Agam 06 Ang 06 Gnatadharma Sutra Part 01 Sthanakvasi

Author(s): Amarmuni, Shreechand Surana, Surendra Bothra, Purushottamsingh Sardar
Publisher: Padma Prakashan
Catalog link: https://jainqq.org/explore/007650/1

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namo suyadevassa ( paMcama gaNadhara bhagavat sudharmA svAmi-praNIta SaSTa Agama aMga) sacitra jJAtAdharmakathAMga sUtra prathama bhAga) (mUla pATha-hindI, aMgrejI anuvAda sahita) pradhAna sampAdaka upapravartaka zrI amara muni sampAdaka zrIcanda surAnA 'sarasa' prakAzaka padma prakAzana padmadhAma, narelA, dillI-110 040

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DT uttara bhAratIya pravartaka gurudeva bhaNDArI zrI padmacandra jI mahArAja kI tiresaThavIM pAvana dIkSA jayantI para prakAzita sacitra Agama mAlA kA caturtha puSpa sacitra jJAtAdharmakathAMga sUtra (prathama bhAga) pradhAna sampAdaka: upapravartaka zrI amara muni sampAdaka: zrIcanda surAnA 'sarasa' aMgrejI anuvAdaka : surendra botharA Phristy bris babas -:* Prix bissa 2: 35A :A PAPA ka fix : : citrakAra : saradAra puruSottamasiMha prakAzaka: padma prakAzana padmadhAma, narelA maNDI, dillI-110 040 divAkara prakAzana e-7, avAgar3ha hAusa, ema. jI. roDa, AgarA-282 002 phona : 351165 * prathama AvRtti : vi. saM. 2053 caitra IsvI san 1996, mArca hrs * mUlya : mAtra pA~ca sau rupayA mA

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NAMO SUYADEVASSA THE SIXTH AGAM-ANGA BY THE FIFTH GANADHAR, BHAGAVAT SUDHARMA SWAMI ILLUSTRATED JNATA DHARMA KATHANGA SUTRA FIRST PART) (ORIGINAL TEXT WITH HINDI AND ENGLISH TRANSLATIONS) Editor-in-Chief UP-PRAVARTAK SHRI AMAR MUNI Editor SRICHAND SURANA "SARAS' PUBLISHERS PADMA PRAKASHAN PADMADHAM, NARELA, DELHI-110 040

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Tcha cha cha cha cha cha cha W*4 DIENIEM had high beaIELICA DEL Lak Published on the occasion of the sixty third anniversary of the pious Diksha ceremony of Uttar Bharatiya Pravartak Gurudev Bhandari Shri Padmachandra ji Maharaj THE FOURTH NUMBER OF THE ILLUSTRATED AGAM SERIES * * Illustrated Jnata Dharma Kathanga Sutra (First Part) Editor-in-Chief: Up-Pravartak Shri Amar Muni * Editor : Srichand Surana 'Saras' * Translator: Surendra Bothara * Illustrator: Sardar Purushottam Singh * Publishers: PADMA PRAKASHAN Padmadham, Narela Mandi, Delhi-110 040 * DIWAKAR PRAKASHAN A-7, Awagarh House, M. G. Road, Agra-282 002 Phone: 351165 *First Edition: Chaitra, 2053 Vikram March, 1996 * Price : Rupees Five Hundred only ELL

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prakAzakIya isa saMsAra meM buddhimAn aura vidvAn to hajAroM-lAkhoM mileMge, parantu jJAnI bahuta kama mileNge| jJAnI hone kA matalaba hai-jIva aura jagat ke prati saMtulita jJAna tathA AtmA-paramAtmA, jar3a-cetana, adhyAtma aura vijJAna kI sahI samajha aura sahI vrtnaa| vahI saMtulita jIvana jI sakatA hai aura dUsaroM ko bhI jIvana kI saMtulita zailI sikhA sakatA hai| dharmazAstra jJAna detA hai, jIvana jIne kI kalA sikhAtA hai| isalie hama dharmazAstra ko korI pustaka yA grantha nahIM kaha sakate, vaha zAstra hai aura zAstra jIvana para, mana para zAsana karane vAlA hotA hai| isalie vaha mAnava kA tRtIya netra hai| Aja kI bhASA meM zAstra iMsAna kA z2amIra hai, AtmA kA viveka hai| aura isIlie zAstra-svAdhyAya kA apanA khAsa mahattva hai| u. bhA. pravartaka gurudeva bhaNDArI zrI padmacandra jI mahArAja satata zAstra-svAdhyAya kI preraNA dete rahate haiN| dharmazAstra ghara-ghara meM pahu~ceM, par3he jAyeM unakA svAdhyAya ho-yahI unakI hArdika icchA hai, jIvana kI bahuta bar3I abhilASA hai| isalie ve pichale tIsa varSoM se satata preraNA evaM pracAra karate rahe haiN| zAstra prakAzana ke kSetra meM unakI preraNA evaM mArgadarzana se lagabhaga 30 lAkha rupae se adhika kA sAhitya aba taka prakAzita/pracArita bhI ho cukA hai| yaha hamAre lie gaurava aura preraNA kI bAta hai| gurudevazrI ke pradhAna ziSya, vidvadala aura prabala dharma pracAraka pravacana bhUSaNa upapravartaka zrI amara muni jI mahArAja isa dizA meM bar3e utsAha aura niSThA ke sAtha prayatna kara rahe haiN| ApazrI ke prayatnoM se pahale zrI praznavyAkaraNasUtra (do bhAga), zrI sUtrakRtAMgasUtra (do bhAga), bhagavatIsUtra (cAra bhAga) hindI vyAkhyA sahita prakAzita hue| phira ApazrI ne AgamoM ke sacitra prakAzana kI yojanA para kAryArambha kiyA, jisake antargata aba taka antakRddazAsUtra, uttarAdhyayanasUtra, kalpasUtra evaM tIrthaMkara caritra (citramaya) prakAzita ho cuke haiN| aba jJAtAsUtra pAThakoM ke hAthoM meM hai| hama cAhate haiM citroM meM ruci lekara pAThaka ina zAstroM kA svAdhyAya kreN| citroM ke kAraNa kaThina viSaya bhI sarala bana jAne ke kAraNa unheM samajhane meM bhI suvidhA rhegii| sacitra Agama prakAzana ke kSetra meM gurudevazrI ke AzIrvAda tathA upapravartakazrI kI sabala preraNA evaM protsAhana se prasiddha vidvAn zrIcanda jI surAnA isa zAstra-sevA ke kArya meM niSThApUrvaka saMlagna haiM aura unake satprayAsoM se yaha kArya sucAru rUpa meM Age bar3ha rahA hai| zAstra-sevA ke isa bahuta hI kharcIle kArya meM gurudevazrI ke aneka zraddhAlu bhaktajanoM ne apanI antaHkaraNa kI preraNA se udAratApUrvaka sahayoga kiyA hai aura kara rahe haiN| aneka viduSI zramaNiyoM ne bhI isa kArya meM sadagRhasthoM ko preraNA pradAna kara sahayoga kA hAtha-bar3hAyA hai aura hamArI yojanA ko bala pradAna kiyA hai| hama Apa sabhI ke sahayoga, sadbhAva kA svAgata karate haiM aura AzA karate haiM bhaviSya meM bhI isI prakAra sahayoga milatA rhegaa| __ hama apane pAThakoM se bhI apekSA karate haiM ki ve svayaM ina zAstroM ko par3heM, dUsaroM ko par3hane kI preraNA deveM tathA vibhinna jJAna bhaNDAroM, pustakAlayoM Adi meM bheMTa kareM tAki anya loga bhI lAbha uThA skeN| videzoM meM base apane priya mitroM ko bhI amUlya upahAra rUpa meM bheMTa bhejeN| isI zubhabhAvanA ke sAtha mahendrakumAra jaina (5) pAna

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PUBLISHERS NOTE One may find thousands of intelligent and scholarly individuals in this world but it is hard to find even a few truly wise and sagacious ones. Balanced knowledge of life and matter; right understanding of soul, supersoul (the God), living and non-living, spiritualism and science, and other such concepts, and moulding ones life accordingly makes a person truly wise or sagacious. Only such an individual can lead a balanced life and inspire and guide others towards a balanced life style. Religious texts provide knowledge and teach the art of living. As such, religious texts are not mere books, they are Shastras or that which rules over life and soul. It is for this reason that they are known as the third eye of the humans. In modern idiom Shastra is the morality and rationality of man. That is why the study of Shastras is given so much importance. D U. B. Pravartak Gurudev Bhandari Shri Padmachandra ji Maharaj always inspires his followers to study Shastras. It is his earnest desire that religious texts reach every house and, more and more people read and study them. In fact it is like an important ambition to him. He has been working whole heartedly towards this goal for last thirty years. Thanks to his inspiration and guidance that in the field of publication alone, a large sum of three million rupees has been spent till date. These publications are not just dumped in godowns, as is generally done, but are widely distributed. This is a matter of pride as well as encouragement for us. The principle disciple of Gurudev Shri, Up-pravartak Shri Amar Muni ji Maharaj, who himself is a great scholar, strong propagator, and eloquent orator, is working hard in this direction with all sincerity and enthusiasm. It was with his efforts that Shri Prashna-vyakaran Sutra (two volumes), Shri Sutra-kritanga Sutra (two volumes), and Shri Bhagavati Sutra (four volumes) were published. After this, he launched the project of publishing illustrated Agam literature. Under this project the already published works are--Illustrated Antakritdasha Sutra, Illustrated Uttaradhyayan Sutra, Illustrated Kalpa Sutra and Illustrated Tirthankar Charitra. We are now pleased to present the Jnata Dharma Katha Sutra to our readers. (6)

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It is our earnest desire that the reader studies these texts with the help of the illustrations. Even difficult and hard subjects are made simple and easy to comprehend with the help of illustrations. Blessings of Gurudev Shri and continued inspiration by Up-pravartak Shri have drawn the famous scholar Srichand ji Surana and his team into this project and with his earnest efforts it is progressing satisfactorily. In this high cost project, many of Gurudev Shri's devotees have generously contributed and continue to do so. Many scholarly Shraman's have extended a helping hand by inspiring devotees to contribute and thus bolstered our involvement in this project. We gratefully welcome your good wishes and contributions and hope that it would continue in the future. We expect from our readers that they read, inspire others to read these attractive and informative publications, and send these as gift to various libraries and other such centres so that many others may be benefitted. These books may also be sent to friends living abroad. With the hope that you will respond Mahendra Kumar Jain President, Padma Prakashan (7)

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Atma-kathya AtmA ko pavitra aura vizuddha banAne vAlA sAdhana hai-dhrm| zuddhi (upAdAna-) kI dRSTi se dharma kA AdhAra hai--aatmaa| kintu Atma-zuddhi ke lie sAdhanA tapa-japa Adi kI kriyAoM kA samyak jJAna honA bhI jarUrI hai, aura usa jJAna kA nimitta kAraNa hai-shaastr| dharma grnth| pratyeka dharma paramparA meM dharma granthoM kA paThana-pAThana-svAdhyAya-zravaNa isalie kiyA jAtA hai ki unase sAdhya kA, sAdhanoM kA jJAna bhI hotA hai aura jina mahApuruSoM va satpuruSoM ne dharmAcaraNa dvArA apanA kalyANa kiyA hai unakA preraka pavitra jIvana darpaNa kI bhA~ti hamAre sAmane upasthita ho jAtA hai, jisase dharmAcaraNa kI kriyA suvidhAjanaka ho jAtI hai| bhagavAna mahAvIra ne jo dharmopadeza diyA, Atma-zuddhi kI sAdhanA kA mArga batAyA, una dharma-vacanoM kA saMkalita rUpa Agama hai| Agama vANI usa samaya kI loka-bhASA prAkRta-arddhamAgadhI meM hai| kisI samaya arddhamAgadhI janatA kI bolacAla kI bhASA thI, parantu Aja vaha anajAna aura kaThina bhASA bana gaI hai| isalie zAstra par3hane se loga katarAte haiM aura kevala unakA anuvAda apanI bhASA meM par3hakara hI saMtoSa kara lete haiN| bhagavAna mahAvIra ke upadezoM va tattvajJAna ko viSayakrama ke anusAra cAra anuyogoM meM bA~TA gayA hai, jinameM eka anuyoga hai--dhrm-kthaanuyog| kathA, udAharaNa, dRSTAnta va rUpaka ke dvArA upadeza denA aura dharma kA tattva samajhAnA eka sarala aura rocaka zailI hai| isalie kathAnuyoga kI zailI sabase adhika rucikara va lokapriya banI hai| kathAnuyoga meM jina zAstroM/AgamoM kA nAma AtA hai unameM jJAtAdharmakathAMgasUtra sabase adhika prasiddha, aura sabase adhika rocaka tathA sabase bar3A hai| yoM to antakRdazAsUtra, upAsakadazAMga, anuttaropapAtika, nirayAvalikA, rAjapraznIya, vipAkasUtra Adi bhI kathA-pradhAna hone se kathAnuyoga meM hI gine jAte haiM kintu jJAtAdharmakathA sUtra kA sthAna kucha vizeSatA rakhatA hai| isa sUtra kI bhASA anya AgamoM kI apekSA adhika praur3ha, sAhityika aura lAlityapUrNa hai| anya kathAoM kI apekSA isakI kathAe~ bhI adhika rocaka aura vizvastara kI haiN| jJAtAsUtra kI kucha kathAe~ to bauddha sAhitya meM, vaidika granthoM va videzI kathA sAhitya meM bhI milatI haiN| jaise meghakumAra kI kathA jAtaka ke nanda kI kathA se, do kachuoM kI kathA gItA kI TIkAoM meM tathA rohiNI jJAta kI kathA bAibila kI methyU aura lUka kI kathA se kAphI samAnatA rakhatI hai| isase yaha pratIta hotA hai ki "jJAtAsUtra kI saikar3oM kathAe~ dhIre-dhIre sampUrNa vizva sAhitya meM rUpAntarita ho gaI haiN| (8) OTE

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antaraMga paricaya isa sUtra kA nAma jJAtA-dharma-kathA hai| jisa para TIkA karate hue AcArya zrI abhayadevasUri ne likhA hai-jJAta kA artha hai udAharaNa aura dharmakathA se tAtparya hai prasiddha dharma kthaaeN| donoM zabda milakara banatA hai-jJAta-dharma kthaa| kintu kucha vidvAnoM kA mata hai ki yahA~ 'jJAta' zabda prAkRta zabda 'nAya' se banA hai| bhagavAna mahAvIra kA eka nAma hai jnyaatputr| naayputt| yahA~ 'jJAta' zabda bhagavAna mahAvIra kI ora saMketa karatA hai aura taba isakA artha hotA hai-jJAta-dharma kathAe~ arthAt bhagavAna mahAvIra dvArA kathita dharma kthaaeN| yaha artha adhika upayukta pratIta hotA hai| jJAtAdharmakathA kA sarala artha yaha bhI kara sakate haiM ki jJAtA arthAt sarvajJa, bhagavAna mhaaviir| unakI kahI huI dharma kthaaeN| jJAtAsUtra ke do zrutaskaMdha haiN| prathama zrutaskaMdha meM 19 adhyayana haiM jabaki dUsare zrutaskaMdha ke 10 varga haiN| prathama zrutaskaMdha kI sabhI kathAe~ svayaM udAharaNa haiM, aura phira upanaya ke sAtha viSaya ko adhika saMgati detI haiN| ina kathAoM ke mAdhyama se aneka prakAra kI zikSAe~, tattvajJAna, preraNA aura sAdhaka ke lie mArgadarzana milatA hai| sacitra Agama prakAzana mAlA tIna varSa pUrva hamane pUjya gurudeva u. bhA. pravartaka bhaNDArI zrI padmacandra jI mahArAja kI sAThavIM dIkSA jayantI manAI thii| taba mere mana meM sacitra Agama prakAzana kI bhAvanA mUrtarUpa le rahI thii| usI varSa maiMne prayoga ke rUpa meM bhagavAna mahAvIra kI antima vANI uttarAdhyayanasUtra kA sacitra sampAdana prakAzana kiyA thaa| vaha prayoga bahuta saphala rhaa| sarvatra prazaMsita huA aura Agama ke adhyayana se dUra rahane vAle bhI citramaya Agama hone se rucipUrvaka par3hane lge| mere pAsa aneka vidvAnoM ke vijJa munivaroM ke tathA anekAneka dharma-premiyoM ke patra Aye aura sabhI ne isa prayAsa kI mukta kaMTha se prazaMsA kii| yuga kI isa AvazyakatA aura upayogitA ko dekhakara hamane isa yojanA ko aura Age bar3hAne kA saMkalpa kiyaa| jisake antargata sacitra antakRddazAsUtra, sacitra kalpasUtra, sacitra tIrthaMkara caritra prakAzita huaa| aura aba sacitra jJAtAdharmakathAMgasUtra pAThakoM ke hAthoM meM pahuMca rahA hai| jJAtAsUtra kAphI bar3A hone se use do bhAgoM meM prakAzita kiyA jA rahA hai| prathama bhAga meM ATha adhyayana lie gaye haiN| zeSa dUsare bhAga meM prakAzita hoNge| isa sUtra kI sampAdana zailI meM thor3A parivartana bhI kiyA hai| Amukha meM sarvaprathama adhyayana ke zIrSaka kA spaSTIkaraNa kiyA hai jisase adhyayana kA viSaya jJAta ho sake tathA isI ke sAtha kathA-sAra bhI diyA hai| mUla pATha meM sUtra saMkhyA kI koI nizcita paramparA prAcIna pratiyoM meM nahIM apanAI gaI hai ataH isa saMskaraNa meM sUtra saMkhyA kathA-pravAha kI suvidhAnusAra rakhI gaI hai| mUla pATha meM apekSAkRta lambe tathA saMyukta zabdoM meM saMdhi sthaloM para virAma cihna (Daiza) diye haiM jisase paThana tathA uccAraNa meM nuvidhA ho| (9)

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mUla pATha meM varNanAtmaka tathA vivaraNAtmaka aMzoM ko anekAneka bAra doharAe jAne kI zailI kA prayoga - huA hai| anuvAda meM inheM yathAsaMbhava saMkSipta kiyA hai tathA 'pUrvasama' Adi iMgitoM kA prayoga kiyA gayA hai| citroM ko adhika sugamatA se bodhagamya banAne ke lie citra-zIrSaka ke sthAna para pratyeka citra ke pIche tatsaMbaMdhita kathA prasaMga saMkSepa meM diyA gayA hai| adhyayana ke anta meM vizeSa zabdoM kA spaSTIkaraNa evaM upasaMhAra tathA TIkA meM AI huI upanaya gAthAe~ bhI le lI haiN| isa prakAra sampAdana meM sarvAMgatA lAne kA prayAsa kiyA hai| TippaNa evaM pariziSTa kI zailI mujhe kama pasanda hai, kyoMki usase pAThaka ko idhara-udhara pRSTha ulaTane par3ate haiN| ataH pratyeka adhyayana se sambandhita sabhI sAmagrI vahIM eka sthAna para dene kA prayAsa kiyA hai| AzA hai pAThakoM ko yaha zailI adhika sundara va rucikara lgegii| kRtajJatA pradarzana ___ parama pUjya gurudeva u. bhA. pravartaka bhaNDArI zrI padmacandra jI mahArAja ke asIma AzIrvAda se sacitra Agama prakAzana kA yaha kAryakrama nirvighna rUpa se gati pakar3a rahA hai yaha mere lie parama prasannatA kA viSaya hai| isa prakAzana meM mahAsatI jI tapacakrezvarI upapravartinI zrI mohanamAlA jI ma., upapravartinI DaoN. saritA jI ma. tathA aneka gurubhakta udAra sadgRhasthoM ne apanA sahayoga karake gurubhakti aura zrutabhakti kA paricaya diyA hai| sAtha hI zAstra-sevA kA puNya upArjana kiyA hai| yaha sabhI ke lie anukaraNIya hai| sAhityakAra zrIcanda jI surAnA ne sadA kI bhA~ti isake sampAdana, mudraNa meM apanI sampUrNa bauddhika-cetanA ko niyojita kiyA hai tathA zrIyuta surendra jI botharA ne sundara saTIka aMgrejI anuvAda ke sAtha saMpAdana sahayoga karake isakI upayogitA meM cAra cA~da lagAye haiN| maiM sabhI ke prati hArdika bhAva se kRtajJa huuN| -amara muni (10)

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NOTE FROM THE EDITOR-IN-CHIEF The means of making the soul pious and pure is Dharma. The subjective basis of Dharma is soul. But in order to achieve the goal of purification it is essential to have the proper and working knowledge of the processes like penance, chanting, meditation, and other such practices. The source of this knowledge are Shastra or religious scriptures. In every religious tradition the reading, teaching, listening, and study of religious books is done for the purpose of acquiring knowledge about the means of upliftment and the goal; they also give us vivid description of the inspiring lives of great and pious souls who have attained high status with the help of religious conduct. All this helps us follow the right path or proper conduct. The religious teachings of Bhagavan Mahavir and the path of purification shown by him are compiled as Agams. These scriptures are in the then prevailing language of the common man, Ardhamagadhi--Pra Some time in the past, Ardhamagadhi was the most popular language of the masses, but today it has become a lesser known and so a difficult language. That is why people avoid reading original texts and are content with reading translations in the language they know. The teachings of Bhagavan Mahavir have been divided subject-wise into four categories titled Anuyog. The first Anuyog or category is Dharma Kathanuyog or the category of religious stories. To preach religion and explain its fundamentals with the help of stories, examples, instances, and metaphors is a simple and absorbing style. As such, this category has proved to be the most accepted and popular one. Of the works listed in this category the most famous, interesting, and largest is Jnata Dharma Kathanga. Although Antakritdasha Sutra, Upasakdashang, Anuttaropapatik, Niriyavalika, Rajprashniya, Vipak Sutra etc. are listed in this category, Jnata Dharma Katha Sutra occupies a very special 7 place. The language of this scripture is mature, refined, and flowery. As OTTE ( 11 )

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compared to the stories from other works those in this work are much more interesting and conforming to international standards. Some of the stories from Jnata Sutra have parallels in Buddhist, Vedic as well as foreign literature. For example the story of Megh Kumar has a parallel in the story of Nand from the Jatak literature; the story of two tortoises has parallels in commentaries on Gita; the story of Rohini has similarities with stories of Methew and Luke from the Bible. All this points toward the fact that many stories from Jnata Sutra have slowly spread all around the world and have been adapted and absorbed in the world literature. INTRODUCTION TO THE TEXT There are two sections in the Jnata Sutra. The first section contains nineteen chapters and the second has ten sub-sections. The name of this work is Jnata Dharma Katha. Acharya Abhaya Dev Suri has commented on this term-Jnata means example and Dharma Katha means popular religious tales. Both these combined mean-examples and religious tales. Some scholars say that the word Jnata has been derived from the Prakrit word Naya. One of the names of Bhagavan Mahavir is Naya-putta or Jnataputra. Here the word Jnata points towards Bhagavan Mahavir. So according to this theory Jnata Dharma Katha means the religious stories told by Bhagavan Mahavir. This interpretation appears to be more appropriate. Another meaning is religious tales told by Jnata (omniscient or Bhagavan Mahavir). All the stories in the first section are based on examples. The verses drawing conclusion at the end of each story make it easy to grasp the lesson contained. These stories impart moral values, knowledge of the fundamentals, inspiration, and guidance for spiritual practices. THE ILLUSTRATED AGAM SERIES Three years back we had celebrated the sixtieth anniversary of the Diksha ceremony of revered Gurudev U. B. Pravartak Bhandari Shri Padma Chandra ji Maharaj. At that time the plan for publication of illustrated Agams was taking shape in my mind. The very same year I launched and concluded the editing and publication of the last sermon of Bhagavan Mahavir, Illustrated Uttaradhyayan Sutra. ( 12 )

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The experiment proved to be highly successful. It was widely acclaimed and even the unwilling started studying the illustrated Agam with interest. I received numerous letters from scholars, scholarly ascetics, and devotees freely praising this effort. I resolved to further this project looking at prevailing need and usefulness of such works. Illustrated Antakritdasha Sutra, Illustrated Kalpa Sutra, and Illustrated Tirthankar Charitra have already been published under this scheme. Now this Illustrated Jnata Dharma Kathanga Sutra is being released. As the Jnata Sutra is a voluminous work, it is being published in two parts. First part contains eight chapters. The remaining shall come in the second part. Some changes have been incorporated in the style of editing. A section has been added before every chapter. This contains explanation about the title and topic of the chapter and, gist of the story. In the old copies of the original text no established rule has been followed regarding the numbering of the paragraphs or Sutras. As such, freedom has been taken in numbering the paragraphs according to the flow of the story. In the Prakrit text dash has been given to break the long combined words to facilitate reciting. In the original text the descriptive and elaborative passages are repeated verbatim again and again. This appears to be the writing style of that period. However, in the translation such passages have been made as brief as possible using the indicators like (etc.), (as mentioned earlier), etc. To make the illustration easily understandable relevant brief excerpts from the stories have been given on the back of every illustration. At the end of the chapter a glossary, conclusion and the verses indicating the message of the story have been given. Thus effort has been made to use an all enveloping editing style. I do not like much the use of foot notes and appendices unless it becomes essential. This is because in that style of editing the reader has to suffer breaks while reading, by repeatedly referring to foot notes and turning pages to look for appendices. As such, effort has been made to provide all possible reference material with the chapter itself. I hope that the readers would appreciate and like this style. ( 13 )

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ACKNOWLEDGEMENTS It is a matter of extreme pleasure for me that with the blessings of revered Gurudev U. B. Pravartak Bhandari Shri Padma Chandra ji Maharaj the project of publication of illustrated Agam literature is gathering speed. By extending whole hearted support to this publication Mahasati ji Tap-Chakreshwari, Up-Pravartini Shri Mohanmala ji M., UpPravartini Dr. Sarita ji M. and many devoted and generous followers have revealed their devotion for the Guru and the word of the Lord. Such gesture is exemplary and should be emulated by all. As always, Srichand ji Surana, an author and scholar in his own right, has incorporated all his acumen in editing and printing this work. Shri Surendra Bothara has added to its utility by providing a comprehensive free flowing English translation as well as assistance in editing. I express my sincere gratitude to them all. -Amar Muni EEJ (14)

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viSayAnukrama CONTENTS prathama adhyayana : ukSipta jJAta 1-158 First Chapter : Utkshipta Jnat 1-158 - . - . - . - . - . Amukha prArambha Arya sudharmA svAmI jambU svAmI kI jijJAsA sudharmA svAmI kA samAdhAna kathArambha zayanAgAra-varNana svapna zreNika dvArA svapnaphala-kathana rAjagRha kI sajAvaTa rAjA zreNika kI taiyArI svapna-pAThaka svapna-pAThakoM dvArA phalAdeza svapna-pAThakoM kA sammAna dhAriNI kA dohada dhAriNI kI udAsI dohada-nivedana abhayakumAra kA Agamana abhaya kA AzvAsana abhaya kI devArAdhanA saudharma deva kA Agamana akAla-megha vikriyA dohada pUrti deva kA visarjana putra-janma janma-saMskAra karma nAmakaraNa-saMskAra meghakumAra kA lAlana-pAlana kalA-zikSaNa gRhasthAzrama vivAha aura prItidAna bhagavAna mahAvIra kA Agamana bhagavAna mahAvIra ke darzana va dezanA 3 Introduction 7 The Beginning u Arya Sudharma Swami 90 Curiosity of Jambu Swami 99 Reply by Sudharma Swami 93 The Story 15 The Bedroom 16 The Dream 20 Interpretation by Shrenik 22 Decorating Rajagriha 24 Preparations by King Shrenik 28 The Dream-Diviners 31 Interpretation by Dream-Diviners 38 Felicitation of Dream-Diviners 34 Dharini's Dohad 41 Worried Dharini 45 Dohad Revealed 46 Arrival of Abhay Kumar 49 Assurance by Abhay Evocation of God by Abhay 49 Arrival of Saudharma God 56. Creation of Untimely Rain Clouds 449 Dohad Fulfilment Farewell to the God 63 Birth of the Son 66 Ritual Birth-Ceremonies 67 Naming-Ceremony &C Bringing up of Megh Kumar 69 Education 73 Family Life 76 Marriage and Gifts 78 Arrival of Bhagavan Mahavir 80 Mahavir's Discourse 61 Fan (15)

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vairAgya jAgaraNa zokAkula mAtA meghakumAra kA mAtA-pitA se saMvAda rAjyAbhiSeka saMyamopakaraNa kI mA~ga dIkSA kI taiyArI mahAbhiniSkramaNa pravrajyA grahaNa megha anagAra kA UhApoha pratibodha : pUrvabhava kathana 113 82 Detachment 85 Mother's Grief 86 Dialogue with Parents 93 Coronation 96 Demand for Ascetic Equipment gue Preparations for Initiation 909 The Great Renunciation 109 Initiation 112 Ascetic Megh's Dilemma 114 Enlightenment : Reminding of the Earlier Lives 117 Forest Fire 121 King Elephant Meruprabh 972 Memory of the Earlier Birth 978 Clearing the Jungle 125 The Conflageration 128 Unprecedented Compassion 131 End of the Dilemma 132 Re-Initiation Harsh Penances by Megh 136 Relentless Practices 989 Resolve of a Pious Death 147 Re-Birth 149 At Last, Liberation 940 Conclusion 940 The Message 949 Appendix 115 118 122 123 125 126 129 dAvAnala yUthapati meruprabha hastI-bhava meM jAtismaraNa maMDala nirmANa dAvAgni apUrva anukampA megha ke UhApoha kA anta punaH pravrajyA megha kI utkaTa tapasyA athaka sAdhanA samAdhibharaNa kA saMkalpa punarjanma nirUpaNa anta meM siddhi upasaMhAra upanaya gAthA pariziSTa 137 142 147 149 150 151 155 dvitIya adhyayana : saMghATa 159-198 Second Chapter : Sanghat 159-198 Amukha ujAr3a udyAna dhanya va bhadrA vijaya cora bhadrA kI pIr3a santAna ke lie mannata 159 Introduction 162 Desolate Garden 164 Dhanya and Bhadra 165 Thief Vijaya 168 Bhadra's Distress 999 Worship for Offspring 173 Pregnancy-Desire 160 163 164 167 169 172 dohada 174 (16)

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AL AD 175177 178 181 183 184 185 putra-prasava devadatta kA apaharaNa bAlaka kI hatyA bAlaka kI khoja vijaya cora kA nigraha dhanya sArthavAha kA nigraha vijaya kI kSudhA vijaya cora ko bhojana meM hissA dhanya kA chuTakArA bhadrA ke kopa kA upazamana vijaya cora kI adhama gati dhanya kI dIkSA va devaloka gamana upasaMhAra upanaya gAthA pariziSTa 175 Birth of a Son 176 Kidnapping of Devdutt 177 Kill the Child 900 Search for the Child 182 Punishment to Vijaya 184 Dhanya in Prison 185 Vijaya's Desire for Food 187 Sharing the Food to Vijaya 189 Dhanya Released 980 Appeasement of Bhadra 192 End of Vijaya 193 Dhanya turns Ascetic 9919 Conclusion 197 The Message 197 Appendix 187 189 190 192 194 198 198 198 - . - . - . - . - . - . - . - . - . - . - . - . - . - . - . - . - . tRtIya adhyayana : aMDe 199-217 Third Chapter : Andak 199-217 . . - . - . 199 202 204 205 206 208 Amukha mayUrI ke aMDe gaNikA kA devadattA udyAna-bhramaNa kI taiyArI udyAna-bhramaNa mayUrI kA udvega aMDoM kA apaharaNa zaMkAzIla sAgaradatta putra duvidhA kA phala nAcatA mora upasaMhAra upanaya gAthA pariziSTa 199 Introduction 201 Pea-Hen Eggs 203 Devdatta, the Courtesan 204 Preparations for an Outing 206 The Outing ROC Disturbed Pea-Hen 209 Picking up the Eggs 211 Skeptic Son of Sagardatta 212 Consequence of Doubt 213 Dancing Peacock 216 Conclusion 216 The Message 217 Appendix 210 211 217 217 caturtha adhyayana : kUrma 218-229 Fourth Chapter : Kurma 218-229 Amukha kachuoM kA Agamana -zRMgAloM kI cAlAkI 218 Introduction 221 The Turtles 223 Cunning Jackals 219 222 223 (17)

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224 ghapala svabhAva kA phala niSkarSa : upanaya zAMta svabhAva kA phala upasaMhAra upanaya gAthA pariziSTa 223 The Rash Turtle 225 The Lesson 225 The Patient Turtle 227 Conclusion 227 The Message 228 Appendix 225 225 228 228 229 paMcama adhyayana : zailaka. 230-281 Fifth Chapter :Shailak 230-281 . - . - . - . 231 235 237 238 Amukha kRSNa vAsudeva arhat ariSTanemi kA Agamana kRSNa kI upAsanA thAvaccAputra kA vairAgya kRSNa-thAvaccAputra saMvAda kRSNa dvArA ziSya-bhikSA thAvaccAputra kA vihAra rAjA zailaka kA zrAvaka bananA zuka parivrAjaka zuka kI dharmadezanA thAvaccAputra-sudarzana saMvAda 230 235 236 237 239 241 245 247 248 249 251 252 240 242 245 247 248 250 251 sudarzana kA dharma-parivartana zuka kA punarAgamana zuka-thAvaccAputra saMvAda 254 256 258 Introduction Krishna Vasudev Arrival of Arhat Arishtanemi Worship of Krishna Detachment of Thavacchaputra Test by Krishna-Thavacchaputra Disciple Donation by Krishna Wanderings of Thavacchaputra King Shailak becomes a Follower Shuk Parivrajak The Preaching of Shuk Dialogue between Thavacchaputra and Sudarshan Conversion of Sudarshan Return of Shuk Dialogue between Shuk and Thavacchaputra Initiation of Shuk King Shailak gets Detached Diksha of Shailak Ailing Shailak Lethargy of Shailak Breaking of the Trap Reawakening of Shailak Conclusion The Message Appendix 253 254 256 259 266 267 270 zuka kI pravrajyA rAjA zailaka kA vairAgya zailaka kI dIkSA zailaka muni kI rugNatA zailaka kA pramAda pramAda bhaMga zailaka kA punarjAgaraNa upasaMhAra upanaya gAthA pariziSTa 271 274 265 267 269 271 274 275 277 279 RCO 280 276 278 280 280 281 (18) lain Education International

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- chaThA adhyayana : tumbaka 282-288 Sixth Chapter : Tumbak 282-288 - . Amukha gurutA kA kAraNa laghutA kA kAraNa upasaMhAra upanaya gAthA pariziSTa 282 Introduction 284 The Heavy State 285 The Light State 287 Conclusion 287 The Message 288 Appendix 282. 285 286 287 287 288 - . - . - . - . sAtavA~ adhyayana : rohiNI jJAta 289-312 Seventh Chapter : Rohini Jnat 289-312 . - . - . - . - . - . - 290 294 Amukha putra-vadhU parIkSA dUradarzI rohiNI akSata saMvardhana parIkSA pariNAma ujjhikA : bAhya sevikA bhogavatI : gRha-sevikA rakSikA : gRha-saMrakSikA rohiNI : mukhiyA upasaMhAra upanaya gAthA pariziSTa 289 Introduction 293 Testing the Daughters-in-Law 296 Far-sighted Rohini 298 The Rice Multiplied 299 Result of the Test 309 Ujjhika; The Outer Servant 303 Bhogvati : The Cook 304 Rakshika : The Protector 306 Rohini : The Chief 308 Conclusion 309 The Message 312 Appendix 296 299 300 301 303 304 306 311 311 312 . - . - . -. - . - . AThavA~ adhyayana : mallI 313-419 Eighth Chapter : Malli 313 - Amukha mahAbala kA janma mahAbala kI dIkSA mahAbala kA mAyAcAra mahAbala Adi kI tapasyA samAdhimaraNa tIrthaMkara avataraNa putra-dohada janma va nAmakaraNa utsava mohanagRha kA nirmANa rAjA pratibuddhi puSpa-maNDapa 313 Introduction 318 Birth of Mahabal 320 Initiation of Mahabal 322 Cheating by Mahabal 324 Penances of Mahabal and Friends 328 Heditation unto Death 330 The Descent of the Tirthankar 332 Dohad of Flowers 333 Birth and Naming Ceremonies 334 Constructions of the House of Illusion 337 King Pratibuddhi 380 The Floral Pavilion 315 319 321 323 324 328 330 332 334 335 337 341 (19)

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mallIkumArI kI prazaMsA rAjA candracchAya samudra- yAtrA bhayAvaha AkRti kSamAyAcanA evaM kuNDaloM kI bheMTa rAjA rukmi kAzIrAja zaMkha sunAroM ko deza nikAlA rAjA adInazatru mallIkumArI kA citra mallI nahIM ! citra nirvAsita citrakAra rAjA jitazatru cokkhA kA parAbhava jitazatru ke pAsa cokkhA kUpamaMDUka dUtoM kA saMdeza - nivedana yuddha kI taiyArI kumbha kI parAjaya mithilA kA gherAva mallI kI yojanA rAjAoM kA mana parivartana rAjAoM ko jAtismaraNa jJAna dIkSA kA saMkalpa varSI dAna kuMbha kI bhojanazAlAe~ devoM kA kartavya pAlana abhiSeka samAroha pAlakI mahAbhiniSkramaNa dIkSA kevalajJAna saMgha varNana nirvANa upasaMhAra upanaya gAthA pariziSTa 342 344 345 348 355 361 364 366 368 370 391 394 372 373 Exiled Painter 376 King Jitshatru 36 Defeat of Chokkha 380 Chokkha with Jitshatru A Well-Frog 381 384 Emissaries in Mithila 385 War Preparations 387 Defeat of Kumbh 388 The Siege of Mithila 389 Malli's Plan 395 398 400 Praise of Princess Malli King Chandracchaya The Sea-Voyage Horrific Apparition Gift of Earrings King Rukmi King Shankh of Kashi Exile of Goldsmiths. King Adinshatru The Portrait of Malli A Portrait Not Malli ! 409 899 413 415 417 417 418 Mind Change of the Kings Jatismaran Jnan of the Kings Resolve to Renounce the World The Great Charity Food Distribution by Kumbh Gods Perform their Duty 402 404 Annointing Ceremony 406 The Palanquin 407 The Great Renunciation Initiation Omniscience Details of the Organization Liberation Conclusion The Message Appendix *** (20) 342 344 346 348 355 361 365 366 369 370 372 374 376 378 380 382 384 386 388 389 390 392 394 396 398 401 403 405 406 407 409 411 414 415 417 418 419

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RAMMAR CARU kAravara jJAtAdharmakathAMga sUtra (prathama bhAga) Jnata Dharma Kathanga Sutra (FIRST VOLUME) DETA

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(3) AR prathama adhyayana : utkSipta jJAta : Amukha zIrSaka-ukkhitte-utkSipta/utsthita arthAt uThAyA huA yA uThA huaa| yaha eka sthiti kA nAma hai jisameM koI vastu apanI sAmAnya sthiti se uTha, kisI ucca sthiti meM pahuMcakara sthira ho jaay| vaha sthiti pArthiva bhI ho sakatI hai, mAnasika bhI tathA Atmika bhii| isa kathA meM ye sabhI sthitiyA~ samanvita haiM aura unakA AdhAra hai antaHprerita krunnaa| pratyeka AyAma meM kisI ucca sthiti para pahu~canA aura usa sthiti ko banAye rakhanA, isa bhAgIratha prayatna meM karuNA kI anokhI mahattA kA bejor3a udAharaNa isa kathA meM prastuta kiyA gayA hai| kathAsAra-rAjagRha (magadha) ke rAjA zreNika ke naMdA nAmaka rAnI se abhayakumAra nAma kA putra thaa| vaha atIva buddhimAn va medhAvI thA tathA samasta rAja-kAja kA saMcAlana usI ke hAtha meM thaa| rAjA zreNika ke eka anya rAnI thI jisakA nAma dhAriNI thaa| vaha eka rAta apane mu~ha meM eka zveta hAthI ko praveza karane kA svapna dekha jAga pdd'ii| rAjA zreNika tathA svapnavettA paNDitoM ne isa svapna ko eka tejasvI putra-prApti kA saMketa btaayaa| dhAriNI garbhavatI huI aura tIsare mahIne meM use asamaya megha tathA varSAkAla meM vana-udyAnAdi meM bhramaNa kA Ananda lene kA dohada utpanna huaa| dhAriNI ne zreNika rAjA se dohada kI bAta khii| asamaya meM varSAkAla kI saMbhAvanA na hone se cintita rAjA ne apane medhAvI putra abhayakumAra se sArI bAta khii| abhayakumAra ne pitA ko Azvasta kiyA aura apane pUrva-janma ke mitra eka deva kA AhvAna kara usase sahAyatA maaNgii| deva ne akAla megha tathA varSARtu kI daivI racanA kara dhAriNIdevI kA dohada pUrA krvaayaa| ___yathA samaya dhAriNIdevI ne putra prasava kiyA aura akAla megha ke dohada se sUcita hone ke kAraNa rAjA ne usakA nAma meghakumAra rkhaa| kumAra dhIre-dhIre bar3hane lgaa| yathA samaya usakI zikSA-dIkSA huI aura yuvA hone para ATha sundara rAja-kanyAoM ke sAtha vivAha kara diyA gyaa| eka bAra zramaNa bhagavAna mahAvIra rAjagaha pdhaare| jana-samaha unakA upadeza sanane umaDa pddaa| meghakamAra bhI sacanA prApta hone para unakA upadeza sanane gyaa| bhagavAna ke vacana sana megha ko ko vairAgya utpanna huA aura usane dIkSA lene kA nirNaya liyaa| megha apane mAtA-pitA se anumati lene gayA to unhoMne use bahuta samajhAne kI ceSTA kI ki gRhastha jIvana ke sabhI Ananda bhogane ke bAda dIkSA lene kA vicAra kre| para megha apane nirNaya para aTala rahA aura antataH dIkSA le lii| zramaNa jIvana ke prathama dina hI megha asuvidhAoM ke kAraNa vicalita ho gyaa| rAtri ko usakI zayyA dvAra ke nikaTa lagI thI aura apane-apane kArya se Ate-jAte anya zramaNoM ke pA~va Adi chU jAne se use rAta bhara nIda nahIM aaii| vicalita meghakumAra bhagavAna mahAvIra ke pAsa aayaa| usakI caMcala manodazA dekhakara bhagavAna mahAvIra ne svayaM hI usakI samasyA batAI aura sAtha hI usake pUrva-janma kI kathA sunaaii| Care T

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CORN ( 4 ) isa bhava se tIsare pUrva bhava meM meghakumAra ne hAthI ke rUpa meM janma liyA thaa| bhayaMkara dAvAnala se trasita apanI pyAsa bujhAne vaha gajarAja tAlAba meM utarA to usameM rahe daladala meM pha~sa gyaa| aisI sthiti meM use eka taruNa zatru hAthI ne apane paine dA~toM se cheda diyA / mRtyu pazcAt vaha jIva punaH eka- gajarAja ke rUpa meM janmA / eka bAra dAvAnala ko dekha use pUrva janma ke anubhava kA AbhAsa huA aura usane apane dala sahita nadI ke taTa para eka vizAla kSetra ko vRkSa va ghAsa-phUsa Adi jalane vAle padArthoM se vihIna kara surakSita maMDala taiyAra kara liyaa| jJAtAdharmakathAMga sUtra eka bAra jaba punaH bhISaNa dAvAnala prajvalita huA to bhayabhIta gajarAja apane dala sahita usa kSetra kI ora bhaagaa| vahA~ pahale se hI bhayabhIta vana-cara ThasAThasa bhare par3e the| gajarAja bhI jaise-taise usa bhIr3a meM ghusA aura jahA~ sthAna pAyA vahIM khar3A ho gyaa| kucha dera bAda usane zarIra khujAne ko apanA eka paira uThAyA to usa sthAna para eka bhayabhIta kharagoza dubaka gyaa| gajarAja ne yaha dekhA to usake hRdaya meM karuNA / anukampA kA bhAva umar3a pdd'aa| anukampAvaza usane apanA paira uThAye hI rkhaa| vaha dAvAnala aDhAI dina meM zAMta huA aura taba sAre pazu usa surakSita sthAna se bAhara caleM gaye / gajarAja ne bhI vahA~ se prasthAna ke liye jaba apane uThe hue paira ko dharatI para TikAne kI ceSTA kI to thakAna aura jakar3ana ke mAre vaha dharatI para gira pdd'aa| tIna dina taka asahya vedanA bhogane ke pazcAt vaha mRtyu ko prApta huA / karuNA se pavitra huI zuddha bhAvanAoM dvArA jo karma bandhana huA usake phalasvarUpa vaha jIva meghakumAra ke rUpa meM janmA / Doomoo pUrva janmoM kI yaha kathA sunAkara bhagavAna ne meghakumAra se kahA ki jaba pazu ke rUpa meM karuNA se prerita ho eka nanhe-se kharagoza kI asuvidhA kA bhI dhyAna rakhane kI sAmarthya ubharI thI to Aja kyA huA hai? jJAnavAna, buddhimAn tathA guNavAna manuSya rUpa meM bhI kyA zramaNoM dvArA prApta tanika sI asuvidhA se vicalita ho jAnA use zobhA detA hai? sajJAna titikSA se karma nirjarA karanA mahAna phaladAyI hotA hai| prabhu ke isa ulAhane ne meghakumAra kI A~kheM khola diiN| use pazcAttApa huA aura atIta ke UhApoha meM lIna use jAtismaraNa jJAna utpanna ho gayA / pUrva-bhava kI sabhI bAteM calacitra kI bhA~ti spaSTa ho giiN| usane apane Apako saMyama meM sthira kiyA tathA yaha vrata liyA ki apane netroM ke atirikta samasta zarIra ko zramaNoM kI sevA meM arpita kara degaa| isake bAda meghakumAra ne sabhI aMga-zAstroM kA adhyayana kiyA kI Ayu pUrNa kara aura tIvra tapasyA karate hue AyuSya pUrNa kara anuttara deva loka meM janma liyaa| vahA~ mahAvideha kSetra meM janma lekara vaha jIva mokSa prApta kregaa| FIRST CHAPTER: UTKSHIPTA JNATA: INTRODUCTION Title-Utkshipta Jnata or "the tale of the elevated". The word Utkshipta means elevated or raised. It indicates a condition where a thing rises from its normal state to a higher state and remains there. The context may be physical, mental or spiritual. This story includes this elevated state in all these three contexts and the JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta (4) e ES inspiring cause is inherent compassion. In the herculean task of rising and remaining in that elevated state this feeling of compassion plays a unique and important role. This story vividly highlights that role. Gist of the Story-King Shrenik and queen Nanda of Rajagriha (Magadh) had a son named Abhay Kumar. He was extremely intelligent and worldly wise. On behalf of King Shrenik he managed all the affairs of the state. King Shrenik had another beautiful queen whose name was Dharini. One night she saw a dream of a giant white elephant entering her mouth, and got up. King Shrenik and the dreamdiviners interpreted that Queen Dharini will give birth to a brilliant son. Queen Dharini became pregnant and during the third month of pregnancy she had a desire to enjoy untimely monsoon. She informed King Shrenik. When the king could not come up with any solution he was frustrated and worried. He told everything to his able son Abhay Kumar, who assured the king, invoked a friendly god and sought his help. This god created an enchanting atmosphere of untimely monsoon and fulfilled the queen's desire. In due course Dharini gave birth to a child who grew into a healthy and intelligent youth. After proper education he was married to eight beautiful princesses. Shraman Bhagavan Mahavir once arrived in Rajagriha city. Finding about the arrival of Shraman Bhagavan Mahavir, throngs of people came to pay homage to him and listen to his discourse. Megh Kumar also came there. The profound and inspiring discourse of Bhagavan Mahavir evoked feelings of detachment in Megh Kumar. He decided to get initiated into Mahavir's order. King Shrenik and Megh Kumar's mother tried instilling fear and antipathy for ascetic discipline. But the awakened spirit is never afraid of any hurdle or pain. Accepting his request Shraman Bhagavan Mahavir initiated Megh Kumar into the order. On the very first night, being the junior most, Megh Kumar was allotted the last place, near the gate, to sleep. During the night, for their essential duties, many ascetics kept on going out and coming back. Disturbed by all the commotion of this perambulation Megh Kumar could not sleep a wink throughout the night. Next morning he went to Shraman Bhagavan Mahavir who became aware of Megh's problem without his telling. To pacify his inner turmoil Bhagavan narrated a story "Megh! Once upon a time in the valley of the Vaitadhya mountain there lived a giant elephant named Sumeruprabh, Once, driven by a forest-fire and, in search of water it entered a large pond and was caught in the swamp. Just at that moment another strong and young elephant arrived and driven by a feeling of animosity from the past, it pierced Sumeruprabh's back with its sharp tusks. The elephant died suffering xa hawa CHAPTER-1: UTKSHIPTA JNATA

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Orego (E) jJAtAdharmakathAMga sUtra In the next life it was born a red elephant named Meruprabh in the valley of the Vindhyas. Once, seeing a forest fire it recalled the experience from its last birth. It marked a large area of one Yojan and with the help of the herd cleared it of all combustible things like dry leaves, logs, etc. in order to take refuge in some such contingency. During the next summer once again a terrible forest-fire started. To save itself, the red elephant rushed towards the arena that it had cleared. In that arena numerous animals had already taken refuge. When the red elephant reached there it also squeezed in and stood where it found a little space. "After some time it lifted one of its legs to scratch some itching part of its body. At that instant a small rabbit crept in and occupied that space. When the elephant wanted to put back its leg on the ground it found that a tiny rabbit is occupying that space. The realization that its leg would crush the rabbit to death overwhelmed it with compassion. Instead of putting its feet back on the ground the elephant kept it lifted. As a result of its pure feeling of compassion it reduced the period of the cycle of rebirths and also earned a human-life-span. Doggade "The forest fire burned for two and a half days. By then the elephant was completely exhausted. With the desire to rush away from that place, as soon as it stretched its cramped leg it toppled and fell on the ground. It suffered excruciating agony for three days and died. From there it descended into the womb of queen Dharini in this town of Rajagriha. Megh! You were that elephant in your earlier life. "Megh! Just consider this that in the life you spent as an animal you were still inspired by the compassion for living beings. In this life as a human being though you have disciplined your senses, the very first night you have failed to tolerate even the slightest of inconveniences. The good deed from the life as an animal has pushed you towards spiritual light; do not be driven back to darkness by the infirm mundane attitude. Wake up, and know that tolerance inspired by purity of purpose leads to great achievements." The inspiring rebuke by Shraman Bhagavan Mahavir shook him to the core and ascetic Megh's desire for spiritual upliftment redoubled. He fell at the feet of Shraman Bhagavan Mahavir and said, "Bhante! Since this moment I commit every part of my body excepting my eyes to the service of the ascetics." He then commenced a strictly disciplined ascetic life absorbing all the knowledge of the Canons and indulging in most vigorous of penances. After observing the ascetic conduct for almost twelve years, Megh finally met his end. As a result of his great penance and purity of feelings, after death his soul has taken birth as a god in the Anuttar dimension of gods. He will be born as a human being in the Mahavideh area and attain Nirvana. JNATA DHARMA KATHANGA SUTRA

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(7) paDhama ajjhayaNaM : ukkhittaNAe prathama adhyayana : utkSipta jJAta FIRST CHAPTER : UTKSHIPTA JNATA prArambha sUtra 1 : teNaM kAleNaM teNaM samae NaM caMpA nAmaM nayarI hotthA, vnnnno| tIse NaM caMpAe nayarIe bahiyA uttarapuracchime disIbhAe puNNabhadde nAmaM ceie hotthA, vnnnno| tattha NaM caMpAe nayarIe koNio nAmaM rAyA hotthA, vnnnno| sUtra 1 : aisA varNana hai (aupapAtika Adi sUtroM meM) ki kAla ke usa bhAga va usa samaya (cauthe Are ke antima samaya) meM campA nAma kI eka ramaNIya nagarI thii| usake bAhara IzAnakoNa kI dizA (uttara-pUrva) meM pUrNabhadra nAma kA eka caitya thaa| campA nagarI meM taba kuNika nAmaka rAjA rAjya karatA thaa| ina sabakA vistRta varNana aupapAtika sUtra meM hai| THE BEGINNING 1. It is said that during that period of time (the last part of the fourth section of the current cycle of time) there was a beautiful town named Champa. Just outside the town, in the north-east direction, there was a temple complex known as Purnabhadra Chaitya. The ruler of Champa, then, was king Kunik. (All these details are mentioned in the Aupapatik Sutra.) Arya sudharmA svAmI __sUtra 2 : teNaM kAleNaM teNaM samae NaM samaNassa bhagavao mahAvIrassa aMtevAsI ajjasuhamme nAma there jAisaMpanne, kulasaMpanne, bala-rUpa-viNaya-NANa-daMsaNa-caritta-lAghavasaMpanne, oyaMsI, teyaMsI, vaccaMsI, jasaMsI, jiyakohe, jiyamANe, jiyamAe, jiyalohe, jiyaiMdie, jiyanihe, jiyaparisahe, jIviyAsa-maraNa-bhayavippamukke, tavappahANe, guNappahANe, evaM karaNa-caraNa-niggaha-Nicchaya-ajjava-maddava-lAghava-khaMti-gutti-mutti-vijjA-maMta-baMbhaveya-naya-niyama-sacca-soya-NANa-daMsaNa-carittappahANe, orAle, ghore, ghoravvae ghoratavassI, ghorabaMbhaceravAsI, ucchUDhasarIre, saMkhitta-viula-teulesse, coddasapubbI, cunaannovge| Our.. - chApA E

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( 8 ) paMcahiM aNagArasaehiM saddhiM saMparivuDe pavvANupuvviM caramANe, gAmANugAmaM dUijmANe, suhaM- suheNaM viharamANe, jeNeva caMpA nayarI, jeNeva puNNabhadde ceie, teNAmeva uvAgacchai / uvAgacchittA ahApaDirUvaM uggahaM ogiNhai; ogirihattA saMjameNa tavasA appANaM bhAvemANe viharati / sUtra 2 : kAla ke usa bhAga meM athavA usa samaya zramaNa bhagavAna mahAvIra ke ziSya (paMcama gaNadhara ) Arya sudharmA nAmaka sthavira vidyamAna the / ve ucca kula va jAti sampanna the| balavAna, rUpavAna aura vinayavAna hone ke sAtha-sAtha jJAna, darzana va cAritra sampanna bhI the / ina sabhI guNoM se yukta hote hue bhI ve ahaMkAra tathA parigraha se mukta the; arthAt lAghava saMpanna the| oja, teja, vacana - paTutA aura yaza se ve paripUrNa the| krodha, mAna, mAyA, lobha para hI nahIM, ve to indriyoM para, nIMda para aura pariSahoM para bhI vijaya prApta kara cuke the| jIne kI icchA aura mRtyu kI AzaMkA- bhaya, ina donoM se rahita ho gaye the ve / ve tapapradhAna aura guNapradhAna the| karaNa (karaNasattarI - piNDa vizuddhi, grahaNaiSaNA Adi AcAra ke marmajJa), caraNa ( caraNasattarI - paMca mahAvrata Adi ke pAlana meM nipuNa), nigraha, nizcaya, Arjava, mArdava, lAghava, kSamA, gupti, mukti, vidyA, maMtra, brahmacarya, veda, naya, niyama, satya, zauca, jJAna, darzana, cAritra Adi guNoM ke sarvazreSTha dhAraka the| ve udAra the aura sadAcAra ke kaThora pAlaka / vrata, tapasyA aura brahmacarya meM ve dRr3hatayA utkRSTa the aura zarIra se alipta / vipula - tejolezyA ko apane Apa meM sameTa liyA thA unhoMne / ve caudaha pUrvoM ke jAnakAra aura cAra jJAna ke dhAraka the| jJAtAdharmakathAMga sUtra aise sudharmA svAmI apane pA~ca sau ziSyoM sahita eka ke bAda dUsare gA~va meM vicarate hue, sukhapUrvaka vihAra karate hue campA nagarI meM jahA~ pUrNabhadra caitya thA vahA~ Aye / yathAniyama AjJA avagraha prApta kara ve usa caitya meM Thahare aura AtmA ko saMyama evaM tapa meM bhAvita karate, ramAte hue rahane lge| ARYA SUDHARMA SWAMI 2. During that period of time the fifth chief-disciple of Shraman Bhagavan Mahavir, Arya Sudharma, was living. He belonged to a prominent family and caste. Besides being strong, handsome, and humble he was also endowed with right-knowledge, right-perception, and right-conduct. In spite of having all these rare virtues he was free of conceit and greed; in other words, he had the virtue termed as Laghav or extreme brevity of ego and desire for possessions. He was rich in qualities like power, aura, eloquence and the resultant fame. He (8) CHINE JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta (8) or o had conquered anger, conceit, illusion, and greed and, at the same time, he had also won over the senses, sleep, and afflictions. The desire to live and the fear of death, both had no place in his mind. Penance and virtues occupied most prominent place in his life. He had profound knowledge of the rules of ascetic conduct (Karan-sattari), and at the same time he also immaculately followed those rules (Charan-sattari). He was ideally endowed with virtues like Nigraha (self-control), Nishchaya (determination), Arjava (simplicity), Mardava (humility), Laghav (extreme brevity of ego and desire for possessions), Kshama (forgiveness), Gupti (discipline of attitude and behaviour), Mukti (freedom), Vidya (esoteric skills), Mantra, Brahmacharya (celibacy), Veda (scriptures), Naya (logic), Niyam (discipline), Satya (truth), Shauch (cleansing), Jnana (knowledge), Darshan (perception), and Charitra (conduct). He was benevolent as well as strict adherent of right conduct. He was extremely resolute in observation of vows, penance, and celibacy. He had no attachment for his body. He had acquired the hyper-potent Tejoleshya (fire power). He had the complete knowledge of all the fourteen Purvas (sublime scriptures). And finally, he possessed all the four branches of knowledge. Wandering from one village to another along with his five hundred disciples, Sudharma Swami arrived at the Purnabhadra Chaitya in the town of Champa. After seeking formal permission he camped there and started his spiritual activities related to inner discipline and penance. sUtra 3 : tae NaM caMpAe nayarIe parisA niggyaa| koNio niggo| dhammo khio| parisA jAmeva disaM pAubbhUA, tAmeva disiM pddigyaa| sUtra 3 : isake bAda campA nagarI se nikalakara janasamUha aura rAjA kuNika bhI pUrNabhadra caitya meM aaye| isa janasamUha ko sudharmA svAmI ne dharma kA upadeza diyaa| upadeza sunane ke bAda sabhI apane-apane sthAna ko lauTa ge| 3. After that, throngs of people as also king Kunik came out of the town and went to the temple. Sudharma Swami gave a discourse and the masses returned home. PO ANG CHAPTER-1 : UTKSHIPTA JNATA

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KUAE SMS (10) jJAtAdharmakathAMga sUtra AAD aanti sUtra 4 : teNaM kAleNaM teNaM samae NaM ajjasuhammassa aNagArassa jeTe aMtevAsI ajjajaMbUNAmaM aNagAre kAsavagotteNaM sattussehe jAva....... ajjasuhammassa therassa adUrasAmaMte uDDhaM jANU ahosire jhANa-koTThovagae saMjameNaM tavasA appANaM bhAvemANe vihrti| __sUtra 4 : usa samaya Arya sudharmA anagAra ke pradhAna ziSya the kAzyapa gotra ke Arya jambU angaar| ve sAta hAtha U~ce aura pUrvokta (kanaka samAna gauravarNa vAle tapasvI, brahmacarya meM lIna Adi) guNoM se saMpanna the| ve Arya sudharmA se na adhika dUra na adhika pAsa rahate the| ve ucita sthAna para, ghuTanA Upara aura mastaka nIcA kiye dhyAna ke upayukta Asana meM baiTha tapa aura saMyama meM satata lIna rahate the| 4. Arya Jambu of the Kashyap clan was the senior disciple of Sudharma Swami. He was seven feet tall and had all the virtues detailed above. He always remained in proximity of Sudharma Swami, neither very far nor very near. All the time he used to sit at a proper place in a proper posture suitable for meditation, with raised knee and bent head, absorbed in practices of discipline and penance. jambU svAmI kI jijJAsA __ sUtra 5 : tae NaM se ajjajaMbUNAme aNagAre jAyasaDDhe, jAyasaMsae, jAyakouhalle, saMjAtasaDDhe, saMjAtasaMsae, saMjAtakouhalle, uppannasaDDhe, uppannasaMsae, uppannakouhalle, samuppannasaDDhe, samuppannasaMsae, samuppannakouhalle uTThAe uddeti| uTThAe udvittA jeNAmeva ajjasuhamme there teNAmeva uvaagcchti| uvAgacchittA ajjasuhamme there tikkhutto AyAhiNaM payAhiNaM krei| karettA vaMdati namasati, vaMdittA namaMsittA ajjasuhammassa therassa NaccAsanne nAtidUre sussUsamANe NamaMsamANe abhimuhaM paMjaliuDe viNaeNaM pajjuvAsamANe evaM vayAsI jai NaM bhaMte ! samaNeNaM bhagavayA mahAvIreNaM, AigareNaM, titthayareNaM, jAva sAsaya ThANamuvagae NaM, paMcamassa aMgassa ayamaDhe paNNatte, chaTThassa NaM bhaMte ! aMgassa NAyAdhammakahANaM ke aTe paNNatte ? sUtra 5 : Arya jambU anagAra ke mana meM eka kutUhala utpanna huA jo kramazaH gaharA hote-hote saMzaya meM pariNata ho gayA aura phira jijJAsA bana gyaa| ve uTha khar3e hue aura Arya sudharmA sthavira ke nikaTa aaye| Arya sudharmA sthavira kI dakSiNa dizA se Arambha kara (10) JNATA DHARMA KATHANGA SUTRA DEB in Education International

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prathama adhyayana : utkSipta jJAta tIna bAra pradakSiNA kara unhoMne vANI se stuti aura zarIra jhukAkara vandanA kii| phira ve Arya sudharmA sthavira se na bahuta dUra na bahuta pAsa ucita sthAna para unake sammukha baiTha gaye aura uttara kI apekSA liye donoM hAtha jor3a vinaya evaM bhaktipUrvaka bole " he bhaMte ! zramaNa bhagavAna mahAvIra ne, jo dharma ke Adi puruSa tIrthaMkara the, ( zakrendra stuti ke samAna guNa varNana) aura siddha gati rUpa zAzvata sthAna ko prApta ho cuke haiM, pA~caveM aMga kA Apake kathanAnusAra artha batAyA hai to chaThe aMga, jJAtAdharmakathA, kA kyA artha batAyA hai ?" ( 11 ) CURIOSITY OF JAMBU SWAMI 5. A curiosity sparked in the mind of ascetic Arya Jambu and it slowly grew into a doubt and then a query. He got up and approached Sudharma Swami. He circum-ambulated Sudharma Swami three times clockwise, uttered a panegyric, and bowed before him. He sat down near Sudharma Swami and joining his palms humbly and respectfully put forth his question "Bhante! If according to you this is the text of the fifth Anga (Jain canon) as given by Shraman Bhagavan Mahavir, the Tirthankar and propagator of religion (as detailed in the panegyric by Shakrendra, the king of gods) who has attained the eternal abode of the Siddha-state, what is the text and meaning of the sixth Anga, Jnata Dharma Katha, as given by him?" sudharmA svAmI kA samAdhAna sUtra 6 : jaMbutti, tae NaM ajjasuhamme tere ajjajaMbUNAmaM aNagAraM evaM vayAsI- evaM khalu jaMbU ! samaNeNaM bhagavayA mahAvIreNaM jAva saMpatteNaM chaTTassa aMgassa do suyakkhaMdhA paNNattA, taM jahA - 1. NAyANi ya 2. dhammakahAo ya sUtra 6 : Arya sudharmA ne Arya jambU ko uttara diyA- "he jambU ! una zramaNa bhagavAna mahAvIra ne chaThe aMga ke do zrutaskandhoM kA upadeza diyA hai / ve 1. jJAta aura 2. dharmakathA nAma se prasiddha haiM / " REPLY BY SUDHARMA SWAMI 6. Sudharma Swami replied, "O Jambu! Shraman Bhagavan Mahavir has preached the sixth Anga in two parts that are popularly known as - 1. Jnata and 2. Dharma Katha." CHAPTER - 1 : UTKSHIPTA JNATA For Private Personal Use Only

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(12) jJAtAdharmakathAMga sUtra - sUtra 7 : jai NaM bhaMte ! samaNeNaM bhagavayA mahAvIreNaM jAva saMpatteNaM chaTThassa aMgassa do suyakkhaMdhA paNNattA, taM jahA-NAyANi ya dhammakahAo ya, paDhamassa NaM bhaMte! suyakkhaMdhassa samaNeNaM jAva saMpatteNaM NAyANaM kai ajjhayaNA paNNattA ? ___ sUtra 7 : bhaMte ! una bhagavAna mahAvIra ne chaThe aMga ke jo jJAta aura dharmakathA nAmaka do zrutaskandha kahe haiM unameM se jJAta nAmaka prathama zrutaskandha ke kitane adhyayana batAye haiM ? 7. Bhante! Of these two parts, how many chapters are there in the first part of the text known as Jnata? __sUtra 8 : evaM khalu jaMbU ! samaNeNaM jAva saMpatteNaM NAyANaM egUNavIsaM-ajjhayaNA paNNattA, taM jahA ukkhittaNAe, saMghADe, aMDe kumme ya, selge| tuMbe ya, rohiNI, mallI, mAiMdI, caMdimAi y||1|| dAvaddave, udagaNAe, maMDukke, teyalI, vi y| NaMdiphale, amarakaMkA, AiNNe, susamAi y||2|| avare ya puMDarIe, NAmA eguunnviisime| sUtra 8 : he jambU ! una zramaNa bhagavAna mahAvIra ne jJAta nAmaka zrutaskandha ke unnIsa adhyayanoM kA upadeza diyA hai| ve isa prakAra haiM : 1. utkSipta jJAta, 2. saMghATa, 3. aMDaka, 4. kUrma, 5. zailaka, 6. tumba 7. rohiNI, 8: mallI, 9. mAkaMdI, 10. candra, 11. dAvadrava vRkSa, 12. udaka, 13. maMDUka, 14. tetalIputra, 15. nandIphala, 16. amarakaMkA, 17. AkIrNa, 18. suSamA aura 19. punnddriik-kunnddriik|| ____8. Jambu! Shraman Bhagavan Mahavir has preached nineteen chapters of this Jnata section. They are- 1. Utkshipta Jnata, 2. Sanghata, 3. Andak, 4. Kurma, 5. Shailak, 6. Tumba, 7. Rohini, 8. Malli, 9. Makandi, 10. Chandra, 11. Davadrava Vriksha, 12. Udaka, 13. Mandook, 14. Tetaliputra, 15. Nandiphal, 16. Amarkanka, 17. Akirna, 18. Sushama, and 19. Pundarik-kundarik.. sUtra 9 : jai NaM bhaMte ! samaNeNaM jAva saMpatteNaM NAyANaM egUNavIsaM ajjhayaNA paNNattA, taM jahA-ukkhittaNAe jAva puMDarIe ya, paDhamassa NaM bhaMte ! ajjhayaNassa ke aTTa paNNatte ? ause RANI JNATA DHARMA KATHANGA SUTRA ein Education International

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prathama adhyayana : utkSipta jJAta (13) Cw HINDO sUtra 9 : bhaMte ! una bhagavAna mahAvIra ne yaha jo utkSipta jJAta se puNDarIka paryanta unnIsa adhyayanoM kA upadeza diyA hai unameM se prathama adhyayana kA kyA artha batAyA hai ? 9. Bhante! Out of these nineteen chapters what is the text and meaning of the first chapter as preached by Shraman Bhagavan Mahavir. kathArambha ___ sUtra 10 : evaM khalu jaMbU ! teNaM kAleNaM teNaM samae NaM iheva jaMbuddIve, bhArahe vAse, dAhiNaDDhabharahe rAyagihe NAmaM nayare hotthA, vnnnno| guNasIle ceie vnnnno| tattha NaM rAyagihe nayare seNie NAmaM rAyA hotthA mahayA himavaMta. vnnnno| tassa NaM seNiyassa raNNo NaMdA NAmaM devI hotthA sukumAlapANipAyA vnnnno|| sUtra 10 : he jambU ! samaya ke usa bhAga meM jambU dvIpa ke bhAratavarSa ke dakSiNa bharata nAmaka kSetra meM rAjagRha nAmaka nagara thaa| isa nagara ke bAhara guNazIla nAmaka caitya thA (isa nagara aura caitya kA varNana aupapAtika sUtra meM upalabdha hai)| rAjagRha nagara meM zreNika nAma kA rAjA rAjya karatA thaa| aisA varNana hai (aupapAtika sUtra meM) ki vaha rAjA mahAhimavaMta parvata ke samAna guNa vAlA thaa| zreNika rAjA kI nandA nAmaka rAnI thI jo sukumAra aMgoM vAlI thii| THE STORY 10. Jambu! During that period of time there was a town named Rajagriha in the south Bharat area of Bharatvarsh in the Jambu continent. Outside this town was a temple named Gunashil Chaitya. King Shrenik was the ruler of Rajagriha. It is said that the virtues he possessed were as lofty as the Himalayas. King Shrenik had a beautiful queen named Nanda. (as detailed in the Aupapatik Sutra) sUtra 11 : tassa NaM seNiyassa putte NaMdAdevIe attae abhae NAmaM kumAre hotthA; ahINa jAva sAma-daMDa-bheya-uvappayANa-NIti-suppauttaNaya-vihaNNU, IhA-vUha-maggaNagavesaNa-attha-satthamaI, visArae, uppattiyAe, veNaiyAe, kammayAe, pAriNAmiyAe cauvvihAe buddhIe uvavee, seNiyassa raNNo bahusu kajjesu ya, kuDuMbesu ya, maMtesu ya, gujjhasu ya, rahassesu ya, Nicchaesu ya, ApucchaNijje, paDipucchaNijje, meDhI, pamANaM, AhAre, AlaMbaNabhUe, pamANabhUe, AhArabhUe, cakkhubhUe, savvakajjesu ya, savvabhUmiyAsu ANING GANA CHAPTER-1 : UTKSHIPTA JNATA (13) A |

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( 14 ) raTTaM ya -laddhapaccae, viiNNaviyAre, rajjadhuraciMtae yAvi hotthA seNiyassa raNNo rajjaM ca, ya, kosaM ca, koTThAgAraM ca balaM ca vAhaNaM ca puraM ca, aMteuraM ca, sayameva samupekkhamANe samupekkhamANe viharai / sUtra 11 : zreNika rAjA aura naMdA rAnI ke abhayakumAra nAma kA eka putra thA / abhayakumAra zarIra se paripUrNa, guNa sampanna sundara svarUpa vAle the| vaha rAjanIti, vyavasAyanIti tathA nyAyanIti meM niSNAta the aura caturaMga arthanIti ke jJAtA the| cAroM buddhiyoM ke dhAraka abhayakumAra vibhinna kAryoM tathA viSayoM meM rAjA zreNika ke salAhakAra the| pArivArika kAryoM meM, maMtraNA, rahasyamaya tathA gupta kAryoM meM tathA koI bhI nirNaya karane meM rAjA zreNika unase samaya-samaya para salAha lete rahate the| sabake liye dhurI, AdhAra aura sahArA banane vAle abhayakumAra svayaM pramANa rUpa the, AdhAra rUpa the aura patha-pradarzaka the| ve rAjA zreNika ke rAjya, rASTra, koSa, bhaMDAra, senA, vAhana, nagara va mahala tathA antaHpura, sabhI kI vyavasthA dekhate the| jJAtAdharmakathAMga sUtra 11. King Shrenik and queen Nanda had a son named Abhay Kumar. He had a perfectly proportioned, highly endowed and beautifully formed body. He was a master of politics, business management, and law. He had also studied all the four branches of economics. Endowed with four types of wisdom, Abhay Kumar was the advisor of King Shrenik in various fields and subjects. King Shrenik used to take his advise from time to time before taking any decision in the matters of family, state, and secrecy. Acting as an axis, base, and support for others Abhay Kumar himself was the embodiment of authenticity, the symbol of support, and the source of path-finding light. On behalf of King Shrenik he managed all the affairs of the state, nation, exchequer, store, defense, transport, town, palace, and family. 3 sUtra 12 : tassa NaM seNiyassa raNNo dhAriNINAmaM devI hotthA sukumAlapANi-pAyA ahINa paMciMdiyasarIrA seNieNaM raNNA saddhiM viulAI bhogabhogAI paccaNubhavamANI viharai / sUtra 12. zreNika rAjA ke dhAriNI nAma kI eka aura rAnI thI jo atyanta rUpavAna aura guNa sampanna thii| 14) 12. King Shrenik had another highly endowed and beautiful queen whose name was Dharini. For Private Personal Use Only JNATA DHARMA KATHANGA SUTRA Q

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prathama adhyayana : utkSipta jJAta zayanAgAra - varNana sUtra 13 : tae NaM sA dhAriNI devI aNNayA kayAi taMsi tArisagaMsi chakkaTThakalaTThe-maTTha-saMThiya-khaMbhuggayaM pavaravarasAlabhaMjiya-ujjalamaNikaNagarayaNa - thUbhiyaviDaMgajAladdhacaMda-NijjUhakaMtara- kaNayAli-caMdasAliyA - vibhattikalie, vaNNaraie, bAhirao dUmiyaghaTTamaTThe, abbhitarao pasatta-suilihiyacitta-kamme, NANAvihapaMcavaNNa-maNi-rayaNakoTTimatale, paumalayA-phullavalli-varapupphajAi sarasacchadhAUvala GRETC OMO ulloyacittiyatale, caMdaNavara- kaNagakalasa- - suviNimmiya-paDipuMjiya- sarasapaumasohaMtadArabhAe, payaraggAlaMbaMtamaNi-muttadAma-suviraiyadArasohe, sugaMdha-varakusuma-mauyapamhalasayaNovayAre, maNahiyayanivvuikare, kappUra- lavaMga-malaya- caMdaNa - kAlAguru-pavarakuMdurukkaturukka-dhUvaDajjhaMtasurabhimaghamaghaMta gaMdhuddhayAbhirAme, sugaMdhavara - gaMdhie gaMdha-vaTTibhUe, maNikiraNapaNAsiyaMdhayAre, kiM bahuNA ? juiguNehiM suravaravimANa-velaMbiyavaragharae, taMsi tArisagaMsi sayaNijjaMsi, sAliMgaNavaTTie ubhao vibboyaNe, duhao unnae, majjheNa ya gaMbhIre, gaMgApuliNavAluyAuddAlasAlisae, oyaviyakhomadugullapaTTapaDicchinne, attharaya-malaya-navataya-kusatta-liMba - sIhakesarapaccutthae, suviraiyarayattANe rattaMsuyasaMvue, suramme, AiNaga- rUya- bUra - NavaNIya-tullaphAse; puvvarattAvarattakAlasamayaMsi sutta - jAgarA ohIramANI ohIramANI egaM mahaM sattussehaM - rayayakUDasannihaM, nahayalaMsi somaM somAkAraM lIlAyaMtaM jaMbhAyamANaM muhamaigayaM gayaM pAsittA NaM paDibuddhA / sUtra 13 : dhAriNI devI eka atyanta manohArI mahala meM rahatI thii| usa mahala meM sthiratA aura vizAlatA ke liye ucita sthAna para ucita rIti se chaH-chaH kASTha khaMDoM se viziSTa AkAra ke sundara khaMbhe bane hue the| ina ghisakara cikane kiye khaMbhoM para jIvanta lagatI sundara putaliyA~ ukerI huI thiiN| isa mahala para camakatI maNiratnoM kI tathA sone kI choTI-choTI chatariyA~ banI huI thiiN| sundara chajje, manohArI jAlI- jharokhe, arddhacandrAkAra sIr3hiyA~ aura ratnajar3ita dvAra - ghoDale usa mahala kI zobhA bar3hA rahe the| sthAna-sthAna para sundara AkAra kI nAliyA~ banI thiiN| bhavana ke UparI bhAga meM candrazAlA banI huI thI / bhavana ke zayana kakSa meM cUne aura svaccha gerU kA raMga kiyA huA thaa| bAhara se saphedI kI huI thI aura cikane patthara se ghisAI hone ke kAraNa vaha camaka rahA thaa| zayanAgAra kI bhItarI dIvAroM para pazu, pakSI, manuSya Adi ke sundara manohArI citra bane hue the / AgAra ke A~gana meM paMcaraMge maNiratna jar3e hue the aura chata kI dIvAra para kamala ke AkAra kI, phUloM se bharI, mAlatI Adi kI beloM ke citra bane hue the| dvAra bhAga para sone ke mAMgalika kalaza rakhe the jinake mukha khile hue kamala se Dha~ke the| daravAje para sone ke tAra meM piroI maNiyoM ( 15 ) _CHAPTER-1 : UTKSHIPTA JNATA For Private Personal Use Only (15)

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(16) jJAtAdharmakathAMga sUtra / MAHAMAA OURadiwenty aura motiyoM kI mAlAe~ laTaka rahI thiiN| usa zayanAgAra meM bichI zayyA ko sugaMdhita, raMga-biraMge, komala aura roe~dAra phUloM se sajAyA gayA thaa| vaha kakSa mana ko atIva Ananda dene vAlA thaa| kapUra, lauMga, malaya-candana, kAlA agara, uttama cIr3A, lobAna Adi kI dhUpa kI sugandha se vaha kakSa bharapUra suvAsita thaa| anya taraha-taraha kI sugandhoM se mahakatA vaha kakSa aisA laga rahA thA jaise asaMkhya phUloM kI gandha se mahakatI vaattikaa| aneka maNi-ratnoM se bikharate prakAza ke kAraNa vahA~ se aMdhakAra kA lopa ho gayA thaa| isa zayanAgAra ke viSaya meM isase adhika kucha kahane kI AvazyakatA nahIM hai ki vaha apanI zobhA se zraSThatama deva vimAna ko bhI lajjita kara rahA thaa| aise apUrva zayanAgAra meM eka zayyA bichI huI hai| usa para zarIra kI lambAI jitanA gaddA bichA huA hai jisake donoM choroM para sira tathA pairoM kI ora do takiye rakhe haiN| yaha zayyA donoM ora uThI huI aura bIca meM gaharI hai| gaMgA nadI kI bAlU meM jaise pA~va pha~sa jAte haiM vaise hI isa zayyA meM bhAra rakhane se yaha nIce pha~sa jAtI hai| isa para raMga-biraMgI kazIdA kar3hI rezama kI mahIna cAdara bichI huI hai| isa para malaya, navataka, kuzakta, limba tathA siMha kesara se bane kapar3oM kI svaccha caddareM eka ke Upara eka bichI huI haiN| ina sabakI dhUla se rakSA karane ke liye eka aura sAdI caddara Upara DhakI huI hai| isa zayyA para eka lAla raMga kI maccharadAnI bhI tanI huI hai| aisI sajI huI yaha zayyA bar3I suramya hai| chUne meM yaha zayyA komala camar3e, dhunI ruI, bUra vanaspati, makkhana aura Aka kI rUI ke samAna komala aura snigdha hai| svapna ___ rAta kA pahalA pahara bItane ke bAda isa sundara zayyA para rAnI dhAriNI soI huI thii| arddhanidrita avasthA meM, jaba raha-rahakara nIMda ke jhoMke A rahe the, unhoMne eka atyanta vizAla, cA~dI ke parvata-zikhara jaise sapheda, sAta hAtha U~ce prazasta aura sarvAMga sundara hAthI ko krIr3A karate jamhAI lete AkAza se utara apane mu~ha meM praveza karate dekhaa| yaha svapna / dekhate hI ve jAga pdd'ii| THE BEDROOM 13. Queen Dharini lived in a beautiful palace. Large wooden pillars, beautifully made in a unique shape with six blocks of wood, were erected at proper spots to add to the grandeur and stability of the palace. Lovely and life like figures were chiseled on these polished pillars. Small decorative canopies made of gold and gem stones could be seen at the roof top. Beautiful balustrades, attractive grills and M anstha QALIRANA (16) JNATA DHARMA KATHANGA SUTRA in Education International

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jJAtAdharmakathAMga sUtra PRE Avhim UPEidio citra paricaya THE ILLUSTRATIONS EXPLAINED zubha svapna darzana yitra : 1 eka rAta mahArAja zreNika kI rAnI dhAriNI ne apane bhavya zayanAgAra meM sote hue zubha svapna dekhaa| eka ujjvala varNa kA cAra dA~ta vAlA vizAlakAya hAthI AkAza mArga se utaratA huA mukha mArga dvArA usake udara meM praveza kara rahA hai| yaha zubha svapna dekhakara rAnI jAga utthii| vaha uThakara mahArAja zreNika ke kakSa meM aaii| mahArAja ko jagAkara usane apanA svapna sunAkara isa vicitra zubha svapna kA phala puuchaa| ___ mahArAja ne batAyA-devI ! Apa zIghra hI eka puNyazAlI putra kI mAtA bneNgii| (adhyayana 1) SEEING THE AUSPICIOUS DREAM ILLUSTRATION:I One night King Shrenik's queen, Dharini, sleeping in her gorgeous bedroom sees a dream. A great white elephant having four tusks descends from the sky, enters her mouth, and reaches into her womb. The queen is awakened by this auspicious dream. She goes into the room of king Shrenik and asks for the meaning of this strange auspicious dream after waking him up. The king replies that she shall soon give birth to a brilliant son. (CHAPTER-1) MA000 JNATA DHARMA KATHANGA SUTRA ain Education International

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prathama adhyayana : utkSipta jJAta ( 96 ) ce over-hangs, semi-circular steps, and gem-studded door-tops enhanced the beauty of this palace. Drainage pipes in attractive shapes were fitted at appropriate places. On the top floor of the palace was a Chandrashala (an attic to watch and enjoy the moon). The bedroom-walls of this palace were white-washed. The outer walls of this room were also white-washed and polished with smooth stones. The inner walls of this chamber were adorned with frescoes of animal, bird, human, and other such attractive motifs. Multi-coloured gem stones were studded on the floor, and the ceiling was decorated with floral motifs. Near the door were placed auspicious golden urns covered with blooming lotus flowers. Beads and pearls strung in gold wire were decoratively suspended over the door. The bed in this room was decorated with fragrant, colourful, soft and velvety flowers. It had a pleasing appearance and was filled with aroma of a variety of burning incenses including Kapur, cloves, sandal wood, black agar, good quality Cheed, and Loban. The added fragrance of other aromatic substances had made the room redolent like a bouquet of flowers. The glow from the decorated jewels was dispelling the darkness in the room. It would not be an exaggeration to state that in grandeur this bedroom surpassed the best of the abodes of gods. In such exquisite room was placed a bed. It was made to the measure of the queen. There were pillows lying at both ends. It was raised on both sides and sunken in the middle. On this bed, soft and pliant like the beach sand of the Ganges, was laid out a bed spread of colourfully embroidered silk. It was further covered with bed-sheets woven from fibers of Malaya, Navatak, Kushakt, Limb, and lion-mane Over and above all these was spread a plain white bed sheet for protection from dust. A red coloured mosquito-net was put around it This decorated and inviting bed was as soft to touch as chamois leather, softest cotton, Bura plant, fresh butter, or Aak fiber. THE DREAM During the second quarter of the night Queen Dharini was sleeping in this beautiful bed. Dozing and lying half asleep in the bed she saw a dream. A giant seven feet tall, grand, and ideally beautiful elephant, or CHAPTER-1: UTKSHIPTA JNATA (17)

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DO ( 18 ) white like a heap of silver, yawning and playfully descending from the sky, entered her mouth. She got up immediately after this dream. sUtra 14. tae NaM sA dhAriNI devI ayameyArUvaM urAlaM, kallANaM sivaM dhannaM maMgallaM sassirIyaM mahAsumiNaM pAsittA NaM paDibuddhA samANI haTTatuTTA cittamANaMdiyA pIimaNA paramasomaNassiyA harisavasa-visappamANahiyayA dhArAhaya-kalaMbapupphagaMpiva samUsasiyaromakUvA taM sumiNaM ogiNhai / ogiNhaittA sayaNijjAo uTTheti, uTTheittA pAyapIDhAo paccoruhai, paccoruhaittA aturiyamacavalamasaMbhaMtAe avilaMbiyAe haMsasarisIe gaI jeNAmeva se seNie rAyA teNAmeva uvAgacchai / uvAgacchittA seNiya rAyaM tAhiM iTThAhiM kaMtAhiM piyAhiM maNunnAhiM maNAmAhiM urAlAhiM kallANAhiM sivAhiM dhannAhiM maMgallAhiM sassiriyAhiM, hiyayagamaNijjAhiM, hiyayapalhAyaNijjAhiM miya-mahura-ribhiya-gaMbhIra - sassirIyAhiM girAhiM saMlavamANI saMlavamANI paDibohe | paDibohettA seNieNaM rannA abbhaNunnAyA samANI NANAmaNi kaNaga-rayaNa-bhatticittaMsi bhaddAsaNaMsi nisIyA / nisIittA AsatthA vIsatthA suhAsaNavaragayA karayalapariggahiaM sirasAvattaM matthae aMjaliM kaTTu, seNiyaM rAyaM evaM vayAsI jJAtAdharmakathAMga sUtra evaM khalu ahaM devAppiyA ! ajja taMsi tArisagaMsi sayaNijjaMsi sAliMgaNavaTTie jAva niyagavayaNamaivayaMtaM gayaM sumiNe pAsittA NaM paDibuddhA / taM eyarasa NaM devANuppiyA ! urAlassa jAva sumiNassa ke manne kallANe phalavittivisese bhavissai ? sUtra 14. aise udArAdi phalayukta mahAsvapna ko dekhakara jAgI dhAriNI devI Anandamagna ho gaI / usakA mana harSa vibhora ho uThA / varSA se bhIge kadamba ke phUla kI taraha usakA roma-roma pulaka utthaa| usane sapane ko yAda kiyA aura taba zayyA se uTha pAda- pITha para hotI huI dharatI para utrii| vaha pUrNa jAgrata ho tatkAla manda manda capalatArahita rAjahaMsa jaisI cAla se rAjA zreNika ke kamare meM gaI / iSTAdi guNoM se saMpanna (iSTa = acchI lagane vAlI, priya, mana ko mugdha karane vAlI, hRdaya ko prasanna karane vAlI, madhura udAra ziSTatAyukta, sundara zabdAvalI se maMgalakAraka banAne vAlI ) vANI kA uccAraNa kara usane zreNika rAjA ko jagAyA aura unakI anumati lekara vaha sone ke ratnajar3ita aura citrita bhadrAsana para baitthiiN| Azvasta hokara donoM hAtha jor3a, mastaka ke Upara ghumA, lalATa se chuAkara madhura svara meM zreNika rAjA se kahA "he devAnupriya ! Aja jaba maiM apanI zayyA para so rahI thI taba sapane meM eka bhavya hAthI ko apane mu~ha meM praveza karate dekhakara jAga pdd'ii| he devAnupriya ! isa udArAdi guNa saMpanna svapna kA bhaviSya meM kyA kalyANakArI phala milegA ?" (18) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta ( 19) a Opno Palpa 49 14. Waking up after this radiant (etc.) dream, Queen Dharini was filled with joy. Her heart was brimming over with happiness. As a Kadamba flower blossoms at the touch of rain drops, every pore of Queen Dharini's body became alive with a sensation of ecstasy. She brooded over the vivid dream and got up from the bed. She moved away from the bed and drifting with the grace of a swan approached the bed of King Shrenik with unhurried gait and steady steps. She gently woke him up uttering loving, touching, and appropriate words in her soft, sweet, pleasing and melodious voice with gracious, clear, warm, and polite accent. Seeking permission from King Shrenik she made herself comfortable on a golden and gem studded seat. Controlling her excitement and regaining her composure she greeted the king with folded hands and uttered in her sweet voice "Beloved of gods! Today while I was sleeping in my bed I saw in my dream a gorgeous elephant enter my mouth. This dream broke my slumber. I feel that this great dream is a precursor of some auspicious incident in the near future. Is it not?" sUtra 15. tae NaM seNie rAyA dhAriNIe devIe aMtie eyamaDhe soccA nisamma haTTatuTTha jAva hiyae dhArAhaya-nIva-surabhikusuma-caMcumAlaiyataNU UsasiyaromakUve taM sumiNaM ugginnhi| uggiNhittA IhaM pavisati, pavisittA appaNo sAbhAvieNaM maipuvvaeNaM buddhivinnANeNaM tassa sumiNassa atthoggahaM krei| karittA dhAriNiM deviM tAhiM jAva hiyayapalhAyaNijjAhiM miumahuraribhiyagaMbhIrasassiriyAhiM vaggUhiM aNuvUhemANe aNuvUhemANe evaM vyaasii| sUtra 15. zreNika rAjA dhAriNI devI kI bAta suna-samajhakara prasanna huA aura usake mana ko saMtoSa prApta huaa| usake mana meM prIti utpanna huii| use parama saumyatA (zAMti) aura AhlAda mile| vaha harSa-vibhora ho utthaa| varSA kI bUMdoM meM bhIge sugandhita kadamba vRkSa kI taraha usakA roma-roma pulakita ho utthaa| usane svapna ko samajhA aura usake phala kA cintana kiyaa| apanI svAbhAvika prajJA aura vijJAna-buddhi dvArA usane svapna ke viziSTa artha va phala kA nizcaya kiyaa| phira vaha bAraMbAra prazaMsA karate hue hRdaya ko sukha dene vAlI apanI madhura gaMbhIra vANI meM kahane lagA 15. Queen Dharini's words filled King Shrenik with joy. Like Queen Dharini his heart also brimmed over with delightful ecstasy. He zA UAE CHAPTER-1 : UTKSHIPTA JNATA (19)

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(20) jJAtAdharmakathAMga sUtra / DO - - ruminated over the dream and pondered what it augured. With the help of his inborn intelligence and discerning mind, he interpreted the dream and what it forebode. He then conveyed sweetly to Queen Dharini, zreNika dvArA svapnaphala-kathana sUtra 16. urAle NaM tume devANuppie ! sumiNe dikhe, kallANe NaM tume devANuppie / sumiNe dive, sive dhanne maMgalle-sassirIe NaM tume devANuppie ! sumiNe dive, Arogga-tuTThi-dIhAuya-kallANa-maMgalla-kArae NaM tume devI sumiNe diddhe| atthalAbho te devANuppie, puttalAbho te devANuppie rajjalAbho bhogalAbho sokkhalAbho te devANuppie ! ___ evaM khalu tuma devANuppie navaNhaM mAsANaM bahupaDiputrANaM addhaTThamANa ya rAiMdiyANaM viikvaMtANaM amhaM kulakeuM kuladIvaM kulapavvayaM kulavaDiMsayaM kulatilakaM kulakittikara, kulavittikara, kulaNaMdikara, kulajasakaraM, kulAdhAraM kulapAyavaM kulavivaddhaNakaraM / sukumAlapANipAyaM jAva dArayaM pyaahisi| se vi ya NaM dArae ummakkabAlabhAve vinAyapariNayamette jovvaNagamaNupatte sare vIre vikkaMte vitthinnavipulabalavAhaNe rajjavatI rAyA bhvissi| taM urAle NaM tume devIe sumaNe / diDhe jAva AroggatuTTidIhAu-kallANakArae NaM tume devI ! sumiNe diDhe tti kaTu bhujjo / bhujjo annubuuhei| ___ sUtra 16. "he devAnupriye ! tumane udAra, zreSTha va kalyANakArI svapna dekhA hai| he| devAnupriye ! tumane ziva-sukhadAyaka, maMgala rUpAdi guNoM vAlA svapna dekhA hai| jisake ! phalasvarUpa artha, bhoga, putra, sukha va rAjya lAbha hogaa| nizcita hI tuma nau mahIne aura sAr3he / sAta dina pUre hone para eka putra ratna ko janma dogii| tumhArA yaha putra hamAre kula ke lie| dhvajA, dIpaka, parvata, bhUSaNa, tilaka Adi ke samAna kIrti bar3hAne vAlA hogaa| vaha kula kA | sUrya, AdhAra va pAdapa-vRkSa hogaa| vaha kula kA nirvAha karane vAlA, yaza bar3hAne vAlA, aura vizeSa vRddhi karane vAlA hogaa| vaha sukomala hAtha-paira vAlA, kisI bhI prakAra kI hInatA se| rahita sampUrNa paMcendriya zarIra vAlA hogaa| usakA zarIra mAna, unmAna aura parimANa se pUrNa / va sarvAMga sundara hogA! vaha zubha lakSaNa, vyaMjana Adi guNoM se yukta hogaa| vaha zobhAvAna, ! candramA ke samAna saumya AkRti vAlA, kAnta, manojJa aura priyadarzI hogaa| __"vaha bacapana bItane para kalA, vijJAna Adi sabhI viSayoM meM pAraMgata hokara yauvana prApta ! kregaa| taba vaha zUravIra, tejasvI, vizAla, balazAlI, tathA vAhana, senA, rAjya Adi kA - Mam (20) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta ( 21) GMO ICHARIT R ARENCEmaoneemwesomwaresminenawwarthiseason APN9NEINEMAINEEMATAMITR NEPALI svAmI rAjA hogaa| ataH devI ! tumane jo mahAsvapna dekhA hai vaha atyuttama hai|" zreNika rAjA ne aneka bAra svapna kI prazaMsA kii| - INTERPRETATION BY SHRENIK ___16. "O beloved of gods! You have seen bountiful dream that is harbinger of well being and good fortune. You will gain wealth, grandeur, a son, joy, and expansion of kingdom. It is certain that you will give birth to a son after nine months and seven and a half days from today. This son of yours will bring glory to our clan, as do a flag, a lamp, a mountain, a crown, and an auspicious mark on the forehead. For our clan he will be like the sun, a support, and a shade giving tree. He will have delicate limbs, faultless and acute senses, and a perfectly formed body. His body will have all the auspicious marks and signs, and it will be ideally proportioned in terms of shape height and weight. Like a divine child he will be absolutely beautiful, charming, and handsome. Like the moon he will be soothingly radiant. "As he passes the age of infancy he will grow into a youth of mature intelligence and having perfect knowledge of all subjects including arts and sciences. He will then be a king having courage, bravery, glory, benevolence, power, vehicles, army, and kingdom. Thus you have seen the best of all dreams." King Shrenik praised the dream over and again. sUtra 17. tae NaM sA dhAriNI devI seNieNaM raNNA evaM vuttA samANI hadvatuTTa jAva hiyayA karayalapariggahiyaM jAva sirasAvattaM matthae aMjaliM kaTu evaM vayAsI__ evameyaM devANuppiyA ! tahameyaM avitahameyaM asaMdiddhameyaM icchiyameyaM devANuppiyA ! paDicchiyameyaM icchiyapaDicchiyameyaM, sacce NaM esamaDhe jaM NaM tubbhe vayaha tti kaTu taM sumiNaM samma pddicchi| paDicchittA seNieNaM raNNA abbhaNuNNAyA samANI NANAmaNikaNagarayaNa-bhatticittAo bhaddAsaNAo abhuDhei, abbhuTettA jeNeva sae sayaNijje teNeva uvAgacchai, uvAgacchittA sayaMsi sayaNijjaMsi nisiiai| nisIittA evaM vayAsI mA me se uttame pahANe maMgalle sumiNe annehiM pAvasumiNehiM paDihammihi tti kaTu devaya-gurujaNasaMbaddhAhiM pasatthAhiM dhammiyAhiM kahAhiM sumiNajAgariyaM paDijAgaramANI - vihri| IADHANUMA RITESTANTamentarawasaTEMNRNam a some - -- - - - - - CHAPTER-1: UTKSHIPTA JNATA (21)

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(22) jJAtAdharmakathAMga sUtra BALI chA sUtra 17. dhAriNI rAnI zreNika rAjA se svapna kA artha suna-samajhakara atyanta prasanna huI aura donoM hAtha jor3a aMjali ko lalATa para lagAkara bolI___ "he devAnupriya ! niHsandeha ApakI bAta satya hai| yaha AzAnurUpa, abhISTa aura icchita hai| yaha svapna-phala pramANita hai|" svapna ke artha ko mana se svIkAra kara zreNika rAjA kI AjJA lekara vaha svarNa-rajata-maNiratnoM se maNDita bhadrAsana se uThI aura apanI svAbhAvika cAla se calatI huI apane zayanAgAra meM vApasa aaii| zayyA para baiThakara vaha socane lagI "merA ye maMgalamaya svapna anya duHsvapnoM se kahIM niSphala na ho jAye isaliye mujhe deva aura gurujana viSayaka ucca, mAMgalika aura dharmarasa bharI kathAoM kI sahAyatA se jAgate rahanA caahiye|" yaha socakara vaha usa rAta jAgatI rhii| 17. These words of King Shrenik made Queen Dharini happy and contented. She greeted King Shrenik courteously and with joined palms and exclaimed, "Undoubtedly, beloved of Gods, what you say is true. Your statement is not just desirable, it is also the indicator of the fulfillment of our cherished desires. Your interpretation is absolutely correct." Sincerely accepting the interpretation, she took leave of King Shrenik, got up from her seat and returned to her bedroom with her natural graceful gait. Sitting on her bed she started thinking "Lest this dream lose its auspicious effect due to later bad dreams, let me keep awake with the help of pious, auspicious, and religious tales about gods and elders." Guided by these thoughts she did not sleep during the rest of the night. rAjagRha kI sajAvaTa sUtra 18. tae NaM seNie rAyA paccUsakAlasamayaMsi koDuMbiyapurise saddAvei, saddAvettA evaM vayAsI-khippAmeva bho devANuppiyA ! bAhiriyaM uvaTThANasAlaM ajja savisesaM paramarammaM gaMdhodagasittasuiya-saMmajjivalittaM paMcavanna-sarasa-surabhi-mukka-puSphapuMjovayArakaliyaM kAlAgaru-pavarakaMdurukka-turukka-dhUva-DajhaMta-maghamaghaMtagaMdhuyAbhirAmaM sugaMdhavaragaMdhiyaM gaMdhavaTTibhUyaM kareha kAraveha ya; karittA ya kAravettA ya eyamANattiyaM pccppinnh| tae NaM te kokuMbiyapurisA seNie NaM raNNA evaM vuttA samANA haTTatuTThA jAva pccppinnNti| (22) JNATA DHARMA KATHANGA SUTRA

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Ouro prathama adhyayana : utkSipta jJAta ( 23 ) Ong CMS RAIHINA pachatA PENSE sUtra 18. udhara prAtaHkAla hone para zreNika rAjA ne kuTumbiyoM (sevakoM) ko bulAyA aura kahA-"he devAnupriyo ! Aja bAharI sabhA maMDapa (upasthAna zAlA) meM jaldI hI uttama sugandhita jala chir3ako, usakI saphAI karo aura vahA~ candana kA lepa kro| pA~ca raMga ke zreSTha sugandhita phUloM se use sjaao| taraha-taraha kI sugandhita dhUpa jalAkara use suvAsita karo aura ramaNIya bnaao| idhara-udhara sugandhita cUrNa bikharAkara use sugandha ke piTAre jaisA banA do| ye saba kAma tuma svayaM tathA anyoM kI sahAyatA se pUrA kara mujhe sUcita kro|" zreNika rAjA kI yaha AjJA suna ve loga prasanna hue aura AjJA pAlana karane cale ge| kArya pUrNa karake lauTe aura rAjA ko sUcanA dii| DECORATING RAJAGRIHA ___ 18. As the dawn approached, King Shrenik summoned the members of his staff and said, "O beloved of gods! Hurry up and get the outer assembly hall cleaned, anointed and sprinkled with good fragrant water. Decorate it with enchanting, fragrant and multicoloured flowers. Burn a variety of incenses to make it redolent and pleasant. Turn it into a chamber of perfume by sprinkling aromatic powders. Do all this yourself, and with the help of others, and report back." Hearing the king's order they happily left and after completing the entrusted work they returned and informed the king. __ sUtra 19. tae NaM seNie rAyA kallaM pAuppabhAyAe rayaNIe phulluppalakamalakomalummiliyaMmi, aha paMDure pabhAe, rattAsogapagAsa-kiMsuya-suyamuha-guMjaddharAgabaMdhujIvaga-pArAvayacalaNa-nayaNa-parahuya-surattaloyaNa-jAsumiNakusuma-jaliyajalaNatavaNijjakalasa-hiMgulayaniyara-rUvAiregarehanta-sassirIe divAgare ahakameNa udie, tassa diNakaraparaMparAvayArapAraddhammi aMdhayAre, bAlAtavakuMkumeNaM khaievva jIvaloe, loyaNavisaANuAsa-vigasaMta-visadadasiyammi loe, kamalAgarasaMDabohae uTThiyammi sUra sahassarassimmi diNayare teyasA jalaMte sayaNijjAo uttheti| sUtra 19. rAta bItane para, uSAkAla meM pau phaTane para mRga-nayanoM ke samAna kamala kI kaliyA~ khilane lagI thIM aura sunaharI AbhA chiTaka rahI thii| lAla azoka, TesU, tote kI coMca, cirmI kA adhobhAga, rakta puSpa, kabUtara ke paMje va A~kha, javA kusuma ke phUloM kA DhaMra, dhadhakatI agni, siMdUra, Adi ke lAla raMga se bhI adhika camakatA aura zobhAmaya sUrya CHUDA CHAPTER-1 : UTKSHIPTA JNATA (23)

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ra (24) jJAtAdharmakathAMga sUtra 16 CHAR dhIre-dhIre uga rahA thaa| usakI kiraNoM ke prabhAva se aMdhakAra kA nAza ho gayA thaa| usakI prathama kiraNoM ke teja se samasta saMsAra kuMkuma (gulAla) jaise lAla raMga meM nahA gayA thaa| prakAza ke isa vistAra se dhIre-dhIre samasta saMsAra spaSTa dikhAI dene lagA thaa| aise tejomaya haz2AroM kiraNoM vAle jAjvalyamAna sUrya ke ugane para rAjA zreNika apanI zayyA se utthe| 19. At the hour of dawn buds of Utpal lotuses started blossoming and a golden glow started spreading with the slowly rising sun. Brighter and more beautiful then the colour of red Ashoka flower, Tesu flower, beak of a parrot, Gunja seed, Rakta flower, talons and eyes of a pigeon, a heap of Javakusum flowers, vermilion, etc., the morning sun was slowly rising on the horizon. The onslaught of its rays had destroyed darkness. Its first rays had coloured everything with a red hue, as if the world was drenched in a solution of vermilion. With the dawning of such a scintillating sun, having infinite rays, King Shrenik got up from his bed. rAMjA zreNika kI taiyArI uhittA jeNeva aTTaNasAlA teNeva uvAgacchai, uvAgacchittA aTTaNasAlaM aNupavisai, aNupavisittA aNegavAyAma-joga-vaggaNa-vAmaddaNa-mallajuddhakaraNehiM saMte parissante, sayapAgehiM sahassapAgehiM sugaMdhavaratellamAiehiM pINaNijjehiM dIvaNijjehiM madaNijjehiM viMhaNijjehiM, savvidiyagAyapalhAyaNijjehiM abbhaMgaehiM abbhaMgie samANe, tellacammaMsi paDipuNNapANipAya-sukumAlakomalatalehiM purisehiM cheehiM dakkhehiM paTTehiM kusalehiM mehAvIhi niuNehiM niuNasippovagaehiM jiyaparissamehiM abbhaMgaNa-parimaddaNuvvaTThaNakaraNaguNanimmAehiM aTThisuhAe maMsasuhAe tayAsuhAe romasuhAe cauvvihAe saMvAhaNAe saMbAhie samANe avagayaparissame nariMde aTTaNasAlAo pddinnikkhmi| ___ zayyA se uThakara rAjA zreNika vyAyAmazAlA kI tarapha ge| usameM praveza kara unhoMne zastrAbhyAsa, kUda, aMgoM ko mor3anA, kuztI, Asana Adi kaI prakAra ke vyAyAma kie| vyAyAma se thaka jAne para unhoMne sugandhita zatapAka, sahasrapAka teloM se mAliza krvaaii| yaha mAliza rasa-rakta Adi sapta dhAtu ko bar3hAne vAlI hai, jaTharAgni ko pradIpta karane vAlI, zukravardhaka aura balavardhaka hai, tathA aMga-pratyaMga ko Ananda dene vAlI hai| mAliza karane vAle anucara komala hatheliyoM aura pagathaliyoM vAle tathA baliSTha the| ve tela lagAne, mAliza karane, pasInA bAhara nikAlane Adi mardana-kalA ke vibhinna aMgoM ke vizeSajJa the| ve apane kArya meM pravINa (deza-kAla ke anurUpa kArya karane vAle), catura aura mehanatI the| ina logoM RA (24) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta " ne rAjA zreNika ke zarIra ko sukha aura svAsthya pradAna karane vAlI cAra taraha kI, asthi-sukhakAraka, mA~sa-sukhakAraka, tvacA - sukhakAraka aura roma - sukhakAraka mAliza bhalI prakAra se kii| mAliza dvArA thakAna miTAkara sphUrtivAna rAjA zreNika vyAyAmazAlA se bAhara nikle| PREPARATIONS BY KING SHRENIK Leaving the bed King Shrenik went to his gymnasium. There he completed various routines including the practice of weapons, jumping, gymnastics, wrestling, and yogic postures. After these tiring routines, he went for a massage with medicated and flavoured oils like Shatapak and Sahastra-pak ( cooked, refined, and medicated hundred and thousand times). ( 25 ) This massage was nourishing and refreshing for the seven constituents (Dhatu) of the body including blood, juices, and marrow. It increased the potency and strength of the body and, at the same time, gave pleasure and exhilaration to every part. The masseurs were strong and well-built but with soft palms and heels. They were experts of all aspects of massaging including the rubbing of oil, kneading, and making one sweat. They expertly gave king Siddhartha four types of pleasant and healthy massage-bone stimulating, muscle stimulating, skin stimulating, and hair stimulating. King Shrenik came out of the gymnasium after removing fatigue and getting refreshed. paDiNikkhamittA jeNeva majjaNaghare teNeva uvAgacchai / uvAgacchittA majjaNagharaM aNupavisai / aNupavisittA samaMtajAlAbhirAme vicittamaNi - rayaNakoTTimatale ramaNijje NhANamaMDavaMsi NANAmaNi-rayaNabhatticittaMsi NhANapIDhaMsi suhanisanne, suhodagehiM phupphodagehiM gaMdhodaehiM suddhodaehiM ya puNo puNo kallANagapavaramajjaNavihIe majjie tattha kouyasaehiM bahuvihehiM kallANagapavara majjaNAvasANe pamhala - sukumAlagaMdhakAsAiyalUhiyaMge ahata-sumahaggha- dUsarayaNasusaMvue sarasasurabhi gosIsacaMdaNANulittagatte suimAlAvannagavilevaNe AviddhamaNi- suvaNNe kappiyahAraddhahAra-tisara- pAlaMba - palaMbamANakatti - sukasohe piNaddhagevijje aMgulejjaga-laliyaMga - laliyakayAbharaNe NANAmaNikaDaga- tuDaya-thaMbhiyabhue ahiyarUvasassirIe kuMDalujjoiyANaNe mauDaditta - sirae CHAPTER-1 : UTKSHIPTA JNATA ( 25 )

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(26) jJAtAdharmakathAMga sUtra 4NDIA hArotthayasukaya-raiyavacche pAlaMba-palaMbamANa-sukaya-paDauttarijje muddiyApiMgalaMgulIe NANAmaNi-kaNaga-rayaNa-vimalamahariha-niuNoviya-misimisaMta-viraiya-susiliTTha-visiTTalaTTha-saMThiya-pasattha-Aviddha-vIravalae, kiM bahuNA ? kapparukkhae ceva sualaMkiyavibhUsie nariMde sakoraMTamalladAmeNaM chatteNaM dharijjamANeNaM ubhao caucAmaravAlavIiyaMge maMgalajayasaddakayAloe ___ aNegagaNanAyaga-daMDanAyaga-rAIsara-talavara-mADaMbiya-koDubiya-maMti-mahAmaMti-gaNagadovAriya-amacca-ceDa-pIDhamadda-nagara-nigama-seTThi-seNAvai-satthavAi-dUya-saMdhivAlasaddhiM saMparivuDe dhavalamahAmeha-niggae viva gahagaNadippaMtarikkhatArAgaNANa majjhe sasi vva piyadaMsaNe naravaI majjaNagharAo pddinikkhmi| paDinikkhamittA jeNeva bAhiriA uvaTThANa-sAlA teNeva uvaagcchi| uvAgacchittA sIhAsaNavaragae puratthAbhimuhe sNnisnne| phira ve snAnagRha meM gae, jisameM motiyoM kI jhAlara aura sundara jAliyoM vAlA tathA A~gana meM ratna jar3A manohara snAna maNDapa thaa| vahA~ pahu~cakara kaI maNiratnoM se banI anokhI caukI para ve ArAma se baiThe aura gunagune puSpodaka, gandhodaka, uSNodaka, zubhodaka aura zuddhodaka se acchI taraha snAna kiyaa| snAna karate samaya unhoMne aneka kautuka krIr3Ae~ bhI kii| svacchatA aura Ananda pradAna karane vAle snAna ke bAda unhoMne pakSiyoM ke paMkhoM jaise narama, roe~dAra aura sugandhita tauliyoM se zarIra poMchA, sarasa va sugandhita gozIrSa candana kA lepa kiyA aura aMgarAga lgaayaa| kore (naye) aura bahumUlya vastra dhAraNa kiye| phira unhoMne pavitra mAlA, maNiyoM se jar3e sone ke hAra, arddha hAra, tathA trizara hAra aura kaMThe gale meM pahane, jinase unakA vakSasthala darzanIya bana gyaa| kamara meM lambe jhUmakedAra karadhanI aura hAthoM meM ratna jar3e kar3e aura bhujabandha phne| aMguliyoM meM aMgUThiyA~ pahanIM jinakI pIta AbhA se ve camakane lgiiN| kAnoM meM kuMDala pahane jinase unakA mukhamaNDala camakane lgaa| mukuTa dhAraNa karane se unakA mastaka Alokita ho utthaa| isa prakAra ina AbhUSaNoM se unakA sArA zarIra damaka utthaa| phira unhoMne kaMdhe para lambA laTakatA huA dupaTTA ddaalaa| zreSTha kArIgaroM dvArA banAyA gayA, maNiratna tathA sonA jar3A, sundara, bahumUlya, camakIlA, dRr3ha sA~dhoM vAlA vIra-valaya phnaa| zabdoM meM unakA varNana kaise kiyA jAya ? zreNika rAjA mAno sAkSAt kalpavRkSa laga rahe the| sevakoM ne unake mastaka ke Upara koraMTa phUloM kI mAlA laTake chatra kI chAyA kI huI thii| anya sevaka zreSTha sapheda cAmara DhulA rahe the| unheM dekhate hI loga jaya-jayakAra karane lge| HONEAREDDanieshisarawadHISHERamaARNIMANSIBan (C ) (26) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta (26) 2 . www . HARDW A RDENS . . DETTO YUSUKE isa taraha sajakara rAjA zreNika snAnAgAra se bAhara nikle| jaise bAdaloM se candramA nikalakara graha, nakSatra aura tAroM ke bIca zobhita hotA hai, vaise hI rAjA zreNika snAnAgAra se nikala aneka gaNanAyakoM, daNDanAyakoM, yuvarAjoM, paTTadhAriyoM (rAjya sammAna prApta vyakti), jamIMdAroM, caudhariyoM, mantriyoM, mahAmantriyoM, jyotiSiyoM, dvArapAloM, AmAtyoM, dAsoM, pIThamardakoM, pratiSThita nAgarikoM, vyApAriyoM, zreSThiyoM, senApatiyoM, sArthavAhoM, dUtoM, sandhipAloM Adi ke bIca zobhita hone lge| phira ve bAharI sabhA maNDapa meM Ae aura pUrva dizA kI ora mukha kara siMhAsana para baiTha ge| He then went into the bathroom where there was a bath chamber with a floor inlaid with gemstones and a ceiling decorated with a hanging net and laces made of pearls. King Shrenik made himself comfortable on a gem studded stool and took his bath with pure, clean, warm, and perfumed water. He made this bath all the more enjoyable by playful activities. After this cleansing and refreshing bath he rubbed his body dry with a flossy, soft, and perfumed towel. He then got his body anointed with a creamy paste made fragrant with sandal wood and Goshirsha. His whole body was then adorned with auspicious garlands. Gem studded golden necklaces like Haar, Ardhahaar, Trishar-haar, Kantha, etc., adorned his neck and chest. A girdle with dangling chains was on his waist; gem studded armlets and bracelets on his arms; glittering golden rings on his fingers; shiny earrings dangled near his face; and a radiant crown was placed on his head. All these glittering ornaments added a radiance to the graceful presence of King Shrenik. The king flung an exquisite long shawl over his shoulders, under this was a gorgeous upper garment made by expert artisans using gems, brocade, and other costly, shiny and elegant materials. It was also strong and protective. It is hard to describe his grace and elegance in words. It was as if King Shrenik looked like the wish-fulfilling tree (Kalpavriksha). Attendants held over his head a regal parasol from which garlands of Korant flowers dangled. Other attendants fanned him with best quality white whisks (Chamar). The moment he appeared on the threshold, people greeted him with hails of victory. V ROPTED . oper .. na Sre CHAPTER-1: UTKSHIPTA JNATA ( 27 )

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pAla hai jJAtAdharmakathAMga (28) NARSAATMAS ALMAayaRAMATKamin -JIANDERatammnadaaNaamkatanAardkiatasainantsasiaNLOAM Adorned thus, King Shrenik came out of the bathroom and joined the attending luminaries including numerous chieftains, administrators, princes, knights of honour, landlords, village-heads, ministers, chief ministers, astrologers, guards, secretaries, personal servants, senior citizens, businessmen, merchants, commanders, caravan chiefs, ambassadors, diplomats, etc. It appeared as if coming out of the cover of dark clouds, the moon was perched in the midst of stars and planets with all its grandeur and beauty. The king then came to the outer assembly hall and sat down on the throne facing the east. svapna-pAThaka sUtra 20. tae NaM se seNie rAyA appaNo adUrasAmaMte uttarapuracchime disibhAge aTTha bhaddAsaNAI seyavatthapaccutthuyAiM siddhatthamaMgalovayArakayasaMtikammAiM ryaavei| rayAvittA NANAmaNirayaNamaMDiyaM ahiyapecchaNijjavaM mahagdhavarapaTTaNuggayaM sahabahubhattisayacittaTThANaM IhAmiya-usabha-turaya-Nara-magara-vihaga-vAlaga-kinnara-ruru-sarabha-camara-kuMjara-vaNalayapaumalaya-bhatticittaM sukhaciyavarakaNagapavara-peraMta-desabhAgaM abhitariyaM javaNiyaM aMchAvei, aMchAvettA accharaga-mauamasUraga-utthaiyaM dhavalavattha-paccatthuyaM visiTuM aMgasuhaphAsayaM sumauyaM dhAriNIe devIe bhaddAsaNaM ryaavei| rayAvettA koDuMbiyapurise sddaavei| saddAvettA evaM vayAsI-khippAmeva bho devANuppiyA ! aTuMgamahAnimittasuttatthapADhae vivihasattha-kusale suviNapADhae saddAveha, sahAvettA eyamANattiyaM khippAmeva pccppinnh| ___ sUtra 20. rAjA zreNika ne apane nikaTa IzAnakoNa kI ora ucita sthAna para ATha bhadrAsana lagavAe jo sapheda vastra se DhaMke the tathA una para mAMgalika upacAra hetu sapheda sarasoM ke dAne rakhe gaye the| baiThaka ke bhItara upayukta sthAna para maNiratnoM se zobhita eka bahumUlya, uttama aura darzanIya pardA lgvaayaa| kisI prasiddha nagara meM bane mulAyama kapar3e se taiyAra kiye isa parde (yavanikA) para IhAmRga (bher3iyA), vRSabha, azva, makara, pakSI, kinnara, camarI gAya, hAthI, padmalatA Adi ke sundara citra bane the aura sone kI z2arI kA kAma kiyA huA thaa| isa parde ke pIche dhAriNI devI ke lie eka sundara, komala sapheda vastra (khola-kavara) se DhakA zarIra ke lie sukhada sparza vAlA bhadrAsana lgvaayaa| phira rAjA ne sevakoM (kauTumbika) ko bulAyA aura kahA-"he devAnapriyo ! zIghra hI aSTAMga mahAnimitta ke sUtra va artha ke pAraMgata, vividha zAstroM ke jJAtA aura svapna-phala samajhane-batAne vAloM (paMDitoM) ko bulAkara laao| rakasariWANILaikistaur...Anima.mahiARKI. KAREKKALM AMRIMERIALSINAINAao in (28) JNATA DHARMA KATHANGA SUTRA

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Our prathama adhyayana : utkSipta jJAta THE DREAM-DIVINERS 20. King Shrenik got eight chairs with white covers installed in the area north-east of his throne and for auspicious treatment got white mustard seeds placed on them. A gorgeous, rich and gem studded screen-partition was placed on the inner side of this throne platform. This screen was made of soft imported cloth with exquisite illustrations of Iha-mrig (wolf), bull, horse, crocodile, birds, Kinnars (lower gods), yak, elephant, lotus creeper, etc. embroidered and enriched with brocade. A beautiful gem studded throne with soft, comfortable cushions and pillows with clean white cotton covers was placed behind the screen for Queen Dharini. After making all these arrangements King Shrenik summoned his attendants and said, "Beloved of gods! call the scholars of the eight-fold scripture of augury and various other scriptures, and also the dream diviners, as soon as possible. sUtra 21. tae NaM te koDuMbiyapurisA seNie NaM rannA evaM vuttA samANA haTTa jAva hiyayA karayalapariggahiyaM dasanahaM sirasAvattaM matthae aMjaliM kaTTu ' evaM devo taha tti' ANAe viNaNaM vayaNaM paDisurNeti, paDisuNittA seNiyassa raNNo aMtiyAo paDinikkhamaMti, paDinikkhamittA rAyagahassa nagarassa majjhamajjheNaM jeNeva sumiNapADhagagihANi teNeva uvAgacchaMti, uvAgacchittA sumiNapADhae sAveMti / ( 29 ) sUtra 21. rAjA ke isa kathana para sevaka Anandita hue| donoM hAthoM ko jor3a a~guliyoM kI poroM ko milAkara aMjalibaddha kiyA aura mastaka ke pAsa ghumAkara bole, "he deva ! aisA hI ho / " vinayapUrvaka AjJA zirodhArya kara ve rAjagRha nagara ke bIca hote hue usa bhAga pahu~ce jahA~ svapna phala vettA paNDita rahate the| vahA~ pahu~cakara paNDitoM ko rAjasabhA meM Ane kA nimantraNa diyaa| 21. The attendants happily and humbly accepted the king's order. Crossing the crowded streets of Rajagriha they reached the area where the scholars of augury and allied subjects lived and, extended the king's invitation to them for attending the assembly. sUtra 22. tae NaM te sumiNapADhagA seNiyassa ranno koDuMbiyapurisehiM saddAviyA samANA tuTTha jAva hiyayA hAyA kayabalikammA jAva kayakouya-maMgalapAyacchittA Tweet CHAPTER-1 : UTKSHIPTA JNATA For Private Personal Use Only ( 29 )

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( 30 ) appa-mahagghAbharaNAlaMkiya-sarIrA hariyAliya-siddhatthakayamuddhANA saehiM saehiM gihehiMto paDinikkhamaMti, paDinikkhamittA rAyagihassa majjhamajjheNa jeNeva seNiyassa ranno bhavaNavaDeMsagaduvAre teNeva uvAgacchaMti / uvAgacchittA egayao milanti, milittA seNiyassa ranno bhavaNavaDeMsagaduvAreNaM aNupavisaMti, aNupavisittA jeNeva vAhiriyA uvaTTANasAlA jeNeva seNiye rAyA teNeva uvAgacchaMti, uvAgacchittA seNiyaM rAyaM jaeNaM vijaeNaM vddhaaveNti| seNieNaM rannA acciya-vaMdiya - pUiya-mANiya-sakkAriya sammANiyA samANA patteyaM patteyaM puvvannatthesu bhaddAsaNesu nisIyaMti / sUtra 22. yaha nimantraNa pAkara ve paNDita harSita hue aura snAna va balikarma - kula devatA kA pUjana Adi kara unhoMne tilaka Adi lgaaye| sabhI mAMgalika aura prAyazcitta anuSThAna (dahI, akSata, sarasoM, dUba Adi mAMgalika vastuoM se azubha svapna, zakuna Adi ke doSa dUra karanA) pUre kara ve taiyAra hue| rAjasabhA meM jAne yogya zuddha, mAMgalika vastra tathA bhAra meM halke parantu mUlyavAna gahane dhAraNa kiye aura maMgala hetu sarasoM, dUba Adi mastaka para rakhakara apane gharoM se bAhara nikle| rAjagRha nagara ke bIca hote hue ve rAjA zreNika ke vizAla bhavana ke dvAra para aae| vahA~ ekatra hokara ve saba sAtha milakara bAharI sabhA maNDapa meM rAjA zreNika ke pAsa Ae aura hAtha jor3a jaya-jayakAra kara rAjA ko badhAI dii| rAjA zreNika ne una paMDitoM ko namaskAra kiyA; candana tilaka Adi lagAkara unakI arcanA kI tathA Adara-satkArapUrvaka madhura svara meM unakA bahumAna kiyaa| phira ve saba apane lie niyata bhadrAsanoM para kramazaH baiTha ge| rAjA ne puSpa, phala, vastra Adi bheMTakara unakA sammAna kiyaa| 9 22. The scholars felt pleased and honoured getting the invitation. After taking there bath they completed their ritual routines of awakening protective spirits, repentance for mistakes, offerings to gods, using auspicious things like curd, rice, mustard, grass, etc. Putting auspicious marks on their foreheads, they dressed themselves in clean and sober costumes suitable for the king's assembly. They embellished themselves with light but rich ornaments. As an auspicious ritual they put mustard and grass on their heads and came out of their houses. Passing through the town they approached the gate of the great palace of King Shrenik. After assembling at the gate they entered the hall in a group and went near the king. Joining their palms they greeted the king, wishing him success and victory, and blessed him. King Shrenik, folding his hands, greeted the pundits sweetly giving them due respect and recognition. The scholars took the jJAtAdharmakathAMga sUtra ( 30 ) For Private JNATA DHARMA KATHANGA SUTRA Personal Use Only

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prathama adhyayana : utkSipta jJAta ( 31) Maan - seats offered to them and the king honoured them by offering flowers, fruits, and garments. sUtra 23. tae NaM seNie rAyA javaNiyaMtariyaM dhAriNiM Thavei, ThavettA puppha-phala-paDipuNNahatthe pareNaM viNaeNaM te sumiNapADhae evaM vayAsI-evaM khala devANuppiyA ! dhAriNI devI ajja taMsi tArisagaMsi sayaNijjaMsi jAva mahAsumiNaM pAsittA NaM pddibuddhaa| taM eyassa NaM devANuppiyA ! urAlassa jAva sassirIyassa mahAsumiNassa ke manne kallANe phalavittivisese bhavissai ? sUtra 23. zreNika rAjA ne dhAriNI rAnI ko parde ke pIche biThAyA aura hAtha meM phala-phUla lekara vinayapUrvaka una paMDitoM se kahA-"he devAnupriyo ! Aja rAtri meM dhAriNI rAnI ne (pUrva varNana ke anusAra) eka mahAsvapna dekhA aura jAga pdd'iiN| he devAnupriyo ! merA anumAna hai ki isa udAra mahAsvapna kA koI vizeSa kalyANakArI phala honA caahie|" 23. Queen Dharini took her seat behind the screen. King Shrenik took flowers and fruits in hand and addressed the scholars, "O beloved of gods! Queen Dharini saw a dream last night and got up (he gave details as mentioned earlier). I assume that this great and auspicious dream is an indication of some special achievement in the future." svapna-pAThakoM dvArA phalAdeza sUtra 24. tae NaM te sumiNapADhagA seNiyassa raNNo aMtie eyamaDhe soccA Nisamma haTTha jAva hiyayA taM sumiNaM oginnhNti| ogiNhittA IhaM aNupavisaMti, aNupavisittA annamantreNaM saddhiM saMcAleMti, saMcAlittA tassa sumiNassa laTThA gahiyaTThA pucchiyaTThA viNicchiyaTThA abhigayaTThA seNiyassa raNNo purao sumiNasatthAI uccAremANA uccAremANA evaM vayAsI sUtra 24. zreNika rAjA kA yaha kathana suna svapna pAThaka saMtuSTa va prasanna hue| pahale unhoMne usa svapna ke viSaya meM sAmAnya rUpa se vicAra kiyA aura phira artha para vizeSa rUpa se cintana kiyaa| paraspara vicAra-vimarza kara, eka-dUsare kA abhiprAya samajha svapna ke sAtha hI usake artha kI gaharAI taka phuNce| jaba ve isa viSaya meM ekamata ho gae taba zreNika rAjA se svapnazAstra ke niyamAnusAra apanA maMtavya kahane lage - - INTERPRETATION BY DREAM-DIVINERS 24. The dream diviners were happy to hear the words of King Shrenik. They first gave a cursory thought to the dream and then a C SHARA CHAPTER-1 : UTKSHIPTA JNATA (31) CB

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0 (32) jJAtAdharmakathAMga sUtra / deep and evaluative contemplation. They consulted with each other in an in-depth discussion about the meaning and indications of the dream. When they reached a unanimous agreement about the meaning of the dream they conveyed their opinion, based on the relevant scriptures, to King Shrenik sUtra 25. evaM khalu amhaM sAmI ! sumiNasatthaMsi bAyAlIsaM sumiNA, tIsaM mahAsumiNA bAvattariM savvasumiNA ditttthaa| tatthaM NaM sAmI ! arahaMtamAyaro vA, cakkavaTTimAyaro vA arahaMtaMsi vA cakkavaTTisi vA gabbhaM vakkamamANaMsi eesiM tIsAe mahAsumiNANaM ime coddasa mahAsumiNe pAsittA NaM paDibujjhantitaM jahA gaya-usama-sIha-abhiseya-dAma-sasi-diNayaraM jhayaM kuNbhN| paumasara-sAgara-vimANa-bhavaNa-rayaNuccaya-sihiM c|| vAsudevamAyaro vA vAsudevaMsi gabbhaM vakkamamANaMsi eesiM coisaNhaM mahAsumiNANaM annatare satta mahAsumiNe pAsittA NaM pddibujjhnti| baladevamAyaro vA baladevaMsi-gabbhaM vakkamamANaMsi eesiM coddasaNhaM mahAsumiNANaM aNNayare cattAri mahAsumiNe pasittA NaM pddibujhNti| maMDaliyamAyaro vA maMDaliyaMsi gabbhaM vakkamaNANaMsi eesiM coisaNhaM mahAsumiNANaM annayaraM egaM mahAsumiNaM pAsittA NaM pddibujjhnti| sUtra 25. "he svAmI ! hamAre svapna zAstra ke anusAra bayAlIsa svapna aura tIsa mahAsvapna, yoM kula bahattara svapna batAe gaye haiN| he svAmI ! jaba arahaMta athavA cakravartI garbha meM Ate haiM taba unakI mAtAe~ tIsa mahAsvapnoM meM se ye caudaha mahAsvapna dekhakara jAgatI haiM 1. hAthI, 2. vRSabha, 3. siMha, 4. lakSmI-abhiSeka, 5. puSpamAlA, 6. candra, 7. sUrya, 8. dhvajA, 9. pUrNa kuMbha, 10. padma sarovara, 11. kSIra sAgara, 12. deva-vimAna (athavA bhavana), 13. ratna-rAzi, tathA 14. nidhUma agni| ___ jaba vAsudeva garbha meM Ate haiM taba unakI mAtAe~ ina caudaha svapnoM meM se koI bhI sAta svapna dekhakara jAgatI haiN| jaba baladeva garbha meM Ate haiM taba unakI mAtAe~ ina mahAsvapnoM meM se koI bhI cAra svapna dekhakara jAgatI haiN| (32) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta (33) mANDalika rAjA ke garbha meM Ane para unakI mAtAe~ inameM se koI bhI eka mahAsvapna dekhakara jAgatI haiN| 25. "Sire! According to the science of dreams there are seventy two types of dreams, out of which forty two are known as common dreams and the remaining thirty as great dreams. Sire! When an Arihant or a Chakravarti is conceived, his mother sees fourteen of the thirty great dreams; they are-1. An elephant, 2. a bull, 3. a lion, 4. the annointing of goddess Laxmi, 5. a garland, 6. the moon, 7. the sun, 8. a flag, 9. an urn, 10. lotus pond, 11. the sea, 12. a space vehicle (Viman), 13. a heap of jewels, and 14. a smokeless fire. When a Vasudev is conceived his mother sees any seven out of these fourteen dreams. When it is a Baldev in the womb the mother sees any four of these fourteen dreams. When it is a Mandalik Raja (regional sovereign) in the womb the mother sees any one of these fourteen dreams. sUtra 26. ime ya NaM sAmI ! dhAriNIe devIe ege mahAsumiNe ditte| taM urAle NaM sAmI ! dhAriNIe devIe sumiNe ditte| jAva AroggatuTTidIhAukallANamaMgallakArae NaM sAmI ! dhAriNIe devIe sumiNe ditte| atthalAbho sAmI ! sokhalAbho sAmI ! bhogalAbho sAmI ! puttalAbho sAmI ! rajjalAbho sAmI ! evaM khalu sAmI ! dhAriNI devI navaNhaM mAsANaM bahupaDipunnANaM jAva dAragaM pyaahisi| __ se vi ya NaM dArae ummukkabAlabhAve vinAyapariNayamitte jovvaNagamaNupatte sUre vIre vikaMte vitthinnaviulabala-vAhaNe rajjavatI rAyA bhavissai, aNagAre vA bhaaviyppaa| taM urAle NaM sAmI ! dhAraNIe devIe sumiNe diDhe jAva AroggatuTThi jAva diDhe tti kaTu bhujjo bhujjo annuvheNti| __sUtra 26. "he svAmI ! dhAriNI devI ne inameM se eka Arogya, tuSTi va dIrghAyu dAyaka tathA maMgala va kalyANakAraka mahAsvapna dekhA hai| he svAmI ! yaha artha, bhoga, putra va rAjya lAbha pradAna karane vAlA hai| ataH dhAriNI devI pUre nau mahIne bItane para eka putraratna ko janma deNgii| ApakA vaha putra bAlyAvasthA pAra karane para zUravIra aura parAkramI hogA, vizAla senA kA svAmI hogA, aneka jAgIradAroM kA adhipati rAjA hogA athavA eka AtmasaMyamI CHAPTER-1: UTKSHIPTA JNATA (33)

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(34) jJAtAdharmakathAMga sUtra anngaar| ataH he svAmI ! dhAriNI devI ne yaha jo svapna dekhA hai vaha uttama phaladAyaka hai|" svapna-pAThakoM ne ina zabdoM meM bAraMbAra svapna kI sarAhanA kii| 26. "Sire! Queen Dharini has seen one of these fourteen dreams that are harbingers of good fortune. You will gain wealth, grandeur, a son, and expansion of your kingdom. After nine months Queen Dharini will give birth to a son. "As your son passes the age of infancy he will either be a brave and courageous king having a large army and knights, or a self disciplined ascetic. As such, Sire! Queen Dharini has indeed seen a bountiful and auspicious dream." With these words the dream diviners praised the dream again and again. svapna-pAThakoM kA sammAna __ sUtra 27. tae NaM seNie rAyA tesiM sumiNapADhagANaM aMtie eyamaDhe soccA Nisamma haTTha tuTTha jAva hiyae karayala jAva evaM vayAsI___ evameyaM devANuppiyA ! jAva jannaM tubbhe vadaha tti kaTu taM sumiNaM samma pddicchi| paDicchittA te sumiNapADhae vipuleNaM asaNa-pANa-khAima-sAimeNaM-vattha-gaMdha-mallAlaMkAreNa ya sakkArei saMmANei, sakkArittA sammANittA vipulaM jIviyArihaM pItidANaM dlyi| dalaittA pddivisjjei| sUtra 27. zreNika rAjA una svapna-pAThakoM ke mukha se yaha svapna-phala suna-samajhakara prasanna hue aura hAtha jor3akara unase bole___"he devAnupriyo ! Apa logoM kA kathana yathArtha hai, satya hai|" isa kathana ke sAtha rAjA ne svapna-phala ko mAnya kara liyA aura una svapna-pAThakoM kA azana, pAna, khAdya, svAdya sAmagrI tathA vastra, gaMdha, mAlA evaM alaMkAra se satkAra, sammAna kiyaa| unheM jIvana-nirvAha yogya prItidAna (mAnadhana) dekara vidA kiyaa| FELICITATION OF DREAM-DIVINERS 27. Hearing about the interpretation of the dream, King Shrenik became very pleased and with folded hands addressed the dream diviners "O beloved of gods! You have indeed revealed the truth and reality," with these words he accepted the interpretation with full faith : (34) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta (35) respect. He felicitated the scholars by presenting them food, flowers, cloth, incense, garlands, ornaments, etc. He donated these things in sufficient quantity to fulfill their needs for life and, bid them farewell. sUtra 28. tae NaM se seNie rAyA sIhAsaNAo abbhuDhei, abbhudvittA jeNeva dhAriNI devI teNeva uvAgacchai, uvAgacchittA dhAriNiM deviM evaM vayAsI-evaM khalu devANuppie ! sumiNasatthaMsi bAyAlIsaM sumiNA jAva egaM mahAsumiNaM jAva bhujjo bhujjo annuvuuhi| ___ sUtra 28. zreNika rAjA taba siMhAsana para se uThe, dhAriNI devI ke nikaTa gae aura bole-"he devAnupriye ! svapnazAstra meM bayAlIsa svapna aura tIsa mahAsvapna batAye gaye haiN| Apane unameM se eka mahAsvapna dekhA hai.' isa prakAra unhoMne svapna-pAThakoM dvArA batAyI bAteM kahIM aura bAra-bAra unakA anumodana kiyaa| 28. After this, King Shrenik got up from his throne, approached Queen Dharini and said, "O beloved of gods! Of the forty two common and thirty great dreams described in the scriptures about dreams, you have seen one of the great dreams..." he repeated the words of the dream diviners and affirmed again and again. sUtra 29. tae NaM dhAriNI devI seNiyassa ranno aMtie eyamaDhe soccA Nisamma haTTha jAva hiyayA taM sumiNaM samma pddicchii| paDicchittA jeNeva sae vAsaghare teNeva uvaagcchi| uvAgacchittA NhAyA kAyabalikammA jAva vipulAhiM jAva vihri| sUtra 29. dhAriNI devI rAjA zreNika kI bAteM suna-samajhakara harSa vibhora ho utthiiN| unhoMne usa svapna ko hitakAraka rUpa meM svIkAra kiyA aura apane mahala meM aaiiN| snAnAdi kara mAMgalika anuSThAna kiye aura sukha-zAMti se samaya vyatIta karane lgiiN| 29. Hearing and understanding the statement of King Shrenik, the queen effused with joy. She accepted the dream as beneficial and returned to her chamber. She took her bath and performed various auspicious rituals. She lived in peace and happiness thereafter. dhAriNI kA dohada sUtra 30. tae NaM tIse dhAriNIe devIe dosu mAsesu vIikvatesu taie mAse vaTTamANe tassa gabbhassa dohalakAlasamayaMsi ayameyArUve akAlamehesu dohale pAubbhavitthA sUtra 30. isa ghaTanA ke bAda tIsare mahIne meM jaba garbhavatI mAtA kA dohada kAla hotA hai, dhAriNI devI ko akAla-megha kA dohada utpanna huaa| usakA varNana isa prakAra hai D.. LEBAR CHAPTER-1: UTKSHIPTA JNATA (35)

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( 36 ) DHARINI'S DOHAD 30. The third month of pregnancy is the period of Dohad (desires of a pregnant mother). During this period Queen Dharini had a desire of enjoyment of untimely monsoon. The description of her desire is as follows sUtra 31. dhannAo NaM tAo ammayAo, sapunnAo NaM tAo ammayAo, tayatthAo NaM tAo kayapunnAo, kayalakkhaNAo, kayavihavAo, suladdhe tAsiM mANussae jamma-jIviyaphale, jAo NaM mehesu abbhuggaesu abbhujjaesu abbhunnaesa abbhuTThiesu sajjie savijjue saphusiesa sathaNi su dhaMtadhotaruppapaTTa-aMka-saMkha-caMda - kuMda- sAli piTTharAsi-samappabhesu ciura- hariyAlabheya-caMpaga - saNa - koraMTa - sarisaya paumaraya-samappabhesu lakkhArasa-sarasarattakiMsuya-jAsumaNa-rattabaMdhujIvaga-jAtihiMgulaya- sarasakuMkuma - urabbha sasaruhira-iMdagovagasamappabhesu, Navasaddala-samappabhesu, THII6 barahiNa-nIlaguliya-suga-cAsa-piccha-bhiMgapatta-sAsaga-nIluppalaniyara-navasirIsa-kusuma jaccaMjaNa-bhiMgabheya-riTThaga-bhamarAvali - gavala - guliya-kajjala-samappabhesu, phuraMtavijjaya-sagajjiesu vAyavasa-vipulagagaMNacavalaparisakkiresu nimmalavaravAridhArApagaliya-payaMDamAruyasamAhaya-samottharaMta - uvari uvari turiyavAsaM pavAsiesu, dhArApahakaraNivAya-nivvAviyame-iNitale hariyagaNakaMcu pallaviyapAyavagaNesu, valliviyANesu pasarie, unnasu sobhaggamuvAgaesu, nagesu naesu vA, vebhAragirippavAyataDa-kaDagavimukkesu ujjharesu, turiyapahAviya - paloTTapheNAulaM sakalusaM jalaM, vahaMtIsu girinadIsu, sajja-jjuNa - nIva - kuMDaya - kaMdala - siliMdhakaliesu uvavaNesu, meharasiya-haTThatuTTha- ciTThiya-harisavasapamukkakaMThakekAravaM muyaMtesu barahiNesu, uu-vasa-mayajaNiyataruNasahayari-paNacciesusu, navasurabhisiliMdha-kuDayakaMdala-kalaMbagaMdhaddhaNiM muyaMtesu uvavaNesu parahuyaruyaribhitasaMkulesu oNayataNamaMDiesa daddurapayaMpie saMpiMDiya-dariya- bhamara-mahukaripahakara-pariliMtamattachappaya-kusumA-savalolamadhuraguMjaMtadesabhA su uvavaNesu, parisAmiyacaMda - sUra-gahagaNapaNaTThanakkhatta-tAragapahe iMdAuha- baddhaciMdhapaTTasi aMbaratale uDDINabalAgapaMtisobhaMtamehaviMde, kAraMDagacakkavAya-kalahaMsa-ussuyakare saMpatte pAusamma kAle, NhAyA kayabalikammA kayakouya-maMgala- pAyacchittAo, kiM te ? uddAyaMtarattaiMda-govayathovayakArunnavilavitesu jJAtAdharmakathAMga sUtra ( 36 ) * JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only Reg OVO

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prathama adhyayana : utkSipta jJAta ( 37 ) - varapAyapatta-Neura-maNimehala-hAra-raiya-uciya-kaDaga-khuDDaya-vicittavaravalayarthabhiyabhayAo, kuMDalaujjoyiyANaNAo, rayaNabhUsiyaMgAo, nAsAnIsAsavAyavojjhaM cakkhuharaM vaNNapharisasaMjuttaM hayalAlA-pelavAireyaM dhavalakaNayakhaciyantakammaM AgAsaphalihasarisappa aMsuaM pavaraparihiyAo, dugulla-sukumAlauttariz2jAo, savvouyasurabhikusuma-pavaramallasobhitasirAo, kAlAgaru-dhUvadhUviyAo, sirisa-mANavesAo, seyaNagagaMdhahatthirayaNaM durUDhAo samANIo, sakoriMTamalladAmeNaM chatteNaM dharijjamANeNaM caMdappabha-vaira-veruliyavimaladaMDasaMkha-kuMda-dagaraya-amayamahiya-pheNapuMjasaMnigA-sacaucAmara-vAlavIjiyaMgIo, seNie NaM rannA saddhiM hatthikhaMdha-varagae NaM, piTThao samaNugacchamANIo cauraMgiNIe seNAe, mahayA hayANIe NaM, gayANIe NaM rahANIe NaM, pAyattANIe NaM, savviDDhIe savvajjuIe jAva nighosaNAdiyaraveNaM rAyagihaM nagaraM siMghADaga-tiya-caukka-caccaracaummuha-mahApaha-pahesu Asittasittasuciya-saMmajjiovalittaM jAva paMcavaNNa-sarasasurabhimukka-puSphapujovayArakaliyaM kAlAguru-pavarakuMdurukka-turukka-dhUva-DajhaMta-surabhimaghamaghaMta-gaMdhuddhayAbhirAmaM sugaMdhavaragaMdhiyaM gaMdhavaTTibhUyaM avaloemANIo, nAgarajaNeNaM abhiNaMdijjamANIo, guccha-layA-rukkha-gumma-valli-guccha-occhAiyaM surammaM vebhAragirikaDagapAyamUlaM savvao samaMtA AloemANIo AloemANIo Ahi~DemANIo Ahi~DemANIo dohalaM vinniyNti| taM jai NaM ahamavi mehesu abbhuvagaesu jAva dohalaM vinnijjaami| sUtra 31. dhAriNI devI ke mana meM vicAra uThe-"ve mAtAe~ dhanya haiM, puNyavatI haiM, kRtArtha haiM; unhoMne pUrva janma meM puNya karma sa~joyA hai; unake zubha lakSaNa phalita haiM, vaibhava saphala hai, manuSya-jIvana saphala hai jo apane mana meM uThe akAla-megha kA dohada pUrNa kara pAtI haiN| AkAza meM utpanna U~ce, gaharAte, phailate, garajate, choTI-choTI bUMdoM se bhare, camakatI bijalI se bhare aura barasane ko udyata meMghoM meM vicaraNa kara apanA dohada pUrNa karatI mAtAe~ dhanya haiN| ___ "Aga meM tapAkara zuddha kiye cA~dI ke patare, aMka-maNi, zaMkha, candramA, kunda phUla aura cAvala ke ATe ke jaise sapheda; "cikura, haratAla ke Tukar3e, campA ke phUla, sana ke phUla, koraMTa ke phUla, sarasoM ke phUla aura kamala-kesara ke jaise pIle; ___ "lAkha, gahare lAla palAza ke phUla, javAkusuma, madhurI phUla, zreSTha hIMgalU, gholI huI kuMkuma, meMDhe aura kharagoza ke khUna tathA bIra-bahUTI jaise lAla; ___"mora, nIlama, nIlI golI, tote aura nIlakaMTha ke paMkha, bha~vare ke paMkha, sAsaka ke per3a, nIla kamala ke jhuNDa, zirISa ke nae paudhe ke phUla aura naI ghAsa ke jaise nIle; LAND EM CHAPTER-1: UTKSHIPTA JNATA (37)

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( 38 ) " sauvIra ke zreSTha aMjana, bhRMgabheda - bhaMvarA yA koyale ke cUre, zyAma - ratna, bha~varoM kI paMkti, bhaiMsa ke sIMga aura kAjala ke jaise kAle jJAtAdharmakathAMga sUtra "aise pA~ca raMga ke bAdala jinameM bijalI camaka rahI ho, jo garaja rahe hoM, pavana ke pravAha se jo AkAza meM tejI se cAroM dizAoM meM ghUma rahe hoM aura jo samasta pRthvI ko AcchAdita karane vAlI pracaMDa vAyu ke jhoMkoM se bauchAra banakara nirantara giratI, dharatI ko bhigotI nirmala jaladhAra barasA rahe hoM, aise meghoM meM vicaraNa karatI huI apanA dohada pUrA karatI mAtAe~ dhanya haiN| "aise vAtAvaraNa meM aisI jaladhAra girane se zItala banI dharatI, jisane hariyAlI ke aMkuroM kI kAMcalI pahana lI ho| jisake per3oM ke jhuNDa pattoM se hare-bhare ho gaye hoM aura beloM ke jhuNDa phaila gaye hoN| jisake pahAr3a - pahAr3iyA~ -TIle Adi U~ce bhAga dhulakara suhAvane lagane lage hoM, vaibhAragiri ke taToM aura ghATiyoM se jharane bahane lage hoM, aura pahAr3I nadiyoM meM U~cAI se girate jharanoM ke uchalate pAnI se utpanna phenila bahAva vegavAna ho gayA ho / bAga-bagIce sarasa, arjuna, nIma aura kuTaja ke per3oM ke aMkuroM se aura kukuramuttoM se bhara gaye hoN| bAdaloM kI garaja se praphulla ho mora pUre utsAha se kUkane lage hoM, aura varSA Rtu ke prabhAva se madonmatta yuvA moraniyoM ke sAtha nAcane lage hoN| upavanoM meM rahe ziliMghra, kuTaja, kaMdala aura kadaMba ke per3oM se nava- pallavita phUloM kI tRpta karane vAlI mahaka uTha rahI ho / koyaloM ke mIThe svara gU~ja rahe hoN| hariyAlI lAla raMga kI bIra bahUTiyoM se zobhita ho rahI ho| papIhoM kI karuNa pI-pI cAroM ora gUMja rahI ho tathA lambI aura jhukI ghAsa se zobhA bar3ha rahI ho / meMDhaka U~ce svara meM TarrA rahe hoM, phUloM kA parAga cUsate caMcala madonmatta bha~varoM kI gu~jAra phaila rahI ho / gahare kAle bAdaloM ke ghaTATopa aMdhakAra meM sUraja, cA~da aura tAroM kI AbhA vilIna ho gaI ho, indra dhanuSarUpI dhvajA AkAza meM phaharAne lagI ho, ur3ate hue baguloM kI katAra bAdaloM kI sajAvaTa bana gaI ho, aura kAraMDaka, cakravAka tathA rAjahaMsa nAma ke pakSI mAnasa sarovara kI ora jAne ko tatpara ho uThe hoN| aise varSA kAla meM jo mAtAe~ snAna karake balikarma, kautuka maMgala aura prAyazcitta karmoM kA anuSThAna kara aise pradezoM meM vihAra karatI haiM ve dhanya haiN| "dhanya haiM ve mAtAe~ jo pairoM meM nUpura, kamara meM karadhanI, gale meM hAra, hAthoM meM kar3e - kaMgana, aMguliyoM meM aMgUThiyA~ aura bAhoM meM adbhuta bhujabaMdha pahanatI haiN| jinake mukhamaNDala para kuNDaloM kI AbhA phaila rahI ho aura jinakA aMga-aMga ratna jar3e AbhUSaNoM se sajA huA ho / jinhoMne aise vastra pahana rakhe hoM jo niHzvAsa se ur3a jAyeM itane mahIna hoM, AkarSaka hoM, sundara raMga aura snigdha sparza vAle hoM, ghor3e ke mu~ha ke phena0 se bhI halke aura komala hoM, jinake sunaharI jarI kI sphaTika-sI sapheda kora ho| jinakA mastaka ( 38 ) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only

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prathama adhyayana : utkSipta jJAta ( 39 ) OO ago sarva-Rtu phUloM kI sugaMdhita mAlAoM se sajA ho aura zarIra uttama dhUpa se sugandhita ho| jo sAkSAt lakSmI jaisI laga rahI hoN| jo secanaka nAma ke gandhahasti para car3hI ho aura jinake sira para koraMTa phUloM kI mAlA se sajA chatra ho| jina para zaMkhAdi jaise sapheda bAloM vAle aura candraprabha, lasaniyA aura hIrA jar3e mUThoM vAle. cAmara dulAe jA rahe hoN| jo hAthI kI pITha para rAjA zreNika ke sAtha baiThI hoN| jinake pIche caturaMgiNI senA cala rahI ho| jinake sAtha chatrAdi rAjacihnoM sahita samasta vaibhava cala rahA ho| jo utsava para sajAye rAjagRha nagara ko dekhatI rAjamArga se gujara rahI hoN| jinakA samasta nAgarika abhinandana kara rahe hoM aura jo per3a-paudhoM, jhAr3iyoM beloM ke jhuNDoM se bharI vaibhAragiri kI tarAI meM cAroM ora ghUmatI apanA dohada pUrNa kara rahI hoN| maiM bhI isI prakAra apanA dohada pUrNa karane kI kAmanA rakhatI huuN|" 31. Queen Dharini thought, "Blessed, pious and contented are the mothers whose desire of untimely monsoon is fulfilled. The pious signs and glory of the good deeds of their past life are proved to be meaningful and their present life is successful. Blessed, indeed, are the mothers whose desire of enjoying high, darkening, spreading, and thundering clouds, filled with lightening, saturated with droplets of water, and ready to rain, is fulfilled. "The sky is filled with clouds of five colours White-like a fire-refined silver sheet, the white Anka bead, conchshell, the moon, Kunda flower, and rice flour. ___Yellow-like Chikur, a piece of Hartal, flowers of Champa, hessian, Korant, and mustard, and pollen of the lotus flower. Red-like shellac, deep red Palash flowers, Javakusum flowers, Madhuri flowers, best quality vermilion, red oxide solution, blood of ram or rabbit, and red beetle. Blue--like peacock, blue sapphire, blue glass bead, feathers of parrot or nightingale, bumble bee, Sasak plant, heap of blue lotus flowers, flowers of a Sirish plant, and grass sprouts. ___Black-like soot from Sauvir (a state in ancient India), a species of bumble bee, coal dust, black stone, buffalo-horn, and graphite powder. "These clouds are full of lightening and thunder, drifting with great speed in all directions pushed by the maddening force of winds, and Ce. CHAPTER-1 : UTKSHIPTA JNATA (39)

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( 80 ) jJAtAdharmakathAMga sUtra drenching the earth with a forceful and continuous downpour of pure water slanted by the tremendous force of the gale. Blessed are the mothers who fulfill their Dohad by enjoying such weather. "In such weather the land becomes cool due to the water pouring from the sky. It becomes clad in the green garment of sprouting leaves. The clusters of trees become greener with newly sprouting leaves. The tangle of creepers starts spreading. The higher parts of the land, like hills, hillocks, and dunes, are washed and appear pleasant. From the clefts and ravines of the Vaibhar-giri mountain streams start flowing. The frothy flow of the mountain rivers gathers speed due to the added water from the high waterfalls. "The gardens and orchards are filled with freshly sprouting trees like Surj, Arjun, Neem, Kutaj, etc. and a variety of mushrooms. Inspired by the thundering of clouds, the peacocks cuckoo in ecstasy and start their courtship dance to attract peahens. In parks the flowering trees like Shilindhra, Kutaj, Kandal and Kadamb start emitting aroma of newly blossoming flowers. The unending green expanse, made wavy by long and bending grass, is enchantingly embroidered with crawling red beetles. "The atmosphere is filled with sweet melodious cuckooing of Koyal (Indian cuckoo), touching cry of Papiha, resonant humming of pollen sucking intoxicated bumble-bees, and cacophony of croaking frogs. The dark black clouds cover the glowing sun, moon and stars. The flag like rainbow flutters in the sky decorated by the rows of cranes flying in formation. Migratory birds like Karandak, Charavak, and swan get ready to commence their flight to lake Mansarovar (in the Himalayas). "Blessed are the mothers who, after taking their bath and performing cleansing and auspicious ritual, wander enjoying such enchanting places during such monsoon season. "Blessed are the mothers who adorn themselves with Nupurs on the toes, girdle on the waist, bracelets on the forearms, rings on the fingers, and armlets on arms. Whose faces are resplendent with the glow of earrings and every part of their bodies is embellished with gem studded ornaments. Their enchanting and colourful dresses with a ( 40 ) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta (41) - - dA golden brocade border are made of material that is so light and delicate that it is swept away by mere exhalation, and is as soft as the froth from a horses mouth. Their bodies are made fragrant with perfumes and hairdo enriched with all season fragrant flowers. They look like Laxmi, the goddess of wealth. "Blessed are the mothers who ride the great elephant named Sechanak with king Shrenik and having a canopy made of Korant flowers over their head. Who are being fanned with whisks having snow-white fibers and handles studded with gem stones like moonstone, cats-eye, and diamond. Who are accompanied by the four pronged army and all the regal signs and grandeur. Who pass the decorated streets of Rajagriha filled with greeting and cheering crowds and reach the base of mountain Vaibharagiri. Reaching there they roam around the lush green valley and fulfill their pregnancy-desire. I also wish to satisfy my pregnancy desire in this manner." dhAriNI kI udAsI sUtra 32. tae NaM sA dhAriNI devI taMsi dohalaMsi aviNijjamANaMsi asaMpannadohalA asaMpunadohalA asaMmANiyadohalA sukkA bhukkhA NimmaMsA oluggA oluggasarIrA pamailadubbalA kilaMtA omaMthiyavayaNa-nayaNakamalA paMDuiyamuhI karayalamaliya vva caMpagamAlA NitteyA dINavivaNNavayaNA jahociyapuppha-gaMdha-mallAlaMkAra-hAra aNabhilasamANI kIDAramaNakiriyaM ca parihAvemANI dINA dummaNA nirANaMdA bhUmigayadiTThIyA ohayamaNasaMkappA jAva jhiyaayi| sUtra 32. asamaya meM aisA dohada utpanna hone para, usa dohada ke pUrA na hone para, varSA Rtu na hone se gha Adi kI saMbhAvanA na hone para dhAriNI devI ko mAnasika saMtApa huaa| unakA rakta sUkhane lagA, ve kRzakAya ho gaIM aura bhUkhe vyakti ke samAna durbala ho giiN| zarIra se jIrNa ho giiN| snAna na karane se malina ho giiN| bhojana se unheM aruci ho gii| unakA zarIra aura mukhamaNDala kAntivihIna ho gyaa| masale hue campA ke phUloM kI mAlA ke samAna ve nisteja ho giiN| unakA mukha dIna aura vivarNa ho gyaa| phUla, gaMdha, mAlA, gahane Adi sabhI zRMgAra sAdhanoM ke prati unheM aruci ho gii| khela, krIr3A aura manoraMjana kA bhI unhoMne tyAga kara diyaa| duHkhI mana se ve dharatI kI ora dekhatI rhtiiN| mana kA sArA utsAha aura dRr3hatA vilIna ho gaye aura ve ArtadhyAna meM dduub.giiN| CHAPTER-1: UTKSHIPTA JNATA (41)

