Agam 33 Virstava Sutra Hindi Anuwad - Book Summary

This document is a Hindi translation and commentary of the Jain Agam Sutra 33, specifically the 'Veerstav' (Prayer to Veer) section of the Panyanna Sutra (Chapter 10). It is authored and edited by Muni Diperatnasagarji.

Here's a comprehensive summary of its content:

1. Introduction and Context:

The text begins with traditional Jain salutations (Navkar Mantra) and praises to the author's gurus.
It clearly states its identity as "Agam 33 Veerstav Agam Sutra Hindi Anuwad" and credits Muni Diperatnasagarji as the translator and editor, highlighting his academic qualifications.
A table of contents is presented, indicating the structure of the book, which includes an introduction to Lord Shraman Bhagwan Mahavir and the "Veerstav" itself, with a list of adjectives used to praise him.
It also includes a detailed classification of Jain Agamas (scriptures), showing the position of Panyanna Sutra (Chapter 10) within the broader framework of Jain literature. This highlights the scholarly approach taken in the publication.
The document showcases other published works by Muni Diperatnasagarji, demonstrating his prolific contribution to Jain literature, particularly in translating and elaborating on the Agamas.

2. The 'Veerstav' (Prayer to Veer) - Sutra by Sutra Summary:

The core of the document is the "Veerstav," a series of verses praising Lord Mahavir, the 24th Tirthankara of Jainism. Each sutra (verse) elaborates on a specific attribute or name of Lord Mahavir, explaining its significance within Jain philosophy.

Here's a breakdown of the praised attributes and their explanations as presented in the translation:

