Ans: SHRENIK RAJA or ABHAY KUMAR
Ans. Naag me se phool
Ans. MARUDEVI MATA OR SUMANGLA
पूज्य गुरुदेव आचार्य श्री जिनकांतिसागरसूरिजी म.सा. का राखडी पूनम विषय पर दिया गया अनमोल प्रवचन
बहुत से जैनी यह समझते हैं कि जैन धर्म की दृष्टि से रक्षाबंधन का कोई महत्व नहीं है किन्तु वे भूल जाते हैं कि स्नात्रा पूजा में हम प्रतिदिन क्या बोलते हैं?
‘वर राखड़ी जिन पाणि बांधी दिये इम आशीष।
युग कोड़ा-कोड़ी चिरंजीवो धर्मदायक ईश।।’
भगवान के भी राखड़ी बांधी जाती है- राखड़ी का अर्थ होता है- रक्षा करना।
इस रक्षा-पर्व का महत्व क्या है?
यह पर्व राखी के धागों का बंधन नहीं है, यह तो हृदय का बंधन है, आत्मा का बंधन है, प्राणों का बंधन है। धागा तो धागा ही है, धागे के रूप में उसका कोई मूल्य नहीं है परन्तु राखी के रूप में बंधवाने के बाद वह धागा, धागा नहीं रहा। एक स्नेहसूत्र बन गया। अर्थात् आप धागे से नहीं, स्नेह के तार से बंध गये। राखी बांधने वाले के जीवन से बंध गये। उसके जीवन का दायित्व आप पर आ जाए।
राखी कौन बांधती है? बहिन! इसका अर्थ हुआ राखी बंधाने के बाद उस बहिन की जीवन रक्षा का नैतिक दायित्व भाई पर आ जाता है। दायित्व निभाने का अर्थ है आप बहिन के प्रति अपनी सद्भावना रखें। उसके दु:ख-दर्द में सहयोगी बनें।
गुरुदेव के प्रवचन भाग-1 पुस्तक से साभार
MANIDHARI JINCHANDRA SURI JAIN MANDIR
BADI DADABARI, MEHRAULI, NEW DELHI
The mere name inspires faith and reverence. There are few parallels in history, where a person accomplished so much encompassing various facets of life in such a short span of time. He was one of those rare men, who had a gem (Mani) in his forehead and therefore known as 'Manidhari'. A preacher of 'Sarva Dharma Sadbhava', he is worshipped and respected by Jains Hindus, Muslims and Sikhs alike.
Born 849 years ago (Vikram Samvat 1197) at Vikrampur (Jaisalmer-Rajasthan) to Seth Rasal and Delhan Devi, the boy Surya Kumar was a child prodigy. His inquisitiveness and brilliance was manifest to be visible to even laymen. His brilliant, logical mind, at tender age of six, came to the grips of the causes of eternal turmoil and griefs of mankind. Realising the causes and resultant pain, through his logical mind and clarity of thoughts, he searched for the panacea for eternal peace and bliss. He renounced the world, at the age of six in Samvat 1203 (1147 A.D.), after getting permission from his parents and was initiated to saint life (Jain Sadhu) by Yugpradhan Acharya Jindutt Suriji - himself a great propagator of Jain religion and crusader for social reforms, after initiation (Diksha), he was named Shri Jinchandra Suri. During his stay with Gurudev Jindutt Suriji, he studied Jain texts and scriptures and texts connected with other philosophical schools and religions, astrology, Mantra Vidya, Cosmology, metaphysics, theology etc. Having mastered it, he was appointed Acharya in Samvat 1205 (1149 A.D.) at the age of eight. At the young age o f 14 in Samvat 1211, the onerous responsibility of managing the affairs and directing the destiny of Jain Sangha fell on his young shoulders, which he bore with distinction. A great scholar, he authored many books and by his logic and pragmatism, he was able to clear many misconceptions and superstitions prevalent in the society at his time. He fought relentless for the social and religious reforms and was instrumental in giving a place of honour and dignity to every oppressed and unprivileged. He propogated the ideals of Ahimsa, religious tolerance, equality and universal brotherhood. Soon, his magnanimity and universal appeal of ideals endeared him not only to Jains, but even Hindus and Muslims became his disciples and followers and was popularly known among them as 'Dada Gurudev'. The fact that he was respected by Hindus and Muslims alike in those turbulent years speaks volumes of the love and respect he commanded.
