flanked by<i> Chaamardhari Indra’s </i>(Chauri bearer Indra’s) below which idols of celestial's have been carved in kneeling position revering the lord. Below the carvings of the celestial's, small idols of the <i>Yaksha</i> (Parshvayaksh) and <i>Yakshini </i>(Padmavati Devi) have been carved on the left and right sides of the pedestal. Above the <i>Chaamardhari Indra’s</i>, small idols of 18 Tirthankar’s have been carved (3 on each line, 9 on each side) above which idols of elephants carrying celestial's (with musical instruments and flower garlands in their hands) have been carved. On top of these carvings, remaining idols of 6 Tirthankar's have been carved (3 on each side) above which <i>Chatra </i>(divine three layered umbrella) and <i>Ashokvrush </i>have been carved. </div>
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<tr><td class="tr-caption" style="text-align: center;">Idol of Shri Parshwanath Bhagwan worshipped as per Shwetambar beliefs in the Palganj Digambar Jain temple.</td></tr>
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<b>Interestingly, multiple attempts were made to shift the idol to the town of Madhuban</b> where many pilgrims visit on a regular basis; <b>However, the idol has refused to budge from the current location.</b> In 1970, the temple was renovated by Shri Sammed Shikhar Digambar Jain Terapanthi Kothi under the auspices of Shri Bengal Bihar Odisha Digambar Jain Tirthkshetra Committee; However, the structure is very ordinary, devoid of any beautiful carvings or inlay work. The temple has an octagonal shikhar, domes at all four corners, lintel and columns in lime mortar plaster. The temple complex also consists of a 7 room dharmashala and a well constructed by the Raja of Palganj. </div>
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<tr><td class="tr-caption" style="text-align: center;">Temple structure plan of Palganj Jain temple. Source: Critical Analysis of Jain Architecture in Bihar Region and its Influence on Regional Architecture by Mr. Ravish Kumar</td></tr>
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I think, all Jains, irrespective of their sectorial beliefs should visit this temple and pay reverence to the beautiful idol of Shri Parshwanath Bhagwan on their visits to Shikharji tirth and restore this tirth back to its original glory. The temple can be reached on Isri Giridih road and its co-ordinates are as below – <br />
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<b>Shree 1008 Parswanath Digamber Jain Temple, Palganj </b>Near Palganj Middle school, Palganj, Giridih- 815301, Jharkhand <br />
Location Link - <a href="https://goo.gl/maps/ucNp99r8g5BieERq9">https://goo.gl/maps/ucNp99r8g5BieERq9</a> </div>
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<tr><td class="tr-caption" style="text-align: center;">Location of Palganj from Giridih, Rujuwalika, Madhuban and Parasnath hill</td></tr>
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Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com3tag:blogger.com,1999:blog-6112476928225190575.post-62011610550025373182019-12-13T02:49:00.002-08:002021-07-05T23:54:12.928-07:00Which is the real birthplace of Lord Mahavir?<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiBuJUXoxaPyq4GNPq23mVqCJsQf2EMcxedtgxKd0J6ms0Qaa8SHRdxKHb86oYldJ8B7VAr_uE0mwUpK3qLZtA5cXFoUW84z2OkV4BjK4e9H7VRuW-6cBoic_BzCFP0Zui4Jd9RgjCYhbM/s1600/Kshatriyakund-page-001.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="900" data-original-width="1600" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiBuJUXoxaPyq4GNPq23mVqCJsQf2EMcxedtgxKd0J6ms0Qaa8SHRdxKHb86oYldJ8B7VAr_uE0mwUpK3qLZtA5cXFoUW84z2OkV4BjK4e9H7VRuW-6cBoic_BzCFP0Zui4Jd9RgjCYhbM/s640/Kshatriyakund-page-001.jpg" width="640" /></a></div>
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<b><u>BACKGROUND </u></b><br />
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Religions across the world have always revered the birthplaces of their divine figures with great respect. These places were soon transformed into pilgrimages, in view of the holy aura preserved in the respective birthplaces. Similarly, Jains have also revered the places where the five divine events, i.e. the <b>Panchkalyanaks </b>of <b>Tirthankars</b><i><b> </b>(Chyavan, Janma, Diksha, Kevalgyan and Nirvan)</i> had taken place. The last Tirthankar of this cosmic cycle, <b>Shri Vardhaman Mahavir</b>, on whose teachings Jainism has survived, flourished and thrived till date, was born in <b>599 BC</b>, i.e. nearly 2,618 years ago. <br />
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Being the last Tirthankar, it would be obvious to assume that all the original locations of Lord Mahavir’s Panchkalyanaks would have been well preserved by Jains; However, the case is not so. Although, it might be surprising, <b>the locations of all the five Kalyanaks of Lord Mahavir are disputed</b> – either between the Shwetambar-Digambar sects or by history scholars. The only Kalyanak location agreed by both the Shwetambar & Digambar sects, i.e. Pawapuri (in Bihar) is disputed by history scholars, who place the location of the Nirvan Kalyanak at Pava-Padrauna in Fazilnagar, Uttar Pradesh. <br />
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Unlike Buddhists, who have well preserved the sites, relics, stupas and other archaeological remains related to Gautam Buddha, Jains did not preserve the same with respect to Lord Mahavir, predominantly due to large-scale migration and differing sectarian views. While all the Kalyanak locations of Lord Mahavir are disputed, the objective of this post is to study only the evidences available with respect to the birthplace of Lord Mahavir, above any sectarian bias.<br />
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<b><u>THE BIRTHPLACE OF LORD MAHAVIR</u></b><br />
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Generically, the Jain texts state that Lord Mahavir was born to <b>King Siddharth and Kshatriyani Trishala </b>in the kingdom known as <b><span style="color: red;">Kundpur</span></b>, which was situated in the northern part of <i>Bharat Kshetra</i>, which was situated in the middle of the vast <i>Jambudwip</i>. This kingdom was ruled by <b>Siddharth </b>and was divided into two parts – <b><i>Brahmankundgram </i></b>on the east (where the Brahmins used to reside) and <b><i>Kshatriyakundgram</i></b>, on the west (which was the capital of the kingdom). In the centre of Kshatriyakund stood a magnificent royal palace, nestled in a bed of splendid temples, gardens and lakes. The massive palace overlooked the <b><i>Gnat-khand-van</i></b> gardens on the east and <b style="font-style: italic;">Bahushal-van </b>gardens on the west. On the thirteenth day of the bright half of Chaitra (month) in the year of 599 BC, Lord Mahavir was born to Trishala in this very palace situated in Kshatriyakund. <br />
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The major question arises<b> on the current location of the erstwhile kingdom of ‘Kundpur’ </b>along with its capital – <b>Kshatriyakund</b>. Currently, three locations within the Indian state of Bihar (which are at a significant distance from each other) are considered to be the birthplace of Lord Mahavir by respective sects – <br />
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<tr><td class="tr-caption" style="text-align: center;">The three locations believed to be the birthplaces of Lord Mahavir</td></tr>
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Grand temples and dharamshalas were constructed by respective sects in all these three places with a view to establish them as the rightful birthplace of Lord Mahavir. While the temple at Kundghat was constructed in 10th century AD, the temple at Kundalpur was constructed after the 16th century and the temple at Basukund was constructed post-Independence.<br />
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<tr><td class="tr-caption" style="text-align: center;">Digambar Jain temple at Basukund</td></tr>
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<tr><td class="tr-caption">Digambar Jain Temples at Kundalpur, Nalanda; Top: Nandyavart Mahal Temple, Bottom: Old temple post renovations. (Source: www.jambudweep.org)</td></tr>