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TAORNDA jJAtAdharmakathAMga sUtra dot ANDROICE - winnaries-- RAMPREMpsaraswamwapwyearwaKINNE R VARIK4dawuniahyamantatulamrAVINAAKAVACANMaKAVITTEOSANIB a tminema kinancaresamayerORNAMEGWANUARWiAlinavYAEERIABAR WORRIED DHARINI 32. As it was not the monsoon season and there was hardly any chance of rain clouds or any other indications of that season, Queen Dharini was in a state of mental agony because of this impossible Dohad. She lost her appetite and became anaemic, emaciated, and weak like a famished person. Signs of aging appeared on her body. As she stopped taking her bath she had a sloppy look. Her face and body lost the natural freshness and glow, like a crushed garland of Champa flowers. The healthy pink of her face was replaced by a sick gloom. She became apathetic to any and all sorts of cosmetics and adornments including flowers, perfumes, garlands, and ornaments. She abandoned games and all other entertainment activities. In this sad state she sat gazing at the earth all the time. Loosing all her enthusiasm and determination she plunged into a deep melancholy. sUtra 33. tae NaM tIse dhAriNIe devIe aMgapaDiyAriyAo abhiMtariyAo dAsaceDIyAo dhAriNiM deviM oluggaM jAva jhiyAyamANiM pAsaMti, pAsittA evaM vayAsI"kiM NaM tume devANuppiye ! oluggA oluggasarIrA jAva jhiyAyasi ?' tae NaM sA dhAriNI devI tAhiM aMgapaDiyAriyAhiM abhitariyAhiM dAsaceDiyAhiM evaM vuttA samANI No ADhAti, No ya pariyANAti, aNADhAyamANI apariyANamANI tusiNIyA sNcitttti| ___ tae NaM tAo aMgapaDiyAriyAo abhiMtariyAo dAsaceDiyAo dhAriNiM deviM doccaM pi taccaM pi evaM vayAsI-"kiM NaM tume devANuppiye ! oluggA oluggasarIrA jAva jhiyAyasi ?" tae NaM dhAriNI devI tAhiM aMgapaDiyAriyAhiM abhiMtariyAhiM dAsaceDiyAhiM doccaM pi taccaM pi evaM vuttA samANI No ADhAi, No pariyANAi, aNADhAyamANI apariyANamANI tusiNIyA sNcitttthi| sUtra 33. dhAriNI devI ke aMtaHpura kI dAsiyA~ tathA aMga paricArikAe~ unake udAsa mana aura jIrNa zarIra ko dekhakara pUchane lagIM-"he devAnupriye ! Apa itanI durbala aura udAsa kyoM ho rahI haiM ? ArtadhyAna meM kyoM DUbI rahatI haiM ?" dhAriNI devI dAsiyoM kI bAtoM para dhyAna nahIM detIM, sunA-anasunA kara koI uttara nahIM detiiN| TRENESIRAMMARRIORSMORamanam INDE a n (42) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta ( 43 ) S H TRATIONINGBIRMIRINNI RamanaDKISANEKACADURAILERIAMANEEPROINOMARWAMIRNGANAGAR isa para ve dAsiyA~ kaI bAra yahI prazna doharAtI haiM aura hara bAra dhAriNI devI vaise hI mauna rahatI haiN| 33. Observing the sad and emaciated appearance of Queen Dharini her personal maids and attendants started inquiring, "O beloved of gods! Why have you become so weak and sad? What is the cause of your gloom?" Queen Dharini offered no reply, in fact she hardly paid any attention to these questions from her maids. The maids inquired again and again but Queen Dharini maintained a continued silence. sUtra 34. tae NaM tAo aMgapiDayAriyAo abhiMtariyAo dAsaceDiyAo dhAriNIe devIe aNADhAijjamANIo aparijANijjamANIo. taheva saMbhaMtAo samANIo dhAriNIe devIe aMtiyAo paDinikkhamaMti, paDinikkhamittA jeNeva seNie rAyA teNeva uvaagcchNti| uvAgacchittA karayalapariggahiyaM jAva kaTu jae NaM vijaeNaM vddhaaventi| vaddhAvaittA evaM vayAsI-"evaM khalu sAmI ! kiM pi ajja dhAriNI devI oluggasarIrA jAva aTTajjhANovagayA jhiyaayti|" sUtra 34. dhAriNI devI kI udAsInatA va aruci dekhakara tathA unake dvArA anAdara aura avahelanA se duHkhI ho ve dAsiyA~ rAnI ke mahala se nikalakara zreNika rAjA ke pAsa giiN| donoM hAtha jor3a mastaka para le jAkara jaya-jayakAra kara rAjA kA abhinandana kiyA aura bolIM-"he svAmin ! dhAriNI devI Aja rugNa- jIrNa zarIra aura mana se udAsa tathA cintita baiThI haiN|" 34. Peeved by this gloomy silence and nonchalance of Queen Dharini the maids left the queen's chamber and went to King Shrenik. Formally greeting him with hails of victory they said, "Sire! Today Queen Dharini is in an emaciated state of body and a gloomy state of - mind." sUtra 35. tae NaM se seNie rAyA tAsiM aMgapiDayAriyANaM aMtie eyamaDhe soccA Nisamma taheva saMbhaMte samANe sigdhaM turiaM cavalaM veiyaM jeNeva dhAriNI devI teNeva uvaagcchi| uvAgacchittA dhAriNiM deviM oluggaM oluggasarIraM jAva aTTajjhANovagayaM jhiyAyamANiM paasi| pAsittA evaM vayAsI-"kiM NaM tume devANuppie ! oluggA oluggasarIrA jAva aTTajjhANovagayA jhiyAyasi ?" / Ham CHAPTER-1 : UTKSHIPTA JNATA (43)

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jJAtAdharmakathAMga sUtra ago 44) ORD tae NaM sA dhAriNI devI seNie NaM raNNA evaM vuttA samANI No ADhAi, jAva tusiNIyA sNcitttthti| tae NaM se seNie rAyA dhAriNiM deviM doccaM pi taccaM pi evaM vadAsI-"kiM NaM tuma devANuppie ! oluggA jAva jhiyAyasi ?" __ tae NaM sA dhAriNI devI seNieNaM raNNA doccaM pi taccaM pi evaM vuttA samANI No ADhAti, No parijANAti, tusiNIyA sNcitttthi| tae NaM seNie rAyA dhAriNiM deviM savahasAviyaM karei, karittA evaM vayAsI-"kiM NaM tumaM devANuppie ! ahameyassa aTThassa aNarihe savaNayAe ? tA NaM tumaM mamaM ayameyArUvaM maNomANasiyaM dukkhaM rahassIkaresi ?" __sUtra 35. dAsiyoM se yaha bAta suna-samajhakara rAjA zreNika bahuta vyAkula ho utthe| ve binA dera kiye teja cAla se dhAriNI devI ke pAsa Aye aura dekhA ki ve saca hI udAsa aura cintita baiThI ArtadhyAna kara rahI haiN| rAjA zreNika bole-"devAnupriye ! Apa itanI udAsa aura zarIra se durbala tathA Artamana se kisa cintA meM DUbI huI haiM ?" dhAriNI devI ne rAjA kI bAta sunI-anasunI kara dI aura mauna rhiiN| isa para rAjA zreNika ne do-tIna bAra punaH vahI prazna kiyA parantu dhAriNI devI kA mauna nahIM ttuuttaa| vaha usI prakAra udAsa baiThI rhiiN| isa para rAjA zreNika ne zapatha dilAte hue kahA-"devAnupriye ! kyA maiM tumhAre mana kI bAta sunane ke yogya nahIM hU~ ? kyA isIliye tuma mujhase apane mana ke duHkha ko chupA rahI ho ?" 35. Hearing this news from the maids King Shrenik became disturbed and worried. He immediately rushed to Queen Dharini and saw that she was, in fact, sad and gloomy. The king asked, "O beloved of gods! Why have you become so weak and sad? What is the cause of your gloom?" Queen Dharini remained silent giving no heed to the inquiry by the king. King Shrenik repeated the question again but in vain. The queen remained silent and sad. Adjuring, the king asked, "O beloved of gods! Am I not fit to be your confidant? Is that why you are not revealing the cause of your sorrow to me?" AAO (44) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta (45) mo ka aaina lA dohada-nivedana sUtra 36. tae NaM sA dhAriNI devI seNie NaM raNNA savahasAviyA samANI seNiyaM rAyaM evaM vadAsI-'evaM khalu sAmI ! mama tassa urAlassa jAva mahAsumiNassa tiNhaM mAsANaM bahupaDipuNNANaM ayameyArUve akAlamehesu dohale pAubbhUe-"dhannAo NaM tAo ammayAo, kayatthAo NaM tAo ammayAo, jAva vebhAragiripAyamUlaM AhiMDamANIo dohalaM vinninti| taM jai NaM ahamavi jAva dohalaM vinnijjaami| tae NaM haM sAmI ! ayameyArUvaMsi akAla-dohalaMsi aviNijjamANaMsi oluggA jAva aTTajjhANovagayA jhiyaayaami| eeNaM ahaM kAraNeNaM sAmI ! oluggA jAva aTTajjhANovagayA jhiyaayaami| sUtra 36. rAjA zreNika dvArA zapatha dilAne para dhAriNI devI bolIM-"he svAmI ! mujhe vaha mahAsvapna dekhe lagabhaga tIna mahIne bIta cale haiN| idhara mujhe akAla-megha aura varSAkAla meM vicaraNa kA dohada utpanna huA hai (vistRta vivaraNa pUrva smaan)| mere mana meM uThatA hai ki jo mAtAe~ yaha dohada pUrNa karatI haiM ve dhanya haiM, ataH merA bhI yaha dohada pUrNa ho to maiM dhanya ho uddhuuN| merI udAsI, durbalatA, cintA aura ArtadhyAna kA yahI kAraNa hai|" DOHAD REVEALED 36. After being put to an oath by King Shrenik, Queen Dharini said, "My Lord! Almost three months have passed since I saw the great dream. Recently I got a Dohad of seeing untimely clouds and roaming around enjoying the monsoon season (details as mentioned above). I have a feeling that those mothers who get such Dohad fulfilled are the blessed ones and, as such, if my Dohad is fulfilled I too will become one of them. This is the reason of my sadness, weakness, worry, and gloom." sUtra 37. tae NaM se seNie rAyA dhAriNIe devIe aMtie eyamaTuM soccA Nisamma dhAriNiM deviM evaM vadAsI-"mA NaM tumaM devANuppie ! oluggA jAva jhiyAhi, ahaM NaM tahA karissAmi jahA NaM tubbhaM ayameyArUvassa akAladohalassa maNorahasaMpattI bhavissai' tti kaTu dhAriNiM deviM iTThAhiM kaMtAhiM piyAhiM maNunnAhiM maNAmAhiM vaggUhi smaasaasei| __ samAsAsittA jeNeva bAhiriyA uvaTThANasAlA teNAmeva uvaagcchi| uvAgacchittA sIhAsaNavaragae puratthAhimuhe snnisnne| dhAriNIe devIe eyaM akAladohalaM bahUhi~ AehiM ya uvAehiM ya uppattiyAhiM ya veNaiyAhiM ya kammiyAhiM ya pAriNAmiyAhiM ya cauvvihAhiM ORATO CHAPTER-1 : UTKSHIPTA JNATA (45)

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ma (46) jJAtAdharmakathAMga sUtra Mitho - -- - - REJawanSUSNEPARA MATIMESSERRRRENTINETRAATMacanamaANESHemasmeen a war buddhIhiM aNuciMtemANe aNuciMtemANe tassa dohalassa AyaM vA uvAyaM vA ThiI vA uppatti vA aviMdamANe ohayamaNasaMkappe jAva jhiyaayi| ___ sUtra 37. dhAriNI devI kI yaha bAta suna-samajhakara rAjA zreNika bole-"devAnupriye ! tuma udAsInatA aura cintA yaha saba chor3o aura zarIra ko jIrNa mata kro| maiM aise upAya karU~gA jisase tumhArA yaha akAla-megha kA dohada pUrA hogaa|" unhoMne rAnI dhAriNI ko iSTa, kAnta, priya, manojJa aura cittAkarSaka vacanoM se Azvasta kiyaa| mahala se bAhara nikalakara ve apane sabhA maNDapa meM gaye aura pUrva dizA kI ora mukha kara apane zreSTha siMhAsana para baiTha gye| dhAriNI devI ke isa akAla dohada ko pUrA karane ke sambandha meM ve aneka prakAra ke upAya khojane lge| unhoMne taraha-taraha kI yuktiyoM ke sambandha meM autpattikI, vainayika, kArmika tathA pAriNAmika-cAroM prakAra kI buddhi kA upayoga kara bAra-bAra vicAra kiyaa| bahuta vicAra karane para bhI jaba unheM koI rAha nahIM sUjhI to ve svayaM bhI hatotsAha ho cintA meM DUba gye| 37. Hearing about and understanding the problem of Queen Dharini, King Shrenik said, "O beloved of gods! Stop worrying and torturing your body. I will do something and ensure that you are able to fulfill your Dohad of untimely-clouds." He assured her with his affectionate and encouraging words. Leaving his palace he went into the assembly hall and sat on his throne facing east. He started contemplating about the possible ways and means to fulfill this Dohad of untimely-clouds of Queen Dharini. He applied his four types of wisdom and considered a variety of ways to achieve the desired: When he could not come up with any solution in spite of all his efforts, he became frustrated and worried. abhayakumAra kA Agamana -sUtra 38. tayANaMtaraM abhae kumAre pahAe kayabalikamme jAva savvAlaMkAravibhUsie pAyavaMdae pahArettha gmnnaae| sUtra 38. idhara prAtaHkAla hone para abhayakumAra ne snAna Adi kAryoM se nivRtta hokara, sundara vastra-alaMkAra dhAraNa kiye aura apane pitA rAjA zreNika kI caraNa vandanA karane cala pdd'e| D OLA AAMAR lAan uaMNIORNBHArman / (46) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta (47) DEC e - minimummmmmmamaemonanesammer At IRTMummaommaraneawanRNAMNIWAIRMIRMAamasaaMERICORRIDHUNDRAINMatermarwaRAISIGNINISHIRSANOHOROSINDINA- S im NIPPINEnema / - Gailenawanekiinaaaaaasan ARRIVAL OF ABHAY KUMAR 38. In the morning Abhay Kumar got ready and donning a beautiful dress and ornaments he proceeded to pay his respect to his father, King Shrenik. sUtra 39. tae NaM se abhayakumAre jeNeva seNie rAyA teNeva uvAgacchai, uvAgacchaittA seNiyaM rAyaM ohayamaNasaMkappaM jAva jhiyAyamANaM paasi| pAsaittA ayameyArUve ajjhathie ciMtie (patthie) maNogate saMkappe smuppjjitthaa| ___sUtra 39. abhaya kumAra rAjA zreNika ke mahala meM phuNce| vahA~ para unhoMne rAjA zreNika | ko jaba cintAgrasta dekhA to unake mana ko coTa phuNcii| unake mana meM AdhyAtmika (Antarika) cintA sahita, vAMchA sahita aura svAbhAvika rUpa se vicAra uThe 39. On reaching the palace of King Shrenik Abhay Kumar was shocked when he saw the king in a state of gloom. With genuine anxiety and a desire to do something he immediately thought sUtra 40. annayA ya mamaM seNie rAyA ejjamANaM pAsati, pAsaittA ADhAti, parijANAti, sakkArei, sammANei, Alavati, saMlavati, addhAsaNeNaM uvaNimaMteti matthayaMsi agghAti, iyANiM mamaM seNie rAyA No ADhAti, No pariyANAi No sakkArei, No samAmANei, No iTThAhiM kaMtAhiM piyAhiM maNuNNahiM orAlAhiM vaggUhiM Alavati, saMlavati, No addhAsaNeNaM uvaNimaMteti, No matthayaMsi agghAti ya, kiM pi ohayamaNasaMkappe jhiyaayti| taM bhaviyavvaM NaM ettha kaarnnennN| taM seyaM khalu me seNiyaM rAyaM eyamaTTha pucchitte| evaM saMpehei, saMpehittA jeNAmeva seNie rAyA teNAmeva uvAgacchai, uvAgacchittA karayalapariggahiyaM sirasAvattaM matthae aMjaliM kaTu jae NaM vijae NaM vaddhAvei, vaddhAvaittA evaM vayAsI__ tubbhe NaM tAo ! annayA mamaM ejjamANaM pAsittA ADhAha, parijANaha jAva matthayaMsi agdhAyaha, AsaNeNaM uvaNimaMteha, iyANiM tAo ! tubbhe mamaM No ADhAi jAva No AsaNeNaM uvnnimNteh| kiM pi ohayamaNasaMkappA jAva jhiyaayh| taM bhaviyavvaM tAo ! ettha kaarnnennN| tao tubbhe mama tAo ! eyaM kAraNaM agUhemANA asaMkemANA aniNhavemANA apacchAemANA jahAbhUtamavitahamasaMdiddhaM eymtttt-maaikkhh| tae NaM haM tassa kAraNassa aMtagamaNaM gmissaami| sUtra 40. "sAmAnyatayA rAjA zreNika mujhe AtA dekhakara abhivAdana karate the; Adara, satkAra va sammAna karate the; bAtacIta karate the aura Adhe Asana para baiThane ko kahakara - - -- - - AyDE M ore CHAPTER-1: UTKSHIPTA JNATA (47)

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SAIR (48) jJAtAdharmakathAMga sUtra SALTOL sneha se mAthA sUMghate the| para Aja to yaha saba kucha nahIM kara rahe haiN| lagatA hai unake kisI saMkalpa ko Thesa pahuMcI hai aura ve cintita haiN| isakA jo bhI kAraNa ho usakA patA karanA merA kartavya hai|" yaha vicAra kara abhayakumAra rAjA zreNika ke pAsa Aye aura yathAvidhi abhivAdana kara kahA___ "he tAta ! mere upasthita hone para Apa merA abhivAdanAdi karate the kintu Aja vaha saba kucha nahIM kara rahe haiN| lagatA hai Apa kisI kAraNavaza cintAgrasta haiN| ataH he tAta ! Apa mujhase vaha kAraNa gopanIya na rakheM, niHsaMkoca, binA lAga-lapeTa aura kisI zaMkA ke jyoM kA tyoM spaSTa aura satya batA diijiye| maiM use jAnakara, usakA nivAraNa kara ApakI cintA dUra kruuNgaa|" 40. "Normally, when I arrived King Shrenik used to welcome me, greet me with due respect and regard, talk to me, offer me to share his seat, and kiss my forehead affectionately. But today he is doing nothing of that sort. It seems that some of his desires has been frustrated and he is worried. Whatever be the cause, it is my duty to find out." With these thoughts Abhay Kumar approached King Shrenik and after formal greetings inquired "Father ! In past you used to receive me affectionately (etc.) but today you are not extending that normal welcome to me. It seems that something is worrying you. Please father! do not hide anything from me. Without any hesitation, doubt, or reservation kindly reveal the truth candidly. Once I know about it I will solve the problem and rid you of your anxiety." sUtra 41. tae NaM seNie rAyA abhaeNaM kumAreNaM evaM vutte samANe abhayaM kumAraM eva vayAsI-evaM khalu puttA ! tava cullamAuyAe dhAriNIe devIe tassa gabbhassa dosu mAsesu aiktesu taiyamAse vaTTamANe dohalakAlasamayaMsi ayameyArUve dohale pAubbhavitthAdhannAo NaM tAo ammayAo taheva niravasesaM bhANiyavvaM jAva vinniNti| tae NaM ahaM puttA ! dhAriNIe devIe tassa akAladohalassa bahUhiM AehiM ya uvAehiM jAva uppattiM aviMdamANe ohayamaNasaMkappe jAva jhiyAyAmi, tumaM AgayaM pi na yaannaami| taM eteNaM kAraNeNaM ahaM puttA ! ohayamaNasaMkappe jAva jhiyaami| sUtra 41. rAjA zreNika ne uttara diyA-"putra ! tumhArI choTI mAtA, dhAriNI devI, ko garbhavatI hue do mAha bIta cuke haiM aura tIsarA mAha cala rahA hai| unheM apane isa dohada kAla CORRC opard - (48) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta (49) PXSE meM akAla-megha ke samaya vicaraNa kA dohada utpanna huA hai (vistRta vivaraNa pUrva sm)| mujhe unake isa dohada ko pUrNa karane ke upAya nahIM sUjha rahe haiN| isI kAraNa mere mana ko Thesa pahu~cI hai, maiM utsAhahIna aura cintAtura huuN| isa anamanepana ke kAraNa hI mujhe tumhAre Ane kA AbhAsa bhI nahIM huaa| he putra ! yahI merI cintA hai|" ___41. King Shrenik replied, "Son! Your step-mother, Queen Dharini, is in the third month of her pregnancy. This is the period of the pregnancy-desire and she has got a Dohad of roaming around and enjoying untimely rain-clouds (details as mentioned earlier). I am unable to think of some way to fulfill her desire. This hurts me and makes me disconcerted and anxious. As I was absorbed in these thoughts I was not aware of your arrival. Son! this is what plagues me." abhaya kA AzvAsana sUtra 42. tae NaM se abhayakumAre seNiyassa ranno aMtie eyamaTuM soccA Nisamma haTTa jAva hiyae seNiyaM rAyaM evaM vayAsI-'mA NaM tubbhe tAo ! ohayamaNasaMkappA jAva jhiyaayh| ahaM NaM tahA karissAmi, jahA NaM mama cullamAuyAe dhAriNIe devIe ayameyArUvassa akAladohalassa maNorahasaMpattI bhavissai" tti kaTu seNiyaM rAyaM tAhiM iTTAhiM kaMtAhiM jAva smaasaasei| _sUtra 42. rAjA zreNika kI bAta suna-samajhakara abhayakumAra ko saMtoSa huaa| pitA usa para bharosA karate haiM yaha jAnakara unheM harSa huaa| ve rAjA zreNika se bole-"he tAta ! Apa nirAza ho cintA na kreN| maiM aisA kucha karU~gA jisase merI choTI mAtA, dhAriNI devI kA yaha dohada pUrA hogaa|" yaha kaha kara ucita zabdoM va vANI se unhoMne rAjA zreNika ko Azvasta kiyaa| ASSURANCE BY ABHAY 42. When Abhay Kumar heard about the problem from King Shrenik he became pleased and contented by this expression of confidence in him by the king. With all confidence and in forceful words he assured the king, "Father! please get rid of your anxiety and do not loose hope. I will do something and ensure that my step-mother, Queen Dharini, is able to fulfill her Dohad." CHAPTER-1 : UTKSHIPTA JNATA (49)

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(50) jJAtAdharmakathAMga sUtra TUDIO AARVA MA sUtra 43. tae NaM seNie rAyA abhaeNaM kumAreNaM evaM vutte samANe haTTatuDhe jAva abhayakumAraM sakkAreti saMmANeti, sakkArittA saMmANittA pddivisjjeti| sUtra 43. rAjA zreNika abhayakumAra ke ye vacana sunakara prasanna aura tuSTa hue aura satkAra-sammAna sahita unheM vidA kiyaa| ____43. King Shrenik was pleased and satisfied hearing these encouraging words from Abhay Kumar and bid him farewell with due honour. abhaya kI devArAdhanA sUtra 44. tae NaM se abhayakumAre sakkAriya-sammANie paDivisajjie samANe seNiyassa rano aMtiyAo pddinikkhmi| paDinikkhamittA jeNAmeva sae bhavaNe teNAmeva uvAgacchai, uvAgacchittA sIhAsaNe nisnne| tae NaM tassa abhayakumArassa ayameyArUve ajjhatthie jAva samuppajjitthA-no khalu sakkA mANussaeNaM uvAeNaM mama cullamAuyAe dhAriNIe devIe akAlaDohalamaNorahasaMpattiM karettae, Nannattha divveNaM uvaaennN| atthi NaM majjha sohammakappavAsI puvvasaMgatie deve mahiDDIe jAva shaasokkhe| taM seyaM khalu mama posahasAlAe posahiyassa baMbhacArissa ummukkamaNi-suvaNNassa vavagayamAlA-vannaga-vilevaNassa nikkhattasattha-musalassa egassa abIyassa dabbhasaMthArovagayassa aTThamabhattaM parigiNhittA puvvasaMgatiyaM devaM maNasi karemANassa vihritte| tate NaM puvvasaMgatie deve mama cullamAuyAe dhAriNIe devIe ayameyArUve akAlamehesu dohalaM vinnihii| sUtra 44. abhayakumAra taba zreNika rAjA se vidA le apane bhavana meM gaye aura siMhAsana para baiTha kara cintana karane lage-"aisA lagatA hai ki daivI upAya ke binA kevala mAnavocita upAya se choTI mAtA ke akAla-dohada kI pUrti honA saMbhava nahIM hai| aise meM apane pUrva bhava ke mitra, mahAn RddhidhAraka saudharmakalpa vAsI deva kA AhvAna karanA hogaa| ataH ucita hogA ki maiM brahmacarya dhAraNa kara sone va ratnoM ke AbhUSaNoM kA; mAlA, lepa Adi kA tathA zastroM kA tyAga karake, ekAkI aura sevakavihIna ho pauSadhazAlA meM jAkara (sUkhI ghAsa ke) Asana para baiTha tele (aSTama bhakta) kI tapasyA sahita pauSadha vrata grahaNa karU~ aura apane usa mitra deva ke cintana meM ekAgra ho jaauuN| aisA karane se vaha deva Akara choTI mAtA kA dohada pUrNa kara degaa|" (50) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta (51) EVOCATION OF GOD BY ABHAY 44. Taking leave of King Shrenik Abhay Kumar went to his own palace and taking his seat he started thinking, "It appears that without some divine help it would not be possible to fulfill the strange Dohad of my step-mother irrespective of all possible human efforts. Under these circumstances I will need to evoke the great and powerful god from the Saudharma Kalpa (a specific dimension of gods) who happened to be my friend during my earlier birth. As such, it is required of me to abandon all gold and ornaments; garlands and other adorations, and weapons. After doing this I should go to the Paushadhashala ( a community hall for religious activities) leaving my house and servants. There, I should take a vow of celibacy, partial asceticism and a three day fast. Then, sitting on hay in a suitable posture I should meditate and concentrate on evoking that friendly god. This would bring forth the desired result." __ sUtra 45. evaM saMpehei, saMpehittA jeNeva posahasAlA teNAmeva uvAgacchai, uvAgacchittA posahasAlaM pamajjati, pamajjittA uccAra-pAsavaNabhUmi paDilehei, paDilehittA dabbhasaMthAragaM paDilehei, paDilehittA debbhasaMthAragaM durUhai, durUhittA aTThamabhattaM parigiNhai, parigiNhittA posahasAlAe posahie baMbhayArI jAva puvvasaMgatiyaM devaM maNasi karemANe karemANe citttti| __sUtra 45. ina vicAroM ke Ate hI abhayakumAra binA kisI vilamba ke pauSadhazAlA meM gaye aura pauSadhazAlA meM ucita sthAna sthira kiyaa| phira unhoMne mala-mUtra tyAgane ke sthAna kA aura kuza-Asana kA yathAvidhi nirIkSaNa kiyaa| taba ve apane cintana ke anurUpa tele sahita pauSadha vrata le mitra deva ke ciMtana meM dhyAnamagna ho gye| ___45. As soon as he conceived this idea Abhay Kumar went to the Paushadhashala without any delay. He selected a proper place within it and inspected the coir mattress as well as the area meant for defecation. When he was satisfied, as per his planning he took the vows and commenced the invocation of the friendly god. saudharma deva kA Agamana __ sUtra 46. tae NaM tassa abhayakumArassa aTTamabhatte pariNamamANe puvvasaMgatiassa devassa AsaNaM clti| tate NaM puvvasaMgatie sohammakappavAsI deve AsaNaM caliyaM pAsati, CHAPTER-1 : UTKSHIPTA JNATA (51)

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(52) jJAtAdharmakathAMga sUtra ORO se - pAsittA ohiM puNjti| tate NaM tassa puvvasaMgatiyassa devassa ayameyArUve ajjhathie jAva samuppajjitthA-"evaM khalu mama puvvasaMgatie jaMbuddIve dIve bhArahe vAse dAhiNaDDhabharahe vAse rAyagihe nayare posahasAlAe abhae nAma kumAre aTThamabhattaM parigiNhittA NaM mama maNasi karemANe karemANe citttthti| __ taM seyaM khalu mama abhayassa kumArassa aMtie paaubbhvitte|'' evaM saMpehei, saMpehittA uttarapuracchimaM disIbhAgaM avakkamati, avakkamittA veuvviyasamugghAeNaM samohaNati, samohaNittA saMkhejjAiM joyaNAI daMDaM nisirti| taM jahA rayaNANaM 1 vairANaM 2 veruliyANaM 3 lohiyakkhANaM 4 masAragallANaM 5 haMsagabbhANaM 6 pulagANaM 7 sogaMdhiyANaM 8 joirasANaM 9 aMkANaM 10 aMjaNANaM 11 rayaNANaM 12 jAyasavANaM 13 aMjaNapulayANaM 14 phalihANaM 15 riTThANaM 16 ahAbAyare poggale parisADei, parisADittA ahAsuhume poggale parigiNhati, parigiNhaittA abhayakumAramaNukaMpamANe deve puvvabhavajaNiyaneha-pIi-bahumANa-jAyasoge, tao vimANavarapuNDariyAo rayaNuttamAo dharaNiyala-gamaNaturiyasaMjaNita-gayaNapayAro vAghuNNita-vimala-kaNaga-payaragavaDiMsaga-mauDukkaDADo-vadaMsaNijjo, aNegamaNi-kaNaga-rayaNa-pahakarapari-maMDita-bhatticittaviNiuttamaNuguNajaNiyaharise, piMkholamANa-varalalita-kuMDalujjaliyavayaNaguNajanitasomarUve, udito viva komudInisAe saNiccharaMgAra-ujjaliyamajjhabhAgatthe NayaNANaMdo, sarayacaMdo, divyosahipajjalujjaliya-daMsaNAbhirAmo uulacchisamattajAyasoho paiTTagaMdhuddhayAbhirAmo meruriva nagavaro, viguvviyavicittaveso, dIvasamuddANaM asaMkhaparimANanAmadhejjANaM majjhaMkAreNaM vIivayamANo, ujjoyaMto pabhAe vimalAe jIvalogaM, rAyagihaM puravaraM ca abhayassa ya pAsaM ovayati divvruuvdhaarii| sUtra 46. jaba abhayakumAra kA tele kA tapa pUrA hone ko AyA taba unake pUrva bhava ke mitra saudharma deva kA Asana Dolane lgaa| isa para usa deva ne avadhijJAna se saba kucha jAnA aura vicAra kiyA-"mere pUrva bhava kA mitra abhayakumAra jambUdvIpa ke bhAratavarSa ke dakSiNArdha bharata kI rAjagRha nagarI kI pauSadhazAlA meM tele kA vrata kara rahA hai aura bAra-bAra mujhe smaraNa kara rahA hai| ucita hogA ki maiM usake pAsa jaauuN|" isa prakAra vicAra kara vaha deva IzAnakoNa kI ora jAtA hai aura vaikriya samudghAta kI kriyA karatA hai| uttara vaikriya zarIra banAne ke lie apane Atma-pradezoM ko bAhara nikAlakara saMkhyAta yojana kA daNDa banAtA hai| phira unameM se sthUla pudgaloM kA tyAga karatA hai aura sArabhUta sUkSma pudgaloM ko grahaNa kara uttara vaikriya zarIra banAtA hai| yaha kriyA usI prakAra hotI hai jaise nimna ratnoM - RAMA (52) JNATA DHARMA KATHANGA SUTRA

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Orients & jJAtAdharmakathAMga sUtra citra paricaya THE ILLUSTRATIONS EXPLAINED vasanta Rtu meM deva ArAdhanA citra: 2 garbha ke tIsare mAsa meM rAnI dhAriNI ko eka vicitra dohada ( DohalA ) utpanna huaa| usa vici asaMbhava dohada kI pUrti ke lie rAjA zreNika cintita ho utthe| abhayakumAra ne isakI pUrti ke lie apane mitra deva kI sahAyatA lene kA nirNaya kiyaa| usane tIna dina kA upavAsa (aTTama tapa) karake mitra deva kA AhvAna kiyA aura batAyA- merI choTI mAtA ko aisA dohada utpanna huA hai ki AkAza meM kAlI ghaTAe~ chAyIM hoM, bijaliyA~ camaka rahI hoM, rimajhima phuhAreM barasa rahI hoM, mora piu-piu kara rahe hoM, dharatI para cAro tarapha hariyAlI chAI ho| aise suhAvane mausama meM maiM rAja- hastI para baiThakara vana vihAra ke lie nikluuN| mere pIche mahArAja zreNika kI savArI cala rahI ho / abhayakumAra ne mitradeva se prArthanA kI, Apa apanI divya zakti se merI choTI mAtA kI yaha manokAmanA pUrNa kreN| devatA ne prasanna hokara usI prakAra kI anukUla Rtu kI sarjanA karane kA AzvAsana diyaa| ( adhyayana 1 ) INVOKING THE GOD DURING SPRING SEASON ILLUSTRATION : 2 During the third month of her pregnancy Queen Dharini had a strange Dohad (pregnancy desire). Not being able to fulfill this desire, King Shrenik became gloomy. Abhay Kumar decided to seek help from a friendly god. He invoked the god by observing a three day fast and requested him to arrange fulfill his step-mother's Dohad using his divine powers. The desire being--The sky is filled with dark clouds and lightning. Droplets of rain are falling. Peacocks are cooing. Fields all around are lush green with vegetation. In such enchanting weather I go out riding an elephant and enjoy scenic beauty. King Shrenik follows me riding another elephant. The god is pleased to give assurance to create desired weather conditions. JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only (CHAPTER-1) Outso

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Ope prathama adhyayana : utkSipta jJAta kI jAjvalyamAna maNiyA~ banAne ke lie unake sthUla pudgaloM kA tyAga kara kevala sArabhUta sUkSma pudgaloM kA grahaNa kiyA jAtA hai - ( 1 ) karketana, (2) hIrA - vajraratna, (3) vaiDUryalasaniyA, (4) lohitAkSa, (5) masAragalla, (6) haMsagarbha, (7) pulaka, (8) saugaMdhika, (9) jyotirasa, (10) aMka, (11) aMjana, (12) rajata, (13) jAtarUpa, (14) aMjana pulaka, (15) sphaTika, aura (16) riSTa / baikriya zarIra banAne para use punaH pUrva bhava kI smRti se abhayakumAra para prIti, anurAga aura anukampA jAga uThI aura viSAda (viyoga hone ke kAraNa) utpanna huaa| vaha apane uttama ratna se bane vimAna ko chor3a tIvra gati se pRthvI kI ora cala pdd'aa| usane kAnoM meM zuddha sone ke karNaphUla pahane hue the jo idhara-udhara hila rahe the / mAthe para mukuTa pahana rakhA thaa| kamara meM kaTisUtra pahanA huA thA jisameM aneka ratna jar3e the| kAnoM ke hilate kuMDaloM se usakA mukhamaMDala AbhAmaya ho rahA thA aura usakI mukha mudrA prasannatAmaya thii| aisA laga rahA thA mAno pUrNimA kI rAta meM zani aura maMgala grahoM ke bIca zAradIya candra kA udaya huA ho| jaise koI parvata zRMga divya auSadhiyoM ke prakAza se manohara lagatA hai vaise hI vaha mukuTa Adi kI camaka se prabhAsita ho rahA thaa| samasta RtuoM ke vanaspati bhaNDAra kI varddhamAna zobhA aura sugandha se manohara bane meru parvata ke samAna vaha deva nayanAbhirAma laga rahA thA, aisI vicitra thI usakI veza-bhUSA / anekAneka dvIpoM aura samudroM ke bIca se hotA huA, apane divya prakAza se bhUmaNDala aura rAjagRha nagara ko prakAzita karatA vaha deva abhayakumAra ke sAmane prakaTa huA aura bolA ( 53 ) [ anya pATha-tae NaM se deve aMtalikkhapaDivanne dasaddhavannAiM sakhiMkhiNiyAI pavaravatthAiM parihie - tAe ukkiTThAe turiyAe cavalAe caMDAe sIhAe uddhayAe jaiNAe cheyAe divvAe devagatIe jeNAmeva jaMbuddIve dIve, bhArahe vAse, jeNAmeva dAhiNaDDhabharae rAyagihe nagare posahasAlAe abhaya kumAre teNAmeva uvAgacchati, uvAgacchitA aMtarikkhapaDivanne dasaddhavannAI sakhiMkhiNiyAI pavaravatthAI parihie - abhayaM kumAraM evaM vayAsI-] | anya pATha isa prakAra bhI hai - vaha deva utkRSTa, tvarita, capala, caNDa, siMha sama, uddhata, durdharSa, nipuNa tathA divya gati se rAjagRha kI pauSadhazAlA meM abhayakumAra ke nikaTa A AkAza meM sthita ho madhuravANI meM bolA - ] ARRIVAL OF SAUDHARMA GOD 46. At the end of the three day fast the seat of the friendly god, Saudharma, started trembling. The god came to know about all this CHAPTER-1 UTKSHIPTA JNATA For Private Personal Use Only ( 53 )

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(48) jJAtAdharmakathAMga sUtra ve through his divine perception and thought, "Abhay Kumar, my friend from the earlier birth, is observing a three day fast in a Paushadhashala in Rajagriha town in the south Bharat area of the Jambu continent and doing invocations for me. I should respond and pay him a visit." With these thoughts the god proceeded toward the North-east direction and commenced the process of Vaikriya Samudghat. In order to create an alternate vital-dynamic body (Uttar Vaikriya Sharir) he imparted fluidity to the constituent particles of his body and the microsections of the soul and expanding them he transformed his body into remely long rod (this process is known as Vaikriya Samudghat). Then separating the subtle vital molecules from the gross physical molecules of his normal body he created the alternate vital-dynamic body (Uttar Vaikriya Sharir). The process is similar to that of making gems like 1. perridot, 2. diamond, 3. cats-eye, 4. ruby, 5. emerald, 6. pearl, 7. agate, 8. spinal, 9. Jyotiras, 10. Anka, 11. Anjan, 12. silver, 13. Jata-rupa, 14. black agate, 15. crystal-quartz, and 16. Rishtha that are made by slicing and grinding away the gross superficial matter and selecting fine and radiant portion. As soon as he formed the dynamic body feelings of love, attachment, and compassion for Abhay Kumar arose in him because of the memories from the earlier birth. The separation from his friend made him sad and leaving his bejeweled space vehicle he launched himself towards the earth with great speed. Earrings made of pure gold were dangling from his ears. Over his head was placed a crown. His waist was adorned with a gem studded girdle. His happy and smiling face was glowing in the light reflected from the dangling earrings. It appeared as if the winter full-moon was rising between the planets mars and saturn. As the summit of a hill looks enchanting due to the glowing plants of divine herbs, this god appeared scintillating due to the glowing crown and other ornaments on his body. He was as strangely and gorgeously attired as the Meru mountain covered with its ever raamN var DA ( 54 ) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta changing, fragrant and beautiful cover of all season vegetation. Crossing numerous land masses and water bodies and throwing his divine light over the earth and the town of Rajagriha, that god appeared before Abhay Kumar and said [Another text : With a speed that was superlative, fast, quick, tremendous, lion-like, sharp, over-powering, controlled and divine, that god arrived at the Paushadhashala in Rajagriha and hovering in the sky near Abhay Kumar he uttered sweetly-] ( 55 ) sUtra 47. "ahaM NaM devANuppiyA ! puvvasaMgatie sohammakappavAsI deve mahaDDhie, jaM NaM tumaM posahasAlAe aTThamabhattaM parihittA NaM mamaM maNasi karemANe ciTThasi taM esa NaM devANuppiyA ! ahaM ihaM havvamAgae / saMdisAhi NaM devANuppiyA ! kiM karomi kiM dAmi ? kiM payacchAmi ? kiM vA te hiya icchitaM ? " sUtra 47. "he devAnupriya ! maiM tumhAre pUrva bhava kA mitra saudharmakalpavAsI mahARddhi dhAraka deva huuN| tumane pauSadhazAlA meM tapasyA kara merA AhvAna kiyA isalie maiM tatkAla yahA~ AyA huuN| he devAnupriya ! batAo maiM tumhArA kyA kAma karU~ ? tumheM athavA tumhAre kisI priya vyakti ko kyA dU~ ? kyA hita icchita hai ? apanI icchA prakaTa kro| " 47. "O beloved of gods! I am the all powerful god from the Saudharma Kalpa, your friend from an earlier birth. In response to your ritual invocation I have appeared here without any delay. O beloved of gods! Tell me what can I do for you? What is the benefit that you seek? Please express your desire." sUtra 48. tae NaM se abhae kumAre taM puvvasaMgatiyaM devaM aMtalikkhapaDivannaM pAsa | pAsittA haTThatuTTha posahaM pArei, pArittA karayala. aMjaliM kaTTu evaM vayAsI evaM khalu devANuppiyA ! mama cullamAuyAe dhAriNIe devIe ayameyArUve akAlaDohale pAubbhUte-dhannAo NaM tAo ammayAo ! taheva puvvagameNaM jAva viNijjAmi / taM NaM tumaM devANuppiyA ! mama cullamAuyAe dhAriNIe ayameyArUvaM akAladohalaM vhi| sUtra 48. yaha devavANI suna, AkAza meM rahe apane mitra deva ko dekha abhayakumAra prasanna hue aura apanA pauSadha pUrNa kiyaa| donoM hAtha jor3akara bole - "he devAnupriya ! merI choTI mAtA dhAriNI devI ko akAla- megha kA dohada ( pUrva varNita ) utpanna huA hai| merI abhilASA hai ki Apa usa akAla dohada ko pUrA kreN|" CHAPTER-1 : UTKSHIPTA JNATA For Private Personal Use Only (55)

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( 56 ) jJAtAdharmakathAMga sUtra ommRO - - - - - - - - Ramaumary- LRBROTHER - - HNOWornwrotamarawaseeroca reer 48. Hearing this divine voice of his friend, hovering in the sky, Abhay Kumar was pleased. Concluding his ritual practice and joining his palms in greeting he said, "O beloved of gods! My step-mother Queen Dharini is obsessed with the Dohad of untimely-clouds (as described above). It is my wish that you help her fulfill her Dohad." akAla-megha vikriyA sUtra 49. tae NaM se deve abhaeNaM kumAreNaM evaM vutte samANe haTTatuDhe abhayakumAraM evaM vayAsI-"tumaM NaM devANuppiyA ! suNivyavIsatthe acchaahi| ahaM NaM tava cullamAuyAe dhAriNIe devIe ayameyArUvaM DohalaM viNemIti' kaTu abhayassa kumArassa aMtiyAyo paDiNikkhamati, paDiNikkhamittA uttarapuracchime NaM vebhArapavvae veuvviyasamugghAeNaM samohaNNati, samohaNNaittA saMkhejjAiM joyaNAiM daMDaM nisirati, jAva doccaM pi veuvviyasamugghAeNaM samohaNNati, samohaNNittA khipmAmeva sagajjiyaM savijjuyaM saphusiyaM taM paMcavaNNamehaNiNAovasohiyaM divyaM pAusasiriM viuvvei| viuvveittA jeNeva abhae kumAre teNAmeva uvAgacchai, uvAgacchittA abhayaM kumAraM evaM vayAsI___ evaM khalu devANuppiyA ! mae tava piyaTTayAe sagajjiyA saphusiyA savijjuyA divvA pAusasirI viuvviyaa| taM viNeu NaM devANuppiyA ! tava cullamAuyA dhAriNI devI ayameyArUvaM akaalddohlN| sUtra 49. abhayakumAra kI bAta suna deva prasanna huA aura bolA-"devAnupriya ! tuma ciMtA chor3a Azvasta ho jAo, maiM tumhArI choTI mAtA ke dohada ke pUrNa hone kA prabandha kara detA huuN|" isa prakAra kahakara vaha deva uttara-pUrva dizA meM vaibhAragiri ke Upara jAtA hai aura vaikriya samudghAta (pUrva varNita vidhi se) karake garajate hue, bijalI bhare, pAnI kI bUMdoM se bhare paMcaraMge bAdaloM sahita manorama varSA Rtu ke vAtAvaraNa kI racanA karatA hai| tatpazcAt abhayakumAra ke pAsa lauTakara kahatA hai "he devAnupriya ! maiMne tumhArI prasannatA ke lie sabhI vAMchita guNoM sahita divya varSA Rtu kI racanA kara dI hai| aba tumhArI choTI mAtA apanA dohada pUrNa kreN|" CREATION OF UNTIMELY RAIN CLOUDS ___49. The god was pleased to hear Abhay Kumar's desire. He said, "O beloved of gods! Stop worrying. Rest assured, I shall make all arrangements for the fulfillment of your step-mother's Dohad of untimely-clouds." The god, then, proceeded in the north-west direction. CHAN. DOMINARY RamaamaAMUNDERBOARANTrmeramera m an a waANNANORTERuwanwaasamIII E (56) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta ( 57 ) Cur CHm BE He reached over the Vaibharagiri mountain. There, with the help of the divine process of Vaikriya Samudghat (as described above), he created an enchanting atmosphere of monsoon with thundering and lightening multi-coloured monsoon clouds. He returned to Abhay Kumar and said "O beloved of gods! I have created the divine monsoon season with all necessary attributes. Your step-mother may fulfill her Dohad now." dohada pUrti sUtra 50. tae NaM se abhayakumAre tassa puvvasaMgatiyassa devassa sohammakappavAsissa aMtie eyamaDhe soccA Nisamma hatuDhe sayAo bhavaNAo paDiNikkhamai, paDiNikkhamittA jeNAmeva seNie rAyA teNAmeva uvAgacchati, uvAgacchittA karayala. aMjaliM kaTu evaM vayAsI "evaM khalu tAo ! mama puvvasaMgatieNaM sohammakappavAsiNA deveNaM khippAmeva sagajjiyA savijjuyA paMcavanna-mehaninAovasohiA divvA pAusasirI viuvviyaa| taM viNeu NaM mama cullamAuyA dhAriNI devI akaaldohlN|" ___ sUtra 50. saudharmadeva kI yaha bAta sunakara abhayakumAra prasanna hue| apane mahala se nikala ve rAjA zreNika ke pAsa gaye aura hAtha jor3akara bole "he tAta ! mere pUrva bhava ke mitra saudharmakalpa ke nivAsI deva ne sabhI vAMchita guNoM sahita divya varSA Rtu kI racanA kara dI hai| ataH choTI mAtA apanA akAla-dohada pUrNa kreN|" DOHAD FULFILLMENT 50. Abhay Kumar was pleased to get this information from the Saudharma-god. Leaving his palace he went to King Shrenik and joining his palms he said "Father! A friend from my earlier birth, the god from the Saudharma Kalp, has created the divine monsoon season with all necessary attributes. As such, my step-mother may fulfill her Dohad now." sUtra 51. tae NaM se seNie rAyA abhayassa kumArassa aMtie eyama8 soccA Nisamma haTTatuTTa jAva koDuMbiyapurise saddAveti, saddAvittA evaM vayAsI-"khippAmeva bho - CHAPTER-1 : UTKSHIPTA JNATA (57)

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(58) jJAtAdharmakathAMga sUtra AMITA Scheme heck devANuppiyA ! rAyagihaM nayaraM siMghADaga-tiya-caukka-caccara-caummuha-mahApaha-pahesu Asittasitta jAva sugaMdhavaragaMdhiyaM gaMdhavaTTibhUyaM kreh| karittA ya mama eyamANattiyaM pccppinnh|' tate NaM te koDubiyapurisA jAva pccppinnnti| sUtra 51. rAjA zreNika yaha sunakara ati prasanna hue aura unhoMne apane sevakoM ko bulAkara AjJA dI, "devAnupriyo ! rAjagRha nagara ke zRMgArakAdi (pUrva sama) sabhI sthAnoM kI saphAI Adi karavAkara gaMdhamaya kara do (pUrva sm)| yaha kAma pUrA karake tatkAla mujhe sUcita kro|" sevakagaNa zIghra hI rAjAjJA kA pAlana kara sUcita karate haiN| ___51. King Shrenik was very much pleased to hear this. He called his attendants and ordered, "O beloved of gods! Go, arrange for immediate cleaning of all the areas (as detailed earlier) of Rajagriha and fill the town with fragrant aromas, and report back." The attendants completed the assignment quickly and reported back. sUtra 52. tae NaM se seNie rAyA doccaM pi koiMbiyapurise saddAvei, saddAvittA evaM vayAsI-"khippAmeva bho devANuppiyA ! haya-gaya-raha-johapavarakalitaM cAuraMgiNiM sennaM sannAheha, seyaNayaM ca gaMdhahatthiM prikppeh|" te vi taheva jAva pccppinnNti| sUtra 52. zreNika rAjA punaH AjJA dete haiM, "devAnupriyo ! jaldI se ghor3e, hAthI, ratha va sainikoM sahita caturaMginI senA sajAo aura secanaka nAma ke gaMdha-hasti ko bhI taiyAra kro|" sevaka rAjAjJA kA pAlana kara lauTakara sUcita karate haiN| 52. King Shrenik further ordered, "O beloved of gods! Go and prepare the four pronged army to march and also the Sechanak elephant for a ride." The attendants completed the assignment quickly and reported back. sUtra 53. tae NaM se seNie rAyA jeNeva dhAriNI devI teNAmeva uvaagcchti| uvAgacchittA dhAriNiM deviM evaM vayAsI-"evaM khalu devANuppie ! sagajjiyA jAva pAusasirI pAubbhUtA, taM NaM tuma devaannuppie| eyaM akAladohalaM vinnehi|" sUtra 53. taba rAjA zreNika dhAriNI devI ke pAsa gaye aura kahA-"he devAnupriye ! tumhArI abhilASA ke anurUpa sabhI manorama cihnoM sahita divya varSA Rtu kI chaTA chA gaI hai| ataH he devAnupriye ! tuma apanA akAla-dohada sampanna kro|" MHINA / (58) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta (59) 53. King Shrenik, then, went to Queen Dharini and said, "O beloved of gods! As per your desire the monsoon season has arrived with all its enchanting attributes. As such, O beloved of gods! you may now satisfy your Dohad." __sUtra 54. tae NaM sA dhAriNI devI seNie NaM raNNA evaM vuttA samANI haTTatuTTha, jeNAmeva majjaNaghare teNeva uvAgacchai, uvAgachitA majjaNagharaM annupvisi| aNupavisittA aMto aMteuraMsi NhAyA kayabalikammA kayakouya-maMgala-pAyacchittA kiM te varapAyapattaNeura jAva AgAsaphalihasamappabhaM aMsuyaM niyatthA, seyaNayaM gaMdhahatthi durUDhA samANI amayamahiya-pheNapuMjasaNNigAsAhiM seyacAmaravAlavIyaNIhiM vIijjamANI vIijjamANI sNptthiyaa| tae NaM se seNie rAyA pahAe kayabalikamme jAva sassirIe hatthikhaMdhavaragae sakoraMTamalladAmeNaM chatteNaM dharijjamANeNaM caucAmarAhiM vIijjamANe dhAriNiM deviM piTThao annugcchi| sUtra 54. dhAriNI devI rAjA kI bAta sunakara praphullita huI aura unhoMne apane mnAnagRha meM praveza kiyaa| unhoMne yathocita rUpa se snAnAdi nityakarma (pUrva sama) kiyA, nakha-zikha paryanta vividha AbhUSaNa dhAraNa kiye (nUpura, hAra, aMgUThiyA~ Adi) aura sphaTika maNi jaise zveta camakate vastra dhAraNa kiye| isa prakAra taiyAra ho secanaka hastI para caDhIM aura amRta maMthana se utpanna sapheda phena jaise sapheda cAmara DhulavAtI huI ravAnA huiiN| rAjA zreNika ne bhI snAnAdi karma se nivRtta ho vastrAbhUSaNa phne| phira ve bhI koraMTa phUloM kI mAlA vAle chatra aura zreSTha cAmara lie sevakoM sahita eka zreSTha gaMdha hastI para car3he aura dhAriNI devI ke hAthI ke pIche-pIche cle| 54. Pleased to hear this news from King Shrenik, Queen Dharini immediately entered her bathroom. She took a proper bath and completed all other daily chores. She adorned herself in a white as shining as a crystal-quartz bead and embellished every part of her body with a variety of ornaments (listed earlier). When she got ready she set out riding the great elephant, Sechanak, with attendants fanning her with whisks as white as sea-foam. King Shrenik also took his bath and adorned himself with his regalia. He also rode a great elephant along with attendants carrying a canopy of Korant flowers and good quality whisks. His elephant followed that of Queen Dharini. Oamme CHAPTER-1 : UTKSHIPTA JNATA (59)

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(60) jJAtAdharmakathAMga sUtra Auth sUtra 55. tae NaM sA dhAriNI devI seNie NaM raNNA hatthikhaMdhavaragae NaM piTThato piTThato samaNugamma-mANamaragA, haya-gaya-raha-joha-kaliyAe cAuraMgiNIe seNAe saddhiM saMparivuDA mahayA bhaDa-caDagara-vaMdaparikkhittA savviDDhIe savvajuIe jAva duMdubhinigghosanAditaraveNaM rAyagihe nagare siMghADaga-tiga-caukka-caccara jAva mahApahapahesu nAgarajaNeNaM abhinaMdijjamANA abhinaMdijjamANA jeNAmeva vebhAragiripavyae teNAmeva uvaagcchi| uvAgacchittA vebhAragirikaDagataDapAyamUle ArAmesu ya ujjANesu ya, kANaNesu ya, vaNesu ya, vaNasaMDesu ya, rukkhesu ya, gucchesu ya, gummesu ya, layAsu ya, vallIsu ya, kaMdarAsu ya, darIsu ya, cuMDhIsu ya, dahesu ya, kacchesu ya, nadIsu ya, saMgamesa ya, vivaraesu ya, acchamANI ya, pecchamANI ya, majjamANI ya, pattANi ya, puSpANi ya, phalANi ya, pallavANi ya, giNhamANI ya, mANemANI ya, agghAyamANI ya, paribhuMjamANI ya, paribhAemANI ya, vebhAragiripAyamUle dohalaM viNemANI savvao samaMtA aahiNddti| tae NaM dhAriNI devI viNItadohalA saMpunnadohalA saMpannadohalA jAyA yAvi hotthaa| sUtra- 55. rAnI aura rAjA cAroM ora azva, hAthI Adi caturaMginI senA aura mahAna yoddhAoM ke samUha se ghire hue the| ve apane sampUrNa rAjavaibhava tathA samRddhi ke sAtha rAjagRha nagara ke zRMgArakoM Adi (pUrva sama) se hokara rAja mArga se gujre| rAjagRha ke nAgarikoM ne unakA bAraMbAra abhinandana kiyaa| anta meM unakI savArI vaibhAragiri parvata ke tale A phuNcii| dhAriNI devI rAjA sahita kaTaka taTa meM utarIM aura phira vaibhAragiri kI talahaTI-tarAI meM rahe vibhinna krIr3AsthaloM meM, udyAnoM meM, kAnanoM meM, vanoM meM, aura vanakhaNDoM meM; vRkSoM, jhuramuToM, jhAr3iyoM, latAoM Adi ke bIca; guphAoM, gahvaroM, tAlAboM, talaiyA, hauda Adi jalAzayoM ke pAsa; nadiyoM, nAloM, taToM aura saMgamoM ke nikaTa vicarane lgiiN| ve ina sabake pAsa jA khar3I hotI, dRzyoM ko nihAratIM, snAna karatIM, pattoM, phUloM, phaloM, koMpaloM Adi ko sneha se chUtI, phUla sUMghatI, phala khAtIM aura dUsaroM ko bA~TatIM aneka prakAra kI krIr3A karatIM prasannacitta ho apanA akAla-dohada pUrNa va sampanna karane lgiiN| __55. The royal couple was surrounded by elephants, horses and groups of great warriors of the four pronged army. With all pomp and show the royal couple passed through various parts of the city of Rajagriha (described earlier). The citizens of Rajagriha greeted them with enthusiasm. At last they arrived at the base of the Vaibharagiri mountain. Queen Dharini got down from the elephant and with King Shrenik commenced her sojourn in the beautiful valley. She moved about in (60) JNATA DHARMA KATHANGA SUTRA

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NA TODDocs a de PT arba Sla

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jJAtAdharmakathAMga sUtra citra paricaya THE ILLUSTRATIONS EXPLAINED varSA Rtu kA vihAra citra : 3 deva ne vikriyA karake apanI divya zakti se rAnI jaisA cAhatI thI, vaisI hI varSA Rtu kI suhAvanI chaTA upasthita kara dii| taba rAnI dhAriNI eka zveta paTTa hastI para baiThI hai| dAsiyA~ ca~vara DhulA rahI haiN| pIche eka hAthI para mahArAja zreNika kI savArI hai| sainika sAtha cala rahe haiN| nAgarikajana rAnI kI vizeSa zobhA yAtrA dekhane Aye haiM aura rAjA rAnI kA abhivAdana kara rahe haiN| isa 'prakAra deva-sahAyatA se abhayakumAra ne rAnI kA dohada pUrNa kiyaa| ( adhyayana 1 ) ENJOYING THE MONSOON SEASON ILLUSTRATION: 3 With his divine power the god has created the conditions of monsoon season exactly as the queen desired. Now queen Dharini is riding a great white elephant. Attendants are plying whisks. King Shrenik is following on another elephant. Soldiers are marching along. Citizens have assembled around to watch the royal procession as well as greet the royal couple. Thus, with divine help Abhay Kumar arranged for the fulfillment of the queens Dohad. (CHAPTER-1) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta various entertainment centres, gardens, parks, jungles, forests; amidst trees, shrubs, shrubberies, creepers, etc. ; and near caves, gorges, lakes, ponds, pools, rivers, streams, banks, junctions, etc. She would go and stand at such enchanting spots; take bath; touch leaves, flowers, fruits, and sprouts tenderly; smell the flowers; and eat and distribute fruits. Indulging happily in such playful activities she started satisfying her pregnancy desire. sUtra 56. tae NaM sA dhAriNI devI seyaNagagaMdhahatthiM durUDhA samANI seNie NaM hatthakhaMdhavaragae NaM piTTao piTTao samaNugammamANamaggA hayagaya jAva raheNaM jeNeva rAyagihe nagare teNeva uvAgacchai / uvAgacchittA rAyagihaM nagaraM majjhaM majjheNaM jeNAmeva sa bhavaNe teNAmeva uvAgacchati / uvAgacchittA viulAI mANussAI bhogabhogAI jAva viharati / sUtra 56. dohada pUrNa hone ke bAda dhAriNI devI punaH apane secanaka hAthI para savAra huiiN| rAjA zreNika bhI apane hAthI para savAra hue aura jaise Aye the vaise hI senA va vaibhava se rAjagRha nagara ke bIca hote hue apane mahaloM meM lauTe aura sukhamaya jIvana vyatIta karane lge| ( 61 ) 56. After fulfilling her Dohad Queen Dharini and King Shrenik rode their respective elephants and returned back to Rajagriha with all the usual pomp and show. Returning to their palace they resumed their normal happy routine of life. deva kA visarjana sUtra 57. tae NaM se abhayakumAre jeNAmeva posahasAlA teNAmeva uvAgacchai / uvAgacchattA puvvasaMgatiyaM devaM sakkArei, sammANei / sakkArittA sammANittA paDivisajjeti / taNaM se deve sagajjiyaM paMcavaNNaM mahovasohiyaM divvaM pAusasiriM paDisAharati, paDisAharittA jAmeva disiM pAubbhUe, tAmeva disiM paDigae / sUtra 57. yaha kArya sampanna huA jAna abhayakumAra pauSadhazAlA meM lauTe aura usa deva ko satkAra-sammAna sahita kRtajJa bhAva se vidA kiyA / usa deva ne abhayakumAra se vidA lene ke bAda apanI divya zakti dvArA prakaTa kI varSA Rtu ko vApasa sameTa liyA aura apane sthAna ko prasthAna kiyA / CHAPTER-1 : UTKSHIPTA JNATA For Private Personal Use Only (61) Oran

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eart (62) jJAtAdharmakathAMga sUtra FAREWELL TO THE GOD 57. When this work was concluded, Abhay Kumar returned to the Paushadhashala and bid farewell to the god with due respect, regard, and gratitude. Taking his leave from Abhay Kumar the god withdrew his divine influence and the weather returned to normal. He then left for his abode. sUtra 58. tae NaM sA dhAriNI devI taMsi akAladohalaMsi viNIyaMsi saMmANiyadohalA tassa gabbhassa aNukaMpaNaTThAe jayaM ciTThati, jayaM Asayati, jayaM suvati, AhAraM pi ya NaM AhAremANI NAitittaM NAtikaDuyaM NAtikasAyaM NAtiaMbilaM NAtimahuraM jaM tassa gabbhassa hiyaM miyaM patthayaM dese ya kAle ya AhAraM AhAremANI NAiciMtaM, NAisogaM, NAideNNaM, NAimohaM, NAibhayaM, NAiparittAsaM, vavagayaciMtA-soya-moha-bhaya-parittAsA-udu-bhajjamANasuhehiM bhoyaNa-cchAyaNa-gaMdha-mallAlaMkArehiM taM gabbhaM suhaMsuheNaM privhti| tae NaM sA dhAriNI devI navaNhaM mAsANaM bahupaDipuNNANaM addhaTThamANa rAiMdiyANaM viikkaMtANaM addharattakAlasamayaMsi sukumAlapANipAyaM jAva savyaMgasuMdaraMgaM dArayaM pyaayaa| sUtra 58. udhara dhAriNI devI ne sammAnita dohada vAlI hone ke pazcAta apane garbha kI surakSA kI aura dhyAna diyaa| garbha ko kisI prakAra kA AghAta na lage isalie ve bar3e yatna se uThatI, baiThatI aura sotI thiiN| ve aisA AhAra karatI thIM jo adhika tIkhA, kaTu, kasailA, khaTTA yA mIThA na ho; deza aura kAla ke (vAtAvaraNa va Rtu) anusAra garbha ke lie lAbhadAyaka ho, alpa mAtrA meM ho, aura ArogyadAyaka ho| ve manobhAvanAoM, mAnasika AvezoM para bhI niyantraNa rakhatI thiiN| cintA, zoka, dInatA, moha, bhaya aura trAsa Adi se bacakara rahatI thiiN| isa prakAra saMyata ho sabhI RtuoM meM sukhadAyaka bhojana, vastra, gaMdha, mAlA, alaMkAra Adi bhoga karatIM usa garbha kA vahana-pAlana karane lgiiN| __nau mahIne aura sAr3he sAta dina bIta jAne para ardharAtri ke samaya meM unhoMne eka atyanta komala aura svastha paripUrNa indriyAdi (pUrva sama) vAle zizu ko janma diyaa| __58. Once Queen Dharini became the blessed mother' with a fulfilled Dohad, she started taking proper care required during pregnancy. She would get up, sit down, or sleep carefully so as to avoid any harm to the fetus she carried. She stopped eating excessively hot, cold, pungent, bitter, acrid, sour, sweet, greasy, non-greasy, juicy, or dry food. She would eat food that suited the place and the conditions and, DAMAG (62) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta . was prescribed during pregnancy (limited, nutritious and healthy). She avoided excitement and remained composed by avoiding feelings like anxiety, sorrow, humility, fondness, fear, and horror. Thus she started passing the pregnancy period in a disciplined way enjoying food, dresses, perfumes, garlands, ornaments etc. that are suitable for all seasons. When nine months and seven and a half days passed since the date of conception, she gave birth to a tender and healthy child (detailed earlier). putra-janma sUtra 59. tae NaM tAo aMgapiDayAriyAo dhAriNiM deviM navaNhaM mAsANaM jAva dArayaM payAyaM paasNti| pAsittA sigghaM turiyaM cavalaM veiyaM, jeNeva seNie rAyA teNeva uvAgacchaMti, uvAgacchittA seNiyaM rAyaM jae NaM vijae NaM vddhaaveNti| vaddhAvittA karayalapariggahiyaM sirasAvattaM matthae aMjaliM kaTu evaM vyaasii-| __ evaM khalu devANuppiyA ! dhAriNI devI NavaNhaM mAsANaM jAva dAragaM pyaayaa| taM NaM amhe devANuppiyANaM piyaM Niveemo, piyaM te bhvu| ___ tae NaM se seNie rAyA tAsiM aMgapaDiyAriyANaM aMtie eyamaDhe soccA Nisamma haTTatuTTa. tAo aMgapaDiyAriyAo mahurehiM vayaNehiM vipuleNa ya pupphagaMdhamallAlaMkAreNaM sakkAreti, sammANeti, sakkArittA sammANittA matthayadhoyAo kareti, puttANuputtiyaM vittiM kappeti, kappittA pddivisjjeti| ___ sUtra 59. putra kA janma hote hI mana meM harSa kA Avega bhare capala zarIra aura zIghra gati se calatI dAsiyA~ rAjA zreNika ke pAsa AIM, donoM hAtha jor3a mastaka ko chuA, abhivAdana kiyA, badhAI dI aura bolIM__he devAnupriya ! ucita samayAnusAra dhAriNI devI ne putra-ratna ko janma diyA hai| hama Apako yaha priya samAcAra dete hue badhAI detI haiN| rAjA zreNika yaha samAcAra suna harSa se abhibhUta ho ge| unhoMne dAsiyoM kA phUla, gaMdha, mAlA aura AbhUSaNa tathA madhura vacanoM se bharapUra satkAra kiyaa| unhoMne dAsiyoM ko pracura dhana de kaI pIr3hiyoM kI AjIvikA kA prabandha kara (mastaka dhauta) dAsatA se mukta kara diyaa| CHAPTER-1: UTKSHIPTA JNATA (63)

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(64) jJAtAdharmakathAMga sUtra LORDS neka SERI - - BIRTH OF THE SON 59. Immediately after the birth of the child the slave girls, driven by the feeling of joy, rushed to King Shrenik and after formal greetings congratulated him "O beloved of gods! At the due hour Queen Dharini has given birth to a son. We bring this good news to you with our congratulations." This news filled King Shrenik with joy. He thanked them and amply rewarded them with flowers, perfumes, garlands, ornaments and words of encouragement. He also gave them their freedom along with wealth enough to last many generations. __sUtra 60. tae NaM se seNie rAyA koDuMbiyapurise sddaaveti| sadAvittA evaM vayAsIkhippAmeva bho devANuppiyA ! rAyagihaM nagaraM Asatti jAva parigIyaM kareha kAraveha y| karittA cAragaparisohaNaM kreh| karittA mANummANa-vaddhaNaM kreh| karittA eyamANattiyaM pccppinnh| jAva pccppinnNti| __ sUtra 60. zreNika rAjA ne taba apane sevakoM ko bulAyA aura Adeza diyA ki rAjagRha nagara kI dhulAI-saphAI karavA kara use manorama (pUrva sama) banAyA jaaye| nRtya, gAyana Adi utsava kiye jAeM sAtha hI kArAgAra meM rahe bandiyoM ko mukta kara diyA jAe aura nagara meM tola-mApa ko bar3hA diyA jaaye| ye saba kArya sampUrNa karake unheM sUcita kiyA jaae| sevakoM ne zIghra hI ye saba kAma sampanna kara rAjA ko sUcita kiyaa| 60. King Shrenik called his attendants and gave them instructions to beautify the town of Rajagriha (as detailed earlier). He also asked them to make arrangements for dance and music festivals, for pardoning the prisoners, and for subsidizing prices of essential goods. He ordered them to comply and report, which they soon did. sUtra 61. tae NaM se seNie rAyA aTThArasaseNIppaseNIo sddaaveti| saddAvittA evaM vadAsI-"gacchaha NaM tubbhe devANuppiyA ! rAyagihe nagare abhiMtarabAhirie ussukkaM ukkara abhaDappavesaM adaMDimakuDaMDimaM adharimaM adhAraNijjaM aNuddhayamuiMgaM amilAyamalladAmaM gaNiyAvaraNADaijjakaliyaM aNegatAlAyarANucaritaM pamuiyapakkIliyAbhirAmaM jahArihaM ThiivaDiyaM dasadivasiyaM kareha kAraveha y| karittA eyamANattiyaM pccppinnh|" te vi karenti, karittA taheva pccppinnNti| Tex (64) JNATA DHARMA KATHANGA SUTRA

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lmny n lh . prathama adhyayana : utkSipta jJAta sUtra 61. phira rAjA zreNika ne sabhI aThAraha jAtiyoM (kuMbhakAra Adi) aura upajAtiyoM (upazreNiyoM) ke pratinidhiyoM ko bulAyA aura kahA - "he devAnupriyo ! Apa saba rAjagRha nagara ke bhItara-bAhara dasa dinoM taka apanI kula paraMparA ke anurUpa putra-janmotsava manAne kA aisA prabandha kareM- isa zubha avasara para dasa dina ke lie cuMgI tathA kRSi - kara, pazuoM kA lagAna Adi mApha kara diyA jaay| sabhI dukAnoM se binA nApe-tole aura mUlya cukAe sabhI prakAra kI sAmagrI diye jAne kI vyavasthA ho / kara vasUlI Adi ke lie jAne vAle karmacArIgaNa dasa dina ke lie chuTTI para cale jaayeN| adaNDa aura kudaNDa samApta kara diyA jaaye| janatA ke RNoM ko mApha kara diyA jaaye| nagara meM prasiddha nartaka - nartakiyoM ke nRtyoM aura nATakoM kA Ayojana kiyA jaae| utsava ke dinoM meM lagAtAra mRdaMga bajate raheM / nagara aura deza ke sabhI vAsI prasannacitta ho manoraMjanapUrvaka samAroha meM bhAga leN| dasa dinoM taka yaha utsava nirbAdha calatA rhe| ye saba prabandha kara mujhe sUcita kreN|" ve saba pratinidhi rAjAjJA zirodhArya karake gaye aura kArya saMpanna kara rAjA ko sUcita kiyaa| 61. King Shrenik then summoned representatives from all the eighteen castes and sub-castes and said ( 65 ) "O beloved of gods! Make all necessary arrangements for a ten day birthday festival to be celebrated in and around Rajagriha according to your respective family traditions. During the tenure of these auspicious festivities all municipal and agricultural taxes should be withdrawn. All provisions, in whatever quantities needed, should be distributed free from all shops. The tax collection staff should be sent on a holiday. Minor and major punishments should be discontinued. Public loans should be written off. Performing artists of fame should be invited to perform dances and dramas. During these festivities Mridangs (a specific type of drum) should be played non stop. All the people of the city and the country should join the celebrations with joy and enthusiasm. For ten days these festivities should continue without a pause. Please comply and report back." The delegates took leave after accepting the king's order. After complying with the instructions they soon reported back. sUtra 62. tae NaM se seNie rAyA bAhiriyAe uvaTTANasAlAe sIhAsaNavaragae puratyAbhimu sannasanne saiehi ya sAhissiehi ya sayasAhissiehi ya jAehiM dAehiM dalayamANe dalayamANe paDicchemANe paDicchemANe evaM ca NaM viharati / CHAPTER - 1 : UTKSHIPTA JNATA For Private Personal Use Only ( 65 )

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(66) jJAtAdharmakathAMga sUtra Ong DIR sUtra 62. rAjA zreNika phira bAharI sabhA bhavana meM Aye aura yathAvidhi siMhAsana grahaNa kiyaa| phira unhoMne saiMkar3oM, hajAroM, lAkhoM mudrAoM kA anuSThAnapUrvaka dAna diyaa| isa zubha avasara para rAjA ko bheMTa kiye dravyoM va upahAroM ko svIkAra kiyaa| 62. King Shrenik then arrived in the outer assembly hall and seated himself on the throne. He ceremoniously gave donations of hundreds and thousands and millions of gold coins. He also accepted presents and gifts on this happy occasion. janma-saMskAra karma sUtra 63. tae NaM tassa ammApiyaro paDhame divase jAtakammaM karenti, karittA bitiyadivase jAgariyaM karenti, karittA tatiyadivase caMdasUradaMsaNiyaM karenti, karittA evAmeva nivvatte asuijAtakammakaraNe saMpatte bArasAhadivase vipulaM asaNaM pANaM khAimaMsAimaM uvakkhaDAventi, uvakkhaDAvittA mitta-NAiNiyaga-sayaNa-saMbaMdhi-parijaNaM balaM ca bahave gaNaNAyaga-daMDaNAyaga jAva aamNteti| sUtra 63. usake bAda mAtA-pitA ne pahale dina zizu kA jAtakarma kiyaa| dUsare dina rAtri jAgaraNa kiyA gyaa| tIsare dina zizu ko sUrya-candra ke darzana karAye gye| isa prakAra vibhinna anuSThAnoM meM gyAraha dina bIta gye| bArahaveM dina pracura mAtrA meM azana, pAna, khAdima tathA svAdiSTa vastue~ taiyAra karAI giiN| mitra, svajAtIya, nikaTa, svajana, sambandhI, parijana, senA, sAmanta, rAjA, gaNanAyaka, daNDanAyaka Adi ko nimantraNa diyA gyaa| RITUAL BIRTH-CEREMONIES ___63. On the first day of the celebrations the parents performed ritual ceremonies connected with the birth of a son. The second night was spent in chanting and singing devotional songs. On the third day they performed the ritual adorational beholding of the Sun and the moon. By the time all these ritual ceremonies were concluded, eleven days passed. On the twelfth day arrangements were made for a great feast and delicious and savory dishes were prepared. The king invited all his family members, relatives, friends, kin folk, ministers and other state and army officials. sUtra 64. tao pacchA NhAyA kayabalikammA kayakouyamaMgalapAyacchittA savvAlaMkAravibhUsiyA mahaimahAlayaMsi bhoyaNamaMDavaMsi taM vipulaM asaNaM pANaM khAimaM sAimaM mitta-NAi ago (66) JNATA DHARMA KATHANGA SUTRA

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OM EKO ON 200 - FARANSTALL

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Camro jJAtAdharmakathAMga sUtra citra paricaya THE ILLUSTRATIONS EXPLAINED mahArAja zreNika dvArA nAmakaraNa citra : 4 vaibhAragiri, vipulagiri, udayagiri, suvarNagiri evaM ralagiri ina pA~ca pahAr3oM kI talahaTI meM basA huA samRddha nagara bhavya rAjagRha hai| rAjamahala ke vizAla sabhAgAra meM rAjA zreNika, mahArAnI dhAriNI virAjamAna haiN| rAjamaMtrI, senApati tathA aneka svajana parijana samUha ke bIca mahArAja zreNika putra kA janmotsava manAkara "meghakumAra" nAmakaraNa kI ghoSaNA karate haiN| (adhyayana 1) THE NAMING CEREMONY ILLUSTRATION: 4 The grand and prosperous town of Rajagriha is situated in the valley of the five hills named Vaibhargiri, Vipulgiri, Udaigiri, Suvarngiri, and Ratnagiri. In the large assembly hall are sitting king Shrenik and queen Dharini. Ministers, commanders, family members and other prominent citizens are present in the assembly. The king ceremoniously announces the name of the new-born as MEGH KUMAR. (CHAPTER-1) AIDA JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta (67) , SS CA gaNaNAyaga jAva saddhiM AsAemANA visAemANA paribhAemANA paribhuMjemANA evaM ca NaM / vihri| sUtra 64. snAnAdi nitya karma se nivRtta ho vastrAbhUSaNa pahana rAjA zreNika va devI dhAriNI parivArajanoM sahita vizAla bhojana maMDapa meM Aye aura AmaMtrita atithiyoM ke sAtha mahAbhoja meM sammilita ho svAda, Ananda aura paraspara manuhAra ke sAtha bhojana kiyaa| 64. Following their daily routine including bath and donning ceremonial dresses and regalia King Shrenik and Queen Dharini arrived at the feast pavilion. They joined their guests in the feast, joyously greeted them and offered them food with all due courtesy. nAmakaraNa saMskAra sUtra 65. jimiyabhuttuttarAgayA vi ya NaM samANA AyaMtA cokkhA paramasuibhUyA taM mittanAiniyagasayaNasaMbaMdhiparijaNa gaNaNAyaga vipuleNaM puSpha-gaMdha-mallAlaMkAreNaM sakkAreMti, saMmANeti, sakkAritA sammANittA evaM vayAsI-"jamhA NaM amhaM imassa dAragassa gabbhatthassa ceva samANassa akAla-mehesu Dohale pAubbhUe, taM hou NaM ahaM dArae mehe nAmeNaM mehkumaare|" tassa dAragassa ammApiyaro ayameyArUvaM goNNaM guNaniSphannaM nAmadhejjaM krenti| __ sUtra 65. bhojana samApta hone para Acamana karane aura hAtha-mu~ha dhokara svaccha hone ke bAda unhoMne Amantrita atithiyoM kA vipula vastrAdi (pUrva sama) se sammAna-satkAra kiyaa| isa samasta aupacArikatA ke bAda rAjA ne kahA-"hamArA yaha putra jaba garbha meM thA taba isakI mAtA ko akAla-megha kA dohada huA thA isa kAraNa isakA nAma meghakumAra honA caahie|'' isa prakAra mAtA-pitA ne bAlaka kA guNAnukUla nAma meghakumAra rkhaa| NAMING CEREMONY 65. When the feast concluded the king and the queen washed their hands and freshened up. They offered their guests ample gifts including dresses (as detailed earlier) with due respect and courtesy. After all these formalities the king addressed the assemblage--"When this son of ours was in the womb, the mother had a Dohad of untimelyclouds, as such, his name should be Megh (cloud) Kumar." Thus the new-born was formally named Megh Kumar by the parents. The name reflected the apparent virtues of the individual. CHAPTER-1 : UTKSHIPTA JNATA (67)

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(68) jJAtAdharmakathAMga sUtra -- 20 meghakumAra kA lAlana-pAlana / sUtra 66. tae NaM se mehakumAre pNcdhaaiiprigghie| taM jahA-khIradhAIe, maMDaNadhAIe, majjaNadhAIe, kIlAvaNadhAIe, aNkdhaaiie| annAhi ya bahUhiM khujjAhiM cilAiyAhiM vAmaNi-vaDabhi-babbari-vausi-joNiyAhiM palhaviya-IsiNiya-dhorugiNi-lAsiya-lausiyadamili-siMhali-Arabi-puliMdi-pakkaNi-bahali-muruMDi-sabari-pArasIhiM NANAdesIhiM videsaparimaMDiyAhiM iMgita-ciMtiya-patthiya-viyANiyAhiM sadesanevatthagahiyavesAhiM niuNakusalAhiM viNIyAhiM ceDiyAcakkavAla-varisadhara-kaMcuia-mahayaragavaMda-parikkhitte hatthAo hatthaM saMharijjamANe, aMkAo aMkaM paribhujjamANe, parigijjamANe, cAlijjamANe, uvalAlijjamANe, rammaMsi maNikoTThimatalaMsi parimijjamANe parimijjamANe NivvAyaNivvAghAyaMsi girikandaramallINe va caMpagapAyave suhaMsuheNaM vddddi| ___ sUtra 66. zizu meghakumAra kA lAlana-pAlana pA~ca dhAtriyA~ karane lagIM-(1) kSIra dhAtrIdUdha pilAne vAlI, (2) maMDana dhAtrI-vastrAbhUSaNa pahanAne vAlI, (3) majjana dhAtrI-snAna karAne vAlI, (4) krIr3Ayana dhAtrI-khela-khilAne vAlI, aura (5) aMka dhAtrI-goda meM rakhane vaalii| inake alAvA meghakumAra aneka dAsa-dAsiyoM kI bhIr3a se ghirA rahatA thaa| ve isa prakAra haiM-kubar3I, baunI, moTe peTa vAlI; kirAta, barbara, bakuza, yaunaka, siMhala, araba, puliMda, pakkaNa, pArasa, bahala, muruMDa, zabara Adi aneka dezoM se AI dAsiyA~; ceSTA, icchA aura mana ko samajhane vAlI; vibhinna vezabhUSAoM vAlI; ati nipuNa tathA vinamra dAsiyAM tathA anya sevk| rAjakumAra megha kabhI eka kA hAtha pakar3atA to kabhI dUsarI kaa| kabhI eka kI goda meM jAtA to kabhI dUsarI kI goda meN| kabhI khela-khilAkara bahalAyA jAtA to kabhI gaakr| use sundara ratna-jar3ita A~gana meM calAyA jAtA thaa| vaha aise sukhapUrvaka vikasita hone lagA jaise vAyu aura vyAghAta vihIna campA kA vRkSa kisI pahAr3a kI guphA meM vikasita hotA hai| BRINGING UP OF MEGH KUMAR 66. Five nurse-maids were appointed to look after infant Megh Kumar. They were--1. Kshir Dhatri or milk-nurse-maid--the one who took charge of feeding; 2. Mandan Dhatri or dress-nurse-maid-the one who took charge of putting on dress and ornaments; 3. Majjan Dhatri or bath-nurse-maid-the one who took charge of giving a bath; 4. Kridayan Dhatri or play-nurse-maid--the one who took charge of playing with the baby; 5. Anka Dhatri or lap-nurse-maid--the one who took charge of keeping the baby in her lap. hAla CHANDA (68) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta OBC S Anmol Besides these, Megh Kumar was always surrounded by numerous other servants and slaves; they are--the hunch-backed, dwarf, bigbellied; slave girls from various countries or geographic areas including Kirat, Barbar, Bakush, Yaunak, Simhal, Arab, Pulind, Pakkan, Paras, Bahal, Murund, and Shabar; those who could understand the gestures and feelings; those with different styles of dresses, and those who were accomplished in their respective fields as well as humble. Prince Megh Kumar would hold hands or climb into the lap of one or the other of these maids depending on his mood. They entertained the infant sometimes by playing with him and at others by singing to him. He played and walked on a beautiful and gem inlaid floor. He grew happily as a Champa tree grows undisturbed by the blowing winds in a mountain cave. sUtra 67. tae NaM tassa mehassa kumArassa ammApiyaro aNupuvveNaM nAmakaraNaM ca pajjemaNaM ca evaM caMkamaNagaM ca colovaNayaM ca mahayA mahayA iDDIsakkArasamudae NaM krisu| sUtra 67. isa prakAra mAtA-pitA ne samaya bItane ke sAtha eka ke bAda eka sabhI saMskAra, nAmakaraNa, pAlane meM sulAnA, pairoM se calAnA, coTI rakhanA (muMDana) Adi bar3e samAroha aura satkAra sahita svajana samudAya ke bIca sampanna kiye| 67. As time passed the parents performed various ceremonial rituals connected with the initiation of the growing child into new activities one after the other. These were done with a lot of fan fare inviting and honouring friends and relatives. The ceremonies included naming, putting into the cradle, toddling, shaving the head, etc. kalA-zikSaNa sUtra 68. tae NaM taM mehakumAraM ammApiyaro sAtiregaTThavAsajAyagaM ceva sohaNaMsi tihikaraNamuhuttaMsi kalAyariyassa uvnnenti| tate NaM se kalAyarie mehaM kumAraM lehAiyAo gaNitappahANAo sauNarutapajjavasANAo bAvattariM kalAo suttao a atthao a karaNao ya sehAveti, sikkhaaveti| taM jahA-(1) lehaM (2) gaNiyaM (3) rUvaM (4) narse (5) gIyaM (6) vAiyaM (7) saragayaM (8) pokkharagayaM (9) samatAlaM (10) jUyaM (11) jaNavAyaM (12) pAsayaM CHAPTER-1 : UTKSHIPTA JNATA (69)

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(70) jJAtAdharmakathAMga sUtra ago (13) aTThAvayaM (14) porekaccaM (15) dagamaTTiyaM (16) annavihiM (17) pANavihiM (18) vatthavihiM (19) vilevaNavihiM (20) sayaNavihiM (21) ajjaM (22) paheliyaM (23) mAgahiyaM (24) gAhaM (25) gIiyaM (26) siloyaM (27) hiraNNajuttaM (28) suvannajuttiM (29) cunnajuttiM (30) AbharaNavihiM (31) taruNIpaDikamma (32) ithilakkhaNaM (33) purisalakkhaNaM (34) hayalakkhaNaM (35) gayalakkhaNaM (36) goNalakkhaNaM (37) kukkuDalakkhaNaM (38) chattalakkhaNaM (39) daMDalakkhaNaM (40) asilakkhaNaM (41) maNilakkhaNaM (42) kAgaNilakkhaNaM (43) vatthuvijjaM (44) khaMdhAramANaM (45) nagaramANaM (46) bUhaM (47) paDibUhaM (48) cAraM (49) paDicAraM (50) cakkavUhaM (51) garulavUhaM (52) sagaDabUha (53) juddhaM (54) nijuddhaM (55) juddhAtijuddhaM (56) advijuddhaM (57) muTThijuddhaM (58) bAhujuddhaM (59) layAjuddhaM (60) IsatthaM (61) charuppavAyaM (62) dhaNuvveyaM (63) hirannapAgaM (64) suvannapAgaM (65) suttakheDaM (66) vaTTakheDaM (67) nAliyAkheDaM (68) pattacchejjaM (69) kaDagacchejjaM (70) sajjIvaM (71) nijjIvaM (72) sunnruymiti| sUtra 68. meghakumAra jaba ATha varSa ke hue to mAtA-pitA ne zubha muhUrta meM unheM kalAcArya ke pAsa bhejaa| unhoMne medhakumAra ko lekhana se AraMbha kara pakSiyoM kI bhASA taka bahattara kalAe~ sUtra, artha aura prayoga dvArA sikhaaiiN| ve kalAe~ isa prakAra haiM(1) lekha (usa kAla kI aThAraha (13) caupar3a khelanA vibhinna lipiyoM ko par3hanA aura (14) Azu kavitA likhnaa|) (15) kuMbhakAra kalA (2) gaNita (16) khetI (3) rUpa (17) jala utpatti va zuddhi (4) nATya (peya padArtha kA jJAna) (5) gIta (18) vastra banAnA pahananA Adi (bunAI, (6) vAdya silAI) (7) svara jAnanA (19) vilepana kalA (8) DholAdi bajAnA (20) zayyA banAnA va zayana vidhi (9) tAla jJAna (21) kavitA (AryA chaMda) (90) juA (22) paheliyA~ banAnA va bUjhanA (gUDhArtha (11) vArtAlApa racanA) (12) pAsA khelanA (23) mAgadhI bhASA va chaMda | Omma kela AAVATIONAL (70) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta (71) (24) prAkRta bhASA va chaMda (25) gIti chaMda (26) zloka (27) cA~dI banAnA (28) sonA banAnA (29) cUrNa nirmANa va upayoga (30) gahane gar3hanA, pahananA (31) strI sevA (32) strI lakSaNa (33) puruSa lakSaNa (34) azva lakSaNa (35) hAthI ke lakSaNa (36) gAya lakSaNa (37) murgoM ke lakSaNa (38) chatra lakSaNa (39) daMDa lakSaNa (40) talavAra ke lakSaNa (41) maNi lakSaNa (42) ratna vizeSa (kAkiNI) lakSaNa (43) vAstu kalA (44) senA kA par3Ava pramANa (45) nagara nirmANa (46) vyUha racanA (47) prativyUha racanA (48) sainya saMcAlana (49) pratirakSA hetu sainya saMcAlana (50) cakravyUha (51) garur3avyUha (52) zakaTavyUha (53) yuddha (54) vizeSa yuddha (55) atyanta vizeSa yuddha (mahA) (56) yaSTi yuddha (asthi) (57) muSTi yuddha (58) bAhu yuddha (59) latA yuddha (60) bar3hA-car3hAkara batAnA-vistAra (61) mUTha banAnA (62) dhanurvidyA (63) cA~dI kA pAka (rasAyana) (64) sone kA pAka (rasAyana) (65) sUta ke khela (66) vRtta ke khela (67) nAlI ke khela (68) patra chedana (69) vRtta chedana (kuMDala chedana) (70) saMjIvana (71) nirjIvana (72) pakSiyoM kI bhASA (bolI) - EDUCATION 68. When Megh Kumar became eight years olu his parents, finding an auspicious moment, sent him to a scholar of a wide range of subjects including various arts and crafts. The teacher imparted theoretical education, including texts and meaning, as well as CHAPTER-1: UTKSHIPTA JNATA (71)

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(63) jJAtAdharmakathAMga sUtra Onung HA practical training of the seventy two arts (subjects) beginning with writing and ending at the language of birds. The list of these subjects is as follows (1) Writing or Script (writing and reading of eighteen different scripts popular at that time.) (2) Mathematics (3) Decoration (4) Dramatics (5) Song (6) Instrumental music (7) Musicology / Phonetics (8) Playing percussion instruments (9) Knowledge of beats (10) Gambling (11) Conversation (12) Playing dice (13) Playing board games like Chopar (a type of ludo) (14) Instant poetry (15) Pottery (16) Farming (17) Water resources management (18) Making cloth and apparels (19) Coating (20) Making bed and art of sleeping (21) Poetry (Arya Chhand) (22) Riddles and puzzles (23) Magadhi language and its poetics (24) Prakrit language and its poetics (25) The Giti meter of poetry (26) Shlok (the couplet style of poetry) (27) Silver refining and smithy (28) Gold refining and smithy (29) Powder technology and its applications (30) Making ornaments and art of adornment (31) Taking care of females (32) Characteristics of the female (33) Characteristics of the male (34) Characteristics of the horse (35) Characteristics of the elephant (36) Characteristics of the cow (37) Characteristics of the cock (38) Characteristics of the canopy (39) Characteristics of the staff (40) Characteristics of the sword (41) Characteristics of the gem (42) Characteristics of the Kakini (a divine gem) (43) Architecture (44) Military camping Swellen ( 72 ) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta (73) ORDS (45) Town planning and (59) Combat with the help of building vines (46) Attack strategy (60) Elaboration (47) Defense strategy (61) Making of the handles (48) Commanding the army (62) Archery (49) Defense maneuvering (63) Chemistry of silver (50) Battle formation - circular (64) Chemistry of gold (51) Battle formation - eagle (65) Games of the string (52) Battle formation - Shakat (66) Games of the circle (53) Combat (67) Games of the canal (54) Battle (68) Piercing of leaves (55) War (69) Drilling or cutting of holes (56) Combat with the help of (70) Imparting life bones (71) Destroying life (57) Boxing (72) Bird language (58) Arm wrestling gRhasthAzrama sUtra 69. tae NaM se kalAyarie mehaM kumAraM lehAiyAo gaNiyappahANAo sauNiruapajjavasANAo bAvattariM kalAo suttao ya atthao ya karaNao ya sihAveti, sikkhAveti, sihAvettA sikkhAvettA ammApiUNaM uvnneti| ___ tae NaM mehassa kumArassa ammApiyaro taM kalAyariyaM madhurehiM vayaNehiM vipuleNa vattha-gaMdha-mallAlaMkAreNaM sakkAreMti, sammANeti, sakkArittA sammANittA vipulaM jIviyArihaM pIidANaM dalayaMti, pIidANaM dalaittA pddivisjjenti| sUtra 69. ina saba kalAoM kI yathAvidhi zikSA dekara vaha kalAcArya meghakumAra ko usake mAtA-pitA ke pAsa le jAtA hai| mAtA-pitA AcArya kA yathAvidhi satkAra, sammAna karate haiM aura yathocita prItidAna (sammAna pUrvaka sneha upahAra) dekara vidA karate haiN| FAMILY LIFE 69. After giving proper education in all these fields the teacher took Megh Kumar to his parents. With due respect King Shrenik and Queen Dharini offered glowing tributes and ample gifts to the teacher and bid him farewell. DIOHIDO hamAnI CHAPTER-1 : UTKSHIPTA JNATA (73)

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OnOM (74) jJAtAdharmakathAMga sUtra @ARMA SODEOS sUtra 70. tae NaM mehe kumAre bAvattarikalApaMDie NavaMgasattapaDibohie aTThArasavihippagAra-desIbhAsA-visArae gIyaraI gaMdhavvanaTTakusale hayajohI gayajohI rahajohI bAhujohI bAhuppamaddI alaM bhogasamatthe-sAhasie viyAlacArI jAe yAvi hotthaa| sUtra 70. meghakumAra bahattara kalAoM meM pAraMgata ho gayA, usake nau aMga jAgrata (pUrNa vikasita) ho gye| vaha aTThAraha prakAra kI dezI bhASAoM kA vidvAn ho gyaa| gAyana-nRtya-nATya Adi meM kuzala ho gyaa| saba prakAra ke yuddha meM pravINa ho gayA, bAhubalI aura samasta bhoga bhogane meM samartha ho gyaa| sAhasI aura vikAlacArI (rAta meM bhI akelA nirbhaya ghUmane meM sakSama) ho gyaa| 70. Megh Kumar became proficient in all the seventy two arts. Every part of his body became fully developed. He was now a scholar of all the eighteen indigenous languages; a proficient exponent of music, dance, and drama; a strong warrior; and a skilled commander. He had attained the desired maturity to enjoy all the pleasures of life. Above all, he had turned into a courageous and fearless mover. sUtra 71. tae NaM tassa mehakumArassa ammApiyaro mehaM kumAraM bAvattarikalApaMDitaM jAva viyAlacArI jAyaM paasNti| pAsittA aTTha pAsAyavaDiMsae kArenti abbhuggayamUsiyapahasie viva maNi-kaNaga-rayaNa-bhatticitte, vAuddhRtavijayavejayaMtI-paDAgAchattAicchattakalie, tuMge, gagaNatalamabhilaMghamANa-sihare, jAlaMtararayaNa-paMjarummilliyavva maNikaNagathUbhiyAe, viyasiyasayapattapuMDarIe, tilayarayaNaddha-caMdaccie nANAmaNimayadAmAlaMkie, aMto bahiM ca saNhe tavaNijjaruiravAluyApatthare, suhaphAse sassirIyasve pAsAIe jAva pddiruuve| sUtra 71. meghakumAra ke mAtA-pitA ne jaba yaha dekhA-jAnA ki vaha ukta prakAra se sarva-guNa-sampanna ho gayA hai to unhoMne ATha zreSTha prAsAda-bhavana bnvaae| ye bhavana bahuta U~ce the aura ujjvala AbhA se daidIpyamAna the| una para maNi, suvarNa aura ratnamaya bhitti citra zobhita the| unake gaganacumbI zikharoM para chatroM kI zreNiyA~ thIM aura vaijayantI patAkAe~ havA se phaharA rahI thiiN| unake jAlI jharokhoM ke bIca jar3e ratna netroM jaise laga rahe the| sthAna-sthAna para sone ke maNimaya stUpa the aura una para citrita zatapatra aura puNDarIka kamala khila rahe the| tilakAkAra tathA arddhacandrAkAra sopAna tathA candana ke Alekha (hAtha ke chApe) unakI zobhA bar3hA rahe the| aneka prakAra kI maNimAlAoM se saje ve bhavana bhItara-bAhara se cikane the| unake A~gana meM sunaharI rucira bAlU bichI thii| sukhada sparza aura zobhana rUpa vAle ve bhavana atyanta AhlAdakArI aura manohara the| OMer (74) JNATA DHARMA KATHANGA SUTRA |

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prathama adhyayana : utkSipta jJAta (75) S 71. When Megh Kumar's parents realized that he had matured in every respect, they got eight beautiful houses constructed for him. These buildings were tall and eye catching. Gem and gold inlaid frescoes decorated their walls. A series of canopies and fluttering flags made their sky-high roofs very attractive. The gem stones embellishing the overhangs and grills appeared like eyes. Gem studded and golden domes, with different types of lotus flowers painted over them, were aesthetically placed at various points. Diamond shaped and half-moon shaped arches and the supporting pillars with colourful palm impressions enhanced the beauty of these buildings. Decorated with a variety of bead strings, both the surfaces of the walls were shining and smooth. Glowing golden sand covered the floor of the courtyards. Pleasing to touch and look at, these buildings appeared alluring and attractive. sUtra 72. egaM ca NaM mahaM bhavaNaM kAreMti-aNegakhaMbhasayasaniviTTha lIlaTThiyasAlabhaMjiyAgaM abbhuggaya-sukaya-vairaveiyA-toraNa-vararaiya-sAlabhaMjiyA-susiliTTha-visiTTalaTTha-saMThita-pasattha-veruliya-khaMbha-nANAmaNi-kaNaga-rayaNakhacitaujjalaM bahusama-suvibhattaniciya-ramaNijja-bhUmibhAgaM IhA-miya. jAva bhatticittaM khaMbhuggaya-vairaveiyAparigayAbhirAmaM vijjAharajamalajuyalajuttaM piva accI-sahassa-mAlaNIyaM rUvagasahassakaliyaM bhisamANaM bhibbhisamANaM cakkhulloyaNalesaM suhaphAsaM sassirIyarUvaM kaMcaNa-rayaNathUbhiyAgaM nANAvihapaMcavannaghaMTA-paDAga-parimaMDiyaggasiraM dhavalamarIcikavayaM viNimmayaMtaM lAulloiyamahiyaM jAva gaMdhavaTTibhUyaM pAsAIyaM darisaNijja abhirUvaM pddiruuvN| sUtra 72. ina bhavanoM ke atirikta eka vizAla bhavana meghakumAra ke lie bhI banavAyA gyaa| vaha aneka khaMbhoM para banA huA thaa| jina para krIr3A karatI putaliyA~ banI huI thiiN| usa bhavana meM U~cI aura sunirmita hIre jar3I vedikA banI thii| dvAra para toraNa the aura vizAla va unnata vaiDUrya ke stambha the jina para putaliyA~ banI thIM aura jo sone, ratna aura maNiyoM se jar3e hone ke kAraNa camaka rahe the| ina stambhoM kA AkAra samatala, vizAla, sudRr3ha aura sundara thaa| ina para jagaha-jagaha IhAmRgAdi (pUrva sama) ke manohArI citra bane hue the| hIre kI biMdiyoM se jar3e hone ke kAraNa ye nayanAbhirAma laga rahe the| aisA lagatA thA mAno samAna stara para rahe do vidyAdhara (yugala) yaMtra se cala rahe hoN| yaha bhavana hajAroM kiraNoM aura citroM se sajA hone se jagamagA rahA thaa| use dekha darzakoM kI A~kheM ekaTaka nihArane lagatI thiiN| usakA sparza sukhada aura rUpa cittAkarSaka thaa| suvarNAdi se jar3e stUpa vAle usa bhavana ke CHAPTER-1 : UTKSHIPTA JNATA (75)

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/ (76) jJAtAdharmakathAMga sUtra rina zikhara para kaI prakAra kI paMcaraMgI va ghaMTiyoM sahita patAkAe~ phaharA rahI thiiN| vaha dhulA, lipA tathA caMdoloM se yukta thA aura sugaMdha kA bhaMDAra thaa| sArAMzataH vaha bhavana manorama aura AhlAdakAraka thA, darzanIya thA mana ko mohane vAlA thaa| 72. Besides these, one other large building was constructed specifically for Megh Kumar. This building was raised on numerous pillars having figures of dancing damsels engraved. There was a raised pedestal with inlaid diamonds. The gate was made of large and high pillars of chrysoberyl supporting an arch. They too had carvings of human figures; and the inlaid gold and gems gave them a brilliant glow. These pillars were shapely, large, strong, and beautiful and were richly decorated with exquisite carvings of Ihamrig (etc. as mentioned earlier). A splattered pattern of inlaid diamonds added to their eyecatching beauty. It appeared as if a couple of Vidyadhars (a class of gods) were moving mechanically. Decorated with numerous paintings and filled with infinite rays of reflected light, this building provided a scintillating view. The onlookers could not shift their eyes from this visual wonder. It was pleasent and exciting to touch. Five coloured flags with bells fluttered over the gold inlaid dome at the top of this building. Its interior was washed, besmeared, fitted with curtains and canopies and filled with incense and perfume. All said and done, this building was appealing lovely, exquisite, and alluring to the highest degree. vivAha aura prItidAna ___ sUtra 73. tae NaM tassa mehakumArassa ammApiyaro mehaM kumAraM sohaNaMsi tihi-karaNanakkhatta-muhuttaMsi sarisiyANaM sarisavvayANaM sarisattayANaM sarisalAvanna-rUva-jovvaNaguNovaveyANaM sarisae-hiMto rAyakulehito ANilliyANaM pasAhaNaTThaga-avihavabahuovayaNamaMgala-sujaMpiyAhiM aTTahiM rAyavarakaNNAhiM saddhiM egadivaseNaM pANiM ginnhaaviNsu| sUtra 73. isa nirmANa kArya ke sampanna ho jAne ke bAda meghakumAra ke mAtA-pitA ne zubha tithi, karaNa, muhUrta dekhakara unake samAna va upayukta zarIra parimANa, Ayu kAnti, lAvaNya, yauvana aura guNa vAlI tathA samAna kula kI ATha zreSTha rAjakanyAoM ke sAtha eka sAtha vivAha krvaayaa| usa samaya AThoM aMgoM meM alaMkAra dhAraNa karane vAlI suhAginoM ne maMgala gAna gAye tathA dahI, akSatAdi mAMgalika padArthoM se saba anuSThAna krvaaye| RADIO se 4IHARI - F (76) JNATA DHARMA KATHANGA SUTRA

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mALa CM Owoo BAMRAO CHIEDO ya prathama adhyayana : utkSipta jJAta (77) pAyA MARRIAGE AND GIFTS 73. After this construction work was concluded Megh Kumar's parents found an auspicious date and time and married Megh Kumar to eight princesses. These young ladies had suitable and matching physique, age, aura, beauty, youth, and virtues and they belonged to families of matching status. Married women, richly adorned with ornaments, sang auspicious and ceremonial songs and performed all the ceremonies using propitious things like curd and rice. __ sUtra 74. tae NaM tassa mehassa ammApiyaro imaM eyArUvaM pIidANaM dalayai-aTTha hiraNNakoDIo, aTTha suvaNNakoDIo, gAhAnusAreNa bhANiyavvaM jAva pesaNakAriyAo, annaM ca vipulaM dhaNa-kaNaga-rayaNa-maNi-mottiya-saMkha-sila-ppavAla-rattarayaNasaMtasArasAvatejja alAhi jAva AsattamAo kula-vaMsAo pakAmaM bhotuM pakAmaM pribhaaeuN| tae NaM se mehe kumAre egamegAe bhAriyAe egamegaM hiraNNakoDiM dalayati, egamegaM suvannakoDiM dalayati jAva egamegaM pesaNakAri dalayati, annaM ca vipulaM dhaNakaNaga jAva paribhAeuM dlyti| sUtra 74. meghakumAra ke mAtA-pitA ne isa avasara para jo prItidAna diyA vaha isa prakAra thA-ATha karor3a cA~dI, ATha karor3a sonA Adi gAthAoM ke anusAra (mUla meM ye gAthAe~ nahIM haiN)| isake alAvA ATha-ATha dAsiyA~ aura vipula dhana, sonA, ratna, maNi, motI, zaMkha, mUMgA, mANaka Adi zreSTha va mUlyavAna vastue~ diiN| ye saba itanA thA ki sAta pIr3hI taka dAna dene, bhogane, upayoga karane aura Apasa meM bA~Tane ke lie yatheSTha thaa| meghakumAra ne yaha sArI sAmagrI apanI ATha patniyoM meM barAbara-barAbara bA~Ta dii| 74. The marriage gifts given by Megh Kumar's parents on this occasion were eighty million gold (coins), eighty million silver(coins) and more as mentioned (these details are not available in the text). Besides these, eight maids each for every wife, and great wealth including cash, gold, gems, pearls, conch shells, coral, ruby, and other valuables. The extant of gifts was so enormous that it was enough to enjoy, distribute, use, and donate for seven generations. Megh Kumar distributed all these gifts equally among his eight wives. // CHAPTER-1: UTKSHIPTA JNATA (77)

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(78) jJAtAdharmakathAMga sUtra JAANA00 sUtra 75. tae NaM se mehe kumAre uppiM pAsAyavaragae phuTTamANehiM muiMgamatthaehi / varataruNisaMpauttehiM battIsaibaddhaehiM nADaehiM uvagijjamANe uvagijjamANe uvalAlijjamANe uvalAlijjamANe sadda-pharisa-rasa-rUva-gaMdha-viule mANussae kAmabhoge paccaNubhavamANe vihrti| sUtra 75. aba meghakumAra apane manorama mahala meM nATaka-gAna-krIr3A Adi karatA huA manojJa zabda, sparza, gaMdha aura rUpa kA upabhoga karatA, Ananda letA sukhamaya jIvana vyatIta karane lgaa| ___75. Now, in his palace, Megh Kumar and his wives started enjoying all possible worldly pleasures, tender and lusty, through the faculties of hearing, touch, smell, and vision. bhagavAna mahAvIra kA Agamana satra 76. teNaM kAleNaM teNaM samae NaM samaNe bhagavaM mahAvIre puvvANupuvviM caramANe gAmANugAmaM dUijjamANe suhaMsuheNaM viharamANe jeNAmeva rAyagihe nagare guNasilae ceie jAva vihrti| __tae NaM se rAyagihe nagare siMghADaga-tiga-caukka-caccara-caummuha-mahApaha-pahesu mahayA bahujaNasaddeti vA jAva bahave uggA bhogA jAva rAyagihassa nagarassa majjhamajjheNaM egadisiM egAbhimuhA niggcchti| imaM ca NaM mehe kumAre uppiM pAsAyavaragae phuTTamANehiM muyaMgamatthaehiM jAva mANussae kAmabhoge bhuMjamANe rAyamaggaM ca AloemANe evaM ca NaM vihrti| sUtra 76. usa kAla ke usa bhAga meM zramaNa bhagavAna mahAvIra eka gA~va se dUsare gA~va vihAra karate hue rAjagRha nagara meM padhAre aura guNazIla caitya meM yathocita sthAna para tthhre| ___ usa samaya rAjagRha nagara ke mArgoM Adi para logoM kI bhIr3a kA zora hone lgaa| vibhinna kula aura samUha ke loga nagara ke bIca se nikala-nikala eka hI dizA meM jAne lge| usa samaya meghakumAra apane mahala meM mRdaMgAdi ke madhura saMgIta meM lIna Ananda karate hue rAjamArga kI halacala dekha rahe the| ARRIVAL OF BHAGAVAN MAHAVIR 76. During that period of time Shraman Bhagavan Mahavir, L NE (78) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta (79) aama NIRDO wandering from one village to another, arrived in Rajagriha city and stayed at a proper place in the Gunasheel temple complex. At that time the roads and other areas of Rajagriha city were filled with clamour of groups of excited people. Citizens from various clans and groups came out of their houses and all the roads led in one direction only. At that moment, enjoying instrumental music in his room, Megh Kumar was looking down at the commotion on the highway. sUtra 77. tae NaM se mehe kumAre te bahave ugge bhoge jAva egadisAbhimahe pAsati pAsittA kaMcu-ijjapurisaM saddAveti, saddAvittA evaM vayAsI-"kiM NaM bho devANuppiyA ! ajja rAyagihe nagare iMdamaheti vA, khaMdamaheti vA, evaM rudda-siva-vesamaNa-nAga-jakkhabhUya-naI-talAya-rukkha-cetiya-pavyaya-ujjANa-girijattAi vA ? jao NaM bahave uggA bhogA jAva egadisiM egAbhimuhA NiggacchaMti ?" sUtra 77. meghakumAra logoM kI bhIr3a ko eka hI dizA meM jAte dekhakara apane sevaka ko bulAkara pUchatA hai-'he devAnupriya ! rAjagRha nagara meM kyA Aja indrotsava manAyA jA rahA haiM ? kArtikeya kA mahotsava hai ? athavA rudra, ziva, kubera, nAga, yakSa, bhUta, nadI, tAlAba, vRtta, caitya, parvata, udyAna yA giri kI yAtrA hai ? Aja sabhI logoM kI bhIr3a eka hI dizA maM kyoM jA rahI hai ?" 77. Looking at the large crowd going in a specific direction, Megh Kumar called a member of his staff and asked, "Beloved of gods! Is the town celebrating the festival of Indra or Kartikeya today? Is there some procession being taken out in honour of Rudra, Shiva, Kuber, Naag, Yaksha, Bhoot, (deities) in the direction of some sacred river, pond, circle, temple, hill, or mountain? Why all the groups of people are moving in the same direction?" satra 78. tae NaM se kaMcuijjapurise samaNassa bhagavao mahAvIrassa gahiyAgamaNapavittIe mehaM kumAraM evaM vayAsI-"no khalu devANuppiyA ! ajja rAyagihe nayare iMdamaheti vA jAva girijattAo vA, jaM NaM ee uggA jAva egadisiM egAbhimuhA niggacchaMti, evaM khalu devANuppiyA ! samaNe bhagavaM mahAvIre Aigare titthayare ihamAgate, iha saMpatte, iha samosaDhe, iha ceva rAyagihe nayare guNasilae ceie ahApaDi0 jAva vihrti|" Saro RAMIna CHAPTER-1 : UTKSHIPTA JNATA (79)

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(80) jJAtAdharmakathAMga sUtra aimeo dhI CTIO A sUtra 78. sevaka ne zramaNa bhagavAna mahAvIra ke Ane ke samAcAra jAnakara meghakumAra ko batAyA-"devAnupriya ! nagaravAsiyoM ke eka dizA meM jAne kA kAraNa koI indrotsava Adi nahIM hai| Aja to dharma-tIrtha kI sthApanA karane vAle zramaNa bhagavAna mahAvIra yahA~ padhAre haiM aura yathAvidhi rAjagRha nagara ke guNazIla caitya meM vihAra kara rahe haiN|" 78. Finding about the arrival of Shraman Bhagavan Mahavir the attendant explained to the prince, "Beloved of gods! It is not because of some religious festival that the crowd is going in one particular direction. Today Shraman Bhagavan Mahavir, the founder of the religious ford, has arrived in the town and stayed in the Gunasheel temple." __sUtra 79. tae NaM se mehe kaMcuijjapurisassa aMtie eyamaDhe soccA Nisamma haTThatuDhe koDuMbiyapurise saddAveti, sadAvittA evaM vayAsI-"khippAmeva bho devANuppiyA ! cAugghaMTa AsarahaM juttAmeva uvtttthveh|" taMha tti uvnneti| sUtra 79. sevaka kI yaha bAta sunakara meghakumAra prasanna hue aura dAsoM ko bulavAkara kahA-"he devAnupriyo ! jaldI se cAra ghaMTe vAle ratha meM ghor3e jotakara taiyAra kro|" sevakoM ne tatkAla AjJA svIkAra kI aura ratha taiyAra karake upasthita kiyaa| 79. Megh Kumar was pleased to get this information from the attendant. He called his staff and said, "Beloved of gods! Prepare a four horse chariot and bring it here immediately." The servants executed the order without delay. bhagavAna mahAvIra ke darzana va dezanA __ sUtra 80. tae NaM mehe pahAe jAva. savvAlaMkAravibhUsie cAugghaMTaM AsarahaM durUDhe samANe sakoraMTamalladAmeNaM chatteNaM dharijjamANeNaM mahayA bhaDa-caDagara-viMda-pariyAlasaMparivuDe rAyagihassa nagarassa majjhamajjheNaM niggcchti| niggacchittA jeNAmeva guNasilae ceie teNAmeva uvaagcchti| uvAgacchittA samaNassa bhagavao mahAvIrassa chattAtichattaM paDAgAtipaDAgaM vijjAharacAraNe jaMbhae ya deve ovayamANe uppayamANe paasti| pAsittA cAugghaMTAo AsarahAo pccoruhti| paccoruhittA samaNaM bhagavaM mahAvIraM paMcaviheNaM abhigameNaM abhigcchti| taM jahA (80) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta (81) MS -- zAkhA (1) sacittANaM davvANaM viusrnnyaae| (2) acittANaM davvANaM aviusrnnyaae| (3) egsaaddiyuttraasNgkrnnennN| (4) cakkhupphAse aNjlipgghennN| (5) maNaso egttiikrnnennN| jeNAmeva samaNe bhagavaM mahAvIre teNAmeva uvaagcchti| uvAgacchittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM kreti| karittA vaMdai, NamaMsai, vaMdittA NamaMsittA samaNassa bhagavao mahAvIrassa NaccAsanne NAidUre sussUsamANe namasamANe paMjaliyauDe abhimuhe viNae NaM pjjuvaasi| ___ sUtra 80. meghakumAra ne taba snAnAdi nitya karma se nivRtta hokara vastrAbhUSaNa phne| ve ratha para car3he aura apane vaibhava ke anusAra chatrAdi dhAraNa kara sainyAdi ke sAtha nagara ke bIca se nikala guNazIla caitya (udyAna) meM phuNce| vahA~ unhoMne zramaNa bhagavAna mahAvIra ke chatra para chatra, patAkAoM para patAkA Adi atizayoM ko, tathA vidyAdharoM, cAraNoM aura muMbhaka devoM ko AkAza se nIce Ate Upara jAte dekhaa| yaha saba dekha vaha ratha se utare aura pA~ca prakAra ke abhigama (deva-guru ke sanmukha jAne kI ucita vidhi) kara bhagavAna mahAvIra kI tarapha cle| ve pA~ca abhigama haiM-(1) sacitta dravyoM kA tyAga, (2) acitta dravyoM kA atyAga, (3) binA jor3a kA uttarIya dhAraNa karanA, (4). bhagavAna para dRSTi par3ate hI hAtha jor3anA, tathA (5) mana ko ekAgra krnaa| bhagavAna mahAvIra ke nikaTa pahu~ca unhoMne dakSiNa dizA (dAhinI ora) se Arambha kara tIna bAra bhagavAna kI pradakSiNA kI aura taba vandana tathA namaskAra kiyaa| phira vaha bhagavAna ke sammukha ucita sthAna para baiTha dharmopadeza sunane kI icchA lie, donoM hAtha jor3a vinayapUrvaka prabhu kI upAsanA karane lge| MAHAVIR'S DISCOURSE ___80. Megh Kumar got ready after his bath and putting on his royal ress and ornaments. He ascended the chariot and with regalia and guards passed through the town and arrived at the Gunasheel temple. There he saw the miraculous things like canopy over a canopy, flag over a flag, and ascending and descending of a variety of gods including Vidyadhars, Charans, and Jambhriks around Shraman Bhagavan Mahavir. He got down from his chariot and made five prescribed resolutions before proceeding to greet Bhagavan. These resolutions were-1. not to Omro Ram CHAPTER-1: UTKSHIPTA JNATA (81)

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(82) jJAtAdharmakathAMga sUtra ago AAm PROTHER m aydb accept anything with any trace of life, 2. only to accept a thing without any trace of life, 3. to wear a joint-less upper garment, 4. to join palms the moment the lord is seen and 5. to focus thoughts over him. When he reached near Shraman Bhagavan Mahavir, Megh Kumar circum-ambulated him three times in anti-clockwise direction and then bowed in reverence. Megh Kumar took an appropriate seat in front of Bhagavan and joining both palms started worshiping him with a desire to listen to his preaching. sUtra 81. tae NaM samaNe bhagavaM mahAvIre mehakumArassa tIse ya mahatimahAliyAe parisAe majjhagae vicittaM dhammamAikkhai, jahA jIvA bajhaMti, muccaMti, jahA ya sNkilissNti| dhammakahA bhANiyavvA, jAva parisA pddigyaa| __ sUtra 81. zramaNa bhagavAna mahAvIra ne meghakumAra sahita usa dharma sabhA ke bIca baiThakara adbhuta (zreSTha) zrutadharma aura cAritra dharma kA udbodhana diyaa| unhoMne batAyA ki kaise jIva karmoM kA baMdhana karatA hai, kaise unake prabhAva se kaSTa pAtA hai, aura kaise mukta hotA hai (aupapAtika sUtra anusaar)| bhagavAna kI dezanA sunakara jana-samUha vApasa lauTa gyaa| 81. Shraman Bhagavan Mahavir gave his revolutionary discourse on the word of the omniscient and the codes of conduct. He explained how a being fuses karmas to his soul, how it suffers under the influence of these karmas, and how it gets liberated (Aupapatik Sutra). The assembled people left after the discourse. vairAgya jAgaraNa sUtra 82. tae NaM mehe kumAre samaNassa bhagavao mahAvIrassa aMtie dhammaM soccA Nisamma haTThatuDhe samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM karei, karittA vaMdai namaMsai, vaMdittA namaMsittA evaM vayAsI-"saddahAmi NaM bhaMte ! NiggaMthaM pAvayaNaM, eva pattayAmi NaM, roemi NaM, abbhuTTemi NaM bhaMte ! NiggaMthaM pAvayaNaM, evameyaM bhaMte ! tahameya bhaMte ! avitahameyaM bhaMte ! icchiyameyaM bhaMte ! paDicchiyameyaM bhaMte ! icchiyapaDicchiyameya bhaMte ! se jaheva taM tubbhe vdh| jaM navaraM devANuppiyA ! ammApiyaro ApucchAmi, tao pacchA muMDe bhavittA NaM pvvissaami|" "ahAsuhaM devANuppiyA! mA paDibaMdhaM kreh|" sUtra 82. bhagavAna kI dezanA sunakara meghakumAra prasanna hue aura dAhinI ora se | AraMbha kara bhagavAna kI tIna bAra pradakSiNA kI, vandanA va namaskAra kiyaa| phira vaha bole, (82) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta (83) "bhaMte ! maiM nirgrantha pravacana para zraddhA karatA hU~, use zreSTha mAnatA hU~, usa para vizvAsa karatA hU~, aura usameM ruci rakhatA huuN| he bhagavan ! maiM nirgrantha pravacana ko aMgIkAra karanA cAhatA huuN| ApakA vacana ekAnta satya hai, nitAnta satya hai, nirbAdha satya hai| bhagavan ! mere mana meM nirgrantha mArga kI sAdhanA kI icchA jAga uThI hai aura bAraMbAra jAgakara vaha balavatI ho rahI hai| Apane jo jaisA kahA hai vo vaisA hI hai| kintu he devAnupriya ! maiM pahale apane mAtA-pitA se AjJA prApta kara lU~ phira muMDita ho pravrajyA grahaNa kruuN|" bhagavAna ne uttara diyA, "devAnupriya ! jisase tumheM sukha mile vaha nirvilamba kro|" DETACHMENT 82. Pleased to hear the discourse of the Bhagavan, Megh Kumar stood up, went around him and bowed (as mentioned earlier). He then said "Bhante! I have faith in the word of the Nirgranth (one who is free of all knots, inner and outer), I consider it to be the best, I believe in it and have interest in it. Bhagavan! I want to embrace the word of the Nirgranth. Your word is the only, absolute and ultimate truth. Bhagavan! the desire to tread the path of spiritual practices shown by the Nirgranth has dawned in my mind and with every passing moment it is getting stronger. What you have said is exactly as you have described. However, Beloved of gods! I will first seek permission from my parents and then shave my head and get initiated." __ "Beloved of gods! do what pleases you without any delay." replied Bhagavan. __sUtra 83. tae NaM se mehe kumAre samaNaM bhagavaM mahAvIraM vaMdati, namasati, vaMdittA namaMsittA jeNAmeva cAugghaMTe Asarahe teNAmeva uvaagcchi| uvAgacchittA cAugghaMTe AsarahaM durUhai, durUhittA mahayA bhaDacaDagarapahakareNaM rAyagihassa nagarassa majjhaMmajjheNa jeNeva sae bhavaNe teNAmeva uvAgacchai, uvAgacchittA cAugghaMTAo AsarahAo pccoruhi| paccoruhittA jeNAmeva ammApiyaro teNAmeva uvaagcchi| uvAgacchittA ammApiUNaM pAyavaDaNaM krei| karittA evaM vayAsI-"evaM khalu ammayAo ! mae samaNassa bhagavao mahAvIrassa aMtie dhamme NisaMte, se vi ya me dhamme icchie paDicchie abhiruie|" ces lAha CHAPTER-1: UTKSHIPTA JNATA (83)

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( 84 ) sUtra 83. taba meghakumAra ne bhagavAna mahAvIra ko phira vandanAdi kI aura ratha meM baiThakara vApasa lautte| ratha se utara ve apane mAtA-pitA ke pAsa gaye aura unake caraNoM meM praNAma kara ke bole, "he mAtA-pitA ! maiMne zramaNa bhagavAna mahAvIra kI dezanA sunI aura mere mana meM unake dharma mArga kI icchA jAgI aura balavatI ho gaI hai| vaha mujhe rucA hai / " 83. Megh Kumar once again bowed before Shraman Bhagavan Mahavir and returned to the palace in his chariot. He went straight to his parents and after due courtesy said, "Father and mother! I have been to the discourse of Shraman Bhagavan Mahavir. It has inspired me strongly to accept the path shown by him. I have developed an affinity for it." jJAtAdharmakathAMga sUtra sUtra 84. tae NaM tassa mehassa ammApiyaro evaM vayAsI - " dhanno si tumaM jAyA ! saMpunno si tumaM jAyA ! kayattho si tumaM jAyA ! jaM NaM tume samaNassa bhagavao mahAvIrassa aMtie dhamme NisaMte, se vi ya te dhamme icchie paDicchie abhiruie|" . sUtra 84. mAtA-pitA ne kahA, " he putra ! tuma dhanya ho ! tuma puNyavAna aura kRtArtha ho ki tumane zramaNa bhagavAna mahAvIra kI dezanA sunI aura vaha tumheM abhISTa lgii|" 84. The parents replied, "Son! You are to be commended. You are lucky and blessed that you have heard the sermons from Shraman Bhagavan Mahavir and found the same inspiring." sUtra 85. tae NaM se mehe kumAre ammApiyaro doccaM pi taccaM pi evaM vayAsI - " evaM khalu ammayAo ! mae samaNassa bhagavao mahAvIrassa aMtie dhamme nisNte| se viyaNaM me dhamme icchie, paDicchie, abhiruie / taM icchAmi NaM ammayAo ! tubbhehiM abbhaNunnAe samANe samaNassa bhagavao mahAvIrassa aMtie muMDe bhavittA NaM agArAo aNagAriyaM, pavvaittae / sUtra 85. taba meghakumAra ne AgrahapUrvaka nivedana kiyA - " he mAtA-pitA ! mujhe bhagavAna kA dharma-mArga iSTa lagA hai ataH maiM ApakI AjJA prApta kara bhagavAna mahAvIra ke pAsa jA, muMDana karavAkara, gRha tyAga kara, pravrajyA le anagAra bananA cAhatA hU~ / " 85. Megh Kumar requested persuasively, "Father and mother! I find the path shown by Bhagavan to be beneficial and as such, I wish to seek your permission, go to Shraman Bhagavan Mahavir and get initiated into his ascetic order after renouncing the worldly life and getting my head shaved." (84) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only

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prathama adhyayana : utkSipta jJAta zokAkula mAtA sUtra 86. tae NaM sA dhAriNI devI tamaNiTTaM akaMtaM appiyaM amaNunnaM amaNAmaM assuyapuvvaM pharusaM giraM soccA Nisamma imeNaM eyArUveNaM maNomANasieNaM mahayA puttadukkheNaM abhibhUtA samANI seyAgaya - romakUva-pagalaMta - vilINagAyA soyabharapaveviyaMgI NitteyA dINavimaNavayaNA karayala-maliya vva kamalamAlA takkhaNa- olugga-dubbalasarIrA lAvannasunna-nicchAya-gayasirIyA pasiDhilabhUsaNa- paDatakhummiya- saMcanniyadhavalavalayapabbhaTTauttarijjA sUmAlavikiNNakesahatthA mucchAvasaNaTTaceyagaruI parasuniyatta vva caMpagalayA nivvattamahima vva iMdalaTThI vimukkasaMdhibaMdhaNA koTTimatalaMsi savvaMgehiM dhasatti paDiyA | sUtra 86. dhAriNI devI aisI aniSTa, apriya, amanojJa, avAMchita, abhUtapUrva aura kaThora bAta suna-samajhakara putra viyoga ke akalpanIya duHkha se abhibhUta ho giiN| ve pasIne se tara ho gaIM, aura unakA aMga-aMga kA~pane lgaa| ve asamaya murajhAI mAlA ke samAna anamanI, dIna, aura nisteja ho giiN| kSaNa mAtra meM hI unakA lAvaNya, kAnti aura zrI lupta ho gii| durbalatA ke kAraNa unake zarIra para pahane gahane DhIle ho gae, hAtha ke kaMgana sarakakara jamIna para gire aura TUTa ge| unake vastra asta-vyasta ho gae aura bAla bikhara gye| unake mana para gaharA AghAta lagA aura ve behoza ho giiN| aisA lagatA thA jaise pharase se kATI koI latA yA utsava sampanna ho jAne ke bAda dhvajA zobhAvihIna ho gaI ho / unake jor3a r3hIle par3a gaye aura ve dhar3Ama se dharatI para gira pdd'iiN| MOTHER'S GRIEF 86. When she heard these ominous, unpleasant, repelling, undesirable, and hard hitting words, queen Dharini was overwhelmed with the unimaginable anguish of separation from her beloved son. She became drenched with sweat and her limbs started trembling. Like a withered garland of flowers she became gloomy, depressed, and dull. Within a moment she lost all her beauty, radiance, and splendour. Her body became so shriveled that all her ornaments became ill fitting; so much so that her bracelets slipped out of her loosely hanging wrists, fell down on the floor and broke. Her dress and hairdo became shabby. The deep shock made her unconscious. It appeared as if a vine was cut by the blow of an axe or a flag had been unhoisted. Her joints became loose and she fell prone on the floor. CHAPTER - 1: UTKSHIPTA JNATA ( 85 ) For Private Personal Use Only (85) tha

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( 86 ) sUtra 87. tae NaM sA dhAriNI devI sasaMbhamovattiyAe turiyaM kaMcaNabhiMgAramuhaviNiggaya-sIyalajala- vimaladhArAe parisiMcamANA nivvAviyagAyalaTThI ukkhevaNatAlaviMTa-vIyaNaga-jaNiyavAeNaM saphusieNaM aMteuraparijaNeNaM AsAsiyA samANI muttAvalisannigAsapavaDaMta-aMsudhArAhiM siMcamANI paohare kaluNavimaNadInA royamANI kaMdamANI tippamANI soyamANI vilavamANI mehaM kumAraM evaM vayAsI sUtra 87. aniSTa kI AzaMkA se tatkAla unake mukha para sone ke kalaza se zItala jala kI nirmala dhArA DAlI gaI jisase unake aMga zItala hue| aneka prakAra ke paMkhoM se unheM jala-kaNa yukta havA kI gaI aura antaHpura ke parijanoM ne unheM Azvasta kiyaa| isase unheM hoza AyA aura ve ro pdd'iiN| unakI A~khoM se motI kI lar3iyoM kI taraha A~sU bahane lage aura vastra bhIMga gye| ve anamanI, dIna aura dayanIya ho giiN| zoka se saMtapta dhAriNI devI ne rote-rote meghakumAra se kahA jJAtAdharmakathAMga sUtra 87. Apprehensive of some disaster the attendants poured cold water on her face from a golden urn and she calmed down. Humid air was blown at her with water soaked fans and her relatives and staff members uttered words of encouragement to console her. She regained her consciousness and started crying. Tears dripped from her eyes like strings of pearls and wet her cloths. Her appearance became pitiable. Choked with anguish she said to Megh Kumar - meghakumAra kA mAtA-pitA se saMvAda sUtra 88. tumaM si NaM jAyA ! amhaM ege putte iTThe kaMte pie maNunne maNAme thejje sAsie samma bahumae aNumae bhaMDakaraMDagasamANe rayaNe rayaNabhUe jIviyaussAsae, hiyayANaMdajaNaNe uMbarapuSkaM va dullabhe savaNayAe kimaMga puNa pAsaNayAe ? No khalu jAyA ! amhe icchAmo khaNamavi vippaogaM sahittae / taM bhuMjAhi tAva jAyA ! vipule mANussara kAmabhoge jAva tAva vayaM jIvAmo / tao pacchA amhehiM kAlagaehiM pariNayavae vaDDiya-kulavaMsa-taMtu- kajjammi nirAvayakkhe samaNassa bhagavao mahAvIrassa aMtie muMDe bhavittA agArAo aNagAriyaM pavvaissasi / sUtra 88. " he putra ! tU hamArA ekamAtra putra hai, iSTa, kAnta, priya, manojJa aura manabhAvana hai| tU hamAre dhairya aura zAnti kA AdhAra hai| tU hamArA vizvAsapAtra aura kAryapAlaka hone se acchA hI nahIM bahuta acchA lagatA hai| tU hamAre lie AbhUSaNoM kI peTI ke samAna hai, ratna samAna hai| tU hI to hamAre jIvana kA AdhAra hai aura Ananda kA srota hai| (86) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only OMRO Ove

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prathama adhyayana : utkSipta jJAta ( 87 ) durlabha gUlara ke phUla kI taraha tere jaise putra ko dekhanA to kyA tere viSaya meM suna pAnA bhI kaThina hai| he putra ! hameM to kSaNa bhara ke lie bhI terA viyoga sahana nahIM hogaa| isalie he putra ! jaba taka hama jIvita haiM taba taka tU sabhI mAnavocita sukha aura Ananda kA bhoga kr| phira jaba hama kAla gati ko prApta hoM aura tU adher3a ho jAye, kula-vaMza ke vistAra kA kartavya pUrA ho jAye aura kisI sAMsArika kArya kI apekSA na rahe taba tU zramaNa bhagavAna mahAvIra ke pAsa yathAvidhi pravrajyA grahaNa kara lenaa|" DIALOGUE WITH PARENTS 88. "Son! You are our only and cherished, lovely, adored, charming, and beloved son. You are the source of our peace and confidence. As you are faithful and obedient we consider you to be excellent, not just good. You are like a chest full of ornaments or gems for us. You are the hope of our life and source of our joy. It is difficult to hear about a son like you, what to talk of seeing one that is as rare as a Gular flower. Darling! We will not be able to tolerate separation from you even for a moment. As such, we implore you to enjoy the joys and pleasures of human life as long as we live. When we breathe our last and, you get middle aged, fulfill your duty of continuation of the clan, and no desire of any worldly activity is left you may go to Shraman Bhagavan Mahavir and get initiated following the prescribed procedure." __ sUtra 89. tae NaM se mehe kumAre ammApiUhiM evaM vutte samANe ammApiyaraM evaM vayAsI-"taheva NaM taM ammayAo ! jaheva NaM tumhe mamaM evaM vadaha-tumaM si NaM jAyA ! amhaM ege putte, taM ceva jAva nirAvayakkhe samaNassa bhagavao mahAvIrassa jAva pavvaissasi-evaM khalu ammayAo mANussae bhave adhuve aNiyae asAsae vasaNasauvaddavAbhibhUte vijulayAcaMcale aNicce jalabubbuyasamANe kusaggajalabindusannibhe saMjhabbharAga-sarise suviNadaMsaNovame saDaNa-paDaNa-viddhaMsaNadhamme pacchA puraM ca NaM avassavippajahaNijje se ke NaM jANai ammayAo ! ke puvviM gamaNAe ? ke pacchA gamaNAe ? taM icchAmi NaM ammayAo ! tubbhehiM abbhaNunAe samANe samaNassa bhagavao mahAvIrassa jAva pvvitte| sUtra 89. meghakumAra ne uttara diyA-"he mAtA-pitA ! Apane jo kucha kahA vaha ThIka hai parantu yaha manuSya bhava adhruva hai, aniyata hai, azAzvata hai, vyasanoM aura upadravoM se abhibhUta hai, vidyut ke samAna caMcala aura anitya hai, pAnI ke bulabule aura ghAsa kI noMka Cate omga M 4INDIDO CHAPTER-1 : UTKSHIPTA JNATA (87)

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( 88 ) para rahI osa kI bU~da jaisA asthira hai, saMdhyA kI lAlimA aura svapna ke samAna asthAI hai, aura sar3ane, girane tathA nAza hone vAlA hai| ataH yaha to pahale ho yA bAda meM, avazya hI tyAgane yogya hai aura phira yaha kisane jAnA hai ki kauna pahale jAyegA aura kauna bAda meM ? isalie he mAtA - pitA maiM ApakI AjJA lekara bhagavAna mahAvIra ke pAsa dIkSA lenA cAhatA hU~ / " 89. Megh Kumar replied, "Parents! What you say is correct but know that this human life is mutable, uncertain, and fleeting. It is handicapped with vices and plagued by afflictions. It is flickering and inconstant like lightening, fleeting like a bubble and a dew drop on the edge of grass, ephemeral like the crimson of the dusk or a dream. It is perishable, decayable, and destructible. As such, sooner or later it has to be abandoned. Moreover, who ever knows who will go earlier and who, later? So, parents! with your permission I want to go to Shraman Bhagavan Mahavir and get initiated." jJAtAdharmakathAMga sUtra sUtra 90. tae NaM taM mehaM kumAraM ammApiyaro evaM vayAsI - "imAo te jAyA ! sarisiyAo sarisattayAo sarisavvayAo sarisalAvannarUvajovvaNaguNovaveyAo sarisehinto rAyakulehito ANiyalliyAo bhAriyAo, taM bhuMjAhi NaM jAyA ! etAhi saddhiM vipule mANussae kAmabhoge, tao pacchA bhuttabhoge samaNassa bhagavao mahAvIrassa jAva pavvaissati / " sUtra 90. taba mAtA-pitA ne kahA - " he putra ! tumhArI ye samAna guNoM vAlI ( pUrva sama ) patniyA~ haiM / inake sAtha manuSyocita dAmpatya jIvana ke sukhoM aura Ananda kA bhoga karo aura taba saba bhogoM se tuSTa hokara dIkSA grahaNa kara lenA / " 90. The parents said, "Son! You have all these beautiful wives (as detailed earlier). Enjoy all the pleasures and joys of your marital life with them and when you are fully contented go and get initiated." sUtra 91. tae NaM se mehe kumAre ammApiyaraM evaM vayAsI - " taheva NaM ammayAo ! jaM NaM tubhe mamaM evaM vaha - imAo te jAyA ! sarisiyAo jAva samaNassa bhagavao mahAvIrassa pavvaissasi- evaM khalu ammayAo ! mANussagA kAmabhogA asuI asAsayA vaMtAsavA pittAsavA khelAsavA sukkAsavA soNiyAsavA durussAsanIsAsA duruyamutta-purIsapUya - bahupaDipunnA uccAra- pAsavaNa - khela - jalla-siMghANaga-vaMta-pitta - sukka soNitasaMbhavA adhuvA aNiyayA asAsayA saDaNa - paDaNa - viddhaMsaNadhammA pacchA puraM ca NaM avassavippajahaNijjA / (88) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only

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prathama adhyayana : utkSipta jJAta ( 89) SHAYARI tase ke NaM ammayAo ! jANaMti ke puvviM gamaNAe ? ke pacchA gamaNAe ! taM icchAmi NaM ammayAo ! jAva pvvitte|" __ sUtra 91. isa para meghakumAra ne kahA-"he mAtA-pitA ! ApakA kathana ucita hai kintu kAma bhoga ke AdhAra ye zarIra azuddha haiM, azAzvata haiN| inameM se vamana, pitta, kapha, zukra aura rakta jharatA hai| ye azuddha zvAsa-nizvAsa, mala-mUtra aura pIpa ke bhaNDAra haiM aura inameM se inhIM saba kutsita vastuoM kI utpatti hotI rahatI hai| ye dhruvAdi nahIM haiM (kathana kA aMtimAMza pUrva sm)| ataH he mAtA-pitA maiM abhI dIkSA grahaNa karanA cAhatA huuN| ___91. Megh Kumar replied, "Parents! What you say is right but the body that is the source of these physical pleasures is impure and transient. It discharges vomit, bile, phlegm, semen, and blood. It is filled with as well as produces impure things like foul air, excreta, and pus. It is mutable (etc.). As such, I want to get initiated now only." sUtra 92. tae NaM taM mehaM kumAraM ammApiyaro evaM vayAsI-"ime te jAyA ! ajjaya-pajjaya-piupajjayAgae subahu hiranne ya suvanneya kaMse ya dUse ya maNimottie ya saMkha-sila-ppavAla-rattarayaNa-saMtasArasAvatijje ya alAhi jAva AsattamAo kulavaMsAo pagAmaM dAuM, pagAmaM bhottuM, pagAmaM paribhAeuM, taM aNuhohi tAva jAva jAyA ! vipulaM mANussagaM iDDisakkArasamudayaM, tao pacchA aNubhUyakallANe samaNassa bhagavao mahAvIrassa aMtie pvvisssi| sUtra 92. mAtA-pitA ne punaH meghakumAra se kahA-"he putra ! tumhAre pitAmaha, pitA ke pitAmaha aura unake prapitAmaha ke samaya se AyI pracura samRddhi-hiraNyAdi (pUrva sama) vidyamAna hai| yaha itanA hai ki sAta pIr3hiyoM taka bhI samApta na ho| tuma isakA khUba dAna karo, svayaM bhI bhoga karo aura bA~To bhii| he putra ! manuSyocita jitanA Rddhi-satkAra kA bhaNDAra hai tuma usakA bhoga kro| usake bAda dIkSA le lenaa|" 92. The parents persisted, "There is abundant wealth (gold, etc. as detailed earlier) inherited from your ancestors. It is enough to last seven generation and more. You should donate, enjoy, and distribute out of it as much as it pleases you. Enjoy this great treasure of wealth and good will and then get initiated." _sUtra 93. tae NaM se mehe kumAre ammApiyaraM evaM vayAsI-"taheva NaM ammayAo ! jaM NaM taM vadaha-ime te jAyA ! ajjaga-pajjaga-piupajjayAgae jAva tao pacchA aNubhUyakallANe pavvaissasi evaM khalu ammayAo ! hiranne ya suvaNNe ya jAva sAvatejje AAHIRNO paTaka - ABDMRO CHAPTER-1 : UTKSHIPTA JNATA (89)

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(90) jJAtAdharmakathAMga sUtra O AARAO Apa aggisAhie corasAhie rAyasAhie dAiyasAhie maccusAhie aggisAmanne jAva maccusAmanne saDaNa-paDaNa-viddhaMsaNadhamme pacchA puraM ca NaM avassavippajahaNijje, se ke NaM jANai ammayAo ! ke jAva gamaNAe ? taM icchAmi NaM jAva pvvitte|" sUtra 93. isa para meghakumAra ne uttara diyA-"he mAtA-pitA ! ApakA kathana ThIka hai kintu he mAtA-pitA yaha hiraNyAdi sabhI dravya agni dvArA jalAye jA sakate haiN| ye sabhI coroM dvArA curAye jA sakate haiM, rAjA dvArA inakA apaharaNa kiyA jA sakatA hai, bhAgIdAra ba~TavArA kara sakatA hai aura mRtyu ke Ane para inase bichoha ho jAtA hai| ataH isa sArI samRddhi meM agni, cora Adi sabhI bhAgIdAra haiN| ye dhruvAdi nahIM haiM (kathana kA aMtimAMza pUrva sm)| isalie maiM abhI hI dIkSA lenA cAhatA huuN|" ___93. Megh Kumar replied, "Parents! What you say is correct but all these earthly things including gold can be consumed by fire. Thieves can take away this wealth, government can confiscate it, a partner can claim a share from it, and death can separate one from it. In other words, all these and many others are in fact partners in this wealth. Moreover, it is mutable (etc. as mentioned before). As such, I want to get initiated immediately." sUtra 94. tae NaM tassa mehassa kumArassa ammApiyaro jAhe no saMcAei mehaM kumAraM bahUhiM visayANulomAhiM AghavaNAhi ya pannavaNAhi ya sannavaNAhi ya vinavaNAhi ya, Aghavittae vA pannavittae vA, sannavittae vA tAhe visayapaDikUlAhi saMjamabhauvveyakAriyAhiM pannavaNAhiM pannavemANA evaM vayAsI esa NaM jAyA ! niggaMthe pAvayaNe sacce aNuttare kevalie paDipunne NeyAue saMsuddhe sallagattaNe siddhimagge muttimagge nijANamagge nivvANamagge savvadukkhappahINamagge, ahIva egaMtadiTThIe, khuro iva egaMtadhArAe, lohamayA iva javA cAveyavvA, vAluyAkavale iva nirassAe, gaMgA iva mahAnadI paDisoyagamaNAe, mahAsamuddo iva bhuyAhiM duttare, tikkhaM cakkamiyavvayaM garuaM laMbeyavvaM, asidhArAvayaM sNcriyvvN| __sUtra 94. isa prakAra jaba mAtA-pitA sabhI prakAra ke anukUla anunaya-vinaya, dInatA pradarzana, AtmIyatA Adi se meghakumAra ko samajhAne meM asaphala rahe to unhoMne pratikUla upAyoM se saMyama ke prati bhaya aura udvega utpanna karane kI ceSTA se kahA___ "he putra ! nirgrantha kA pravacana satya hai, anupama hai, kevalI dvArA pratipAdita hai, nyAyayukta hai, vizuddha hai, zalyanAzaka hai (mAyAdi), siddhi aura mukti kA mArga hai, svarga aura nirvANa oporo RABITA 1 (90) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta (91) CATo1 Ma ARRIEDO Hinde RAMERAD EMAND ATMASANLEANSPIRATION kA mArga hai, tathA samasta duHkhoM se nistAra kA mArga hai| isa mArga para calane ke lie nirgrantha pravacana meM vaisI hI ekAgratA rakhanI par3atI hai jaisI sarpa apane bhakSya ko grahaNa karate samaya rakhatA hai| yaha rAha chure kI dhAra kI taraha ekAnta rUpa se tIkSNa dhAra vAlI hai| isa para calanA lohe ke cane cabAne jaisA hai| yaha reta ke grAsa ke jaisI svAdahIna hai| isa para calanA gaMgA jaisI mahAnadI meM bahAva ke viparIta tairane jaisA hai, mahAsamudra ko tairakara pAra karane jaisA hai, bhAle kI nokoM para calane jaisA hai, caTTAna ko gale meM bA~dhane jaisA hai, aura talavAra kI dhAra para calane jaisA hai| 94. Thus when all enticing methods including request, show of humility and affection failed to break the resolve of Megh Kumar, his parents resorted to repulsive methods like instilling fear and antipathy for ascetic discipline - ___"Son! The word of the Nirgranth is true, unique, and propagated by the omniscient. It is just, pure, and an antidote for thorns like illusion. It shows the path of purity, liberation, heaven and Nirvana, and is the means of removal of all sorrows. To tread this path it is necessary to have a deep concentration like a snake has when it hunts its prey. This path is as sharp as a razors edge. To tread this path is like biting iron bits. It is as tasteless as a mouthful of sand. To move on this path is like swimming against the current in a great river like the Ganges, swimming across an ocean, walking on spear points, suspending a heavy rock from the neck, and walking on the edge of a sword." ___ sUtra 95. No khalu kappai jAyA ! samaNANaM niggaMthANaM AhAkammie vA, uddesie vA, kIyagaDe vA, Thaviyae vA, raiyae vA, dubhikkhabhatte vA, kaMtArabhatte vA, vadaliyAbhatte vA, gilANabhatte vA, mUlabhoyaNe vA, kaMdabhoyaNe vA, phalabhoyaNe vA, bIyabhoyaNe vA, hariyabhoyaNe vA bhottae vA pAyae vaa| tumaM ca NaM jAyA ! suhasamucie No ceva NaM duhsmucie| NAlaM sIyaM, NAlaM uNhaM, NAlaM khuhaM, NAlaM pivAsaM, NAlaM vAiyapittiyasiMbhiyasannivAiyavivihe rogAyaMke uccAvae gAmakaMTae bAvIsaM parIsahovasagge udinne samma ahiyaasitte| bhuMjAhi tAva jAyA ! mANussae kAmabhoge, tao pacchA bhuttabhogI samaNassa bhagavao mahAvIrassa jAva pvvisssi| __sUtra 95. "he putra ! nirgrantha zramaNoM ko AdhAkarmI (sAdhu ke nimitta pakAyA), auddezika (sAdhu ke lie kharIdA), krItakRta (bhikSA meM dene ke lie saMkalpa kiyA huA), ka SENSE PRODUR RSamannamaAMAVATRA CHAPTER-1 : UTKSHIPTA JNATA (91) Pa

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( 92 ) jJAtAdharmakathAMga sUtra ANDA kiyA sthApita (sAdhu ke lie rakhA), racita (sAdhu ke lie taiyAra kiyA), durbhikSa bhakta (akAla ke liye banAyA), kAntAra bhakta (araNya kA bhojana), vardalikA bhakta (varSA ke dina kA bhojana), glAna bhakta (bImAra kA bhojana) Adi AhAra grahaNa karanA nahIM klptaa| isI prakAra mUla, kaMda, phala, bIja, harita Adi AhAra grahaNa karanA bhI nahIM kalpatA aura phira, he putra ! tumhArA jIvana to sukha bhogane ke lie hai na ki duHkha bhogane ke lie| tU sardI, garmI sahana nahIM kara sktaa| vAta, pitta, kapha aura sannipAta Adi janita aneka prakAra ke roga sahana nahIM kara sktaa| tU anukUla-pratikUla bAIsa prakAra ke pariSaha-upasarga samatA sahita sahana nahIM kara sktaa| ataH he putra ! tU manuSyocita kAma bhogoM ko bhoga aura taba bhagavAna mahAvIra ke pAsa dIkSA le|" 95. "Son! A wide range of eatables is prohibited for an ascetic; it includes- Adhakarmi (food cooked for ascetics), Auddeshik (food cooked for a specific ascetic), Kreetkrit (food purchased for ascetics), Rachit (food prepared or given final shape for an ascetic), Durbhikshabhakt (food prepared for eating during drought), Kantar-bhakt (food prepared for jungle travel), Vardalika-bhakt (food prepared for a rainy day), Glan-bhakt (food prepared for a sick person), and also green vegetables including roots, bulbs, and fruits. "Besides this, you are born to enjoy the pleasures of life and not to suffer the pains. You are not accustomed to tolerate the extremes of cold and heat, neither can you tolerate numerous ailments caused by disturbed body humours like wind, bile, and phlegm. It is beyond the limits of your tolerance to face with equanimity the twenty two types of afflictions. As such, son! you should enjoy the pleasures of life fully and then only get initiated into the order of Shraman Bhagavan Mahavir." sUtra 96. tae NaM se mehe kumAre ammApiUhiM evaM vutte samANe ammApiyaraM evaM vayAsI-"taheva NaM taM ammayAo ! jaM NaM tubbhe mamaM evaM vayaha-esa NaM jAyA ! niggaMthe pAvayaNe sacce aNuttare. puNaravi taM ceva jAva tao pacchA bhuttabhogI samaNassa bhagavao mahAvIrassa jAva pvvisssi| evaM khalu ammayAo ! niggaMthe pAvayaNe kIvANaM kAyarANaM kApurisANaM ihalogapaDibaddhANaM paraloganippivAsANaM duraNucare pAyayajaNassa, No ceva NaM dhiirss| nicchiyavavasiyassa etthaM kiM dukkaraM karaNayAe ? taM icchAmi NaM ammayAo ! tubbhehiM abbhaNunnAe samANe samaNassa bhagavao mahAvIrassa jAva pvvitte|" Rahima (92) JNATA DHARMA KATHANGA SUTRA |

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prathama adhyayana : utkSipta jJAta ( 93) RAO sUtra 96. meghakumAra ne uttara diyA-"he mAtA-pitA ! ApakA yaha saba kathana ThIka hai para yaha nirgrantha-mArga durbala zarIra vAle, kAyara, kApuruSa Adi tathA isa loka ke viSaya-sukha kI abhilASA meM lipta tathA paraloka ke sukha kI icchArahita sAmAnya vyakti ke lie hI duSkara hai| dhIra puruSa ke lie nhiiN| jisakA saMkalpa dRr3ha ho usake lie yaha duSkara nahIM hai| ataH maiM ApakI AjJA le dIkSA lenA cAhatA huuN|" 96. Megh Kumar replied, "Parents! What you have said is correct but know that this path of asceticism is difficult only for a weakling, a coward, spineless and other such timorous persons and also for those who are deeply involved only with earthly desires and pleasures having no awareness for the happiness of the other world or the next life. But it is not at all difficult for the composed ones who have strong determination. As such, seeking your permission I wish to get initiated without any delay." sUtra 97. tae NaM taM mehaM kumAraM ammApiyaro jAhe no saMcAiMti bahUhi visayANulomAhi ya visayapaDikUlAhi ya AghavaNAhi ya pannavaNAhi ya sannavaNAhi ya vinavaNAhAhi ya Aghavittae vA, pannavittae vA sannavittae vA vinavittae vA, tAhe akAmae ceva mehaM kumAraM evaM vayAsI-"icchAmo tAva jAyAH ! egadivasamavi te rAyasiriM paasitte|" tae NaM se mehe kumAre ammApiyaramaNuvattamANe tusiNIe sNcitttthi| sUtra 97. jaba meghakumAra ke mAtA-pitA use viSayoM ke anukUla tathA pratikUla taraha-taraha ke upAyoM se manAne meM saphala nahIM hue to anicchA se bole-"he putra ! hama tumheM kama se kama eka dina ke lie rAjya lakSmI kA bhoga karate dekhanA cAhate haiN|" meghakumAra mAtA-pitA kI icchA kA Adara karate hue mauna rhaa| 97. When Megh Kumar's parents failed to dissuade him in spite of every possible effort, they unwillingly said, "Son! We wish to see you enjoy the kingdom and its wealth at least for one day." In honour of this insignificant desire of his parents Megh Kumar remained silent to express his acceptance. rAjyAbhiSeka sUtra 98. tae NaM seNie rAyA koDuMbiyapurise saddAvai, saddAvittA evaM vayAsI"khippAmeva bho devANuppiyA ! mehassa kumArassa mahatthaM mahagdhaM maharihaM viulaM rAyAbhiseyaM CHAPTER-1 : UTKSHIPTA JNATA (93)

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ORIALS ( 94 ) uTThaveha / tae NaM te koDuMbiyapurisA jAva (mahatthaM mahagghaM maharihaM viulaM rAyAbhiseyaM) uvaTThaventi / " sUtra 98. zreNika rAjA ne taba sevakoM ko bulavAyA aura kahA - " - "devAnupriyo ! meghakumAra ke lie mahAn samRddhivAna puruSoM ke yogya rAjyAbhiSeka kA vizAla Ayojana kro| " sevakoM ne rAjAjJA kA pAlana kiyaa| CORONATION 98. King Shrenik now called his staff and said, "Beloved of gods! Make elaborate arrangements for a grand coronation ceremony for Megh Kumar, as is done for highly prosperous individuals." The attendants carried out the order. jJAtAdharmakathAMga sUtra sUtra 99. tae NaM seNie rAyA bahUhiM gaNaNAyaga-daMDaNAyagehi ya jAva saMparivuDe mehaM kumAraM aTThasae NaM sovanniyANaM kalasANaM, ruppamayANaM kalasANaM, suvaNNa-ruppamayANa kalasANaM, maNimayANaM kalasANaM, suvanna- maNimayANaM kalasANaM, ruppa - maNimayANaM kalasANaM, suvanna- ruppa - maNimayANaM kalasANaM, bhomejjANaM kalasANaM savvodaehiM savvamaTTiyAhiM savvapuSphehiM savvagaMdhehiM savvamallehiM savvosahihi ya, siddhatthaehi ya, savviDDIe savvajuIe savvabaleNaM jAva duMdubhi-nigghosa - NAdiyaraveNaM mahayA mahayA rAyAbhisee NaM abhisiMcAi, abhisiMcittA karayala jAva pariggahiyaM dasanahaM sirasAvattaM matthae aMjaliM kaTTu evaM vayAsI sUtra 99. rAjA zreNika ne bahuta se gaNanAyaka, daNDanAyaka Adi samasta vaibhava, camaka-damaka aura senA ke sAtha duMdubhi Adi kI pratidhvaniyoM ke bIca aneka kalazoM se meghakumAra kA abhiSeka kiyaa| una kalazoM kA varNana isa prakAra hai- eka sau ATha sone ke, eka sau ATha cA~dI ke, eka sau ATha sone-cA~dI ke eka sau ATha maNijar3ita, eka sau ATha sone aura maNi ke, eka sau ATha cA~dI aura maNi ke eka sau ATha sone-cA~dI aura maNi ke, aura eka sau ATha miTTI ke isa prakAra ATha sau cauMsaTha kalazoM ko miTTI, jala, puSpa, gaMdha, mAlA, auSadhi, sarasoM Adi vibhinna mAMgalika vastuoM se bharakara taiyAra kiyA gyaa| abhiSeka ke bAda rAjA zreNika ne yathAvidhi hAtha jor3akara kahA 99. In presence of a large gathering of chieftains, administrators, (etc.) with all grandeur and pomp and show in an atmosphere filled with reverberating sounds of beating drums and other musical (94) For Private JNATA DHARMA KATHANGA SUTRA Personal Use Only

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prathama adhyayana : utkSipta jJAta (95) instruments King Shrenik annointed Megh Kumar with the help of numerous urns. The details of these urns is, One hundred and eight each made up of 1. gold, 2. silver, 3. silver and gold, 4. gem studded, 5. gold and gem studded, 5. silver and gem studded, 7. gold, silver, and gem studded, and 8. clay. These eight hundred and sixty four urns were filled with a variety of auspicious things including sand, water, perfumes, garlands, herbs, and mustard. After the annointing King Shrenik joined his palms and said sUtra 100. "jaya jaya NaMdA ! jaya jaya bhaddA ! jaya gaMdA bhadaM te, ajiyaM jiNehi, jiyaM pAlayAhi, jiyamajhe vasAhi, ajiyaM jiNehi sattupakkhaM, jiyaM ca pAlehi mittapakhaM, jAva iMdo iva devANaM, camaro iva asurANaM, dharaNo iva nAgANaM, caMdo iva tArANaM, bharaho iva maNuyANaM rAyagihassa nagarassa annesiM ca bahUNaM gAmAgaranagara jAva kheDa-kabbaDa-doNamuha-maDaMva-paTTaNa-Asama-nigama-saMvAha-saMnivesANaM AhevaccaM jAva porevaccaM sAmittaM bhaTTittaM mahattaragattaM ANAIsaraseNAvaccaM kAremANe pAlemANe mahayAhayanaTTa-gIta-vAiya-taMtI-tala-tAla-tuDiya-ghaNa-muiMga-paDuppavAiyaraveNaM viulAI bhogabhogAI bhuMjamANe viharAhi" tti kaTu jayajayasaI puNjNti| tae NaM se mehe rAyA jAe mahayA jAva vihri| sUtra 100. "he nanda ! tumhArI jaya ho, jaya ho| he bhadra ! tumhArI jaya ho, jaya ho| he AnandamUrti ! tumhArA kalyANa ho| tuma ajita tathA zatrupakSa para vijaya pAo aura jIte hue tathA mitrapakSa kA pAlana kro| jo jina haiM unake bIca nivAsa kro| indrAdi tathA bharata cakravartI ke samAna rAjagRha tathA anya nagara-grAmAdi, sannivezAdi para AdhipatyAdi karate hue Ananda aura utsava sahita vicaraNa kro|" yaha kahakara rAjA ne jaya-jayakAra kiyaa| isa prakAra megha rAjA bana gayA aura parvatoM meM mahAhimavanta kI taraha zobhita huaa| 100. "Victory be to you O source of joy! May you be victorious O noble one! May all go well with you o embodiment of happiness! May you conquer the enemies and those who are yet unvanquished and support the friends and the conquered. May you live with the Jinas, who have won over their senses. Like Indra and Bharat Chakravarti, may you rule over and protect Rajagriha and other towns and villages with festivities and joy." With these words King Shrenik hailed Megh Kumar. Thus Megh Kumar was crowned and became glorious among kings as is the Himalaya among mountains. ka RAHA PAHAMAA CHAPTER-1 : UTKSHIPTA JNATA (95)

