ABHAYKUMAR AND ARDRAKUMAR

Away from Indian main land there was an island. Its king Ardrak was a friend of Shrenik, the king of Magadh. King Ardrak had a son named Ardrakumar who was brave, youthful, handsome and well behaved.
Once king Shrenik sent an emissary to Ardrak with valuable gifts. Ardrakumar had never seen anything from India. He was impressed by the various types of gifts and was curious to learn about India. He asked king Shrenik's emissary whether his king had any son with whom he could cultivate friendship. The emissary told him about Abhaykumar who was the eldest and the most intelligent son of Shrenik and was also king Shrenik's prime minister. Ardrakumar was interested in establishing friendship with Abhaykumar. He therefore sent him highly valuable pearls as token of his friendship.
Abhaykumar very much appreciated this gesture. He was aware that the people of that island knew nothing about the true religion. Abhaykumar thought attracting Ardrakumar to the true religion could therefore be the greatest gift for Ardrakumar. With that in mind, Abhaykumar sent to him a very impressive idol of Lord Adinath.
Ardrakumar had never seen such an idol. For him it was simply a statue. He however faintly felt that he had somewhere seen such a shape. As he tried to think deeply over it again and again, he remembered his previous life. He remembered that he lived in Vasantpur in Magadh and had a wife named Bandhumati. Both of them had developed detachment from worldly life on hearing the sermon of Acharya Susthitji and both had renounced.
After renouncement, once as they happened to be camping at the same place, he felt an urge to have sex with her. Of course, Bandhumati did not comply. It was merely a mental lapse on his part. Still as a consequence thereof he had been born in that island where the true religion had been unknown.
Ardrakumar started devoutly worshipping the idol in secrecy. He felt very grateful to Abhaykumar for the gift of the idol and was craving to see him. His father however would not allow him to go abroad. In order to prevent Ardrakumar from undertaking any adventure, the king instructed a group of selected soldiers to keep continuous watch over him.
Over a period of time, Ardrakumar created confidence among them by his reliable behavior which caused them to relax their alertness. Meanwhile, he made secret arrangements for a ship and one day making sure that no one was watching him, he sailed to India.
Ardrakumar was keen to undo his lapse of the previous life. Therefore despite the foreboding indications, he renounced as soon as he arrived in India and started moving as a possessionless Muni. Once he came to Vasantpur which was his dwelling place in the previous life. There he meditated in a temple.
Now, Bandhumati was reborn there as daughter of a wealthy trader and was named Shrimati. While Ardrakumar was meditating in standing posture, she came there to play along with her girl friends. As a part of the game, each girl had to select one of the poles as a symbol of husband. When Shrimati's turn came, she somehow caught the feet of Ardrakumar and stated that that was her husband. Ardrakumar was taken aback by this incident. Since he did not want to get involved in any way, he left the place as soon as the girls went away.
As Shrimati attained marriageable age, her father started looking for a suitable match. However, she had not forgotten her play and wanted to marry that Muni. Her father agreed with her, but he did not know how it would be possible to locate and recognize the Muni whom she had seen only for a moment. She told her father that while holding the feet of the Muni, she had noticed an indelible mark there and could therefore easily recognize him, if he came around. Thereupon her father arranged for her to give alms to every Muni that passed through Vasantpur.
That arrangement continued for a long time. However, Shrimati did not lose patience. Eventually, Ardrakumar came there once again. As he came for Gochari (alms), Shrimati immediately recognized him by that mark and held his feet. She said that she had selected him as her husband and had been waiting for him all that time; she could no longer live without him and would court death, if he tried to leave.
It was hard for Ardrakumar to resist her plea. He recalled that all the indications at the time of his renunciation were unpropitious. He realized that his renouncement was untimely and he was destined to lead worldly life for some time. He therefore decided to marry Shrimati.
After some time, Shrimati gave birth to a boy. While his son was still young, Ardrakumar once again thought of renouncing the worldly life. He asked Shrimati to let him go on his mission as she could happily lead her life in bringing up the son. Shrimati did not like the idea of his leaving, but she had no grounds to stop him. She sat at her spinning wheel with tears rolling over her cheeks. When the boy inquired, she said that his father wanted to leave and they would thenceforth be required to lead the lonely life.
Innocently, the boy said that he would bind his father so that he could not go; and then he wound the spun yarn round his father's feet. Ardrakumar was so overwhelmed with the innocent love of the boy that he decided to stay for as many years as the rounds of thread on his feet. There were twelve rounds. He therefore stayed with them for twelve more years. Shrimati thereafter gracefully permitted him to renounce.
Ardrakumar, who was now known as Ardrakmuni, was very keen to be a pupil of Lord Mahavir who was camping at Rajgruhi at that time. He was also very eager to see his benefactor Abhaykumar. He therefore proceeded towards Rajgruhi.
On the way he came across the men who were entrusted by his father to keep watch over him. They could not face his father because of their failure to keep proper watch. They had therefore followed him to India and were looking for him. As it was not possible for them to go back to their country, they were passing their time aimlessly and were surviving on burglary. Ardrakmuni felt compassion for their fate and advised them to lead renounced life like himself. They considered him as their master and were willing to listen to him. The Muni advised them to join him to go to Lord Mahavir for becoming his pupils.
Later on, they passed by a hermitage where the Muni saw meat being sun‑dried. On inquiring he learnt that its inmates had strange notions about nonviolence. They thought that they should subsist on meat of elephant, because by killing only one animal they could get enough food for all of them to survive for many days. The hermitage was therefore known as elephantine hermitage. One elephant was tied in its compound for being slaughtered.
As Ardrakmuni realized the fate of the elephant, he overcame with compassion for the animal. That compassion induced a spark in the elephant to pay his homage to the Muni. He broke the tie and ran towards the Muni. All the people got scared and tried to hide in safe place to protect themselves from the wrath of the animal, but the Muni stood there unafraid.
As the elephant was rushing straight towards him, the people thought that the Muni would get killed. The elephant however slowed down and calmly approached the Muni and gently stroked Muni's feet with his trunk. Ardrakmuni blessed him. Then, feeling free and gratified, the elephant went away towards the forest. The hermits got very enraged at the Muni who had apparently caused them the loss of their food.
The Muni explained to them that they had misunderstood the concept of nonviolence as explained in Jain religion. There is no nonviolence without compassion. In fact, they are two sides of the same coin. Distinction should therefore be made between gross violence and subtle violence.
There is too much gross violence in killing an animal with highly sensitive nervous system. Animal life has far greater sensitivity than plant life. As long as a person breathes, observation of absolute nonviolence is not possible. Therefore, to begin with, nonviolence should be taken as total avoidance of all gross violence and resorting to minimum possible subtle violence that may be necessary for survival. Killing an elephant amounts to very gross violence that cannot be justified.
The hermits understood the truth of his teaching and repented for the violence that they had indulged in. Since they were receptive, the Muni explained to them the true religion in detail. In the end, they decided to become his followers. The Muni however advised them to go to Lord Mahavir for becoming his pupils.
At last Ardrakmuni arrived in Rajgruhi. He first went to Lord's assembly for most humbly offering obeisance to him.
Then he met Abhaykumar and expressed his utmost gratitude for drawing his attention towards the true religion by sending the idol of Lord Adinath. Abhaykumar humbly stated that the Muni was destined to be enlightened and he was simply instrumental in bringing it about. Abhaykumar showed his deep reverence for the Muni and paid homage to him.
King Shrenik also came to the Muni and praised him for the miracles that he had performed with the elephant and the hermits. The Muni stayed with Lord Mahavir as his pupil. For the rest of his life he scrupulously observed all the restraints of a Muni and in the end attained salvation.

