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परवर्ती जैन हिन्दी काव्य पर 'भगवती आराधना' का प्रभाव

By डॉ. वीरसागर जैन

Vol. 25 · No. 0April - 2011 - 2012pp. 98-104Hindi

Summary

The article examines the influence of the Jain text "Bhagavati Aradhana" by Acharya Shivarya on later Hindi Jain poetry. It argues that this text has been continuously read and revered since its creation and has significantly impacted subsequent literary works. The author provides multiple examples from medieval Hindi Jain literature to demonstrate this influence. A key example is the work of poet Pandit Daulatram, whose "Chhahdhala" contains verses that closely mirror the original Prakrit gathas of "Bhagavati Aradhana," appearing as near word-for-word translations. Similar parallels are drawn with the poetry of Dyanatray, whose "Dashalakshana Dharma Puja" reflects the text's themes of bodily impurity. The poetry of Mangatray, particularly his "Barah Bhavana," also shows clear influence, with verses on impermanence and solitude echoing the source text. The 18th-century poet Mahakavi Bhudhardas, in his epic "Parshvapurana," incorporates verses on the insatiability of desires that are directly comparable to gathas from "Bhagavati Aradhana." Furthermore, the work "Samadhimaran Path Bhasha" by Sur Chand is noted as being entirely based on the text. The article highlights that certain gathas from "Bhagavati Aradhana," such as those describing the five senses leading to destruction, have inspired numerous Hindi poets, including Daulatram in his "Daulat Vilas." The conclusion asserts that "Bhagavati Aradhana" served as a foundational text for later Hindi Jain literature, comparable in importance to other major Jain scriptures.

Conclusion

The analysis demonstrates that "Bhagavati Aradhana" served as a foundational text for later Jain Hindi poetry, with its influence extending across multiple major poets and their works. The documented parallels between the Prakrit source and Hindi compositions by Daulatram, Dyanatray, Mangatray, Bhudhardas, and Surchand reveal systematic borrowing of themes, metaphors, and even direct translations of verses. This indicates that later poets not only studied the text deeply but internalized its philosophical framework, particularly regarding renunciation, impermanence, and sensory restraint. The outcome is a cohesive literary tradition where "Bhagavati Aradhana" functions as a unifying doctrinal and stylistic reference point, ensuring continuity of Jain ethical teachings across linguistic transitions. The evidence suggests this text was as influential as other major Jain scriptures in shaping medieval Hindi religious poetry, establishing a direct lineage of thought from Prakrit to vernacular expression.

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In this issue

Vol. 25 · No. 0
6प्रकाशकीय8-13सम्पादकीयआचार्य शिवार्य, शिवकोटि, ड. ज्योतिप्रसाद जैन, डॉ. हीरालाल जैन, अपराजित सूरि, श्री विजय, आशाधर, आचार्य अमितगति, पण्डित आशाधर, देवसेन, प्रभाचन्द्र, ब्रहमने14-17'भगवती आराधना' के रचनाकार आचार्य शिवकोटिआचार्य शिवकोटि, शिवकोटि, शिवकोटि मुनि, शिवकोटि आचार्य, शिवकोट्याचार्य, शिवार्य, शिवभूति18-29भगवती आराधना और संवेग रंगशालाप्रो. (डॉ.) श्रीमती पुष्पलता जैन30-46भगवती आराधना में वर्णित द्वादश भावनाओं का स्वरूपडॉ. राजेन्द्रकुमार बंसल, डॉ. हीरालाल जैन47अप्पपसंसं परिहरहपण्डित कैलाशचन्द्र सिद्धान्तशास्री48-55आचार्य शिवार्य-कृत 'भगवती आराधना' में समाधिमरणडॉ. प्रेमचन्द्र रावका56-71'भगवती आराधना' में समाधिमरण की आराधना विधिडॉ. भागचन्द्र “भास्कर '72-84शिवार्यकृत भगवती आराधना में चित्रित “समाहित चित्त” का स्वरूप एवं उपयोग : सल्लेखना के परिप्रेक्ष्य मेंडॉ. पी. सी. जैन85जो जारिसीय मेत्ती केरइपण्डित कैलाशचन्द्र सिद्धान्तशास्त्र86-96भगवती आराधना में प्रतिपादित मरण-समाधि-सल्लेखनाडॉ. कस्तूरचन्द्र “सुमन97मेत्ति खमिदव्वंआचार्य शिवार्य, पण्डित कैलाशचन्द्र सिद्धान्तशास्त्री98-104परवर्ती जैन हिन्दी काव्य पर 'भगवती आराधना' का प्रभावडॉ. वीरसागर जैनCurrent article105सो डज्झदि व ण वा परोपण्डित कैलाशचन्द्र सिद्धान्तशाखरी

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