In Samvat 1223, at the age of 26 years, he after travelling many parts of India, came to Yojinipur (Mehrauli-New Delhi), which was ruled by Raja Madanpal. Having heard about his selfless nature, exceptional Mantra Shakti and pure saintly life. Raja Madanpal invited him to pass his chaturmasa (four months of rainy season) in Yoginipur to give spiritual knowledge and guidance as well as solace to his people. Even though he foresaw his end, yet he acceded to the request in the interests of peace and harmony and espoused the cause of religious tolerance. Ahimsa, brotherhood and truthfulness. He forewarned his disciples that in the event of his death, his funeral procession should not stop at any place on way to funeral ghat and to keep a bowl of milk ready to receive the Mani (gem), which would come out from his forehead at the time of lighting of pyre. But his disciples and people of Yoginipur, grieved by his untimely and unexpected death at the young age of 26 years, forgot about all these warnings. His funeral procession, on way to burning ghat, stopped at Manik Chowk for Bichlawasa (rest). When they tried to lift his body for onward journey, the attempt failed. Thereafter four elephants were put to shift his body. Having failed in all their efforts, his last rites were performed any body consigned to the flames with the permission of Raja Madanpal at Manik Chowk which is now known as Mehrauli Dadabari.
दादा गुरुदेव के जीवन से जुड़ा ये लेख खुद भी पढ़े
औरों को भी पढ़ाये।
इस लेख को अपने मेल या मेसेज में संग्रहीत करके रखे।
The worship of deceased ascetics of note is a central feature of the religious life of Svetambar Jains associated with the Khartar Gacch. Of these the most important by far are the figures known as Dadagurus or Dadagurudevs.
[1] The Dadagurus are past Khartar Gacch acaryas who are singled out from others because of their roles as defenders and reformers of Jainism, and as miracle workers and creators of new Jains. The four are: Jindattsuri (1075-1154 C.E. ), Jincandrasuri "Manidhari" (1140-1166), Jinkusalsuri (1280-1332), and Jincandrasuri II (1541-1613). These figures are the focus of a widespread cult.
[2]
Most temples affiliated with the Khartar Gacch contain images of the Dadagurus. There are also many shrines—called dadabaris , "gardens of the Dada"—dedicated specifically to them. The temple complex at Mohan Bari is, in fact, a large dadabari Even in dadabaris , however, images of the Tirthankars are present—as we see in the case of Mohan Bari—and, in theory, are the primary objects of worship. Dadabaris are basically mortuary structures. Although many of them have been enveloped by urban growth, the ideal is for dadabaris to be away from population centers, as would be appropriate for a place where funerary rites take place. The complex at Mohan Bari functions in this way today.
There are several dadabaris in Jaipur, the most important being a temple located on Motidungri Road to the south of the old city. This temple is owned by the Srimals and is a major Jain landmark in Jaipur. The most famous dadabaris of all, however, are located at Ajmer, Mehrauli (near Delhi), and Malpura (some 80 kilometers southeast of Jaipur). Those at Ajmer and Mehrauli are located on the spots where, respectively, Jindattsuri's and Jincandrasuri Manidhari's obsequies took place. The dadabari at Malpura was supposedly founded as a result of a vision that Jinkusalsuri gave just fifteen days after his death (to be discussed later). A directory of dadabaris published in 1962 lists 344 independent shrines and 210 larger temples in which the Dadagurus are represented, mainly in Rajasthan and Madhya Pradesh (Josi 1962). Many more exist now.
The Dadagurus are usually worshiped in the form of foot images, but anthropomorphic images have become more common in recent times (Figures 10, 11).
[3] It is clear, however, that footprints are more fundamentally in character for the Dadagurus than anthropomorphic images, because even when there is an anthropomorphic image there are usually footprints too.
[4] The structures in which the Dadagurus' images are housed are modeled on the funerary cenotaphs that are so common a feature of Rajasthan. Even where temple-like buildings have been erected for the Dadagurus, their images—whether footprints or anthropomorphic figures—are usually housed in cenotaph-like shrines within.
Figure 10.