जैन Question Answer

Q-1 What is Parmeshthi?
Ans. Parmeshthi is the soul that seats on the paramount or the highest point.

Q-2 Who is called Arihant, Siddh, Acharya, Upadhyay and Sadhu?
Ans. a. Arihant: There are 3 meanings for Arihant they are as follows:1. Arihant mean who has destroyed 4 Ghati or dangerous Karmas, who has attained omniscience and preaches the followers also known as Tirthanakars.2. Who is free from 18 sins, which is fulfilled with 12 genos, including 34 specialties known as Atishayas, and 35 good positive great features and who is the creator of Tirth is Arihant.3. In Arihant: Ari means enemy and hant means to destroy that is one who destroys the enemy in form of karma enemy is Arihant. b. Siddh is the Almighty who has destroyed all the 8 karmas and went to the ultimate Moksh and staying at Siddh Shila are Siddh. c. Acharya is very head of all Saints. Who act has a leader in the absence of Sarvagna Parmatma and run this Shasan successfully. d. Upadhyay: Who learn and teach others and is attained very sacred place of Upadhyay. e. Sadhu: Who follows the sacred path showed by the Almighty there by do not have any kind of interest toward any act of Samsar. This is the prime step towards attaining Omniscience and successively Moksh.

Q-3 Why we should not believe in any other God or Goddess?
Ans. Other God and Goddess are fulfilled with love and hate. And these features are understood by seeing their statues. If we believe in them than it leads to Mithyatava for this reason we shall not believe them.