Sutra 1: Salutation to the "Veer Jineshvar" (Heroic Lord of Jinas), who is like a lotus that blossoms by the moonlight of compassion and is as steadfast as a mountain. The speaker intends to praise him by his revealed names.
Sutras 2-4: Lists various names and epithets of Lord Mahavir: Aruha, Arihant, Arhant, Deva, Jin, Veer, Param Karunaloo (Supremely Compassionate), Sarvajna (Omniscient), Sarvadarshi (All-seeing), Samarth (Capable), Trilok Ke Nath (Lord of the Three Worlds), Vitraag (Devoid of Passion), Kevali (Possessing Absolute Knowledge), Tribhuvan Guru (Teacher of the Three Worlds), Sarva Tribhuvan Varishtha (Supreme in all Three Worlds), Bhagwan Tirthankar, and one who is bowed to by Indra.
Sutra 5: The speaker, despite being "jadmati" (ignorant), will praise him according to the scriptures with accurate qualities, using names like Vardhman, Hari, Har, and Kamalasana.
Sutra 6 (Aruha): He is called "Aruha" because he burns away the karmic seeds of worldly existence with the fire of meditation, preventing them from sprouting again in the dense forest of worldly life.
Sutra 7 (Arihant): He is called "Arihant" because he has completely vanquished his enemies: the severe hardships (upasarga), austerities (parishaha), and passions (kashaya) that arise in the animal realm.
Sutra 8 (Arhant): He is worthy of veneration, praise, salutation, worship, honor, and attainment of liberation, hence he is "Arhant."
Sutra 9 (Deva): He is worthy of the highest worship from gods, humans, and demons. Being free from pride and ego, he is called "Deva."
Sutra 10 (Jin): Nothing is hidden from him, whether it's a chariot, a collection of other vehicles, or a mountain cave. Therefore, he is called "Jineshvar."
Sutra 11 (Arhant): He has reached the end of the worldly path through perfect knowledge, has banished death, and attained wealth equivalent to his own nature. Hence, he is "Arhant."
Sutra 12 (Arhant): Neither pleasant nor unpleasant words are hidden from him. He has understood the principles of the union of mind and body and has been adorned by them. Therefore, he is "Arhant."
Sutra 13 (Arhant): He is worthy of the worship of Indra and other superior deities. He has ended the limitations of millions of cycles of rebirth and is worthy of refuge. Therefore, he is "Arhant."
Sutra 14 (Deva): He has conquered the enemy of delusion along with liberation. He is surrounded by infinite happiness and the ripening of merit. Therefore, he is "Deva."
Sutras 15-16 (Deva): He has removed enemies like attachment and aversion, resolved suffering and distress, and conquered enemies by attracting them with his virtues. Therefore, he is "Deva."
Sutra 17 (Veer): He has destroyed the knot of the eight karmas and the accumulated wealth of worldly attachments. He has purified himself through penance, effectively eliminating the "malla" (wrestlers) of karma. Therefore, he is "Veer."
Sutra 17 (Mahavir): He became a great ascetic by refusing Indra's desire for veneration on the day he took his first vow. Therefore, he is "Mahavir."
Sutra 18 (Param Karunaloo): Whether living beings attacked or worshipped him, were angry or praised him, were enemies or friends, he always adorned his mind with compassion. Therefore, he is "Param Karunaloo."
Sutra 19 (Sarvajna): He knows, through his knowledge, the past, present, and future states of mind of others. Therefore, he is "Sarvajna."
Sutra 20 (Sarvadarshi): He sees beings in their own forms throughout all the worlds, whether they are common, strong, or weak. Therefore, he is "Sarvadarshi."
Sutra 21: He has crossed the ocean of existence and karma, or having understood the ocean of scriptural knowledge, has completely traversed it. Therefore, he is called "Paarg" (one who has crossed).
Sutra 22 (Trikalvid): He knows things of the present, future, and past as clearly as an Amla fruit in one's hand. Therefore, he is a "Trikalvid" (knower of three times).
Sutra 23 (Nath): He is the refuge of the helpless. In the terrifying, deep worldly existence, he guides beings by giving them the path of instruction. Therefore, he is "Nath" (Lord/Guide).
Sutra 24 (Vitraag): He has explained or reversed the attachment and affection that enters the minds of beings, thereby removing passion. Therefore, he is "Vitraag."
Sutra 25 (Hari, Har, Brahma): He has a lotus-like seat, hence he is Hari (Indra). He has negated the pride of Indra and others, hence he is Shankar. He is the source of refuge for various beings; therefore, he is also Brahma.
Sutra 25 (Cont.): The text describes the subjugation of beings through actions like crushing, grinding, destruction, consumption, murder, dismemberment, and tearing of nails and lips, attributing the knowledge of these actions to him.
Sutra 26: Mentions various negative qualities like crookedness, trident, matted hair, arrogance, hatred, envy, and the pettiness of virtues.
Sutras 27-28 (Vitraag): Despite the presence of various deceptive deities, he has kept himself free from impurities, hence he is "Vitraag."
Sutra 29 (Kevali): He knows the infinite permutations of all substances in their entirety, simultaneously and across all three times. Therefore, he is "Kevali."
Sutra 30 (Kevali): His power is unimpeded, continuous, and complete. He knows things without attachment and aversion, hence he is called "Kevali."
Sutra 31 (Tribhuvan Guru): He connects sentient beings to the true dharma by making the word "Tribhuvan" (Three Worlds) understandable to them through his speech. Therefore, he is the "Tribhuvan Guru."
Sutra 32 (Sampurna): He saves all beings, even the subtlest, from great suffering and is beneficial to all. Therefore, he is "Sampurna" (Complete).
Sutra 33 (Tribhuvan Mein Shreshth): He is excellent in strength, valor, essence, good fortune, form, wisdom, and knowledge. He resides (wanders) in the best lotuses, hence he is the "Tribhuvan Mein Shreshth" (Supreme in the Three Worlds).
Sutra 34 (Bhayant): He possesses complete form, wealth, radiance, dharma, effort, and fame. The fear-consciousness also weakens in his presence. Therefore, he is "Bhayant" (one who dispels fear).
Sutra 35 (Bhayant): The seven fears, including this world and the next, have been destroyed by him. Therefore, he is "Bhayant."
Sutra 36 (Tirthankar): He is the one who establishes the four-fold Jain order and the first Ganadhara (chief disciple), hence he is a "Tirthankar."
Sutra 37: It is not surprising that even Indra would praise him, who is empowered by this collection of virtues. Therefore, hail to you, "Shakra se Abhivandit" (Bowed to by Indra), O Jineshvar!
Sutra 38 (Jinendra): He is called "Jin" by virtue of possessing Manahparyav (mind-reading), Avadhi (clairvoyance), Upashanta (pacified), and Kshaya (destruction) of delusion. He is like an Indra in terms of supreme wealth; therefore, he is called "Jinendra."
Sutra 39 (Vardhamaan): He increased the wealth, gold, and treasury of Siddharthanarashwar's house. Therefore, O Jineshvar, you are "Vardhamaan" (one who grows/flourishes).
Sutra 40: He has a lotus-like seat. He speaks the four-fold dharma through his four mouths. He is known by his swan-like gait (Hansa). Therefore, you are Brahma.
Sutra 40 (Cont.): He is considered "Buddha" (enlightened) because he knows the elements of life and other truths, which have the same meaning, more than anyone else, and has attained pure, absolute knowledge-vision.
Sutra 41 (Har/Shiv): Although you do not possess the Shiv weapon (trident) and are not Neelkanth (blue-necked, associated with Shiva), you cleanse the internal and external karmic dust of the soul. Therefore, you are "Har" (one who removes).
Sutra 42 (Har/Shiv): He has a lotus-like seat. He speaks the fourfold dharma through his four mouths. He is known by his swan-like gait (Hansa). Therefore, you are Brahma.
Sutra 43 (Buddha): He is considered "Buddha" because he knows the elements of life and other truths, which have the same meaning, more than anyone else, and has attained pure, absolute knowledge-vision.
Sutra 44: The speaker, with little merit, has praised the "Shri Veer Jinand" through this recitation of names. O Jinvar! Have compassion on me, O Veer! And stabilize me in the pure path of liberation.

3. Conclusion:

The document concludes by stating that the translation of "33 Veerstav-Prakirnak-10" by Muni Diperatnasagar is complete.
Contact information for the publisher/author is provided, including websites and phone numbers, encouraging further engagement with Jain literature.

In essence, this publication is a dedicated effort to make a significant Jain scripture accessible and understandable in Hindi, providing a detailed, verse-by-verse explanation of the attributes and epithets of Lord Mahavir, enriching the reader's understanding of Jain theology and devotional practices.