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Tuesday, February 22, 2011

Jain Karma Philosophy - Punya (Meritorious) and Päp (Sinful) Karma

Introduction

In Jain philosophy, karma are classified in many different ways.  They are classified as Ghäti or Aghäti karma depending upon whether they subdue the qualities or innate nature of the soul or create physical environment of a living being.  The same karma are also classified in a different way into Punya and Päp karma categories.  Also, in Jain literature we come across other types of Karma like Dravya Karma, Bhava Karma, and Nokarma.  However this article is not discussing these three types of karma.

Acquiring Karma and its Consequences

Jain philosophy explains that Karma is a matter which is made up of very fine and subtle particles that one cannot see or feel by any physical means.  The entire universe is filled with such particles (we need to believe this by faith only).
When these karma particles attach (bond) to the soul it is called the bondage of karma.  In general the bondage of karma occurs due to the soul's Mithyätva (illusion or ignorance), Avirati (vowlessness), Pramäda (spiritual laziness), Kashäya (anger, ego, deceit, greed etc.) and Yoga (activities of the mind, body, and speech).
Such bondage occurs for certain duration only.  We do not have any karma attached to us forever.  When the time of the attachment of karma is over then these karma will create an environment surrounding the soul and then they will immediately separate from the soul.  The soul that is surrounded by such environment may feel pleasure or pain based on the surroundings created by these various types of karma and hence we acquire new karma.  This process occurs at every moment in our life.  This way under normal circumstances we will never be free of karma because at every moment we remove some old karma and acquire some new karma.
Types of Karma

Ghäti Karma

Ghäti karma subdue the innate qualities of a soul namely; infinite happiness (faith and conduct), infinite knowledge, infinite perception or vision, and infinite power or energy. They are divided into four categories.
Mohaniya Karma
Deluding Karma obscures blissful nature or happiness (faith and conduct) of the soul
Jnänävaraniya Karma
Obscures infinite Knowledge of the soul
Darshanävaraniya Karma
Obscures infinite Perception of the soul
Antaräya karma
Obstructs  infinite Power and Energy of the soul

Aghäti karma

Aghäti karma are non-destructive to the innate qualities of the soul but are responsible for the creation of physical body, physical mind, social environment, and life span for the soul.  They are also divided into four categories.
Vedaniya Karma
Creates Favorable or Unfavorable Physical Environment for the Soul
Näm karma
Physical Body and Physique Determining Karma
Gotra karma
Status Determining Karma
Äyu karma
Life Span Determining Karma

The above 8 categories of karma are divided into many (about 120) sub-categories. The same sub-categories are also categorized differently into Punya and Pap karma categories.

Punya or Pious Karma

We acquire Punya or pious karma when we perform or reflect upon virtuous activity with or without a feeling of self-satisfaction and accomplishment.  When Punya karma matures they produce a result; they will create favorable environment conducive to spiritual life such as human life, healthy body, comfort, moral family etc.
A person may use such circumstances to progress himself spiritually or a person may use it to increase his power, fame, luxury, and/or comfort.  This depends upon the person's free will or self determination (Purushärtha).  However, if a person decides to progress further spiritually his Punya karma will have created a proper environment for him to do so. All Tirthankars fall into this category.  In contrast however a few Chakravarti kings used this type of environment to increase their power throughout their life and went on to hell to suffer.

Pap Karma

We acquire Pap or sinful karma when we perform or reflect on any non-virtuous work associated with violence, dishonesty, stealing, not behaving chastely, attachment to worldly objects, anger, conceit, deceit, lust, revenge, and having impure thoughts. When the Päp karma mature and the results come to fruition, they will create an unfavorable environment which may bring misery, discomfort, unhappiness, and dissatisfaction to the living being.  Under such environment, one rarely progresses spiritually.
Muni Kuragudu's life is one example that comes close to this situation. Due to Punya karma, he attained human life and became monk.  However due to some Pap karma he could not fast (Upaväs) even on Samvatsari day.  Yet he attained Keval-Jnän and liberation because he remained equanimous under very adverse circumstances.