Q-4 What are eight precious elements? Give their names.
Ans. 1. Swastik, 2. Shrivatsa, 3. Kumbh or pot, 4. Bhadrasan, 5. Nandavart, 6. Minyugal or couple of fish, 7. Darpan or mirror, and 8. Vardhman.

Q-5 Who are known as 4 Mangals or Sacred of Jain religions?
Ans. 1. Shri Vir Bhagwan, 2. Shri Gautam Swami, 3. Shri Sthulibhadraji and like Sadhus who proved victorious against various sins and Jain religion itself is considered 4 sacred.

Q-6 In Dehrasarji what kind of prayers shall be sang?
Ans. The prayer that sung in Dehrasarji shall be such that it shall abuse own soul for every wrong done, which shall praise the Almighty. Also it should not disturb the fellow prayer and shall not make boredom to others and should be sung with peace with sweet voice.

Q-7 What is Chaityavandan? Give their types.
Ans. Chaityavandan is the way to praise God with various stutis and stavans.There are three kind of Chaityavandan. Namely1. Small Chaityavandan: Where it includes Arihant Cheiayanam, Annath, One Navkar Kausag, and Thoy or stuti after Kausag is done.2. Medium Chaityavandan: A Chaityavandan that includes all the way from Three Khamasaman, Saying one Chaityavandan, then Jankinchi, Namuthunam, Javanti Cheianam, Javanti kevi sahu, Namorhat, stavan, Uvasagaharam, Jay viyaray, and then follows in the same Arihant Cheiayanam onwards.3. Long Chaityavandan: To do Devavandan.

Q-8 Why shall we Worship the God with Ashtaprakari Pooja?
Ans. To destroy 8 Karmas and to attain the ultimate Moksh we do Ashtaprakari Pooja.

Q-9 How many Vrats that Shravak has to do? Give their names.
Ans. Shravak has to 12 Vrats. They are as follows:Sthul Pranatipaat Viraman Vrat, 2. Sthul Mrushavad Viraman Vrat, 3. Sthul Adattadan Viraman Vrat, 4. Swadara Santosh Parstrigaman Viraman Vrat, 5. Parigrah Pariman Vrat, 6. Dikpariman Vrat, 7. Bhogopabhog Pariman Vrat, 8 Anarth Dand Viraman Vrat, 9. Samayik Vrat, 10. Deshavagasik Vrat, 11. Paushadhpovaas Vrat, 12. Atithisamvibhag Vrat.

Q-10 What are Anu Vrat, Gun Vrat and Shiksha Vrat?
Ans. Anu Vrat means in considerations of big Vrats small and partial Vrats are Anu Vrat, Gun Vrat means help to gain and execute these small Vrats and Shiksha Vrat is those Vrats that is done every time at regular interval.

Q-11 What is Paushad?
Ans. Paushad is kind of sacred work showed by Shri Jineshwar Parmatma in order to improve our religious ness or it increases our religious work.

Q-12 What kind of Paushad shall we do? How many are they? Name them.
Ans. Aahar Paushad includes Paushad done with Fasting, Ayambil, or Ekasanu or One times eating. Sharir Satkar Paushad includes should not give body any kind of decoration or look. Vyapar Paushad includes not performing any activity that is related to business or Samsar that leads to karma building and Bhramacharya Paushad means not to perform sex related activities.

Q-13 What is Samyaktva?
Ans. One who believes completely in Sudev, Suguru and Sudharma.

Q-14 What is Aagam? How many are there in all?
Ans. Meaningful words said by Tirthankars and Mentioned properly in order by Gandhar Bhagwant is Aagam. They are 45 in all.

Q-15 Give the details of 45 Aagams?
Ans. 11 Ang, 12 Upang, 6 Chedsutra, 4 Mulsutra, 1 Nandisutra, 1 Anuyogdwara, 10 Payanna.

Q-16 When did the Aagam produced in written form, where did it were written? Who wrote it?
Ans. Aagam in written form happened after 980 years of Shri Bhagwan Mahavir’s going to Moksha. Devardhi Gani wrote these Aagam. And Valabhipur was the place where these Aagam were started in written form.

Q-17 Give other names of Aagam?
Ans. Other names of Aagam are Shrut Aagam, Siddhant, Pravachan, Jinagam and Shastra.

Q-18 What is called Panchangi?
Ans. Panchangi is 1. Mulsutro, 2. Niryukti, 3. Bhashya, 4. Churni, 5. Tika, or Vruti. These five makes Panchangi.

Q-19 What is Dwadshangi? Who made it?
Ans. 12 Ang or creation of 12 great sutras by Shri Gandhar Bhagwant is called Dwadshangi and is made by Bhagwan Mahavir’s Gandhar Bhagwant Shri Sudharma Swamiji.