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<tr><td class="tr-caption">The Shwetambar Jain Temple at Kundghat (Top: Old structure of the temple; Bottom left: Temple structure post renovation in last decade; Bottom right: Artist's impression post latest renovations which will be completed in Feb'20)</td></tr>
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After surveying the above-mentioned three places, with a view to understand the facts, I have collected various evidences and classified them into the following broad sections: (1) <b>Literary & Cultural Evidences</b> – Evidences collected from ancient Shwetambar, Digambar & contemporary Buddhist Scriptures alongwith cultural evidences; and (2) <b>Archaeological Evidences </b>- consisting of artifacts, architecture and unearthed historical evidences from all the three locations. All these evidences have been discussed in length below. Further, I have reserved my opinion so that the readers can make their own judgement based on the evidences available.<br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgbqk2iXu3HG89U-rmtTJsmSRCqfznzVQ0-gWV1OCebMNi_ckJK6ORWG7ONT_ypM9PI6gtvq03R4iMirhjMZPOYHWb_lRpwhde409K8mPfgspj5jdIwbFx237uPVtohEre_HJeUPpY4BhM/s1600/Folio+of+Kalpasutra.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="728" data-original-width="1600" height="290" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgbqk2iXu3HG89U-rmtTJsmSRCqfznzVQ0-gWV1OCebMNi_ckJK6ORWG7ONT_ypM9PI6gtvq03R4iMirhjMZPOYHWb_lRpwhde409K8mPfgspj5jdIwbFx237uPVtohEre_HJeUPpY4BhM/s640/Folio+of+Kalpasutra.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption">Folio from Kalpasutra depicting the birth of Lord Mahavir</td></tr>
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Before we move ahead further, let us first understand the family tree of Lord Mahavir, which would help us to understand these evidences better.<br />
<br />
<b><i><span style="color: red;">(Tip: If you are reading this on your mobile phone then kindly rotate your phone for a better reading experience (tap the 'rotate on' option if it is switched off)</span></i></b><br />
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<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYhNxjo0eMrZVBd15luzhR8rurOcCT4i3nVUtbb7z4j7cG3j73M7BnXKqZReUVS1EtCHjoH2zFF8M07CCqCrm8W3RZY_lPZ91EqQKDfPjJC1uNJlFfEMFGRv3NJ_bfMgnIZoApi_ar01U/s1600/Family+Tree-page-001.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="900" data-original-width="1600" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYhNxjo0eMrZVBd15luzhR8rurOcCT4i3nVUtbb7z4j7cG3j73M7BnXKqZReUVS1EtCHjoH2zFF8M07CCqCrm8W3RZY_lPZ91EqQKDfPjJC1uNJlFfEMFGRv3NJ_bfMgnIZoApi_ar01U/s640/Family+Tree-page-001.jpg" width="640" /></a></div>
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<div>
<b><u>A. LITERARY EVIDENCES</u></b></div>
<br />
To begin with, let us examine the details available in ancient texts (chronologically), which throw some light on the distinctive names of Lord Mahavir’s Birthplace (similar names in different texts not repeated)-</div><div dir="ltr" style="text-align: left;" trbidi="on"><br /></div><div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiMsLC7Si-3K2twPkUHxKaMlmAH9mGsBO99Gn7EHId65oojgJLgtZkrx9laHWfZ-RRQH4NI8UJBvhYlAJ3S-tKS29wOp3Diyq04q6ibpgEMM6AZUiF24iKTvV9r0VPrq0RaphpE3mvr2lw/" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="409" data-original-width="681" height="384" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiMsLC7Si-3K2twPkUHxKaMlmAH9mGsBO99Gn7EHId65oojgJLgtZkrx9laHWfZ-RRQH4NI8UJBvhYlAJ3S-tKS29wOp3Diyq04q6ibpgEMM6AZUiF24iKTvV9r0VPrq0RaphpE3mvr2lw/w640-h384/image.png" width="640" /></a></div><br /><div><div align="center"><br /></div></div>
Based on the above, we find eight distinctive names of the birthplace of Lord Mahavir as below- <br />
<br />
1. Kshatriya<b>kund</b>pur-sannivesh <br />
2. Kshatriya<b>kund</b>-gram-nagar <br />
3. <b>Kund</b>alpur <br />
4. Kshatriya<b>kund</b>-gram <br />
5. <b>Kund</b>pur <br />
6. Kshatriya<b>kund</b>nagar <br />
7. Vaishali-<b>Kund</b>pur <br />
8. <b>Kund</b>gram<br />
<div>
<br /></div>
Apart from the word ‘<b>Kund</b>’ which is common in all the names, each name has a distinctive character, making it different from others. [Note: The three locations believed to be the birthplace also have the word '<b>Kund</b>' in their names (<b>Kund</b>ghat, <b>Kund</b>alpur and Basu<b>kund</b>).]<br />
<br />
The earliest reference of the name of Lord’s birthplace occurs in Acharang Sutra, which mentions the name of the birthplace as – <b>Kshatriyakundpur-sannivesh</b>. The <b><i>Tika </i></b>(commentary) of Acharang Sutra gives us the details of the word ‘<i>Sannivesh</i>’, which means a halting place for caravans, processions and travelers. Thus, it implies that the town was not a very significant place. Kalpasutra, which was composed around 150 years after the Acharang Sutra gives the name of the birthplace as “<b><i>Kshatriyakund-gram-nagar</i></b>”. The word '<i>gram</i>' means a village whereas the word '<i>nagar</i>' means a city; thus, the conjunction of both the words “<i>gram-nagar</i>” would mean that Kshatriyakund was not a large city but a small town or a suburb. Further, Trishala was titled as '<b><i>Kshatriyani</i></b>' (क्षत्रियाणी) in the <i>Agams </i>(not as a queen). Based on this information, some scholars have assumed that Siddharth was an ordinary Kshatriya and not a king. However, there are evidences in the <b><i>Kalpasutra </i></b>and <b><i>Bhagvati Sutra</i></b> which disagree on the said assumption (as below)-<br />
<ul style="text-align: left;">
<li>Siddharth was titled '<i>Raja</i>' and '<i>Narendra</i>'; he was embellished with <i>Mukut </i>(crown), <i>Alankar</i> (jewelry) and <i>Chatra</i> (silver umbrella);he employed more than 20 categories of servants and had a large army at his disposal;</li>
<li>Further, when Lord Mahavir was born, King Siddharth released all the prisoners of his state;</li>
<li>Lord Mahavir gave away valuables worth 388 crores of gold coins in Varshidan;</li>
<li>Jamali, Lord Mahavir’s son-in-law, took diksha with 500 other residents of Kshatriyakund (which shows that Kshatriyakund was a large city). </li>
</ul>
Based on the above details, we can assume that Kshatriyakund was not a suburb but a city and Siddharth was not an ordinary Kshatriya but a King. The later names of the birthplace also have the suffix of '<i>Pur</i>' and '<i>Nagar'</i> which in <i>Devanagari</i>, means a city. Based on the above facts, let us now delve deeper into the literary evidences noted in favor of each place considered as the birthplaces of Lord Mahavir-<br />
<div>
<br /></div>
<b><span style="color: blue;">1. a. Literary / anthropological evidences IN favor of VASOKUND/ BASUKUND in Vaishali District - </span></b><br />
<b><span style="color: blue;"><br /></span></b>
i. Most of the later Jain texts (<i>Nirvanbhakti, Harivanshpuran, Uttarpuran, Virjinandchariu, Vardhamancharitra etc.</i>) <b>specifically </b>locate the birthplace of Lord Mahavir in the <b>Videha region</b>. <b>Adjectives to Lord Mahavir, with reference to the same were also given in the ancient <i>Agams </i></b>(as discussed below, along with different interpretations). The territory of Videha region is located north of the Ganga river, in the northeastern part of Bihar and eastern Terai of Nepal. <b>Vaishali </b>falls in this region, whereas Kundghat (near Lachhuar) was a part of Anga region and Kundalpur (near Nalanda) was a part of Magadha region. <br />
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<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjhzBu_GnVK6x4yht3p1_dY_H3pvliK49SzeOe179k_2RRfEx6wGh9yh5hLGAIepY2yA0XV2ZAESiwhSTjJJUfj32LSePgS694bGsP4uHYz4PDqn1xMOSXSv3gsz_x-dWiEy5jyudBB3ic/" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="594" data-original-width="693" height="549" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjhzBu_GnVK6x4yht3p1_dY_H3pvliK49SzeOe179k_2RRfEx6wGh9yh5hLGAIepY2yA0XV2ZAESiwhSTjJJUfj32LSePgS694bGsP4uHYz4PDqn1xMOSXSv3gsz_x-dWiEy5jyudBB3ic/w640-h549/image.png" width="640" /></a></div><br /><br /></div><div dir="ltr" style="text-align: left;" trbidi="on"><br /></div><br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhteyrsRZZo2b05uyWE7eRqcK6e0vBh5ozTYPEa0wWEiOGq6Y20K2Pu4uyoR97TWHF1O4yb3MG-8deOBdj9SmyEm0F0-4MPBryYMmO7jcIlz-pOQRGo0X5Tw9yzGmcBoN8d2sQ2ZseDB0I/s1600/Late_Vedic_Culture_%25281100-500_BCE%2529.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="670" data-original-width="995" height="430" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhteyrsRZZo2b05uyWE7eRqcK6e0vBh5ozTYPEa0wWEiOGq6Y20K2Pu4uyoR97TWHF1O4yb3MG-8deOBdj9SmyEm0F0-4MPBryYMmO7jcIlz-pOQRGo0X5Tw9yzGmcBoN8d2sQ2ZseDB0I/s640/Late_Vedic_Culture_%25281100-500_BCE%2529.png" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><div align="center" class="MsoCaption">
