31 December 2010
26 December 2010
17 November 2010
14 November 2010
मन ठिठका, सोचा कैसे बाल-दिवस मनाऊ मैं ?
आज़ादी के तिरसठ वर्षो की यह कैसी तस्वीर ?
करोडो बच्चो के पेट में ना अन्न ना तन पर चीर.
ना जाने कितनी बच्चियां गर्भ में मार दी जाती,
जो आती संसार तो कच्ची उम्र में ब्याह दी जाती.
ना जाने हमारी कौन सी है यह मजबूरी ?
कि करवाते हम मासूमों से बाल मजदूरी.
रेस्तरां में लिखते सहसा आवाज़ लगाई आदताना,
अरे ! छोटू क्या कर रहा ? एक चाय तो लाना.
फिर अहसास हुआ यह क्या कर रहा हु मैं ?
मन ठिठका, सोचा कैसे बाल-दिवस मनाऊ मैं ?
आया ख़याल कि छोटू से पूछूं क्या तू स्कूल पढ़ेगा ?
देखो सब बढ़ रहे है आगे क्या तू नहीं बढेगा ?
लेकिन दुसरे पल ही शिक्षा पद्धति की आ गयी याद,
हजारो छात्रो की आत्महत्या कर रही जिसकी फ़रियाद.
बच्चो के वजन से उनके बस्तों का वजन है ज्यादा,
हर इक उन्हें जैसे किसी होड़ में लगाने को आमादा.
छोटू को स्कूल जाने के लिए कैसे समझा पाऊं मैं ?
मन ठिठका, सोचा कैसे बाल-दिवस मनाऊ मैं ?
बंधुओ - बहिनों ! क्या बाल दिवस मनाना सार्थक हो सकता है जब तक कि करोडो बच्चें कुपोषण, बाल-मजदूरी, बाल-विवाह के शिकार है और जो इनसे बच गए वह शिक्षा पध्धति के शिकार है जिन्हें प्रतियोगिता और परीक्षा का भय आत्महत्या के द्वार पर लाकर खड़ा कर देता है.
by:- Sanjay Ji Mehta
07 November 2010
Glorious in peace, sharp in silence, humble in learning and speciality in simplicity is the brief introduction of 36 years old Yuvacharya Shree Mahasraman previously known as Mahasraman Muni Mudit. He possesses an extraordinary genius and minute insight and intuition. Extreme gentleness and complete dedication are the important features of his singular personality. Due to extraordinary characteristics Muni Mudit leaded many old monks in the Terapanth sect and became Mahasraman at the age of 28 years. He is like a gem with broad scientific and rational outlook. In 1997 at the age of 35 years he became the "Yuvacharya" successor designate to the present Acharya, the second highest position after the Acharya himself.
This noble soul and great thinker was born in 1962 at Sardarsahar, a small town in Rajasthan. At the age of 12 years he became a monk. Under the able guidance of Acharya Tulsi and Acharya Mahaprajna, he got his education and proved himself as an ardent disciple. He possesses the qualities of a scholar, writer, brilliant speaker, meditator and impressionable personality. He also guides the youth wings of Terapanth morally and emotionally.