Q-20 What is Sutro? Who created it?
Ans. Sutra is a short script that gives full meanings and Gandhar Bhagwants, Chaudpurvis and Pratyekbuddha create details and these.

Q-21 Apart from Sutra what other Granths have been written by Acharyas?
Ans. Justice (Nyay), Jain Philosophies, Acharna, Stories or Kathao, Vairagyopdesh, and Vadvivad. Beside that, Sanskrut and Prakrut languages, Grammar or Vyakaran, Kosh, Alankar and Poems or Kavya etc. several subjects and its Granths have been written in good manner.

महत्वपूर्ण दिवस

ओम् अर्हम

महत्वपूर्ण दिवस

नाम :- आचार्य श्री महाप्रज्ञजी के ९०वा जन्मदिवस ( प्रज्ञा दिवस )

तिथि :- आषाढ़ कृष्णा१३/१४

दिनांक :- २१-०६-२००९

वार :- रविवार

नाम :- आचार्य भिक्षु जन्म दिवस ( बोध दिवस )

तिथि :- आषाढ़ सुदी १३

दिनांक :- ०५-०७-२००९

वार :- रविवार

NAXALITE PROBLEM, A REALITY OR DANGER :- HH. ACHARYA MAHAPRAGYA JI

Hunger is a reality. When it is trampled by the wealthy people it poses a danger. In fact wealthy class of people is trying to underplay this reality and thus it is becoming more dangerous. If naxalites are using their weapons to create terror amongst the community, it is a sign of danger. On the contrary, if it is a signal to awake those who are denying the reality of hunger, then it should not be taken as a danger.
Leftist ideology and Naxalisam are spreading rapidly. It is a cause of concern for many.
The irony is however is that the people who should worry are interested in furthering display of their wealth and consumerism, thereby playing hides and seek with the facts.
I do not wish to dwell at length the various problems. I want to emphasis that those who consider the Naxalisam as a danger of direct violence are in fact ignorant of indirect violence perpetrated in the back ground of Naxalisam, which is again a danger to our economy and society.
The differences between the rich and poor are considerably widened. While on the one hand there is an abject poverty where majority of the population is deprived of even a meal a day, on the other hand there is a display of wealth and consumerism by the wealthy, leading to provocation.
Agriculture is the backbone of India’s development. If a farmer is compelled to commit suicide under the fear of heavy debt, it would imply that the very foundation is shaken.
The farmers of Punjab have also taken cue along with those of Andhra Pradesh and Maharashtra in resorting to suicidal acts.
It is seen that the violence in the form of many facets is emerging in family life and in society at large. Violence breeds crime. Let us admit that alcoholism is a major vice in perpetrating most of the crimes. It is a major source of revenue for the Government. Total prohibition seems to be a distant dream. These factors have contributed for the mushrooming growth of liquor shops, just as any other store. Despite the resistance put forth by the masses the Government is apathetic to the reality.
During our course of Ahimsa Yatra in villages and towns of Punjab we have our self observed that men folks move in inebriated condition. The women folks and the children struggle with the domestic problems. Let us all admit that the Government would never be in a position to change the vices of drinking. It can however take stern measures to impose prohibition.
There was a time when persons from the various walks of life have made concerted efforts to resolve the issues and provide directives in bringing changes in the society.
However in the present situation the decision taking authority is vested with the
Government who manages at the top level. It is not clear as how far the persons at the helm of affairs are in a position to contemplate on the problems which has plagued the society. Notwithstanding if the people at the helm of the affairs share the views of educationist, sociologist, economist, psychologist, writer, journalist and scientist in bringing reforms in society, I am confident, it can certainly pave the way in right direction to establish healthy management of the society. Infact efforts are not as per the expectations. It is expected that we contemplate the problem consentaneously.
I take this privilege of enclosing a short note on naxalite problem authored by His Holiness Acharya Shri Mahapragya which he has prepared during his Ahimsa Yatra spread over last five years. I shall be very grateful if you kindly peruse the same and write us your observations on the problem.

