Sunday, November 9, 2014

BASICS OF JAIN RELIGION :JAINISM

Basics of Jainism

1  What is Jainism?

Jains
Jains are the followers of Jinas
Jina means victors
Jinas are the victors over their inner passions (Kashäyas) which are Anger (Krodha), Ego (Mäna), Deceit (Mäyä), and Greed (Lobha)
Jinas are also called Tirthankars or Arihantas, and they are Gods in the human forms.

Tirthankar

Tirthankars establish the four-fold order of Jain congregation, which are Sädhus, Sädhvis, Shrävaks, and Shrävikäs.
There are 24 Tirthankars in every ascending and descending time cycle.
Jains follow the teachings of Tirthankars
Tirthankars are
·       Self Enlightened And Enlighteners
·       Super Most Illuminators
·       Conqueror Of Inner Enemies
·       Revealers Of True Path
·       Liberated And Liberators
·       Constitutors Of Religious Order
Shri Mahävir Swami is 24th Tirthankar in this time.

Concept of God in Jainism
Every soul in its purest form is called Siddha and is a God.  Arihantas are God in the human form.
Every soul is equal and is capable of becoming God.
The way to become a God is to get rid of all Karma by removing anger, ego, deceit and greed from our self.
Every soul creates its own destiny.
Jains do not believe in God as a creator, destroyer or preserver of the universe.
Jain God
·       God is not a Creator, Preserver or Destroyer of the Universe
·       God is a pure consciousness or perfected soul without any karma attached to it
·       Human being after attaining absolute knowledge is known as Arihanta
·       Arihanta who establishes four-fold order is known as Tirthankar
·       Liberated Souls are Jain Gods, who are only knower and Observer but not Doer
·       At liberation the soul remains finite, lives in Moksha forever, and never loses its identity
·       Every Soul is Eternal, Individual, and has a potential to become Liberated or God

Religion
“Any activity of thought, speech or action that helps us get rid of our vices/inner enemies such as anger, ego, deceit and greed is a Jain religious activity”.

Ahimsä (Non-Violence)
Ahimsä, or non-violence, is a very broad subject.  Jains believe that all life forms have a soul, and all souls are basically equal and should be treated with respect.  This teaches us universal love and compassion towards all living beings.  Violence can be committed in three ways – thoughts, words and actions.
Violent actions are obviously harmful to both, the doer and the receiver.
Violent words leave permanent scars in the heart and the mind of the other
As thoughts are the root cause of words and actions, violent thoughts that may or may not result in violent actions are considered bad because they do the most damage to your soul.
Vegetarianism is just an expression of this belief of compassion for all living beings

Anekäntaväda (Non-Absolutism)
Understanding truth from various standpoints is Anekäntaväda.  Considering our limited scope of arriving at complete truth, Jainism presents the theory that truth is relative to the viewpoint from which it is known.  All knowledge is multi-sided and true only from a limited perspective.  Once we acquire this attitude, we will always be tolerant of others’ viewpoints and willing to learn from it.  Accepting partial truth in each one-sided view we can lead a life of partnership and participation, a life of friendliness and harmony.

Aparigraha (Non-attachment/Non-possessiveness)
Possession of material things is external possession. 
Attachment to material things as well as attachment to people is internal possession. 
Both can lead to anger, ego, deceit and greed. 
Hence, attachment is the cause of all our problems.  The practice of non-attachment leads to equanimity in our lives, which is necessary for the liberation of our soul.

Karma Theory (Law of Cause & Effect)

The soul is like a magnet.
Karma is like iron particles.
Our Kashäya (anger, greed, deceit and ego) attract these karma particles to the soul which get bound to the soul. 
Due to this continuous accumulation of Karma, the soul has to pass through the cycles of birth and death.
Our goal is to get rid of all previously attracted particles and stop attracting new particles like demagnetization.
We do this through knowledge, equanimity, tolerance, penance, self-control, forgiveness, repentance, reverence, compassion, service, meditation and renunciation.


Texts/Scriptures
The Jain scriptures called “Ägams” are based on the teachings of Mahävir-swämi.  They are composed in Ardha-Mägadhi Präkrit language, the common language during the time of Mahävir-swämi.
There are many other works by noted Ächäryas, Upädhyäys, Sädhus, Sädhvis, and scholars throughout history, which go into the details of every aspect of life.