Relationship among Ghäti, Aghäti, Punya and Pap karma

All Ghäti karma subdue the innate qualities of the soul and hence all four categories of Ghäti karma and all their sub-categories are classified as Päp or sinful karma.
Only Aghäti karma that are responsible for the physical environment of a living being are classified as the result of Punya karma or Pap karma.
·         Certain sub-categories of Aghäti karma that produce a human life, a healthy body, high social status, and a longer life span are considered the result of Punya or virtuous karma.
·         Certain sub-categories of Aghäti karma produce an unhealthy body, a shorter life span, low social status, poverty, birth in hell, or as an animal, insect, or in a vegetative state or similar categories.  These are considered the result of Päp or sinful karma.
In summary all Punya Karma are Aghäti karma while Pap karma belongs to both Ghäti and Aghäti karma.

Discussion on Ghäti, Aghäti, Punya and Pap karma

Under normal circumstances, the environment created by Päp or sinful karma are not conducive to the spiritual progress of a soul because it produces an unhealthy body, a shorter life span, low social status, poverty, birth in hell, or as insects, animals etc.
Only the environment created by Punya karma are conducive to attain higher spiritual state because they can result in human birth, healthy body, spiritual education, a longer life span and so on.  Without a human life and spiritual environment one cannot attain a Vitaräga state (a spiritual state beyond attachment and aversion) and hence Keval jnän (infinite knowledge).
Jain philosophy states that the following karma related events occur in the life of every living being:
·         At every moment all 8 categories of karma (4 Ghäti karma and 4 Aghäti karma) together produce results and then they are released from the soul.
·         At every moment 7 of 8 categories of new karma are attached to the soul and only once in a life time a soul acquires all 8 categories of karma.  Äyu karma of the next life is acquired only once in a current life time.
·         Only the Mohaniya karma (Mithyätva and Kashäya together) is responsible for the bondage of new karma of all 8 categories.
·         In the absence of Mohaniya karma, no new karma are attached to the soul because of the presence of Jnänävaraniya, Darshanävaraniya, Antaräya, Vedaniya, näma, Gotra, and Äyu Karma.
If we think in terms of Punya and Pap karma, we can conclude that at every moment a person, who is always under the influence of Mohaniya karma, may acquire either all Pap karma or both Punya and Pap karma by reflecting and doing non-virtuous or virtuous activities.
Under no circumstances, a person will acquire only Punya karma and no Pap karma.  This happens because any virtuous work done under the influence of Mithyätva and Kashäya will result in acquiring some Pap karma along with Punya karma.  This process continues until one attains a very high spiritual state known as Vitaräga state (Spiritual state of 12th Gunasthänak).
Therefore; at every moment, we should be very alert and try our best to acquire maximum Punya karma and minimum Pap karma.  Under such effort a net reduction in Ghäti karma will occur because all Ghäti karma are Pap karma only.
This can be accomplished by continuously reflecting on to the reduction of our Mithyätva and Kashäya (reduce Karta Bhava or ego) while continuously reflecting and doing pious or virtuous activities of body, speech and mind.
The highest pious activities of body, speech and mind are the six Abhyantar Tapa (internal austerities): Präyashchitta (repentance for bad deeds), Vinay (humility towards all living beings), Vaiyävruttya (rendering selfless service all living beings), Swädhyäy (study of the spiritual literature), Dhyäna (meditation on the nature of the soul), and Käyotsarga or Vyutsarga (remain in a complete state of equanimity).
In practicing these activities one eliminates all Ghäti karma and attains Vitaräga state and Keval-jnän.  After the attainment of Keval-jnan, a person will have only punya karma left to shed.  This will happen at the end of current life and results in the person attaining liberation.

