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वंदणीया गुणवादी

Vol. 10-11 · No. 0April - 1990pp. 104Hindi

Summary

The text discusses the concept of veneration based on virtue rather than social status. It states that reverence is given to the body, not to one's lineage or high caste. A person devoid of virtues is not worthy of veneration, as without virtues, one cannot be considered a monk or a lay follower. The text emphasizes that qualities such as right perception, knowledge, conduct, austerity, and humility are essential. Those who are constantly absorbed in these virtues and who praise the virtuous, such as the preceptors who embody these qualities, are the ones worthy of veneration and respect. This teaching is from the Darshanapahuda, a Jain scripture.

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Conclusion

The text emphasizes that worthiness of veneration is determined solely by personal virtues, not by lineage, caste, or social status. This principle carries profound implications for social and religious hierarchies, suggesting that merit-based respect should replace inherited privilege. The outcomes point toward a more egalitarian spiritual community where individuals are judged by their adherence to right faith, knowledge, conduct, austerity, and humility. Those who embody these qualities and praise the virtuous become themselves worthy of veneration. This framework challenges traditional power structures and promotes a system where spiritual authority is earned through disciplined practice rather than birth. The practical outcome is a community where moral character and continuous spiritual development form the true basis for honor and respect, potentially reducing discrimination based on caste or family background.

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In this issue

Vol. 10-11 · No. 0
7–10प्रास्ताविक11–12प्रकाशकीय13कुन्दकुन्द है तुम्हें प्रणाम15–20मूलसंघाग्रणी मुनीदवर कुन्दकुन्दाचार्यडॉ. ज्योतिप्रसाद जैन21–28दार्शनिक व्याख्याता कुन्दकुन्दाचार्य के विचार और विवेचनाडॉ. झादित्य प्रचण्डिया29–36प्राचार्य कुन्दकुन्द की देनडां° देवेन्द्कुमार शास्त्री37–43कुन्दकुन्द-साहित्य का साहित्यिक मूल्यांकनडॉ. राजाराम जैन44सम्यक्त्व45–48आचार्य कुन्दकुन्द की ग्रन्थत्रयी के टीकाकारडां० शुद्धात्मप्रभा49–55कुन्दकुन्द का वस्तु-स्वातन्त्रय-सिद्धान्तराजकुमार छाबड़ा56ण भिज्जइ, ण लिप्पड्‌57–63आचार्य कुन्दकुन्द: निश्चय और व्यवहार64सम्यग्ज्ञान65–71कुन्दकुन्द साहित्य में समकालीन सांस्कृतिक जीवन की भांकियांडॉ. (श्रीमती) विद्यावती जैन72समभाव73–79कुन्दङ्कन्द साहित्य में सर्वज्ञ का स्वरूपपण्डित रतनचन्द भारित्ल80सामायिक81–85आचार्य कुन्दकुन्द द्वारा प्रतिपादित अमृतकुम्भ और विषकुम्भपं° जगन्मोहनलाल शास्त्री86हिसा87–92आचार्य कुन्दकुन्द और यथार्थ - प्रसद्‌ भृत व्यवहारनय93–103कुन्दकुन्दाचार्य के ग्रन्थों में सम्यग्चारित्र की अवधारणाडॉ. राजकुमारी जैन104वंदणीया गुणवादीCurrent article105–109आचार्य कुन्दकुन्द की दृष्टि में समयडॉ. (श्रीमती) पुष्पलता जैन110परद्रव्य111–116आचार्य कुन्दकुन्द की दृष्टि में मुक्ति तत्त्वडॉ. प्रेमसागर जैन117–125समयसार का दार्शनिक पृष्ठडॉ. दरबारीलाल कोठिया126स्वद्रव्य127–132समयसार की रचना में आचार्य कुन्दुकुन्द की दृष्टिपं० बंशीघर व्याकरणाचाय133–141समयसार में निश्चय-व्यवहार-विषयक चर्चा-समाधाननाथूराम डोंगरीय142परदव्वादो दुग्गड़143–146समयसार का समयडॉ. महेन्द्रसागर प्रचंडिया147–157प्रवचनसार में शुद्धोपयोग की महिमा एवं उस संबंधी गाथाओं का व्याकरणिक विश्लेषणडॉ. कमलचन्द सोगाणी158सो झायइ अप्पयं सुद्ध शुद्धमू159–164प्रवचनसार का सारडॉ. प्रेमचन्द रॉवका165–168आचार्य कुन्दकुन्द एवं बोधपाहुडपं. भ्रनूपचन्द न्यायतीथं169–176इस अंक के सहयोगी रचनाकारडॉ० उदयचंद जैन

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