लालच और भौतिकवाद है मंदी का कारण: आचार्य महाप्रज्ञ

बहुचर्चित कृति महावीर का अर्थशास्त्र के लेखक राष्ट्र संत आचार्य महाप्रज्ञ ने दुनियाभर की विभिन्न अर्थव्यवस्थाओं के संकट में आ जाने के पीछे लालच और भौतिकवादी संस्कृति है।उन्होंने अमरीका में हुए एक शोध का हवाला देते हुए कहा कि जो बात भगवान महावीर ने हजारों वर्ष पहले कह दी उसे आज शोध के द्वारा कहा जा रहा है। भगवान महावीर ने श्रावको के लिए उपभोग परिमाण व्रत का जो विधान बनाया अगर उस पर ध्यान दिया जाता तो आज इस समस्या का सामना हीं नहीं करना पडता।आचार्य ने कहा कि यह जैनों की सबसे बडी भूल है कि उन्होंने अहिंसा पर बहुत चिंतन किया लेकिन अपरिग्रह पर ध्यान नहीं दिया। अपरिग्रह को समझने वाला ही अहिंसा को पूर्ण रूप से समझ सकता है। हिंसा और परिग्रह को अलग नहीं किया जा सकता। उन्होंने कहा कि वर्तमान अर्थशास्त्र उपभोगवादी मनोवृति को जागृत कर रहा है, इसी कारण आज मंदी की समस्या आई है। जैसे-जैसे पैसा बढता है वैसे-वैसे स्वार्थ बढ जाता है। उन्होंने कहा कि आज धर्मशास्त्रों के साथ आरोग्यशास्त्र और अर्थशास्त्र का अध्ययन होना चाहिए और अर्थशाçस्त्रयों को धर्मशास्त्र का अध्ययन करना चाहिए।महाप्रज्ञ ने अहिंसा की व्याख्या करते हुए कहा कि अहिंसा बहुत बडा विषय है। इसको अनेक कोणों से देखा जाना चाहिए। अहिंसा से अनेक बडी बीमारियों का इलाज संभव है। जो व्यक्ति दूसरों पर झूठा दोषारोपण, चुगली, निंदा करता है वह अपने शरीर को रोगग्रस्त बना लेता है। हिंसा अनेक रोगों की जननी है। उन्होने कहा कि आज बाह्य प्रदूषण पर तो ध्यान दिया जा रहा है पर मानसिक प्रदूषण पर ध्यान नहीं है। उन्होंने नैतिकता, चरित्र, अणुव्रत और आचार्य तुलसी को समझने के लिए तुलसी विचार दर्शन पढने की प्रेरणा बहुचर्चित कृति महावीर का अर्थशास्त्र के लेखक राष्ट्र संत आचार्य महाप्रज्ञ ने दुनियाभर की विभिन्न अर्थव्यवस्थाओं के संकट में आ जाने के पीछे लालच और भौतिकवादी संस्कृति है।उन्होंने अमरीका में हुए एक शोध का हवाला देते हुए कहा कि जो बात भगवान महावीर ने हजारों वर्ष पहले कह दी उसे आज शोध के द्वारा कहा जा रहा है। भगवान महावीर ने श्रावको के लिए उपभोग परिमाण व्रत का जो विधान बनाया अगर उस पर ध्यान दिया जाता तो आज इस समस्या का सामना हीं नहीं करना पडता।आचार्य ने कहा कि यह जैनों की सबसे बडी भूल है कि उन्होंने अहिंसा पर बहुत चिंतन किया लेकिन अपरिग्रह पर ध्यान नहीं दिया। अपरिग्रह को समझने वाला ही अहिंसा को पूर्ण रूप से समझ सकता है। हिंसा और परिग्रह को अलग नहीं किया जा सकता। उन्होंने कहा कि वर्तमान अर्थशास्त्र उपभोगवादी मनोवृति को जागृत कर रहा है, इसी कारण आज मंदी की समस्या आई है। जैसे-जैसे पैसा बढता है वैसे-वैसे स्वार्थ बढ जाता है। उन्होंने कहा कि आज धर्मशास्त्रों के साथ आरोग्यशास्त्र और अर्थशास्त्र का अध्ययन होना चाहिए और अर्थशाçस्त्रयों को धर्मशास्त्र का अध्ययन करना चाहिए।महाप्रज्ञ ने अहिंसा की व्याख्या करते हुए कहा कि अहिंसा बहुत बडा विषय है। इसको अनेक कोणों से देखा जाना चाहिए। अहिंसा से अनेक बडी बीमारियों का इलाज संभव है। जो व्यक्ति दूसरों पर झूठा दोषारोपण, चुगली, निंदा करता है वह अपने शरीर को रोगग्रस्त बना लेता है। हिंसा अनेक रोगों की जननी है। उन्होने कहा कि आज बाह्य प्रदूषण पर तो ध्यान दिया जा रहा है पर मानसिक प्रदूषण पर ध्यान नहीं है। उन्होंने नैतिकता, चरित्र, अणुव्रत और आचार्य तुलसी को समझने के लिए तुलसी विचार दर्शन पढने की प्रेरणा दी।