Discussion of Two Important Questions

1.     Sometimes people argue that "pap karma is an iron chain and punya karma is a golden chain for the soul”. Since both are ‘matter’, neither can liberate the soul. The soul is liberated by becoming free of ‘matter’; both punya and pap.
Spiritually the above logic is not correct because when a person removes all his Ghäti Pap Karma he attains Keval-jnän.  All his Punya karma and other Aghäti Pap karma matter is still attached to him, but those karma cannot stop him in the attainment of liberation.
However, the above logic has created a incorrect perception in our community’s mind that Jainism is a selfish religion and hinders the people from doing virtuous work.
2.     In my teaching of Jain religion, I generally ask the following question:
Mahävir swämi attained Keval-jnän at the age of 42 and then he travelled for 30 years to preach the truth he has realized to the people. At the age of 72 he attained nirvana or liberation.
Why did he travel for 30 years to preach?  He could have stayed at one of the cave in a meditation and still attain the liberation.
I get only one answer - Because of Tirthankar Näma Karma
In my opinion this is an incorrect statement, and here is my logical explanation:
Keval-Jnäni possesses "Yathäkhyäta Chäritra"; meaning his conduct is natural and according to the innate nature of the soul.   In this state no karma can influence him.  Karma has maximum influence on the people who are at Mithyätva state (1st Gunasthänak) and have no influence who are in a Keval-Jnäni state (13th Gunasthänak).  So the answer does not fit the Jain philosophy at all.
The correct answer is that "Because of Compassion" Mahavir Swami preached two or three times a day every day and travelled for 30 years.  Compassion is the innate nature of the soul.  To indicate that "because of näma karma" he traveled and preached does not fit into the definition of what is natural conduct for a Keval-Jnäni.

A Word of Caution with Regards to Punya Karma

While doing virtuous activities, many a times due to our ignorance of reality (Mithyätva) and ego (Kashäya), a person feels (reflects) that because of his good effort or action many people are being helped or that because he is a big donor, a temple or hospital was able to be built.  In doing such deeds, he receives a high social status and he takes great pride of this status.
But in acquiring these valid Punya or virtuous karma for his good deeds, he at the same time acquires maximum Pap karma because he has done the good work under the very high influence of Mohaniya karma to gain power and fame (Karta Bhava).
Hence Jainism warns that any virtuous activity done under Mithyätva and Kashäya state ultimately results in a sinful activity to that person even though other people and animals, and environment are being helped.
Only Ghäti karma and in particular Mohaniya karma hinders the soul in acquiring the Vitaräga State.  Once one attains a state of Vitaräga by removing all Mohaniya karma, other three Ghäti karma become powerless and they are destroyed within 48 minutes without any effort and a person attains Keval-jnän.  A Keval-Jnäni person attains liberation at the end of the current life and no fallback occurs during this time.
In the absence of Mohaniya karma, all other karma become totally powerless even though their present exist.  None of them can provide any obstacle in the attainment of soul's liberation.  Now theoretically one can say that any karma is a hindrance to the attainment of liberation, but it has no spiritual value.

Are We Capable of Removing Aghäti Karma before their Maturity?

No human being is capable of removing any Aghäti karma before their maturity.  At the most we can modify them from one sub-category to another sub-category within the same group.  Hence everyone has to complete these karma.  Even after the attainment Keval-jnän, a person is not capable of removing such karma.  They all have to wait until the completion of Äyu karma, because Äyu karma cannot be modified in the last life.
In case of a kevali person, if his time of Äyu karma is less than the maturity time of the remaining three Aghäti karma, then the kevali performs Samudghat near the end of his life.  He expands his soul and spreads it across the entire universe (spreads throughout the 14 Rajlok area).  This way he forces the remaining three Aghäti karma to mature earlier and produce their result in a very short time.  After the completion of the three Aghäti karma, he withdraws his soul into his body.  Then he withdraws his activities of body, speech, and mind.  Now his spiritual state is considered 14th Gunasthänak.  He stays in this state for few seconds and attains Nirvana.
In conclusion, we can say that we have to complete the maturity cycle of all Aghäti karma.  Only Kevali can force the Aghati karma to mature earlier to coincide with the maturity time of the Ayu karma.  However no one can force Ayu Karma of the last life to mature earlier.