05 October 2010
विस्मृत कर दो कुछ अतीत को, दूर कल्पना को भी छोड़ो
सोचो दो क्षण गहराई से, आज हमें अब क्या करना है
वर्तमान की उज्ज्वलता से भूत चमकता भावी बनता
इसीलिए सह-घोष यही हो, ‘वर्तमान उज्ज्वल करना है’
हमने जो गौरव पाया वह अनुशासन से ही पाया है
जीवन को अनुशासित रखकर, वर्तमान उज्ज्वल करना है
अनुशासन का संजीवन यह, दृढ़-संचित विश्वास रहा है
आज आपसी विश्वासों से, वर्तमान उज्ज्वल करना है
क्षेत्र-काल को द्रव्य भाव को समझ चले वह चल सकता है
सिर्फ बदल परिवर्तनीय को, वर्तमान उज्ज्वल करना है
अपनी भूलों के दर्शन स्वीकृति परिमार्जन में जो क्षम है
वह जीवित, जीवित रह कर ही, वर्तमान उज्ज्वल करना है
औरों के गुण-दर्शन स्वीकृति अपनाने में जो तत्पर है
वह जीवित, जीवित रह कर ही, वर्तमान उज्ज्वल करना है
दर्शक दर्शक ही रह जाते, हम उत्सव का स्पर्श करेंगे
परम साध्य की परम सिध्दि यह, वर्तमान उज्ज्वल करना है
कविता की क्या परिभाषा दूँ
कविता है मेरा आधार
भावों को जब-जब खाता हूँ
तब लेता हूँ एक डकार
वही स्वयं कविता बन जाती
साध्य स्वयं बनता साकार
उसके शिर पग रख चलता हूँ
तब बहती है रस की धार
अनुचरी बन वह चलती है
कभी न बनती शिर का भार
अनुचरी है नहीं सहचरी
कभी-कभी करता हूँ प्यार
थक जाता हूँ चिंतन से तब
जुड़ जाता है उससे तार
झोंपड़ी के सामने प्रासाद का सिर झुक गया है
झोंपड़ी के द्वार पर अब सूर्य का रथ रुक गया है
राजपथ संकीर्ण है, पगडंडियां उन्मुक्त हैं
अर्ध पूर्ण विराम क्यों जब वाक्य ये संयुक्त हैं
शब्द से जो कह न पाया मौन रहकर कह गया है
कौन मुझको दे रहा व्यवधान मेरे भ्रात से ही
दे रहा है कौन रवि को अब निमंत्रण रात से ही
शून्य में सरिता बहाकर पवन नभ को ढग गया है
श्रमिक से श्रमबिन्दु में निर्माण बिम्बित हो रहा है
बिन्दु की गहराइयों में सिन्धु जैसे खो रहा है
उलझती शब्दावली में सुलझता चिन्तन गया है
01 October 2010
The undermentioned Singhade to Reach Ratangarh/ Rajaldesar after 3rd Jan 2011 :-
Muni Shri Sumermalji Ladnun,
Muni Shri Udit Kumarji,
Sashan Gaurav Muni Shri Tarachandji,
Muni Shri Sumti Kumarji,
Muni Shri Vijayrajji,
Muni Shri Prof Mahendra Kumarji,
Muni Shri Kamal Kumarji,
Muni Shri Darshan Kumarji,
Sadhvi Shri Sangh Mitraji,
Sadhvi Shri Vinay Shriji ( Boravad),
Sadhvi Shri Subhwatiji,
Sadhvi Shri Yashomatiji,
Sadhvi Shri Yashodharaji,
Sadhvi Shri Ujawal Kumariji,
Sadhvi Shri Suman Shriji,
Sadhvi Shri Vinay Shriji (Sri Dungargarh)”Second”,
Sadhvi Shri Chandan Balaji,
Sadhvi Shri Sainyam Shriji,
Sadhvi Shri Sainyam Prabhaji,
Sadhvi Shri Ujawal Rekhaji,
Sadhvi Shri Kamal Rekhaji,
Sadhvi Shri Raj Prabhaji,
Sadhvi Shri Rati Prabhaji,
Sadhvi Shri Labdhi Prabhaji
The Undermentioned Singhadas are to move(Vihar) towards Rajasthan:-
Sadhvi Shri Gunmalaji,
Sadhvi Shri Pramodshriji,
Sadhvi Shri Kanak Rekhaji,
Sadhvi Shri Swarnrekhaji
The Undermentioned Singhadas are to move(Vihar) towards Maharashtra :-
Sadhvi Shri Ashok Shriji,
Sadhvi Shri Kanchan Prabhaji,
Sadhvi Shri Satya Prabhaji,
Sadhvi Shri Kunthu Shriji
All Saminiji’s who are residing in India to pay a visit in the first week of Jan 2011, except those permitted by Kendra.
