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JAINA Special Newsletter: Paryushan Day - 2
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PRESIDENT'S MESSAGE

Jai Jinendra!

Today is the second day of Parvadhiraj Paryushan Parva and hope all are in sukh sata. The karmic process in Jainism is based on seven truths or fundamental principles (tattva) of Jainism which explain the human predicament. Let’s learn about Darshanavaraniya Karma and the meaning of 4th, 5th and 6th gathas of Bhaktamar.

Warm Regards,
Gunvant Shah
JAINA President
09-07-2018

JAIN CENTER OF SOUTH FLORIDA

PARYUSHAN DAY 2

In places where Gnan (knowledge of the self) is being dispensed, if apathy is nurtured (awareness is not maintained), then both Gnanavaran (knowledge obscuring) as well as Darshanavaran (vision obscuring) karma are bound. One may listen to religious teachings and discourses, yet nothing changes in him, on the contrary, he becomes worse; for such a person Gnanavaran-Darshanavaran karma is bound.

2) Darshanavaraniya or Perception Obscuring Karma

Perceiving property of soul gets obscured by the operation of this karma. This also does not reduce the soul’s inherent capacity of perceiving but restricts its manifestation. This karma is acquired on account of the absence of conviction and loss of faith in the tenets of truth. Chakshudarshan, Achakshudarshan, Avadhidarshan, and Kewaldarshan are the four divisions of Darshan. Therefore, this obscuring Karma too is subdivided into those respective four subdivisions.

When one is young, everyone tells him, 'You are Chandubhai’, then gradually, it first sets in his belief (shraddha); this is Darshanavaran (vision obscuring) karma. Thereafter, when it fits in his knowledge when it comes into his experience; that is Gnanavaran (knowledge obscuring) karma.

BHAKTAMARA GATHA SERIES

Oh, the ocean of virtues!

One does need to be highly intelligent to pray you for ypour virtues! Even the Guru of the Devas is not capable of assessing Your pious attributes which are charming like the moon. And so, I should not be ashamed if i do not know how to pray you.

Oh, look at that ocean; at the time of of Pralaya it thunders. The wild and mountainous gigantic waves and dangerous crocodiles make it impossible to swim.

Oh my God! what would happen if someone asks to swim across this horrifying sea…? Who can do so…?

Oh Lord! Oh Lord! Who can narrate your Qualities?

Lord! Your attributes are infinite! I am finite.

But Oh Lord! Oh Leader of great sages!!

May be that I am short of words or unable to sing about Your great qualities. Doesn’t matter if I am considered a fool, may be, so am I.

Inspite of my senselessness, I want to sing about Your Glory. May be I have no ability to pray you properly, but I am Your sincere devotee. All of my shortcomings will be pardoned in front of my sincere and craving devotion.

Look at that deer. She has just delivered her cubs. Her children are as much dear as her own life to her. The lion roared to her, but the mother deer said,” Oh come on lion, I am willing to protect my children. I have accepted your supremacy till now, but today I will fight with all my will and valor for my children. I am willing to fight until death!”

Who can challenge the mother’s love?

Who can put to test the love of a mother?

Here, Acharya Mantunga Soorishwarjee compares the critics of poetry with lions and hails himself and Bhaktamara Stotra with Mother Deer and her cub.


Oh Lord! I know my limitation and I cannot vie with highly knowledgeable people. I have not even heard as much as them, My humble creation is just not to be compared with their great verses, prayers and poetry. I would ask all of them: -

“See, have I create all these prayers deliberately? No, not at all. Since My small heart is overflowing with the love of God: therefore, some words and stanzas have fallen here and there from it! What can I do for that?”

Just look at the cuckoo. Just ask her if she knew the rules of music. Just ask her whether she knew about the meters and Ragas: Tala & Laya?

She will reply that she is not singing in an orchestra. Nor she is willing to get auditioned for music.

“See! Springs have arrived. That mango tree smiles. In fact, it is blossoming. The atmosphere is full of fragrance and very very tempting.

The blossoming mango, full of fragrance, tempts me to sing. If you want to listen, do so; and if you like, you may also sing.

You name it a poem or a pun as you like. Who cares?”

Similarly, Acharya Manatungsoori states that whether critics consider this Bhaktamara Stotra as a beautiful poem or a mere pun, he is indifferent.

Source: Param Pujya Acharyadev Shrimad Vijay Rajyashsuriji Maharaj Saheb
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