Summary

One can easily conclude that in order to attain liberation, Jain philosophy teaches us that we continuously need to do virtuous activities like helping others, showing compassion to all beings, following a strict vegetarian (Vegan) diet, study and discussion of religion (Svädhyäya), and protecting the environment.  However, while doing virtuous activities, we should remain very alert and should not get trapped by fame, power, high social status or frustration of not accomplishing the result.  In other words we continuously need to reduce or eliminate Mohaniya (Mithyätva and Kashäya) karma.
Never think that Jainism teaches that Punya is a karma that hinders the soul in attaining liberation.  Punya is a good Aghäti karma and no Aghäti karma hinders any innate qualities of the soul and hence Vitaräga state and Keval-jnäna.  On the contrary Punya karma provide a favorable environment for the soul to attain Keval-jnän.   It is our free will or determination (Purushärtha) that determines how we use of the favorable environment.
The Mohaniya karma is the single most dangerous karma because due to this karma we acquire all other karma and hence one cannot attain Vitaräga state and in result, Keval-jnän.
The Mohaniya karma can easily be removed if we properly use the environment created by Punya karma for our spiritual growth, which is a human life-form, a healthy body, a good spiritual education, and so on.  In conclusion, the essence of Jain philosophy is very clear.  In order to attain liberation, one should continuously do virtuous activities without any expectation of the fruits of his work.  In future this will provide a more conducive environment to eliminate Mohaniya karma which is the only karma that hinders a person's ability in attaining Keval-jnän and liberation.  Without the presence of Mohaniya karma, all other karma become powerless.

Pravin K Shah
Jaina Education Committee
Raleigh, NC USA
February 18, 2011

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Thursday, February 17, 2011

Sangh will work for generating employment


Sri Jain Shwetambar Khartar Gachchh Sangh will work for generating employment among its members. The executive committee resolute for the same in its meeting February 15.

The proposal is to work as catalyst between employers and job seekers. Sangh also thinks to provide training to enhance skills. It will encourage its members to acquire new skills too which in turn increase their income.

The executive committee has decided to arrange a talk about training facilities on February 26, Saturday, 3 PM afternoon. Mr. A K Sacheti, Project Director, RMoL (Government of Rajasthan) will deliver the talk at Shivji Ram Bhawan.

Counseling for job seekers at Shivjiram bhawan


Thanks,
Jyoti Kothari

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Sri Manak Chand Golechha nominated President of Khartar Gachchh Sangh, Jaipur

 Sri Manak Chand Golechha has been nominated as President of Sri Jain Swetambar Khartar Gachchh Sangh, Jaipur in the executive meeting February 15. He was acting as Senior Vice President till then.

Sri Manakchand Golechha is 62 years old and a veteran member Khartar Gachh Sangh.

Thanks,
Jyoti Kothari

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Tuesday, February 15, 2011

Siddharth Lodha has become member of Supreme Court Bar Association

 Congratulations!!!
Siddharth Lodha is now member of Supreme Court Bar Association! He has also started practicing in the apex court of India. Siddharth is quite young and completed his LLB just a year and half back. He is a talented young boy who has become member of the Bar Association of the Supreme court of India. 

Late Sri Dhirendrapat Kothari, Azimganj, Murshidabad is maternal grand father of Siddharth Lodha. He is son of late Sri Ishwarchand and Smt. Shila Lodha.

With regards,
Jyoti Kothari (N.B. Jyoti Kothari is proprietor of Vardhaman Gems, Jaipur, representing Centuries Old Tradition of Excellence in Gems and Jewelry. He is a Non-resident Azimganjite.)