29 September 2010
28 September 2010
On the occassion of Vikas Mahotsava Bahushrut Parishad was formed and it comprises of seven members, they are as follows:-
12 September 2010
06 September 2010
05 September 2010
क्षमा - नर से नारायण, संसारी से शिव,
क्षमा - साधक से सिद्ध, दानव से मानव,
क्षमा - खुशहाली का खजाना है।
क्षमा - ही परम सुख है।
क्षमा - ही अंतिम सत्य है।
क्षमा - वीतराग धर्म की पगडंडी है।
क्षमा - सभी गुणों का दाता है।
क्षमा - जीवन में शांति-संतोष समता प्रदाता है।
क्षमा - धारण करने से दुःख-दर्द
क्षमा - सभी भेदभाव मिटाता है।
क्षमा - मोक्ष का दरवाजा है।
क्षमा - स्नेह की सरिता है।
क्षमा - मोक्ष मार्ग की प्रथम सीढ़ी है।
क्षमा - आत्मा का आनंद है।
क्षमा - जीवन निर्माता है।
क्षमा - धर्म की जननी है।
क्षमा - में लक्ष्मी का भंडार है।
क्षमा - ही अंधकार से प्रकाश की ओर ले जाता है।
04 September 2010
One day war broke out between the King of Champapuri and the king of nearby Kaushambi. It was a sad war. Vasumati's father could not win the war, so he had to run away in despair. When Vasumati and her mother learned that they had lost the war, they also decided to escape. While they were running away in the woods, a soldier from the enemy's army spotted them and captured both of them. Vasumati and her mother were scared. They didn't know what the soldier would do to them. He told the older lady (mother) that he would marry her, and that he would sell Vasumati. Upon hearing this, the queen went into shock and died. The soldier immediately felt sorry for his remark, and decided not to make anymore comments. He took Vasumati to Kaushambi to sell her.
When Vasumati's turn came to be sold as a slave, a merchant named Dhanavah happened to be passing by. He saw Vasumati being sold and felt that she wasn't an ordinary girl. He thought she might have been separated from her parents, and if she was sold as a slave, what would her fate be? So out of compassion for her, Dhanavah bought Vasumati, freed her from slavery, and took her home. On the way home he asked her, "Who are you? What happened to your parents? Please don't be afraid of me. I will treat you as my daughter." Vasumati didn't reply.
When they got home, the merchant told his wife, Moola, about Vasumati. "My dear," he said, "I have brought this girl home. She has not said anything about her past. Please, treat her like our daughter." Vasumati was relieved. She thanked the merchant and his wife with respect. The merchant's family was very happy with her. They named her Chandanbala, since she wouldn't tell anyone her real name.
While staying at the merchant's house, Chandanbala's attitude was like that of a daughter. This made the merchant very happy. Moola, on the other hand, was wondering what her husband would do with Chandanbala. She thought that he would marry her because of her beauty. Therefore, Moola was never comfortable with Chandanbala around.
One sunny day, when the merchant came home from his shop, the servant who usually washed his feet was not there. Chandanbala noticed this, and felt delighted to get a chance to wash his feet for all the fatherly good things he had done for her. While she was busy washing the merchant's feet, her hair slipped out of the hair pin. The merchant saw this and felt that her hair might get dirty. So he lifted her hair and clipped it on the back of her head. Moola saw all this and was outraged. She felt that her doubts about Chandanbala were true. Moola decided to get rid of Chandanbala as soon as possible.
When Dhanavah went on a three day business trip, his wife took the chance to get rid of Chandanbala. Right away she called a barber to cut off all of Chandanbala's beautiful hair. Then she tied Chandanbala's legs with heavy chains and locked her into a distant room, away from the main area of the house. She told all the servants not to tell the merchant where Chandanbala was, or she would do the same to them. Then Moola left to go to her parent's house.
When Danavah returned back from his trip, he didn't see either Moola or Chandanbala. He asked the servants about them. The servants told him that Moola was at her parent's house, but they didn't tell him where Chandanbala was because of their fear of Moola.
He asked the servants in a worried tone, "Where is my daughter Chandanbala? You better speak up now, because if you are hiding the truth, then you will be fired." Still nobody replied. He was very upset and didn't know what to do. After a few minutes an older servant thought, "I am an old woman and will soon die anyway because of age. What is the worse Moola can do anyway." So out of compassion for Chandanbala and sympathy for the merchant she told him all about what Moola did to Chandanbala.
She took the merchant to the room where Chandanbala was locked up. Dhanavah unlocked the door and saw Chandanbala. He was shocked when he saw her. He told Chandanbala, "My dear daughter, I will get you out of here. You must be hungry, let me find some food for you." He went to the kitchen to find food for her. He found that there was no food left, but only some dry lentils in a pan. The merchant decided to feed her that for the time being. So he took them to Chandanbala. He told her that he was going to get a blacksmith to cut off the heavy chains and so he left.