3  Jain Temple

A Jain temple is a beautiful, quiet and peaceful place to reflect upon our nature and soul Jain temple is a place of worship designed for worshipper to experience immense peace and serenity.  The idols of Tirthankars and the temple’s environment promote introspection, and bring home the feeling that God resides within one’s own soul.  Therefore, each person can follow a path of purification of the inner self, devoid of anger, ego, deceit, and greed.   Many Jains visit a temple regularly while others visit an Upäshraya or Sthänak for meditation.  Upäshraya is also a residence of Sädhus and Sädhvis.
We should go to a temple in clean, simple clothes.  We should not wear pearls, silk, fur and leather as they are obtained by killing oysters, worms and animals.  Before entering the temple, we must take off our shoes.
When we enter the temple we say Nissihi , meaning ‘to leave behind’.  This means that by mind, speech and action we are leaving all our worldly relations outside the temple, which in turn results in leaving our vices or ‘Kashäyas’ which are anger, ego, deceit and greed.
We must not eat, drink or chew anything in the temple, nor should we run-around, shout, talk to others, or socialize in the temple.
A donation box in a temple promotes anonymous giving.

4  Idol (Murti)



The idol (murt) represents the qualities of a Tirthankar but not the physical body.  Hence, the idols of all Tirthankars are similar.  Each Tirthankar has a unique emblem or symbol (Länchhan) that distinguishes the idol from the idols of other Tirthankars.  This symbol is found on the base of each idol.
An idol of a Jina either sitting in lotus posture or standing straight, illustrates a form of deepest meditation.  The face and eyes shower us with compassion and inspire calmness within us.
If one looks at an idol, the länchhan (emblem or symbol) is very clearly visible at the base of the idol identifying the respective Tirthankar, for example, an emblem of bull indicates that it is the idol of Ädinäth or Rishabhadev, the first Tirthankar.

Usually an idol is carved from marble or cast from metal.
In Shvetämbar sect, the idols of Tirthankars are beautifully decorated with the eyes.

In Digambar sect, the idols of Tirthankars are in their natural undecorated form with their eyes semi-closed in meditation.

Saturday, November 8, 2014

What is Religion ? : What is Dharma : धर्म क्या हैं

 Dharma : What is Religion ?
Jain Verse:
·       May the entire universe attain bliss,
·       May all beings be oriented to the interest of others,
·       Let all faults be eliminated and
·       May people be happy everywhere.



1  Introduction
Every living being desires happiness, and endeavors to avoid pain and suffering.  The question is how these objectives can be achieved. Generally, a person will feel happy if he gets whatever he desires and can avoid everything that he does not like. However, situations do occur, which are not in his interest or do not conform to his liking.  Even in favorable situations, it is not always within his power to prolong the situation. Every situation changes and a person feels miserable when the new situation is not to his liking. Moreover, desires and likes or dislikes of all beings are not identical. What one person loves may be of utter distaste to another.  It is therefore impossible that everything can happen to everyone’s taste.  Viewed in this light, it would seem that there couldn’t possibly be a way for making everyone happy.

Fortunately, however, there is a way.  Two verses, one each from Jain and Hindu traditions quoted above, address that way.  It should be noted that they have identical meanings. Both of them convey the same message of well-being for all, for the whole universe, and for the elimination of evil. Shraman (Jain, Buddhist) and Vedic (Hindu) traditions have flourished together; both have borrowed from and influenced ideologies of the other.  It is therefore not surprising that Jain scholars have time and again insisted on the study of not only Jainism, but also the six schools of thought prevalent in India and collectively known as Shad-darshan. Broadly classified, they are known as Vedic and Shraman traditions, both having originated from the same Indo-Aryan culture. Both of them have addressed the subject of universal happiness and have discovered that the way to universal happiness is to wish and act for happiness and well-being for all. If everyone acts accordingly, the world can turn into paradise and there would not be any misery; at least man-made misery would come to an end.

Indian philosophies go beyond seeking happiness in this life. Almost all of them believe in the existence of an eternal soul and in a continually changing pattern of everything else. Therefore, they seek happiness that lasts beyond the present life. Their ultimate goal is to present the path of liberation leading to the termination of the cycle of life and death.  However, as long as we are not liberated, their approach is to seek continuing universal happiness. The above two verses therefore urge everyone to look earnestly for the well-being of all others, to stay meritorious in this life to be sure of reaping fruits of their merits in subsequent lives.
When one talks of religion, the question may arise, ‘Why do we bother about religion? Could we not be happy in this life without worrying about religion?’ One may be healthy, have a loving spouse and children that they love, have plenty of money, and possess all the amenities that one needs. What more is religion going to offer?