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श्री मानकचंद जी गोलेछा श्री जैन श्वेताम्बर खरतर गच्छ संघ, जयपुर के अध्यक्ष मनोनीत

 श्री मानकचंद जी गोलेछा, वरिष्ठ उपाध्यक्ष, श्री जैन श्वेताम्बर खरतर गच्छ संघ, जयपुर को संघ का अध्यक्ष मनोनीत किया गया. यह निर्णय आज कार्यकारिणी सभा की बैठक में लिया गया. संघ के पूर्व अध्यक्ष श्री तिलोक चंद जी गोलेछा ने यह प्रस्ताव रखा एवं सांस्कृतिक मंत्री श्री राजेंद्र कुमार जी भंसाली ने इस प्रस्ताव का समर्थन किया. इसके बाद सर्व सम्मति से श्री मानकचंद जी गोलेछा को संघ का अध्यक्ष मनोनीत किया गया.
Thanks
Jyoti Kothari


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टोंक फाटक श्री महावीर स्वामी मंदिर में ध्वजारोहण

टोंक फाटक श्री महावीर स्वामी मंदिर एवं दादाबाड़ी में ध्वजारोहण का कार्यक्रम १4 फरबरी को  सानंद संपन्न  संपन्न हुआ. इस अवसर पर श्री महावीर स्वामी मंदिर में सत्रह भेदी पूजा पढाई गई एवं मंदिर में  ध्वजा चढ़ाई गई.

श्री जैन श्वेताम्बर खरतर गच्छ संघ, जयपुर की और से सम्पूर्ण कार्यक्रम आयोजित किया गया. विधि विधान श्री प्रेमचंद श्रीश्रीमाल ने संपन्न करवाया.
Thanks,
Jyoti Kothari

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मालपुरा मंदिर एवं दादाबाड़ी में ध्वजारोहण संपन्न

मालपुरा मंदिर एवं दादाबाड़ी में ध्वजारोहण का कार्यक्रम १३ फरबरी को प. पु. साध्वी श्री चन्द्रकला श्री जी महाराज की निश्रा में  सानंद संपन्न  संपन्न हुआ. इस अवसर पर श्री वासुपूज्य स्वामी मंदिर में सत्रह भेदी पूजा पढाई गई. पूजा के लाभार्थी तिर्पातुर निवासी प्रसन्न कुमार पंकज कुमार बैद हुंडिया थे. मंदिर की कायमी ध्वजा भी इसी परिवार की है. दादाबाड़ी में ध्वजा बाड़मेर हाल सूरत निवासी बाबूलाल संख्लेचा परिवार ने चढ़ाया. अम्बिका देवी एवं अन्य ध्वजों के लाभार्थिओं ने भी ध्वजा चढ़ाई.

पूजा एवं ध्वजारोहण कार्यक्रम में स्थानकवासी मुनि प. पु. चौथमलजी महाराज की समुदायवर्तिनी  साध्वी जी भी उपस्थित थीं. श्री जैन श्वेताम्बर खरतर गच्छ संघ, जयपुर की और से एक बस मालपुरा ले जाई गई थी. इसके अलावा चेन्नई, नागपुर, जोधपुर, सुरत   आदि विभिन्न स्थानों के यात्री भी उपस्थित थे. कार्यक्रम के बाद साधर्मी वात्सल्य का आयोजन किया गया.

Thanks,
Jyoti Kothari

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Monday, February 7, 2011

 Param Pujya Sadhwi Sri Maniprabha Sri Ji Maharaj will leave Shivjiram Bhawan 7 AM tomorrow February 8. She will move to Dadabadi via Multan Mandir and will stay there for the whole day. She will go to Pungalia jain temple, station road on 9th and to Aradhna Bhawan, Shyamnagar on 10th.

Pujya Sadhwi Ji will come to Sangaer Dadabadi on 11th and will start for Malpura on 12th. Pujya sadhwiji will accompanied by all but 4 of her disciples. Four of her disciples will stay in Shivjiram Bhawan, Jaipur till April.

PP Maniprabha Sri ji Maharaj came to Jaipur in May 2010 and stayed for Chaturmas in Malpura Dadabadi. 9 of her disciples stayed in Jaipur. She came back from Malpura to Jaipur and had been staying here since December.

Shilanyas of Adinath Jain temple has been accompolished under her auspices on January 31, 2011.

 मणिप्रभा श्री जी महाराज का जयपुर से विहार कार्यक्रम
Thanks,
Jyoti Kothari

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Friday, February 4, 2011

Online Jain library by Khartar Gachchh Sangh

Sri Jain Shwetambar Khartar Gachchh Sangh, Jaipur runs a library containing large number of Jain and other books at Vichakshan Bhawan (2nd floor), opposite to Shivjiram Bhawan. Large number of books are very old and have academic value. These books are truly treasure of knowledge and wisdom. We are in process of providing the books online.