Approximate locations
of Videha, Magadha and Anga regions (Source: Wikipedia)<o:p></o:p></div>
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</tbody></table>
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ii. The Buddhist text, <b>Mahavagga </b>(~5 BC) mentions that <b>Kundpur was a suburb of Vaishali</b>.<br />
<br />
iii. The Buddhist text, <b>Therigatha Atthakatha</b> (~1 BC) , mentions that <b>Lord Vardhaman belonged to the Licchavi Royal Family of Vaishali</b> (वेसालियं लिच्छवि राजकुले निब्बत्ति वड्ढमानो तिस्स नामं अहोसि).<br />
<br />
iv. Various scriptures mention the name of a river named ‘<i><b>Gandaki</b></i>’ near the birthplace of Lord Mahavir. This river is situated near Basukund, Vaishali. <br />
<br />
v. A tribe in the Basukund (Vaishali) named ‘<b><i>Jatharia</i></b>’ claims to be the original descendants of Lord Mahavir. Since ages, the Jatharia’s had preserved a large part of land, which they believed to be the birthplace of Lord Mahavir. Post-Independence, the plot was handed over to the Government of India, which was used to construct the Janmasthan temple in Basukund.<br />
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFv3WmGDzgT6q_24chVpPgTXXGkg8spWfYUJ3hIk17p5BFQaoJbwLPAH9fo4ifcRIstFvNPa8lS39Pw1baSY6dFLXk__WKQSVBmO7XCm731w4Ygj_nZrYSsWN0kkO8ZPlNa-XqMwaeBmU/s1600/IMG_20181016_174344.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="950" data-original-width="1600" height="380" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFv3WmGDzgT6q_24chVpPgTXXGkg8spWfYUJ3hIk17p5BFQaoJbwLPAH9fo4ifcRIstFvNPa8lS39Pw1baSY6dFLXk__WKQSVBmO7XCm731w4Ygj_nZrYSsWN0kkO8ZPlNa-XqMwaeBmU/s640/IMG_20181016_174344.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption">Idol of Lord Mahavir Swami at Basukund Digambar Jain Temple</td></tr>
</tbody></table>
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<b><span style="color: red;">1. b. Literary evidences NOT in favor of VASOKUND/ BASUKUND in Vaishali District-</span> </b><br />
<br />
i. <b>All historical and Buddhist sources state that Vaishali was a republic</b> (a state in which supreme power is held by the people and their elected representatives, and which has an elected or nominated governor) and <b>not a monarchy</b>. <b>On the other side, all the Jain sources indicate that Kundpur was an independent kingdom and not a part of any republic</b>. Therefore, the birthplace of Lord Mahavir, i.e. Kundpur was not a suburb or a part of Vaishali (There could be an another place called Kundpur in Vaishali as identified by the Buddhists) <br />
<br />
ii. As per Acharang Sutra and Kalpasutra, <b>out of the 42 rainy seasons</b> (Chaturmas), spent by Lord Mahavir during his lifetime <b>7 were at Vaishali.</b> However, none of texts record that Lord Mahavir spent any of the 42 Chaturmas’ at his birthplace. <br />
<br />
iii. As per Jain, Buddhist and other historical sources, <b>King</b> <b>Ajatshatru </b>of the Magadha dynasty fought a war in 468 BC to conquer Vaishali, <b>which was governed by Chetak </b>(Lord Mahavir’s maternal uncle). All the sources unanimously agree that Ajatshatru defeated Chetak, which implies that Vaishali was governed by Lord Mahavir’s maternal uncle and not his father.<br />
<br />
The Jain texts also state that Lord Mahavir was born in King Siddharth’s palace and not at his maternal uncle’s residence. Jain texts also state that after the fall of Vaishali (post attack by Ajatshatru), Nandivardhan continued to rule over Kundpur (as per <i>Trishashtishalakapurush Charitra</i>, King Nandivardhan went to meet Lord Mahavir when he arrived in his birthplace post Kevalgyan). <br />
<br />
iv. Lord Mahavir spoke in the <b><i>Ardhamagadhi </i></b>dialect, whereas the local dialect in Vaishali and Videha region was <b><i>Vajji</i></b>. The regions under Kundghat and Kundalpur fall in the Magadhi speaking zone.<br />
<br />
<b><span style="color: blue;">2. a. Literary / anthropological evidences IN favor of KUNDALPUR in Badgaon, Nalanda District-</span></b><br />
<b><span style="color: blue;"><br /></span></b>
i. As per <b><i>Tiloya Pannati,</i></b> Lord Mahavir was born to King Siddharth and Queen Priyakarini at <b>Kundalpur </b>(सिद्धत्थरायपियकारिणीहिं णयरम्मि कुंडले वीरो). The name of the village near Badgaon, Nalanda was known as Kundalpur since very ancient ages; thus, the birthplace was identified based on the above fact. <br />
<br />
ii. The <b><i>Dhavala Tika of Shatkhandagam</i></b>, also states that Lord Mahavir was born at <b>Kundalpur</b>- ‘‘आषाढ़ जोण्ण पक्ख छट्ठीए कुण्डलपुर णगराहिव णाहवंश सिद्धत्थ णरिंदस्स तिसिला देवीए गब्भमागंतणेसु तत्थ अट्ठदिवसाहिय णवमासे अच्छिय चइत्त सुक्क पक्ख तेरसीए उत्तराफग्गुणी गब्भादो णिक्खंतो।’’ <br />
<br />
iii. Acharya <b>Muniprabh Suri</b> in his <b><i>Tirthmala </i></b>(9th Century AD) stated that that distance between Brahmankundgram-Kshatriyakundgram to Rajgriha and Pawapuri <b>were not much</b>. (महाणखत्तियकुंडग्रामाही राजगृही पावापुरी थमाही). However, the exact distance was not specified in the Tirthmala, making it open to interpretations. Following are the walking distances of the identified birthplaces from Rajgir & Pawapuri- <br />
<ul style="text-align: left;">
<li>Rajgir to Kundalpur (near Nalanda) – 17 kilometers; </li>
<li>Pawapuri to Kundalpur (near Nalanda) – 15 kilometers </li>
<li>Rajgir to Kundghat (Jamui hill range) – 79 kilometers </li>
<li>Pawapuri to Kundghat (Jamui hill range) – 70 kilometers </li>
<li>Rajgir to Basukund (Vaishali) – 128 kilometers </li>
<li>Pawapuri to Basukund (Vaishali) – 106 kilometers</li>
</ul>
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhutztQfYBsJRG6lsO4ad0tpG-2KhRoGme0pjTR41HNc3UpicFAbumP18jjcMJxjus3VtBHfyk6UdWaI7iRzFFsIxpQF8RTkPzkmtw5rSnH8I70cKExOhWdH_8DKDMqb2QvlOnaxbCekzY/s1600/Kundalpur_6.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="930" data-original-width="1300" height="456" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhutztQfYBsJRG6lsO4ad0tpG-2KhRoGme0pjTR41HNc3UpicFAbumP18jjcMJxjus3VtBHfyk6UdWaI7iRzFFsIxpQF8RTkPzkmtw5rSnH8I70cKExOhWdH_8DKDMqb2QvlOnaxbCekzY/s640/Kundalpur_6.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><div align="center" class="MsoCaption">
Idol of Shri Mahavir
Swami at Digambar Jain temple, Kundalpur <o:p></o:p><span style="font-size: 12.8px;">(Source: www.jambudweep.org)</span></div>
</td></tr>
</tbody></table>
<br />
<b><span style="color: red;">2. b. Literary evidences NOT in favor of KUNDALPUR in Nalanda District- </span></b><br />
<b><span style="color: red;"><br /></span></b>
i. Jain texts locate the birthplace of Lord Mahavir in the Videha region. <b>Kundalpur (near Nalanda) was a part of Magadha region and not Videha region</b>. <br />
<br />
ii. As per <b><i>Acharang Sutra</i></b> and <b><i>Kalpasutra</i></b>, out of the <b>42 rainy seasons (Chaturmas)</b>, spent by Lord Mahavir during his lifetime - three were at Nalanda. However, none of texts record that Lord Mahavir spent any of the 42 Chaturmas’ at his birthplace. Even the Buddhist records, which are replete with details of Nalanda and its suburbs, do not record that Lord Mahavir was born in Nalanda or any of its suburbs. <br />
<br />
iii. In the “<b><i>Yugpradhan Acharya Gurvavali</i></b>” (14th century AD), it is mentioned that on the behest of Acharya Jinchandrasuri, his disciples Upadhyay Rajshekhar, Ganivarya Hemtilak, Ganivarya Punyakirti and Muni Ratnamandir visited the birthplace of Gautam swami in Kundalpur (Badgaon), Nalanda. Later, they visited Pawapuri, Kshatriyakund and Kakandi in a sequence. This implies that Kundalpur, Nalanda was not the birthplace of Lord Mahavir.<br />
