भगवती आराधना और संवेग रंगशाला
By प्रो. (डॉ.) श्रीमती पुष्पलता जैन
Summary
The article examines the Jain text "Bhagavati Aradhana" by Acharya Shivarya, a key work in the Jain ascetic tradition that provides a detailed analysis of spiritual practice (aradhana) at the time of death. It emphasizes that life before death must be filled with proper conduct for aradhana to mature, a state called marnasamadhi, which is considered true spiritual practice. Failure in this renders all spiritual efforts futile. The article compares Shivarya's work with the Shvetambara text "Samvega Rangashala" and provides an overview of literature on aradhana. The purpose of sallekhana or samadhimarana is to free oneself from worldly desires, spend the final moments in spiritual practice, and leave the body while observing the three jewels. This difficult process can lead to liberation from karma. Jain acharyas have emphasized the body's impermanence and impurity to cultivate detachment. They explain the nature of bahiratma, antaratma, and paramatma, clarifying the form of samadhi and showing the path to perfection through self-realization. This requires abandoning false belief, understanding the distinction between self and other, renouncing all possessions, and adopting the digambara state. Acharya Shivarya named his text "Aradhana," calling it the essence of all teachings. The commentator Aparajita Suri also called it Aradhana Tika. Later works based on it are also known as "Aradhana," such as Devasena's "Aradhanasara," Amitagati's "Aradhana," and Asadhara's "Mularadhana Darpana." Some story texts were also composed based on "Aradhana," including Prabhachandra's "Aradhana Katha Prabandha" and Brahma Nemidatta's "Aradhana Kathakosha." However, based on verse 2162, the text became popularly known as "Bhagavati Aradhana." The article lists available literature on aradhana
Conclusion
This analysis demonstrates that the “Bhagavati Aradhana” is not merely a text but a foundational pillar of Jain ascetic practice, with its influence extending through centuries of commentary, adaptation, and narrative tradition. The detailed comparison with the Shvetambara “Samvega Rangashala” and the extensive list of derivative works, including multiple commentaries and story collections, confirms its central role in shaping the understanding of sallekhana and spiritual death. The document’s outcome is a clear validation of the text’s enduring authority across sectarian lines, showing how it provided a practical and philosophical framework for the ultimate renunciation. The implications are significant for scholars of Jainism, as the text serves as a critical source for tracing the evolution of monastic discipline and the ideal of a conscious, virtuous end to life, thereby reinforcing the core Jain values of non-attachment and spiritual purification.