Chandanbala was amazed at how things were going. She started wondering how fate can change the life from rich to almost helpless. Chandanbala then thought of offering lentils to someone else before eating. She got up and walked to the door, and stood there with one foot outside and one inside.
To her surprise, she saw a monk (Lord Mahavir) walking near her room. She said, "Oh respected monk, please accept this food which is suitable for you." But Lord Mahavir had taken vow to fast until a person who met a certain conditions and offered him food. His conditions were, 1) the person who would be offering should be a princess, 2) she should be bald headed, 3) she should be in chains, 4) she should offer uncooked lentils, with one foot inside the house and other outside, 5) and she should be in tears. Therefore, Lord Mahavir looked at her and noticed that one of his pre-decided conditions was still missing. She met all conditions except the tears in her eyes, and therefore Lord Mahavir went on. Chandanbala felt very sad and tears started running down her face. She was sad that even though she had the chance to offer food to the monk, he would not accept it. In her crying voice, she once again requested the monk to accept the food. Lord Mahavir saw the tears in her eyes, and came back to accept the food knowing that all his conditions were met. Chanada put the lentils in Lord Mahavir's hand and felt satisfied.
While Lord Mahavir was looking for his pre-conditioned person, he had fasted for five months and twenty-five days. Heavenly angels celebrated the end of Lord Mahavir's fasting. By the angels power, Chandanbala's chains were broken, her hair grew back, and she was dressed as a princess. The loud music and a celebration drew the attention of king Shatanikand. He came to this place with his family, ministers and other people. Sampul, an old servant, recognized Chandanbala. He walked towards her, bowed, and broke out in tears. King Shatanikand asked, "Why are you crying?" Sampul replied, "My king, this is Vasumati the princess of Champapuri, daughter of king Dadhivahan and queen Dharinee." The king and queen now recognized her, and invited her to live with them. So she went, but first thanked the merchant Dhanavah who was so kind to her.
Lateron, when Lord Mahavir attained the perfect knowledge, he reestablished the four-fold order of Jain Sangh (community). At that time, Chandanbala took diksha and became the first nun (sadhvi). The end of that life, Chandanbala achieved liberation.
Web link:- http://jainstory.com/index.php?option=com_content&view=article&id=15:chandanbala&catid=6:jain-mahasati-story&Itemid=1
30 August 2010
21 August 2010
16 August 2010
20 July 2010
11 July 2010
Ancient Jain literature defines six such activities of which Pratikramana is defined as 4th Ävashyak to be performed daily by its followers.
The six practices are:
1. Sämäyika Equanimity
2. Chaturvimshati-Stava Devotional Prayer
3. Vandanä Respecting Ascetics
4. Pratikraman Repentance and Confession of sins
5. Käyotsarga Non-attachment to the Body
6. Pratyäkhyäna / Pachchakhäna Religious Vows
"Prati" means "back" and "kraman" means "to go", i.e. to go back, to reflect and review, to confess and atone for transgressions of mind, body, and speech in one’s daily activities. In other words, it means returning to and reaffirming the path of nonviolence, truthfulness, and non-attachment. Pratikraman means sincerely repenting and confessing our faults, forgiving faults of others, asking forgiveness from others for one’s own transgressions, and extending friendship to all.
The Pratikraman ritual includes many original texts (Sutras) written in Ardha-Mägadhi and Sanskrit languages. These Sutras consist of many hymns in praise of Tirthankaras and many verses of repentance, confession, and requests for forgiveness.
Jain community is divided into two main sects - Shvetämbar and Digambar. Again, Shvetämbar sect has two branches - Murtipujak and Sthänakaväsi. In these two branches six essential acts are performed daily. Monks of these two branches have to necessarily perform these acts in accordance with the tradition. Devoted Jain laypeople staunchly observe them. All others voluntarily practice them.
During the last few centuries of Jain literature work indicate that the word “Pratikraman” is used as a common noun for all six essential acts (six Ävashyaka). This is also meaningful because during the course of time the Pratikraman ritual is enhanced to include all six Ävashyaka.