<br />
<br />
<b><span style="color: blue;">3. a. Literary/ anthropological evidences IN favor of KUNDGHAT in Jamui Hill Range, (near Lachhuar) – </span></b><br />
<b><span style="color: blue;"><br /></span></b>
i. The Jamui hill range, despite being a hilly region <b>houses seven villages</b> (as on date) on flat surfaces. Oral tradition states that these villages were halting places for caravans and travelers matching the description of the term '<i>Sannivesh</i>' mentioned in the Acharang Sutra. <br />
<br />
ii. As discussed earlier, King Siddharth’s kingdom, Kundpur was divided into 2 parts – <b><i>Brahmankundgram & Kshatriyakundgram</i></b>. The Jamui hill range is divided by the <b>Bahuvara river</b>; One part is known as <b><i>Brahmankund </i></b>(on the eastern side) and the other as <b><i>Kshatriyakund </i></b>(on the western side) as per local traditions since hundreds of years. There is also a place known in the lower part of the hill, where Lord Mahavir took Diksha, which was known as <b><i>Gnantkhandvan </i></b>as per the scriptures. <br />
<br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiTUHtMQy8H42pGqR2vpBJ3JkcnowBHSQYfKPhxfY8rrOdQ9CZGyVqF8E8Kfkg3pK6T4DoHzZY05Vr28X4lgnbeL_VpsK-57UcnTH5VhSNsGZ7V2WS1KWhzSJDusciolTDJ81AnrGKsNas/s1600/IMG_4654.JPG" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="640" data-original-width="426" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiTUHtMQy8H42pGqR2vpBJ3JkcnowBHSQYfKPhxfY8rrOdQ9CZGyVqF8E8Kfkg3pK6T4DoHzZY05Vr28X4lgnbeL_VpsK-57UcnTH5VhSNsGZ7V2WS1KWhzSJDusciolTDJ81AnrGKsNas/s640/IMG_4654.JPG" width="426" /></a></td></tr>
<tr><td class="tr-caption">Ancient Diksha Kalyanak temple (now under renovations) at Gnatkhandvan - Kundghat</td></tr>
</tbody></table>
<br />
iii. <b><i>Agam literature</i></b> (<i>Acharang Sutra, Avashyak Churni Kalpasutra, Bhagwati sutra</i>) and <b>Trishahstishalakapurush-charitra</b> states that after taking Diksha, Lord Mahavir Swami meditated for 48 minutes and then immediately started his Vihar journey to reach <b>Kurmargram </b>by evening (where he faced his first upsarg- prevented by Shakrendra). Post that he visited <b>Kollag </b>(where he broke his fast of 2 days) and <b>Morak Sannivesh</b> (where Lord Mahavir spent 15 days of his first chaturmas). <b>All these places have been identified in the vicinity of Kundghat</b> (within the radius of 30 kilometers). <i>Kurmargram </i>is now known as <b>Kumar</b> (13 kilometers from Kundghat); <i>Kollag</i> is now known as <b>Konag</b> (18 kilometers from Kumar; 21 kilometers from Kundghat) and <i>Morak Sannivesh</i> is now known as <b>Maura </b>(28 kilometers from Kundghat).<br />
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj-xPFgQ_eyVPtcCPH0YNhPS6isvpCNDqfOtZDYM3SN9dAK8iSKp8RiQNO62uCnrKFzohwQkOVmVQvPvfqhAhjYVAjFQC3m6xwPovRqDU5F3VjudnY4K3kr6LhuXKVOfSx9zgZP3nttl5c/s1600/Kundghat+and+nearby.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1042" data-original-width="1587" height="420" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj-xPFgQ_eyVPtcCPH0YNhPS6isvpCNDqfOtZDYM3SN9dAK8iSKp8RiQNO62uCnrKFzohwQkOVmVQvPvfqhAhjYVAjFQC3m6xwPovRqDU5F3VjudnY4K3kr6LhuXKVOfSx9zgZP3nttl5c/s640/Kundghat+and+nearby.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><div align="center" class="MsoCaption">
Location of villages visited by Lord Mahavir post Diksha from Kundghat<o:p></o:p></div>
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</tbody></table>
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<b>Note: </b>Attempts were also made by historians and scholars to identify similar places near Basukund (Vaishali) which resulted in identification of <b>Kaman Chapra</b> as <i>Kurmargram</i> (43 kilometers from Basukund) and <b>Kolhua </b>as <i>Kollag</i> (49 kilometres from Kaman Chapra and 5 kilometers from Basukund). While the location of <i>Morak Sannivesh</i> could not be identified, it is also not possible that Lord Mahavir could have covered a distance of 43 kilometers from Kundgram (Basukund) to Kurmargam (Kaman Chapra) within a span of few hours (as Lord Mahavir had reached Kurmargram in the evening of the day of diksha itself).<br />
<br />
Further, Kalpasutra states that there were 4 towns which were known as Kollag during the ancient ages. They were (1) Kollag near Kshatriyakund (2) Kollag near Vanijyagram, Vaishali (3) Kollag near Rajgruhi and (4) Kollag near Champa. (The Kollag towns near Rajgruhi and Champa have not yet been identified) Therefore, the location of Kolhua identified as Kollag by the historians was the town Kollag near Vanijyagram, Vaishali and not the one near Kshatriyakund. <br />
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhSGNScet_7WiB_NUJGyPSWuoZAk5ox7i6-Id5rK_llYQqbGLMBAeSMwcMfUBlOQiCZfKKLo5eUr7cbKPwDcF5QZt2eI5VFuSTQf4FAj51TfqypXdDqX11JpR-OOvjcHi1DHtA_xlwEAmg/s1600/Basukund+and+nearby.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="928" data-original-width="1600" height="370" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhSGNScet_7WiB_NUJGyPSWuoZAk5ox7i6-Id5rK_llYQqbGLMBAeSMwcMfUBlOQiCZfKKLo5eUr7cbKPwDcF5QZt2eI5VFuSTQf4FAj51TfqypXdDqX11JpR-OOvjcHi1DHtA_xlwEAmg/s640/Basukund+and+nearby.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><div align="center" class="MsoCaption">
Location of villages
visited by Lord Mahavir post Diksha from Basukund<o:p></o:p></div>
</td></tr>
</tbody></table>
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iv. Lord Mahavir’s mother, Queen Trishala belonged to the <b>Licchavi clan</b>, which governed the Vaishali region. King Siddharth established a new town for her entourage of <b><i>Licchavis </i></b>(bridesmaids, servants etc.) near Kshatriyakundgram. In due course, the town came to be known as <b>Lacchuar</b>, which is 6 kilometers away from the birthplace considered by the Shwetambar Sect.<br />
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGobOussXd7upCY8CRYsk-En5car0hQTq8MndiUK8GwHqgpKG2pQmBvGxEBXYIkyVRqgGf7ikDO0ux8aOZHPhL3ilGKwUtxuFmfs2iyF1Z2D2Ox_rFGzlpX4Mb8-uI9alN4bVdcx_Bx7g/s1600/lachwad.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1600" data-original-width="900" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGobOussXd7upCY8CRYsk-En5car0hQTq8MndiUK8GwHqgpKG2pQmBvGxEBXYIkyVRqgGf7ikDO0ux8aOZHPhL3ilGKwUtxuFmfs2iyF1Z2D2Ox_rFGzlpX4Mb8-uI9alN4bVdcx_Bx7g/s640/lachwad.jpg" width="360" /></a></td></tr>
<tr><td class="tr-caption">Shwetambar Jain temple at Lachhuar</td></tr>
</tbody></table>
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v. <b><i>Bhagvati Sutra</i></b> and <b><i>Trishashtishalakapurush charitra </i></b>state that post Kevalgyan, Lord Mahavir arrived at the kingdom of his birthplace, i.e. Kundpur thrice. At <b><i>Brahmankundgram </i></b>he gave diksha to his Brahman parents, Rishabhdatt & Devananda and at <b><i>Kshatriyakundgram </i></b>he gave diksha to his son in law, Jamali and daughter, Priyadarshana. In all the three visits, <b><i>Samavasarans </i></b>were created at three different places in Brahmankundgram and Kshatriyakundgram. Today, three mountain valleys in the Kundghat village are jointly known by the name of '<b>चक्कणाणि</b>' (<b>Chakkanani</b>). The word 'चक्कणाणि', is derived from <i>Ardhamagadhi </i>language which can be explained as - <b>चक्क </b>(<i>chakra</i>; i.e. <i>Dharmachakra</i>) + <b>णाणि </b>(<i>gyani</i>); This gives an assumption that the name of the hills was based on the fact that a ‘<i>gyani</i>’ (knowledgeable person, i.e. Lord Mahavir) who had established the <i>Dharmachakra </i>(establishment of Dharma-Sangh) had visited this place. <br />
<br />
vi. <b>Acharya Hansasomsuri</b> in his <b><i>Tirthmala </i></b>composed in 15th century AD stated that the distance between Janmasthan of Lord Mahavir and <b>Kakandi </b>Tirth (birthplace of Suvidhinath Bhagwan) was <b>5 Kosa (i.e. 17 kilometers). </b>The current walking distance between the Janmabhumi (as believed by the Shwetambars) and Kakandi is nearly 16 kilometers. <br />
<br />
vii. <b>Muni Saubhagyavijayji </b>in his <b><i>Tirthmala </i></b>composed in 17th century AD stated that Brahmankundgram and Kshatriyakundgram were situated in middle of hills.<br />
<br />