These are legitimate questions. The concept underlying these questions revolves around our body.  Its health, its relations, its well-being, and comforts and luxuries it can indulge in are supposed to bring forth happiness. Accordingly, when such situations are to our liking, we consider ourselves happy.  Unfortunately the body with which, we identify ourselves and also everything around it is transitory.  All the situations are ephemeral. The happiness that we might be experiencing from such situations can disappear at any time. We do not know what is going to happen at the next moment. In fact, our so-called happiness is unstable and short-lived.
Even if situations conducive to our interest were likely to continue indefinitely, peace and happiness may not always materialize. As the poet Percy Shelley put it in one of his poems, we are prone to ‘look before and after and pine for what is naught.’ Hardly anyone feels satisfied with what he has. We have the tendency to desire what we don’t have. Our desires are endless and as long as those desires remain unsatisfied, no one can ever feel happy and experience real peace that can lead to blissful pleasure. We may strive hard for achieving that pleasure but hardly any one attains it any time during his life.

2  What is Religion?

The growth of scientific knowledge and technology has given new dimensions to our lives and has influenced every aspect of our living. Science has done a great service to mankind by providing amenities for pleasant living and has saved men from many miseries and uncertainties of the primitive past. It has also destroyed many superstitions and religious dogmas. At the same time, the scientific outlook has uprooted the moral, religious, and cultural values of our society. In the light of the advance of scientific perspective some individuals have renounced our traditional religious beliefs and values. We know much about the atom but not much about the values needed for a meaningful and peaceful life. We are living in a state of disarray. Our lives are full of worries, emotional disorders, and conflict of values.
Today man needs mental peace and complete integration with his own personality and with his social environment. Can religion, in general, and Jainism, in particular, meet this need of our times? Yes, it can. Religion has eternal concepts and values that can meet the needs of the time.
Now, what do we mean by the term religion? Many western scholars define religion as faith. Some say that religion is belief in spiritual beings. Others define religion as faith in the conservation of values. The inner core of religion is faith, but it is the faith in our own existence and our own real nature, belief in some eternal and spiritual values that are essential for the existence and uplift of mankind.  A generally accepted definition of religion is ‘Dhärayati Iti Dharma’ It means that what holds (from falling) is religion. Our remaining in a deluded state constitutes a fall and religion tends to protect us. It teaches us that the physical body, with which we identify ourselves, is alive on account of the soul that abides within it. The soul is our true self. We are the consciousness pervading the body and our association with a body terminates at the end of life. The true nature of consciousness is to know whatever happens without any sense of craving or aversion. It is therefore futile to be pleased or displeased with different situations.  Thus by revealing our true nature, religion helps in extricating us from the deluded state in which we have been entangled since time without beginning. Religion teaches us to know ourselves.
“He, who knows one (soul), also knows all; He who knows all, knows the one.”
This quotation taken from Jain scripture Ächäränga Sutra states that he who knows the soul, knows everything else. This is so because the knowledge of true Self as pure, enlightened, not aging, immortal and ever blissful soul can lead to the state of having no desire.
Therefore, Jain scriptures define religion as ‘Vatthu Sahävo Dhammo’. It means that religion is the real nature of things. Religion is the nature or property of all substances (Dravyas) including soul and matter. We seldom try to explore who we are and what is our true nature. Nothing against our nature is going to give us lasting happiness or real satisfaction.  Without knowing ourselves and without realizing our own nature, we have been trying to gain happiness. No wonder that it eludes us, because we have been trying to gain it from extraneous circumstances. In a way, we have been dwelling all the time in a state of delusion about ourselves.  We can just as well say we have been pursuing a mirage.
That being so, what is the real nature of the human being? The real nature of human beings is equanimity. Ächäränga sutra defines religion as mental equanimity. In Bhagavati sutra, Gautam Swami asks Bhagawän Mahävir, "What is the nature of soul?" Bhagawän replies, "The nature of soul is equanimity." Gautam asks, "What is the ultimate aim of soul?" Mahävir replies, "The ultimate aim of the soul is also equanimity." Ächärya Kund-kund, in Samaysär, has equated the essential nature (Svabhäv) of soul with equanimity.
This, of course, does not mean that we should not try to change an undesirable situation; nor does it endorse inaction. As long as the soul is embodied, it will stay active. There are different types of activities that a monk or a laymen should undertake.  Religion, however, prescribes that everyone should undertake activities vigorously but without any degree of attachment. This would mean facing any situation dispassionately without reacting in terms of craving or aversion. The common objective is to enable one to view every situation, comfortable or uncomfortable, with equanimity and without getting agitated. That would amount to knowing oneself and abiding in one’s own blissful nature.
Religion is nothing but an endeavor for the realization of one's own essential nature. Dwelling in one's own essential nature means to remain secure in the state of a spectator or observer. It is the state of subjectivity or of a pure knower. In this state, the consciousness is completely free from excitement and emotions, and the mind becomes tranquil. It is the precondition for enjoying spiritual happiness, and for relieving mental tension, which is an impure state of mind. This is the practice of equanimity of mind. Nobody wants to live in a state of stress. All seek relaxation instead of tension, contentment instead of anxiety. Our real nature is mental peace or equanimity. Religion is nothing but a way of achieving this mental peace.
Religion is truth.  When you first discover and then begin to live by inner truth, it becomes your measurement for everything.  If an action fits with this truth, then you do it.  If it does not, you reject it.  It is not justifying; it is acting in accordance with your inner measuring rod.  Truth becomes your permanent inner companion.
The path to liberation of rational knowledge, rational perception, and rational conduct is the application of equanimity in the three aspects of our conscious life, that is, knowing, feeling and willing. Even-mindedness, broader and unbiased outlook and regard for other ideologies and thoughts constitute equanimity of knowledge or rational knowledge. Detachment from the objects of worldly pleasures, balanced state of mind, and the feeling of equality constitute equanimity of feeling or rational perception. Control over one's desires, regard for other's life and property, equity and fairness in social life constitute equanimity of willing or rational conduct. The three organs of rational conduct are body, speech, and mind. According to Jain teachers, equanimity of body, speech, and mind should be the directive principle of religious life. Equanimity of mind entails non-attachment or non-possessiveness, Equanimity of body is nonviolence (Ahimsa) and Equanimity of speech is non-absolutism. Nonviolence, non-attachment, and non-absolutism are the three pillars of Jainism. By adopting these concepts, we can attain happiness and peace in our lives and create an atmosphere of tolerance and trust in society.