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(96) jJAtAdharmakathAMga sUtra sUtra 101. tae NaM tassa mehassa raNNo ammApiyaro evaM vayAsI-"bhaNa jAyA ! kiM dalayAmo ? kiM payacchAmo ? kiM vA te hiyaicchie sAmatthe (maMte)?" / sUtra 101. isake bAda mAtA-pitA bole-"he putra ! hama tumheM kyA deveM ? tumheM kisa priya vastu kI icchA hai ? tumhAre mana meM kyA iSTa hai ? kho|" ____101. After this, the parents asked, "Son! What should we gift you? Which fond thing you wish to have? What is it that you desire? Tell us." saMyamopakaraNa kI mA~ga sUtra 102. tae NaM se mehe rAyA ammApiyaraM evaM vayAsI-"icchAmi NaM ammayAo ! kuttiyAvaNAo rayaharaNaM paDiggahaM ca uvaNeha, kAsavayaM ca sddaaveh|" sUtra 102. rAjA megha ne kahA-"he mAtA-pitA ! kutrikApaNa (jisa dukAna meM tInoM lokoM kI sabhI vastue~ milatI hoM) se rajoharaNa aura pAtra (zramaNa ke upakaraNa) ma~gavA dIjiye aura sAtha hI eka nAI ko bulavA diijie|" DEMAND FOR ASCETIC EQUIPMENT _____102. King Megh replied, "Parents! Please send someone to a departmental store and get me the ascetic's sweep and utensils and, also call a barber." sUtra 103. tae NaM se seNie rAyA koDuMbiyapurise sddaavei| saddAvettA evaM vayAsI"gacchaha NaM tubbhe devANuppiyA ! sirigharAo tinni sayasahassAiM gahAya dohiM sayasahassehiM kuttiyAvaNAo rayaharaNaM paDiggahagaM ca uvaNeha, sayasahasseNaM kAsavaya sddaaveh|" __tae NaM te koDuMbiyapurisA seNie NaM raNNA evaM vuttA samANA haTTatuTThA sirigharAo tinni sayasahassAI gahAya kuttiyAvaNAo dohiM sayasahassehiM rayaharaNaM paDiggahaM ca uvaNenti, sayasahasseNaM kAsavayaM sdaaventi| ___ sUtra 103. rAjA zreNika ne apane sevakoM ko bulavAkara AjJA dI-"devAnupriyo ! khajAne se tIna lAkha mohareM le lo| do lAkha moharoM meM kutrikApaNa se rajoharaNa aura pAtra kharIdo aura eka lAkha mohara dekara nAI ko bulA laao|" sevakoM ne rAjAjJA kA pAlana kiyaa| HOO - / (96) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta ( 97) - RAMA 103. King Shrenik called his staff and said, "Beloved of gods! Collect three hundred thousand gold coins from the treasury. Purchase the ascetic's sweep and utensils by paying two hundred thousand coins and also bring a barber paying him the remaining one hundred thousand coins." The attendants carried out the order. me PAPATIPRIT dIkSA kI taiyArI sUtra 104. tae NaM se kAsavae tehiM koDubiyapurisehiM saddAvie samANe haTe jAva NhAe kayabalikamme kayakouyamaMgalapAyacchite suddhappAvesAiM vatthAI maMgalAI pavaraparihie appamahagghAbharaNAlaMkiyasarIre jeNeva seNie rAyA teNAmeva uvaagcchi| uvAgacchittA seNiyaM rAyaM karayalamaMjaliM kaTu evaM vayAsI-"saMdisaha NaM devANuppiyA ! jaM mae krnnijj|" tae NaM se seNie rAyA kAsavayaM evaM vayAsI-"gacchAhi NaM tuma devANuppiyA ! surabhiNA gaMdhodae NaM Nikke hatthapAe pkkhaaleh| seyAe caupphAlAe pottIe muhaM baMdhettA mehassa kumArassa cauraMgulavajje NikkhamaNapAugge aggakese kppehi|" sUtra 104. sevakoM dvArA bulAyA gayA nAI isa bulAve se prasanna huaa| vaha snAnAdi karmoM se nivRtta hokara rAja sabhA meM jAne yogya vastra AbhUSaNa pahanakara rAjA zreNika ke pAsa aayaa| yathAvidhi hAtha jor3akara bolA-"devAnupriya ! AjJA dIjiye mujhe kyA karanA hai|" rAjA zreNika bole-"devAnupriya ! tuma jAo aura sugaMdhita jala se hAtha-paira acchI taraha dho aao| phira cAra taha vAle kapar3e se mu~ha bA~dhakara meghakumAra ke bAloM ko dIkSA yogya cAra aMgula pramANa chor3akara bAkI kATa do|" PREPARATIONS FOR INITIATION ____104. The barber felt honoured to receive the invitation from the king. After his bath and other daily chores he got ready wearing a dress suitable for the king's assembly and came to king Shrenik. After due greetings he joined his palms and asked, "Beloved of gods! Tell me what is expected of me?" King Shrenik replied, "Beloved of gods! Go and wash your hands and feet with perfumed water. After this, cover your mouth with a four layered piece of cloth and cut Megh Kumar's hair short to approximately four inch length, as needed for the initiation ceremony." - DAHILY -KARIETIER CHAPTER-1 : UTKSHIPTA JNATA (97)

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( 98 ) jJAtAdharmakathAMga sUtra sUtra 105. tae NaM se kAsavae seNie NaM raNNA evaM vutte samANe haTTatuTTha jAva hiyae jAva paDisuNei, paDisuNettA surabhiNA gaMdhodae NaM hatthapAe pakkhAlei, pakkhAlittA suddhavattheNaM muhaM baMdhati, baMdhittA pareNaM jatteNaM mehassa kumArassa cauraMgulavajje NikkhamaNapAugge aggakese kppi| __ sUtra 105. nAI rAjA kI bAta suna prasanna huA aura unake nirdezAnusAra sAvadhAnI se meghakumAra ke bAla kATa diye| ____105. The barber felt honoured to get this order from the king and cut Megh Kumar's hair short as per the instructions of the king. sUtra 106. tae NaM tassa mehassa kumArassa mAyA mahariheNaM haMsalakkhaNeNaM paDasADae NaM aggakese pddicchi| paDicchittA surabhiNA gaMdhodae NaM pakkhAleti, pakkhAlittA saraseNaM gosIsacaMdaNeNaM caccAo dalayati, dalaittA seyAe pottIe baMdhei, baMdhittA rayaNasamuggayaMsi pakkhivai, pakkhivittA maMjUsAe pakkhivai, pakkhivittA hAra-vAridhAra-sinduvArachinnamuttAvali-pagAsAiM aMsUI viNimmuyamANI viNimmuyamANI royamANI royamANI kaMdamANI kaMdamANI vilavamANI vilavamANI evaM vayAsI-"esa NaM amhaM mehassa kumArassa abbhudaesu ya ussavesu ya pasavesu ya tihIsu ya chaNesu ya jannesu ya pavvaNIsu ya apacchime darisaNe bhavissai tti kaTu ussIsAmUle tthvei| sUtra 106. meghakumAra kI mAtA ne una bAloM ko haMsa ke cihna vAle haMsa jaise sapheda kapar3e meM le liyaa| bAloM ko sugaMdhita jala se dhoyA, sarasa gozIrSa candana una para chir3akA aura sapheda kapar3e meM bA~dha liyaa| isa poTalI ko usane ratnajar3ita Dibbe meM rakhA aura Dibbe ko peTI meN| phira ve jaladhArA, nirguDI ke phUla, aura motiyoM ke TUTe hAra kI taraha A~sU bahAtI rotI kalapatI bolIM-"meghakumAra kA yaha darzana bhaviSya meM abhyudaya, utsava, janmotsava, viziSTa tithiyoM, indra mahotsava, nAga pUjA, kArtika pUrNimA Adi ke avasara para hameM ina kezoM ke mAdhyama se yAda aaegaa|' yaha kahakara dhAriNI devI ne vaha peTI apanI zayyA ke sirAhane kI ora rakha lii| 106. Megh Kumar's mother collected these hair in a swan marked piece of cloth as white as a swan. She washed the hair with perfumed water, sprinkled good quality sandal essence over them and tied them into a packet with a piece of cloth. She put this packet into a gem studded box which in turn was placed in a chest. Sobbing and shedding tears like a stream of water, Nirgundi flowers, and a broken string of pearls, she uttered, "This bunch of hair aat (98) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta ( 99) 4MMS - - - will help us recall this image of Megh Kumar on various festive occasions like days of achievements, ceremonies, birth celebrations, specific dates of festivals, Indra festival, snake worship, Kartik Purnima (full moon of the month of Kartik) and others." Queen Dharini then placed the chest near the head of her bed. sUtra 107. tae NaM tassa mehassa kumArassa ammApiyaro uttarAvakkamaNaM sIhAsaNaM ryaaventi| mehaM kumAraM doccaM pi taccaM pi seyapIyaehiM kalasehiM pahAventi, NhAvettA pamhalasukumAlAe gaMdhakAsAiyAe gAyAiM lUhenti, lUhittA saraseNaM gosIsacaMdaNeNaM gAyAI aNuliMpati, aNuliMpittA nAsAnIsAsavAyavojhaM jAva haMsalakkhaNaM paDagasADagaM niyaMsenti, niyaMsittA hAraM piNaddhati, piNaddhittA addhahAraM piNaddhati, piNaddhittA egAvali muttAvaliM kaNagAvaliM rayaNAvaliM pAlaMbaM pAyapalaMbaM kaDagAI tuDigAiM keUrAiM aMgayAiM dasamuddiyANaMtayaM kaDisuttayaM kuMDalAiM cUDAmaNiM rayaNukkaDaM mauDaM piNaddhati, piNaddhittA divvaM sumaNadAmaM piNaddhati, piNaddhittA daddaramalayasugaMdhie gaMdhe pinnddhti|| tae NaM taM mehaM kumAraM gaMThima-veDhima-pUrima-saMghAimeNaM cauvviheNaM malleNaM kapparukkhagaM piva alaMkiyavibhUsiyaM krenti| __ sUtra 107. meghakumAra ke mAtA-pitA ne taba uttara dizA kI ora siMhAsana rkhvaayaa| maMghakumAra ko do tIna bAra sapheda aura pIle kalazoM se nhlaayaa| kaSAya raMga ke atyanta komala aura roe~dAra tauliye se usake zarIra ko poMchA aura gozIrSa candana kA lepa kiyaa| sA~sa se ur3e aise atyanta mahIna aura haMsa ke samAna sapheda vastra pahanAe aura phira ye saba AbhUSaNa pahanAe-hAra, arddhahAra, ekAvalI, muktAvalI, kanakAvalI, ratnAvalI, prAlaMba, pAda prAlamba, kar3e, tuTika, keyUra, aMgada, aMgUThiyA~ (dasa), kaMdorA, kuMDala, cUr3AmaNi aura gar3ita mukutt| AbhUSaNoM ke bAda phUloM kI mAlAe~ pahanAI aura taba miTTI ke bartana meM napAkara nikAlA huA candana kA sugaMdhita tela zarIra para lgaayaa| ... sabaka bAda meghakumAra ko cAra taraha kI phUla mAlAoM se sajAyA gayA; ve isa prakAra haiM-pirokara banAI huI, lapeTakara banAI huI, bharakara banAI huI aura gUMthakara banAI ___107. Megh Kumar's parents arranged for a throne and got it placed facing the north. Water was poured over Megh Kumar from white and yellow coloured urns two to three times. His body was rubbed dry with gray coloured soft woolly towels and, sandal wood paste was applied - - CHAPTER-1: UTKSHIPTA JNATA (99

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(100) jJAtAdharmakathAMga sUtra 04O over it. He was dressed in garments as white as a swan and, so light that they could be blown away by a mere exhalation. He was then adorned with ornaments such as__Haar (necklace), Ardha-haar (half-necklace or a pendant with a chain), Ekavali (single string of beads), Muktavali (pearl string), Kanakavali (string of golden beads), Ratnavali (string of gem beads), Pralamb (a long necklace), Paad-pralamb, (a very long necklace dangling near the feet), Kandora, (a type of girdle), Kundal (earrings), Chudamani (an ornament for forehead), and Mukut (crown). After this, garlands of flowers were put around his neck and fragrant sandal-wood oil, distilled in an earthen pot, was applied on his body. In the end, he was further adorned with flower garlands made by four different processes- strung, wrapped, filled, and inter-woven. sUtra 108. tae NaM se seNie rAyA koDubiyapurise saddAvei, saddAvittA evaM vayAsI"khippAmeva bho devANuppiyA ! aNegakhaMbhasayasanniviTTha lIlaTThiyasAlabhaMjiyAgaM IhAmiga-usabha-turaya-nara-magara-vihaga-vAlaga-kinnara-ruru-sarabha-camara-kuMjara-vaNalayapaumalaya-bhatticittaM ghaMTAvali-mahura-maNaharasaraM subhakaMta-darisaNijjaM niuNociyamisimisaMtamaNi-rayaNaghaMTiyAjAla-parikkhittaM khaMbhuggayavairaveiyAparigayAbhirAmaM vijjAharajamalajaMtajuttaM piva accIsahassamAlaNIyaM rUvagasahassakaliyaM bhisamANaM bhibbhisamANaM cakkhulloyaNalessaM suhaphAsaM sassirIyarUvaM sigdhaM turiyaM cavalaM veiyaM purisasahassavAhiNiM sIyaM uvtttthveh|" __sUtra 108. zreNika rAjA ne phira sevakoM ko bulAkara AjJA dI-"devAnupriyo ! zIghra hI eka vizAla pAlakI taiyAra karAo jisakA vivaraNa isa prakAra hai-jo aneka khaMbhoM se banI ho| jisameM lIlA karatI putaliyA~ sajI hoN| jisameM IhAmRga, vRSabha, ghor3A, naTa, magara, pakSI, sA~pa, kinnara, ruru, sarabha, camarI gAya, hAthI, vanabela, kamala bela Adi ke citra bane hoN| jisameM lagI ghaMTiyoM ke gucchoM kI mIThI AvAja gUMja rahI ho| jo ina sabase zobhita ho zubha, kAnta aura darzanIya laga rahI ho| jo kuzala kArIgaroM kI banAI camakadAra maNiraloM kI ghaMTiyoM ke gucchoM se sajI U~cI vedI lagI hone se nayanAbhirAma laga rahI ho| krIr3Arata vidyAdhara yugala ke citra aura vividha ratnoM se jar3I hone ke kAraNa jo sUrya kI kiraNoM se bhI adhika prakAzavAna ho| aise sahasroM sundara citroM se sajI, ratnoM se camakatI, taraha-taraha kI zilpa kalAoM se surUpa banI yaha pAlakI AkarSaka ho, sukhada sparza vAlI ho aura (100) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta ( 101) aa SAMBER apUrva zobhA vAlI ho tathA eka hajAra AdamiyoM se uThAI jAne vAlI ho| Alasa tyAgakara, anya koI bhI kArya meM vyasta hue binA, zIghrAtizIghra aura pUrNa ekAgratA se aisI pAlakI le aao|" ____108. Once all this was done, King Shrenik called his staff and said, "Beloved of gods! Arrange for a large palanquin with the following specification -- It should be raised on numerous pillars. It should be decorated with idols of dancing damsels. It should have painted motifs such as--Iha Mrig, bull, horse, gymnast, crocodile, bird, snake, Kinnar, Ruru, Sarabh, yak, elephant, wild creepers, lotus, etc. It should resonate with the twinkling sound of bunches of small bells dangling in it. Decorated thus it should look good, beautiful and attractive. It should be eye catching due to a high pedestal made by expert artisans and fitted with bunches of bells made of gems. Embellished with the paintings of playful Vidyadhar couples and inlaid with a variety of gems it should appear more brilliant than the sun rays. Decorated with thousands of such paintings, made radiant with gems, and exquisite with a variety of crafts this palanquin should be attractive and unique in appearance and pleasant to touch. It should be carried by one thousand persons. Quit indolence, avoid all distractions and rush with full concentration to bring such a palanquin." mahAbhiniSkramaNa sUtra 109. tae NaM te koDubiyapurisA haTTatuTThA jAva uvtttthventi| tae NaM se mehe kumAre sIyaM durUhai, durUhittA sIhAsaNavaragae purasthAbhimuhe snnisnne| tae NaM tassa mehassa kumArassa mAyA pahAyA kayabalikammA jAva appamahagghAbharaNAlaMkiyasarIrA sIyaM duruuhti| durUhittA mehassa kumArassa dAhiNe pAse bhaddAsaNaMsi nisiiyti| tae NaM mehassa kumArassa aMbadhAI rayaharaNaM ca paDiggahaM ca gahAya sIyaM durUhai, durUhittA mehassa kumArassa vAme pAse bhaddAsaNaMsi nisiiyti| sUtra 109. ve sevaka prasannatApUrvaka pAlakI le aae| meghakumAra pAlakI para car3ha siMhAsana para pUrva dizA kI ora mukha karake baiTha gye| 44 CHAPTER-1: UTKSHIPTA JNATA (101)

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( 102 ) jJAtAdharmakathAMga sUtra COM RANDO agar RADHANA snAnAdi kara vastrAbhUSaNa pahanakara meghakumAra kI mAtA usa pAlakI para car3hakara meghakumAra ke dAhinI ora Asana para A baitthiiN| meghakumAra kI dhAya-mAtA bhI taiyAra ho rajoharaNa, pAtra Adi lekara unake bAIM ora ke Asana para baiNtthiiN| THE GREAT RENUNCIATION ____109. The attendants felt honoured to bring this palanquin. Megh Kumar ascended the palanquin and sat on a throne facing the east. Getting ready and attired ceremoniously, Megh Kumar's mother too ascended the palanquin and took a seat to the right of Megh Kumar. The governess of Megh Kumar also got ready and carrying the ascetics broom and pots took her seat on his left. sUtra 110. tae NaM tassa mehassa kumArassa piTThao egA varataruNI siMgArAgAracAruvesA saMgaya-gaya-hasiya-bhaNiya-ceTThiya-vilAsa-saMlAvullAva-niuNajuttovayArakusalA, Amelaga-jamala-juyala-vaTTiya-abbhunnaya-pINa-raiya-saMThiyapaoharA, himarayayakundendupagAsaM sakoraMTamalladAmadhavalaM AyavattaM gahAya salIlaM ohAremANI ohAremANI citttthi| __tae NaM tassa mehassa kumArassa duve varataruNIo siMgArAgAracAruvesAo jAva kusalAo sIyaM durUhaMti, durUhittA mehassa kumArassa ubhao pAsaM nANAmaNi-kaNaga-rayaNamahariha-tavaNijjujjalavicittadaMDAo cilliyAo suhumavaradIhavAlao saMkha-kuMda-dagarayaa-mahiyapheNapuMjasannigAsAo cAmarAo gahAya salIla ohAremANIo ohAremANIo citttthti| sUtra 110. phira AkaNTha sajI huI, sundara vastra, gati, hAsya, vacana, ceSTA, vikAsa vAlI; bAtacIta meM nipuNa, aura vyavahAra kuzala eka yuvatI jisakI deha sundara thI aura payodhara unnata the, apane hAtha meM hima, cA~dI, kuMda ke phUla aura candramA ke samAna sapheda AbhA vAlA koraMTa phUloM kI mAlAoM se saMjA chatra lie meghakumAra ke pIche khar3I ho gii| phira AkaNTha sajI huI (pUrva sama) do yuvatiyA~ pAlakI para cddh'iiN| ve apane hAthoM meM maNi, sonA aura ratnoM se jar3I, camakadAra aura adbhuta iMDI vAle aura jagamaga karate, zreSTha patale aura lambe, cA~dI tathA mathe hue amRta ke jhAga jaise sapheda cAmara lie meghakumAra ke donoM ora khar3I ho giiN| 110. After this came a beautiful young maid having perfect figure and firm breasts; attractively dressed and richly embellished with Pamma kA (102) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta ( 103) ornaments; having charming growth, movements, laughter, voice, and gestures; and with graceful speech and behaviour. Carrying an umbrella as brilliantly white as snow, silver, Kund flowers, and fullmoon and decorated with garlands of Korant flowers, she ascended the palanquin and stood behind Megh Kumar. Then came two more maids (described as before) and ascended the palanquin. With a whisk each in their hands they took position on both flanks of Megh Kumar. These whisks were made up of long and thin strands of good quality fiber, white and gleaming like silver and ambrosia-froth, mounted on exquisite long handles made radiant with gold and gem inlay. sUtra 111. tae NaM tassa mehakumArassa egA varataruNI siMgArAgAracAruvesA jAva kusalA sIyaM jAva duruuhi| durUhittA mehassa kumArassa purato purathimeNaM caMdappabhavaira-veruliya-vimaladaMDaM tAlaviMTa gahAya citttthi| ___ tae NaM tassa mehassa kumArassa egA varataruNI jAva surUvA sIyaM durUhai, durUhittA mehassa kumArassa puvvadakkhiNeNaM seyaM rayayAmayaM vimalasalilaputraM mattagayamahAmuhAkiisamANaM bhiMgAraM gahAya citttthi| ___ sUtra 111. isake bAda eka anya sundara yuvatI (varNana pUrva sama) pAlakI para AI aura meghakumAra ke pAsa pUrva dizA kI ora mukha kiye, hAtha meM candrakAnta maNi, hIrA aura lasaniyA jar3I DaMDI vAlA paMkhA hAtha meM lie khar3I ho gii| isI prakAra eka anya yuvatI hAtha meM cA~dI kI, hAthI ke mukha ke AkAra kI, nirmala jala se bharI jhArI lie meghakumAra kI dakSiNa-pUrva dizA meM khar3I ho gii| 111. Now another beautiful maid (as described before) ascended the palanquin and stood facing east near Megh Kumar. She carried a fan with a moon-stone, diamond and cats-eye studded handle in her hand. Another young maid came and stood on the south-eastern side of Megh Kumar with an elephant-head shaped silver pitcher full of pure water. sUtra 112. tae NaM tassa mehassa kumArassa piyA koDuMbiyapurise saddAvei, saddAvittA evaM vayAsI-"khippAmeva bho devANuppiyA ! sarisayANaM sarisattayANaM sarisavvayANaM egAbharaNagahiyanijjoyANaM koDuMbiyavarataruNANaM sahassaM sdaaveh|" jAva sddaaventi| SAR CHAPTER-1 : UTKSHIPTA JNATA (103)

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( 104 ) jJAtAdharmakathAMga sUtra ka SAIRAO - tae NaM koDuMbiyavarataruNapurisA seNiyassa ranno koDubiyapurisehiM saddAviyA samANA haTThA NhAyA jAva egAbharaNagahiyanijjoyA jeNAmeva seNie rAyA teNAmeva uvaagcchNti| uvAgacchittA seNiyaM rAyaM evaM vayAsI-"saMdisaha NaM devANuppiyA ! jaM NaM amhehiM krnnijj|" sUtra 112. aba meghakumAra ke mAtA-pitA ne sevakoM ko bulavAkara AjJA dI"devAnupriyo ! zIghra hI samAna kAnti, vaya, veSa-bhUSA aura AbhUSaNa vAle eka hajAra yuvA sevakoM ko bulaao|" sevakoM ne AjJA kA pAlana kiyaa| ye eka hajAra yuvaka rAjA kA bulAvA sunakara prasannacitta ho snAnAdi kara eka samAna vastrAbhUSaNa pahana rAjA ke nikaTa Aye aura bole-"he devAnupriya ! hameM kyA AjJA hai ?" 112. When all this was done Megh Kumar's parents called the staff and said, "Beloved of gods! Call one thousand young servants of same appearance, age and attire immediately." The attendants carried out the order. These one thousand young men felt honoured at the king's invitation. They got ready after taking bath and wearing similar dresses and ornaments. They came to the king and said, "Beloved of gods! What do you want us to do?" sUtra 113. tae NaM se seNie taM koDubiyavarataruNasahassaM evaM vayAsI-"gacchaha NaM devANuppiyA ! mehassa kumArassa purisasahassavAhiNiM sIyaM privheh| ___tae NaM taM koDuMbiyavarataruNasahassaM seNie NaM raNNA evaM vuttaM saMtaM haTuM tuTuM tassa mehassa kumArassa purisasahassavAhiNiM sIyaM privhti| sUtra 113. zreNika rAjA ne unase kahA-"devAnupriyo ! tuma loga jAo aura eka hajAra puruSoM se uThane vAlI meghakumAra kI pAlakI ko utthaao|" prasannacitta ho ve sevaka gaye aura meghakumAra kI pAlakI ko uThA liyaa| ____13. King Shrenik said to them, "Beloved of gods! Go and lift the Purisasahassa palanquin of Megh Kumar." The servants proceeded happily and lifted Megh Kumar's palanquin. sUtra 114. tae NaM tassa mehassa kumArassa purisahassavAhiNiM sIyaM durUDhassa samANassa ime aTThamaMgalayA tappaDhamayAe purato ahANupuvvIe sNptttthiyaa| taM jahA(1) sotthiya (2) sirivaccha (3) naMdiyAvatta (4) vaddhamANaga (5) bhaddAsaNa (6) kalasa KARO DURAT (104) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta ( 105 ) Oamr> OO (7) maccha (8) dappaNayA jAva bahave atyatthiyA jAva kAmatthiyA bhogatthiyA lAbhatthiyA kibbisiyA kAroDiyA kAravAhiyA saMkhiyA cakkiyA naMgaliyA muhamaMgaliyA baddhamANA pUsamANayA khaMDiyaMgaNA tAhiM iTAhiM jAva aNavarayaM abhiNaMdaMtA ya evaM vayAsI "jaya jaya NaMdA ! jaya jaya bhaddA ! jaya NaMdA ! bhadaM te, ajiyAiM jiNAhi iMdiyAI, jiyaM ca pAlehi samaNadhammaM, jiyavigyo'vi ya vasAhi taM teva ! siddhimajjhe, nihaNAhi rAgaddosamalle taveNaM dhiidhaNiyabaddhakacche, madAhi ya aTThakammasattU jhANeNaM uttameNaM sukkeNaM appamatto, pAvaya vitimira-maNuttaraM kevalaM nANaM, gaccha ya mokkhaM paramapayaM sAsayaM ca ayalaM haMtA parIsahacarmu NaM abhIo parIsahovasaggANaM, dhamme te avigdhaM bhavau' tti kaTu puNo puNo maMgala-jayajayasadaM puNjNti| __sUtra 114. ye saba taiyAriyA~ ho jAne ke bAda pAlakI ke Age sabase pahale anukrama se ATha maMgala dravya calAye gye| ve isa prakAra haiM-1. svastika, 2. zrIvatsa (tIrthaMkaroM ke vakSa para kA eka avayavAkAra cihna), 3. naMdAvarta (vizeSa svAstikAkAra cihna), 4. vardhamAna (pAtra vizeSa), 5. bhadrAsana, 6. kalaza, 7. matsya, aura 8. drpnn| bahuta se yAcakAdi meghakumAra kA iSTAdi vacanoM se abhinandana karate hue kahane lage___"he nanda ! tumhArI jaya ho, jaya ho| he bhadra ! tumhArI jaya ho, jaya ho| he jagat ko Ananda dene vAle ! tumhArA kalyANa ho| tuma ajeya indriyoM ko jIto aura svIkAra kiye hue zramaNa dharma kA pAlana kro| he deva ! vighnoM ko jItakara siddhi meM nivAsa kro| dhairyapUrvaka kamara kasakara rAga-dveSarUpI malloM kA tapa ke dvArA nAza kro| pramAdarahita ho AThoM karmarUpI zatruoM kA vizuddha zukladhyAna se mardana kro| ajJAna ke timira se vihIna sarvotkRSTa kevalajJAna ko prApta kro| parISahoM kI senA kA nAza kara, parISaha aura upasargoM se nizcinta hokara zAzvata evaM acala parama pada ko prApta kro| tumhArI dharmasAdhanA meM koI vighna na ho|" aura ve bAra-bAra maMgalamaya jaya-jayakAra karane lge| ___114. After all these preparations were made, first of all eight propitious things were sent ahead of the palanquin. They are 1. Swastik (a specific graphic design resembling the mathematical sign of addition with a perpendicular line added to each of the four arms), 2. Srivatsa (a specific mark found on the chest of all Tirthankars), 3. Nandavarta (a specific graphic design resembling a Swastik but more elaborate), 4. Vardhaman (a specific design of vessel), 5. Bhadrasan (a specific design of a seat), 6. Kalash (an urn), 7. Matsya (a fish), and 8. Darpan (a mirror). sAlA CHAPTER-1 : UTKSHIPTA JNATA (105)

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( 106) jJAtAdharmakathAMga sUtra OC Cam Mo kAma Numerous beggars collected near the palanquin and started uttering greetings addressed to Megh Kumar - ___ "Victory be to you O source of joy! May you be victorious O noble, one! May all go well with you O benefactor of the world! May you conquer the unconquerable senses and follow the path of Shramans that you have accepted. O Bhagavan! May you cross all hurdles and embrace achievements. With patience and resolve, may you annihilate the adversaries in the form of attachment and aversion by means of penance. Rising above inaction, may you subjugate the enemies in the form of eight types of Karmas with the help of pure ultimate meditation. May you attain the ultimate state of pure knowledge or omniscience that is free of the darkness of ignorance. May you destroy the chain of afflictions and, being free of them you may attain the stable and eternal state of liberation. May your spiritual endeavour be free of obstacles." And they repeatedly hailed for the auspicious victory. sUtra 115. tae NaM se mehe kumAre rAyagihassa nagarassa majjhamajjheNaM niggcchi| niggacchittA jeNeva guNasilae ceie teNAmeva uvaagcchi| uvAgacchittA purisasahassavAhiNIo sIyAo pccoruhi| sUtra 115. meghakumAra rAjagRha nagara ke bIca se ho guNazIla caitya ke nikaTa Aye aura pAlakI se nIce utre| 115. Passing through the town of Rajagriha, when the procession reached the Gunashil temple, Megh Kumar got down from the palanquin. sUtra 116. tae NaM tassa mehassa kumArassa ammApiyaro mehaM kumAraM purao kaTu jeNAmeva samaNe bhagavaM mahAvIre teNAmeva uvaagcchNti| uvAgacchittA samaNaM bhagavaM mahAvIra tikkhutto AyAhiNaM payAhiNaM kreNti| karittA vaMdati, namasaMti, vaMdittA namaMsittA evaM vayAsI___"esa NaM devANuppiyA ! mehe kumAre amhaM eke putte (iTe kaMte jAva piye maNuNNa maNAme thejje vesAsie sammae bahumae aNumae bhaMDakaraMDagasamANe rayaNe rayaNabhUe) jIviyaUsAsae hiyayaNaMdijaNae uMbarapuSphamiva dullahe savaNayAe kimaMga puNa darisaNayAe ? se jahAnAmae uppalei vA, paumei vA, kumudei vA, paMke jAe jale - (106) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta ( 107 ) - saMvaDDhie novalippai paMkarae NaM, Novalippai jalarae NaM, evAmeva mehe kumAre kAmesu jAe bhogesu saMvuDDhe, novalippai kAmarae NaM, novalippai bhogarae NaM, esa NaM devANuppiyA ! saMsAra-bhauvvigge, bhIe jammaNajaramaraNANaM, icchai devANuppiyANaM aMtie maMDe bhavittA agArAo aNagAriyaM pvvitte| amhe NaM devANuppiyANaM sissabhikkhaM dlyaamo| paDicchaMtu NaM devANuppiyA ! sissbhikkhN| sUtra 116. meghakumAra ke mAtA-pitA unheM Age karake zramaNa bhagavAna mahAvIra ke nikaTa aae| bhagavAna kI tIna bAra pradakSiNA, vandanAdi karake bole____ "he devAnupriya ! yaha meghakumAra hamArA ikalautA putra hai| yaha hameM iSTa-kAMta Adi (pUrva sama) hai aura hamAre prANoM jaisA hai, hamAre zvAsa-nizvAsa jaisA hai| hamAre mana kA Ananda hai| gUlara ke phUla ke samAna isakA nAma sunanA bhI durlabha hai to dekhane kI kyA kaheM ? jaise vibhinna prajAti ke kamala kIcar3a meM paidA hote haiM aura jala meM vikasita hote haiM phira bhI kIcar3a ke maila aura pAnI kI bUMda se lipta nahIM hote usI taraha meghakumAra vAsanA meM utpanna huA aura bhoga meM vikasita huA hai parantu kAma-raja aura bhoga-raja se lipta nahIM huA hai| he devAnupriya ! yaha meghakumAra saMsAra ke bhaya se ciMtita ho gayA hai aura janma-jarA-maraNa se Dara gayA hai| isalie yaha muMDita hokara gRha tyAgakara Apake pAsa AgAra se aNagAra bananA cAhatA hai| hama devAnupriya ko ziSya-bhikSA denA cAhate haiM ataH he devAnupriya Apa ziSya bhikSA svIkAra kiijie|" / ___116. Keeping him in the lead, Megh Kumar's parents approached Shraman Bhagavan Mahavir and after due obeisance said ____ "Beloved of gods! This is Megh Kumar, our only and cherished, lovely, adored, charming, and beloved son. He is the inspiration of our life and purpose of our breathing. It is difficult to hear about a son like him, what to talk of seeing one that is as rare as a Gular flower. As a lotus sprouts in swamp and grows in water but still remains free from stain of mud or wetness, Megh kumar was born out of lust and grew amidst earthly pleasures but has still remained free from the mud of lust and wetness of indulgence in pleasures. Beloved of gods! Megh Kumar has become apprehensive of the cycles of rebirth and the sequence of birth-aging-death. As such, renouncing his home and shaving his head he wants to become Anagar (homeless ascetic) from Agar (house-holder) under your auspices. We want to effect a discipledonation and beseech you to accept the same." DOS CHAPTER-1 : UTKSHIPTA JNATA (107)

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T (108) jJAtAdharmakathAMga sUtra | cha sUtra 117. tae NaM se samaNe bhagavaM mahAvIre mehassa kumArassa ammApiUhiM evaM vutte P samANe eyamahU~ samma pddisunnei| tae NaM se mehe kumAre samaNassa bhagavao mahAvIrassa aMtiyAo uttarapuracchime disibhAgaM avkkmi| avakkamittA sayameva AbharaNa-mallAlaMkAraM omuyi| ___tae NaM se mehakumArassa mAyA haMsalakkhaNeNaM paDasADae NaM AbharaNa-mallAlaMkAraM pddicchi| paDicchittA hAra-vAridhAra-siMduvAra-chinnamuttAvalipagAsAiM aMsUNi viNimmuyamANI viNimmuyamANI royamANI royamANI kaMdamANI kaMdamANI vilavamANI vilavamANI evaM vayAsI___ "jaiyavvaM jAyA ! ghaDiyavvaM jAyA ! parakkamiyavvaM jAyA ! assi ca NaM aDhe no pmaaeyvyN| amhaM pi NaM eseva magge bhavau" tti kaTu mehassa kumArassa ammApiyaro samaNaM bhagavaM mahAvIraM vaMdati namasaMti, vaMdittA namaMsittA jAmeva disiM pAubbhUyA tAmeva disiM pddigyaa| sUtra 117. bhagavAna mahAvIra ne meghakumAra ke mAtA-pitA kI yaha bAta samyak rUpa se svIkAra kI aura taba meghakumAra ne bhagavAna se uttara-pUrva kI dizA meM jAkara svayaM hI apane vastrAbhUSaNa utAra diye| meghakumAra kI mAtA ne komala zveta vastra meM ve vastrAbhUSaNa grahaNa kiye aura vilApa karatI huI bolIM-"he putra ! tuma yatna karanA, prayala karanA aura parAkrama krnaa| sAdhanA meM pramAda mata krnaa| hamArI kAmanA hai ki bhaviSya meM hamAre lie bhI yahI mArga prazasta ho|" yaha kahakara meghakumAra ke mAtA-pitA ne bhagavAna ko yathAvidhi vandana kiyA aura lauTa gye| 117. Shraman Bhagavan Mahavir accepted this request whole heartedly. Megh Kumar then proceeded in the north-east direction and removed all his ornaments and dress. Megh Kumar's mother collected all the cloths and ornaments in a soft piece of cloth and uttered in choked voice, " Son! put in diligence, effort, and vigour into your practices and do not be lethargic. I wish that future may open the same path for us also." After this, Megh Kumar's parents bowed before Shraman Bhagavan Mahavir with all reverence and left. (108) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta ( 109) -pravrajyA grahaNa sUtra 118. tae NaM se mehe kumAre sayameva paMcamuTThiyaM loyaM krei| karittA jeNAmeva samaNe bhagavaM mahAvIre teNAmeva uvaagcchi| uvAgacchittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM krei| karittA vaMdai, namasai, vaMdittA namaMsittA evaM vayAsI__"Alitte NaM bhaMte ! loe, palitte NaM bhaMte ! loe, Alittapalite NaM bhaMte ! loe jarAe maraNeNa y| se jahAnAmae keI gAhAvaI AgAraMsi jhiyAyamANaMsi je tattha bhaMDe bhavai appabhAre mollagurue, taM gahAya AyAe egaMtaM avakkamai, esa me NitthArie samANe pacchA purA hiyAe suhAe khamAe NissesAe ANugAmiyattAe bhvissi| evAmeva mama vi ege AyAbhaMDe iDhe kaMte pie maNunne maNAme, esa me NitthArie samANe saMsAravoccheyakare bhvissi| taM icchAmi NaM devANuppiyAhiM sayameva pavvAviyaM, sayameva muMDAviyaM, sehAviyaM, sikkhAviyaM, sayameva AyAra-goyara-viNaya-veNaiya-caraNa-karaNa-jAyA-mAyAvattiyaM dhmmmaaikkhiyN|" ___ sUtra 118. meghakumAra ne phira apane hAtha se paMcamuSTi loca kiyA aura bhagavAna ke nikaTa aae| dAhinI ora se Arambha kara tIna bAra pradakSiNA kI aura yathAvidhi vandanA karake bole___ "bhagavan ! yaha saMsAra jarA-maraNa kI Aga se jala rahA hai| aise meM koI gAthApati apane ghara meM Aga laga jAne para sabase kama bhAra kI aura bahumUlya vastu cunakara vahA~ se dUra calA jAtA hai| vaha socatA hai ki Aga meM jala jAne se bacAyI yaha vastu bhaviSya meM mere hita, sukha, sAmarthya aura kalyANa ke lie upayogI hogii| ThIka usI prakAra mere liye eka mAtra yaha AtmArUpI vastu hai| yaha mere liye iSTa, kAnta, priya, manojJa aura atyanta manohara hai| isa AtmA ko yadi maiM jarA-maraNa kI Aga meM bhasma hone se bacA lU~gA to yaha punarjanma ko samApta karane vAlA siddha hogaa| ataH merI kAmanA hai ki Apa svayaM mujhe dIkSA deM, muMDita kareM, pratilekhanA Adi sikhAveM, sUtra aura artha kI zikSA deM, jJAnAdi AcAra, gocara (bhikSAcarI kI vidhi), vinaya (saMyama ke bhedopabheda) aura usakA phala, caraNa, karaNa, yAtrA aura mAtrA (bhojana vidhi kA jJAna) Adi sahita dharma kA prarUpaNa kreN|" INITIATION 118. Megh Kumar pulled out all his hair (formally termed as fivefistful pulling out of hair) and came near Shraman Bhagavan Mahavir. He went around Shraman Bhagavan Mahavir three times in anticlockwise direction, formally bowed and said RAMA CHAPTER-1 : UTKSHIPTA JNATA (109)

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( 110 ) "Bhagavan! This world is being consumed by the fire of old age and death. In a situation when his house is on fire a rich merchant chooses the most valuable and least cumbersome object and rushes away. The thought at the back of his mind is that this valuable thing, saved from the fire, will be of immense use for his future benefits, happiness, power, and welfare. In exactly the same way the only thing I found valuable was my soul. This is my only cherished, lovely, adored, charming, and beloved thing. If I save it from being consumed by the fire of old age and death it will prove to be the instrument of terminating the cycle of rebirth. "As such, it is my earnest desire that you yourself initiate me, order shaving of my head, instruct me about the essential duties, teach me the text and meaning of the canons, and preach me the basic tenets of religion that include the code of conduct, rules of alms collecting, humility and its benefits, Charan (the observance of vows etc.), Karan (rituals of maintaining purity), Yatra (practice of penance and discipline), and Matra (the proportion of things). " sUtra 119. tae NaM samaNaM bhagavaM mahAvIre sayameva pavvAvei, sayameva AyAra jAva dhammamAikkhai-"evaM devANuppiyA ! gaMtavvaM ciTThiyavvaM NisIyavvaM tuyaTTiyavvaM bhuMjiyavvaM bhAsiyavvaM, evaM uTThAe uTThAya pANehiM bhUehiM jIvehiM sattehiM saMjameNaM saMjamiyavvaM, assiM caNaM aTThe No pamAeyavvaM / " jJAtAdharmakathAMga sUtra taNaM se me kumAre samaNassa bhagavao mahAvIrassa aMtie imaM eyArUvaM dhammiyaM uvaesaM Nisamma sammaM paDivajjai / tamANAe taha gacchai, taha ciTThai, jAva uTThAe uTThAya pANehiM bhUehiM jIvehiM sattehiM saMjamai / sUtra 119. yaha sunakara bhagavAna mahAvIra ne meghakumAra ko svayaM hI dIkSA pradAna kI / svayaM hI AcAra Adi dharma kA prarUpaNa kiyA / vaha isa prakAra haiM- "he devAnupriya ! zramaNa ko isa prakAra ( niyamAnusAra) calanA, khar3e honA, baiThanA, sonA, AhAra karanA, bolanA Adi karma karane cAhie aura isa prakAra sAvadhAna aura apramatta ho prANa, bhUta, jIva, sattva Adi kI rakSA karake saMyama kA pAlana karanA cAhie / isa sambandha meM tanika bhI pramAda nahIM karanA caahie| " meghakumAra ne bhagavAna se yaha dharmopadeza sunakara hRdaya meM dhAraNa kiyA aura samyak rUpa se aMgIkAra kiyA / vaha bhagavAna kI AjJA ke anurUpa hI AcaraNa karake saMyama kI ArAdhanA karane lge| (110) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only 46

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prathama adhyayana : utkSipta jJAta (111) Aio 119. Accepting his request Shraman Bhagavan Mahavir initiated Megh Kumar into the order. Preaching the basic tenets he said, "Beloved of gods! An ascetic should move, stand, sit, sleep, eat, speak, and do other things according to the prescribed rules (and he stated the rules). He should observe the discipline taking all precautions, being alert, and avoiding lethargy so as to protect all living beings (Pran, Bhoot, Jiva, Sattva, etc.). There should be no negligence in this." Megh Kumar listened to, absorbed, and accepted the preaching of Shraman Bhagavan Mahavir and commenced his practices of conduct and discipline accordingly. __ sUtra 120. jaM divasaM ca NaM mehe kumAre muMDe bhavittA agArAo aNagAriyaM pavvaie, tassa NaM divasassa paccAvaraNhakAlasamayaMsi samaNANaM niggaMthANaM ahArAiNiyAe sejjAsaMthAraesu vibhajjamANesu mehakumArassa dAramUle sejjAsaMthArae jAe yAvi hotthaa| tae NaM samaNA niggaMthA puvvarattAvarattakAlasamayaMsi vAyaNAe pucchaNAe pariyaTTaNAe dhammANu- jogaciMtAe ya uccArassa ya pAsavaNassa ya aigacchamANA ya niggacchamANA ya appegaiyA mehaM kumAraM hatthehiM saMghaTTati, evaM pAehiM, sIse poTTe kAyaMsi, appegaiyA olaMDenti, appegaiyA polaMDenti, appegaiyA pAyarayareNuguMDiyaM krenti| evaM mahAliyaM ca NaM rayaNiM mehe kumAre No saMcAei khaNamavi acchi nimiilitte| sUtra 120. sandhyA ke samaya zramaNoM ke zayyA-sthAna kA vibhAjana unake dIkSA paryAya ke kAla kramAnusAra hone ke kAraNa jisa dina meghakumAra ne dIkSA lI usI dina se unakA zayana sthAna (sabake pazcAt) dvAra ke nikaTa nizcita huaa| rAta ke pahale aura aMtima prahara meM aneka zramaNa vAcanA, pRcchanA, parAvartana, dharma-cintana, uccAra (mala tyAga) yA prasravaNa (mUtrAdi tyAga) ke lie Ate-jAte rhe| soye hue meghakumAra se unameM se kisI zramaNa kA hAtha chU gayA, kisI kA paira unake mastaka se chU gayA, koI unheM lA~gha gayA, kisI ne to unheM do-tIna bAra lA~ghA aura kisI ke pairoM kI dhamaka se ur3I dhUla una para pdd'ii| usa lambI rAta meM meghakumAra kSaNa bhara ko bhI palaka nahIM jhapakA ske| 120. At bed-time the allotment of places to sleep was done according to the seniority of ascetics on the basis of the period of initiation. As such, Megh kumar was allotted the last place near the gate. TO A CHAPTER-1 : UTKSHIPTA JNATA (111)

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( 112) jJAtAdharmakathAMga sUtra During the first and last quarter of the night many ascetics kept going out for studies, inquiries, repetition of the lessons, contemplation, relieving the call of nature, etc. and coming back. During this perambulation some one touched sleeping Megh Kumar' by his hands and some other with his feet, some touched his head with their feet and others crossed over his body; and the dust disturbed by all this commotion settled on his body. Consequently, Megh Kumar could not sleep a wink throughout the night. megha anagAra kA UhApoha ___ sUtra 121. tae NaM tassa mehassa kumArassa ayameyArUve ajjhathie jAva (ciMtie patthie maNogate saMkappe) samuppajjitthA-"evaM khalu ahaM seNiyassa ranno putte, dhAriNIe devIe attae mehe jAva savaNayAe, taM jayA NaM ahaM agAramajjhe vasAmi, tayA NaM mama samaNA niggaMthA ADhAyaMti, parijANaMti, sakkAreMti, saMmANeti, aTThAI heUI pasiNAI kAraNAI vAgaraNAI AikkhaMti, iTAhiM kaMtAhiM vaggahiM Alaventi, saMlaventi, jappabhijJa ca NaM ahaM muMDe bhavittA agArAo aNagAriyaM pavvaie, tappabhiiM ca NaM mama samaNA no ADhAyaMti jAva no sNlvnti| aduttaraM ca NaM mama samaNA niggaMthA rAo puvvarattAvarattakAlasamayaMsi vAyaNAe pucchaNAe jAva mahAliyaM ca NaM rattiM no saMcAemi acchi nimilaavette| taM seyaM khalu majjhaM kallaM pAuppabhAyAe rayaNIe jAva teyasA jalaMte samaNaM bhagavaM mahAvIraM ApucchittA puNaravi agAramajhe vasittae" ti kaTu evaM sNpehei| saMpehittA aTTaduhaTTavasaTTa-mANasagae NirayapaDirUviyaM ca NaM taM rayaNiM khavei, khavittA kallaM pAuppabhAyAe suvimalAe rayaNIe jAva teyasA jalaMte jeNeva samaNe bhagavaM mahAvIre teNAmeva uvAgacchai, uvAgacchittA tikkhutto AyAhiNaM payAhiNaM krei| karittA vaMdai namaMsai, vaMdittA namaMsittA jAva pjjuvaasi| __ sUtra 121. meghakumAra ke mana meM UhApoha hone lagA-"maiM zreNika rAja kA putra aura dhAriNI devI kA Atmaja meghakumAra hU~ aura gUlara-puSpa ke samAna durlbh| maiM jaba gRhavAsI thA taba zramaNa mujhe eka puNyAtmA rAjakumAra ke rUpa meM jAnate the aura merA Adara, satkAra, sammAna karate the| arthoM, hetuoM, praznoM, kAraNoM, uttaroM Adi ko spaSTa karate the aura iSTa, kAnta vANI meM mujhase bAtacIta karate the| para jaba se maiM AgAra se anagAra banA hU~ taba se ye sabhI zramaNa na to merA AdarAdi karate haiM aura na hI bAtacIta karate haiN| isake atirikta jaba rAta ko ye vAcanA Adi ke lie yahA~ se Ate-jAte haiM to unake pIr3AdAyaka sparza se merI pUrI rAtri binA palaka jhapakAe bIta jAtI hai| ataH merI bhalAI isI meM hai ki rAtri O (112) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta ( 113) MAmA kA avasAna hone para sUryodaya ke samaya bhagavAna mahAvIra se AjJA lekara punaH gRhavAsa meM calA jaauuN|' ina vicAroM se utpanna ArtadhyAna se pIr3ita, vikalpoM se vyAkula mana lie meghakumAra ne zeSa rAtri jaise-taiseM bitaaii| dUsare dina prAtaHkAla pradIpta sUrya ke udaya hone para ve bhagavAna mahAvIra ke pAsa gaye, yathAvidhi vandana-namaskAra karake hAtha jor3a bhagavAna kI paryupAsanA karane lge| ASCETIC MEGH'S DILEMMA 121. This disturbance put Ascetic Megh in a dilemma - "I am the son of King Shrenik and queen Dharini and said to be as rare as a Gular flower. When I was a house-holder the ascetics recognized me as a pious prince and used to bestow honour, respect, and greetings on me. They used to talk to me in loving and pleasing tone, answered to my questions, and explained meanings, causes, and reasons. But since I became an ascetic they have stopped respecting me and talking to me. When they go out for some work and return, my sleep is disturbed due to the painful touch they inflict. It becomes impossible to sleep even for a moment. It would be good for me if I seek permission from Shraman Bhagavan Mahavir, first thing in the morning, and return back to my mundane life." Suffering the misery and dilemma caused by these thoughts Ascetic Megh somehow spent the rest of the night. As soon as the sun dawned the next morning, he went to Shraman Bhagavan Mahavir and after formal obeisance sat down with joined palms before him in worship. sUtra 122. tae NaM 'mehA' i samaNe bhagavaM mahAvIre mehaM kumAraM evaM vayAsI-"se gUNa tumaM mehA ! rAo puvvarattAvarattakAlasamayaMsi samaNehiM niggaMthehiM vAyaNAe pucchaNAe jAva mahAliyaM ca NaM rAiM No saMcAemi muhattamavi acchi nimIlAvettae" tae NaM tubbhaM mehA ! ime eyArUve ajjhathie samuppajjitthA-"jayA NaM ahaM agAramajjhe vasAmi tayA NaM mama samaNA niggaMthA ADhAyaMti jAva pariyANaMti, jappabhiI ca NaM muMDe bhavittA agArAo aNagAriyaM pavvAyAmi, tappabhidaM ca NaM mama samaNA No ADhAyaMti, jAva no priyaannNti| aduttaraM ca NaM samaNA niggaMthA rAo appegaiyA vAyaNAe jAva pAya-raya-reNuguMDiyaM krenti| taM seyaM khalu mama kallaM pAuppabhAyAe samaNaM bhagavaM mahAvIraM ApucchittA puNaravi agAramajjhe Avasittae" tti kaTu evaM sNpehesi| saMpehittA aTTaduhaTTavasaTTamANase jAva are CHAPTER-1: UTKSHIPTA JNATA (113)

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(114 ) jJAtAdharmakathAMga sUtra amare OmEO NirayapaDirUviyaM ca NaM taM rayaNiM khvesi| khavittA jeNAmeva ahaM teNAmeva hvvmaage| se nUNaM mehA ! esa aDhe samaDhe ?" "haMtA aDhe smtthe|" __ sUtra 122. zramaNa bhagavAna mahAvIra ne meghakumAra se kahA-"he megha ! tuma zramaNoM ke AvAgamana (uparokta varNanAnusAra) ke kAraNa pUrI rAta thor3I dera ke lie bhI palaka nahIM jhapakA ske| megha ! taba tumhAre mana meM UhApoha huA (uparokta varNanAnusAra) aura tumane ArtadhyAna (uparokta varNanAnusAra) meM zeSa rAta bitaaii| bhora hote hI tuma mere pAsa Ae ho| he megha ! kyA merA kathana satya hai ?" meghakumAra ne uttara diyA-"hA~ prabhu ! Apa yathArtha kaha rahe haiN|" ___ 122. Shraman Bhagavan Mahavir said to Ascetic Megh, "Megh! You have not been able to sleep throughout the night due to the continuous perambulation of the ascetics. You were put into a quandary and spent the rest of the night in misery. Immediately after the dawn you have come to me. Megh! am I telling the truth?" "Yes sire! the absolute truth." affirmed Ascetic Megh. pratibodha : pUrvabhava kathana ___ sUtra 123. evaM khalu mehA ! tuma io tacce aIe bhavaggahaNe veyaDDhagiripAyamUle vaNayarehiM NivvattiyaNAmadhejje see saMkhadalaujjala-vimala-nimmala-dahighaNa-gokhIrapheNarayaNiyara (dagaraya-rayayaNiyara) ppayAse sattussehe NavAyae dasapariNAhe sattaMgapaTThie some samie surUve purato udagge samUsiyasire suhAsaNe piTThao varAhe aiyAkucchI acchiddakucchI alaMbakucchI palaMbalaMbodarAharakare dhaNupaTThAgii-visiTThapuDhe allINapamANajutta-vaTTiya-pIvara-gattAvare allINa-pamANajuttapucche paDipuna-sucAru-kummacalaNe paMDura-suvisuddha-niddha-Niruvahaya-viMsatinahe chaiMte sumeruppabhe nAmaM hatthirAyA hotthaa| ___ sUtra 123. bhagavAna ne kahA-"megha ! isa se pUrva tIsare bhava meM tuma vaitADhya parvata kI talahaTI meM eka gajarAja the| vanacaroM ne tumhArA nAma sumeruprabha rakhA thaa| usa gajarAja kA raMga zaMkha ke cUre, dahI, gAya ke dUdha ke phena aura candramA ke samAna ujjvala, nirmala aura vimala thaa| vaha sAta hAtha U~cA, nau hAtha lambA aura madhya meM dasa hAtha kI paridhi vAlA thaa| usake sAtoM aMga suDaula aura supuSTa the| vaha saumya aura Adarza anupAta ke aMgoM aura rUpa vAlA thaa| usakA agra bhAga U~ce mastaka aura zubha skandha vAlA thA aura pichalA bhAga varAha ke samAna nIce jhukA huA thaa| usakA udara bakarI ke udara ke jaisA, binA gaDhe kA (114) JNATA DHARMA KATHANGA SUTRA

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dAnadharmakathAMga sUtra citra paricaya THE ILLUSTRATIONS EXPLAINED bhagavAna mahAvIra kA udbodhana : sumeruprabha hAthI kA bhava citra: 5 bhagavAna mahAvIra megha muni ko udbodhana dete hue pUrvajanma kI ghaTanA sunAte haiM - vaitAdyagiri kI talahaTI meM chaha dA~ta vAlA vizAlakAya zveta hAthI apane saikar3oM hAthI - hathiniyoM ke sAtha rahatA thaa| eka bAra vana meM bhISaNa Aga lgii| pazu-pakSI Adi sabhI vanacara idhara-udhara surakSita sthAna kI khoja meM bhAgane lge| vaha sapheda sumeruprabha hAthI bhI surakSita sthAna kI khoja meM bhaTakane lgaa| ( adhyayana 1 ) BHAGAVAN MAHAVIR'S DISCOURSE : ELEPHANT SUMERUPRABH ILLUSTRATION : 5 During his discourse before Megh Kumar, Bhagavan Mahavir narrates the story of his earlier births - At the foot of Vaitadhyagiri a giant white sixtusk elephant lives with its herd. A forest-fire erupts. All the creatures in the jungle run helter-skelter in search of a safe place. Sumeruprabh is also searching around for a safe heaven. (CHAPTER-1) JNATA DHARMA KATHANGA SUTRA Gras B

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ya prathama adhyayana : utkSipta jJAta aura puSTa thaa| usakA udara, hoMTha aura sU~Da lambe the| usakI pITha dhanuSAkAra aura prazasta thii| usake anya sabhI avayava paraspara bhalIbhA~ti jur3e hue, gola, puSTa aura Adarza anupAta ke the / pU~cha cipakI huI aura sAnupAta thI / paira kachue ke jaise puSTa aura sundara the| bIsoM nAkhUna sapheda, nirmala, snigdha aura doSarahita the| usake chaha dA~ta the| ENLIGHTENMENT: REMINDING OF THE EARLIER LIVES 123. Bhagavan said, "Megh! In your third birth before the present one, you were a King elephant in the valley of the Vaitadhya mountain. The foresters had named you Sumeruprabh. ( 115 ) "The complexion of that great elephant was white like conch-shell powder, curds, and the froth of cow-milk and bright, pure and soothing like the moon. It was seven hands (slightly more then a foot) in height, nine hands in length, and had a girth of ten hands in the middle. All the seven portions of its body were perfectly developed and strong. It had a serene appearance and a perfectly proportioned and beautiful body. Seen from the front, it had a high head and graceful flanks. Seen from the back, its posterior was slanted like that of a wild boar. Its abdomen was not hollow but sleek like that of a goat. It had long torsoe, jaws, and trunk. Its hump was bow shaped and prominent. All its limbs and other parts of the body were close jointed, rounded, healthy, and ideally proportioned. Its tail was close to its body. Its feet were healthy and beautiful like a turtle. All its twenty toes were white, pure, smooth, and faultless. It had six tusks. sUtra 124. tattha NaM tumaM mehA ! bahUhiM hatthIhi ya hatthaNIhi ya loTTaehi ya loTTiyAhi ya kalabhehi ya kalabhiyAhi ya saddhiM saMparivuDe hatthisahassaNAyae desae pAgaTThI paTTavae jUhavaI vaMdaparivaDDhae annesiM ca bahUNaM ekallANaM hatthikalabhANaM AhevaccaM jAva porevaccaM sAmittaM bhaTTittaM mahattaragattaM ANAIsara - seNAvaccaM kAremANe pAlemANe viharasi / sUtra 124. "he megha ! usa bhava meM gajarAja ke rUpa meM tuma aneka hAthiyoM, hathaniyoM, taruNa aura bAlya avasthA vAle hAthI - hathaniyoM se ghire rahate the| tuma eka hajAra hAthiyoM ke nAyaka, mArgadarzaka, aguvA, niyojaka, yUthapati aura yUthavardhaka the| apane dala ke atirikta bhI tuma anya aneka ekala vihArI hAthiyoM ke baccoM kA Adhipatya evaM unakA pAlana-poSaNa Adi karate hue vicaraNa karate the / CHAPTER-1 : UTKSHIPTA JNATA For Private Personal Use Only ( 115 ) d JUHING

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( 116) jJAtAdharmakathAMga sUtra SRO Came 04MADA 124. "Megh! In that birth as the king elephant you were always surrounded by a herd of large and small elephants of all ages and sex. You were the leader, guide, commander, organizer, chief, and progenitor of a herd of one thousand elephants. You roamed around leading your own herd as well as many other strays and babies. __ sUtra 125. tae NaM tuma mehA ! Niccappamatte saiM palalie kaMdapparaI mohaNasIle avitaNhe kAmabhogatisie bahahiM hatthIhi ya jAva saMparivuDe veyaDDagiripAyamUle girIsu ya, darIsu ya, kuharesu ya, kaMdarAsu ya, ujjharesu ya, nijjharesu ya, viyaraesu ya, gaDDhAsu ya, pallalesu ya, cillalesu ya, kaDaesu ya, kaDayapallalesu ya, taDIsu ya, viyaDIsu ya, TaMkasu ya, kUDesu ya, siharesu ya, pabbhAresu ya, maMcesu ya, mAlesu ya, kANaNesu ya, vaNesu ya, vaNasaMDesu ya, vaNarAIsu ya, nadIsu ya, nadIkacchesu ya, jUhesu ya, saMgamesu ya, bAvIsu ya, pokkhariNIsu ya, dIhiyAsu ya, guMjAliyAsu ya, saresu ya, sarapaMtiyAsu ya, sarasarapaMtiyAsu ya, vaNayarehiM dinaviyAre bahUhiM hatthIhi ya jAva saddhiM saMparivuDe bahuvihatarupallava-paurapANiyataNe nibbhae niruvvigge suhaMsuheNaM vihrsi| __sUtra 125.. "he megha ! usa bhava meM gajarAja ke rUpa meM tuma masta, krIr3Arata, kaMdarparati-krIr3Apriya, maithuna-priya, atRpta vAsanA aura kAmabhoga kI tRSNAyukta the| tuma aneka hAthiyoM Adi se ghire vaitADhya parvata kI tarAI meM, pahAr3iyoM, guphAoM, daroM, kandarAoM, prapAtoM, jharanoM, naharoM, gaDDhoM, talaiyoM, daladaloM, khohoM, jhIloM, taToM, aTavI, TIloM, kUToM, coTiyoM, DhalAnoM, puloM, kAnanoM, vanoM, vanakhaMr3oM, bIhar3oM, nadiyoM, kinAre ke jaMgaloM, yUthoM, saMgamoM, vApiyoM, puSkaraNiyoM, dIrghikAoM, guMjalikAoM, sarovaroM, sarovaroM kI paMktiyoM, saMyukta sarovaroM Adi aneka prakAra ke sthAnoM meM vanacaroM kI roka-Toka ke binA vicaraNa karate the| isa prakAra tuma nirbhaya, nirudvega ho sukha se ghUmate rahate the| ___125. "Megh! In that life as the king elephant you were wild, playful, lustful, passionate, and lascivious due to insatiable acute libido. Surrounded by your herd you moved around unchecked by foresters in the valley of Vaitadhya mountain in and around a variety of spots and places like-hills, caves, ravines, caverns, waterfalls, streams, channels, ditches, ponds, swamps, crags, lakes, banks, forests, knolls, horns, peaks, slopes, bridges, gardens, jungles, woods, dense forests, rivers, mangroves on river banks, thickets, junctions, tanks, rivulets, large rivers, rapids, pools, rows of pools, joint pools, etc. Thus you roamed fearless, free and happy. AAMA (116) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta ( 117) RAO ta dAvAnala sUtra 126. tae Na tumaM mehA ! annayA kayAI pAusa-varisAratta-saraya-hemaMta-vasaMtesu kameNa paMcasu uusu samaikkaMtesu, gimhakAlasamayaMsi jeTThAmUlamAse, pAyavaghaMsasamuTThie NaM sukkataNa-patta-kayavara-mAruta-saMjogadIvie NaM mahAbhayaMkareNaM huyavaheNaM vaNadavajAlAsaMpalittesu vaNaMtesu, dhUmAulAsu disAsu, mahAvAyavegeNaM saMghaTTiesu, chinnajAlesu AvayamANesu, pollarukkhesu aMto aMto jhiyAyamANesu, mayakuhiyaviNiviTThakimiyakaddamanadIviyaragajiNNapANIyaMtesu vaNaMtesu bhiMgAraka-dINa-kaMdiya-ravesu, kharapharusa-aNiThTha-rivAhita-vidumaggesu dumesu, taNhAvasa-mukka-pakkha-payaDiyajibbhatAluyaasaMpuDitatuMDa-pakkhisaMghesu sasaMtesu, gimha-umha-uNhavAya-kharapharusacaMDamAruyasukkataNa-pattakayaravAuli-bhamaMtaditta-saMbhaMtasAvayAula-miga-taNhAbaddhaciNhapaTTesu girivaresu, saMvaTTiesu tattha-miya-pasava-sirIsavesu, avadA-liya-yayaNavivaraNillAliyaggajIhe, mahaMtatuMbaiyapunakanne, saMkuciyathora-pIvarakare, UsiyalaMgUle, pINAiya-virasaraDiyasaddeNaM phoDayaMteva aMbaratalaM, pAyadaddarae NaM kaMpayaMteva meiNitalaM, viNimmuyamANe ya sIyAraM, savvao samaMtA valliviyANAiM chiMdamANe, rukkhasahassAI tattha subahUNi NollAyaMta viNaharaDhe vva Naravarinde, vAyAiddhe bva poe, maMDalavAe vva paribbhamaMte, abhikkhaNaM abhikkhaNaM liMDaNiyaraM pamuMcamANe pamuMcamANe, bahUhiM hatthIhi ya jAva saddhiM disodisiM vipplaaitthaa| sUtra 126. "eka bAra pAvasa, varSA, zarad, hemanta aura vasanta RtuoM ke bIta jAne para jaba grISma Rtu kA Agamana huA taba jyeSTha mAsa meM, vRkSoM kI Apasa meM ragar3a se Aga laga gaI aura havA ke vega se sUkhe ghAsa, patte aura kUr3e-karakaTa ko pakar3a vaha bhISaNa dAvAnala bana gii| usa bhayAvaha agni kI pradIpta jvAlAoM se sAre vana kA madhya bhAga sulaga utthaa| cAroM ora dhuA~ phaila gyaa| vAyu ke pracaNDa vega se jvAlAe~ cAroM ora phailane lgiiN| pole vRkSa bhItara hI bhItara sulagane lge| jaMgala ke nadI-nAloM kA pAnI pazuoM ke zavoM se sar3ane lgaa| kinAroM kA pAnI sUkhane lgaa| zRMgAraka pakSI dInatApUrvaka krandana karane lge| bar3e per3oM kI U~cI DAloM para baiThe kaue kaThora aura aniSTa svara meM kA~va-kA~va karane lge| per3oM kI TahaniyoM kI noMke aMgAroM ke kAraNa mUMge kI taraha lAla dikhAI dene lgiiN| pakSiyoM ke jhuNDa pyAsa se paMkha DhIle kara jIbha ko mu~ha se bAhara nikAlakara coMca kholakara sA~sa lene lge| grISma Rtu kI garmI, sUrya kA tApa, pracaMDa tIvra pavana aura sUkhI ghAsa, patte aura kacare se bhare andhar3a ke kAraNa idhara-udhara daur3ate bhayAvaha siMha Adi vizAlakAya pazuoM se parvata pradeza asta-vyasta ho gyaa| mRga-tRSNA jaisA dRzya lie parvatoM meM bhayabhIta sarIsRpa jAti ke jIva bhI idhara-udhara chaTapaTAne lge| Camya RAM CHAPTER-1 : UTKSHIPTA JNATA (117)

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( 118 ) jJAtAdharmakathAMga sUtra m eaniwHAware PAnakAvalakArakA HAMARTHDatindian "isa bhayAvaha avasara para, he megha ! apane pUrva bhava meM, gajarAja rUpa meM tumhArA mu~ha bhI phaTA-sA raha gayA aura jIbha bAhara nikala pdd'ii| donoM vizAla kAna bhaya se stabdha ho idhara-udhara se kucha sunane ko vyAkula ho utthe| vizAla puSTa sUMDa sikur3a gii| taba usa vizAla gajarAja ne pU~cha U~cI kara lii| darpacUrNa hone se vyathita ho vaha apanI sampUrNa zakti se ciMghAr3ane lagA mAno AkAza ko phor3a degA aura phira cAroM aura beloM ke jhuNDa ko chedatA, aneka per3oM ko ukhAr3atA, rAjya bhraSTa rAjA ke samAna, vAyu vega se Dolate jahAja ke samAna, aura pracaNDa bavaMDara ke samAna cakkara kATatA, bAra-bAra mala tyAga karatA aneka hAthiyoM Adi ke sAtha idhara se udhara bhAgane lgaa| FOREST FIRE 126. "Once when monsoon and winter and spring seasons were over and the summer began, in the month of Jyeshtha a fire started due to friction in the dry logs. Flamed by the force of wind this small fire spread in the dry twigs, leaves, and other forest waste and turned into a forest-fire. Caught in the fearsome leaping flames almost all the central part of the forest was aflame. The smoke spread all around. Pieces of flaming tree branches splintered by the tremendous force of the wind started falling all around. Hollow trees burned from within. The water in the rivers and streams putrefied with the decaying carcasses of animals. Moisture evaporated from the banks leaving them dry. "The Bhringarak birds started crying in sad tone. Perched on the high branches cravens started crowing ominously. The tips of the burnt branches turned coral red. Flocks of birds, with their wings made limp due to acute thirst, laboriously breathed with their beaks open and tongues hanging. The heat of the summer, scorching rays of the sun, winds with tremendous force, and fearfully running large beasts, like lion, disturbed even the slopes of the nearby mountain. Even in the hills beyond, that appeared mirage like, the reptiles became restless with fear. ____ "In this fearsome predicament, Megh! you, as the king elephant, were also adversely effected. Your mouth was open with the tongue hanging out. Both the large ears were flapping, trying eagerly to hear some reassuring sound in this fearful conflagration. The giant and strong trunk had shriveled. oms - .EDI (118) JNATA DHARMA KATHANGA SUTRA

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OMPU prathama adhyayana : utkSipta jJAta ( 119) ORO PAHARAN SAHARANA SAHEN livAna "Suddenly the giant creature lifted its tail. Hurt by the shattered ego, it started trumpeting with all its power as if it would tear the sky apart. Like a deported king or a ship caught on a stormy sea or a giant whirlwind, it started running around with its herd piercing the screens of dense vines, uprooting trees, and defecating again and again. sUtra 127. tattha NaM tuma mehA ! junne jarAjajjariyadehe Aure jhaMjhie pivAsie | dubbale kilaMte naTThasuie mUDhadisAe sayAo jUhAo vippahUNe vaNadavajAlApAraddhe uNheNa ya, taNhAe ya, chuhAe ya parabbhAhae samANe bhIe tatthe tasie uvvigge saMjAyabhae savvao samaMtA AdhAvamANe paridhAvamANe egaM ca NaM mahaM saraM appodayaM paMkabahulaM atittheNaM pANiyapAe uinno| __ sUtra 127. "he megha ! (gajarAja ke rUpa meM) tuma jIrNa-jarjarita deha lie, vyAkula, bhUkhe, pyAse, kSINa, klAnta, bahare aura dizA bhramita ho apane yUtha se bichur3a gye| dAvAnala kI jvAlAoM se hAra, garmI, pyAsa, bhUkha kI pIr3A se bhayabhIta aura trasta ho gye| tumhAre bhItara kA Ananda kA jharanA sUkha gyaa| bhaya se parAbhUta ho idhara se udhara daur3ane lge| isa daur3a bhAga meM tumheM eka bar3A tAlAba dikhAI par3A jisameM jala kama aura kIcar3a adhika thaa| pAnI pIne ke lie tuma binA kisI ghATa ke hI usa sarovara meM utara gye| ____127. "Megh! (In the birth as the king elephant) With your decrepit and withered body and frantic, hungry, thirsty, weak, tired, and deaf condition you were separated from your herd and lost. Overpowered by the flames of forest fire you became fearful and awe-struck with the agony of heat, hunger and thirst. The stream of joy within you dried up. Consumed by fear you started running around and saw a large pond which had more slime than water. In search of water you entered it without looking for a proper landing. sUtra 128. tattha NaM tumaM mehA ! tIramaigae pANiyaM asaMpatte aMtarA ceva seyaMsi visnne| tattha NaM tuma mehA ! pANiyaM pAissAmi tti kaTu hatthaM pasAresi, se vi ya te hatthe udagaM na paavei| tae NaM tuma mehA ! puNaravi kAyaM paccuddharissAmi tti kaTu baliyatarAyaM paMkasi khutte| __sUtra 128. "megha ! tuma usa sarovara meM kinAre se dUra to cale gaye kintu pAnI | taka pahu~cane se pahale hI daladala meM pha~sa gye| phira tumane kisI taraha pAnI pI lU~ isa ORmro WIDO CHAPTER-1 : UTKSHIPTA JNATA (119)

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( 120) jJAtAdharmakathAMga sUtra raajyN GANIA Com kA vicAra se apanI sUMDa ko pUrI taraha phailAyA para vaha pAnI ke nikaTa nahIM pahu~ca skii| hatAza ho tumane kIcar3a se bAhara nikalane kI icchA se jora lagAyA to daladala meM aura dhaMsa gye| 128. "Megh! You proceeded away from the bank but before reaching near the water you were caught in the swamp. In order to drink a little water somehow, you stretched your trunk but failed to reach it. Loosing hope you pushed hard to come out of the swamp achieving the opposite and going deeper. sUtra 129. tae NaM tumaM mehA ! annayA kayAi ege ciranijjUDhe gayavarajuvANae sayAo jUhAo kara-caraNa-daMtamusala-ppahArehiM vipparaddhe samANe taM ceva mahaddahaM pANIyaM pAeuM smoyrei| tae NaM se kalabhae tuma pAsati, pAsittA taM puvvaveraM smri| samarittA Asurutte ruTTe kuvie caMDikkie misimisemANe jeNeva tumaM teNeva uvaagcchi| uvAgacchitA tumaM tikkhehiM daMtamusalehiM tikkhutto piTThao ucchubhi| ucchubhittA pucaveraM nijjaaei| nijjAittA haTTatuTTe pANiyaM piyi| piittA jAmeva disiM pAubbhUe tAmeva disiM pddige| sUtra 129 "megha ! usI samaya usI sarovara meM eka anya baliSTa yuvA hAthI pAnI pIne utraa| kisI samaya tumane isa yuvA hAthI ko apanI sUMr3a, paira aura dA~toM se mArakara apane yUtha se bAhara nikAla diyA thaa| usane jaba tumheM daladala meM pha~se dekhA to use purAnI ghaTanA yAda ho AI aura vaira kI bhAvanA jagakara krodha meM Dhala gii| krodha ne jaba pracaNDa raudra rUpa dhAraNa kara liyA to krodhAgni se jalakara vaha tumhAre nikaTa AyA aura apane tIkhe dA~toM se tIna bAra tumhArI pITha ko cheda diyaa| apanI vaira-bhAvanA ko zAMta kara prasanna ho usane pAnI pIyA aura jisa dizA se AyA thA udhara hI lauTa gyaa| ____129. "Megh! Just at that moment another strong and young elephant stepped in to drink water. Sometime in the past you had hit it with your trunk, legs and tusks and pushed it out of the herd. When it saw you caught in the swamp it remembered the incident from the past and the feeling of vengeance surfaced to make it angry. When the anger grew intense, burning with the desire to take revenge, it approached you and pierced your back with its sharp tusks three times. After quenching its inner thirst for vengeance it happily quenched its physical thirst and went away. One Gre TERRORE (120) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta sUtra 130. tae NaM tava mehA ! sarIragaMsi veyaNA pAu bhavitthA ujjalA viulA tiulA kakkhaDA jAva ( pagADhA caMDA dukkhA ) durahiyAsA, pittajjaraparigayasarIre dAhavakkaMtI yAvi viharitthA / tae NaM tumaM mehA ! taM ujjalaM jAva ( viulaM kakkhaDaM pagADhaM caMDaM dukkhaM) durahiyAsaM sattarAidiyaM veyaNaM veesi; savIsaM vAsasayaM paramAuM pAlaittA aTTavasaTTaduhaTTe kAlamAsa kAlaM kiccA iheva jaMbuddIve bhArahe vAse dAhiNaDabharahe gaMgAe mahAnadIe dAhiNe kUle viMjhagiripAyamUle egeNaM mattavara - gaMdhahatthiNA egAe gayavarakareNUe kucchisi gayakalabhae taNaM sA gayakalabhiyA NavaNhaM mAsANaM vasaMtamAsammi tumaM payAyA / ( 121 ) sUtra 130. "megha ! phira tumhAre zarIra meM vedanA hone lagI / vaha tumhAre sampUrNa zarIra aura mana meM phaila gaI thI aura tumheM tanika bhI caina nahIM thaa| usa kaThina dussaha pIr3A tumhAre zarIra meM pitta - jvara aura dAha utpanna ho gyaa| tuma usa saMtapta karane vAlI tIvra vedanA ko sAta dina taka bhogakara, eka sau bIsa varSa kI Ayu meM, ArttadhyAnapUrvaka mRtyu ko prApta hue| isake pazcAt tumhArA avataraNa dakSiNArdha bharata meM mahAnadI gaMgA ke dakSiNI kinAre para vindhyAcala ke nikaTa eka madonmatta uttama gaMdhahastI se eka zreSTha hathinI kI kokha meM huaa| usa hathinI ne nau mAsa pUre hone para vasanta Rtu meM tumheM janma diyA / 130. "Megh! You suffered from intense pain. It spread throughout your body and mind and you had not even a moments respite. That intolerable agony caused fever and burning sensation in your body. You suffered that excruciating pain for seven days and died suffering at a mature age of one hundred and twenty years. From here you descended into the womb of a she-elephant made pregnant by a wild bull elephant of best breed living near the Vindhyachal mountain on the southern banks of the Ganges in the southern half of Bharat. After nine months, during the spring season, you were born. yUthapatiruprabha sUtra 131. tae NaM tumaM mehA ! gabbhavAsAo vippamukke samANe gayakalabhae yAvi hotthA, rattu-ppalarattasUmAlae jAsumaNA-rattapArijattaya-lakkhArasa-sarasakuMkuma-saMjhabbharAgavanne iTThe Nissa jUhavaiNo gaNiyAyArakaNeru-kottha- hatthI aNegahatthisayasaMparivuDe rammesu girikANaNesu suhaMsuheNaM viharasi / sUtra 131. "tuma eka nanheM aura sukumAra hAthI ke rUpa meM vikasita hone lge| tumhArA raMga lAla kamala, javA kusumAdi samAna lAla thA aura tuma apane yUthapati ke sneha bhAjana CHAPTER-1 : UTKSHIPTA JNATA ( 121 ) Opi

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TAIT ( 122) jJAtAdharmakathAMga sUtra HOMEngagyasamroNNMALoUKRINAKAmazameeMIRNAYA - the| gaNikAoM jaisI yuvatI hathaniyoM ke udara-pradeza meM apanI sUMDa DAlate hue tuma kAma-krIr3A meM tatpara rahane lge| saiMkar3oM hAthiyoM ke jhuNDa sahita tuma parvata ke ramaNIya kAnanoM meM sukhapUrvaka vihAra karane lge| KING ELEPHANT MERUPRABH 131. "As a tiny and delicate elephant you started growing. Your colour was red like lotus and Javakusum flowers (etc.) and you were the darling of the leader of the herd. Touching the under bellies of youthful females with your trunk you began the apprenticeship of the love game. With a herd of hundreds of elephants you roamed around with joy in the enchanting woods in the mountain valley. sUtra 132. tae NaM tumaM mehA ! ummukkabAlabhAve jovvaNagamaNupatte jUhavaiNA kAladhammuNA saMjutteNaM taM jUhaM sayameva pddivjjsi| tae NaM tuma mehA ! vaNayarehiM nivvattiyanAmadheje jAva caudaMte meruppabhe hatthirayaNe hotthaa| tattha NaM tuma mehA ! sattaMgapaihie taheva jAva pddilve| tattha NaM tumaM mehA sattasaiyassa jUhassa AhevaccaM jAva abhirmetthaa| sUtra 132. "megha ! isI prakAra vikasita ho tuma bAlyAvasthA se yauvanAvasthA meM pahu~ca gye| phira yUthapati kI mRtyu ho jAne para tuma svayaM yUthapati bana gye| ___ "megha ! vanacaroM ne tumhArA nAma meruprabha rkhaa| tuma cAra dA~toM vAle hastiratna hue| tumhAre sAtoM aMga paripuSTa Adi (pUrva varNita) aura surUpa the| tuma vahA~ sAta sau hAthiyoM ke yUthapati banakara abhiramaNa karane lge| ___ 132. "Megh! You slowly developed and crossing the infancy you grew into a young bull elephant. When the leader of the herd died you succeeded it. ___ "Megh! the foresters named you as Meruprabh. You had four tusks. All the seven parts of your body were fully developed, strong, and beautiful (details as before). You started roaming around in that jungle with a herd of seven hundred elephants. hastI-bhava meM jAtismaraNa sUtra 133. tae NaM tumaM anayA kayAi gimhakAlasamayaMsi jeTThAmUle vaNadavajAlApalittesu vaNaMtesu sudhUmAulAsu disAsu jAva maMDalavAe vva paribbhamaMte bhIe tatthe MPRAKARMA - HAR HAMRO UILIZARurateaHESARKaraurumen RE P ARALLUMAUNCAREERamSapnaCHRUMESPurwisesamarpasanRIMMMMINISCIEMATTARAINIOS KAMAaranas 11 (122) JNATA DHARMA KATHANGA SUTRA

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SIR proste ORICE

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jJAtAdharmakathAMga sUtra ORMATO SS citra paricaya THE ILLUSTRATIONS EXPLAINED meruprabha dvArA surakSita maNDala-nirmANa citra : 6 sumeraprabha hAthI marakara viMdhyagiri ke vanoM meM punaH hAthI bnaa| yahA~ usakA raMga lAla thA tathA vaha cAra dA~ta vAlA yUthapati huaa| eka bAra vana meM lagI Aga dekhakara use pUrva janma kI smRti ho gii| to bAra-bAra isa vinAza lIlA se bacane ke lie usane eka yojana kA maNDala banAne kA nizcaya kiyaa| sabhI hAthiyoM ne milakara choTe-bar3e vRkSa ukhAr3e, ghAsa-phUsa sApha karake eka yojana maNDala meM agni se sarvathA surakSita Azraya sthAna banA liyaa| citra meM hAthI milakara maNDala banA rahe haiN| (adhyayana 1) MERUPRABH PREPARES A SAFE ARENA ILLUSTRATION: 6 Sumeruprabh dies and is reborn as Meruprabh elephant in jungles of Vindhyagiri. It is red coloured and with four tusks. Seeing a forest-fire it remembers its past life. It decides to create a safe arena of one Yojan. With the help of its herd it pulls out all the vegetation in the marked area and throws it out. (CHAPTER-1) Orgs JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta saMjaya bahU hatthIhi ya jAva kalabhiyAhi ya saddhiM saMparivuDe savvao samaMtA disodisiM vippalAitthA / tae NaM tava mehA ! taM vaNadavaM pAsittA ayameyArUve ajjhatthie jAva samuppajjitthA - "kahiM NaM manne mae ayameyArUve aggisaMbhave aNubhUyapuvve / " tae NaM tava mehA ! lessAhiM visujjhamANIhiM, ajjhavasANeNaM sohaNeNaM, subheNaM pariNAmeNaM, tayAvaraNijjANaM kammANaM khaovasameNaM, IhApoha - maggaNa - gavesaNaM karemANassa sannipuvve jAisaraNe samuppajjitthA / ( 123 ) sUtra 133. " eka bAra grISma Rtu ke jyeSTha mAsa meM dAvAnala kI jvAlAoM meM samasta vanaprAnta dhadhaka uThA (pUrva sama) aura tuma bavaNDara kI taraha idhara-udhara daur3ane lage / bhayabhIta aura vyAkula ho bahuta se hAthI - hathaniyoM ke sAtha cAroM ora bhAgane lage / "usa samaya he megha ! dAvAnala ko dekha tumhAre mana meM vicAra uThA, 'lagatA hai aisI Aga maiMne pahale bhI kabhI anubhava kI hai|' vizuddha hotI lezyAoM, zubha adhyavasAya, zubha pariNAma ke prabhAva se aura mati - jJAnAvaraNa karmoM ke kSayopazama hone se tumheM IhA, apoha, mArgaNA aura gaveSaNA (tarka-vitarka yukta vizeSa ekAgra cintana) karate-karate jAtismaraNa jJAna utpanna huaa| MEMORY OF THE EARLIER BIRTH 133. "Once during the month of Jyeshtha in the summer season a terrible forest fire started and you and your herd ran wild in panic (details as mentioned earlier ). "Looking at this forest fire you thought, 'It seems that I have experienced such holocaust before also.' While you were going through the process of thinking, ascertaining, analyzing, and exploring (Iha, Apoh, Margana, and Gayeshana), as a result of gradually purifying inner energies (Leshya), righteous endeavour and attitude, and destruction and suppression (Kshayopasham) of the instinctiveknowledge-veiling Karmas (Mati-Jnanavarniya Karma), you acquired the knowledge about earlier births (Jatismaran Jnana). sUtra 134. tae NaM tumaM mehA ! eyamahaM sammaM abhisamesi - " evaM khalu mayA aIe docce bhavaggahaNe iheva jaMbuddIve dIve bhArahe vAse veyagiripAyamUle jAva tattha NaM mayA ayameyArUve aggisaMbhave samaNubhUe / " tae NaM tumaM mehA ! tasseva divasassa paccAvaraNhakAla-samayaMsi niyae NaM jUheNaM saddhiM samannAgae yAvi hotthA / tae gaM tumaM mehA ! sattussehe jAva sannijAissaraNe cauddaMte meruSpabhe nAma hatthI hotthA / CHAPTER-1 : UTKSHIPTA JNATA For Private Personal Use Only ( 123 )

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( 124 ) tae NaM tujjhaM mehA ! ayameyArUve ajjhatthie jAva samuppajjitthA - "taM seyaM khalu mama iyANiM gaMgAe mahAnadIe dAhiNillaMsi kUlaMsi viMjhagiripAyamUle davaggisaMjAyakAraNaTThA sae NaM jUheNaM mahAlayaM maMDalaM ghAittae " tti kaTTu evaM saMpehesi | saMpehittA suhaM suheNaM viharasi / sUtra 134. " tumane yaha bhalIbhA~ti jAna liyA- 'maiM pUrva bhava meM isI bhU-bhAga ke vaitADhya parvata kI tarAI meM vicaratA thA / jahA~ maiMne aise hI dAvAnala kA anubhava kiyA thA aura usI dina zatru hAthI kI mAra se deha tyAga meruprabha ke rUpa meM janma liyA thaa|' " aura taba tumhAre mana meM eka cintana aura saMkalpa uThA- 'mere lie zreya hogA ki gaMgA nadI ke dakSiNI kinAre para vindhyAcala kI tarAI meM dAvAnala se bacane ke lie apane yUtha ke sAtha eka vizAla maMDala bnaauuN|' isa vicAra ke sAtha tuma punaH sukhapUrvaka vicarane lage / jJAtAdharmakathAMga sUtra 134. "You became aware that during the earlier birth you wandered in the valley of the Vaitadhya mountain in the same geographical area. Also that you had experienced a similar predicament of forest fire and had died of the wounds inflicted by a vengeful elephant, before being born as Meruprabh. You then contemplated and decided-'It would be to my benefit if, with the help of my herd, I make a large arena on the southern bank of the Ganges in the valley of Vindhyachal as protection against the forest fire.' Arriving at this decision you resumed your wandering. maMDala nirmANa sUtra 135. tae NaM tumaM mehA ! annayA paDhamapAusaMsi mahAvuTTikAyaMsi sannivaiyaMsi gaMgAe mahAnadIe adUrasAmaMte bahUhiM hatthIhiM jAva kalabhiyAhiM ya sattahiM ya hatthisaehiM saMparivuDe egaM mahaM joyaNaparimaMDalaM mahaimahAlayaM maMDalaM ghAesi / jaM tattha taNaM vA pattaM vA kaTTaM vA kaMTae vA layA vA vallI vA khANuM vA rukkhe vA khuve vA, taM savvaM tikkhutto AhuNiya AhuNiya pAeNa uTThavesi, hattheNaM geNhasi, egaMte paaddesi| tae NaM tumaM mehA ! tasseva maMDalassa adUrasAmaMte gaMgAe mahAnaIe dAhiNille kUle viMjhagiri - pAyamUle girisu ya jAva viharasi / sUtra 135. " he megha ! taba tumane prathama varSAkAla meM khUba varSA ho jAne para gaMgA nadI ke nikaTa aneka hAthiyoM ko sAtha lekara eka yojana pramANa kA eka vizAla gherA bnaayaa| usa ghere meM jo bhI ghAsa, patte, kATha, kA~Te, latA, ThUMTha, vRkSa yA paudhe the unheM hilA kara paira se ( 124 ) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only

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prathama adhyayana : utkSipta jJAta "ukhAr3akara sU~Da meM uThA eka ora le jAkara DAla diyaa| phira tuma usI ghere ke pAsa vindhyAcala kI tarAI meM parvanAdi ( pUrva varNita ) sthAnoM meM vihAra karane lage / CLEARING THE JUNGLE 135. "Megh! During the following monsoon season after the first heavy rains you came with your herd to the southern bank of the Ganges. There you marked a large area of one Yojan and cleared it of all the grass, leaves, logs, thorns, creepers, stumps, trees, and plants, uprooting them with legs and lifting and carrying them away with trunks. Accomplishing this you went into the nearby valley (detailed as earlier) and started wandering with your herd. ( 125 ) sUtra 136. tae NaM mehA ! annayA kayAi majjhimae varisArattaMsi mahAvuTTikAyaMsi saMnivaiyaMsi jeNeva se maMDale teNeva uvAgacchasi / uvAgacchittA doccaM pi maMDalaM ghAesi / evaM carime vAsArattaMsi mahAvuTThikAryasi sannivaiyamANaMsi jeNeva se maMDale teNeva uvAgacchasi; uvAgacchittA taccaM pi maMDalaghAyaM karesi / jaM tattha taNaM vA jAva suhaMsuheNaM viharasi / sUtra 136. " he megha ! varSA Rtu kI madhya vRSTi ke bAda aura antima vRSTi ke bAda bhI tumane usa ghere meM jAkara dubArA usI prakAra saphAI kara dI aura sukhapUrvaka ghUmane lage / 136. "You repeated this operation after the mid-monsoon and the end-monsoon showers. dAvAgni sUtra 137. aha mehA ! tumaM gaiMdabhAvammi vaTTamANo kameNaM naliNivaNa - vihavaNagare hemaMte kuMda loddha-uddhata - tusArapaurammi aikkaMte, ahiNave gimhasamayaMsi patte, viyaTTamANo vaNesu vaNakareNuviviha-diNNa- kayapasavaghAo tumaM uuya - kusuma kayacAmara-kannapUraparimaMDiyAbhirAmo mayavasa - vigasaMta-kaDa-taDakilinna-gaMdhamadavAriNA surabhijaNiyagaMdho kareNuparivArio uu - samatta - jaNiyasobho kAle diNayarakarapayaMDe parisosiya-taruvarasihara - bhImatara- daMsaNijje bhiMgAraravaMtabheravarave NANAvihapatta-kaTTha-taNa-kayavaruddhatapaimAruyAiddhanahayala-dumagaNe vAuliyAdAruNayare taNhAvasa- dosadUsiya-bhamaMta- viviha-sAvayasamAule bhImadarisaNijje vaTTaMte dAruNammi gimhe mAruyavasapasara - pasariyaviyaMbhie NaM abbhahiya-bhIma-bhairava-rava-ppagAreNaM mahudhArA-paDiya-sitta- uddhAyamANa-dhagadhagaMta-saduddhue NaM dittatarasaphuliMgeNaM dhUmamAlAuleNaM sAvaya-sayaMtakaraNeNaM abbhahiyavaNadaveNaM CHAPTER - 1 : UTKSHIPTA JNATA For Private Personal Use Only (125)

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( 126 ) AkuMciyathora jAlAloviyaniruddhadhUmaMdhakArabhIo AyavAloyamahaMta - tuMbaiyapunnakanno pIvarakaro bhayavasa-bhayaMtadittanayaNo vegeNa mahAmaho vva pavaNolliyamahallarUvo, jeNeva kao te purA davaggibhayabhIyahiyayeNaM avagayataNappaesarukkho rukkhoddeso davaggisaMtANakAraNaTTAe jeNeva maMDale teNeva pahArettha gamaNAe / ekko tAva esa gamo / sUtra 137. " samaya bItatA gayA aura kamala - vanoM kA nAza karane vAlA, kuMda aura lodhra ke phUloM se ladA, hima se bharA hemanta Rtu bhI bIta gayA / grISma Rtu kA Arambha ho gayA / usa samaya tuma vanoM meM vihAra kara rahe the| krIr3A karate samaya hathiniyA~ tumhAre Upara taraha-taraha ke kamala aura puSpoM se prahAra karatI thIM / usa Rtu ke phUloM ke cAmara jaise kAna ke AbhUSaNoM se saje tuma sundara lagate the| mada ke kAraNa phUle gaMDa-sthaloM ko gIlA karane vAle aura jharate madajala se tuma gandha- hasti bana gaye the aura hathiniyoM se ghire rahate the / Rtu saMbaMdhI saundarya se tuma gamaka uThe the| aura taba grISmakAla ke prakhara sUrya kI kiraNeM par3ane lagIM jinhoMne vRkSoM kI coTiyoM ko sukhA diyA / mRgAra pakSI dAruNa rava karane lage / pracaNDa vAyu se patte, tinake, kATha Adi sAre AkAza meM chA gaye aura vRkSoM ko Dha~ka diyaa| vega se cakkara lagAte bha~varoM se vAtAvaraNa bhayAvaha dikhAI dene lagA / pyAsa janita pIr3A se siMha Adi pazu idhara se udhara bhAgane lge| aise bhayAnaka bane jaMgala meM pracaNDa havA ke thaper3oM se dAvAnala kI jvAlAe~ bhar3aka uThIM aura phailane lgiiN| usakA bhIma raurava pracaNDa thA / vRkSoM se jharatI madhudhArAoM se siMcita hone se vaha aura bhI bhar3akane lagA aura jAjvalyamAna tathA zabdAyamAna ho gyaa| camacamAtI ciMgAriyA~ aura dhUma - mAlA se paripUrNa ho gyaa| saiMkar3oM jIvoM kA vinAza hone lgaa| isa nirantara vegavAna hote dAvAnala se vaha grISma Rtu atyanta bhayAspada ho gii| jJAtAdharmakathAMga sUtra " he megha ! tuma usa dAvAnala kI jvAlAoM se ghirakara ruka gye| dhue~ se hue aMdhakAra se AtaMkita ho ge| Aga kI tapana se stabdha hone se tumhAre tUmbe jaise vizAla kAna stambhita ho ge| tumhArI vizAla aura puSTa sU~Da sikur3a gii| tumhArI camakatI A~kheM bhaya se idhara-udhara dekhane lgiiN| jaise havA ke vega se ghane bAdala phaila jAte haiM vaise hI bhaya ke Avega se tumhArA AkAra bhI vistAra pA gayA aura tumane usa dAvAnala se apanI rakSA karane ke lie usa maMDala kI ora jAne kA nizcaya kiyA jise tumane sApha kiyA thA aura tinakoM rahita banA diyA thaa| THE CONFLAGERATION 137. "As time passed, the winter season, with its abundance of Kund and Lodhra blossoms and known as the destroyer of the lotus ( 126 ) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only u

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prathama adhyayana : utkSipta jJAta ( 926 ) OK per WRRPARRORR ELATED "bushes, came to an end. Later when the summer season started you still wandered in the forest. The she elephants playfully threw lotus and other flowers at you. Decorated with seasonal flowers hanging from your ears like whisks you looked beautiful. With your temples swollen and wet and fragrant with the ooze due to mating fever you became an odoriferous elephant. Consequently you remained surrounded with the she elephants. You had become resplendent with the seasonal beauty. "And then the scorching rays of the sun dried the foliage and the Mrigar birds started emitting ominous sounds. Blown by the forceful wind the stray and dried straw, leaves and twigs spread all around in the sky and covered the trees. The atmosphere became aweful due to the giant and high speed whirlwinds. Driven by the agony of thirst large animals like lions started running around. Such fearful forest was filled with sparks caused by the tremendous blows of the forceful wind. The sparks turned into flames and a terrible forest fire started. The hissing and howling sound that the wind and fire produced were heart rending. The ooze from the trees further fueled this fire and it started emitting oppressing light and sound. The whole area was filled with shining sparks and loops of fumes. The forest creatures started dying in hundreds. This growing inferno made that summer all the more awe inspiring. "Megh! Surrounded by the flames of the forest fire you stopped at a spot. Enveloped in the darkness caused by the smoke you became panicky. Stunned by the heat of the flames your large vessel sha ears went limp. Your large and heavy trunk shriveled. Your shinning eyes started shifting with fear. As the force of wind scatters the dense clouds, the force of fear made your body loose its shape. You decided to rush to the arena you had cleared for protection against such forest fire. sUtra 138. tae NaM tuma mehA ! annayA kayAI kameNaM paMcasu uusu samaikaMtesu gimhakAlasamayaMsi jeTTAmUle mAse pAyava-saMghasa-samuTThie NaM jAva saMvaTTiesu miya-pasu-pakkhi-sirIsivesu disodisiM vippalAyamANesu tehiM bahUhi~ hatthIhi ya saddhiM jeNeva maMDale teNeva pahArettha gmnnaae| AMERALD 54 opere camp CHAPTER-1 : UTKSHIPTA JNATA (127)

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( 128) jJAtAdharmakathAMga sUtra Oug - sUtra 138. "he megha ! kisI samaya anya pA~ca RtuoM ke bItane para Ae grISmakAla meM jo yaha bhayAvaha dAvAnala phaila gayA thA (pUrva sama) usase bacane ke lie tuma bahuta se hAthiyoM ke sAtha apane banAye usa sApha kiye maMDala kI ora daur3a pdd'e| ____138. "To save yourself from this fearsome forest fire that had started in the summer season, the season that comes after the lapse of five seasons, you started running with numerous other elephants towards the arena that you had cleared. sUtra 139. tattha NaM aNNe bahave sIhA ya, vagghA ya, vigayA, dIviyA, acchA ya, richataracchA ya, pArAsarA ya, sarabhA ya, siyAlA, virAlA, suNahA, kolA, sasA, kokaMtiyA, cittA, cillalA, puvvapaviThThA, aggibhayavidyA egayao biladhammeNaM citttthti| tae NaM tuma mehA ! jeNeva se maMDale teNeva uvAgacchisi, uvAgacchittA tehiM bahUhiM sIhehiM jAva cillalaehi ya egayao biladhammeNaM citttthsi| __ sUtra 139. "usa maidAna meM siMha, bAgha, bher3iyA, cItA, bhAlU, tarakSa, pArAsara, zarabha, siyAra, billI, kuttA, sUara, kharagoza, lomar3I, citra aura cillala Adi anya aneka pazu Aga ke Dara se. ghabarAkara pahale hI A gaye the aura kisI bila meM jaise kIr3e-makor3e ThasAThasa bhara jAte haiM vaise hI ve saba prANI jahA~ jagaha milI vahIM ghusa gaye the| he megha ! tuma bhI vahA~ pahu~cane para unhIM saba prANiyoM ke bIca jahA~ jagaha milI vahIM khar3e ho gye| 139. "In that arena numerous animals including lion, tiger, wolf, leopard, bear, Taraksh, Parasar, Sharabh, jackal, cat, dog, boar, rabbit, fox, Chitra and Chillan in large numbers, had already taken refuge. Afraid of the forest fire, they had swarmed in and occupied whatever little space they could find. The place appeared like a hole jam-packed with insects. Megh! When you reached there, you also squeezed in and stood where you found a little space. apUrva anukampA sUtra 140. tae NaM tumaM mehA ! pAe NaM gattaM kaMDuissAmi tti kaTu pAe ukkhitte, tasiM ca NaM aMtaraMsi annehiM balavaMtehiM sattehiM paNolijjamANe paNolijjamANe sasae annupviddhe| __tae NaM tuma mehA ! gAyaM kaMDuittA puNaravi pAyaM paDinikkhamissAmi tti kaTu taM sasayaM aNupaviTTha pAsasi, pAsittA pANANukaMpayAe bhUyANukaMpayAe jIvANukaMpayAe sattANukaMpayAe se pAe aMtarA ceva saMdhArie, no ceva NaM nnikkhitte| Cas MO wa RAMIAS DOE Lan / (128) JNATA DHARMA KATHANGA SUTRA

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jJAtAdharmakathAMga sUtra QORS citra paricaya THE ILLUSTRATIONS EXPLAINED anukampA bhAva se kaSTa sahana citra : 7 kisI samaya grISma Rtu meM viMdhyagiri ke vanoM meM bhISaNa agni-prakopa huaa| jaMgala ke jIva daur3a-daur3akara meruprabha hAthI ke surakSita maNDala meM Akara Azraya lene lge| yojana bhara kA vaha maNDala jaMgala ke jIvoM se khacAkhaca bhara gyaa| acAnaka meruprabha hAthI ne zarIra khujalAne ke lie apanA pA~va Upara utthaayaa| sthAna khAlI hote hI vahA~ eka nanhA-sA kharagoza Akara dubaka gyaa| hAthI vApasa paira rakhane lagA to usane paira ke nIce kharagoza ko baiThA dekhA, hAthI ke mana meM anukampA bhAva umar3a aayaa| kharagoza kI prANa-rakSA ke lie usane aDhAI dina-rAta taka apanA eka paira Upara adhara meM uThAye rakhA, vaha tIna paira para hI khar3A rhaa| (adhyayana 1) COMPASSIONATE TOLERANCE / ILLUSTRATION : 7 During the summer once again a terrible forest fire started. To save itself the red elephant rushed towards the arena that it had cleared. In that arena numerous animals had already taken refuge. After some time it lifted one of its legs to scratch some itching part of its body. At that instant a small rabbit crept in and occupied that space. When the elephant wanted to put back its leg on the ground it found that a tiny rabbit was occupying that space. Overwhelmed with compassion, it did not put its feet back on the ground and kept it raised. Meruprabh elephant remained standing on three legs for two and a half days. (CHAPTER-1) - kA JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta ( 129) EPS tae NaM mehA ! tAe pANANukaMpayAe jAva sattANukaMpayAe saMsAre parittIkae, mANussAue nibddhe| ___ sUtra 140. "kucha samaya bAda tumane paira khujAne kI icchA se apanA eka paira Upara utthaayaa| usI samaya anya bar3e pazuoM se ThelA huA eka nanhA-sA kharagoza tumhAre paira uThAne se khAlI hue sthAna para A dubkaa| paira khujAne ke bAda jaise hI tumane apanA paira vApasa dharatI para rakhanA cAhA tuma kyA dekhate ho ki choTA-sA kharagoza usa sthAna para baiThA hai| tumhAre mana meM prANiyoM ke prati, bhUtoM ke prati, jIvoM ke prati, sattvoM ke prati anukampA jAga uThI aura tuma apanA paira uThAye rahe, nIce nahIM rkhaa| he megha ! apane mana meM uThI prANiyoM Adi ke lie isa nirmala anukampA bhAvanA ke prabhAva se tumane apane saMsAra-bhramaNa cakra ko (parita) kama kiyA aura manuSya Ayu kA bandha kara liyaa| UNPRECEDENTED COMPASSION 140. "After some time you lifted one of your legs to scratch some itching part of your body. At that instant a small rabbit, pushed by larger animals, crept in and occupied that place. After scratching, when you wanted to put back your leg on the ground you found that a tiny rabbit is occupying that space. You were overwhelmed with compassion for all living beings and instead of putting your feet back on the ground you kept it lifted. Megh! As a result of your pure feeling of compassion you reduced the period of the cycle of rebirths and also earned a human-life-span (the karmas that cause a birth and a specific life-span as a human being). sUtra 141. tae NaM se vaNadave aDDhAijjAiM rAiMdiyAiM taM vaNaM jhAmei, jhAmettA niTTie, uvarae, uvasaMte, vijjhAe yAvi hotthaa| tae NaM te bahave sIhA ya jAva cillalA ya taM vaNadavaM niTThiyaM jAva vijjhAyaM pAsaMti, pAsittA aggibhayaviSyamukkA taNhAe ya chuhAe ya parabbhAhayA samANA tao maMDalAo pddinikkhmNti| paDinikkhamittA savvao samaMtA vippsritthaa| __sUtra 141. "ar3hAI dina taka vaha dAvAnala dhadhakatI rahI aura pUre jaMgala ko jalAkara kama huI, zAnta huI aura bujha gii| ___ "phira ve saba siMhAdi pazu dAvAnala bujhI dekha agni ke bhaya se mukta ho gye| bhUkha-pyAsa kI pIr3A zAnta karane ve usa maidAna se bAhara nikale aura idhara-udhara bhAga gye| CHAPTER-1 : UTKSHIPTA JNATA (129)

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(130) jJAtAdharmakathAMga sUtra se BAmino 141. "The forest fire burned for two and a half days. It lost its intensity, calmed down and ended only when it consumed the forest completely. "Seeing the fire extinguished, the animals became free of fear and scattered in search of food and water. sUtra 142. tae NaM tumaM mehA ! junne jarAjajariyadehe siDhilavalitayApiNiddhagatte dubbale kilaMte muMjie pivAsie atthAme abale aparakkame acaMkamaNe vA ThANukhaMDe vegeNa vikSasarissAmi tti kaTu pAe pasAremANe vijjuhae viva rayayagiripabbhAre dharaNiyalaMsi savvaMgehiM ya snnivie| tae NaM tava mehA ! sarIragaMsi veyaNA pAubbhUyA ujjalA jAva (viulA kakkhaDA pagADhA caMDA dukkhA durhiyaasaa| pittajjaraparigayasarIre) dAhavakkaMtIe yAvi vihrsi| tae NaM tumaM mehA ! taM ujjalaM jAva durahiyAsaM tinni rAiMdiyAiM veyaNaM veemANe viharittA egaM vAsasayaM paramAuM pAlaittA iheva jaMbuddIve dIve bhArahe vAse rAyagihe nayare seNiyassa ranno dhAriNIe devIe kucchisi kumArattAe pccaayaae| sUtra 142. "usa samaya tuma jIrNa the| jarA se jarjarita ho cukA thA tumhArA zarIra, tumhArI deha para kI camar3I DhIlI aura sala vAlI ho gaI thii| tuma durbala, klAnta, zaktihIna, sAmarthyahIna aura manobalarahita ho dUMTha jaise staMbhita ho gye| usa sthAna se tatkAla palAyana karane kI icchA se jaise hI tumane apanA paira bar3hAyA tuma dhar3Ama se dharatI para gira par3e, mAno taDit ke prahAra se rajata giri kA zikhara gira par3A ho| "tumhAre zarIra meM tIvra vedanA utpanna huI aura sArA zarIra pitta jvara se jalane lgaa| tuma usa asahanIya pIr3A ko tIna dina taka bhogate rahe aura anta meM sau varSa kI Ayu pUrNa kara isa rAjagRha nagara meM dhAriNI devI kI kokha meM avatarita hue| ____142. "By then you were completely exhausted. Your body had shriveled and aged. Your skin had become loose and it developed folds. Devoid of all the strength, vigour, energy, prowess, and determination you stood rooted like a stump. With the desire to rush away from that place, as soon as you stretched your cramped leg you toppled and fell on the ground, as if struck by lightning a crag of the silver mountain had toppled down. "Acute pain tormented your body and it started burning with high fever. You suffered this excruciating agony for three days and died RAPE jA ARTAN (130) JNATA DHARMA KATHANGA SUTRA

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jJAtAdharmakathAMga sUtra citra paricaya THE ILLUSTRATIONS EXPLAINED hAthI deha tyAga kara rAjakumAra ke rUpa meM janma citra : 8 tIna dina bAda jaba dAvAnala zAnta huA to sabhI vanacara jIva dhIre-dhIre apane-apane sthAna para cale gye| kharagoza bhI vahA~ se haTA / meruprabha hAthI ne pA~va bhUmi para rakhane ke lie jaise hI nIcA kiyA to usakA santulana bigar3a gyaa| vaha bhUmi para dhar3Ama se gira gyaa| bhUkha-pyAsa va pA~va ke darda ke kAraNa vaha tIna dina taka asahya pIr3A sahatA rhaa| parantu usake mana meM prasannatA thI, anukampAbhAva kI AnandAnubhUti thI / vahA~ se mRtyu prApta kara vaha hAthI magadhapati zreNika kI rAnI dhAraNa kA putra meghakumAra banA / ( adhyayana 1 ) DEATH OF THE ELEPHANT, BIRTH OF A PRINCE ILLUSTRATION : 8 The forest fire burned for two and a half days. When it ended all the animals including the small rabbit ran away from that arena. With the desire to rush away from that place, as soon as Meruprabh stretched its cramped leg it toppled and fell on the ground. It suffered excruciating agony for three days and died. However, even at the time of death it was filled with a feeling of happiness derived out of its act of compassion. It descended into the womb of queen Dharini, the wife of king Shrenik of Magadh and was born as prince Megh Kumar. JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only (CHAPTER-1)

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prathama adhyayana : utkSipta jJAta in the end. Completing a hundred years long life span as an elephant you descended into the womb of queen Dharini in this town of Rajagriha. meha ke UhApoha kA anta sUtra 143. tae NaM tumaM mehA ! ANupuvveNaM gabbhavAsAo nikkhate samANe ummukkabAlabhAve jovvaNagamaNupatte mama aMtie muMDe bhavittA agArAo aNagAriyaM pavvaie / taM jai jAva tumaM mehA! tirikkhajoNiya bhAvamuvAgae NaM appaDiladdha-sammattarayaNalaMbheNaM se pAe pANANukaMpayAe jAva aMtarA ceva saMdhArie, no ceva NaM Nikkhitte, kimaMga puNa tumaM mehA ! iyANi vipulakulasamubbhave NaM niruvahaya - sarIrapatta-laddhapaMciMdie NaM evaM uTThANa-bala-vIriya-purisagAra - parakkama -saMjutte NaM mama aMtie muMDe bhavittA agArAo aNagAriyaM pavvaie samANe samaNANaM niggaMthANaM rAo puvvarattAvarattakAla - samayaMsi vAyA jAva dhammANuogaciMtAe ya uccArassa vA pAsavaNassa vA aigacchamANANa ya niggacchamANANa ya hatthasaMghaTTaNANi ya pAyasaMghaTTaNANi ya jAva rayareNuguMDaNANi ya no samma sahasi khamasi, titikkhisi, ahiyAsesi ? ( 131 ) sUtra 143. " phira kramazaH tumhArA janma huA, tuma vikasita hue, yuvA bane aura mere pAsa A maMDita ho anagAra bane / he megha ! vicAra karo ki jisa janma meM tuma pazu rUpa meM the aura tumheM samyaktva utpanna nahIM huA thA taba bhI tumane jIvoM ke prati anukampA kI bhAvanA se apanA paira adhara meM hI rakhA, use dharatI para TikAyA nahIM thA / isa janma meM to tuma ucca kula meM janme ho aura tumheM akSat - apratihata zarIra prApta huA hai| tumane pA~coM indriyoM kA damana kiyA hai, tuma utthAna, bala, vIrya, mahatvAkAMkSA aura parAkrama se bharapUra ho mere pAsa Akara anagAra bane ho / aura kala pahalI hI rAtri meM zramaNoM ke Avazyaka kAryoM se bAhara Ate-jAte samaya chU jAne mAtra se, dhUla ke kaNa laga jAne mAtra se tuma kSubdha ho gaye / tanika sI asuvidhA ko saha nahIM sake / adIna bhAva se titIkSA nahIM kara sake / zarIra ko nizcala rakha samatAmaya nahIM ho ske|" END OF THE DILEMMA 143. "With the passage of time you were born, grew up and became a youth. After that you came to me and became an ascetic. Megh! Just consider this that in the life you spent as an animal and when the desire for spiritual pursuits had not sprouted, you were still inspired by the compassion for living beings. Driven by that feeling you kept CHAPTER - 1 : UTKSHIPTA JNATA For Private Personal Use Only ( 131 ) -

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( 132) jJAtAdharmakathAMga sUtra O PARMA t dny, nhl lmr your feet lifted instead of putting it back on the ground. In this life you were born in a high class family and endowed with a perfect and strong body. You disciplined your senses. You came to me with the desire for upliftment and having all the strength, potency, ambition, and vigour. And the very first night you find yourself disturbed by the touch of the dust and the feet of the ascetics moving about for essentials. You failed to tolerate even the slightest of inconveniences. You failed to suffer without a feeling of inferiority. You failed to keep the body still with equanimity." sUtra 144. tae NaM tassa mehassa aNagArassa, samaNassa bhagavao mahAvIrassa aMtie eyamaDhe soccA Nisamma subhehiM pariNAmehiM, pasatthehiM ajjhavasANehiM, lessAhiM visujjhamANIhi, tayAvaraNijjANaM kammANaM khaovasameNaM IhApoha-maggaNa-gavesaNaM karemANassa sannipuvve jAisaraNe smuppnne| eyamadvaM sammaM abhismei| __ sUtra 144. bhagavAna mahAvIra se yaha varNana suna-samajhakara zubha pariNAmoM, prazasta adhyavasAyoM, vizuddha hotI lezyAoM ke kAraNa jAti-smaraNa ko AvRta karane vAle jJAnAvaraNa karma ke kSayopazama hone se IhA Adi karate hue meghakumAra ko saMjJAvAna jIvoM ko milane vAlA jAtismaraNajJAna utpanna huaa| unheM apane pUrva bhava ke isa vivaraNa kA pratyakSa aura samyakjJAna ho gyaa| 144. Hearing all this from Shraman Bhagavan Mahavir, Megh Kumar went through the process of thinking, ascertaining, analyzing, and exploring (Iha, Apoh, Margana, and Gaveshana). As a result of gradually purifying inner energies (Leshya), righteous endeavour and lofty attitude, his instinctive-knowledge-veiling Karmas (MatiJnanavarniya Karma) were partially destroyed. and partially suppressed. Consequently he acquired the knowledge about earlier births (Jatismaran Jnana). He at once had the direct perception of all these details about his earlier birth. punaH pravrajyA ___ sUtra 145. tae NaM se mehe kumAre samaNeNaM bhagavayA mahAvIreNaM saMbhAriyapuvvabhave duguNANIya-saMvege ANaMdasupunnamuhe harisavaseNaM dhArAhayakadaMbakaM piva samussasiyaromakUve samaNaM bhagavaM mahAvIraM vaMdai, namasai, vaMdittA, namaMsittA evaM vayAsI-"ajjappabhiI NaM bhaMte ! mama do acchINi mottUNaM avasese kAe samaNANaM niggaMthANaM nisaTTe' tti kaTu kerala 4MRAO SARIA (132) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta ( 133 ) puNaravi samaNaM bhagavaM mahAvIraM vaMdai, namasai, vaMdittA namaMsittA evaM vayAsI-"icchAmi NaM bhaMte ! iyANiM sayameva doccaM pi pavvAviyaM, sayameva muMDAviyaM jAva sayameva AyAragoyaraM jAyAmAyAvattiyaM dhmmmaaikkhiyN|" __sUtra 145. bharAvAna mahAvIra dvArA pUrva janma kA varNana yAda karA dene se meghakumAra kI Atmonnati kI pyAsa dugunI ho gii| unakI A~khoM meM AnandAtireka se A~sU bhara aaye| varSA kI bUMdeM par3ane se khile kadamba ke phUla kI taraha harSa se unakA roma-roma pulaka utthaa| unhoMne bhagavAna mahAvIra ko yathAvidhi vandana karake kahA-"bhaMte ! Aja se maiM apane donoM netra choDa zeSa samasta zarIra zramaNoM ke liye arpita karatA huuN|" unhoMne punaH vandana karake kahA"bhagavan ! merI abhilASA hai ki aba Apa svayaM mujhe punaH yathAvidhi pravrajyA pradAna kareM aura zramaNa dharma kA upadeza deN|" RE-INITIATION ____145. When Shraman Bhagavan Mahavir made him recall the details of his earlier births, ascetic Megh's desire for spiritual upliftment redoubled. Overwhelmed with joy, his eyes brimmed with tears. As a Kadamb flower blossoms at the touch of droplets of rain, every pore of his body was filled with ecstatic joy. He formally bowed before Shraman Bhagavan Mahavir and said, "Bhante! Since this moment I commit every part of my body excepting my eyes to the service of the ascetics." He bowed again and requested, "Bhagavan! It is my earnest desire that now you once again initiate me into the order and preach me the religion of Shramans." __ sUtra 146. tae NaM samaNe bhagavaM mahAvIre mehaM kumAraM sayameva pavvAvei jAva jAyAmAyAvittayaM dhammamAikkhai-"evaM devANuppiyA ! gaMtavvaM, evaM ciTThiyavvaM, evaM NisIyavvaM, evaM tuyaTTiyavyaM, evaM bhuMjiyavyaM, evaM bhAsiyavvaM, uTThAya uTThAya pANANaM bhUyANaM jIvANaM sattANaM saMjameNaM sNjmiyvyN|" __sUtra 146. zramaNa bhagavAna mahAvIra ne meghakumAra kI icchA kA Adara kara unheM punaH dIkSita kiyA aura kahA-"he devAnupriya ! yatna se calanA saMyama meM yatanApUrvaka pravRtti karanA Adi (pUrva sm)|" 146. Honouring ascetic Megh's desire Shraman Bhagavan Mahavir once again initiated him and said, "Beloved of gods! Move carefully ........ etc. (as detailed earlier)." AAHIRDOL CHAPTER-1 : UTKSHIPTA JNATA (133)

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(134) jJAtAdharmakathAMga sUtra CrON - - OMOM AAMIRMA Dia kAla - Ho wwmaER sUtra 147. tae NaM se mehe samaNassa bhagavao mahAvIrassa ayameyArUvaM dhammiyaM uvaesaM samma paDicchai, paDicchittA taha ciTThai jAva saMjameNaM sNjmi| tae NaM se mehe aNagAre jAe iriyAsamie, aNagAravannao bhaanniyvyo| sUtra 147. zramaNa megha ne bhagavAna kA upadeza sunA tathA samyak rUpa se aMgIkAra kara liyA aura ve IryA samiti Adi se yukta anagAra bana gye| anagAra kA varNana aupapAtika sUtra ke anusAra hai| ___147. Ascetic Megh heard and absorbed the preaching of Shraman Bhagavan Mahavir. He became an ascetic observing every prescribed discipline. The description of an ascetic is as mentioned in Aupapatik Sutra. sUtra 148. tae NaM se mehe aNagAre samaNassa bhagavao mahAvIrassa aMtie eyArUvANaM therANaM sAmAiyamAiyANi ekkArasa aMgAI ahijjai, ahijjittA bahUhiM cauttha-chaTTaTThama-dasama-duvAlasehiM mAsaddhamAsakhamaNehiM appANaM bhAvamANe vihri| sUtra 148. phira megha anagAra ne bhagavAna ke nikaTa rahakara unake samAna sthavira zramaNoM se sAmAyika se Arambha kara gyAraha aMga zAstroM kA adhyayana kiyaa| phira ve aneka upavAsa, belA, telA, caulA, paMcaulA, arddhamAsakhamaNa evaM mAsakhamaNa Adi tapasyA se AtmA ko tapAte hue vihAra karane lge| 148. Living near Shraman Bhagavan Mahavir and under the tutelage of his senior ascetic disciples ascetic Megh studied all the subjects beginning from Samayik and covering all the eleven Angas (canons). He started doing various penances including fasts for a day, two days, three days, four days, five days, a fortnight and a month and followed the ascetic way of life. sUtra 149. tae NaM samaNe bhagavaM mahAvIre rAyagihAo nagarAo guNasilAo ceiyAo pddinnikkhmi| paDiNikkhamittA bahiyA jaNavayavihAraM vihri| sUtra 149. bhagavAna mahAvIra taba guNazIla caitya aura rAjagRha nagara se nikale aura bAhara janapadoM meM vihAra karane lge| ___149. After some time Shraman Bhagavan Mahavir left the Gunshil Chaitya and coming out of Rajagriha he resumed his itinerant life moving about in various populated areas. AIHINo amanna / (134) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta (135) Cam DAbran megha kI utkaTa tapasyA sUtra 150. tae NaM se mehe aNagAre annayA kayAi samaNaM bhagavaM mahAvIraM vaMdai, namaMsai, vaMdittA namaMsittA evaM vayAsI-"icchAmi NaM bhaMte ! tuDabhehiM abbhaNunAe samANe mAsiyaM bhikkhupaDimaM uvasaMpajjittA NaM vihritte|" "ahAsuhaM devANuppiyA ! mA paDibaMdhaM kreh|" sUtra 150. kaI dina bAda eka bAra megha anagAra bhagavAna ke pAsa Ae, vandanA kI aura kahA- "bhagavan ! maiM ApakI anumati pAkara eka mAsa kI maryAdA vAlI bhikSu pratimA lene kI kAmanA rakhatA huuN|" ___ bhagavAna mahAvIra ne kahA-"devAnupriya ! jisameM sukha mile vahI kro| usameM vyavadhAna mata do|" - - HARSH PENANCES BY MEGH ___150. After some days ascetic Megh came to Shraman Bhagavan Mahavir, bowed before him and said, "Bhagavan! If you permit me I wish to observe the one month duration Bhikshu Pratima (a specific harsh penance)." ___Shraman Bhagavan Mahavir said, "Beloved of gods! Do as it pleases you. Do not get distracted." sUtra 151. tae NaM se mehe samaNeNaM bhagavayA mahAvIreNaM abbhaNunAe samANe mAsiyaM bhikkhupaDima uvasaMpajjittA NaM vihri| mAsiyaM bhikkhupaDimaM ahAsuttaM ahAkappaM ahAmaggaM sammaM kAeNaM phAsei, pAlei, sohei, tIrei, kiTTei, sammaM kAeNa phAsittA pAlittA sohettA tIrettA kiTTettA puNaravi samaNaM bhagavaM mahAvIraM vaMdai, namasai, vaMdittA namaMsittA evaM vayAsI "icchAmi NaM bhaMte ! tubbhehiM abbhaNunnAe samANe domAsiyaM bhikkhupaDimaM uvasaMpajjittA NaM vihritte|" "ahAsuhaM devANuppiyA ! mA paDibaMdhaM kreh|" jahA paDhamAe abhilAvo tahA doccAe taccAe cautthAe paMcamAe chammAsiyAe sattamAsiyAe paDhamasattarAiMdiyAe doccasattarAIdiyAe taiyasattarAiMdiyAe ahorAiMdiyAe vi egarAiMdiyAe vi| ad CHAPTER-1 : UTKSHIPTA JNATA (135)

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/ (136 ) jJAtAdharmakathAMga sUtra C THRE HER in sUtra 151. bhagavAna mahAvIra se anumati prApta kara megha anagAra bhikSu pratimA aMgIkAra karake vicarane lge| yaha tapasyA unhoMne sUtra, kalpa, mArga ke anusAra samyak rUpa se kAyA dvArA grahaNa kI, usakA pAlana kiyA, zobhita kiyA, zodhana kiyA, tathA vistAra kiyA aura pUrNa karake kathana dvArA kIrtana kiyaa| tapasyA sampanna kara ve bhagavAna mahAvIra ke pAsa gaye aura bole__ "bhagavan ! aba maiM ApakI anumati prApta kara do mAha kI bhikSu pratimA aMgIkAra karake vicaranA cAhatA huuN|" bhagavAna ne anumati de dii| ___ meghakumAra ne isa prakAra bAraha bhikSu pratimAoM kA samyak rUpa se pAlana kiyaa| ve isa prakAra haiM-pahalI eka mAha kI, dUsarI do kI, tIsarI tIna kI, cauthI cAra kI, pA~cavI pA~ca kI, chaThI chaha kI, sAtavIM sAta kI, AThavIM, navIM aura dasavIM sAta-sAta ahorAtra kI aura gyArahavIM tathA bArahavIM eka-eka ahorAtra kii| 151. Getting permission from Shraman Bhagavan Mahavir, ascetic Megh took vow of the Bhikshu Pratima. He accepted this penance with proper rules and procedures as prescribed in the scriptures. He physically observed this penance, and supplemented the observance with desired attitude, perfected and prolonged it. Concluding the penance with verbal praise of its fruits he went to Shraman Bhagavan Mahavir and said, "Bhagavan! Now I seek your permission for observing a two month duration Bhikshu Pratima." Bhagavan granted him permission. Continuing this way ascetic Megh properly observed twelve Bhikshu Pratimas. They are-first to seventh for durations of months matching their numbers, eighth to tenth for durations of seven days and nights each and eleventh and twelfth for durations of one day and night each. athaka sAdhanA sUtra 152. tae NaM se mehe aNagAre bArasa bhikkhupaDimAo sammaM kAe NaM phAsettA pAlettA sohettA tIrettA kiTTettA puNaravi vaMdai namasai, vaMdittA namaMsittA evaM vayAsI"icchAmi NaM bhaMte ! tubbhehiM abbhaNunAe samANe guNarayaNasaMvaccharaM tavokamma uvasaMpajjittA NaM vihritte|" "ahAsuhaM devANuppiyA ! mA paDibaMdhaM kreh|" RAHMIRE Galma WRITER A (136) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta sUtra 152. yaha tapasyA pUrNa karake megha anagAra punaH bhagavAna mahAvIra ke pAsa gaye aura vandanA karake bole-"bhagavan ! maiM ApakI anumati lekara 'guNaratna saMvatsara' nAmaka tapasyA aMgIkAra karanA cAhatA huuN|" bhagavAna ne anumati de dI / RELENTLESS PRACTICES 152. After concluding this series of penances ascetic Megh again went to Shraman Bhagavan Mahavir and said after formal bowing, "Bhagavan! With your permission I wish to take vow and observe the Guna Samvatsar penance." Bhagavan granted him permission. ( 137 ) sUtra 153. tae NaM se mehe aNagAre paDhamaM mAsaM cautthaM cauttheNaM aNikkhitteNaM tavokammeNaM diyA ThANukkuDue sUrAbhimuhe AyAvaNabhUmIe AyAvemANe rattiM vIrAsaNeNaM avAuDae NaM / doccaM mAsaM aNikkhitteNaM tavokammeNaM diyA ThANukkuDae sUrAbhimuhe AyAvaNabhUmIe AyAvemANe, rattiM vIrAsaNeNaM avAuDae NaM / taccaM mAsaM aTThamaMaTTameNaM aNikkhitteNaM tavokammeNaM, diyA ThANukkuDae sUrAbhimuhe AyAvaNabhUmIe AyAvemANe rattiM vIrAsaNeNaM uvAuDae NaM / cautthaM mAsaM dasamaMdasameNaM aNikkhitteNaM tavokammeNaM diyA. ThANukkuDue sUrAbhimuha AyAvaNabhUmIe AyAvemANe rattiM vIrAsaNeNaM avAuDae NaM / paMcamaM mAsa duvAlasamaMduvAlasameNaM aNikkhitteNaM tavokammeNaM diyA ThANukkuDue sUrAbhimuhe AyAvaNabhUmIe AyAvemANe rattiM vIrAsaNeNaM avAuDae NaM / evaM khalu ee rNa abhilAveNaM chaTTe codasamaM coddasameNaM, sattame solasamaMsolasameNaM, aTThame aTThArasamaM aTThArasameNaM, navame vIsatimaMvIsatimeNaM, dasame bAvIsaimaMbAvIsaimeNaM, ekkArasamaM cauvIsaimaMcauvIsaimeNaM, bArasame chavvIsaimaMchavvIsaimeNaM, terasame aTThAvIsaimaM - aTThAvIsaimeNaM, coddasame tIsaimaMtIsaimeNaM, paMcadasame battIsaimaMbattIsaimeNaM, solasame mAse cauttIsaimaMcauttIsaimeNaM aNikkhitteNaM tavokammeNaM diyA ThANukkuDue NaM sUrAbhimuhe AyAvaNabhUmIe AyAvemANe rAI vIrAsaNeNa ya avAuDaeNa ya sUtra 153. megha anagAra ne taba eka mAha taka ekAntara upavAsa ( eka dina upavAsa, dUsare dina bhojana, tIsare dina phira upavAsa) se yaha tapasyA AraMbha kii| tapasyA kAla meM ve dina meM godohana Asana meM baiThate aura sUrya kI ora mu~ha karake AtApanA lete| rAta meM nirAvaraNa ho vajrAsana meM baiThate / isI dinacaryA se dUsare mahIne bele- bele pAraNA, tIsare mahIne tele-tele pAraNA aura cauthe mahIne caule - caule pAraNA kiyaa| CHAPTER-1 : UTKSHIPTA JNATA For Private Personal Use Only (137) OREO

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KATAR a ( 138 ) jJAtAdharmakathAMga sUtra Salman isI prakAra prati mAha upavAsoM kI saMkhyA meM eka dina bar3hAte gye| pA~caveM mAha meM pA~ca-pA~ca dina upavAsa ke bAda pAraNA, chaThe mAha chaha-chaha dina ke bAda pAraNA, sAtaveM mAha sAta-sAta dina ke bAda pAraNA, AThaveM mAha ATha-ATha dina ke bAda, nauveM mAha meM nau-nau dina bAda, dasaveM mAha meM dasa-dasa dina bAda, gyArahaveM mAha meM gyAraha-gyAraha dina bAda, bArahaveM mAha meM bAraha-bAraha dina bAda, terahaveM mAha meM teraha-teraha dina bAda, caudahaveM mAha meM caudaha-caudaha dina bAda, pandrahaveM mAha meM pandraha-pandraha dina bAda aura antima solahaveM mAha meM solaha-solaha dina bAda pAraNA karate nirantara tapa karate vicarane lge| dina aura rAta kI bhI vahI pahale dina vAlI caryA nirantara calatI rhii| 153. Ascetic Megh commenced this penance with fasting on alternate days for one month (fast on first day, food on second day, fast on third day, and so on). All along the period of penance during the day he would sit in the Godohan pose (as one sits while milking a cow) facing the sun, and during the night he would sit naked in the Vajrasan (a specific yogic posture). Following the same daily routine he observed two day fasts interspersed with a day of food intake (fast for two days, food on third day, fast for two days, and so on) during the second month. During the third and fourth months he increased the days of fasting to three and four respectively. This way he went on increasing the number of fasting days by one every month. During the fifth month the number of fasting days became five. During the sixth month he ate food every seventh day, during the seventh month he ate food every eighth day, during the eighth month he ate food every ninth day, during the ninth month he ate food every tenth day, during the tenth month he ate food every eleventh day, during the eleventh month he ate food every twelfth day, during the twelfth month he ate food every thirteenth day, during the thirteenth month he ate food every fourteenth day, during the fourteenth month he ate food every fifteenth day, during the fifteenth month he ate food every sixteenth day, and during the concluding or sixteenth month he ate food every seventeenth day. During this long period of penance his daily routine remained same as he followed during the first month. sUtra 154. tae NaM se mehe aNagAre guNarayaNasaMvaccharaM tavokammaM ahAsuttaM jAva samma kAeNa phAsei, pAlei, sohei, tIrei, kiTTei, ahAsuttaM ahAkappaM jAva kiTTettA samaNaM AARI (138) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta ( 139) keka MANIA bhagavaM mahAvIraM vaMdai, namasai, vaMdittA namaMsittA bahuhiM chaTTaTThama-dasama-duvAlasehiM mAsaddhamAsakhamaNehiM vicittehiM tavokammehiM appANaM bhAvemANe vihri| sUtra 154. megha anagAra ne guNarala saMvatsara nAmaka tapa kA yathA sUtra, kalpa aura mArga samyak pAlana, zodhana tathA kIrtana kiyaa| phira ve bhagavAna mahAvIra ke pAsa Aye aura yathAvidhi vandana karake unase anumati le eka ke bAda eka aneka SaSTabhakta, aSTamabhakta, dazamabhakta, dvAdazabhakta, ardhamAsakhamaNa, mAsakhamaNa Adi anokhI tapasyAe~ karate hue vihAra karane lge| ____154. Ascetic Megh accepted this penance with proper rules and procedures as prescribed in the scriptures. He physically observed this penance, and adorned the observance with desired attitude, perfected and prolonged it. Concluding the penance with verbal praise of its fruits he went to Shraman Bhagavan Mahavir and seeking permission from Shraman Bhagavan Mahavir he observed a great number of harsh penances including fasts for a day, two days, three days, four days, five days, a fortnight and a month; and followed the ascetic way of life. sUtra 155. tae NaM se mehe aNagAre teNaM urAleNaM vipuleNaM sassirIe NaM payatteNaM paggahieNaM kallANeNaM siveNaM dhaneNaM maMgalleNaM udaggeNaM udAraeNaM uttameNaM mahANubhAveNaM tabokammeNaM sukke bhukkhe lukkhe nimmaMse nissoNie kiDikiDiyAbhUe aTThicammAvaNaddhe kise dhamaNisaMtae jAva yAvi hotthaa| jIvaMjIveNaM gacchai, jIvaMjIveNaM ciTThai, bhAsaM bhAsittA, gilAyai, bhAsaM bhAsamANe gilAyai, bhAsaM bhAsissAmi tti gilaayi| __ sUtra 155. megha anagAra aisI udAra, vipula, zrIyukta, guru pradatta, svayaM gRhIta, kalyANakArI, ziva, dhanya, maMgala, udagra, varddhamAna, uttama aura mahAprabhAvazAlI tapa sAdhanA ke kAraNa kSINa, bhUkhe, rUkSa aura mA~sa va raktahIna se ho gaye aura uThate-baiThate unake hAr3a kar3akar3Ane lge| unakI haDDiyA~ mAtra carma se mar3hI dIkhane lagI aura dubale zarIra para naseM dikhAI dene lgiiN| ve apane Atmabala se hI khar3e rahate aura calate the| bAta karate to thaka jAte the, yahA~ taka ki bolane kA vicAra karane mAtra se bhI thaka jAte the| ___155. As a result of these wide ranging, numerous, gracious, bestowed (by the guru), accepted, beneficent, torment free, commend Cam kA ba RAMHANI CERNED CHAPTER-1 : UTKSHIPTA JNATA (139)

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(140) jJAtAdharmakathAMga sUtra deso DELIMAGE RAMA - en- DEOBA - - - able, pious, vigorous, ever evolving, excellent, and extremely potent penances ascetic Megh became weak, famished, shriveled, lean and anaemic. With every movement his joints rattled. He appeared like a fleshless skeleton covered by skin only, and bluish veins became visible on his wiry body. He could remain standing and walk only by force of his will. He got tired when he spoke; even the effort of speaking was too much for him. sUtra 156. se jahAnAmae iMgAlasagaDiyAi vA, kaTThasagaDiyAi vA, pattasagaDiyAi vA, tilasagaDiyAi vA, eraMDakaTThasagaDiyAi vA, uNhe dinnA sukkA samANI sasadaM gacchai, sasaI ciTThai, ekameva mehe aNagAre sasaI gacchai, sasadaM ciTThai, uvacie taveNaM, avacie maMsasoNie NaM, huyAsaNe iva bhAsarAsiparicchanne, taveNaM tee NaM tavateyasirIe aIva aIva uvasobhemANe uvasobhemANe citttthi| sUtra 156. koyale, lakar3I, sUkhe patte, tinake, DaMThala athavA eraMDa se bharI gAr3I ko dhUpa meM aura bhI sukhAne ke bAda calAne para vaha khar3akhar3AhaTa ke sAtha calatI hai aura khar3akhar3AtI AvAja ke sAtha hI rukatI hai| ThIka usI prakAra megha anagAra bhI haDDiyoM kI khar3akhar3AhaTa ke sAtha calate aura rukate the| ve mA~sa aura rudhira se to kSINa ho gaye the para tapasyA ke teja se puSTa the| rAkha ke Dhera se ghire aMgAre ke samAna ve tapa teja se dedIpyamAna ho gaye the| tapa ke tejarUpI lakSmI se zobhita ho gaye the| ___156. As a cart filled with coal, wood, dry leaves, twigs, branches or castor nuts and further dried in sun rattles while moving as well as when stopped; ascetic Megh's bones also rattled while moving or when he stopped. Although he was lean and anaemic he glowed with the aura of penance. Like embers in a heap of ash he had become radiant with the sheen of penance. He had become rich with the wealth of penance. sUtra 157. teNaM kAleNaM teNaM samae NaM samaNe bhagavaM mahAvIre Aigare titthayare jAva puvvANupubbiM caramANe, gAmANugAmaM dUijjamANe suhaMsuheNaM viharamANe, jeNAmeva rAyagihe nagare jeNAmeva guNasilae ceie teNAmeva uvaagcchi| uvAgacchittA ahApaDirUvaM uggahaM uggiNhittA saMjameNaM tavasA appANaM bhAvamANe vihri| sUtra 157. kAla ke usa bhAga meM dharma ke pratipAdaka, tIrtha ke sthApaka zramaNa bhagavAna mahAvIra eka gA~va se dUsare gA~va meM vihAra karate rAjagRha nagara ke guNazIla caitya meM Aye aura yathAvidhi tthhre| OR HINTEPS - der (140) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana: utkSipta jJAta ( 141) opeso OM ro - CALLIDO - TOsakA - - 157. During that period of time moving from one village to another Shraman Bhagavan Mahavir, the propagator of religion and the founder of the religious ford, arrived in Rajagriha and stayed in the Gunashil temple. samAdhimaraNa kA saMkalpa sUtra 158. tae NaM tassa mehassa aNagArassa rAo puvvarattAvarattakAlasamayaMsi dhammajAgariyaM jAgaramANassa ayameyArUve ajjhathie jAva (ciMtie patthie maNogae saMkappe) samuppajjitthA-"evaM khalu ahaM imeNaM urAleNaM taheva jAva bhAsaM bhAsissAmi tti gilAmi, taM asthi tA me uTThANe kamme bale vIrie purisakkAra-parakkame saddhA dhiI saMvege taM jAva tA me asthi uTThANe kamme bale vIrie purisakkAra-parakkame saddhA dhiI saMvege jAva ya me dhammAyarie dhammovaesae samaNe bhagavaM mahAvIre jiNe suhatthI viharai, tAva tAva me seyaM kallaM pAuppabhAyAe rayaNIe jAva teyasA jalaMte sUre samaNaM bhagavaM mahAvIraM vaMdittA namaMsittA samaNeNaM bhagavayA mahAvIreNaM abbhaNunAyassa samANassa sayameva paMca mahavvayAI AruhittA goyamAie samaNe niggaMthe niggaMthIo ya khAmettA tahArUvehiM kaDAIhiM therehiM saddhiM viulaM pavvayaM saNiyaM saNiyaM durUhittA sayameva mehaghaNasanigAsaM puDhavisilApaTTaya paDilehittA saMlehaNAjhUsaNAe jhUsiyassa bhattapANapaDiyAikkhiyassa pAovagayassa kAlaM aNavakaMkhamANassa vihritte|'' | sUtra 158. usa samaya megha anagAra ke mana meM rAta ko dharma jAgaraNa karate samaya madhya rAtri ko yaha vicAra uThA-"maiM isa tapasyA ke kAraNa durbala ho gayA hU~ (vistRta vivaraNa pUrva sm)| phira bhI abhI mujhameM uThane kI zakti, bala, vIrya, pauruSa, parAkrama, zraddhA, dhRti aura saMvega hai| ataH jaba taka mujhameM ye saba zeSa haiM aura mere dharmAcArya, dharmopadezaka, gaMdhahasti ke samAna jinezvara zramaNa bhagavAna mahAvIra vidyamAna haiM taba taka mujhe jIvana ke antima kartavya pUre kara lene caahiye| isa rAtri ke bIta jAne para jaba sUryodaya ho to maiM bhagavAna mahAvIra ko yathAvidhi vandanA kara, unakI AjJA le, svayaM hI pA~ca mahAvratoM ko punaH aMgIkAra karU~; gautama Adi zramaNoM tathA zramaNiyoM se kSamAyAcanA karU~; vaise hI kriyAoM meM pAraMgata sthavira zramaNoM ke sAtha dhIre-dhIre vipulAcala para caDhU~, megha ke samAna kAle zilAkhaNDa kA pratilekhana karU~; aura antataH saMlekhanA svIkAra kara, AhAra-pAnI kA tyAga kara pAdopagamana anazana dhAraNa karU~ aura mRtyu kI AkAMkSArahita ho dhyAnamagna ho jaauuN|" CHAPTER-1 : UTKSHIPTA JNATA (141)

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(142) Ran> jJAtAdharmakathAMga sUtra - - r HOD ARASHARAM RESOLVE OF A PIOUS DEATH 158. One night while ascetic Megh was busy with his religious practices an idea surfaced in his mind, "Due to my penances I have become extremely weak (details as before). However, I am still left with barely enough energy, strength, potency, vigour, valor, confidence, firmness, and will to stand up. As such, as long as this capacity is available to me and my religious preceptor and leader, the odoriferous elephant like Jineshwar, Shraman Bhagavan Mahavir, is present I should fulfill the last duties of my life. When the night ends and sun dawns I shall seek his permission after due obeisance and retake the five great vows. Then I shall seek forgiveness from Gautam and other ascetics, seek company of senior ascetics who are proficient in the rituals, and slowly climb the Vipul mountain. Reaching there I shall explore and prepare a large rock, black as monsoon clouds, and in the end take the Sanlekhana vow, stop taking all food and water, accept the vow of fasting till liberation and transcend into meditation without any desire for death." sUtra 159. evaM saMpehei saMpehittA kallaM pAuppabhAyAe rayaNIe jAva jalaMte jeNeva samaNe bhagavaM mahAvIre teNeva uvaagcchi| uvAgacchittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM karei, karittA vaMdai namasai, vaMdittA namaMsittA naccAsanne nAidUre sussUsamANe namasamANe abhimuhe viNae NaM paMjaliuDe pjjuvaasi| ___ sUtra 159. yaha vicAra uThane aura saMkalpa kara lene ke bAda dUsare dina sUryodaya hone para apane saMkalpa ke anusAra megha muni bhagavAna mahAvIra ke pAsa gaye aura yathAvidhi vandana kara baiTha gye| hAtha jor3a bhagavAna kI upAsanA karane lge| 159. Once he got this idea he resolved to follow it. Next morning ascetic Megh went to Shraman Bhagavan Mahavir and formally bowed before him. He then joined his palms and sat down worshiping. sUtra 160. mehe tti samaNe bhagavaM mahAvIre mehaM aNagAraM evaM vayAsI-"se NUNaM tava mehA ! rAo puvvarattAvarattakAlasamayaMsi dhammajAgariyaM jAgaramANassa ayameyArUve ajjhathie jAva (ciMtie, patthie maNogae saMkappe) samuppajjitthA-evaM khalu ahaM imeNaM orAleNaM jAva jeNeva ahaM teNeva hvymaage| se NUNaM mehA ! aDhe samaDhe ?" _ "hatA atthi|" RAMA (142) JNATA DHARMA KATHANGA SUTRA

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4740 prathama adhyayana : utkSipta jJAta " ahAsuhaM devANuppiyA ! mA paDibaMdhaM kareha | " sUtra 160. bhagavAna mahAvIra ne megha anagAra se kahA - " he megha ! rAtri jAgaraNa ke samaya madhya rAtri ko tumhAre mana meM vicAra uThe ( pUrva sama) aura bhora hote hI tuma tatkAla mere pAsa aaye| megha ! kyA maiM ThIka kaha rahA hU~ ?" megha muni bole-"hA~, bhagavan yaha satya hai !" bhagavAna ne kahA- "devAnupriya ! jo sukhada lage vaha karo / vilamba va bAdhA mata kro| " ( 143 ) 160. Shraman Bhagavan Mahavir asked ascetic Megh, " Megh ! During your night practices you thought of something, around midnight (as stated earlier), and just as the day dawned you rushed to me. Am I right, Megh!" "Absolutely, Bhagavan!" Shraman Bhagavan Mahavir added, "Do as it pleases you, beloved of gods! Do not hesitate." sUtra 161. tae maM se mehe aNagAre samaNeNaM bhagavayA mahAvIreNaM abbhuNunnAe samANe haTTha jAva hiyae uTThAe uTThei, uTThAe uTThettA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM karei, karitA vaMdai, namaMsai, vaMdittA namasittA sayameva paMca mahavvayAI Aruhei, AruhittA goyamAi samaNe niggaMthe niggaMthIo ya khAmei, khAmettA ya tAhArUvehiM kaDAIhiM therehiM saddhiM vipulaM pavvayaM saNiyaM saNiyaM durUhai, durUhittA sayameva mehaghaNasannigAsaM puDhavisilApaTTayaM paDilehei, paDilehittA uccAra- pAsavaNabhUmiM paDilehei, paDilehittA dabbhasaMthAragaM saMtharai, saMtharittA dabbhasaMthAragaM durUhai, durUhittA puratyAbhimu saMpaliyaMkanisanne karayalapariggahiyaM sirasAvattaM matthae aMjaliM kaTTu vayAsI " namo'tthu NaM arihaMtANaM bhagavaMtANaM jAva saMpattANaM, Namo'tyu NaM samaNassa bhagavao mahAvIrassa jAva saMpAviukAmassa mama dhammAyariyassa / vaMdAmi NaM bhagavaMtaM tatthagayaM ihagae, pAsaha me bhagavaM tatthagae ihagayaM" ti kaTTu vaMdai namasai, vaMdittA namasittA evaM vayAsI sUtra 161. bhagavAna mahAvIra kI AjJA pA megha anagAra prasanna aura praphulla hue| yathAvidhi vandanA kara svayaM hI pA~ca vratoM kA uccAraNa kiyA aura gautama Adi zramaNoM va zramaNiyoM se kSamAyAcanA kii| phira yogya sthaviroM ke sAtha dhIre-dhIre vipula parvata para cddh'e| vahA~ pahu~ca megha ke samAna kAle zilAkhaNDa kI pratilekhanA kI aura ghAsa kA Asana CHAPTER-1: UTKSHIPTA JNATA For Private Personal Use Only (143)

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( 144) jJAtAdharmakathAMga sUtra Camro bichAkara baiTha gye| pUrva dizA kI ora mukha kara padmAsana meM baiThe aura donoM hAtha jor3a mastaka para lagA kara bole "namaskAra ho arihantoM ko, bhagavaMtoM ko,........ (zakrastava ke anusaar)| siddhagati ko prApta hone vAle mere dharmAcArya zramaNa bhagavAna ko namaskAra ho| vahA~ rahe una bhagavAna ko maiM yahA~ se vandanA karatA huuN| ve mujhe dekheN|" isa prakAra yathAvidhi bhagavAna ko vaMdanA karake ve bole 161. Ascetic Megh was happy and pleased to get the permission from Shraman Bhagavan Mahavir. After due obeisance he uttered the five great vows on his own. Then he sought forgiveness from Gautam and other ascetics. Taking along some able and senior ascetics he slowly climbed the Vipul mountain. Reaching at the top he found and prepared a large rock, black as monsoon clouds, for his practices. He spread a grass mattress and sat down in lotus pose facing the east. Joining his palms and raising them to his forehead he uttered "I bow and convey my reverence to the worthy ones (Arhats), the supreme ones (Bhagavans), ....... (the panegyric by the king of gods or the Shakrastav). My reverence also to my preceptor, Shraman Bhagavan Mahavir, who is destined to attain the Siddha state (the ultimate state of liberation). From here I bow before him, stationed far away; may he see me doing so. After following this prescribed procedure of bowing to Bhagavan, he added - sUtra 162. puTvi pi ya NaM mae samaNassa bhagavao mahAvIrassa aMtie savve pANAivAe paccakkhAe, musAvAe adinnAdANe mehuNe pariggahe kohe mANe mAyA lohe pejje dose kalahe abbhakkhANe pesunne paraparivAe araI-raI mAyAmose micchAdasaNasalle pcckkhaae| _iyANiM pi ya NaM ahaM tasseva aMtie savvaM pANAivAyaM paccakkhAmi jAva micchAdasaNasallaM pcckkhaami| savvaM asaNa-pANa-khAima-sAimaM cauvvihaM pi AhAraM paccakkhAmi jaavjjiivaae| jaM pi ya imaM sarIraM i8 kaMtaM piyaM jAva vivihA rogAyaMkA parIsahovasaggA phusaMtIti kaTu eyaM pi ya NaM caramehiM UsAsa nissAsehiM vosirAmi tti kaTu saMlehaNA jhUsaNA-jhUsie bhattapANapaDiyAikkhie pAovagae kAlaM aNavakaMkhamANe vihri| tae NaM te therA bhagavaMto mehassa aNagArassa agilAe veyAvaDiyaM kreNti| (144) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta ( 145 ) sUtra 162. " maiMne pahale bhI bhagavAna mahAvIra ke nikaTa samasta hiMsA kA tyAga kiyA hai, mithyA, adattAdAna, maithuna, parigraha, krodha, mAna, mAyA, lobha, rAga, dveSa, kalaha, mithyA doSAropaNa, cugalI, parAye doSoM kA prakAzana, dharma meM arati, adharma meM rati, mAyAmRSA ( ThagI) aura mithyAdarzanazalya ina sabhI aThAraha prApa sthAnoM kA pratyAkhyAna ( tyAga kI pratijJA ) kiyA hai| aba maiM punaH bhagavAna ke nikaTa hiMsAdi ina sabhI pApa sthAnoM kA pratyAkhyAna karatA hU~ aura sAtha hI azana, pAna, khAdima aura svAdima cAroM taraha ke AhAra kA AjIvana pratyAkhyAna karatA huuN| jo iSTa, kAnta aura priyAdi hai ( pUrva sama) aura jisakI vividha roga, AtaMka, parISaha aura upasargoM se pUrNa rakSA kI hai usa zarIra kA bhI maiM aMtima sA~sa taka parityAga karatA hU~ athavA usake prati udAsIna hone kA praNa karatA hU~ / " yaha kahakara saMlekhanA aMgIkAra kara, bhojana-pAna kA tyAga kara, pAdopagamana samAdhi-maraNa aMgIkAra kara megha anagAra mRtyu- kAmanArahita ho dhayAnamagna ho gaye / unake sAtha rahe sthavira taba unakA vaiyAvRtya (sevA) karane lage / 162. "Earlier, before Shraman Bhagavan Mahavir, I took an oath to refrain from indulging in all the eighteen sinful activities (Papasthan) including falsehood, grabbing, sex, hoarding, anger, conceit, illusion, greed, attachment, aversion, quarrel, false accusation, backbiting, revealing faults of others, dislike for true religion, liking for false religion, cheating, and pursuing false concepts. Orego "Now I once again take the oath in his name to refrain from indulging in all the eighteen sinful activities and at the same time I also take an oath for life to refrain from eating, drinking, satisfying the hunger and satisfying the taste buds. I also abandon this body that has been desired, adored, loved ( etc.) and fully protected by me from various ailments, terrors, afflictions, and adversities. In other words I take an oath to remain detached from my body till my last breath." Saying thus ascetic Megh took the Sanlekhana vow, stopped taking food and water, accepted the vow of fasting till liberation and transcended into meditation without any desire for death. CHAPTER-1 : UTKSHIPTA JNATA The ascetics who accompanied him started taking care of him. sUtra 163. tae NaM se mehe aNagAre samaNassa bhagavao mahAvIrassa tahArUvANaM therANaM aMtie sAmAiyamAiyAI ekkArasaaMgAI ahijjittA bahupaDipunnAI duvAlasavarisAI For Private Personal Use Only Laparand ( 145 )

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aanans ( 146 ) sAmannapariyAgaM pAuNittA mAsiyAe saMlehaNAe appANaM jhosettA saTTiM bhattAiM aNasaNAe chettA AloiyapaDikkaMte uddhiyasalle samAhipatte ANupuvveNaM kAlagae / sUtra 163. megha anagAra bhagavAna mahAvIra se dIkSA lene ke bAda sthaviroM ke pAsa sAmAyika Adi gyAraha aMgoM kA adhyayana karake, lagabhaga bAraha varSoM taka cAritra kA pAlana karake, eka mAha kI saMlekhanA dvArA apane zarIra ko kSINa kara AlocanA pratikramaNa karake, mAyA, mithyAtva va nidAna zalyoM ko dUra kara, samAdhistha hokara antataH kAladharma ko prApta hue| jJAtAdharmakathAMga sUtra 163. After getting initiated by Shraman Bhagavan Mahavir, studying all the canons from the senior ascetics, observing the ascetic conduct for almost twelve years, emaciating his body by one month long final fast, reviewing all his actions (Pratikraman), removing all the thorns of illusion, mis-concepts, etc., transcending into final meditation, ascetic Megh finally met his end. sUtra 164. tae NaM therA bhagavaMto mehaM aNagAraM ANupuvveNaM kAlagayaM pAseMti / pAsittA parinivvANavattiyaM kAussaggaM kareMti, karitA mehassa AyArabhaMDayaM geNhati / hittA viulAo pavvayAoM saNiyaM saNiyaM paccoruhaMti / paccoruhittA jeNAmeva guNasilae ceie, jeNAmeva samaNe bhagavaM mahAvIre teNAmeva uvaagcchNti| uvAgacchittA samaNaM bhagavaM mahAvIraM vaMdaMti namaMsaMti, vaMdittA namasittA evaM vayAsI tminnti evaM khalu devANuppiyANaM aMtevAsI mehe aNagAre pagaibhaddae jAva viNIe / se NaM devANuppiehiM abbhaNunnAe samANe goyamAie samaNe niggaMthe niggaMdhIo ya khAmettA amhehiM saddhiM viulaM pavvayaM saNiyaM saNiyaM durUhai / durUhittA sayameva meghaghaNasannigAsaM puDhavisilApaTTayaM paDilehei / paDilehittA bhattapANa- paDiyAikkhitte ANupuvveNaM kaalge| esa NaM devAppiyA! mehassa aNagArassa AyArabhaMDae / sUtra 164. megha anagAra ke sAtha gaye sthaviroM ne jaba dekhA ki unakA dehAvasAna ho gayA hai to unhoMne parinirvANa nimittaka ( mRta deha ko sparza karane ke kAraNa kiyA jAne vAlA) kAyotsarga kiyA, unake upakaraNa uThAye aura parvata se dhIre-dhIre nIce utara Aye / phira ve guNazIla caitya meM bhagavAna ke pAsa Ae aura vandanA karake vole "he devAnupriya ! Apake ziSya megha anagAra svabhAva se bhadra aura vinIta the / ve Apase anumati le, zramaNa-zramaNiyoM se kSamAyAcanA kara hamAre sAtha vipula parvata para gaye the / unhoMne yathAvidhi (pUrva sama ) saMlekhanA grahaNa kara anukrama se deha tyAga kara dii| he devAnupriya ! ye megha anagAra ke upakaraNa haiM / " ( 146 ) SELARE ARCHIEF WELT JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only

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prathama adhyayana : utkSipta jJAta (147) - 164. When the senior ascetics accompanying ascetic Megh saw that he was dead they performed the ritual meditation prescribed to be done on touching a dead body. They picked up his equipments (the things like broom, wooden pots, etc.) that an ascetic always carries and came down from the mountain. They came to Shraman Bhagavan Mahavir in the Gunashil temple and after paying homage said, ____ "Beloved of gods! Your disciple, ascetic Megh, was good natured and humble. Getting your permission and seeking forgiveness from all the ascetics he had gone to the Vipul mountain with us. Following the prescribed procedure he took the ultimate vow and consequently met his end. Beloved of gods! these are his equipments.' punarjanma nirUpaNa sUtra 165. bhaMte tti 'bhagavaM' goyame samaNaM bhagavaM mahAvIraM vaMdai, namasai, vaMdittA namaMsittA evaM vayAsI-"evaM khalu devANuppiyANaM antevAsI mehe NAmaM aNagAre, se NaM mehe aNagAre kAlamAse kAlaM kiccA kahiM gae? kahiM uvavanne ?' sUtra 165 'bhagavan' yaha sambodhana kara gautama svAmI ne bhagavAna mahAvIra ko yathAvidhi vandana karake kahA-"Apake antevAsI meghakumAra anagAra mRtyu ke bAda kisa gati meM gaye aura kahA~ utpanna hue ? RE-BIRTH 165. Addressing him as 'Bhagavan ! Gautam Swami asked Shraman Bhagavan Mahavir after offering due homage, "To what form of life has your disciple ascetic Megh has gone after his death and where has he taken birth?" sUtra 166. goyamAi' samaNe bhagavaM mahAvIre bhagavaM goyamaM evaM vayAsI-"evaM khalu goyamA ! mama antevAsI mehe NAmaM aNagAre pagaibhaddae jAva vinniie| se NaM tahArUvANaM thagaNaM aMtie sAmAiyamAiyAiM ekkArasa aMgAI ahijji| ahijjittA bArasa bhikkhu-paDimAo guNarayaNasaMvaccharaM tavokammaM kAraNaM phAsettA jAva kiTTettA mae avbhaNunAe samANe goyamAi there khaamei| khAmittA tahArUvehiM jAva (kaDAINehiM) viulaM pavvayaM dumhi| durUhittA dabbhasaMthAragaM sNthri| saMtharittA dabbhasaMthArovagae sayameva paMcamahavvae uccaarei| bArasa vAsAiM sAmaNNapariyAgaM pAuNittA mAsiyAe saMlehaNAe appANaM jhUsittA sahi~ bhattAiM aNasaNAe chedettA AloiyapaDikkante uddhiyasalle samAhipatte kAlamAse kAlaM kiccA uddhaM caMdima-sUra-gahagaNa-nakkhatta-tArA-rUvANaM bahUiM joyaNAI, la AIRAO CHAPTER-1: UTKSHIPTA JNATA (147)