<b><span style="color: red;">3. b. Literary evidences NOT in favor of KUNDGHAT in Jamui Hill Range, (near Lachhuar)- </span></b><br />
<br />
i. There are no references in the scriptures that the birthplace of Lord Mahavir was situated in a hilly region; The birthplace of Lord Mahavir, identified by the Shwetambar sect, i.e. Kundghat is located within the Jamui hill range.<br />
<br />
ii. Most of the Jain texts locate the birthplace of Lord Mahavir in the Videha region. <b>Kundghat was a part of Anga region and not Videha region. </b><br />
<br />
<br />
<b><u>B. ARCHAEOLOGICAL EVIDENCES </u></b><br />
<b><u><br /></u></b>
While the literary evidences can at the most, guide us towards the facts; it is the archaeological evidences that show us the tangible proofs. Therefore, on my survey of all the three designated birthplaces, I collected the following archaeological evidences: <br />
<br />
<span style="color: blue;"><b>1. Archaeological evidences in favor of VASOKUND/ BASUKUND in Vaishali District -</b></span> <br />
<br />
i. During the excavations by David Spooner undertaken between 1903-14, a seal was excavated from Vaishali which had an inscription – '<b><i>Vaishalinaamkunde' </i></b>(वैशालीनामकुण्डे) engraved over it. This suggests, that Kundgram was a part of Vaishali. The excavations also revealed the ruins of governor Chetak’s palace in Vaishali. These ruins are situated nearly 5 kilometers from Basukund and the Buddhist stupa of Licchavi’s in Vaishali is also situated around 6 kilometers from Basukund. Both these evidences suggest that Vaishali was governed by Chetak of Licchavi clan and raises a probability that Kundpur was a suburb, situated 5 kilometers from Vaishali.<br />
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhwX4QhM4QstL_02vuiBlpfGJ_-PRO6uDzVDpF8wx47uyiP97ZH4_4Sytw7t2VqT7MZSwjDQAstATvDx1WW5qQhLxtE4pVfN4i7XglJVTTQN72MMCRwV4BbqmDckSFQJ7lnqk8Hi2sunec/s1600/640px-Kundpur_seal.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="711" data-original-width="640" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhwX4QhM4QstL_02vuiBlpfGJ_-PRO6uDzVDpF8wx47uyiP97ZH4_4Sytw7t2VqT7MZSwjDQAstATvDx1WW5qQhLxtE4pVfN4i7XglJVTTQN72MMCRwV4BbqmDckSFQJ7lnqk8Hi2sunec/s640/640px-Kundpur_seal.jpg" width="576" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><div align="center" class="MsoCaption">
Seal excavated from
Vaishali bearing the inscription - "Vaishalinaamkunde" (Source:
Wikipedia)<o:p></o:p></div>
</td></tr>
</tbody></table>
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ii. In a village named <b>Bauna Pokhar</b>, situated around 6 kilometers from Basukund, an idol of Lord Mahavir was found from a local pond. Although the local populace dates it back to 2,500 years, historians have dated it to 12th century AD<br />
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgt0ipizEPjuOWhT6GU1aA8ZG_DBLv_WqWWyqNL9DWqedEedknoGt6eW52PEXDQfKkq0QNX6JN_tOfUhrQoESYq50dtSxDcZvx_MwH2de7Uji11NycbwWij3XYLAwGxFP43sYIYlnCokmA/s1600/IMG_1121.JPG" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1600" data-original-width="1067" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgt0ipizEPjuOWhT6GU1aA8ZG_DBLv_WqWWyqNL9DWqedEedknoGt6eW52PEXDQfKkq0QNX6JN_tOfUhrQoESYq50dtSxDcZvx_MwH2de7Uji11NycbwWij3XYLAwGxFP43sYIYlnCokmA/s640/IMG_1121.JPG" width="426" /></a></td></tr>
<tr><td class="tr-caption">Idol of Lord Mahavir swami extracted from a pond in Bauna Pokhar, Vaishali</td></tr>
</tbody></table>
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<b><span style="color: blue;">2. Archaeological evidences IN favor of KUNDALPUR in Badgaon, Nalanda District-</span></b><br />
<div>
<b><span style="color: blue;"><br /></span></b>
i. From the excavations within and near the ruins of Nalanda University, many Jain artefacts and idols were excavated. Some of these have been installed in Jain temples in Nalanda, while some of them are housed in Nalanda and Rajgir museums.<br />
<br /><br />
<b><span style="color: blue;">3. Archaeological evidences IN favor of KUNDGHAT in Jamui Hill Range, (near Lachhuar) -</span></b><br />
<b><span style="color: blue;"><br /></span></b>
i. Among the seven villages situated atop the Jamui hill range, one of them is known as <b>Londhapani</b>. This village houses the ruins of a <b>large palatial structure</b>, believed to be the palace of King Siddharth. Fragment’s of a Jain idols were also excavated from the ruins. Recently, Chief Minister Nitish Kumar has also ordered fresh set of excavations for extensive study of the region.<br />
<br />ii. The Janma Kalyanak temple of the Shwetambar sect houses an <b>ancient idol of Lord Mahavir Swami known as “<i>Jivit Swami</i>”</b>, believed to be installed by his brother, Nandivardhan. However, historians have dated it to Pala era, i.e. around 10th century AD. During the renovation of the temple, dating of the bricks in the foundation have revealed that these were more than 2,500 years old. Interestingly, the <i>Parikar</i> of the idol has carvings of King Siddharth and Nandivardhan (on the left) and Trishala (in sleeping posture - depicting the time of birth of the Lord) on the right.</div>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg_ii8k2FyFCNio67gdsKfpSkQUxR5n3z_bfscfMEFsRdruzaBcl1-146OVqR4hyphenhyphenMVb_YrDHiOkR-bZn4gwDSQLpaHPo6pXpwnODsV6Wm_3jGZIGY9O2hI_L3fMYl_532lBUOZKt9DtrcQ/s1600/Kshatriyakund+Mahavir+Swami.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1600" data-original-width="933" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg_ii8k2FyFCNio67gdsKfpSkQUxR5n3z_bfscfMEFsRdruzaBcl1-146OVqR4hyphenhyphenMVb_YrDHiOkR-bZn4gwDSQLpaHPo6pXpwnODsV6Wm_3jGZIGY9O2hI_L3fMYl_532lBUOZKt9DtrcQ/s640/Kshatriyakund+Mahavir+Swami.jpg" width="372" /></a></td></tr>
<tr><td class="tr-caption">Ancient idol of Mahavir Swami worshipped as "<i>Jivit Swami</i>" in Kundghat by the Shwetambar Sect</td></tr>
</tbody></table>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi95jsJmb93WdzAjpRAq2dzaqv4Xxx50qMDez5KQrV75MZCtL2z7XIFlcwR4tLDAXQMiL6WA1AYBvyi9G8TivoyMdHSgxn7XCc1UejeDu4oIkNSQD9KUr5fIRf6_YKKguY8egYH_vvoo3o/s1600/Parikar.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1132" data-original-width="1600" height="452" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi95jsJmb93WdzAjpRAq2dzaqv4Xxx50qMDez5KQrV75MZCtL2z7XIFlcwR4tLDAXQMiL6WA1AYBvyi9G8TivoyMdHSgxn7XCc1UejeDu4oIkNSQD9KUr5fIRf6_YKKguY8egYH_vvoo3o/s640/Parikar.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Left: Carvings of King Siddharth and Nandivardhan on an elephant; Right: Queen Trishala (in sleeping posture) along with her maidservants</td></tr>
</tbody></table>
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<br />
iii. Other idols, preserved in the <b><i>Chyawan Kalyanak</i></b> and the <b><i>Diksha Kalyanak</i></b> temples in the base of the Kundghat hill and in the temple of Lachhuar also date back to 10th century AD.<br />
<div>
<br />
~~~~~<br />
<br />
As stated above, I have reserved my opinion on the abovementioned evidences & facts; Therefore, I would hope the readers would have identified the birthplace of Lord Mahavir based on the evidences provided. In case of any errors / omissions in this writeup or if some further information is available on this subject, the readers are requested to mail their feedback to <a href="mailto:csarpitshah@gmail.com">csarpitshah@gmail.com</a>. <br />
<br />
<b><i>Mail to csarpitshah@gmail.com for an easy to read</i></b><b><i> printable PDF. </i></b><br />
<br />
<b>References: </b><br />
<b><br /></b>
<i>1. Acharang Sutra – Translation by Muni Deepratnasagar <br />2. Acharang Sutra (mool sahit anuvad)– Translation by Prof. Ravjibhai Devraj <br />3. Kalpasutra – Translation by Mahopadhyay Vinaysagar & Dr. Mukund Lath <br />4. Bhagvati Sutra – Translation by Acharya Mahapragna <br />5. Bhagvati Saar by Gopaldas Jivabhai Patel <br />6. Sutrakrutang Sutra - Translation by Muni Deepratnasagar <br />7. Tiloya Pannatti (Trilok Pragnapti) by Jadivasha – Translation by Prof. A.N. Upadhye and Prof. Hiralal Jain <br />8. Trishashtishalakapurushcharitra by Acharya Hemchandra – Translation by Sadhvi Dr. Surekhashriji <br />9. The Sacred Books of the East (Jain Sutras, Part 1 - Acharanga Sutra & Kalpasutra) – By Hermann Jacobi <br />10. Lord Mahavira & his times by Dr. Kailash Chand Jain <br />11. Tirthmala by Sheth Anandji Kalyanji Pedhi <br />12. Shraman Bhagwan Mahavir ka Janma Sthan Kshatriyakund by Pandit Hirala Duggad Jain <br />13. Kshatriyakund by Muni Darshanvijayji (Triputi) <br />14. Fresh light on Bhagavan Mahavira’s Birthplace by Dr. Ajay Kumar Sinha – Jain Journal (1984) <br />15. Bhagwan Mahavir ka Janma Sthal – Ek punarvichar by Dr. Sagarmal Jain</i><br />