3  Meaning of Jainism


Jainism is a religion propounded by a `Jina'.  Principles enunciated by a `Jina' constitute Jainism and the follower of Jainism is known as a `Jain'.  Further, a `Jina' is neither a supernatural being nor an incarnation of an all powerful God.  The word `Jina' means the conqueror or the victorious, i. e., one who has conquered the worldly passions by one's own strenuous efforts.  Human beings are entitled to become `Jinas' and as such `Jinas' are persons of this world who have attained supreme knowledge, subjugated their passions like desire, hatred, anger, greed, and pride and are free from any sort of attachment.  Thus, Jainism is a religion of purely human origin. It is propogated by self-realized individuals who have attained perfect knowledge, omniscience, and self-control by personal effort and have been liberated from the bonds of worldly existence, and the cycles of all future life and death. Jinas are popularly viewed as Gods in Jainism. There are an infinite number of Jinas existed in the past. All human beings have the potential to become a Jina.
In ancient times, Jainism was also known by Shraman Dharma, an ascetic tradition or the religion of Nirgrantha, one who is not attached to internal or external objects.
The basic tenet of Jainism is "Ahimsa Parmo Dharmah".  From an ethical point of view Dharma means duty - compassion is the supreme duty of an individual.  From a religious point of view, Dharma means the true nature of a substance - compassion is the true nature of a human being.  Also, the Jain dictum "Parasparopagraho Jivänäm" means, "Living beings (Souls) render service to one another".

4  Why Do We Pray?

A Jain verse says, “I bow down to the path of salvation, which is supreme, which is omniscient; I bow down to that power because I wish to become like that power.” The object is not to receive anything from the entity or from that spiritual nature, but to become one like that.Its not that spiritual entity will make usbecome like itself by a magic power, but by following out of ideal which is before our eyes, we shall be able to change our own personality.It will be regenerated, as it were, and will be changed into a being, which will have the same character and divinity which is our idea of God.  So we worship God, not as a being who is going to give us something, not because it is going to do something to please us, not because it is profitable in any way; there is not any idea of selfishness; it is like practicing virtue for the sake of virtue and without any other motive.
God to us would mean to have attained the perfect and liberated state.  We pay homage to the perfect for the sake to perfection, and not for any reward.  One of the prayers of the Jaina is “I worship with power all consciousness which becomes the leader for us on the path of salvation; which has broken to pieces the mountain of physical forces of Karma; which has acquired omniscience.  ” I worship it because I wish to become that power.
The Jinas are not Gods in the sense of being the creators of the universe, but rather as those who have accomplished the ultimate goal of liberation through the true understanding of self and other realities.  The concept of God as a creator, protector, and destroyer of the universe does not exist in Jainism.  The concept of God's descent into a human form to destroy evil is also not applicable in Jainism.
The Jinas that have established the religious order and revived the Jain philosophy at various times in the history of mankind are known as Tirthankars. The ascetic sage, Rishabhadev was the first Tirthankar and Mahävir was the last Tirthankar of the spiritual lineage of the twenty-four Tirthankars in the current era.