Hence entire Pratikraman ritual which covers all six Ävashyaka or six essential acts, occupies such an important place in the Jain tradition as does Sandhyä in the Vedic (Hindu) tradition, Namäj in the Islam, Kharavela Avesta in the Zoroastrian, Prärthanä (Prayer) in the Jew and the Christian.
It is recommended that Pratikraman be done twice a day, once in the morning (called Räi Pratikraman) and once in the evening (called Devasi Pratikraman). The morning Pratikraman is for the atonement of transgressions incurred during the night and the evening Pratikraman is for the transgressions of the day. There is provision for fortnight (Pakkhi), once every four months (Chaumäsi), and yearly (Samvatsari) Pratikraman observances, if one is unable to comply with the daily Pratikramans. The annual Pratikraman that all Jains should strive to observe is called Samvatsari Pratikraman. The Samvatsari Pratikraman is performed on the last day of Paryushan.
Pratikraman and Six Essentials:
1. Sämäyika - Equanimity
To remain in the state of equanimity without yielding to attachment and aversion and treat all living beings equal to one’s own self is called Sämäyika. This procedure is performed to cultivate equal regard towards all living beings, equanimity towards pleasure and pain, and to be free from attachment and aversion. The Sämäyika is performed at the commencement of the observance of Pratikraman ritual.
2. Chaturvimshati Stava - Prayer:
This is the reverential worship of the twenty-four Tirthankars to reflect on their qualities, such as freedom from attachment and aversion (Vitaräga). This devotional prayer is also of two types; external (dravya) and internal (bhãva). To express one’s devotion by worshipping them with good purifying substances like rice and flower is the external praise (dravya stuti). And to praise devotionally their internal natural qualities is the internal praise (bhãva stuti). The prayer inspires an individual to practice these ideals in one’s own life. During Pratikraman ritual, this is accomplished through the recitation of Logassa and Namutthunam Sutras.
3. Vandanä – Respecting Ascetics
Vandanä means offering of respectful salutations to all ascetics such as Ächäryas, Upädhyäyas, and other monks and nuns. The suguru vandanä sutra is recited during Pratikraman to pay respect and obeisance to the ascetics and teachers. .
4. Pratikraman – Repentance and Confession of Sins
Pratikraman means to repent and confess past sinful deeds and thoughts, to protect oneself through the process of spiritual discipline from the present sinful acts, and to prevent the future sinful acts through renunciation. Hence Pratikraman means to go back, to reflect and review, to confess and atone for transgressions of mind, body, and speech in one’s daily activities.
Alongside the six rites, the Jain ethics system outlines 12 vows of limited nature to be practiced by the lay people that are less intense than those followed by monks and nuns who have totally renounced worldly life. Jainism defines that every one should strive to adopt these vows according to one's individual capacity and circumstances. The ultimate goal is to accept them as full vows.
During the Pratikraman, a lay person reflects on these vows. One would repent and ask for forgiveness for one’s past minor transgressions that may have occurred knowingly or unknowingly. One would contemplate on each of these vows so that one would be more aware of such circumstances and would avoid such transgressions in the future.
One should know that to effectively guard against sinful activities, one should abandon wrong belief (Mithyätva), non-restraint (Avirati), unawareness or lethargy (Pramäda), passions (Kashäya) and inauspicious activity (Aprashasta Yoga). To accept right belief after having given up the wrong one, to achieve self-restraint after having shunned non-restraint, to become spiritually vigilant after having abandoned lethargy, to cultivate good qualities like perseverance after having renounced passions and to attain the true nature of soul after having given up worldly activities is Pratikraman.
If one only performs the Pratikraman ritual through bodily and verbal acts, and just verbally confesses the past sinful acts and makes open declaration not to commit them in future, but in real life one continues to commit sinful activities without any hesitation, then this type of recitation of ritual is called Dravya or external Pratikraman. The Dravya Pratikraman is not useful, but on the contrarily it is harmful. It deceives one own self and it meant simply to deceive others.
If after the performance of Pratikraman ritual, one minimizes or eliminates the sinful activities in real life then the Pratikraman is called Bhäva or internal Pratikraman, which is very useful for the purification of the soul.
During Pratikraman ritual, this is accomplished through the recitation of Ascetics Forgiveness Sutra (Abbhutthio Sutra), Atonement of Eighteen Sins (18 Päpsthänak), and Vandittu Sutra reflecting on Transgression of twelve vows of the laypeople.