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Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com32tag:blogger.com,1999:blog-6112476928225190575.post-22926826947693620292019-12-06T00:31:00.003-08:002020-06-30T00:18:43.241-07:00The magical idol of Kesarwadi Jain Tirth<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTg_UI_uePI4A4p0V6hoJxp_8IQH2MGljgIbvqJ6hsaLJboa041doe2ZL4QGfioTyrHK94EndpiNp5aNiCT2UoZTwjhQLepPmUdg7jXKwhselh7RG5N0JAlvMulaTvgYGNggtW_s_uG9w/s1600/Kesarwadi-page-001.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="900" data-original-width="1600" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTg_UI_uePI4A4p0V6hoJxp_8IQH2MGljgIbvqJ6hsaLJboa041doe2ZL4QGfioTyrHK94EndpiNp5aNiCT2UoZTwjhQLepPmUdg7jXKwhselh7RG5N0JAlvMulaTvgYGNggtW_s_uG9w/s640/Kesarwadi-page-001.jpg" width="640" /></a></div>
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Braving the untimely torrential rains, we were on our way from Chennai to the town of <b>Puzhal </b>which is home to the <b>most ancient and beautiful idol of Lord Adinath in Southern India</b>; popularly known as <b>Kesarwadi Jain Tirth</b>. My gurudev, Param Pujya Muniraj Shri Shilchandravijayji Maharaja had highly recommended us to make a pilgrimage to this Tirth as the beauty of the idol had mesmerized him to say the least. Therefore, after loading ourselves in an auto-rickshaw, we headed off from Sowcarpet (Chennai), on 30th November 2019 to experience this divinity. </div><div><br /></div><div>Before the the tirth was suggested by my gurudev, I had heard a lot about the divinity of the idol from various other books; therefore I was really keen to visit this Tirth and get a glimpse of the beautiful idol of the Lord. After a drive of nearly an hour on the Grand Northern trunk road, braving the torrential rainfall and maddening traffic, we reached the sleepy town of Puzhal post sunset. </div>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhz1UlX2iJQU49dDjdkoZvNJ6PVQ3Xg7Ku7zzdw-JVIeHSP8QylUUepbiyROmeNGnEABMTwHREnj0BB_ZhLBnDFMKuBbRzM7f8lKHAiTT95WzTbW2I-ZpoRVnsm_l8pijuGYwU1ggcso2o/s1600/72606796_2579549532136185_2025760886102163456_o.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="460" data-original-width="731" height="402" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhz1UlX2iJQU49dDjdkoZvNJ6PVQ3Xg7Ku7zzdw-JVIeHSP8QylUUepbiyROmeNGnEABMTwHREnj0BB_ZhLBnDFMKuBbRzM7f8lKHAiTT95WzTbW2I-ZpoRVnsm_l8pijuGYwU1ggcso2o/s640/72606796_2579549532136185_2025760886102163456_o.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Ancient temple of Lord Adinath (Source: Facebook)</td></tr>
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Puzhal, which is among the 163 ancient megalithic sites situated in Tamil Nadu, is located around 17 kilometers from Chennai (Central). Megalithic sites and tools, dating back to the Iron Age (1200 BC to 600 BC) were discovered here. Fragments, remains and ruins of ancient temples tell the story of the glorious past of this town. With the first references to the region (also known as Pudal & Pulal), going back to tribal <b>Kurumbars </b>since the 1st century AD, this region had been under the rule of the chief of Kurumbars for over 2,000 years who was titled as Kamunda Kurumba Prabhu and Puzhal Raja in the past. The Kesarwadi temple, also known as Marvadi-Kovil (temple of the Marvaris) by the local populace, was built by the chief of these Kurumbar’s between the <b>1st & 3rd century AD making it nearly 2,000 years old. </b><br />
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgegh-YM5yI0u9KGApdkeh5y7eE6Y1pFY5Cpvx_Sln7NGV1ISmvfSaHpMC-TLLgAb-jbxuBMEBBEkA3A-p5E2HRhZxGP0QfwGZsTG0T2PGJo4hEWVd1c0WEMJAEC4MTxHo7uV3pzBwHVr4/s1600/Gate.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="769" data-original-width="1365" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgegh-YM5yI0u9KGApdkeh5y7eE6Y1pFY5Cpvx_Sln7NGV1ISmvfSaHpMC-TLLgAb-jbxuBMEBBEkA3A-p5E2HRhZxGP0QfwGZsTG0T2PGJo4hEWVd1c0WEMJAEC4MTxHo7uV3pzBwHVr4/s640/Gate.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Gateway to the temple</td></tr>
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The moment we reached Kesarwadi, the entire complex got enveloped in darkness due to a power-cut, which was quite surprising, given how developed Chennai was. In pitch darkness, we could see the silhouette of a recently constructed grand temple on the left and an ancient temple on the front. Carefully placing our steps, we made our way towards the ancient temple, unable to contain our eagerness to meet the lord.<b> In complete darkness, we could just see rays of golden light emerging from a distance making us more impatient; as if a surprisingly divine force was emanating magnetic rays. </b>I do not recall what happened to me next, but in my enthusiasm, I found myself running and not walking. Within a couple of seconds, I found myself in front of the divine light – the garbha griha (sanctum sanctorum) – in front of the <b>supremely beautiful</b>, <b>insanely stunning</b>, <b>splendidly magnificent</b> and the gloriously striking idol of <b>Lord Adinath</b>. In the midst of the gleaming diya’s, the enchanting eyes of the lord mesmerized me completely, instantly transporting my mind to Shri Devardhi Saheb’s words –<br />
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<b>“જીવંત જીવંત આંખ, છે પ્રભુની, જીવંત જીવંત આંખ ! </b><br />
<i>(O Lord! your gleaming eyes are so divine, as if looking directly at me!)</i></div>
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<b>આંખમાં વ્હાલ છે, આંખમાં કમાલ છે, આંખ અમૃત ઝરે !</b><br />
<i>(O Lord! Your amazing eyes are full of love and affection, as if nectar was dripping from these eyes!)</i><br />
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<b>આંખમાં સુખ, આંખમાં રસ, આંખમાં તેજ છે !</b><br />
<i>(O Lord! Your radiating eyes have the ability to give immense comfort!)</i><br />
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<b>આંખ જાદુ કરે !”</b><br />
<i>(O Lord! Your lovely eyes are indeed magical!)</i><br />
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<tr><td class="tr-caption" style="text-align: center;">The beautiful idol of Shri Adinath Bhagwan</td></tr>
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<b>The idol of the lord – named as Kesarwadi, due to its resemblance to Kesariyaji Adinath (in Rajasthan)</b> is also very beautiful in view of artistic influences displaying typical Dravidian style of art. While the main idol of Shri Adinath Bhagwan sits in the<i> Ardha-padmasanastha mudra</i>, it is flanked by two large sized Indra’s with fly-whisks in one hand and an offering of fully bloomed lotus on the other hand. An <i>unnat-mastak-shikha </i>(elevated head due to top knotted hairs) graces the top most part of the idol above which three <i>chatra’s </i>(divine umbrella’s) and creepers of the Ashok tree are carved on a single stone. As stated by my gurudev, the idol was indeed magical; so beautiful that mere words did not have the power to describe its splendor–<br />
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<b>तुभ्यं नमस्त्रि भुवनार्ति हराय नाथ, </b><br />
<i>(O Deliverer from all the miseries of the three realms! I bow to you!)</i><br />
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<b>तुभ्यं नमः क्षिति-तलामल-भूषणाय, </b><br />
<i>(O Virtuous adoration of this world! I bow to you!)</i><br />
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<b>तुभ्यं नमस्त्रि-जगतः परमेश्वराय,</b><br />
<i>(O Lord Paramount of the three realms! I bow to you!)</i><br />
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<b>तुभ्यं नमो जिन भवोदधि शोषणाय !</b><br />