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y ( ( 148 ) jJAtAdharmakathAMga sUtra bahUiM joyaNasayAI, bahUiM joyaNasahassAI, bahUiM joyaNasayasahassAiM, bahUI joyaNakoDIo, bahUiM joyaNakoDAkoDIo uDDhaM dUraM uppaittA sohammIsANa-saNaMkumAramAhiMda-baMbha-laMtaga-mahAsukka-sahassArA-Naya-pANayA-raNa-ccue tinni ya aTThArasuttare gevejavimANAvAsasae vIivaittA vijae mahAvimANe devattAe uvvnnnne| tattha NaM atthegaiyANaM devANaM tettIsaM sAgarovamAI ThiI pnnnnttaa| tattha NaM mehassa vi devassa tettIsaM sAgarovamAI ThiI pnnnnttaa| sUtra 166. bhagavAna mahAvIra ne uttara diyA-"he gautama ! merA antevAsI megha anagAra svabhAva se bhadra va vinIta thaa| usane sthaviroM se gyAraha aMgoM kA adhyayana kiyaa| kaThora tapazcaryA kI aura saMlekhanA grahaNa kara deha tyAga kI (sampUrNa vivaraNa pUrva sm)| mRtyu ke bAda Urdhva dizA meM candra, sUrya, graha, nakSatra aura tArArUpI jyotiSa cakra se aura Upara ananta yojana (saikar3oM, hajAroM, lAkhoM, karor3oM, koDAkoDi Adi saMkhyAyeM) pAra kara saudharma, IzAna, sanatkumAra, mAhendra, brahmaloka, lAMtaka, mahAzakra, sahanAra, Anata, prANata, AraNa aura acyuta devalokoM ko tathA tIna sau aThAraha navagraiveyaka vimAnoM ko lA~dhakara vaha vijaya nAmaka anuttara mahAvimAna meM deva rUpa meM utpanna huA hai| "usa vijaya nAmaka anuttara vimAna meM kucha devoM kI Ayu tetIsa sAgaropama kahI hai| megha kI bhI deva bhava kI Ayu tetIsa sAgaropama hai|" ___166. Shraman Bhagavan Mahavir replied, "Gautam! My disciple ascetic Megh was a good natured and humble person. He had studied all the eleven canons under the guidance of senior ascetics. He did vigorous penance and met his end after taking the ultimate vow (as described above). After his death his soul has gone in the upward direction. Going beyond the moon, sun, planets, constellations and galaxies, crossing infinite Yojans ( a measure of distance) and going beyond the Saudharma. Ishan. Sanatkumar, Mahendra, Brahmalok. Lantak, Mahashakra, Sahasrar, Anat, Pranat, Aran, and Achyut dimensions of gods it has taken birth as a god in the Anuttar dimension of gods. "In the Anuttar dimension some of the gods are said to have an age of thirty three Sagaropam (a superlative measure of time). Megh too is to have the same life span." sUtra 167. esa NaM bhaMte ! mehe deve tAo devaloyAo Aukkhae NaM, Thiikkhae NaM, bhavakkhae NaM aNaMtaraM cayaM caittA kahiM gacchihii ? kahiM uvavajjihii ? (148) E CHAPTER-1: UTKSHIPTA JNATA

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prathama adhyayana : utkSipta jJAta (149) Crime sUtra 167. gautama svAmI ne phira pUchA-"bhagavan ! vaha megha deva devaloka kI Ayu kA, sthiti kA aura bhava kA kSaya karake kisa gati meM jAyegA ? kahA~ janma legA ?" 167. Gautam Swami again asked, "Bhagavan! completing the age, state, and life of the dimension of gods to what form of life will god Megh go and where will he be born?" anta meM siddhi sUtra 168. goyamA ! mahAvidehe vAse sijjhihii, bujhihii, muccihii, parinivvAhii, savvadukkhANamaMtaM kaahii| sUtra 168. bhagavAna bole-"he gautama ! vaha mahAvideha meM jAyegA aura siddha, buddha, mukta ho nirvANa prApta kara saba duHkhoM kA anta kregaa|" AT LAST, LIBERATION ___168. Bhagavan said, "Gautam! He will be born as a human being in the Mahavideh area and achieving purity, enlightenment, and freedom he will terminate all his miseries and attain Nirvana:": sUtra 169. evaM khalu jaMbU ! samaNeNaM bhagavayA mahAvIreNaM AigareNaM titthayareNaM jAva saMpatteNaM appopAlaMbhanimittaM paDhamassa nAyajjhayaNassa ayamaDhe pannatte tti bemi| sUtra 169. sudharmA svAmI ne jambU svAmI se kahA-"he jambU ! zramaNa bhagavAna mahAvIra ne jJAtA ke prathama adhyayana kA yaha artha isa prayojana se kahA hai ki hitecchu guru ko avinIta ziSya ko upAlambha denA caahie| aisA maiM kahatA huuN|" 169. Sudharma Swami told Jambu, "Jambu! Shraman Bhagavan Mahavir narrated this text of the first chapter of the Jnata Sutra in order to convey that a well wishing teacher should not hesitate to reprimand an undisciplined disciple. So I state." // paDhamaM ajjhayaNaM samattaM // // prathama adhyayana samApta // || END OF THE FIRST CHAPTER || TRA ko CHAPTER-1 : UTKSHIPTA JNATA (149)

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O ( 150) jJAtAdharmakathAMga sUtra OMG cA upasaMhAra jJAtAdharmakathA kI yaha prathama kathA Atmonnayana ke prayatna aura usake lie apanAe saMyama sAdhanA meM sthira rahane ke mahattva para to bala detI hI hai para sAtha hI guru ke isa karttavya para bhI prakAza DAlatI hai ki vaha ziSya ke mana meM AI caMcalatA ko upAlambha tathA prerita prasaMgAdi ke mAdhyama se dUra kare tathA use punaH saMyama mArga meM sthApita kre| gurujanoM dvArA dI gaI isa preraNA ko AptopAlambha kahA hai| - isake atirikta isa kathA meM tatkAlIna sAMskRtika vAtAvaraNa sambandhI sUcanAe~ bhI milatI haiN| usa kAla ke rIti-rivAja, vibhinna kalAoM, vidhi-vidhAnoM, sAmAjika tathA prazAsanika vyavasthAoM Adi ke viSaya me saMkSipta kintu spaSTa jAnakArI yathA sthAna guMzI milatI hai| | upanaya gAthA - TIkAkAra AcArya ne adhyayana ke upasaMhAra meM bhAvArtha ko upanaya meM DhAlate hue eka gAthA kA ullekha kiyA hai mahurehiM NiuNehiM vayaNehiM coyayaMti aayriyaa| sIse kahiM ca khalie, jaha mehamuNiM mhaaviiro|| kisI kAraNa, yadi ziSya kA mana saMyama se calita " jAya to AcArya (gurU) use madhura aura hRdaya sparzI vacanoM se preraNA dekara saMyama meM sthira kara dete haiN| jaisI meghamuni ko bhagavAna mahAvIra ne sthira kara diyaa| CONCLUSION This first story of Jnata Dharma Katha lays stress on the importance of endeavour for spiritual upliftment and observance of the required discipline. At the same time it also highlights the duty of the teacher to remove any weakness by counseling or rebuke and restore his resolve. This inspiration by the elders is known as sagaciousrebuke. Besides this, the story contains useful information about the cultural scenario of that period. Brief but explicit information about social behaviour, arts, codes of conduct, administration, etc. has been skillfully assimilated within the framework of the story. Case (150) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta ( 151) - - - anAva SB THE MESSAGE (The commentator gives the central theme of every story in a versified message.) If, for any reason, a disciple wavers from the path of discipline the teacher restores his resolve by inspiring in sweet but effective words as Bhagavan Mahavir did to ascetic Megh. pariziSTha aMgadeza-mahAbhArata ke anusAra balirAjA ke putra aMga dvArA sthApita raajy| jaina purANoM ke anusAra bhagavAna RSabhadeva ke putra aMga kA raajy| zaktisaMgamataMtra ke anusAra vaidyanAtha se bhuvanezvara ke bIca kA bhuu-bhaag| vartamAna meM adhikAMza ur3IsA, dakSiNI bihAra kA kucha bhAga tathA dakSiNa-pazcima baMgAla kA kucha himmA milane se banA bhU-bhAga prAcIna aMga deza kahA jA sakatA hai| ___ caMpA-prAcIna aMga deza kI raajdhaanii| bhAgavata kathA ke anusAra yaha nagarI rAjA harizcandra ke prapautra caMpA ne basAI thii| jaina purANoM ke anusAra yoM to campA nagarI bahuta prAcIna hai, para vaha ujar3a gaI hogii| apane pitA zreNika kI mRtyu se vyathita rAjA kuNika kA mana rAjagRha meM nahIM lagatA thaa| isa kAraNa unhoMne caMpA ke eka sundara vRkSa ke nikaTa ke kSetra meM apanI naI rAjadhAnI basAI aura use caMpA nAma diyaa| isa nagarI ke anya nAma haiM-aMgapurI, mAlinI, lomapAdapurI tathA krnnpurii| vaidika aura jaina saMpradAyoM ke samAna hI bauddha bhI ise tIrtha-sthAna mAnate haiN| prAcIna jaina yAtrA ullekhoM ke anusAra yaha sthAna paTanA se pUrva meM lagabhaga do sau mIla dUra hai tathA isake dakSiNa meM lagabhaga battIsa mIla para maMdAragiri nAma kA tIrtha par3atA hai jo vartamAna meM maMdArahila nAma ke sTezana ke nikaTa hai| caMpA kA vartamAna nAma caMpAnAlA hai tathA vaha bhAgalapura se tIna mIla dUra hai| usI ke pAsa nAtha nagara bhI hai| ___rAjA kuNika-magadha ke rAjA prasenajita kA pautra tathA svanAmadhanya samrAT bimbasAra zreNika kA putr| mAtA kA nAma cellaNA yA celanA thA jo zramaNa bhagavAna mahAvIra ke mAmA, vaizAlI ke gaNAdhipati mahAgaja ceTaka kI jyeSTha putrI thii| kuNika bhAratIya itihAsa tathA bauddha sAhitya meM ajAtazatru ke nAma se adhika prasiddha hai| jaina sAhitya meM isakA nAma azokacandra bhI hai| bhagavAna mahavIra ke prati usake mana meM agAdha zraddhA thii| isake atirikta kuNika kA ullekha vajjI videhaputra tathA videhaputra nAmoM se bhI huA hai| kuNika prabala yoddhA thaa| vaizAlI gaNarAjya saMgaThana ko harAkara vaha lagabhaga saMpUrNa pUrva bhArata kA adhipati bana gayA thaa| (IsA pUrva pA~cavIM-chaThI shtaabdii)| sudharmAsvAmI (gaNadhara) zramaNa bhagavAna mahAvIra ke pA~caveM gaNadhara agnivaizAyana gotrIya sthavira Arya mudhrmaa| bhagavAna mahAvIra ke nirvANa se pUrva nau gaNadhara kevalajJAna prApta kara mokSa jA cuke the| gautamamvAmI ko mahAvIra-nirvANa ke tatkAla bAda kevalajJAna prApta ho gayA thaa| sarvajJa kabhI dharma-paramparA wom anawar INRITHerra E N TEvanta CHAPTER-1: UTKSHIPTA JNATA (151)

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(152) jJAtAdharmakathAMga sUtra kA vAhaka nahIM hotA ataH tIrthaMkara mahAvIra ke pazcAt isa dAyitva kA vahana sudhamAsvAmI ne kiyaa| ye apane yuga ke anupama vidvAn va sAdhaka the| bhagavAna mahAvIra dvArA pratipAdita tripadI ke AdhAra para unhoMne dvAdazAMgI kI racanA kI jo jaina paramparA ke AdhArabhUta Agama grantha haiN| Aja jo bhI zramaNa vidyamAna haiM ve sabhI Arya sudharmA kI paramparA kI ziSya-santAna haiN| bAkI sabhI gaNadharoM kI ziSya paramparA pRthaka rUpa meM vikasita na hokara isI meM vilIna ho giiN| (nirvANa-506 I. pU.) jambUsvAmI zramaNa bhagavAna mahAvIra ke prapaTTadhara athavA sudharmAsvAmI ke paTTadhara kAzyapa gotrIya sthavira Arya jmbuu| mahAvIra nirvANa ke varSa rAjagRha ke eka samRddha vaizya parivAra meM inakA janma huA thaa| solaha varSa kI Ayu meM sudharmAsvAmI kA pravacana sunakara inheM vairAgya utpanna ho gayA thaa| mAtA-pitA graha se inhoMne vivAha to kara liyA kinta usI rAtri apanI ATha patniyoM ko dharmopadeza diyA unake isa upadeza ko unake yahA~ corI karane AyA dasya prabhava bhI sana rahA thaa| use bhI vairAgya utpanna ho gyaa| prAtaH kAla jamba ne prabhava va usake sAthiyoM sahita 527 vyaktiyoM ke sAtha sadharmAsvAmI ke pAsa dIkSA grahaNa kara lii| bAraha varSa taka unhoMne sudharmAsvAmI ke pAsa samasta AgamoM kA talasparzI jJAna prApta kiyA aura unake nirvANa ke pazcAt unake paTTa para AsIna hue| (526-462 I. pU.) __ caitya-citA para banA smaark| aupapAtika sUtra ke anusAra caitya ke kSetra meM yAga tathA AhutiyoM ke atirikta aneka naTa, nartaka Adi kalAkAra apanI kalA kA abhyAsa, prayoga va pradarzana bhI kiyA karate the| TIkAkAroM ne caitya ko vyaMtarAyatana bhI kahA hai| vartamAna saMdarbho meM dekheM to caitya kisI eka bhavana vizeSa kA nAma nahIM apitu eka aise apekSAkRta vizAla dhArmika sthala kA nAma hai jisake Ayatana meM maMdira, upAzraya Adi, vibhinna dhArmika kriyAoM hetu nirmita kiye gaye nirmANa tathA inase jur3I suvidhAyeM vidyamAna hoN| rAjagRha-jaina tathAbauddha matAvalambiyoM kA mahattvapUrNa tIrtha nagara jahA~ bhagavAna mahAvIra tathA buddha donoM ne aneka cAturmAsa kiye the| jaina granthoM ke anusAra rAjagRha meM bhagavAna mahAvIra ke do sau se adhika bAra samavasaraNa hue the| ve prAyaH guNazIla, maNDikucchi va mudgarapANi udyAnoM meM Thaharate the| mahAbhArata ke anusAra jarAsaMdha ke samaya meM magadha kI raajdhaanii| isa ramaNIya nagara ke nikaTa pA~ca pahAr3a haiM jinake nAma haiM-jaina paramparA meM-vaibhAra, vipula, udaya, suvarNa tathA rtn-giri| vAyupurANa meM-vaibhAra, vipula, ratnakUTa, girivraja tathA rtnaacl| mahAbhArata-vaihAra, varAha, vRSabha, RSigiri tathA caityk| ina pahAr3oM ke kAraNa rAjagRha kA anya nAma girivraja (parvata samUha) bhI thaa| Avazyakaniyukti kI avacUrNi meM ullekha hai ki isa sthala para prAcInakAla meM kSitipratiSThita nAma kA nagara thaa| isake jIrNa ho jAne para rAjA jitazatru ne canakapura nAma kA nagara basAyA thaa| vaha bhI jIrNa ho gayA taba RSabhapura basAyA gayA aura usake bAda kushaagrpur| ina sabhI ke naSTa ho jAne para mahArAjA prasenajita (samrAT zreNika ke pitA) ne rAjagRhanagara bsaayaa| yahA~ ke garma pAnI ke jharanoM kA ullekha prAcIna jaina tathA bauddha granthoM meM hI nahIM cInI yAtrI phAhyAna tathA hyuyenatsAMga ke yAtrA varNanoM meM bhI milatA hai| vartamAna meM yaha rAjagiri ke nAma se prasiddha hai| yahA~ se uttara pUrva meM sthita hai prasiddha nAlandA vidyaapiitth| ___ magadha-Rgveda kA kiikttdesh| atharvaveda meM isa deza kA nAma magadha likhA hai| pannavaNAsUtra meM AryadezoM kI sUcI meM prathama nAma magadha kA AtA hai| yaha kSetra prAcIna kAla ke sarvAdhika samRddhizAlI kSetroM meM thA tathA yahA~ kI sAMskRtika tathA rAjanaitika gatividhiyA~ sapUrNa bhArata ko prabhAvita karatI thiiN| jaina tathA bauddha paramparA kI kArya-sthalI rahane ke kAraNa donoM dharmAvalambI ise pUjya tathA pavitra kSetra mAnate haiN| Congo 6RS svAmI (152) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta (153 ) kintu vaidika paramparA meM tIrthayAtrA ke uddezya ko chor3a anya kisI kAraNa se isa kSetra meM praveza karane ke niSedha kI bAta milatI hai| yahA~ adhika samaya taka nivAsa karane se prAyazcitta karane kA vidhAna bhI hai| samaya ke sAtha apanI sImAoM ke vistAra tathA saMkocana ke bAvajUda vartamAna ke bihAra prAnta ko prAcIna magadha deza kahA jA sakatA hai| zreNika rAjA-zizunAga vaMzIya magadha smraatt| rAjA prasenajita kA putra tathA ajAtazatru kuNika kA pitaa| anya nAma-bimbisAra, bhiMbhisAra tathA bhNbhaasaar| svapna-lagabhaga sabhI prAcIna bhAratIya paramparAoM meM yaha mAnyatA hai ki jaba koI mahApuruSa apanI mAtA ke garbha meM AtA hai taba usakI mAtA zreSTha svapna dekhatI hai| sabhI paramparAoM meM svapna-phala vettAoM kA tathA aSTAMganimitta vettAoM kA ullekha hai| svapna-phala aSTAMganimitta kA eka aMga hai| jaina matAnusAra bahatara svapna hote haiM jinameM bayAlIsa sAmAnya svapna tathA tIsa mahAsvapna hote haiN| arahaMta tathA cakravartI kI mAtAe~ ina mahAsvapnoM meM se caudaha mahAsvapna-vizeSa dekhatI haiN| vAsudeva kI mAtAe~ ina caudaha svapnoM meM se sAta svapna dekhatI haiN| isI prakAra baladeva kI mAtA cAra tathA mANDalika rAjA kI mAtA eka svapna dekhatI hai| isa saMbaMdha meM aneka prAcIna granthoM meM vistAra upalabdha hai, jaise-suzrutasaMhitA ke zarIra sthAna kA tetIsavA~ adhyAya, brahmavaivarta purANa-janmakhaMDa-adhyAya-7, bhagavatIsUtra-zataka 6, uddezaka 6 aadi| prAcInakAla meM svapnazAstra kA vidhivat adhyayana kiyA jAtA thA tathA isake phalAphala batAne vAle svapna pAThaka kahe jAte the| svapna ke sambandha meM Adhunika manovijJAna bhI bahuta gaharAI se anusaMdhAna kara rahA hai| aneka pAzcAtya lekhakoM ne svapna zAstra ko parA-manovijJAna kI eka svataMtra vidhA mAnakara isa para kaI grantha likhe haiN| aSTAMganimitta-bhaviSya viSayaka anumAna meM sahAyaka vidyaa| isake ATha aMga haiM-(1) bhauma (bhUkaMpa Adi), (2) utpAta (prAkRtika utpAta), (3) svapna, (4) aMtarikSa, (5) AMga (zarIra ke aMgoM se saMbaMdhita), (6) svara (pakSiyoM Adi kI dhvaniyA~), (7) lakSaNa (strI. puruSa Adi ke lakSaNa), (8) vyajaMna (zarIra para ke cinha, tila, masse aadi)| ina viSayoM kI vistRta jAnakArI varAhamihira kI vRhata saMhitA meM upalabdha hai| jAti-mAtR vaMza, kula-pitR vaMza kauTumbika puruSa-nikaTa ke naukara yA vizeSa naukr| vaise isa zabda kA artha pArivArika loga hotA hai| kintu jisa artha meM isakA prayoga huA hai vaha parivAra ke kAryakartAoM se saMbaMdhita hai| aisA lagatA hai ki vizeSa sevAoM ke lie dUra-nikaTa ke saMbaMdhiyoM ko athavA rAjavaMzIya logoM ko niyukta kiyA jAtA rahA hogA ataH yaha zabda isa artha meM prayukta hone lgaa| ye loga vaitanika para svataMtra karmacArI rahe hoMge krItadAsa nahIM, jaise dAsa ceTa hote the| ___dohada-dvihRda yA do hRdy| garbhAvasthA meM strI dohRdayavAlI hotI hai, eka apanA, eka garbhastha zizu kaa| ataH garbhiNI strI ko jo vizeSa icchAe~, kAmanAe~ utpanna hotI haiM unheM dohada (dohalA/DohalA) kahA jAtA hai| ye icchAe~ garbhAvasthA ke tIsare mAha meM utpanna hotI haiM aura aisI mAnyatA hai ki inheM pUrNa na karane se strI tathA usake garbha ko hAni pahu~catI hai| ataH parivAra vAloM kA yaha karttavya hotA hai ki dohada pUre kiye jaayeN| dohada se garbhastha zizu ke guNa-svabhAva kA anumAna bhI kiyA jAtA hai| prAcIna dhArmika sAhitya jaina, bauddha, vaidika granthoM meM dohada kI adhika ghaTanAe~ AtI hai| (vistRta sUcanA-suzruta saMhitAzarIra sthAna-adhyAya 3) Congo 6ta nA CHAPTER-1 : UTKSHIPTA JNATA (153)

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( 154 ) jJAtAdharmakathAMga sUtra CARRIA MOTRPramme ASTE R RORRAIMILIARIEND - vaikriya samudghAta-paristhiti vizeSa meM viziSTa guNa sampanna AtmAe~ apane Atma-pradezoM kA vistAra karatI haiM aura Avazyaka pudgaloM kA cayana kara Atma-pradezoM kA punaH saMkocana kara icchita zarIra dhAraNa karatI haiN| isa kriyA ko vaikriya samudghAta tathA isa zarIra ko uttara-vaikriya zarIra kahate haiN| yogasUtra meM isase milatI-julatI kriyA ko nirmANacitta tathA nirmANakAya kahA hai| vAyupurANa meM bhI isa viSaya ke ullekha milate haiN| isa viSaya kA vistRta vivaraNa pannavaNAsUtra ke 363 pada meM tathA bhagavatIsUtra ke dUsare zataka ke dUsare uddezaka meM milatA hai| yaha deva evaM nArakoM meM janmajAta tathA manaSyoM meM tapolabdhi se prApta hotA hai| secanaka hAthI-zreNika rAjA kA paTTahastI-mukhya haathii| kuNika ne isI hAthI ko lene ke liye mahAzilA kaMTaka saMgrAma lar3A thA aura isa saMgrAma meM licchavI tathA malla gaNarAjyoM ko parAjita kiyA thaa| jaina sAhitya meM isase jur3I aneka ghaTanAe~ prasiddha haiN| ____ aThAraha jAti-prajAti-kArya vizeSa meM juTe samUha kA nAma jAti hai tathA unase jur3e anya samUhoM ke nAma prajAti yA upajAti haiN| jaMbUdvIpa prajJapti meM aThAraha jAtiyoM ke do vibhAga haiM-nau nArU tathA nau kaaruu| nAsva-(1) kumhAra, (2) paTTahalna (paTela), (3) suvarNakAra yA sonI, (4) sUpakAra yA rasoiyA, (5) gAMdharva (saMgItajJa), (6) kAzyapaka (nAI), (7) mAlAkAra yA mAlI, (8) kacchakara, tathA (9) tmbolii| kAla(1) camAra, (2) yaMtrapIDaka-telI, (3) gaMdhia (gAMdhI yA bAMsa phor3a), (4) chipAya yA chIpA, (5) kaMsakAra yA kaMsAro, (6) sIvaMga-darjI, (7) guAra, (8) milla tathA (9) dhiivr-mchiyaaraa| ugra-ArakSaka, rakhavAle, daMDa dene vAle yA aise hI anya ugra kAryoM meM pAramparika rUpa se pravRtta ksstriy| bhoga-pAramparika rUpa se gurU sthAna para rahe ksstriy| rAjanya-dIrgha Ayu vAle ksstriy| prazastAra-dharmazAstroM ke adhyaapk| malla athavA mallakI-vaMza vizeSa kA naam| bauddha-sAhitya meM inheM malla kahA hai| kauTilya ne arthazAstra meM mallaka kahA hai| jaina sUtroM meM kAzI ke nava-mallakI gaNa rAjAoM kA ullekha milatA hai| licchivI-vaMza vizeSa kA naam| bauddha licchavI, kauTilya-licchavIka, jaina lecchkii| kauzala ke nava-lecchakI gnnraajaa| izvara-yuvarAja; aNimA Adi siddhiyoM ke dhaark| talavara-rAjA dvArA bhUmi kA paTTA dekara sammAnita vyakti. jaagiirdaar| mAMDalika-jisa bhU-bhAga ke nikaTa bastI yA gA~va na ho use maMDala kahate haiN| aise sthala ke mAlika ko mAMDalika kahate haiN| isakA pATha-bheda mAMDavika hai-maMDapa ke maalik| ibhya-jisake dhana ke Dhera se hAthI DhakA jAya aisA smRddhivaan| zreSThI-zrI athavA lakSmI ke paTTa ko sara para bA~dhane vAle athavA dhana kI pUjA karane vaale| kutrikApaNa-yaha zabda ku + trik + ApaNa ina tIna zabdoM se banA hai| ku kA artha hai pRthvI, trika kA artha hai tIna, ApaNa kA artha hai dukaan| arthAt jisa dukAna para tInoM lokoM kI durlabha vastue~ athavA sabhI vastue~ hoN| vartamAna kA DipArTamenTala sttor| - - - - - ODS KIA r (154) JNATA DHARMA KATHANGA SUTRA

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Jam prathama adhyayana utkSipta jJAta APPENDIX Anga country-According to the Mahabharat this was a state founded by king Anga, the son of the demon king Bali. According to the Jain mythology it was the state ruled by Anga, the son of Bhagavan Rishabh Dev. As mentioned in the ShaktiSangam-Tantra the area between Vaidyanath and Bhuvaneshvar is recognized as Anga country. According to the modern political geography most of Orissa, parts of southern Bihar and parts of southern West Bengal put together may be termed as ancient Anga country. Champa city-The capital city of ancient Anga country. According to the stories. from Bhagavat this city was founded by the great grandson of the famous king Harishchandra. According to the Jain mythology this should be a very ancient town. but it appears to have been deserted in some remote past. Disturbed by the death of his father. King Shrenik, king Kunik found Rajagriha a haunted place. As such he found a suitable place and founded a new town. As this was near a beautiful Champa tree, he named it Champa. Other names of this city are-Angapuri, Malini, Lomapaadpuri, and Karnapuri. Like the Vedics and the Jains, Buddhists also consider this a place of pilgrimage. According to the ancient Jain travelogues this place is approximately two hundred miles east of Patna and thirty two miles south of this place is situated the famous pilgrimage centre Mandargiri, near the present day Mandar Hill railway station. Today Champa city is known as Champanala situated three miles away from Bhagalpur. Naath Nagar is also nearby. ( 155 ) (King) Kunik-Grandson of King Prasenjit of Magadh and son of the famous emperor Bimbasar Shrenik. His mother was Chellana or Chelana who was the eldest daughter of the president of the Vaishali republic, king Chetak, the maternal uncle of Bhagavan Mahavir. In the Buddhist literature as well as Indian history Kunik is better known as Ajatshatru. In the Jain literature he has also been mentioned as Ashoka Chandra, Vajji Videhputra, and Videhputra. He was a deeply devoted follower of Bhagavan Mahavir. He was a great warrior. He defeated the Vaishali republic and became the undisputed monarch of almost the whole of eastern India. (5-6 B.C.) Sudharma Swami (Ganadhar or chief-disciple)-Sthavir Arya Sudharma, belonging to the Agnivaishayan clan, was the fifth chief-disciple of Bhagavan Mahavir. Nine of his Chief-disciples had already attained omniscience and nirvana. before the nirvana of Bhagavan Mahavir. Gautam Swami became omniscient immediately after the nirvana of Bhagavan Mahavir. An omniscient, as a rule, is never a carrier of any tradition; as such the responsibility of carrying on the tradition established by Bhagavan Mahavir came to Sudharma Swami. He was an exemplary. scholar and spiritualist of his times. It was he who created the twelve canons Dwadashangi) on the basis of the tri-facet principle (tripadi) propagated by Bhagavan Mahavir. These canons are the source-books of all knowledge for the Jain tradition. He became omniscient twelve years after the nirvana of Bhagavan Mahavir A.N.M.) or 458 B.V. (Before Vikram calendar), or 514 B.C. and got liberated in 20 A.N.M. (450 B.V.. 506 B.C.) CHAPTER-1 UTKSHIPTA JNATA (155) 0000

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Grey ( 94EUR ) jJAtAdharmakathAMga sUtra Jambu Swami-The successor of Sudharma Swami as the head of the religious order established by Bhagavan Mahavir was Jambu Swami. He was born in a merchant family of Rajagriha in the year of the nirvana of Bhagavan Mahavir. When he was sixteen year old he became detached after listening to a discourse of Sudharma Swami. Due to intense pressure from his parents although he married but during the first night he gave a spiritual discourse to his eight wives. A notorious thief, Prabhav, who had entered Jambu's house, also happened to listen to this discourse. This thief also got detached, and the next morning when Jambu got initiated into the order by Sudharma Swami, Prabhav and his fellow thieves, all including 527 persons, joined him and became ascetics. For twelve years Jambu thoroughly studied all the canons under the tutelage of Sudharma Swami. After Sudharma Swami became omniscient Jambu succeeded him as the head of the order. Jambu became omniscient in 20 A.N.M. and got nirvana in 64 A.N.M. (462 B.C.). Jambu Swami is believed to be the last omniscient of this cycle of time. Chaitya-A monument constructed at the place of cremation. As mentioned in Aupapatik Sutra the area of a Chaitya was used for practice, experimentation, and demonstration of various performing arts like acrobatics, dance, etc. besides the religious rituals like Yajna, fire-offerings, etc. Some commentators have also termed it as Vyantarayatan or abode of lesser gods. In modern context Chaitya is not a term denoting a specific building, it denotes a comparatively larger area having temple, place of stay for ascetics, and other such constructions and facilities within it; in other words a religious complex. Rajagriha--An important place of pilgrimage for Jains and Buddhists where Bhagavan Mahavir and the Buddha spent numerous monsoon-stays. According to the Jain scriptures there occurred more than 200 Samavasarans (religious assembly) of Bhagavan Mahavir in Rajagriha. He usually stayed in Gunasheel, Mandikuccha, and Mudgarpani gardens. According to the Mahabharat it was the capital city of Magadh during the reign of Jarasandh. There are five hills around this picturesque city. There names are in Jain tradition--Vaibhar, Vipul, Udaya, Suvarna, and Ratnagiri; in Vayupurana (a Vedic scripture)-Vaibhar, Vipul, Ratnakoot, Girivraj, and Ratnachal; and in the Mahabharat-Vaihar, Varaha, Vrishabh, Rishigiri, and Chaityak. Because of this proximity with so many hills Rajagriha was also known as Girivraj (cluster of hills). There is a mention in the Avachurni (philological commentary) of the Avashyakaniryukti that in the remote past a town named Kshitipratishthita existed here. When it was ravaged by time king Jitshatru founded another town named Chanakpur in the same area. Passing centuries saw Rishabhpur and Kushagrapur at that place. Lastly king Prasenjit (father of Shrenik) founded Rajagriha. Mention of the famous hot-springs of this town can be found in the travelogues of the famous Chinese travelers Fahyan and Huentsang besides the Jain and Buddhist literature. Today this town is known as Rajgiri. The remains of the famous Nalanda Institute stand a few kilometers north-east of this place. Magadh-The Kikat country of the Rigveda. In the Atharvaveda it is mentioned as Magadh. In the Pannavana Sutra (a Jain scripture) Magadh comes first in the list of Arya countries. This area was among the most prosperous during the ancient times. The political and cultural activities of this area influenced the whole country in those ovo ( 156 ) JNATA DHARMA KATHANGA SUTRA

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prathama adhyayana : utkSipta jJAta (946) SN days. As it was the area where the Jain and the Buddhist cultures flourished it is considered a pious and revered area by both these traditions. However, in the Vedic tradition there are mentions that it is prohibited to enter this area for any purpose other than pilgrimage. Mention of procedures of ritual penitence for a forced stay for a longer period can also be found. In spite of the contracting and expanding of its boundaries with the passage of time the present state of Bihar roughly covers the area that was known as Magadh in the remote past. (King) Shrenik-Emperor of ancient Magadh, belonging to the Shishunaag family. Son of king Prasenjit and father of Ajatshatru Kunik. Other namesBimbisar, Bhimbhisar, and Bhambhasar. Dreams-In almost all ancient Indian traditions there was a belief that whenever a great soul descends into the womb, the mother has auspicious dreams. In almost all traditions there are mentions of dream-diviners and augurs. Dream divining is a part of the Ashtanga Nimitta or the eight pronged science of augury. In the Jain tradition there are seventy two types of dreams, out of which forty two are known as common dreams and the remaining thirty as great dreams. When an Arihant or a Chakravarti is conceived, his mother sees fourteen of the thirty great dreams. When a Vasudev is conceived his mother sees any seven out of these fourteen dreams. When it is a Baldev in the womb the mother sees any four of these fourteen dreams. When it is a Mandalik Raja (regional sovereign) in the womb the mother sees any one of these fourteen dreams. Details on this subject can be found in many ancient works; some of which are-Sushrut Samhita thirty third chapter of the section Sharirasthan, Brahmavaivarta Purana - chapter seven of the Janma section, and Bhagavati Sutra-Shatak 6 of Uddeshak 6. During those days this subject was properly and thoroughly studied. Those who practiced this were known as dreamdiviners. The modern discipline of psychology is also indulging in profound study and research on this subject. Many western scholars have written books on the subject of dreams establishing it as an independent area in the field of para-psychology. Ashtanga Nimitta-The field of study that deals with prediction of future. It has eight sections-1. Bhaum (relating to the earth, like earth-quake), 2.Utpat (natural calamities), 3. Swapna (dreams), 4. Antariksh (sky or space), 5. Aanga (parts of the human body), 6. Swara (sound, sounds emitted by birds etc.), 7. Lakshan (attributes of man, woman, animals, etc.), 8. Vyanjan (marks on the body, like warts, birth marks, etc.). Detailed information on these subjects is available in the Vrihat Samhita of Varah Mihir. Kautumbik Purush-Personal aides or servants. The literal meaning of this term is family members or relatives. But here it has been used to represent family workers. It seems that for special, important, confidential, and personal duties it must have been a norm to appoint relatives. Thus this term acquired this particular meaning. These people must have been salaried employees but otherwise independent and not slaves or bonded labours. Dohad-The literal meaning of this term is having two hearts. When a woman is pregnant she is in this state. She has two hearts, one her own and the other that of the fetus. A pregnant woman gets some cravings during the second or third month of her pregnancy; these pregnancy desires are known as Dohad or Dohala. It is believed Bacon CHAPTER-1: UTKSHIPTA JNATA ( 157 )

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(946) jJAtAdharmakathAMga sUtra SO MILY... DE ASSISTANT MA P ALALA ABREU that if these desires are not fulfilled it is damaging to the fetus. As such it is the duty of the family members to help the pregnant woman fulfill these desires. The Dohad also helps to know the attributes and qualities of the child to be born. Stories about Dohad are very common in the religious literature of Jain, Buddhist, as well as the Vedic traditions. (detailed information is available in Sushrut Samhita, Chapter 3 of the Sharirasthan section) Vaikriya Samudghat-Under specific circumstances some accomplished souls expand the constituent sections of their soul (Atma-pradesh) in relation to the matter particles. They then choose some potent and required class of matter particles and contract the soul sections to attain a desired form or body. This process is known as Vaikriya-Samudghat and the body thus formed is known as the Uttar-Vaikriya body. A similar phenomenon or process is also mentioned in Yogasutra where the process is called Nirmanachitta and the body Nirmanakaya. Vayupurana has also discussed this subject. Detailed information is available in the 36th chapter of Pannavana Sutra and the second chapter of the second Shatak of Bhagavati Sutra. This capacity is natural for the gods and the hell beings but acquired in case of the human beings. Sechanak Elephant-The best among the elephants owned by king Shrenik. Ajatshatru Kunik fought the famous Mahashila-Kantak war for this elephant. This was the war that saw the end of the republics of Licchivi and Malla. Jain literature contains many a tales connected with this elephant. Castes and sub-castes (eighteen)-Group name of people occupied in specific trades and professions is termed as caste; and the group name of people affiliated with a particular caste is termed as sub-caste. In Jambudveep Prajnapti there are two groups of the then recognized cighteen castes. One group is Naru having nine castes and the other is Karu having the remaining nine. The complete list isNARU-1. Kumhar (potter), 2. Pattahal or Patel (farmer), 3. Suvarnakar or Soni (goldsmith), 4. Soopkar (cook), 5. Gandharva (musician), 6. Kashyapak or Nai (barber), 7. Malakar or Mali (gardener), 8. Kacchakar, and 9. Tamboli (beetle leaf vendor). KARU - 1. Chamar (cobbler), 2. Yantrapeedak or Teli (oil extractor), 3. Gandhi or Baansphod (perfume maker), 4. Chhimpaya or Chheepa (textile printer), 5. Kanskaar or Kansaro (maker of metal utensils), 6. Seevang or Darji (tailor), 7. Guar, 8. Milla, and 9. Dheevar (fisherman). Kutrikapan-A place where everything from everywhere is sold: a departmental store. Licchivi-A clan name of Kshatriyas. In the Buddhist literature the name is Licchivi. In the Arthashastra of Kautilya they are mentioned as Licchavik. In Jain literature there are mentions of the Nava-Lecchaki republic-kings (head of the republic) of the Kaushal country. Malla or Mallaki-A clan name of Kshatriyas. In the Buddhist literature the name is Malla. In the Arthashastra of Kautilya they are mentioned as Mallak. In Jain literature there are mentions of the Nava-Mallaki republic-kings (head of the republic) of the Kashi country. ( 158 ) JNATA DHARMA KATHANGA SUTRA

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( 159) cm R AARO UILDRD EROINESIANRAIZANDURIHASYARIESSENDRAKANTRIAGNOTICENaawaaNOR T HARAYONamrataruneawarRENCETSAMMELANGARETINGSnamesesLINES dvitIya adhyayana : saMghATa : Amukha - zIrSaka-saMghADe-saMghATa-bA~dhA huA yA jor3A huaa| eka paristhiti vizeSa aura usa paristhiti se jur3e sabhI kartavya kAryoM ko isa kathAnaka meM samajhAyA hai| AtmA aura zarIra kA baMdhana eka naisargika baMdhana hai isa para kisI kA jora nahIM cltaa| AtmA jaba isa baMdhana se mukta hone ke mArga para agrasara ho jAtA hai taba use isa jur3Ava kA AbhAsa hotA hai| isa bheda dRSTi (bhedavijJAna) kI samajha Ane para vaha dekha pAtA hai ki zarIra ke liye kiye sabhI kAryoM meM pravRtta honA usakA Apad kartavya hai| isa karttavya ko yadi vaha Asakta bhAva se karatA hai to karmabaMdhana ko prerita karatA hai aura yadi ApAd dharma samajha nirAsakta bhAva se karatA hai to mukti kI ora gati karatA hai| isa mahattvapUrNa bAta ko dhanya sArthavAha aura vijaya cora ke rocaka kathAnaka dvArA samajhAyA gayA hai| kathAsAra-rAjagRha nagara meM dhanya sArthavAha nivAsa karatA thaa| usakI bhAryA kA nAma bhadrA thaa| aneka varSoM ke vivAhita jIvana ke pazcAt bhI vaha nissantAna the| bhadrA ne putra-prApti hetu eka bAra nagara ke bAhara sthita aneka devAlayoM meM jAkara yathAvidhi pUjA kI aura mannata maanii| usakI kAmanA pUrI huI aura kucha dinoM bAda vaha garbhavatI ho gii| yathA samaya putra-janma huA aura usakA nAma devadatta rakhA gyaa| devadatta kI sAra-sa~bhAla va use khilAne-rakhane ke lie eka dAsa-putra rakhA gayA jisakA nAma paMthaka thaa| rAjagRha nagara meM hI vijaya nAma kA eka krUra aura lAlacI cora rahatA thaa| eka dina paMthaka bAlaka devadatta ko goda meM lekara ghara se bAhara gayA aura use eka sthAna para baiThA vaha svayaM anya bAlakoM ke sAtha khelane lgaa| tabhI vijaya cora udhara A niklaa| usane AbhUSaNoM se lade bAlaka devadatta ko dekhA to lAlaca se bhara gyaa| idhara-udhara dekhane para usane pAyA ki paMthaka kA dhyAna khelane meM hai, devadatta kI ora nhiiN| vijaya ne jhaTa se bAlaka ko goda meM uThAyA aura apanI cAdara se Dhaka liyaa| tejI se vahA~ se bhAga gayA aura nagara se bAhara nikala gyaa| nagara ke bAhara eka jIrNa udyAna meM rahe eka purAne kue~ ke pAsa jA usane bAlaka ke zarIra se gahane-kapar3e utAre aura usakI hatyA kara use kue~ meM DAla diyaa| isake bAda vaha pAsa hI eka ghanI kAlA-tulasI kI jhAr3I meM chupakara baiTha gyaa| udhara paMthaka ne dhanya ko bacce ke kho jAne kI sUcanA dii| dhanya cintita ho nagara-rakSakoM ke pAsa gyaa| bAlaka kI khoja karate nagara-rakSaka nagara ke bAhara usa udyAna meM aaye| kue~ meM jhA~kane para bAlaka kA zava dikhAI diyaa| use kue~ se nikAla dhanya ko sauMpA gyaa| cora ke pada-cinhoM para calate nagara rakSakoM ne jhAr3I meM ghusa use mAla sahita pakar3a liyaa| gale se bA~dha mArate-pITate use sAre zahara meM ghumA kArAgAra meM baMda kara diyaa| duHkhI dhanya ne devadatta kA dAha-saMskAra kara diyaa| kAlAntara meM zatruoM kI zikAyata para kisI rAjadoSa ke kAraNa eka bAra dhanya ko bandI banAyA gayA aura kArAgAra meM lAkara use vijaya cora ke sAtha eka hI ber3I (khor3A) se bA~dha diyA gyaa| bhadrA prakha (159) BYA

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( 160) jJAtAdharmakathAMga sUtra R INThe RATION dvArA bhejA gayA bhojana lekara jaba paMthaka kArAgAra meM AyA aura dhanya bhojana karane lagA to vijaya ne usase bhojana maaNgaa| dhanya ne use phaTakAra diyA aura bhojana dene se manA kara diyaa| kucha dera bAda dhanya ko zaucAdi kI zaMkA huI to usane vijaya se ekAnta meM calane ko khaa| vijaya ne spaSTa rUpa se manA kara diyaa| punaH Agraha karane para usane kahA ki dhanya yadi apane bhojana meM se hissA dene kA vAdA kare to vaha sAtha cala sakatA hai| vivaza dhanya ne vAdA kara diyA aura taba vijaya use zaMkA mukta hone sAtha le gyaa| dUsare dina jaba paMthaka bhojana lekara AyA to dhanya ne apane bhojana meM se vijaya ko bhojana kraayaa| paMthaka ne ghara lauTa bhadrA se batAyA to vaha dhanya se nArAja ho gii| kucha dinoM bAda dhanya ne daNDa svarUpa rAjakoSa meM dhana diyA aura kArAgAra se mukta hokara ghara lauttaa| sabhI ne usakA svAgata kiyA kintu usakI patnI usase ruSTa rhii| bhadrA ne jaba usase bAta bhI nahIM kI to usane kAraNa puuchaa| bhadrA ne kahA ki usane apane bhojana meM se apane putrahantA ko bhAga diyA isa kAraNa vaha ruSTa thii| dhanya ne use samajhAyA ki vijaya ko bhojana dene ke pIche dhanya kI apanI zArIrika AvazyakatA thI-majabUrI, anya koI kAraNa nhiiN| bhadrA ne yaha bAta samajhI ki zarIra kI AvazyakatA hetu ApAd dharma nibhAnA doSapUrNa nahIM hai| kAlAntara meM dhanya sArthavAha ne dIkSA lI aura apanI ArAdhanA ke phalasvarUpa saudharma devaloka meM janma liyaa| vahA~ se mahAvideha kSetra meM janma le mokSa meM jaayegaa| SECOND CHAPTER : SANGHAT: INTRODUCTION - Title--Sanghade or Sanghat means tied together or joined together. This story deals with a particular situation and the duties and activities connected with it. The connection between body and soul is a natural one and no outer force can intervene. When the soul steps on the path of freedom it becomes aware of this tie. When this sense of discrimination dawns, it becomes aware of the fact that all the essential activities connected with the body are guided by the natural and imperative needs. If it discharges its duty with an indulgent attitude the soul is doomed to attract Karmas, however, if it does the same considering it to be an imperative need or with a detached attitude the soul progresses toward liberation. This important principle has been explained with the help of this interesting tale. Gist of the Story-In Rajagriha lived a merchant named Dhanya and his wife Bhadra. Even after a long and happy married life they had no offspring. To be blessed with a child Bhadra once went to some temples outside the town to worship various deities. After some days her wish was fulfilled and Bhadra became pregnant. At the proper time she gave birth to a male child who was named Devdutt. A slave boy named Panthak was appointed to look after the child. One day Panthak took Devdutt in his arms and went out of the house. He came to the highway, placed Devdutt carefully on one side and got absorbed in playing with other children. In the city of Rajagriha lived a greedy and cruel thief named Cause Cango TE (160) JNATA DHARMA KATHANGA SUTRA

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dvitIya adhyayana : saMghATa (989) Oro GN wa 1160 @4400 - Vijaya. This thief arrived there and saw child Devdutt richly adorned with ornaments. He became mad with greed. Furtively he looked around and found that slave Panthak was inattentive towards the child. He quickly picked up the infant in his arm and covered it with his shawi. He rushed away from that spot, came out of the city and arrived near a broken well in a ruined garden. There he killed the infant and took all its cloths and ornaments. He threw the dead body of the infant in that broken well. Then he went and hid himself into a nearby thicket. Panthak returned and informed Dhanya merchant that the boy was lost. Getting this information Dhanya merchant was shocked. He approached the police force. Immediately on getting the report the police force launched a search. When they came near the broken well inside that ruined garden and looked down into the well they saw the limp dead body of Devdutt. The body was taken out from the well and handed over to Dhanya merchant. Overwhelmed with sorrow, Dhanya merchant cremated the dead body. Trekking the foot-prints left by the absconding thief the policemen reached that dense thicket and caught Vijaya red handed with the stolen goods. They tied his neck with a rope, paraded him in the town thrashing him with whips and canes and imprisoned him. Once, accused by some adversaries Dhanya was apprehended and imprisoned. He was put in the same prison and shackled jointly with Vijaya thief. Bhadra sent food in the prison with Panthak. When Dhanya started eating Vijaya asked for something to eat. Dhanya refused angrily. After some time Dhanya wanted to relieve himself. He requested Vijaya to accompany him to a secluded spot to enable him to relieve himself. Vijaya refused. After sometime Dhanya repeated his request. This time Vijaya said that if Dhanya agreed to share the food he would accompany. Dhanya was forced to agree. Vijaya now accompanied him to a secluded spot and Dhanya relieved himself. Next morning when Panthak served the food Dhanya merchant shared it with Vijaya. Panthak informed of this to Bhadra when he returned home. Bhadra became displeased with Dhanya merchant. Later Dhanya paid the fine and got himself released from the prison. When he returned home all but his wife greeted him with joy. When Dhanya asked for the reason of her reticence Bhadra informed that she was angry because he had shared the food she sent with the killer of her son. Dhanya explained that he shared the food with the killer for no other purpose but to satisfy the needs of his body. Bhadra was pleased and satisfied with this explanation. In the later part of his life Dhanya got initiated and earnestly followed the ascetic discipline. Finally he accepted the ultimate vow and after a one month fast he breathed his last and was reborn as a god in the Saudharma dimension. He shall be reborn as a human being in the Mahavideh area and shall attain liberation ending all the sorrows during the same birth. como Gma 04 CHAPTER-2 : SANGHAT ( 161 )

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( 162) mAna - bIyaM ajjhayaNaM : saMghADe dvitIya adhyayana : saMghATa SECOND CHAPTER : SANGHAT : THE UNION sUtra 1. jai NaM bhaMte ! samaNeNaM bhagavayA mahAvIreNaM paDhamassa nAyajjhayaNassa ayamadve pannatte, biiyassa NaM bhaMte ! nAyajjhayaNassa ke aDhe pannatte ? sUtra 1. jambU svAmI pUchate haiM-"bhaMte ! zramaNa bhagavAna mahAvIra dvArA batAye gae prathama jJAtAdhyayana ke isa artha ke pazcAt kRpayA batAyeM ki unhoMne dUsare jJAtAdhyayana kA kyA artha kahA hai ?" ___1. Jambu Swami inquired, "Bhante ! What is the meaning of the second chapter according to Shraman Bhagavan Mahavir?" sUtra 2. evaM khala jaMbU ! teNaM kAleNaM teNaM samae NaM rAyagihe NAmaM nayare hotthA vnno| tattha NaM rAyagihe Nayare seNie rAyA hotthA mahayA. vnnnno| tassa NaM rAyagihassa nagarassa bahiyA uttarapurasthime disIbhAe guNasilae nAma ceie hotthA, vno| sUtra 2. sudharmA svAmI kahane lage-he jambU ! aisA varNana hai ki kAla ke usa bhAga meM rAjagRha nAmaka eka nagara thA aura usake bAhara guNazIla nAmaka caity| rAjagRha para rAjA zreNika rAjya karate the| (vistRta varNana pUrva sm)| 2. Sudharma Swami replied-Jambu ! It is said that during that period of time there was a town named Rajagriha. Outside this town was a temple named Gunashil Chaitya. King Shrenik was the king of Rajagriha (details as before). ujADa udyAna sUtra 3. tassa NaM guNasilayassa ceiyassa adUrasAmaMte ettha NaM mahaM ege paDiya-jiNNujjANe yAvi hotthA, viNaTThadevakule parisADiya toraNa-ghare nANAviha-gucchagumma-layA-valli-vaccha-cchAie aNegavAlasayasaMkaNijje yAvi hotthaa| tassa NaM jinnujjANassa bahumajjhadesabhAe ettha NaM mahaM ege bhaggakUvae yAvi hotthaa| (162)

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dvitIya adhyayana : saMghATa ( 163 ) ore tassa NaM bhaggakUvassa adUrasAmaMte ettha NaM mahaM ege mAluyAkacchae yAvi hotthA, kiNhe kiNhobhAse jAva ramme mahAmehaniuraMbabhUe bahUhiM rukkhehi ya gucchehi ya gummehi ya layAhi ya vallIhi ya taNehi ya kusehi ya khANuehi ya saMchanne palicchanne aMto jhusire bAhiM gaMbhIre aNega-vAlasayasaMkaNijje yAvi hotthaa| sUtra 3. usa caitya ke AsapAsa eka anya ati vizAla, jIrNa TUTA-phUTA udyAna thaa| usa udyAna meM rahA devagRha kabhI kA khaMDahara ho cukA thaa| usake dvAra tathA toraNa va gRhAdi Dhaha gaye the| usameM aneka jhuramuTa, jhAr3iyA~, latAe~, valliyA~, vRkSa Adi jahA~-tahA~ uga Aye the aura saiMkar3oM sA~pa Adi jIva rahane lage the| bar3A bhayAnaka thA vaha sthaan| usa udyAna ke bIcoMbIca eka TUTA-phUTA purAnA kuA~ bhI thaa| usa kue~ ke pAsa eka sthAna para mAlukA (kAlI tulasI) ke paudhoM kA eka jhuramuTa thA jo kAlA raMga aura kRSNa AbhA liye thA aura mahAmeghoM ke samUha jaisA suramya lagatA thaa| vaha jhuramuTa bahuta se per3a, jhAr3iyoM, paudhoM, latAoM, ghAsa aura dUMTha Adi se bharA aura saghana thaa| usake bhItara khAlI sthAna thA para bAhara se vaha ghanA dikhAI detA thaa| usake bhItara aneka sAdi hiMsra jIvoM ke rahane se vaha aura bhI bhayAvaha aura AzaMkAjanaka ho gayA thaa| - DESOLATE GARDEN ____3. Near the temple there was a large, desolate and ruined garden. The temple in that garden was in ruins since long. The gates, arches, and rooms of that temple had collapsed. Bushes, shrubs, vines, creepers, and wild trees had grown here and there and hundreds of creatures like snakes had made it their abode. The place had an ominous look. There was an old and broken well at the centre of the garden. Near that well there was a thicket of black Tulsi plants. It had a beautiful black colour and hue and it looked as attractive as a cluster of black clouds. That thicket was dense and filled with numerous bushes, shrubs, vines, creepers, and wild trees as well as grass and stumps. Although it had open space in the middle, from outside it looked impenetrable. As numerous dangerous creatures like snakes lived within, it was fearsome and awe-inspiring. - Case PARO OM bAbA MANA CHAPTER-2 : SANGHAT (163)

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( 164 ) jJAtAdharmakathAMga sUtra - - - dhanyava bhadrA sUtra 4. tattha NaM rAyagihe nagare dhaNNe nAmaM satthavAhe aDhe ditte jAva viulbhttpaanne| tassa NaM dhannassa satthavAhassa bhaddA nAma bhAriyA hotthA, sukumAlapANipAyA ahINapaDipuNNa-paMciMdiyasarIrA lakkhaNa-vaMjaNaguNovaveyA mANummANa-ppamANa-paDipuNNasujAya-savyaMgasuMdaraMgI sasisomAgArA kaMtA piyadaMsaNA surUvA karayalaparimiyativaliyamajjhA kuMDalullihiya-gaMDalehA komuirayaNiyarapaDipuNNasomavayaNA siMgArAgAracAruvesA jAva paDirUvA vaMjhA aviyAurI jANukopparamAyA yAvi hotthaa| sUtra 4. rAjagRha nagara meM dhanya nAmaka eka sArthavAha rahatA thaa| vaha bahuta dhanavAna aura tejasvI thA tathA usake ghara meM vipula bhojana banatA thaa| usakI patnI kA nAma bhadrA thaa| vaha sukumAra zarIrA tathA paMcendriya paripUrNa thii| usakI deha mAna, unmAna aura pramANa se sugaThita va sarvAMga saundaryavAna thii| candramA jaisI saumya kAnti lie vaha sudarzanA aura rUpavatI thii| muTThI meM samA jAya aisI kSINa thI usakI kaTi aura usa para tIna sala par3ate the| usake kuMDala kaMdhoM ko chUte the aura mukhamaNDala pUrNimA ke cA~da jaisA khilA huA aura snigdha thaa| vaha cAru vasanA aura zRMgAra kA AgAra thii| aisI tripura sundarI hone para bhI vaha santAnahIna vaMdhyA thii| usake apane jAnu aura kohaniyA~ hI usake payodharoM kA sparza karane vAlI santAneM thiiN| DHANYA AND BHADRA ___4. In Rajagriha lived a merchant named Dhanya. He was very rich and influential. Large quantity of food was cooked in his kitchen. The name of his wife was Bhadra. Her body was fully developed, perfectly proportioned, delicate, and beautiful. With a moon like glow she was attractive and charming. There were three line-like folds on her abdomen and her slim waist could be held in a fist. Her dangling earrings touched her shoulders. Her face was fresh and smooth like moon. She was enchantingly dressed and richly embellished. Although an exquisite beauty, she was barren having no offspring. The only child like touch to her breasts was provided by her own thighs and arms. sUtra 5. tassa NaM dhaNNassa satthavAhassa paMthae nAma dAsaceDe hotthA, savvaMgasuMdaraMge maMsovacie bAlakIlAvaNakusale yAvi hotthaa| AD - (164) JNATA DHARMA KATHANGA SUTRA

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dvitIya adhyayana : saMghATa ( 165) tae NaM se dhaNNe satthavAhe rAyagihe nayare bahaNaM nagara-nigama-seTi-satthavAhANaM aTThArasaNha ya seNippaseNINaM bahusu kajjesu ya kuDuMbesu ya maMtesu ya jAva cakkhubhUe yAvi hotthaa| niyagassa vi ya NaM kuDuMbassa bahusu ya kajjesu jAva cakkhubhUe yAvi hotthaa| sUtra 5. dhanya sArthavAha ke yahA~ paMthaka nAmakA eka dAsa-putra thaa| vaha sarvAMga sundara aura puSTa deha vAlA thA tathA baccoM ko khilAne meM kuzala thaa| ___ dhanya sArthavAha rAjagRha nagara meM rahane vAle aneka vyApAriyoM, seThoM, sArthavAhoM tathA aThAraha jAtiyoM tathA unakI upajAtiyoM ke vividha karmoM meM, pArivArika samasyAoM va maMtraNAoM meM usI prakAra mArgadarzaka ke rUpa meM Adara pAtA thA jaise apane kuTuMba ke aise hI kAryoM meN| 5. Dhanya merchant had a boy-slave named Panthak. He was well proportioned and healthy and was expert in child care. As he did in such matters in the family, Dhanya merchant also enjoyed a high reputation as a trouble shooter and counselor for social and other matters and problems in the trading community as well as all the eighteen castes and sub-castes. vijaya cora sUtra 6. tattha NaM rAyagihe nagare vijae nAmaM takkare hotthA, pAve caMDAlarUve bhImatararuddakamme Arusiya-ditta-ratta-nayaNe khara-pharusa-mahalla-vigaya-bIbhacchadADhie asaMpuDiyauTTe uddhaya-painna-laMbaMta-muddhae bhamara-rAhuvaNNe niraNukkose niraNutAve dAruNe paibhae nisaMsaie niraNukaMpe ahivvaegaMtadiTThie, khure va egaMtadhArAe, giddhe va Amisatallicche aggimiva savvabhakkhI, jalamiva savvagAhI, ukkaMcaNa-vaMcaNamAyA-niyaDikUDakavaDa-sAi-saMpaogabahule, ciranagaraviNaTTha-duTTasIlAyAracaritte, jUyapasaMgI, majjapasaMgI bhojjapasaMgI, maMsapasaMgI, dAruNe, hiyayadArae, sAhasie, saMdhiccheyae, uvahie, vissaMbhaghAI, AlIyagatitthabheya-lahuhatthasaMpautte, parassa davvaharaNammi niccaM aNubaddha, tivvavere, rAyagihassa nagarassa bahaNi aigamaNANi ya niggamaNANi ya dArANi ya avadArANi ya chiMDio ya khaMDio ya nagaraniddhamaNANi ya saMvaTTaNANi ya nivvaTTaNANi ya jUyakhalayANi ya pANAgArANi ya vesAgArANi ya taddArahANANi ya takkaragharANi ya siMghADagANi ya tiyANi ya caukkANi ya caccarANi ya nAgagharANi ya bhUyagharANi ya . dhitana Shagun / CHAPTER-2: SANGHAT (165)

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( 166 ) jJAtAdharmakathAMga sUtra Ram jakkhadeulANi ya sabhANi ya pavANi ya pANiyasAlANi ya sunnagharANi ya AbhoemANe AbhoemANe maggamANe gavesamANe, bahujaNassa chiddesu ya visamesu ya vihuresu ya vasaNesu ya abbhudaesu ya ussavesu ya pasavesu ya tihIsu ya chaNesu ya jannesu ya pavvaNIsu ya mattapamattassa ya vakkhittassa ya vAulassa ya suhiyassa sadukkhiyassa ya videsatthassa ya vippavasiyassa ya maggaM ca chidaM ca virahaM ca antaraM ca maggamANe gavesamANe evaM ca NaM vihri| bahiyA vi ya NaM rAyagihassa nagarassa ArAmesu ya, ujjANesu ya vAvi-pokkhariNI-dIhiyA-guMjAliyA-saresu ya sarapaMtisu ya sarasarapaMtiyAsu ya jiNNujjANesu ya bhaggakUvaesu ya mAluyA kacchaesu ya susANesu ya girikandara-leNauvaTThANesu ya bahujaNassa chiddesu ya jAva antaraM maggamANe gavesamANe evaM ca NaM vihri| ___ sUtra 6. rAjagRha nagara meM vijaya nAma kA eka cora thaa| vaha bar3A pApI, cANDAla jaisA aura jaghanya krUra karma karane vAlA thaa| usakI A~kheM krodhI vyakti kI A~khoM jaisI lAla thiiN| usakI .dAr3he atizaya kaThora, vizAla, vikRta aura vIbhatsa thiiN| usake dA~ta bar3e-bar3e the jisake kAraNa donoM hoMTha Apasa meM milate nahIM the| usake sira ke bAla lambe aura havA se ur3ane ke kAraNa bikhare rahate the| vaha bha~vare aura rAhu ke samAna kAlA thA aura dayA tathA pazcAttApa se pre| itanA raudrarUpI thA vaha ki dekhate hI bhaya utpanna ho| vaha nRzaMsa aura dayAhIna thaa| sarpa ke samAna eka-dRSTi vAlA arthAt krUra karma meM dRr3ha nizcaya vAlA thaa| anya kI vastu corI karane kI usakI pravRtti chure kI dhAra ke samAna tIkSNa thii| giddha jaisA mA~sa lolupa to thA hI, vaha agni ke samAna sarvabhakSI aura jala ke samAna sarvagrAhI bhI thaa| vaha utkaMcana (mithyA-prazaMsA), vaMcana (ThagI), mAyA, pAkhaNDa aura krUra-kapaTa meM paTu thaa| vaha milAvaTa aura dhokhAdhar3I meM siddhahasta thaa| eka lambe samaya se vaha nagara ko AtaMkita kiye hue thaa| usakA zIla, AcAra aura caritra-sabhI garhita the| vaha juA khelane, madirA pIne, bhojana karane aura mAMsa bhakSaNa kA lolupa thaa| vaha kaThora, anya logoM ko duHkha pradAna karane vAlA, uddaNDa, seMdha lagAne vAlA, mAyAcArI, vizvAsaghAtI aura Aga lagAne meM behicaka thaa| devasthAna ko naSTa karane meM niHsaMkoca aura devadravya haraNa karane meM catura thaa| vaha parAyA dhana chIna lene ko sadA tatpara rahatA thA aura vaira-bhAvanA se bharapUra thaa| vijaya nAma kA yaha cora rAjagRha nagara ke adhikatara praveza karane va nikalane ke mArgoM, daravAjoM, choTe va gupta dvAra, chidra, khir3akiyA~, moriyA~, nAliyA~, naye mArga Adi sthAnoM kI khoja letA rahatA thaa| vaha jue ke aDDe, madirAlaya, vezyAlayoM aura unake praveza sthaloM, coroM ke ghara Adi sthaloM kI khabara letA rahatA thaa| caurAhe, tirAhe, cauka tathA anya mArgoM - (166) JNATA DHARMA KATHANGA SUTRA

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dvitIya adhyayana : saMghATa ( 167 ) ke saMdhi sthala; sA~pa, bhUta, yakSAdi ke AvAsa; sabhAsthala, pyAU, dukAna, sUne makAna Adi sthAnoM kI gaveSaNA karatA rahatA thA, unake sambandha meM vividha sUcanAyeM ekatra karatA rahatA thaa| janasAmAnya ke sambandha meM prakaTa aura gupta sabhI sUcanAe~ ekatra karatA rahatA thA; jaise-parivAra ke sambandha, roga, viyoga, vyasana, rAjya-saMkaTa, lAbha vRddhi, utsava, prasava, bhoja, yajJa, tithi, parva, yAtrA, AvAgamana Adi avasara, jina para logoM ke madyapAna se matta, pramatta, vyasta, Akula-vyAkula, sukha-duHkha meM vyagra Adi ho jAne kI sambhAvanA hotI hai| aisI sUcanAoM ke AdhAra para vaha logoM kI chidra, ekAnta Adi kamajoriyoM kA | anumAna lagAtA aura ucita avasara kA vicAra karatA rahatA thaa| vijaya rAjagRha nagara ke bAhara sthita bAga-bagIce, udyAna, vibhinna prakAra ke bAvaDe, | tAlAba, sarovara, ekAkI upavana, purAne kue~, jhAr3I-jhuramuTa, smazAna, guphA, layana (pASANa-maNDapa) Adi logoM ke krIr3AsthaloM Adi para bhI najara rakhatA thaa| THIEF VIJAYA ____6. In the city of Rajagriha there was a thief named Vijaya. He was a sinful and lowly person indulging in despicable and cruel deeds. His eyes were red shot like an angry individual. His molars were extremely | hard, large, irregular-shaped and ugly. He also had large front teeth that did not allow his lips to come together. His hair were long and disheveled. His complexion was as dark as a bumble-bee or ebonite. He was extremely horrifying to look at. He was beyond pity and repentance. He was cruel and without compassion. Like a snake he was single minded in his cruel activities. His attitude to steal was as sharp as a honed knife. Like a vulture he was greedy for flesh. Not only that, he was also all-consuming like fire and all- enveloping like water. He was an expert of exaggeration, cheating, fraud, hypocrisy, and cruel treachery. He was also a crafty adulterer and a vile cheat. ___The city was under his terror since long. His attitude, conduct, and character were despicable. He was a compulsive gambler, and a glutton. He was callous, oppressive, rude, treacherous, crafty, cheat, and destructive. He had no scruples even in destroying or stealing religious property. Filled with the venom of vengeance, he was always ready to steal property belonging to others. CRO /CHAPTER-2: SANGHAT (167)

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<> % ( 168 ) Vijaya regularly examined various new and old paths and ways of entry and exit, gates, small and concealed doors, holes, windows, sewers, tunnels, etc. He frequented places like gambling houses, bars, whore-houses and their approaches as well as the hiding places of thieves. He also used to explore as well as collect all possible information about places like road junctions, squares; abodes of snakes, ghosts, lower gods, etc.; halls and other places of assembly; water huts, shops, forlorn houses; etc. jJAtAdharmakathAMga sUtra Besides this, he kept abreast of all activities going on in the town, open or secret, like-family equations, ailments, separations, habits, problems created by state administration, economic windfalls, festivities, child births, feasts, religious ceremonies, festivals, travels and other movements. In other words, he was well informed about all such situations when people tend to get drunk, mad, agitated, disturbed, miserable or otherwise abnormal. On the basis of such information he would asses the weakness and vulnerability of individuals and look for an opportune moment to take advantage. Vijaya also kept an eye on various picnic spots outside Rajagriha, like parks, gardens, water tanks, ponds, pools, remote woods, old wells, bushes and thickets, cremation grounds, caves, monuments etc. bhadrA kI pIDA sUtra 7. tae NaM tIse bhaddAe bhAriyAe annayA kayAI puvvarattAvarattakAla - samayaMsi kuDuMbajAgariyaM jAgaramANIe ayameyArUve ajjhatthie jAva samuppajjitthA - 14 'ahaM dhanneNaM satthavAheNa saddhiM bahUNi vAsANi sadda-pharisa - rasa-gaMdha-rUvANi mANussayAI kAmabhogAI paccaNubhavamANI viharAmi / no ceva NaM ahaM dAragaM vA dAriyaM vA pyaayaami| taM dhannAo NaM tAo ammayAo jAva suladdhe NaM mANussae jammajIviyaphale tAsiM ammayANaM, jAsiM mantre Niyagakucchi-saMbhUyAI thaNaduddhaluddhayAiM mahurasamullAvagAiM mammaNapayaMpiyAiM thaNamUlA kakkhadesabhAgaM abhisaramANAI muddhayAI thaNayaM pibaMti / tao ya komalakamalovamehiM hatthehiM gihiUNaM ucchaMge nivesiyAiM denti samullAvae pie sumahure puNo puNo maMjulappabhaNie / taM ahaM NaM adhannA apunnA alakkhaNA akayapunnA etto egamavi na pattA / " ( 168 ) Tendriented JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only

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dvitIya adhyayana : saMghATa ( 169) CID RAHTAS ABP - "taM seyaM mama kallaM pAuppabhAyAe rayaNIe jAva jalate dhaNNaM satthavAhaM ApucchittA dhaNNeNaM satthavAheNaM abbhaNunnAyA samANI subahu viulaM asaNa-pANa-khAima-sAima uvakkhaDAvettA subahu puppha-vattha-gaMdha-mallAlaMkAraM gahAya bahUhiM mitta-nAi-niyaga-sayaNasaMbaMdhI-parijaNa-mahilAhiM saddhiM saMparivuDA jAiM imAI rAyagihassa nagarassa bahiyA NAgANi ya bhUyANi ya jakkhANi ya iMdANi ya khaMdANi ya ruhANi ya sivANi ya vesamaNANi ya tattha NaM bahUNaM nAgapaDimANa ya jAva vesamaNapaDimANa ya maharihaM puSphaccaNiyaM karettA jANupAyapaDiyAe evaM vaittae-"jai NaM ahaM devANuppiyA ! dAragaM vA dArigaM vA pAyAyAmi, to NaM ahaM tubbhaM jAyaM ca dAyaM ca bhAyaM ca akkhayaNihiM ca aNubaDDemi tti kaTu uvAiyaM uvaaitte|" _sUtra 7. dhanya sArthavAha kI patnI bhadrA eka bAra lagabhaga AdhI rAta ke samaya kuTumba sambandhI cintA meM magna thii| usake mana meM vicAra uThe-- ___ "aneka varSa hue, maiM dhanya sArthavAha ke sAtha zabda, sparza, rasa, gandha aura rUpa, pA~coM indriyoM dvArA manavAMchita kAmabhoga kA Ananda letI jIvana vyatIta kara rahI hU~ kintu maiMne eka bhI putra-putrI ko janma nahIM diyA hai| ve mAtAe~ dhanyAdi (pUrva sama) haiM aura maiM samajhatI hU~ ki unakA mAnava-jIvana saphala huA hai jo apanI kokha se janme, stanapAna karane ko Atura, mIThe aura totalI bolI bolane vAle, stana mUla se kA~kha. kI ora sarakate mugdha zizu ko stanapAna karAtI haiM aura phira kamala jaise komala hAthoM se uThA goda meM biThA usase mIThe svara meM batiyAtI haiN| maiM to adhanya hU~, puNyahIna hU~, alakSaNA hU~, akRtapuNyA hU~ ki inameM se eka sukha bhI nahIM pA skii| ___"ataH mere liye yaha zreyaskara hogA ki sUryodaya hone para maiM dhanya sArthavAha se anumati lekara deva pUjA kI taiyArI kruuN| usake lie bahuta se AhAra-vyaMjanAdi taiyAra karAU~; yatheSTa puSpa, vastra, gaMdhamAlA aura alaMkAra Adi ma~gavAU~; aneka mitra, sajAtIya, pArivArika, svajana, sambandhI aura parijanoM kI mahilAoM ko nimantraNa huuN| ina sabako sAtha lekara rAjagRha nagara ke bAhara sthita nAga, bhUta, yakSa, indra, skanda, rudra, ziva aura vaizramaNa Adi devoM ke Ayatana meM pratiSThita pratimAoM ke nikaTa jAkara unakI bahumUlya puSpAdi vastuoM se pUjA karUM aura unheM yathAvidhi vandana karake prArthanA kara vara mA~gU-'he devAnupriya ! yadi maiM eka bhI putra yA putrI ko janma dU~gI to tumhArI pUjA karU~gI, dAna karU~gI, tumhAre car3havA car3hAU~gI aura tumhArI akSaya nidhi kI vRddhi kruuNgii|'' BHADRA'S DISTRESS 7. One day while Dhanya merchant's wife, Bhadra, was brooding about family matters, she thought - RAM CHAPTER-2 : SANGHAT (169)

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( 170) jJAtAdharmakathAMga sUtra Ram "Since many years I have been enjoying my married life with Dhanya merchant satisfying all sexual desires through all the five sense organs of hearing, touch, taste, smell, and vision. However, I have not given birth even to a single child. In my opinion, those mothers are the blessed ones and their life is fulfilled who breast-feed their own child who is eager to suckle, who sweetly stutters, and who in stupor shifts from the base of the breasts toward the armpit. After feeding they lift the baby with their tender and loving hands, put it in the lap and speak to it in their sweet voice. I am the wretched one, the cursed, unqualified, and ill-fated one that has been deprived of any of these pleasures. "As such it would be good for me to seek permission from Dhanya merchant and prepare for the worship of gods the first thing in the morning. For that I should first get a lot of food and delicacies cooked; arrange for enough flowers, dresses, fragrant flower-garlands, and ornaments; and invite many ladies from families of friends, relatives, prominent citizens and other close acquaintances. Taking them along I should go out of the town and visit temples and other such abodes of various deities including Naag, Bhoot, Yaksha, Indra, Skand, Rudra, Shiva and Vaishraman and worship them with all prescribed rituals offering them valuable things like garlands (etc.). After this I should pay them homage and seek their blessings - Beloved of gods ! If I give birth to even one child, male or female, I shall worship you, give charity in your name, and enhance your unlimited wealth by rich offerings.'" sUtra 8. evaM saMpehei, saMpehittA kallaM jAva jalate jeNAmeva dhaNNe satthavAhe teNAmeva uvaagcchi| uvAgacchittA evaM vayAsI-"evaM khalu ahaM devANuppiyA ! tubbhehiM saddhiM bahUI vAsAiM jAva denti samullAvae sumahure puNo puNo mNjulppbhnnie| taM NaM ahaM ahannA apunnA akayalakkhaNA, etto egamavi na pttaa| taM icchAmi NaM devANuppiyA ! tubbhehiM abbhaNunnAyA samANI viulaM asaNaM pANaM 4 jAva aNuvaDDemi, uvAiyaM krette|" ___ sUtra 8. dUsare dina prAtaH bhadrA dhanya sArthavAha ke pAsa gaI aura bolI-"devAnupriya ! maiMne Apake sAtha aneka varSoM kA dAmpatya jIvana bitAyA hai para eka bhI santAna ko janma nahIM de paaii| anya striyA~ apane baccoM ko mIThI loriyA~ sunAtI haiM para maiM adhanya, puNyahIna mmro Gra QAM REWS UES / (170) JNATA DHARMA KATHANGA SUTRA

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dvitIya adhyayana : saMghATa ( 171) - SMS SAMITON bara aura lakSaNahIna hU~ ki yaha saba kucha nahIM kara paatii| ataH he devAnupriya ! maiM cAhatI hU~ ki ApakI anumati se azana-pAna Adi yatheSTa sAmagrI le jAkara nAgAdi devoM kI yathAvidhi pUjA-arcanA karake mannata mAnU~ (puurvsm)|" 8. Next morning Bhadra went to Dhanya merchant and said, "Beloved of gods ! Since many years I have been enjoying my married life with you but I have not been able to give birth even to a single child. Other women sing lullabies to their children but I am the wretched, cursed, unqualified, and ill-fated one that has been deprived of any of the pleasures of motherhood. As such, beloved of gods ! I want to have your permission and go for the worship of gods and seek their blessings (details as before)." / ___ sUtra 9. tae NaM dhaNNe satyavAhe bhadaM bhAriyaM evaM vayAsI-"mamaM pi ya NaM khalu devANuppie ! esa ceva maNorahe-kahaM NaM tumaM dAragaM vA dAriyaM vA payAejjAsi ? bhaddAe satthavAhIe eyamaTuM annujaannaai| sUtra 9. dhanya sArthavAha ne uttara diyA-"he devAnupriye ! avazya karo ! merI bhI yaha manokAmanA hai ki jaise bhI ho tuma santAnavatI hoo|" aisA kahakara dhanya sArthavAha ne bhadrA ko pUjA kara mannata mAnane kI anumati dii| 9. Dhanya merchant replied, "Beloved of gods ! Go ahead. I also earnestly desire that you bear a child somehow." With these words Dhanya merchant gave his permission to Bhadra to worship deities and seek their blessings. santAna ke lie mannata sUtra 10. tae NaM sA bhaddA satthavAhI dhaNNeNaM satthavAheNaM abbhaNunnAyA samANI haTTatuTTha jAva hayahiyayA vipulaM asaNa-pANa-khAima-sAimaM uvkkhddaavei| uvakkhaDAvettA subahuM puSpha-gaMdha-vattha-mallAlaMkAraM gennhi| geNhittA sayAo gihAo niggcchi| niggacchittA rAyagihaM nagaraM majhamajjheNaM niggcchi| niggacchittA jeNeva pokkhariNI teNeva uvaagcchi| uvAgacchittA pukkhariNIe tIre subahuM puSpha jAva mallAlaMkAraM tthvei| ThavittA pukkhariNiM ogaahei| ogAhittA jalamajjaNaM karei, jalakIDaM karei, karittA NhAyA kayabalikammA ullapaDasADigA jAI tattha uppalAI jAva sahassapattAI tAI ginnhi| giNhittA pukkhariNIo pccoruhi| paccoruhittA taM subahu puSphagaMdhamallaM gennhi| geNhittA jeNAmeva nAgagharae ya jAva vesamaNagharae ya teNeva uvaagcchi| uvAgacchittA tattha NaM nAgapaDimANa ORA aa MEO MORE CHAPTER-2 : SANGHAT (171)

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( 172) jJAtAdharmakathAMga sUtra O2ms M A/AHDIMANAS 1 yU WAVA ya jAva vesamaNapaDimANa ya Aloe paNAmaM karei, IsiM pccunnmi| paccunnamittA lomahatthagaM praamusi| parAmusittA nAgapaDimo ya jAva vesamaNapaDimAo ya lomahattheNaM pamajjai, udagadhArAe abbhukkhei| abbhukkhittA pamhalasukumAlAe gaMdhakAsAIe gAyAI luuhei| lUhittA maharihaM vatthAruhaNaM ca mallAruhaNaM ca gaMdhAruhaNaM ca cunnAruhaNaM ca vannAruhaNaM ca krei| karittA dhUvaM Dahai, DahittA jANupAyavaDiyA paMjaliuDA evaM vayAsI-"jai NaM ahaM dAragaM vA dArigaM vA payAyAmi to NaM ahaM jAyaM ya jAva aNuvuDDemi" tti kaTu uvAiyaM karei, karittA jeNeva pokkhariNI teNeva uvaagcchi| uvAgacchittA vipulaM asaNa pANa khAima sAimaM AsAemANI jAva vihri| jimiyA jAva suibhUyA jeNeva sae gihe teNeva uvaagyaa| __ sUtra 10. anumati prApta kara bhadrA prasanna huI aura pracura sAmagrI taiyAra karavAkara vastrAlaMkAra Adi lekara ghara se bAhara niklii| nagara ke bIca se hotI vaha nadI ke kinAre pahu~cI aura samasta sAmagrI kinAre rakhakara nadI meM utara gii| nadI ke jala meM krIr3Adi kara snAna kiyaa| phira zubha anuSThAna kara gIle vastra dhAraNa kiye nadI meM rahe aneka prakAra ke kamala liye aura nadI se bAhara nikala aaii| apane sAtha lAI sArI sAmagrI punaH ekatra kara devAlayoM meM gaI, pratimAoM ko namaskAra kiyA, hAtha meM mora paMkha lekara nIce jhukI aura pratimAoM ko sApha kiyA, jala kI dhArA se abhiSeka kiyA, roe~dAra aura komala kaSAya raMga ke kapar3e se pratimAoM ke aMga poMche, vastra pahanAye, puSpamAlA pahanAI, gaMdha kA lepa kiyA, cUrNa car3hAyA, raMga car3hAyA aura dhUpa jlaaii| yaha saba anuSThAna kara ghuTane TikAkara donoM hAtha jor3akara praNAma kiyA aura mannata mA~gI-"agara maiM santAnavatI huI to ApakI yajJa-pUjA Adi karU~gI (pUrva sm)|" yaha mannata mA~gane ke bAda bhadrA vApasa nadI kinAre AI aura AhArAdi prasAda grahaNa kara hAtha-mu~ha dho ghara lauttii| WORSHIP FOR OFFSPRING ____10. Bhadra was pleased to get the permission. She arranged for all the things needed including dresses and ornaments in large quantities and came out of her house. Passing through the town she went to the river bank, placed her belongings at the bank and dived into the river. After a playful bath and still in wet dress she picked a variety of lotus flowers and came out of the river. She collected all her belongings from the river bank and proceeded to the temples. Entering each temple she paid homage before the idols, bent down and cleaned the idols with peacock-feather broom, anointed them by AYA 4 (172) JNATA DHARMA KATHANGA SUTRA GM

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dvitIya adhyayana : saMghATa ( 173) RAMINA RE pouring water, wiped them dry with soft and tufted gray towels, adorned them with cloths and garlands, rubbed perfumes and sprinkled fragrant and coloured powders over them, and in the end burnt incense. After all these rituals she touched her knees to the ground, joined her palms and bowing she prayed, "If I give birth to a child I will do your worship with all prescribed rituals (etc.)." Now Bhadra returned to the river bank, had her food and share of the auspicious offerings, washed her mouth and hands, and returned home. sUtra 11. aduttaraM ca NaM bhaddA satthavAhI cAuddasaTTamuddiTThapunamAsiNIsu viulaM asaNapANa-khAima-sAimaM uvakkhaDei, uvakkhaDittA bahave nAgA ya jAva. vesamaNA ya uvAyamANI namasamANI jAva evaM ca NaM vihri| tae NaM sA bhaddA satthavAhI annayA kayAi keNai kAlaMtareNaM AvannasattA jAyA yAvi hotthaa| __ sUtra 11. isake bAda bhadrA pratyeka caturdazI, aSTamI, amAvasyA aura pUrNimA ke dina pracura mAtrA meM azanAdi AhAra sAmagrI taiyAra karatI aura isI prakAra pUjAdi kara bhoga car3hAtI aura mannata maantii| kucha samaya bItane para bhadrA garbhavatI ho gii| 11. On eighth, fourteenth and fifteenth day of every fortnight of the lunar calendar, Bhadra repeated the above detailed rituals of worship and prayer. After some days Bhadra became pregnant. dohada __ sUtra 12. tae NaM tIse bhaddAe satthavAhIe dosu mAsesu vIikkatesu taie mAse vaTTamANe imeyArUve dohale pAubbhUe-"dhannAo NaM tAo ammayAo jAva kayalakkhaNAo tAo ammayAo, jAo NaM viulaM asaNa-pANa-khAima-sAimaM subahuyaM puSpha-vatthagaMdha-mallAlaMkAraM gahAya mitta-nAi-niyaga-sayaNa-saMbaMdhi-pariyaNa-pahiliyAhi ya saddhiM saMparivuDAo rAyagihaM nagaraM majhamajheNa niggcchti| niggacchittA jeNeva pukkhariNI teNeva uvaagcchNti| uvAgacchittA pokkhariNiM ogAhiMti, ogAhittA NhAyAo kayabalikammAo savvAlaMkAravibhUsiyAo vipulaM asaNa-pANa-khAima-sAima AsAemANIo jAva paDibhujemANIo dohalaM vinnenti|" /CHAPTER-2: SANGHAT (173)

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so ( 174) jJAtAdharmakathAMga sUtra Ope 'evaM saMpehei, saMpehittA kallaM jAva jalaMte jeNeva dhaNNe satthavAhe teNeva uvaagcchi| uvAgacchittA dhaNNaM satthavAhaM evaM vayAsI-"evaM khalu devANuppiyA ! mama tassa gabbhassa jAva dohalaM viNenti; taM icchAmi NaM devANuppiyA ! tubbhehiM abbhaNunAyA samANI jAva vihritte| "ahAsuhaM devANuppie ! mA paDibaMdha kreh|" sUtra 12. jaba bhadrA ko garbhavatI hue do mahIne bIta gaye aura tIsarA calane lagA to use eka dohada utpanna huA-"ve mAtAe~ dhanya haiM, puNyazAlinI Adi haiM jo khUba azanAdi, ghuSpAdi vastrAlaMkAra lekara mitrAdi kI striyoM ke sAtha nagara ke bIca se ho nadI ke kinAre AtI haiN| nadI meM snAna Adi kara vastrAlaMkAra pahana Ananda se AhAra grahaNa karatI haiM, svAda se khAtI aura khilAtI haiM aura isa sabameM saMtoSa prApta kara apanA dohada pUrNa karatI haiN|" isa vicAra ke uThane ke pazcAt dUsare dina prAtaHkAla vaha dhanya sArthavAha ke pAsa gaI aura bolI-"devAnupriya ! mujhe garbha ke prabhAva se eka dohada utpanna huA hai|" dohada kA varNana kara usane dhanya se dohada pUrNa karane kI icchA prakaTa kii| dhanya ne kahA-"he devAnupriye ! tumheM jisameM sukha mile vaha kArya nirvilamba kro|" PREGNANCY-DESIRE 12. During the third month of pregnancy Bhadra had a Dohad (pregnancy-desire)--"Blessed, pious, and contented are those mothers who, accompanied by other women, carrying plenty of gourmet food, flowers, cloths and ornaments (etc.) go to the river bank passing through the town. After arriving there they bathe (etc.) in the river, adorn themselves with cloths and ornaments, and enjoy as well as offer the food to others. Deriving happiness in these activities they fulfill their Dohad." Next morning she went to Dhanya merchant with these thoughts and said, "Beloved of gods ! Due to my pregnant condition I had a Dohad." She explained her desire to Dhanya merchant and asked him to make necessary arrangements. Dhanya said, "Beloved of gods ! do as you please without any delay." sUtra 13. tae NaM sA bhaddA satthavAhI dhaNNeNaM satthavAheNaM abbhaNunAyA samANI hatuTThA jAva viulaM asaNa-pANa-khAima-sAimaM jAva uvakkhaDAvei, uvakkhaDAvettA NhAyA P MAmbo - - BAB (174) JNATA DHARMA KATHANGA SUTRA

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dvitIya adhyayana : saMghATa ( 175) al SE ( S jAva (kayabalikammA) ullapaDasADagA jeNeva NAgagharae jAva dhUvaM dhi| dahittA paNAma karei, paNAmaM karettA jeNeva pokkhariNI teNeva uvaagcchi| tae NaM tAo mitta-nAi jAva nagaramahilAo bhaI satthavAhiM savvAlaMkAra-vibhUsiyaM krei| tae NaM sA bhaddA satthavAhI tAhiM mitta-nAi-niyaga-sayaNa-saMbaMdhi-parijaNaNagaramahiliyAhiM saddhiM taM viulaM asaNa-pANa-khAima-sAimaM jAva paribhuMjemANI ya dohalaM vinnei| viNittA jAmeva disiM pAubbhUyA tAmeva disiM pddigyaa| ___ sUtra 13. dhanya sArthavAha se anumati pA bhadrA prasanna huI aura pracura sAmagrI ke sAtha nadI ke kinAre jA, snAnAdi karake devakuloM meM jA vaha yathAvidhi upAsanA pUrNa kara vApasa nadI ke kinAre aaii| vahA~ usake sAtha AI mahilAoM ne use vastrAbhUSaNoM se alaMkRta kiyaa| phira usane apane sAtha AI striyoM ke sAtha AhArAdi grahaNa karake Ananda se apanA dohada pUrNa kiyA aura ghara ko lauTa aaii| ___13. Bhadra was pleased to get the permission. She went to the river bank with plenty of things she needed, took her bath (etc.), went into the temples, performed the ritual worship and returned to the river bank. There the ladies accompanying her adorned her with the cloths and ornaments. Enjoying the food with her friends she fulfilled her Dohad and returned home. putra-prasava sUtra 14. tae NaM sA bhaddA satthavAhI saMpunnaDohalA jAya taM gabbhaM suhaMsuheNaM privhi| tae NaM sA bhaddA satthavAhI NavaNhaM mAsANaM bahupaDipunnANaM addhaTThamANaM rAiMdiyANaM sukumAla-pANi-pAyaM jAva savyaMgasuMdaraMgaM dAragaM pyaayaa| sUtra 14. dohada pUrti ke bAda bhadrA sabhI kArya pUrI sAvadhAnI se karatI huI aura ucita pathya grahaNa karatI huI garbha ko sukhapUrvaka vahana karane lgii| nau mahIne aura sAr3he sAta dina bItane para usane eka sukumAra aMgoM vAle bAlaka ko janma diyaa| BIRTH OF A SON 14. After her Dohad was fulfilled Bhadra started taking due care in all her movements and activities. She ate nutritious food and spent the pregnancy period taking due precautions. When nine months and seven and a half days passed she gave birth to a male child having a delicate body. CHAPTER-2 : SANGHAT (175)

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( 176 ) jJAtAdharmakathAMga sUtra UMATA FRIEND MAST HP sUtra 15. tae NaM tassa dAragassa ammApiyaro paDhame divase jAtakammaM karenti, karittA taheva jAva viulaM asaNa pANa khAima sAimaM uvakkhaDAveMti, uvakkhaDAvittA taheva mittanAi. bhoyAvettA ayameyArUvaM goNNaM guNanipphaNNaM nAmadhejjaM kareMti-"jamhA NaM amhaM ime dArae bahUNaM nAgapaDimANa ya jAva vesamaNapaDimANa ya uvAiyaladdhe NaM taM hou NaM amhaM ime dArae devdinnnaamennN|" tae NaM tassa dAragassa ammApiyaro jAyaM ca dAyaM ca bhAyaM ca akkhayanihiM ca annuvddddenti| sUtra 15. janma ke bAda pahale dina mAtA-pitA ne bAlaka kA jAtakarma saMskAra kiyA aura taba eka ke bAda eka gyAraha dina taka sabhI pAramparika saMskAra anuSThAna pUre kiye| bArahaveM dina AhArAdi kI bharapUra taiyArI kara mitrAdi svajanoM-parijanoM ko AmaMtrita kiyaa| bhoja sampanna hone ke bAda guNAnusAra nAma rakhane hetu kahA-"hamArA yaha putra nAgAdi devoM kI pratimAoM ke sammukha manautI karane ke phalasvarUpa utpanna huA hai ataH isakA nAma devadatta rakhA jAtA hai|" phira bAlaka ke mAtA-pitA ne manautI ke saMkalpa ke anusAra sabhI dAnAdi anuSThAna sampanna kiye| 15. After the birth of the child, on the first day the parents performed the ritual ceremonies connected with the birth of a son. After that, one by one they performed all traditional ceremonies and rituals for eleven days. On the twelfth day arrangements were made for a great feast and friends and relatives were invited. When the feast concluded the formal naming ceremony was performed. Dhanya merchant said, "As we have been blessed with this son by the grace of deities like Naag, (etc.) we formally give him the name Devdutt (given by the gods)." After this the parents indulged in other activities like charity (etc.) as they had vowed. devadatta kA apaharaNa sUtra 16. tae NaM se paMthae dAsaceDae devadinnassa dAragassa bAlaggAhI jaae| devadinnaM dArayaM kaDIe geNhai, geNhittA bahahiM Dibhaehi ya DiMbhayAhi ya dAraehi ya dAriyAhi ya kumArehi ya kumAriyAhi ya saddhiM saMparivuDe abhirmi| BABI (176) JNATA DHARMA KATHANGA SUTRA STA

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CAT dvitIya adhyayana : saMghATa sUtra 16. paMthaka nAma kA eka dAsa putra bAlaka devadatta kI dekharekha ke liye niyukta huaa| vaha devadatta ko goda meM uThAkara aneka vividha Ayu ke bAlaka-bAlikAoM ke sAtha khelatA rahatA thaa| KIDNAPPING OF DEVDUTT 16. The slave boy Panthak was appointed to look after child Devdutt. He used to carry Devdutt and play around with children of various ages. sUtra 17. tae NaM sA bhaddA satthavAhI annayA kayAiM devadinna dArayaM hAyaM kayabalikammaM kayakouya-maMgalapAyacchittaM savvAlaMkAravibhUsiyaM kare | paMthayassa dAsacesyarasa hatthayaMsi dalayai / ( 177 ) tae NaM paMthae dAsaceDae bhaddAe satthavAhIe hatthAo devadinaM dArayaM kaDIe geha, geNhittA sayAo gihAo paDiNikkhamai / paDiNikkhamittA bahUhiM DiMbhaehi ya DiMbhiyAhi ya jAva (dAraehiM dAriyAhiM kumArehiM ) kumAriyAhi ya saddhiM saMparivuDe jeNeva rAyamagge teNeva uvAgacchai / uvAgacchittA devadinnaM dAragaM egaMte ThAvei / ThAvittA bahUhiM DiMbhaehi ya java kumAriyAhi yasaddhiM saMparivuDe pamatte yAvi hotthA viharai / sUtra 17. eka bAra bhadrA ne devadatta ko snAnAdi sabhI nitya karma se nivRtta karA vastra AbhUSaNoM se sajA paMthaka ke hAtha meM diyA / paMthaka ne devadatta ko goda meM liyA aura ghara se bAhara niklaa| anya bahuta se baccoM ko sAtha lekara vaha rAjamArga para aayaa| usane devadatta ko eka ora baiThA diyA aura svayaM una baccoM ke sAtha khelane meM magana ho gyaa| 17. One day Bhadra got Devdutt ready after giving him a bath and dressing him and adorning him with ornaments. She then handed him over to Panthak. Panthak lifted Devdutt in his arms and went out of the house. Taking some more children along he came to the highway. He placed Devdutt carefully on one side and got fully absorbed in playing with the other children. bAlaka kI hatyA sUtra 18. imaM ca NaM vijae takkare rAyagihassa nagarassa bahUNi bArANi ya avadArANi ya taheva jAva AbhoemANe maggemANe gavesemANe jeNeva devadine dArae teNeva uvAgacchai / CHAPTER-2 : SANGHAT For Private Personal Use Only ( 177 )

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CON ( 178) jJAtAdharmakathAMga sUtra / AVALAM uvAgacchittA devadinnaM dAragaM savvAlaMkAravibhUsiyaM paasi| pAsittA devadinnassa dAragassa AbharaNAlaMkAresu mucchie gaDhie giddhe ajjhovavanne paMthayaM dAsaceDaM pamattaM paasi| pAsittA disAloyaM krei| kerattA devadinnaM dArayaM gennhi| geNhittA kakkhaMsi alliyaavei| alliyAvittA uttarijjeNaM pihei| pihettA sigdhaM turiyaM cavalaM veiyaM rAyagihassa nagarassa avadAreNaM niggcchi| niggacchittA jeNeva jiNNujjANe, jeNeva bhaggavae teNeva uvaagcchi| uvAgacchittA devadinnaM dArayaM jIviyAo vvrovei| vavarovittA AbharaNAlaMkAraM gennhi| geNhittA devadinnassa dAragassa sarIrayaM nippANaM nicceTuM jIviyavippajaDhaM bhaggakUvae pkkhivi| pakkhivittA jeNeva mAluyAkacchae teNeva uvaagcchi| uvAgacchittA mAluyAkacchayaM annupvisi| aNupavisittA niccale nipphaMde tusiNIe divasaM khivemANe citttthi| sUtra 18. tabhI vijaya nAma kA cora rAjagRha nagara ke vibhinna guhya-ekAnta sthaloM kA nirIkSaNa-parIkSaNa karatA (pUrva varNana ke anusAra) vahA~ A phuNcaa| usane gahanoM se lade-phade devadatta ko dekhaa| gahane dekhate hI vaha lobha se pAgala ho gayA aura usake mana meM vivekahIna AkAMkSA jAga utthii| usane idhara-udhara dekhA aura pAyA ki dAsa paMthaka bAlaka kI ora se bekhabara hai| usane jhaTa se bAlaka ko uThAyA aura apanI kA~kha meM dabAkara Upara se cadarA Dhaka liyaa| phira vaha zIghra, tvarita, capala aura teja cAla se calatA nagara-dvAra se bAhara nikalA aura usa ujAr3a udyAna meM TUTe kue~ ke pAsa phuNcaa| vahA~ usane bAlaka devadatta kI hatyA kara dI aura usake sAre vastrAlaMkAra utAra kara le liye| bAlaka kI prANahIna, ceSTAhIna aura nirjIva deha ko usane TUTe kue~ meM DAla diyaa| vaha svayaM kue~ ke pAsa ke usa ghane jhuramuTa meM ghusa gayA aura nizcala, nispanda tathA mauna hokara chupa baiThA aura divasa ke anta hone kI rAha dekhane lgaa| / main - KILL THE CHILD 18. Just than, while exploring unfrequented and secluded spots (details as before), Vijaya thief arrived there. He saw child Devdutt richly adorned with ornaments. The moment he saw the costly ornaments he became mad with greed and distorted ambition. Furtively he looked around and found that slave Panthak was not watching the child. He quickly picked up the infant in his arm and covered it with his shawl. He rushed away from that spot, came out of the city gate and arrived near the broken well in the ruined garden. There he killed the omo - . (178) JNATA DHARMA KATHANGA SUTRA

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GRYWAVE ZAJMULERAY BYNGAS S ORTO jJAtAdharmakathAMga sUtra citra paricaya THE ILLUSTRATIONS EXPLAINED citra : 9 rAjagRha meM dhana sArthavAha nAma kA dhanADhya gRhastha rahatA thA / bhadrA usakI patnI thii| aneka manautiyoM *bAda dhana seTha ko eka putra kI prApti huI / devadatta usakA nAma rakhA gyaa| eka bAra paMthaka nAma kA gharelU naukara bAlaka devadatta ko sundara vastra - bahumUlya AbhUSaNa pahanAkara galI ke mor3a para baccoM ke sAtha khelane le gayA / devadatta ko eka cabUtare para baiThAkara paMthaka bAlakoM ke sAtha khelane laga gyaa| tabhI rAjagRha kA krUra khU~khAra vijaya cora udhara A nikalA / devadatta ke zarIra para bahumUlya kImatI AbhUSaNa dekhakara vaha curAne ke lie oTa meM chupakara maukA dekhane lgaa| paMthaka ko lAparavAha dekhakara vijaya cora ne bAlaka ko uThA liyaa| jaMgala meM le jAkara usane kImatI vastra AbhUSaNa utAra lie aura use mAra kara eka gahare sUkhe kue meM pheMka diyaa| ( adhyayana 2 ) vijaya cora dvArA devadatta kA apaharaNa ILLUSTRATION: 9 In Rajagriha lived a merchant named Dhanya and his wife Bhadra. After a lot of worship Bhadra became pregnant and gave birth to a male child who was named Devdutt. One day a domestic servant, Panthak, took Devdutt, came to the highway, placed Devdutt carefully on a platform and got busy playing with other children. The greedy and cruel thief named Vijaya arrived there and saw child Devdutt richly adorned with ornaments. He was overpowered by greed. Furtively he looked around and found that slave Panthak was inattentive towards the child. He quickly picked up the infant in his arm and covered it with his shawl. He came out of the city and arrived near a broken well in a ruined garden. There he killed the infant, took all its cloths and ornaments, and threw the dead body in that broken well. KIDNAPPING OF DEVDUTT BY VIJAY THIEF JNATA DHARMA KATHANGA SUTRA (CHAPTER-2) ORTO OMG

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dvitIya adhyayana : saMghATa -HONE ( 179) om OMG infant and took all its cloths and ornaments. He threw the dead, inactive and lifeless body of the infant in that broken well. Then he went into that nearby thicket. He sat down motionless, unstirring, silent, and concealed, waiting for the day to end. sUtra 19. tae NaM se paMthae dAsaceDe tao muhattaMtarassa jeNeva devadinne dArae Thavie teNeva uvaagcchi| uvAgacchittA devadinnaM dArayaM taMsi ThANaMsi apAsamANe royamANe kaMdamANe vilavamANe devadinnadAragassa savvao samaMtA maggaNagavesaNaM krei| karittA devadinnassa dAragassa katthai suI vA khuI vA pauttiM vA alabhamANe jeNeva sae gihe, jeNeva dhaNNe satthavAhe teNeva uvaagcchi| uvAgacchittA dhaNNaM satthavAhaM evaM vayAsI-"evaM khalu sAmI ! bhaddA satthavAhI devadinnaM dArayaM NhAyaM jAva mama hatthaMsi dlyi| tae NaM ahaM devadinnaM dArayaM kaDIe ginnhaami| giNhittA jAva maggaNagavesaNaM karemi, taM na Najjai NaM sAmI ! devadinne dArae keNai NIe vA avahie vA avakhitte vaa|" pAyavaDie dhaNNassa satthavAhassa eyamaTuM nivedei| __ tae NaM se dhaNNe satthavAhe paMthayadAsaceDagassa eyamahU~ soccA Nisamma teNa ya mahayA puttasoeNAbhibhUe samANe parasuNiyatte va caMpagapAyave dhasatti dharaNIyalaMsi savvaMgehiM snnivie| __sUtra 19. udhara dAsa-putra paMthaka kucha dera bAda vahA~ pahu~cA jahA~ usane bAlaka ko biThAyA thaa| bAlaka ko vahA~ nahIM pA vaha rotA-cillAtA idhara-udhara saba jagaha use DhU~r3hane lgaa| para use devadatta kA na to svara sunAI diyA, na usakI chIMka Adi kI koI dhvani aura na hI vaha svayaM kahIM dikhAI diyaa| nirAza ho vaha apane mAlika ke ghara lauTA aura dhanya sArthavAha se bolA--''he svAmI ! mAlakina bhadrA ne snAnAdi karavAkara vastrAbhUSaNa pahanAkara bAlaka ko mujhe diyA thaa| maiM use lekara bAhara gayA aura eka jagaha baiThA diyaa| kucha dera bAda vaha mujhe dikhAI nahIM diyaa| maiMne saba jagaha DhU~r3ha liyaa| svAmI ! patA nahIM devadatta ko koI mitra apane sAtha le gayA, kisI cora ne apaharaNa kara liyA athavA kisI ne kahIM pheMka diyaa|" usa dAsa-putra ne dhannA ke pairoM meM par3akara yaha saba btaayaa| __paMthaka kI bAta sunakara dhanya sArthavAha putra zoka se vyAkula ho uThA aura kulhAr3I se kaTe campA ke per3a ke samAna dhar3Ama se dharatI para girakara mUrchita ho gyaa| 19. After sometime slave-boy Panthak came to the spot where he had left Devdutt. Not finding the child he started crying and, shouting the boy's name started searching all around. But he could neither locate Devdutt nor hear the voice or any other sound, like sneezing, emitted by the child. OM 24HRA KOT - CHAPTER-2 : SANGHAT (179)

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( 180) jJAtAdharmakathAMga sUtra Dejected, he returned to his master's house and informed Dhanya merchant, "Master ! Mistress Bhadra got Devdutt ready after giving him a bath and adorning him with dress and ornaments. She then handed him over to me. I took him and went out of the house and placed Devdutt carefully at a safe spot. After some time I could not see the child there. I searched him all around but could not find him. Master ! I do not know if some of his friends has taken him along, or some thief has kidnaped him or thrown him away." That slave boy narrated the incident and fell at the feet of Dhanya. Getting this information from slave-boy Panthak, Dhanya merchant was deeply moved by the tragedy of loosing his son. He fell on the floor, like a Champa tree struck by an axe, and fainted. bAlaka kI khoja __ sUtra 20. tae NaM se dhaNNe satthavAhe tao muhuttaMtarassa Asatthe pacchAgayapANe devadinnassa dAragassa savvao samaMtA maggaNagavesaNaM krei| devadinnassa dAragassa katthai suI vA khuiM vA pauttiM vA alabhamANe jeNeva sae gihe teNeva uvaagcchi| uvAgacchittA mahatthaM pAhuDaM gennhi| geNhittA jeNeva nagaraguttiyA teNeva uvaagcchi| uvAgacchittA taM mahatthaM pAhuDaM uvaNei, uvaNaittA evaM vayAsI-"evaM khalu devANuppiyA ! mama putte bhaddAe bhAriyAe attae devadinne nAmaM dArae iDhe jAva uMbarapurpha piva dullahe savaNayAe kimaMga puNa pAsaNayAe ?" ___ tae NaM sA bhaddA devadinnaM pahAyaM savvAlaMkAravibhUsiyaM paMthagassa hatthe dalayai, jAva pAyavaDie taM mama nivedei-"taM icchAmi NaM devANuppiyA ! devadinnadAragassa savvao samaMtA maggaNa-gavesaNaM kyN| sUtra 20. kucha dera bAda jaba use hoza AyA. mAno prANa lauTa Aye hoM, to usane saba jagaha bAlaka kI khoja kii| kintu bAlaka kI koI khoja-khabara nahIM milii| vaha nirAza ho ghara lauTA, bahumUlya bheMTa sAmagrI lI aura nagara-rakSaka ke pAsa gyaa| nagara-rakSaka-dala ke sAmane vaha bheMTa rakhI aura bolA-"he devAnupriyo ! maiM aura merI patnI bhadrA ke devadatta nAma kA eka putra hai, jo hameM prANoM se bhI adhika pyArA hai|" ___ dhannA sArthavAha ne bAlaka ke kho jAne kA pUrA vivaraNa vistAra se nagara-rakSakoM ko batAyA aura kahA-"ataH he devAnupriyo ! maiM cAhatA hU~ ki Apa vAlaka devadatta kI sabhI sthAnoM para talAza kareM, khoja kreN|' enge NEPALI / (180) JNATA DHARMA KATHANGA SUTRA

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dvitIya adhyayana : saMghATa ( 181) Sur ka SEARCH FOR THE CHILD 20. After some time when he regained consciousness, as if he had been resurrected, he searched for the child everywhere but could not find any trace. He returned home crestfallen. He then collected valuable gifts and went to the chief of the police. He placed the gifts before the policemen and said, "Beloved of gods ! I and my wife have a son named Devdutt who is more precious to us than our own lives." And Dhanya merchant gave detailed report of the child's disappearance. He then asked, "I want that you conduct a thorough search for the lost child." sUtra 21. tae NaM te nagaragottiyA dhaNNeNaM satyavAheNaM evaM vuttA samANA sannaddhabaddhavammiyakavayA uppIliya-sarAsaNavaTTiyA jAva gahiyAuha-paharaNA dhaNNeNaM satthavAheNaM saddhiM rAyagihassa nagarassa bahUNi aigamaNANi ya jAva pavAsu ya maggaNa-gavesaNaM karemANA rAyagihAo nayarAo pddinnikkhmNti| paDiNikkhamittA jeNeva jiNNujjANe jeNeva bhaggakUvae teNeva uvaagcchNti| uvAgacchittA devadinnassa dAragassa sarIragaM nippANaM nicceTuM jIvavippajaDhaM paasNti| pAsittA hA hA aho akajjamiti kaTu devadinnaM dArayaM bhaggakUvAo uttaareNti| uttArittA dhaNNassa satthavAhassa hatthe NaM dlyNti| __sUtra 21. nagara-rakSakoM ne dhanya kI bAta sunakara kavaca taiyAra kara unheM pahanakara kasoM se vA~dhA, astra-zastra uThAye aura dhanya sArthavAha ke sAtha ho liye| unhoMne rAjagRha nagara ke mArga, daravAje Adi (pUrva varNana sama) sabhI gupta-prakaTa sthaloM para khoja kI aura taba nagara se bAhara nikle| khoja karate ve loga usI ujAr3a udyAna meM TUTe kue~ ke pAsa aaye| unhoMne jaba kue~ meM jhA~kA to devadatta kA niSprANa, nizceSTa aura nirjIva zarIra dikhAI pdd'aa| unake mu~ha se anAyAsa hI-"hAya ! hAya ! aho akaary|" Adi svara phUTa pdd'e| devadatta kI deha ko kae~ se nikAla dhanya sArthavAha ko sauMpa diyA gyaa| 21. Immediately on getting the report the police-force put on and tied their shields, picked up their weapons, and moved out with Dhanya merchant. They first searched all the streets, gates (etc., details as before), and then came out of the town. During their search they came near the broken well inside that ruined garden. When they looked down into the well they saw the limp dead body of Devdutt. They involuntarily uttered, "Oh ! god ! what cruelty?" Devdutt's body was taken out from the well and handed over to Dhanya merchant. amere ROINERwan CHAPTER-2 : SANGHAT ( 181)

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( 182) jJAtAdharmakathAMga sUtra vijaya cora kA nigraha __sUtra 22. tae NaM te nagaraguttiyA vijayassa takkarassa payamaggamaNugacchamANA jeNeva mAluyAkacchae teNeva uvAgacchaMti, uvAgacchitA mAluyAkacchayaM aNupavisaMti, aNupavisittA vijayaM takkaraM sasakkhaM sahoDaM sagevejjaM jIvaggAhaM ginnhNti| giNhittA aTTi-muTThi-jANu-koppara-pahArasaMbhaggamahiyagattaM krenti| karittA avAuDabaMdhaNaM krenti| karittA devadinnassa dAragassa AbharaNaM gennhNti| geNhittA vijayassa takkarassa gIvAe baMdhaMti, baMdhittA mAluyAkacchayAo pddinikkhmNti| paDiNikkhamittA jeNeva rAyagihe nagare teNeva uvaagcchNti| uvAgacchittA rAyagihaM nagaraM annupvisNti| aNUpavisittA rAyagihe nagare siMghADaga-tiya-caukka-caccara-mahApaha-pahesu kasappahAre ya layappahAre ya chivApahAre ya nivAemANA nivAemANA chAraM ca dhUliM ca kayavaraM ca uvariM pakkiramANA pakkiramANA mahayA mahayA saddeNaM ugghosemANA evaM vadaMti_ "esa NaM devANuppiyA ! vijae nAmaM takare jAva giddhe viva AmisabhakkhI bAlaghAyae, bAlamArae, taM no khalu devANuppiyA ! eyassa kei rAyA vA rAyaputte vA rAyamacce vA avrjjhi| etthaDhe appaNo sayAI kammAiM avarajhaMti' tti kaTu jeNAmeva cAragasAlA teNAmeva uvaagcchti| uvAgacchittA haDibaMdhaNaM karenti, karittA bhattapANanirohaM kareMti, karittA tisajhaM kasappahAre ya jAva nivAemANA nivAemANA vihrNti| sUtra 22. isake bAda ve nagara-rakSaka vijaya cora ke pada-cinhoM kA anusaraNa karate hue usa ghane jhuramuTa ke pAsa pahuMca gye| jhuramuTa meM ghusakara vijaya cora ko corI ke mAla sahita pakar3a liyaa| paMcoM kI sAkSI karavAkara use gardana se bA~dha liyaa| phira haDDI ke DaMDe, mukke Adi se ghuTane, kohaniyoM Adi para mAra-mAra kara usakA zarIra DhIlA kara diyaa| donoM hAthoM ko pITha ke pIche bA~dha diyA aura bAlaka ke AbhUSaNa kabje meM kara liye| yaha saba kAryavAhI karake ve jhuramuTa se bAhara nikale aura rAjagRha nagara meM praveza kiyaa| nagara ke vibhinna mArgoM para ve cora ko kor3oM, beMta aura cAbuka se mArate aura usake Upara rAkha, dhUla, kacarA Adi DAlate hue calane lge| isa bIca ve U~ce svara meM yaha ghoSaNA bhI karate jA rahe the-"he devAnupriyo ! yaha vijaya nAma kA cora hai| yaha giddha ke samAna mAMsabhakSI hai, bAla-ghAtaka hai, baccoM kA hatyArA hai| he devAnupriyo ! ise yaha mAra kisI rAjA, rAjaputra athavA amAtya ke kahane se nahIM par3a rahI hai| yaha to svayaM apane kiye kukarma kA daNDa bhoga rahA hai|" calate-calate ve kArAgAra meM pahuMce aura use ber3iyoM se jakar3a diyaa| usakA bhojana-pAnI baMda kara diyA aura subaha, dopahara, zAma usa para kor3e Adi kI mAra barasAne lge| Radinmol RamRDAMEEssa ---31 7 (182) JNATA DHARMA KATHANGA SUTRA

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dvitIya adhyayana : saMghATa ( 183 ) CHEE RAM PUNISHMENT TO VIJAYA 22. Trekking the foot-prints left by the absconding thief the policemen reached that dense thicket. They entered the thicket and caught Vijaya red handed with the stolen goods. After getting the legal formalities of evidence, they tied the thief's neck with a rope. They hit him on his joints with fists and sticks made of bone and turned his body limp. The stolen ornaments were recovered from him and his fists were tied behind his back. After doing all this they brought him out of the thicket and entered the town. They paraded him in the streets of the town thrashing him with whips and canes and throwing ash, dust and garbage over him. They also announced loudly, "Beloved of gods ! this is Vijaya, the thief. He is a meat eater like a vulture, he is a kidnaper and killer of children. He is not being beaten by orders of the king, prince or a minister. He is suffering this punishment because of his own misdeeds." When they reached the prison the thief was shackled and imprisoned. He was not given anything to eat or drink and was whipped every morning, afternoon, and evening. sUtra 23. tae NaM se dhaNNe satthavAhe mitta-nAi-niyaga-sayaNa-saMbaMdhi-pariyaNeNaM saddhiM royamANe kaMdamANe jAva devadinnassa dAragassa sarIrassa mahayA iDDIsakkArasamudaeNaM nIharaNaM kreNti| karittA bahUI loiyAiM mayagakiccAI kareMti, karittA keNai kAlaMtareNaM avagayasoe jAe yAvi hotthaa| ___ sUtra 23. dhanya sArthavAha apane aneka mitra, svajanAdi ke sAtha kraMdana-vilApa karate hue bAlaka devadatta ke zarIra ko mahatI Rddhi satkAra ke sAtha dAha-saMskAra ke liye smazAna meM le gyaa| vahA~ mRtyu sambandhI sabhI lokAcAra Adi sampanna kara dAha-saMskAra kara diyaa| samaya ke antarAla ke sAtha vaha putra-zoka se ubara gyaa| 23. Accompanied by friends and relatives and overwhelmed with sorrow, Dhanya merchant took the dead body of Devdutt to the cremation ground. The funeral procession had all the pomp and show befitting his status. With all the traditional formalities and rituals the last rites were performed and the body cremated. With the passage of time he overcame the pangs of the pain of loosing his son. PARDA aba - o pm /CHAPTER-2 : SANGHAT (183)

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C) ( 184) jJAtAdharmakathAMga sUtra ... - . - Rama - NAGARIOUSD % dhanya sArthavAha kA nigraha sUtra 24. tae NaM se dhaNNe satthavAhe annayA kayAi lahusayaMsi rAyAvarAhasi saMpalate jAe yAvi hotthaa| tae NaM te nagaraguttiyA dhaNNaM satyavAhaM gehaMti, geNhittA jeNeva cAraga teNeva uvaagcchNti| uvAgacchittA cAragaM aNupavesaMti, aNupavesittA vijae NaM takareNaM saddhiM egayao haDibaMdhaNaM kreNti| sUtra 24. eka bAra kucha cugalakhoroM ne dhanya sArthavAha para kisI sAmAnya choTe-moTe rAjyAparAdha kA Aropa lagA diyaa| nagara-rakSakoM ne use baMdI banA liyA aura kArAgAra meM le jAkara vijaya cora ke sAtha eka hI ber3I se bA~dha diyaa| DHANYA IN PRISON 24. Once some adversaries framed Dhanya merchant and accused him of some minor offense against the state. He was apprehended and imprisoned. He was put in the same prison and shackled jointly with Vijaya thief. sUtra 25. tae NaM sA bhaddA bhAriyA kallaM jAva jalaMte vipulaM asaNa-pANa-khAimasAimaM uvakkhaDei, uvakkhaDittA bhoyaNapiDayaM karei, karittA bhAyaNAI pakkhivai, pakkhivittA laMchiyamuddiyaM krei| karittA egaM ca surabhivAripaDipuNNaM dagavArayaM krei| karittA paMthayaM dAsaceDaM saddAvei, saddAvittA evaM vayAsI-"gaccha NaM tumaM devANuppiyA ! ima vipulaM asaNa-pANa-khAima-sAimaM gahAya cAragasAlAe dhannassa satthavAhassa uvnnehi|" ___ sUtra 25. agale dina subaha hone para bhadrA ne bahuta-sI AhAra sAmagrI taiyAra kI aura eka chabar3I meM usa sAmagrI sahita Avazyaka pAtra Adi rakha diye| isa chabar3I ko baMda kara usa para apane cihna kI mohara lagA dii| sugaMdhita jala se bharA eka choTA ghar3A bhI taiyAra kiyaa| paMthaka nAmaka dAsa-putra ko bulAkara bhadrA ne kahA-"he devAnupriya ! yaha saba khAne-pIne kA sAmAna kArAgAra meM dhanya sArthavAha ke pAsa le jaao|" 25. Next morning Bhadra cooked a lot of food and put it in a basket along with the necessary utensils. She covered and sealed this basket. A small pitcher was filled with perfumed water. She now called slaveboy Panthak and instructed him, "Beloved of gods ! take all this food and water to Dhanya merchant in the prison." sUtra 26. tae NaM se paMthae bhaddAe satthavAhIe evaM vutte samANe haTTatuDhe taM bhoyaNapiDayaM taM ca surabhi-varavAripaDipuNNaM dagavArayaM gennhi| geNhittA sayAo gihAo pddinikkhmi| BEDI (184) meoJNATA DHARMA KATHANGA SUTRA G

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dvitIya adhyayana : saMghATa (185) la SHARE mmarmanan m ason paDinikkhamittA rAyagihe nagare majhamajheNaM jeNeva cAragasAlA, jeNeva dhanne satthavAhe teNeva uvaagcchi| uvAgacchittA bhoyaNapiDayaM ThAvei, ThAvettA ullaMchai, ullaMchittA bhAyaNAiM gennhi| geNhittA bhAyaNAI dhovei, dhovittA hatthasoyaM dalayai, dalaittA dhaNNaM satthavAhaM teNaM vipuleNaM asaNa-pANa-khAima-sAimeNaM privesei| ___ sUtra 26. paMthaka ne prasannacitta ho usa chabar3I tathA ghar3e ko uThA liyA aura ghara se nikala rAjamArga para hotA huA kArAgAra meM dhanya sArthavAha ke pAsa gyaa| vahA~ pahu~cakara usane vaha chabar3I nIce rakhI, usa para se mohara haTAI, bhojana ke pAtroM ko dhoyA, dhanya sArthavAha ke hAtha dhulAye aura bhojana parosa diyaa| 26. Panthak happily picked up the basket and the pitcher and walking on the highway went to Dhanya merchant in the prison. He put down the basket on the floor, broke the seal, washed the utensils, helped Dhanya merchant wash his hands, and served the food. vijaya kI kSudhA sUtra 27. tae NaM se vijae takkare dhaNNaM satthavAhaM evaM vayAsI-"tumaM NaM devANuppiyA ! mama eyAo vipulAo asaNa-pANa-khAima-sAimAo saMvibhAgaM krehi|" tae NaM se dhaNNe satthavAhe vijayaM takkaraM evaM vayAsI-"aviyAiM ahaM vijayA ! eyaM vipulaM asaNa-pANa-khAima-sAimaM kAyANaM vA suNagANaM vA dalaejjA, ukkuruDiyAe vA NaM chaDDejjA, no ceva NaM tava puttaghAyagassa puttamAragassa arissa veriyassa paDiNIyassa paccAmittassa etto vipulAo asaNa-pANa-khAima-sAimAo saMvibhAgaM krejjaami|" sUtra 27. yaha saba dekha vijaya cora ne dhanya se kahA-"he devAnupriya ! mujhe bhI isa Dhera se bhojana meM se kucha do|" ___ dhanya sArthavAha ne uttara diyA-"he vijaya ! bhale hI itanI sArI bhojana sAmagrI mujhe kauvoM aura kuttoM ko denI par3e yA phira kUr3e meM pheMkanI par3e para tere jaise putraghAtaka, zatru, anAcArI aura pratikUla vyakti ko isameM se hissA nahIM duuNgaa|" - name- 15OM - - VIJAYA'S DESIRE FOR FOOD 27. Seeing all this, Vijaya thief said to Dhanya merchant, "Beloved of gods! Out of this large quantity of food please give a little to me as well." Dhanya merchant replied, "Vijaya ! I would prefer to feed cravens and dogs or throw all the extra food in a dustbin rather then - CHHALA TOS lA - - jA CHAPTER-2 : SANGHAT (185)

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Sugal (186) jJAtAdharmakathAMga sUtra ma VEEN - -- - - share it with the killer of my son, an enemy, a rogue, and a despicable person like you." sUtra 28. tae NaM dhaNNe satthavAhe taM viulaM asaNa-pANa-khAima-sAimaM aahaare|| AhArittA taM paMthayaM pddivisjjei| tae NaM se paMthae dAsaceDe taM bhoyaNapiDagaM giNhai, giNhittA jAmeva disiM pAubbhUe tAmeva disiM pddige| __ sUtra 28. dhanya sArthavAha ne vaha bhojana kiyA aura paMthaka ko chabar3I sahita vApasa bheja diyaa| 28. Dhanya merchant ate the food and sent the basket back with slave-boy Panthak. sUtra 29. tae NaM tassa dhaNNassa satthavAhassa taM vipulaM asaNa-pANa-khAima-sAimaM AhAriyassa samANassa uccAra-pAsavaNeNaM uvvaahitthaa| ___ tae NaM se dhaNNe satthavAhe vijayaM takkaraM evaM vayAsI-ehi tAva vijayA ! egaMtamavakkamAmo, jeNa ahaM uccArapAsavaNaM privemi| tae NaM se vijae takkare dhaNNaM satthavAhaM evaM vayAsI-"tubbhaM devANuppiyA ! vipulaM asaNa-pANa-khAima-sAimaM AhAriyassa atthi uccAre vA pAsavaNe vA, mama Na devANuppiyA ! imehiM bahUhiM kasappahArehi ya jAva layApahArehi ya taNhAe ya chuhAe ya parabbhavamANassa Natthi kei uccAre vA pAsavaNe vA, taM chaMdeNaM tuma devANuppiyA ! egaMta avakkamittA uccArapAsavaNaM prittttvehi|" sUtra 29. peTa bhara bhojana karane ke bAda dhanya ko mala-mUtra tyAgane kI zaMkA huI to usane vijaya se kahA-"vijaya ! calo ekAnta meM caleM jisase maiM mala-mUtra tyAga kara skuuN|" vijaya ne uttara diyA-"devAnupriya ! tumane to peTa bhara bhojana-pAna kiyA hai ataH tumheM mala-mUtra kI zaMkA huI hai| para maiM to bahuta se kor3oM Adi kI mAra se tathA bhUkha-pyAsa se pIr3ita huuN| mujhe to koI aisI zaMkA nahIM ho rhii| he devAnupriya ! tumhArI icchA ho to tumhI jaao|" 29. Once his stomach was filled Dhanya merchant had the desire to relieve himself. He requested Vijaya, "Vijaya ! come, let us go to a secluded spot so that I may relieve myself of the nature's call." ___ Vijaya replied, "Beloved of gods ! You have eaten a stomach full of food and water and so you have this urge. But I am suffering the pain ( 186) JNATA DHARMA KATHANGA SUTRA

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111 M

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ago jJAtAdharmakathAMga sUtra - - citra paricaya THE ILLUSTRATIONS EXPLAINED sahayoga kI majabUrI citra : 10 bahuta khojabIna ke bAda vijaya cora pakar3A gyaa| rAjA kI AjJAnusAra pA~va meM lakar3I kI ber3I (khor3A) lagAkara kArAgAra meM banda kara diyA gyaa| kucha samaya bAda kisI rAjakIya aparAdha ke daNDa svarUpa dhana seTa ko bhI usI kArAgAra meM vijaya cora ke sAtha usI ber3I meM banda kara diyA gyaa| dhana seTha ke lie ghara se bhojana Adi AtA rhtaa| vijaya cora bhI bhUkhA thA, usane khAnA mA~gA to seTha ne krodha meM bharakara kahA-yaha bacA huA bhojana kauoM, kuttoM ko DAla dUMgA, parantu tujha putra ghAtaka ko nahIM duuNgaa| ___ bhojana ke bAda seTha ko zauca jAne kI zaMkA huii| usane vijaya ko sAtha calane ke lie kahA, parantu vaha kyoM jAtA? Akhira hArakara seTha ne usake sAtha samajhautA kiyA-maiM tujhe khAnA dUMgA, tU zaMkA nivAraNa karane mere sAtha calate rhnaa| putraghAtI cora ko seTha ke khAne meM se khAnA khAte dekhakara paMthaka ko bahuta burA lagatA hai| (adhyayana 2) FORCED TO COMPROMISE ILLUSTRATION: 10 After a lot of search Vijaya was apprehended and imprisoned. Once, accused by some adversaries Dhanya was also apprehended and put in the same prison, shackled jointly with Vijaya thief. Bhadra sent food in the prison with Panthak. When Dhanya started eating, Vijaya asked for something to eat. Dhanya refused angrily. After some time Dhanya wanted to relieve himself. He requested Vijaya to accompany him to a secluded spot. Vijaya refused. Driven by the need of his body Dhanya was forced to submit to the demand of the thief. Vijaya now accompanied him to a secluded spot and Dhanya relieved himself. Next morning when Panthak served the food Dhanya merchant shared it with Vijaya. Panthak saw this and felt very bad. (CHAPTER-2) TAGESVEDO JNATA DHARMA KATHANGA SUTRA

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dvitIya adhyayana : saMghATa ( 187) : Twitola kA saamaaveturnRABINAuneuWHPRONARIES HIMMATAARMP of whipping as well as hunger and thirst. I have no such urge like you. Beloved of gods ! you may go if you like." vijaya cora ko bhojana meM hissA sUtra 30. tae NaM dhaNNe satthavAhe vijae NaM takkareNaM evaM vutte samANe tusiNIe sNcitttthi| tae NaM se dhaNNe satthavAhe muhuttaMtarassa baliyatarAgaM uccArapAsavaNeNaM udhvAhijjamANe vijayaM takkaraM evaM vayAsI-"ehi tAva vijayA ! jAva avkkmaamo|" ___ tae NaM se vijae dhaNNaM satthavAhaM evaM vayAsI-"jai NaM tuma devANuppiyA ! tao vipulAo asaNa-pANa-khAima-sAimAo saMvibhAgaM karehi, tato haM tumhehiM saddhiM egaMtaM avkmaami|" __sUtra 30. vijaya kI yaha ukti suna dhanya sArthavAha cupa raha gyaa| kucha dera meM usakI zaMkA tIvra ho gaI to usane phira vijaya se kahA-"vijaya ! calo ekAnta meM cleN|" vijaya ne isa bAra kahA-"devAnupriya ! yadi tuma apane bhojana meM se mujhe hissA denA svIkAra karo to maiM tumhAre sAtha ekAnta meM cala sakatA huuN|" SHARING THE FOOD TO VIJAYA 30. This reply from Vijaya silenced Dhanya merchant. After some time when his urge intensified he again asked Vijaya, "Come Vijaya ! let us go to some secluded spot." This time Vijaya said, "Beloved of gods ! If you agree to share your food with me I am ready to go to a secluded spot with you." sUtra 31. tae NaM se dhaNNe satyavAhe vijayaM evaM vayAsI-"ahaM NaM tubbhaM tao viulAo asaNa-pANa-khAima-sAimAo saMvibhAgaM krissaami|" tae NaM se vijae dhaNNassa satthavAhassa eyamadvaM pddisnnei| tae NaM se vijae dhaNNeNaM saddhiM egate avakkamei, uccArapAsavaNaM pariTThavei, AyaMte cokkhe paramasuibhUe tameva ThANaM uvasaMkamittA NaM vihri| sUtra 31. dhanya sArthavAha ne bhojana meM se hissA denA svIkAra kara liyaa| vijaya ne usakI bAta mAna lI aura usake sAtha ekAnta sthala para calA gyaa| dhanya sArthavAha zaMkAmukta ho hAtha-mu~ha dhokara svaccha huA aura donoM vApasa apane sthAna para lauTa aaye| 31. Dhanya merchant agreed to share his food. Vijaya thief now accepted Dhanya merchant's request and accompanied him to a n amambatathimirman ORNMa -Pr mom CHAPTER-2 : SANGHAT (187)

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( 188) SAAD jJAtAdharmakathAMga sUtra CO secluded spot. Dhanya merchant relieved himself and washed his hands and face. Both of them returned to their cell. sUtra 32. tae NaM sA bhaddA kallaM jAva jalate viulaM asaNa-pANa-khAima-sAimaM jAva privesei| tae NaM se dhaNNe satthavAhe vijayassa takkarassa tao viulAo asaNa-pANakhAima-sAimAo saMvibhAgaM krei| tae NaM se dhaNNe satthavAhe paMthayaM dAsaceDaM visjjei| sUtra 32. bhadrA ne dUsare dina bhI subaha hone para usI prakAra paMthaka ke sAtha bhojana sAmagrI bhejii| paMthaka ne vahA~ Akara dhanya ko bhojana parosA to dhanya ne vijaya ko bhI usa bhojana meM se kucha bhAga diyaa| bhojana kara cukane ke bAda pAtrAdi ke sAtha usane paMthaka ko vApasa bheja diyaa| ____32. Next morning Bhadra again sent the food basket with slave-boy Panthak. In the prison Panthak served the food and Dhanya merchant shared it with Vijaya. After eating, the basket with utensils was returned with Panthak. sUtra 33. tae NaM se paMthae bhoyaNapiDayaM gahAya cAragAo paDinikkhamai, paDinikkhamittA rAyagihaM nagaraM majhamajheNaM jeNeva sae gehe, jeNeva bhaddA bhAriyA, teNeva uvaagcchi| uvAgacchittA bhaI satthavAhiM evaM vayAsI-"evaM khalu devANuppie ! dhaNNe satyavAhe tava puttaghAyagassa jAva paccAmittassa tAo viulAo asaNa-pANa-khAimasAimAo saMvibhAgaM krei|" tae NaM sA bhaddA satthavAhI paMthayassa dAsaceDayassa aMtie eTamaTuM soccA AsurattA ruTThA jAva misimisemANA dhaNNassa satthavAhassa posmaavjji| sUtra 33. paMthaka ne ghara lauTakara bhadrA se kahA-"devAnupriye ! dhanya sArthavAha ne Apake putra ke hatyAre zatru ko apanI bhojana sAmagrI meM se hissA diyA hai|'' bhadrA paMthaka se yaha bAta sunakara krodha se lAla ho gaI aura kur3hatI huI dhanya sArthavAha se rUTha gii| 33. When slave-boy Panthak returned home he said to Bhadra, "Beloved of gods! Today Dhanya merchant shared his food with the killer of your son." Getting this information from slave-boy Panthak Bhadra turned red with anger. She fretted in irritation and became displeased with Dhanya merchant. PATI - (188) JNATA DHARMA KATHANGA SUTRA

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dvitIya adhyayana : saMghATa ( 189) C ka SAIRAVA - dhanya kA chuTakArA sUtra 34. taeM NaM dhaNNe satthavAhe annayA kayAiM mitta-nAi-niyaga-sayaNa-saMbaMdhiparijaNeNaM saeNa ya atthasAreNaM rAyakajjAo appANaM moyaavei| moyAvittA cAragasAlAo pddinikkhmi| paDinikkhamittA jeNeva alaMkAriyasabhA teNeva uvaagcchi| uvAgacchittA alaMkAriyakammaM krei| karittA jeNeva pukkhariNI teNeva uvaagcchi| uvAgacchittA ahadhoyamaTTiyaM gennhi| geNhittA pokkhariNiM ogaahei| ogAhittA jalamajjaNaM krei| karittA pahAe kayabalikamme jAva rAyagihaM nagaraM annupvisi| aNupavisittA rAyagihassa nagarassa majjhamajheNaM jeNeva sae gihe teNeva pahArettha gmnnaae| ___ sUtra 34. udhara dhanya sArthavAha ko usake kisI svajana ne arthadaNDa cukAkara mukta karA liyaa| vaha kArAgAra se nikalakara AlaMkArika sabhA (saundarya prasAdhana kendra) meM gyaa| vahA~ pahu~cakara bAla kaTavAe tathA anya AlaMkArika sevA krvaaii| phira vaha nadI ke kinAre gayA aura kinAre kI miTTI lekara nadI meM utraa| bhalI prakAra zarIra ko ragar3akara snAnAdi karmoM se nivRtta ho rAjagRha nagara meM praveza kiyA aura apane nivAsa kI ora claa| DHANYA RELEASED 34. One of Dhanya merchant's friends paid the fine and got him released from the prison. From the prison Dhanya merchant immediately went to a beauty parlour. There he got a haircut and other such services performed. From there he went to the river bank and taking clean sand in his hands entered the river. He immaculately rubbed and washed his body clean. After putting on his dress he entered the town and proceeded towards his house. sUtra 35. tae NaM dhaNNaM satthavAhaM ejjamANaM pAsittA rAyagihe nagare bahave niyaga-seTThi-satthavAha-pabhaio Ar3hati, parijANaMti, sakkAreMti, sammANeti, abbhuTuMti, sarIrakusalaM pucchNti| ___ tae NaM se dhaNNe jeNeva sae gihe teNeva uvaagcchi| uvAgacchittA jAvi ya se tattha vAhiriyA parisA bhavai, taM jahA-dAsAi, vA, pessAi vA, bhiyagAi vA, bhAillagAi vA, se vi ya NaM dhaNNaM satthavAhaM ejjaMtaM pAsai, pAsittA pAyavaDiyAe khemakusalaM pucchti| __jAvi ya se tattha abbhaMtariyA parisA bhavai, taM jahA-mAyAi vA, piyAi vA, bhAyAi vA, bhagiNIi vA, sAvi ya NaM dhaNNaM satthavAhaM ejjamANaM pAsai, pAsittA AsaNAo adbhuddhei| abbhuDhettA kaMThAkaMThiyaM avayAsiya bAhappamokkhaNaM krei| P V"AFED CHAPTER-2 : SANGHAT (189)

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A ( 190) jJAtAdharmakathAMga sUtra SATTA MEDIAS sUtra 35. dhanya sarthavAha ko AtA dekhakara nagara ke aneka AtmIya, zreSThI, sArthavAha Adi janoM ne usakA Adara kiyA, svAgata-satkAra kiyA, sammAna kiyA aura khar3e hokara kSema-kuzala puuchii| dhanya sArthavAha phira apane ghara phuNcaa| bAharI A~gana meM khar3e dAsa, naukara-cAkara, bhRtya, pAlatI Adi ne unheM AyA dekha pairoM meM girakara kSema-kuzala puuchii| bhItarI A~gana meM mAtA, pitA, bhAI, bahana Adi parivAra-jana dhanya ko AyA dekha Asana se uThe aura unheM gale se lagA harSa ke A~sU bhaaye| 35. When they saw Dhanya merchant coming, many of his friends, other merchants, etc. greeted him with respect and enthusiasm. They stood up and asked about his welfare. Dhanya merchant then reached home. In the courtyard slaves, servants, and other workers touched his feet and asked his wellbeing. In the living area his parents, brothers, sisters and other family members got up from their seats, embraced him and shed tears of joy. bhadrA ke kopa kA upazamana sUtra 36. tae NaM se dhaNNe satthavAhe jeNeva bhaddA bhAriyA teNeva uvaagcchi| tae NaM sA bhaddA satthavAhI dhaNNaM satthavAhaM ejjamANaM pAsai, pAsittA No ADhAi, no pariyANAi, aNADhAyamANI aparijANamANI tusiNIyA parammuhI sNcitttthi|| ___tae NaM se dhaNNe satthavAhe bhaI bhAriyaM evaM vayAsI-"kiM NaM tubbhaM devANuppie, na tuTThI vA, na harise vA, nANaMde vA ? jaM mae sae NaM atthasAreNaM rAyakajjAo appANaM || vimoie|" sUtra 36. anta meM dhanya sArthavAha apanI patnI bhadrA ke pAsa gyaa| use AtA dekha bhadrA ne abhivAdana hI nahIM kiyA mAno aparicita ho| vaha mauna rahI aura mu~ha ghumAkara baiTha gii| yaha dekha dhanya sArthavAha bolA-"devAnupriye ! mere Ane se tumheM na saMtoSa huA, na harSa aura na aannd| kyA bAta hai ? maiM to arthadaNDa dekara rAja kopa se chUTakara AyA huuN|" APPEASEMENT OF BHADRA 36. In the end Dhanya merchant went to his wife. Seeing him approach, Bhadra gave a cold shoulder as if she did not recognize him.. She remained silent and turned away from him. Surprised, Dhanya Jamg - 190) JNATA DHARMA KATHANGA SUTRA

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dvitIya adhyayana : saMghATa (191) merchant said, "Beloved of gods ! You are neither pleased, happy, nor contented to see me, what is the matter? I have paid the fine and saved myself from the wrath of the king." __ sUtra 37. tae NaM bhaddA dhaNNaM satthavAhaM evaM vayAsI-"kahaM NaM devANuppiyA ! mama tuTThI vA jAva ANaMde vA bhavissai, jeNaM tumaM mama puttaghAyagassa jAva paccAmittassa tao vipulAo asaNa-pANa-khAima-sAimAo saMvibhAgaM karesi ?" sUtra 37. bhadrA ne uttara diyA-"devAnupriya ! mujhe santoSa, harSa aura Ananda kaise hogA jabaki Apane mere putra ke hatyAre ko mere bheje hue AhAra-pAnI meM se hissA diyaa|" 37. Bhadra replied, "Beloved of gods ! How can I be pleased, happy or contented when I know that you shared the food I sent for you with the killer of my son?" ___ sUtra 38. tae NaM se bhaI evaM vayAsI-"no khalu devANuppie ! dhammo tti vA, tavo tti vA, kayapaDikayAi vA, logajattA i vA, nAyae ti vA, ghADiyae ti vA, sahAe ti vA, suhi tti vA, tao vipulAo asaNa-pANa-khAima-sAimAo saMvibhAge kae, nannattha sriircintaae|" tae NaM sA bhaddA dhaNNeNaM satthavAheNaM evaM vuttA samANI haTTatuTThA-jAva AsaNAo abbhuDhei, kaMThAkaMThiM avayAsei, khemakusalaM pucchai, pucchittA bahAyA jAva pAyacchittA vipulAiM bhogabhogAiM bhuMjamANI vihri| ___ sUtra 38. dhanya sArthavAha bolA-"devAnupriye ! maiMne yaha kArya na to dharma yA tapa samajhakara kiyA hai, na upakAra kA badalA, loka dikhAvA athavA nyAya sammata samajhakara kiyA hai aura na hI use apanA nAyaka, sahacara, sahAyaka athavA mitra samajhakara kiyA hai| apane zarIra kI ciMtA chor3a (vivazatA ke kAraNa) anya kisI prayojana se maiMne use apane AhAra-pAnI meM se hissA nahIM diyA hai|" dhanya ke isa spaSTIkAraNa se bhadrA prasanna aura saMtuSTa huii| vaha apane Asana se uThI aura apane pati ke gale se laga usakI kuzala-kSema puuchii| phira snAnAdi nitya karmoM se nivRtta ho sukha-bhoga karatI jIvana vyatIta karane lgii| 38. Dhanya merchant replied, "Beloved of gods ! I did not do this thing taking it to be a religious act or with the misconception that it was some penance. I was not inspired to return some favour. I also did not consider it to be some social obligation or a legal duty. Nor did I - SAMRO H CHAPTER-2 : SANGHAT (191)

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( 192) jJAtAdharmakathAMga sUtra :-12 share the food with the killer of my son considering him to be my leader, associate, or friend. I did that with no other purpose but to satisfy the needs of my body." Bhadra was pleased and satisfied with this explanation from Dhanya merchant. She at once got up from her seat, embraced him and asked about his welbeing. After this, she went for her bath, got ready and resumed her normal marital and family life. vijaya cora kI adhama gati __ sUtra 39. tae NaM se vijayaM takkare cAragasAlAe tehi baMdhehiM vahehiM kasappahArehi ya jAva taNhAe ya chuhAe ya parajjhavamANe kAlamAse kAlaM kiccA naraesu neraiyattAe uvvnne| se NaM tattha neraie jAe kAle kAlobhAse jAva veyaNaM paccaNubbhavamANe vihri| se NaM tao uvvaTTittA aNAdIyaM aNavadaggaM dIhamaddhaM cAuraMta-saMsArakaMtAraM annupriyttttissi| __ sUtra 39. udhara vijaya cora bandha se, vadha kI dhamakI se, kor3oM kI mAra se, aura bhUkha-pyAsa se pIr3A pAtA huA mRtyu ke bAda nAraka jIva ke rUpa meM naraka meM paidA huaa| vahA~ vaha hara prakAra se kAlA dikhAI detA thA aura duHkha bhoga rahA thaa| naraka se nikalakara vaha ananta kAla taka cAra gati vAle saMsAra kA bhramaNa kregaa| END OF VIJAYA 39. In the prison Vijaya thief continued to be tormented by his shackles, threats of death, whipping and agony of hunger and thirst. In the end he died and was born as a hell being enveloped in the hellish darkness and suffering intolerable tortures. When he leaves the hell he will be caught in the unending cycles of rebirth for an indefinite period. sUtra 40. evAmeva jaMbU ! je NaM amhaM niggaMtho vA nigganthI vA AyariyauvajjhAyANaM antie muMDe bhavittA agArAo aNagAriyaM pavvaie samANe vipulamaNimuttiya-dhaNa-kaNaga-rayaNa-sAre NaM lubbhai se vi ya evaM cev| ___ sUtra 40. he jaMbU ! isI prakAra hamArA jo bhI sAdhu yA sAdhvI gRha tyAgakara, muMDita hokara AcArya yA upAdhyAya ke pAsa dIkSA lene ke bAda vipula maNi, motI, dhana, sonA aura bahumUlya ratnoM meM lubdha hotA hai usakI bhI yahI gati hotI hai| ago GARIA - - - (192) JNATA DHARMA KATHANGA SUTRA

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dvitIya adhyayana : saMghATa ( 193 ) ORNO OS M 40. Jambu ! If any of our ascetics, who has renounced the world, shaved and has been initiated by an Acharya or Upadhyaya, is still allured by plenty of beads, pearls, cash, gold or precious gems, he faces the same consequences. sUtra 41. teNaM kAleNaM teNaM samae NaM dhammaghosA nAma therA bhagavaMto jAisaMpannA kulasaMpannA jAva puvvAnupuTviM caramANA jAva gAmANugAmaM dUijjamANA suhaMsuheNaM viharamANA jeNeva rAyagihe nagare jeNeva guNasilae ceie jAva ahApiDarUvaM uggahaM uggiNhittA saMjameNaM tavasA appANaM bhAvamANA vihrNti| parisA niggayA, dhammo khio| ___ sUtra 41. kAla ke usa bhAga meM dharmaghoSa nAma ke sthavira bhagavanta jo ucca mAtRpakSa aura pitRpakSa tathA bala Adi guNoM vAle the, gA~va-gA~va vihAra karate hue rAjagRha nagara ke guNazIla caitya meM Akara yathAvidhi tthhre| unake Ane para nagara meM pariSada nikAlI gaI aura unhoMne dharma dezanA dii| ____41. During that period of time a senior ascetic named Dharmaghosh, who was a high born (meaning both father and mother belonging to upper caste), strong (etc. ) and virtuous, wandering from one village to another, arrived in Rajagriha and stayed in the Gunashil Chaitya. A delegation of citizens came to him and he gave a discourse. dhanya kI dIkSA va devaloka gamana sUtra 42. tae NaM tassa dhaNNassa satthavAhassa bahujaNassa aMtie eyamaDhe soccA Nisamma imeyArUve ajjhathie jAva samuppajjitthA-"evaM khalu bhagavaMto jAisaMpannA ihamAgayA, ihaM saMpattA, taM gacchAmi NaM there bhagavaMte vaMdAmi nmsaami|" ___ evaM saMpehei, saMpehittA NhAe jAva suddhappAvesAI maMgallAiM vatthAI pavaraparihie pAyavihAra-cAreNaM jeNeva guNasilae ceie, jeNeva therA bhagavaMto teNeva uvaagcchi| uvAgacchittA vaMdai, nmsi| tae NaM therA dhaNNassa vicittaM dhmmmaaikkhNti| sUtra 42. dhanya sArthavAha ne kaI logoM se yaha samAcAra jaanaa| usake mana meM vicAra uThA-"uttama guNa vAle sthavira bhagavanta yahA~ padhAre haiN| mujhe bhI jAkara unako namana-namaskAra karanA caahiye| yaha socakara vaha snAnAdi nitya karma se nivRtta huA aura dharma sabhA meM jAne yogya svaccha aura mAMgalika vastra phne| phira vaha paidala calakara guNazIla caitya meM gayA aura sthavira bhagavanta ke pAsa pahu~ca unheM yathAvidhi vandanA kii| unhoMne use apanA viziSTa dharmopadeza diyaa| CEO SMS T jaba CHAPTER-2 : SANGHAT (193) HA

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( 194) jJAtAdharmakathAMga sUtra CRO SH 410 DHANYA TURNS ASCETIC 42. Dhanya merchant got this news from a number of sources. He thought, "A highly virtuous senior ascetic has arrived in town. I should also go and pay my homage to him." He got ready after a bath and put on a dress suitable for a religious assembly. He arrived at the Gunashil Chaitya walking, went near the ascetic and formally bowed before him. The senior ascetic gave a special discourse for him - sUtra 43. tae NaM se dhaNNe satthavAhe dhamma soccA evaM vayAsI-"saddahAmi NaM bhaMte ! niggaMthaM paavynnN|" jAva pvvie| jAva bahUNi vAsANi sAmaNNa-pariyAgaM pAuNittA, bhattaM paccakkhAittA mAsiyAe saMlehaNAe saDhi bhattAiM aNasaNAe chedei, chedittA kAlamAse kAlaM kiccA sohamme kappe devattAe uvvnne| tattha NaM atthegaiyANaM devANaM cattAri paliovamAiM ThiI pnnttaa| tattha NaM dhaNNassa vi devassa cattAri paliovamAiM ThiI pnnttaa| se NaM dhaNNe deve tAo devaloyAo Aukkhae NaM Thiikkhae NaM bhavakkhae NaM aNaMtaraM cayaM caittA mahAvidehe vAse sijjhihii jAva savvadukkhANamaMtaM krihii| sUtra 43. dharmopadeza sunakara dhanya sArthavAha bolA-"bhaMte ! maiM nirgrantha pravacana para zraddhA karatA huuN|" yaha kahakara usane pUrI zraddhA ke sAtha pravrajyA lene kI icchA prakaTa kI (a. 1, sU. 115 ke smaan)| phira usane pravrajyA grahaNa kara lii| aneka varSoM taka usane zramaNa jIvana kA pAlana kiyaa| anta meM AhAra tyAgakara eka mahIne kI saMlekhanA grahaNa kI, sATha-bhakta kA tyAga kiyA aura deha tyAgakara saudharma devaloka meM deva rUpa meM janma liyaa| saudharma devaloka meM katipaya devoM kI cAra palyopama kI AyuSya hotI hai| dhanya nAmaka deva bhI unhIM meM se hai| vaha apane AyuSyakarma kI prakRti, sthiti aura bhava kA kSaya kara mahAvideha kSetra meM manuSya rUpa meM janma legA aura usI bhava meM saba duHkhoM kA anta kara siddhi prApta kregaa| 43. After listening to the discourse Dhanya merchant said, "Bhante ! I have faith on the sermon of the Nirgranth." And he expressed his earnest desire to get initiated (same as Ch. 1, para 115). Consequently he was initiated. For many years he earnestly followed the ascetic discipline. Finally he accepted the ultimate vow and after a one month fast he breathed his last and was reborn as a god in the Saudharma dimension. - (194) JNATA DHARMA KATHANGA SUTRA

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dvitIya adhyayana : saMghATa ( 195) Some of the gods in the Saudharma dimension have a life span of four Palyopams (a superlative count of time). Dhanya too was one of them. After completing his age, form, state, and life as a god he shall be reborn as a human being in the Mahavideh area and shall attain liberation, ending all the sorrows, during the same birth. upasaMhAra sUtra 44. jahA NaM jaMbU ! dhaNNeNaM satthavAheNaM no dhammo ti vA jAva vijayassa takkarassa tao vipulAo asaNa-pANa-khAima-sAimAo saMvibhAge kae nannattha sarIrasArakkhaNaTThAe, evAmeva jaMbU ! je NaM amhaM niggaMthe vA niggaMthI vA jAva pavvaIe samANe vavagayaNhANummaddaNa-puSpha-gaMdha-mallAlaMkAra-vibhUse imassa orAliyasarIrassa no vaNNaheuM vA, rUvaheuM vA, visayaheuM vA asaNa-pANa-khAima-sAimaM AhAramAhArei, nannattha NANa-daMsaNa-carittANaM vhnnyaae| se NaM iha loe ceva bahUNaM samaNANaM samaNINaM sAvagANaM ya sAvigANa ya accaNijje jAva pajjuvAsaNijje bhvi| paraloe vi ya NaM no bahUNi hatthaccheyaNANi ya kannaccheyaNANi ya nAsAcheyaNANi ya evaM hiyayauppADaNANi ya vasaNuppADaNANi ya ullaMbaNANi ya paavihii| aNAIyaM ca NaM aNavadaggaM dIha jAva vIivaissai; jahA se dhaNNe stthvaahe| __sUtra 44. he jambU ! jaise dhanya sArthavAha ne vijaya cora ko apane bhojana meM se hissA dene kA kArya na to dharma yA tapa samajhakara kiyA, na upakAra kA badalA Adi samajhakara kiyA aura na hI use apanA mitrAdi mAnakara kiyaa| usane yaha kArya kevala apane zarIra kI rakSA ke liye kiyaa| usI prakAra, he jambU ! hamAre jo sAdhu-sAdhvI dIkSita hone ke pazcAt snAna, mardana, puSpa, gandha, mAlA, alaMkAra Adi kA parityAga kara isa audArika zarIra kI kAMti ke nimitta athavA viSaya bhogoM ko bhogane ke nimitta AhAra nahIM karate, apitu jJAna, darzana aura cAritra kA pAlana karane ke lie karate haiM ve sAdhu-sAdhviyoM tathA zrAvaka-zrAvikAoM ke vandanIya aura hara taraha se upAsanIya hote haiN| paraloka meM bhI ve hAtha, kAna, nAka, hRdaya, vRSaNa Adi aMgoM ke chedane, ukhAr3ane, U~cA laTakAne Adi kaSToM se pIr3ita nahIM hote| ve punarjanma ke anAdi-ananta dIrgha mArga ko pAra karate haiM, jaise dhanya sArthavAha ne kiyaa| CONCLUSION 44. Jambu ! Dhanya merchant did not do the act of sharing of his food with Vijaya thief considering it to be a religious act or with the misconception that it was some penance. He was not inspired to do this khyA CHAPTER-2 : SANGHAT (195)

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( 99EUR) jJAtAdharmakathAMga sUtra 9 as a return of some personal favour. He also did not consider it to be some social obligation or a legal duty. Nor did he do it considering Vijaya to be his friend (etc.). He did that with no other purpose but to satisfy the needs of his body. Similarly, Jambu ! when those of our ascetics who refrain from taking bath, massage, as well as any use of flowers, perfumes, garlands, ornaments, etc.; do not eat food for improving the appearance of this earthly body or enjoying the earthly pleasures but do that only as essentials on the path of right knowledge, perception, and conduct; become objects of reverence and worship for ascetics as well as house-holders. They also do not suffer the agony of amputation and other hellish tortures. They transcend the eternal cycle of rebirth as Dhanya merchant did. sUtra 45. evaM khalu jaMbU ! samaNeNaM jAva doccassa nAyajjhayaNassa ayamaDhe paNNatte tti aft sUtraM 45. he jambU ! zramaNa bhagavAna mahAvIra ne dUsare jJAtAdhyayana kA yahI artha kahA hai, aisA maiM kahatA huuN| 45. Jambu ! This is the text and the meaning of the second chapter of the Jnata Sutra as told by Shraman Bhagavan Mahavir. So I confirm. Il Pasira 3tosu 1941. Il || CHAT 3784749 44197 11 11 END OF THE SECOND CHAPTER II ( 196 ) JNATA DHARMA KATHANGA SUTRA

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dvitIya adhyayana : saMghATa MOV ( 197) - upasaMhAra jJAtAdharmakathA kI yaha dUsarI kathA sAdhanA patha para nirlipta sAMsArika kriyA ke mahattva ko darzAtI hai| jaba taka AtmA zarIra ke ratha para savAra hai use apanI yAtrA ke liye ratha ko calane yogya sakriya tathA sucAru rUpa meM rakhanA Avazyaka hai| vaisA banAye rakhane ke lie jo ucita karma bhI karanA par3e vaha usakA Avazyaka kartavya hai ataH usameM saMkoca yA duvidhA ko sthAna nahIM hai kintu vaisA koI bhI kArya ruci, bhaya, abhyAsa yA Asakti se prerita nahIM hokara nispRha bhAva se honA caahiye| isa kathA kA saMyojana rUpaka yA upamA zailI meM kiyA gayA hai| yathA rAjagRha nagara hai manuSya kssetr| dhanya hai usameM rahA sAdhu athavA Atmonnati ke mArga para agrasara saadhk| vijaya cora usa sAdhu kA zarIra hai| dhanya kA putra devadatta hai carama Ananda ke lakSya kI prApti kA aadhaar-sNym| paMthaka hai pramAdarUpI azubha prvRtti| devadatta ke AbhUSaNa haiM iMdriyoM ke vissy| pramAda ke prabhAva aura indriyoM kI Asakti se prerita zarIra saMyama kA hanana kara detA hai| ber3I kA baMdhana hai AtmA aura zarIra kA avazyambhAvI sNyog| rAjA hai karmaphala aura daMDanAyaka Adi rAjapuruSa haiM karma prkRtiyaaN| aparAdha hai AyuSya baMdha kA hetu| dhanya kI zauca-zaMkA hai zarIra kI naisargika AvazyakatAe~ jinakI pUrti ke binA zarIra Atmonnati kI sAdhanA ke lie akSama ho jAtA hai-usameM bAdhA bana jAtA hai| bhadrA hai- AcArya, jo sAdhu ke akalpita kArya ke lie upAlambha detA hai kintu usa kArya kA aucitya jAna lene para saMtuSTa hotA hai| sAdhu yahA~ yaha spaSTa karatA hai ki zarIra ko poSaNa denA usakA ApAd dharma meM prerita nispRha kArya thA, anya kisI kAraNa se prerita Asakti rUpa kArya nhiiN| upanaya gAthA isa adhyayana kI antaHpreraNA ko spaSTa karane vAlI yaha upanaya gAthA hai siva sAhaNesa AhAra-virahio jaM na vaTTae deho| tamhA dhaNovva vijayaM sAhu taM teNa posejjaa|| -mokSa ke sAdhanA mArga para baDhate hue yaha deha eka sAdhana hai, AhAra ke binA yaha sAdhanA karane meM samartha nahIM rhtaa| ataH sAdhaka isI bhAvanA se bharaNa poSaNa kare jaise dhanya sArthavAha ne vijaya cora ko bhojana diyaa| 0DY EHERE - CHAPTER-2 : SANGHAT (197)

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(986) jJAtAdharmakathAMga sUtra LU CONCLUSION This second story of the Jnata Dharma Katha highlights the importance of detached mundane activities on the spiritual path. As long as the soul rides the chariot of body it is imperative for the travel to maintain the chariot in running condition. Whatever activity is needed for this maintenance is its imperative duty. As such there is no scope of ambiguity or a second thought. But all such activity has to be done with a detached attitude and not because of liking, fear, habit, or fondness. This story has been written in metaphoric style The city of Rajagriha is the abode of human beings. Dhanya is an ascetic or a practicer on the spiritual path. Vijay thief is the body of that ascetic. Devdutt is the discipline, the means of achieving the ultimate pleasure of liberation. Panthak is the harming attitude of lethargy or apathy. The ornaments of Devdutt are the subjects of the five senses. Under the influence of lethargy and infatuation with sensual pleasures the body annihilates the discipline. The bond of shackles is the inevitable interdependence of soul and the body. The king is the fruit of karma and his forces the various categories of karmas. Crime is the cause of the bondage of life-span. The nature's call of Dhanya is the natural needs of the human body without heeding to which the body becomes incapable of progressing on the spiritual path. Bhadra is the teacher who rebukes the practicer but is satisfied when a proper reason is given for the specific deed. The practicer explains that he has indulged in the act for the sole purpose of performing an essential duty and not because of any vested interest. THE MESSAGE Without food this body is not capable of observing the disciplines like meditation, self-analysis, and other practices needed on the path of liberation. As such an ascetic should nurture the body with the same attitude as Dhanya merchant did Vijaya thief. va 410A (198) JNATA DHARMA KATHANGA SUTRA

