Divya Dhvani Prakashak: July 2012

Thursday 19 July 2012

Guru Bhakti

GURU:-

He (the right believer) who having become dispassionate and indifferent to worldly pleasures, relinquished all kinds of possessions and attachments and accepted Shuddhopayoga form of monk's conduct, experiences internally through that Shuddhopayoga his own self to be the self-soul only; never feels I-ness in other objects and believes one's own sentient nature only as one's own, never feels mineness in alien dispositions, and whatever other substances and their characteristics appear in knowledge, he, of course, knows them but does not have attachment-aversion feelings in them by treating them as agreeable or disagreeable; the body undergoes different changes, various instrumental causes get associated externally but (in those situations) he does not feel happy or unhappy at all, and the external (bodily) activity suitable to his (spiritual) status takes place in natural course, he does not involve himself in it forcibly, and he does not allow his Upayoga (active consciousness) to deviate or ramble too much, he rather holds deviationless (stable) condition by becoming stoical and dispassionate.

Shastra Bhakti

JINVANI:-

The teachings of God are scriptures. Since he is not attached to worldly affairs, his teachings are also conducive to detachment. The precept that religion lies in attachments is not the teaching of one who is detached. The nature of the fundamental elements has been explained in his teachings. Above all his teachings have no contradictions.

Dev Bhakti

DEV:-

In Jainism a person is not important. It believes in the worship of qualities rather than persons

True God is one who is free from worldly attachments, omniscient ( One who knows all, is omniscient. One whose consciousness has developed to the full, one who knows everything - things that happened in the past, are happening and will happen in the future - at one and the same time, is omniscient.) and a preceptor of the welfare of all. One who has no like or dislike for anybody is unattached. He does not possess the eighteen blemishes of birth, death etc. He does not feel hungry or thirsty. In fact, He is one who has conquered all desires.

Tuesday 17 July 2012

Punchaastikaai-by Kundkund Acharya

Punchaastikaai - Describes the universe - i.e. 6 substances in detail (Jiv, Pudgal, Dharmastikai, Adharmastikai, Akaash, Kaal). Punchaastikaaisangrah is one of the few works, of this greatest of ascetics, that have survived the passage of time. To give an idea of the intellect and piety of this great sage, KundKund Acharya, has not just been worshipped by ordinary monks and householders (including Shreemad Rajchandra), but also by other Acharyas over the last 2000 years. A commentary on this great work has been written in Sanskrit by Amratchandra Acharya (~1000AD) called ’’Samayvyakhya’’. Pravachansaar

Samaysaar-by Kundkund Acharya

Samaysaar - is one of the few works, of this greatest of ascetics, that have survived the passage of time. Samaysaar’s main purpose is to explain, logically, (1) the characteristics of self and the non-self; (2)method of experiencing the soul. Knowledge of Jainism is not complete without understanding the essence of Samaysaar. To give an idea of the intellect and piety of this great sage, KundKund Acharya, has not just been worshipped by ordinary monks and householders (including Shreemad Rajchandra), but also by other Acharyas over the last 2000 years. Commentaries on this great work have been written by Amrutchandra Acharya (~1000AD), Jaysen Acharya (1300AD), with Bhavaarth by Pandit Jaychandji. Pandit Banarasidasji has written Naatak Samaysaar too. Samaysaar

Pravachansaar-by Kundkund Acharya

Pravachansaar - (Essence of sermons) is one of the few works, of this greatest of ascetics, that have survived the passage of time. To give an idea of the intellect and piety of this great sage, KundKund Acharya, has not just been worshipped by ordinary monks and householders (including Shreemad Rajchandra), but also by other Acharyas over the last 2000 years. Commentaries on this great work have been written in Sanskrit by Amrutchandra Acharya (~1000AD) called Tattvapradipika and Jaysen Acharya (1300AD) called Tattparyavrutti.

Niyamsaar-by KundKund Acharya

Niyamsaar - is one of the few works, of this greatest of ascetics, that have survived the passage of time. Niyamsaar’s main purpose is to explain, logically, the true path to moksh. It describes, from the pure point of view, Jiv, Ajiv, ShuddhBhaav, Pratikraman, Pratyakhyan, Aalochna, Prayaschit, Samaadhi, Bhakti, Aavashyak, ShuddhUpyog, etc.. To give an idea of the intellect and piety of this great sage, KundKund Acharya, has not just been worshipped by ordinary monks and householders (including Shreemad Rajchandra), but also by other Acharyas over the last 2000 years. The commentary on this great work have been written by Muniraj PadmaPrambhmalDhariDev.

AshtPahud-by KundKund Acharya

By KundKund Acharya. Consists of 8 Pahuds - Darshan Pahud, Sootra Pahud, Charitra Pahud, Bodth Pahud, Bhaav Pahud, Moksh Pahud, Ling Pahud and Sheel Pahud. It is one of the few works, of this greatest of ascetics, that have survived the passage of time. To give an idea of the intellect and piety of this great sage, KundKund Acharya, has not just been worshipped by ordinary monks and householders (including Shreemad Rajchandra), but also by other Acharyas over the last 2000 years. A commentary on this great work has been written by Pundit Shree Jaychandji Chhabda.

Friday 13 July 2012

Moksh Marg Prakashak

Illuminator of the Path of Liberation by Pandit Shree Todarmalji written about 1750AD, is considered to be one of the most comprehensive and wide-ranging analysis of Jainism. This text provides an ANALYTICAL description of, the nature of unhappiness, its causes (believing self to be non-self, e.g. body, passions, etc.), identification of solution (understanding difference between self and non-self) followed by method of application of solution. Although the author, Pandit Todarmalji was a householder, his knowledge of Jainism was so comprehensive and detailed, while retaining focus, that he has been considered to be like an (as opposed to an actual) 'Acharya' (the highest form of ascetic), hence the term 'Acharyakalp'. This book is commended for anybody who wants to critically identify and correct their own short-comings in the field of self-realisation.

Divya Dhvani Prakashak