<i>(O Terminator of the unending chain of waves of rebirths! I bow to you!)</i><br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEioaey-ORrKW_bapWKmvZ6Gd5I6ph2xE-vuAfxcOU7ZB828grQHigdcZ3StbDCtSXeEVUgwUME3PjNj7-zDWkCHO3bbhAVWKzqhzLw5g48yC9pem644PfteEi3K6cRegd4Y4JvDd5lOMUE/s1600/IMG_20191130_192420.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1600" data-original-width="1141" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEioaey-ORrKW_bapWKmvZ6Gd5I6ph2xE-vuAfxcOU7ZB828grQHigdcZ3StbDCtSXeEVUgwUME3PjNj7-zDWkCHO3bbhAVWKzqhzLw5g48yC9pem644PfteEi3K6cRegd4Y4JvDd5lOMUE/s640/IMG_20191130_192420.jpg" width="456" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Shri Adinath Bhagwan (clicked under flash light)</td></tr>
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I was so captivated by the beauty of the idol that I wanted to trace every bit of available history of this idol, which led me to the following legend. Hundreds of years ago, a Jain Sangh (pilgrimage group) from Orissa arrived at the town of Puzhal. <b>A revered Muni (monk), who was also a part of the Sangh, had taken a vow to accept water and meals only after <i>darshan </i>of a Tirthankar <i>pratima</i>.</b> Since the pilgrimage route did not have many Jain temples, the monk had to survive for days without water and food. On reaching Puzhal, the monk lost all his strength to continue further, but did not break his fast. <b>That night, Padmavati devi (<i>Adhishtayika devi </i>of Lord Parshwanath) appeared in the monk’s dream and guided him to a spot where an idol was buried. The next day, with the help of other pilgrims of the Sangh, an idol of Shri Adinath Bhagwan (the current mulnayak) was excavated from the spot indicated by Padmavati Devi. </b></div><div><br /></div><div>The monk, overjoyed with this discovery broke his fast and inspired the pilgrims and the local people to construct a temple dedicated to the lord. Within a short span, the temple was constructed and the excavated idol of Shri Adinath Bhagwan was installed as the presiding deity along with the footprints of the monk (which are even present till date). An ancient idol of Padmavati Devi, which is believed to be very miraculous was also installed in the temple premises. The temple was subsequently renovated in 13th century after which no records are available until the 18th century. <br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjLUgbfndFNke7x7M_xWf7WOLfWEjoeN3qBrfJIz2li3hWtUmdVKFwSALscttRgxuxToIjruTPjxyiF6sl9Z-t_UMiuG8cjCfNsodTFT4yzcDdVyRpXJc-nt7tvriqFlm1a_2uo-sFjqsw/s1600/IMG_20191130_192540.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1600" data-original-width="900" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjLUgbfndFNke7x7M_xWf7WOLfWEjoeN3qBrfJIz2li3hWtUmdVKFwSALscttRgxuxToIjruTPjxyiF6sl9Z-t_UMiuG8cjCfNsodTFT4yzcDdVyRpXJc-nt7tvriqFlm1a_2uo-sFjqsw/s640/IMG_20191130_192540.jpg" width="360" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Miraculous idol of Padmavati Devi</td></tr>
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<tr><td class="tr-caption" style="text-align: center;">Footprints of the revered Muni whose divine vision made it possible to unearth the idol of Adinath Bhagwan (Source - Veludharan-blogspot)</td></tr>
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The 51-inch idol of lord Adinath is believed to be made of a single slab of Kasauti Patthar (touchstone). However, some scholars believe the idol to be carved out of granite. As the idol has been plastered and painted, it is very difficult to ascertain the identity of the stone currently. Similar styled idols have also been excavated from various parts of Tamil Nadu, Andhra Pradesh and Karnataka making the design distinct to South India. </div><div><br /></div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiQuMlVLynV3fP3CS2WqIiXJpa3_9cBcIss0aU9DUoMEzisPVLsWfbduFBxwOEzDRmgRVpKdlbtO4z8D40twv5OVTJDGuWBYfOVq1m56-CcQYUpHqO5kX3LAGixV7-v4tZ9Arv0Cqzhm2Y/s1600/Similar+idols.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1600" data-original-width="1600" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiQuMlVLynV3fP3CS2WqIiXJpa3_9cBcIss0aU9DUoMEzisPVLsWfbduFBxwOEzDRmgRVpKdlbtO4z8D40twv5OVTJDGuWBYfOVq1m56-CcQYUpHqO5kX3LAGixV7-v4tZ9Arv0Cqzhm2Y/s640/Similar+idols.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Similar style idols in Dravidian architecture</td></tr>
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While most of the structure has been renovated currently, some of the pillars from the original temple have been retained in the external <i>Rangmandap</i>. Although they have been garishly painted (leading to loss of their antiquity value), the carvings on the pillars show some interesting aspects of Dravidian culture and beliefs in the ancient era – </div>
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1. Rahu & Ketu (Solar and Lunar eclipses) <br />
2. Entwined Snakes <br />
3. Jain Gandhars & monks <br />
4. Dwarpal’s <br />
5. Clowns / Dwarf clowns <br />
6. Yaksh & Yakshinis </div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiUpUPW52j83EdZ_srvhOnPcQbnhpng1VlQpKt0kyGVpxASaIPEQMIumIbqsS8vaNd7JSpDQdktBDmyu6L_Hie5OWZoH_wVI6JXYvIKdhDScZ8AnN83si7-e1pcXIA73xfmFJtnq-4iMPI/s1600/Solar+%2526+Lunar+Eclipse.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1200" data-original-width="1600" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiUpUPW52j83EdZ_srvhOnPcQbnhpng1VlQpKt0kyGVpxASaIPEQMIumIbqsS8vaNd7JSpDQdktBDmyu6L_Hie5OWZoH_wVI6JXYvIKdhDScZ8AnN83si7-e1pcXIA73xfmFJtnq-4iMPI/s640/Solar+%2526+Lunar+Eclipse.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Carvings of Solar (top) & Lunar Eclipse (bottom)<br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjAI-rpkNcXjaeXH7fbPAF0GXwSqeibt8ieSl3VEmsp45mQrCmWBZyCDIriBncQODvwyYo8FnIxAXbcbFhG2rAs3jYq57NYJLOhYuu78NNNEsYVezxN1sTfhhpoighdW4fDPKYoh2Mo4zg/s1600/Entwined+snakes.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="1154" data-original-width="1600" height="460" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjAI-rpkNcXjaeXH7fbPAF0GXwSqeibt8ieSl3VEmsp45mQrCmWBZyCDIriBncQODvwyYo8FnIxAXbcbFhG2rAs3jYq57NYJLOhYuu78NNNEsYVezxN1sTfhhpoighdW4fDPKYoh2Mo4zg/s640/Entwined+snakes.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Carvings of entwined snakes<br />
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg3j3YocQ1BAaKWB6PEFfrsa3AIF8kxDnXwVW_MraFA1IuIa1-I3iPMleSlzSSNs0M3s5wlR2Fo1YsmsSajQ-Sg1a3iE_xKJ35mkE8SVM6vHa0FeLwUD8tSxHDImlnBX2QCpcfGlFIVznQ/s1600/Jain+Monk+%2526+Gandhar.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1200" data-original-width="1600" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg3j3YocQ1BAaKWB6PEFfrsa3AIF8kxDnXwVW_MraFA1IuIa1-I3iPMleSlzSSNs0M3s5wlR2Fo1YsmsSajQ-Sg1a3iE_xKJ35mkE8SVM6vHa0FeLwUD8tSxHDImlnBX2QCpcfGlFIVznQ/s640/Jain+Monk+%2526+Gandhar.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption"><span style="font-size: 12.8px;">Carvings of Jain monks and Gandhars</span><br />
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh7ju-cgSnQdJ587UFqnh-ksaTaNx5V2q86MK7oJd0UunA1VByJB2jnbNmKSMNA_xaXl-bYCSGudl0foSAEZGoYSX6ly_REyXwnCQ1DZyHxxdRAlJ2Cb2EEwtiF-PpGCKV82r7I5HcwOwY/s1600/Yaksha+%2526+Yakshini.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1600" data-original-width="1600" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh7ju-cgSnQdJ587UFqnh-ksaTaNx5V2q86MK7oJd0UunA1VByJB2jnbNmKSMNA_xaXl-bYCSGudl0foSAEZGoYSX6ly_REyXwnCQ1DZyHxxdRAlJ2Cb2EEwtiF-PpGCKV82r7I5HcwOwY/s640/Yaksha+%2526+Yakshini.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="font-size: 12.8px;">Carvings of Yakshini's & yaksha's<br />
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<tr><td><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3S8KFmjwJPjcHCbxlUFtMxSiuKZ1w2ZxpYofzEngFLMlGHMt6AV4BbXkNxYUAOeWhGarw8QAw5Xbsdw9e3MEaf3YFUiZ8IzCt96RVseT2c56zrtQiq5O0_x08vxnZRWPrvQ6eRHILgDw/s1600/Clown.jpg" style="font-size: 12.8px; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1200" data-original-width="1600" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3S8KFmjwJPjcHCbxlUFtMxSiuKZ1w2ZxpYofzEngFLMlGHMt6AV4BbXkNxYUAOeWhGarw8QAw5Xbsdw9e3MEaf3YFUiZ8IzCt96RVseT2c56zrtQiq5O0_x08vxnZRWPrvQ6eRHILgDw/s640/Clown.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="font-size: 12.8px;">Carving of dwarf clown (left) and clown (right)<br />