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( 199) d tRtIya adhyayana : aMDe : Amukha zIrSaka-aMDe-aMDaka-yahA~ sAmAnya artha meM hI prayukta huA hai yaha shbd| kintu eka bahuta mahattvapUrNa pratIka rUpa diyA gayA hai ise| AsthA kA prtiik| aMDe ke bhItara jo jIvana vikAsa kI kriyA hotI hai vaha sAmAnyatayA adRSTa hotI hai aura usako sene vAle pakSI ke mana meM usa adRSTa kriyA va usake prati gaharI aura nizzaMka AsthA rahatI hai| zaMkA utpanna huI ki asaMyamita vyavahAra AraMbha huA aura jIvana kA vikAsa avruddh| isa kathA meM isI AsthA-anAsthA ke phala ko darzAyA hai| kathAsAra-caMpA nagarI ke bAhara subhUmibhAga nAmaka eka manorama udyAna thaa| isa udyAna kI eka jhAr3I meM eka moranI ne suMdara aMDe diye the| do sArthavAha putra gaNikA devadattA ke sAtha udyAna-ramaNa ke liye Ae aura unhoMne ve aMDe dekhe| apane cAkaroM se unhoMne eka-eka aMDA apane-apane ghara bhijavA diyA jisase vahA~ rahI murgiyA~ unheM sekara mayUra-zAvaka utpanna kareM jinase unakA manoraMjana ho| sAgaradatta-putra ke mana meM aMDe ko dekha zaMkA utpanna ho gaI aura vaha usa aMDe ko bAra-bAra hilAtA-DulAtA aura jA~ca karatA rhaa| aMtataH vaha aMDA sar3a gyaa| jinadatta-putra ke mana meM koI zaMkA utpanna nahIM huii| usakI AsthA aTUTa banI rhii| samaya pAkara usa aMDe meM se eka nanhA mayUra niklaa| use mayUra-pAlakoM ke pAsa bhejA aura yathocita vikAsa tathA kalA sikhAne kI vyavasthA kI gii| mayUra bar3A huA to usake karataba dekha jinadatta-putra kA manoraMjana to huA hI sAtha hI usake spardhA meM jItane ke kAraNa lAbha bhI huaa| Came AARme - (199)

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( 200 ) jJAtAdharmakathAMga sUtra mo SU 4000 THIRD CHAPTER: ANDAK: INTRODUCTION Title-Andak means eggs. Although the term has been used in its literal sense only, it provides an important symbol; that of faith. The life process continuing within an egg is apparently invisible. The bird that hatches it still has a deep and unwavering faith in that invisible activity. The moment a shadow of doubt appears it gives rise to unruly behaviour and results in choking the evolution of life. This story highlights the result of such faith and skepticism. Gist of the Story--There was a beautiful garden named Subhumibhag outside the town of Champa. A wild pea-hen had laid two eggs in a thicket in this garden. Two merchant boys took along Devdutta courtesan and came to Subhumibhag garden for entertainment. They saw those two large and healthy eggs. They arranged to send one egg to each one's house with servants so that domestic hens could hatch and produce peacock chickens for their entertainment. Son-of-Sagardatta became doubtful if the egg would hatch or not? Nervously he disturbed the egg time and again. All this movement made the egg lifeless. Son-of-Jinadatta had no such apprehension. He was confident. A few days later a tiny chick broke the shell and came out. It was given under the care of peacock trainers. The chick slowly grew into a beautiful and intelligent peacock. Son-ofJinadatta not only entertained himself but also took this peacock along to various competitions in the town and won high wagers. r 400mA 1 EYOTE (200) JNATA DHARMA KATHANGA SUTRA

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( 201) 4IMA taccaM ajjhayaNaM : aMDe tRtIya adhyayana : aMDaka THIRD CHAPTER : ANDAK - THE EGGS sUtra 1. jai NaM bhaMte ! samaNeNaM bhagavayA mahAvIreNaM doccassa ajjhayaNassa NAyAdhammakahANaM ayamaDhe pannatte, taiassa ajjhayaNassa ke aDhe paNNatte ? sUtra 1. jambU svAmI ne sudharmA svAmI se prazna kiyA-"bhaMte ! zramaNa bhagavAna mahAvIra ne jJAtA dharmakathA ke dUsare adhyayana kA yaha (pUrvokta) artha kahA hai, to tIsare adhyayana kA kyA artha batAyA hai ?" ___ 1. Jambu Swami inquired, "Bhante ! What is the meaning of the third chapter of Jnata Dharmakatha according to Shraman Bhagavan Mahavir?" sUtra 2. evaM khalu jaMbU ! teNaM kAleNaM teNaM samae NaM caMpA nAma nayarI hotthA, vnno| tIse NaM caMpAe nayarIe bahiyA uttarapucchime disIbhAe subhUmibhAe nAmaM ujjANe hotthaa| savvouya-puSpha-phalasamiddhe surammeM naMdaNavaNe iva suha-surabhi-sIyala-cchAyAe samaNubaddha / __sUtra 2. sudharmA svAmI ne uttara diyA-"he jambU ! aisA varNana hai ki kAla ke usa bhAga meM campA nAma kI eka nagarI thii| jisake bAhara uttara-pUrva dizA meM subhUmibhAga nAmaka eka ramaNIya udyAna thaa| vaha sabhI RtuoM meM phUloM-phaloM se ladA bar3A suramya lagatA thaa| vaha nandanavana ke jaisA zubha, surabhita aura zItala chAyA se bharA thaa|" 2. Sudharma Swami narrated-Jambu ! There are mentions that during that period of time there existed a town named Champa. There was a beautiful garden named Subhumibhag outside the town. With abundance of flowers and fruits that garden appeared inviting during every season. It was attractive, fragrant, and full of cool shade just like Nandanvana (the garden of gods). mayUrI ke aMDe sUtra 3. tassa NaM subhUmibhAgassa ujjANassa uttarao egadesammi mAluyAkacchae hotthA, vnnnno| tattha NaM egA vaNamaUrI do puDhe pariyAgae piTuMDI paMDure nivvaNe niruvahae Othe PARDA (201)

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( 202 ) jJAtAdharmakathAMga sUtra OM bhinnamuTThippamANe maUrIaMDae psvi| pasavittA sae NaM pakkhavAe NaM sArakkhamANI saMgovemANI saMviTemANI vihri| __ sUtra 3. usa udyAna ke uttara meM eka jagaha mAlukA jhAr3iyoM arthAt tulasI kI jhAr3iyoM kA jhuramuTa thA (pUrva sm)| isa jhuramuTa meM eka vanamayUrI ne, eka ke bAda eka, do aMDe diye| ye donoM aMDe polI muTThI jitane bar3e aura cAvaloM ke Dhera jaise sapheda (ujjvala) the, kisI bhI vikAra yA doSa se rahita the| aMDe dene ke bAda vaha mayUrI apane paMkhoM kI havA se aMDoM kI rakSA karatI, sAra-sa~bhAla karatI, poSaNa karatI vahA~ rahatI thii| PEA-HEN EGGS 3. At the north end of that garden was a thicket of black Tulsi plants (details as before). In this, a wild pea-hen had laid two eggs one after the other. These eggs were of the size of a loose fist, brilliant white like a heap of rice, and faultless. After laying the eggs the peahen blew air over them with its wings and protected, nurtured and hatched them. sUtra 4. tattha NaM caMpAe nayarIe duve satthavAhadAragA parivasaMti; taM jahA-jiNadattaputte ya sAgaradattaputte ya sahajAyayA sahavaDDiyayA sahapaMsukIliyayA sahadAradarisI annamannamaNurattayA annamannamaNuvvayayA annamannacchaMdANuvattayA annamannahiyaicchiyakArayA annamannesu gihesu kiccAI karaNijjAiM paccaNubhavamANA vihrNti| sUtra 4. campA nagarI meM do sArthavAhaputra rahate the| eka thA jinadatta kA putra aura dUsarA sAgaradatta kA putr| ve donoM eka sAtha janme, khele, aura bar3e hue the| donoM kA vivAha bhI eka sAtha hI huA thaa| donoM meM Apasa meM parama sneha thaa| jahA~ eka jAtA vahIM dUsarA bhI jAtA thaa| sabhI kAma eka-dUsare kI salAha se karate the, eka-dUsare kI icchA ke viruddha koI bhI kAma nahIM karate the| yahA~ taka ki paraspara eka-dUsare ke ghara-parivAra ke kArya bhI kara diyA karate the| ___4. In Champa lived two sons of two merchants. One was Son-ofJinadatta and the other Son-of-Sagardatta. Both were born, had played around and were brought up together. They were married also around the same time. They both loved each other very much. Where one went, the other followed. Whatever they did was with mutual consent and none of them ever went against the other's wish. They were so close that they would even look after each other's family affairs. ACA009 (202) JNATA DHARMA KATHANGA SUTRA

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tRtIya adhyayana : aMDe ( 203 ) O AmA sUtra 5. tae NaM tesiM satthavAhadAragANaM annayA kayAiM egayao sahiyANaM samuvAgayANaM sannisannANaM sanniviTThANaM imeyArave mihokahAsamullAve samuppajjitthA-"jaNNaM devANuppiyA ! amhaM suhaM vA dukkhaM vA pavvajjA vA videsagamaNaM vA samuppajjai, taNNaM amhehiM egayao samecyA nnitthriyvvN|" ti kaTTa annamantrameyArUvaM saMgAraM pddisunnenti| paDisuNettA sakammasaMpauttA jAyA yAvi hotthaa| __ sUtra 5. eka bAra jaba donoM eka ke ghara meM sAtha-sAtha baiThe the to Apasa meM bAtacIta huI-"he devAnupriya ! hameM jo bhI sukha, duHkha, videza-yAtrA athavA pravrajyA prApta ho usa sabhI meM hameM eka-dUsare kA sAtha denA caahiye|" donoM ne yahI pratijJA le lI aura yathAvat apane kAryoM meM laga gye| 5. One day, while they were sitting together at the residence of one of them, they discussed, "Beloved of gods ! Whatever pleasure or pain, chance of travel, or decision of renunciation we come across, we shall give each other company." They promised each other and resumed there normal life. gaNikA devadattA sUtra 6. tattha NaM caMpAe nayarIe devadattA nAmaM gaNiyA parivasai, aDDA jAva bhattapANA causaTThikalApaMDiyA causadvigaNiyAguNovaveyA auNattIsaM visese ramamANI ekkavIsa-raiguNappahANA battIsapurisovayAra-kusalA NavaMgasuttapaDibohiyA aTThArasadesIbhAsAvisArayA siMgArAgAracAruvesA saMgaya-gaya-hasiya-bhaNiya-vihiyavilAsalaliyasalAva-niuNajuttovayArakusalA UsiyajhayA sahassalaMbhA viinnachatta-cAmarabAlaviyaNiyA kanIrahappayAyA yAvi hotthA, bahUNaM gaNiyA-sahassANaM AhevaccaM jAva vihri| __ sUtra 6. campA nagarI meM devadattA nAma kI eka gaNikA bhI rahatI thii| vaha zakti-sampanna aura samRddha thI, anekoM sevaka usake Azrita the| cauMsaTha kalAoM kI paMDita, gaNikA ke cauMsaTha guNoM se paripUrNa, unatIsa prakAra kI krIr3AoM kI abhyAsI, ikkIsa rati guNoM kI pAraMgata aura battIsa puruSopacAroM (puruSoM ke sAtha vyavahAra guNa) meM kuzala thI vh| use nau aMgoM ke paripUrNa ho jAne kA bhAna thA arthAt nava vikasita yauvanA thii| aThAraha dezI bhASAoM kI vizArada thI va zRMgAra kA mUrta rUpa aura cAru veSadhArI thii| vaha saMgati, gati Adi vyavahAra meM kuzala thii| usake ghara para dhvajA phaharAtI thI aura usakA eka dina kA zulka eka hajAra mudrA thaa| rAjA ne use chatra, cAmara aura bAla vyaMjanaka (mora paMkha se banA IASA00 CASE CHAPTER-3 : ANDAK (203)

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Cap ( 204 ) jJAtAdharmakathAMga sUtra OO cAmara/paMkhA) dekara sammAnita kiyA thaa| vaha karNIratha nAma kI pAlakI para baiThakara AvAgamana karatI thii| yaha devadattA gaNikA eka hajAra. gaNikAoM para Adhipatya karatI sukhamaya jIvana vyatIta karatI thii| DEVDATTA, THE COURTESAN 6. In Champa, there also lived a courtesan named Devdatta. She was powerful and wealthy. She had numerous servants in her house. She was proficient in sixty four arts, endowed with the sixty four qualities of a courtesan, an exponent of all the thirty nine types of entertainments, an expert of twenty one styles of sex plays, and accomplished in thirty one styles of interactions with males. She was youthful and full of vigour and, had good command over eighteen indigenous languages. She dressed in style, was the embodiment of adornment and an artful mover in the social and physical dimensions. A flag hoisted on her residence and her charges for a day's entertainment were one thousand coins. The king had honoured her with an umbrella, whisks and fans. The palanquin she used for commuting was named Karnirath. Having one thousand courtesans under her command she lived happily. udyAna bhramaNa kI taiyArI sUtra 7. tae NaM tesiM satthavAhadAragANaM annayA kayAi puvvAvaraNhakAla-samayaMsi jimiyabhuttuttarA-gayANaM samANANaM AyaMtANaM cokkhANaM paramasuibhUyANaM suhAsaNavaragayANaM imeyArUve mihokahAsamullAve samuppajjitthA-"taM seyaM khalu amhaM devANuppiyA ! kallaM jAva jalaMte vipulaM asaNa-pANa-khAima-sAimaM uvakkhaDAvettA taM vipulaM asaNa-pANa-khAimasAimaM dhUva-puSpha-gaMdha-vatthaM gahAya devadattAe gaNiyAe saddhiM subhUmibhAgassa ujjANassa ujjANasiriM paccaNubhavamANANaM viharittae" tti kaTTa annamannassa eyamaTuM paDisuNenti, paDisuNittA kallaM pAubbhUe koDuMbiyapurise saddAventi, sadAvittA evaM vayAsI__ "gacchaha NaM devANuppiyA ! vipulaM asaNa-pANa-khAima-sAimaM uvkkhddeh| uvakkhaDittA taM vipulaM asaNa-pANa-khAima-sAimaM dhUva-puSpaM gahAya jeNeva subhUmibhAge ujjANe, jeNeva NaMdA pukkhariNI, teNAmeva uvaagcchh| uvAgacchittA gaMdApukkhariNIo adUrasAmaMte thUNAmaMDavaM aahnnh| AhaNittA Asitta-saMmajjiovalitaM sugaMdha jAva kaliyaM kareha, karittA amhe paDivAlemANAra ciTThaha" jAva citttthti| Tonsister (204) JNATA DHARMA KATHANGA SUTRA

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tRtIya adhyayana : aMDe ( 205 ) Tera sUtra 7. eka dina dopahara ke bhojana ke bAda ve sArthavAhaputra Acamana kara, svacchapavitra hokara sukhAsanoM para baiThe aura paraspara bAteM karane lage-"he devAnupriya ! kyA hI acchA ho ki kala prAtaHkAla vipula azanAdi AhAra sAmagrI tathA dhUpa, puSpa, gaMdha, vastra sAtha lekara devadattA gaNikA ke sAtha subhUmibhAga. udyAna kI chaTA kA Ananda lete hue vihAra kreN|" donoM isa prastAva se sahamata ho gaye aura agale dina subaha sevakoM ko bulAkara kahA____ "devAnupriyo ! tuma loga jAo aura vipula azanAdi khAdya sAmagrI taiyAra kro| phira vaha sAmagrI aura dhUpa, gaMdha puSpAdi lekara subhUmibhAga udyAna meM nandA puSkariNI ke nikaTa jaao| vahA~ nadI ke taTa para zAmiyAne se eka maNDapa taiyAra kro| pAnI chir3akakara, sApha kara, lIpa-potakara sugaMdhAdi se use ramya bnaao| yaha kAma pUrA kara tuma vahIM para hamArI rAha dekhnaa|'' isa prakAra sevaka AjJAnusAra kArya sampanna kara vahIM Thahara gye| PREPARATIONS FOR AN OUTING ___7. After lunch, one day, both the merchant boys washed their hands and sat down to chat, "Beloved of gods ! How nice it would be if tomorrow morning we collect ample food stuff, incense, flowers, perfumes, dresses, etc., take along Devdatta courtesan and go to Subhumibhag garden to enjoy its beauty and entertain ourselves." They both agreed and next morning called their staff and said, "Beloved of gods ! Go and cook a lot of food and other delicacies. Pack the food, collect incense, flowers, (etc. ) and go near the Nanda stream in the Subhumibhag garden. There, on the river bank raise a tent. operly clean the inner area with water, and make it habitable by applying plaster, white wash, perfumes, etc. Wait there for us after you complete this work." The servants did as ordered. __ sUtra 8. tae NaM satthavAhadAragA doccaMpi koDubiyapurise saddAveMti, saddAvittA evaM vayAsI-"khippAmeva lahukaraNajuttajoiyaM samakhura-vAlihANaM-samalihiyatikkhaggasiMgaehiM rayayAmaya-suttarajjuya-pavarakaMcaNa-khaciya-NatthapaggahovaggahiehiM nIluppalakayAmelaehiM pavaragoNajuvANaehiM nANAmaNi-rayaNa-kaMcaNa-ghaMTiyAjAlaparikkhittaM pavaralakkhaNovaveyaM juttAmeva pavahaNaM uvnneh|" te vi taheva uvnnenti| sUtra 8. sArthavAhaputroM ne taba anya sevakoM ko bulAkara AjJA dI-"eka samAna khura aura pUMcha vAle, eka hI taraha ke raMga se raMgI coTI ke sIMga vAle, cA~dI kI ghaMTiyA~ AARVA - CHAPTER-3 : ANDAK (205)

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m ( 206 ) laTakAye, jarI vAlI DorI kI nAtha se ba~dhe aura nIlakamala kI kalaMgI se saje uttama javAna baila jisameM jute hoM aisA ratnoM aura sone kI ghaMTiyoM se sajA zreSTha lakSaNoM vAlA ratha le Ao / " sevakoM ne tatkAla AjJA ke anurUpa ratha lA upasthita kiyA / 8. Now the merchant boys called other servants and said, "Arrange to get a beautiful chariot decorated with gem studded bells made of gold and drawn by young bullocks of good breed, having resembling hoofs, tails, and horns. These bullocks should be adorned with same colour on horn-tips, silver bells on the neck and brocade straps and bridles with blue lotuses fixed at the top." The servants carried out the order and brought the chariot at the gate. jJAtAdharmakathAMga sUtra udyAna- bhramaNa sUtra 9. tae NaM te satthavAhadAragA vhAyA jAva sarIrA pavahaNaM durUhaMti, durUhittA jeNeva devadattA gaNiyAe gihaM teNeva uvAgacchaMti / uvAgacchittA pavahaNAo paccoruhaMti, paccoruhittA devadattAe gaNiyAe gihaM aNupavisenti / tae NaM sA devadattA gaNiyA satthavAhadArae ejjamANe pAsa, pAsittA haTThaTThA AsaNAo abbhuTTe, abbhuTTittA sattaTThapayAI aNugacchai, aNugacchittA te satthavAhadArae evaM vayAsI - "saMdisaMtu NaM devANuppiyA ! kimihAgamaNappaoyaNaM ? " sUtra 9. donoM sArthavAhaputra snAnAdi karma se nivRtta ho ratha baiTha devadattA gaNikA ke AvAsa ke sAmane Aye / ratha se utarakara unhoMne gaNikA ke ghara meM praveza kiyaa| unheM AtA dekha devadattA prasanna ho apane Asana se uThI aura sAta - ATha kadama Age bddh'ii| usane Age bar3hakara sArthavAhaputroM kA svAgata karate hue kahA - "devAnupriyo ! kahiye krisa prayojana se AnA huA ?" THE OUTING 9. Both the merchant boys got ready and riding in the chariot arrived at Devdatta's residence. They got down from the chariot and entered the premises. When Devdatta saw them coming she got up and advanced a few steps. She greeted the merchant-boys and said, "Beloved of gods ! Please tell me what brings you to me?" ( 206 ) JNATA DHARMA KATHANGA SUTRA

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tRtIya adhyayana : aMDe ( 207) 60 NE sUtra 10. tae NaM te satyavAhadAragA devadattaM gaNiyaM evaM vayAsI-"icchAmo NaM, devANuppie ! tumhehiM saddhiM subhUmibhAgassa ujjANassa ujjANasiriM paccaNubbhavamANA vihritte|" tae NaM sA devadattA tesiM satthavAhadAragANaM eyamaTTha paDisuNei, paDisuNittA NhAyA kayavalikammA jAva sirisamANavesA jeNeva satthavAhadAragA teNeva smaagyaa| __sUtra 10. sArthavAhaputroM ne kahA-"hama tumhAre sAtha-sAtha subhUmibhAga udyAna kI udyAnazrI chaTA kA Ananda lenA cAhate haiM, devAnupriye !' devadattA ne sArthavAhaputroM kA prastAva svIkAra kara liyaa| usane snAnAdi kara lakSmI ke samAna uttama vastra pahane aura sArthavAhaputroM ke pAsa pahuMca gii| ____10. The merchant-boys replied, "Beloved of gods ! We want to enjoy the beauty of Subhumibhag garden in your company" Devdatta accepted the proposal of the merchant-boys. She got ready after her bath (etc.), dressed like Laxmi, the goddess of wealth, and came back to the merchant-boys. ___ sUtra 11. tae NaM te satthavAhadAragA devadattAe gaNiyAe saddhiM jANaM durUhaMti, durUhittA caMpAe nayarIe majjhamajjheNaM jeNeva subhUmibhAge ujjANe, jeNeva naMdApukkhariNI teNeva uvaagcchti| uvAgacchittA pavahaNAo paccoruhaMti, paccoruhittA gaMdApokhariNi ogaahiti| ogAhittA jalamajjaNaM kareMti, jalakIDaM kareMti, NhAyA devadattAe saddhiM pccuttrNti| jeNeva thUNAmaMDave teNeva uvAgacchaMti, uvAgacchittA thUNAmaMDavaM aNupavisittA savvAlaMkAravibhUsiyA AsatthA vIsatthA suhAsaNavaragayA devadattAe saddhiM taM vipulaM asaNa-pANa-khAima-sAimaM dhUvapuSphagaMdhavatthaM AsAemANA visAemANA paribhAemANA paribhujemANA evaM ca NaM vihrti| jimiyabhuttuttarAgayA vi ya NaM samANA devadattAe saddhiM vipulAiM mANussagAI kAmabhogAI bhuMjamANA vihrNti| ___ sUtra 11. sArthavAhaputra devadattA ko sAtha le ratha para car3he aura campA nagarI ke bIcoMbIca hokara subhUmibhAga udyAna meM nandA puSkariNI ke pAsa phuNce| ratha se utarakara nadI meM gye| snAna va jala-krIr3A Adi karake ve devadattA ke sAtha bAhara nikale aura zAmiyAne meM gye| vahA~ vastrAbhUSaNa pahana svastha citta va zAnta citta ho uttama Asana para baiTha gye| devadattA ke sAtha bhara peTa bhojana karate karAte, gaMdha-vastrAdi kA upabhoga karate-karAte aura bhojanoparAnta devadattA ke sAtha mana bharakara manuSyocita kAmabhoga kA Ananda lete hue samaya bitAne lge| SRO CHAPTER-3 : ANDAK (207)

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( 208 ) jJAtAdharmakathAMga sUtra ORI 11. With Devdatta the merchant-boys ascended the chariot and passing through the town arrived near the Nanda stream in the Subhumibhag garden. Getting down from the chariot they entered the stream. After an entertaining and refreshing bath in the company of Devdatta, they came out and went into the tent. Dressing up and putting on the ornaments they sat down comfortably and quietly. After a sumptuous lunch they spent their time enjoying all earthly and bodily pleasures with Devdatta in a richly decorated and perfumed interior within the tent. mayUrI kA udvega sUtra 12. tae NaM satthavAhadAragA puvvAvaraNhakAlasamayaMsi devadattAe gaNiyAe saddhiM thUNAmaMDavAo pddinnikkhmNti| paDiNikkhamittA hatthasaMgellIe subhUmibhAge bahusu Aligharaesu ya kayalIgharaesu ya layAgharaesu ya acchaNagharaesu ya pecchaNagharaesu ya pasAhaNagharaesu ya mohaNagharaesu ya sAlagharaesu ya jAlagharaesu ya kusumagharaesu ya ujjANasiriM paccaNubhavamANA vihrti| sUtra 12. dina ke aMtima prahara meM ve sArthavAhaputra devadattA ko sAtha liye zAmiyAne se bAhara nikale aura hAtha meM hAtha DAlakara subhUmibhAga udyAna ke vRkSa kAnanoM tathA puSpa kAnanoM Adi ramaNIya sthaloM kI chaTA nihArate hue ghUmane lge| DISTURBED PEA-HEN ____12. During the last quarter of the day they came out of the tent and holding Devdatta's hands started sauntering around enjoying the coulourful flowers, greenery and other enchanting spots in the Subhumibhag garden. sUtra 13. tae NaM te satthavAhadAragA jeNeva mAluyAkacchae teNeva pahArettha gmnnaae| tae NaM sA vaNamaUrI te satthavAhadArae ejjamANe paasi| pAsittA bhIyA tatthA mahayA mahayA saddeNaM kekAravaM viNimmuyamANI viNimmuyamANI mAluyAkacchAo pddinnikkhmi| paDiNikkhamittA egaMsi rukkhaDAlayaMsi ThiccA te satthavAhadArae mAluyAkacchayaM ca aNimisAe diTThIe pehamANI citttthi| sUtra 13. ghUmate-ghUmate jaba ve usa tulasI ke jhuramuTa kI ora jAne lage to usa vanamayUrI ne unheM Ate dekhaa| vaha bhaya se ghabarA gaI aura jora se kUkatI huI jhuramuTa se Oago RAINING RAMINA Sanohaps zu (208) JNATA DHARMA KATHANGA SUTRA

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tRtIya adhyayana : aMDe (209 ) CB AAlima bAhara nikala ur3akara eka per3a kI DAla para baiTha gii| vahA~ se vaha usa jhuramuTa aura Ate hue sArthavAhaputroM ko apalaka dekhane lgii| 13. During this walk when they approached that Tulsi thicket the wild pea-hen saw them. Squeaking with fear she came out of the thicket and flew to a branch of a nearby tree. Perched there she watched the approaching merchant-boys and the thicket without blinking. aMDoM kA apaharaNa sUtra 14. tae NaM satthavAhadAragA aNNamaNNaM saddAveMti, saddAvittA evaM vayAsI"jaha NaM devANuppiyA ! esA vaNamaUrI amhe ejjamANA pAsittA bhIyA tatthA tasiyA uvviggA palAyA mahayA mahayA saddeNaM jAva amhe mAluyAkacchayaM ca pecchamANI pecchamANI ciTThai, taM bhaviyavvamettha kAraNeNaM" ti kaTTa mAluyAkacchayaM aMto annupvisNti| aNupavisittA tattha NaM do puDhe pariyAgae jAva pAsittA annamannaM saddAveMti, saddAvittA evaM vayAsI__"seyaM khalu devANuppiyA ! amhe ime vaNamaUrIaMDae sANaM jAimaMtANaM kukkuDiyANaM aMDaesu ya pkkhivaavitte| tae NaM tAo jAtimaMtAo kukkuDiyAo ee aMDae sae ya aMDae sae NaM pakkhavAe NaM sArakkhamANIo saMgovemANIo vihrissNti| tae NaM amhe ettha do kIlAvaNagA maUrI-poyagA bhvissNti|" tti kaTu annamannassa eyamaTuM paDisuNeti, paDisuNittA sae sae dAsaceDe saddAveMti, saddAvittA evaM vayAsI-"gacchaha NaM tubbha devANuppiyA ! ime aMDae gahAya sayANaM jAimaMtANaM kukkuDINaM aMDaesu pkkhivh|" jAva te vi pkkhiti| sUtra 14. sArthavAhaputroM ne eka-dUsare ko nikaTa bulAkara kahA-"devAnupriya ! yaha vanamayUrI hameM AtA dekha bhaya se stabdha ho gaI aura AzaMkA se udvigna hokara ur3a gaI aura jora-jora se AvAja karake hameM aura jhuramuTa ko bAra-bAra dekha rahI hai| isakA koI kAraNa honA caahie|' isa prakAra bAteM kara ve donoM jhuramuTa meM ghusa pdd'e| vahA~ unhoMne kramaza: bar3e hue mayUrI ke do puSTa aMDe dekhe aura paraspara bAta kii| ___"he devAnupriya ! hamAre liye ina aMDoM ko le jAkara apanI uttama jAti kI murgI ke aMDoM ke sAtha DAla denA zreSTha hogaa| isase ve murgiyA~ apane aMDoM ke sAtha inakI bhI apane paMkhoM kI havA se rakSA kareMgI aura setI rheNgii| yathA samaya hameM apanI krIr3A ke liye do mora ke bacce prApta ho jaayeNge|" donoM isa bAta para ekamata ho gaye aura apane dAsa-putroM Caugo 035 BAR ka ... Solarsh CHAPTER-3: ANDAK (209)

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REC 050 ( 210 ) ko bulAkara kahA - "he devAnupriyo ! ina aMDoM ko uThAkara le jAo aura apanI murgiyoM ke aMDoM ke sAtha rakha do|" dAsa putroM ne vaisA hI kiyA / PICKING UP THE EGGS 14. The merchant-boys came together and consulted, "Beloved of gods! Seeing us approach, this wild pea-hen was stunned and flew away in panic. It is squeaking loudly and looking at us and the thicket in turn. There must be some reason for this." And they entered the thicket. They saw those two large and healthy eggs and consulted each other. jJAtAdharmakathAMga sUtra we our "Beloved of gods! Would it not be good if we take these eggs and put them with eggs of our good breed hen at home? Along with their own eggs our hens will protect and hatch these eggs also. At the proper time shall have two peacock chickens for entertainment." Both of them agreed to this and called their slave-boys and instructed, "Beloved of gods! Pick up these eggs, take them home and put them with the eggs of our hen." The slave boys carried out the order. sUtra 15. tae NaM te satthavAhadAragA devadattAe gaNiyAe saddhiM subhUmibhAgassa ujjANassa ujjANasiriM paccaNubhavamANA viharittA tameva jANaM durUDhA samANA jeNeva caMpAnayarI deNeva devadattAe gaNiyAe gihe teNeva uvAgacchaMti / uvAgacchittA devadattAe hiM annupvisNti| aNupavisittA devadattAe gaNiyAe viulaM jIviyArihaM pIidANaM dlyNti| dalaittA sakkAreMti, sakkAritA sammArNeti sammANittA devadattAe gihAo paDiNikkhamaMti, paDiNikkhamittA jeNeva sayAiM sayAiM gihAI teNeva uvAgacchaMti / uvAgacchittA sakammasaMpauttA jAyA yAvi hotthA / , sUtra 15. sArthavAhaputra taba gaNikA devadattA ke sAtha udyAna kI zobhA kA Ananda lete hue ghUma-dhAmakara ratha meM baiTha nagara meM hote hue gaNikA ke nivAsa para Aye / vahA~ Akara unhoMne devadattA ko yatheSTa prItidAna dekara satkAra-sammAna kiyA aura apane-apane gharoM ko lauTa apanI caryA meM juTa gye| 15. The merchant - boys and Devdatta continued their walk enjoying the beautiful garden and finally returned back to the courtesan's house riding the chariot and passing through the town. They amply rewarded Devdatta, honoured her and returned to their houses. ( 210 ) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only CATO

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jJAtAdharmakathAMga sUtra citra paricaya THE ILLUSTRATIONS EXPLAINED TONS EXPLAINED_ mayUrI ke aNDe - citra : 11 campA nivAsI zreSThIputra, jinadattaputra aura sAgaradattaputra eka bAra vana vihAra karate hue subhUmibhAga udyAna ke mAlukAkaccha latAkuMja meM pahu~ca gye| vahA~ eka mayUrI ne aNDe de rakhe the| inheM AtA dekhA to vaha bhayabhIta hokara vRkSa para jAkara baiTha gaI aura jora-jora se zabda karane lgii| zreSThI putroM ne socA-hama ina aNDoM ko le jAkara pAleMge, inase mora ke bacce paidA hoMge to unheM zikSita kara mayUra nRtya karAkara apanA va loge kA manoraMjana kreNge| donoM ne eka-eka aNDA le liyaa| ghara Akara apane-apane sevakoM ko de diyA aura kahA-inakA pAlana-poSaNa kreN| sevakoM ne unheM murgI ke aNDoM ke bIca palane ke lie rakha diyaa| (adhyayana 3) - - PEA-HEN EGGS ILLUSTRATION: 11 Once two merchant boys took along a courtesan and came to Subhumibhag garden for entertainment. They saw that a wild pea-hen had laid two eggs in a thicket in this garden. When the pea-hen saw them approaching it flew. Perched on a nearby tree she started quacking in panic. The merchant boys arranged to send one egg to each one's house with servants so that domestic hens could hatch and produce peacock chickens for their entertainment. (CHAPTER-3) Seso la H JNATA DHARMA KATHANGA SUTRA

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tRtIya adhyayana : aMDe ( 211) CONT HDaroo zaMkAzIla sAgaradatta putra __ sUtra 16. tae NaM je se sAgaradattaputte satthavAhadArae se NaM kallaM jAva jalaMte jeNeva | se vaNamaUrIaMDae teNeva uvaagcchi| uvAgacchittA taMsi maUrIaMDayaMsi saMkie kaMkhie viigicchAsamAvanne bheyasamAvanne kalusasamAvanne-"kiM NaM mamaM ettha kIlAvaNamaUrIpoyae | bhavissai, udAhu No bhavissai?" ti kaTTa taM maUrIaMDayaM abhikkhaNaM abhikkhaNaM uvvattei, pariyattei, AsArei, saMsArei, cAlei, phaMdei, ghaTTei, khobhei, abhikkhaNaM abhikkhaNaM kaNNamUlaMsi ttittttiyaavei| tae NaM se maUrIaMDae abhikkhaNaM abhikkhaNaM uvyattijjamANe jAva TiTTiyAvejjamANe poccaDe jAe yAvi hotthaa| ___ sUtra 16. dUsare dina subaha hone para sAgaradatta kA putra murgI ke dar3abe para aayaa| vahA~ pahu~cakara usake mana meM mayUrI ke aMDe ke viSaya meM zaMkA utpanna hone lagI ki yaha aMDA pakegA yA nahIM ? kAMkSA utpanna hone lagI ki isameM se baccA nikalegA ki nahIM ? vicikitsA huI ki vaha usake sAtha krIr3A kara pAyegA yA nahIM ? bheda bhAvanA jAga uThI ki vaha baccA jIvita bhI bacegA yA nahIM ? ina saba bAtoM se usake mana meM duvidhA utpanna ho gaI aura usane mana hI mana kahA ki usake isa aMDe se krIr3A ke liye mora kA baccA paidA hogA ki nahIM ? isa duvidhAspada manaHsthiti meM vaha bAra-bAra usa aMDe para hAtha pherane lagA, ghumAne lagA, kabhI yahA~ to kabhI vahA~ rakhane lagA, hilAne-DulAne lagA, miTTI khodakara usameM rakhane nikAlane lagA aura kAna ke pAsa le jAkara bajAne lgaa| isa uThA-paTaka meM vaha aMDA pocA ho gyaa| SKEPTIC SON OF SAGARDATTA ___16. Next morning Son of Sagardatta went near the roost. Looking at the pea-hen egg he became doubtful if it would hatch or not? He thought if a chick would come out of it or not? He was caught in a suspense if he would be able to play with the chick or not? He was filled with the apprehension that the chick would remain alive or not? This stream of thoughts made him skeptic and he said to himself--"Would this egg provide me with a little peacock for my entertainment?" In this doubtful mental condition he repeatedly brushed the egg with his palm, turned it around, moved it from one spot to another, shook it, and dug a hole in the ground and put it in. He also picked it ORG RAHATMA MALL / CHAPTER-3 : ANDAK (211)

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( 212) jJAtAdharmakathAMga sUtra - up and bringing it near his ear, struck it to hear some sound. All this movement made the egg lifeless. ___ sUtra 17. tae NaM se sAgaradattaputte satthavAhadArae annayA kayAI jeNeva se maUrIaMDae teNeva uvaagcchi| uvAgacchittA taM maUrIaMDayaM poccaDameva paasi| pAsittA "aho NaM mamaM esa kIlAvaNae Na jAe" tti kaTTa ohayamaNasaMkappe karatalapalhatthamuhe attttjjhaannovge| ___ sUtra 17. kucha dinoM bAda sAgaradatta kA putra phira usa dar3abe ke nikaTa AyA aura dekhA ki vaha mayUrI kA aMDA to pocA par3a gayA hai| yaha dekha vaha khinna citta hokara avasAda meM DUba gayA-"aho ! mujhe krIr3A ke liye yaha mayUrI kA baccA nahIM mila skaa|" ____17. After some days Son-of-Sagardatta again went near the roost and saw that the egg had rotted. He became sad and disconcerted thinking that now he would not get a little peacock to play with. duvidhA kA phala ___ sUtra 18. evAmeva samaNAuso ! jo amhaM niggaMtho vA niggaMthI vA Ayariya-uvajjhAyANaM aMtie pavvaie samANe paMcamahavvaesu, chajjIvanikAesu, niggaMthe pAvayaNe saMkie jAva kalusasamAvanne se NaM iha bhave ceva bahUNaM samaNANaM samaNINaM bahUNaM sAvagANaM sAvigANaM hIlaNijje niMdaNijje khiMsaNijje garihaNijje, paribhavaNijje, paraloe vi ya NaM Agacchai bahUNi daMDaNANi ya jAva sUtra 18. AyuSmAn zramaNo ! isa prakAra hamArA jo sAdhu yA sAdhvI dIkSA grahaNa karane ke bAda pA~ca mahAvratoM, SaTjIvanikAya yA nirgrantha pravacana ke viSaya meM zaMkAdi kara mana meM duvidhA ko janma detA hai vaha isa bhava meM aneka sAdhu-sAdhvI, zrAvaka-zrAvikA ke dvArA saMgha se nikAla dene yogya, nindanIya, loka nindA ke yogya, gahaNIya tathA anAdara karane ke yogya hotA hai| vaha to para bhava meM bhI bahuta kaSTa pAtA hai aura saMsAra paribhramaNa karatA rahatA hai| CONSEQUENCE OF DOUBT ____18. Long-lived Shramans ! The same way those of our ascetics who after getting initiated carry doubt about the five great vows, six classes of beings, and teachings of the Nirgranth and become skeptic are liable to be thrown out of the order. They become the objects of criticism, public contempt, hatred and disrespect in this life. Besides this, they (212) JNATA DHARMA KATHANGA SUTRA

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tRtIya adhyayana : aMDe ( 213) - pa also suffer misery in the next life and are caught in the cycle of rebirth indefinitely. sUtra 19. tae NaM se jiNadattaputte jeNeva se maUrIaMDae teNeva uvaagcchi| uvAgacchittA taMsi maUrIaMDayaMsi nissaMkie, "suvattae NaM mama ettha kIlAvaNae maUrIpoyae bhavissai" tti kaTTa taM maUrIaMDayaM abhikkhaNaM abhikkhaNaM no uvvattei jAca no ttittttiyaavei| tae NaM se maUrIaMDae aNuvvattijjamANe jAva aTiTTiyAvijjamANa kAleNaM samae NaM ubbhinne maUrIpoyae ettha jaae| sUtra 19. udhara jinadatta kA putra bhI murgI ke dar3abe para aayaa| kintu vaha mayUrI ke aMDe ke viSaya meM niHzaMka rhaa| usake mana meM yaha vizvAsa thA ki mere isa aMDe se krIr3A hetu mora kA eka sundara golamaTola baccA niklegaa| isa kAraNa usane aMDe ko kisI bhI prakAra cher3A-chUyA nhiiN| yathA samaya vaha aMDA phUTA aura usameM se mora kA baccA niklaa| _____19. On the other side, Son-of-Jinadatta also went near the roost at his house. However, he had no apprehension about the egg. He was confident that the egg would produce a plump little peacock for his entertainment. Thus he did not disturb the egg in any way. At the proper time a tiny chick broke the shell and came out. nAcatA mora __ sUtra 20. tae NaM se jiNadattaputte taM maUrIpoyayaM pAsai, pAsittA haTTatuTTe maUraposae sddaavei| saddAvittA evaM vayAsI-"tubbhe NaM devANuppiyA ! imaM maUrapoyayaM bahahiM maUraposaNapAuggehiM davvehiM aNupuvveNaM sArakkhamANA saMgovemANA saMvaDveha, naTTallagaM ca sikkhaaveh| tae NaM te maUraposagA jiNadattassa puttassa eyama8 paDisuNeti, paDisuNittA taM maUrapoyayaM geNhaMti, geNhittA jeNeva sae gihe teNeva uvaagcchNti| uvAgacchittA taM maUrapoyagaM jAva naTullagaM sikkhaati| sUtra 20. jinadatta-putra usa bacce ko dekha prasanna huA aura mayUroM kI dekharekha karane vAloM ko bulAkara kahA-"devAnupriyo ! tuma isa mora ke bacce ko isake khAne yogya padArtha do aura bhalIbhA~ti saMrakSaNa saMgopana karate hue bar3A karo aura nAcanA sikhaao|" ___ mayUra poSakoM ne jinadatta ke putra kI AjJA svIkAra kara usa bacce ko uThAyA aura apane ghara le jAkara usakA poSaNa karane lge| CHAPTER-3: ANDAK (213)

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(214) jJAtAdharmakathAMga sUtra PAD-1 - DANCING PEACOCK 20. Son-of-Jinadatta was pleased to see the chick and calling the peacock trainers he said, "Take this chick under your care, give it the best feed, protect it, train it to dance at command, and let it grow undisturbed." The peacock trainers accepted the order and took the chick home to do the needful. sUtra 21. tae NaM se maUrapoyae ummukkabAlabhAve vinnAyapariNayamette jovvaNagamaNupatte lakkhaNa-vaMjaNaguNovavee mANummANa-pamANapaDipuNNa-pakkha-pehuNa-kalAve vicittapicche sayacaMdae nIlakaMThae naccaNasIlae egAe cappuDiyAe kayAe samANIe aNegAI najhullagasayAiM kekAravasayANi ya karemANe bihri| tae NaM te maUraposagA taM maUrapoyayaM ummukkabAlabhAvaM jAva karemANaM pAsittA taM maUrapoyagaM gennhNti| geNhittA jiNadattassa puttassa uvnnenti| tae NaM se jiNadattaputte satthavAhadArae maUrapoyagaM ummukkabAlabhAvaM jAva karemANaM pAsittA haTThatuDhe tesiM viulaM jIviyArihaM pIidANaM jAva pddivisjjei| sUtra 21. mayUrI kA baccA dhIre-dhIre bar3A huaa| usakA jJAna vikasita huaa| jaba vaha yuvAvasthA ko prApta huA to vaha mayUra sambandhI sabhI guNoM, vyaMjanoM aura lakSaNoM se yukta ho gyaa| vaha puSTa, vizAla aura bhare paMkhoM aura pUMcha vAlA sundara mora bana gyaa| usake paMkha raMga-biraMge aura saiMkar3oM cA~da vAle ho gye| vaha nIlakaMTha aura nRtya-svabhAvI bana gyaa| vaha eka cuTakI bajAte hI bAraMbAra kUdane lagatA thaa| taba mayUra pAlakoM ne apanA kArya saMpanna huA jAna use jinadatta putra ke pAsa pahuMcA diyaa| jinadatta putra use bar3A huA aura guNa sampanna dekha bahuta harSita huaa| usane mayUra pAlakoM ko AjIvikA ke liye yatheSTa pratidAna dekara vidA kiyaa| 21. The chick slowly grew into a beautiful and intelligent peacock. When it reached maturity it displayed all the attributes, qualities and signs of the best breed of peacocks. It turned into a healthy, giant, thickly plumed, and long tailed beautiful peacock. Its colourful feathers displayed hundreds of moons. This instinctively dancing peacock had a deep blue neck. It danced and cooed at command. When the peacock trainers were satisfied with their work they took the peacock to Son-of-Jinadatta. When Son-of-Jinadatta set his eyes on this enchantingly beautiful and trained peacock he became very happy. He generously rewarded the trainers and bid them good-bye. oamro MHD zirama (214) JNATA DHARMA KATHANGA SUTRA

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jJAtAdharmakathAMga sUtra AL L - - - - - -- - ----- MARpravuwammaNMMAHINDRA - - - - - - -- - --- HIRAINRNENGINEERNHEitmal Piaiine sevaasne citra paricaya THE ILLUSTRATIONS EXPLAINED zaMkA se nAza : vizvAsa se vikAsa citra : 12 sAgaradattaputra ke mana meM saMzaya huA ki ina aNDoM meM se mayUra pota (mora kA baccA) paidA hogA yA nahIM, isalie vaha bAra-bAra usa aNDe ko uThAtA, hilAtA aura AvAja suntaa| isa prakAra karane se vaha aNDA polA (sar3a gayA) hA gyaa| jinadattaputra niHzaMka bhAva se unakA pAlana-poSaNa karavAtA rhaa| samaya para mora kA baccA niklaa| use zikSita kara vaha nagara ke madhya sthAna-sthAna para mayUra nRtya dikhAtA huA janatA kA manoraMjana karatA rhtaa| jinadattaputra ke mora ko nAcatA huA dekhakara sAgaradattaputra apanI zaMkAlu vRtti ke lie sira para hAtha rakhakara pazcAttApa karane lgaa| (adhyayana 3) DOUBT LEADS TO DESTRUCTION : FAITH LEADS TO CREATION ILLUSTRATION: 12 Son-of-Sagardatta became doubtful if the egg would hatch or not? Nervously, he disturbed the egg time and again. All this movement made the egg lifeless. Son-ofJinadatta had no such apprehension. A few days later a tiny chick broke the shell and came out. It was given proper training. Son-of-Jinadatta entertained himself and also took this peacock along to various public places and entertained masses. Son-of-Sagardatta watched all this and repented for his skeptic mentality resting his head in his palms. (CHAPTER-3) ba lA JNATA DHARMA KATHANGA SUTRA

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tRtIya adhyayana : aMDe ( 215) SARAME - satra 22. tae NaM se maUrapoyae jiNadattapatteNaM egAe cappaDiyAe kayAe samANIe NaMgolAbhaMgasirodhare seyAvaMge avayAriyapainnapakkhe ukkhittacaMdakAiyakalAve kekkAiyasayANi vimuccamANe nncci| tae NaM se jiNadattaputte teNaM maUrapoyae NaM caMpAe nayarIe siMghADaga jAva pahesu saiehi ya sAhassiehi ya sayasAhassiehi ya paNiehi ya jayaM karemANe vihri| ___ sUtra 22. jinadatta putra ke eka izAre para vaha mora krIr3A karate hue apanI gardana ko siMha kI pU~cha ke samAna golAkAra banA letA thaa| usake netra ke kora sapheda ho jAte the| vaha apane paMkhoM ko phailA letA thA aura caMdove yukta pU~cha ko Upara uThA letA thaa| aura taba vaha bAraMbAra kUkatA huA nAcane lagatA thaa| jinadatta-putra campA nagarI ke vibhinna bhAgoM meM hone vAlI anekoM mayUra-pratispardhAoM meM usa mora ko le jAtA aura hajAroM, lAkhoM ke dA~va jItakara laataa| 22. At the command of Son-of-Jinadatta the peacock playfully bent its neck back giving it a shape as circular as the tail of a lion. The edges of its eyes turned white. It stretched its wings and lifted its tail high, displaying its moons. And then it started cooing and dancing. Son-of-Jinadatta used to take this peacock along to various competitions in the town and win high wagers. upasaMhAra __ sUtra 23. evAmeva samaNAuso ! jo amhaM niggaMtho vA niggaMtho vA pavvaie samANe paMcasu mahavvaesu chasu jIvanikAesu niggaMthe pAvayaNe nissaMkie nikkaMkhie nivviigicche se NaM iha bhave ceva bahUNaM samaNANaM samaNINaM jAva viiivissi| ___ evaM khalu jaMbU ! samaNeNaM bhagavayA mahAvIreNaM NAyANaM taccassa ajjhayaNassa ayamaDhe pannatte tti bemi| sUtra 23. he AyuSmAn zramaNo ! isI prakAra hamArA jo sAdhu-sAdhvI dIkSita hokara pA~ca mahAvratoM, SaTjIva nikAya tathA nirgrantha pravacana meM zaMkAdirahita hotA hai vaha isa bhava meM aneka zramaNa-zramaNiyoM se mAna-sammAna prApta karatA hai aura anta meM saMsAra sAgara ko pAra kara letA hai| __ he jambU ! zramaNa bhagavAna mahAvIra ne jJAtA sUtra ke tIsare adhyayana kA yaha artha kahA hai| aisA maiM kahatA huuN| CHAPTER-3 : ANDAK (215)

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( 216 ) jJAtAdharmakathAMga sUtra Adivasna CONCLUSION 23. Long-lived Shramans ! The same way those of our ascetics who after getting initiated have no doubts about the five great vows, six classes of beings, and teachings of the Nirgranth become objects of reverence for all the ascetics in this life and finally cross the ocean of rebirth. Jambu ! This is the text and the meaning of the third chapter of the Jnata Sutra as told by Shraman Bhagavan Mahavir. So I confirm. // taccaM ajjhayaNaM samatte // // tRtIya adhyayana samApta // || END OF THE THIRD CHAPTER||| - upasaMhAra jJAtAdharmakathA kI yaha tIsarI kathA Apta (sarvajJa) vacana meM anAsthA ke duSprabhAva tathA AsthA ke suphala ko prakaTa karatI hai| pratyeka vyakti meM pratyeka kriyA ko dekhane, jAnane, samajhane kI sAmarthya nahIM hotii| isaliye usa kriyA se hone vAle hita-ahita ko viveka buddhi para parakhakara mArga sthira karanA pratyeka ke lie saMbhava nahIM hotaa| aisI sthiti meM jinake pAsa anubhava va jJAna hai aise Apta puruSoM dvArA sthira mArga para niHzaMka hokara calanA hI vikAsa kA sAdhana hai| zaMkA, kAMkSA evaM vicikatsA samyaktva ke doSa haiN| ina mAnasika zithilatAoM se sAdhaka kA mana sAdhanA patha se DagamagA jAtA hai| ataH niHzaMka AsthApUrNa jIvana jIne kI dRSTi/preraNA isa adhyayana se milatI hai| upanaya gAthA jiNavara-bhAsiya bhAvesu bhAva saccesu bhAvao mimN| no kujjA saMdehaM saMdeho'Nattha heu ti|| saMdeha anartha kA kAraNa hai, ataH buddhimAna puruSa vItarAga sarvajJa kathita vANI para kisI prakAra saMdeha nahIM kreN| kyoMki saMdeha sAdhanA meM caMcalatA paidA karake anartha kA kAraNa banatA hai| vItarAga vANI para zaMkA, kAMkSA, vicikitsA Adi karanA adhaHpatana kI ora le jAtA hai| aNDe ko sene se usameM se baccA nikalegA isa sAmAnya va sthApita yathArtha para zaMkA utpanna hone aura usake phalasvarUpa aNDe ke polA ho jAne ke saTIka udAharaNa se isa bAta ko puSTa kiyA gayA hai| - (216) JNATA DHARMA KATHANGA SUTRA

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tRtIya adhyayana : aMDe ( 290 ) CONCLUSION This third story of Jnata Dharma Katha reveals the consequences of belief and dis-belief in the word of the all knowing or the omniscient. Every individual hardly has the capacity to see, know, and understand each and every activity in nature. As such it is not possible for him to take decisions based on judgment of the good and bad consequences. As such, in this complex state of affairs the best way to progress is to faithfully follow the path shown by those sagacious individuals who have the knowledge bolstered by experience. Doubt, disbelief and skepticism are impediments on the right path. These inner weaknesses or infirmities disturb the practicer on the path of spiritual practices. This story inspires to adopt the way of life that is founded on righteous faith. THE MESSAGE Doubt leads to debasement. So the wise should not have any doubt in the word of the omniscient. This is because doubt disturbs spiritual practices and consequently becomes the cause of downfall. pariziSTa mayUra-poSaka-mora kI dekharekha karane vAle tathA use kalAoM kA abhyAsa karAne vaale| yaha eka vizeSa varga ke loga haA karate the jinakI AjIvikA paza-pakSiyoM ko manuSya ke manoraMjana tathA anya kAryoM ke lie abhyAsa karAne prazikSaNa dene ke vyavasAya para nirbhara karatI thii| ___ AlikAgRha (Adi)-udyAna meM ramaNa va suvidhA ke liye vRkSoM, latAoM, phUloM Adi se banAe gaye aneka prakAra ke vizrAma sthl| APPENDIX Peacock-trainer-A person engaged in breeding and training of peacocks. This was a class or group of families who had taken up animal and bird breeding and training for entertainment and other services. Aalikagriha (etc.)-Small rooms, resting places, and other such covered and secluded areas, for human use in a garden, that are prepared with help of trees, vines, flowers, etc. De Orang conta CHAPTER-3 : ANDAK ( 217 )

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Cons ( 218) caturtha adhyayana : kUrma : Amukha zIrSaka-kumme-kUrma-kachue/kachuA eka anokhI zArIrika saMracanA vAlA prANI hai| ApadAoM se pratirakSA ke lie isake zarIra kA adhikAMza khulA bhAga camar3e kI eka kaThora parta se DhakA hotA hai| ise hama DhAla ke rUpa meM jAnate haiN| kachue ke cAroM paira tathA gardana isa prakAra bane hote haiM ki vaha unheM apane isa DhAlarUpI zarIra se icchAnasAra bAhara-bhItara kara sakatA hai aura isa prakAra apanI rakSA karatA hai| Atma-sAdhanA ke patha para vikArarUpI zatruoM se rakSA hetu indriya-gopana ke mahattva ko samajhAne ke lie pratIka rUpa meM kachue kA upayoga kiyA gayA hai isa kathA meN| sAtha hI citta caMcalatA aura kautUhala kA duSprabhAva prakaTa kiyA gayA hai| adhyAtma dRSTi se kachue kA yaha pratIka jaina AgamoM ke atirikta gItA Adi meM bhI varNita hai| kathAsAra-vArANasI nagarI ke bAhara gaMgA nadI ke eka taTa para mayaMga tIra nAmaka eka draha thaa| usameM kachuoM sahita aneka jalacara prANI rahate the| usa draha ke eka taTa para eka vizAla jhAr3I meM do duSTa siyAra rahate the| eka bAra saMdhyA ke bAda do kachue usa taTa para bhojana kI khoja meM Ae aura idhara-udhara ghUmane lge| donoM siyAroM ne unheM dekhA aura unakA bhakSaNa karane Age bddh'e| donoM kachuoM ne apane pairoM tathA gardana ko zarIra meM sameTa liyA aura eka sthAna para geMda kI taraha sthira ho gye| siyAroM ne bahuta ceSTA kI para unake kaThora kavaca ko bheda nahIM ske| nirAza ho ve usa jhAr3I meM chupa gaye aura kachuoM ko dekhane lge| unameM se eka kachue ne yaha samajhA ki siyAra cale gaye haiN| kautUhalavaza usane apanI eka TA~ga ko kavaca ke bAhara nikaalaa| tAka meM baiThe siyAra usa para jhapaTa par3e aura usakI bAhara nikalI TA~ga ko kSata-vikSata kara khA gye| vaha kachuA thor3I-thor3I dera meM kautUhalavaza apanA eka aMga bAhara nikAlatA aura siyAra use noMca khaate| isa prakAra kacha dera meM ve usa kachue ko mArakara khA gye| taba dUsare kachue ko khAne kI ceSTA kI para vaha sthira hI rhaa| thakakara siyAra lauTa gye| vaha kachuA bahuta dera taka vaise hI sthira rhaa| phira jaba use pUrA vizvAsa ho gayA ki siyAra dUra cale gaye haiM to usane sAvadhAnI se gardana bAhara nikAlakara cAroM ora dekhaa| Azvasta hone para usane jhaTa se cAroM paira bAhara nikAle aura daur3akara pAnI meM jA ghusaa| o Palim kA (218)

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caturtha adhyayana : kUrma (298) -- FOURTH CHAPTER: KURMA : INTRODUCTION Title-Kurma means turtle. This amphibian has a unique constitution. Nature has provided it with an extremely hard and large outer shell for the protection of its body. This outer shell is so hard that humans use it as shield. The structure of the rest of its body is such that it can extend and pull back its neck and limbs out and in from this natural shield. This creature has been presented as a symbol to emphasize the importance of shielding the senses from foes like distortions and perversions. The story also reveals the bad effects of irrational curiosity and wavering attitude. In spiritual context this metaphor has also been used in the Gita besides other Jain canons. Gist of the Story-Outside the town named Varanasi, on the north-eastern side of the river Ganges was a lake named Mritgangateerhrid. Flocks of a variety of aquatic animals including turtles abounded it. Near that lake was a large thicket in which lived two evil jackals. One day late in the evening two turtles came out of the lake and started moving around at the bank in search of food. Those two evil jackals saw the turtles and moved in their direction. When the turtles saw the jackals they withdrew their limbs and neck into the shell. In this state they stopped where they were; absolutely immobile and still like a ball at rest. The jackals tried their best but failed to cause any damage or pain to the hard outer shell of the turtles. Dejected they returned to their lonely den and waited quietly without moving or stirring. When one of the turtles observed that sometime had passed since the jackals had left the place, it slowly pushed out one of its limbs. The waiting jackals at once pounced on the turtle with great speed and force. They tore at the exposed limb of the turtle with their paws, broke it apart with their jaws, consumed the flesh and licked the bones clean. The turtle brought out all its limbs one after the other out of curiosity and the jackals consumed all the four limbs and the neck. Once the turtle was dead the jackals devoured all its flesh and blood. Both those evil jackals then went near the other turtle and once again tried to kill it. But this turtle did not push out any of its limbs and so the jackals failed to do any damage. Tired and defeated they returned into their den dejected. After some time, when the turtle realized that the jackals had gone far away, it slowly stretched its neck out and carefully watched all around. Finding no danger lurking nearby, it at once pushed out all its four limbs, ran with all its power and speed and entered the lake. opeo VG QAnna B ! CHAPTER-4 : KURMA ( 219 )

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Opare ( 220 ) cautthaM ajjhayaNaM : kumme caturtha adhyayana : kUrma FOURTH CHAPTER : KURMA - THE TURTLES sUtra 1. jai NaM bhaMte ! samaNeNaM bhagavayA mahAvIreNaM nAyANaM taccassa nAyajjhayaNassa ayamaTTe pannatte, cautthassa NaM NAyANaM ke aTTe pannatte ? sUtra 1. jambU svAmI ne sudharmA svAmI se pUchA - " bhante ! zramaNa bhagavAna mahAvIra ne jJAtA sUtra ke cauthe adhyayana kA kyA artha batAyA haiM ?" S 1. Jambu Swami inquired, "Bhante ! What is the meaning of the fourth chapter of the Jnata Sutra according to Shraman Bhagavan Mahavir?" sUtra 2. evaM khalu jaMbU ! teNaM kAleNaM teNaM samae NaM vANArasI nAmaM nayarI hotthA, vannao / tIse NaM vANArasIe nayarIe bahiyA uttara - puracchime disibhAge gaMgAe mahAnadIe mayaMgatIraddahe nAmaM dahe hotthA, aNupuvva-sujAya - vappa - gaMbhIra-sIyala-jale accha - vimalasalila-palicchanne saMchannapatta - puppha-palAse bahuuppala - pauma- kumuya-nalisa-subhaga-sogaMdhiyapuMDarIya mahApuMDarIya sayapatta- sahassapatta- kesara- pupphovacie pAsAIe darisaNijje abhirUve parUive / tattha NaM bahUNaM macchANa ya kacchapANa ya gAhANa ya magarANa ya suMsumArANa ya saiyANa ya sAhassiyANa ya sayasAhassiyANa ya jUhAI nibbhayAI niruvviggAI suhaMsuheNaM abhiramamANAI abhiramamANAiM viharati / sUtra 2. sudharmA svAmI ne kahA - " he jambU ! kAla ke usa bhAga meM vArANasI nAmaka eka nagarI thI, aisA varNana hai| gaMgA nadI ke IzANakoNa meM mRtagaMgAtIrahada nAma kI eka jhIla thI / usake eka ke bAda eka kaI naisargika taTa the| usakA jala zItala, gaharA, svaccha aura nirmala thaa| usakI sataha kamala-puSpa, kumuda dala tathA puSpa- palAzoM se DhakI huI thii| vaha vibhinna jAti ke aneka kamala-puSpoM aura unakI kesara se paripUrNa thA / isa prakAra vaha jhIla atyanta zobhana aura darzanIya thii| usa jhIla meM aneka matsya, kachuve, grAha, magara, suMsumAra Adi jalacaroM ke jhuMDa nirbhaya aura nirudvigna hokara Ananda se vicarate rahate the / ( 220 )

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caturtha adhyayana : kUrma ( 221) OM GANA - 2. Sudhama Swami narrated--Jambu ! It is said that during that period of time there existed a town named Varanasi. On the northeastern side of the river Ganges was a lake named Mritgangateerhrid. It had a number of natural banks. Its water was cold, deep, pure and clear. Its surface was covered with lotus flowers, lily flowers and dense green foliage. It was filled with a wide variety of lotus flowers and the yellow of their pollen. Thus the lake was very beautiful and attractive. Flocks of a variety of aquatic animals including fish, turtle, alligator, crocodile, Sunsumar, etc. abounded it and played around fearlessly. sUtra 3. tassa NaM mayaMgatIraddahassa adUrasAmaMte ettha NaM mahaM ege mAluyAkacchae hotthA, vnno| tattha NaM duve pAvasiyAlagA parivasaMti pAvA caMDA rohA tallicchA sAhasiyA lohiyapANI AmisatthI AmisAhArA AmisappiyA AmisalolA AmisaM gavesamANA rattiM viyAlacAriNo diyA pacchannaM cAvi citttthti| sUtra 3. usa jhIla ke pAsa eka bar3A-sA tulasI-vana thA (pUrva sm)| jisameM do pApI siyAra rahate the| ve pApI bar3e krodhI, raudra, sAhasI aura icchita vastu ko pAne meM dattacitta the| unake agale paira khUna se sane rahate the| ve mAMsA , mA~sAhArI aura mA~sapriya hI nahIM mA~sa lolupa bhI the| mAMsa kI talAza meM ve sA~jha aura rAta ko ghUmate-phirate aura dina meM chipe rahate the| 3. Near that lake was a large thicket of basil (Tulsi) shrubs (details as before), in which lived two evil jackals. They were cunning, ferocious, bold, and greedy. Their front paws were always bloody. They not only consumed, liked, and loved meat but were also ravenous for it. During the evening and night they roamed around in search of a prey and remained concealed during the day. kachuoM kA Agamana ___ sUtra 4. tae NaM tAo mayaMgatIraddahAo annayA kayAI sUriyaMsi ciratthamiyaMsi luliyAe saMjhAe paviralamANusaMsi NisaMtapaDiNisaMtaMsi samANaMsi duve kummagA AhAratthI AhAraM gavesamANA saNiyaM saNiyaM uttrNti| tasseva mayaMgatIradahassa pariperaMteNaM savvao samaMtA parigholemANA parigholemANA vittiM kappemANA vihrNti| CHAPTER-4 : KURMA (221)

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(222) jJAtAdharmakathAMga sUtra Camga sUtra 4. eka bAra sUryAsta ke bAda aura saMdhyA ke bhI bIta jAne ke bAda jaba loga apane-apane gharoM meM vizrAma kara rahe hote haiM, koI birale hI ghUmate-phirate dikhAI dete haiM, usa samaya usa jhIla meM se AhAra kI icchA se do kachue bAhara nikle| ve jhIla ke. AsapAsa apane AhAra kI khoja meM idhara-udhara ghUmane lge| THE TURTLES 4. One day late in the evening when most of the people rest at home, only rarely some one is seen moving around, two turtles emerged out of the lake with a desire to eat. They started moving around at the bank in search of food. sUtra 5. tayANaMtaraM ca NaM te pAvasiyAlagA AhAratthI jAva AhAraM gavesamANA mAluyAkacchayAo pddinnikkhmNti| paDiNikkhamittA jeNeva mayaMgatIre dahe teNeva uvaagcchti| uvAgacchittA tasseva mayaMgatIraddahassa pariperaMteNaM parigholemANA parigholemANA vitiM kappemANA vihrNti| tae NaM te pAvasiyAlA te kummae pAsaMti, pAsittA jeNeva te kummae teNeva pahArettha gmnnaae| sUtra 5. udhara bhojana kI talAza meM ve donoM pApI siyAra bhI jhuramuTa se nikale aura jhIla ke kinAre Akara cAroM tarapha AhAra kI khoja karane lge| siyAroM ko ve kachue dikhAI diye to ve unakI tarapha Ane ko tatpara hue| 5. Those two evil jackals also came out of the thicket in search of a prey and started looking around. When these jackals saw the turtles they turned and moved in their direction sUtra 6. tae NaM te kummagA te pAvasiyAlae ejjamANe paasNti| pAsittA bhItA tatthA tasiyA uvviggA saMjAtabhayA hatthe ya pAe ya gIvAo ya saehiM saehiM kAehiM sAharaMti, sAharittA niccalA niphaMdA tusiNIyA sNcitttthti| __ sUtra 6. una kachuoM ne jaba siyAroM ko Ate dekhA to ve Dara gye| trAsa se udvigna hokara tathA atyanta bhayabhIta hokara unhoMne apane pairoM aura gardana ko zarIra ke bhItara sameTa liyaa| aisI sthiti meM ve nizcala, nispanda aura zAMta ho Thahara gye| ___6. When the turtles saw the jackals they were afraid. They became so acutely fearful that in panic they withdrew their limbs and neck SAMA Comme a TOP (222) JNATA DHARMA KATHANGA SUTRA

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TARSHA

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OF jJAtAdharmakathAMga sUtra citra paricaya THE ILLUSTRATIONS EXPLAINED bhole kachue : dhUrta zRgAla citra : 13 gaMgA nadI ke taTa para mRtagaMgA tIra nAmaka eka draha thA / jahA~ para aneka prakAra ke maccha, kaccha, kachue Adi jalacara prANI rahate haiN| eka bAra saMdhyA ke samaya do kachue bhojana kI talAza meM draha se bAhara nikalakara retIle taTa para ghUmane lage / usI tIra ke pAsa eka gaharI jhAr3iyoM vAlA mAlukAkaccha thA / vahA~ do dhUrta zRMgAla (siyAra) rahate the| siyAroM ne kachuoM ko ghUmate dekhA to unheM apanA bhakSya banAne ke lie ghAta lagAkara vahA~ Akara chupa gaye / ( adhyayana 4 ) INNOCENT TURTLES : CUNNING JACKALS ILLUSTRATION : 13 On the banks of the river Ganges was a lake named Mritgangateerhrid. Flocks of aquatic animals including turtles abounded it. On the river-bank, two evil jackals lived in a large thicket. One evening two turtles came out of the lake and started moving around on the sandy bank in search of food. The jackals saw the turtles and hid within the thicket ready to pounce for a kill. (CHAPTER-4) JNATA DHARMA KATHANGA SUTRA h Wa

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caturtha adhyayana : kUrma into the shell. In this state they stopped where they were; absolutely immobile and unstirring. zRMgAloM kI cAlAkI sUtra 7. tae NaM te pAvasiyAlayA jeNeva te kummagA teNeva uvAgacchaMti / uvAgacchittA te kummagA savvao samaMtA uvvattenti, pariyattenti, AsArenti, saMsArenti, cAlenti, ghaTTenti, phaMdenti, khobhenti, nahehiM AlupaMti, daMtehi ya akkhoDeMti, no ceva NaM saMcAeMti tesiM kummagANaM sarIrassa AbAhaM vA, pabAhaM vA, bAbAhaM vA uppAettae chaviccheyaM vA karettae / ( 223 ) tae NaM te pAvasiyAlayA ee kummae doccaM pi tacvaMpi savvao samaMtA uvvatteMti, jAva no ceva NaM saMcAeMti karettae / tAhe saMtA taMtA paritaMtA nivvinnA samANA saNiyaM saNiyaM paccosakkaMti, egaMtamavakkamaMti, niccalA niSkaMdA tusiNIyA saMciTThati / sUtra 7. donoM siyAra kachuoM ke pAsa pahu~ce aura unheM ulaTA-palaTA, Age-pIche sarakAyA, ghasITA, hilAyA aura anta meM nAkhUna aura dA~ta gar3Akara noMcane - phAr3ane kI ceSTA kii| kintu ve una kachuoM ke zarIra ko nyUnAdhika kisI bhI prakAra pIr3A pahu~cAne meM athavA camar3I ko bhedane meM saphala nahIM ho ske| ye saba ceSTAe~ unhoMne bAra-bAra kIM aura hara bAra asaphala hone para ve ruka gye| zarIra aura mana donoM kI thakAna se unheM glAni aura kheda huaa| phira ve dhIre-dhIre vApasa lauTe aura ekAnta meM jA nizcala, nispaMda aura mUka ho Thahara gye| CUNNING JACKALS 7. The jackals reached near them, turned and over-turned them, pulled and pushed them, shifted and shook them, and in the end tried to pierce and tear them with claws and canines. But they failed to cause any damage or pain to the hard outer shell of the turtles. They tried these tricks again and again but in vain, and stopped. Extremely tired in body and spirit they felt dejected and ashamed. Slowly they returned to their lonely den and waited quietly without moving or stirring. capala svabhAva kA phala sUtra 8. tattha NaM ege kummae te pAvasiyAlae ciraMgae dUragae jANittA saNiyaM saNiyaM egaM pAyaM nicchubhai / tae NaM te pAvasiyAlayA teNaM kummae NaM saNiyaM saNiyaM evaM pAyaM CHAPTER - 4: KURMA For Private Personal Use Only (223) Spaso 3020and

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P (224) jJAtAdharmakathAMga sUtra OPORD SS nINiyaM paasNti| pAsittA tAe ukkiTThAe gaIe sigdhaM cavalaM turiyaM caMDaM jaiNaM vegiI jeNeva se kummae teNeva uvaagcchNti| uvAgacchittA tassa NaM kummagassa taM pAyaM nakhehi AlupaMti daMtehiM akkhoDeMti, tao pacchA maMsaM ca soNiyaM ca AhAreMti, AhArittA ta kummagaM savvao samaMtA uvvatteti jAva no ceva NaM saMcAiMti karettae, tAhe doccaM pi avakkamaMti, evaM cattAri vi pAyA jAva saNiyaM saNiyaM gIvaM nniinnei| tae NaM te pAvasiyAlayA teNaM kummae NaM gIvaM NINiyaM pAsaMti, pAsittA sigdhaM cavalaM turiyaM caMDa nahehiM daMtahiM kavAlaM vihADeMti, vihADittA taM kummagaM jIviyAo vavaroti, vavarovittA maMsaM ca soNiyaM ca aahaareNti| - sUtra 8. donoM meM se eka kachue ne jaba dekhA ki siyAroM ko gaye kucha dera ho cukI hai to usane dhIre-dhIre apanA eka paira zarIra ke bAhara nikaalaa| duSTa siyAra yaha saba dekha rahe the| ve tatkAla tIvra, zIghra, capala aura tvarita gati se, prakharatA aura vega se usa kachue para jhapaTa pdd'e| nAkhUnoM se usake paira ko phAr3A aura dA~toM se tor3a liyaa| usa paira kA rakta-mA~sa khA lene ke bAda unhoMne phira kachue ke zarIra ko pahale kI bhA~ti cIrane-phAr3ane kI ceSTA kI, para ve phira asaphala rhe| isa para ve phira pahale kI taraha jA chipe| kachue ne kucha dera bAda dUsarA paira nikAlA aura siyAroM ne vaha bhI pahale kI taraha hI khA ddaalaa| isI prakAra eka ke bAda eka ve usake cAroM paira khA gaye aura anta meM usakI gardana tor3akara kapAla ko zarIra se alaga kara diyaa| kachue ke mRta ho jAne para unhoMne usake pUre mA~sa va rakta kA bhakSaNa kara liyaa| THE RASH TURTLE 8. When one of the turtles observed that sometime had passed since the jackals had left the place, it slowly pushed out one of its limbs. The evil jackals were furtively observing all this. They at once pounced on the turtle with great speed and force. They tore at the exposed limb of the turtle with their paws and broke it apart with their jaws. After eating the flesh and licking the bones clean they again attacked the body of the turtle but failed to do anything. They returned to their hiding place and started their watch again. The turtle brought out another of its limbs after some time and the jackals pounced again, This way, one after the other, they consumed all the four limbs of the turtle and at last tore apart its neck. Once the turtle was dead the jackals devoured all its flesh and blood. (224) JNATA DHARMA KATHANGA SUTRA

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jJAtAdharmakathAMga sUtra Anam citra paricaya THE ILLUSTRATIONS EXPLAINED saMyama se rakSA : asaMyama se vinAza citra : 14 maukA pAkara donoM dhUrta siyAra kachuoM kI tarapha lpke| khatarA dekhate hI kachuoM ne apane zarIra ke aMga-gardana, pA~va Adi sikor3a lie aura geMda kI taraha cupacApa sthira ho gye| naz2adIka Akara zRgAloM ne unheM uThAyA-paTakA kintu unakA kucha bhI jora nahIM claa| zRgAla jAkara vApasa jhAr3iyoM meM chupa gye| thor3I dera bAda eka kachue ne apanI gardana aura pA~va bAhara nikaale| idhara-udhara dekhakara vaha Age daur3ane ko huA tabhI dhUrta zRgAloM ne Akara usako daboca liyA aura mAra ddaalaa| dUsarA kachuA pahale kI bhA~ti hI apane zarIra ke aMgoM kA saMgopana (chupAye) kiye rhaa| pApI zRgAla usakA kucha nahIM bigAr3a ske| eka asaMyama ke kAraNa naSTa ho gyaa| dUsarA saMyama ke kAraNa surakSita rhaa| (adhyayana 4) DISCIPLINE PROTECTS: INDISCIPLINE DESTROYS ILLUSTRATION : 14 At an opportune moment the jackals pounced. Seeing the danger the turtles withdrew their limbs and necks inside the shell and became absolutely immobile like a stone. The jackals tried their best but failed to cause any damage or pain due to the hard outer shell. Dejected, they returned to their lonely den and waited quietly. After sometime one of the turtles slowly pushed out its limbs and neck and looked around with an intention to run. The waiting jackals at once pounced, tore the turtle apart and killed it. The other turtle did not push out any of its limbs and so the jackals failed to do any damage. Indiscipline destroyed the first and discipline saved the second. (CHAPTER-4) - - JNATA DHARMA KATHANGA SUTRA

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BO caturtha adhyayana : kUrma niSkarSa : upanaya sUtra 9. evAmeva samaNAuso ! jo amhaM niggaMtho vA niggaMthI vA AyariyauvajjhAyANaM aMtie pavvaie samANe paMca ya se iMdiyAI aguttAiM bhavaMti, seNaM iha bhave ceva bahUNaM samaNANaM bahUNaM samaNINaM sAvagANaM sAvigANaM hIlaNijje, paraloe vi ya NaM Agacchai bahUNi daMDaNANi jAva aNupariyaTTA, jahA kummae aguttiMdie / ( 225 ) sUtra 9. he AyuSmAna zramaNo ! isI prakAra hamAre jo sAdhu-sAdhvI dIkSita hone ke bAda pA~coM indriyoM kA gopana nahIM karate, ve isI bhava meM aneka sAdhuoM Adi dvArA nindanIya Adi ( pUrva sama) hote haiM, paraloka meM bhI daMDa bhogate haiM aura ananta saMsAra meM paribhramaNa karate haiN| THE LESSON 9. Long-lived Shramans ! The same way those of our ascetics who, after getting initiated, do not keep their five sense organs disciplined become the objects of criticism, public contempt, hatred and disrespect in this life. Besides this they also suffer misery in the next life and are caught in the cycle of rebirth indefinitely. zAMta svabhAva kA phala sUtra 10. tae NaM te pAvasiyAlayA jeNeva se doccae kummae teNeva uvAgacchaMti, uvAgacchittA taM kummayaM savvao samaMtA uvvatteMti jAva daMtehiM akkhuDaMti jAva karittae / tae NaM te pAvasiyAlayA doccaM pi taccaM pi jAva no saMcAeMti tassa kummagassa kiMci AbAhaM vA pabAhaM vA vibAhaM vA jAva chaviccheyaM vA karittae, tAhe saMtA taMtA paritaMtA nivvinnA samANA jAmeva disiM pAubbhUA tAmeva disiM paDigayA / sUtra 10. donoM duSTa siyAra phira dUsare kachue ke pAsa pahu~ce aura use phira pahale kI taraha cIrane - phAr3ane kI ceSTA karane lage / asaphala hone para ve phira ekAnta meM jAte aura phira kucha dera meM vahI ceSTA krte| para isa kachue ne apane aMga bAhara nahIM nikAle isa kAraNa siyAra use koI hAni nahIM pahu~cA ske| anta meM ve thaka-hArakara khinna ho apane sthAna ko lauTa ge| THE PATIENT TURTLE 10. Both those evil jackals then went near the other turtle and once again tried to tear it apart and kill it. When they failed they returned CHAPTER-4: KURMA Opaz 106 For Private Personal Use Only ( 225 ) OMO

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( 226) jJAtAdharmakathAMga sUtra M to their hiding place and after some time resumed their efforts. But this turtle did not push out any of its limbs and so the jackals failed to do any damage. Tired and defeated they returned into their den dejected. __sUtra 11. tae NaM se kummae te pAvasiyAlae ciraMgae dUragae jANittA saNiyaM saNiyaM gIvaM neNei, neNittA disAvaloyaM karei, karittA jamagasamagaM cattAri vi pAe nINei, nINettA tAe ukkiTThAe kummagaIe vIivayamANe vIivayamANe jeNeva mayaMgatIraddahe teNeva uvaagcchi| uvAgacchitA mitta-nAiniyaga-sayaNa-saMbaMdha-pariyaNeNaM saddhiM abhisamannAgae yAvi hotthaa| sUtra 11. kachue ne bahuta dera bAda, yaha jAnakara ki ve siyAra bahuta dUra cale gaye haiM, dhIre-dhIre apanI gardana nikAlakara sAvadhAnI se cAroM ora dekhaa| phira cAroM paira eka sAtha bAhara nikAle aura apanI sAmarthya ke anusAra utkRSTatama gati se daur3atA-daur3atA jhIla meM jA utarA aura apane svajanoM se jA milaa| 11. After some time, when the turtle realized that the jackals had gone far away, it slowly stretched its neck out and carefully watched all around. Finding no danger lurking nearby, it at once pushed out all its four limbs, ran with all its power and the speed it could gather, entered the lake and reached its kin-folk safe. upasaMhAra sUtra 12. evAmeva samaNAuso ! jo amhaM samaNo vA samaNI vA AyariyauvajjhAyANaM aMtie muMDe bhavittA AgArAo aNagAriyaM pavvaie samANe paMca ya se iMdiyAiM guttAiM bhavaMti, jAva-jahA se kummae gutidie| sUtra 12. he AyuSmAn zramaNo ! isI prakAra hamArA jo sAdhu-sAdhvI dIkSita hone ke | bAda apanI pA~coM indriyoM ko usa dUsare kachue ke samAna gopana rakhatA hai vaha isI bhava meM aneka zramaNoM Adi dvArA arcanIya Adi hotA hai aura saMsAra ke bhava-baMdhana se mukta ho jAtA hai (vistAra pUrva sm)| CONCLUSION 12. Long-lived Shramans ! The same way those of our ascetics who after getting initiated keep their five sense organs disciplined like the second turtle, become objects of reverence for all the ascetics in this life and finally cross the ocean of rebirth. (226) JNATA DHARMA KATHANGA SUTRA

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caturtha adhyayana : kUrma (2274 - sUtra 13. evaM khalu jaMbU ! samaNeNaM bhagavayA mahAvIreNaM cautthassa nAyajjhayaNasa ayamaDhe paNNatte tti bemi| sUtra 13. he jambU ! zramaNa bhagavAna mahAvIra ne cauthe jJAtAdhyayana kA yahI artha kahA hai| aisA maiM kahatA huuN| ____13. Jambu ! This is the text and the meaning of the fourth chapter | of the Jnata Sutra as told by Shraman Bhagavan Mahavir. So I confirm. // cauttha ajjhayaNaM samattaM // // caturtha adhyayana samApta // || END OF THE FOURTH CHAPTER || upasaMhAra jJAtAsUtra kI isa cauthI kathA meM indriya-saMyama ke mahattva ko eka saTIka udAharaNa se samajhAyA hai| jo sAdhaka indriyoM kI pravRttiyoM ko saMyama ke kavaca meM sameTe rakhatA hai vaha Atmonnati ke mArga para bar3hatA rahakara dhyeya ko prApta karane meM sakSama hotA hai| isake viparIta jo sAdhaka indriyoM kI caMcala pravRttiyoM ko saMyama ke kavaca se bAhara nikAla detA hai vaha vikAroM se grasita ho vIbhatsa anta ko prApta hotA hai| ataH caMcalatA, kautUhala aura asthiratA kA tyAga kara sthiratA, ekAgratA aura saMyama ko apanAnA hI sAdhaka ke lie zreya hai| upanaya gAthA visayesu iMdiyAI ruMbhaMtA rAga-dosa nimmukkA / pAvaMti nivvui suhaM kummuvva mayaMgadahasokkhaM // avare u aNarattha paraMparAu pAvaMti pAva kmmvsaa| saMsAra sAgara gayA gomAuggasiya-kummovva // indriya viSayoM meM Asakti nahIM rakhate hue rAga-dveSa se rahita sAdhaka saMyama dvArA apanI AtmA ko rakSita karate hue mokSasukha kI prApti karate haiN| jaise kachue ne indriya-gopana karake mRtagaMgA tIra para pahuMcakara sukha prApta kiyaa| ka tyaa DAR RIED CHAPTER-4 : KURMA (227)

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( 228 ) jJAtAdharmakathAMga sUtra 69 JRATIO ORMERIORD B4m GANA N isake viparIta jo indriya sukhoM meM Asakta hokara saMyama nahIM rakha sakatA, vaha saMsAra sAgara meM gotekhAte hue zRgAloM (pApoM) dvArA grasta hokara kachue kI taraha dukhI hote haiN| CONCLUSION This fourth story of Jnata Dharma Katha explains the importance of the discipline of the sense organs with the help of an appropriate example. Those practicers who keep their five sense organs withdrawn within the shield of discipline progress on the spiritual path and attain their goal. But those who bring the ever indulgent senses out of the shield of discipline are trapped by perversions and meet a horrible end. As such it is to the benefit of a practicer to abandon the tendencies of wavering, curiosity, and instability and acquire stability, concentration, and discipline. THE MESSAGE Saving the soul from sensual pleasures as well as attachment and aversion with the help of discipline a practicer attains the ultimate pleasure of liberation. Just as the tortoise reached its abode in the Mayangteer-drah after saving itself by withdrawing within its protective shell. On the other hand he who does not discipline its senses is consumed by miseries of the eternal cycle of rebirth. Just as the other tortoise was consumed by the jackals. pariziSTa mayaMgatIra draha-TIkAkAroM ne mayaMga zabda kI utpatti mRtagaMgA se kI hai aura usakA artha kiyA hai-vaha sthAna jahA~ gaMgA kA pAnI khUba gaharA va adhika ho| AvazyakacUrNi meM mRtagaMgA ke viSaya meM kahA hai-gaMgA jahA~ samudra meM milatI hai vahA~ pratyeka varSa apanA pATa badalatI hai| yahA~ gaMgA kA jo muhAnA sabase prAcIna hai use mRtagaMgA kahate haiN| vArANasI samudra ke nikaTa nahIM hai aura phira mayaMga zabda kI mRtagaMgA zabda se utpatti bhI kisI paddhati se puSTa nahIM hotii| aisA pratIta hotA hai ki usa taTa vizeSa para kisI samaya mayaMga yA mataMga nAmaka koI RSi rahate hoNge| unhIM ke nAma se isa sthAna kA nAma mataMga tIra athavA mayaMga tIra pA gayA hogaa| OTHO ka am kava Ama (228) JNATA DHARMA KATHANGA SUTRA

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ORG caturtha adhyayana kUrma vArANasI - bhArata kI una prAcIna nagariyoM meM saMbhavataH sarva prasiddha hai, jo usa kAla se Aja taka sadA jIvanta rahI haiN| sAMskRtika tathA rAjanaitika gatividhiyoM ke atirikta yaha nagarI AdhyAtmika tathA dArzanika gatividhiyoM kA bhI mahattvapUrNa kendra rahA hai| jaina, bauddha tathA vaidika sabhI paramparAoM meM ise zreSTha aura pAvana tIrtha sthala mAnA hai| patravaNAsUtra tathA bhagavatIsUtra meM varNita sAr3he paccIsa Arya dezoM tathA solaha mahAjanapadoM meM kAzI kA ullekha hai| yaha bhArata kI dasa pramukha rAjadhAniyoM meM se eka hai| yaha kAzI janapada kI rAjadhAnI thI varuNA tathA asI ina do nadiyoM ke bIca avasthita hone ke kAraNa isakA nAma vArANasI pdd'aa| APPENDIX Mayangteer-drah-The commentators have interpreted that the term Mayang has its origin in the Sanskrit word Mrit-ganga. With this interpretation the meaning of the term is the place where the Ganges is very deep and voluminous. In the Avashyak-churni it is mentioned that the Ganges shifts its bed every year near its delta. Around that area the oldest mouth is called Mrit-ganga. However, Varanasi is nowhere near the sea and as such this interpretation does not hold good. Moreover, there is hardly any etymological or grammatical support for the derivation of Mayang from Mritganga. As such the only other possible explanation is that at some point of time some sage with the name Mayang or Matang must have lived at that particular spot. Consequently the place must have taken the name. ( 229 ) Varanasi-The most famous of the ancient cities in India that have had in uninterrupted habitation since the remote past. It has been an important centre of philosophical and spiritual activities besides cultural and political activities. In all the three important religious schools it has been accepted as foremost among the pious centres of pilgrimage. In Pannavana Sutra and Bhagavati Sutra Kashi (name of the republic state whose capital was Varanasi; at present more popular as another name of Varanasi) is included in the list of twenty five and a half Arya countries and sixteen great republics. This is also one of the ten prominent capital cities of ancient India. As it was situated between two rivers named Varuna and Asi it got the name Varanasi. CHAPTER-4: KURMA ( 229 ) ORMS

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(230) aor - - VANAL paMcama adhyayana : zailaka: Amukha zIrSaka-selae-zailaka-nAma vishess| zailakapura nAma ke nagara kA rAjA jo vairAgya se prerita ho savaccA putra kA ziSya bnaa| unake zramaNa jIvana meM bhautika suvidhAoM ke kAraNa zaithilya A gayA thaa| zithilAcAra se punaH saMyama kI ora mur3ane ke mahattva ko isa kathA se samajhAyA gayA hai| ___ kathAsAra-dvArakA nagarI meM kRSNa vAsudeva kA rAjya thaa| vahA~ thAvaccA nAma kI dhanADhya mahilA putra sahita rahatI thii| bhagavAna neminAtha ke ekadA dvArakA Ane para thAvaccA-putra unakI dezanA se prabhAvita huA aura unake pAsa dIkSA lene kA nizcaya kiyaa| mAtA tathA kRSNa vAsudeva ke samajhAne para bhI vaha | apane nizcaya se DigA nahIM aura bhagavAna neminAtha se dIkSA grahaNa kara lii| thAvaccA-putra dvArakA se nikala aneka sthAnoM para vihAra karate zailakapura nagara meM aaye| vahA~ kA rAjA zailaka tathA usake maMtrI sabhI thAvaccA-putra ke udbodhana se prabhAvita ho vratadhArI zrAvaka bana gye| usI kAla meM saugaMdhikA nAma kI nagarI meM sudarzana nAmaka eka seTha rahatA thaa| sAMkhya darzana meM | niSNAta zuka nAma ke eka parivrAjaka kA upadeza suna sudarzana ne zuka parivrAjaka kA zauca mUlaka mata aMgIkAra kara liyaa| isake bAda usa nagarI meM thAvaccA-putra bhI vihAra karate-karate pdhaare| unake upadeza sunakara tathA unase carcA karake sudarzana seTha ne apanA mata tyAga vinayamUlaka zramaNa dharma svIkAra kara liyaa| ___ kAlakrama se zuka parivrAjaka punaH saugaMdhikA AyA aura usane jaba jAnA ki sudarzana ne zramaNa dharma svIkAra kara liyA hai, vaha use sAtha le thAvaccA-putra ke pAsa gyaa| unase prazna puuche| jijJAsA zAMta hone para vaha thAvaccA-putra ke pAsa dIkSita ho gyaa| zuka parivrAjaka ne apane guru ke pAsa zikSA prApta kara gharama jJAna prApta kara liyaa| thAvaccA-putra samAdhimaraNapUrvaka mokSa gye| zuka apane ziSyoM sahita zailakapura AyA aura usakI dezanA suna zailaka rAjA ko vairAgya ho aayaa| inhoMne apane pA~ca sau maMtriyoM sahita zuka ke pAsa dIkSA grahaNa kara lii| zuka muni apane eka hajAra sAdhu | ziSyoM sahita antima samAdhi ke lie zatrujaya parvata para cale gye| zailaka muni ko zramaNoM kA kaThora jIvana rAsa nahIM AyA aura ve kSINa tathA rogI ho gye| eka bAra jaba ve zailakapura Aye to unake putra ne unakI dazA dekha unheM apanI vAhanazAlA meM A Thaharane kA Agraha kiyA aura vahA~ Ane para unake upacAra kI vyavasthA tathA anya sabhI suvidhAyeM juTA diiN| yahA~ zilaka muni kA svAsthya to sudharA para unakI una sabhI upalabdha suvidhAoM para Asakti ho gii| ve pramAdI bana gaye aura vahA~ se vihAra karane kI socanA bhI banda kara diyaa| isa para unake ziSya sAdhuoM meM paMthaka muni ko unakI sevA meM chor3a vahA~ se prasthAna kara diyaa| __ eka bAra kArtika pUrNimA ke dina saMdhyA ke samaya jaba zailaka muni so rahe the taba paMthaka ne pratikramaNa ke pazcAt unase kSamA yAcanA hetu unake caraNoM kA apane sira se sparza kiyaa| zailaka muni A (230)

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paMcama adhyayana: zailaka krodhita ho uThe to paMthaka ne cAturmAsika kSamApanA kA kAraNa btaayaa| paMthaka kI bAta suna zailaka ko bahuta pazcAttApa huaa| ve tatkAla punaH saMyamI jIvana meM juTa gaye aura vahA~ se vihAra kiyaa| unake zeSa ziSya bhI unase A mile aura aMtataH ve bhI vizuddha zramaNa AcAra kA pAlana karake mokSagAmI hue| FIFTH CHAPTER: SHAILAK: INTRODUCTION Title Shailak is the name of the king of a town named Shailakpur. Inspired by the feeling of detachment he became a disciple of Thavacchaputra. He became lax in his ascetic conduct due to the mundane comforts. This story highlights the importance of returning back to discipline from a life of lax conduct. Gist of the Story-Krishna Vasudev ruled over the city of Dwarka. In the town of Dwarka lived a prosperous lady, Thavaccha, with her son. Once Arhat Arishtanemi arrived there. Inspired by his discourse Thavacchaputra decided to get initiated. His mother and Krishna Vasudev failed to stop him and he took Diksha from Arhat Arishtanemi. ( 231 ) During his wanderings Thavacchaputra once arrived at Shailakpur. Impressed by Thavacchaputra's sermons King Shailak and his ministers took the required vows and became Shravaks (followers of Shramans). During that period of time Sudarshan merchant lived in Saugandhika town. In that town Shuk Parivrajak preached about the ideals of the Sankhya school. Impressed with his discourse Sudarshan embraced the cleansing based religion of Shuk. Thavacchaputra also arrived in Saugandhika city. Sudarshan also went to his discourse. The preaching of Thavacchaputra influenced Sudarshan. Leaving the cleansing based religion he joined the discipline based religion of the Shramans and became a Shravak. When Shuk came to know about this incident he took Sudarshan with him, came to Thavacchaputra and asked some questions. When his doubts were removed he became a disciple of Thavacchaputra. He studied the complete canonical text and became a great scholar. Thavacchaputra went to the Shatrunjaya hills and after a month long fast got liberated. Lermonto Ascetic Shuk once arrived in Shailakpur with his disciples. On listening to his discourse King Shailak renounced the world and took Diksha along with his five hundred ministers. Ascetic Shuk and one thousand of his disciples went to Shatrunjaya hills and attained liberation after taking the ultimate vow. The harsh ascetic life did not suit ascetic Shailak and he became sick and Janaemic. Ascetic Shailak once arrived in Shailakpur town. When his son, king CHAPTER-5 : SHAILAK ( 231 )

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(737) jJAtAdharmakathAMga sUtra a Gye 04 Manduk, saw ailing Shailak he requested the ascetic to come to stay in his garage. There the king arranged for all the required facilities for his treatment. The treatment cured Ascetic Shailak but he became lethargic and habituated to an easy way of life. He was unable to resume his itinerant way of life. Under these circumstances all the five hundred disciples gave the responsibility of his care to ascetic Panthak and left the place to resume their itinerant life. One evening during the month of Kartic, after a heavy dinner and a doze of sedative, Ascetic Shailak was sleeping in all comfort. At that time ascetic Panthak arrived there after finishing his Pratikraman and touched the feet of Ascetic Shailak with his forehead in order to seek the formal forgiveness. This disturbed Shailak and he angrily shouted. Panthak explained him the reason for touching his feet. Ascetic Shailak was forced to a sincere introspection. He repented for his gross neglect and resumed his harsh itinerant life. Other disciples of Ascetic Shailak also joined back. Later they all went to The Shatrunjaya Hills and attained liberation after taking the ultimate vow like Thavacchaputra. (232) JNATA DHARMA KATHANGA SUTRA

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Dig DEU sUtra 1. jai NaM bhaMte ! samaNeNaM bhagavayA mahAvIreNaM cautthassa nAyajjhayaNassa ayamaTThe paNNatte, paMcamassa NaM bhaMte ! nAyajjhayaNassa ke aTThe paNNatte ? ( 233 ) sUtra 1. jambU svAmI ne pUchA - "bhaMte ! zramaNa bhagavAna mahAvIra ne pA~caveM adhyayana kA kyA artha kahA hai ?" paMcamaM ajjhayaNaM : selae paMcama adhyayana : zailaka FIFTH CHAPTER : SHAILAK 1. Jambu Swami inquired, "Bhante ! What is the meaning of the fifth chapter according to Shraman Bhagavan Mahavir?" sUtra 2. evaM khalu jaMbU ! teNaM kAleNaM teNaM samae NaM bAravatI nAmaM nayarI hotthA, pAINa-paDINAyayA udINa - dAhiNavitthinnA navajoyaNavitthinnA duvAlasajoyaNAyAmA dhaNavai-mai-nimmiyA cAmIyara-pavara- pAyAraNANAmaNi- paMcavaNNa- kavisIsagasohiyA alakApurisaMkAsA pamuiya-pakkIliyA paccakkhaM devaloyabhUyA | sUtra 2. jambU ! kAla ke usa bhAga meM dvAravatI (dvArakA) nAma kI eka nagarI thI / vaha pUrva se pazcima meM bAraha yojana lambAI meM aura uttara se dakSiNa meM nau yojana caur3AI meM phailI thii| use kubera kI abhikalpanA ke anurUpa banAyA gayA thaa| sone ke uttama parakoTe aura paMcaraMgI maNiyoM se saje kaMgUroM se zobhita thI aura indra kI alakApurI jaisI sundara lagatI thii| usake nivAsI praphulla aura utsAhI the / vaha sAkSAt devaloka jaisI thI / he 2. Sudharma Swami narrated-Jambu! During that period of time there existed a town named Dwaravati (Dwarka). It was spread in an area measuring twelve yojan (an ancient measure of distance) eastwest and nine yojan north-south. It was constructed according to the concept of Kuber, the god of wealth. Its parapet wall was golden and gem studded. In beauty it matched Alkapuri, the city of Indra, the king of gods. Its inhabitants were charming and energetic. All this made it look like a heavenly town. ( 233 )

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234 ) jJAtAdharmakathAMga sUtra M / sUtra 3. tIse NaM bAravaIe nayarIe bahiyA uttarapuracchime disIbhAe revatage nAma pavvae hotthA; tuMge gagaNatalamaNulihaMtasihare NANAvihaguccha-gumma-layA-valli-parigae haMsa-esa-miga-mayUra-koMca-sArasa-cakkavAya-mayaNasAra-koilakulovavee aNegataDAga-viyaraujjharaya-pavAya-pabbhAra-siharapaure accharagaNa-deva-saMgha-cAraNa-vijjAhara-mihuNasaMvicinne niccacchaNae dasAra-varavIra-purisatelokka-balavagANaM some subhage piyadasaNe surUve pAsAIe darisaNijje abhirUve pddiruuve| sUtra 3. nagarI ke bAhara uttara-pUrva dizA meM raivataka nAma kA gaganacumbI parvata thaa| vaha taraha-taraha ke jhAr3I, jhuramuTa, latA, bela Adi se bharA par3A thaa| usameM haMsa, mRga, mayUra, kauMca, sArasa, cakavA, mainA, koyala Adi pazu-pakSI jhuNDa banAkara rahate the| usameM bahuta se tAlAba, khoha, jharane, prapAta, nIcI-U~cI coTiyA~ thiiN| vahA~ apsarAyeM, deva, cAraNa, vidyAdhara yugala Adi ke samUha nirantara utsavarata rahate the| vahA~ dazAravaMzI vIra triloka kA bala liye vicarate the| vaha parvata saumya, subhaga, priyadarzana aura surUpa thA tathA darzanIya Adi thaa| 3. There was a high mountain range outside the town in the northpast direction. Its lush greenery included a variety of shrubs, bushes, vines, creepers, etc. Animals and birds including swans, deer, peacocks, franes, cuckoos, starlings, etc. inhabited this valley and moved around In flocks. There were numerous ponds, gorges, streams, water-falls, peaks and summits in that area. A variety of divine couples lead by Apsaras, Charans, and Vidyadhars always indulged in group festivities there. That mountain range was tranquil, serene, beautiful, Ienchanting, and attractive. / sUtra 4. tassa NaM revayagassa adUrasAmaMte ettha NaM NaMdaNavaNe nAmaM ujjANe hotthA savyouya-puppha-phalasamiddhe ramme naMdaNavaNappagAse pAsAIe darisaNijje abhirUve pddiruuve| tassa NaM ujjANassa bahumajjhabhAge surappie nAmaM jakkhAyayaNe hotthA divye, vnno| sUtra 4. raivataka parvata ke AsapAsa nandanavana nAma kA eka udyAna thaa| vaha sarva-Rtu phala-phUloM se bharA par3A thA aura nandanakAnana jaisA darzanIya Adi thaa| udyAna ke bIcoMbIca |surapriya nAma kA eka divya yakSAyatana thA, aisA varNana milatA hai (aupapAtika suutr)| | 4. Near the Raivatak mountain was a garden named Nandanvan. It was filled with all-season flowering trees and was as beautiful as Nandan Kanan (the divine garden). At the centre of this garden was a Jdivine temple. (All this is detailed in the Aupapatik Sutra). Aam dans QHMINS amupane (234) JNATA DHARMA KATHANGA SUTRA

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paMcama adhyayana zailaka ( 235) Cm la kRSNa vAsudeva __ sUtra 5. tattha NaM bAravaIe nayarIe kaNhe nAmaM vAsudeve rAyA privsi| se NaM tattha samuddavijaya-pAmokkhANaM dasaNhaM dasArANaM, baladevapAmokkhANaM paMcaNhaM mahAvIrANaM, uggaseNapAmokkhANaM solasaNhaM rAIsahassANaM' pajjuNNapAmokkhANaM adhuTThANaM kumArakoDINaM, saMbapAmokkhANaM saTThIe duiMtasAhassINaM, vIraseNapAmokkhANaM ekavIsAe vIrasAhassINaM, mahAseNapAmokkhANaM chappannAe balavagasAhassINaM, ruppiNIpAmokkhANaM battIsAe mahilAsAhassINaM, aNaMgaseNApAmokkhANaM aNegANaM gaNiyAsAhassINaM, annasiM ca bahUNaM Isara-talavara jAva satthavAhapabhiINaM veyaDDa-girisAyaraperaMtassa ya dAhiNaDDhabharahassa bAravaIe ya nayarIe AhevaccaM jAva pAlemANaM vihri| sUtra 5. dvArakA nagarI meM kRSNa nAmaka vAsudeva rAjA nivAsa karate the| kRSNa vAsudeva apanI apAra samRddhi aura sAmarthya sahita uttara dizA meM vaitADhya parvata aura anya tIna dizAoM meM lavaNa samudra paryanta dakSiNArdha bharata kSetra kA Adhipatya Adi karate hue aura pAlana karate hue vicarate the| unake AdhIna logoM kA varNana isa prakAra hai-samudravijaya Adi dasa dazAra, baladeva Adi pA~ca mahAvIra, ugrasena Adi solaha haz2Ara rAjA, pradyumna Adi sAr3he tIna karor3a rAjakumAra, zAmba Adi sATha haz2Ara durdAnta yoddhA, vIrasena Adi ikkIsa haz2Ara mahApuruSArthI, mahAsena Adi chappana haz2Ara mahAbalI, rukmiNI Adi battIsa haz2Ara rAniyA~, anaMgasenA Adi haz2AroM gaNikAe~ aura anya aneka zreSThI, talavara, sArthavAha Adi jn| KRISHNA VASUDEV 5. The city of Dwarka was ruled by king Krishna Vasudev whose jempire extended from the Vaitadhya mountain in the north to the Lavana sea in the three remaining directions. He ruled this large land mass known as Dakshinardha Bharat ably with all his power and grandeur. The details of the people under his reign are the ten Dashar kings lead by Samudravijaya, five great warriors lead by Baldev, sixteen thousand kings lead by Ugrasen, thirty five million princes lead by Pradyumna, sixty thousand fiery warriors lead by Shamb, twenty one thousand great achievers lead by Virsen, fifty six thousand great warriors lead by Mahasen, thirty two thousand queens lead by Rukmini, thousands of courtesans lead by Anangasena and a Imultitude of merchants, traders, etc. sa CHAPTER-5 : SHAILAK (235)

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( 236) jJAtAdharmakathAMga sUtra ----JAm - sUtra 6. tattha NaM bAravaIe nayarIe thAvaccA NAma gAhAvaiNI parivasai, aDDA jAva apribhuuyaa| tIse NaM thAvaccAe gAhAvaiNIe putte thAvaccA-putte NAmaM satthavAhadArae hotthA sukumAlapANipAe jAva suruuve| tae NaM sA thAvaccA gAhAvaiNI taM dArayaM sAiregaaTThavAsajAyayaM jANittA sohaNaMsi tihi-karaNa-nakkhatta-muhattaMsi kalAyariyassa uvaNei, jAva bhogasamatthaM jANittA battIsAe ibbhakulabAliyANaM egadivaseNaM pANiM geNhAvei, battIsao dAo jAva battIsAe ibbhakulabAliyAhiM saddhiM viule sadda-pharisa-rasa-rUva-vanna-gaMdhe jAva bhuMjamANe vihri| sUtra 6. dvArakA nagarI meM thAvaccA nAma kI eka samRddhizAlI aura sAmarthyavAna gRhastha mahilA rahatI thii| usake thAvaccAputra nAma kA eka beTA thA jo sukumAra aMgoM vAlA aura rUpavAna thaa| jaba vaha bAlaka ATha varSa se adhika Ayu kA huA to thAvaccA gAthApatnI ne use zubha muhUrta dekha kalAcArya ke pAsa bhejaa| kAlAntara meM yuvA ho jAne para usakA vivAha eka sAtha battIsa kulIna kumAriyoM se karA diyA aura battIsa susajjita sabhI suvidhAyukta mahala use de diye| thAvaccAputra apanI battIsa patniyoM ke sAtha mAnavocita sabhI bhoga-upabhogoM kA Ananda letA huA jIvana vyatIta karane lgaa| 6. In the town of Dwarka there lived a prosperous and resourceful lady named Thavaccha. She had a son named Thavacchaputra who was handsome and delicate. When this boy became eight years old Thavaccha sent him to a teacher at the opportune moment. Later, when he grew to be a young man he was married to thirty two young girls belonging to good families and, was given thirty two well furnished palaces. Thavacchaputra spent his time enjoying all earthly pleasures along with his thirty two wives. arhat ariSTanemi kA Agamana sUtra 7. teNaM kAleNaM teNaM samae NaM arahA ariTThanemI so ceva vaNNao. dasadhaNassehe. nIluppala-gavala-guliya-ayasikusumappayAse, aTThArasahiM samaNasAhassIhiM saddhiM saMparibuDe, cattAlIsAe ajjiyAsAhassIhiM saddhiM saMparibuDe, puvvANupuvviM caramANe jAva gAmANugAmaM dUijjamANe suhaM suheNaM viharamANe jeNeva bAravaI nayarI, jeNeva revayagapavvae, jeNeva naMdaNavaNe ujjANe, jeNeva surappiyassa jakkhassa jakkhAyayaNe, jeNeva asogavarapAyave, teNeva uvaagcchi| uvAgacchittA ahApaDirUvaM uggahaM ogiNhittA saMjameNaM tavasA appANaM bhAvamANe vihri| parisA niggayA, dhammo khio| O SONICE (236) JNATA DHARMA KATHANGA SUTRA

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Sparc paMcama adhyayana : zailaka sUtra 7, kAla ke usa bhAga meM arihanta ariSTanemi vahA~ padhAre (vistRta varNana pUrva sama) / ve dasa dhanuSa U~ce the aura nIla kamala, bhaiMsa ke sIMga, nIlI golI aura alasI ke phUla jaisI nIlI kAMti vAle the| unake sAtha aThAraha hajAra sAdhu tathA cAlIsa hajAra sAdhviyA~ thiiN| ve eka ke bAda eka aneka sthAnoM para vihAra karate hue dvArakA nagarI ke bAhara giranAra parvata ke pAsa nandanavana udyAna meM surapriya yakSAyatana ke nikaTa azoka vRkSa ke pAsa pdhaare| vahA~ ve saMyama aura tapa kI sAdhanA karate hue rahane lge| janasamUha maMDalIbaddha ho unake pAsa AyA aura unhoMne dharmopadeza diyaa| ARRIVAL OF ARHAT ARISHTANEMI 7. During that period of time Arhat Arishtanemi arrived there (details as mentioned earlier). He was ten Dhanush (an ancient linear measure) tall and his complexion was blue like blue-lotus, buffalo horn, blue bead, or Alsi flower (linseed/Linum usitatissimum). He was accompanied by eighteen thousand male and forty thousand female ascetic disciples. Visiting many places one after another he arrived and stayed under an Ashoka tree near the Surpriya temple in the Nandanavan garden near Girnar mountain. He started his spiritual practices of discipline and penance. People came to him in groups and he preached to them. ( 237 ) kRSNa kI upAsanA sUtra 8. tae NaM se kahe vAsudeve imIse kahAe laTThe samANe koDuMbiyapurise saddAvei, saddAvettA evaM vayAsI - " khippAmeva bho devANuppiyA ! sabhAe suhammAe meghogharasiyaM gaMbhIraM mahurasaddaM komudiyaM bheriM tAleha / " tae NaM te koDuMbiyapurisA kaNheNaM vAsudeveNaM evaM vRttA samANA haTThatuTTha jAva matthae aMjaliM kaTTu 'evaM sAmI ! taha' tti jAva paDisurNeti / paDisuNittA kaNhassa vAsudevassa aMtiyAo pddinnikkhmNti| paDiNikkhamittA jeNeva sabhA suhammA jeNeva komudiyA bherI teNeva uvAgacchaMti, uvAgacchittA taM meghogharasiyaM gaMbhIraM mahurasaddaM bheriM tAleMti / tao niddha-mahura-gaMbhIrapaDie NaM piva sAraie NaM balAhae NaM aNurasiyaM bherIe / tae NaM tIse komuiyAe bheriyAe tAliyAe samANIe bAravaIe nayarIe navajoyaNavitthinnAe duvAlasajoyaNAyAmAe siMghADaga-tiya- caukka-caccara-kaMdara-darI- vivara-kuhara CHAPTER-5: SHAILAK For Private Personal Use Only ( 237 )

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( 238 ) jJAtAdharmakathAMga sUtra/ Oc BIDIO HILDHOODS girisihara-nagara-goura-pAsAya-duvAra-bhavaNa-deula-paDisuyAsayasahassasaMkulaM sadaM kremaanne| bAravaI nagariM sabbhitara-vAhiriyaM savvao samaMtA se sadde vippsritthaa| sUtra 8. kRSNa vAsudeva ne yaha samAcAra sunA to sevakoM ko bulAkara kahA"devAnupriyo ! jaldI se sudharmA sabhA meM jAkara megha garjana jaisI gambhIra aura madhura dhvani || vAlI kaumudI nAma kI bherI bjaao|" sevaka AjJA sunakara prasanna hue aura vahA~ se nikalakara sudharmA sabhA meM kaumudI bherI ke nikaTa aaye| vahA~ Akara unhoMne vaha bherI | bjaaii| usa bherI se komala, madhura para zarada Rtu ke megha jaisI gambhIra dhvani nikalI aura nau yojana cauDI, bAraha yojana lambI dvArakA nagarI ke zRMgATaka Adi (pUrva sama) sabhI sthAnoM meM asaMkhya pratidhvaniyA~ karatI bhItara-bAhara sabhI bhAgoM meM gUMjatI vaha dhvani cAroM aura phaila gii| WORSHIP OF KRISHNA 8. When Krishna Vasudev heard this news he called his attendants ! and said, "Beloved of gods! Rush to the Sudharma assembly hall and blow the Kaumudi trumpet that emits booming but melodious sound like thunder of clouds." The attendants happily went and did as ordered. The trumpet emitted a soft and melodious sound but as booming as the thunder of winter clouds. With innumerable echoes the sound spread all around in each and every part of the one hundred and nine square Yojan expanse of the city of Dwarka and beyond. sUtra 9. tae NaM bAravaIe nayarIe navajoyaNavitthinae bArasajoyaNAyAmAe samuddavijayapAmokkhA dasa dasArA jAva gaNiyAsahassAiM komuIyAe bherIe saI soccA Nisamma haTThatuTThA jAva NhAyA AviddhavagghAriyamalladAmakalAvA ahatavattha-caMdaNokkinnagAyasarIrA appegaiyA hayagayA evaM gayagayA raha-sIyA-saMdamANIgayA, appegaiyA pAyavihAracAreNaM purisavaggurAparikhittA kaNhassa vAsudevassa aMtiyaM paaubbhvitthaa| sUtra 9. dvArakA nagarI meM samudravijaya Adi sabhI mahat gauNa nAgarikoM ne vaha bherI kI gUMja sunI aura prasanna hue| sabane snAnAdi karma kiye, navIna vastra dhAraNa kiye, candanAdi sugandhita dravya lagAye aura lambI mAlAe~ pahanakara taiyAra hue| phira koI ghor3e para, koI hAthI para, to koI ratha aura pAlakI para savAra hue aura kRSNa vAsudeva ke pAsa gye| bahuta se loga to samUha banAkara paidala hI vahA~ phuNce| ago Famma (238) JNATA DHARMA KATHANGA SUTRA

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'201 paMcama adhyayana zailaka 9. All the citizens of Dwarka, important or ordinary, including Samudravijaya, heard this echo and were filled with joy. They all took their bath and got ready adorning themselves with new dresses, perfumes like sandal wood paste, and long garlands. They came to Krishna Vasudev riding elephant, horse, chariot or palanquin. Many of them formed groups and arrived walking. ( 239 )/ sUtra 10. tae NaM kaNhe vAsudeve samuddavijayapAmokkhe dasa dasAre jAva aMtiya pAubbhavamANe pAsai / pAsittA haTTa tuTTa jAva koDuMbiyapurise saddAvei, saddAvettA evaM vayAsI - " khippAmeva bho devANuppiyA ! cAuraMgiNiM seNaM sajjeha, vijayaM ca gaMdhahatthi uagaha / " te vi taha tti uvaTThaveMti, jAva pajjuvAsaMti / sUtra 10. ina sabako dekha kRSNa vAsudeva prasanna hue aura apane sevakoM ko bulAkara AjJA dI - "devAnupriyo ! jaldI se caturaMginI senA sajAo aura vijaya nAmaka gaMdhahastI ko le aao|" sevakoM ne unakI AjJA kA pAlana kiyaa| kRSNa vAsudeva taiyAra hue aura gaMdhahastI para savAra ho apane vaibhava sahita arhat ariSTanemi ke pAsa phuNce| vahA~ unhoMne tIrthaMkara ke aSTa-prAtihArya Adi dekhe / ve gaMdhahastI se nIce utare aura pA~ca abhigraha pUrvaka bhagavAna ariSTanemi ke nikaTa pahu~ca yathAvidhi vandanA karake upAsanA karane lage / DO 10. Krishna Vasudev was pleased to see them. He called his servants and ordered-"Beloved of gods! Prepare the armed forces to march and bring my great elephant Vijay immediately." The servants followed the orders. Krishna Vasudev got ready and came to Arhat Arishtanemi riding his elephant and with all his glory and grandeur. There he witnessed the eight divine insignia of the Tirthankar. He got down from the elephant. Taking five ritual vows he approached Arhat Arishtanemi and after performing formal obeisance worshipped the Tirthankar. thAvaccAputra kA vairAgya sUtra 11. thAvaccAputte vi niggae, jahA mehe taheva dhammaM soccA Nisamma jeNeva thAvaccA gAhAvaiNI teNeva uvAgacchai, uvAgacchittA, pAyaggahaNaM kare / jahA mehassa tahA ceva NiveyaNA / jAhe no saMcAei visayANulomAhi ya visayapaDikUlAhi ya bahUhi AghavaNAhi ya pannavaNAhi ya sannavaNAhi ya vinnavaNAhi ya Aghavittae vA pannavittae vA sannavittae vA vinnavittae vA, tAhe akAmiyA caiva thAvaccAputtadAragassa nikkhmnnmnnumnnitthaa| navaraM nikkhamaNAbhiseyaM pAsAmo / tae NaM se thAvaccAputte tusiNIe saMciTThA / CHAPTER-5: SHAILAK For Private Personal Use Only (239)

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(240) jJAtAdharmakathAMga sUtra RATRO TOS GA sUtra 11. thAvaccAputra bhI bhagavAna kI vandanA ke liye gyaa| use vairAgya ho AyA aura vaha apanI mAtA se AjJA lene gyaa| mAtA ke bahuta samajhAne para bhI jaba vaha apane nizcaya se nahIM DigA to mAtA ne AjJA de dii| (yaha samasta ghaTanA usI prakAra samajheM jaise meghakumAra kI kathA meM varNita hai|) thAvaccA ne AjJA dene ke bAda kahA ki vaha dIkSA mahotsava dekhanA cAhatI hai| thAvaccAputra ne mauna rahakara mA~ kI bAta mAna lii| DETACHMENT OF THAVACCHAPUTRA 11. Thavacchaputra also came for obeisance of the Tirthankar. Filled with the feeling of detachment he went to his mother to seek her permission for renunciation. When all her efforts to dissuade him failed to penetrate his resolve, the mother gave him permission (the details of this incident are same as those in the story of Megh Kumar). She then expressed her desire to be a witness to the Diksha ceremony. In acceptance Thavacchaputra remained silent. sUtra 12. tae NaM sA thAvaccA AsaNAo abbhuTei, abbhuTTittA mahatthaM mahagghaM maharihaM rAyarihaM pAhuDaM geNhai, geNhittA mitta jAva saddhiM saMparivuDA jeNeva kaNhassa vAsudevassa bhavaNavara-paDiduvAradesabhAe teNeva uvaagcchi| uvAgacchittA paDihAradesie NaM maggeNaM jeNeva kaNhe vAsudeve teNeva uvAgacchai, uvAgacchittA karayala. vaddhAvei, vaddhAvittA taM mahatthaM mahagdhaM maharihaM rAyarihaM pAhuDaM uvaNei, uvaNittA evaM vayAsI__ evaM khalu devANuppiyA ! mama ege putte thAvaccAputte nAmaM dArae iDhe jAva se NaM saMsArabhayauvvigge icchai arahao ariTThanemissa jAva pvvitte| ahaM NaM nikkhamaNasakkAra kremi| icchAmi NaM devANuppiyA ! thAvaccAputtassa nikkhamamANassa chattamauDa-cAmarAo ya vidinnaao| sUtra 12. gAthApatnI thAvaccA apane Asana se uThI aura mahApuruSoM tathA rAjAoM ko bheMTa karane ke yogya uttama aura bahumUlya bheMTa sAtha meM lii| apane svajanoM ke sAtha vaha kRSNa vAsudeva ke mahala ke mukhya dvAra ke sAmane aaii| phira pratihAroM ke dvArA dikhAye mArga se kRSNa vAsudeva ke pAsa gaI, hAtha jor3a 'jaya ho, vijaya ho' bolakara unheM badhAI dI aura apane sAtha lAI bheMTa unake sAmane rakhakara bolI___ "he devAnupriya ! merA thAvaccAputra nAma kA eka hI putra hai| vaha mujhe iSTa, kAnta Adi hai| vaha saMsAra ke bhaya se udvigna hokara arihanta ariSTanemi ke pAsa dIkSA lekara anagAra honA cAhatA hai| maiM usake abhiniSkramaNa para usakA satkAra karanA cAhatI huuN| ataH he devAnupriya Apa usake liye chatra, mukuTa aura cAmara pradAna kareM yaha merI abhilASA hai|'' - MARA CS (240) JNATA DHARMA KATHANGA SUTRA

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paMcama adhyayana : zailaka ( 241) Shroatia 12. Thavaccha got up from her seat and collected good and costly gifts meant for important people like kings. Accompanied by friends and some members of her family she arrived at the gate of the palace of Krishna Vasudev. Guided by the gate keepers she reached Krishna Vasudev and greeted him with hails of victory. She placed the gifts she had brought before him and said____ "Beloved of gods! I have a son named Thavacchaputra. He is very dear (etc. ) to me. Disturbed by the worldly life, he desires to accept Diksha (get initiated as an ascetic) from Arhat Arishtanemi and renounce the world. I want to felicitate him at the time of his renunciation. As such, I beseech you, O Beloved of gods! to give me your crown, canopy, and whisks for him." sUtra 13. tae NaM kaNhe vAsudeve thAvaccAgAhAvaiNiM evaM vayAsI-"acchAhi NaM tuma devANuppie ! sunivvuyA vIsatthA, ahaM NaM sayameva thAvaccAputtassa dAragassa nikkhamaNasakkAraM krissaami|' ___ sUtra 13. kRSNa vAsudeva ne uttara diyA-"devAnupriye ! tuma nizcinta raho aura Azvasta hoo| maiM svayaM thAvaccAputra kA dIkSA satkAra kruuNgaa|" ___13. Krishna Vasudev replied, "Beloved of gods! Don't worry. Rest assured that I shall felicitate Thavacchaputra myself at the time of his renunciation." kRSNa-thAvaccAputra saMvAda sUtra 14. tae NaM se kaNhe vAsudeve cAuraMgiNIe seNAe vijayaM hatthirayaNaM durUDhe samANe jeNeva thAvaccAe gAhAvaiNIe bhavaNe teNeva uvAgacchai, uvAgacchittA thAvaccAputtaM evaM vayAsI-"mA NaM tume devANuppiyA ! muMDe bhavittA pavvayAhi, bhuMjAhi NaM devANuppiyA ! viule mANussae kAmabhoe mama bAhucchAyApariggahie, kevalaM devaannuppiyss| ahaM No saMcAemi vAukAyaM uvarimeNaM nivaaritte| aNNe NaM devANappiyassa jaM kiMci vi AbAhaM vA vAbAhaM vA uppAei taM savvaM nivaaremi|" sUtra 14. kRSNa vAsudeva vijayahastI para savAra ho apanI caturaMginI senA sAtha le thAvaccA gAthA patnI ke bhavana para Aye aura thAvaccAputra se bole-"he devAnupriya ! tuma muMDita hokara pravrajyA mata grahaNa kro| merI bhujAoM kI chAyA meM mAnavocita sabhI kAmabhogoM R SAMAJammatinBIGRANDIA (241) CHAPTER-5: SHAILAK

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( 242) jJAtAdharmakathAMga sUtra Sams Dance - SNRTNeerana -- - - B kA bhoga kro| maiM vAyukAya ko tumhAre Upara se jAne se nahIM roka sakatA zeSa jo bhI kaSTa yA pIr3A tumheM hogI usa sabakA maiM nivAraNa kruuNgaa|" TEST BY KRISHNA-THAVACCHAPUTRA 14. Riding his great elephant Vijay and accompanied by his guards Krishna Vasudev arrived at the house of Thavaccha and asked Thavacchaputra, "Beloved of gods! Please don't shave your head and become an ascetic. Come under my protection and enjoy all the pleasures of worldly life. I cannot stop the movement of air around you, except this I will ensure that you are not plagued by any pain or misery." sUtra 15. tae NaM se thAvaccAputte kaNheNaM vAsudeveNaM evaM vutte samANe kaNhaM vAsudeva evaM vayAsI-"jai NaM tumaM devANuppiyA ! mama jIviyaMtakaraNaM maccaM ejjamANaM nivAresi, caraM vA sarIrarUva-viNAsiNiM sarIraM aivayamANiM nivAresiM, tae NaM ahaM tava bAhucchAyApariggahie viule mANussae kAmabhoge bhuMjamANe vihraami|" ___ sUtra 15. thAvaccAputra ne uttara diyA-"devAnupriya ! Apa mere jIvana kA anta karane vAlI mRtyU se merI rakSA kara sakeM aura zarIra ko jarjara kara usake saundarya kA nAza karane vAle bur3hApe se mujhe dUra rakha sakeM to avazya hI Apake saMrakSaNa meM rahakara mAnavocita Ananda kA bhoga karane ko taiyAra huuN|" ___15. Thavacchaputra said, "Beloved of gods! If it is possible for you to protect me from death that terminates life and keep me untouched by old age that turns the body frail and destroys its beauty, I am certainly prepared to come under your protection and enjoy all the pleasures of worldly life." sUtra 16. tae NaM se kaNhe vAsudeve thAvaccAputteNaM evaM vutte samANe thAvaccAputtaM evaM vayAsI-"ee NaM devANuppiyA ! duraikkamaNijjA, No khalu sakkA subalieNAvi deveNa vA dANaveNa vA NivArittae Nannattha appaNo kammakkhae nnN|" __ sUtra 16. isa para kRSNa vAsudeva ne kahA-"he devAnupriya ! jarA aura maraNa kA ullaMghana mahAn balazAlI deva athavA dAnava bhI nahIM kara skte| svayaM apane dvArA upArjita pUrva-karmoM kA kSaya hI inheM bAdhita kara sakatA hai|" 16. At this, Krishna Vasudev said, "Beloved of gods! Even the most powerful gods or demons cannot overcome aging and death. They can only be countered by shedding the acquired Karmas." RAMAND jA (242) JNATA DHARMA KATHANGA SUTRA

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zAMtAdharmakathAMga sUtra LICIE NeumOORDPRERARRELAENTERNONS AR citra paricaya THE ILLUSTRATIONS EXPLAINED - - jarA-mRtyu se kauna rakSA karegA ? citra : 15 ___ gAthApatnI thAvaccA vAsudeva zrIkRSNa kI rAjasabhA meM upasthita huI aura prArthanA karane lagImahArAja ! bhagavAna ariSTanemi se pratibodha prApta kara merA putra dIkSA lenA cAhatA hai| maiM usakA bhavya dIkSA mahotsava karanA cAhatI huuN| ataH isake lie rAjakIya chatra-mukuTa-cAmara Adi pradAna karane kA anugraha kreN| zrIkRSNa ne kahA-maiM svayaM tumhAre putra kA abhiniSkramaNa samAroha kruuNgaa| phira zrIkRSNa thAvaccA putra se milane Aye aura kahA-tuma saMsAra ke sukha-bhogo, tumhArI koI bhI Apatti va vighna, bAdhAe~ hoMgI to unakA nivAraNa maiM kruuNgaa| __thAvaccA putra ne nivedana kiyA he devAnupriya ! yadi Apa mRtyu tathA jarA ko roka deveM to maiM ApakI chatrachAyA meM sukhoM kA nirvighna bhoga kara sakatA huuN| ___thAvaccA putra kA kathana sunakara cakita hue vAsudeva bole-devAnupriya ! inakA nivAraNa to deva-dAnava Adi kisI ke bhI sAmarthya se bAhara hai| kevala tapa dvArA karma kSaya karake hI jarA evaM mRtyu para vijaya prApta kI jA sakatI hai| (adhyayana 5) WHO CAN PROTECT FROM DEATH AND AGING ? ILLUSTRATION : 15 In Dwarka wealthy Thavaccha collected rich gifts, went to Krishna Vasudev and requested--"Maharaj! my only son desires to get initiated as an ascetic in the order of Arhat Arishtanemi. I want to felicitate him on the occasion of his renunciation. As such, I request you to give me your crown, canopy, and whisks for him." Krishna Vasudev replied, "Rest assured that I shall felicitate Thavacchaputra myself on that auspicious occasion." Krishna Vasudev went to meet Thavacchaputra and said, "Please continue to enjoy pleasures of worldly life. I will ensure that you are not plagued by any pain or misery." ___Thavacchaputra said, "Beloved of gods! If you can protect me from death and keep me untouched by old age, I shall come under your protection and enjoy pleasures of worldly life." Krishna said, "Beloved of gods! Even the most powerful gods or demons cannot overcome aging and death. These two can only be countered by shedding the acquired Karmas." (CHAPTER-5) SAMum JNATA DHARMA KATHANGA SUTRA

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sva paMcama adhyayana : zailaka sUtra 17. tae NaM se thAvacce putte kaNhaM vAsudevaM evaM vayAsI - jai NaM ete NaM duratikamaNijjA No khalu sakkA jAva Nannattha appaNA kammakkhaeNaM / "taM icchAmi Na devANuppiyA ! annANa-micchatta- avirai - kasAya- saMciyassa attaNo kammakkhayaM karittae / " sUtra 17. taba thAvaccAputra ne zrIkRSNa vAsudeva ko isa prakAra uttara diyA - "devAnupriya ! yadi jarA aura mRtyu kA ullaMghana nahIM kiyA jA sakatA hai, aura vaisA svayaM apane dvArA karma kSaya karane para hI ho sakatA hai to he devAnupriya ! maiM bhI ajJAna, mithyAtva, avirati aura kaSAya dvArA saMcita apane karmoM kA kSaya karanA cAhatA hU~ / " 17. Thavacchaputra replied, "Beloved of gods ! You have rightly said that death and aging can be transgressed by no other means but shedding the acquired Karmas through ones own efforts; and that is the reason I want to shed the Karmas I have accumulated through ignorance, misconceptions, indulgence, and passions." ( 243 ) sUtra 18. tae NaM se kahe vAsudeve thAvaccAputteNaM evaM vutte samANe koDuMbiyapurise saddAvei, saddAvittA evaM vayAsI - " gacchaha NaM devANuppiyA ! bAravaIe nayarIe siMghADagatiya- caukka - caccara jAva hatthikhaMdhavaragayA mahayA mahayA saddeNaM ugghosemANA ugghosemANA ugghosaNaM kareha evaM khalu devANuppiyA ! thAvaccAputte saMsArabhauvvigge, bhIe jammaNamaraNANaM, icchai arahao ariTThanemissa aMtie muMDe bhavittA pavvaittae / taM jo khalu devANuppiyA ! rAyA vA, juvarAyA vA, devI vA, kumAre vA, Isare vA, talavare vA, koDuMbiya - mADaMbiya - ibbha-seTThi seNAvaI - satthavAhe vA thAvaccAputtaM pavvayaMtamaNupavvayai, tassa he vAsudeve aNujANAi pacchAturassa vi ya se mitta-nAi - niyaga- saMbaMdhi - parijaNassa jogakkhemaM vaTTamANIM paDivahai tti kaTTu ghosaNaM ghoseha / " jAva ghosaMti / sUtra 18. isa para kRSNa vAsudeva ne sevakoM ko bulAkara kahA - " - "devAnupriyo ! uttama hAthI para savAra hokara jAo aura dvArakA nagarI ke zrRMgATaka Adi sabhI sthaloM para U~cI dhvani meM yaha ghoSaNA karo - 'he devAnupriyo ! saMsAra ke bhaya se udvigna ho, janma-maraNa se bhayabhIta ho thAvaccAputra arhat ariSTanemi ke pAsa muMDita ho dIkSA lenA cAhatA hai| isa avasara para rAjA-rAnI Adi dvArakA ke sabhI nAgarikoM meM se jo bhI thAvaccAputra ke sAtha dIkSA grahaNa karanA cAheM unheM kRSNa vAsudeva kI anumati hai| unake pIche rahe parivArAdi svajanoM ke vartamAna jIvana ke kSema - kuzala kA uttaradAyitva kRSNa vAsudeva leNge|" sevakoM ne unakI AjJA kA pAlana kiyaa| 18. Now, Krishna Vasudev called his attendants and said, "Beloved of gods! ride a good elephant and going to every nook and corner of CHAPTER-5: SHAILAK For Private Personal Use Only ( 243 )

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( 244 ) Dwarka make this announcement in loud voice-'O Beloved of gods! Disturbed by the worldly life and fearful of the cycle of rebirths, Thavacchaputra desires to get his head shaved and accept Diksha from Arhat Arishtanemi. At this opportune moment Krishna Vasudev extends a general permission to all those citizens of Dwarka, including the ruling class, who wish to renounce the world and accept Diksha along with Thavacchaputra. Krishna Vasudev will take care of all the members of their family left behind." The attendants followed the order and made the announcement. sUtra 19. tae NaM thAvaccAputtassa aNurAeNaM purisasahassaM NikkhamaNAbhimuhaM hAyaM savvAlaMkAra- vibhUsiyaM patteyaM patteyaM purisasaharasavAhiNIsu siviyAsu durUDhaM samANaM mitta-NAi- parivUDa thAvaccAputtassa aMtiyaM pAubbhUyaM / tae NaM se kaNhe vAsudeve purisasahassamaMtiyaM pAubbhavamANaM pAsai, pAsittA koDuMbiyapurise sahAvei, saddAvittA evaM vayAsI - jahA mehassa nikkhamaNAbhiseo taheva seyApIehiM kalasehiM hAve / jJAtAdharmakathAMga sUtra taNaM se thAvaccAputte sahassapurisehiM saddhiM siviyAe durUDhe samANe jAva raveNa bAravaiNayariM majjhamajjheNaM jAva arahao ariTThanemissa chattAichattaM paDAgAipaDAgaM vijjAharacAraNe jaMbhae ya deve ovayamANe uppayamANe pAsai, pAsittA siviyAo paccoruhati / sUtra 19. thAvaccAputra para anurAga se prerita eka hajAra puruSa niSkramaNa ke liye tatpara ho gye| ve snAnAdi Avazyaka karmoM se nivRtta ho vastrAlaMkAra dhAraNa kara, purisaharasa vAhana para car3ha, putrAdi svajanoM se ghire, thAvaccAputra ke yahA~ aaye| unheM dekha kRSNa vAsudeva ne sevakoM ko bulAkara thAvaccAputra ko abhiniSkramaNa ke liye taiyAra karane kI AjJA dI / thAvaccAputra yathAvidhi taiyAra hokara dvArakA nagarI ke bIca hotA huA una eka haz2Ara puruSoM ke sAtha jahA~ bhagavAna ariSTanemi virAjamAna the udhara bddh'aa| bhagavAna ke chatra para chatra, patAkA para patAkA laharAtI Adi atizayoM ko dekhaa| vidyAdharoM, cAraNa muniyoM evaM devatAoM ko Ate-jAte dekhA tathA vaha pAlakI se nIce utarA (vistRta varNana meghakumAra ke abhiniSkramaNa ke samAna ) / 19. Inspired by their affection for Thavacchaputra one thousand individuals became ready to renounce the world. They dressed up after taking their bath and surrounded by friends and relatives they arrived at Thavacchaputra's house riding Purisasahassa palanquins. Seeing (244) For Private JNATA DHARMA KATHANGA SUTRA Personal Use Only

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- TA A DAN UND ASI OXY Y LT ..D . PAK'SHI 16

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jJAtAdharmakathAMga sUtra citra paricaya THE ILLUSTRATIONS EXPLAINED dIkSA mahotsava citra : 16 ___ vAsudeva zrIkRSNa kI AjJAnusAra thAvaccA putra kA bhavya niSkramaNamahotsava kiyA gyaa| eka hajAra puruSoM dvArA uThAI jAve aisI eka haMsamukhI vizAla zivikA meM thAvaccA putra baiThe haiN| unake donoM tarapha do suhAsinI ca~vara bIja rahI hai| vAsudeva kI caturaMgiNI senA evaM dvArikA ke zreSThI-sArthavAha senApati Adi sabhI varga ke nAgarika dIkSA zobhA yAtrA meM sammilita hokara arhat ariSTanemi ke sAnidhya meM pahu~ca - (adhyayana 5) RENUNCIATION CEREMONY ILLUSTRATION : 16 A grand renunciation ceremony is organized as per the instructions of Krishna Va:zudev. Thavacchaputra is riding a swan shaped palanquin lifted by a thousand persons. Two beautiful maids standing on his flanks are plying whisks. The procession, attended by citizens from all walks of life as well as the Vasudev's army, reaches near Arhat Arishtanemi. (CHAPTER-5) COM jA JNATA DHARMA KATHANGA SUTRA

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paMcama adhyayana : zailaka this Krishna Vasudev called his staff and instructed them to prepare Thavacchaputra for the renunciation. After getting ready, Thavacchaputra, accompanied by those one thousand individuals, moved through the city of Dwarka towards the place where Arhat Arishtanemi was stationed. He witnessed the triple canopy, the flags fluttering one over the other, and other divine signs associated with the Tirthankar. He saw various gods and ascetics arriving and departing. He, then, got down from the palanquin (details as mentioned in the story of Megh Kumar). kRSNa dvArA ziSya - bhikSA sUtra 20. tae NaM se kahe vAsudeve thAvaccAputtaM purao kAuM jeNeva arihA ariTThanemI, savvaM taM ceva AbharaNamallAlaMkAraM omuyai / ( 245 ) tae NaM se thAvaccA gAhAvaiNI haMsalakkhaNeNaM paDasAie NaM AbharaNamallAlaMkAraM pddicchi| paDicchittA hAra-vAridhAra - siMduvAra chinnamuttAvalipagAsAiM aMsUNi viNimmuMcamANI viNimmuMcamANI evaM vayAsI - "jaiyavvaM jAyA ! ghaDiyavvaM jAyA ! parakkamiyavvaM jAyA ! asi ca NaM aTTe No pamAevvaM" jAmeva disaM pAubbhUyA tAmeva disiM paDigayA / sUtra 20. kRSNa vAsudeva ne thAvaccAputra ko Age kiyA aura arihanta ariSTanemi ke pAsa pahu~cakara yathAvidhi vandanA Adi kara prArthanA kI, "bhaMte ! yaha thAvaccAputra apanI mAtA kA ikalautA atyanta priya putra hai| saMsAra se vairAgya prApta kara yaha dIkSA lenA cAhatA hai, Apa ise ziSya - bhikSA ke rUpa meM svIkAreM / " ina zabdoM meM unase thAvaccAputra ko ziSya-bhikSA svarUpa svIkAra karane kA anurodha kiyA (vistRta vivaraNa meghakumAra kI ziSya - bhikSA ke samAna ) / arhat ariSTanemi ne kRSNa vAsudeva kI prArthanA svIkAra kI to thAvaccAputra ne vahA~ se IzANakoNa meM jAkara vastrAlaMkAroM kA tyAga kiyaa| thAvaccA sArthavAhI ne paramparAnusAra ujjvala zveta vastra meM inheM grahaNa kara liyaa| phira vaha A~sU bahAtI huI bolI - " he putra ! isa pravrajyA ko yatna se nibhAnA / he putra ! sAdhanA meM saMlagna rahanA, parAkrama karanA / he putra ! isa sabameM tanika bhI pramAda mata krnaa|" yaha kahakara vaha vahA~ se lauTa aaii| DISCIPLE DONATION BY KRISHNA 20. Keeping Thavacchaputra ahead of him, Krishna Vasudev approached Arhat Arishtanemi and after offering due obeisance CHAPTER-5: SHAILAK (245) CMC

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( 246 ) jJAtAdharmakathAMga sUtra - - - dh Brain ki submitted, "Bhante! This is Thavacchaputra, the only and beloved son of his mother. He desires to get detached from the worldly affairs and get initiated into your order. Kindly accept him as a disciple-donation from me." With these words he appealed to Arhat Arishtanemi to accept Thavacchaputra as a disciple. (details as mentioned in the story of Megh Kumar) When Arhat Arishtanemi accepted the request of Krishna Vasudev, Thavacchaputra proceeded in the north-east direction and shed his ornaments and cloths. According to the tradition his mother Thavaccha collected all these in a white cloth. With tear filled eyes she said, "Son! Follow the discipline of the order with due care. Son! indulge in the practices with resolve and courage and don't show even a trace of negligence and lethargy." Expressing her feelings thus, she returned. sUtra 21. tae NaM se thAvaccAputte purisasahassehiM saddhiM sayameva paMcamuTThiyaM loyaM karei, jAva pvvie| tae NaM se thAvaccAputte aNagAre jAe iriyAsamie bhAsAsamie jAva vihri| sUtra 21. thAvaccAputra ne eka hajAra puruSoM ke sAtha svayaM hI paMcamuSTi loca kiyA aura yathAvidhi dIkSA lekara anagAra ho gyaa| IryAsamiti, bhASAsamiti Adi sabhI zramaNa niyamoM kA pAlana karatA vicarane lgaa| 21. Pulling out all the hair from the head (formally termed as fivefistful pulling out of hair) Thavacchaputra and the accompanying one thousand persons took Diksha in the prescribed manner and became ascetics. They took to the ascetic way of life following the discipline of movement, discipline of speech, and all the other rules of the order. sUtra 22. tae NaM se thAvaccAputte arahao ariTThanemissa tahArUvANaM therANaM aMtie sAmAiyamAiyAiM coddasapuvvAI ahijji| ahijjittA bahUhiM jAva cauttheNaM vihri| tae NaM arihA ariTThanemI thAvaccAputtassa aNagArassa taM ibbhAiyaM aNagArasahassaM sIsattAe dlyi| sUtra 22. arihanta ariSTanemi ke variSTa sthaviroM kI nizrA meM thAvaccAputra ne sAmAyikAdi se AraMbha kara caudaha pUrvo taka sabhI viSayoM kA adhyayana kiyaa| ve RETC (246) JNATA DHARMA KATHANGA SUTRA

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paMcama adhyayana zailaka ( 247) mi aSTabhaktAdi aneka tapa karate hue vicarane lge| phira arhat ariSTanemi ne unheM unake sAtha dIkSita hone vAle ibhyAdi eka hajAra zramaNa ziSya-rUpa meM pradAna kiye| 22. Under the tutelage of the senior ascetic disciples of Arhat Arishtanemi, Thavacchaputra studied all the subjects beginning from Samayik and concluding with the fourteen Purvas (sublime canons). He started doing various penances including fasts and followed the ascetic way of life. Later Arhat Arishtanemi gave him charge of the one thousand ascetics who were initiated with him. thAvaccAputra kA vihAra ___ sUtra 23. tae NaM se thAvaccAputte annayA kayAI arahaM ariTThanemi vaMdai namasai, vaMdittA namaMsittA evaM vayAsI-"icchAmi NaM bhaMte ! tubbhehiM abbhaNunAe samANe sahasseNaM aNagAreNaM saddhiM bahiyA jaNavayavihAraM vihritte|" "ahAsuhaM devANuppiyA !' sUtra 23. eka bAra thAvaccAputra ne arhat ariSTanemi ko yathAvidhi vandanA karake kahA"bhante ! yadi Apa AjJA deM to maiM apane eka hajAra anagAra ziSyoM ke sAtha janapadoM meM vihAra karanA cAhatA huuN|" __bhagavAna ne kahA-"jisameM tumheM sukha lage vaha karo devAnupriya !" WANDERINGS OF THAVACCHAPUTRA 23. One day, after formal greetings, Thavacchaputra requested Arhat Arishtanemi, "Bhante! If you grant permission, I would like to wander around various populated areas with my one thousand disciples." "You may do as you please, O Beloved of gods!" consented the Lord. sUtra 24. tae NaM se thAvaccAputte aNagArasahasseNaM saddhiM bahiyA jaNavayavihAra vihri| ___ sUtra 24. anumati prApta kara thAvaccAputra apane ziSyoM sahita udAra, ugra, arhat dvArA pradatta aura svayaM dvArA grahaNa kiye zramaNa niyamoM kA pAlana karate hue vibhinna janapadoM meM vicarane lge| ___24. After getting the permission Thavacchaputra and his one thousand disciples commenced the itinerant way of life following the lAkha PAN - CHAPTER-5 : SHAILAK (247)

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A) (248) jJAtAdharmakathAMga sUtra MAIDABAD PARDAMOSHRADEMARAwtarnamainam elaborate and harsh rules of ascetic discipline prescribed by Arhat Arishtanemi and accepted by them. rAjA zailaka kA zrAvaka bananA sUtra 25. teNaM kAleNaM teNaM samae NaM selagapure nAma nayare hotthA, subhUmibhAge ujjANe, selae rAyA, paumAvaI devI, maMDue kumAre juvraayaa| ___ tassa NaM selagassa paMthagapAmokkhA paMca maMtisayA hotthA, uppattiyAe veNaiyAe pAriNAmiyAe kammiyAe cauvvihAe buddhIe uvaveyA rajjudhuraciMtayA vi hotthaa| thAvaccAputte selagapure smosddhe| rAyA nniggte| dhmmkhaa| sUtra 25. kAla ke usa bhAga meM zailakapura nAma kA eka nagara thA jisake bAhara subhUmibhAga nAma kA eka udyAna thaa| usa nagara ke rAjA kA nAma zailaka, rAnI kA nAma padmAvatI aura yuvarAja kA nAma maMDuka thaa| zailaka rAjA ke paMthaka Adi pA~ca sau maMtrI the jo autpattika Adi cAroM prakAra kI buddhi se sampanna the aura rAjya kA saMcAlana karate the| thAvaccAputra anagAra apane ziSyoM sahita isI zailakapura meM pdhaare| vandanA karane Aye rAjA ko unhoMne dharmopadeza diyaa| KING SHAILAK BECOMES A FOLLOWER 25. During that period of time there was a town named Shailakpur. Outside this town there was a garden named Subhumi. The names of the king, queen and the prince of this town were Shailak, Padmavati, and Manduk respectively. King Shailak had five hundred ministers lead by Panthak. They were endowed with four types of wisdom and ruled the kingdom ably. Thavacchaputra and his disciples arrived at Shailakpur. When the king came to pay his respects to the ascetic he listened to Thavacchaputra's sermons. sUtra 26. dhamma soccA "jahA NaM devANuppiyANaM aMtie bahave uggA bhogA jAva caittA hiraNNaM jAva pavvaiyA, tahA NaM ahaM no saMcAemi pvvitte| tao NaM ahaM devANuppiyANaM aMtie paMcANuvvaiya jAva samaNovAsae, jAva ahigayajIvAjIve jAva appANaM bhAvemANe vihri| paMthagapAmokkhA paMca maMtisayA samaNovAsayA jaayaa| thAvaccAputte bahiyA jaNavayavihAraM vihri| samanawwwseemas o marwmummusummem (248) JNATA DHARMA KATHANGA SUTRA

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paMcama adhyayana : zailaka ( 249 ) RAMITA momamaRDSMILAIMERaceaeemseas sUtra 26. unakA upadeza suna rAjA zailaka ne kahA-"he devAnupriya ! jaise Apake pAsa aneka ugrAdi kuloM ke puruSoM ne apanA vaibhava tyAgakara dIkSA grahaNa kI hai, vaisA karane meM to maiM samartha nahIM huuN| kintu maiM Apase aNuvratAdi ko dhAraNakara zramaNopAsaka bananA cAhatA huuN|" aura vaha rAjA jIva-ajIva Adi kA jJAtA ho saMyama se AtmA ko bhAvita karatA jIvana bitAne lgaa| phira paMthaka Adi pA~ca sau maMtrI bhI zrAvaka bana gye| thAvaccAputra aNagAra vahA~ se vihAra kara anya janapadoM meM ghUmane lge| 26. After hearing the sermons the king said, "Beloved of gods! Many persons from higher classes (like Ugra, etc. ) have abandoned wealth and grandeur and taken Diksha from you, but I don't find myself fit for that. However, I wish to take minor vows under your guidance and become a follower of the Shramans." And the king took the vows after knowing the fundamentals like soul and matter and started leading a disciplined life. After this, Panthak and other ministers also became Shravaks (followers of Shramans). Ascetic Thavacchaputra resumed his itinerant way. __ sUtra 27. teNaM kAleNaM teNaM samae NaM sogaMdhiyA nAmaM nayarI hotthA, vnnnno| nIlAsoe ujjANe, vnnnno| tattha NaM sogaMdhiyAe nayarIe sudaMsaNe nAmaM nagaraseTTI parivasai, aDDhe jAva apribhuue| sUtra 27. kAla ke usa bhAga meM saugaMdhikA nAma kI nagarI kA varNana milatA hai (aupapAtika suutr)| usa nagarI ke bAhara nIlAzoka nAma ke udyAna kA bhI varNana hai| saugaMdhikA nagarI meM sudarzana nAma kA nagaraseTha rahatA thaa| vaha samRddhivAna (Adi) aura samAdRta thaa| 27. During that period of time there was a town named Saugandhika (Aupapatik Sutra). There is also a mention of a garden named Nilashok outside this town. In this town lived a merchant named Sudarshan. He was wealthy (etc.) as well as respected. zuka parivrAjaka sUtra 28. teNaM kAleNaM teNaM samaeNaM sue nAma parivvAyae hotthA-riuvveya-jajubveya sAmaveya-athavvaNaveya-sadvitaMtakusale, saMkhasamae laddhaTe, paMcajama-paMcaniyamajutaM soyamUlayaM dasappayAraM parivvAyagadhammaM dANadhammaM ca soyadhammaM ca titthAbhiseyaM ca AghavemANe paNNavemANe dhAuratta-vattha-pavara-parihie tidaMDa-kuMDiya-chatta-channAliyaMkusa-pavittaya RADE LAH CHAPTER-5 : SHAILAK (249)

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AM dhara ( 250 ) kesarihatthagae parivvAyagasahasseNaM saddhiM saMparivuDe jeNeva sogaMdhiyA nayarI jeNeva parivvAyagAvasaha teNeva uvAgacchai / uvAgacchittA parivvAyagAvasahaMsi bhaMDaganikkhevaM kare, karittA saMkhasamae NaM appANaM bhAvemANe viharai / sUtra 28. usI samaya meM zuka nAma kA eka parivrAjaka thaa| vaha Rk Adi cAroM veda aura SaSThitaMtra kA pAraMgata thA / sAMkhya darzana ke artha kA jJAtA thA / pA~ca yama aura pA~ca niyama kA pAlana karatA thA aura zauca mUlaka dasa prakAra ke parivrAjaka dharma, dAna dharma, zauca dharma aura tIrthAbhiSeka kA upadeza detA aura pracAra karatA thaa| vaha tridaMDa, kamaMDala, chatra, channAlikA (kATha kA eka upakaraNa), aMkuza, tA~be kI aMgUThI aura cIvara - ye sAta upakaraNa dhAraNa karatA thaa| yaha zuka parivrAjaka apane eka hajAra ziSya parivrAjakoM ke sAtha saugaMdhikA nagarI ke eka maTha meM Akara ThaharA aura apane upakaraNa rkhe| vahA~ vaha sAMkhya matAnusAra sAdhanA karatA huA rahane lgaa| jJAtAdharmakathAMga sUtra SHUK PARIVRAJAK 28. During the same period there was a Parivrajak (a specific class of monks) named Shuk. He was an accomplished scholar of all the four Vedas and the Shashtitantra. He followed the discipline of five Yamas and five Niyams. He propagated the ten cleansing based tenets of the Parivrajak sect and preached for indulgence in charity, cleansing, and annointing of/at places of pilgrimage. He used to carry seven accouterments prescribed for a Parivrajak, namely a trident, a Kamandal (a vessel made of gourd shell), an umbrella, Chhannalika (a wooden instrument ), an Ankush (a lancet ), a copper ring, and a piece of cloth. This Shuk Parivrajak arrived in the town of Saugandhika with one thousand of his Parivrajak disciples and stayed in a Math (a specific type of religious abode). There he started his practices based on the Sankhya ideals. sUtra 29. tae NaM sogaMdhiyAe siMghADaga-tiga- caukka caccara caummuha - mahApaha- pahesu bahujaNo annamannassa evamAikkhai - evaM khalu sue parivvAyae iha havvamAgae jAva viharai / parisA niggayA / sudaMsaNo niggae / sUtra 29. saugaMdhikA nagarI ke zrRMgATaka Adi sarva sthAnoM para logoM ke jhuNDa ekatra ho usake Ane aura Thaharane kI carcA karane lge| nAgarikoM kI pariSada nikalakara maTha meM phuNcii| vahIM sudarzana seTha bhI AyA / ( 250 ) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only HEEREYOND Oreo

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paMcama adhyayana zailaka 29. In every nook and corner of the town throngs of people collected and started gossiping about the arrival and stay of this Parivrajak. A delegation of citizens went to visit the religious man in the Math. Sudarshan Seth was also among them. zuka kI dharmadezanA sUtra 30. tae NaM se sue parivvAyae tIse parisAe sudaMsaNassa ya annesiM ca bahUNaM saMkhANaM parikas - evaM khalu sudaMsaNA ! amhaM soyamUlae dhamme pannatte / se vi ya soe duvihe paNNatte, taM jahA - davvasoe ya bhAvasoe y| davvasoe ya udae NaM maTTiyAe y| bhAvasoe dahi ya maMtehi ya / jaM NaM amhaM devANuppiyA ! kiMci asuI bhavai, taM savva sajjo puDhavIe Alippai, tao pacchA suddheNa vAriNA pakkhAlijjai, tao taM asuI suI bhavai / evaM khalu jIvA jalAbhiseyapUyappANo aviggheNaM saggaM gacchati / tae NaM se sudaMsaNe suyassa aMtie dhammaM soccA haTTe suyassa aMtiyaM soyamUlayaM dhammaM geNhai, geNhittA parivvAyae vipuleNa asaNa- pANakhAima- sAima-vattheNaM paDilAbhemANe jAva viharai | ( 251 ) tae NaM se sue parivvAyae sogaMdhiyAo nayarIo niggacchai, niggacchittA bahiyA jaNavayavihAraM viharai / sUtra 30. zuka parivrAjaka ne sudarzana sahita usa pariSada ko sAMkhya mata kA upadeza diyA - " he sudarzana ! hamArA dharma zauca mUlaka dharma kahA gayA hai| yaha zauca do prakAra kA batAyA gayA hai - dravya zauca aura bhAva zauca / dravya zauca jala aura miTTI se hotA hai tathA bhAva - zauca darbha (ghAsa/nAriyala) aura maMtra se hotA hai| he devAnupriya ! hamAre matAnusAra hamArI jo bhI vastu apavitra ho jAtI hai use pahale miTTI se mA~ja diyA jAtA hai aura phira zuddha jala se dho liyA jAtA hai| isase vaha apavitra vastu pavitra ho jAtI hai| isI prakAra prANI bhI jalAbhiSeka se, jala snAna se AtmA ko pavitra kara nirvighna svarga prApta karatA hai / " sudarzana dharmavAcanA sunakara prasanna huA aura usane zuka se zaucamUlaka dharma svIkAra kiyaa| vaha parivrAjakoM ko pracura AhAra sAmagrI aura vastrAdi dAna karatA jIvana bitAne lgaa| kAlAMtara meM zuka parivrAjaka saugaMdhikA nagarI se nikala anya janapadoM meM ghUmane lagA / ONIC THE PREACHING OF SHUK 30. Shuk Parivrajak preached about the ideals of the Sankhya school before the gathering including Sudarshan CHAPTER-5 : SHAILAK For Private Personal Use Only (251)

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Gapp ( 252 ) "Sudarshan! The religion I preach is known as cleansing based religion. The cleansing is said to be of two types-physical cleansing and spiritual cleansing. The physical cleansing is done with the help of water and sand and the spiritual one with the help of grass or coconut and mantra. O Beloved of gods! According to our tenets anything that becomes impure is first rubbed with sand and then washed with pure water. This process turns impure into pure. Similarly a being purifies its soul by annointing or taking bath with water and crossing every hurdle reaches the heaven." Pleased with this discourse Sudarshan embraced the cleansing based religion of Shuk. He started giving ample food, cloths, and other things as alms to Parivrajaks. After some time Shuk Parivrajak left Saugandhika and started wandering in other populated areas. jJAtAdharmakathAMga sUtra thAvaccAputra sudarzana saMvAda sUtra 31. teNaM kAleNaM teNaM samae NaM thAvaccAputte NAmaM aNagAre sahasseNaM aNagAreNaM saddhiM puvvANupuvi caramANe, gAmANugAmaM dUijjamANe, suhaMsuheNaM viharamANe jeNeva sogaMdhiyA nayarI, jeNeva nIlAsoe ujjANe, teNeva samosaDhe / parisA niggayA / sudaMsaNo vi Niggae / thAvaccAputtaM nAmaM aNagAraM AyAhiNaM payAhiNaM karei, karittA vaMdai, namasai, vaMdittA namaMsittA evaM vayAsI - tumhANaM kiMmUlae dhampannatte ? tae NaM thAvaccAputte sudaMsaNeNaM evaM vutte samANe sudaMsaNaM evaM vayAsI - " sudaMsaNA ! viNamUle dhamme paNNatte se vi ya viNae duvihe paNNatte, taM jahA - agAraviNae ya aNagAraviNae y| tattha NaM je se agAraviNae se NaM paMca aNuvvayAI, sattasikkhAvayAI, ekkArasa uvAsagapaDimAo / tattha NaM je se aNagAraviNae se NaM paMca mahavvayAiM pannattAI, taM jahA - savvAo pANAivAyAo veramaNaM, savvAo musAvAyAo veramaNaM, savvAo adinnAdANAo veramaNaM, savvAo mehuNAo veramaNaM, savvAo pariggahAo veramaNaM, savvAo rAibhoyaNAo veramaNaM, jAva micchAdaMsaNasallAo veramaNaM, dasavihe paccakkhANe, bArasa bhikkhupaDimAo, icce NaM duviheNaM viNayamUlae NaM dhammeNaM aNupuvveNaM aTThakammapagaDIo khavettA loyaggapaiTThANe bhavati / ( 252 ) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only 07450

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Campc paMcama adhyayana : zailaka sUtra 31. kAla ke usa bhAga meM thAvaccAputra anagAra apanI ziSya saMpadA sahita saugaMdhikA nagarI ke nIlAzoka udyAna meM Akara tthhre| unake Ane para paramparAnusAra pariSada dharma sunane niklii| sudarzana bhI vahA~ AyA aura yathAvidhi vaMdanA karake pUchA - " Apake dharma kA mUla kyA hai ?" ( 253 ) thAvaccAputra anagAra ne sudarzana ko uttara diyA - " he sudarzana ! hamArA dharma vinayamUlaka batAyA gayA hai| yaha vinaya do prakAra kA kahA hai- AgAra vinaya arthAt gRhastha kA cAritra aura aNagAra vinaya arthAt zramaNa kA cAritra / AgAra vinaya pA~ca aNuvrata, sAta zikSAvrata aura gyAraha upAsaka - pratimA rUpa hai tathA aNagAra vinaya pA~ca mahAvrata rUpa hai / pA~ca mahAvrata haiM- samasta prANAtipAta, mRSAvAda, adattAdAna, maithuna aura parigraha kA tyaag| sAtha hI rAtri bhojana tathA samasta mithyAdarzana zalya se viramaNa / inake sAtha hI dasa prakAra kA pratyAkhyAna aura bAraha bhikSu pratimAyeM bhI aNagAra vinaya meM sammilita haiN| ina do prakAra ke vinayamUlaka dharma ke pAlana se kramazaH ATha karmaprakRtiyoM kA kSaya kara jIva lokAgra arthAt mokSa meM sthAna pAtA hai| DIALOGUE BETWEEN THAVACCHAPUTRA AND SUDARSHAN 31. During that period of time Thavacchaputra arrived with all his disciples and stayed at the Nilashok garden of Saugandhika city. As per the norms, on his arrival a delegation came to attend his discourse. Sudarshan also arrived there and after formal obeisance he asked, "What is the fundamental principle of your religion?" Thavacchaputra replied, "Sudarshan! My religion is based on discipline. The discipline is of two types-Agar-discipline or the way of life of the laity and Anagar-discipline or the way of life of the ascetic. The first includes five minor-vows, seven preparatory vows and eleven prescribed practices for the citizen. The second includes the five great vows. These great vows arecomplete abstainment from acts and feelings of destruction of life, falsehood, acquisition, sex, and possession. Also included are refraining from eating at night and pursuing misconceptions. Besides these, ten types of reversions and twelve prescribed practices for the ascetic are also added to these disciplines. CHAPTER-5: SHAILAK For Private Personal Use Only (253) 4