Five persons are engaged in scanning the books. Scanned copies of the books will be available online soon in PDF format. We have collaborated with Digital Library of India to provide these books online.

Scholars, academicians and people at large will be benefited.

Jyoti Kothari

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Thursday, February 3, 2011

मणिप्रभा श्री जी महाराज का जयपुर से विहार कार्यक्रम

परम पूज्या मणिप्रभा श्री जी महाराज का जयपुर से विहार का समय नजदीक आ गया है. आप श्री ७ फरबरी को मोहनबाड़ी, गलता रोड से विहार कर शिवजीराम भवन पधारेंगी. ८ फरबरी को आप शिवजीराम भवन से विहार कर मोती डूंगरी दादाबाड़ी पधारेंगी.

गत वर्ष मई के महीने में पूज्या श्री का जयपुर आगमन हुआ था. तब से अबतक जयपुर में विभिन्न धार्मिक कार्यक्रम आयोजित होते रहे हैं. पूज्या श्री का चातुर्मास मालपुरा तीर्थ में सानंद संपन्न हुआ जबकि उनकी ९ शिष्याएं जयपुर में ही विराज रहीं थी. चातुर्मास पश्चात महाराज श्री केकड़ी दादाबाड़ी की प्रतिष्ठा करवाते हुए पुनः जयपुर पधारीं. दिसंबर माह में जयपुर पधार कर उन्होंने दादाबाड़ी में नन्दीश्वर द्वीप की प्रतिष्ठा करवाई.

 ३१ जनवरी को मोहनबाड़ी में आदिनाथ जिन मंदिर का भव्य शिलान्यास कार्यक्रम संपन्न हुआ जिसमे हजारों श्रद्धालुओं ने भाग लिया.

मोहनबाड़ी में दादागुरु देव पूजन एवं साधर्मी वात्सल्य रविवार ६ फरवरी को


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मोहनबाड़ी में दादागुरु देव पूजन एवं साधर्मी वात्सल्य रविवार ६ फरवरी को

आगामी रविवार ६ फरवरी को मोहनबाड़ी, जयपुर  में दादागुरु देव पूजन एवं साधर्मी वात्सल्य का आयोजन रखा गया है. श्री जैन श्वेताम्बर खरतर गच्छ संघ द्वारा आयोजित यह कार्यक्रम प. पु. साध्वी श्री मणिप्रभा श्री जी महाराज के सान्निध्य में आयोजित होगा. प्रातः ९ से ११ बजे तक विचक्षण समाधि मंदिर में दादागुरु देव का पूजन होगा. उसके बाद पूज्या मणिप्रभा श्री जी महाराज का प्रवचन ११ से १२  बजे तक रहेगा.

प्रवचन के पश्चात् साधर्मी वात्सल्य का आयोजन किया जायेगा. सभी साधर्मी वन्धु सादर आमंत्रित हैं.

मणिप्रभा श्री जी महाराज का जयपुर से विहार कार्यक्रम


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Tuesday, February 1, 2011

मोहनबाड़ी आदिनाथ जिन मंदिर का शिलान्यास संपन्न




मोहनबाड़ी आदिनाथ जिन मंदिर के शिलान्यास का भव्य कार्यक्रम पूज्या साध्वी श्री मणिप्रभा श्री जी म. सा. की निश्रा में ३१ जनवरी को संपन्न हुआ. प्रातः ७ बजे से कार्यक्रम प्रारंभ हुआ जिसमे हाजोरों श्रद्धालुओं ने भाग लिया. सर्व प्रथम श्री देव चंद जी महाराज कृत स्नात्र पूजा पढाई गई. तत्पश्चात नवग्रह, दस दिक्पाल आदि का पूजन हुआ. उसके बाद शिलाओं का पूजन किया गया. यह सभी कार्यक्रम ऊपर पंडाल में संपन्न हुआ. पूजा के बाद शिलाओं को शिलान्यास स्थल पर ले जाया गया जहाँ विधिवत रूप से मंत्रोच्चार पूर्वक उनकी स्थापना की गई. कुल ९ शिलाएं स्थापित की गई. शिला स्थापन के बाद पंडाल में ही देव वंदन किया गया. सम्पूर्ण विधि विधान श्री सुरेन्द्र गुरूजी, बंगलोर, एवं श्री यशवंत जी गोलेछा, जयपुर ने संपन्न करवाया.