In summary, Jainism does not believe in a creator God, however this does not mean that Jainism is an atheistic religion.  Jains believe in an infinite number of Jinas (Gods) who are self-realized omniscient individuals who have attained liberation from birth, death, and suffering.

Note : This content has been taken from "Jain Education Bowl".

Friday, November 7, 2014

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जेना गुणों ने वर्णवा श्रुत-सागरो ओछा पडे, गंभीरता ने मापवा सहु सागरो ओछा पडे, जेनी धवलता आगले क्षीरसागरो झांखा पडे, “शंखेश्वरा” प्रभु पार्श्व ने, भावे करु हुं वंदना...१ जेना वदन नुं तेज निरखी, सूर्य आकाशे भमे, वळी नेत्रना शुभ पीयूष पामी, चन्द्र निशाए झगे, जेनी कृपा वृष्टि थकी, आ वादलाओ वरसतां, “शंखेश्वरा” प्रभु पार्श्व ने, भावे करु हुं वंदना...२ अतीत चोवीशी तणा, नवमा श्री दामोदर प्रभु, अषाढी श्रावक पूछता, को मारा तारक विभु, ह्या जागा प्रभु पार्श्व नी प्रतिमा भरावी पूजा, “शंखेश्वरा” प्रभु पार्श्व ने भावे करु हुं वंदना...३ सौधर्म कल्पादि विमान पूज्यता जैन रहो, वली सूर्य चन्द्र विमान मा पूजा थइ जेनी सही, जे नागलोक नाथ बनीने शांति सुखने अर्पित, “शंखेश्वरा” प्रभु पार्श्व ने भावे करु हुं वंदना...४ आलोकमां आ काली मां पूजा आदिकाल थी वली नमि विनमि विद्याधरो जेने सेवे बहुमानथी, त्यांथी धरणपति लही प्रभुने निज भवन पधरावता, “शंखेश्वर” प्रभु पार्श्व ने भावे करु हु वंदना...५ जरासंध विद्या जरा ज्यां जादवो ने घेरती, नेमि प्रभु उपदेशथी श्री कृष्ण अट्ठमने तपी, पद्मावती बहुमानथी प्रभु पार्श्व प्रतिमा आपती, “शंखेश्वरा” प्रभु पार्श्व ने भावे करु हुं वंदना...६ जेना न्हवणथी जादवोनी जरा दूरे भागती, शंखध्वनि करी स्थापता त्यां पार्श्वनी प्रतिमा खरी, जेना प्रभाव नृपगणो ना रोग सहु दूरे थता, “शंखेश्वरा” प्रभु पार्श्व ने भावे करु हुं वंदना...७ जेना स्मरण थी भाविक ना इच्छित कार्यो सिद्धतां, जे नामथी पण विषधरोना विष अमृत बनी जता, जेना पूजनथी पापीओना पाप ताप शमी जता, “शंखेश्वरा” प्रभु पार्श्व ने, भावे करु हुं वंदना...८ ज्यां कामधेनु कामघटने सुरतरु पाछा पडे, चिंतामणी पारसमणीना तेज ज्यां झांखा पडे, मणि मंत्र तंत्र ने यंत्र जेना, नामथी फल आपता, “शंखेश्वरा” प्रभु पार्श्व ने, भावे करू हुं वंदना...९ (ॐ हीं श्री शंखेश्वर पार्श्वनाथाय नमः)

SANKHESHWARA PARSHWANATH STUTI - JENA GUNONE MAPWA GAMBHIR TAH - PARSHAWANATH STUTI
SHANKHESHWARA PARSHWANATH STUTI - GAMBHIR TAH - PARSHAWANATH STUTI



JENA SMARAN THI JIVANNA SANKAT BADHA DURE TALYA







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