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( 254 ) By following this religion, based on two types of discipline, a being sheds all the eight categories of Karma in due course and attains liberation." sudarzana kA dharma-parivartana sUtra 32. tae NaM thAvaccAputte sudaMsaNaM evaM vayAsI - "tubbhe NaM sudaMsaNA ! kiMmUlae dhamme paNNatte ? " "amhANaM devANuppiyA ! soyamUle dhamme paNNatte, jAva saggaM gacchati / " sUtra 32. phira thAvaccAputra ne sudarzana se kahA - " he sudarzana ! tumhAre dharma kA mUla kyA kahA gayA hai ?" jJAtAdharmakathAMga sUtra usane uttara diyA- "devAnupriya ! hamArA dharma zaucamUlaka kahA gayA hai aura isI se jIva svarga meM jAte haiM (zuka ke kathana ke samAna ) / " CONVERSION OF SUDARSHAN 32. Now Thavacchaputra asked Sudarshan, "Sudarshan! What is the basis of your religion?" He replied, "Beloved of gods! my religion is based on cleansing and, a being goes to heaven only by practicing it. (details as per Shuk's statement) sUtra 33. tae NaM thAvaccAputte sudaMsaNaM evaM vayAsI - " sudaMsaNA ! jahAnAmae keI purise egaM mahaM ruhirakayaM vatthaM ruhireNa ceva dhovejjA, tae NaM sudaMsaNA ! tassa ruhirakayassa ruhireNa ceva pakkhAlijjamANassa atthi koi sohI ? " " No tiNaTTe samaTTe / " sUtra 33. thAvaccAputra ne sudarzana se prazna kiyA- " he sudarzana ! koI puruSa rakta ke dAga vAle eka vastra ko rakta se hI dhoye to kyA vaha svaccha-zuddha ho jAyegA ?" sudarzana ne uttara diyA- " yaha ThIka nahIM hai, aisA nahIM ho sakatA / " 33. Thavacchaputra put a question before Sudarshan, "Sudarshan! If a person washes a blood stained cloth with blood only, would it become clean and pure?" Sudarshan replied, "That is not right and it is not possible." (254) For Private JNATA DHARMA KATHANGA SUTRA Personal Use Only

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paMcama adhyayana : zailaka ( 255 ) syA m GARH AuTasTA EN C sUtra 34. evAmeva sudaMsaNA ! tubbhaM pi pANAivAeNaM jAva micchAdasaNasalleNaM natthi sohI, jahA tassa ruhirakayassa vatthassa ruhireNaM ceva pakkhAlijjamANassa natthi sohii| __ "sudaMsaNA ! se jahAnAmae kei purise egaM mahaM ruhirakayaM vatthaM sajjiyAkhAreNaM aNuliMpai, aNuliMpittA payaNaM Aruhei, AruhittA uNhaM gAhei, gAhittA tao pacchA suddheNaM vAriNA dhovejjA se NUNaM sudaMsaNA ! tassa ruhirakayassa vatthassa sajjiyAkhAreNaM aNulittassa payaNaM Aruhiyassa uNhaM gAhiyassa suddhaNaM vAriNA pakkhAlijjamANassa sohI bhavai ?" "haMtA bhvi|" evAmeva sadasaNA ! amhaM pi pANAivAyaveramaNeNaM jAva micchAdasaNasallaveramaNeNaM atthi sohI, jahA vi tassa ruhirakayassa vatthassa jAva suddhaNaM vAriNA pakkhAlijjamANassa atthi sohii| sUtra 34. "usI prakAra, he sudarzana ! tumhAre matAnusAra bhI prANAtipAta Adi karmoM dvArA zuddhi nahIM ho sktii| ___ "he sudarzana ! koI vyakti eka rakta se sane kapar3e ko khAra ke pAnI meM bhigoye, cUlhe para car3hAkara ubAle aura taba svaccha jala se dhove to nizcaya hI vaha rakta sanA vastra svaccha-zuddha ho jAtA hai yA nahIM?" "jI hA~ ! ho jAtA hai|" ___ "usI prakAra, he sudarzana ! hamAre dharma ke anusAra bhI ahiMsA Adi se zuddhi ho jAtI hai|" 34. "Similarly Sudarshan! Even according to your views purity cannot be achieved through such acts as violence. "Sudarshan! If a person puts a blood stained cloth in a solution of caustic soda, boils it, and then rinses it with clean water, would that blood stained cloth become clean and pure or not?" "Yes, it certainly would." "Similarly, Sudarshan! according to my religion purity is achieved through the practice of disciplines like Ahimsa." SARANG BARMINGI sapanA SH CHAPTER-5 : SHAILAK (255)

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Opero ( 256 ) sUtra 35. tattha NaM sudaMsaNe saMbuddhe thAvaccAputtaM vaMdai, namasai, vaMdittA namasittA evaM vayAsI - " icchAmi NaM bhaMte ! dhammaM soccA jANittae, jAva samaNovAsae jAe ahigayajIvAjIve jAva paDilA bhemANe viharai / " sUtra 35. sudarzana ko ina bAtoM se pratibodha prApta huA / usane thAvaccAputra ko yathAvidhi vandanA karake kahA - "bhante ! maiM sacce dharma ko sunanA aura jAnanA cAhatA hU~ / " aura thAvaccAputra kA upadeza suna vaha zrAvaka bana gayA, jIva- ajIva kA jJAtA ho gayA aura dharma pAlana karatA huA jIvana bitAne lagA / 35. This dialogue enlightened Sudarshan. He formally bowed before Thavacchaputra and submitted, "Bhante! I want to hear and understand true religion." And after listening to the preaching of Thavacchaputra and knowing the fundamentals like soul and matter, Sudarshan became a Shravak and started leading a disciplined life. jJAtAdharmakathAMga sUtra zuka kA punarAgamana sUtra 36. tae NaM tassa suyassa parivvAyagassa imIse kahAe laTThassa samANassa ayameyArUve jAva samuppajjitthA - evaM khalu sudaMsaNeNaM soyadhammaM viSpajahAya viNayamUle dhamme paDivanne / taM seyaM khalu mama sudaMsaNassa diTThi vAmettae, puNaravi soyamUlae dhamma Aghavittati kaTTu evaM saMpehei, saMpehittA parivvAyagasahasseNaM saddhiM jeNeva sogaMdhiyA nayarI jeNeva parivvAyagAvasahe teNeva uvAgacchai, uvAgacchittA parivvAyagAvasahaMsi bhaMDanikkhevaM karei, karittA dhAurattavatthaparihie paviralaparivvAyageNaM saddhiM saMparivuDe parivvAyagAvasahAo paDiNikkhamai, paDiNikkhamittA sogaMdhiyAe nayarIe majjhamajjheNaM jeNeva sudaMsaNassa gihe, jeNeva sudaMsaNe teNeva uvAgacchai / sUtra 36. zuka parivrAjaka ko isa ghaTanA kI sUcanA milI to usake mana meM vicAra uThA - " sudarzana ne zaucadharma kA tyAgakara vinayamUladharma svIkAra kara liyA hai| usakI isa naI zraddhA se use mukta kara punaH zauca-mUlaka dharma kA upadeza denA mere lie hitakara hogA / " yaha vicAra Ane para vaha apane eka hajAra ziSyoM ke samUha sahita saugandhikA nagarI meM Akara maTha meM tthhraa| phira gerue vastra pahane aura apane kucha ziSyoM sahita vaha maTha se nikalakara sudarzana ke ghara gyaa| RETURN OF SHUK 36. When Shuk Parivrajak came to know about this incident he thought, "Sudarshan has been converted from the cleansing based 256) For Private JNATA DHARMA KATHANGA SUTRA Personal Use Only ISANONEND

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paMcama adhyayana zailaka ( 257 ) kara * religion to the discipline based religion. It would be good to preach and bring him back to my order." Thinking thus he came back to Saugandhika town and stayed in the Math. Taking a few of his disciples dressed in ochre coloured garbs he came out of the Math and went to Sudarshan's house. sUtra 37. tae NaM sudaMsaNe taM suyaM ejjamANaM pAsai, pAsittA no abbhuTTei, no paccuggacchai no ADhAi, no pariyANAi, no vaMdai, tusiNIe sNcitttti| tae NaM se sue parivvAyae sudaMsaNaM aNabbhuTThiyaM pAsittA evaM vayAsI-"tumaM NaM sudaMsaNA ! annayA mamaM ejjamANaM pAsittA abbhuTTesi jAva vaMdasi, iyANiM sudaMsaNA ! tumaM mama ejjamANaM pAsittA jAva No vaMdasi, taM kassa NaM tume sudaMsaNA ! imeyArUveM viNayamUladhamme paDivanne ?' ___ sUtra 37. sudarzana ne zuka parivrAjaka ko Ate dekhakara na to khar3e hone kA upakrama kiyA, na Age bar3hA, na Adara kiyA, na paricita hone kA pradarzana aura na hI vndnaa| vaha mauna hI rhaa| __ isa para zuka parivrAjaka ne kahA-"he sudarzana ! pahale to tuma mujhe AtA dekhakara khar3e hote the aura Age bar3hakara Adara Adi karate the| parantu Aja to tumane vaha saba vyavahAra nahIM kiyaa| he sudarzana ! batAo tumane kisake pAsa vinayamUla dharma aMgIkAra kiyA hai ?" 37. Even when he saw Shuk Parivrajak approaching, Sudarshan neither stood up, went forward, greeted, nor bowed to him; he did not even recognize Shuk. He just remained silent. ___Disturbed by this neglect, Shuk Parivrajak said, "Sudarshan! In the past when I came, you would stand up and come forward to greet me. But today you have not extended that courtesy. Tell me, Sudarshan! who has initiated you into the discipline based religion?" sUtra 38. tae NaM se sudaMsaNe sue NaM parivvAyae NaM evaM vutte samANe AsaNAo abbhuTTei, abbhuTTittA karayala suyaM parivvAyagaM evaM vayAsI-"evaM khalu devANuppiyA ! arahao ariTThanemissa aMtevAsI thAvaccAputte nAmaM aNagAre jAva ihamAgae, iha ceva nIlAsoe ujjANe viharai, tassa NaM aMtie viNayamUle dhamme pddivnne|" ___ sUtra 38. yaha sunakara sudarzana Asana se uThA aura hAtha jor3akara zuka parivrAjaka se bolA-"devAnupriya! arhat ariSTanemi ke antevAsI thAvaccAputra nAma ke anagAra vihAra - - CHAPTER-5: SHAILAK (257)

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( 258) jJAtAdharmakathAMga sUtra admin karate hue yahA~ Aye haiM aura nIlAzoka nAmaka udyAna meM Thahare haiN| maiMne unhIM ke pAsa vinayamUla dharma svIkAra kiyA hai|" 38. Sudarshan got up from his seat and joining his palms replied, "Beloved of gods! An itinerant ascetic Thavacchaputra, a disciple of Arhat Arishtanemi, has come to the town and is staying at the Nilashok garden. I have been initiated into the discipline based religion by him." sUtra 39. tae NaM se sue parivvAyae sudaMsaNaM evaM vayAsI-"taM gacchAmo NaM sudaMsaNA ! tava dhammAyariyassa thAvaccAputtassa aMtiyaM paaubbhvaamo| imAiM ca NaM eyArUvAI aTThAiM heUiM pasiNAiM kAraNAiM vAgaraNAI pucchaamo| taM jai NaM me se imAI aTThAI jAva vAgarai, tae NaM ahaM vaMdAmi nmsaami| aha me se imAiM aTThAiM jAva no vAgarei, tae NaM ahaM eehiM ceva aTehiM heUhiM nippaTThapasiNavAgaraNaM krissaami|" __sUtra 39. zuka parivrAjaka ne kahA-"he sudarzana ! calo hama tumhAre dharmAcArya thAvaccAputra ke pAsa caleM aura unase artha, hetu, prazna, kAraNa tathA vyAkaraNa-dezanA kA samAdhAna prApta kreN| yadi ve samAdhAna kara deMge to maiM unheM vaMdanAdi karU~gA aura yadi ve samAdhAna nahIM de pAye to maiM inhIM artha Adi se unheM niruttara kara duuNgaa|" 39. Shuk Parivrajak said, "Sudarshan! come, let us go to your preceptor, Thavacchaputra and seek his explanations on some topics with reference to meaning, cause, question, reason and grammar. If he is able to explain I shall become his follower and bow before him but if he fails to explain I shall strike him dumb by my arguments on the same parameters." zuka-thAvaccAputra saMvAda ___ sUtra 40. tae NaM se sue parivvAyagasahasseNaM sudaMsaNeNa ya seTTiNA saddhiM jeNeva nIlAsoe ujjANe, jeNeva thAvaccAputte aNagAre teNeva uvaagcchi| uvAgacchittA thAvaccAputtaM evaM vayAsI-"jattA te bhaMte ! javaNijjaM te ? avvAbAhaM pi te ? phAsuyaM vihAraM te ?" tae NaM se thAvaccAputte sue NaM parivvAyageNaM evaM vutte samANe suyaM parivvAyagaM evaM vayAsI-"suyA ! jattA vi me, javaNijja pi me, avvAbAhaM pi me, phAsuyavihAraM pi me|" wo - CRPAN (258) JNATA DHARMA KATHANGA SUTRA

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paMcama adhyayana zailaka ( 259) BAR sUtra 40. tatpazcAt zuka parivrAjaka apane eka hajAra ziSyoM ke samUha tathA sudarzana seTha ke sAtha thAvaccAputra ke pAsa AyA aura unase kahA-"bhante ! yaha ApakI yAtrA hai, yApanIya hai, avyAbAMdha hai, athavA prAsuka vihAra ho rahA hai ? thAvaccAputra ne uttara diyA-"he zuka ! merI yAtrA bhI ho rahI hai, yApanIya bhI hai, avyAbAdha bhI aura prAsuka vihAra bhii|" DIALOGUE BETWEEN SHUK AND THAVACCHAPUTRA ___40. After this, Shuk Parivrajak, along with his one thousand disciples and merchant Sudarshan, came to Thavacchaputra and said, "Bhante! You are in a state of movement (Yatra), ritual practices (Yapaniya), undisturbed suspension (Avyabadh), or rootless roving (Prasuk Vihar) ?" Thavacchaputra replied, "Shuk! I am in all these four states at the same time." sUtra 41. tae NaM se sue thAvaccAputtaM evaM vayAsI-"kiM bhaMte ! jattA ?" "suyA ! jaM NaM mama NANa-dasaNa-caritta-tava-saMjamamAiehiM joehiM jayaNA se taM jttaa|" ___ "se kiM taM bhaMte ! javaNijje ?" ___ "suyA ! javaNijje duvihe paNNatte, taM jahA-iMdiyajavaNijje ya noiMdiyajavaNijje y|" "se kiM taM iMdiyajavaNijje ?" "suyA ! jaM NaM mama soiMdiya-cakkhidiya-ghANiMdiya-jibbhiMdiya-phAsiMdiyAI niruvahayAiM vase vaTuMti, se taM iNdiyjvnnijj|" "se kiM taM noiMdiyajavaNijje ?" "suyA ! jannaM koha-mANa-mAyA-lobhA khINA, uvasaMtA, no udayaMti, se taM noiNdiyjvnnijje|" sUtra 41. zuka-"bhaMte ! ApakI yAtrA kyA hai ?" thAvacyAputra-"he zuka ! jJAna, darzana, cAritra, tapa aura saMyama Adi se sabhI pravRttiyoM meM yatanA kA pAlana karanA hamArI yAtrA hai|" - CHAPTER-5: SHAILAK (259)

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( 260) jJAtAdharmakathAMga sUtra -- BE zuka-"bhaMte ! yApanIya kyA hai ?" thAvaccAputra-"zuka ! yApanIya do prakAra kA hai-indriya-yApanIya tathA noindriyyaapniiy|" zuka-"indriya-yApanIya kyA hai ?" thAvaccAputra-"zuka ! zrotrendriya, cakSurindriya, ghrANendriya, rasanendriya aura sparzanendriya mere vaza meM haiM, koI upadrava nahIM krtiiN| yaha indriya-yApanIya hai|" zuka-"noindriya-yApanIya kyA hai ?" thAvaccAputra-"he zuka ! noindriya mana kA viSaya hai ataH yaha jo hamAre krodha, mAna, mAyA, lobha rUpI kaSAya kSINa ho gaye haiM, upazAMta ho gaye haiM aura udaya meM nahIM A rahe, yahI hamArA noindriya-yApanIya hai|" 41. Shuk, "Bhante! How do you define your state of movement?" Thavacchaputra, "Shuk! Indulgence in activities like knowledge, conduct, penance, and discipline with due care is the state of movement for us." Shuk, "What about the state of ritual practices?" Thavacchaputra, "Shuk! There are two types of the state of ritual practices; one is related to the senses and the other to the para-senses." Shuk, "Explain the one related to the senses." Thavacchaputra, "Shuk! All my five senses, namely ears, eyes, nose, tongue, and skin are under my complete control; they do not cause any disturbance to me. For us this is the state of ritual practices related to the senses." Shuk, "The one related to the para-senses?" Thavacchaputra, "Shuk! the para-senses are the subjects of mind. As such, for us the state in which our passions; namely anger, conceit, illusion, and greed; are subdued and not precipitating is the state of ritual practices related to the para-senses. sUtra 42. "se kiM taM bhaMte ! avvAbAhaM ?" "suyA ! jannaM mama vAiya-pittiya-siMbhiya-sannivAiyA vivihA rogAyaMkA No udIreMti, te taM avvaabaah|" CERING - sAtha (260) JNATA DHARMA KATHANGA SUTRA

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paMcama adhyayana :zailaka (261) mro - - - - - - -- - - - "se kiM taM bhaMte ! phAsuyavihAraM ?" "suyA ! jannaM ArAmesu ujjANesu devaulesu sabhAsu pavAsu itthi-pasupaMDagaviyajjiyAsu vasahIsu pADihAriyaM pIDha-phalaga-sejjA-saMthArayaM uggiNhittA NaM viharAmi, se taM phaasuyvihaarN|" sUtra 42. zuka ne kahA-"bhaMte ! avyAbAdha kyA hai ?" thAvaccAputra-he zuka ! vAta, pitta, kapha, sannipAta Adi janita vividha prakAra ke roga aura AtaMka udaya meM na AveM, yahI hamArA avyAbAdha hai|" zuka-"bhaMte ! prAsuka vihAra kyA hai ?" thAvaccAputra-"zuka ! ArAma, udyAna, devakula, sabhA, pyAU, strI-puruSa-napuMsakavihIna upAzraya Adi meM hama jo vApasa lauTA dene ke liye pITha, phalaka, zayyA, saMstAraka Adi vastue~ grahaNa karake vihAra karate haiM vahI hamArA prAsuka vihAra hai|" 42. Shuk asked, "Bhante! How do you define the state of undisturbed suspension?" Thavacchaputra, "Shuk! To remain unaffected by ailments and fears caused by the three humours (wind, bile, and phlegm) and their morbid state is for us the state of undisturbed suspension." Shuk asked, "Bhante! How do you define the state of rootless roving?" Thavacchaputra, "Shuk! In places like house, garden, temple, hall, water-hut, and other uninhabited places meant for itinerant ascetics, our temporary stay using returnable facilities like divan, seat, bed, and cot is for us the state of rootless roving." sUtra 43. "sarisavayA te bhaMte ! bhakkheyA abhakkheyA ?' "suyA ! sarisavayA bhakkheyA vi abhakkheyA vi|" se keNaTTeNaM bhaMte ! evaM vuccai sarisavayA bhakkheyA vi abhakkheyA vi ? sayA ! sarisavayA duvihA paNNattA, taM jahA-mittasarisavayA dhannasarisavayA y| tattha NaM je te mittasarisavayA te tivihA paNNattA, taM jahA-sahajAyayA, sahavaDDiyayA shpNsukiiliyyaa| te NaM samaNANaM niggaMthANaM abhkkheyaa| tattha NaM je te dhannasarisavayA te duvihA pannattA, taM jahA-satthapariNayA ya asatthapariNayA y| tattha NaM je te asatthapariNayA taM samaNANaM niggaMthANaM abhkkheyaa| a witomadamusmaamananem mAra bANDSOMETRAurme a s CHAPTER-5: SHAILAK (261)

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CS jJAtAdharmakathAMga sUtra ( 262 ) 40mm - mawoliwow.Lamaa m ana tattha NaM je te satthapariNayA te duvihA pannatA, taM jahA-phAsugA ya aphAsugA y| aphAsugA NaM suyA ! no bhkkheyaa| tattha NaM je te phAsuyA te duvihA pannattA, taM jahA-jAiyA ya ajAiyA y| tattha NaM je te ajAiyA te abhkkheyaa| tattha NaM je te jAiyA te duvihA paNNattA, taM jahAesaNijjA ya aNesaNijjA yA tattha NaM je te aNesaNijjA te NaM abhkkheyaa| tattha NaM je te esaNijjA te duvihA pannattA, taM jahA-laddhA ya aladdhA y| tattha NaM je te aladdhA te abhkkheyaa| tattha NaM je te laddhA te niggaMthANaM bhkkheyaa| eeNaM aTeNaM suyA ! evaM vuccai sarisavayA bhakkheyA vi abhakkheyA vi| sUtra 43. zuka-"bhaMte ! sarisavayA bhakSya hai athavA abhakSya ?" thAvaccAputra-"zuka ! sarisavayA bhakSya bhI hai aura abhakSya bhii|" zuka-"yaha kaise, bhaMte ?" thAvaccAputra-"zuka ! sarisavayA do prakAra ke kahe gae haiM-mitra-sarisavayA (samAna Ayu vAle) aura dhAnya-sarisavayA (sarSapa arthAt srsoN)| inameM se mitra-sarisavayA tIna prakAra ke haiM-sAtha janme hue, sAtha bar3e hue aura sAtha-sAtha khele hue| ye tInoM prakAra ke mitra sarisavayA zramaNoM ke liye abhakSya haiM arthAt tyAjya haiN| dhAnya-sarisavayA do prakAra ke haiMzastra pariNata aura azastra prinnt| inameM jo azastra pariNata haiM arthAt jo sacitta haiM ve zramaNoM ke liye abhakSya haiN| jo zastra pariNata haiM ve bhI do prakAra haiM-prAsuka tathA apraasuk| aprAsuka athavA sacitta abhakSya haiN| jo prAsuka haiM ve do prakAra ke haiM-yAcita aura ayaacit| ayAcita abhakSya haiN| jo yAcita haiM ve bhI do prakAra ke haiM-eSaNIya aura anessnniiy| aneSaNIya arthAta jo gaveSaNA karake grahaNa karane yogya nahIM ho ve abhakSya haiN| jo eSaNIya haiM ve bhI do prakAra ke haiM labdha aura albdh| alabdha (aprApta) abhakSya haiN| jo labdha (prApta) hai kevala vahI zramaNoM ke liye bhakSya haiN| "he zuka ! maiMne isIliye kahA hai ki sarisavayA bhakSya bhI hai aura abhakSya bhii| 43. Shuk, "Bhante! Is Sarisavaya (this term has two meanings that are explained in the reply) acceptable or not?" Thavacchaputra, "Shuk! Sarisavaya is acceptable as well as unacceptable." Shuk, "How so, Bhante!" Raut RA (262) JNATA DHARMA KATHANGA SUTRA

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paMcama adhyayana : zailaka ( 263 ) Galitima ) sma Thavacchaputra, "Shuk! There are two types of Sarisavaya--friendSarisavaya (here this term means of same age') and grain-Sarisavaya (here this term means mustard). "The first or friend Sarisavaya are of three types-born together, grown together, and played together. For the Shramans all these three types of friend Sarisavaya are not acceptable. "The second or the grain Sarisavaya are of two types-harvested and non-harvested. For the Shramans the non-harvested or the living are not acceptable. The harvested are of two types--contaminated or non-contaminated. The contaminated are unacceptable. The noncontaminated are again of two types-solicited and unsolicited. The unsolicited are unacceptable. The solicited are of two types-tested and found suitable and unsuitable. The unsuitable are unacceptable. The suitable again are of two types--readily available and unavailable. The unavailable including that which is specifically made available for the Shraman is not acceptable. For a Shraman only the available one is acceptable. "Shuk! that is why I said that Sarisavaya is acceptable as well as unacceptable. sUtra 44. evaM kulatthA vi bhaanniyvvaa| navari imaM nANattaM-itthikulatthA ya dhannakulatthA y| itthikulatthA tivihA pannattA, taM jahA-kulavadhuyA ya, kulamAuyA ya, kuladhUyA y| dhannakulatthA thev| ___ evaM mAsA vi| navari imaM nANattaM-mAsA tivihA paNNattA, taM jahA-kAlamAsA ya, atthamAsA ya, dhannamAsA y| tattha NaM je te kAlamAsA te NaM duvAlasavihA paNNattA, taM jahA-sAvaNe jAva AsADhe, te NaM abhkkheyaa| asthamAsA duvihA pannattA, taM jahAhirannamAsA ya suvaNNamAsA y| te NaM abhkkheyaa| dhannamAsA thev|| ___ sUtra 44. "uparokta vivecana kulatthA ke sambandha meM bhI lAgU hotA hai| kulatthA ke do bheda haiM-strI-kulatthA tathA dhaany-kultthaa| strI-kulatthA tIna prakAra kI haiM-kulavadhU, kulamAtA aura kulputrii| ye tInoM zramaNa ke lie abhakSya haiN| dhAnya-kulatthA ke viSaya meM vahI niyama hai jo sarisavayA ke liye batAyA hai| ___ "aisA hI vivecana mAsa kA hai| mAsa tIna prakAra ke hote haiM-kAlamAsa, arthamAsa aura dhaanymaas| kAlamAsa (mahInA) bAraha haiM-zrAvaNa se ASAr3ha taka varSa ke bAraha maas| ye saba Aham aaman CHAPTER-5 : SHAILAK (263)

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Primer ( 264 ) jJAtAdharmakathAMga sUtra / GAUMAR HINES abhakSya haiN| arthamAsa (mAzA-tola kA mApa) do prakAra ke haiM-cA~dI kA aura sone kA ye donoM abhakSya haiN| dhAnyamAsa (ur3ada) ke viSaya meM vahI niyama hai jo sarisavayA ke liye batAyA hai|" 44. "The same rule is applicable to the term Kulattha which is of two types--woman-Kulattha (a female of the family) and grainKulattha (a type of bean). The first are of three types--wife, mother, and daughter. All these are not acceptable for a Shraman. To the second the aforesaid rule meant for Sarisavaya is applicable. "Same is true for the term Mas which is of three types-time-Mas, wealth-Mas, and grain-Mas. There are twelve time-Mas (month). All these are unacceptable for a Shraman, in other words he is not guided in his spiritual pursuit by any social or other norms pertaining to any specific month. There are two wealth-Mas (a small measure of weight) for silver and for gold. These both are unacceptable. To the grain-Mas the aforesaid rule meant for Sarisavaya is applicable." sUtra 45. "ege bhavaM ? duve bhavaM ? aNege bhavaM ? akkhae bhavaM ? avvae bhavaM ? avaTThie bhavaM ? aNegabhUyabhAvabhavie vi bhavaM?" "suyA ! ege vi ahaM, duve vi ahaM, jAva aNegabhUyabhAvabhavie vi ahN|" "se keNaTeNaM bhaMte ! ege vi ahaM jAva aNegabhUyabhAvabhavie vi ahaM ?" "suyA ! davvaTThayAe ege ahaM, nANadaMsaNaTTayAe duve vi ahaM, paesaTThayAe akkhae vi ahaM, avvae vi ahaM, avaTThie vi ahaM, uvaogaTThayAe aNegabhUyabhAvabhavie vi ahN|" sUtra 45. zuka parivrAjaka-"Apa eka haiM, do haiM, aneka haiM, akSaya haiM, avyaya haiM, avasthita haiM, athavA bhUta-bhAva-bhAvI (anitya) haiM ?" thAvaccAputra-"zuka ! maiM yaha sabhI huuN|" zuka-"vaha kaise bhaMte ?" thAvaccAputra-"he zuka ! maiM dravya kI apekSA se eka huuN| jJAna aura darzana kI apekSA se maiM do huuN| Atma-pradezoM kI apekSA se maiM akSaya bhI hU~, avyaya bhI aura avasthita bhii| aura upayoga athavA pravRtti kI apekSA se bhUta-bhAva-bhAvI arthAt anitya bhI huuN|" - CO avina (264) JNATA DHARMA KATHANGA SUTRA

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paMcama adhyayana zailaka ( 265) .. 45. Shuk Parivrajak, "You are one, two, many, imperishable, immutable, permanent, or transitory (having past, present, and future)?" Thavacchaputra, "Shuk! I am all these." Shuk, "How so, Bhante!" Thavacchaputra, "Shuk! In context of fundamentals I am one (soul). In context of knowledge and perception I am two. In context of soulsegments I am many as well as imperishable, immutable and permanent. And in context of attitude or indulgence I am transitory (having past, present, and future) also." zuka kI pravrajyA sUtra 46. ettha NaM se sue saMbuddhe thAvaccAputtaM vaMdai, namasai, vaMdittA namaMsittA evaM vayAsI-"icchAmi NaM bhaMte ! tubbhe aMtie kevalipannattaM dhammaM nisaamitte| dhammakahA bhaanniyvvaa|" tae NaM sue parivvAyae thAvaccAputtassa aMtie dhamma soccA Nisamma evaM vayAsI"icchAmi NaM bhaMte ! parivvAyagasahasseNaM saddhiM saMparibuDe devANuppiyANaM aMtie muMDe bhavittA pvvitte|" "ahAsuhaM devANuppiyA !" jAva uttarapuracchime disIbhAge tidaMDayaM jAva dhAurattAo ya egaMte eDei, eDittA sayameva sihaM uppADei, upADittA jeNeva thAvaccAputte aNagAre teNeva uvAgacchai uvAgacchittA thAvaccAputtaM aNagAraM vaMdai namasai, vaMdittA namaMsittA thAvaccAputtassa aNagArassa antie muMDe bhavittA jAva pvvie| sAmAiyamAiyAI cohasapuvvAiM ahijji| tae NaM thAvaccAputte sayassa aNagArasahassaM sIsattAe viyri| sUtra 46. thAvaccAputra ke ina uttaroM se zuka parivrAjaka ko pratibodha prApta huaa| usane unheM yathAvidhi vandanA kI aura kahA-"bhaMte ! maiM Apase kevalI prarUpita dharma sunanA cAhatA huuN|" thAvaccAputra ne dharmakathA kahI (aupapAtika sUtra ke anusaar)| dharmakathA suna-samajhakara zuka ne kahA-"bhaMte ! maiM eka hajAra parivrAjakoM sahita Apake pAsa dIkSA lenA cAhatA huuN|" thAvaccAputra ne kahA-"devAnupriya ! jisameM tumheM sukha mile vaha kro|" zuka parivrAjaka taba uttara pUrva dizA meM gaye, apane vastra-upakaraNa tyAga diye aura apanI zikhA ukhAr3a dii| ms BEED CHAPTER-5 : SHAILAK (265)

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am ( 266 ) jJAtAdharmakathAMga sUtra TAGE SULO muMDita ho thAvaccAputra ke pAsa jA vaha dIkSita ho gye| sAmAyika se caudaha pUrva taka pUrI vAcanA kA adhyayana kiyaa| isake bAda thAvaccAputra ne usake sAtha dIkSita hue eka hajAra zramaNoM ko ziSya rUpa meM use pradAna kiyaa| INITIATION OF SHUK 46. Shuk Parivrajak was enlightened by these explanations provided by Thavacchaputra. He formally bowed and said, "Bhante! I want to listen to the tenets propagated by the omniscient." Thavacchaputra gave a religious discourse for his benefit (Aupapatik Sutra). Listening to and absorbing the tenets Shuk said, "Bhante! Along with my one thousand Parivrajak disciples I want to take Diksha from you." ___Thavacchaputra replied, "Beloved of gods! Do as you please." Now Shuk Parivrajak proceeded in the north-east direction, got rid of all his belongings including his garb, and pulled out the lock of hair on the crown of his head. Bald-headed he came to Thavacchaputra and got initiated. Beginning from Samayik he studied the complete canonical text including the fourteen sublime canons. After this Thavacchaputra promoted him to be the leader of one thousand Shramans who had been initiated along with him. sUtra 47. tae NaM thAvaccAputte sogaMdhiyAo nayarIo nIlAsoyAo paDinikkhamai paDinikkhamittA bahiyA jaNavayavihAraM vihri| tae NaM se thAvaccAputte aNagArasahasseNaM saddhiM saMparibuDe jeNeva puMDarIe pavvae teNeva uvaagcchi| uvAgacchittA puMDarIyaM pavvayaM saNiyaM saNiyaM duruuhi| durUhittA meghaghaNasannigAsaM devasannivAyaM puDhavisilApaTTayaM jAva pAovagamaNaM smnnuvne| tae NaM se thAvaccAputte bahUNi vAsANi sAmannapariyAgaM pAuNittA mAsiyAe saMlehaNAe sahi~ bhattAI aNasaNAe chedittA jAva kevalavaranANadaMsaNaM samuppADettA tao pacchA siddhe buddhe mutte aMtagaDe pariNivvur3e svvdukkhpphiinne| sUtra 47. taba thAvaccAputra anagAra saugaMdhika nagara se nikala vibhinna janapadoM meM vicaraNa karane lge| aMta meM ve eka hajAra sAdhuoM sahita puNDarIka (zatrujaya) parvata ke pAsa Aye aura dhIre-dhIre usa parvata para cddh'e| vahA~ unhoMne megha sama kAlI zilA kA pratilekhana kara yathAvidhi pAdopagamana anazana grahaNa kiyaa| aneka varSoM kA sAdhu jIvana vyatIta kara - Cums PA na (S (266) JNATA DHARMA KATHANGA SUTRA

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paMcama adhyayana : zailaka ( 267) sma GAR - aMta meM eka mAha kI saMlekhanA karake sATha bhakta anazana kara kevalajJAna aura kevaladarzana prApta kara ve siddha hue| __47. Now Thavacchaputra left Saugandhika town and resumed his itinerant life. At last he and one thousand of his disciples arrived at the foot of the Shatrunjaya hills. They slowly climbed to the summit. There they searched a large rock black as clouds. After properly cleaning this rock they sat on it and took the ultimate vow of meditation and fast till death following the prescribed procedure. After a month long fast they attained Keval Jnana and Keval Darshan and got liberated terminating a long ascetic life. - rAjA zailaka kA vairAgya sUtra 48. tae NaM sue annayA kayAiM jeNeva selagapure nayare, jeNeva subhUmibhAge ujjANe teNeva smosrie| parisA niggayA, selao niggcchi| dhamma soccA jaM NavaraM"devANuppiyA ! paMthagapAmokkhAiM paMca maMtisayAiM ApucchAmi, maMDuyaM ca kumAraM rajje ThAvemi, tao pacchA devANuppiyANaM aMtie muMDe bhavittA agArAo aNagAriya pvvyaami|" "ahAsuhaM devANuppiyA !" sUtra 48. zuka anagAra eka bAra zailakapura nagara ke subhUmibhAga udyAna meM pdhaare| vahAM pariSada nikalI aura rAja zailaka bhI aaye| dharmopadeza sunakara unhoMne kahA-"he devAnupriya ! maiM paMthaka Adi pA~ca sau maMtriyoM se pUcha lU~, aura maMDuka kumAra ko rAjya de dUM phira gRha tyAgakara Apake pAsa dIkSA luuNgaa|" zuka anagAra ne kahA-"jisameM tumheM sukha mile vahI kro|" KING SHAILAK GETS DETACHED 48. Ascetic Shuk once arrived at the Subhumibhag garden in Shailakpur. King Shailak and a delegation of the townsfolk came for his discourse. After the discourse the king said, "Beloved of gods! I would like to renounce the world and take Diksha from you, but first I shall go and seek opinion of my ministers including Panthak. I would also like to handover the kingdom to prince Manduk Kumar." Ascetic Shuk replied, "Do as you please." - - Alim REP -- - - - CHAPTER-5 : SHAILAK (267)

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J ( 268 ) sUtra 49. tae NaM se selae rAyA selagapuraM nayaraM aNupavisai, aNupavisittA jeNeva sae gihe, jeNeva bAhiriyA uvaTThANasAlA teNeva uvAgacchai, uvAgacchittA sIhAsaNaM snnisnne| taNaM se sela rAyA paMthayapAmokkhe paMca maMtisae saddAvei, saddAvettA evaM vayAsI"evaM khalu devANuppiyA ! mae suyassa aMtie dhamme nisaMte, se vi ya dhamme mae icchie paDicchie abhiruie / ahaM NaM devANuppiyA ! saMsArabhayauvvigge jAva pavvayAmi / tubhe NaM devANuppiyA ! kiM kareha ? kiM baseha ? kiM vA te hiyaicchie tti ?" jJAtAdharmakathAMga sUtra tae NaM taM paMthayapAmokkhA selagaM rAyaM evaM vayAsI - " jai NaM tubbhe devANuppiyA ! saMsArabhayauvvigge jAva pavvayaha, amhANaM devANuppiyA ! kimanne AhAre vA AlaMbe vA ? amhe viyaNaM devAppiyA ! saMsArabhayauvviggA jAva pavvayAmo, jahA devANuppiyA ! amhaM bahusu kajjesu ya kAraNesu ya jAva tahA NaM pavvaiyANa vi samANANaM bahUsu jAva cakkhubhUe / sUtra 49. zailaka rAjA apane nagara meM praveza kara apane mahala kI rAjasabhA meM gayA aura siMhAsana para baiThA / usane paMthaka Adi pA~ca sau maMtriyoM ko bulAyA aura kahA - "he devAnupriyo ! maiMne zuka anagAra se dharma sunA hai, vaha mujhe rucA hai aura maiMne usakI icchA kI hai| ataH he devAnupriyo ! maiM saMsAra ke bhaya se udvigna Adi hokara ( pUrva sama) dIkSA le rahA huuN| tuma kyA karoge ? kahA~ rahoge ? tumhArI hArdika icchA kyA hai ?" CH paMthaka Adi maMtriyoM ne kahA - "he devAnupriya ! jaba Apa pravrajita honA cAhate haiM to hamArA anya kauna-sA AdhAra hai, kauna AlaMbana hai ? ataH hama bhI dIkSA aMgIkAra kreNge| he devAnupriya ! jaise Apa gRhasthAvasthA meM hamAre samasta kAryoM aura kAraNoM meM mArgadarzaka haiM - vaise hI dIkSita avasthA meM bhI mArgadarzaka rheNge| 49. King Shailak entered his town, went into his palace and sat on his throne in the assembly hall. He called his five hundred ministers including Panthak and said, "Beloved of gods! I have listened to the discourse of ascetic Shuk, I have liked it and I wish to embrace his religion. As such, Beloved of gods! being disturbed by the sorrows of the world (etc., as mentioned earlier) I shall get initiated into his order. What shall you do? Where shall you live? What is your true desire?" Panthak and the ministers replied, "Beloved of gods! Once you renounce the world and become an ascetic we will be without a support ( 268 ) For Private JNATA DHARMA KATHANGA SUTRA Personal Use Only mjt

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paMcama adhyayana : zailaka " and protection. As such, we shall also take Diksha. Beloved of gods! As you have been our guide in all our worldly activities so you shall be in our ascetic activities." sUtra 50. tae NaM se selage paMthagapAmokkhe paMca maMtisae evaM vayAsI - "jai NaM devAppiyA ! tubhe saMsArabhayauvvigA jAva pavvayaha, taM gacchaha NaM devANuppiyA ! saesa sasu kuDuMbe jeTThe putte kuTuMbamajjhe ThAvettA purisa-sahassavAhiNIo sIyAo durUDhA samANA mama aMtiyaM pAubbhavaha" tti / taheva pAubbhavaMti / Dear ( 269 ) sUtra 50. zailaka rAjA ne unase kahA - "he devAnupriyo ! yadi tuma bhI dIkSA lenA cAhate ho to jAo aura apane-apane kuTumboM meM apane-apane jyeSTha putroM ko kuTumba kA uttaradAyitva sauMpo aura purisasahassa vAhanoM para baiThakara mere pAsa lauTo / " saba maMtrI apane-apane ghara gaye aura rAjAjJA kA pAlana kara lauTa aae|" 50. King Shailak said, "Beloved of gods! If you want to take Diksha go and bid good bye to your families after handing over the responsibilities of your families to your eldest sons. After this, return here sitting in the Purisasahassa palanquins." All the ministers went away and complying the king's order returned back. sUtra 51. tae NaM se selae rAyA paMca maMtisayAI pAubbhavamANAiM pAsai, pAsittA koDuMbiyapura saddAvei, saddAvettA evaM vayAsI - " khippAmeva bho devANuppiyA ! maMDuyasa kumArasa mahatthaM jAva rAyAbhiseyaM uvaTThaveha |" abhisiMcai jAva rAyA jAe, jAva viharai | sUtra 51. rAjA ne prasanna hokara apane sevakoM ko bulAyA aura kahA - " - "devAnupriyo ! jaldI se maMDuka - kumAra ke vaibhavapUrNa rAjyAbhiSeka kI taiyArI kro| " sevakoM ne AjJA kA pAlana kiyaa| zailaka rAjA ne kumAra kA rAjyAbhiSeka kiyA aura maMDuka rAjA sukhapUrvaka rahane lgaa| 51. The king, with all enthusiasm, called his attendants and said, "Beloved of gods! Immediately make all arrangements for a grand coronation of prince Manduk." The attendants did as told. King Shailak crowned the prince and left him to enjoy the power and pleasures of the new life. zailaka kI dIkSA sUtra 52. tae NaM se selae maMDuyaM rAyaM Apucchai / tae CHAPTER-5: SHAILAK For Private Personal Use Only se maMDue rAyA (269) Orm

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( 270) jJAtAdharmakathAMga sUtra - koDuMbiyapurise saddAvei, saddAvittA evaM vayAsI-"khippAmeva selagapuraM nayaraM Asitta jAva gaMdhavaTTibhUyaM kareha ya kAraveha ya, karittA kAravittA eyamANattiyaM pccppinnh|" __tae NaM se maMDue doccaM pi koDuMbiyapurise saddAvei, sahAvittA evaM vayAsI"khippAmeva selagassa raNNo mahatthaM jAva nikkhamaNAbhiseyaM jaheva mehassa taheva, NavaraM paumAvaI devI aggakese pddicchi| savve vi paDiggahaM gahAya sIyaM durUha~ti, avasesaM taheva, jAva sAmAiyamAiyAiM ekkArasa aMgAI ahijjai, ahijjittA bahUhiM cauttha jAva chaTTaTThama-dasama-duvAlasehiM mAsaddhamAsakhamaNehiM appANaM bhAvemANe vihri|" sUtra 52. taba zailaka ne maMDuka rAjA se dIkSA lene kI AjJA maaNgii| maMDuka rAjA ne sevakoM ko bulAkara kahA-"jaldI se zailakapura nagara kI saphAI karavAkara ramaNIya banA do (pUrva sama) aura kAryapUrti kI sUcanA do|" / yaha kAma ho jAne para rAjA ne punaH sevakoM ko bulAyA aura kahA-"jaldI se zailaka mahArAja ke vaibhavapUrNa dIkSAbhiSaka kI taiyArI kro|" dIkSotsava kA samasta vivaraNa vaisA hI hai jaisA meghakumAra kI dIkSA meM huA thaa| vizeSa ghaTanA yaha hai ki zailaka ke agrakeza padmAvatI devI ne grahaNa kiye| dIkSA ke pazcAt zailaka anagAra ne adhyayana kiyA aura phira bahuvidha tapasyA karate hue vihAra karane lge| DIKSHA OF SHAILAK 52. Now Shailak sought permission for Diksha from king Manduk. King Manduk called his staff and said, "Go and make immediate arrangements for the cleaning (etc. ) of Shailakpur town and report back." When this work was done the king once again called his staff and said, "Make all necessary arrangements for a grand initiation ceremony for Maharaj Shailak." The detailed description of this ceremony is same as that mentioned in the story of Megh Kumar. The only difference is that the pulled locks of hair were collected by Padmavati Devi. After being initiated Shailak Anagar completed his studies and commenced his itinerant life doing a variety of penances. sUtra 53. tae NaM se sue selayassa aNagArassa tAI paMthayapAmokkhAiM paMca aNagArasayAiM sIsattAe viyri| tae NaM se sue annayA kayAiM selagapurAo nagarAo subhUmibhAgAo ujjANAo paDinikkhamai, paDinikkhamittA bahiyA jaNavayavihAraM vihri| / (270) JNATA DHARMA KATHANGA SUTRA

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paMcama adhyayana : zailaka tae NaM se sue aNagAre annayA kayAI teNaM aNagArasahasseNaM saddhiM saMparivuDe puvvANupuvviM caramANe gAmANugAmaM viharamANe jeNeva puMDarIe pavvae jAva / mAsiyAe saMlehaNAe attANaM jhUsittA, saTThi bhattAiM aNasaNAe chedittA jAva kevalavaranANadaMsaNaM samuppADettA tao pacchA siddhe / ( 271 ) sUtra 53. zuka anagAra ne zailaka anagAra ko paMthaka Adi pA~ca sau zramaNa ziSya rUpa meM pradAna kiye| zailaka muni zailaka nagara meM nikalakara vibhinna janapadoM meM vihAra karane lage / zuka anagAra apanI eka hajAra zramaNoM kI ziSya saMpadA sahita eka gA~va se dUsare gA~va meM vihAra karate aMta meM puMDarIka parvata para padhAre aura eka mAsa kI saMlekhanA lekara kevalajJAna prApta karake anta meM siddha pada ko prApta hue ( varNana pUrva sama ) | 53. Ascetic Shuk awarded the leadership of five hundred ascetics including Panthak to ascetic Shailak who left Shailak town and started moving from one populated area to another. At the end of his itinerant life Ascetic Shuk and one thousand of his disciples went to Shatrunjaya hills and attained liberation after taking the ultimate vow (details as mentioned earlier). zailaka muni kI rugNatA sUtra 54. tae NaM tassa selagassa rAyarisissa tehi aMtehi ya, paMtehi ya, tucchehi ya, lUhi ya arasehi ya, virasehi ya, sIehi ya, uNhehi ya, kAlAikkatehi ya, pamANAikkaMtehi ya NiccaM pANabhoyaNehi ya payaisukumAlassa suhociyassa sarIgaMsi veyaNA pAubbhUyA ujjalA jAva durahiyAsA, kaMDuyadAhapittajjara - parigayasarIre yAvi viharai / tae se selae teNa rogAyaMkeNaM sukke jAe yAvi hotthA / sUtra 54. udhara zailaka zramaNa ko sadA anta, prAnta, tuccha, rUkSa, arasa, virasa, ThaMDA-garama, asamaya aura alpAdhika AhAra milane ke kAraNa zarIra meM vyAdhi ho gii| usakI vedanA utkaTa aura dussaha thI / unako pitta jvara ho AyA jisase zarIra meM khujalI aura dAda ho jAte haiN| zailaka zramaNa bImArI se sUkha gaye / AILING SHAILAK 54. In the mean time Ascetic Shailak became sick due to getting terminal, left over, low value, dry, insipid, unpalatable, too hot, too cold, untimely, too little or too much food. The pain he suffered was CHAPTER-5: SHAILAK For Private Personal Use Only (271)

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Mi ( 272) jJAtAdharmakathAMga sUtra m acute and intolerable. He suffered from bile fever that causes eczema and itching in the whole body. Ascetic Shailak became anaemic due to this disease. sUtra 55. tae NaM se selae annayA kayAiM puvvANupuvvi caramANe jAva jeNeva subhUmibhAge ujjANe teNeva vihri| parisA niggayA, maMDuo vi niggao, selayaM aNagAraM vaMdai, namasai, vaMdittA namaMsittA pjjuvaasi| __tae NaM se maMDue rAyA selayassa aNagArassa sarIrayaM sukaM bhukkaM jAva savvAbAhaM sarogaM pAsai, pAsittA evaM vayAsI-"ahaM NaM bhaMte ! tubbhaM ahApavittehiM tigicchaehiM ahApavitteNaM osahabhesajjeNaM bhattapANeNaM tigicchaM AuTTAmi, tubbhe NaM bhaMte ! mama jANasAlAsu samosaraha, phAsuaM esaNijjaM pIDha-phalaga-sejjA-saMthAragaM ogiNhittANaM vihri|" sUtra 55. zailaka muni vihAra karate hue zailakapura ke subhUmibhAga udyAna meM Akara tthhre| pariSada nikalI, maMDuka rAjA bhI aaye| sabhI ne zailaka anagAra ko yathAvidhi vandanA kI aura upAsanA karane lge| maMDuka rAjA ne zailaka muni kA nisteja, sUkhA aura roga se jarjara zarIra dekhA to bole-"bhaMte ! maiM ApakI aise cikitsaka, auSadha, bheSaja aura bhojana-pAna dvArA cikitsA karavAnA cAhatA hU~ jise svIkAra karane meM sAdhu ke liye koI Apatti nahIM ho| bhaMte ! Apa merI yAnazAlA meM padhAriye aura prAsuka tathA eSaNIya pIThAdi grahaNa karake rhiye|" 55. During his roving Ascetic Shailak once arrived in Shailakpur town and stayed in the Subhumibhag garden. King Manduk came to visit him along with a delegation of citizens and they started worshipping him after the formal bowing. When king Manduk observed the dull, anaemic, deteriorated and ailing body of Ascetic Shailak he commented, " Bhante! I wish to get you treated by such a doctor, medicines, and diet that are not prohibited for an ascetic. Bhante! Please come to my garage and stay there accepting seat, bed, etc. prescribed for an ascetic." sUtra 56. tae NaM se selae aNagAre maMDuyassa raNNo eyamadvaM taha tti pddisunnei| tae NaM se maMDue selayaM vaMdai, namasai, vaMdittA namaMsittA jAmeva disiM pAubbhUe tAmeva disiM pddige| EDI (272) JNATA DHARMA KATHANGA SUTRA

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paMcama adhyayana :zailaka ( 273) PATRO KRIT - M - tae NaM se selae kallaM jAva jalaMte sabhaMDamattovagaraNamAyAya paMthagapAmokkhehiM paMcahiM aNagArasaehiM saddhiM selagapura-maNupavisai, aNupavisittA jeNeva maMDuyassa jANasAlA teNeva uvaagcchi| uvAgacchittA phAsuyaM pIDhaM jAva vihri| sUtra 56. zailaka anagAra ne 'aisA hI ho' kahakara maMDuka rAjA ke anurodha ko svIkAra kara liyaa| rAjA vandanA karake lauTa gyaa| dUsare dina subaha hone para zailaka anagAAra apane pA~ca sau ziSyoM va paMthaka ke sAtha nagara meM gaye aura maMDuka rAjA kI yAnazAlA meM pahu~ca prAsuka upakaraNa svIkAra kara rahane lge| 56. Ascetic Shailak uttered--"May it be so", and accepted the request of king Manduk. The king returned after paying his respects. Next morning Ascetic Shailak and his five hundred disciples including Panthak entered the town, went to the kings garage and stayed there accepting things prescribed for an ascetic. sUtra 57. tae NaM maMDue rAyA cigicchae saddAvei, saddAvittA evaM vayAsI-"tubbe NaM devANuppiyA ! selayassa phAsuya-esaNijjeNaM jAva tegicchaM aautteh|" tae NaM tegicchayA maMDue NaM raNNA evaM vuttA samASA haTTatuTThA selayassa rAyarisissa ahApavittehiM osahabhesajjabhattapANehiM tegicchaM aautteNti| majjapANayaM ca se uvdisNti| tae NaM tassa selayassa ahApavittehiM jAva majjapANeNaM rogAyake uvasaMte hotthA, haDDhe jAva baliyasarIre jAe vvgyrogaayNke| sUtra 57. maMDuka rAjA ne cikitsakoM ko bulAkara kahA-"devAnupriyo ! zailaka muni kI prAsuka auSadha Adi dvArA ucita cikitsA kro|" rAjA kI AjJA suna cikitsaka kRtakRtya hue aura Avazyaka auSadha Adi sujhaaii| sAtha hI madyapAna (nIMda kI auSadhi) lene ko bhI khaa| cikitsakoM ke matAnusAra cikitsA karane se zailaka rAjarSi kA roga zAnta ho gyaa| ve svastha niroga aura balavAn ho gye| 57. King Manduk called the doctors and said, "Beloved of gods! Start proper treatment of Ascetic Shailak with medicines (etc. ) that are acceptable to ascetics." The doctors felt honoured ty getting this order from the king and prescribed suitable medicines. They also advised the ascetic to take sedatives. The treatment cured Ascetic Shailak and he became disease free, healthy and strong. BARAO CHAPTER-5: SHAILAK (273)

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( 274) jJAtAdharmakathAMga sUtra OTOS zailaka ka pramAda sUtra 58. tae NaM se selae taMsi rogAyakasi uvasaMtaMsi samANaMsi, taMsi viplaMsi asaNa-pANa-khAima-sAimaMsi majjapANae ya mucchie gaDhie giddhe ajjhovavanne osanne osannavihArI evaM pAsatthe pAsatthavihArI, kusIle kusIlavihArI, pamatte pamattavihArI, saMsate saMsattavihArI, uubaddhapIDha-phalaga-sejjA-saMthArae pamatte yAvi vihri| no saMcAei phAsuyaM esaNijjaM pIDha-phalaga-sejjA-saMthArayaM paccappiNittA maMDuyaM ca rAyaM ApucchittA bahiyA jaNavayavihAraM vihritte| __sUtra 58. niroga ho jAne ke bAda zailaka rAjarSi pracura AhAra aura madyapAna meM mUrchita, matta, gRddha aura atyanta Asakta ho gye| ve AlasI ho gaye aura Alasyamaya jIvana bitAne ke AdI ho gye| ve kartavyacyuta ho gaye aura kartavyavihIna jIvana bitAne ke AdI ho gye| ve zIlavirodhI ho gaye aura zIla- virodhI jIvana bitAne ke AdI ho gye| ve pramAdI ho gaye aura pramAdamaya jIvana zailI ke AdI ho gye| ve zithilAcArI ho gaye aura vaise hI jIvana ke AdI ho gye| ve cAturmAsa ke bAda bhI zaiyyA Adi upakaraNa kA upayoga karane lage aura isa kAraNa ve rAjA se anumati le janapadoM meM vihAra karane meM asamartha ho gye| LETHARGY OF SHAILAK 58. When Ascetic Shailak regained his health, the continued consumption of sumptuous food and sedatives made him tight, tipsy, and intoxicated to the point of addiction. He became lethargic and habituated to an easy way of life. He drifted from his goal, went against discipline, became illusioned and lax in his conduct and got trapped in a goalless, undisciplined, illusioned, and unruly way of life. Even when the prescribed period of monsoon stay came to an end, he continued the use of facilities like bed and, as such, was unable to resume his itinerant way of life seeking permission form the king. sUtra 59. tae NaM tesiM paMthayavajjANaM paMcaNhaM aNagArasayANaM annayA kayAI egayao sahiyANaM jAva puvvarattAvarattakAlasamayaMsi dhammajAgariyaM jAgaramANANaM ayameyArUve ajjhathie jAva samuppajjitthA-"evaM khalu selae rAyarisI caittA rajjaM jAva pavvaie, vipulaM NaM asaNa-pANa-khAima-sAime majjapANae ya mucchie, no saMcAei jAva viharittae, no khalu kappai devANuppiyA ! samaNANaM jAva pamattANaM vihritte| taM seyaM khala devANuppiyA ! amhaM kallaM selayaM rAyarisiM ApucchittA pADihAriyaM pIDha-phalaga-sejjA - - (274) JNATA DHARMA KATHANGA SUTRA

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paMcama adhyayana zailaka ( 275 ) RA SAN saMthArayaM paccappiNittA selagassa aNagArassa paMthayaM aNagAraM veyAvaccakara ThavettA bahiyA abbhujjae NaM jAva vihritte|'' evaM saMpeheMti, saMpehittA kallaM jeNeva selae rAyarisI teNeva uvAgacchaMti uvAgacchittA selayaM ApucchittA pADihAriyaM pIDha-phalaga-sejjA-saMthArayaM paccappiNaMti, paccappiNittA paMthayaM aNagAraM veyAvaccakaraM ThAveMti, ThAvittA bahiyA jAva vihrNti| __sUtra 59. aisI sthiti meM paMthaka ke atirikta zeSa pA~ca sau anagAra eka madhya-rAtri ko ekatra ho baiThe aura vicAra kiyA-"zailaka rAjarSi rAjya Adi kA tyAga karake dIkSita hue haiM kintu vipula AhArAdi tathA madyapAna meM lipta ho gaye haiM, bhramita ho gaye haiM aura janapada-vihAra karane meM asamartha haiN| devAnupriyo ! zramaNoM ke liye pramAdI hokara eka sthAna para rahanA nahIM klptaa| ataH hamAre lie yahI zreyaskara hai ki kala hI zailaka rAjarSi se AjJA le, upakaraNa vApasa lauTAkara, paMthaka anagAra ko unakI sevA meM niyukta kara yahA~ se caleM aura janapadoM meM vihAra kreN|" yaha nizcaya kara dUsare dina prAta:kAla ve zailaka rAjarSi ke pAsa gye| unakI AjJA lI aura upakaraNa vApasa kara diye| paMthaka anagAra ko unakI sevA meM niyukta kiyA aura vahA~ se vihAra kara gye| 59. Under these circumstances all the five hundred disciples leaving aside Panthak convened a meeting one night and conferred "Although king Shailak has become an ascetic after abandoning his kingdom (etc.) he has become addicted to sumptuous food and sedatives. He has lost his direction and is unable to wander about. Beloved of gods! It is not proper for the ascetics to become lethargic and stay at one place. As such, it would be good for us if with the break of the dawn we go to Ascetic Shailak, seek his permission, return all the equipment, give the responsibility of his care to ascetic Panthak and resume our itinerant way of life." Once a decision was reached they acted accordingly next morning and left the place. pramAda bhaMga sUtra 60. tae NaM se paMthae selayassa sejjA-saMthAraya-uccAra-pAsavaNa-khela-saMghANamatta osaha-bhesajja-bhatta-pANae NaM agilAe viNae NaM veyAvaDiyaM krei| __tae NaM se selae annayA kayAI kattiyacAummAsiyaMsi vipulaM asaNa-pANa-khAima| sAimaM AhAramAhArie sabahu majjapANayaM pIe puvvAvaraNhakAlasamayaMsi suhppsutte| Comgr> Syo /CHAPTER-5 : SHAILAK (275)

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( 276 ) jJAtAdharmakathAMga sUtra tae NaM se paMthae kattiyacAummAsisi kayakAussagge devasiyaM paDikkamaNaM paDikaMte cAummAsiyaM paDikkamiuMkAme selayaM rAyarisiM khAmaNaTThayAe sIseNaM pAesu sNghttttei| ___ tae NaM se selae paMthae NaM sIseNaM pAesu saMghaTTie samANe Asurute jAva misamisemANe uDhei, udvittA evaM vayAsI-"se kesa NaM bhaMte ! esa apatthiyapatthie jAva parivajjie je NaM mamaM suhapasuttaM pAesu saMghaTTei ?' ___ sUtra 60. paMthaka anagAra saba prakAra se zailaka rAjarSi kI vinayapUrvaka aura binA glAni ke sevA karane lge| eka bAra zailaka rAjarSi cAturmAsa ke kArtika mahIne meM saMdhyA samaya khUba bhojana aura madyapAna kara ArAma se so rahe the| __usI samaya paMthaka muni ne dina kA kAyotsarga tathA pratikramaNa kara lene ke bAda cAturmAsika pratikramaNa karane se pUrva zailaka rAjarSi se kSamAyAcanA hetu apane mastaka se unake caraNoM ko chuuyaa| isa para zailaka kupita ho gaye aura krodha se tilAmilAkara uTha gye| ve ugra ho cillAye-"are kauna zrIhIna hai jo apanI akAla mRtyu kI icchA rakhatA hai ? kisane mere pairoM kA sparza kara mujhe sukha bharI nIMda se jagA diyA?" - BREAKING OF THE TRAP 60. Ascetic Panthak served Ascetic Shailak with all humility and without any reservations. One evening during the month of Kartic, the last month of the monsoon stay, after a heavy dinner and a doze of sedative, Ascetic Shailak was sleeping in all comfort. At that time ascetic Panthak arrived there after finishing his day time meditation and Pratikraman (the ritual reviewing of the deeds of the day) and touched the feet of Ascetic Shailak with his forehead in order to seek the formal forgiveness before commencing the Chaturmasik Pratikraman (the ritual reviewing of the deeds of the year). This disturbed Shailak and consumed by anger he got up. He shouted angrily, "Who is the ill fated one that desires for an untimely death? Touching my feet, who has woken me up from my pleasant sleep?" sUtra 61. tae NaM se paMthae selae NaM evaM vutte samANe bhIe tatthe tasie karayalapariggahiyaM sirasAvattaM matthae aMjaliM kaTTa evaM vayAsI-"ahaM NaM bhaMte ! paMthae Cee (276) JNATA DHARMA KATHANGA SUTRA

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paMcama adhyayana : zailaka ( 277 ) kayakAussagge devasiyaM paDikkamaNaM paDikkate, cAummAsiyaM paDikkate cAummAsiyaM khAmemANe devANuppiyaM vaMdamANe sIseNaM pAesu sNghttttemi| taM khamaMtu NaM devANuppiyA ! khamaMtu me'varAhaM, tumaM NaM devANuppiyA ! NAibhujjo evaM karaNayAe" ti kaTTa selayaM aNagAraM eyamaTuM samma viNae NaM bhujjo khaamei| sUtra 61. krodha ke isa ugra pradarzana se paMthaka muni bhaya se avAk ho gye| unakA mana trAsa aura kheda se bhara gyaa| ve hAtha jor3akara bole-"bhaMte ! maiM paMthaka huuN| maiM kAyotsarga aura daivasI pratikramaNa ke bAda cAturmAsa pratikramaNa karane jA rahA thaa| ataH cAturmAsika kSamAyAcanA ke liye Apako vandanA karate samaya maiMne apane mastaka se Apake caraNoM kA sparza kiyA thaa| ataH he devAnupriya ! kSamA kreN| maiM bhaviSya meM aisA nahIM kruuNgaa| mere aparAdha ko kSamA kara diijiye|" paMthaka muni hAtha jor3a vinayapUrvaka bAra-bAra khamAne lge| 61. Ascetic Panthak was awe-struck by this violent display of anger. He was filled with panic and repentance. Joining his palms he said, "Bhante! It is I, Panthak. I was proceeding to commence the Chaturmasik Pratikraman after concluding the daily one. As such, I touched your feet with my forehead in order to seek the annual forgiveness. I am sorry, Beloved of gods! I will never repeat this mistake. Kindly pardon my misdeed." With joined palms and all humility Panthak sought pardon again and again. zailaka kA punarjAgaraNa sUtra 62. tae NaM selayassa rAyarisissa paMthae NaM evaM vuttassa ayameyArUve ajjhathie jAva samuppajjitthA-"evaM khalu ahaM rajjaM ca jAva osanno jAva uubaddhapIDha-phalaga-sejjA-saMthArae pamatte vihraami| taM no khalu kappai samaNANaM NiggaMthANaM pAsatthANaM jAva vihritte| taM seyaM khalu me kallaM maMDuyaM rAyaM ApucchittA pADihAriyaM pITha-phalaga-sejjA-saMthArayaM paccappiNittA paMthae NaM aNagAreNaM saddhiM bahiyA abbhujjae NaM jAva jaNavayavihAreNaM vihritte|" evaM saMpehei, saMpehittA kallaM jAva vihri| sUtra 62. paMthaka ke isa kathana para rAjarSi zailaka ke mana meM vicAra uThe-"maiM rAjyAdi kA tyAga karake bhI pramAdI hokara apane anta samaya meM bhI upakaraNoM kA upabhoga karatA huA raha rahA huuN| zramaNoM ko isa taraha kA zithilAcAra nahIM klptaa| ataH kala maMDuka rAjA kI anumati lekara, upakaraNa lauTAkara paMthaka anagAra ke sAtha ugra vihAra karanA hI mere liye zreyaskara hogaa|" yaha nizcaya kara dUsare dina prAtaHkAla ve yathAvidhi vahA~ se vihAra kara gye| CADHA A CHAPTER-5 : SHAILAK (277)

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ORTO ( 278 ) REAWAKENING OF SHAILAK 62. This statement of panthak forced Ascetic Shailak to think, "In spite of abandoning my kingdom (etc.) I still continue to enjoy these worldly facilities during the last part of my life. It is not proper for an ascetic to be so lax in conduct. As such, it would be best for me to seek permission from king Manduk, return all the equipment, and commence the harsh itinerant ascetic life tomorrow itself taking along Panthak with me." Once the decision was reached he acted accordingly and left the place. sUtra 63. evAmeva samaNAuso ! jo niggaMtho vA niggaMdhI vA osane jAva saMthArae patte viharai, se NaM ihaloe ceva bahUNaM samaNANaM bahUNaM samaNINaM bahUNaM sAvayANaM bahUNaM sAviyANaM hIlaNijje saMsAro bhANiyavvo / jJAtAdharmakathAMga sUtra sUtra 63. " he AyuSmAno ! isI prakAra jo zramaNa zramaNI Alasya se upakaraNa Adi meM Asakta hokara rahatA hai vaha isI loka meM aneka zramaNoM-zrAvakoM kI avahelanA kA pAtra hotA hai aura cirakAla taka saMsAra-cakra kA bhramaNa karatA hai / " 63. Similarly, O blessed ones! the ascetics who are trapped by the fondness of equipment and the consequent lethargy become the object of disdain of numerous ascetics of this land and are sucked in within the vortex of the unending cycle of rebirth. sUtra 64. tae NaM te paMthagavajjA paMca aNagArasayA imIsa kahAe laddhaTThA samANA annamannaM saddAveMti, saddAvittA evaM vayAsI - "selae rAyarisI paMthae NaM bahiyA jAva viharai, taM seyaM khalu devANuppiyA ! amhaM selayaM uvasaMpajjittANaM viharittae / " evaM saMperheti, saMpehittA selayaM rAyarisiM uvasaMpajjittA NaM viharati / tae NaM te selagapAmokkhA paMca aNagArasayA bahUNi vAsANi sAmannapariyAgaM pAuNittA jeva poMDarI pavva teNeva uvaagcchNti| uvAgacchittA jaheva thAvaccAputte taheva siddhA / sUtra 64. paMthaka ke atirikta unake anya ziSyoM ne ye samAcAra sune to sabhI ekatra ho vicAra karane lage - " zailaka rAjarSi tathA paMthaka anagAra ugra vihAra kara rahe haiM ataH aba hameM unake nikaTa hI vicaranA cAhie / " yaha nizcaya kara ve rAjarSi zailaka ke pAsa lauTe aura unake sAtha hI vihAra karane lage / kAlAntara meM ve sabhI zatruMjaya parvata para jA saMlekhanA kara thAvaccAputra kI bhA~ti siddha hue| (278) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only

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paMcama adhyayana zailaka (279) Orao ANAM 64. When the other disciples of Ascetic Shailak heard the news they assembled and thought, "Now that Ascetic Shailak and Panthak have resumed the harsh itinerant life we should join them." And they joined back Ascetic Shailak. Later they all went to the Shatrunjaya Hills and attained liberation after taking the ultimate vow like Thavacchaputra. upasaMhAra sUtra 65. evAmeva samaNAuso ! jo niggaMtho vA niggaMthI vA jAva viharissai., evaM khalu jaMbU ! samaNeNaM bhagavayA mahAvIreNaM paMcamassa nAyajjhayaNassa ayamaDhe pannate tti bemi| sUtra 65. he AyuSman zramaNo ! jo sAdhu aisA AcaraNa karegA vaha aMtataH saMsAra bhramaNa se mukti prApta kregaa| _he jambU ! zramaNa bhagavAna mahAvIra ne pA~caveM jJAtAdhyayana kA yahI artha kahA hai| aisA maiM kahatA huuN| CONCLUSION 65. Blessed ones! The ascetic who follows such conduct gets liberated in the end. Jambu! This is the text and the meaning of the fifth chapter of the Jnata Sutra as told by Shraman Bhagavan Mahavir. So I confirm. // paMcamaM ajjhayaNaM samattaM // // paMcama adhyayana samApta // || END OF THE FIFTH CHAPTER || upasaMhAra jJAtAdharmakathA kI isa pA~cavIM kathA meM zithilAcAra ke doSa ko prakaTa kiyA hai| sAdhu athavA saMyama ke mArga para calane kA niyama le lene vAlA nirantara sAdhanA ke patha para vikAsa kI dizA meM gatimAna hotA hai| use zaila khaNDa ke samAna gatihIna athavA zithila nahIM honA caahie| pramAdagrasta ho zithila ho jAne vAlA apanA ihaloka hI nahIM paraloka bhI kharAba kara letA hai aura saMsAra cakra meM ulajha jAtA hai| mukti prApta karane kA sAdhana hai nirantara apramatta GAMIRVAS PANDUNICISRO CHAPTER-5 : SHAILAK (279)

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(280) jJAtAdharmakathAMga sUtra ASTER saadhnaa| thAvaccA-putra tathA zuka parivrAjaka ke saMvAda meM sAdhu jIvana ke mukhya binduoM para 7 saMkSipta aura sarala kintu sAragarbhita vivecanA prastuta kI gaI hai| | upanaya gAthA / sidiliya saMjama kajjA vi hoiuM ujjamaM ti jai pcchaa| saMvegAo to selauvva ArAhayA hoti| pramAda kI bahulatA se yadi koI sAdhaka saMyama caryA meM zithila ho jAte haiM, parantu bAda meM saMvega-vairAgya va jJAna ke prabhAva se punaH saMyama meM udyata ho jAte haiM to ve zailaka rAjarSi kI taraha ArAdhaka mAne jAte haiN| 0 CONCLUSION D This fifth story of Jnata Dharma Katha elaborates the vice of laxity of conduct. An ascetic or the individual who has opted for the path of discipline has to be ever active in the right direction for his spiritual upliftment. He cannot afford to be inactive or static like a rock. Encumbered by a lethargic attitude if he becomes inactive or lax in observance of conduct he spoils not only this life but also the one beyond and remains entrapped in the unending cycle of rebirths. Vigorous and unimpeded practice is the means of attaining liberation The story also includes simple and brief but significant details about the salient features of ascetic life style in the form of the dialogue between Shuk Parivrajak and Thavacchaputra. THE MESSAGE If some practicer becomes lax in his conduct due to excess of lethargy but amends his ways due to the inherent craving for the goal, he is accepted as a spiritualist like ascetic Shailak. pariziSTa dvArakA-saurASTra kI mukhya prAcIna nagarI (pnnvnnaasuutr)| yaha samudra taTa para sthita dvArakA se bhinna hai| mahAbhArata ke anusAra jarAsaMdha se AkrAnta mathurA ke yAdava, zrIkRSNa kI sainya yojanA ke anusAra apane mUla sthAna ko chor3a raivataka parvata ke nikaTa kuzasthalI meM A gaye the| yahA~ unhoMne anekoM dvAra vAlI eka nagarI basAI jisakA nAma dvArakA par3a gyaa| dvAra kA artha gujarAtI meM bandaragAha bhI hai| ataH yaha S Mamma ANDNA - - AMIT (280) JNATA DHARMA KATHANGA SUTRA

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se paMcama adhyayana : zailaka ( 281) Homse nanga anumAna kiyA jAtA hai ki yaha nagarI raivataka parvata ke nikaTa na hokara samudra taTa para basI hogii| isa viSaya para aneka itihAsajJoM ne vibhinna mata prakaTa kiye haiN| samprati kaccha kI khAr3I meM eka jalamagna nagara ke avazeSa bhI mile haiM aura vahA~ eka TApU bhI hai jise beTa dvArakA kahate haiN| vAyupurANa kA yaha varNana ki mahArAjA revata ne samudra ke madhya kuzasthalI nagarI basAI thI jo zrIkRSNa ke samaya dvArakA nAma se prasiddha ho gaI, isa naI khoja se puSTa hotA hai| aise vibhinna varNanoM se eka saMbhAvanA yaha bhI ubharakara AtI hai ki kisI kAla meM dvArikA eka vizAla bhU-bhAga meM phailA eka mahAnagara rahA hogA jo raivataka parvata kI tarAI se samudra taTa taka phailA huA hogaa| Aja jina sImita kSetroM ko hama dvArakA aura beTa dvArakA ke nAma se jAnate haiM ve usa mahAnagara ke upanagarIya bhAga rahe hoNge| ___ raivataka parvata-saurASTra meM dvArakA ke nikaTa kA parvata jo vartamAna meM giranAra nAma se adhika prasiddha hai| jainoM kA pavitra tIrtha-sthala hai kyoMki vAisaveM tIrthaMkara bhagavAna neminAtha kA nirvANa yahIM huA thaa| isake anya nAma haiM-ujjayaMta, ujjvala tathA girinnaal| pratimA-yaha eka prakAra kA tapa hai jisameM AhAra kI mAtrA tathA Asana viziSTa karane ke kucha niyama hote haiN| kauna-sI pratimA kitane dina taka rakhanI hotI hai isa kAla kA parimANa bhI nizcita niyama ke anusAra hotA hai| APPENDIX Dwarka-Important ancient metropolis of the Saurashtra area in western India (Pannavna Sutra). This is not the same as the coastal Dwarka. According to the Mahabharat the Yadavs of Mathura oppressed by Jarasandh left their place of origin and according to the strategic plan of Shri Krishna they migrated to Kushasthali near the Raivatak mountain. Here they constructed a large and beautiful town with numerous gates (Dwars). It became popularly known as Dwarka. In the Gujarati language the word Dwar also means port. As such another inference that Dwarka must have been situated at the sea-coast and not near the Raivatak mountain gained popularity. Different historians have presented different theories on this subject. Recently evidences of a submerged town have been found in the bay of Kuccha; nearby is an island named Bait Dwarka. These recent findings support the story from Vayupurana that King Raivat founded Kushasthali city in the middle of the sea and it became popular as Dwarka.' All these divergent theories give rise to another concept-that in the remote past Dwarka must have been a great metropolis occupying a very large tract of land spread between the Raivatak mountain and the sea. Those smaller areas we now know as Dwarka and Bait Dwarka could have been the suburbs of that great metropolis. Raivatak mountain-The mountain range near Dwarka in Saurashtra now popularly known as Girnar. It is a pious pilgrimage centre of Jains because the twenty second Tirthankar Bhagavan Neminath attained nirvan here. Other names Ujjayant, Ujjval, Girinal. Pratima - This is a category of penance where there are some prescribed rules regarding the quantity of food and the posture of meditation. The duration of various penances in this category also follows specified rules. - CHAPTER-5 : SHAILAK (281)

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( 282) SPORT chaThA adhyayana : tumbaka: Amukha zIrSaka-tuMbae-tumbaka-tUmbA-eka phala vizeSa jisakI UparI khAla sakhta hotI hai| ise bhItara se khAlI kara pAtra banAyA jAtA hai jisako sAmAnyatayA sAdhu-sanyAsI kAma meM lete haiN| khAlI karake isake ma~ha ko bhalI prakAra banda kara deM to yaha bhItara kI havA ke kAraNa pAnI meM DabatA nahIM athavA halkA ho jAtA hai| gurutA-laghutA yA halkApana-bhArIpana AtmA ke saMdarbha meM samajhAne ke lie yaha sundara udAharaNa prastuta kiyA gayA hai| kathAsAra-zramaNa bhagavAna mahAvIra rAjagRha nagarI meM Aye hue haiN| unake paTTa ziSya gaNadhara gautama vahA~ unase zaMkA samAdhAna hetu prazna karate haiM ki AtmA gurutA aura laghutA ko kaise prApta hotA hai| bhagavAna mahAvIra batAte haiM ki jaise miTTI aura ghAsa kI ATha parte car3hane para tUmbA bhArI hokara pAnI meM DUba jAtA hai vaise hI karmabaMdhana kI ATha parte car3hane para AtmA gurutA ko prApta hotI hai aura nIce DUbakara naraka meM pahu~ca jAtI hai| jisa prakAra ghAsa aura miTTI kI parte pAnI meM ghulakara naSTa hone para tUmbA Upara uThakara jala kI sataha para A jAtA hai vaise hI karmoM kI partoM kA nAza hone para AtmA laghutA ko prApta kara Upara uThatI hai aura lokAgra para pahu~ca jAtI hai| SIXTH CHAPTER : TUMBAK: INTRODUCTION - Title-Tumbae or Tumbak or Tumba is the name of a fruit having a hard outer shell; gourd. When it is ripe it is emptied, cleaned and dried and used as a pot particularly by monks and mendicants. When empty, if its mouth is closed and sealed, it becomes lighter than water and does not sink. It has been used as an appropriate example to explain the terms heavy and light in context with soul. Gist of the Story--Shraman Bhagavan Mahavir arrives in Rajagriha city. His chief disciple ascetic Indrabhuti puts a question that how does a being quickly reach the heavy state (of soul) and the light state (of soul) ? Bhagavan Mahavir replies, "Gautam! As a gourd, made heavy with eight layers of fibers and mud, sinks in water, similarly a being fused with eight types of Karmas reaches the heavy state and sinks to the hell. When all the eight layers of fibers and mud are washed off the gourd rises to the surface of the water body. Similarly when a being destroys the fused eight types of Karmas, it rises to the zenith of the living universe. (282)

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( 283 ) chaTTaM ajjhayaNaM : tuMbae chaThA adhyayana : tumbaka SIXTH CHAPTER: TUMBAK - THE GOURD sUtra 1. " jai NaM bhaMte ! samaNeNaM bhagavayA mahAvIreNaM jAva saMpatteNaM paMcamassa nAyajjhayaNassa ayamaTThe pannatte, chaTThassa NaM bhaMte ! NAyajjhayaNassa samaNeNaM jAva saMpatteNaM ke aTThe paNNatte ? "" sUtra 1. jambUsvAmI ne pUchA - "bhaMte ! zramaNa bhagavAna mahAvIra ne chaThe jJAtA adhyayana kA kyA artha kahA hai ?" 1. Jambu Swami inquired, "Bhante ! What is the meaning of the sixth chapter according to Shraman Bhagavan Mahavir?" sUtra 2. evaM khalu jaMbU ! teNaM kAleNaM teNaM samae NaM rAyagihe NAmaM nayare hotthA / tattha NaM rAyagihe Nayare seNie nAmaM rAyA hotthA / tassa NaM rAyagihassA bahiyA uttarapuratthi disIbhAe ettha NaM guNasilae nAmaM ceie hotthA / teNaM kAleNaM teNaM samae NaM samaNe bhagavaM mahAvIre puvvANupuvviM caramANe jAva jeNeva rAyagi Nayare jeNeva guNasilae ceie teNeva samosaDhe / ahApaDirUvaM uggahaM gihittA saMjameNaM tavasA appANaM bhAvemANe viharai / parisA niggayA, seNio vi niggao, dhammo kahio, parisA paDigayA / sUtra 2. sudharmA svAmI ne uttara diyA- he jambU ! kAla ke usa bhAga meM rAjagRha nAma ke nagara meM zramaNa bhagavAna mahAvIra pdhaare| vahA~ zreNikarAja sahita pariSada nikalI aura bhagavAna ne dezanA dI / (vistRta vivaraNa pUrva sama ) 2. Sudharma Swami narrated-Jambu! During that period of time Shraman Bhagavan Mahavir, wandering from one village to another, arrived in Rajagriha city and stayed at a proper place in the Gunasheel temple complex. A delegation of citizens led by King Shrenik arrived there and Bhagavan gave a discourse (details as before ). ( 283 )

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omg CM ( 284 ) jJAtAdharmakathAMga sUtra 60 6410 sUtra 3. teNaM kAleNaM teNaM samae NaM samaNassa bhagavao mahAvIrassa jeTe aMtevAsI iMdabhUI nAmaM aNagAre samaNassa bhagavao mahAvIrassa adUrasAmaMte jAva sukkajjhANovagae vihri| tae NaM se iMdabhUI nAma aNagAre jAyasaDhe jAva evaM vayAsI-"kahaM NaM bhaMte ! jIvA guruyattaM vA lahuyattaM vA havyamAgacchaMti ?" sUtra 3. kAla ke usa bhAga meM bhagavAna ke jyeSTha ziSya indrabhUti anagAra bhI unake pAsa dhyAna sAdhanA meM lIna rahate the| jijJAsA evaM zraddhA se abhibhUta indrabhUti ne bhagavAna se prazna kiyA-"bhaMte ! jIva zIghra hI gurutA tathA laghutA ko kaise prApta hotA hai ?" 3. During that period of time the chief disciple of Bhagavan, ascetic Indrabhuti, was also there. He used to be engrossed in his spiritual practices under the guidance of Shraman Bhagavan Mahavir. With absolute faith Indrabhuti put a question to Bhagavan, "Bhante! How does a being quickly reach the heavy states (of soul) and the light state (of soul)?" gurutA kA kAraNa ___ sUtra 4. "goyamA ! se jahAnAmae kei purise egaM mahaM sukkaM tuMbaM NicchidaM niruvahayaM dabbhehiM kusehiM veDhei, veDhittA maTTiyAleveNaM liMpar3a, uNhe dalayai, dalaittA sukkaM samANe doccaM pi dabbhehi ya kusehi ya veDhei, veDhittA maTTiyAleveNaM liMpai, liMpittA uNhe sukke samANaM taccaM pi dabbhehi ya kusehi ya veDhei, veDhittA maTTiyAleveNaM liNpi| evaM khalu eeNuvAe NaM aMtasa veDhemANe aMtarA liMpemANe, aMtarA sukkavemANe jAva ahiM maTTiyAlevehiM AliMpai, atthAha-matAra-maporisiyaMsi udagaMsi pkkhivejjaa| se NUNaM goyamA ! se tuMbe tesiM aTThaNhaM maTTiyAleveNaM guruyayAe bhAriyayAe garuyabhAriyayAe uppiM salilamaivaittA ahe dharaNiyalapaiTThANe bhvi| evAmeva goyamA ! jIvA vi pANAivAe NaM jAva micchAdasaNasalleNaM aNupuvveNaM aTThakammapagaDIo smjjinnNti| tAsiM garuyayAe bhAriyayAe garuyabhAriyayAe kAlamAse kAlaM kiccA dhariNayalamaivaittA ahe naragatalapaiTThANA bhvNti| evaM khalu goyamA ! jIvA garuyattaM hvvmaagcchti|" __sUtra 4. "gautama ! yadi koI vyakti eka bar3A-sA binA cheda vAlA, binA TUTA tumbA le, usa para nAriyala ke reze aura dUba lapeTe tathA Upara se miTTI kA lepa kare aura dhUpa meM rakha | Pr sa R4uVA (284) JNATA DHARMA KATHANGA SUTRA

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chaThA adhyayana : tumbaka ( 285) CSC THAUMOTOS rakha de| jaba vaha sUkha jAve to usa para punaH ghAsa va miTTI lapeTakara phira dhUpa meM rakha de| isI prakAra ghAsa aura miTTI kA lepa ATha bAra usa tumbe para cddh'aaye| isake bAda usa tumbe ko le jAkara aise jala meM DAle jo puruSa kI U~cAI se bhI bahuta gaharA ho aura tairane meM kaThina ho| he gautama ! miTTI ke ATha lepoM ke bhAra se guru huA vaha tumbA pAnI meM DUbakara tala meM pahu~ca jaayegaa| __isI prakAra jIva bhI hiMsA Adi aThAraha pApa sthAnakoM meM lipta hone ke kAraNa ATha karma-prakRtiyoM kA baMdha karatA hai| una karma-prakRtiyoM ke bhAra se guru hokara mRtyu hone para pRthvI (tiryaka loka) kI sataha se girakara naraka (adholoka) kI sataha para pahu~ca jAtA hai| gautama ! jIva isa prakAra gurutA ko prApta hotA hai| THE HEAVY STATE 4. "Gautam! Let someone take a large pot of hollowed gourd that is without a hole or a crack. Wrap coconut fibers and grass around it. Cover it with a paste of sticky mud and put it in sun. When it dries, again wrap fibers around it, cover it with mud and let it dry. This way cover it with these layers eight times. After this, take this gourd and throw it in a pond or lake that is much deeper than a man's height and difficult to swim across. Gautam! made heavy with the eight layers of mud, that gourd will sink and reach the bottom of the water body. "Similarly a being (soul) is fused with eight types of Karmas as a result of his indulgence in eighteen types of sinful activities including violence. Due to the weight of these Karmas it reaches the heavy state and after death sinks below the surface of the earth and reaches the bottom level of the living universe, the hell. Gautam! This is how a being reaches the heavy state. laghutA kA kAraNa sUtra 5. aha NaM goyamA ! se tuMbe taMsi paDhamillugaMsi maTTiyAlevaMsi tittaMsi kuhiyaMsi paDisaDiyaMsi IsiM dharaNiyalAo uppaittA NaM citttthi| tayANaMtaraM ca NaM doccaM pi maTTiyAleve jAva uppaittA NaM citttthi| evaM khalu ee NaM uvAe NaM tesu aTThasu maTTiyAlevesu jAva vimukkabaMdhaNe ahe dhariNiyalamaivaittA uppiM salilatalapaiTANe bhvi| aara ar CHAPTER-6 : TUMBAK 12

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( 286) jJAtAdharmakathAMga sUtra RADHA ABIR The __evAmeva goyamA ! jIvA pANAivAyaveramaNeNaM jAva micchAdasaNa-sallaveramaNeNaM aNupuvveNaM aTThakammapagaDIo khavettA gagaNatalamuppaittA uppiM loyaggapaiTANA bhvNti| evaM khalu goyamA ! jIvA lahuyattaM hvvmaagcchNti| __sUtra 5. "he gautama ! aba yadi gIlA hone ke kAraNa usa tUMbe kA UparI lepa galakara naSTa ho jAye to vaha tUMbA usa jalarAzi se nIce rahI dharatI kI sataha se kucha Upara uTha AtA hai| isI prakAra eka ke bAda eka AThoM lepa naSTa ho jAne para vaha tUMbA nirlepa yA bandhanahIna hokara Upara uThatA jAtA hai aura jala kI sataha para A jAtA hai| __"he gautama ! isI prakAra hiMsA Adi aThAraha pApa sthAnakoM ko naSTa karane se, tyAga dene se jIva kramazaH ATha karma-pravRttiyoM kA kSaya karatA hai aura AkAza meM ur3akara lokAgra para pahu~ca jAtA hai| jIva isa taraha zIghra hI laghutA ko prApta hotA hai|" THE LIGHT STATE 5. "Gautam! Now, if the uppermost layer is softened by the surrounding water and washes off, the gourd rises a little from the bottom. One by one when all the eight layers are washed off the gourd becomes clean and light and rises to the surface of the water body. "Gautam! Similarly when a being destroys or refrains from indulgence in the eighteen sinful activities he sheds the fused eight types of Karmas, rises above the surface of the earth and reaches the zenith of the living universe. This is how a being reaches the light state." upasaMhAra __ sUtra 6. evaM khalu jaMbU ! samaNeNaM bhagavayA mahAvIreNaM chaTThassa nAyajjhayaNassa ayamaDhe pannatte ti bemi| sUtra 6. he jaMbU ! zramaNa bhagavAna mahAvIra ne chaThe jJAtAdhyayana kA yahI artha kahA hai| aisA maiM kahatA huuN| CONCLUSION 6. Jambu! This is the text and the meaning of the sixth chapter of the Jnata Sutra as told by Shraman Bhagavan Mahavir. So I confirm. ||chtttte ajjhayaNaM samattaM // // SaSTha adhyayana samApta || || END OF THE SIXTH CHAPTER || E /(286) JNATA DHARMA KATHANGA SUTRA

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jJAtAdharmakathAMga sUtra Cg %D Ramna - citra paricaya THE ILLUSTRATIONS EXPLAINED / laghu-guru kA rahasya citra : 17 gaNadhara indrabhUti gautama ne bhagavAna mahAvIra se prazna kiyAbhante ! AtmA guru (bhArI) aura laghu (halkA) kisa kAraNa hotA hai ? uttara meM bhagavAna udAharaNa dete haiM eka vyakti bar3A sUkhA tumbA lekara usa para ghAsa Adi lapeTatA hai, phira miTTI kA lepa lagAkara dhUpa meM sukhA detA hai| dubArA, tibArA yoM ATha bAra isI prakAra lepa Adi karake sukhAne ke bAda vaha usa tumbe ko jala meM DAlatA hai to vaha bhArI banA tumbA gahare jala meM DUba jAtA hai| jaba dhIra-dhIre miTTI ke lepa utarate haiM to tumbA kramazaH jala ke Upara AtA hai| jaba AThoM lepa utara jAte haiM to nirlepa tumbA apane Apa ekadama halkA hokara jala para tairane lagatA hai| isI prakAra ATha karmoM se bhArI hone para jIva saMsAra samudra meM DUbatA hai, nIcI gatiyoM meM jAtA hai| kramazaH karma mukta hokara halkA hote-hote vaha U~cI gati meM AtA hai aura sarvathA lepa mukta hone para Urdhvagati-mokSa meM calA jAtA hai| (adhyayana 6) THE SECRET OF HEAVINESS AND LIGHTNESS ILLUSTRATION: 17 Shraman Bhagavan Mahavir arrives in Rajagriha city. His chief disciple Ganadhar Indrabhuti Gautam asks Bhagavan Mahavir, "Bhante! How does a being quickly reach the heavy state (of soul) and the light state (of soul)?" Bhagavan Mahavir replies, "Gautam! If a person takes a gourd, wraps fibers around it, coats it with mud or slime and puts it in sun to dry; repeats this process eight times and puts this gourd in a water body: the gourd, made heavy with cight layers of fibers and mud, sinks in water. As the layers of mud dissolve in water the gourd starts rising. When all the eight layers get removed the gourd rises to the surface of the water body. Similarly a being fused with eight types of Karmas reaches the heavy state and sinks to the hell. And when a being destroys the fused eight types of Karmas, it rises to the zenith of the living universe or gets liberated. (CHAPTER-6) JNATA DHARMA KATHANGA SUTRA

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chaThA adhyayana : tumbaka ( 287) la RRIDO -- - - - upasaMhAra jJAtAsUtra kI isa chaThI kathA meM eka udAharaNa dvArA eka mahattvapUrNa prazna kA uttara samajhAyA hai| koI prANI jaba pApakarma meM lipta hotA hai to usakI AtmA karma-bandhana karatI hai| ATha karma prakRtiyoM ke isa mala se AtmA bojhila hokara nIce giratI hai aura narakagati taka jA pahu~catI hai| yaha gurutA hai aura heya hai| jaba sAdhanA tathA satkarma ke jala se yaha karma-mala dhoyA jAtA hai to AtmA halkI ho Upara uThatI hai| pUrNa nirmala hone para vaha lokAgra meM pahu~ca siddhagati ko prApta hotI hai| yaha laghutA hai aura zreya hai| | upanaya gAthA jaha miulekhAlittaM garuyaM tuMba ahovayai evaM / Asava kaya-kamma guru jIvA vaccaMti aharagaI / / taM ceva tabdhimukkaM, jalovari ThAi jAya lahubhAvaM / jaha taha kamma vimukkA, loyagga paiTTiyA hoMti / / -jaise miTTI ke lepa se bhArI hokara tumbA jala ke tala meM calA jAtA hai, isI prakAra Amrava dvArA upArjita karmoM se bhArI hokara jIva adhogati meM jAtA hai|| ___-jaise vahI tumbA miTTI ke lepa se vimukta hone para, laghu hokara jala ke Upara sthita hotA hai, vaise hI karmavimukta jIva loka ke agra arthAta UparI bhAga meM virAjamAna ho jAte haiN|2| CONCLUSION This sixth story of Jnata Dharma Katha gives answer to an important question with the help of a suitable example. When an individual indulges in sinful activity his soul binds karmas. Encumbered by the dirt of the eight categories of karmas this soul starts falling down and may reach the hell. This is known as heaviness and is detestable. If this dirt of karmas is washed away with the help of water of pious activity and spiritual practice the soul becomes light and starts rising up. When it becomes absolutely clean and pure it Tolog spx CHAPTER-6: TUMBAK (281)

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( 288) jJAtAdharmakathAMga sUtra ORRES oratime reaches the edge of the universe attaining the Siddha status. This is known as lightness and is desirable. THE MESSAGE As a gourd, made heavy by layers of mud, sinks to the bottom of a water body, so a being, made heavy by in flow of karmas sinks to lowest dimension (the hell). As the same gourd becoming light by getting free of the mud, rises to the surface of the water-body, so a being getting free of the karmas rises and reaches the edge of the universe (Siddha status). pariziSTa = indrabhUti-bhagavAna mahAvIra ke prathama tathA paTTa ziSya jo gaNadhara gautama ke nAma se prasiddha hue| indrabhUti gautama gotrIya the aura usa kAla ke mUrdhanya vaidika vidvaan| bhagavAna mahAvIra kI prathama dezanA ke samaya unheM zAstrArtha meM parAjita karane kA uddezya le ye samavasaraNa meM Aye the| kintu svayaM apane mana ke sandeha miTA mahAvIra ke prathama ziSya ke rUpa meM pravajita hue| mahAvIra ke nirvANa ke tatkAla bAda inheM kevalajJAna prApta huA aura eka varSa bAda inakA nirvANa huaa| APPENDIX Indrabhuti-The first and senior most disciple of Bhagavan Mahavir who became famous as Ganadhar Gautam. He was the foremost Vedic scholar of his time and belonged to the Gautam clan. During the first discourse of Bhagavan Mahavir he came to win over Mahavir in debate. However, Mahavir removed the ambiguities that plagued Gautam's mind and then initiated him as his first disciple. He became omniscient immediately after Mahavir's nirvana and got liberated one year later. - 15 BABI (288) mA JNATA DHARMA KATHANGA SUTRA

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0530 ( 289 ) sAtavA~ adhyayana : rohiNI jJAta: Amukha zIrSaka- rohiNINAe - rohiNI jJAta arthAta saMvardhana karane vAlI yA bar3hAne vAlI kI kathA / AtmA kA lakSya hai vikAsa patha para nirantara bar3hate rahanA aura yaha prayatna se hotA hai| prayatna karane kI pravRtti ke abhAva meM hAsa hotA hai| isa kathA meM dhana sArthavAha kI cAra putra-vadhuoM ke udAharaNa se vivekapUrNa adhyavasAya ke mahattva ko darzAyA gayA hai| kathAsAra - rAjagRha nagara meM dhana sArthavAha rahatA thA / usakI cAra putra-vadhuoM kA nAma kramazaH ujjhikA, bhogavatI, rakSikA tathA rohiNI thaa| eka bAra dhana seTha cintA huI ki usake bAda usake ghara-parivAra kI sucAru vyavasthA kA uttaradAyitva kauna le sakegA? usane apanI putra-vadhuoM kI yogyatA parIkSA lene kI yojanA bnaaii| apane sage-sambandhiyoM ko AmantraNa de unake sAmane usane pratyeka bahU ko pA~ca-pA~ca dAne cAvala ke diye aura kahA ki inheM sa~bhAlakara maMjUSA meM rkhnaa| jaba bhI vaha una dAnoM ko mA~ge to vApasa dene hoNge| ujjhakA dAne lekara bhItara gaI aura yaha socakara ki bhaNDAra meM DheroM cAvala par3A rahatA hai jaba sasura jI mA~geMge, pA~ca dAne uThAkara de dU~gI, usane ve pA~coM dAne pheMka diye| ThIka yahI vicAra bhogavatI ke mana meM utthe| para usane ve dAne pheMkane kI jagaha mu~ha meM rakhe aura nigala gii| rakSikA ne socA ki sasura jI kI bAta meM avazya koI rahasya hai jo samajha meM nahIM A rahA hai| ataH ye dAne sa~bhAlakara rakhane cAhie aura usane ve dAne saheja- sa~bhAlakara rakha diye / cauthI bahU rohiNI ne socA ki avazya sasura jI ne kisI vizeSa uddezya se ye pA~ca dAne diye haiMphira bhI par3e-par3e kyA hogaa| inakA saMvardhana karanA cAhie aura usane apane pIhara vAloM ko bulAkara ve dAne diye aura kahA ki unheM kheta meM alaga se bone kA prabandha kreN| jaba taka vaha una dAnoM ko vApasa na mA~ge ve una dAnoM se upajI phasala ko punaH punaH bote raheM aura dhAna bar3hAte rheN| pA~ca varSa bIta jAne para dhana sArthavAha ne punaH apane sambandhiyoM ko bulAyA aura unake sAmane cAroM bahuoM se dAne vApasa maaNge| pahalI bahU ke yaha batAne para ki usane dAne pheMka diye haiM seTha ne use ghara kI saphAI Adi ke kAma para niyukta kara diyaa| dUsarI, jisane dAne khA liye the, ko rasoI Adi kI vyavasthA para lagA diyA aura tIsarI, jisane dAne sa~bhAlakara rakhe the, use ghara bhaNDAra kI surakSA kA uttaradAyitva sauMpa diyaa| CHOIC cauthI bahU se jaba dAne mA~ge to usane kahA ki dAne vApasa karane ke lie use gAr3iyoM kI AvazyakatA par3egI to seTha Azcaryacakita ho gyaa| usake pUchane para rohiNI ne sArI bAta btaaii| seTha ne prasanna ho use ghara kA mukhiyA banA diyA / (289) For Private Personal Use Only DU Cro

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( 290 ) SEVENTH CHAPTER: ROHINI JNATA: INTRODUCTION Title-Rohini Naye or Rohini Jnata or the story of Rohini or the story of the enhancer. The aim of a soul is to continue moving on the path of progress. These is done with the help of endeavour. In the absence of the will to work the direction changes to regression. In this story the importance of rational endeavour has been presented with the help of the story of Dhanya Merchant and his four daughters-inlaw. jJAtAdharmakathAMga sUtra Gist of the Story-In Rajagriha lived a wealthy merchant named Dhanya. The names of his daughters-in-law were-Ujjhika, Bhogvati, Rakshika, and Rohini respectively. Dhanya Merchant was worried that after him who will take responsibility of the household and properly look after and support his family. He made a plan to test the wisdom of his daughters-in-law. He invited his friends and relatives and in their presence gave five grains of rice to each daughter-in-law for safe keeping and returning back when desired. Ujjhika took the grains and went inside. Thinking that as there are heaps of rice lying in the family godown, whenever father asks I will collect five grains and give him back, she threw away those five grains. Bhogvati also had the same thoughts. However, instead of throwing the grains she swallowed them. Rakshika thought that there must be some secret purpose for such instructions. Accordingly she wrapped the grains and put the packet at a safe place. The fourth daughter-in-law, Rohini, thought, "There must be some secret behind this act of giving rice grains. However, what is the use of just keeping them aside in safety. I should not only protect them but also multiply them." Accordingly she called her maternal people and asked them to sow the grains in a separate plot. As long as she did not ask they were to sow the yield again and again and multiply the produce. When five years passed Dhanya Merchant invited his friends and relatives, called the daughters-in-law and asked them to return the rice grains. When the first one informed that she had thrown away the grains Dhanya appointed her as incharge of deprecatory duties like sweeping and cleaning. The second one who had. swallowed the grains was appointed the in-charge of household duties connected with the kitchen. The third one who had kept the grains safe and secured was appointed the in-charge of all the valuables of the household. When Dhanya asked back the five grains from the fourth one, she wanted numerous carts to return the grains. When Dhanya expressed his surprise Rohini told the whole story of how she had multiplied the grains. Dhanya was pleased and he appointed Rohini as the head of the household. (290) JNATA DHARMA KATHANGA SUTRA

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( 291) - - sattamaM ajjhayaNaM : rohiNINAe sAtavA~ adhyayana : rohiNI jJAta Y SEVENTH CHAPTER : ROHINI JNATA - THE STORY OF ROHINI sUtra 1. "jai NaM bhaMte ! samaNeNaM jAva saMpatteNaM chaTThassa nAyajjhayaNassa ayamaDhe paNNatte, sattamassa NaM bhaMte ! nAyajjhayaNassa ke aDhe paNNatte ?" sUtra 1. jambU svAmI ne prazna kiyA-"bhaMte ! zramaNa bhagavAna mahAvIra ne sAtaveM jJAtA adhyayana kA kyA artha kahA hai ?" 1. Jambu Swami inquired, "Bhante! What is the meaning of the seventh chapter according to Shraman Bhagavan Mahavir?" __ sUtra 2. "evaM khalu jaMbU ! teNaM kAleNaM teNaM samae NaM rAyagihe nAmaM nayare hotthaa| tattha NaM rAyagihe Nayare seNie nAma rAyA hotthaa| tassa NaM rAyagihassa Nayarassa bahiyA uttarapuracchime disIbhAe subhUmibhAge ujjANe hotthaa| ___ tattha NaM rAyagihe nayare dhaNNe nAmaM satthavAhe parivasai aDDhe jAva apribhuue| tassa NaM dhaNNassa satthavAhassa bhaddA nAmaM bhAriyA hotthA, ahINapaMciMdiyasarIrA jAva suruuvaa|" ___ tassa NaM dhaNNassa satthavAhassa puttA bhaddAe bhAriyAe attayA cattAri satthavAhadArayA hotthA, taM jahA-dhaNapAle, dhaNadeve, dhaNagove, dhnnrkkhie| tassa NaM dhaNNassa satthavAhassa cauNhaM puttANaM bhAriyAo cattAri suNhAo hotyA, taM jahA-ujhiyA, bhogavaiyA, rakkhiyA, rohinniyaa| sUtra 2. sudharmA svAmI ne batAyA-"he jambU ! kAla ke usa bhAga meM rAjagRha nAma kA eka nagara thA jisake bAhara subhUmibhAga nAmakA udyAna thaa| rAjagRha meM dhanya nAma kA eka samRddhizAlI sArthavAha rahatA thaa| usakI paripUrNa zarIra vAlI sundarI bhAryA kA nAma bhadrA thaa|" dhanya sArthavAha aura bhadrA ke cAra putra the-dhanapAla, dhanadeva, dhanagopa tathA dhnrkssit| unakI patniyoM ke nAma the-ujjhikA, bhogavatI, rakSikA aura rohinnii| WHA T RAMME lAla RAIN emasArakhA

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Dattor ( 292 ) 2. Sudharma Swami narrated-"Jambu! During that period of time there was a town named Rajagriha outside which there was a garden named Subhumibhag. King Shrenik was the ruler of that town. In Rajagriha lived a wealthy merchant named Dhanya whose beautiful wife was Bhadra. jJAtAdharmakathAMga sUtra Dhanya Merchant and Bhadra had four sons-Dhanpal, Dhandev, Dhangope, and Dhanrakshit. The names of their wives were - Ujjhika, Bhogvati, Rakshika, and Rohini respectively. sUtra 3. tae NaM tassa satthavAhassa annayA kayAI puvvarattAvarattakAlasamayaMsi imeyArUve ajjhathie jAva samuppajjitthA - "evaM khalu ahaM rAyagihe Nayare bahUNaM rAIsara-talavara- mADaMbiya - koDuMbiya - ibbha-seTThi-seNAvai-satthavAhapabhiINaM sayassa ya kuTuMbassa bahusu kajjesu ya, karaNijjesu ya, kuDuMbesu ya, maMtaNesu ya, gujjhesu ya, rahassesu ya nicchaesu ya vavahAresu ya ApucchaNijje, paDipucchaNijje, meDhI, pamANe, AhAre, AlaMbaNe, cakkhU, meDhIbhUe, pamANabhUe, AhArabhUe, AlaMbaNabhUe, cakkhUbhUe savvakajjavaDDhAvae / taM Na Najjai jaM mae gayaMsi vA, cuyaMsi vA, mayaMsi vA, bhaggaMsi vA, luggaMsi vA, saDiyaMsi vA, paDiyaMsi vA, videsatyaMsi vA vippavasiyaMsi vA, imassa kuTuMbassa kiM manne AhAre vA AlaMbe vA paDibaMdhe vA bhavissai ? taM seyaM khalu mama kallaM jAva jalate vipulaM asaNaM pANaM khAimaM sAimaM uvakkhaDAvettA mittaNAi-Niyaga-sayaNa-saMbaMdhi - pariyaNaM cauNhaM suNhANaM kulagharavaggaM AmaMtettA taM mittaNAi-Niyaga-sayaNa-saMbaMdhi pariyaNaM cauNha ya suNhANaM kulagharavaggaM vipuleNaM asaNa- pANakhAima- sAimeNaM dhUvapUSphavatthagaMdha jAva sakkArettA sammANetA tasseva mitta-NAi - niyagasayaNa-saMbaMdhi-pariyaNassa cauNha ya suNhANaM kulagharavaggassa purao caunhaM suNhANaM parikkhaNaTTayAe paMca paMca sAliakkhae dalaittA jANAmi tAva kA kihaM vA sArakkhei vA, saMgoveivA, saMvai vA ? sUtra 3. eka bAra madhya rAtri ke samaya dhanya sArthavAha ke mana meM vicAra uThA - " maiM rAjagRha nagara ke aneka aizvaryazAlI nivAsiyoM aura apane svajanoM ke aneka kAryoM-vyavahAroM meM mArgadarzaka-salAhakAra ( vistAra pUrva sama) svarUpa hU~ / parantu mere kahIM cale jAne para sthAna cyuta ho jAne para, mara jAne para, asamartha ho jAne para, rogI ho jAne para, kSINa ho jAne para, coTagrasta ho jAne para, videza-paradeza jAkara rahane para mere kuTumba kA (292) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only JAME

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sAtavA~ adhyayana : rohiNI jJAta ( 293 ) S RAAT - - pRthvI ke samAna AdhAra kauna banegA ? jhADU kI sIMkoM kI taraha use bA~dhakara rakhane vAlI rassI kauna banegA ? "ataH mere liye yaha ucita hogA ki kala sUryodaya hone para bhoja sAmagrI taiyAra karAU~ aura apane svajanoM Adi tathA cAroM vadhuoM ke mAyake vAloM ko nimaMtraNa dekara bulaauuN| unako bhojana karAU~ tathA unakA yathocita sammAna-satkAra kruuN| phira una sabake sAmane putra-vadhuoM kI parIkSA lene ke lie unheM pA~ca-pA~ca cAvala ke dAne duuN| isase maiM yaha jAna pAU~gA ki kaunasI putravadhU kisa prakAra una dAnoM kA saMrakSaNa-saMvardhana karatI hai|" 3. Once at midnight Dhanya Merchant thought, "I am like a confidante and adviser to many a wealthy citizens of Rajagriha as well as my relatives, in various matters (details as before). But who will be the support of my family, as the earth is of beings, when I go away, loose my position, breathe my last, become disabled, sick, weak, or injured, or live abroad? Who will act like the string of a broom that keeps the straws tied together? As such, it would be proper if in the morning I make arrangements for a feast and invite my friends as well as the parents and relatives of the four daughters-in-law. Offer them food and due honour. After the feast, I give five grains of rice each to the four daughters-in-law in order to test their wisdom. This way I will know which one takes what care of those grains." putra-vadhU parIkSA sUtra 4. evaM saMpehei, saMpehittA kallaM jAva mitta-NAi-niyaga-sayaNa-saMbaMdhi-pariyaNaM cauNhaM suNhANaM kulavaravaggaM Amatei, AmaMtittA vipulaM asaNaM pANaM khAimaM sAimaM uvkkhddaavei| tao pacchA pahAe bhoyaNamaMDavaMsi suhAsaNavaragae mitta-NAi-niyaga-sayaNasaMbaMdhi-pariyaNeNaM cauNha ya suNhANaM kulagharavaggeNaM saddhiM taM vipulaM asaNaM pANaM khAimasAimaM AsAdemANe jAva sakkArei, sammANei, sakkAritA sammANittA tasseva mitta-NAiniyaga-sayaNa-saMbaMdhi-pariyaNassa cauNha ya suNhANaM kulagharavaggassa purao paMca sAliakkhae geNhai, geNhittA jeThaM suNhaM ujjhiiyaM saddAvei, saddAvittA evaM vayAsI"tumaM NaM puttA ! mama hatthAo ime paMca sAliakkhae geNhAhi, geNhittA aNupuveNaM sArakkhemANI saMgomANI vihraahi| jayA NaM ahaM puttA ! tuma ime paMca sAliakkhae RE.SINHAKAnestNNERDREAM CHAPTER-7 : ROHINI JNATA (293)

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( 294 ) jJAtAdharmakathAMga sUtra HTRA a LA HOME AR jAejjA, tayA NaM tumaM mama ime paMca sAliakkhae paDinijjhAejjAsi" tti kaTu suNhAe hatthe dalayai, dalaittA pddivisjjei| sUtra 4. dUsare dina apanI yojanAnusAra usane apane svajanoM tathA cAroM putra-vadhuoM ke pIhara vAloM ko AmaMtrita kiyA aura bhoja-sAmagrI taiyAra krvaaii| ___ taba dhanya sArthavAha snAnAdi kara bhojana maMDapa meM acche Asana para baiThA aura usane saba atithiyoM ke sAtha sukhapUrvaka bhojana kiyaa| atithiyoM kA puSpa-gaMdhAdi se yathocita sammAna karane ke bAda unake sAmane hI hAtha meM cAvala ke pA~ca dAne liye aura bar3I putra-vadhU ujjhikA ko bulAkara kahA-"he putrI ! tuma mere hAtha se ye pA~ca cAvala ke dAne le lo aura inako pUrI sAra-sa~bhAla se apane pAsa rkho| bhaviSya meM jaba bhI maiM ye pA~ca dAne mA~geM taba mujhe yahI pA~ca dAne vApasa lauttaanaa|" yaha kahakara usane ve dAne ujjhikA ke hAtha meM diye aura use vidA kara diyaa| TESTING THE DAUGHTERS-IN-LAW 4. Next day as per his plan he made arrangements for the feast and invited his friends as well as the parents and relatives of the four daughters-in-law. Dhanya Merchant got ready after taking his bath, came and took a seat at an appropriate place in the pavilion prepared for the feast. He enjoyed the food with his guests and then, honoured them with flowers, perfumes, etc. He then took five grains of rice in his hand, called the eldest daughter-in-law and said, "Daughter! Take these five grains of rice and keep them with you taking all possible care. In future when I ask for these, you should return me the very same five grains." He handed over those five grains and told her to go. sUtra 5. tae NaM sA ujjhiyA dhaNNassa taha ti eyamaDheM paDisuNei, paDisuNittA dhaNNassa satthavAhassa hatthAo te paMca sAliakkhae geNhai, geNhittA egaMtamavakkamai, egaMtamavakkamiyAe imeyArUve ajjhatthie jAva samuppajjetthA-evaM khalu tAyANaM koTThAgAraMsi bahave pallA sAlINaM paDipuNNA ciTThati, taM jayA NaM mamaM tAo ime paMca sAliakkhae jAessai, tayA NaM ahaM pallaMtarAo anne paMca sAliakkhae gahAya dAhAmi" ti kaTTu evaM saMpehei, saMpehittA te paMca sAliakkhae egaMte eDei, eDittA sakammasaMjuttA jAyA yAvi hotthaa| Biha (294) JNATA DHARMA KATHANGA SUTRA

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jJAtAdharmakathAMga sUtra RAILO citra paricaya THE ILLUSTRATIONS EXPLAINED yogyatA kI parIkSA citra : 18 gajagRha nivAsI dhana nAmaka sArthavAha ne putravadhuoM ko ghara kI jimmedArI sauMpane ke lie unakI yogyatA kI parIkSA lene kA eka Ayojana kiyaa| dhanapAla Adi cAroM putroM va svajana mitroM ke samakSa cAroM putravadhuoM ko pA~ca-pA~ca zAlikaNa (dhAna ke dAne) sauMpate hue seTha ne kahA-jaba maiM mA~yU~ taba mujhe ye kaNa vApasa de denaa| cAroM putravadhuoM ke kramazaH nAma haiM-1, ujjhiyA, 2. bhogavatI, 3. rakSitA aura 4 rohinnii| sarva prathama bar3I bahU dAne le rahI hai| (adhyayana 7) TEST OF ABILITIES ILLUSTRATION : 18 In Rajagriha, Dhanya Merchant made a plan to test the wisdom of his daughters-in-law in order to entrust them with various duties of the household. In presence of his four sons including Dhanpal, and friends and relatives he gave five grains of rice to each daughter-in-law for safe keeping and returning back when desired. The names of his daughters-in-law were-Ujjhika, Bhogvati, Rakshika, and Rohini respectively. First of all Ujjhika is taking the grains. (CHAPTER-7) BEREDO prANAyAma PALI - - JNATA DHARMA KATHANGA SUTRA

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ZINDEC sAtavA~ adhyayana : rohiNI jJAta sUtra 5. ujjhikA ne dhanya sArthavAha ke Adeza ko 'jo AjJA' kahakara svIkAra kiyA, usake hAtha se pA~ca dAne cAvala liye aura vahA~ se calI gyii| akelI hone para usane mana hI mana socA - " pitAjI ke bhaNDAra meM cAvaloM ke aneka palya haiM ( sAr3he tIna mana ) / jaba bhI ve mujhase ye pA~ca dAne mA~geMge maiM kisI bhI Dhera meM se pA~ca dAne lekara unheM de duuNgii|" yaha socakara usane ve pA~ca dAne eka ora pheMka diye aura apane kAma meM laga gii| 5. Ujjhika accepted the instructions saying, " As you say, father. " Taking the grains from Dhanya Merchant's hand she left. When she was alone she thought, "There are many Palyas (one and a half quintal approx.) of rice in papa's godown. Whenever he asks these grains back I will collect five grains from any of those heaps of rice and give him back." She threw away those five grains and resumed her routine work. ( 295 ) sUtra 6. evaM bhogavaiyAe vi, NavaraM sA chollei, chollittA aNugilai, aNugilittA sakammasaMjuttA jAyA / evaM rakkhiyA vi, NavaraM gehai, geNhittA imeyArUve ajjhathie jAva samuppajjitthA - evaM khalu mamaM tAo imassa mittanAi cauNhaM suNhANaM kulagharavaggassa ya purao saddAvettA evaM vayAsI - " tumaM NaM puttA ! mama hatthAo jAva paDinijjArajjAsi" tti kaTTu mama hatthaMsi paMca- sAliakkhae dalayai, taM bhaviyavvamettha kAraNeNaM ti kaTTu evaM saMpehei, saMpehittA te paMca sAliakkhae suddhe vatthe baMdhai, baMdhittA rayaNakaraMDiyAe pakkhivei, pakkhivittA usIsAmUle ThAvei, ThAvittA tisaMjha paDijAgaramANI paDijAgaramANI vihr| sUtra 6. isI prakAra dhanya ne dUsarI putra- vadhU bhogavatI ko bulAkara pA~ca dAne cAvala ke diye| usake mana meM bhI vaise hI vicAra uThe para vaha dAnoM ko pheMkane ke sthAna para unheM nigala gaI aura apane kAma meM laga gii| tIsarI putra-vadhU rakSikA ke mana meM vicAra uThA - " mere svasura ne svajanoM aura sambandhiyoM ke sAmane bulAkara ye dAne diye haiM aura inakI rakSA karane ko kahA hai| avazya hI isameM koI mahat kAraNa hogaa|" yaha socakara usane una pA~ca dAnoM ko sApha kapar3e meM bA~dhA aura apane gahanoM ke Dibbe meM rakha usa Dibbe ko bistara ke sirAhane rakha diyaa| subaha-dopahara-zAma vaha unakI sAra-sa~bhAla karane lagI / 6. Similarly Dhanya Merchant called the second daughter-in-law, Bhogvati and gave her five grains of rice. She also had almost the same thoughts as the first one. However, instead of throwing the grains she swallowed them and resumed her work. CHAPTER-7: ROHINI JNATA For Private Personal Use Only ( 295 )

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TREAT ORDRO ( 296 ) The third daughter-in-law, Rakshika, thought, "My father-in-law has called me and given these grains in front of friends and relatives and asked me to protect them. There must be some specific and important reason for this." Accordingly she tied the grains in a clean piece of cloth, put the packet carefully in her jewellery box and placed it near the pillow on her bed. She made it a habit to watch the packet every morning, afternoon, and evening. dUradarzI rohiNI sUtra 7. tae NaM se dhaNNe satthavAhe tasseva mitta. jAva cautthiM rohiNIyaM suNhaM saddAvei / saddAvettA jAva "taM bhaviyavvaM ettha kAraNeNaM, taM seyaM khalu mama ee paMca sAliakkhae sArakkhamANIe saMgovemANIe saMvaDemANIe " tti kaTTu evaM saMpehei, saMpehittA kuladharapurise sahAvei, sahAvettA evaM vayAsI jJAtAdharmakathAMga sUtra "tubbhe NaM devANuppiyA ! ee paMca sAliakkhae gehaha, geNhittA paDhamapAusaMsi mahAvuTThikAryasi nivaiyaMsi samANaMsi khuDDAgaM keyAraM suparikammiyaM kareha / karittA ime paMca sAli akkhae vAveha / vAvettA doccaM pi tacvaMpi ukkhayanikkhae kareha, karettA vADiparikkhevaM kareha, karitA sArakkhemANA saMgovemANA aNupuvveNaM saMvaDheha | " sUtra 7. dhanya sArthavAha ne anta meM cauthI putra vadhU rohiNI ko bulAyA aura usI prakAra pA~ca dAne cAvala diye| rohiNI ne vicAra kiyA - "isa prakAra pA~ca dAne dene ke pIche koI rahasya honA caahie| ataH mujhe cAhie ki maiM inakA saMrakSaNa aura saMgopana hI nahIM, saMvardhana bhI kruuN|" yaha socakara usane apane pIhara vAloM ko bulAyA aura kahA "devAnupriyo ! tuma ye pA~ca cAvala ke dAne lo| varSA Rtu AraMbha hone para jaba pracura varSA ho taba eka choTI-sI sApha kyArI meM ye pA~ca dAne bo denaa| phira paudha ko tIna-cAra bAra sthAna badalakara ropa denA / kyArI ke cAroM tarapha bAr3a lagA denaa| isa prakAra rakSA karate hue kramazaH inheM bddh'aanaa|" FAR-SIGHTED ROHINI 7. In the end Dhanya Merchant called his fourth daughter-in-law, Rohini, and gave her five grains of rice. Rohini thought, "There must be some secret behind this act of giving rice grains. As such, I should not only hide and protect them but also multiply them. Accordingly she called her maternal people and said (296) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only CANCELEDR

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ams jJAtAdharmakathAMga sUtra citra paricaya THE ILLUSTRATIONS EXPLAINED apanI-apanI samajha citra : 19 ujjhiyA ne dAne lekara socA-mere dhAnya bhaNDAra meM to saikar3oM mana dhAna par3A hai, inheM sa~bhAla kara kyA karanA hai| sasura jI jaba bhI mA~geMge nikAlakara lAkara sauMpa duuNgii| yaha soca vaha dAne ghara ke bAhara pheMka detI hai| dUsarI ne-ise sasura ke hAtha kA prasAda samajhakara dAne chIla kara khA lie| tIsarI rakSitA ne socA-mere pUjya sasura jI ne mitra jJAtijanoM ke samakSa mujhe ye dAne sauMpe haiM to inakI rakSA karanI caahie| usane svaccha vastra meM lapeTakara gahanoM kI maMjUSA meM surakSita rakha diyaa| cauthI rohiNI ke mana meM unakI vRddhi karane kI yojanA bnii| usane apane sevaka ko bulAkara kahA-ye pA~ca zAlikaNa mere pIhara le jAkara bhAIyoM ko do, aura kaho, inakI alaga khetI kareM aura unakI phasala ko nirantara bar3hAte rhe| (adhyayana 7) INDIVIDUAL CAPACITIES ILLUSTRATION : 19 Ujjhika took the grains and went inside. Thinking that as there are heaps of rice lying in the family godown, whenever father asks I will collect five grains and give him back, she threw away those five grains. Bhogvati considering it to be a gift from the father-in-law peeled and swallowed the grains. Rakshika thought that there must be some secret purpose for such instructions. Accordingly she wrapped the grains and put the packet inside her jewelry box. The fourth one, Rohini, called her maternal people and asked them to sow the grains in a separate plot. As long as she did not ask for they were to sow the yield again and again and multiply the produce. (CHAPTER-7) CO JNATA DHARMA KATHANGA SUTRA

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sAtavA~ adhyayana : rohiNI jJAta ( 297) CO / "Beloved of gods! Take these five grains of rice. When the monsoon season starts and there is plenty of rain, sow these in a small and clean furrow. At right time replant the sprouts. Raise a protective fence around the plot. This way let them grow, providing all care and protection." sUtra 8. tae NaM te koDubiyA rohiNIe eyamaDhe paDisuNeti, paDisuNittA te paMca sAliakhae geNhaMti, geNhittA aNupuvveNaM saMrakkhaMti, saMgovaMti vihrti| ___ tae NaM te koDubiyA paDhamapAusaMsi mahAvuDikAyaMsi NivaiyaMsi samANaMsi khuDDAyaM keyAraM suparikammiyaM kareMti, karittA te paMca sAliakkhae vayaMti, vavittA doccaM pi taccaM pi ukkhayanikkhae kareMti, karittA vADiparikkhevaM kareMti, karittA aNupuvveNaM sArakkhemANA saMgovemANA saMvaDDemANA vihrNti| sUtra 8. rohiNI ke pIhara vAle usake anurodha ke anusAra una pA~ca dAnoM ko le gaye aura sa~bhAlakara rkhaa| varSA Rtu ke Arambha meM unhoMne ve dAne eka kyArI meM bo diye| samayAnusAra paudha ko sthAnAMtarita kiyA aura bAr3a lagAkara usakI rakSA kA prabandha kiyaa| 8. At her request the maternal relatives of Rohini took along the grains and kept them safe. When the monsoon season started they sowed these in a small and clean furrow. At right time they replanted the sprouts and raised a protective fence around the plot. sUtra 9. tae NaM te sAliakkhae aNupuvveNaM sArakkhijjamANA saMgovijjamANA saMvaDDijjamANA sAlI jAyA, kiNhA kiNhobhAsA jAva niuraMbabhUyA pAsAdIyA daMsaNIyA abhiruvA pddiruuvaa| tae NaM te sAlI pattiyA vattiyA gabbhiyA pasUyA AgayagaMdhA khIrAiyA baddhaphalA pakkA pariyAgayA sallaiyA pattaiyA hariyapavvakaMDA jAyA yAvi hotthaa| tae NaM te koDuMbiyA te sAlIe pattie jAva sallaie pattaie jANittA tikkhehi NavapajjaNaehiM asiyaehiM lunneti| luNittA karayalamalie kareMti, karittA puNaMti, tattha NaM cokkhANaM sUyANaM akhaMDANaM aphoDiyANaM chaDDachaDDApUyANaM sAlINaM mAgahae patthae jaae| sUtra 9. samaya para ve cAvala ke paudhe bar3ha gaye aura gahare raMga kI kAnti bikherane lge| paudhoM kA vaha jhuNDa darzanIya aura prasannatAdAyaka ho gyaa| samaya ke sAtha ve paudhe pallavita hue, bhare-bhare dikhane lage, unameM maMjariyA~ nikalIM aura unakI sugandha cAroM ora phailane lgii| maMjariyA~ garbhita ho gaI aura taba unameM anna ke dAne panape aura pakakara taiyAra ho - - Tya CHAPTER-7 : ROHINI JNATA (297)

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( 298 ) TRAr> aya jJAtAdharmakathAMga sUtra ORG SOHAR Tws gye| isake bAda jaba patte sUkhe to ve salAI ke AkAra ke ho nIce laTakane lage aura kucha patte jhar3ane bhI lge| phaliyA~ pakakara pIlI par3a giiN| jaba majadUroM ne dekhA ki phasala pakakara taiyAra ho gaI hai to unhoMne teja aura naI dhAra kiye ha~siyoM se phaliyoM ko kATa liyaa| kATI huI sUkhI phaliyoM ko hAtha se masalakara dhAna ko phalI se alaga kiyaa| sUpa se phaTaka-phaTakakara dhAna ke sAbUta dAne alaga kiye gye| inakA bhAra eka prasthaka thA (magadha deza kA tatkAlIna maap)| 9. At the proper time the rice plants grew high and displayed a rich green hue. That little bunch of plants was beautiful and satisfying. With time these plants furthered and looked full. Slowly appeared the buds and flowers and a fragrance spread all around. The flowers got pollinated and the seed pods appeared. As the seeds matured the leaves started turning yellow. Some of the leaves looked like straw, some wilted, and others dropped. Finally the pods became ripe and yellow. When the workers saw that the crop is ready they harvested it with sharp and freshly honed scythes. They threshed these stalks with hands and then winnowed the grains. The weight of these grains was one Prasthak (a measure of weight in ancient Magadh, a state in eastern India). akSata saMvardhana sUtra 10. tae NaM te koDuMbiyA te sAlI navaesu ghaDaesu pakkhivaMti, pakkhivittA uvaliMpati, uvaliMpittA laMchiyamuddie kareMti, karittA koTThAgArassa egadesaMsi ThAveMti, ThAvittA sArakkhemANA saMgovemANA vihrti|| tae NaM te koDubiyA doccammi vAsArattaMsi paDhamapAusaMsi mahAvuTTikAyaMsi nivaiyaMsi khuDDAgaM keyAraM suparikammiyaM kareMti, karittA te sAlI vavaMti, doccaM pi taccaM pi ukkhayanikkhae jAva luNeti jAva calaNatalamalie kareMti, karittA puNaMti, tattha NaM sAlINaM bahave kuDae jaae| jAva egadesaMsi ThAveMti, ThAvittA sArakhemANA saMgovemANA vihrNti| sUtra 10. ina naye cAvaloM ko eka ghar3e meM bhara diyA gayA aura usake mu~ha ko baMdakara miTTI se lIpa diyA gyaa| isa ghar3e para mohara lagAkara bhaMDAra meM eka ora surakSita rakha diyA gyaa| BEDI (298) JNATA DHARMA KATHANGA SUTRA

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sAtavA~ adhyayana : rohiNI jJAta ( 299) opan INDOM una khetihAroM ne agalI varSA Rtu meM teja varSA hone para isa ghar3e ke cAvaloM ko nikAlA aura punaH buvAI kara dii| isa bAra phasala pakane para aneka kuDava (eka mApa) cAvala ho gaye jinheM saMrakSaNAdi kA prabandha kara bhaMDAra ke eka bhAga meM rakha diyA gyaa| THE RICE MULTIPLIED 10. These fresh grains were filled in a pitcher and its mouth was closed and sealed with mud. This pitcher was marked and stored in the godown. When the next sowing season came and it rained, the farm-hands took out those same grains from the pitcher and sowed them again. This time, after the harvest, the yield was many Kudavs (a weight measure). This rice was also similarly stored in safety. sUtra 11. tae NaM te koDubiyA taccasi vAsArattaMsi mahAvuTTikAyaMsi bahave keyAre suparikammie kareMti, jAva luNeti, luNittA saMvahaMti, saMvahittA khalayaM kareMti, karittA maleMti, jAva bahave kuMbhA jaayaa| tae NaM te koDuMbiyA sAlI koTThAgAraMsi pakkhivaMti, jAva vihrNti| cautthe vAsAratte bahave kuMbhasayA jaayaa| __sUtra 11. tIsarI varSA Rtu meM isI prakAra phira phasala bone para cAvala kI mAtrA kucha kumbha (eka mApa) ho gii| cauthI varSA Rtu meM vahI bar3hakara saikar3oM kumbha pramANa cAvala ho gye| 11. In the third season the seeds were again sowed and this time the yield was a few Kumbhs (a large measure of weight). After the fourth sowing the total quantity of rice became hundreds of Kumbhs. parIkSA pariNAma __ sUtra 12. tae NaM tassa dhaNNassa paMcamayaMsi saMvaccharaMsi pariNamamANaMsi puvvarattAvarattakAlasamayaMsi imeyArUve ajjhathie jAva samuppajjitthA-evaM khalu mama io aIe paMcame saMvacchare cauNhaM suNhANaM parikkhaNaTTayAe te paMca sAliakkhayA hatthe dinnA, taM seyaM khalu mama kallaM jAva jalaMte paMca sAliakkhae prijaaitte| jAva jANAmi lAva kAe kihaM sArakkhiyA vA saMgoviyA vA saMvadiyA vA ? jAva ti kaTTa evaM saMpehei, saMpehittA kallaM jAva jalaMte vipulaM asaNaM pANaM khAimaM sAimaM mittaNAi. cauNha ya CHAPTER-7 : ROHINI JNATA (299)

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( 300) jJAtAdharmakathAMga sUtra agatA Page ra BCHIDAR nep suNhANaM kulagharavaggaM jAva sammANittA tasseva mittaNAi. cauNha ya suNhANaM kulagharavaggassa purao jeTaM ujjhiyaM sddaavei| saddAvittA evaM vayAsI sUtra 12. jaba pA~cavA~ varSa cala rahA thA taba dhanya sArthavAha ko eka dina arddha-rAtri ke samaya mana meM vicAra uThA-"pA~ca varSa pahale cAroM putra-vadhuoM ko maiMne pA~ca-pA~ca dAne cAvala ke unakI parIkSA lene hetu diye the| acchA hogA ki kala subaha unase ve pA~ca-pA~ca dAne vApasa mA~gUM aura dekhU ki kisane, kisa prakAra unakA saMrakSaNa, saMgopana aura saMvardhana kiyA hai ?" dUsare dina usane pUrvavat bhoja kA prabandha kiyA aura svajanoM tathA putra-vadhuoM ke pIhara vAloM ko nimantraNa diyaa| bhoja ke bAda saba atithiyoM ke sAmane usane sabase pahale jyeSTha putra-vadhU ko bulAkara kahARESULT OF THE TEST 12. When the fifth year after the giving of the rice grains was running, one day at midnight Dhanya Merchant thought, "Five years earlier I had given five grains of rice each to my four daughters-in-law to test their virtues. Tomorrow morning I should ask them to return those grains and see how have they stored, preserved, or multiplied them?" Next day he made arrangements for a feast, as he had done earlier, and invited his friends as well as the parents and relatives of the four daughters-in-law. After the feast and in presence of all the guests he called the eldest daughter-in-law and said, sUtra 13. "evaM khalu ahaM puttA ! io aIe paMcamaMsi saMvaccharaMsi imassa mittaNAi. cauNha suNhANaM kulagharavaggassa ya purao tava hatthaMsi paMca sAliakkhae dalayAmi, jayA NaM ahaM puttA ! ee paMca sAliakkhae jAejjA tayA NaM tumaM mama ime paMca sAliakkhae paDinijjAesi ti kaTTha taM hatthaMsi dalayAmi, te nUNaM puttA ! aDhe samaDhe ?" "haMtA, atthi|" "taM NaM puttA ! mama te sAliakkhae pddinijjaaehi|" sUtra 13. "he putrI ! Aja se pA~ca varSa pUrva inhIM svajanoM ke sAmane maiMne tumheM pA~ca cAvala diye the aura kahA thA ki jaba maiM ye pA~ca dAne mA~geM taba tuma unheM mujhe vApasa denaa| maiM ThIka kaha rahA hU~ ?" ujjhikA-"jI hA~, Apa ThIka kaha rahe haiN|" dhanya-"to he putrI ! mere vaha cAvala vApasa do|" Bali - // (300) JNATA DHARMA KATHANGA SUTRA

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sAtavA~ adhyayana : rohiNI jJAta ( 301) - 13. "Daughter! Five years back, in presence of these same guests, I had given you five grains of rice with instructions that when I demand you should return those to me. Am I correct?" "Yes, Papa, you are absolutely correct." "So, daughter, I want those grains back." ujjhikA : bAhya sevikA __ sUtra 14. tae NaM sA ujjhiyA eyamaDheM dhaNNassa satthavAhassa paDisuNei, paDisuNittA jeNeva koTThAgAraM teNeva uvAgacchai, uvAgacchittA pallAo paMca sAliakkhae geNhai, geNhittA jeNeva dhaNNe satthavAhe teNeva uvaagcchi| uvAgacchittA dhaNNaM satthavAhaM evaM vayAsI-"ee NaM te paMca sAliakkhae" tti kaTTa, dhaNNassa satthavAhassa hatthaMsi te paMca sAliakkhae dlyi| __ tae NaM dhaNNe satthavAhe ujjhiyaM savahasAviyaM karei, karittA evaM vayAsI-"kiM NaM puttA ! ee ceva paMca sAliakkhae udAhu anne ?' sUtra 14. ujjhikA ne dhanya sArthavAha kI bAta sunI aura bhaNDAra-gRha meM gii| vahA~ Dhera se pA~ca dAne cAvala ke uThAye aura dhanya sArthavAha ke pAsa Akara bolI-"ye lIjiye cAvala ke ve pA~ca daane|" aura usane ve dAne dhanya ke hAtha meM rakha diye| dhanya sArthavAha ne ujjhikA ko zapatha dilAkara pUchA-"putrI ! ye vahI pA~ca dAne haiM athavA dUsare ?" UJJHIKA : THE OUTER SERVANT 14. Ujjhika at once went into the store room, picked up five grains of rice, returned to Dhanya Merchant and said, "Here are those five grains of rice." She handed over the grains to Dhanya Merchant. ___Dhanya Merchant asked her on oath, "Daughter! these are the very same grains or some other?" sUtra 15. tae NaM ujjhiyA dhaNNaM satthavAhaM evaM vayAsI-"evaM khalu tubbhe tAo ! io aIe paMcame saMvacchare imassa mittaNAi. cauNha ya suNhANaM kulagharavaggassa jAva vihraahi| tae NaM ahaM tubbhaM eyamaTuM pddisunnemi| paDisuNittA te paMca sAliakkhae geNhAmi, egNtmvkkmaami| tae NaM mama imeyArUve ajjhathie jAva samuppajjitthA-evaM khalu tAyANaM koTThAgAraMsi. skmmsNjuttaa| taM No khalu tAo ! te ceva paMca sAliakkhae, ee NaM anne|" - CHAPTER-7 : ROHINI JNATA (301)

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( 302) jJAtAdharmakathAMga sUtra yo sUtra 15. ujjhikA ne uttara diyA-"he tAta ! Apane pA~ca varSa pahale inhIM logoM ke sAmane pA~ca dAne dekara kahA thA ki inakA saMrakSaNa, saMgopana va saMvardhana krnaa| maiMne ApakI bAta mAnakara pA~ca dAne liye aura ekAnta meM jAkara vicAra kiyA ki Apake bhaNDAra meM Dhera sAre cAvala bhare haiM, jaba cAhe taba unameM se de dUMgI aura maiMne ve dAne pheMka diye| ataH he tAta ! ye dUsare dAne haiM, ve nhiiN|" ____15. Ujjhika replied, "Papa! Five years back, in presence of these same guests, you had given me five grains of rice with instructions to store, preserve, and multiply them. I heard your instructions and took the grains and when I was alone I thought that your godown is full of grains, whenever you demand I shall take out five grains from the godown and give them back to you. As such, I threw away the five grains you gave. So, Papa, these are other grains not the original ones." sUtra 16. tae NaM se dhaNNe ujjhiyAe aMtie eyamaDhe soccA Nisamma Asuratte jAva misimisemANe ujjhiiyaM tassa mitta-nAi-niyaga-sayaNa-saMbaMdha-pariyaNassa cauNha suNhANaM kulagharavaggassa ya purao tassa kulagharassa chArujjhiyaM ca chANujjhiyaM ca kayavarujjhiyaM ca saMpucchiyaM ca sammajjiaM ca pAuvadAiyaM ca NhANAvadAiyaM ca bAhirapesaNakAriM ca tthvei| __sUtra 16. ujjhikA kI yaha bAta sunakara dhanya sArthavAha kruddha ho gaye aura tilamilA utthe| unhoMne ujjhikA ko una sabhI svajanoM ke sAmane kula-gRha kI rAkha pheMkane vAlI, upale thApane vAlI, jhADU lagAne vAlI, paira dhone kA pAnI dene vAlI, snAna ke liye pAnI dene vAlI tathA anya Upara ke dAsI yogya kArya karane vAlI ke rUpa meM niyukta kiyaa| ___16. Hearing all this Dhanya Merchant lost his temper. In presence of all those guests he appointed Ujjhika as house-hold in-charge of deprecatory duties like throwing ash, preparing cow-dung cakes, sweeping and cleaning the house, arranging for water to wash and bathe and other such manual work. sUtra 17. evAmeva samaNAuso ! jo ahaM niggaMtho vA niggaMthI vA jAva pavvaie paMca ya se mahavvayAI ujjhiyAI bhavaMti, se NaM iha bhave ceva bahUNaM samaNANaM, bahUNaM samaNINaM, bahUNaM sAvayANaM, bahUNaM sAviyANaM hIlaNijje jAva annupriyttttissi| jahA sA ujjhiyaa| sUtra 17. isI prakAra he AyuSmAno ! jo sAdhu-sAdhvI dIkSA lekara pA~ca mahAvratarUpI akSata ke dAnoM ko pheMka detA hai vaha ujjhikA ke samAna isa bhava meM caturvidha saMgha kI avahelanA kA pAtra banatA hai aura saMsAra cakra meM ghUmatA rahatA hai| (302) JNATA DHARMA KATHANGA SUTRA

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ONO 100030 95 jJAtAdharmakathAMga sUtra citra paricaya THE ILLUSTRATIONS EXPLAINED upayoga kA anusaMdhAna citra : 20 pA~caveM varSa dhana sArthavAha ne punaH vaisA hI vizAla Ayojana kara bahuoM ko bulAyA aura pA~ca dAne vApasa mA~ge / ujhiyA ne dAne lAkara diye / seTha ne pUchA- kyA ye vahI dAne haiM ? kSamA mA~gate hue ujjhiyA bolI - tAta ! ve dAne to maiMne pheMka diye the| ye to ghara ke bhaNDAra se lAI hU~ / isI prakAra bhogavatI ne khA lene kI bAta sviikaarii| rakSitA ne apanI maMjUSA kholakara ve hI pA~coM dAne surakSita sauMpa diye| sabase choTI rohiNI se pUchane para usane kucha samaya maaNgaa| thor3e dina bAda pIhara se dhAna kI gAr3iyA~ bharI huI aaiiN| seTha ne AzcaryapUrvaka pUchA- yaha kyA hai? rohiNI ne batAyA - yaha saba una pA~ca dAnoM se utpanna dhAna hai| maiMne unakI alaga se khetI karavAI aura ye nirantara bar3hate-bar3hate Aja hajAroM mana ho gye| EVALUATION OF ATTITUDE ILLUSTRATION: 20 At the end of five years the merchant made elaborate arrangements and, as before, invited his friends and relatives. He called the daughters-in-law and asked them to return the grains. When Ujjhika returned the grains the merchant asked if they were the very same. Begging pardon, she said that she had thrown the original ones. Similarly Bhogvati informed that she had swallowed the grains and Rakshika returned the original grains intact. Rohini wanted some time. Later hundreds of tons of rice in cart loads arrived at the merchants place. On expressing his astonishment Rohini informed him that this was the produce of the rotated sowing of the very same five grains she arranged with the help of her maternal relatives. VERSE (adhyayana 7) INATA DHARMA KATHANGA SUTRA For Private Personal Use Only (CHAPTER-7) Que

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sAtavA~ adhyayana : rohiNI jJAta ( 303) la -- --- - SANDNA a 17. Long-lived Shramans! The same way those of our ascetics who, after getting initiated, throw away the grains of five great vows become the objects of criticism, public contempt, hatred and disrespect in this life. Besides this they also suffer misery in the next life and are caught in the cycle of rebirth indefinitely. bhogavatIH gRha-sevikA sUtra 18. evaM bhogavaiyA vi navaraM tassa kulagharassa kaMDaMtiyaM koTTatiyaM pIsaMtiyaM ca evaM ruMdhatiyaM ca raMdhatiyaM ca parivesaMtiyaM ca paribhAyaMtiyaM ca abhitariyaM pesaNakAri mahANasiNiM tthvei| sUtra 18. pahalI putra-vadhU ke samAna dUsarI putra-vadhU ko bhI usI prakAra prazna kiyA gyaa| usane dAne pheMke nahIM, khA liye the ataH dhanya seTha ne use dalane, kUTane, pIsane, phaTakane, pakAne, parosane, parva-prasaMgoM para bhojya sAmagrI vitaraNa karane, ghara ke bhItara ke kAma karane, rasoI kA kAma karane Adi para niyukta kara diyaa| BHOGVATI: THE COOK 18. The second daughter-in-law was also asked the same question. As she had swallowed the grains Dhanya Merchant appointed her as in-charge of household duties connected with preparing food including grinding, beating, cleaning, and other such processes for preparing grains, cooking and serving food, distributing food on festive occasions as well as other works of kitchen and living area. sUtra 19. evAmeva samaNAuso ! jo ahaM samaNo vA samaNI vA paMca ya se mahavvayAI phoDiyAI bhavaMti, se NaM iha bhave ceva bahUNaM samaNANaM, bahUNaM samaNINaM, bahUNaM sAvayANaM, bahUNaM sAviyANaM jAva hIlaNijje, jahA va sA bhogviyaa| sUtra 19. he AyuSmAn zramaNo ! isa prakAra hamAre jo sAdhu-sAdhvI pA~ca mahAvratarUpI cAvala ke dAnoM kA khaMDana karatA hai vaha bhogavatI ke samAna caturvidha saMgha kI avahelanA kA pAtra banatA hai aura saMsAra cakra meM bhaTakatA rahatA hai| ___19. Long-lived Shramans! The same way those of our ascetics who, after getting initiated, break the grains of five great vows become the objects of criticism, public contempt, hatred and disrespect in this life. Besides this they also suffer misery in the next life and are caught in the cycle of rebirth indefinitely. NDTACTR - (UTRA HE CHAPTER-7 : ROHINI JNATA (303) SI

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(308) rakSakAH gRha-saMrakSikA sUtra 20. evaM rakkhiyA vi| navaraM jeNeva vAsaghare teNeva uvAgacchai, uvAgacchattA maMjU vihADe, vihADittA rayaNakaraMDagAo te paMca sAliakkhae geNhai, geNhittA jeNeva dhaNe satthavAhe teNeva uvAgacchai, uvAgacchittA paMca sAliakkhae dhaNNassa satthavAhassa hatthe dalaya | sUtra 20. dhanya sArthavAha ne rakSikA se jaba usI prakAra prazna kiyA to vaha apane kamare meM gaI aura gahanoM kI peTI khola usameM sa~bhAlakara rakhe pA~coM dAne nikAle / dhanya sArthavAha ke pAsa Akara usane ve dAne usake hAtha meM rakha diye| jJAtAdharmakathAMga sUtra RAKSHIKA: THE PROTECTOR 20. When Dhanya Merchant asked the same question to Rakshika, she went into her room and took out the five grains kept safely in her jewellery box. She returned to Dhanya Merchant and put the grains in his hand. sUtra 21. tae NaM se dhaNNe satthavAhe rakkhiyaM evaM vayAsI - " kiM NaM puttA ! te ceva ee paMca sAliakkhae, udAhu aNNe ? " tti / tae NaM rakkhiyA dhaNNaM satthavAhaM evaM vayAsI - " te ceva tAyA ! ee paMca sAli akkhayA, No anne|" "kahaM NaM puttA ?" "evaM khalu tAo ! tubbhe io paMcamammi saMvacchare jAva bhaviyavvaM ettha kAraNeNaM ti kaTTu te paMca sAliakkhae suddhe vatthe jAva tisaMjhaM paDijAgaramANI yAvi viharAmi / tao ee NaM kAraNaM tAo ! te ceva ee paMca sAliakkhae, No anne / " taNaM se dhaNe satthavAhe rakkhiyAe aMtie eyamaTThe soccA haTTatuTThe kulagharassa hirannassa ya kaMsa-dUsa - vipuladhaNa jAva sAvatejjassa ya bhaMDAgAriNiM Thave / sUtra 21. dhanya sArthavAha ne pUchA - "putrI ! kyA ye vahI pA~ca dAne haiM ?" rakSikA - "jI hA~, tAta ! ye vahI pA~coM dAne haiM, dUsare nahIM / " dhanya - "vaha kaise ?" rakSikA - "tAta ! pA~ca varSa pUrva jaba Apane ye pA~ca dAne diye the taba maiMne vicAra kiyA ki isameM samamuca hI koI vizeSa kAraNa honA caahiye| isaliye maiMne inheM zuddha vastra meM ( 304 ) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only ONIO

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jJAtAdharmakathAMga sUta a 06 AINION DOENCHEN READERSHIRAMMAnorammar mon citra paricaya THE ILLUSTRATIONS EXPLAINED - -- yogyatA ke anusAra uttaradAyitva citra : 21 dhana sArthavAha ne ujjhiyA ke hAtha meM jhADU sauMpate hue kahA-putrI ! tuma pheMkane meM catura ho| ghara kA kUr3A-kacarA bAhara pheMka kara saphAI kI jimmedArI tuma para hai| ___ bhogavatI ko bhojana banAne kA kArya sauMpate hue seTa ne kahA-khAne aura cakhane meM tuma hoziyAra ho| tIsarI rakSitA ko ghara ke bhaNDAroM kI cAbI sauMpate hue kahA-tuma pratyeka vastu ko sa~bhAlakara surakSita rakha sakatI ho, ataH rakhavAlI kA dAyitva tumhArA hai| ___ sabase choTI rohiNI ko parivAra kA netRtva sauMpate hue sasura ne AzIrvAda diyA-parivAra kI caturmukhI vRddhi karane kI yogyatA tuma meM haiN| isa kuTumba kI vRddhi kA sAga dAyitva tuma para hai| (adhyayana 7) -- - DUTY ACCORDING TO ABILITY - ILLUSTRATION: 21 Dhanya merchant gave a broom to Ujjhika and said-Daughter! you are adept at throwing things, as such, you are given the responsibility of cleaning the household by throwing the dirt and trash out. As she was fond of eating, Bhogvati was given the responsibility of the kitchen. Handing over all the keys to Rakshika Dhanya said-- You have the capacity to keep things properly and protect them. As such, you are given the responsibility of safe keeping and protection of everything in the household. Giving the overall responsibility of the household to Rohini, the merchant said--- You have the ability to lead the family on the way to progress and all-round development. As such you are appointed the head of the fainily. DI | (CHAPTER-7) A OME JNATA DHARMA KATHANGA SUTRA

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sAtavA~ adhyayana : rohiNI jJAta ( 305) ago O Ahim QCHAINA bA~dhA aura taba se tInoM saMdhyAoM ke samaya nitya inakI sAra-sa~bhAla karatI rhii| ataH ye vahI dAne haiM, anya nhiiN|" dhanya sArthavAha yaha sunakara prasanna huaa| usane rakSitA ko apane ghara ke sonA va gahane, kA~sA Adi ke bartana, mUlyavAna vastra, vipula dhana-dhAnya Adi sampatti kI bhANDAgAriNI (bhaMDArinI) ke rUpa meM niyukta kara diyaa| 21. Dhanya Merchant asked her, "Daughter! Are these the very same grains ?" Rakshika, "Yes, father! these are the very same grains." Dhanya Merchant, "How so?" Rakshika, "Papa! Five years back when you gave me these grains I thought there must be some secret purpose behind this. As such, I tied the grains in a clean piece of cloth, put the packet carefully in my jewellery box and placed it near the pillow on my bed. Since then I have been watching the packet every morning, afternoon and evening. Thus, these are the very same grains you gave me, not any other." Dhanya Merchant was pleased to hear this. He appointed Rakshika as the in-charge of all the valuables of the household including gold, ornaments, metal utensils, costly dresses, cash, grains and other property. __ sUtra 22. evAmeva samaNAuso ! jAva paMca ya se mahabbayAI rakkhiyAiM bhavaMti, se NaM iha bhave ceva bahUNaM samaNANaM, bahUNaM samaNINaM bahUNaM sAvayANaM bahUNaM sAviyANaM accaNijje, jahA jAva se rkkhiyaa| sUtra 22. he AyuSmAn zramaNo ! isI prakAra jo sAdhu-sAdhvI pA~ca mahAvrata rUpa dAnoM kI rakSA karatA hai vaha rakSikA ke samAna caturvidha saMgha dvArA arcanIya, vandanIya, pUjanIya, satkaraNIya, sammAnanIya Adi hotA hai| 22. Long lived Shramans ! The same way those of our ascetics who; after getting initiated, protect the five grains of great-vows become objects of reverence, worship, and respect for the four fold religious organization. CHAPTER-T: ROHINI INATA (305)

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(E ( 306 ) jJAtAdharmakathAMga sUtra - - - - rohiNIH mukhiyA satra 23. rohiNiyA vi evaM cev| navaraM-"tubbhe tAo ! mama subahuyaM sagaDIsAgaDaM dalAhi, jeNa ahaM tubbhaM te paMca sAliakkhae pddinijjaaemi|" tae NaM se dhaNNe satthavAhe rohiNiM evaM vayAsI-"kahaM NaM tuma mama puttA ! te paMca sAliakkhae sagaDasAgaDeNaM nijjAissasi ?" ___ tae NaM sA rohiNI dhaNNaM evaM vayAsI-"evaM khalu tAo ! io tubbhe paMcame saMvacchare imassa mitta jAva bahave kuMbhasayA jAyA, teNeva kmennN| evaM khalu taao| tubbhe te paMca sAliakkhae sagaDasAgaDeNaM nijjaaemi|" sUtra 23. isI taraha jaba dhanya sArthavAha ne rohiNI se pA~ca dAne mA~ge to usane kahA"tAta ! Apa mujhe bahuta se gAr3e-gAr3iyA~ dIjiye jisase maiM Apake ve pA~ca dAne lauTA skuuN|" dhanya-"putrI ! tuma ve pA~ca dAne cAvala gAr3e-gAr3iyoM meM bharakara kaise dogI ?" rohiNI-"tAta ! jo pA~ca dAne Apane pA~ca varSa pUrva mujhe diye the ve aba saikar3oM ghar3oM meM AveM itane ho gaye haiN|" usane una dAnoM kI buvAI Adi kA varNana vistAra se batAyA (pUrva sama) aura kahA-"ataH he tAta ! maiM Apake ve pA~ca dAne aba gAr3e-gAr3iyoM meM bharakara lauTA rahI huuN|" ROHINI: THE CHIEF 23. Similarly when Dhanya Merchant asked for five grains from Rohini, she replied, "Papa! Please arrange for numerous carts and trucks so that I may return your five grains of rice." ____Dhanya Merchant, "Daughter! Why do you need carts and trucks to fill those five grains?" Rohini, "Papa! The five grains you had given me five years back have now become enough to fill hundreds of pitchers." She narrated the details of repeated sowing and harvesting of those five grains (details as before), and added, "This is how I am returning your five grains in carts and trucks." sUtra 24. tae NaM se dhaNNe satthavAhe rohiNIyAe subahuyaM sagaDasAgaDaM dalayai, tae NaM rohiNI subahusagaDasAgaDaM gahAya jeNeva sae kulaghare teNeva uvAgacchai, uvAgacchittA koTThAgAre vihADei, vihADittA palle ubhidai, ubhidittA sagaDIsAgaDaM bharei, bharittA rAyagihaM nagaraM majhamajjheNaM jeNeva sae gihe jeNeva dhaNNe satthavAhe teNeva uvaagcchi| Cro Ouro RDHA RAMONOMICRETAandolasite A n 8AHI (306) JNATA DHARMA KATHANGA SUTRA

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sAtavA adhyayana :rohiNI jJAta (307) and MahbuangaPORTAartimeHANDWARANIWARRIAuNou tae NaM rAyagihe nayare siMghADaga jAva bahujaNo annamannaM evamAikkhai-"dhanne NaM devANuppiyA ! dhaNNe satthavAhe, jassa NaM rohiNiyA suNhA, jIe NaM paMca sAliakkhae sagaDasAgaDie NaM nijjaaie| sUtra 24. dhanya sArthavAha ne bahuta se gAr3e-gAr3iyoM kA prabandha kara diyaa| rohiNI unheM lekara apane pIhara gaI aura vahA~ bhaNDAra meM jA palyoM ko kholakara sArA dhAna gAr3iyoM meM bhara liyA aura nagara ke bIca se hotI huI vApasa apane ghara aaii| nagara ke mArgoM para loga carcA karane lage-"dhanya hai dhanya sArthavAha jisakI putra-vadhU rohiNI ne pA~ca cAvaloM ke dAnoM ko gAr3iyoM meM bharakara lauTAyA hai|" 24. Dhanya Merchant arranged for the required carts and trucks. Rohini took them to her parents' house and loaded them with rice stored in godowns. She returned with these cart loads of rice passing through the town. The people on the streets commented. "Blessed is Rohini, the daughter-in-law of Dhanya Merchant, who is returning cart loads of rice for just five grains." sUtra 25. tae NaM se dhaNNe satthavAhe te paMca sAliakkhae sagaDasAgaDeNaM nijjAie pAsai, pAsittA haTThatuDhe pddicchi| paDicchittA tasseva mitta-nAi-niyaga-sayaNa-saMbaMdhipariyaNassa cauNha ya suNhANaM kulagharavaggassa purao rohiNIyaM suNhaM tassa kulagharavaggassa bahusu kajjesu ya jAva rahassesu ya apucchaNijjaM jAva vaDDAviyaM pamANabhUyaM tthaavei| _sUtra 25. dhanya sArthavAha ne prasanna aura saMtuSTa ho vaha dhAna svIkAra kiyA aura atithiyoM ke sAmane rohiNI ko ghara-parivAra ke sabhI mahata-gauNa kAryoM kI prabhArI, rahasyoM va samasyAoM meM salAha dene vAlI aura sabhI bAtoM kA aMtima nirNaya lene vAlI mukhiyA ke rUpa meM niyukta kiyaa| 25. Dhanya Merchant was pleased and contented to accept the large quantity of grains. In presence of the guests he appointed Rohini as the head of the family and in-charge of all normal and important activities of the household, advisor in all confidential matters and problems, and final authority for taking all important decisions. sUtra 26. evAmeva samaNAuso ! jAva paMca mahavvayA saMvaDDiyA bhavaMti, se NaM iha bhave ceva bahUNaM samaNANaM jAva vIIvaissai jahA va sA rohinniiyaa| ANDIma DATA //CHAPTER-T: ROHINI INATA 13070