साध्वी श्री के मंगलाचरण पूर्वक सम्मान समारोह प्रारंभ हुआ. कार्यक्रम के मुख्य अतिथि समाज चिंतामणि श्री सुरेश दादा जैन, विधायक, जलगाँव का स्वागत श्री विक्रम गोलेछा ने किया. विचक्षण श्री समाधि मंदिर के सौन्दर्यीकरण का कार्य करने वाले धमतरी निवासी श्री जीवन जी लोढा परिवार का स्वागत मंदिर निर्माण समिति के संयोजक श्री कुशल चंद सुराना ने किया. विधिकारक श्री सुरेन्द्र गुरूजी, बंगालुरू का स्वागत श्री विजय मेहता ने किया.

इसके बाद शिलाओं के लाभार्थिओं का सम्मान किया गया. सुराना परिवार का स्वागत श्री सुरेश दादा जैन ने किया एवं श्रीमती जतन कँवर गोलेछा परिवार का स्वागत श्रीमती निर्मला देवी पुंगलिया ने किया. शिलाओं के अन्य लाभार्थिओं  श्री बोर्दिया परिवार,  श्री चन्द्र प्रकाश लोढा परिवार, श्री प्रेमचंद जी धान्धिया परिवार, श्री प्रकाशचंद जी पूनम चंद जी छाजेड परिवार, श्री कुसुमदेवी डागा परिवार. श्री संतोषचंद  जी झारचुर परिवार एवं श्री विमल जी भंडारी परिवार का भी स्वागत किया गया. इसके अलावा श्री त्रिलोक चंद जी बरडिया, रायपुर, श्री कैलाश चंद जी भंसाली, विधायक, जोधपुर एवं अन्य अनेक महानुभावों का भी स्वागत किया गया. स्वागत कार्यक्रम में श्री जैन श्वेताम्बर खरतर गच्छ संघ, जयपुर के वरिष्ठ उपाध्यक्ष श्री मानक चंद जी गोलेछा, उपाध्यक्ष श्री राजेंद्र जी छाजेड, कोषाध्यक्ष श्री मोहनलाल जी डागा, पूर्व अध्यक्ष श्री तिलोक चंद जी गोलेछा आदि ने अतिथिओं का माल्यार्पण कर एवं साफा पहना कर स्वागत किया. इस अवसर पर जयपुर के अनेक गणमान्य व्यक्ति श्री विरधी माल जी दासोत, श्री भास्कर भाई चौधरी, श्री नेमी चंद जी जैन, श्री फ़तेह सिंह जी बरडिया आदि ने भी अतिथिओं का स्वागत किया.

उपस्थित जनसमूह को मुख्य अतिहि श्री सुरेश दादा जैन ने संवोधित किया. कार्यक्रम के अंत में संघ मंत्री ज्योति कुमार कोठारी ने मंदिर निर्माण के मार्गदर्शक प्राणीमित्र श्री कुमारपाल वि. शाह का शुभ कामना सन्देश पढ़ कर सुनाया.

शिलास्थापन एवं स्वागत कार्यक्रम के पश्चात् श्री विचक्षण श्री समाधि मंदिर का द्वार उद्घाटन धमतरी निवासी स्वर्गीय श्री आइदान जी लोढा के पुत्र श्री जीवन जी लोढा ने किया. अल्पाहार के आयोजन का लाभ श्री त्रिलोक चंद जी सिंघी परिवार ने लिया. कार्यक्रम सञ्चालन ज्योति कोठारी ने किया.     



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