5. Käyotsarga – Non-attachment to the Body
Käyä means body and Utsarga means moving away or rising above. Therefore, Käyotsarga means rising above the physical body activities to focus on the inner self and thus, develop non-attachment (Käyotsarga) towards our human body. To perform Käyotsarga in its true definite form one should also give up all the defilements from one’s life.
One needs to renounce attachment to one’s body to attain proper concentration, which is required for virtuous meditation (Dharma Dhyäna) and pure meditation (Shukla Dhyäna). During Pratikraman ritual, this is accomplished during meditation after repentance and confession of sins. Also the Pratikraman is performed while sitting or standing in the meditating position, practicing Käyotsarga throughout the ritual.
Pratyäkhyäna / Pachchakhäna – Religious Vows
Taking religious vows (Renunciation) and its declaration is called pratyäkhyäna. It too is of two types - external (Dravya) and internal (Bhãva). Renunciation of external things like food, clothes etc. is external renunciation (Dravya pratyäkhyäna). And renunciation of internal impure states of soul, viz, ignorance, anger, greed, ego, deceit, non-restraint, attachment and aversion generated in soul is internal renunciation (Bhäva Pratyäkhyäna).
One can not attain true Bhäva Pratyäkhyäna without performing complete Dravya Pratyäkhyäna. Hence in the beginning one needs to renounce junk and tasty food, renounce all luxuries, and live a simple life. Now the true performance of Bhãva pratyäkhyäna (true renunciation) leads to stoppage of karma (Samvara) gives rise to ultimate equanimity (Sambhava) which in turn leads to the attainment of liberation.
At the conclusion of the Pratikraman one chooses to observe certain vows (within one's own capacity). This practice fosters spiritual advancement through self-control.
Jain literature clearly indicates that Pratikraman ritual is meant for repenting and requesting forgiveness for “one’s past minor transgressions of the vows that may have occurred knowingly or unknowingly”. The vows for monks and nuns are 5 great vows and for laypeople are 12 vows of limited nature. Hence only monks, nuns and laypeople those who follow these vows are eligible for Pratikraman. The logic is that if one does not practice the vows then question of repenting and forgiveness of minor transgression of the vows does not arise.
Many Jain laypeople do not practice 12 vows. Hence after understanding the purpose and meaning of our great ritual, every Jain should strive to adopt the 12 vows of laypeople according to one's individual capacity and circumstances. They should review them before Samvatsari Pratikramana and improve the limit every year in such a way that ultimately they will be full vows.
Hence by performing Pratikraman one completes all six essential acts which are required by Jain tradition for our spiritual progress.
15 May 2010
भगवान महावीर के निर्वाण होने पर गणधर गोतम भी विचलित हो गए थे। महाश्रमण ने कहा कि जितनी समता की साधना बढेगी उतनी ही वीतरागता नजदीक आएगी। आचार्य महाप्रज्ञ के पास बचपन से रहने वाले ज्येष्ठ मुनि सुमेरमल सुदर्शन ने कहा कि उनकी कृपा नहीं होती तो वे जीवन में आने वाले संघर्षों में कहां खो जाते कुछ पता नहीं। उन्होंने कहा कि आचार्य महाप्रज्ञ ने तेरापंथ के सभी आचार्यो के कीर्तिमान को स्थान दिया है।
मुनि महेन्द्र कुमार ने कहा कि आचार्य महाप्रज्ञ अमर थे, अमर हैं और अमर रहेंगे। मुनि किशनलाल ने श्रद्धांजलि व्यक्त की तथा मुनि श्रवण ने देश-विदेश के प्रतिष्ठित लोगों की ओर से भेजी गई संवेदनाओं का वाचन किया। मुनि योगेश कुमार, मुनि जितेन्द्र कुमार, बाल मुनि मृदुकुमार, साध्वी जिन प्रज्ञा, साध्वी पीयूष प्रभा, जैन विश्व भारती विश्वविद्यालय के कुलपति समणी डा. मंगल प्रज्ञा, समणी नियोजिका, समणी मधुरप्रज्ञा, समणी प्रतिभा प्रज्ञा ने भावांजलियां प्रस्तुत की।
14 May 2010