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( 308 ) sUtra 26. he AyuSmAn zramaNo ! jo sAdhu-sAdhvI dIkSA lekara pA~ca mahAvratarUpI kaNoM meM vRddhi karate haiM ve isa bhava meM rohiNI ke samAna caturvidha saMgha dvArA pUje jAte haiM aura aMtataH saMsAra cakra se mukta ho jAte haiN| 26. Long-lived Shramans! The same way those of our ascetics who, after getting initiated, multiply (enhance the perfection in) the five grains of great vows become objects of reverence for the four-fold religious organisation in this life and finally cross the ocean of rebirth. upasaMhAra sUtra 27. evaM khalu jaMbU ! samaNeNaM bhagavayA mahAvIreNaM sattamassa nAyajjhayaNassa ayama patte tti bemi jJAtAdharmakathAMga sUtra sUtra 27. he jambU ! zramaNa bhagavAna mahAvIra ne sAtaveM jJAtAdhyayana kA yahI artha kahA hai| aisA maiM kahatA hU~ / CONCLUSION 27. Jambu! This is the text and the meaning of the seventh chapter of the Jnata Sutra as told by Shraman Bhagavan Mahavir. So I confirm. | sattamaM ajjhayaNaM samattaM // // sAtavA~ adhyayana samApta // || END OF THE SEVENTH CHAPTER || upasaMhAra jJAtAdharmakathA kI isa sAtavIM kathA meM vivekapUrNa vikAsa kI ora prerita jIvana para bala diyA hai| pArivArika rUpaka dvArA yaha iMgita kiyA hai jo sAdhu akSata ke pA~ca dAnoM ke samAna paMca mahAvratAdi kA yathAvidhi pAlana karane ke sAtha-sAtha saMyama vikAsa aura vistAra meM juTA rahatA hai vaha sabhI ke Adara kA pAtra hotA hai aura antataH saMsAra-cakra se mukta ho jAtA hai / kintu jo usa saMyama ko tyAga detA hai aura vratoM ke viparIta calane lagatA hai vaha nindA kA bhAgI hotA hai aura anantakAla taka saMsAra-cakra meM bhramaNa karatA rahatA hai / bIca kI donoM sthitiyA~ usI krama meM vikAsa- hrAsa kI kar3iyA~ haiM / (308) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only

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sAtavA~ adhyayana : rohiNI jJAta ( 309) ago isa pArivArika bodha kathA se yaha tathya aura bhI spaSTa hokara ubharatA hai ki jo niyama adhyAtma-patha ke lie zreyaskara haiM vahI niyama prayogAtmaka dRSTi-bheda se saMsAra-patha ke lie bhI zreyaskara hote haiN| svastha viveka buddhi samAna rUpa se prabhAvI hotI hai cAhe vyakti sAMsArika ho athavA aadhyaatmik| | upanaya gAthA jaha seTThI taha guruNo, jaha NAijaNo tahA smnnsNgho| jaha bahuyA taha bhavvA, jaha sAlikaNA taha vyaaii||1|| jaha sA uljhiyaNAmA, ujjhiyasAlI jhtthmbhihaannaa| pesaNa-gAritteNaM, asaMkhadukkhakkhaNI jaayaa||2|| taha bhavvo jo koI, saMghasamakkhaM guruvidinnnnaaii| paDivajjiuM samujjhai, mahavvayAiM mhaamohaa||3|| so iha ceva bhavammi, jaNANa dhikkArabhAyaNaM hoi| paraloe u duhatto, nANAjoNIsu sNcri||4|| jaha vA sA bhogavatI, jhtthnaamovbhuttsaaliknnaa| pesaNavisesakAritaNeNa pattA duhaM cev||5|| taha jo mahabbayAI uvabhaMjui jIviyati paalito| AhArAisu * satto, catto sivsaahnnicchaae|||6|| so itya jahicchAe, pAvai AhAramAi liNgitti| viusANa nAipujjo paraloyammi duhI cev||7|| jai va rakkhiya bahuyA, rakhiyasAlIkaNA jhtthkkhaa| parijaNamaNNA jAyA, bhogasuhAiM ca sNpttaa||8|| taha jo jIvo samma paDivajjijjA mahavvae pNc| pAlei niraiyAre, pamAyalesaMpi vjjeNto||9|| so appahiekkaraI, ihaloyaMmi vi viUhiM pnnypo| egaMtasuhI jAyai, parammi mokkhaM pi paavei||10|| jaha rohiNI u suNhA, roviyasAlI jhtthmbhihaannaa| vaDDhittA sAlikaNe pattA savvassa saamit||11|| taha so bhavyo pAviya vayAI pAlei appaNA smm| annesi pi bhavvANaM dei aNegesiM hiyheuuN||12|| CO (EAS AS CHAPTER-7 : ROHINI JNATA (309)

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( 310) jJAtAdharmakathAMga sUtra y ACHARYA Gram so iha saMghapahANo, jugappahANetti lahai sNsdd| appa-paresiM kallANakArao goymphuvv||13|| titthassa vaDhikArI, akkhevaNao kutitthiyaaiinnN| viusa-nara-seviya-kamo, kameNa siddhiM pi paavei||14|| zreSThI (dhanya sArthavAha) ke sthAna para guru, jJAtijanoM ke sthAna para zramaNasaMgha, bahuoM ke sthAna para bhavya prANI aura zAlikaNoM ke sthAna para mahAvrata samajhane caahie|1| jaise ujjhitA bahU yathArtha nAma vAlI thI aura zAli ke dAnoM ko pheMka dene ke kAraNa ghara ke dAsI kA kArya karane se duHkhoM ko prApta huii|2| / vaise hI jo bhavya jIva, guru dvArA pradatta paMca mahAvratoM ko saMgha ke samakSa svIkAra karake moha va pramAda ke vazIbhUta hokara tyAga detA hai|3| vaha isa bhava meM janatA ke tiraskAra kA pAtra hotA hai aura paraloka meM bhI duHkha se pIr3ita hokara aneka yoniyoM meM bhramaNa karatA hai|4| jaise yathArtha nAma vAlI bhogavatI bahU zAlikaNoM ko khA gaI, vaha bhI vizeSa prakAra ke dAsI-karma karane ke kAraNa duHkha ko hI prApta huii|5| __ vaise hI jo mahAvratoM ko AjIvikA kA sAdhana mAnakara pAlana karatA hai evaM unakA usI prakAra se upayoga karatA hai, AhArAdi meM Asakta hotA hai aura ye mahAvrata mukti ke sAdhana hoM, isa bhAvanA se rahita hotA hai|6| vaha kevala sAdhuliMgadhArI yatheSTa AhArAdi prApta karatA hai para vidvAnoM kA pUjanIya nahIM hotaa| use paraloka meM bhI duHkha hotA hai|| ___ jisa prakAra yathArtha nAmavAlI bahU rakSitA ne zAlikaNoM kI rakSA kI aura pArivArika janoM meM mAnya huii| usane bhoga-sukhoM ko bhI prApta kiyaa|8| usI prakAra jo jIva mahAvratoM ko svIkAra karake leza mAtra bhI pramAda nahIM karatA huA unakA niraticAra pAlana karatA hai|9| vaha eka mAtra Atmahita meM Ananda mAnane vAlA isa loka meM vidvAnoM dvArA pUjita tathA ekAnta rUpa se sukhI hotA hai| parabhava meM mokSa bhI prApta karatA hai|10| __ jaise yathArtha nAma vAlI rohiNI nAmaka putravadhU zAli ke ropa dvArA unakI vRddhi karake samasta dhana kI svAminI bnii|11| usI prakAra jo bhavya prANI mahAvratoM ko prApta karake svayaM unakA samyak prakAra se pAlana karatA hai aura dUsare bhI bhavya prANiyoM ko unake hita ke lie pradAna karatA hai|12| vaha isa bhava meM gautamasvAmI ke samAna saMghapradhAna evaM yugapradhAna padavI ko prApta karatA hai tathA apanA aura dUsaroM kA kalyANa karane vAlA hotA hai|13| vaha tIrtha kA abhyudaya karane vAlA, kutIrthiyoM kA nirAkaraNa karane vAlA aura vidvAnoM pUjita hokara kramazaH siddhi ko bhI prApta karatA hai|14| Caro ongo Railon kA mmmon ASSES (310) JNATA DHARMA KATHANGA SUTRA

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sAtavA~ adhyayana : rohiNI jJAta ( 399 ) Am CONCLUSION an This seventh story of Jnata Dharma Katha emphasizes the importance of rational and progressive way of life. The value of sincerely following the code of conduct on the spiritual path has been skillfully presented through a family drama. The ascetics who multiply (enhance the perfection in) the five grains of great vows become objects of reverence for all the ascetics in this life and finally cross the ocean of rebirth. On the other hand the ascetics who throw away (do not observe sincerely) the grains of five great vows become the objects of criticism and contempt and are caught in the cycle of rebirth indefinitely. The other two situations are stages in progressive development. This story clearly reveals that the rules and codes applicable on the spiritual path are also applicable on the mundane path simply with minor variations. A healthy moral attitude has the same importance irrespective of the person being mundane or spiritual. THE MESSAGE The merchant is Guru, guests are the religious organization, the daughters-in-law are the ascetics on the spiritual path, and the five grains of rice are the five great vows. (1) Ujjhika, according to her name, threw away the grains and consequently was put to manual labour suffering misery. (2) Similarly the ascetic who, after taking the five vows before the guru in presence of the organization, abandons the path under the influence of fondness and illusion. (3) becomes object of public contempt during this life, gets trapped in the cycles of rebirth, and suffers misery (4) Bhogvati, according to her name, swallowed the grains and consequently was put to a little respectful manual labour, but still suffering misery. (5) Similarly the ascetic who observes the five great vows considering them to be the means of earning his living and using them for the same purpose, is infected with the craving for food and other ve CHAPTER-7 : ROHINI JNATA ( 311 )

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(392) jJAtAdharmakathAMga sUtra Os conveniences, and is devoid of the feeling that the great vows are the means of attaining liberation. (6) is an ascetic in appearance only. He begets only food and not the regard of the learned ones. He also suffers misery in the life beyond. (7) Rakshika, according to her name, protected the grains and was respected by the family members. She also enjoyed the pleasures of life. (8) Similarly, the ascetic who, after taking the five vows, is not even slightly negligent in observing the vows without any transgression. (9) is an ascetic who derives pleasure solely in upliftment of the soul. He is revered by the learned ones and begets extreme joy. In the life beyond he gets liberated. (10) Rohini, according to her name, multiplied the grains by sowing and became the head of the household. (11) Similarly, the ascetic who, after taking the five vows, observes the vows as well as inspires other deserving ones to accept these vows. (12) earns during this life the status of head of the order and the head of the era like Gautam Swami. He becomes the benefactor of the self as well as others. (13) He enlivens the religious organization and subjugates the transgressors. He is revered by the learned ones and in the end attains the status of Siddha. (14) pariziSTa kuDava-bhAra kA prAcIna naam| do asaI kI eka pasaI, do pasaI yA do khobA kI eka setikA, cAra setikA kA eka kuDava aura cAra kuDava kA eka prastha hotA hai| dazakumAracaritra ke anusAra eka prastha cAra sera kA hotA hai| ataH kuDava eka sera ke barAbara honA caahie| APPENDIX Kudav-An ancient weight measure popular in Magadh. Two Asai equals one Pasai, two Pasai or two Khova equals one Setika, four Setika equals one Kudav, and four Kudav is one Prasth. According to Dashkumar Charitra one Prasth is equivalent to four seers. Thus one Kudav is equivalent to one seer or about one kilogram. (312) JNATA DHARMA KATHANGA SUTRA

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1030303 AThavA~ adhyayana : mallI : Amukha zIrSaka - mallI-unnIsaveM tIrthaMkara kA nAma / yoM to sabhI mahApuruSoM ke jIvana kA ghaTanAkrama preraka aura udbodhaka ghaTanAoM se bharA hotA hai, kintu arhat mallI kI AtmA kI vikAsa gAthA una sabameM bhI adbhuta hai| bhAvanA meM utpanna aMzamAtra doSa bhI karma-bandhana kA kAraNa hotA hai aura usake prabhAva ko bhoge binA zuddhatama stara kI AtmA kA bhI nistAra nahIM / arhat mallI kA jIvana usa sUkSma stara para huI azuddhi aura usake phala kA jvalanta udAharaNa hai| isa kAraNa unakA nAma eka pratIka banakara jaina vAGgamaya meM sthApita ho gayA hai| ( 313 ) kathAsAra - mahAvideha kSetra kI vItazokA nagarI ke rAjA bala the| unake putra kA nAma mahAbala thA / eka bAra eka sthavira zramaNa nagarI ke bAhara ke udyAna meM aaye| unake pravacana se prabhAvita ho rAjA bala ne mahAbala ko rAjya sauMpa dIkSA grahaNa kara lii| mahAbala rAjA ke chaha anya rAjA bAla-mitra the| ye sabhI sAtoM mitra sabhI kAma eka-dUsare kI sahamati va sahayoga se karate the| eka bAra eka sthavira zramaNa kA upadeza suna mahAbala ke mana meM vairAgya kA udaya huaa| mahAbala ne apane chahoM mitroM se kahA ki ve dIkSA lenA cAhate haiN| chahoM mitroM ne bhI unake sAtha hI dIkSA lene kA nirNaya liyaa| mahAbala Adi mitroM ne apane-apane jyeSTha putroM kA rAjyAbhiSeka kara dIkSA grahaNa kara lii| apane zramaNa jIvana meM sAdhanA karate hue ina zramaNoM ne paraspara vimarza kara yaha nizcaya kiyA ki unameM se eka jo sAdhanA yA tapasyA karegA zeSa saba bhI vahI sAdhanA kreNge| sAdhanA ke isa kAla meM mahAbala sabase Age nikala jAne ke lie gupta rUpa se adhika tapasyA karane lge| anya mitra eka upavAsa karate to ve kisI bahAne se do upavAsa krte| chala-mAyA kI isa pravRtti ke calate unhoMne strI - nAma - gotra karma kA bandhana kiyaa| kAlAntara meM mahAbala - muni ne bIsa sthAnaka kI utkRSTa ArAdhanA kI aura apanI vizuddha sAdhanA ke bala para tIrthaMkara nAma - gotra karma kA bandhana kiyaa| ye sabhI mitra apane sAdhanAmaya jIvana ko pUrNa kara jayanta devaloka meM devarUpa meM janme aura vahA~ kI AyuSya pUrNa kara bharata kSetra meM bhitra-bhitra rAjavaMzoM meM janme / mahAbala ke jIva ne mithilA ke rAjA kumbha kI putrI mallIkumArI ke rUpa meM janma liyA / anya sabhI mitra bhI rAjavaMzoM janme aura yuvA hone para apane-apane rAjyoM ke adhipati bne| unake nAma thekauzala deza ke rAjA pratibuddha, aMga deza ke rAjA candracchAya, kAzI ke rAjA zaMkha, kuNAla ke rAjA rukmi, kuru ke rAjA adInazatru tathA pAMcAla deza ke rAjA jitazatru / mallIkumArI bhI yuvAvasthA ko prApta huiiN| unhoMne apane avadhijJAna se apane pUrva janma ke mitroM ke sambandha meM sabhI sUcanAe~ jAna liiN| bhaviSyAnumAna ke AdhAra para unhoMne apane udyAna meM eka vilakSaNa mohanagRha kA nirmANa krvaayaa| isa gRha meM madhya meM eka aisA kamarA thA jisake cAroM ora chaha kamare the| FUNGSTERS ( 313 ) For Private Personal Use Only

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( 314 ) jJAtAdharmakathAMga sUtra jinakI khir3akiyoM kI jAlI meM se yaha kamarA dikhAI detA thaa| isa kamare ke madhya meM mallIkumArI ne apanI anukRti kI eka sone kI putalI banavAkara sthApita krvaaii| yaha mUrti khokhalI thI aura isake sara para eka DhakanA banA huA thaa| mallIkumArI pratidina bhojana ke samaya eka grAsa bhojana isa mUrti meM DAlatI rahatI thiiN| ___ udhara una chahoM rAjAoM ko bhinna-bhinna mAdhyamoM se mallIkumArI ke saundarya ke samAcAra mile| kauzalarAja pratibuddha ko unake amAtya subuddhi ne btaayaa| aMgarAja candracchAya ko zramaNopAsaka vyApArI arhannaka ne, kuNAlapati rukmi ko unake aMgarakSaka ne, kAzIrAja zaMkha ko mithilA se niSkAsita sunAroM ne, kumbharAja adInazatru se malladina dvArA niSkAsita citrakAra ne aura pAMcAla nareza jitazatru ko cokkhA parivrAjikA ne btaayaa| ye chahoM rAjA mallIkumArI kA rUpa-varNana suna kara una para anurakta ho gaye aura apane dUtoM ke sAtha vivAha prastAva bhijvaayaa| rAjA kumbha ke pAsa ye dUta eka sAtha hI vivAha prastAvoM sahita phuNce| kumbha ne ye prastAva suna krodhita ho prastAva ThukarA die aura dUtoM ko lauTA diyaa| dUtoM ne apane svAmiyoM ko sUcanA dI ki kumbha ne prastAva ThukarAkara unheM apamAnita kara diyA hai| chahoM rAjAoM ne paraspara maMtraNA kI aura eka sAtha mithilA para car3hAI kara dii| rAjA kumbha unakA sAmanA karane videha rAjya kI sImA para pahu~ce to isa saMyukta senA ke sAmane Tika nahIM ske| hArakara ve nagara ke bhItara bhAga Aye aura dvAra bandakara surakSA hetu cintA karane lge| AkramaNakArI rAjAoM kI senAoM ne mithilA para gherA DAla diyaa| pitA kI cintA dekha mallIkumArI ne unheM upAya btaayaa| unhoMne kahA ki chahoM rAjAoM ko eka hI prastAva gopanIya tarIke se bhijavA diyA jAya ki kumArI kA vivAha usase hI karAyA jaayegaa| ataH vaha saMdhyA samaya akelA mithilA meM A jaave| ina rAjAoM ko alaga-alaga mohana-bhavana meM bheja bAharI chaha kamaroM meM alaga-alaga rakhA jaay| __mallIkumArI kI yojanAnusAra rAjA kumbha ne sabhI kArya kara diye| rAjAoM ne mohana-ghara ke apane-apane kamare se madhya meM rahI sundara pratimA ko dekhA to use mallIkumArI samajhakara mohita ho gaye aura vivAha kI madhura kalpanAoM meM DUba gye| prAtaHkAla mallIkumArI apanI paricArikAoM ke sAtha mohana-gRha meM AIM aura mUrti ke sara para se DhakanA haTA diyaa| tatkAla sAre vAtAvaraNa meM tIvra durgandha vyApta ho gii| sabhI rAjA usa durgandha se tilamilA utthe| taba mallIkumArI ne unheM isa durgandhamaya pArthiva zarIra para anurakta na hone kA pratibodha diyA aura apane pUrva-bhava kI kathA sunaaii| rAjAoM ko jAti-smaraNa jJAna huA aura unhoMne mallIkumArI ke sAtha hI dIkSita hone kA nizcaya kara liyaa| kAlAntara meM arhata mallI ne paramparAnusAra gRha tyAgakara yathAvidhi dIkSA lii| unheM tatkAla manaHparyavajJAna aura usI dina kevalajJAna utpanna huaa| dIrghakAla taka dharma pratipAdana kara unhoMne sammeta zikhara para nirvANa prApta kiyaa| RADIO - " (314) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI ( 394 ) CORRETORRON EIGHTH CHAPTER: MALLI: INTRODUCTION Title-Malli-- The name of the nineteenth Tirthankar. It is obvious that the life of all great persons is filled with inspiring and educating incidents, but the story of the evolution and progress of the soul that was Arhat Malli is unique even among them. Even a minute aberration in feelings results in karmic bondage and even the purest of souls can not escape suffering the consequences. The story of the life of Arhat Malli is a vivid exposition of such minute aberration and its consequences. As such her name stands out in the Jain literature as a unique example. Gist of the Story-The name of the ruler of Veetshoka city in the Mahavideh area was Bal. He had a son named Mahabal. Once, senior ascetic Dharmaghosh arrived in the Kumbh garden outside the city. Inspired by his discourse, King Bal crowned prince Mahabal and got initiated as an ascetic. King Mahabal had six childhood friends. They all did everything with mutual consent. Once, a senior ascetic came to the city. After listening to the preaching king Mahabal felt like renouncing the world. Mahabal conveyed his feelings to his friends. They also decided to get initiated. All of them transferred their kingdoms to their heirs and became ascetics. They decided with mutual consent that whatever penance or practice any one of them starts all the others should do exactly the same. Mahabal, however, started cheating his friends. When others observed a one day fast he would observe a two day fast. Thus he secretly did more vigorous penance. Due to these guileful ways he acquired the Karma that would make him take the next birth as a female. Later Mahabal also indulged in the twenty auspicious practices and acquired the Tirthankar-nam-gotra-karma. After completing this pious life span they were born as gods in the Jayant dimension. Completing the life-span in the dimension of gods Mahabal was born as Malli, the daughter of king Kumbh of Mithila. All the six friends of Mahabal were born as princes. They grew to be rulers of different states-Pratibuddha the king of Kaushal, Chandracchaya the king of Anga, Shankh the king of Kashi, Rukmi the king of Kunal, Adinshatru the king of Kuru, and Jitshatru the king of Panchal. Malli grew to be a beautiful young woman. She became aware of her friends from the earlier birth through her Avadhi Jnana. Guided by her premonition she arranged to construct a large house of illusion. At the exact centre of this building there was a room with grills surrounded by six other connected rooms. At the centre of this room Malli got installed a life-size statue, an exact replica of her own self in gold. It was hollow with a hole at the top that was covered with a lotus. Malli started dropping one handful of the rich food she ate, inside the hollow statue every day: va SER AV 0 CHAPTER-8 : MALLI ( 315 )

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Goorong jonajono ( 316 ) The above said six kings got information about Malli's youthful beauty through different sources. Pratibuddha the king of Kaushal was informed by his minister Subuddhi. Shramanopasak merchant Arhannak informed Chandracchaya the king of Anga. Shankh the king of Kashi got the information from the goldsmiths exiled from Mithila. Rukmi the king of Kunal was informed by his bodyguard. The artist exiled by Malladinna told Adinshatru the king of Kuru. And Jitshatru the king of Panchal was informed by Chokkha Parivrajika. All the six kings fell in love with Malli just by hearing about her beauty and sent marriage proposals through their messengers. All the six messengers with marriage proposals reached Mithila and went to king Kumbh. King Kumbh got angry and rejecting the proposals he dismissed the emissaries. The emissaries returned to their masters and informed that Kumbh had dismissed them rejecting their marriage proposals. The six kings conspired and at once attacked Mithila. The combined army of the six kings mauled and overwhelmed King Kumbh's army. He retreated to Mithila. The combined armies laid a siege. King Kumbh sat down on his throne worrying. jJAtAdharmakathAMga sUtra When Princess Malli saw her brooding father she provided a solution Send messengers secretly and convey the same message to each one of them that you will marry me to him, and he should secretly come in the evening when the streets are deserted. Lead them to the six separate rooms surrounding the hall of illusion to stay for the night. King Kumbh followed this plan suggested by Princess Malli. The kings peeped through the grill of their rooms and saw the life-like golden statue of Princess Malli. They assumed that this was Princess Malli. Stunned by the beauty of that female figure they stared at it with unblinking and lusty eyes. Princess Malli came to the hall of illusion with her retinue. She went near the statue and removed the lotus cover. As soon as the cover was removed an obnoxious stench started spreading. Distressed by the stench the kings covered their faces. Princess Malli gave them a discourse about futility of indulgence in physical pleasures and told the story of their earlier births. The kings got the Jatismaran Jnana and they decided to renounce the world along with Malli. In due course Arhat Malli became an ascetic. She acquired Manahparyava Jnana immediately on initiation and Keval Jnana the same day. After a long period of religious activities she got nirvana at Sammet Shikhar. (316) JNATA DHARMA KATHANGA SUTRA maamaakaatt:

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( 317) aTThamaM ajjhayaNaM : mallI AThavA~ adhyayana : mallI EIGHTH CHAPTER : MALLI (THE NINETENTH TIRTHANKAR) sUtra 1. jai NaM bhaMte ! samaNeNaM bhagavayA mahAvIreNaM sattamassa nAyajjhayaNassa ayamaDhe pannatte, aTThamassa NaM bhaMte ! ke aDhe pannatte ? sUtra 1. jambU svAmI ne prazna kiyA-"bhante ! zramaNa bhagavAna mahAvIra ne AThaveM jJAta adhyayana kA kyA artha kahA hai ?" ___1. Jambu Swami inquired, "Bhante ! What is the meaning of the eighth chapter of the Jnata Sutra according to Shraman Bhagavan Mahavir?" __ sUtra 2. evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNaM iheva jaMbuddIve dIve mahAvidehe vAse maMdarassa pavvayassa paccatthimeNaM, nisaDhassa vAsaharapavvayassa uttareNaM, sIyoyAe mahANaIe dAhiNeNaM, suhAvahassa vakkhArapavvayassa paccatthimeNaM, paccatthimalavaNasamuhassa puracchimeNaM ettha NaM salilAvatI nAmaM vijae pnntte| sUtra 2. sudharmA svAmI ne uttara diyA-he jambU ! kAla ke usa bhAga meM isI jambUdvIpa meM mahAvideha nAmaka kSetra meM, meru parvata kI pazcima dizA meM salilAvatI nAmaka vijaya (bhaugolika kSetra) thA jisake uttara meM niSadha nAmaka vizAla parvata thA, dakSiNa meM zItodA nAma kI mahAnadI thI, pazcima meM sundara vakSAra parvata aura pUrva meM pazcimI lavaNa samudra thaa| 2. Sudharma Swami narrated-Jambu ! During that period of time in this same Jambu continent in the Mahavideh area on the western side of the mountain Meru there existed a Vijaya (a geographical area, like a state) named Salilavati. It was surrounded by a large mountain named Nishadh at its north, a great river named Sheetoda at its south, the beautiful Vakshar Mountain at its west and the western salty-sea at its east. SEAN SMS BAmino (317)

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( 318 ) sUtra 3. tattha NaM salilAvatIvijae vIyasogA nAmaM rAyahANI paNNattAnavajoyaNavitthinnA jAva paccakkhaM devalogabhUyA / jJAtAdharmakathAMga sUtra tIse NaM vIyasogAe rAyahANIe uttarapuracchime disibhAe ettha NaM iMdakuMbhe nAmaM ujjANe hotthA / tattha NaM vIyasogAe rAyahANIe bale nAmaM rAyA hotthA / tassa dhAriNIpAmokkhaM devihassaM uvarodhe hotthA / sUtra 3 salilAvatI vijaya kI rAjadhAnI vItazokA nagarI thii| vaha nau yojana caur3I aura bAraha yojana lambI thI aura sAkSAt devaloka ke samAna thI / vItazokA ke uttara-pUrva meM indrakumbha nAma kA udyAna thA / vahA~ ke rAjA kA nAma bala thA jisake eka hajAra rAniyA~ thIM aura unameM dhAriNI pramukha thii| 3. The capital of Salilavati Vijaya was the city of Veetshoka. It was twelve yojan (an ancient measure of distance) long and nine yojan wide and looked like a heavenly town. There was a garden named Indrakumbh to the north-east of the city. The name of the ruler of that city was Bal. He had one thousand consorts lead by queen Dharini. mahAbala kA janma sUtra 4. tae NaM sA dhAriNI devI annayA kayAi sIhaM sumiNe pAsittA NaM paDibuddhA jAva mahabbale nAmaM dArae jAe, ummukkabAlabhAve jAva bhogasamatthe / tae NaM taM mahabbalaM ammApiyaro sarisiyANaM kamalasirIpAmokkhANaM paMcaNhaM rAyavarakannAsayANaM egadivaseNaM pANi geNhAveMti / paMca pAsAyasayA paMcasao dAo jAva viharai / sUtra 4. dhAriNI devI eka bAra svapna meM siMha ko dekhakara jAga par3I thI / svapna ke zubha phala ke rUpa meM yathAsamaya usane eka putra ko janma diyA jisakA nAma mahAbala rakhA gayA / yaha bAlaka jaba yuvA huA to usakA vivAha eka sAtha pA~ca sau sundara va zreSTha kula kI rAjakumAriyoM se kara diyA gayA jinameM kamala zrI pramukha thI / vivAha ke bAda mahAbala ko pA~ca sau mahala aura pratyeka mahala ke sAtha pracura dhana diyA gyaa| mahAbala manuSyocita kAmabhoga bhogatA jIvana vyatIta karane lgaa| (318) Coaliso JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only

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AThavA~ adhyayana :mallI ( 319) BIRTH OF MAHABAL 4. One day queen Dharini woke up from her sleep after seeing a great lion in her dream. As a result of this auspicious dream she gave birth to a son who was named Mahabal. When this boy grew to be a young man he was married to five hundred young princesses lead by Kamal Shri, and was given five hundred well furnished palaces and ample wealth to maintain these. Mahabal spent his time enjoying all earthly pleasures along with his wives. __ sUtra 5. teNaM kAleNaM teNaM samaeNaM dhammaghosA nAma therA paMcahi aNagArasaehiM saddhiM saMparivuDe puvvANupuTviM caramANe, gAmANugAmaM dUijjamANe, suhaMsuheNaM viharamANe jeNeva iMdakuMbhe nAma ujjANe teNeva samosaDhe, saMjameNaM tavasA appANaM bhAvamANe vihrNti| __parisA niggayA, balo vi rAyA niggao, dhamma soccA Nisamma jaM navaraM mahabbalaMkumAraM rajje ThAvei, ThAvittA sayameva bale rAyA therANaM aMtie pavvaie, ekkArasaaMgavio, bahUNi vAsANi sAmaNNapariyAyaM pAuNittA jeNeva cArupavvae teNeva uvAgacchai, uvAgacchittA mAsieNaM bhatteNaM apANeNaM kevalaM pAuNittA jAva siddhe| sUtra 5. eka bAra dharmaghoSa sthavira apanI ziSya-saMpadA sahita vihAra karate hue iMdrakumbha udyAna meM pdhaare| nagara meM pariSada nikalI aura sAtha meM rAjA bala bhI dharmopadeza sunane ko aaye| dharma sunakara unheM vairAgya ho gyaa| unhoMne mahAbala kumAra ko rAjagaddI para baiThAyA aura svayaM dIkSA le lii| gyAraha aMga zAstroM kA adhyayana karake unhoMne aneka varSa taka dharma sAdhanA kI aura anta meM cAru parvata para jAkara eka mAha kA anazana kara ve siddha gati ko prApta hue| 5. Once. during his wanderings senior ascetic (Sthavir) Dharmaghosh arrived in the Kumbh garden along with his disciples. A delegation of citizens led by king Bal came to attend his discourse. King Bal was overwhelmed by a feeling of detachment. He crowned prince Mahabal and got initiated as an ascetic. Studying all the eleven canons and doing spiritual practices for a number of years, he went to the Charu mountain. After fasting for a month and meditating all through he got liberated in the end. sUtra 6. tae NaM sA kamalasirI annayA kayAi sIhaM sumiNe pAsittA NaM paDibuddhA, jAva balabhaddo kumAro jAo, juvarAyA yAvi hotthaa| SAR - - CHAPTER-8 : MALLI AkA

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( 320) jJAtAdharmakathAMga sUtra sUtra 6. kAlAntara meM eka bAra rAnI kamalazrI ne svapna meM siMha dekhA, garbhavatI huI aura yathAsamaya putra ko janma diyA jisakA nAma balabhadra rkhaa| vaha dhIre-dhIre vikAsa pA yuvA ho gyaa| ___6. Later, one day queen Kamalshri woke up from her sleep after seeing a great lion in her dream. As a result of this auspicious dream she got pregnant and in due course gave birth to a son who was named Balbhadra. With passage of time he turned to be a handsome young man. sUtra 7. tassa NaM mahabbalassa rano ime chappiya bAlavayaMsagA rAyANo hotthA, taM jahA(1) ayale, (2) dharaNe, (3) pUraNe, (4) vasU, (5) vesamaNe, (6) abhicaMde, sahajAyA sahavaDDiyayA aNNamaNNahiyaicchiyakArayA aNNamaNNesu rajjesu kiccAI karaNijjAiM paccaNubhavamANA vihrNti| sUtra 7. mahAbala rAjA ke chaha bAla mitra the-acala, dharaNa, pUraNa, vasu, vaizramaNa aura abhicndr| ve eka samaya para hI janme the, sAtha-sAtha bar3e hue, paraspara eka-dUsare ke hita kI bhAvanA rakhate the, aura eka-dUsare kI icchA ke anusAra hI saba kAma karate the| unhoMne yaha nizcaya bhI kara liyA thA ki isI prakAra Atma-kalyANa kA kArya bhI sAtha-sAtha hI kreNge| 7. King Mahabal had six childhood friends-Achal, Dharan, Puran, Vasu, Vaishraman, and Abhichandra. They all were born at the same time and did everything with mutual consent. They had also resolved that they would even do spiritual practices together. mahAbala kI dIkSA satra 8. teNaM kAleNaM teNaM samaeNaM dhammaghosA therA jeNeva iMdakuMbhe ujjANe teNeva samosaDhA, parisA niggayA, mahabbalo vi rAyA niggo| dhammo khio| mahabbaleNaM dhamma soccA-"jaM navaraM devANuppiyA ! chappiya bAlavayaMsage ApucchAmi, balabhadaM ca kumAra rajje ThAvemi, jAva chappiya bAlavayaMsae aapucchi|" tae NaM te chappiya bAlavayaMsae mahabbalaM rAyaM evaM vayAsI-"jai NaM devANuppiyA ! tubbhe pavvayaha, amhaM ke anne AhAre vA ? jAva AlaMbe vA ? amhe vi ya NaM pvvyaamo|" tae NaM se mahabbale rAyA chappiya bAlavayaMsae evaM vayAsI-"jai NaM devANuppiyA ! tubbhe mae saddhiM jAva pavvayaha, tao NaM tubbhe gacchaha, jeThThaputtaM saehiM saehiM rajjehiM Bam RAMA (320) JNATA DHARMA KATHANGA SUTRA

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JARAT jJAtAdharmakathAMga sUtra citra paricaya THE ILLUSTRATIONS EXPLAINED ONC sAtha nibhAne kA saMkalpa citra : 22 saMparvata ke pazcima meM basI mahAvideha kSetra meM salilAvatI vijaya thii| usakI rAjadhAnI thIvItazokA nagarI / bItazokA nagarI ke bala rAjA kA putra mahAbala / usake bAla sAthI chaha antaraMga mitra the1. acala, 2. dharaNa, 3. pUraNa, 4. vasu, 5 vaizramaNa aura 6. abhicanda / rAjakumAra mahAbala aura unake chahoM mitroM ne eka dina eka dUsare ko vacana diyA- hama bacapana ke sAthI haiM, sukha-duHkha meM sadA sAtha nibhAyA hai aura jIvanabhara hama eka dUsare kA sAtha nibhAyeMge / cAhe saMsAra meM raheM yA saMsAra tyaageN| karma aura dharma donoM hI kAryoM meM hama eka dUsare ko pUchakara paraspara kI sahamati se sAtha deNge| Age calakara mahAbala ke sAtha chahoM mitroM ne dIkSA lii| ghora tapa kiyA / kintu tapazcaraNa meM mahAvala muni mitroM se gupta rakhakara adhika tapa karate rhe| mitroM se mAyA ( kapaTa) karane ke kAraNa unhoMne strI gotra kA baMdhana kara liyaa| phira 20 boloM kI utkRSTa ArAdhanA ke phala svarUpa mahAvala muni tIrthaMkara gotra upArjita kara agale bhava meM bhagavAna mallinAtha bane / ( adhyayana 8 ) ILLUSTRATION : 22 Veetshoka city was the capital of Salilavati Vijaya, situated on the western side of the mountain Meru in the Mahavideh area. The name of the ruler of that city was Bal. He had a son named Mahabal. Mahabal had six childhood friends - Achal, Dharan, Puran, Vasu, Vaishraman, and Abhichandra. They all did everything with mutual consent. They also resolved that they would even do spiritual practices together. Later all the seven friends became ascetics and did vigorous penance. However, Mahabal secretly did more penances to be ahead of his friends. As a result of this deceit he earned the karma that would lead to a birth as a female in some future birth. With the help of the Bees Sthanak practice Mahabal also earned the Tirthankar Gotra and became Arhat Malli. (CHAPTER-8) THE RESOLVE TO GIVE COMPANY JNATA DHARMA KATHANGA SUTRA Ormo

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AThavA~ adhyayana : mallI ( 321) 04MARVA - - PELLLLLDIA MORA kAThAveha purisasahassa-vAhiNIo sIyAo duruDhA jAva paaubbhvh| tae NaM te chappiya bAlavayaMsae jAva paaubbhvNti|" __ sUtra 8. kAla ke usI bhAga meM indrakumbha udyAna meM dharmaghoSa sthavira pdhaare| pariSada niklii| dharma sunakara vairAgya jAgane para mahAbala rAjA ne kahA-"he devAnupriya ! maiM apane chaha bAla mitroM se parAmarza kara letA hU~ aura kumAra balabhadra ko siMhAsanArUr3ha kara detA hU~ | phira Akara Apase dIkSA grahaNa kruuNgaa|" ___ phira mahAbala ne apane chahoM bAla mitroM se puuchaa| unhoMne kahA-"devAnupriya ! yadi tuma dIkSA le lete ho to hamArA koI AdhAra nahIM rhegaa| aise meM hama bhI dIkSA leNge|" ___mahAbala ne unheM kahA-"devAnupriyo, yadi tuma bhI mere sAtha dIkSA lenA cAhate ho to | pahale apane-apane jyeSTha putroM ko rAjya sauMpo aura taba purisasahasavAhinI zivikA para | savAra hokara mere pAsa lotto|" INITIATION OF MAHABAL 8. During that period of time senior ascetic Dharmaghosh arrived and stayed in the Indrakumbh garden. A delegation of citizens led by the king came to attend the discourse of the ascetic. After listening to the preaching when king Mahabal felt like renouncing the world he said, "Beloved of gods! I will go and consult my six childhood friends as well as crown prince Balbhadra, and then come back to get initiated into the order by you." Mahabal went and conveyed his decision to his friends and asked | their opinion. They said unanimously, "Beloved of gods! If you renounce the world we will be left with no support. As such, we would also like to get initiated." Mahabal replied, "Beloved of gods! If you too want to get initiated with me, first of all hand over your kingdoms to your heirs-apparent and come back to me riding the Purisasahassa palanquins." ___ sUtra 9. tae NaM se mahabbale rAyA chappiya bAlavayaMsae pAuDabhUe pAsai, pAsittA haTThatuDhe koDubiyapurise saddAvei, jAva balabhadaM kumAraM abhisiNceti| sUtra 9. apane mitroM ke vApasa lauTane para mahAbala rAjA prasanna huaa| phira usane apane | putra balabhadra kumAra kA samAroha sahita rAjya abhiSeka kara diyaa| A /CHAPTER-8 : MALLI (32

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( 322) Jango jJAtAdharmakathAMga sUtra ORM 9. King Mahabal was pleased when his friends did as he had told and returned. With grand ceremonies he crowned his son, prince Balbhadra. ___ sUtra 10. tae NaM se mahabbale rAyA balabhadaM kumAraM aapucchi| tao NaM mahabbalapAmokkhA chappiya bAlavayaMsae saddhiM jAva pavvayaMti, ekkArasa aMgAiM ahijjittA bahUhiM cautthachaTThaTTamehiM appANaM bhAvemANA jAva vihrNti| __sUtra 10. mahAbala ne taba rAjA balabhadra se AjJA le apane chahoM bAla mitroM sahita samArohapUrvaka dIkSA grahaNa kI, gyAraha aMga zAstroM kA adhyayana kiyA aura vibhinna prakAra kI tapasyAe~ karate hue vicarane lge| 10. Mahabal then sought permission from king Balbhadra and with prescribed procedure and ceremonies got initiated along with his six childhood friends. These new ascetics now studied all the eleven canons and commenced their itinerant life doing penance and other spiritual practices. sUtra 11. tae NaM tesiM mahabbalapAmokkhANaM sattaNhaM aNagArANaM annayA kayAi egayao sahiyANaM imeyArUve miho kahAsamullAve samuppajjitthA-"jaM NaM amhaM devANuppiyA ! ege tavokamma uvasaMpajjittA NaM viharai, taM NaM amhehiM savvehiM saddhiM tavokamma uvasaMpajjitA NaM viharittae" tti kaTu aNNamaNNassa eyamajhaiM paDisuNeti, paDisuNettA bahUhiM cauttha jAva vihrNti| ___ sUtra 11. eka dina mahAbala va unake mitra-sAtoM anagAra paraspara vicAra karane lage"hama logoM meM se eka jisa tapa kA pAlana kare vahI tapa sabako pAlanA caahiye|" sabane yaha bAta svIkAra kara lI aura sabhI eka sAtha upAvasa, belA yAvata mAsakhamaNa Adi tapasyAe~ karate hue sAdhanAmaya jIvana bitAne lge| ____11. One day Mahabal and his friends had consultations, "Whatever penance or practice anyone of us starts all the others should follow the same." They all accepted this idea and started a series of penances one after another, including fasts for a day or more, stretching even to a month. mahAbala kA mAyAcAra sUtra 12. tae NaM se mahabbale aNagAre imeNa kAraNeNaM itthiNAmagoyaM kamma nivvattiMsu-jai NaM te mahabbalavajjA cha aNagArA cautthaM upasaMpajjitA NaM viharaMti, Samro ne MA ki Main TOBEle: (322) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI ( 323) Oms arease Q4GRIDANA tao se mahabbale aNagAre chaTuM uvasaMpajjittA NaM vihri| jai NaM te mahabbalavajjA aNagArA chaTuM uvasaMpajjittA NaM viharaMti, tao se mahabbale aNagAre aTThamaM uvasaMpajjittA NaM vihri| evaM aTThamaM to dasamaM, aha dasamaM to duvaalsmN| sUtra 12. mahAbala ne isa zramaNa jIvana meM apane sAthiyoM se chala karanA Arambha kara diyaa| jaba anya chaha zramaNa upavAsa karate to mahAbala belA karate, jaba anya belA karate to mahAbala telA karate aura isa prakAra ve chala se apane sAthiyoM se adhika tapasyA karate the| isa chala vyApAra ke phalasvarUpa unhoMne strI nAmagotra karma kA bandhana kara liyaa| CHEATING BY MAHABAL ____12. Mahabal, however, started cheating his friends. When others observed a one day fast he would observe a two day fast. Thus he secretly did more vigorous penance on one pretext or the other. Due to these guileful ways he acquired the Karma that would make him take the next birth as a female (The Stree-naam-gotra karma). __ sUtra 13. imehi puNa vIsAehi ya kAraNehi AseviyabahulIkaehiM titthayaranAmagoyaM kammaM nivvattiMsu, taM jahA arihNt-siddh-pvynn-guru-ther-bhussue-tvssiisuN| vacchalayA ya tesiM, abhikkha NANovaoge y||1|| daMsaNa-viNae Avassae ya sIlavvae niriyaarN| khaNalava-tavacciyAe, veyAvacce samAhI y||2|| apuvvanANagahaNe, suyabhattI pavayaNe pbhaavnnyaa| eehiM kAraNehiM, titthayarattaM lahai jiivo||3|| sUtra 13. mahAbala ne inake atirikta bIsa kAraNoM (bIsa sthAnaka) kI ekAneka bAra upAsanA-ArAdhanA kI jisake phalasvarUpa unhoMne tIrthaMkara nAmagotra karma kA baMdhana bhI kara liyaa| ve bIsa sthAnaka haiM (1) arihaMta, (2) siddha, (3) pravacana, (4) guru, (5) sthavira, (6) bahuzruta, (7) tapasvI kI sevA-bhakti (8) satata jJAnopayoga, (9) darzanavizuddhi, (10) vinaya, (11) SaDAvazyaka, (12) niraticAra vrata sAdhanA, (13) virakti, (14) tapa, (15) supAtra dAna, (16) vaiyAvRtya, (17) saMgha ko samAdhi pradAna karanA, (18) apUrva jJAna grahaNa, (19) zruta bhakti, (20) pravacana prbhaavnaa| - MAHI kAlamA CHAPTER-8 : MALLI (323)

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(328) jJAtAdharmakathAMga sUtra JO So 4000 13. Besides these penances, Mahabal also repeatedly indulged in the twenty auspicious practices that are the basis of acquiring the Tirthankar-naam-gotra-karma, or the karma that leads one to the lofty status of a Tirthankar in the birth after the next one. These practices are termed as Bees Sthanak and are 1. Arihant (worship of the Tirthankar), 2. Siddha (worship of the liberated soul), 3. Pravachan (faith in the discourse), 4. Guru (worship of the teacher), 5. Sthavir (worship of the senior ascetic), 6. Bahushrut (worship of the scholar), 7. Tapasvi (worship of those who indulge in penance), 8. Satat Jnanopayog (continued application of knowledge for maximum possible time), 9. Darshan Vishuddhi (purity of perception), 10. Vinay (to praise the virtues of others and be happy at the progress of others), 11. Shadavashyak (to practice the six essentials in the prescribed way at the prescribed time), 12. Niratichar Vrat Sadhana (to observe all the vows and codes of conduct with ever increasing indulgence), 13. Virakti (to develop and practice apathy for attachment, fondness, conceit, and greed), 14. Tapa (to practice penance with all intensity), 15. Supatra Daan (to give charity to the deserving), 16. Vaiyavritya (to look after and take care of the detached), 17. Samadhi (to give due importance and respect to the four pronged religious organization), 18. Apurva-Jnana-Grahan (to enhance knowledge regularly), 19. Shrut Bhakti (to have faith on the sermons of the detached or the canons), and 20. Pravachan Prabhavana (propagation of the sermon of the Tirthankar and the discipline of the order). mahAbala Adi kI tapasyA sUtra 14. tae NaM te mahabbalapAmokkhA satta aNagArA mAsiaM bhikkhapaDima upasaMpajjittA NaM viharaMti, jAva egarAiaM bhikkhupaDimaM upasaMpajjittA NaM vihrNti| sUtra 14. isake bAda ve sAtoM anagAra eka mAha kI pahalI bhikSu pratimA kA pAlana karane lge| phira unhoMne kramazaH bArahavIM bhikSu pratimA taka kA pAlana kiyaa| PENANCES OF MAHABAL AND FRIENDS 14. After this all these seven ascetics observed a specific penance known as the first Bhikshu Pratima for one month. They continued TACT 4 DEVIL (324) JNATA DHARMA KATHANGA SUTRA

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OO AThavA~ adhyayana : mallI this practice in ascending order up to the twelfth Bhikshu Pratima (as detailed in the first chapter). sUtra 15. tae NaM te mahabbalapAmokkhA satta aNagArA khuDDAgaM sIhanikkIliyaM tavokammaM uvasaMpajjittA NaM viharaMti, taM jahA ( 325 ) cautthaM kareMti, karittA savvakAmaguNiyaM pAreMti, pArittA chaTTha kareMti, karittA cautthaM kareMti, karitA aTTamaM kareMti, karitA chaTTha kareMti, karittA dasamaM kareMti, karitA aTTamaM kareMti, karittA duvAlasamaM kareMti, karittA dasamaM kareMti, karittA cAuddasamaM kareMti, karittA duvAlasamaM kareMti, karittA solasamaM kareMti, karittA cohasamaM kareMti, karittA aTThArasamaM kareMti, karitA solasamaM kareMti, karittA vIsaimaM kareMti, karittA aTThArasamaM kareMti, karitA vIsaimaM kareMti, karittA solasamaM kareMti, karitA aTThArasamaM, kareMti, karittA coddasamaM kareMti, karittA solasamaM kareMti, karittA duvAlasamaM kareMti, karittA cAuddasamaM kareMti, karitA dasamaM kareMti, karittA duvAlasamaM kareMti, karittA aTThamaM kareMti, karittA dasamaM kareMti, karitA chaTTha kareMti, karitA aTThamaM kareMti, karittA cautthaM kareMti, karitA chaTTa kareMti, karittA cautthaM kareMti / savvattha savvakAmaguNieNaM pAreMti / sUtra 15. uparyukta tapasyAoM ke bAda sAtoM anagAroM ne eka aura kaThina tapa jise kSullaka siMha- niSkrIr3ita tapa kahate haiM, kiyaa| usakI ArAdhanA vidhi isa prakAra hai prathama eka upavAsa karake vigaya sahita pAraNA kiyA jAtA hai| usake bAda do upavAsa aura pAraNA, phira eka upavAsa aura pAraNA, taba tIna upavAsa aura pAraNA, do upavAsa aura pAraNA, cAra upavAsa aura pAraNA, yaha krama 9 upavAsa taka bar3hatA rahatA hai aura usI krama se ghaTakara eka upavAsa para AtA hai| pUrA krama isa prakAra hai - 1 u. pA., 2 u. pA., 1 u. pA., 3 u. pA., 2 u. pA., 4 u. pA., 3 u. pA., 5 u. pA., 4 u. pA., 6 u. pA., 5 u. pA., 7 u. pA., 6 u. pA., 8 u. pA., 7 u. pA., 9 u. pA., 8 u. pA., 9 u. pA., 7 u. pA., 8 u. pA., 6 u. pA., 7 u. pA., 5 u. pA., 6 u. pA., 4 u. pA., 5 u. pA., 3 u. pA., 4 u. pA., 2 u. pA., 3 u. pA., 1 u. pA., 2 u. pA, 1 u. pA. / u. = upavAsa, pA. = pAraNA / 15. After these practices all the seven ascetics observed a much harsher penance known as minor Simha-Nishkreedit. The details of this penance are as follows It is started with a fast for one day and eating unrestricted but pure food the next day. After this a two day fast is observed and it CHAPTER-8: MALLI For Private Personal Use Only (325)

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( 326) jJAtAdharmakathAMga sUtra - - 84 is broken like the earlier one. Again a one day fast followed by a day with food, then a three day fast and after a day with food a two day fast. This sequence is followed in ascending order till it reaches a period of nine day fast and then the whole sequence is reversed, in descending order, till it reaches one day fast. The complete sequence being Fast for 1 day, eat one day, fast for 2 days, eat one day, fast for 1 day, eat one day, fast for 3 days, eat one day, fast for 2 days, eat one day, fast for 4 days, eat one day, fast for 3 days, eat one day, fast for 5 days, eat one day, fast for 4 days, eat one day, fast for 6 days, eat one day, fast for 5 days, eat one day, fast for 7 days, eat one day, fast for 6 days, eat one day, fast for 8 days, eat one day, fast for 7 days, eat one day, fast for 9 days, eat one day, fast for 8 days, eat one day, fast for 9 days, eat one day, fast for 7 days, eat one day, fast for 8 days, eat one day, fast for 6 days, eat one day, fast for 7 days, eat one day, fast for 5 days, eat one day, fast for 6 days, eat one day, fast for 4 days, eat one day, fast for 5 days, eat one day, fast for 3 days, eat one day, fast for 4 days, eat one day, fast for 2 days, eat one day, fast for 3 days, eat one day, fast for 1 day, eat one day, fast for 2 days, eat one day, fast for 1 day, eat one day. sUtra 16. evaM khalu esA khuDDAgasIhanikkIliyassa tavokammassa paDhamA parivADI chahiM mAsehiM sattahi ya ahorattehiya ahAsuttA jAva ArAhiyA bhvi| tayANaMtaraM doccAe parivADIe cautthaM kareMti, navaraM vigaivajjaM paareNti| evaM taccA vi parivADI, navaraM pAraNae alevADaM paareNti| evaM cautthA vi parivADI, navaraM pAraNae AyaMbileNaM paareNti| sUtra 16. isa tapa kA prathama caraNa chaha mahIne sAta dina kA hotA hai aura isameM 154 upavAsa aura teMtIsa pAraNe kiye jAte haiN| __ dUsare caraNa meM upavAsa aura pAraNe kA krama vahI rahatA hai kintu pAraNA nirvigaya (vigaya rahita) kiyA jAtA hai| tIsare caraNa meM pAraNA nirlepa (rUkhA) AhAra kA hotA hai aura cauthe caraNa meM AyaMbila se pAraNA karate haiN| 16. This first section of the penance lasts for six months and seven days. It has 154 days of fasting and 33 days with food. PARTIANA AVA / (326) JNATA DHARMA KATHANGA SUTRA

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( 328 ) jJAtAdharmakathAMga sUtra CAM POS P AMAL o etreaNaIANCIALBUMDAINISTORanaSIONSurasRENAMORONamsatar egamaraRNIONarurammaNEONETIRETRIEVEMENDRAMANICAVES sUtra 18. tae NaM te mahabbalapAmokkhA satta aNagArA mahAlayaM sIhanikkIliyaM ahAsuttaM jAva ArAhettA jeNeva there bhagavaMte teNeva uvAgacchaMti, uvAgacchittA there bhagavaMte vaMdati namasaMti, vaMdittA namaMsittA bahUNi cauttha jAva vihrti| sUtra 18. sthavira bhagavanta kI AjJA prApta kara mahAbala Adi sAtoM anagAroM ne sUtrAnusAra vidhi se tapa sampanna kiyaa| tatpazcAt ve sthavira bhagavanta ke pAsa lauTe, unheM yathAvidhi vandanA kara sAmAnya vrata-upavAsa karate jIvana bitAne lge| ____18. With the permission of the senior ascetic and according to the procedure prescribed in the scriptures the seven ascetics completed the penance. They came to the senior ascetic and after offering him salutations they resumed their normal ascetic life observing the simple penances. samAdhimaraNa __ sUtra 19. tae NaM te mahabbalapAmokkhA satta aNagArA teNaM urAleNaM tavokammeNaM sukkA bhukkhA jahA khaMdao, navaraM there ApucchittA cArupavvayaM duruuhNti| durUhittA jAva domAsiyAe saMlehaNAe savIsaM bhattasayaM aNasaNaM, caurAsIiM vAsasayasahassAI sAmaNNapariyAgaM pAuNaMti, pAuNittA culasIiM puvvasayasahassAiM savvAuyaM pAlaittA jayaMte vimANe devattAe uvvnnaa| __ tattha NaM atthegaiyANaM devANaM battIsaM sAgarovamAiM ThiI pnnttaa| tattha NaM mahabbalaMvajjANaM chaNhaM devANaM desUNAI battIsaM sAgarovamAiM ThiI, mahabbalassa devassa paDipuNNAI battIsaM sAgarovamAI ThiI pnnttaa| sUtra 19. ye sAtoM anagAra isa kaThora tapa ke kAraNa skandaka muni (bhagavatIsUtra) ke samAna dubale aura tejahIna ho gye| unhoMne sthavira bhagavaMta se AjJA lI aura cAru parvata para cale gye| vahA~ unhoMne do mahIne kI saMlekhanA kara zarIra tyAga diyaa| ve sAtoM anagAra caurAsI lAkha varSoM taka zramaNa jIvana bitA, caurAsI lAkha pUrva kI pUrNa Ayu meM devaloka gye| jayaMta nAma ke tIsare anuttara vimAna meM devarUpa meM unakA janma huaa| ___ jayaMta vimAna meM utkRSTa sthiti battIsa sAgaropama kI batAI hai| mahAbala kI deva AyuSya pUre battIsa sAgaropama kI huI aura anyoM kI usase kucha varSa km| HEDITATION UNTO DEATH 19. As a result of this extreme penance all the seven ascetics became dull and weak like Skandak Muni (as detailed in Bhagavati DUA CORO: - (328) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI ( 329) 05 ka - --- - - - -- - Sutra). They sought permission from the senior ascetic and went to the Charu mountain. There they took a two month duration ultimate vow and breathed their last. All these ascetics spent eight million four hundred thousand years as ascetics out of their total age of eight million four hundred thousand Purvas (a superlative measure of time), before going to the dimension of gods. They were born as gods in the third Anuttar Viman named Jayant (a dimension of gods). The maximum life-span of a god in the Jayant Viman is said to be thirty two Sagaropam (a superlative measure of time). Mahabal had this maximum life-span whereas the others had a few years shorter. sUtra 20. taeM NaM te mahabbalavajjA chappiya devA jayaMtAo devalogAo AukkhaeNaM ThiikkhaeNaM bhavakkhaeNaM aNaMtaraM cayaM caittA iheva jaMbaddIve dIve bhArahe vAse visuddhapiimAivaMsesu rAyakulesu patteyaM patteyaM kumArattAe pccaayaayaa| taM jahA paDibuddhI ikkhAgarAyA 1, caMdacchAe aMgarAyA 2, saMkhe kAsirAyA 3, ruppI kuNAlAhivaI 4, adINasattU kururAyA 5, jiyasattU paMcAlAhivaI 6 / sUtra 20. mahAbala ke chahoM sAthI devaloka kI Ayu, sthiti aura bhava samApta hone para tatkAla zarIra tyAga kara jambUdvIpa meM bharatavarSa meM mAtA-pitA ke vizuddha vaMzoM va rAjakuloM meM alaga-alaga kumAra rUpa meM jnme| ve isa prakAra haiM (1) pratibuddhi ikSvAku deza kA rAjA banA (ayodhyaa)| (2) caMdracchAya aMga deza kA rAjA banA (cmpaa)| (3) zaMkha kAzI deza kA rAjA banA (vaaraannsii)| (4) rukmi kuNAla deza kA rAjA banA (shraavstii)| (5) adInazatru kuru deza kA rAjA banA (hstinaapur)| (6) jitazatru pAMcAla deza kA rAjA banA (kaaNpilypur)| 20. Completing the life-span, state, and life in the dimension of gods, all the six friends of Mahabal immediately left there divine pa na RANDING CHAPTER-8 : MALLI (329)

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( 330) jJAtAdharmakathAMga sUtra Our ON GARHILA GANING TERI bodies and were born as princes in pure clans and ruling families in Bharatvarsha in the Jambu continent. They grew to be rulers of the following states 1. Pratibuddhi the king of Ikshvaku country (capital-Ayodhya). 2. Chandracchaya the king of Anga country (capital-Champa). 3. Shankh the king of Kashi country (capital-Varanasi). 4. Rukmi the king of Kunal country (capital-Shravasti). 5. Adinshatru the king of Kuru country (capital-Hastinapur). 6. Jitshatru the king of Panchal country (capital-Kampilyapur). tIrthaMkara avataraNa sUtra 21. tae NaM se mahabbale deve tihiM NANehiM samagge uccaTThANaTThiesu gahesu, somAsu disAsu vitimirAsu visuddhAsu, jaiesu sauNesu, payAhiNANukUlaMsi bhUmisappiMsi mArutaMsi . pavAyaMsi, nipphannasassameiNIyaMsi kAlaMsi, pamuiyapakkIliesu jaNavaesu, addharattakAlasamayaMsi assiNInakkhatteNaM jogamuvAgaeNaM, je se hemaMtANaM cautthe mAse, aTThame pakkhe phagguNasuddhe, tassa NaM phagguNasuddhassa cautthipakkheNaM jayaMtAo vimANAo battIsasAgarovamaTTiiyAo aNaMtaraM cayaM caittA iheva jaMbuddIve dIve bhArahe vAse mihilAe rAyahANIe kuMbhagassa ranno pabhAvaIe devIe kucchiMsi AhAravakkaMtIe sarIravakkaMtIe bhavavakkaMtIe gabbhattAe vkte| sUtra 21. sabhI graha ucca sthAna para the, sabhI dizAe~ saumya, aMdhakAra rahita aura vizuddha thIM, sabhI zakuna vijaya kAraka the, dakSiNa dizA se calatA pavana anukUla ho baha rahA thA, phale-phUle dhAna se kheta hare-bhare the aura loga harSa se krIr3A kara rahe the| hemanta Rtu ke cauthe mahIne kA AThavA~ pakSa cala rahA thaa| phAlguna mAha ke zukla pakSa kA cauthA dina thaa| madhya-rAtri ke samaya azvinI nakSatra kA yoga Ane para mahAbala deva ne tIna jJAna se yukta ho battIsa sAgaropama kI Ayu, bhava aura sthiti pUrNa kara jayanta nAmaka vimAna se prayANa kiyA aura bharata kSetra kI mithilA nagarI ke kuMbha rAjA kI bhAryA prabhAvatI devI kI kokha meM daivIya AhAra, bhava aura zarIra ko mAnavIya AhAra, bhava aura zarIra meM badalate hue avatarita huaa| THE DESCENT OF THE TIRTHANKAR 21. All the planets were in their ascendant positions. All the cardinal directions were serene bright and pure. There was an nAma (330) JNATA DHARMA KATHANGA SUTRA

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AThayA~ adhyayana : mallI ( 331) CIRLS - TERT abundance of auspicious signs. The southern wind was favourable. The fields were lush green and rich with crops. Masses were exultant with joy. It was the fourth month and the eighth fortnight of the winter season. It was the fourth day of the bright half of the month of Phalgun. At midnight when the moon entered the first (Ashwin) lunar mansion the soul of Mahabal, completed its thirty two Sagaropam age, state, and life as god, and left the Jayant dimension of gods. Equipped with three types of knowledge and transforming the state, constitution, and factors of sustenance from the divine realm to the human realm, it descended into the womb of queen Prabhavati Devi, wife of King Kumbh of Mithila city in Bharat area. __ sUtra 22. taM rayaNiM ca NaM pabhAvaI devI taMsi tArisagaMsi vAsabhavaNaMsi sayaNijjaMsi jAva addharattakAlasamayaMsi suttajAgarA ohIramANI ohIramANI imeyArUve urAle kallANe sive dhaNNe maMgalle sassirIe cauddasamahAsumiNe pAsittA NaM pddibuddhaa| taM jahA gy-vsh-siih-abhisey-daam-ssi-dinnyr-jhy-kuNbhe| paumasara-sAgara-vimANa-rayaNuccaya-sihiM c|| tae NaM sA pabhAvaI devI jeNeva kuMbhae rAyA teNeva uvAgacchai, uvAgacchittA jAva bhattAra-kahaNaM, sumiNapADhagapucchA jAva vihri| sUtra 22. usa rAta svaccha zayanAgAra meM soI huI prabhAvatI devI caudaha mahAsvapna dekhakara jAgI-(1) hAthI, (2) vRSabha, (3) siMha, (4) devI lakSmI kA abhiSeka, (5) puSpa mAlA, (6) candramA, (7) sUrya, (8) dhvajA, (9) kumbha, (10) padma-sarovara, (11) sAgara, (12) deva vimAna (bhavana), (13) ratna rAzi, aura (14) nidhUma agni| ina svapnoM kI bAta usane kuMbha rAjA se btaaii| rAjA ne svapna pAThakoM se unakA phala pUchA aura ve prasanna ho samaya bitAne lge| 22. That night Prabhavati Devi awoke when she saw the fourteen great dreams. They are-1. an elephant, 2. a bull, 3. a lion, 4. annointing of goddess Laxmi, 5. a garland of flowers, 6. the moon, 7. the sun, 8. a flag, 9. an urn, 10. a lotus flower pond, 11. a sea, 12. a vehicle of gods, 13. a heap of gems, and 14. smokeless flames of fire. sA dase / CHAPTER-8 : MALLI

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(332 ) jJAtAdharmakathAMga sUtra / Sams la BAMLA kA MIDO She narrated these dreams to king Kumbh. He called the dream diviners and asked the interpretation. They were pleased to hear about the auspicious and bountiful future the dreams forebode. puSpa-dohada sUtra 23. tae NaM tIse pabhAvaIe devIe tiNhaM mAsANaM bahupaDipuNNANaM imeyArUve Dohale pAubbhUe-"dhannAo NaM tAo ammayAo jAo NaM jala-thalayabhAsurappabhUeNaM dasaddhavaNNeNaM malleNaM atthuya-paccatyuyaMsi sayaNijjaMsi sannisannAo saNNivannAo ya | vihrNti| egaM ca NaM mahaM sirIdAmagaMDaM pADala-malliya-caMpaya-asoga-punnAga-maruyaga-damaNagaaNojja-kojjaya-koraMTa-pattavarapauraM paramasuha-phAsadarisaNijjaM mahayA gaMdhadhuNiM muyaMtaM agghAyamANIo DohalaM vinneti| sUtra 23. tIna mahIne bIta jAne para prabhAvatI devI ke mana meM eka dohada utpanna huA"ve mAtAe~ dhanya haiM jo jala-thala meM utpanna, khile hue taraha-taraha ke paMcaraMge phUloM kI kaI tahoM se bharI-pUrI zayyA para Ananda se baiThatI aura sotI haiN| gulAba, mAlatI, campA, azoka, punnAga, nAga, maruvA, damanaka, koraMTa tathA sundara kubjaka ke phUloM-pattoM se bane komala, sundara aura surabhita gajaroM ko sUMghatI haiM aura isa prakAra phUloM se ghirI apanA dohada pUrA karatI haiN|" DOHAD OF FLOWERS 23. During the third month of her pregnancy Queen Prabhavati had a Dohad--"Blessed are the mothers who enjoy sitting and sleeping on a bed filled with layers of a variety of multicoloured flowers which grow on land as well as in water. Who smell soft, beautiful and sweetly fragrant intwined garlands made of flowers like rose, Malati, Champa, Ashok, Punnaag, Naag, Maruva, Damanak, Korant, and Kubjak and leaves from the same plants. Thus surrounded with flowers they fulfill their Dohad." sUtra 24. tae NaM tIse pabhAvaIe devIe imeyArUvaM DohalaM pAubbhUyaM pAsittA | ahAsannihiyA vANamaMtarA devA khippAmeva jalathalaya-bhAsurappabhUyaM dasaddhavannamallaM kuMbhaggaso ya bhAraggaso ya kuMbhagassa raNNo bhavarNasi saahrNti| egaM ca NaM mahaM siridAmagaMDaM jAva gaMdhadhuNiM muyaMta uvnneti| AAG 4tal BHB (332) JNATI DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI ( 333) PATRA sUtra 24. AsapAsa rahe vANa-vyantara devoM ko jaise hI prabhAvatI devI ke isa dohada kA AbhAsa huA, unhoMne jaldI se jala-thala ke uparyukta phUloM ke Dhera rAjA kumbha ke mahala meM pahu~cA diye aura sAtha meM eka sundara, komala, surabhita gajarA bhI rakha diyaa| 24. As soon as the Van-Vyantar gods (a specific category of lower gods) became aware of this Dohad of Queen Prabhavati they delivered heaps of flowers, mentioned above, in King Kumbh's palace. They also put a beautiful, delicate and fragrant intwined garland with these flowers. sUtra 25. tae NaM sA pabhAvaI devI jalathalayabhAsurappabhUeNaM malleNaM DohalaM vinnei| tae NaM sA pabhAvaI devI pasatthaDohalA jAva vihri| tae NaM sA pabhAvaI devI navaNhaM mAsANaM addhaTThamANa ya rattiMdiyANaM je se hemaMtANaM paDhame mAse docce pakkhe maggasirasuddhe, tassa NaM maggasirasuddhassa ekkArasIe puvvarattAvarattakAlasamayaMsi assiNInakkhatteNaM jogamuvAgaeNaM uccaTThANagaesu gahesu jAva pamuiyakkIliesu jaNavaesu AroyAroyaM egUNavIsaimaM titthayaraM pyaayaa| ___ sUtra 25. prabhAvatI devI ne ina phUloM aura mAlAoM se apanA dohada pUrNa kiyA aura Ananda se rahane lgii| isI prakAra nau mahIne aura sAr3he sAta dina bIta gye| hemanta Rtu ke pahale mahIne aura dUsare pakSa meM maMgasara sudI ekAdazI ke dina madhya-rAtri ke sAtha azvinI nakSatra kA yoga Ane para prabhAvatI devI ne sukhapUrvaka pUrNa Arogya yukta unnIsaveM tIrthaMkara ko janma diyaa| 25. Queen Prabhavati fulfilled her Dohad with these flowers and garlands and lived happily. Nine months and seven and a half days passed. During the first month and the second fortnight of the winter season Queen Prabhavati normally gave birth to the nineteenth Tirthankar on the eleventh day of the bright half of the month of Mangsar when the moon entered the first (Ashwini) lunar mansion at midnight. janma va nAmakaraNa utsava sUtra 26. teNa kAleNaM teNaM samaeNaM ahologavatthavvAo aTTha disAkumArIo mahayarIyAo jahA muMbuddIvapannattIe jammaNaM savvaM bhaanniyvyN| navaraM mihilAe nayarIe kuMbharAyassa bhavaNaMsi pabhAvaIe devIe abhilAvo saMjoevvo jAva naMdIsaravare dIve mhimaa| O naMES CHAPTER-8 : MALLI (333)

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(334 ) jJAtAdharmakathAMga sUtra ORG AN. ARINAGE sUtra 26. kAla ke usa bhAga meM adholoka meM rahane vAlI pradhAna ATha dizA kumArikAe~ AIM aura phira devatA aaye| sabane milakara paramparAgata rIti se tIrthaMkara kA janmAbhiSeka kiyA aura taba nandIzvara dvIpa meM jAkara mahotsava kiyaa| (vistRta varNa jambUdvIpa prajJapti ke anusAra) BIRTH AND NAMING CEREMONIES ____26. During that period of time the eight goddesses of direction came from the lower worlds followed by other gods. They together performed the traditional post-birth annointing ritual. Then they proceeded to the Nandishvar island and celebrated the birth festival of the Tirthankar (details available in Jambudveep Prajnapti). sUtra 27. tayA NaM kuMbhae rAyA bahUhi~ bhavaNavai-vANaviMtara-joisiya-vemANiehiM devehiM titthayarajammaNAbhiseyaM jAyakammaM jAva nAmakaraNaM, jamhA NaM amhe imIe dAriyAe mAugabhaMsi vakkamamANaMsi mallasayaNijjaMsi Dohale viNIe, taM hou NaM NAmeNaM mallI, nAmaM Thavei, jahA mahAbale nAma jAva privddiyaa| sA vaDDaI bhagavaI, diyAloyacuyA annopmsiriiyaa| dAsIdAsaparivuDA, parikinnA pIDhamaddehiM // 1 // asiyasirayA sunayaNA, biMboTThI dhvldNtpNtiiyaa| varakamalagabhagorI phullupplgNdhniisaasaa||2|| sUtra 27. phira rAjA kumbha ne bhavana pati Adi cAroM jAti ke aneka devoM ke sAnnidhya meM tIrthaMkara kA jAtakarma va anya saMskAra sampanna kara nAmakaraNa ghoSita kiyA-"jaba hamArI yaha putrI mAtA ke garbha meM thI taba mAtA ko mAlA (phUla) kI zayyA para sone kA dohada huA thA ataH isakA nAma mallI ho|" yaha saba varNana bhagavatIsUtra meM varNita mahAbala ke nAmakaraNa ke samAna hai| 27. King Kumbh performed the traditional post birth ceremonies in presence of gods from all the four classes including Bhavanpati. The last was the naming ceremony when the king announced, "When this daughter of ours was still in the womb her mother had a Dohad of sleeping on a bed filled with flowers and garlands. So let her be known as Malli (flower garland)." The detailed description of these celebrations is same as that mentioned in Bhagavati Sutra with reference to Mahabal. R (334) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI ( 335) sUtra 28. tae NaM sA mallI videhavararAyakannA ummukkabAlabhAvA jAva rUveNa ya jovvaNeNa ya lAvaNNeNa ya aIva aIva ukkiTThA ukkiTThasarIrA jAyA yAvi hotthaa| sUtra 28. videharAja kI vaha divya putrI samaya ke sAtha bar3hane lagI aura bAlyAvasthA pAra kara rUpa, yauvana aura lAvaNya se paripUrNa utkRSTa dehavAlI ho gii| 28. With passage of time this divine daughter of the king of Videh crossed her childhood and grew to be a beautiful, charming, and perfectly proportioned young woman. ___ sUtra 29. tae NaM sA mallI videhavararAyakannA desUNavAsasayajAyA te chappiya rAyANo vipuleNa ohiNA AbhoemANI AbhoemANI viharai, taM jahA-paDibuddhiM jAva jiyasatta pNcaalaahiviN| sUtra 29. mallIkumArI jaba sau varSa se kucha kama Ayu kI huI taba apane pUrva bhava ke mitroM ke viSaya meM apane avadhijJAna se jAnane lagI jo yahAM para pratibuddhi, jitazatru Adi bane haiN| 29. When Princess Malli was a little less then one hundred years old she became aware of the present state of her friends from the earlier birth through her Avadhi Jnana (extra-sensory perception of the physical dimension). mohanagRha kA nirmANa sUtra 30. tae NaM sA mallI videhavararAyakannA koDuMbiyapurise saddAvei sadAvittA evaM vayAsI-"gacchaha NaM devANuppiyA ! asogavaNiyAe egaM mahaM mohaNagharaM kareha anneykhNbhsysnnivittuN| tattha NaM mohaNagharassa bahumajjhadesabhAe cha gabbhagharae kreh| tesiM NaM gabbhagharANaM bahumajjhadesabhAe jAlagharayaM kreh| tassa NaM jAlagharayassa bahumajjhadesabhAe maNipeDhiyaM kreh|" te vi taheva jAva pccppinnNti| sUtra 30. eka dina mallIkumArI ne sevakoM ko bulAkara kahA-"devAnupriyo ! jAo aura azoka vATikA meM eka vizAla mohanaghara (mAyAmahala) banAo jisameM aneka stambha hoN| usa sabhAgRha ke bIcoMbIca chaha kamaroM se ghirA eka jAlIdAra kamarA bnaao| isa jAlIdAra kamare ke bIcoMbIca eka maNiyoM se jar3I caukI bnaao|" sevakoM ne yaha saba kAma pUrA kara vApasa A unheM sUcanA dii| CONSTRUCTION OF THE HOUSE OF ILLUSION 30. One day Princess Malli called her staff and said, "Beloved of gods! Go to the Ashok garden and arrange to construct a large house of Songs CHAPTER-8 : MALLI (335)

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( 336 ) illusion having numerous pillars. At the exact centre of this building construct a room with grills surrounded by six other connected rooms. At the centre of this room erect a pedestal inlaid with gems." The attendants carried out the order and reported back. sUtra 31. tae NaM mallI maNipeDhiyAe uvariM appaNo sarisiyaM sarisattayaM sarisavvayaM sarisa - lAvanna - jovvaNa- guNovaveyaM kaNagamaI matthayacchiDDaM paumuppalappihANaM paDimaM karei, karitA jaM vipulaM asaNaM pANaM khAimaM sAimaM AhArei, tao maNunnAo asaNa- pANakhAima - sAimAo kallAkalliM egamegaM piMDaM gahAya tIse kaNagamaIe matthayacchiDDAe jAva paDimA matthayaMsi pakkhivamANI viharai / jJAtAdharmakathAMga sUtra sUtra 31. mallIkumArI ne taba apanI anukRti kI, samAna tvacA, samavaya, samAna lAvaNya, yauvana, aura guNayukta sone kI eka samAkAra mUrti banavAkara usa caukI para rkhvaaii| isa khokhalI mUrti ke mastaka para eka cheda thA aura usa para kamala kA Dhakkana / mallIkumArI pratidina jo svAdiSTa bhojana karatI usameM se eka grAsa nitya mastaka ke cheda se usa mUrti meM DAlane lgii| 31. Now Princess Malli arranged for a life-size statue, an exact replica of her own self in gold, and got it installed on the pedestal. This idol resembled her in all parameters including skin-tone, age, charm, youth, and other attributes. It was a hollow idol with a hole at the top and it was covered with a lotus. Princess Malli started dropping one handful of the rich food she ate into the hollow idol through this hole every day. sUtra 32. tae NaM tIse kaNagamaIe jAva matthayachiDDAe paDimAe egamegaMsi piMDe pakkhippamANe pakkhippamANe paumuppalapihANaM pii / tao gaMdhe pAubbhavai, se jahAnAmae ahimaDei vA jAva ceva amaNAmatarAe / sUtra 32. mUrti ke bhItara nitya bhojana DAlakara vaha cheda kamala ke Dhakkana se banda kara detii| isase usameM se aisI apriya aura bhISaNa durgandha nikalane lagI jisakI tulanA meM sarpa Adi mRta jIvoM ke sar3e zarIra se nikalatI gaMdha bhI kucha nahIM thI / 32. She would close the hole with the lotus-lid after dropping the food. After a few days it started emitting a stench that was much more foul and obnoxious even as compared with that emitted by putrefied dead bodies. (336) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI (337) -- - rAjA pratibuddhi sUtra 33. teNaM kAleNaM teNaM samaeNaM kosale nAma jaNavae hotthaa| tattha NaM sAgee nAma nayare hotthaa| tassa NaM uttarapurasthime disIbhAe ettha NaM mahaM ege NAgagharae hotthA divve sacce saccovAe sNnihiypaaddihere| tattha NaM nayare paDibuddhI nAma ikkhAgarAyA parivasai, tassa paumAvaI devI, subuddhI amacce sAma-daMDa bheda-upappayANa-nItisupautta-NayavihaNNU jAva rajjadhurAciMtae hotthaa| sUtra 33. kAla ke usI bhAga meM kauzala deza ke sAketa nagara se uttara-pUrva dizA meM eka nAga maMdira thaa| usa camatkArI mandira meM kI gaI sevA saphala hotI thii| usake adhiSThAtA nAgadeva kA kathana satya hotA thaa| sAketa nagara meM ikSvAkuvaMza kA rAjA pratibuddhi rAjya karatA thaa| usakI paTarAnI kA nAma padmAvatI thA aura amAtya kA nAma subuddhi thaa| subuddhi bar3A nItivAna thA aura yogyatA se rAjya kA saMcAlana karatA thaa| KING PRATIBUDDHI 33. During that period of time, on the north eastern side of the city of Saket in the Kaushal country there was a temple of a serpent-god. Any worship done in that temple was said to be fruitful. Whatever the deity conveyed always came true. The king of Saket city was Pratibuddhi; he belonged to the Ikshvaku clan. The name of his principal queen was Padmavati, and that of his minister was Subuddhi. Minister Subuddhi was an able and just administrator; he managed the affairs of the state well. sUtra 34. tae NaM paumAvaIe annayA kayAiM nAgajannae yAvi hotthaa| tae NaM sA paumAvaI nAgajannamuvaTThiyaM jANittA jeNeva paDibuddhI rAyA teNeva uvAgacchai, uvAgacchittA karayala. jAva baddhAvettA evaM vayAsI-"evaM khalu sAmI ! mama kallaM nAgajannae yAvi bhavissai, taM icchAmi NaM sAmI ! tubbhehiM abbhaNunAyA samANI nAgajannayaM gamittae, tubbhe vi NaM sAmI ! mama nAgajannaMsi smosrh|" sUtra 34. eka bAra nAgapUjA ke utsava para padmAvatI devI rAjA pratibuddhi ke pAsa gaI aura bolI-"svAmI ! kala mujhe nAgapUjA karanI hai| ApakI anumati lekara maiM pUjA ke liye jAnA cAhatI huuN| merI icchA hai ki Apa bhI usa pUjA meM sammilita hoN|" Page CHUDAI CHAPTER-8 : MALLI

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CRIL jJAtAdharmakathAMga sUtra ( 338 ) Om 34. Once on the occasion of the annual snake-worship festival, Queen Padmavati approached King Pratibuddhi and said, "Sire! Tomorrow I have to worship the serpent-god. I wish to seek your permission and go. I also wish that you too join me in the worship rituals." __sUtra 35. tae NaM paDibuddhI paumAvaIe devIe eyamaTuM pddisunnei| tae NaM paumAvaI paDibuddhiNA raNNA abbhaNunAyA hadvatuTThA koDubiyapurise saddAvei, sadmavittA evaM vayAsI"evaM khalu devANuppiyA ! mama kallaM nAgajannae bhavissai, taM tubbhe mAlAgAre saddAveha, saddAvittA evaM vayaha____ "evaM khalu paumAvaIe devIe kallaM nAgajannae bhavissai, taM tubbhe NaM devANuppiyA ! jalathalaya-bhAsurappabhUyaM dasaddhavannaM mallaM nAgagharayaMsi sAharaha, egaM ca NaM mahaM siridAmagaMDa uvnneh| tae NaM jalathalayabhAsurappabhUeNaM dasaddhavanneNaM malleNaM NANAvihabhattisuviraiyaM kreh| taMsi bhattisi haMsa-miya-maUra-koMca-sArasa-cakkavAya-mayaNasAla-koilakulovaveyaM IhAmiyaM jAva bhatticittaM mahagdhaM maharihaM vipulaM puSphamaMDavaM vireh| tassa NaM bahumajjhadesabhAe egaM mahaM siridAmagaMDaM jAva gaMdhadhuNiM muyaMta ulloyaMsi olNbeh| olaMbittA paumAvaiM deviM paDivAlemANA paDivAlemANA citttthh|'' tae NaM te koDuMbiyA jAva citttthti| sUtra 35. pratibuddhi ne rAnI se apanI sahamati prakaTa kii| rAnI ne prasanna ho sevakoM ko bulAyA aura kahA-"devAnupriyo, kala mere yahA~ nAgapUjA hogii| ataH tuma mAlA banAne vAloM ko bulAo aura kaho___ 'kala mahArAnI nAgapUjA kareMgI ataH tuma loga jala-thala ke paMcaraMge tAjA phUloM kA eka gajarA banAkara nAga-mandira meM laao| sAtha hI una phUloM kI sundara racanAoM se usa mandira ko sjaao| usa racanA meM haMsa, mRga, mora, krauMca, sArasa, cakavA, mainA, koyala, IhAmRga, vRSabha, ghor3A Adi ke citroM se bharA, pratiSThita logoM ke baiThane yogya eka vizAla maMDapa bnaao| usa maMDapa ke bIca meM surabhita puSyoM ke gajare chata para lttkaao|' yaha saba kArya pUrNa kara vahIM ruko aura mahArAnI kI pratIkSA kro|" yaha kArya pUrNa kara sevaka mahArAnI kI pratIkSA karate maMdira meM ruka jAte haiN| 35. King Pratibuddhi accepted the queen's proposal. The joyous queen called her staff and said, "Beloved of gods! Tomorrow I shall worship the serpent-god. As such, you call the garland makers and tell them - KOTA (338) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI ( 339) Taare PAGA00 - 'Tomorrow the queen will be going for the worship of the serpentgod so you should make an intwined garland of multicoloured fresh flowers from land as well as water, and bring it to the temple of the serpent-god. You should also decorate the temple with beautiful artwork made of such flowers. This flower decoration should also have a large pavilion suitable to accommodate the cream of the society. It should have figures of swan, deer, peacock, heron, crane, ruddy-goose, starling, cuckoo, Ihamrig, bull, horse, etc. made up of flowers. Suspend large garlands of fragrant flowers at various points at the ceiling.' When they complete this work you stay their and wait for the queen." The attendants carried out the order and stayed back in the temple waiting for the queen. sUtra 36. tae NaM sA paumAvaI devI kallaM koDuMbiyapurise saddAvei, sahAvittA evaM vayAsI-"khippAmeva bho devANuppiyA ! sAgeyaM nagaraM sabmiMtarabAhiriyaM AsittasammajjiyovalittaM jAva pccppinnNti|' sUtra 36. dUsare dina subaha padmAvatI devI ne sevakoM ko bulAkara kahA-"he devAnupriyo ! sAketa nagara ko bhItara bAhara pAnI se dhulavAkara sApha karAo, lipAI karAo aura sugandha se bharakara manorama banA do|" sevakoM ne kArya sampanna kiyaa| 36. Next morning Queen Padmavati called her servants and said, "Beloved of gods! Get the interior and exterior parts of the city of Saket cleaned, white-washed and perfumed. Make the city attractive." The attendants carried out the order. sUtra 37. tae NaM sA paumAvaI devI doccaM pi koDuMbiyapurise saddAvei saddAvittA evaM vayAsI-"khippAmeva devANuppiyA ! lahukaraNajuttaM jAva juttAmeva uvtttthveh|" tae NaM te vi taheva uvtttthveNti| tae NaM sA paumAvaI aMto aMteuraMsi bahAyA jAva dhammiyaM jANaM duruuddhaa| sUtra 37. padmAvatI devI ne taba sevakoM se kahA-"zIghra hI teja cAla vAle ghor3oM ko jotakara ratha le aao|" sevaka ratha le aae| padmAvatI devI apane antaHpura se snAnAdi sabhI kArya nipaTA vastrAlaMkAra pahana bAhara AI aura ratha para savAra ho giiN| 37. After this Queen Padmavati ordered her attendants, "Bring a chariot drawn by fast horses." The attendants brought the chariot. ODAY COM ANIYA - CHAPTER-8 : MALLI (upra)

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(340) jJAtAdharmakathAMga sUtra SO 940 - - Getting ready after bath and putting on her dress and ornaments the queen came out of her palace and climbed into the chariot. sUtra 38. tae NaM sA paumAvaI niyagaparivAlasaMparivuDA sAgeyaM nagaraM majhamajjheNaM Nijjai, NijjittA jeNeva pukkhariNI teNeva uvaagcchi| uvAgacchittA pukkhariNiM jogaahei| ogAhittA jalamajjaNaM jAva parama-suibhUyA ullapaDasADayA jAI tattha uppalAI jAvaM gennhi| geNhittA jeNeva nAgagharae teNeva pahArettha gmnnaae| __sUtra 38. apane svajanoM ko sAtha le sAketa nagara ke bIca hotI huI padmAvatI puSkariNI-bAvaDI nadI ke taTa para aaiiN| vahA~ bAvaDI meM utara snAnAdi kara svaccha ho, kamala Adi phUla lekara nAga-maMdira jAne ko ravAnA huiiN| __ 38. Taking her friends and relatives along and passing through the town, Queen Padmavati arrived at the river bank. She entered the river and after taking her bath and collecting lotus flowers she left for the temple of the serpent-god.. sUtra 39. tae NaM paumAvaI dAsaceDIo bahUo pupphapaDalagahatthagayAo dhUvakaDucchugahatthagayAo piTThao smnnugcchti| tae NaM paumAvaI savviDDIe jeNava NAgaghare teNeva uvAgacchai, uvAgacchittA nAgagharayaM aNupavisai, aNupavisittA lomahatthagaM jAva dhUvaM Dahai, DahittA paDibuddhiM rAyaM paDivAlemANI paDivAlemANI citttthi| __sUtra 39. padmAvatI devI kI aneka dAsiyA~ hAthoM meM phUloM kI TokariyA~ aura dhUpadAniyA~ lekara unake pIche-pIche calane lgiiN| ve apane sAre sAja-sAmAna ke sAtha nAga-mandira phuNciiN| mandira ke garbhagRha meM jA pIchI se pratimA ko sApha kiyA aura dhUpa kheii| phira ve rAjA pratibuddhi kI pratIkSA karane lgiiN| 39. Numerous maid servants carrying baskets filled with flowers and pots filled with incense walked behind Queen Padmavati. She reached the temple with all the accompanying grandeur. She entered the sanctum sectorum of the temple and cleaned the idol with pea-cock feather brush. She performed the ritual of burning incense. After all these rituals she waited for the arrival of King Pratibuddhi. puSpa-maNDapa sUtra 40. tae NaM paDibuddhI rAyA pahAe hatthikhaMdhavaragae sakoraMTamalladAmeNaM chatteNaM dharijja-mANeNaM seyavaracAmarAhiM vIijjamANe haya-gaya-raha-joha-mahayAbhaDacaDagarapahakarehiM - 25 wantik.SEMI - -- ASEAN - (340) JNATA DHARMA KATHANGA SUTRA

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ana AThavA~ adhyayana : mallI sAkeyaM nagaraM majjhaM-majjheNaM Niggacchai, NiggacchittA jeNeva NAgaghare teNeva uvAgacchai, uvAgacchittA hatthikhaMdhAo paccoruhai, paccoruhittA Alo paNAmaM karei, karitA pupphamaMDavaM aNupavisai, aNupavisittA pAsai taM egaM mahaM siridAmagaMDaM / sUtra 40. rAjA pratibuddhi snAnAdi se nivRtta ho uttama hAthI para savAra huA / chatra-cAmara se suzobhita ho Age caturaMginI senA, subhaTa Adi samasta vaibhava le vaha nagara ke bIca se hotA huA nAga maMdira phuNcaa| hAthI se utarate hI pratimA para dRSTi gaI to usane praNAma kiyA aura puSpa-maNDapa meM praveza kiyaa| vahA~ usane eka vizAla gajarA dekhA / ( 341 ) THE FLORAL PAVILION 40. After getting ready King Pratibuddhi rode his best elephant. Accompanied by attendants carrying the royal umbrella and whisks, the brigade of guards, and all his grandeur, King Pratibuddhi passed through the city and arrived at the temple. When he got down from the elephant he chanced to look at the idol and bowed before it. He entered the floral pavilion and at once saw a large intwined garland of flowers. sUtra 41. tae NaM paDibuddhI taM siridAmagaMDaM sudUraM kAlaM nirikkhai, nirikkhittA taMsi siridAmagaMDaMsi jAyavimhae subuddhiM amaccaM evaM vayAsI "tumaM NaM devANuppiyA ! mama docceNaM bahUNi gAmAgara. jAva saMnivesAiM AhiMDasi, bahUNi rAIsara jAva gihAI aNupavisasi, taM asthi NaM tume kahiMci erisae siridAmagaMDe diTThapuvve, jArisae NaM ime paumAvaIe devIe siridAmagaMDe ? " sutra 41. usa sundara gajare ko dekha rAjA pratibuddhi cakita raha gayA aura amAtya subuddhi se pUchA - "he devAnupriya ! tuma mere dUta ke rUpa meM aneka grAma - nagarAdi sthAnoM para aura rAjAoM-jAgIradAroM Adi vyaktiyoM ke gharoM meM Ate-jAte rahe ho / kyA tumane padmAvatI devI ke isa gajare jaisA sundara gajarA pahale bhI kahIM dekhA hai ?" 41. The king was dumbstruck looking at the enchanting beauty of the garland. He asked minister Subuddhi, "Beloved of gods! As my emissary you frequent numerous cities, villages and other such places and visit the houses of kings, landlords, and other such people. Tell me, have you ever seen an entwined garland as beautiful as this one belonging to Queen Padmavati?" CHAPTER-8: MALLI For Private Personal Use Only ( 341 )

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( 342) jJAtAdharmakathAMga sUtra CHO Ramro sUtra 42. tae NaM subuddhI paDibuddhiM rAyaM evaM vayAsI-"evaM khalu sAmI ! ahaM annayA kayAI tubbhaM docceNaM mihilaM rAyahANiM gae, tattha NaM mae kuMbhagassa raNNo dhUyAe pabhAvaIe devIe attayAe mallIe videhavararAyakannAe saMvaccharapaDilehaNagaMsi divve siridAmagaMDe ditttthpuvve| tassa NaM siridAmagaMDassa ime paumAvaIe siridAmagaMDe sayasahassaimaM pi kalaM na agghi|" sUtra 42. amAtya subuddhi ne uttara diyA-"svAmI ! maiM eka bAra Apake dUta ke rUpa meM kisI kAma se mithilA nagarI gayA thaa| vahA~ maiMne rAjA kaMbha aura rAnI prabhAvatI kI patrI, videha rAjakanyA, rAjakumArI mallI ke janma divasa ke mahotsava ke samaya eka divya gajarA dekhA thaa| usake sAmane mahArAnI padmAvatI kA yaha gajarA usake eka bAla ke aMza ke barAbara bhI nahIM tthhrtaa|" 42. Minister Subuddhi replied, "Sire! Once I went on some mission as your emissary to Mithila city. There, on the occasion of the birthday celebrations of Princess Malli, the daughter of King Kumbh and Queen Prabhavati, I saw a divine entwined garland. Queen Padmavati's garland stands nowhere as compared to that; even a thin fiber from that garland was much more attractive than this whole garland." mallIkumArI kI prazaMsA __sUtra 43. tae NaM paDibuddhI rAyA subuddhiM amaccaM evaM vayAsI-"kerisiyA NaM devANuppiyA ! mallI videhavararAyakannA jassa NaM saMvaccharapaDilehaNayaMsi siridAmagaMDassa paumAvaIe devIe siridAmagaMDe sayasahassaimaM pi kalaM na agghai ?" tae NaM subuddhI amacce paDibuddhiM ikkhAgurAyaM evaM vayAsI-"evaM khalu sAmI ! mallI videha-vararAyakannagA supaiTThiyakummunnayacArucaraNA, vnno|" sUtra 43. rAjA pratibuddhi ne amAtya se kahA-"vaha mallIkumArI kaisI hai jisake janma-divasa ke utsava ke gajare kI tulanA meM yaha gajarA tuccha sA hai ?" __ subuddhi ne uttara diyA-"svAmI ! videha rAjakanyA mallI supratiSThita aura apUrva sundarI hai| (usake caraNa kachue ke samAna unnata haiM Adi vistRta varNana jambUdvIpa prajJapti ke samAna)" PRAISE OF PRINCESS MALLI 43. King Pratibuddhi asked further, "What about Princess Malli, whose birthday-celebration-garland you are so praising?" BAma PARDA / (342) JNATA DHARMA KATHANGA SUTRA

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CO AThavA~ adhyayana : mallI Subuddhi replied, "Sire! the princess of Videh is a famous and divinely beautiful lady. (Her feet are smoothly curved like a tortoise..... etc. as mentioned in Jambudveep Prajnapti. )" ( 343 ) sUtra 44. tae NaM paDibuddhI rAyA subuddhissa amaccassa aMtie eyama soccA Nisamma siridAmagaMDajaNiyahAse dUyaM saddAvei, saddAvittA evaM vayAsI - " gacchAhi NaM tumaM devANuppiyA ! mihilaM rAyahANiM, tattha NaM kumbhagassa raNNo dhUyaM paumAvaIe devIe attayaM malliM videhavararAyakaNNagaM mama bhAriyattAe varehi, jai vi NaM sA sayaM rjjsuNkaa| sUtra 44. amAtya kI yaha bAta suna-samajhakara rAjA pratibuddhi ke mana meM mallIkumArI aura usake gajare ke apUrva saundarya ke prati anurAga kI bhAvanA utthii| unhoMne apane dUta ko vulAkara kahA - " devAnupriya ! tuma mithilA rAjadhAnI jAo aura rAjA kumbha tathA rAnI prabhAvatI kI kanyA mallIkumArI kA hAtha mere lie maaNgii| isake liye cAhe apanA sArA rAjya hI kyoM na pratidAna meM denA pdd'e|" 44. This description by the minister evoked a feeling of fondness to the extant of infatuation for Princess Malli and her garland in the mind of King Pratibuddhi. He called one of his emissaries and said, "Beloved of gods! Proceed to Mithila city and ask for the hand of Princess Malli for me from her parents, King Kumbh and Queen Prabhavati. It does not matter if I have to give away my whole kingdom as dowry." sUtra 45. tae NaM se dUe paDibuddhiNA raNNA evaM vutte samANe haTThatuTThe paDisuNei, paDisuNettA jeNeva sae gihe, jeNeva cAugghaMTe Asarahe teNeva uvAgaccha, uvAgacchattA cAuraghaMTaM AsarahaM paDikappAvei, paDikappAvittA durUDhe jAva haya-gaya-mahayAbhaDacaDagareNaM mAeyAo niggaccha, niggacchittA jeNeva videhajaNavae jeNeva mihilA rAyahANI teNeva pahArettha gamaNAe / sUtra 45. dUta ne rAjA kI AjJA saharSa svIkAra kI aura apane ghara lauttaa| vahA~ usane apane cAra ghaMToM vAle ratha meM ghor3e jotakara use yAtrA ke lie taiyAra kiyaa| usa ratha para savAra ho bahuta se ghor3e, hAthI aura paidala sainikoM ko sAtha le usane sAketa nagara se nikala videha janapada kI rAha para mithilA ke liye prasthAna kiyA / 45. The emissary felt honoured and returned home. He prepared a chariot drawn by four horses for his journey. Taking along a large contingent of horses, elephants, and soldiers he left Saket and commenced his journey to Mithila city in Videh country. CHAPTER-8: MALLI For Private Personal Use Only OREO (343)

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( 388 ) rAjA candracchAya sUtra 46. teNaM kAleNaM teNaM samaeNaM aMge nAma jaNavae hotthA / tattha NaM caMpAnAmaM yarI hotthA / tattha NaM caMpAe nayarIe caMdacchAe aMgarAyA hotthA / sUtra 46. kAla ke usI bhAga meM aMga janapada kI campAnagarI meM aMgarAja candracchAya rAjya karate the| KING CHANDRACCHAYA 46. During that period of time King Chandracchaya reigned over Champa city in the Anga country jJAtAdharmakathAMga sUtra sUtra 47. tattha NaM caMpAe nayarIe arahannakapAmokkhA bahave saMjattA NAvAvANiyagA parivasaMti, aDDA jAva aparibhUyA / tae NaM se arahannage samaNovAsae yAvi hotthA, ahigayajIvAjIve, vannao / sUtra 47. campAnagarI meM arhanaka Adi aneka samRddhizAlI aura pratiSThita sAMyAtrika (videza jAkara vyApAra karane vAle) aura nauvaNik (naukAoM se vyApAra karane vAle ) rahate the / arhannaka eka zramaNopAsaka thA aura jIva- ajIvAdi tattvoM kA jJAtA thA (vistRta varNana pUrva sama ) | 47. In the city of Champa lived Arhannak and other wealthy and reputed Sanyantriks (merchants who went to other countries for trade) and Nauvaniks (merchants who carried their merchandise in boats). Arhannak was a Shramanopasak (a worshiper of Shramans or a Jain) and conversant with fundamentals like being and matter (details as before ). sUtra 48. tae NaM tesiM arahannagapAmokkhANaM saMjattANAvAvANiyagANaM annayA kayAi egayao sahiyANaM ime eyArUve miho kahAsaMlAve samupajjitthA - "seyaM khalu amhaM gaNimaM ca dharimaM ca mejjaM ca paricchejjaM ca bhaMDagaM gahAya lavaNasamudde poya-vahaNeNa ogAhittae tti kaTTu annamannaM eyamaTTha paDisuNeMti, paDisuNittA gaNimaM ca dharimaM ca mejjaM ca pAricchejjaM ca bhaMDagaM geNhai, geNhittA sagaDisAgaDiyaM ca sajjeMti, sajjittA gaNimassa ca dharimassa ca mejjassa ca pAricchejjassa ca bhaMDagassa sagaDasAgaDiyaM bhareMti, bharitA sohaNaMsi tihi-karaNa-nakkhattamuhuttaMsi vipulaM asaNaM pANaM khAimaM sAimaM uvakkhaDAveMti, mitta-NAi-niyaga-sayaNasaMbaMdhi-pariyaNaM bhoyaNavelAe bhuMjAveMti jAva ApucchaMti, ApucchittA sagaDisAgaDiyaM (344) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only

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AThavA~ adhyayana : mallI ( 345 ) BIHA - joyaMti, caMpAe nayarIe majhamajheNaM NiggacchaMti, NiggacchittA jeNeva gaMbhIrae poyapaTTaNe teNeva uvaagcchNti| sUtra 48. eka dina ye sabhI vyApArI eka sthAna para ekatra hue to unameM Apasa meM maMtraNA huI-"hameM gaNima (saMkhyA meM becI jAne vAlI), dharima (tola se becI jAne vAlI), meya (nApa se becI jAne vAlI) aura pariccheda (Tukar3oM meM becI jAne vAlI), ye cAra prakAra kI vastue~ lekara samudra-yAtrA para nikalanA caahiye|" sabhI isa prastAva se sahamata hue aura tadanusAra vikraya yogya sabhI sAmagrI ekatra kii| gAr3I-gAr3e sApha kara taiyAra kiye aura unameM vaha saba sAmagrI bhara dii| phira zubha muhUrta dekha azana-pAna Adi bhoja sAmagrI kA prabandha kara apane svajanoM ko bhoja diyA aura yAtrA ke lie unakI anumati lii| phira ve gAr3I-gAr3e jota campAnagarI ke bIca se hote hue gaMbhIra bandaragAha para aae| ___48. One day when all these merchants met together they discussed, "We should stock the four categories of goods and go on a sea-voyage. The four categories being-Ganim or the goods that are sold in numbers, Dharim or the goods that are sold by weight, Meya or the goods that are sold by measurement, and Paricched or the goods that are sold in pieces." Everyone agreed to this proposal and accordingly started collecting salable goods. They got their carts and trucks cleaned and loaded them with the collected goods. They then looked for an auspicious moment, invited their friends and relatives on a feast and sought their permission for the proposed voyage. Once they got the permission they drove their transports through the town and arrived at Gambhir port. samudra-yAtrA __ sUtra 49. uvAgacchittA sagaDisAgaDiyaM moyaMti, mohattA poyavahaNaM sajjeMti, sajjittA gaNimassa ya dharimassa ya mejjassa ya paricchejjassa ya cauvvihassa bhaMDagassa bhareMti, bharittA taMDulANa ya samiyassa ya tellassa ya gulassa ya ghayassa ya gorasassa ya udayassa ya udayabhAyaNANa ya osahANa ya bhesajjANa ya taNassa ya kaTThassa ya pAvaraNANa ya paharaNANa ya annesiM ca bahUNaM poyavahaNapAuggANaM davvANaM poyavahaNaM bhreNti| bharittA sohaNaMsi tihi-karaNa-nakkhatta-muhuttasi vipulaM asaNaM pANaM khAimaM sAimaM uvakkhaDAveMti, uvakkhaDAvittA mitta-NAi-niyaga-sayaNa-saMbaMdhi-pariyaNaM ApucchaMti, ApucchittA jeNeva poyaTThANe teNeva uvaagcchNti| Oma OMES MARA bAriza R CHAPTER-8 : MALLI (345)

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GRETC Ormo ( 346 ) dahI, sUtra 49. bandaragAha para pahuMcakara gAr3I - gAr3e khar3e kara unhoMne jahAja taiyAra kiye aura phira vaha sArI sAmagrI jahAja meM bhara dii| sAtha hI usameM cAvala, ATA, tela, ghI, pAnI, pAnI ke baratana, auSadhiyA~, bheSaja, ghAsa, lakar3I, vastra, zastra tathA anya sabhI Avazyaka vastue~ bhI jahAja meM bhara liiN| acchA muhUrta dekha svajanoM ko punaH bhoja diyA aura unase vidA lI aura taTa para jahAjoM ke pAsa aaye| THE SEA-VOYAGE 49. At the port they parked their carts and made their ships seaworthy. They filled the holds of the ships with their merchandise. Also loaded were other essential things including rice, flour, oil, Ghee, curd, potable water, water tanks and other utensils, drugs and medicines, hay, wood, dresses, and weapons. At an auspicious moment they again invited their friends and bidding them good-bye they arrived at the pier near the ships. sUtra 50. tae NaM tesiM arahannagapAmokkhANaM jAva vANiyagANaM pariyaNA jAva tAhiM vahiM abhinaMdatA ya abhisaMthuNamANA ya evaM vayAsI - " ajja ! tAya ! bhAya ! mAula ! bhAiNejja ! bhagavayA samuddeNaM abhirakkhijjamANA abhirakkhijjamANA ciraM jIvaha, bhadaM ca bhe, puNaravi laTThe kayakajje aNahasamagge niyagaM gharaM havvamAgae pAsAmo" tti kaTTu tAhiM somAhi niddhAhiM dIhAhiM sappivAsAhiM pappuyAhiM diTThIhiM nirikkhamANA muhuttamettaM saMciTThati / jJAtAdharmakathAMga sUtra sUtra 50. arhannaka Adi vaNikoM ke svajanoM ne madhura vANI meM unakI prazaMsA aura abhinandana karate hue kahA - " he Arya ! he tAta ! he bhAI ! he mAmA ! Apa ina varuNa deva ke saMrakSaNa meM ciraMjIvI hoN| ApakA maMgala ho / hama zIghra hI Apako nirvighna yAtrA se dhana-lAbha aura kArya saMpanna kara lauTA huA yathAvat dekheM / " aura ve loga ina yAtriyoM ko madhura, snehamaya, apalaka, pyAsI aura bhIgI A~khoM se dekhate hue kucha dera vahIM khar3e rhe| 50. The friends and relatives of Arhannak and other merchants offered the voyagers greetings and praises in sweet voice, "Gentlemen! (or father, brother, uncle, etc.) May you live long under the protection of Varun, the god of water. May all go well with you. May we see you back soon successful and prosperous after a trouble free voyage." They stood there for some time looking at the voyagers with loving, fond, unblinking, expectant, and tearful eyes. ( 346 ) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only

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AThavA~ adhyayana : mallI ( 347) ANDRA zrI QAR sUtra 51 tao samANiesu pupphabalikammesu, dinesu sarasa-rattacaMdaNa-daddarapaMcaMgulitalesu, aNukkhittaMsi dhUvaMsi, pUiesu samuddavAesu saMsAriyAsu valayabAhAsu, Usiesu siesu jhayaggesu, paDuppavAiesu tUresu, jaiesu savvasauNesu, gahiesu rAyavarasAsaNesu, mahayA ukkiTThasIhanAya jAva raveNaM pakkhubhiya-mahAsamudda-ravabhUyaM piva meiNiM karemANA egadisiM jAva vANiyagA NAvaM duruuddhaa| ___ sUtra 51. phira nAva kI pUjA kI gii| caMdana ke lepa ko hathelI meM lagAkara chApe lagAe gae aura dhUpa kheI gii| samudrI pavana kI pUjA kI gii| vAdyoM kI madhura svara-laharI AraMbha kI gii| yaha saba kArya hone para aura yAtrA ke lie rAjA kA Adeza patra prApta ho jAne para zubha zakuna dekha sabhI yAtrI U~ce svara meM siMhanAda kara mahAsamudra jaisI garjana se dharatI guMjAte hue eka dizA se nAva para cddh'e| 51. After this the ritual worship of the ship was performed. Palm imprints with sandal wood paste were applied on the ship and incense was burned. In the end, ritual worship of the sea wind was performed. Instrumental music was played. By the time all this was concluded they also received the official permission from the king to travel. At an auspicious moment all the voyagers boarded the ship from one side, hailing the start of journey. The chorus of this hail was as loud and booming as the thunderclap of giant waves of the ocean. sUtra 52. tao pussamANavo vakkamudAhu-"haM bho ! savvesimavi atthasiddhI, uvaTThiyAI kallA-NAI, paDihayAiM savvapAvAI, jutto pUso, vijao muhutto ayaM deskaalo|" tao pussamANaveNaM vakkamudAhie haTTatuTThA kucchidhAra-kannadhAra-gabmijjasaMjattANAvAvANiyagA vAvAriMsu, taM nAvaM punucchaMgaM puNNamuhiM baMdhaNehiMto muNcNti| __ sUtra 52. taba cAraNoM ne kahA-"he zreSThiyo ! Apa sabhI ko artha lAbha ho| ApakA kalyANa ho aura Apake sabhI vighna-bAdhAe~ naSTa hoN| abhI puSya nakSatra kA yoga hai aura vijaya nAma kA muhUrta hai, isa kAraNa yaha deza-kAla yAtrA ke lie zreSTha hai|" yaha sunakara prasanna ho cappU calAne vAle nAvika, karNadhAra, garbhaja (nAva ke madhya meM niyukta) kAryakartA tathA ve vyavasAyI aura anya yAtrI apane-apane kAryoM meM juTa gaye aura phira mAla se bharI usa maMgala-mukhI nAva kI taTa se ba~dhI rassiyoM ko khola diyA gyaa| 52. Bards said in farewell. "O Merchants! May you be prosperous. May all be well with you and all your troubles and impediments vanish. It is the auspicious conjunction of the Pushya constellation SANG ' CHAPTER-8 : MALLI (347)

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CE (348) jJAtAdharmakathAMga sUtra RAMA KutsomewALASSONG and the victorious moment according to astrology; as such, it is a good moment to commence an overseas voyage." The helmsmen, peddlers, and other sailors along with the merchants and other passengers took charge of their respective duties and stations. At last the mooring lines of this auspicious ship, loaded with merchandise, were cast off. sUtra 53. tae NaM sA NAvA vimukkabaMdhaNA pavaNabalasamAhayA ussiyasiyA vitatapakkhA iva garuDajuvaI gaMgAsalila-tikkhasoyavegehiM saMkhubbhamANI saMkhubbhamANI ummI-taraMga-mAlAsahassAiM samaticchamANI samaticchamANI kaivaehiM ahorattehiM lavaNasamudaM aNegAiM joyaNasayAI ogaaddhaa| sUtra 53. pavana ke dhakke se vaha nAva cala pdd'ii| sapheda pAla car3hI vaha nAva aisI lagatI thI jaise paMkha phailAe koI yuvA garur3I ur3a rahI ho| gaMgA nadI ke tIvra pravAha se vega prApta kara sahanoM choTI-bar3I laharoM ko pAra karatI vaha nAva kucha hI dinoM meM lavaNa samudra meM kaI sau yojana dUra calI gii| 53. The force of wind pushed the ship. With white sails it appeared as if an eagle was gliding with its wings spread. The rapid flow of the Ganges added to its speed and crossing thousands of large and small waves, it went hundreds of Yojans ahead on the Lavana sea within a few days. bhayAvaha AkRti sUtra 54. tae NaM tesiM arahannanagapAmokkhANaM saMjattAnAvAvANiyagANaM lavaNasamudaM aNegAiM joyaNasayAiM ogADhANaM samANANaM bahUI uppAiyasayAI paaubbhuuyaaiN| taM jahA__ sUtra 54. itanI dUra samudra meM A jAne para arhannaka tathA usake sahayAtriyoM ko aneka utpAtoM kA sAmanA karanA pdd'aa| - HORRIFIC APPARITION 54. When they reached so far on the sea Arhannak and his companions came across numerous troubles and problems. sUtra 55. akAle gajjie, akAle vijjue, akAle thaNiyasabe, abhikkhaNaM AgAse devatAo NaccaMti, egaM ca NaM mahaM pisAyarUvaM paasNti| ORG PAN (348) JNATA DHARMA KATHANGA SUTRA

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OR AThavA~ adhyayana : mallI sUtra 55. akAla garjanA hone lagI, akAla hI bijalI camakane lgii| akAla hI M AkAza meM megha ghira Aye aura ghana garjanA hone lagI aura ina sabake atirikta eka mahApizAca kI AkRti dikhAI dI / 55. There were unexpected thunder and lightning. Suddenly the horizon was full of dense and thundering dark clouds. Besides these a giant demonic shape appeared. sUtra 56. tAlajaMghaM divaM gayAhiM bAhAhiM masimUsagamahisakAlagaM, bhariya- mehavannaM, laMboTTaM, niggayaggadaMtaM, nillAliyajamalajuyalajIhaM, AUsiya-vayaNagaMDadesaM, cINacipiTanAsiyaM, vigayabhuggabhuggabhumayaM khajjoyaga dittacakkhurAgaM, uttAsaNagaM, visAlavacchaM, visAlakucchiM, palaMbakucchiM, pahasiyapayaliyapayaDiyagattaM, paNaccamANaM, apphoDataM, abhivayaMtaM, abhigajjaMtaM, bahuso bahuso aTTaTTahAse viNimmuyaMtaM nIluppalagavalaguliya-ayasikusumappagAsaM khuradhAraM asiM gahAya abhimuhamAvayamANaM pAsati / sUtra 57. tae NaM te arahaNNagavajjA saMjattANAvAvANiyagA egaM ca NaM mahaM tAlapisAyaM pAsaMti- tAlajaMgha, divaM gayAhiM bAhAhiM, phuTTasiraM bhamara- NigaravaramAsarAsimahisakAlagaM, bhariyamehavaNNaM, suppaNahaM, phAlasarisajIhaM, laMboTTaM dhavala- vaTTaasiliTTha-tikkha-thira-pINa-kuDila-dADhovagUDhavayaNaM, vikosiya-dhArAsijuyala - samasarisataNuyacaMcala-galaMtarasalola-cavala-phuruphuraMta nillAliyaggajIhaM avayatthiya-mahalla-vigayabIbhaccha-lAlapagalaMta-rattatAluya hiMguluya-sagabbhakaMdara- bilaM va aMjaNagirissa, aggijAluggilaMtavayaNaM AUsiya- akkhacamma - uiTTagaMDadesaM cINa - civiDa-vaMka - bhaggaNAsaM, rosAgaya-dhama-dhamenta-mAruya-niThura-khara- pharusajhusiraM, obhuggaNAsiyapuDaM ghADubbhaDa - raiyabhIsaNamuhaM uddhamuhakanna sakkuliya-mahaMta - vigaya- loma-saMkhAlaga -laMbaMta-caliyakannaM, piMgaladippaMtaloyaNaM, bhiuDitaDiyaniDAlaM narasiramAla - pariNaddhaciMddhaM, vicittagoNasasubaddhaparikaraM avaholaMta-pupphuyAyaMta-sappavicchuya-godhuMdara-nau-lasaraDa-viraiya-vicittaveyacchamAliyAgaM, bhogakUra-kaNhasappadhamadhameMtalaMbaMtakannapUraM, majjAra - siyAla - laiyakhaMdhaM, dittaghughuyaMtaghUyakayakuMtalasiraM, ghaMTAraveNa bhImaM bhayaMkara, kAyarajaNahiyayaphoDaNaM, dittamaTTaTTahAsaM viNimmuyaMtaM, vasA - ruhira-pUya-maMsa-malamaliNapoccaDataNuM, uttAsaNayaM, visAlavacchaM, pecchaMtA, bhinnaNaha - muha- nayaNa-kannaM varavaggha-cittakattINivasaNaM, sarasa- ruhiragayacamma-vitata Usaviya-bAhujuyalaM, tAhi ya khara- pharusa-asiNiddha- aNiTTha- ditta-asubhaappiya-akaMtavaggUhi ya tajjayaMtaM pAsaMti / (389) CHAPTER-8: MALLI , For Private Personal Use Only (349)

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( 350) jJAtAdharmakathAMga sUtra Oats ITAMATN ka sUtra 56-57. (samanvita artha) pizAca kI jA~ghe tAr3a ke per3a jaisI lambI thIM aura bAheM AkAza chUtI thiiN| usake bikhare hue bAloM se mastaka aisA laga rahA thA jaise phUTA huA ho| vaha kAjala, kAle cUhe, bha~varoM ke jhuNDa, ur3ada ke Dhera, kAle bhaiMse aura jala bhare megha jaise kAle raMga kA thaa| usake nAkhUna chAjale jaise the| usakI jIbha hala ke phala jaisI thI aura hoMTha lambe the| usakI chIdI-chIdI dAr3heM sapheda, gola, tIkhI, majabUta, moTI aura Ter3I-mer3hI thiiN| usakI jIbha cirI huI thI aura donoM agra bhAga binA myAna kI dhAradAra do talavAroM jaise patale va caMcala the aura unase nirantara lAra Tapaka rahI thii| ve donoM rasa lolupa jIhvA mu~ha se bAhara nikale hue the aura tejI se lapalapA rahe the| usakA lAra TapakAtA, jhA~kate lAla-lAla tAlU vAlA khulA mukha bar3A hI vikRta aura vIbhatsa dikhAI detA thaa| usake mu~ha se agni jvAlAe~ nikala rahI thIM jisase vaha aisA lagatA thA jaise kisI kAle pahAr3a kI siMdUra se bharI guphA ho| usake gAla picake hue aura camar3I sikur3I huI thii| usakI nAka choTI, capaTI, Ter3hI aura TUTI huI thii| krodha ke kAraNa usake nathunoM se niSThura aura karkaza phUtkAra nikala rahI thii| usakA ceharA vikRta aura bhISaNa thaa| usake donoM kAna lambe aura hilate hue the, unake A~kha kI kora ko chUte kinAre U~ce uThe hue the aura una para lambe-bikhare bAla the| usake nayana pIle aura juganU kI taraha camakate hue the| usakI bhRkuTi tanI huI thI aura lalATa para tar3ita jaisI dikha rahI thii| usake gale meM nara-muMDoM kI mAlA lipaTI thii| usane gonasa sA~poM ko paridhAna kI taraha lapeTA huA thA aura reMgate-phusakArate sA~pa, bicchU, goha, cUhA, nevalA aura giragiTa jaise jantuoM kI vicitra mAlA pahanI huI thii| bhayAvaha phana vAle phusakArate do kAle sA~poM ko usane lambe laTakate kuMDaloM kI taraha kAna meM dhAraNa kara rakhA thaa| apane donoM kaMdhoM para usane bilAva aura siyAra baiThA rakhe the| chU-chU karate camakate ullU ko usane mukuTa ke samAna sira para dhAraNa kara rakhA thaa| vaha ghaMTe ke karNabhedI nAda ke samAna bhayaMkara aura kAyaroM ke dila ko dahalAne vAlA krUra aTTahAsa kara rahA thaa| usake sAre zarIra para carbI, rakta, mavAda, mA~sa aura mala lipaTe the| vaha sabhI prANiyoM ke liye trAsadAyaka thaa| usakI chAtI caur3I thii| usane nAka, mukha, netra aura kAna yukta adbhuta vyAghra-carma pahana rakhA thaa| usane apane donoM hAthoM meM rasa aura rudhira se gIlA hAthI kA camar3A Upara kI ora uThA rakhA thaa| vaha nAcatA, AkAza ko phor3atA, garjana aura aTTahAsa karatA sAmane se AtA dikhAI de rahA thaa| vaha apane kaThora, krUra, aniSTa, uttApajanaka, azubha, apriya aura karkaza svara se nAva para baiThe logoM ko DarA rahA thaa| 56-57. (assimilated meaning) Its thighs were as long as a palm tree and hands touched the sky. Due to its disheveled hair its head Came HDal (350) JNATA DHARMA KATHANGA SUTRA

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Operas Open jJAtAdharmakazAMga sUtra citra paricaya THE ILLUSTRATIONS EXPLAINED dRDhadharmI arhantraka citra : 23 campA nagarI kA dhanADhya vyApArI arhannaka vItarAga arihanta kA upAsaka thaa| dharma kI dRr3ha zraddhA usakI raga-raga meM ramI thii| eka bAra vaha bahuta se vyApAriyoM ko sAtha lekara lavaNasamudra kI yAtrA para gyaa| yAtrA karate hue acAnaka samudra meM bhArI tUphAna uThA / pracaNDa pavana vega se nAva ke mastUla TUTa gye| aura nAva samudra meM hicakole khAne lgii| sabhI yAtrI ghabarA utthe| tabhI acAnaka AkAza meM eka bhayaMkara daitya vikarAla rUpa lie dikhAI diyaa| arhanaka ko sambodhita karake usane lalakArA - " he arhantraka ! Aja terI aura tere sabhI sAthiyoM kI mauta sAmane khar3I hai, maiM abhI terI nAva ko ulaTakara samudra meM Dubo dUMgA aura tuma saba lavaNa samudra meM DUbakara maccha- kaccha ke bhakSya bana jaaoge| hA~, yadi tU merI bAta mAnakara nirgrantha pravacana kA tyAga karake, apane lie hue vratoM ko chor3a de, to maiM tumheM jIvita chor3a dU~gA / " rAkSasa kI lalakAra se sabhI yAtrI ghabarA rahe haiM / parantu arhantraka nirbhIka baiThA apane ArAdhya arihanta prabhu kA smaraNa kara rahA hai| rAkSasa ke bAra-bAra DarAne dhamakAne para bhI arhantraka avicala zAnta baiThA rhaa| anta meM usakI dRr3ha-dharmitA kI vijaya huii| rAkSasa divya rUpa meM prakaTa huA aura prasanna hokara do divya kuNDala arhannaka ko bheMTa kara kSamA mA~ga kara calA gyaa| ( adhyayana 8 ) DEVOUT ARHANNAK ILLUSTRATION : 23 Merchant Arhannak of Champa, with some other wealthy merchants, went sea-faring on the Lavana sea. Suddenly, on the high seas, there arose a terrible storm. The tremendous force of wind shattered the masts and sails and the ship started rocking. Suddenly the horizon was full of dense and thundering dark clouds. Besides these a giant and fearsome demonic shape appeared. This apparition asked Arhannak, "Lo! Arhannak, you and your friends today face your death. I will sink your ship in the sea. You will drown in the Lavana sea and become food of sea creatures. However, if you do as I say and go against the word of the Shramans by abandoning the vows you have taken, I shall leave you alone." All the other passengers are afraid. Fearless Arhannak remains absorbed in his spiritual meditation with courage, serenity, stability, and silence. In the end his resolve wins. The demon appears in its true divine form, presents two pairs of divine earrings to Arhannak, seeks pardon and departs. JNATA DHARMA KATHANGA SUTRA (CHAPTER-8) Dada

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AThavA~ adhyayana : mallI ( 349) de appeared to be parted. It was as black as soot, black rat, flock of bumble-bees, heap of Udad (a type of pulse), black buffalo, and rainclouds. Its nails were like spades. Its tongue was like a harrow and lips large. Its molars were white, round sharp, strong, large, irregular shaped and spread apart. Its tongue was split in the middle and both the edges were thin and flexible like two naked fencing swords. Saliva was dropping continuously from this double edged tongue hanging out and lolling rapidly as if ready to consume anything. Its saliva dripping mouth, with deep red palate clearly visible, looked ugly and ominous. This wide open and flame emitting mouth looked like a vermilion filled cave on a black mountain. Its cheeks were hollow and skin stretched. Its nose was small, flat, broken and distorted. Its anger was evident in the harsh and piercing hissing sound coming out of its nostrils. Its face was distorted and awe-inspiring. It had large and fluttering ears. They were raised high and touched the edges of its eyes; they had long and bushy hair on the edges. Its eyes were pale and shining like glow-worms. The permanent frown on its face made a lightning shaped line on its forehead. A garland of skulls hung around its neck. It had wrapped Gonus snakes on its body like an apparel. As an embellishment it had a garland of hissing and slithering creatures including snakes, scorpions, lizards, rats, mongoose, and chameleon. As earrings it had two hissing black cobras with fearful hoods suspended on its ears. Jackals and tomcats were perched on its shoulders. As a crown it had placed a whistling owl on its head. Its laughter was accompanied by an ear shattering and terrifying sound like that of a giant gong. Its body was plastered with obnoxious things like animal fat, blood, pus, flash, and excreta. It terrorized all beings. It had a wide chest. It was wearing a strange tiger-skin that still had nose, mouth, eyes and ears on it. In its raised hands it was holding an elephant skin still drenched in blood and other body fluids. It appeared to be dancing, splitting the sky, thundering and laughing and approaching near. It terrorized the passengers of the ship with its harsh, cruel, ominous, agitating, evil, hateful, and screeching voice. CHAPTER-8 : MALLI (351)

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( 352) jJAtAdharmakathAMga sUtra QAHD jAnA sUtra 58. taM tAlapisAyarUvaM ejjamANaM pAsaMti, pAsittA bhIyA saMjAyabhayA annamannassa kAyaM samaturaMgemANA bahUNaM iMdANa ya khaMdANa ya rudda-siva-vesamaNa-NAgANa bhUyANa ya jakkhANa ya ajjakoTTa-kiriyANa ya bahUNi uvAiyasayANi ovAiyamANA ovAiyamANA citttthti| sUtra 58. arhannaka ke atirikta anya sabhI vaNik isa tAlapizAca kI AkRti ko nAva kI tarapha AtA dekhakara Dara se eka-dUsare se lipaTa gaye aura apane-apane iSTa devoMindra, skanda, rudra, ziva, vaizramaNa, nAga, bhUta, yakSa, durgA, caNDI Adi ko bAraMbAra pukArakara manautI manAne lge| 58. Seeing this Pine-demon approach the ship, all the merchants except Arhannak huddled together with fear and remembered and repeated the names of their individual deities like Indra, Skanda, Rudra, Shiva, Vaishraman, Naag, Bhoot, Yaksha, Durga, Chandi, etc. for help. ___ sUtra 59. tae NaM se arahannae samaNovAsae taM divyaM pisAyarUvaM ejjamANaM pAsai, pAsittA abhIe atatthe acalie asaMbhaMte aNAule aNuvvigge abhiNNamuharAgaNayaNavaNNe adINavimaNamANase poyavahaNassa egadesaMmi vatthaMteNaM bhUmi pamajjai pamajjittA ThANaM ThAi, ThAittA karayalapariggahiyaM sirasAvattaM matthae aMjaliM kaTu evaM vayAsI "namo'tthu NaM arahaMtANaM bhagavaMtANaM jAva ThANaM saMpattANaM, jai NaM ahaM etto uvasaggAo muMcAmi to me kappai pArittae, aha NaM etto uvasaggAo Na muMcAmi to me tahA paccakkhAeyavve" tti kaTu sAgAraM bhattaM pcckkhaai| sUtra 59. zramaNopAsaka arhantraka ne usa divya pizAca AkRti ko apanI ora Ate dekhaa| use dekha arhannaka tanika bhI bhayabhIta nahIM huaa| usake mana meM trAsa, caMcalatA, bhrAnti, vyAkulatA aura udvignatA utpanna nahIM hue| na to usake cehare kA bhAva badalA aura na A~khoM kA rNg| hInatA aura khinnatA usase dUra rhii| vaha nAva ke eka bhAga meM jA kapar3e ke chora se baiThane ke sthAna ko sApha karake baiTha gayA aura donoM hAtha jor3akara prArthanA karane lagA-"namotthuNaM arahatANaM ..... arihaMta bhagavAna ko merA namaskAra hai" (zakra stava kA paatth)| yadi maiM isa upasarga se mukta ho jAU~ to maiM apane isa kAyotsarga ko bhaMga karU~gA aura yadi isa upasarga se mukta na ho sakU~ to isa kAyotsarga ko bhaMga nahIM kruuNgaa|" aisA kahakara usane sAgArI anazana kA saMkalpa le liyaa| QAMINA (352) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI omso ( 353) RAMMA Line 59. Arhannak, the Shramanopasak, also saw the demon approaching but there was no fear in him. It did not evoke any panic, disturbance, illusion, anxiety, or agitation within his mind. There was no change in his facial expression or the colour of his eyes. The feelings of inferiority or sorrow never bothered him. He went to a solitary spot in the ship, cleaned that spot with the end of a cloth and sat down. He joined both his palms and started praying, "I bow to the Arihants..... (the Shakra-panegyric). If I come out of this predicament I will break this meditation of mine otherwise not." Uttering thus he took the house-holders vow to fast and meditate. sUtra 60. tae NaM se pisAyarUve jeNeva arahannae samaNovAsae teNeva uvAgacchai, uvAgacchittA arahannagaM evaM vayAsI__"haM bho arahannagA ! apatthiyapatthiyA ! jAva parivajjiyA ! No khalu kappai tava sIla-vyaya-guNa-veramaNa-paccakkhANa-posahovavAsAiM cAlittae vA evaM khobhettae vA, khaMDittae vA, bhaMjittae vA, ujjhittae vA, pariccaittae vaa| taM jai NaM tuma sIlavvayaM jAva Na pariccayasi to te ahaM eyaM poyavahaNaM dohiM aMguliyAhiM geNhAmi, geNhittA sattaTTatalappamANamettAI uDDhe vehAse uvvihAmi, uvvihittA aMto jalaMsi Niccholemi, jeNaM tumaM aTTa-duhaTTa-vasaTTe asamAhipatte akAle ceva jIviyAo vvrovijjsi|" sUtra 60. tabhI vaha pizAcAkRti arhannaka ke nikaTa AyA aura kahane lagA-"are arhannaka ! he ayAcita kI yAcanA karane vaale| tumheM zIlAdi vrata, viramaNa, pratyAkhyAna, pauSadhopavAsa Adi saMkalpoM se DiganA, kSobha karanA, khaMDita karanA, bhaMga karanA, tyAga yA parityAga karanA nahIM kalpatA hai| kintu yadi tUne inakA parityAga nahIM kiyA to maiM terI isa nAva ko apanI do aMguliyoM se uThA lU~gA aura sAta-ATha tala kI U~cAI taka AkAza meM uchAla dU~gA aura phira jala meM DubA duuNgaa| jisase tU ArtadhyAna meM DUba jAyegA, terI samAdhi bhaMga ho jAegI aura tU akAla hI jIvanarahita ho jaaegaa|" 60. The demonic apparition came near Arhannak and said, "Lo! Arhannak, the follower of the undesired path! It is against your norms to relax, avoid, alter, break, or abandon your vows of etiquette, discipline, review, fasting etc. But if you do not do so I will lift this ship of yours with my two fingers and toss it high. When it drops down I CHAPTER-8 : MALLI (353)

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lh ( 354 ) shall sink it in the sea. You will be possessed by the feeling of misery, your meditation will be interrupted and you will die a premature death." jJAtAdharmakathAMga sUtra sUtra 61. tae NaM se arahannae samaNovAsae taM devaM maNasA ceva evaM vayAsI- "ahaM NaM devAppiyA ! arahannae NAmaM samaNovAsae ahigayajIvAjIve, no khalu ahaM sakkA kei deveNa vA jAva niggaMthAo pAvayaNAo cAlittae vA khobhettae vA vipariNAmettae vA, tumaM NaM jAM saddhA taM karehi tti kaTTu abhIe jAva abhinnamuharAga-NayaNavanne adINavimaNamANase niccale niSphaMde tusiNIe dhammajjhANovagae viharai / sUtra 61. arhannaka ne usa deva ko mana hI mana uttara diyA - "devAnupriya ! maiM arhannaka nAma kA zramaNopAsaka hU~ aura jar3a tathA cetana ke svarUpa ko jAnatA huuN| mujhe vizvAsa hai| ki koI bhI deva, dAnava, Adi mujhe nirgrantha ke upadeza se vimukha yA kSubdha nahIM kara sakatA aura na unake virodha meM le jA sakatA / ataH jo tumhAre mana meM Aye vaha kro|" yaha vicAra kara arhannaka pahale ke samAna hI nirbhaya ho binA kisI parivartana ke nizcala, nispanda aura mauna ho dharmadhyAna meM lIna rahA / 61. Arhannak replied silently, "Beloved of gods! I am Arhannak, the Shramanopasak, who has the knowledge of the fundamentals like matter and soul. I am confident that no divine or demonic power can disturb my faith in the word of the Nirgranth and turn me against it. As such, you may do what you like." With these thoughts Arhannak remained absorbed in his spiritual meditation with courage, serenity, stability, and silence. sUtra 62. tae NaM se divve pisAyarUve arahannagaM samaNovAsayaM doccaM pi taccaM pi evaM vayAsI - "haM bho arahannagA ! " dhammajjhANovagae vihara / DEMO sUtra 62. usa divya pizAca AkRti ne dubArA - tibArA arhannaka ko pUrvavat dhamakI dI aura arhannaka mana hI mana pUrvavat uttara dekara dharma dhyAnamagna rahA / 62. The demonic apparition again and again threatened but Arhannak still gave the same reply and continued his meditation. sUtra 63. tae NaM se divve pisAyarUve arahannagaM dhammajjhANovagayaM pAsai, pAsittA baliyatarAgaM Asurute taM poyavahaNaM dohiM aMguliyAhiM giNhai, giNhittA sattaTThatalAI jAva arahannagaM evaM vayAsI- "haM bho arahannagA ! apatthiyapatthiyA ! No khalu kappai tava sIlavyaya-guNa- veramaNa-paccakkhANa - posahovavAsAiM taheva jAva dhammajjhANovagae viharai / ( 354 ) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only

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AThavA~ adhyayana : mallI ( 355) CON ORG ve zrA sUtra 63. isa para usa pizAca ne dharmadhyAna meM lIna arhantraka para kruddha ho usa nAva ko do aMguliyoM meM uThAyA aura sAta-ATha tAr3a kI U~cAI para le jAkara vahI dhamakI dohraaii| kintu arhannaka taba bhI apane dharma-dhyAna se vicalita nahIM huaa| 63. Annoyed with Arhannak the demon now picked up the ship in his fingers, lifted it to a great height, and repeated the threat. Arhannak still remained undisturbed in his meditation. kSamAyAcanA evaM kuNDaloM kI bheMTa __ sUtra 64. tae NaM se pisAyarUve arahannagaM jAhe no saMcAei niggaMthAo pAvayaNAo cAlittae vA khobhittae vA vipariNAmittae vA tAhe uvasaMte jAva niviNNe taM poyavahaNaM saNiyaM saNiyaM uvariM jalassa Thavei, ThavittA taM divvaM pisAyarUvaM paDisAharai, paDisAharittA divvaM devarUpaM viuvvai, viuvvittA aMtalikkhapaDivanne sakhiMkhiNiyAiM jAva parihie arahannagaM samaNovAsayaM evaM vayAsI sUtra 64. jaba vaha pizAca arhantraka ko nirgrantha vacana se vimukha karane meM saphala nahIM huA to vaha zAnta ho gyaa| usake mana meM kheda huA aura usane nAva ko dhIre-dhIre samudra kI sataha para rakha diyaa| phira usane apanA pizAca rUpa tyAgakara divya devarUpa dhAraNa kiyA aura paMcaraMge tathA chamachama karate divya vastrAbhUSaNa pahanakara AkAza meM sthira ho arhannaka se kahAGIFT OF EARRINGS ____64. On failing to turn Arhannak against the preaching of the Nirgranth, the demon calmed down. It was repentant and put back the ship slowly on the surface of the sea. It then transformed its demonic appearance into a divine one with multicoloured dress and glittering divine ornaments. It stationed itself in the sky and said to Arhannak__sUtra 65. "haM bho arahannagA ! dhanno'si NaM tumaM devANuppiyA ! jAva jIviyaphale, jassa NaM tava niggaMthe pAvayaNe imeyArUvA paDivattI laddhA pattA abhisamannAgayA, evaM khalu devANuppiyA ! sakke deviMda devarAyA sohamme kappe sohammavaDiMsae vimANe sabhAe suhammAe bahUNaM devANaM majjhagae mahayA saddeNaM Aikkhai-"evaM khalu jaMbuddIve dIve bhArahe vAse caMpAe nayarIe arahannae samaNovAsae ahigayajIvAjIve, no khalu sakkA keNae deveNa vA dANaveNa vA niggaMthAo pAvayaNAo cAlittae vA jAva vipariNAmittae vaa| Dang BAR OVERNMMUHURARImmuaamaargamMem ba o m sanemummendment BT CHAPTER-8: MALLI (355)

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( 356 ) taNaM ahaM devANuppiyA ! sakkassa deviMdassa eyamahaM No saddahAmi, no royayAmi / tae NaM mama imeyAve ajjhatthie jAva pariccayai ? No pariccayai ? ti kaTTu evaM saMpehemi, saMpehittA ohiM pauMjAmi, pauMjittA devANuppiyA ! ohiNA Abhoemi, AbhoittA uttarapuracchimaM disIbhAgaM uttaraveuvviyaM samugdhAmi, tAe ukkiTThAe jAva jeNeva lavaNasamudde jeNeva devANuppie teNeva uvAgacchAmi / uvAgacchittA devANuppiyANaM uvasaggaM karemi / no ceva NaM devANuppiyA bhIyA vA tatthA vA, taM jaM NaM sakke deviMde devarAyA vadai, sacce NaM esamaTTe / taM diTTe NaM devANuppiyANaM iDDhI juI jaso balaM jAva parakkame laddhe patte abhismnnaage| taM khAmemi NaM devANuppiyA ! khamaMtumarihaMtu NaM devANuppiyA ! NAi bhujjo bhujjo evaM karaNayAe / " tti kaTTu paMjaliuDe pAyavaDie eyamaTTaM bhujjo khAmei, khAmittA arannayassa duve kuMDalajuyale dalayai, dalaittA jAmeva disiM pAubbhUe tAmeva disiM pddige| jJAtAdharmakathAMga sUtra sUtra - 65. " he arhannaka ! tuma dhanya ho / tumhArA jIvana saphala hai ki tumako nirgrantha vacana ke prati aisI zraddhA upalabdha huI hai aura vaha samyak rUpa se tumhAre AcaraNa meM prakaTa huI hai| he devAnupriya ! devarAja zakrendra ne saudharmakalpa meM saudharmAvataMsaka nAma ke vimAna kI sudharmA sabhA meM aneka devoM ke bIca zubha vacanoM meM kahA thA- 'jambUdvIpa ke bharata kSetra kI campAnagarI meM arhannaka nAma kA eka zramaNopAsaka jIva ajIva Adi tattvoM kA jJAtA hai| use koI bhI deva-dAnava nirgrantha vacana se vimukha karane meM samartha nahIM hai / ' meM "he devAnupriya ! usa samaya zakrendra ke isa kathana para mujhe vizvAsa nahIM huA thA aura na unakI bAta acchI lagI thI / usa samaya mere mana meM yaha vicAra utpanna huA - 'maiM jAkara arhannaka ke sAmane prakaTa hoU~ aura pahale yaha jAnU~ ki use dharma priya hai yA nahIM ? vaha dharma dRr3ha hai yA nahIM ? vaha zIlAdi vratoM se vimukha hotA hai yA nahIM ?' isa vicAra ke Ane para maiMne avadhijJAna se tumhArI sthiti jAnI aura IzAnakoNa meM jAkara vaikriya samudghAta se uttara vaikriyazarIra dhAraNa kiyA / phira tIvra gati se samudra meM jahA~ tuma the vahA~ AyA aura tumheM AtaMkita karane ke lie upasarga kiye| para tuma vicalita nahIM hue / ataH zakrendra ke vacana sacce nikle| maiMne dekhA ki tumheM Rddhi, dyuti, yaza, bala aura parAkrama prApta huA aura tumane unakAM bhalIbhA~ti upayoga kiyA hai / he devAnupriya ! maiM Apako khamAtA huuN| Apa kSamA pradAna karane yogya haiN| he devAnupriya ! bhaviSya meM maiM aisA kucha nahIM kruuNgaa|" aura vaha deva donoM hAtha jor3a arhannaka ke caraNoM meM girakara bArambAra apane upadrava ke lie vinayapUrvaka kSamAyAcanA kare lagA / phira usane arhannaka ko do kuMDala yugala ( do jor3I ) bheMTa kie aura jisa dizA se AyA thA usI dizA meM lauTa gayA / hai ( 356 ) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only

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AThavA~ adhyayana : mallI 65. "Arhannak! Praise be to you. You are a highly accomplished individual as you have developed so deep a faith in the preaching of the Nirgranth; all the more so because it is evident in your conduct. Beloved of gods! Shakrendra, the king of gods had one day mentioned in the assembly of gods in the Saudharmavatansak dimension, 'In Champa city in the Bharat area of the Jambu continent lives Arhannak, a Shramanopasak, who has the knowledge of matter and soul. It is not possible for any god or demon to turn him against the preaching of the Nirgranth.' "Beloved of gods! At that time I neither believed nor liked this statement of the king of gods. I just thought, 'Let me first go and appear before Arhannak and test him if he loves his religion? If he is resolute in his discipline? and can he be turned against his vows?' "Thinking thus I located you with the help of my Avadhi Jnana. I proceeded in the north-east direction and with the process of Vaikriya Samudghat transformed myself into a demonic body. I rushed to the area your ship was on the high seas and created various horrors to overwhelm you. But you did not move an inch and maintained your poise. Thus the king of gods was proved right. ( 357 ) "I have observed that you have been blessed with wealth, aura, fame, strength, and prowess and you have utilized them well. Beloved of gods! I beg your pardon. You have the capacity to forgive and forget. Beloved of gods! I promise not to repeat this in future." And that god fell at the feet of Arhannak with joined palms and begged pardon again and again for his misdeed. He then gifted two pairs of earrings to Arhannak and left for his abode. sUtra 66. tae NaM arahannae niruvasaggamitti kaTTu paDimaM pAre / tae NaM te arahannagapAmokkhA jAva vANiyagA dakkhiNANukUleNaM vAeNaM jeNeva gaMbhIrae poyapaTTaNe teNeva uvAgacchaMti, uvAgacchittA poyaM laMbaMti, laMbittA sagaDisAgaDaM sajjeMti, sajjittA taM gaNimaM dharimaM mejjaM paricchejjaM sagaDisAgaDaM saMkAmeMti, saMkAmittA sagaDisAgaDaM joeMti, jottA jeNeva mihilA nagarI teNeva uvAgacchaMti uvAgacchittA mihilAe rAyahANIe bahiyA aggujjANaMsi sagaDisAgaDaM moenti, moittA mihilAe rAyahANIe taM mahatthaM mahagghaM maharihaM viulaM rAyarihaM pAhuDaM kuMDalajuyalaM ca geNhaMti, geNhittA mihilAe rAyahANIe CHAPTER-8: MALLI For Private Personal Use Only

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( 358) jJAtAdharmakathAMga sUtra ORAO Swa ORD SANT MEDERED aNupavisaMti, aNupavisittA jeNeva kuMbhae rAyA teNeva uvAgacchaMti, uvAgacchittA karayala jAva kaTu taM mahatthaM divvaM kuMDalajuyalaM uvaNeti jAva purao tthveNti| sUtra 66. upasarga ke samApta ho jAne para arhannaka ne apanA kAyotsarga sampanna kiyaa| pavana ke dakSiNamukhI hone ke kAraNa unakI nAva gambhIra nAma ke bandaragAha para phuNcii| nAva ke rukane para arhannaka tathA anya vyApAriyoM ne gAr3iyA~ taiyAra kara unameM mAla bharA aura ghor3e jotakara ravAnA ho gye| vahA~ se ve mithilA nagarI pahuMce aura nagara ke bAhara zreSTha udyAna meM apanI gAr3iyA~ khar3I kara dii| phira ve rAjA ke liye bahumUlya tathA mahAna vyaktiyoM ko bheMTa karane yogya sAmagrI tathA kuMDaloM kI vaha divya jor3I sAtha meM lekara mithilA nagarI ke bhItara aaye| kumbha rAjA ke darabAra meM pahu~ca donoM hAtha jor3a abhinandana kiyA aura bheMTa sAmagrI tathA kuMDala rAjA ke sAmane rakha diye| 66. Arhannak concluded his meditation as soon as the affliction was over. When the wind started blowing from the south their ship reached the Gambhir port. After the ship docked, Arhannak and the other merchants prepared their carts and loaded their merchandise. Harnessing the horses they left the port. They came to Mithila city and parked their carts in the beautiful garden outside the city. They selected valuable and suitable gifts as well as a pair of the divine earrings and entered the town. Arriving at the court of King Kumbh they greeted him and placed the gifts and the earrings before him. __sUtra 67. tae NaM kuMbhae rAyA tesiM saMjattagANaM nAvAvANiyagANaM jAva paDicchai, paDicchittA malliM videhavararAyakannaM saddAvei, saddAvittA taM divvaM kuMDalajuyalaM mallIe videhavararAyakanagAe piNaddhai, piNaddhittA pddivisjjei| tae NaM se kuMbhae rAyA te arahannagapAmokkhe jAva vANiyage vipuleNaM asaNa-pANakhAima-sAimeNa vattha-gaMdha-mallAlaMkAreNaM jAva ussukkaM viyarei, viyarittA rAyamaggamogADhe ya AvAse viyarai, viyarittA pddivisjjei| ___ sUtra 67. kuMbha rAjA ne una naukA vaNikoM dvArA dI bahumUlya bheMTa sAmagrI svIkAra kI aura mallIkumArI ko bulvaayaa| ve divya kuMDala unhoMne kumArI ko pahanAe aura vApasa bheja diyaa| phira kumbha rAjA ne arhannaka Adi yAtriyoM kA pracura AhAra sAmagrI tathA vastrAlaMkAra pradAna kara satkAra kiyaa| rAjA ne unakA zulka bhI mApha kara diyA aura rAjamArga para Thaharane kA sthAna pradAna kara vidA kiyaa| SMS RAMA TOR - / (358) JNATA DHARMA KATHANGA SUTRA

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24 OTE IN ONE

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jJAtAdharmakathAMga sUtra Cam kI ka IRAO MPS citra paricaya THE ILLUSTRATIONS EXPLAINED - - - - divya kuNDala yugala kI bheMTa - citra : 24 deva ke upahAra rUpa meM prApta kuNDala yugala lekara arhannaka Adi samudra vyApArI mithilA ke taTa para phuNce| vahA~ ke rAjA kumbha ko bheMTa dene ke lie svarNa thAla meM ve divya kuNDala sajAkara laaye| aise divya kuNDala dekhakara rAjA kumbha bahuta prasanna hue| vyApAriyoM ko sammAnita kiyaa| mahArAja kumbha kI putrI thI mlliikumaarii| saMsAra kI adbhuta rUpa-lAvaNyavatI aura ananta punnyshaalinii| mallIkumArI kA varNa pannA-ratna jaisI harI chavi yukta thaa| mahArAja kumbha ne ve divya kuNDala yugala rAjakumArI mallI ko pahanAye to jaise kuNDaloM se rAjakumArI kA aura rAjakumArI kI divya chavi se kuNDaloM kA saundarya sau gunA nikhara gyaa| mahArAja kumbha ke pAsa hI rAjasiMhAsana para virAjita hai mlliikumaarii| (adhyayana 8) PRESENTING THE DIVINE EARRINGS ILLUSTRATION : 24 Taking the divine earrings Arhannak and his friends came to Mithila city. They took a gold plate, placed the divine earrings in it, and came to the court of King Kumbh. They greeted him and presented the earrings to him. King Kumbh was pleased. He felicitated the merchants. Princess Malli, the daughter of King Kumbh, was a divine beauty and a pious person. She had an emerald green complexion. The king gave the divine earrings to his daughter. When she put on these earrings her beauty was enhanced hundred fold, and the same happened to the divine beauty of the earrings. Princess Malli is occupying the throne adjacent to King Kumbh. (CHAPTER-8) MAmma JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI ( 359 ) Tes WAONEINDAN 67. King Kumbh accepted the costly gifts and called Princess Malli He gave the divine earrings to her and let her wear them before going back. King Kumbh honoured Arhannak and other merchants by gifting ample food, cloths and ornaments. He also exempted them from any levies and provided for a place to stay near the highway. sUtra 68. tae NaM arahannagasaMjattagA jeNeva rAyamaggamogADhe AvAse teNeva uvAgacchaMti, uvAgacchittA bhaMDavavaharaNaM kareMti, karittA paDibhaMDaM geNhaMti, geNhittA sagaDisAgaDaM bhareMti, jeNeva gaMbhIrae poyapaTTaNe teNeva uvAgacchaMti, uvAgacchittA poyavahaNaM sajjeMti, sajjittA bhaMDaM saMkAti, dakkhiNANukUleNaM vAeNaM jeNeva caMpAe poyaTThANe teNeva uvAgacchaMti, uvAgacchittA poyaM laMbeMti, laMbittA sagaDisAgaDaM sajjeMti, sajjittA taM gaNimaM dharimaM mejjaM pAricchejjaM sagaDIsAgaDaM saMkAmeMti, saMkAmettA jAva mahatthaM pAhuDaM divyaM ca kuMDalajuyalaM gehaMti, geNhittA jeNeva caMdacchAe aMgarAyA teNeva uvAgacchaMti, uvAgacchittA taM mahatthaM jAva uvnneti| sUtra 68. rAjA dvArA batAye AvAsa para Akara unhoMne apanA mAla becanA AraMbha kara diyaa| sArA mAla becakara unhoMne vahA~ se nayA mAla kharIdakara apanI gAr3iyA~ bharI aura gambhIra bandaragAha para Akara nAva taiyAra kara usameM vaha mAla bhara liyaa| vahA~ se jalamArga dvArA ve campAnagarI ke bandaragAha para Aye aura apanA mAla gAr3iyoM meM bhara diyaa| phira ve vahumUlya bheMTa sAmagrI tathA kuMDaloM kI bacI huI dUsarI jor3I lekara aMgarAja candracchAya ke darabAra meM gaye aura bheMTa rAjA ke samakSa rakha dii| 68. After settling at the house allotted by the king they started trading their goods. Selling all their stock and purchasing local goods they reloaded their carts and came to the port. Loading their ship they started on their journey back to the port of Champa. They filled their carts with the merchandise and went to the court of King Chandracchaya of Anga with valuable gifts and the remaining pair of divine earrings. The gifts were now placed before the king. ___ sUtra 69. tae NaM caMdacchAe aMgarAyA taM divvaM mahatthaM ca kuMDalajuyalaM paDicchai, paDicchittA te arahannanagapAmokkhe evaM vayAsI-"tubbhe NaM devANuppiyA ! bahUNi gAmAgara0 jAva sannivesAI AhiMDaha, lavaNasamudaM ca abhikkhaNaM abhikkhaNaM poyavahaNehiM ogAheha, taM atthiyAiM bhe kei kahiMci accherae diTThapuvve ?" CHAPTER-8 : MALLI (359)

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( 360) jJAtAdharmakathAMga sUtra Caes . CTED - - - sUtra 69. rAjA ne unakI divya kuNDala jor3I kI bheMTa svIkAra kI aura kahA-"he devAnupriyo ! Apa aneka grAmAdi meM bhramaNa karate haiM tathA bAra-bAra samudra yAtrA para jAte haiN| hameM batAo ki kahIM Apane koI Azcarya bhI dekhA hai kyA?" 69. The king accepted the gifts and said, "Beloved of gods! You have done many sea voyages and visited numerous villages, cities etc. ; tell me if you have come across some wonder somewhere?" sUtra 70. tae NaM te arahannagapAmokkhA caMdacchAyaM aMgarAyaM evaM vayAsI-"evaM khalu sAmI ! amhe iheva caMpAe nayarIe arahannagapAmokkhA bahave saMjattagA NAvAvANiyagA parivasAmo, tae NaM amhe annayA kayAiM gaNimaM ca dharimaM ca sejjaM ca paricchejaM ca taheva ahINamatirittaM jAva kuMbhagassa raNNo uvnnemo| ___ tae NaM se kuMbhae mallIe videharAyavarakannAe taM divvaM kuMDalajuyalaM piNaddhei, piNaddhittA, pddivisjjei| taM esa NaM sAmI ! amhehiM kuMbharAyabhavaNaMsi mallI videharAyavarakannA accherae diDhe taM no khalu annA kA vi tArisiyA devakannA vA jAva jArisiyA NaM mallI videhraayvrknnaa|| sUtra 70. vaNikoM ne aMgarAja caMdracchAya ko uttara diyA-"he svAmI ! hama saba naukAvaNik isI campAnagarI ke rahane vAle haiN| eka bAra hama apanA mAla bharakara yAtrA karate hue mithilA ke rAjA kumbha ke pAsa gye| unheM bheMTa samarpita karake baiThe to unhoMne usameM se divya kuNDala nikAlakara apanI kanyA mallIkumArI ko pahanA kara use vApasa bhejaa| he svAmI ! hameM rAjA kumbha ke bhavana meM unakI putrI mallIkumArI eka Azcarya ke rUpa meM dikhAI dii| usake jaisI sundarI samasta tribhuvana kI kanyAoM meM nahIM hai|" 70. The merchants replied to the king of Anga, "Sire! We seafarers are inhabitants of this Champa city. Traveling once with our merchandise we arrived in Mithila city and visited King Kumbh. When we took our seats after presenting the gifts to the king, he picked up the divine earrings and gave them to his daughter Princess Malli to wear. Sire! In that palace of King Kumbh Princess Malli was a wonder. She has no parallel in beauty in the whole universe." sUtra 71. tae NaM caMdacchAe te arahannagapAmokkhe sakkArei, sammANei, sakkArittA, sammANittA pddivisjjei| tae NaM caMdacchAe vANiyagajaNiyahAse dUtaM saddAvei, jAva jai vi ya NaM sA sayaM rjjsuNkaa| tae NaM se dUte haDhe jAva pahArettha gmnnaae| BHARO (360) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI ( 361) ORgO ja sUtra 71. rAjA candracchAya ne arhanaka Adi vaNikoM kA Adara-satkAra kiyA aura unheM vidA kiyaa| vaNikoM kI bAta suna unake. mana meM harSa aura prema kI bhAvanA jaagii| unhoMne apane dUta ko bulAyA aura mallIkumArI se vivAha karane kA prastAva rAjA kuMbha ke pAsa le jAne ko khaa| dUta prasannacitta ravAnA ho gyaa| ___71. King Chandracchaya bestowed honour on the traders and bid them good-bye. He was pleased to hear the story narrated by the merchants and at the same time was filled with a desire. He called his emissary and instructed him to go to King Kumbh with a marriage proposal for Princess Malli. The emissary happily commenced his journey. rAjA rukmi sUtra 72. teNaM kAleNaM teNaM samaeNaM kuNAlA nAma jaNavae hotthaa| tattha NaM sAvatthI nAma nayarI hotthaa| tattha NaM ruppI kuNAlAhivaI nAmaM rAyA hotthaa| tassa NaM ruppissa dhUyA dhAriNIe devIe attayA subAhunAmaM dAriyA hotyA, sukumAla pANi pAyA rUveNa ya jovvaNeNaM lAvaNNeNa ya ukkiTThA ukkiTThasarIrA jAyA yAvi hotthaa| tIse NaM subAhUe dAriyAe annayA cAummAsiyamajjaNae jAe yAvi hotthaa| sUtra 72. kAla ke usa bhAga meM kuNAla nAma kA eka janapada thaa| vahA~ kI rAjadhAnI zrAvastI nagarI thI jahA~ rukmi nAma ke rAjA rAjya karate the| unakI rAnI kA nAma dhAriNI thA jisakI kokha se janmI kanyA kA nAma subAhu thaa| vaha kanyA sukomala thI aura zarIra, vaya, rUpa, yauvana tathA lAvaNya meM utkRSTa thii| eka bAra usa rAjaputrI ke cAturmAsika snAna ke utsava kA samaya aayaa| KING RUKMI 72. During that period of time there was a country named Kunal. The capital of Kunal was Shravasti city and King Rukmi ruled there. The name of his queen was Dharini. He also had a daughter named Subahu. The princess was delicate as well as exemplary in beauty, youth and charm. One day her annual bathing ritual was celebrated. sUtra 73. tae NaM se ruppI kuNAlAhivaI subAhUe dAriyAe cAummAsiyamajjaNayaM uvaTThiya jANai, jANittA koDuMbiyapurise saddAvei, saddAvittA evaM vayAsI-"evaM khalu amro CHAPTER-8 : MALLI (361)

