Lonkagachhana Pujyona Tran Bhas

Here is a comprehensive summary of the provided Jain text, "Lonkagachhana Pujyona Tran Bhas," by Munisuyashchandravijay and Sujaschandravijay, published by ZZ_Anusandhan:

This scholarly work, "Lonkagachhana Pujyona Tran Bhas" (Three Praises of the Venerable Ones of the Lonkagachha), is an analytical presentation of three historical Gujarati compositions (known as "bhas" or praises) related to the Lonka Gachha, a prominent sect within Jainism. The book focuses on shedding light on the lives and influence of important Jain monks through these poetic compositions.

The document is divided into an introduction and detailed analysis of each of the three "bhas."

Introduction (Page 1):

The introductory section highlights that the book analyzes three "bhas." The first "bhas" is a historical account of the passing away of Rishi Gangaji, a disciple of Rishi Lakhamasi (Lakshmichand) of the Lonka Gachha. The analysis notes that this composition by Rishi Shivji describes the general virtues of Rishi Gangaji and mentions some of the lay devotees (Shravakas) present at his final moments. It also records that congregations from various places, including Surat, were present during his funeral procession. The text emphasizes the historical significance of the mention of Jam and Jethwa rulers, as well as the rulers of Jhalawad, being his admirers.

A particularly important historical detail is the mention (in verses 12-13) of Rishi Gangaji's influence in Porbandar in 1767 CE. During his Chaturmas (four-month monastic retreat) there, his inspiration led the local rulers to prohibit fishing in the sea bay. Similarly, verse 11 points to his influence on the ruler of Halara, promoting acts of compassion towards living beings. These instances collectively illustrate the significant impact of the Lonka Gachha and Rishi Gangaji on both the ruling class and the general populace. The text also notes the mention of the Porbandar ruler as "Bardapati" (Lord of the Barada region), which is deemed noteworthy. While it is clear from the "bhas" that Rishi Gangaji passed away in Bagasara, the exact date and Samvat year of his demise are not explicitly stated in the entire composition. Verse 16 mentions Samvat 1776, Bhadrapada Sudi 5, on a Thursday, which is likely the date of the composition of this "bhas" itself, although it is also possible that the "bhas" was composed on the same day as Rishi Gangaji's passing. Verse 7, in its mention of "vazitra vajey" (musical instruments playing), reflects the contemporary social customs of the time.

Analysis of Rishi Shivji's "Gangaji Rishi Bhas" (Pages 3-4):

This section delves into the "bhas" attributed to Rishi Shivji about Rishi Gangaji. It begins with an excerpt from the "pushpika" (colophon) of a composition by Rishi Mahavaji, a disciple of Rishi Shivji, which itself is a disciple of Rishi Lakshmichand. This colophon praises Rishi Gangaji and Rishi Lakshmichand and then mentions Rishi Shivji and his disciples. The colophon lists the lineage and qualities of several gurus, including Rishi Lakhamasi, Rishi Gangaji, Rishi Shivji, Rishi Jagji, Rishi Khimji, and Rishi Mahavaji, indicating their knowledge and virtues.

The actual "bhas" itself is presented, beginning with the lines: "Gunvanta guru Gangaji re, tame tart kiyo pariyan, Maya meli che karimi re, tame chalya chatur sujan." (O virtuous Guru Gangaji, you have undertaken your final journey, leaving behind illusory attachments, O wise and intelligent one, you have departed). The verses that follow describe Rishi Gangaji's fame, his respect from great kings, and the sorrow of his followers. It mentions the Bagasara sangha as blessed to have him. It names prominent devotees from Bagasara, such as Modi Meghji, Ranchhod, Hemc, Sadhrarj, Dungar, Morari, Pitambar, Malav, Prem, Jasa, and Vechand. It notes the grand procession with musical instruments and celebrations of his ascension to heaven. The "bhas" also reiterates his influence on the rulers of Jam, Jethwa, and Jhalawad, and his ability to impress them with his knowledge and eloquence. It highlights his compassion and the ruling of the Porbandar king to prohibit fishing, praising Rishi Gangaji for instilling Dharma. The "bhas" concludes with the date of its composition: Samvat 1776, Shravan Ujali 5, on a Thursday in Bagasara.

Analysis of Muni Mahanand's "Jagjeevan Rishi Bhas" (Pages 5-8):

This section introduces two "bhas" written by Muni Mahanand, a disciple of Rishi Bhim. Both are in the form of appeals or requests ("vijnapti rup").

• First Bhas: This "bhas" is a plea from the congregation of Palanpur to Pujya Jagjeevan Rishi to visit their city. It provides biographical details about Jagjeevan Rishi, stating that he belongs to the Osval dynasty, his parents were Joitaram and Ratnadevi, and his guru was Shri Jagrup Rishi. It also mentions the names of various Shravaka families of Palanpur and their gotras. The "bhas" was composed at the request of the Sangh while Muni Mahanand was residing in Palanpur for his Chaturmas.

• Second Bhas: This "bhas" is an appeal from the congregation of Diu-Daman island to visit their location. It is noteworthy for the united appeal from different communities and castes within Diu, including Visa and Dasa Shrimāli, Sorathiya, Porvad, Osval, and Modh. It mentions two previous gurus, Shri Rup Rishi and Jiv Rishi. The rest of the content is similar to the first "bhas."

The analysis further states that Muni Mahanand was a capable poet of the Lonka Gachha, with several other Gujarati works attributed to him, such as "Panchmi Swadhyay," "Atham Swadhyay," "Navpad Swadhyay," and "Atmabodh Swadhyay." Based on these works, his period of composition is estimated to be around the mid-19th century (around 1840 CE). The manuscript used for this publication is noted to be accurate and has been revised and published based on the catalog of manuscripts from the Bhavnagar Jain Dharma Prasaraka Sabha.

The second "bhas" is presented, beginning with the lines: "Sarasati samani pranamu, mahara sadguru ji, Shri guru pad sirnami." (Salutations to Saraswati, my respected guru, bowing my head at the feet of the guru). It details the virtues of Jagjeevan Rishi, his lineage, his adherence to Jain principles like the five restraints (indriya samvar), Brahmacharya, the five great vows (mahavratas), control of passions, and study of scriptures. It also mentions his gurus, Shri Rup Rishi and Jiv Rishi, and his role in guiding towards spiritual liberation. The "bhas" then lists the communities from Diu-Daman, including Shrimāli (Visa and Dasa), Sorathiya, Porwad, Osval, and Modh, who are jointly appealing for his visit. It concludes with Muni Mahanand's request to fulfill the Sangh's desires.

Glossary of Difficult Words (Page 9):

The final page provides a glossary of some potentially difficult words used in the "bhas," clarifying their meanings in a modern context, such as "Gajavar Rishi" (elephant-like Rishi), "Dharm-padah" (religious drum), "Shivpur-vas" (residence in Shivpur/heaven), "Il" (earth), "Sumati" (good mind/sense), "Vadi" (boundary/limit), "Deshna" (sermon/discourse), "Vakhatvala" (fortunate), "Luli luli" (weakly/humbly), "Gupti" (restraint/control), and "Pihar" (parental home).

Overall Significance:

"Lonkagachhana Pujyona Tran Bhas" serves as a valuable historical and religious document, offering insights into the lives, teachings, and societal impact of influential Jain monks within the Lonka Gachha. The analyzed "bhas" highlight their spiritual prowess, their adherence to Jain principles, and their influence on both the common people and the ruling elite, particularly in matters of compassion and ethical conduct. The meticulous analysis and presentation of these ancient texts contribute significantly to the study of Jain history and literature.