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One of the pillars also represent a carving which is believed to depict the <b>Nirvan of Lord Adinath’s mother, Marudeva on an elephant along with her Chauri bearer attendants </b>(The Shwetambar sect believes that Mata Marudeva attained Kevalgyan and Nirvan after witnessing the divinity of Lord Adinath sitting in the Samavasaran). However, scholars believe the carving to be that of <b>Bhrama Dev Yaksh </b>along with his consorts commonly found in many South Indian temples. </div><div><br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjNQcm7e3E1lkZQaSCmHvgBjG4W_cqv9D7gQHj8StcxaICDzgmhFEihyphenhyphenE63VM8CYkoVYTwQ4jRNr7pSOZCJwrfODKC-LrbEd_O99AOkMcoOzeqkyu9pCzMBU82nh9Tnxxm9tdTxbD4K6Kc/s1600/Marudeva+or+Brahmayakshdev.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="579" data-original-width="461" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjNQcm7e3E1lkZQaSCmHvgBjG4W_cqv9D7gQHj8StcxaICDzgmhFEihyphenhyphenE63VM8CYkoVYTwQ4jRNr7pSOZCJwrfODKC-LrbEd_O99AOkMcoOzeqkyu9pCzMBU82nh9Tnxxm9tdTxbD4K6Kc/s640/Marudeva+or+Brahmayakshdev.jpg" width="508" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Carving of Marudeva mata on elephant / Brahmadev Yaksh</td></tr>
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Till 18th century, most of the history of this temple is shrouded in obscurity. It has been recorded that only a few Jains settled in Madras (who had come down from Marwad- Rajasthan) used to make pilgrimage to this temple in bullock carts. In due course, the temple was in a state of disrepair and on the verge of collapse.<b> In 1783, Colonel Colin Mackenzie, the first Surveyor General of India recorded that this temple was constructed by chief of Kurumbars under the patronage of the Cholas and that his successors were devout followers of Jainism. </b>At some point of time, Puzhal was also known as the capital city of Jain kings known by the name of “<i>Pudal-kotalam</i>”.</div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg3jT-hdoj-M8v3SlDOatwQPFnjfyyeR4WdQ5TmlIxryKMbYyE9IuTyaOhVBo79q1QVnDRw6HxT7NpJ6G6zJCMUDDa5wHhxWZrjGO_jlsaS18GEqPE9M12PTdoawkRJNK6GgBLw_jN-PWU/s1600/75543478_3007131849314728_3862519275327586304_n.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="854" data-original-width="619" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg3jT-hdoj-M8v3SlDOatwQPFnjfyyeR4WdQ5TmlIxryKMbYyE9IuTyaOhVBo79q1QVnDRw6HxT7NpJ6G6zJCMUDDa5wHhxWZrjGO_jlsaS18GEqPE9M12PTdoawkRJNK6GgBLw_jN-PWU/s640/75543478_3007131849314728_3862519275327586304_n.jpg" width="462" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Idol of Parshwanath Bhagwan on the roof</td></tr>
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<b>While this was originally a Digambar Jain Temple</b>, the management came under the Shwetambars as records from 1887 show that prominent members of the Shwetambar sect were a part of the Trust board. Swamiji Sri Rikhavdasji, a self realized soul, took it upon himself to restore the glory of the temple and left no stone unturned to adequately carry out repairs and renovations. In 1960, under the guidance of Acharya shri Vigyansurishwarji Maharaja and Panyas Shri Yashobhadravijayji, the Shikhar (spire) was reconstructed and an idol of Shri Parshwanath Bhagwan was installed on the roof. In 1964, due to the efforts of Acharyashri Purnanandsurishwarji Maharaja (who miraculously resolved a family dispute of the local Collector), the 6.25 acre plot of land was transferred in the name of Shri Adinath Jain Shwetambar Mandir Trust. Further, in 1995, under the guidance of Acharya Shri Kalapursurishwarji Maharaja, a new grand temple dedicated to Lord Parshwanath was constructed along with a Bhaktamar temple in the basement. </div>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhcYNE7Cc3cPl2d2e5qHjOEMo7uzTw0P1aX1OYjY46VX998sREgDDONZpurP1gF2SoS9ptBSnx4PmEkcMPKJsc2fXJBNTqJ9cqDuvxp2-yR2Bpj0i8wZowpyeel6ZJ1aLa03pQkwHKW1jk/s1600/Kesarvadi+New.jpg" style="margin-left: auto; margin-right: auto; text-align: center;"><img border="0" data-original-height="690" data-original-width="1142" height="386" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhcYNE7Cc3cPl2d2e5qHjOEMo7uzTw0P1aX1OYjY46VX998sREgDDONZpurP1gF2SoS9ptBSnx4PmEkcMPKJsc2fXJBNTqJ9cqDuvxp2-yR2Bpj0i8wZowpyeel6ZJ1aLa03pQkwHKW1jk/s640/Kesarvadi+New.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Newly constructed grand temple of Shri Parshwanath Bhagwan (Source: Google)</td></tr>
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After understanding the history of the temple, we sat for <i>bhakti </i>in front of the mesmerizing idol of the Lord. Within a few moments the power cut was restored and it seemed that the entire aura of divinity was diminished in the glare of tube-lights; <b>It seemed as if the <i>Adhishtayak's </i>had deliberately orchestrated the power-cut so that we could do <i>darshan </i>of the the true <i>swarup (divine form) </i>of the lord! </b> We requested the <i>pujari </i>to shut the glaring tube-lights to go back to the divinity. After singing 5-6 bhakti <i>geet's</i>, we could not understand how fast the time flew; we wanted to spend some more time near the divine lord; However, the lack of time forced us to bid goodbye to one of the most divine idols I had ever seen. After <i>darshan </i>of all the shrines in the old and new temple, we made our back to Chennai, enriched and enchanted by the divine <i>darshan</i>. </div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiXVy6RlYZX41CGS8RIsyTl1-urp1StuE1owARKTdeUimAKtTqHEWyk_U3ta-ueFzy62f_vjDV2-L2lCNDmn7xmDpBUAW-Tn5I_t-y4gk7T26pMZ-FKdU9zRWTDiVcGpA4eY8ZEdoKIIMQ/s1600/IMG_20191130_193147.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1600" data-original-width="1216" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiXVy6RlYZX41CGS8RIsyTl1-urp1StuE1owARKTdeUimAKtTqHEWyk_U3ta-ueFzy62f_vjDV2-L2lCNDmn7xmDpBUAW-Tn5I_t-y4gk7T26pMZ-FKdU9zRWTDiVcGpA4eY8ZEdoKIIMQ/s640/IMG_20191130_193147.jpg" width="486" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Mulnayak Shri Parshwanath Bhagwan in the new temple.</td></tr>
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<b>How to Visit- </b></div>
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Shri Kesarwadi Tirth, is located in the town of Puzhal which is nearly 17 kilometers from Chennai Central on the Grand Northern trunk road. Ola/ Uber and Auto rickshaws are available. (Our auto rickshaw took Rs. 600 for a round trip including an hour of waiting at the temple). <br />
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Bhojalshala and Dharamshala facilities are available for pilgrims. <br />
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<b>The complete co-ordinates are as below – </b>Address: Red Hills, 41, Gandhi Main Rd, St Antony Nagar, Puzhal, Chennai, Tamil Nadu 600066 <br />
Contact Number(s) – 9382285666, 9840123170, 044 2346 8844, 044-23468900 <br />
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<i>The author is thankful to research scholars, Shri M.D. Rajendra Jain, Dr. Priyadarshana Jain, Dr. Renuka Porwal, Ms. Mital Lalan and Temple management for their valuable insights on the history of this temple. </i><br />
<i><br /></i><b>Other sources/ references- </b><br />
1. Jainsite.com<br />
2. Agamnigam.com <br />
3. Veludharan-blogspot.com <br />
4. thenewsminute.com <br />
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5. digambarjainteerthakshetra.com</div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjLdp81EkbbJhOVfDQiUoF5_0heDFmgdO9lYLww1AsdU-X5sBjeo_Qu9WUs2esDPQlvnSns3JxlOrodh3SJQnHwvfUEK6vks32y80t841KW1oUoFxCI9LGw8rqew_tSYd3yWtxmbxTD-Ts/s1600/73042478_2579549668802838_7997786935504404480_o.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="460" data-original-width="654" height="450" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjLdp81EkbbJhOVfDQiUoF5_0heDFmgdO9lYLww1AsdU-X5sBjeo_Qu9WUs2esDPQlvnSns3JxlOrodh3SJQnHwvfUEK6vks32y80t841KW1oUoFxCI9LGw8rqew_tSYd3yWtxmbxTD-Ts/s640/73042478_2579549668802838_7997786935504404480_o.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Ancient temple of Shri Adinath Bhagwan.(Source: Google)</td></tr>
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Arpit Shahhttp://www.blogger.com/profile/16994882461010887904noreply@blogger.com7