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jJAtAdharmakathAMga sUtra ( 362 ) CTara - - devANuppiyA ! subAhUe dAriyAe kallaM cAummAsiyamajjaNae bhavissai, taM kallaM tubbhe NaM rAyamaggamogADhaMsi caukkaMsi jalathalayadasaddhavaNNamallaM sAhareha, jAva oliNti| ___ sUtra 73. rAjA rukmi ne usa avasara para apane sevakoM ko bulAkara kahA-"he devAnupriyo ! kala kumArI subAhu ke cAturmAsika snAna kA utsava hai| ataH tuma jala-thala ke paMcaraMge phUla lAo aura rAjamArga ke bIca cauka meM una phUloM kI mAlAoM kA sugaMdhita gajarA lttkaao|" sevakoM ne rAjAjJA ke anusAra kArya sampanna kiyaa| 73. On that occasion King Rukmi called his staff and said, "Beloved of gods! Tomorrow is the annual bathing ceremony of princess Subahu. As such, bring multi-coloured flowers from land and water and decorate the central square on the highway with intwined garlands of these flowers." The attendants carried out the order. sUtra 74. tae NaM ruppI kuNAlAhivaI suvannagAraseNiM saddAvei, saddAvittA evaM vayAsI-"khippAmeva bho devANappiyA ! rAyamaggamogADhaMsi pRSphamaMDavaMsi NANAviha paMcavaNNehiM taMdulehiM NagaraM aalihh| tassa bahumajjhadesabhAe paTTayaM reh|" raettA jAva pccppinnNti| sUtra 74. isake pazcAt rAjA rukmi ne svarNakAroM-sunAroM ke saMgha ko bulAkara kahA"he devanupriyo ! jaldI hI rAjamArga ke bIca banAye puSpa-maMDapa meM taraha-taraha ke paMcaraMge cAvaloM se nagara kA citra banAo aura usake bIca meM eka pATa rkho|'' sunAra saMgha ne AjJA ke anusAra kArya sampanna kara diyaa| 74. King Rukmi now called the guild of goldsmiths and said, "Beloved of gods! Go and prepare a model of the city with multicoloured rice in the flower-pavilion raised at the centre of the highway At the centre of the model erect a platform." The guild of goldsmiths carried out the order. sUtra 75. tae NaM se ruppI kuNAlAhivaI hatthikhaMdhavaragae cAuraMgiNIe seNAe mahayA bhaDa-caDakara-raha-pahakaraviMda-parikkhitte aMteurapariyAlasaMparibuDe subAhuM dAriyaM purao kaTu jeNeva rAyamagge, jeNeva pupphamaMDave teNeva uvAgacchai, uvAgacchittA hatthikhaMdhAo paccoruhai, paccoruhittA pupphamaMDavaM aNupavisai, aNupavisittA sIhAsaNavaragae puratthAbhimuhe snnisnne| sUtra 75. rAjA rukmi taba zreSTha hAthI para savAra ho apanI caturaMginI senA, svajanoM tathA vaibhava sahita kumArI subAhu ko Age kara rAjamArga ke madhya bane puSpa-maMDapa ke pAsa - - a . (362) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI ( 363) aayaa| hAthI para se utarakara puSpa-maMDapa meM praveza kiyA aura pUrva dizA kI ora mukha kara zreSTha siMhAsana para baiTha gyaa| 75. King Rukmi rode the best of his elephants and accompanied by the regiment of guards, his relatives, and all his regalia with princess Subahu in front, came to the flower-pavilion raised at the centre of the highway. He got down from the elephant, entered the pavilion and sat on the royal throne facing east. sUtra 76. tao NaM tAo aMteuriyAo subAhu~ dAriyaM paTTayaMsi duruuheNti| durUhittA seyapIyaehiM kalasehiM pahANeti, pahANittA savvAlaMkAravibhUsiyaM kareMti, karittA piuNo pAyaM vaMdiuM uvnneti| tae NaM subAhU dAriyA jeNeva ruppI rAyA teNeva uvAgacchai, uvAgacchittA pAyaggahaNaM krei| tae NaM se ruppI rAyA subAhuM dAriyaM aMke nivesei, nivesittA subAhue dAriyAe rUveNa ya jovvaNeNa ya lAvaNNeNa ya jAyavimhae varisadharaM saddAvei, saddAvittA evaM vayAsI-"tumaM NaM devANuppiyA ! mama docceNaM bahUNi gAmAgaranagara jAva saNNivesAI AhaDiMsi, bahUNa ya rAIsara jAva satthavAhapabhiINaM gihANi aNupavisasi, taM atthiyAI se kassai raNNo vA Isarassa vA kahiMci eyArisae majjaNae didvapuvve, jArisae NaM imIse subAhudAriyAe majjaNae?'' sUtra 76. aMtaHpura kI mahilAoM ne subAhukumArI ko usa pATa para AsIna kiyA aura cA~dI va sone ke kalazoM meM bhare pAnI se use snAna kraayaa| vastrAlaMkAroM se sajjita kara ve use apane pitA ke caraNoM meM praNAma karane ke lie laaiiN| subAhukumArI ne pitA ke nikaTa pahu~ca unake caraNoM kA sparza kiyaa| rukmi rAjA ne apanI putrI ko goda meM biThA liyA aura usake rUpa, yauvana aura lAvaNya ko dekha vismita hue| unhoMne antaHpura ke variSTha rakSaka ko bulAkara pUchA-"he devAnupriya ! tuma mere dUta ke rUpa meM aneka grAmAdi meM jAte ho| kyA tumane kisI rAjA yA jAgIradAra ke yahA~ aisA mnAnotsava isase pahale bhI kahIM dekhA hai ?" 76. The ladies from the palace seated the princess on the platform and helped her bathe with water filled in pitchers made of gold and silver. They also helped her dress and then took her to her father to touch his feet. When the princess reached near her father she bowed down and touched his feet. King Rukmi made her sit in his lap and was astonished to see her beauty, youth and charm. He called the I xkA CHAPTER-8 : MALLI (363)

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( 364 ) jJAtAdharmakathAMga sUtra commander of the brigade of palace guards and asked, "Beloved of gods! You have been to many villages (etc.) as my emissary; tell me if you have ever seen such a bathing celebration at palaces of any of the kings or landlords." ___ sUtra 77. tae NaM se varisadhare ruppiM karayalapariggahiyaM sirasAvattaM matthae aMjaliM kaTu evaM vadAsI-"evaM khalu sAmI ! ahaM annayA tubbhe NaM docceNaM mihilaM gae, tattha NaM mae kuMbhagassa raNNo dhUyAe, pabhAvaIe devIe attayAe mallIe videharAyavarakannayAe majjaNae diTTe, tassa NaM majjaNagassa ime subAhUe dAriyAe majjaNae sayasahassaimaM pi kalaM na agghei| ___ sUtra 77. rakSaka ne hAtha jor3akara kahA-"he svAmI ! eka bAra maiM Apake dUta ke rUpa meM mithilA gayA thaa| vahA~ maiMne rAjA kuMbha aura rAnI prabhAvatI kI putrI mallI kA snAnotsava dekhA thaa| subAhukumArI kA yaha snAnotsava usake lAkhaveM aMza ke barAbara bhI nahIM hai|" 77. The commander replied with joined palms, "Sire! Once I had gone to Mithila as your emissary. There I chanced to witness the bathing ceremony of Princess Malli, the daughter of King Kumbh and Queen Prabhavati. The bathing ceremony of princess Subahu is not even a millionth fraction as good as that of Princess Malli." sUtra 78. tae NaM se ruppI rAyA varisadharassa aMtie eyama8 soccA Nisamma sesaM taheva majjaNaga-jaNiyahAse dUtaM saddAvei, saddAvettA evaM vayAsI-"jeNeva mihilA nayarI teNeva pahArettha gmnnaae| sUtra 78. yaha suna-samajhakara usa snAnotsava ke varNana se prabhAvita tathA AkarSita rAjA rukmi ne apane dUta ko bulAyA aura mallIkumArI se vivAha ke prastAva sahita use mithilA ke lie ravAnA kara diyaa| ___78. Impressed by this, King Rukmi called his emissary and sent him to Mithila with a marriage proposal for Princess Malli. kAzIrAja zaMkha sUtra 79. teNaM kAleNaM teNaM samaeNaM kAsI nAmaM jaNavae hotthaa| tattha NaM vANArasI nAma nayarI hotthaa| tattha NaM saMkhe nAmaM rAyA kAsIrAyA hotthaa| sUtra 79. kAla ke usa bhAga meM kAzI nAma kA eka janapada thA jisakI vArANasI nAma kI nagarI meM kAzIrAja zaMkha rAjya karate the| OrA SAIRATNA PARTNA TYPER (364) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI ( 365) althO para KING SHANKH OF KASHI 79. During that period of time there was a country named Kashi and its capital was Varanasi city. King Shankh ruled there. sUtra 80. tae NaM tIse mallIe videharAyavarakannagAe annayA kayAiM tassa divvassa kuMDala-juyalassa saMdhI visaMghaDie yAvi hotthaa| ___tae NaM kuMbhae rAyA suvannagAraseNiM saddAvei, sadAvittA evaM vayAsI-"tubbhe NaM devANuppiyA ! imassa divvassa kuMDalajuyalassa saMdhiM sNghaaddeh|" sUtra 80. eka bAra mallIkumArI ke una divya kuNDaloM kA eka jor3a khula gyaa| rAjA kuMbha ne sunAroM ke saMgha ko bulAkara kahA-"devAnupriyo ! isa kuMDala ke jor3a ko jhAla lagAkara ThIka kara do|" 80. Once, a joint in one of Princess Malli's divine earrings broke. King Kumbh summoned the guild of goldsmiths and said, "Beloved of gods! Braze the broken joint and set this earring right." sUtra 81. tae NaM sA suvaNNagAraseNI eyamaDheM taha tti paDisuNei, paDisuNittA taM divvaM kuMDalajuyalaM geNhai, geNhittA jeNeva suvaNNagArabhisiyAo teNeva uvAgacchai, uvAgacchittA suvaNNagArabhisiyAsu Nivesei, NivesittA bahUhiM AehiM ya jAva pariNAmemANA icchaMti tassa divvassa kuMDalajuyalassa saMdhiM ghaDittae, no ceva NaM saMcAeMti sNghdditte| tae NaM sA suvannagAraseNI jeNeva kuMbhae teNeva uvAgacchai, uvAgacchittA karayala0 jAva vaddhAvettA evaM vayAsI-"evaM khalu sAmI ! ajja tubbhe amhe sddaaveh| saddAvettA jAva saMdhi saMghADettA eyamANattiyaM pccppinnh| tae NaM amhe taM divvaM kuMDalajuyalaM gennhaamo| jeNeva suvannagArabhisiyAo jAva no saMcAemo sNghaadditte| tae NaM amhe sAmI ! eyassa divvassa kuMDalassa annaM sarisayaM kuMDalajuyalaM ghddemo|" __ sUtra 81. sunAroM ne 'jo AjJA' kahakara ve kuNDala le liye aura apane kArakhAne cale gye| vahA~ Akara unhoMne aneka prakAra se unheM jhAlane kI pUrI ceSTA kI para vaisA nahIM kara ske| nirAza ho ve rAjA ke pAsa lauTe, hAtha jor3akara abhinandana kiyA aura bole-"he svAmI ! Aja Apane hameM bulAkara kuNDaloM ko ThIka kara lAne kI AjJA dI thii| hamane ina kuNDaloM ko kArakhAne le jAkara jhAla lagAne kI bahuta ceSTA kI, kintu saphala na ho ske| ataH yadi mahArAja kI AjJA ho to hama aisI hI naI joDI banAkara lA deveN|" CHAPTER-8 : MALLI (365)

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( 366 ) jJAtAdharmakathAMga sUtra STATRO ao HD - TUM NO 81. The goldsmiths said, "As you say, Sire." and took the earrings to their smithy. They tried their best, using all the skill at their command, to braze the joint but failed. Getting disappointed they came to the king, greeted him with joined palms and said, "Sire ! You called us today and instructed us to repair the earrings. We took these earrings to our smithy and tried our best to braze the joint but failed. If your excellency permits we may make a new pair like this." sunAroM kA deza nikAlA sUtra 82. tae NaM se kuMbhae rAyA tIse suvaNNagAraseNIe aMtie eyamaDhe soccA nisamma Asurutte tivaliyaM bhiuDiM niDAle sAhaTu evaM vayAsI "kesa NaM tubbhe kalAyaNaM bhavaha ? je NaM tubbhe imassa kuMDalajuyalassa no saMcAeha saMdhiM saMghADettae?" te suvaNNagAre nivvisae aannvei| sUtra 82. sunAroM kI bAta sunakara rAjA kuMbha kupita ho gye| unake lalATa para tIna salavaTa par3a gye| unhoMne sunAroM se kahA-"tuma kaise sunAra ho jo isa kuNDaloM kI jor3I meM jhAla bhI nahIM lagA sakate?" aura rAjA ne unheM deza nikAle kI AjJA de dii| EXILE OF GOLDSMITHS 82. Hearing about the failure of the goldsmiths King Kumbh got angry. He frowned deeply and addressed the goldsmiths, "What sort of goldsmiths are you, who could not do a simple thing like brazing a joint of these earrings?" And he issued orders for their deportation. sUtra 83. tae NaM te suvaNNagArA kuMbheNaM raNNA nivvisayA ANattA samANA jeNeva sAI sAiM gihAI teNeva uvAgacchati, uvAgacchittA sabhaMDamattovagaraNamAyAe mihilAe rAyahANIe majjhamajjheNaM nikkhmNti| nikkhamittA videhassa jaNavayassa majjhamajheNaM jeNeva kAsI jaNavae, jeNeva vANArasI nayarI teNeva uvaagcchNti| uvAgacchittA aggujjANaMsi sagaDIsAgaDaM moeMti, moittA mahatthaM jAva pAhuDaM gehaMti, geNhittA vANArasIe nayarIe majhamajjheNaM jeNeva saMkhe kAsIrAyA teNeva uvAgacchaMti, uvAgacchittA karayala. jAva vaddhAti, vaddhAvittA pAhuDaM purao ThAveMti, ThAvittA saMkharAyaM evaM vayAsI GREEN BAD (366) INATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI (367) Ta> M Omes la ATM COMSADAV yAdA MARA sUtra 83. deza se nikala jAne kA daMDa pAkara ve sunAra apane-apane ghara lauTe aura apane kapar3e-latte, bartana-bhA~r3e va aujAra-pAtI lekara mithilA nagarI ke bIca hote hue bAhara nikala gye| videha janapada se nikalakara ve kAzI janapada meM vArANasI nagarI phuNce| nagara ke bAhara udyAna meM apanI gAr3iyA~ khar3I kara ve vArANasI nagarI ke bIca hote rAjA zaMkha ke darabAra meM phuNce| hAtha jor3akara rAjA kA abhinandana kiyA aura bheMTa sAmagrI rAjA ke sammukha rakha dii| phira ve rAjA se bole 83. Getting this punishing order the goldsmiths returned to their respective homes; collected their cloths, utensils, instruments, and other necessary things; and left the town. Leaving the Videh country they entered the Kashi country and arrived in Varanasi city. They parked their vehicles in a garden outside the city and arrived at the court of King Shankh. They greeted the king with joined palms, placed gifts before him and submitted sUtra 84. "amhe NaM sAmI ! mihilAo nayarIo kuMbhaeNaM raNNA nivvisayA ANattA samANA ihaM havvamAgayA, taM icchAmo NaM sAmI ! tubbhaM bAhucchAyApariggahiyA nibbhayA nirubbiggA suhaM suheNaM privsiuN|" tae NaM saMkhe kAsIrAyA te suvaNNagAre evaM vayAsI"kiM NaM tubbhe devANuppiyA kuMbhaeNaM raNNA nivvisayA ANattA?' tae NaM te suvaNNagArA saMkhaM evaM vayAsI-"evaM khalu sAmI ! kuMbhagassa raNNo dhUyAe pabhAvaIe devIe attayAe mallIe kuMDalajuyalassa saMdhI visNghddie| tae NaM se kuMbhae suvaNNagAraseNiM sadAvei, saddAvittA jAva nivvisayA aannttaa|" sUtra 84. "he svAmI ! rAjA kumbha ke dvArA mithilA nagarI se nirvAsita hokara hama sIdhe yahA~ Aye haiN| hama ApakI bhujAoM kI chAyA meM nirbhaya aura nirudvega hokara sukha-zAnti se rahanA cAhate haiN|" kAzIrAja ne prazna kiyA-"devAnupriyo ! rAjA kuMbha ne tumheM deza nikAlA kyoM diyA?" sunAroM ne uttara diyA-"svAmI ! rAjA kumbha kI putrI mallIkumArI ke kuNDala kA jor3a khula gayA thaa| rAjA ne hameM bulAkara use ThIka karane ko kahA aura vaisA na kara pAne para unhoMne hameM nirvAsita kara diyaa|" 84. "Sire ! After being exiled by King Kumbh from Mithila we have come here straight-away. We want to settle down here, in peace and without any fear or disturbance, under your protection." CHIER moonmaye CHAPTER-8 : MALLI (367)

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( 368) jJAtAdharmakathAMga sUtra Congo RADIA TchA The king of Kashi asked, "Beloved of gods! Why King Kumbh exiled you?" The goldsmiths replied, "Sire ! A joint in the earrings of Princess Malli, the daughter of the king, had broken. The king called us and ordered us to repair it. When we failed to do so he exiled us." sUtra 85. tae NaM se saMkhe suvanagAre evaM vayAsI-"kerisiyA NaM devANuppiyA ! kuMbhagassa dhUyA pabhAvaIe devIe attayA mallI videharAyavarakannA?" tae NaM te suvaNNagArA saMkharAyaM evaM vayAsI-"No khalu sAmI ! annA kAI tArisiyA devakannA vA jAva jArisiyA NaM mallI videhraayvrknnaa|" tae NaM kuMDalajualajaNiyahAse dUtaM saddAvei, jAva taheva pahArettha gmnnaae| __ sUtra 85. rAjA zaMkha ne prazna kiyA-"devAnupriyo ! rAjA kumbha kI putrI mallIkumArI kaisI hai?" ___ sunAroM ne kahA-"svAmI ! mallIkumArI jaisI sundarI sAre tribhuvana meM kahIM bhI nahIM yaha sunakara kuMDalAdi sahita mallIkumArI ke varNana se prabhAvita rAjA zaMkha ne vivAha prastAva sahita apane dUta ko mithilA ke lie bheja diyaa| 85. King Shankh asked, "Beloved of gods ! Tell me about Princess Malli, the daughter of King Kumbh." Goldsmiths, "Sire ! There is no dame as beautiful as Princess Malli in the whole universe." The description of the princess and her divine earrings impressed king Shankh so much that he sent his emissary to Mithila with a marriage proposal. rAjA adInazatru sUtra 86. teNaM kAleNaM teNaM samaeNaM kurujaNavae hotthA, hatthiNAure nayare, adINasattU nAma rAyA hotthA, jAva vihri| sUtra 86. kAla ke usa bhAga meM kuru nAmaka janapada ke hastinApura nagara para rAjA adInazatru kA zAsana thaa| - (368) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI ( 369) KING ADINSHATRU 86. During that period of time King Adinshatru ruled over Hastinapur, the capital city of Kuru country. __sUtra 87. tattha NaM mihilAai kuMbhagassa putte pabhAvaIe attae mallIe ANujAyae malladinnae nAma kumAre jAva juvarAyA yAvi hotthaa| tae NaM malladinne kumAre annayA koDubiyapurise saddAvei, saddAvittA evaM vayAsI"gacchaha NaM tubbhe mama pamadavaNaMsi egaM mahaM cittasabhaM. kareha aNegakhaMbhasayasaNNiviTheM, eyamANattiyaM paccappiNaha, te vi taheva pccppinnNti| __ sUtra 87. mithilA nagarI ke rAjA kumbha kA putra aura mallIkumArI kA choTA bhAI kumAra malladinna vahA~ kA yuvarAja thaa| eka dina kumAra malladinna ne apane sevakoM ko bulAkara kahA-"mere mahala ke udyAna (pramadavana) meM eka vizAla citrasabhA kA nirmANa kraao|" sevakoM ne kumAra kI AjJA kA pAlana kara unheM sUcanA dii| 87. Prince Malladinna, the son of King Kumbh and younger brother of Princess Malli, was the heir to the throne of Mithila. One day Malladinna called his staff and said, "Construct a large art gallery in my palace garden." The attendants carried out the order and reported back to him. sUtra 88. tae NaM malladinne kumAre cittagaraseNiM saddAvei, saddAvittA evaM vayAsI"tubbhe NaM devANuppiyA ! cittasabhaM hAva-bhAva-vilAsa-vibboya-kaliehiM rUvehiM citteh| cittittA jAva pccppinnh| ____ tae NaM sA cittagaraseNI taha ti paDisuNei, paDisuNittA jeNeva sayAI gihAI, teNeva uvAgacchati, uvAgacchittA tUliyAo vannae ya geNhati, geNhittA jeNeva cittasabhA teNeva uvAgacchati, uvAgacchittA aNupavisati, aNupavisittA bhUmibhAge viracati, viracittA bhUmiM sajjati, sajjittA cittasabhaM hAvabhAva0 jAva citteuM payattA yAvi hotthaa| __sUtra 88. phira malladinna kumAra ne citrakAroM ke dala ko bulAkara kahA-"devAnupriyo ! tuma loga merI citrasabhA ko vibhinna mudrA, bhAva, vilAsa aura ceSTAoM yukta citroM se paripUrNa kara do|" kumAra kI AjJA zirodhArya kara citrakAra apane gharoM ko lauTa gye| tUlikAe~ aura raMga Adi sAmagrI lekara ve citrasabhA meM gye| vahA~ unhoMne sAre kSetra kA vibhAjana kiyA aura apane-apane kSetra ko taiyAra kara citra banAne kA kArya AraMbha kara diyaa| kA CHAPTER-8 : MALLI (369)

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( 370) jJAtAdharmakathAMga sUtra Oamo io - - - - - 88. Malladinna now called a number of painters and said, "Beloved of gods ! Fill my art gallery with paintings on various subjects, themes, postures, gestures, and moods." Following the order the painters returned and came back after collecting paints, brushes and other equipment from their homes. With all this material they entered the gallery and allotted a specific work area to each. Every artist prepared his area and started work. mallIkumArI kA citra sUtra 89. tae NaM egassa cittagarassa imeyArUve cittagaraladdhI laddhA pattA abhisamannAgayA-jassa NaM dupayassa vA caupayassa vA apayassa vA egadesamavi pAsai, tassa NaM desANusAreNaM tayANurUvaM rUvaM nivvttei| tae NaM se cittagaradArae mallIe javaNiyaMtariyAe jAlaMtareNa pAyaMguLaM paasi| tae. NaM tassa cittagarassa imeyArUve ajjhatthie jAva samuppajitthA seyaM khalu mamaM mallIe vi pAyaMguTThANusAreNaM sarisagaM jAva guNovaveyaM rUvaM nivvattittae, evaM saMpehei, saMpehittA bhUmibhAgaM sajjei, sajjittA mallIe vi pAyaMguTThANusAreNaM jAva nivvttei| sUtra 89. una citrakAroM meM eka citrakAra meM aisI asAdhAraNa kSamatA (labdhi prApta) thI ki vaha kisI dopAye, caupAye athavA anya kisI vastu kA eka avayava mAtra dikhAI de jAne para usa vastu kA sampUrNa citra banA sakatA thaa| ___ eka bAra usa viziSTa citrakAra ne parde kI oTa meM rahI mallIkumArI ke paira kA aMgUThA kisI jAlI ke cheda meM se dekhaa| taba usake mana meM vicAra uThA ki mallIkumArI ke aMgUThe se prerita ho unakI sampUrNa citra anukRti banAnI caahiye| usane apane vicAra ko kriyAnvita karane ke lie dIvAla ke eka bhAga ko taiyAra kiyA aura citra banAkara pUrA kiyaa| THE PORTRAIT OF MALLI 89. Among those artists there was one who had the astonishing ability to paint a subject, be it man, animal or anything else, completely even if he had just a glimpse of a small part of its body. This artist once happened to see a toe of veiled Princess Malli from a hole in a grill. He immediately thought that inspired by this glimpse of the toe of the princess he should make a life size portrait of the (370) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI Oanso ( 371) A princess. He prepared a portion of the wall allotted to him and completed the portrait. __ sUtra 90. tae NaM sA cittagaraseNI cittasabhaM hAva-bhAva-vilAsa-vivvoya-kaliehiM, rUvehiM cittei, cittittA jeNeva malladinne kumAre teNeva uvAgacchai, uvAgacchittA jAva eyamANattiyaM pccppinnNti| tae NaM malladinne cittagaraseNiM sakkArei, sammANei, sakkAritA sammANittA vipulaM jIviyArihaM pIidANaM dalei, dalaittA pddivisjjei| sUtra 90. jaba citrakAroM ke dala ne citrasabhA ko malladinna kI AjJAnusAra citrita kara diyA to ve kumAra ke pAsa gae aura kArya sampanna hone kI sUcanA dii| kumAra ne unakA yathocita satkAra kiyA aura yatheSTa prItidAna dekara vidA kiyaa| ____90. When the group of artists completed the assignment given to them by Malladinna they approached the prince and reported accordingly. The prince honoured them and dismissed them after rewarding generously. sUtra 91. tae NaM malladinne kumAre annayA ehAe aMteurapariyAlasaMparivuDe ammadhAIe saddhiM jeNeva cittasabhA teNeva uvAgacchai, uvAgacchittA cittasabhaM annupvisi| aNupavisittA hAva-bhAva-vilAsa-bibboya-kaliyAI rUvAI pAsamANe pAsamANe jeNeva mallIe videhavararAyakanAe tayANurUve rUve nivvattie teNeva pahArettha gmnnaae| ___ tae NaM se malladinne kumAre mallIe videhavararAyakannAe tayANurUvaM rUvaM nivvattiyaM pAsai, pAsitta imeyArUve ajjhathie jAva samuppajjitthA-"esa NaM mallI videhavararAyakanna' tti kaTu lajjie vIDie viaDe saNiyaM saNiyaM pccoskkaai| sUtra 91. phira eka dina snAnAdi se nivRtta ho apane ranivAsa Adi tathA dhAyamAtA ko sAtha le malladinna kumAra usa citrasabhA meM aayaa| vividha hAva-bhAvayukta una citroM ko dekhatA-dekhatA vaha usa ora bar3hA jahA~ mallIkumArI kA citra banA huA thaa| vahA~ pahu~cakara usane jaise hI rAjakumArI kA citra dekhA, vaha cauMka par3A-"are yaha to mallIkumArI hai|" lAja-zarma se sakucAkara vaha dhIre-dhIre vahA~ se pIche haTane lgaa| 91. One day getting ready after his bath etc. Malladinna came to the gallery accompanied by his queens, staff and his governess. Appreciating the paintings with various moods (etc.) he drifted towards the portrait of Princess Malli. The moment his gaze fell upon Jams Prose CHAPTER-8 : MALLI (371)

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( 372 ) this portrait he was taken aback, "My god! this is Princess Malli ?" Ashamed of himself he started retracing his steps. mallI nahIM ! citra sUtra 92. tae NaM malladinnaM ammadhAI paccosakkataM pAsittA evaM vayAsI - "kiM NaM tuma puttA ! lajjie vIDie viaDe saNiyaM saNiyaM paccosakkai ?' tae NaM se malladinne ammadhAI evaM vayAsI - " juttaM NaM ammo ! mama jeTThAe bhagiNIe gurudeva bhUyAe lajjaNijjAe mama cittagaraNivvattiyaM sabhaM aNupavisittae ? jJAtAdharmakathAMga sUtra sUtra 92. kumAra ko isa prakAra haTate hue dekha usakI dhAyamAtA ne kahA - " he putra ! tuma lajjA se dhIre-dhIre haTa kyoM raho ho ?" kumAra ne uttara diyA- "mAtA ! merI guru aura devatA samAna bar3I bahana ke sAmane citrakAroM dvArA banAI isa sabhA meM praveza karate kyA mujhe lajjita nahIM honA cAhiye ?" A PORTRAIT, NOT MALLI! 92. When his governess saw him moving away from there she asked, "Son! what makes you move away from this spot as if you are ashamed of something?" The prince replied, "Mother! Should I not be ashamed of entering this art gallery decorated with such candid paintings, in presence of my revered and respected elder sister?" sUtra 93. tae NaM ammadhAI malladine kumAre evaM vayAsI - "no khalu puttA ! esa mallI videha-vararAyakannA cittagaraeNaM tayANurUve nivvattie / " tae NaM malladinne kumAre ammadhAIe eyamaTTha soccA Nisamma Asurute evaM vayAsI"kesa NaM bho ! cittayarae appatthiyapatthie jAva parivajjie jeNa mamaM jeTTAe bhagiNIe gurudevabhUyAe jAva nivvattie ?" tti kaTTu taM cittagaraM vajjhaM ANave / sUtra 93. dhAyamAtA ne batAyA - " he putra ! yaha sadeha mallIkumArI nahIM hai apitu citrakAra ne usakI jIvanta anukRti citrita kI hai| dhAmAtA kI yaha bAta sunakara malladina kumAra kruddha hokara bolA- " mRtyu kI icchA rakhane vAlA vaha durbuddhi citrakAra kauna hai jisane deva guru samAna merI bar3I bahana kA yaha citra banAyA hai ?" aura usane usa citrakAra kA vadha karane kI AjJA de dii| 93. The governess explained, "Son ! this is not Princess Malli but just a unique life like portrait of the princess." (372) For Private JNATA DHARMA KATHANGA SUTRA Personal Use Only

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AThavA~ adhyayanaH mallI ( 373) O lebala 04HIRO and Rahe nA Malladinna lost his temper at this statement of his governess and said, "Who is that ill fated and foolish artist who has made this portrait of my respected elder sister?" and he ordered the artist to be killed. sUtra 94. tae NaM sA cittagaraseNI imIse kahAe laTThA samANA jeNeva malladinne kumAre teNeva uvaagcchi| uvAgacchittA karayalapariggahiyaM jAva vaddhAvei, vaddhAvittA evaM vayAsI "evaM khalu sAmI ! tassa cittagarassa imeyArUvA cittagaraladdhI laddhA pattA abhisamannAgayA, jassa NaM dupayassa vA jAva Nivvatteti, taM mA NaM sAmI ! tubbhe taM cittagaraM vajjhaM aannveh| taM tubbhe NaM sAmI ! tassa cittagarassa annaM tayANurUvaM daMDaM nivvtteh|" __ sUtra 94. isa ghaTanA kI jAnakArI milate hI citrakAroM kI vaha maNDalI kumAra ke pAsa AI aura hAtha jor3a abhinandana kara unase prArthanA kI-"svAmI ! usa citrakAra ko aisI viziSTa yogyatA prApta hai ki vaha kisI bhI vastu kI pUrNa anukRti usakA eka avayava dekhakara hI banA sakatA hai| ataH he svAmI ! Apa usake vadha kI AjJA na dekara anya koI upayukta daNDa dene kI kRpA kreN|" 94. When the group of artists became aware of this development they came to the prince, greeted him and appealed, "Sire ! That artist has the astonishing ability to paint a subject completely even if he just has a glimpse of a small part of its body. As such, we appeal for your mercy to reduce his sentence." nirvAsita citrakAra sUtra 95. tae NaM se malladinne tassa cittagarassa saMDAsagaM chiMdAvei, nivvisayaM aannvei| tae NaM se cittagarae malladineNaM nivvisae ANatte samANe sabhaMDamattovagaraNamAyAe mihilAo nayarIo Nikkhamai, NikkhamittA videhaM jaNavayaM majjhamajjheNaM jeNeva hatthiNAure nayare, jeNeba kurujaNavae, jeNeva adINasattU rAyA, teNeva uvAgacchai, uvAgacchittA bhaMDanikkhevaM karei, karittA cittaphalagaM sajjei, sajjittA mallIe videharAyavarakannagAe pAyaMguTThANusAreNaM rUvaM Nivvattei, NivvattittA kakkhaMtaraMsi chubbhai, | chubbhaittA mahatthaM jAva pAhuDaM geNhai, geNhittA hatthiNApuraM nayaraM majjhamajjheNaM jeNeva Og OME CHAPTER-8 : MALLI (373)

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( 374 ) jJAtAdharmakathAMga sUtra adINasattU rAyA teNeva uvaagcchi| uvAgacchittA taM karayala0 jAva vaddhAvei, vaddhAvittA pAhuDaM uvaNei, uvaNittA "evaM khalu ahaM sAmI ! mihilAo rAyahANIo kuMbhagassa raNNo putteNaM pabhAvaIe devIe attaeNaM malladineNaM kumAreNaM nivvisae ANatte samANe iha havyamAgae, taM icchAmi NaM sAmI ! tubbhaM bAhucchAyA-pariggahie jAva privsitte|" sUtra 95. yaha sunakara malladinna ne usa citrakAra ke dAhine hAtha kA aMgUThA aura tarjanI kaTavAkara deza se nikAla dene kI AjJA de dii| daNDa pAkara vaha citrakAra apanA sArA sAmAna lekara mithilA nagarI se prasthAna kara gyaa| videha janapada se nikalakara vaha kuru janapada meM hastinApura nagara meM aayaa| apanA sAmAna ucita sthAna para rakhakara usane eka citra phalaka taiyAra kiyA aura usa para mallIkumArI kA pUrNa citra bnaayaa| usa citra ko apanI bagala meM dabA, rAjA ko bheMTa dene yogya upahAra lekara hastinApura nagara ke bIca se rAjA adInazatru ke darabAra meM aayaa| upahAra rAjA ke sAmane rakha, hAtha jor3akara rAjA kA abhinandana karake vaha bolA"svAmI ! mithilA nagara ke rAjA kuMbha ke putra yuvarAja malladinna ne mujhe deza se nirvAsita kara diyA to maiM sIdhA yahA~ A gayA huuN| aba maiM ApakI bAhuoM kI chatrachAyA meM surakSita ho yahA~ basanA cAhatA huuN|" EXILED PAINTER 95. Malladinna considered their request and reduced the sentence of the artist to deportation after amputating the thumb and index finger of his right hand. After his punishment the artist collected his belongings and left Mithila. Leaving Videh he came to Hastinapur in Kuru. He found a proper place to stay and preparing a canvas he made a portrait of Princess Malli. He took this portrait with him, collected some suitable gifts, and went to the court of King Adinshatru. After placing the gifts before the king and greeting him the artist said, "Sire ! Prince Malladinna, son of King Kumbh of Mithila has exiled me. I have come here to settle under your esteemed protection." sUtra 96. tae NaM se adINasattU rAyA taM cittagaradArayaM evaM vayAsI-"kiM NaM tuma devANuppiyA ! malladinneNaM nivvisae ANatte ?" sUtra 96. rAjA ne citrakAra se pUchA-"devAnupriya ! kumAra malladinna ne tumheM dezanirvAsana kI AjJA kisa kAraNa dI ?" RB - sa 374.1 INATA DHARMA KATHANGA SUTRA .

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AThavA~ adhyayana : mallI ( 375) ORIA AIMIDNA SAMRO RamNIMAns 96. The king asked, "Beloved of gods ! Why did prince Malladinna order your exile?" sUtra 97. tae NaM se cittayaradArae adINasatturAyaM evaM vayAsI-"evaM khalu sAmI ! malladinne kumAre aNNayA kayAi cittagaraseNiM saddAvei, saddAvittA evaM vayAsI-"tubbhe NaM devANuppiyA ! mama cittasabhaM' taM ceva savvaM bhANiyavvaM, jAva mama saMDAsagaM chiMdAvei, chiMdAvittA nivvisayaM ANavei, taM evaM khalu sAmI ! malladinneNaM kumAreNaM nivvisae aanntte|" __sUtra 97. citrakAra ne uttara diyA-"he svAmI ! kumAra ne eka dina citrakAroM kI maNDalI ko bulAkara citra sabhA banAne kI AjJA dI thii,....|" aura usane Adi se anta taka ghaTanA kA pUrA vRttAnta sunaayaa| 97. The artist replied, "One day the prince summoned a group of artists........" and he narrated the story. sUtra 98. tae NaM adINasattU rAyA taM cittagaraM evaM vayAsI-se kerisae NaM devANuppiyA ! tume mallIe tadANurUve rUve nivvattie ?" tae NaM se cittagare kakkhaMtarAo cittaphalayaM NINei, NINittA adINasattussa uvaNei, uvaNittA evaM vayAsI-"esa NaM sAmI ! mallIe videharAyavarakannAe tayANuruvassa rUvassa kei AgAra-bhAva-paDoyAre nivvattie, No khalu sakkA keNai deveNa vA jAva mallIe videharAyavara-kannagAe tayANurUve rUve nivvttitte|" ___ sUtra 98. rAjA adInazatru ne phira pUchA-"devAnupriya ! tumane mallIkumArI kA kaisA citra banAyA thA?" _isa para citrakAra ne apanI bagala se vaha citra nikAlakara rAjA ke nikaTa rakha diyA aura bolA-"he svAmI ! mallIkumArI kA yaha citra maiMne unhIM ke anurUpa sabhI hAva-bhAva sameTakara pratibimba rUpa meM banAyA hai| unakA vAstavika sAkSAt rUpa to devAdi bhI nahIM banA skte|" 98. King Adinshatru once again asked, "Beloved of gods ! What sort of' a portrait of Princess Malli had you made?" The painter at once unwrapped the portrait he had brought along and placed it before the king with the comment, "Sire ! I have tried to make an exact image of the princess with her real mood and expression. However, to create her true replica is even beyond gods." CHAPTER-8 : MALLI (375)

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( 376 ) jJAtAdharmakathAMga sUtra TOP zrI sUtra 99. tae NaM adINasattU rAyA paDirUvajaNiyahAse dUyaM saddAvei, saddAvittA evaM vayAsI-taheva jAva pahArettha gmnnaae| ___ sUtra 99. usa citra ko dekha anurAga se prerita ho adInazatru ne apane dUta ko mallIkumArI se vivAha ke prastAva sahita mithilA ke lie ravAnA kara diyaa| 99. Just a glance at the portrait instilled a feeling of love within King Adinshatru and inspired him to send his emissary to Mithila with a marriage proposal. rAjA jitazatru sUtra 100. teNaM kAleNaM teNaM samaeNaM paMcAle jaNavae, kaMpille pure nayare hotthaa| tattha NaM jiyasattU NAmaM rAyA hotthA pNcaalaahivii| tassa NaM jiyasattussa dhAriNIpAmokkhaM devisahassaM orohe hotthaa| __sUtra 100. kAla ke usa bhAga meM pAMcAla janapada ke kAmpilyapura nagara meM jitazatru nAma kA rAjA rAjya karatA thaa| vaha saMpUrNa pAMcAla pradeza kA adhipati thaa| jitazatru ke antaHpura meM eka hajAra rAniyA~ thiiN| KING JITSHATRU ____100. During that period of time King Jitshatru ruled over Kampilyapur, the capital of the Panchal country. He had one thousand queens. sUtra 101. tattha NaM mihilAe cokkhA nAma parivvAiyA riuvveya0 jAva yAvi hotthaa| tae NaM sA cokhA parivvAiyA mihilAe bahUNaM rAIsara jAva satthavAhapabhiINaM purao dANadhammaM ca soyadhammaM ca titthAbhiseyaM ca AghavemANI paNNavemANI parUvemANI uvadaMsemANI vihri| sUtra 101. mithilA nagarI meM cokkhA nAma kI eka parivrAjikA rahatI thii| vaha nagara ke aneka gaNamAnyoM (rAjA Adi) ke sAmane dAnadharma, zaucadharma aura tIrthasnAna kA pratipAdana karatI aura upadeza detI thii| 101. In Mithila lived a Parivrajika (a class of female preachers) named Chokkha. She used to preach her religion of charity, cleansing, amro BABI376) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI ( 377) Camg ARA PosmewINE.SATNISE ISHRA and bathing at a place of pilgrimage to various important citizens of the town including the king. sUtra 102. tae NaM sA cokkhA parivvAiyA annayA kayAI tidaMDaM ca kuMDiyaM ca jAva dhAurattAo ya giNhai, giNhittA parivvAigAvasahAo paDiNikkhamai, paDiNikkhamittA paviralaparivvAiyA saddhiM saMparivuDA mihilaM rAyahANiM majhamajjheNaM jeNeva kuMbhagassa raNNo bhavaNe, jeNeva kaNNaMteure, jeNeva mallI videhavararAyakannA, teNeva uvaagcchi| uvAgacchittA udayapariphAsiyAe, dabbhovari paccatthuyAe bhisiyAe nisIyati, nisIittA mallIe videharAyavarakannAe purao dANadhammaM ca jAva vihri| sUtra 102. eka bAra cokkhA apane hAtha meM tridaNDa, kamaNDala Adi liye gerue vastra pahane apane maTha se nikalI aura kucha parivrAjikAoM ke sAtha nagara ke bIca se rAjabhavana kI ora gii| vahA~ pahu~cakara vaha aMtaHpura meM mallIkumArI ke pAsa gii| bhUmi para pAnI chir3akA, ghAsa bichAI aura usa para Asana bichAkara baiTha gii| usane mallIkumArI ko apane zaucAdi dharma kA upadeza denA AraMbha kara diyaa| ____102. One day, carrying her trident, gourd-pot, and wearing her ochre coloured dress, Chokkha left her abode and entered the palace along with her disciples. She straight-away came to the inner part where Princess Malli stayed. She sprinkled some water on the floor, spread some hay and her mattress and sat down. After this she started her usual preaching of the religion of cleansing (etc.). __ sUtra 103. tae NaM sA mallI videharAyavarakannA cokkhaM parivvAiyaM evaM vayAsI"tubbhaM NaM cokkhe ! kiMmUlae dhamme panatte ?" ___tae NaM sA cokkhA parivvAiyA malliM videharAyavarakannaM evaM vayAsI-"amhaM NaM devANappiyA ! soyamUlae dhamme paNNavemi, jaM NaM amhaM kiMci asuI bhavai, taM NaM udaeNa ya maTTiyAe ya jAva aviggheNaM saggaM gcchaamo|" sUtra 103. isa para videhakumArI ne prazna kiyA-"cokkhA ! tumhAre dharma kA mUla kyA kahA gayA hai ?" ___ cokkhA ne uttara diyA-"devAnupriye ! maiM zauca mUlaka dharma kA upadeza detI huuN| hamAre mata meM pratyeka azuci ko jala aura miTTI se zuddha kiyA jAtA hai| isI prakAra jalAbhiSeka ma jIva pavitra ho jAtA hai| aMtataH isa dharma pAlana se hI jIva nirvighna svarga ko prApta karatA hai|" 010 pool Loshog - 15 CHAPTER-8: MALLI (377)

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( 378 ) jJAtAdharmakathAMga sUtra MAINA 103. Interrupting her, Princess Malli asked, "Chokkha! What is said to be the basis of your religion?" __Chokkha replied, "Beloved of gods! I preach the religion that is based on cleansing. Our school propagates that every impurity is cleansed with the help of sand and water. Thus, by bathing, a being becomes pure. By following this religion only, a being gets liberated in the end." cokkhA kA parAbhava sUtra 104. tae NaM mallI videharAyavarakannA cokkhaM parivvAiyaM evaM vayAsI"cokkhA ! se jahAnAmae kei purise ruhirakayaM vatthaM ruhireNa ceva dhovejjA, atthi NaM cokkhA ! tassa ruhirakayassa vatthassa ruhireNaM dhovvamANassa kAi sohI ?" "No iNaDhe smddhe|" _sUtra 104. mallIkumArI ne phira prazna kiyA-"cokkhA ! yadi koI vyakti rakta se sane kapar3e ko rakta se hI dhove to usa kapar3e kI thor3I-sI bhI zuddhi hotI hai kyA?" cokkhA-"nahIM ! aisA nahIM ho sktaa|" DEFEAT OF CHOKKHA 104. Princess Malli again asked, "Chokkha ! If someone washes blood stained cloths with blood only, does it cleanse it even a little?" Chokkha, "No, that is not possible." sUtra 105. "evAmeva cokkhA ! tubbhe NaM pANAivAeNaM jAva micchAdasaNasalleNaM natthi kAI sohI, jahA va tassa ruhirakayassa vatthassa ruhireNaM dhovymaannss|" sUtra 105. mallI-"usI prakAra he cokkhA ! tumhAre dharma meM hiMsA, mithyAdarzana-zalya Adi aThAraha pApoM ke liye niSedha nahIM hone ke kAraNa kisI prakAra kI zuddhi nahIM ho sktii| ThIka usI prakAra jaise rakta sane kapar3e ko rakta se hI dhone se zuddhi nahIM hotii|" _105. Princess Malli, "So, Chokkha ! as there is no denial for indulgence in the eighteen sins including violence, misconception, (etc.) in the religion you preach, it cannot cause any purification. Exactly like washing with blood cannot remove blood stains from a cloth." sAra (378) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI ( 379) C050 - - sUtra 106. tae NaM sA cokkhA parivvAiyA mallIe videharAyavarakannAe evaM vuttA samANA saMkiyA kaMkhiyA viigicchiyA bheyasamAvaNNA jAyA yAvi hotthaa| mallIe No saMcAei kiMcivi pAmokkhamAikkhittae, tusiNIyA sNcitthtthi|| sUtra 106. mallI ke isa kathana se cokkhA ke mana meM apane siddhAnta ke prati zaMkA, kAMkSA aura vicikitsA utpanna huii| vaha duvidhA meM par3akara mauna ho gii| 106. This statement of Princess Malli gave rise to doubt, curiosity and suspense in Chokkha's mind. The confusion made her silent. sUtra 107. tae NaM taM cokkhaM mallIe bahUo dAsaceDIo hIleMti, niMdaMti, khisaMti, garahati, appegaiyAo, heruyAlaMti, appegaiyAo muhamakkaDiyAo kareMti, appegaiyAo vagghADIo kareMti, appegaiyAo tajjemANIo kareMti, appegaiyAo tAlemANIo kareMti, appegaiyAo nicchubhNti| __ tae NaM sA cokkhA mallIe videharAyavarakannAe dAsaceDiyAhiM jAva garahijjamANI hIlijjamANI AsuruttA jAva misamisemANA mallIe videharAyavarakannAe paosamAvajjai, bhisiyaM geNhai, geNhittA kaNNaMteurAo paDinikkhamai, paDinikkhamittA, mihilAo niggacchai, niggachittA parivvAiyAsaMparivuDA jeNeva paMcAlajaNavae jeNeva kaMpillapure teNeva uvAgacchai, uvAgacchittA bahUNaM rAIsara jAva parUvemANI vihri| ___ sUtra 107. mallIkumArI kI aneka dAsiyA~ cokkhA kI niMdA, AlocanA karatI usake dopa prakaTa karane lagI, cir3hAne lagI, usakI ora mu~ha maTakAne lagI, upahAsa karane lagI aura usakI tarjanA-tAr3anA karate use Thelakara vAhara nikAla diyaa| __isa vyavahAra se cokkhA khinna ho gaI aura krodha se misamisAtI huI mana hI mana mallI ke prati dveSa karane lgii| usane jaldI se apanA Asana uThAyA aura mahala se bAhara nikala gii| vaha apanI parivrAjikA ziSyAoM ke sAtha mithilA nagara se bhI bAhara nikala gaI aura pAMcAla janapada meM praveza kara kAMpilyapura nagara meM jA phuNcii| vahA~ usane apane zauca pradhAna dharma kA upadeza denA Arambha kara diyaa| ____107. The multitude of Princess Malli's maids censured, condemned, criticized and jibed at Chokkha and making her a laughing stock pushed her out. This ill-treatment disturbed Chokkha and she gnashed her teeth with anger and aversion for the princess. She lifted her mattress and hurried out of the palace. With her group of disciples she left Mithila CHAPTER-8 : MALLI (379)

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(380) jJAtAdharmakathAMga sUtra as well. She entered the area of Panchal and reached Kampilyapur. There too she started preaching her cleansing based religion. jitazatru ke pAsa cokkhA sUtra 108. tae NaM se jiyasattU annayA kayAI aMteurapariyAlasaddhiM saMparivuDe evaM jAva vihri| ___ tae NaM sA cokkhA parivvAiyAsaparivuDA jeNeva jiyasattussa raNNo bhavaNe, jeNeva jiyasattU teNeva uvAgacchai, uvAgacchittA aNupavisai, aNupavisittA jiyasattuM jaeNaM vijaeNaM vddhaavei| tae NaM se jiyasattU cokhaM parivvAiyaM ejjamANaM pAsai, pAsittA sIhAsaNAo abbhuTTei, abbhuTTittA cokkhaM parivvAiyaM sakkArei, saMmANei, sakkArittA saMmANittA AsaNeNaM uvnimNtei| ___ tae NaM sA cokkhA udagapariphAsiyAe jAva bhisiyAe nivisai, jiyasattuM rAyaM rajje ya jAva aMteure ya kusalodaMtaM pucchi| tae NaM sA cokkhA jiyasattussa raNNo dANadhamma ca jAva vihri| sUtra 108. eka dina rAjA jitazatru apane parivAra se ghirA antaHpura meM siMhAsana para baiThA thaa| tabhI apanI ziSyAoM sahita cokkhA parivrAjikA ne vahA~ praveza kiyA aura rAjA kA vijaya kAmanA sahita abhinandana kiyaa| parivrAjikA ko AyA dekha rAjA siMhAsana se uThA aura cokkhA kA svAgata satkAra kara use baiThane ko khaa| ___ cokkhA ne yathAvidhi apanA Asana bichAyA aura baiThakara rAjA se kSema-kuzala puuchii| phira usane apane zauca dharma kA upadeza diyaa| CHOKKHA WITH JITSHATRU ___108. One day King Jitshatru was sitting on his throne surrounded by his family in the inner part of his palace. With her disciples Chokkha entered the palace and arrived their. She greeted the king, wishing for his victory. When the king saw her coming he left his throne, received her with honour and offered her a seat. Chokkha spread her mattress on the floor, sat down and asked about the king's well being. After this she started her preaching. BAHINA amme Sudae (380) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI sUtra 109. tae NaM se jiyasattU appaNo orohaMsi jAva vimhie cokkhaM parivvAiyaM evaM vayAsI - "tumaM NaM devANuppie ! bahUNi gAmAgara jAva aDasi, bahUNa ya rAIsaragihAI aNupavisasi, taM atthiyAI te kassa vi raNNo vA jAva erisae orohe agya jArisa NaM ime maha uvarohe ? " sUtra 109. apanI rAniyoM ke saundaryAdi se abhibhUta jitazatru ne taba cokkhA se pUchA"he devAnupriye ! tuma aneka grAmAdi meM aneka rAjA Adi ke gharoM meM AtI jAtI ho / batAo tumane mere ranivAsa jaisA koI ranivAsa bhI dekhA hai kyA ?" ( 381 ) 109. Obsessed with the beauty of his queens King Jitshatru asked Chokkha when her preaching concluded, "Beloved of gods! You wander around, go to numerous villages (etc.) and visit many a king (etc.). Tell me if you have ever come across any seraglio like mine?" kUpamaMDUka sUtra 110. tae NaM sA cokkhA parivvAiyA jiyasattuNA evaM vRttA samANI IsiM avahasiyaM karei, karittA evaM vayAsI - "evaM ca sarisae NaM tume devANuppiyA ! tassa agdddrss|" "kesa NaM devANuppie ! se agaDadadure ?" " jiyasattU ! se jahAnAmae agaDadadure siyA se NaM tattha jAe tattheva vuDDhe, aNNaM agaDaM vA talAgaM vA dahaM vA saraM vA sAgaraM vA apAsamANe evaM maNNai - "ayaM ceva agaDe vA jAva sAgare vA / " tae NaM taM kUvaM aNNe sAmuddae dadure hvvmaage| tae NaM se kUvadaddure taM sAmuddadaddUraM evaM vayAsI - "se kesa NaM tumaM devANuppiyA ! katto vA iha havvamAgae ? " taNaM se sAmuddae dadure taM kUvadaduraM evaM vayAsI - " evaM khalu devANuppiyA ! ahaM sAmuddae dadure / " taNaM se kUvadadure taM sAmudayaM daduraM evaM vayAsI - " ke mahAlae NaM devANuppiyA ! se samudde ?" tae NaM se sAmuddae dadure taM kUvadaduraM evaM vayAsI - " mahAlae NaM devANuppiyA ! samudde / " taNaM se kUvadadure pAeNaM lIhaM kaDDhei, kaDDittA evaM vayAsI - " emahAlae NaM devAppiyA ! se samudde ? " CHAPTER-8: MALLI For Private Personal Use Only (381)

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( 382) jJAtAdharmakathAMga sUtra Coama> Omes MERO AIIMa lAkha "No iNadve sabhaTe, mahAlae NaM se smudde|" tae NaM se kUvadadure puracchimillAo tIrAo upphiDittANaM gacchai, gacchittA evaM vayAsI-"emahAlae NaM devANuppiyA ! se samudde ?" "No iNaDhe smddhe|" thev| sUtra 110. cokkhA muskarAI aura bolI-"devAnupriya ! tumhAre ina vacanoM se tuma kUpamaMDUka jaise jAna par3ate ho|" rAjA-"devAnupriye ! kaisA kUpamaMDUka ?" cokkhA-"jitazatru ! kisI kue~ meM eka kue~ kA meMDhaka thaa| vaha usI kue~ meM paidA aura bar3A huA thaa| usane anya koI kuA~, tAlAba, jhIla, sarovara yA samudra nahIM dekhA thaa| isaliye usakI dhAraNA thI ki yahI kuA~ hai aura yahI sAgara, isake atirikta kucha bhI nahIM hai| eka dina usa kue~ meM acAnaka eka samudrI meMDhaka A gyaa| kue~ ke meMDhaka ne usase pUchA-'tuma kauna ho aura acAnaka kahA~ se A gae ?' "samudrI meMDhaka-'devAnupriya ! maiM samudra kA meMDhaka huuN|' "kUpamaMDUka-'devAnupriya ! yaha samudra kitanA bar3A hai ?' "samudrI meMDhaka-'samudra bahuta bar3A hai|' "kUpamaMDUka ne apane paira se eka rekhA khIMcI aura bolA-'kyA itanA bar3A hai?' "samudrI meMDhaka-'nahIM, isase bahuta bdd'aa|' "taba kUpamaMDUka pUrva dizA ke chora se kUdakara kucha dUra gayA aura pUchA-'vaha samudra kyA itanA bar3A hai?' "samudrI meMDhaka-'nahIM, isase bahuta bdd'aa|' "kUpamaMDUka isI prakAra apanI kUda kI dUrI bar3hAkara pUchatA rahA aura samudrI meMDhaka hara bAra use vahI uttara detA rhaa| A WELL-FROG 110. Chokkha smiled and said, "Beloved of gods ! Your statement gives an impression that you are as ignorant as a frog in a well." King, "Beloved of gods! what is a frog in a well?" Chokkha, "Jitshatru ! There lived a frog in a well. It was born in that well and grew up there only. It had not seen any other well, pond, ago @ANTRA SSETTE COM JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI ( 383 ) OMG Mo DOWAROO SARA pool, lake, or sea. As such, it believed that well to be the universe. Its concept of a sea was only that well. Suddenly one day a sea-frog came into that well. The well-frog asked it, 'Who are you? From where have you come all of a sudden?' "Sea-frog, 'Beloved of gods! I am a frog from the sea.' "Well-frog, 'Beloved of gods! How big is this sea?' "Sea-frog, "The sea is very large.' "The well-frog drew a line with its paw and said, Is it this big?' "Sea-frog, 'No, much bigger than this.' "The well-frog then jumped a little distance from the eastern side of the well and asked, 'Is it this big?' "Sea-frog, 'No, much bigger than this.' "The well-frog continued to ask the same question again and again after increasing the distance a little every time. And every time he got the same answer from the sea-frog. sUtra 111. "evAmeva tuma pi jiyasattU ! annesiM bahUNaM rAIsara jAva satyavAhapabhiINaM bhajjaM vA bhagiNiM vA dhUyaM vA suNhaM vA apAsamANe jANesi-jArisae mama ceva NaM orohe tArisae No annnnss| taM evaM khalu jiyasattu ! mihilAe nayarIe kuMbhagassa dhUA pabhAvaIe attayA mallI nAmaM videhavara-rAyakaNNA rUveNa ya jovvaNeNa jAva no khalu aNNA kAi devakannA vA jArisiyA mllii| videharAyavarakaNNAe chiNNassa vi pAyaMguTTagassa ime tavorohe sayasahassaimaM pi kalaM na agghai" tti kaTu jAmeva disaM pAubbhUyA tAmeva disaM pddigyaa| sUtra 111. "isI taraha he jitazatru ! tumane anya rAjA Adi gaNamAnya vyaktiyoM kI patnI, bahana, athavA putra-vadhU dekhI nahIM haiN| isa kAraNa tuma samajhate ho ki tumhAre antaHpura jaisA koI anya nahIM hai| he jitazatru ! mithilA nagarI kI rAjakumArI mallI jaisI aniMdya suMdarI sAre tribhuvana meM nahIM hai| videha rAjakumArI ke paira kI aMgulI ke lAkhaveM aMza ke varAvara bhI nahIM hai tumhArA yaha antHpur|'' ye vacana kahakara cokkhA vahA~ se apane sthAna ko prasthAna kara gii| 111. "Similarly, Jitshatru ! You have not seen the wives, sisters, and daughters-in-law of other prominent people. That is the reason that you consider your queens to be the best. Jitshatru ! A spotless beauty m QAmho ongo lAla RAMMAR CHAPTER-8: MALLT (383

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( 384) - jJAtAdharmakathAMga sUtra TASON RAAMA AAAAAA AAAADHANMastaram.o like Princess Malli of Mithila is the one and only in this universe. The beauty of all your queens combined together cannot stand before a millionth part of the beauty of the toes of the princess of Videh." With these words Chokkha took his leave. sUtra 112. tae NaM jiyasattU parivvAiyAjaNiyahAse dUyaM saddAvei, sahAvittA jAva pahArettha gmnnaae| sUtra 112. ina vacanoM se mallIkumArI ke prati utpanna anurAga ke vaza jitazatru ne apanA dUta vivAha prastAva sahita mithilA ke lie ravAnA kara diyaa| ___12. These words of Chokkha inspired King Jitshatru to send his emissary to Mithila with a marriage proposal. dUtoM kA saMdeza-nivedana sUtra 113. tae NaM tesiM jiyasattupAmokkhANaM chaNhaM rAINaM dUyA jeNeva mihilA teNeva pahArettha gmnnaae| sUtra 113. isa prakAra jitazatru Adi uparokta chahoM rAjAoM ke dUta mithilA nagarI ke lie ravAnA ho gye| EMISSARIES IN MITHILA ____113. Thus, six messengers from six different kings including King Jitshatru started for Mithila. sUtra 114. tae NaM chappi ya dUyagA jeNeva mihilA teNeva uvAgacchaMti, uvAgacchittA mihilAe aggujjANaMsi patteyaM patteyaM khaMdhAvAranivesaM kareMti, karittA mihilaM rAyahANiM annupvisNti| aNupavisittA jeNeva kuMbhae rAyA teNeva uvAgacchaMti, uvAgacchittA patteyaM patteyaM karayala pariggahiyaM sANaM sANaM rAINaM vayaNAiM nivedeti| _sUtra 114. ye chahoM dUta mithilA pahuMce aura vahA~ ke mukhya udyAna meM unhoMne alaga-alaga par3Ava ddaale| phira ve nagara ke bIca hote hue kuMbha rAjA ke pAsa Aye aura unakA hAtha jor3a abhinandana karake apane-apane svAmiyoM ke vivAha prastAva prastuta kiye| 114. When they reached Mithila they camped at different spots in the public garden of Mithila. They went separately to the court of King Kumbh, greeted him and conveyed the messages of their respective masters. - MODIPINASIANDram IMA KATHANGA SUTRATE BA (384) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI ( 385) CONT PAM DEHATIHASIRAHARAN PRESH sUtra 115. tae NaM se kuMbhae rAyA tesiM dUyANaM aMtie eyama8 soccA Asurutte jAva tivaliyaM bhiuDiM NiDAle sAhaTu evaM vayAsI-"na demi NaM ahaM tubbhaM malliM videharAyavarakannaM" ti kaTu te chappi dUte asakkAriya asaMmANiya avadAreNaM nnicchubhaavei| sUtra 115. rAjA kuMbha dUtoM kI bAteM suna krodha se lAla ho gayA aura bhRkuTI tAnakara kahA-"kumArI mallI ke lie tuma meM se kisI kA bhI prastAva mujhe svIkAra nahIM hai|" aura usane dUtoM kA binA yathocita satkAra-sammAna ke pichale daravAje se nikAla diyaa| 115. These marriage proposals irritated King Kumbh and he burned with anger. Frowning he said, "None of these proposals for Princess Malli is acceptable to me." And he dismissed the emissaries disgracefully through the rear gate. sUtra 116. tae NaM jiyasattupAmokkhANaM chahaM rAINaM dUyA kuMbhaeNaM raNNA asakkAriyA asammANiyA avadAreNaM nicchubhAviyA samANA jeNeva sagA sagA jaNavayA, jeNeva sayAiM sayAI NagarAiM jeNeva sagA sagA rAyANo teNeva uvaagcchNti| uvAgacchittA karayalapariggahiyaM evaM vayAsI___ "evaM khalu sAmI ! amhe jiyasattupAmokkhANaM chaNhaM rAINaM dUyA jamagasamagaM ceva jeNeva mihilA jAva avaddAreNaM nicchubhAvei, taM na dei NaM sAmI ! kuMbhae rAyA malliM videharAyavarakannaM, sANaM sANaM rAINaM eyamaDheM nivedeti| sUtra 116. rAjA kumbha dvArA asatkArita, asammAnita aura niSkAsita ve dUta apane-apane rAjAoM ke pAsa vApasa lauTe aura hAtha jor3akara bole-"he svAmI ! jitazatru Adi chaha rAjAoM ke hama dUta eka sAtha hI mithilA nagarI phuNce| kintu rAjA kumbha ne hamArA anAdara kara hameM nikAla diyaa| ataH he svAmI ! kuMbha rAjA ne ApakA vivAha prastAva asvIkAra kara diyA hai|" 116. Disgraced, slighted and summarily dismissed the six emissaries returned to their masters and with joined palms submitted, "Sire ! We, all the six emissaries from different kings, reached Mithila at the same time and went to King Kumbh with the marriage proposals. But the king summarily dismissed us. Thus, sire! King Kumbh has rejected your marriage proposal." yuddha kI taiyArI sUtra 117. tae NaM te jiyasattupAmokkhA chappi rAyANo tesiM dUyANaM aMtie eyamaTuM soccA nisamma AsuruttA aNNamaNassa dUyasaMpesaNaM kareMti, karittA evaM vayAsI ORE RA / CHAPTER-8 : MALLI (385)

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( 386 ) " evaM khalu devANuppiyA ! amhaM chaNhaM rAINaM dUyA jamagasamagaM ceva jAva NicchUDhA, taM seyaM khalu devANupiyA ! amhaM kuMbhagassa jattaM geNhittae" tti kaTTu aNNamaNNassa maTTha paDisurNeti, paDisuNittA vhAyA saNNaddhA hatthikhaMdhavaragayA sakoraMTamalladAmeNaM chatteNaM dharijjamANeNaM seyavaracAmarAhiM vIijjamANA mahayAhaya-gaya-raha-pavarajoha - kaliyAe cAuraMgiNIe seNA saddhiM saMparivuDA savviDhIe jAva duMdubhinAiyaraveNaM sahiMto saehiMto nagarehiMto niggacchaMti, niggacchittA egayao milAyaMti, milAittA jeNeva mihilA teNeva pahArettha gamaNAe / " sUtra 117. jitazatru Adi chahoM rAjA apane-apane dUtoM kI yaha bAta suna-samajhakara atyanta kupita ho gaye / unhoMne paraspara eka-dUsare ke pAsa dUta bheje aura kahalavAyA - " he devAnupriya ! hama chahoM rAjAoM ke dUtoM ke sAtha mithilA meM eka-sA vyavahAra kara unheM vahA~ se nikAla diyA gayA hai| ataH hameM kumbha rAjA para car3hAI kara denI cAhie / " sabhI ne yaha prastAva svIkAra kara liyaa| phira ve snAnAdi se nivRtta ho vastrAdi pahana kavaca - zastrAdi dhAraNa kara taiyAra ho gaye / chatra - cAmara sahita hAthI para savAra ho caturaMginI senA aura apane samasta vaibhava ke sAtha duMdubhi kI dhvani karate apane-apane nagaroM se nikle| saba eka sthAna para ekatra hue aura mithilA kI ora prayANa kiyA / jJAtAdharmakathAMga sUtra WAR PREPARATIONS 117. Hearing about the treatment accorded to their emissaries by King Kumbh, all the six kings were enraged. They at once sent their representatives to each other with the message, "Beloved of gods! King Kumbh has ill-treated all our emissaries and turned them out from his court. As such, we all should declare war against him and march." Everyone of them welcomed the proposal. They got ready with armours and weapons and riding elephants, with umbrellas and whisks and other regalia they came out of their cities. With all pomp and show and beats of war-drums they joined their four pronged armies. All the six armies rendezvoused at a place and together the started their march to Mithila. sUtra 118. tae NaM kuMbhae rAyA imIse kahAe laTThe samANe balavAuyaM saddAvei, saddAvittA evaM vayAsI - " khippAmeva bho devANuppiyA ! hayagayarahapavara johakaliyaM seNNaM snnaah|" jAva paccappiNaMti / (386) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only

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AThavA~ adhyayana : mallI kahA- " sUtra 118. udhara kumbha rAjA ne yaha sUcanA milane para apane senApati ko bulAkara - "devAnupriya ! zIghra hI azvAdi se yukta caturaMginI senA sajAo / " senApati ne samasta taiyArI kara rAjA ko sUcanA dii| 118. When King Kumbh got this news he called his commander-inchief and said, "Beloved of gods! Get our four pronged army ready to march." The general took necessary steps and informed the king. sUtra 119. tae NaM kuMbhae rAyA hAe saNNaddhe hatthikhaMdhavaragae sakoreMTamalladAmeNaM chatteNaM dharijjamANeNaM seyavaracAmarAhiM mihilaM rAyahANiM majjhamajjheNaM Niggacchai, NiggacchattA videhaM jaNavayaM majjhamajjheNaM jeNeva desaaMte teNeva uvAgacchai, uvAgacchittA khaMdhAvAra-nivesa karei, karittA jiyasattupAmokkhA chappi ya rAyANo paDivAlemANe jujjhasajje paDiciTTha | ( 387 ) sUtra 119. rAjA kumbha taba snAnAdi se nivRtta ho yuddha ke liye taiyAra hue aura chatra-cAmarAdi sahita hAthI para savAra ho gye| phira apanI susajjita senA sahita mithilA nagarI ke bIca se hote hue videha janapada kI sImA para Aye / vahA~ par3Ava DAlakara jitazatru Adi chaha rAjAoM kI pratIkSA meM yuddha ke liye sannaddha ho ruke rhe| 119. King Kumbh got ready with armour and weapons and riding an elephant he came out of the town and joined his army. With his army he marched to the borders of Videh. He camped his army there and waited for Jitshatru and other kings, ready at battle stations. kumbha kI parAjaya sUtra 120. tae NaM te jiyasattupAmokkhA chappiya rAyANo jeNeva kuMbhae teNeva uvAgacchaMti, uvAgacchittA kuMbhaeNaM raNNA saddhiM saMpalaggA yAvi hotthA / taNaM te jiyasattupAmokkhA chappi rAyANo kuMbhayaM rAyaM haya- mahiya-pavaravIraghAiyanivaDiya - ciMdhaddhaya-ppaDAgaM- kicchappANovagayaM diso disiM paDisehiMti / taNaM se kuMbha rAyA jiyasattupAmokkhehiM chahiM rAIhiM haya-mahiya jAva paDisehie samANe atthAme abale avIrie jAva adhAraNijjamiti kaTTu sigghaM turiyaM jAva veiyaM jeNeva mihilA NayarI teNeva uvAgacchai, uvAgacchittA mihilaM aNupavisai, aNuvisittA mihilAe duvArA pii, pihittA rohasajje ciTTha | sUtra 120. kucha samaya bAda jitazatru Adi rAjA vahA~ pahu~ce aura yuddha Arambha ho gayA / CHAPTER 8 : MALLI For Private Personal Use Only Crunc

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( 388 ) una chahoM rAjAoM ne milakara kuMbha rAjA kI senA kA hanana-maMthana kiyaa| usake zreSTha yoddhAoM kA ghAta kiyaa| usake dhvajA Adi rAjacinhoM ko chinna-bhinna karake nIce girA diyaa| kuMbha ke prANa saMkaTa meM par3a gaye aura usakI senA meM bhagadar3a maca gii| isa prakAra sAmarthyavihIna, balahIna aura nirvIrya hokara kuMbha rAjA pUre vega ke sAtha mithilA nagarI lauTa AyA aura dvAra banda karake kile kI rakSA meM juTa gyaa| DEFEAT OF KUMBH 120. After sometime all the warring kings arrived and the battle started. The combined army of the six kings mauled and overwhelmed King Kumbh's army. The best of his warriors were killed. His flag and regalia were shattered and sent to dust. Kumbh's army was in shambles and it started a quick retreat. Kumbh's own life was in danger. Loosing all his power, glory, and vigour he rushed away from the battle. He entered Mithila and at once got the gates closed. The hectic preparations for protecting the city started. mithilA kA gherAva jJAtAdharmakathAMga sUtra sUtra 121. tae NaM te jiyasattupAmokkhA chappi rAyANo jeNeva mihilA teNeva uvAgacchaMti, uvAgacchittA mihilaM rAyahANiM NissaMcAraM NiruccAraM savvao samaMtA obhittANaM ciTThati / taNaM kuMbha rAyA miliM rAyahANiM ruddhaM jANittA abbhaMtariyAe uvaTThANasAlAe sIhAsaNa-varagae siM jiyasattupAmokkhANaM chaNhaM rAINaM chiddANi ya vivarANi ya mammANi ya alabhamANe bahUhiM Aehi ya uvAehi ya uSpittiyAhi ya 4 buddhIhiM pariNAmemANe pariNAmemANe kiMci AyaM vA uvAyaM vA alabhamANe ohayamaNasaMkappe jAva jhiyAya / sUtra 121. jitazatru Adi chahoM rAjAoM kI senAe~ mithilA nagarI pahu~cIM aura vahA~ se manuSyoM ke AvAgamana ko roka diyaa| nitya vyavahAra meM bhI avarodha par3e isa prakAra nagara ke cAroM ora gherA DAla diyaa| rAjA kuMbha apanI rAjadhAnI ko cAroM ora se ghirA jAna apane bhItarI sabhA sthala meM jA siMhAsana para baiTha gyaa| vaha jitazatru Adi rAjAoM ke chidra, vivara (durbalatA) aura marma ko nahIM samajha sakA / aneka upAya aura utpatiyA Adi caturyAmI buddhi kA upayoga karane para bhI use koI upAya nahIM suujhaa| taba usakA dhairya TUTa gayA aura hathelI meM mu~ha TikAye vaha cintAmagna ho gayA / (388) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only DAka

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AThavA~ adhyayana : mallI ( 389) Ritha THE SIEGE OF MITHILA 121. The combined armies of the six kings reached the outskirts of mithila and laid a siege. Movement of people was stopped completely. It became difficult to perform the routine daily chores also. Aware of the siege King Kumbh sat down on his throne in the inner parts of the palace. He could not fathom the weakness, shortcomings, points of penetration and other secrets of the attacking armies. In spite of applying all his wit he could not formulate a plan to defeat them. He gave up and getting listless put his chin on the palm and started brooding. __ sUtra 122. imaM ca NaM mallI videharAyavarakannA bahAyA jAva bahUhiM khujjAhiM parivuDA jeNeva kuMbhae rAyA teNeva uvAgacchai, uvAgacchittA kuMbhagassa pAyaggahaNaM krei| tae NaM kuMbhae rAyA malliM videharAyavarakannaM No ADhAi, no pariyANAi, tusiNIe sNcitttthi| sUtra 122. idhara mallIkumArI snAnAdi se nivRtta huI to apanI dAsiyoM ke sAtha rAjA kuMbha ke pAsa aaii| usane pitA ke caraNa chUkara praNAma kiyaa| rAjA kuMbha ne usakA svAgata nahIM kiyaa| gaharI cintA meM DUbe rahane ke kAraNa unheM kumArI ke Ane kA bhAna bhI nahIM huA aura ve mauna hI rhe| 122. When Princess Malli got free from her routine work she came to King Kumbh with her attendants. She touched her father's feet and greeted him. King Kumbh did not acknowledge. As he was deeply worried he was not even aware of her arrival. He just remained silent. mallI kI yojanA sUtra 123. tae NaM mallI videharAyavarakannA kuMbhayaM rAyaM evaM vayAsI-"tubbhe NaM tAo ! aNNayA mamaM ejjamANaM jAva niveseha, kiM NaM tubbhaM ajja ohayamaNasaMkappe jAva jhiyAyaha ?" ____ tae NaM kuMbhae rAyA malliM videharAyavarakannaM evaM vayAsI-"evaM khalu puttA ! tava kajje jiyasattupAmokkhehiM chahiM rAIhiM dUyA saMpesiyA, te NaM mae asakkAriyA jAva nnicchuuddhaa| tae NaM te jiyasattupAmokkhA tesiM dUyANaM aMtie eyamaDhe soccA parikuviyA samANA mihilaM rAyahANiM nissaMcAraM jAva citttthnti| tae NaM ahaM puttA ! tesiM jiyasattupAmokkhANaM chaNhaM rAINaM aMtarANi alabhamANe jAva jhiyaami|" RAO CHAPTER-8 : MALLI (389)

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(390) jJAtAdharmakathAMga sUtra Smso Gro AADMAVA RAO UTTER pa - sUtra 123. yaha dekha mallIkumArI ne kahA-"he tAta ! Apa to mujhe AtI dekha svAgata karate the, praphulla ho goda meM biThAte the kintu Aja aisA kyA huA ki Apa hAre hue mAnasika saMkalpa se prabhAvita ho cintAmagna baiThe haiM ?" kumbharAja ne uttara diyA-"he putrI ! tumase vivAha hetu jitazatru Adi chaha rAjAoM ne apane dUta bheje the| maiMne una dUtoM ko apamAnita karake yahA~ se nikAla diyaa| apane dUtoM se yaha saba jAna ve rAjA loga kruddha ho gae aura mithilA nagarI ko ghera liyA hai| maiM unakI sainya sajjA ke chidrAdi ko na jAna sakane ke kAraNa cintita huuN|" MALLI'S PLAN ____123. Princess Malli observed this and said, "Father ! When you saw me coming you used to greet me and with joy made me sit in your lap. What is wrong with you today? You appear to be dejected and worried." ____King Kumbh replied, "Daughter ! King Jitshatru and five other kings had sent proposals for marriage with you. I rejected the proposals and turned their emissaries out. This made these kings furious and they have surrounded Mithila. I am worried because I have not been able to formulate a counter move to defeat them. sUtra 124. tae NaM sA mallI videharAyavarakannA kuMbhayaM rAyaM evaM vayAsI-"mA NaM tubbhe tAo ! ohayamaNasaMkappA jAva jhiyAyaha, tubbhe NaM tAo ! tesiM jiyasattupAmokkhANaM chaNhaM rAINaM patteyaM patteyaM rahasiyaM dUyasaMpese kareha, egamegaM evaM vayaha-"tava demi malliM videharAyavarakannaM, ti kaTu saMjhAkAla-samayaMsi paviralamaNUsaMsi nisaMtaMsi paDinisaMtaMsi patteyaM patteyaM mihilaM rAyahANiM annuppveseh| aNuppavesittA gabbhagharaesu aNuppaveseha, mihilAe rAyahANIe duvArAI pidheha, pidhittA rohasajje citttthh| tae NaM kuMbhae rAyA evaM taM ceva jAva pavesei, rohasajje citttti| sUtra 124. yaha sunakara mallIkumArI ne samAdhAna prastuta kiyA-"tAta ! Apa udAsa va cintita na hoN| Apa una chahoM rAjAoM ke pAsa gupta rUpa se alaga-alaga dUta bhejakara pratyeka ko kahalA dIjie ki maiM mallIkumArI kA kanyAdAna tumheM kruuNgaa| isa saMdeza ke sAtha hI unheM alaga-alaga, saMdhyA ke samaya jaba rAste sunasAna rahate haiM, mithilA nagarI meM bulaaiye| unheM vaise hI alaga-alaga mohana-gRha ke chaha garbhagRhoM meM ThaharA diijiye| yaha saba ho jAne para nagara dvAra banda karavAkara nagara rakSA ke liye tatpara rhiye|" rAjAkuMbha ne mallIkumArI ke sujhAva ke anusAra saba kAma kiyaa| Os ka 40006 HIRAA (390) JNATA DHARMA KATHANGA SUTRA

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Cage AThavA~ adhyayana : mallI ( 391) GAAT A PARMA 124. Princess Malli provided a solution, "Father ! Please don't be sad and dejected. You send messengers secretly and convey the same message to each one of the kings that you will marry me to him. With this message you should also invite each one of them to enter the city in the evening when the streets are deserted. Lead them to the six separate rooms surrounding the hall of illusion to stay for the night and make arrangements for their comfortable stay. Once this is done, again close the city gates and be prepared to defend the city." King Kumbh acted upon this plan suggested by Princess Malli. sUtra 125. tae NaM jiyasattupAmokkhA chappi ya rAyANo kallaM pAuppabhAyAe jAva jAlaMtarehiM kaNagamayaM matthayachiDDaM paumuppalapihANaM paDimaM paasNti| "esa NaM mallI videharAyavarakanna' tti kaTu mallIe videharAyavarakannAe rUve ya jovvaNe ya lAvaNNe ya mucchiyA giddhA jAva ajjhovavannA aNimisAe diTThIe pehamANA citttthti| sUtra 125. dUsare dina subaha ve saba rAjA apane-apane kamare kI jAliyoM se mohanagRha ke madhya rakhI mastaka kA cheda aura kamala ke Dhakkana vAlI sone kI banI mallIkumArI kI pratimA ko nihArane lge| yahI videharAja kI zreSTha kanyA mallIkumArI hai-aisA samajhakara ve usake rUpa, yauvana aura lAvaNya para mohita va Asakta ho lalacAI dRSTi se use apalaka dekhate rhe| 125. Next morning when the kings got up they peeped through the grill of their rooms and saw the life-like golden statue of Princess Malli installed at the centre of the hall of illusion. They assumed that this was King Kumbh's daughter, Princess Malli. Stunned and entrapped by the beauty, youth and charm of that female figure they continued to stare at it with unblinking and lusty eyes. rAjAoM kA mana-parivartana sUtra 126. tae NaM sA mallI videharAyavarakannA pahAyA jAva pAyacchittA savyAlaMkAravibhUsiyA bahUhiM khujjAhiM jAva parikkhittA jeNeva jAlagharae, jeNeva kaNagapaDimA teNeva uvaagcchi| uvAgacchittA tIse kaNagapaDimAe matthayAo taM paumaM avnnei| tae NaM gaMdhe NiddhAvai se jahAnAmae ahimaDe i vA jAva asubhatarAe cev| sUtra 126. udhara mallIkumArI snAnAdi nitya kAryoM se nivRtta ho samasta vastrAlaMkAra dhAraNa kiye aura aneka dAsiyoM sahita mohanagRha meM aaii| vahA~ Akara vaha pratimA ke pAsa - CHAPTER-8 : MALLI (391)

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( 392) jJAtAdharmakathAMga sUtra ORO PSIER gaI aura usake mastaka se kamala kA Dhakkana haTA diyaa| Dhakkana haTAte hI usameM se mRta pazuoM ke zarIra se nikalI durgandha se bhI adhika arucikara azubhatara durgandha nikalane lgii| MIND CHANGE OF THE KINGS 126. Princess Malli got ready after her bath and wearing her dress and ornaments and came to the hall of illusion with her retinue. She went near the statue and removed the lotus cover from the hole at the top. As soon as this cover was removed a stench, more obnoxious than that of a corpse, started spreading. sUtra 127. tae NaM jiyasattupAmokkhA teNaM asubheNaM gaMdheNaM abhibhUyA samANA saehi saehiM uttarijjehiM AsAiM piheMti, pihittA parammuhA cittuNti| . _ tae NaM sA mallI videharAyavarakannA te jiyasattupAmokkhe evaM vayAsI-"kiM NaM tubbhaM devANuppiyA ! saehiM saehiM uttarijjehiM jAva parammuhA ciTThaha ?" tae NaM te jiyasattupAmokkhA malliM videharAyavarakannaM evaM vayaMti-"evaM khala devANuppie ! amhe imeNaM asubheNaM gaMdheNaM abhibhUyA samANA saehiM saehiM jAva citttthaamo|" sUtra 127. jitazatru Adi rAjA usa tIvra durgandha se vicalita ho gaye aura ghabarAkara apane uttarIya se mu~ha DhA~pakara viparIta dizA meM mu~ha karake khar3e ho gye| isa para mallIkumArI ne kahA-"devAnupriyo ! Apa loga uttarIya se mu~ha DhA~pa palaTakara kyoM khar3e ho gaye?" ___ una logoM ne uttara diyA-"devAnupriye ! hama isa durgandha se ghabarAkara aisA karane ko vivaza hue haiN|" ____127. King Jitshatru and the other kings were hit by this stench. In distress they covered their faces with their shawls and turned around. Princess Malli commented, "Beloved of gods! What makes you cover your faces with shawls and turn around?" They replied, "Beloved of gods ! Flustered by this terrible stench we have been forced to do that." sUtra 128. tae NaM mallI videharAyavarakannA te jiyasattupAmokkhe evaM vayAsI-"jai tAva devANuppiyA ! imIse kaNagamaIe jAva paDimAe kallAkalliM tAo maNuNNAo asaNa-pANa-khAima-sAimAo egamege piMDe pakkhippamANe pakkhippamANe imeyArUve asubhe poggalapariNAme, imassa puNa orAliyasarIrassa khelAsavassa vaMtAsavassa pittAsavassa Came Q4th INATA DHARMA KATHANGA SUTRA

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yu jJAtAdharmakathAMga sUtra citra paricaya THE ILLUSTRATIONS EXPLAINED chaha rAjAoM ko pratibodha citra : 25 mallIkumArI ke adbhuta rUpa lAvaNya kI carcA sunakara pUrvabhava ke chaha mitra rAjA - 1. pratibuddha, 2. candrachAya, 3. zaMkha, 4. rukmi, 5. adInazatru aura 6. jitazatru ne vivAha prastAva bheje| kintu kumbha rAjA dvArA asvIkRta karane para chahoM ne eka sAtha mithilA para AkramaNa kara diyaa| mallIkumArI ne apanI pUrva yojanAnusAra unheM pratibodha dene ke lie eka sundara mohana gRha kA nirmANa karavAyA thaa| chahoM rAjAoM ko AmaMtrita karake vahIM alaga-alaga kamaroM meM ThaharA diyA gyaa| chahoM rAjA apane-apane bhavana kI jAlI meM se madhya meM sthita mallIkumArI kI svarNamayI pratimA ko hI sAkSAt mallIkumArI samajhakara mugdha bhAva se nihAra rahe haiN| ( adhyayana 8 ) PREACHING THE SIX KINGS ILLUSTRATION : 25 Hearing about the astonishing and divine beauty of princess Malli, marriage proposals were sent by her friends from earlier life, now the six kings named-Pratibuddha, Chandracchaya, Shankh, Rukmi, Adinshatru, and Jitshatru. But when king Kumbh rejected the proposals they jointly attacked Mithila. According to her preconceived plan, Malli got a house of illusions constructed to clear the misconceptions of these kings. They were invited and sent in six different rooms. Everyone of them is looking through the window in his room and beholding lustily the golden statue believing it to be princess Malli. (CHAPTER-8) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only

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AThavA~ adhyayana : mallI ( 393) - S sukkasoNiyapUyAsavassa durUvaUsAsa-nIsAsassa durUva-muttapUtiya-purIsa-puNNassa saDaNapaDaNa-cheyaNa-viddhaMsaNadhammassa kerisae pariNAme bhavissai ? taM mA NaM tujhe devANuppiyA ! mANussaesu kAmabhogesu rajjaha, gijjhaha, mujjhai, ajjhovvjjh|" sUtra 128. taba mallIkumArI ne unheM samajhAyA-"he devAnapriyo ! isa sone kI pratimA ke bhItara pratidina rucikara AhAra kA eka-eka piNDa DAlate rahane se pudgala ke parivartana kA aisA arucikara pariNAma sAmane AyA hai| jarA sociye, hamAre isa audArika zarIra se to kapha jharatA hai, kharAba ucchvAsa-nizvAsa nikalatA hai, durgandhayukta mala-mUtra isameM bharA rahatA hai; sar3anA, par3anA, naSTa aura vidhvasta honA isakA svabhAva hai| isa zarIra kA pariNamana kaisA hogA? kalpanA kIjiye? isaliye he devAnupriyo ! manuSya zarIra se jur3e kAmabhogoM ke prati rAga mata karo, anurakti mata rakho, moha mata karo aura tIvra Asakti mata kro| ____128. Princess Malli explained, "Beloved of gods ! This obnoxious stench is the result of the change of state of matter effected by dropping just one handful of best food everyday into this golden statue. Just consider that this earthly body of ours releases phlegm, exhales bad air, and is filled with stinking waste or excreta; moreover, its nature is to degenerate, fall, decay, and disintegrate. Imagine, then, that what is going to be the ultimate end of this earthly body? As such, Beloved of gods ! Do not get attached to , have fondness for, fall in love with, or get infatuated with the lustful indulgences related to this earthly body. ___ sUtra 129. evaM khalu devANuppiyA ! tumhe amhe imAo tacce bhavaggahaNe avaravidehavAse salilAvaiMsi vijae vIyasogAe rAyahANIe mahabbalapAmokkhA satta vi ya bAlavayaMsagA rAyANI hotthA, saha jAyA jAva pvviyaa| tae NaM ahaM devANuppiyA ! imeNaM kAraNeNaM itthInAmagoyaM kammaM nivvattemi-jai NaM tubbhe cautthaM uvasaMpajjittANaM viharaha, tae NaM ahaM cha8 uvasaMpajjittA NaM vihraami| sesaM taheva svvN| ___ sUtra 129. "he devAnupriyo ! hama isase pahale ke tIsare bhava meM pazcima mahAvidehavarSa ke salilAvatI vijaya kI vItazokA nagarI meM mahAbala Adi sAta mitra the| hama sAtoM eka samaya hI janme aura sAtha hI dIkSita hue the| usa samaya tumane caturtha bhakta kiyA to maiMne SaSTa bhakta kara liyA isa prakAra tapasyA meM chala karane ke kAraNa maiMne strI-nAma-gotra karma kA upArjana kiyA thaa| (varNana pUrvasama) - / CHAPTER-8 : MALLI (393)

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(394 ) ORON jJAtAdharmakathAMga sUtra COM AVAime kAmakAja garapaHITRAPATTRakee men 129. "Beloved of gods! In the third birth prior to this one we were seven friends including Mahabal, in the town of Veetshoka in the state of Salilavati of the east Mahavideh area. We all were born at the same time and had become ascetics together. I had earned the Stri-naamgotra Karma due to cheating in penances (details as before). rAjAoM ko jAtismaraNa jJAna __ sUtra 130. tae NaM tubbhe devANuppiyA ! kAlamAse kAlaM kiccA jayaMte vimANe uvvnnnnaa| tattha NaM tubbhe desUNAI battIsAiM sAgarovamAiM tthiii| tae NaM tubbhe tAo devaloyAo aNaMtaraM cayaM caittA iheva jaMbuddIve dIve jAva sAiM sAiM rajjAI uvasaMpajjittA NaM vihrh| tae NaM ahaM devANuppiyA ! tAo devaloyAo AukkhaeNaM jAva dAriyattAe paccAyAyA kiM tha tayaM pamhuTuM, jaM tha tayA bho jayaMta pvrmmi| vuttA samayanibaddhaM, devA ! taM saMbharaha jaaii||1|| sUtra 130. "phira tuma loga yathAsamaya deha tyAgakara jayanta vimAna meM utpanna hue| vahA~ kucha kama battIsa sAgaropama kI Ayu pUrI karake tuma loga isa jambUdvIpa meM janma le apane-apane rAjyoM ke adhipati ke rUpa meM jIvana vyatIta kara rahe ho| maiM usI devaloka kI Ayu pUrNa kara kanyA ke rUpa meM janmI huuN| _ "kyA tuma usa jayanta nAmaka anuttara vimAna kA vAsa bhUla gaye? aura yaha bhI ki hamane paraspara yaha saMketa kiyA thA ki hameM eka-dUsare ko pratibodha denA cAhie? usa deva bhava kA smaraNa kro|" JATISMARAN JNANA TO THE KINGS 130. "Then you all completed your lives and reincarnated as gods in the Jayant dimension. Completing a little less than thirty two Sagaropam of age you reincarnated as princes in various states in the Jambu continent and are now living as the rulers of your respective states. After completing my age in the same dimension of gods I have taken birth as a girl. "Have you forgotten the time you spent in the dimension of gods? And also that we had mutually decided to enlighten each other? Try to remember that life as gods." Q4MARA RAMAILGErneaxseh ararians.nuTRAwas (394) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI ( 395 ) - - sUtra 131. tae NaM tesiM jiyasattupAmokkhANaM chahaM rAyANaM mallIe videharAyavarakannAe aMtieeyamaDhe soccA Nisamma subheNaM pariNAmeNaM, pasattheNaM ajjhavasANeNaM, lesAhiM visujjhamANIhi, tayAvaraNijjANaM kammANaM khaovasameNaM IhA-vUhamaggaNa-gavesaNaM karemANANaM saNNipuvve jAissaraNe smuppnne| eyamaTuM samma abhismaagcchNti| ___ sUtra 131. mallIkumArI se apane pUrvabhava kA yaha vRttAnta sunane-samajhane ke phalasvarUpa jitazatru Adi chaha rAjAoM ko zubha pariNAma, prazasta adhyavasAya, vizuddha hotI lezyAe~, aura IhApoha (cintana) kA udaya huaa| taba unheM jAtismaraNa jJAna prApta huA aura ve apane pUrvabhava ko dekha ske| unhoMne mallIkumArI ke kathana ko bhalIbhA~ti samajha liyaa| ___131. Hearing and understanding all this from Princess Malli, Jitshatru and the other kings went through the process of thinking, ascertaining, analyzing, and exploring (Iha, Apoh, Margana, and Gaveshana). As a result of gradually purifying inner energies (Leshya), righteous endeavour and lofty attitude, they acquired the knowledge about earlier births (Jatismaran Jnana). They at once had the direct perception of all these details about their earlier births. Now they fully understood the statement of Princess Malli. sUtra 132. tae NaM mallI arahA jiyasattupAmokkhe chappi rAyANo samuppaNNajAisaraNe jANittA gabbhagharANaM dArAI vihaaddaavei| tae NaM jiyasattupAmokkhA chappi rAyANo jeNeva mallI arahA teNeva uvaagcchti| tae NaM mahabbalapAmokkhA satta vi ya bAlavayaMsA egayao abhisamannAgayA yAvi hotthaa| sUtra 132. chahoM rAjAoM ko jAtismaraNa jJAna utpanna ho gayA hai, yaha jAnate hI mallI arhat ne una garbhagRhoM ke dvAra khulavA diye| saba rAjA bAhara nikalakara mallI ke pAsa Aye aura pUrvabhava ke mahAbala Adi sAtoM mitroM kA paraspara milana huaa| ____132. As soon as Princess Malli knew that all the kings now had the knowledge of their earlier births she ordered the gates of all the rooms opened. All the kings came out of their rooms and went to Princess Malli. Mahabal and his six friends from the earlier birth met. dIkSA kA saMkalpa sUtra 133. tae NaM mallI arahA jiyasattupAmokkhe chappi ya rAyANo evaM vayAsI CHAPTER-8: MALLI (395)

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( 396 ) jJAtAdharmakathAMga sUtra Camso RAMMAR DIOGO OGARAM KArs "evaM khalu ahaM devANuppiyA ! saMsArabhayauvviggA jAva pavvayAmi, taM tubbhe NaM kiM kareha ? kiM vavasaha ? kiM bhe hiyaicchie sAmatthe ?" sUtra 133. phira arhat mallI ne unase kahA-"he devAnupriyo ! maiM saMsAra-bhaya se udvigna ho gaI hU~ ataH pravrajyA svIkAra karanA cAhatI huuN| Apa loga kyA karanA cAheMge? kisa prakAra raheMge? ApakI bhAvanA aura sAmarthya kI kyA dizA hai?" RESOLVE TO RENOUNCE THE WORLD ___133. Arhat Malli then addressed them, "Beloved of gods ! The fear of rebirths plagues me and so I want to renounce the world. What would you like to do? How would you live? What is the direction and state of your feelings and capacity?" sUtra 134. tae NaM jitasatupAmokkhA chappi ya rAyANo malliM arahaM evaM vayAsI"jai NaM tubbhe devANuppiyA ! saMsArabhayauvvigA jAva pavvayaha, amhANaM devANuppiyA ! ke aNNe AlaMbaNe vA AhAre vA paDibaMdhe vA ? jaha ceva NaM devANuppiyA ! tubbhe amha io tacce bhavaggahaNe bahusu kajjesu ya meDhI pamANaM jAva dhammadhurA hotthA, tahA ceva NaM devANuppiyA ! iNhiM pi jAva bhvissh| amhe vi ya NaM devANuppiyA ! saMsArabhayauvviggA jAva bhIyA jammamaraNANaM devANuppiyANaM saddhiM muMDA bhavittA jAva pvvyaamo|" ___ sUtra 134. jitazatru Adi rAjAoM ne uttara diyA-"he devAnupriye ! yadi Apa ukta kAraNa se dIkSA le rahI haiM to hamAre liye anya koI AlaMbana, AdhAra athavA pratibandha nahIM hai| jisa prakAra pUrvabhavoM meM aneka kSetroM meM Apa hamArI meDhI, pramANa aura dharmadhurA thIM usI prakAra Aja bhI bneN| he devAnupriye ! hama bhI saMsAra-bhaya se udvigna haiM ataH Apake sAtha hI muMDita hokara hama sabhI dIkSA lene ko tatpara haiN|" ___134. Jitshatru and other kings replied, "Beloved of gods ! If you are renouncing the world for the said reason we shall be left with no support, base, or restraint. You should become our friend guide and inspiration as you were in our earlier incarnations. Beloved of gods ! we are also plagued by the fear of rebirths; as such we too are ready to shave and renounce the world along with you." sUtra 135. tae NaM mallI arahA te jiyasattupAmokkhe evaM vayAsI-"jaM NaM tubbhe saMsArabhayauvviggA jAva mae saddhiM pavvayaha, taM gacchaha NaM tujhe devANuppiyA ! saehiM saehiM rajjehiM jeDhe putte rajje ThAveha, ThAvettA purisasahassavAhiNIo sIyAo duruuhh| durUDhA samANA mama aMtiyaM paaubbhvh| as JNATA DHARMA KATHANGA SUTRA .

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AThavA~ adhyayana : mallI ( 397 ) OM DAR sUtra 135. arhat mallI ne kahA-"yadi Apa sabhI mere sAtha dIkSita honA cAhate haiM to prasthAna kareM aura apane-apane rAjya meM apane-apane jyeSTha putra ko rAjya sauMpa kara purisasahasravAhinI pAlakI para savAra hokara mere pAsa lauTa aaveN|" ___135. Arhat Malli said, "If you want to get initiated with me please return to your kingdoms, hand over the kingdoms to your elder sons, and come back to me riding the Purisasahassa palanquins." sUtra 136. tae NaM te jiyasattupAmokkhA mallissa arahao eyama8 pddisunneti| tae NaM mallI arahA te jitasattupAmokkhe gahAya jeNeva kuMbhae rAyA teNeva uvaagcchi| uvAgacchittA kuMbhagassa pAesu paaddei| tae NaM kuMbhae rAyA te jiyasattupAmokkhe vipuleNaM asaNa-pANa-khAima-sAimeNaM puSpha-vattha-gaMdha-malla-laMkAreNaM sakkArei, sammANei sakkArettA sammANettA pddivisjjei| tae NaM jiyasattupAmokkhA kuMbhaeNaM raNNA visajjiyA samANA jeNeva sAiM sAI rajjAI, jeNeva nayarAiM, teNeva uvaagcchNti| uvAgacchittA sayAiM sayAiM rajjAI uvasaMpajjittA NaM vihrNti| sUtra 136. chahoM rAjAoM ne arhat mallI kI yaha bAta svIkAra kara lii| arhat mallI unheM sAtha lekara rAjA kuMbha ke pAsa AI aura unase rAjA kumbha ke caraNoM meM praNAma krvaayaa| rAjA kumbha ne jitazatru Adi rAjAoM kA yathocita svAgata-satkAra kiyA bhojana Adi karAyA aura sammAna sahita unheM vidA kiyaa| chahoM rAjA apane-apane rAjyoM meM lauTa gaye aura sukhapUrvaka rahane lge| 136. All the kings accepted this suggestion from Arhat Malli. She brought them to King Kumbh and made them touch his feet. King Kumbh greeted them, served them food, and suitably honoured them before bidding them farewell. The kings returned to their kingdoms and resumed their routine life happily. sUtra 137. tae NaM mallI arahA "saMvaccharAvasANe nikkhamissAmi" tti maNaM phaarei| sUtra 137. idhara arhat mallI ne yaha saMkalpa kiyA ki "maiM Aja se eka varSa pUrA hone para dIkSA grahaNa kara luuNgii|" - RAMILA zarI CHAPTER-8 : MALLI (39

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( 398) jJAtAdharmakathAMga sUtra OTO Q4 T ara vilA 137. Here, Arhat Malli resolved, "I shall get initiated exactly after one year from this date." __ sUtra 138. teNaM kAleNaM teNaM samaeNaM sakkassa AsaNaM cli| tae NaM sakke deviMde devarAyA AsaNaM caliyaM pAsai, pAsittA ohiM pauMjai, pauMjittA malliM arahaM ohiNA Abhoei, AbhoittA imeyArUve ajjhathie jAva samuppajjitthA-"evaM khalu jaMbuddIve dIve bhArahe vAse mihilAe rAyahANIe kuMbhagassa raNNo mallI arahA nikkhamissAmi ti maNaM phaarei|" sUtra 138. arhat mallI ke saMkalpa karane para, usa samaya zakrendra kA Asana Dolane lgaa| isa para unhoMne apane avadhijJAna se jAnA ki jambUdvIpa ke bhAratavarSa kI mithilA nagarI ke rAjA kumbha kI putrI arhat mallI ne yaha saMkalpa kiyA hai ki ve eka varSa pazcAt dIkSA leNgii| ____138. During that period of time the throne of Shakrendra started shaking. He used his Avadhi Jnana to know that in Mithila city in Bharatvarsh in the Jambu continent the daughter of King Kumbh, Arhat Malli, has resolved to renounce the world after one year. varSI-dAna sUtra 139. "taM jIyameyaM tIya-paccuppanna-maNAgayANaM sakkANaM deviMdANaM devarAyANaM, arahaMtANaM bhagavaMtANaM NikkhamamANANaM imeyArUvaM atthasaMpayANaM dlitte| taM jahA tiNNeva ya koDisayA, aTThAsIiM ca hoMti koddiio| asiiM ca sayasahassA, iMdA dalayaMti arhaannN||" sUtra 139. zakrendra ne vicAra kiyA-"atIta, vartamAna aura bhaviSya ke zakra devendroM kA yaha karttavya hai ki tIrthaMkara bhagavAna jaba dIkSA lene vAle hoM taba unheM dAna hetu pracura sampadA upalabdha karAnI caahie| usakA pramANa hai-tIna araba aTThAsI karor3a assI lAkha suvarNa-mudrAyeM indra arhatoM ko dete haiN|" THE GREAT CHARITY ___139. Shakrendra thought, "It is the duty of the Shakrendras of the past, present and future that when a Tirthankar resolves to get initiated he should be provided with heaps of wealth for charity. The traditionally prescribed amount of this wealth is three billion eight hundred eighty eight million gold coins." - (398) UNATA DHARMA KATHANGA SOTRATA

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AThavA~ adhyayana : mallI ( 399) S Obreme sUtra 140. evaM saMpehei, saMpehittA vesamaNaM devaM saddAvei, saddAvittA evaM vayAsI-' "evaM khalu devANuppiyA ! jaMbuddIve dIve bhArahe vAse jAva asIiM ca sayasahassAI dalaittae, taM gacchaha NaM devANuppiyA ! jaMbuddIve dIve bhArahe vAse kuMbhagabhavaNaMsi imeyArUvaM atthasaMpayANaM sAharAhi, sAharittA khippAmeva mama eyamANattiyaM pccppinnaahi|" sUtra 140. yaha vicAra Ane para zakendra ne vaizramaNa (kubera) deva ko bulavAyA aura kahA- "devAnupriya ! jambUdvIpa meM arhata mallI ne dIkSA lene kA nizcaya kiyA hai ataH paramparAnusAra unheM pracura dhana upalabdha karAnA caahie| tuma jAo aura niyamAnusAra dravya rAjA kumbha ke mahala meM pahu~cAkara mujhe sUcanA do|" 140. Shakrendra now called Vaishraman (Kuber, the god of wealth) and said, "Beloved of gods ! In the Jambu continent Arhat Malli has resolved to get initiated. So, according to the tradition she should be provided with heaps of wealth. Please go and deliver the traditionally prescribed sum at the palace and report back." sUtra 141. tae NaM se vesamaNe deve sakkeNaM devideNaM devarannA evaM vutte samANe hadvataDhe karayala jAva paDisuNei, paDisuNittA jaMbhae deve saddAvei, saddAvittA evaM vayAsI"gacchaha NaM tubbhe devANuppiyA ! jaMbuddIvaM dIvaM bhArahaM vAsaM mihilaM rAyahANiM, kuMbhagassa raNNo bhavaNaMsi tinneva ya koDisayA, aTThAsIyaM ca koDIo asIiM ca sayasahassAI ayameyArUvaM atthasaMpayANaM sAharaha, sAharittA mama eyamANattiyaM pccppinnh|" __ sUtra 141. vaizramaNa ne harSita ho, hAtha jor3a zakrendra kI AjJA svIkAra kI aura apane AdhIna jaMbhaka devoM ko bulAkara kahA-"devAnapriyo ! jambUdvIpa ke bhAratavarSa kI mithilA nagarI meM jAo aura vahA~ ke rAjA kuMbha ke mahala meM tIna araba aTThAsI karor3a assI lAkha suvarNa-mudrAyeM pahu~cAkara mujhe sUcita kro|" ____141. Vaishraman was pleased to accept this order from Shakrendra, standing before him with joined palms. He called his subordinate Jrimbhak gods and instructed, "Beloved of gods ? Go to Mithila city in Bharatvarsh in the Jambu continent and deliver three billion eight hundred eighty eight million gold coins and report back to me." sUtra 142. tae NaM te jaMbhagA devA vesamaNeNaM jAva paDisuNettA uttara-puracchimaM disIbhAgaM avakkamaMti, avakkamittA jAva uttaraveubviyAI rUvAiM viuvvaMti, viuvvittA tAe ukkiTThAe jAva vIivayamANA jeNeva jaMbuddIve dIve, bhArahe vAse, jeNeva mihilA HTRA sesamasumanT - - - CHAPTER-STMALLI TV

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Ormo ( 400 ) rAyahANI, jeNeva kuMbhagassa raNNo bhavaNe teNeva uvAgacchaMti, uvAgacchittA kuMbhagassa raNo bhavasi tini koDisayA jAva sAharati / sAharittA jeNeva vesamaNe deve teNeva uvAgacchaMti, uvAgacchittA karayala jAva paccappiNaMti / tae NaM se vesamaNe deve jeNeva sakke deviMde devarAyA teNeva uvAgacchai / uvAgacchittA karayala jAva paccappiNai / sUtra 142. jRMbhaka deva yaha AjJA sunakara uttara-pUrva dizA meM gye| vahA~ unhoMne uttaravaikriya zarIra dhAraNa kiyA aura kuMbha rAjA ke mahala meM phuNce| vahA~ unhoMne AjJAnusAra dravya rakha diyA aura vApasa lauTakara vaizramaNa ko kArya sampanna hone kI sUcanA dii| vaizramaNa ne jAkara yaha sUcanA zakrendra ko dI / jJAtAdharmakathAMga sUtra 142. The Jrimbhak gods went in the north east direction after getting this order. There they transformed themselves into Uttar Vaikriya bodies and reached King Kumbh's palace. They placed the wealth as instructed, returned and reported to Vaishraman who in turn reported to Shakrendra. sUtra 143. tae NaM mallI arahA kallAkalliM jAva mAgahao pAyarAso tti bahUNaM saNAMhANa ya aNAhANa ya paMthiyANa ya pahiyANa ya karoDiyANa ya kappaDiyANa ya egamegaM hiraNNakoDiM aTTha ya aNUNAI sayasahassAhaM imeyArUvaM atthasaMpadANaM dalaya | sUtra 143. mallI arhat ne isake bAda prAtaH kAla se madhyAnha ke bhojana pUrva taka pratidina eka karor3a ATha lAkha svarNa mudrAe~ dAna meM denA AraMbha kiyaa| dAna prApta karane vAloM meM sanAtha, anAtha, pAMthika, pathika, karoTika, kArpaTika Adi sabhI the| 143. After this Arhat Malli started giving in charity ten million eight hundred thousand gold coins every day up to lunch time. Those who received charity included beggars, mendicants, travelers, wayfarers, orphans as well as the well off. kuMbha kI bhojanazAlAe~ sUtra 144. tae NaM se kuMbhae rAyA mihilAe rAyahANIe tattha tattha tahiM tahiM dese dese bahUo mahANasasAlAo karei / tattha NaM bahave maNuyA diNNabhai bhatta-veyaNA vipulaM asaNaM pANaM khAimaM sAimaM uvakkhaDeMti / uvakkhaDittA je jahA AgacchaMti taM jahA - paMthiyA vA, pahiyA vA, karoDiyA vA, kappaDiyA vA, pAsaMDatthA vA, gihatthA vA tassa ya tahA 400) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only

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AThavA~ adhyayana : mallI ( 401) om CHAR a4MAA Asatthassa vIsatthassa suhAsaNavaragayassa taM vipulaM asaNaM pANaM khAimaM sAimaM paribhAemANA parivesemANA vihrNti| sUtra 144. udhara rAjA kuMbha ne mithilA nagarI meM yatra-tatra-sarvatra aneka bhojanazAlAe~ bnvaaiiN| vahA~ para aneka vaitanika karmacArI, jinheM bhojana bhI diyA jAtA thA, pracura bhojana sAmagrI banAne lge| una bhojanazAlAoM meM jaba bhI, jo bhI AtA use svAgata kara, vizrAma de, sukhada Asana para baiThAkara yatheSTa bhojana karAyA jAne lgaa| ina bhojanazAlAoM meM pAMthika, pathika, karoTika, kArpaTika, pAkhaNDI, gRhastha Adi sabhI Ane lge| FOOD DISTRIBUTION BY KUMBH ___144. At his end, King Kumbh opened many food distribution centres at various spots in Mithila. Many cooks were employed to prepare large quantities of eatables. Whenever and whoever went into these centres was greeted and provided ample food and comfort without any charges. These places were also frequented by all and sundry without any restrictions or discrimination. sUtra 145. tae NaM mihilAe siMghADaga jAva bahujaNo aNNamaNNassa evamAikkhai"evaM khalu devANuppiyA ! kuMbhagassa raNNo bhavaNaMsi savvakAmaguNiyaM kimicchiyaM vipulaM asaNaM pANaM khAimaM sAimaM bahUNaM samaNAya ya jAya privesijji|" varavariyA ghosijjai, kimicchiyaM dijjae bhuvihiiyN| sura-asura-deva-dANava-nariMdamahiyANa nikkhmnne|| sUtra 145. mithilA nagarI meM cauka, caurAhe Adi sabhI sthAnoM para aneka loga paraspara carcA karane lage-"he devAnupriyo ! rAjA kuMbha ke mahala meM sarvaguNa-rasa vAlA svAdiSTa bhojana icchAnusAra yatheSTa mAtrA meM parosA jAtA hai|" kahA bhI hai "sura, asura, deva, dAnava, narendra, cakravartI Adi dvArA pUjita tIrthaMkara kI dIkSA ke avasara para icchita dAna pAne kI ghoSaNA kI jAtI hai aura yAcakoM ko unakI icchAnusAra taraha-taraha se dAna diyA jAtA hai|" 145. At various spots like squares, junctions, etc. people started gossiping, "Beloved of gods ! Nutritious and sumptuous food, as much as you desire and can eat, is being served to all in the palace of King Kumbh." As is said SAMBHO - CHAPTER-8 : MALLI (4 )

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( 402 ) jJAtAdharmakathAMga sUtra CRO wo OLO 6 AHADNA - "On the occasion of the initiation of a Tirthankar; the one who is revered by god, demon, deity, devil, king, and emperor alike; it is announced as well as done that charity will be given to all and sundry as much as they desire." sUtra 146. tae NaM mallI arahA saMvacchareNaM tinni koDisayA aTThAsIiM ca hoMti koDIo asiiM ca sayasahassAiM imeyArUvaM atthasaMpayANaM dalaittA nikkhamAmi tti maNaM phaarei| sUtra 146. tIna araba aTThAsI karor3a assI lAkha suvarNa-mudrAoM kA dAna de cukane para arhat mallI ne nizcaya kiyA ki aba maiM dIkSA grahaNa kruuN| ___146. When the total amount provided by the gods was given in charity Arhat Malli decided that now she will get initiated. devoM kA kartavya-pAlana sUtra 147. teNaM kAleNaM teNaM samaeNaM logaMtiyA devA baMbhaloe kappe riTTe vimANapatthaDe saehiM saehiM vimANehiM, saehiM saehiM pAsAyavaDiMsaehiM, patteyaM patteyaM cauhiM sAmANiyasAhassIhiM, tihiM parisAhiM, sattahiM aNiehiM, sattahiM aNiyAhivaIhiM, solasahiM AyarakkhadevasAhassIhiM, annehi ya bahUhiM logaMtiehiM devehiM saddhiM saMparivuDA mahayAhayanaTTagIyavAiya jAva raveNaM bhuMjamANA vihrNti| taM jahA sArassayamAiccA, vaNhI varuNA ya gaddatoyA y| tusiyA avvAbAhA, aggiccA ceva riTThA y|| sUtra 147. kAla ke usa bhAga meM lokAntika devarAja brahmaloka nAmaka pA~caveM devaloka ke ariSTa nAmaka vimAna-kSetra meM apane-apane vimAna aura uttama nivAsa meM ucca svaroM meM bajate vAdya-yantroM kI dhvaniyoM ke bIca nRtya aura gAyana kA Ananda le rahe the| unameM se pratyeka cAra-cAra hajAra sAmAnika devoM, tIna-tIna pariSadoM, sAta-sAta senApatiyoM sahita lazkaroM, solaha-solaha hajAra AtmarakSaka devoM aura aneka lokAntika devoM se ghire hue the| una (nava lokAntika) devarAjoM ke nAma haiM-(1) sArasvata, (2) Aditya, (3) vahni, (4) varuNa, (5) gardatoya, (6) tuSita, (7) avyAbAdha, (8) Agneya, tathA (9) risstt|1| 1. inameM se ATha kRSNa rAji ke madhya ATha vimAnoM meM rahate haiN| riSTa, riSTa nAmaka vimAna pratara meM rahate haiN| Sane 402) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI ( 403 ) TRUST MBER OMG --- - GODS PERFORM THEIR DUTY 147. During that period of time the kings of gods at the edge of the universe in their gorgeous abodes in the space vehicles located in the Arishta area of the Brahmalok, the fifth dimension of gods were enjoying dance and vocal music accompanied by instrumental music. Everyone of these kings was surrounded by four thousand gods owning space vehicles, three assemblies, seven armies with their commanders, sixteen thousand body guards and many other gods. The names of these kings of gods are-1. Saraswat, 2. Aditya, 3. Vanhi, 4. Varun, 5. Gardatoya, 6. Tushit, 7. Avyabaadh, 8. Agneya, and 9. Risht. (of these first eight reside in eight different dimensions in the level of darkness or Krishna Raji and the ninth in the level known as Risht) sUtra 148. tae NaM tesiM loyaMtiyANaM devANaM patteyaM patteyaM AsaNAI calaMti, taheva jAva "arahaMtANaM nikkhamamANANaM saMbohaNaM karettae tti taM gacchAmo NaM amhe vi mallissa arahao saMbohaNaM kremo|' tti kaTu evaM saMpeheMti, saMpehittA uttarapuracchimaM disIbhAyaM veuvviyasamugghAeNaM samohaNaMti, samohaNittA saMkhijjAiM joyaNAI evaM jahA jaMbhagA jAva jeNeva mihilA rAyahANI jeNeva kuMbhagassa raNNo bhavaNe, jeNeva mallI arahA, teNeva uvAgacchati, uvAgacchittA aMtalikkhapaDivannA sakhiMkhiNiyAiM jAva vatthAI pavaraparihiyA karayala tAhiM iTAhiM jAva evaM vayAsI___ "bujjhAhi bhayavaM ! loganAhA ! pavattehi dhammatitthaM, jIvANaM hiya-suha-nisseyasakaraM bhavissai'' tti kaTu doccaM pi taccaM pi evaM vyNti| vaittA malliM arahaM vaMdaMti namasaMti, vaMdittA namaMsittA jAmeva disiM pAubbhUyA tAmeva disiM pddigyaa| __ sUtra 148. ina sabhI lokAntika devoM ke Asana Dolane lage to unhoMne arhat mallI kI dIkSA lene kI icchA jAnakara vicAra kiyA-"dIkSA lene kI icchA karane vAle tIrthaMkaroM ko sambodhita karanA hamArA paramparAgata karttavya hai ataH hameM usakA pAlana karanA caahiye|" phira unhoMne yathAvidhi uttara vaikriya zarIra dhAraNa kiyA aura jaMbhRka devoM kI taraha asaMkhyAta yojana pAra kara kuMbha rAjA ke mahala meM praveza kiyaa| nUpuroM kI dhvani vAle paMcaraMge paridhAna dhAraNa kiye ve deva arhat mallI ke pAsa Akara hAtha jor3akara madhura svara meM bole__"he bhagavAna ! he lokanAtha ! bodha prApta kro| jIvoM ke lie hitakArI, sukhakArI aura mokSa ke mArga rUpa dharmatIrtha kA pravartana kro|" ye vacana tIna bAra uccArita kara arhat mallI ko vandanA-namaskAra kara ve lauTa gye| D PAHITRA ma HR CHAPTER-8 : MALLI (403)

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HBO (808) SEY 148. The thrones of all these gods at the edge of the universe started trembling. Getting aware of the desire of Arhat Malli to get initiated they thought, "To formally request for initiation to the Tirthankars with desire to renounce is our traditional duty, so we should perform it." They transformed into the Uttar Vaikriya bodies and like the Jrimbhak gods traveled infinite Yojans to arrive at the palace of King Kumbh. Dressed in colourful apparel fitted with sweetly resonating rattles these gods appeared before Arhat Malli and joining their palms uttered in melodious voice "Bhagavan ! Lord of the universe ! Please pursue the path of enlightenment. Please establish the ford of religion, propagated as the path of liberation, that is the source of beneficence and happiness for all beings." They uttered these words three times and returned after bowing before Arhat Malli. jJAtAdharmakathAMga sUtra sUtra 149. tae NaM mallI arahA tehiM logaMtiehiM devehiM saMbohie samANe jeNeva ammApiyaro teNeva uvAgacchai, uvAgacchittA karayala - "icchAmi NaM ammayAo ! tubbhehiM abbhaNuNNAe samANe muMDe bhavittA jAva pavvaittae / " " ahAsuhaM devANuppiyA ! mA paDibaMdhaM kareha / " sUtra 149. taba arhat mallI apane mAtA-pitA ke pAsa gae aura hAtha jor3akara kahA" he mAtA - pitA ! merI icchA hai ki ApakI AjJA pAkara, gRha tyAgakara, muMDita hokara anagAra - pravrajyA grahaNa karU~ / " mAtA-pitA ne uttara diyA- "he devAnupriye ! tumheM jisameM sukha prApta ho vaisA nirvilamba kro|" 149. Arhat Malli now went to her parents and joining her palms she said, "Father and mother! With your permission I wish to abandon the home, shave and get initiated as a homeless ascetic." The parents replied, "Beloved of gods! Without any delay, do as it pleases you." abhiSeka samAroha sUtra 150. tae NaM kuMbhae rAyA koDuMbiyapurise saddAvei, saddAvittA evaM vayAsI"khippAmeva aTThasahassaM sovaNNiyANaM jAva aTThasaharasANaM bhomejjANaM kalasANaM ti / aNNaM ca mahatthaM jAva titthayarAbhiseyaM uvaTThaveha | " jAva uvaTThaveMti / (404) For Private JNATA DHARMA KATHANGA SUTRA Personal Use Only OO saMpA

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monterto Amp AThavA~ adhyayana : mallI sUtra 150. phira rAjA kumbha ne sevakoM ko bulAkara kahA - " svarNAdi ATha padArthoM ke pratyeka ke eka hajAra ATha-ATha kalaza laao| sAtha meM tIrthaMkara ke abhiSeka kI samasta zreSTha aura bahumUlya sAmagrI bhI laao|" sevakoM ne rAjAjJAnusAra kArya sampanna kara diyA | ANNOINTING CEREMONY 150. King Kumbh called his staff and said, "Bring one thousand eight urns each of eight different materials including gold. With these, also bring all the best and expensive things needed for the annointing of a Tirthankar." The attendants carried out the King's order. sUtra 151. teNaM kAleNaM teNaM samaeNaM camare asuriMde jAva accuyapajjavasANA aagyaa| ( 405 ) taNaM sakke deviMde devarAyA Abhiogie deve saddAvei, saddAvittA evaM vayAsI"khippAmeva aTTasahassaM sovaNNiyANaM kalasANaM jAva aNNaM ca taM viulaM uvaTThaveha | " jAva uvtttthveNti| tevi kalasA te ceva kalase aNupaviTThA / sUtra 151. kAla ke usa bhAga meM camara nAmaka asurendra se lekara acyuta svarga ke devendra taka sabhI cauMsaTha indra vahA~ A gaye / zakrendra ne taba abhiyogika devoM ko bulAyA aura kahA - " zIghra hI manuSyoM dvArA ekatra abhiSeka sAmagrI ke samAna daivika abhiSeka sAmagrI le aao|" abhiyogika devagaNa saba sAmagrI le Aye aura vaha kalazAdi samasta divya sAmagrI mAnavIya sAmagrI meM sammilita kara dI gii| 151. During that period of time all the sixty four Indras (kings of gods and demons) including the demon king Chamar and the king of the gods of the Achyut dimension arrived there. Shakrendra called the gods responsible for ceremonies and said, "At once bring all the things needed for the divine annointing, as the humans have collected." The ceremonial gods brought all the needed things and these divine things fused with the human things already present. sUtra 152. tae NaM se sakke deviMde devarAyA kuMbharAyA ya malliM arahaM sIhAsaNaMsi puratyAbhimuhaM nivese, aTThasahasseNaM sovaNNiyANaM jAva abhisiMcAi / sUtra 152. . isake bAda zakrendra aura rAjA kuMbha ne arhat mallI ko pUrvAbhimukha siMhAsana para baiThAyA aura ukta sAmagrI se unakA abhiSeka kiyaa| CHAPTER-8: MALLI For Private Personal Use Only (405)

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( 406) jJAtAdharmakathAMga sUtra - rameenarmeruwaon 152. Shakrendra and King Kumbh seated Arhat Malli on a throne facing east and annointed him with the said things. sUtra 153. tae NaM mallissa bhagavao abhisee vaTTamANe appegaiyA devA mihilaM ca sabhiMtaraM bAhiriyaM jAva savvao samaMtA AdhAvaMti pridhaavNti| sUtra 153. bhagavAna mallI ke abhiSeka ke samaya kaI deva mithilA ke bhItara-bAhara A-jA rahe the| ___153. At the time of the annointing ceremony of Arhat Malli numerous gods continued to arrive at and leave that place. pAlakI sUtra 154. tae NaM kuMbhae rAyA doccaM pi uttarAvakkamaNaM sIhAsaNaM rayAvei jAva savvAlaMkAra-vibhUsiyaM karei, karittA koDumbiyapurise sddaavei| saddAvittA evaM vayAsI"khippAmeva maNoramaM sIyaM uvtttthveh|" te vi uvtttthveNti| sUtra 154. phira rAjA kuMbha ne siMhAsana uttaramukhI karake rakhavAyA aura bhagavAna mallI ko sabhI alaMkAroM se sajAkara baitthaayaa| unhoMne sevakoM ko bulAkara kahA-"jaldI se manoramA nAma kI pAlakI laao|" sevaka vaha pAlakI le aae| THE PALANQUIN 154. King Kumbh got the throne placed facing north and seated Arhat Malli after adorning her with all gorgeous ornaments. He called his staff and said, "Go and get the palanquin named Manorama." The attendants immediately brought the palanquin. sUtra 155. tae NaM sakke deviMda devarAyA Abhiyogie saddAvei, sadAyittA evaM vayAsI-"khippAmeva aNegakhaMbhaM jAva manoramaM sIyaM uvtttthveh|" jAva sAvi sIyA taM ceva sIyaM annupvitttthaa| sUtra 155. isa para zakrendra ne abhiyogika devoM ko bulAkara kahA-"jaldI se aneka stambhoM vAlI manoramA nAmakI zivikA upasthita kro|" devagaNa vaha zivikA le Aye aura vaha zivikA manuSyoM kI pAlakI meM samA gii| ____155. Shakrendra also called the ceremonial gods and said, "Bring forth the Manorama divine palanquin." The gods brought it and it vanished into the human palanquin. Orno paka BEBI(406) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI sUtra 156. tae NaM mallI arahA sIhAsaNAo abbhuTThei, abbhuTThittA jeNeva maNoramA sIyA teNeva ucAgacchai, uvAgacchittA maNoramaM sIyaM aNupayAhiNI karemANA maNoramaM sIyaM duruuhi| durUhittA sIhAsaNavaragae puratthAbhimuhe sannisanne / sUtra 156. arhat mallI siMhAsana se uThe aura pAlakI ke pAsa Akara usakI pradakSiNA kara usameM car3hakara pUrva dizA kI ora mu~ha karake siMhAsana para baiTha gaye / 156. Arhat Malli got up from the throne, reached near the palanquin and went around it three times before ascending it and sitting facing east. ( 407 ) OREO sUtra 157. tae NaM kuMbhae rAyA aTThArasa seNippaseNIo saddAvei / saddAvittA evaM vayAsI - " tubhe NaM devANuppiyA ! vhAyA jAva savvAlaMkAra - vibhUsiyA mallissa sIyaM parivahaha / " tevi jAva parivahati / sUtra 157. phira rAjA kuMbha ne aThAraha jAti-upajAti ke logoM ko bulavAkara kahA"he devAnupriyo ! tuma loga snAnAdi karmoM se nipaTakara saba prakAra ke AbhUSaNa pahanakara arhat mallI kI pAlakI utthaao|" unhoMne rAjAjJA kA pAlana kiyA / 157. King Kumbh called people from all the eighteen castes and sub-castes and said, "Beloved of gods! Take your bath and get ready donning suitable dresses. After this, come and lift the palanquin of Arhat Malli." They followed the king's order. mahAbhiniSkramaNa sUtra 158. tae NaM sakke deviMde devarAyA maNoramAe dakkhiNillaM uvarillaM bAhaM gehai, IsANe uttarillaM uvarillaM bAhaM geNhai, camare dAhiNillaM heTThillaM, balI uttarillaM hellaM / avasesA devA jahArihaM maNoramaM sIyaM parivahati / sUtra 158. usa manoramA pAlakI kI dakSiNa dizA kI UparI bA~ha zakrendra ne pakar3I, uttara dizA kI UparI bA~ha IzAnendra ne dakSiNa dizA kI nicalI camarendra ne aura uttara dizA kI nicalI valI ne pkdd'ii| zeSa devoM ne yathocita sthAnoM para se usa pAlaMkI ko pkdd'aa| Opinyo THE GREAT RENUNCIATION 158. The upper arm of the south facing side of the palanquin was held by Shakrendra. The upper arm of the north facing side was held CHAPTER-8: MALLI For Private Personal Use Only (407)

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( 408) jJAtAdharmakathAMga sUtra 440mA sajA by Ishanendra. The lower arm of the north facing side was held by Chamarendra. The lower arm of the south facing side was held by Bali. The remaining gods held the palanquin at different suitable points. sUtra 159. puvviM ukkhittA mANussehiM, to htttthromkuuvehi| pacchA vahati sIyaM, asuriNdsuriNdnaageNdaa||1|| calacavalakuMDaladharA, scchNdviuvviyaabhrnndhaarii| deviMda-dANaviMdA, vahanti sIyaM jiNiMdassa // 2 // sUtra 159. sabase pahale vaha pAlakI manuSyoM ne uThAI aura unake roma harSa se pulaka utthe| usake bAda asurendroM, surendroM aura nAgendroM ne utthaayaa| Dolate capala kuNDaloM ko dhAraNa karane vAle aura apanI icchAnusAra vikriyA se banAye AbharaNoM ko dhAraNa karane vAle devendroM aura dAnavendroM ne jinendra kI pAlakI utthaayii| 159. As is said--"This palanquin was first of all lifted by human beings and every pore of their body was filled with joy. After them, it was lifted by the Kings of demons, gods and serpents. The kings of gods and demons, who wear dangling earrings and dresses created by divine process just by wishing for them, lifted the palanquin of the Jinendra, the conqueror of the senses sUtra 160. tae NaM mallissa arahao maNoramaM sIyaM durUDhassa ime aTThamaMgalagA ahANupuvvIe evaM niggamo jahA jmaaliss| sUtra 160. arhat mallI jaba manoramA pAlakI para ArUr3ha ho gae usa samaya unake Age aSTa maMgala anukrama se cle| arhat mallI ke mahAbhiniSkramaNa kA vistRta varNana jamAlI ke nirgamana (bhagavatI sUtra), athavA meghakumAra (prathama adhyayana) ke samAna hI hai| ____160. When Arhat Malli ascended the palanquin eight auspicious things were carried ahead of her in proper sequence. The detailed description of the great renunciation of Arhat Malli is same as that of Jamali (Bhagavati Sutra) or Meghkumar (first chapter of this book). sUtra 161. tae NaM mallissa arahao nikkhamamANassa appeigayA devA mihilaM rAyahANiM abhiMtara-bAhiraM AsiyasaMmajjiya-saMmaTTha-sui-ratyaMtarAvaNavIhiyaM kareMti jAva pridhaavNti| caro Pain (408) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI ( 409) sUtra 161. arhat mallI jaba dIkSA grahaNa karane ke lie nikale taba kaI deva mithilA nagarI ko svaccha karane meM vyasta ho gaye (isakA varNana rAjapraznIyasUtra meM sUryAbhadeva ke varNana meM vistAra se milatA hai)| ____161. When Arhat Malli set out for getting initiated, many gods were busy cleaning the town of Mithila. (Detailed description available in the Raj-prashniya Sutra). dIkSA ___ sUtra 162. tae NaM mallI arahA jeNeva sahassaMbavaNe ujjANe, jeNeva asogavarapAyave teNeva uvAgacchai, uvAgacchittA sIyAo paccoruhai, paccoruhittA AbharaNAlaMkAraM omuyi| tae NaM pabhAvatI haMsalakkhaNeNaM paDasADaeNaM AbharaNAlaMkAraM pddicchi| __sUtra 162. arhat mallI sahasrAmravana udyAna meM zreSTha azokavRkSa ke nIce Akara pAlakI se utre| unhoMne samasta vastrAbhUSaNoM kA tyAga kiyA aura prabhAvatI devI ne saba le liye| INITIATION ____162. When the palanquin reached under a great Ashoka tree in the Sahasramravan garden Arhat Malli got down from it. She took out all the ornaments and Queen Prabhavati collected these. __ sUtra 163. tae NaM mallI arahA sayameva paMcamuTThiyaM loyaM krei| tae NaM sakke deviMde devarAyA mallissa kese pddicchi| paDicchittA khIrodagasamudde pkkhivi| tae NaM mallI arahA 'Namo'tthu NaM siddhANaM' ti kaTu sAmAiyacarittaM pddivjji| sUtra 163. isake bAda arhat mallI ne apane Apa paMcamuSTika loca kiyA aura zakrendra ne una kezoM ko lekara kSIra sAgara meM pravAhita kara diyaa| arhat mallI ne 'namotthuNaM siddhANaM' kA uccAraNa kara siddhoM ko namaskAra kara sAmAyika cAritra aMgIkAra kara liyaa| ____163. After this, Arhat Malli pulled out all her hair (the five fistful pulling out of hair). The Shakrendra collected these hair and immersed them in the ocean of milk. Arhat Malli uttered *Namotthunam Siddhanam' as salutation to the liberated souls and took the vow of the conduct of equanimity. sUtra 164. jaM samayaM ca NaM mallI arahA carittaM paDivajjai, taM samayaM ca devANa maNussANa ya Nigghose turiya-NiNAya-gIta-vAiyanigghose ya sakkassa vayaNasaMdeseNaM Nilukke OMO BIDO STARRAO CHAPTER-8 : MALLI (409)

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(410) jJAtAdharmakathAMga sUtra yAvi hotthaa| jaM samayaM ca NaM mallI arahA sAmAiyaM caritaM paDivanne taM samayaM ca NaM mallissa arahao mANusadhammAo uttarie maNapajjavanANe smuppnne| sUtra 164. jisa samaya arhat mallI ne cAritra aMgIkAra kiyA usa samaya zakrendra ke Adeza se devoM aura manuSyoM kA kolAhala tathA vAdya yantroM kI dhvaniyA~ ekadama banda ho giiN| cAritra aMgIkAra ke tatkAla bAda hI mallI arhat ko manuSya ke liye durlabha aura zreSTha manaHparyavajJAna utpanna ho gyaa| ___164. At the moment when Arhat Malli took this vow all gods and human beings became totally silent and all musical instruments were stopped on the order of Shakrendra. Immediately after Arhat Malli took the vow she acquired the Manahparyava Jnana (the ultimate parapsychological knowledge) that is rare to achieve for any human being. __sUtra 165. mallI NaM arahA je se hemaMtANaM docce mAse cautthe pakkhe posasuddhe, tassa NaM posasuddhassa ekkArasIpakkhe NaM puvvaNhakAlasamayaMsi aTTameNaM bhatteNaM apANaeNaM, assiNIhi nakkhatteNaM jogamuvAgaeNaM tihiM itthIsaehiM abhiMtariyAe parisAe, tihiM purisasaehiM bAhiriyAe parisAe saddhiM muMDe bhavittA pvvie| sUtra 165. arhat mallI ne hemanta Rtu ke dUsare mahIne aura cauthe pakSa meM pauSa zuklA ekAdazI ke dina pUrvAhna ke samaya nirjala upavAsa karake azvinI nakSatra kA yoga Ane para bhItarI pariSada kI tIna sau striyoM tathA bAharI pariSada ke tIna sau puruSoM ke sAtha muMDita hokara dIkSA grahaNa kii| 165. Arhat Malli got initiated during the second month and the fourth fortnight of the winter season. The time was before noon on the eleventh day of the bright half of the month of Paush and at that moment the moon was in its first lunar mansion, the Ashwini. Arhat Malli got initiated along with three hundred women of the inner assembly and three hundred men of the outer assembly. sutra 166. malliM arahaM ime aTTha NAyakumArA aNupavvaiMsu, taM jahA NaMde ya NaMdimitte, sumitta balamitta bhANumitte y| amaravai amaraseNe mahaseNe ceva aTThamae // sUtra 166. arhat mallI kA anusaraNa kara jJAtavaMza ke ATha kumAra dIkSita hue, unake nAma haiM-(1) nanda, (2) nandimitra, (3) sumitra, (4) balamitra, (5) bhAnumitra, (6) amarapati, (7) amarasena, aura (8) mhaasen| @Amma BADI (410) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI 166. Following the example of Arhat Malli eight princes from the Jnata clan also got initiated. There names are-1. Nand, 2. Nandimitra, 3. Sumitra, 4. Balamitra, 5. Bhanumitra, 6. Amarpati, 7. Amarsen, and 8. Mahasen. sUtra 167. tae NaM bhavaNavai - vANamantara - joisiya-vemANiyA devA mallissa arahao nikkhamaNamahimaM kareMti, karittA jeNeva naMdIsaravare dIve teNeva uvAgacchaMti, uvAgacchittA aTThAhiyaM kareMti, karitA jAva pddigyaa| sUtra 167. phira bhavanapati, vANavyantara, jyotiSka, aura vaimAnika nikAya ke devoM ne arhat mallI kA dIkSA mahotsava kiyaa| taba ve saba nandIzvara dvIpa gaye aura aSTAhnikA mahotsava saMpanna kara apane-apane sthAna ko lauTa gye| ( 411 ) 167. Now the gods from Bhavanpati, Vanavyantar, Jyotishka, and Vaimanik dimensions celebrated the initiation ceremony of Arhat Malli. They then proceeded to the Nandishvar island and celebrated the Ashtanhika celebration before returning to their abodes. kevalajJAna sUtra 168. tae NaM mallI arahA jaM ceva divasaM pavvaie tasseva divasassa paccAvaraNhakAla-samayaMsi asogavarapAyavassa ahe puDhavisilApaTTayaMsi suhAsaNavaragayassa suheNaM pariNAmeNaM, pasatthehiM ajjhavasANeNaM, pasatthAhiM lesAhiM visujjhamANIhiM, tayAvaraNakammarayavikaraNakaraM apuvvakaraNaM aNupaviTThassa aNaMte jAva kevalanANadaMsaNe smuppnne| sUtra 168. jisa dina dIkSA aMgIkAra kI thI usI dina parAhnakAla meM, dina ke antima bhAga meM azoka vRkSa ke nIce zilA para baiThe hue zubha pariNAmoM, prazasta adhyavasAya, aura vizuddha lezyAoM ke phalasvarUpa arhat mallI ke jJAnAvaraNa aura darzanAvaraNa karmoM kA kSaya ho gayA aura ve apUrva karaNa (aSTama guNasthAna) ko prApta hue| usake bAda unheM ananta, anuttara, nirvyAghAta, aura nirAvaraNa kevalajJAna aura kevaladarzana utpanna hue| OMNISCIENCE 168. On the same day, during the last part of the day sitting on a rock under an Ashoka tree, as a result of righteous endeavour, lofty attitude, and purified inner energies (Leshya ) all the knowledgeveiling and perception veiling Karmas (Jnanavarniya and Darshanavaraniya Karma) were absolutely destroyed and Arhat Malli attained the level of Apurvakaran (the unique level or the eighth level CHAPTER-8: MALLI For Private Personal Use Only ( 411 )

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( 412) jJAtAdharmakathAMga sUtra GAR LOTANSAR of spiritual upliftment). After this she acquired the infinite, unique, unimpeded, and unveiled Keval Jnana and Keval Darshan (ultimate knowledge and perception or the state of omniscience). sUtra 169. teNaM kAleNaM teNaM samaeNaM savvadevANaM AsaNAI clNti| samosaDhA, dhamma suNeti, aTThAhiyamahimA naMdIsare, jAmeva disiM pAubbhUyA tAmeva disiM pddigyaa| kuMbhae vi niggcchi| sUtra 169. kAla ke usa bhAga meM isa ghaTanA se sabhI devoM ke Asana Dola gye| sabhI deva arhat ke pAsa upasthita hue aura dharmopadeza grahaNa kiyaa| phira ve nandIzvaradvIpa meM ASTAhnikA mahotsava karate hue apane sthAnoM ko lauTa gye| rAjA kumbha bhI arhat vandanA ko nikle| ___ 169. During that period of time the thrones of gods trembled. All the gods came to the Arhat and listened to her discourse. They then proceeded to the Nandishvar island and celebrated the Ashtanhika celebration before returning to their abodes. King Kumbh also set out to pay homage to the Arhat. sUtra 170. tae NaM te jiyasattupAmokkhA chappi ya rAyANo jeTTaputte rajje ThAvittA purisasahassa-vAhiNIyAo durUDhA savviDDie jAva raveNaM jeNeva mallI arahA jAva pjjuvaasNti| sUtra 170. jitazatru Adi chaha rAjA apane-apane jyeSTha putroM ko rAjya siMhAsana para baiThA purisasahassa vAhiniyoM para baiTha apane pUrNa vaibhava aura gAje-bAje ke sAtha arhat mallI ke pAsa Akara unakI upAsanA karane lge| ___170. King Jitshatru and the other kings handed over the kingdoms to their elder sons, and came with all their grandeur and fanfare riding the Purisasahassa palanquins. When they arrived near Arhat Malli they commenced her worship. sUtra 171. tae NaM mallI arahA tIse mahai mahAliyAe kuMbhagassa ranno tesiM ca jiyasattu-pAmokkhANaM dhammaM khei| parisA jAmeva disiM pAubbhUA tAmeva disiM pddigyaa| kuMbhae samaNovAsae jAe, paDigae, pabhAvaI ya samaNovAsiyA jAyA, pddigyaa| __ sUtra 171. arhat mallI ne kumbha rAjA aura jitazatru Adi chaha rAjAoM sahita usa vizAla dharmasabhA ko upadeza diyaa| dharmasabhA samApta huI aura saba loga apane-apane sthAnoM ko lauTa gye| rAjA kuMbha zramaNopAsaka bana gaye aura rAnI prabhAvatI shrmnnopaasikaa| ve bhI apane sthAna ko cale gye| - - BEBI (412) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI ( 413) MARA yI 171. Arhat Malli gave a discourse in that large religious assembly with King Kumbh, King Jitshatru and the other kings. After the discourse the assembly was adjourned and everyone left. King Kumbh also became a Shramanopasak and Queen Prabhavati a Shramanopasika and they also left. sUtra 172. tae NaM jiyasattupAmokkhA chappi ya rAyANo dhammaM soccA Alitte NaM bhaMte jAva pvviyaa| coddasapuvviNo, aNaMte kevale, siddhaa| sUtra 172. jitazatru Adi rAjAoM ne dharmopadeza sunakara kahA-"bhagavan ! yaha saMsAra jarA-maraNa kI Aga meM jala rahA hai, ati bhayaMkara aura ati vikaTa rUpa se jala rahA hai / " aise vacana kahakara ve sabhI dIkSita hue| kAlAntara meM caudaha pUrvo ke jJAtA ho kevalajJAna prApta kara siddha gati meM gye| 172. Jitshatru and other kings said after the discourse, "Bhagavan! This world is burning fiercely in the fire of aging and death.........." Pleading thus they all got initiated. With passage of time they acquired the knowledge of the fourteen sublime canons and finally got liberated after attaining omniscience. sUtra 173. tae NaM mallI arahA sahasaMbavaNAo nikkhamai, nikkhamittA bahiyA jaNavayavihAraM vihri| sUtra 173. arhat mallI sahasrAmravana udyAna se bAhara nikalakara janapadoM meM vihAra karane lge| 173. Arhat Malli left the Sahasramravan garden and started wandering in different populated areas. saMgha varNana sUtra 174. mallisa NaM arahao bhisaga pAmokkhA aTThAvIsaM gaNA, aTThAvIsaM gaNaharA hotthaa| ___ mallissa NaM arahao cattAlIsaM samaNasAhassIo ukkosiyAo, baMdhumatIpAmokhAo paNapaNNaM ajjiyAsAhassIo ukkosiyA ajjiyA hotthaa| mallissa NaM arahao sAvayANaM egA sayasAhassIo culasIiM ca sahassA ukkosiyA sAvayA hotthaa| mallissa NaM arahao sAviyANaM tinni sayasAhassIo paNNaSTuiM ca sahassA saMpayA hotthaa| GANA AA To CHAPTER-8 : MALLI - (413)

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( 414 ) mallissa NaM arahao chassayA coddasapuvvINaM, vIsasayA ohinANINaM, battIsaM sayA kevalaNANINaM, paNatIsaM sayA veuvviyANaM, aTThasayA maNapajjavaNANINaM, coisasayA vAINaM, vIsaM sayA aNuttarovavAiyANaM / jJAtAdharmakathAMga sUtra sUtra 174 . arhat mallI ke bhiSaka athavA kiMzuk Adi aTThAIsa gaNa aura gaNadhara the| unake ziSyoM kI utkRSTa saMpadA meM cAlIsa hajAra sAdhu, baMdhumatI Adi pacapana hajAra sAdhviyA~, eka lAkha caurAsI hajAra zrAvaka aura tIna lAkha paiMsaTha hajAra zrAvikAe~ thiiN| unake ziSyoM meM chaha sau caudaha pUrvadhArI zramaNa, do hajAra avadhijJAnI, battIsa sau kevalajJAnI, paiMtIsa sau vaikriyalabdhidhArI, ATha sau manaH paryavajJAnI, caudaha sau vAdI, aura do hajAra anuttaraupapAtika zramaNa the| OR DETAILS OF THE ORGANIZATION 174. Arhat Malli had twenty eight groups of followers and twenty eight chief disciples lead by Bhishak (or Kinshuk). The maximum number of his disciples included forty thousand male ascetics; fifty five thousand female ascetics lead by Bandhumati, one hundred eighty four thousand Shravaks and three hundred sixty five thousand Shravikas. Among her disciples were six hundred all knowing ascetics (termed as Fourteen Purvadhar), two thousand Avadhijnani, three thousand two hundred omniscients, three thousand five hundred Vaikriya Labdhi Dharak (occult power), eight hundred ascetics with ultimate para-psychological knowledge (Manah-paryava Jnani), fourteen hundred logicians, and two thousand Anutaropapatik ascetics (destined to become gods and later to be liberated). sUtra 175. mallissa arahao duvihA aMtagaDabhUmI hotthA / taM jahA - jugaMtakarabhUmI, pariyAyaMtakarabhUmI y| jAva vIsaimAo purisajugAo juyaMtakarabhUmI, duvAsapariyAe aMtamakAsI / sUtra 175. arhat mallI kI do antakRta bhUmi thiiN| unakI yugAntakRt bhUmi unake bAda bIsa paTTadhAriyoM taka clii| unakI paryAyAntakRta bhUmi unake kevalajJAna ke do varSa bAda AraMbha huii| 175. Arhat Malli had two Antakrit Bhumis ( specific periods of time connected with the ending of the cycle of rebirth or liberation). Her (414) JNATA DHARMA KATHANGA SUTRA For Private Personal Use Only Jams

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AThavA~ adhyayana : mallI Yugantakrit Bhumi continued till the twentieth head of the order after her (this Bhumi is the period starting with the Nirvana of the Tirthankar and ends when the last of the Nirvana attaining heads of the order is liberated). Her Paryayantakrit Bhumi commenced after two years of her attaining omniscience (this Bhumi is the period starting with the moment of the Tirthankar attaining omniscience and ending when the first pure soul attains Nirvana). nirvANa sUtra 176. mallI NaM arahA paNuvIsaM dhaNUNi uDuM uccatteNaM, vaNNeNaM piyaMgusame, samacauraMsa-saMThANe, vajjarisabhanArAyasaMghayaNe, majjhadese suhaM suheNaM viharittA jeNeva saMmee pavvae teNeva uvAgacchai, uvAgacchittA saMmeyaselasihare paaovgmnnmnnuvvnne| ( 415 ) sUtra 176. arhat mallI paccIsa dhanuSa U~ce the| unakA raMga priyaMgu ke samAna thA / unakA saMsthAna samacaturamna aura saMhanana vajraRSabha thaa| ve madhya deza se sukhapUrvaka vicarate hue sammeda zikhara Aye aura vahA~ pAdopagamana anazana kA saMkalpa le liyA / LIBERATION 176. Arhat Malli was twenty five Dhanush (a mythical measure of length) tall. Her complexion was greenish like black-mustard seed. Her figure and constitution were Samchaturas and Vajrarishabh respectively (mythical specifications of the human body). Moving around undisturbed in the central part of the country she arrived at Sammed Shikhar and took the ultimate vow. sUtra 177. mallI NaM egaM vAsasayaM AgAravAsaM paNapaNNaM vAsasahassAI vAsasayaUNAI kevalipariyAgaM pAuNittA, paNapaNNaM vAsasahassAiM savvAuyaM pAlaittA je se gimhANaM paDhame mAse docce pakkhe cittasuddhe, tassa NaM cettasuddhassa cautthIe bharaNIe NakkhatteNaM addharattakAlasamayaMsi paMcahiM ajjiyAsaehiM abbhiMtariyAe parisAe paMcahiM aNagArasahi bAhiriyAe parisAe, mAsieNaM bhatteNaM apANaeNaM, vagghAriyapANI, khINe veyaNijje Aue nAme goe siddhe / evaM parinivvANamahimA bhANiyavvA jahA jaMbuddIvapaNNattIe, naMdIsare aTThAhiyAo, paDigayAo / sUtra 177. arhat mallI eka sau varSa gRhavAsa meM rhe| pacapana hajAra varSa meM sau varSa kama samaya taka ve kevalajJAnI zramaNa ke rUpa meM rhe| isa prakAra kula pacapana hajAra varSoM kI Ayu pUrNa kara grISma Rtu ke prathama mAsa aura dUsare pakSa meM caitra zuklA caturthI ke dina CHAPTER-8: MALLI For Private Personal Use Only (415) dt

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(416) jJAtAdharmakathAMga sUtra DAR 150 BE arddha-rAtri ke samaya bharaNI nakSatra kA yoga hone para pA~ca sau sAdhuoM aura pA~ca sau sAdhviyoM ke sAtha eka mAha ke nirjala anazana ke bAda donoM hAtha lambe rakhakara cAroM aghAti karmoM ke kSaya hone para siddha ho gye| devoM ne Akara nirvANa mahotsava kiyA (jambUdvIpa prajJapti ke anusaar)| phira ve sabhI deva nandIzvara dvIpa meM aSTAhnikA mahotsava karate hue apane sthAnoM ko lauTa gye| ___177. Arhat Malli lived as a house-holder for one hundred years. She lived as an omniscient ascetic for one hundred years less fifty thousand years. Thus completing her age of fifty five thousand years, during the first month and the second fortnight of the summer seaso on the fourth day of the bright half of the month of Chaitra, at midnight when the moon entered the second (Bharani) lunar mansion, after a one month long fast, in a posture with hands raised high Arhat Malli, along with five hundred male and five hundred female disciples, ending all the four non destructible Karmas became a Siddha (a liberated soul). The gods arrived and performed the Nirvana celebrations (Jambu-dveep Prajnapti). They then proceeded to the Nandishvar island and celebrated the Ashtanhika celebration before returning to their abodes. sUtra 178. evaM khalu jambU ! samaNeNaM bhagavayA mahAvIreNaM aTThamassa nAyajjhayaNassa ayamaDhe pannatte tti bemi| sUtra 178. he jambU ! zramaNa bhagavAna mahAvIra ne AThaveM jJAtA adhyayana kA yahI artha kahA hai| maiMne yahI sunA hai, aisA maiM kahatA huuN| ___ 178. Jambu! This is the text and meaning of the eighth chapter of the Jnata sutra according to Shraman Bhagavan Mahavir. This is what I have listened and so I confirm // aTThamaM ajjhayaNaM samattaM // // AThavA~ adhyayana samApta // 11 END OF THE EIGHTH CHAPTER || // jJAtA-dharmakathAMga prathama bhAga samApta // II END OF THE FIRST PART OF JNATA-DHARMA-KATHANG II (416) JNATA DHARMA KATHANGA SUTKA

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AThavA~ adhyayana : mallI ( 417) Today upasaMhAra jJAtAsUtra kI yaha AThavIM kathA eka vistRta kathA hai| isameM bhagavAna mallInAtha kA jIvana caritra to hai hI sAtha hI kaI upakathAe~ bhI haiN| jinameM pratyeka meM koI na koI preraka sandeza chupA hai| zramaNopAsaka arhannaka kI kathA aDiga AsthA ke mahattva ko ujAgara karatI hai| apane dharma-mArga para sthira vyakti ko koI bhI zakti hAni nahIM pahuMcA sktii| cokkhA parivrAjikA kI kathA bhAvanArahita karmakANDa kI nirarthakatA ko darzAtI hai| AtmA ko bhava-mukta karanA hai to Atma-sAdhanA ke mAdhyama se pApakarmoM se mukta honA hogA aura saMyama va tapa se karmamala ko dhonA hogaa| kevala snAna-dAnAdi kI aupacArikatA se mukti prApta nahIM ho sktii| arhat mallI kI jIvanagAthA isa akATya satya ko prakaTa karatI hai ki chala-mAyA Adi dvArA arjita karmoM ko bhoge binA unase nistAra nahIM-cAhe koI AtmA kitanI hI zuddha yA zaktimAna kyoM na ho| sAtha hI yaha bhI spaSTa ho jAtA hai ki jaba AtmA zuddhi ke patha para bar3hane kI tIvra lagana se prerita ho Age bar3ha jAtI hai to usake mArga meM koI bhI sAMsArika bAta bAdhA utpanna nahIM kara sakatI cAhe vaha yAtrA strI ke zarIra meM hI kyoM na ho| ___ AdhyAtmika zikSA ke atirikta isa kathA meM tatkAlIna sAmAjika, sAMskRtika tathA rAjanaitika jIvana zailI kA rocaka va sAragarbhita vivaraNa bhI upalabdha hotA hai| -- - upanaya gAthA ugga-tava-saMjamavao pagiTThaphalasAhagassa vi jiyassa / dhammavisaevi suhumAvi, hoi mAyA aNatthAya // 1 // jaha mallissa mahAbalabhavammi titthagaranAmabaMdhe vi / tavavisaya-thovamAyA jAyA juvaittaheuti // 2 // 1-ugratapa tathA saMyamavAn evaM utkRSTa phala ke sAdhaka jIva dvArA kI gaI sUkSma aura dharmaviSayaka mAyA bhI anartha kA kAraNa hotI hai, yathA 2-mallIkumArI ko mahAbala ke bhava meM tIrthaMkaranAmakarma kA baMdha hone para bhI tapa ke viSaya meM kI gaI thor3I-sI mAyA bhI yuvatItva (strItva) kA kAraNa bana gii| CONCLUSION This eighth story of Jnata Dharma Katha is an elaborate story. Besides the story of Bhagavan Mallinath it contains many other tales, CA10 ar - CHAPTER-8: MALLT

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(890) jJAtAdharmakathAMga sUtra AL every one of which has a concealed inspiring message. The tale of merchant Arhannak highlights the importance of unwavering faith. No power can harm a person who sticks with resolve to his chosen path. The tale of Chokkha reveals the futility of thoughtless rituals. If the soul has to be liberated from the trap of rebirth it is essential to avoid indulgence in sinful activities with the help of spiritual practices and wash off the accumulated slime of past karmas with the help of self-discipline and penance. Mere rituals of bath and charity cannot lead to liberation. The story of life of Arhat Malli highlights the absolute reality that even the most elevated and powerful of the souls cannot escape the consequences of acquired karmas without suffering. It also reveals that when the soul is inspired by a deep craving to progress on the path of purification of soul, no mundane hurdle can hinder its development, even if it is in a female body. Besides the philosophical message this story contains an informative, absorbing, graphic and vivid description of social, cultural, and political life of that period. THE MESSAGE A soul that indulges in practices of harsh penance and discipline earning a high status has also to suffer damaging consequences if it commits even a minute error in its religious conduct. As--(1) In spite of earning Tirthankar-naam-karma in the life as Mahabal, the soul that became Malli had to take birth as a female because of the minor error it committed in doing penances. pariziSTa mithilA-pUrvI bhArata kI prasiddha prAcIna ngrii| samasta prAcIna bhAratIya vAGgamaya meM isa nagarI kI carcA hai| eka samaya yaha atyanta vizAla aura samRddhizAlI nagarI thii| jaisA ki lambe samaya ke antarAla meM hotA hai-isa nagarI ne bhI aneka utAra-car3hAva dekhe aura aneka nAma paaye| yahI kAraNa hai ki vartamAna meM isake mUla sthAna ke sambandha meM itihAsakAroM ke aneka maMtavya haiN| jAtaka ke anusAra mithilA rAjya kA vistAra 300 yojana thA aura usameM 1,600 gA~va the| eka anya sthAna para yaha ullekha hai ki mithilA kA vistAra 7 yojana hai aura samasta rASTra kA vistAra 300 yojn| rAmAyaNa meM ise janakapurga . NAY ( 418 ) JNATA DHARMA KATHANGA SUTRA

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AThavA~ adhyayana : mallI ( 419) pa PANA masayanews SION va tIrabhukti kahA hai| vividha tIrthakalpa meM deza ko tirahuti aura nagara ko jagatI kahA hai| vartamAna meM nepAla kI sImA para sthita janakapura nAmaka grAma ko mithilA mAnA jAtA hai| videha rAjya, jisakI gajadhAnI mithilA thI, kI sImA uttara meM himAlaya, dakSiNa meM gaMgA, pazcima meM gaMDakI nadI aura pUrva meM mahI nadI taka varNita hai| Aja isa kSetra meM mujaphpharapura tathA darabhaMgA jile haiN| sItAmar3hI ke nikaTa muhiyA nAmaka sthAna ko bhI kucha loga mithilA mAnate haiN| jinaprabhasUri ne tIrthakalpa meM ise jagaI nAma diyA hai aura sItAmar3hI se pazcima meM sAta mIla para sthita batAyA hai| aThArahavIM zatAbdI ke jaina yAtriyoM ne sItAmar3hI ko hI mithilA batAyA hai| madhya deza-uttara meM himAlaya, dakSiNa meM vindhyAcala, pazcima meM kurukSetra aura pUrva meM prayAga se ghire kSetra ko madhya deza kahate haiN| ___ siMha niSkrIr3ita tapa-siMha kI krIr3A ke samAna tp| jaise siMha calate-calate mur3akara pIche daur3atA hai usI prakAra jisa tapa meM pichale tapa kI AvRtti kara phira Age kA tapa kiyA jAya aura usI krama se Age bar3hA jaaye| isakI prakriyA citra meM batAI gaI hai| APPENDIX Mithila-A famous ancient town of eastern India. It finds mention in almost all ancient Indian literature. Once it was a large and prosperous town. As it happens, this town has also gone through numerous ups and downs and change of names with passage of time. That is the reason that historians have many different theories about its exact location. According to the Jatak the state of Mithila was spread in an area of 300 Yojans and had 1600 villages within. Another source informs that The spread of Mithila, the town, was only 7 Yojans and that of Mithila the state was 300. In Ramayan it has been named Janakpuri and Teerbhukti. In Vividh Teerth Kalp the state is named Tirhuti and the town Jagati. It is believed that Janakpur, a village on the Nepal border is ancient Mithila. There are also mentions that the ancient state of Videh, with Mithila as capital, was defined as the area having the Himalayas in the north, the Ganges in the south, river Gandaki in the west and river Mahi in the east. Today this area is covered by the districts of Muzaffarpur and Darbhanga. Some people also believe that Muhia, near Sitamadhi, is ancient Mithila. Jinprabhsuri has mentioned in his Teerthkalp that it is Jagai, seven miles west of Sitamadhi, that was Mithila in ancient times. Some Jain pilgrims of cighteenth century believed that Sitamadhi itself was Mithila. ___Madhya Desh (Central India)-The area defined by the Himalayas in the north, the Vindhyas in the south, Kurukshetra in the west, and Prayag in the east. Simha Nishkreedit Tap-A penance scheduled like the movement of a lion. As a lion while moving ahead turns and steps back, in this penance the earlier one is repeated and then the next one is done in progression. The complete schedule is explained by illustration, CHAPTER-8 : MALLI kA )

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BADLA bara - BHAJAN antarrASTrIya khyAti-prApta hamAre mahatvapUrNa prakAzana US $40 US $40 US $ 37 1. sacitra uttarAdhyayana sUtra ru.500 (bhagavAna mahAvIra kI antima vANI : mUla prAkRta pATha hindI-aMgrejI anuvAda sahita tathA 48 raMgIna citra) 2. sacitra kalpasUtra ru.500 (mUla prAkRta pATha hindI-aMgrejI anuvAda sahita, 11 mahattvapUrNa pariziSTa tathA 52 raMgIna citra) 3. sacitra antakRddazA sUtra ru. 425 (mUla prAkRta pATha hindI-aMgrejI anuvAda sahita tathA 40 raMgIna citra) 4. sacitra tIrthakara caritra ru. 200 (24 tIrthaMkaroM kA Adarza jIvana-vRtta hindI-aMgrejI bhASA meM, 14 mahattvapUrNa pariziSTa tathA 54 raMgIna citra) 5. sacitra bhaktAmara stotra ru. 325 (mUla saMskRta pATha : romana lipi meM hindI-aMgrejI anuvAda sahita tathA bhAvoM ko spaSTa karane vAle 50 raMgIna citra) US$ 20 US $ 30 ru. 125 US $10 6. sacitra NamokAra mahAmaMtra (hindI evaM aMgrejI meM svataMtra pustakeM) (mahAmaMtra navakAra kA svarUpa, sAdhanA vidhi aura mahimA ko prakaTa karane vAle 32 raMgIna citra, vivecana, 5 pariziSTa meM navakAra mahAmaMtra ke jIvana upayogI vividha maMtra sAdhanA, Atma-rakSA kavaca maMtra) noTa : sabhI pustakoM para paikiMga, phAravarDiMga tathA posTeja kharcA lAgata ke anusAra atirikta denA hogaa| ) -prApti-sthAna :bhArata meM : divAkara prakAzana e-7, avAgar3ha hAusa , ema. jI. roDa, AgarA-282002 phona : (0562) 351165 videzoM meM : pheDarezana oNpha jaina esosiyezansa ina naoNrtha amerikA (jainA) 9-9 maiDIkala klInika, 4410, 50vIM sTrITa, lubbaoNka, TeksAsa - 79414 (yU. esa. e.). phona : (806) 793 8555 ARE EDIA B