Footprint image of a Dadaguru at Sanganer, near Jaipur
We may say that deceased ascetics constitute a general class of objects of worship. The Dadagurus are different in degree from other deceased monks, not different in kind. They are the most beloved, respected, and powerful of them all, but—as we have seen in the case of Chagansagar—other ascetics have achieved postmortem recognition. As I have already suggested, the Tirthankars can also be seen as members of this class, but this statement requires qualification. The distinction between the Tirthankars and ordinary deceased ascetics is never in doubt; the Tirthankars have achieved omniscience and liberation, whereas even ascetics as distinguished as the Dadagurus have not. The namaskarmantra establishes a clear hierarchy among ascetics, with the Tirthankars unambiguously at the top. But at the same time, Tirthankars are deceased ascetics too. As noted before, Rsabh is represented at Mohan Bari by feet, not by an anthropomorphic image.[5] Moreover, these footprints are stationed under a chatri -like structure. This is an unusual arrangement, but the fact that it is a plausible arrangement suggests that in some respects the Tirthankars are thought of as belonging to the same category as other deceased ascetics. The physical homologies seen in the arrangements at Mohan Bari suggest a common conceptual substratum. Rsabh is a deceased ascetic too, who has left footprints behind.
Figure 11.
Image of Jincandrasuri "Manidhari"
at a neighborhood temple in Jaipur
The Dadagurus are absolutely central to the beliefs and practices of Svetambar Jains associated with the Khartar Gacch. They are objects of worship, and in some ways are ritually more prominent than the Tirthankars themselves. To understand their role we must learn something about their place in history, and this in turn requires that we learn something of the history of the Khartar Gacch.
Footnotes:
[1]
On the Dadagurus, see also Laidlaw 1985. The term dada means "paternal grandfather"; guru means "spiritual preceptor."
[2]
An early precedent for the Dadagurus' cult may have been the cult of Gautama (Mahavir's foremost disciple and usually called Gautam Svami by Svetambar Jains), which had emerged among Svetambars by medieval times and was, as is the Dadagurus' cult today, associated with worldly prosperity (Dundas 1992: 33-34). Unlike the Dadagurus, however, Gautama has achieved liberation. For an excellent description and analysis of Gautama's role in contemporary Svetambar ritual, see Laidlaw 1995: Ch. 17.
[3]
The latter can be easily distinguished from images of the Tirthankars by the usual presence of three symbols: the muhpatti , ogha , and book. The muhpatti is the cloth that ascetics hold before their mouths when speaking to avoid harming small living things in the air; the ogha is the moplike implement that ascetics use to brush surfaces free of small life-forms before sitting or lying. The book symbolizes the teaching function of ascetics.
[4]
There is nothing uniquely Jain in the emphasis on feet. From early times the Buddha was represented by footprints. Ritual attention to the feet of important persons, deities, and ascetics is a pan-Indian theme. See Babb 1986, esp. Ch. 3, for Hindu examples.
[5]
Other temples in which the Tirthankar is represented by feet rather than by an anthropomorphic image are rare. The best known example is at Pavapuri, where Lord Mahavir is said to have achieved nirvan
Author
Babb, Prof. Dr. Lawrence A.
Babb, Prof. Dr. Lawrence A.
Source/Info
Title: Absent Lord / Ascetics and Kings in a Jain Ritual Culture
Publisher: University of California Press
1st Edition: 08.1996
http://www.herenow4u.net/fileadmin/v3media/pics/books/Absent_Lord/Lawrence_A._Babb_-_Absent_Lord.jpg
बोलिये दादा जिनकुशलसुरि गुरुदेव की जय
।।। दादा गुरुदेव का भजन ।।।
देराउर में स्वर्ग हुवो
वो मालपुरा में दर्श दियो....
माँ जैसल थारो पूत कठे
वो कुशलसुरी गुरुदेव कठे
हो सिवाना में जन्म लियो, हो.....
वो मंत्रीश्वर रो लाल कठे
माँ जैसल....
मैं बांच्यो है इतिहासों में
मायड़ थे ऐडा पूत जणाया
थे नाम लजाओ नहीं थारो
कलयुग में थे अवतार हुआ
"छाजेड़" गौत्र उद्धार कियो हो....
वो कुशल सूरी गुरुदेव कठे
माँ जैसल....
वो धरती देराउर री
जहाँ गुरुदेव का स्वर्ग हुआ
एक भक्त री पुकार सुणी ने
वो मालपुरा धाम बना
हो अमावस री पूनम कीनी....हो....
वो कुशलसुरी गुरुदेव कठे।
माँ जैसल थारो....