Agam 08 Ang 08 Antkrutdashang Sutra Sthanakvasi

Author(s): Amarmuni, Shreechand Surana, Rajkumar Jain, Purushottamsingh Sardar
Publisher: Padma Prakashan
Catalog link: https://jainqq.org/explore/007648/1

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paMcama gaNadhara bhagavat sudharmA svAmi-praNIta : aSTama aMga Agama socatra antakRddazA sUtra [mUla pATha : hindI-aMgrejI bhAvAnuvAda tathA vivecana sahita] (vizeSa pariziSTa : antakRddazA mahimA) pradhAna sampAdaka uttara bhAratIya pravartaka bhaNDArI zrI pamacandra jI ma. ke suziSya upapravartaka zrI amara muni mI sampAdaka zrIcanda surAnA 'sarasa' prakAzaka pama prakAzana narelA maMDI, dillI-110040

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Agama ratnAkara AcAryasamrAT pUjya zrI AtmArAma jI ma. ke dIkSA zatAbdI varSa ke upalakSya para prakAzita sacitra Agama mAlA kA dvitIya puSpa * sacitra antakRddazA sUtra pradhAna sampAdaka: upapravartaka zrI amara muni sampAdaka: zrIcanda surAnA 'sarasa' Ye aMgrejI anuvAda sampAdana : zrI rAjakumAra jaina * citrakAra saradAra puruSottamasiMha * prakAzaka evaM prApti-sthAna : 1 zrI mahendrakumAra jaina (adhyakSa) padma prakAzana padmadhAma, narelA maNDI, dillI-110040 divAkara prakAzana e-7, avAgar3ha hAusa, ema. jI. roDa, AgarA-282002 phona : (0562) 351165 prathamAvRtti : vi. saM. 2050 vijayAdazamI (Azvina zuklA 10) akTUbara 1993 * dvitIyAvRtti : vi. saM. 2055 mAgha, janavarI 1999 mUlya : pA~ca sau rupayA mAtra (ru. 500.00) // 2 //

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The Eighth Agam-By the Fifth Ganadhar Anga-BHAGAWAT SUDHARMA SWAMI ILLUSTRATED ANTAKRIDDASA SUTRA [Original Text with Hindi and English Translations and Elaborations] (Special Appendix : Antakriddasha Mahima) EDITOR-IN-CHIEF Uttar Bharatiya Up-Pravarttaka Bhandari Sri Padmacandra ji Maharaja's disciple Up-Pravarttaka Sri Amar Muni ji EDITOR Sricand Surana 'Saras' PUBLISHERS PADMA PRAKASHAN Narela Mandi, Delhi-110 040 413 45

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Published on the auspicious occasion of Diksha Centenary of Agam Ratnakar Acharya Samrat Pujya Shri Atmarama ji M. The Second Number of the Illustrated Agam Series Illustrated Antakriddasa Sutra Editor-in-chief : Up-Pravarttaka Shri Amar Muni ji Editor : Srichand Surana 'Saras' English Translation Editor : Shri Rajkumar Jain Illustrations : Sardar Purusottam Singh Publishers : - Shri Mahendra Kumara Jain (Chief) Padma Prakashan Padma Dham, Narela Mandi, Delhi-110 040 > Diwakar Prakashan A-7, Awagarh House, M.G. Road, Agra-282 002 Phone : (0562) 351165 First Edition : V. Samvat 2050 Vijaya Dashami, October 1993 Second Edition : V. Samvat 2055, January 1999 Price : Rupees Five Hundred Only (Rs. 300.00) $ $ $

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prakAzakIya : prathama saMskaraNa Agama ratnAkara AcAryasamrAT zrI AtmArAma jI ma. ne jaina AgamoM ke pracAra prasAra evaM adhyayana-adhyApana kI dRSTi se jo avismaraNIya kArya sampAdana kiyA, vaha jaina Agama sAhitya ke itihAsa meM sadA amara rahegA / unakI preraNA se tathA unhIM ke kRta kArya ko Age bar3hAne meM unakI suvijJa ziSya-parampaga sadA agraNI rahI hai / unake Agama rahasyavettA vidvAn ziSyoM ne jinavANI ke adhyAtma jJAna ko janavyApI banAne meM apane jIvana kA bahuta bar3A yogadAna kiyA hai / isI pAvana paramparA meM AcAryasamrATa ke vidvAna ziSya paMDitaratna zrI hemacandra jI mahArAja ke suziSya uttara bhAratIya pravartaka gurudeva bhaNDArI zrI padmacandra jI mahArAja kA nAma bhI sadA svarNAkSaroM meM aMkita rahegA / pravartaka gurudeva zrI bhaNDArI jI ma. kI preraNA evaM ApazrI ke vidvAn ziSya upapravartaka zrI amara muni jI ma. ke sampAdana meM sUtrakRtAMga, praznavyAkaraNa, bhagavatIsUtra (cAra bhAga) Adi vizAla AgamoM kA hindI vyAkhyA ke sAtha jo sundara janopayogI prakAzana karavAyA hai vaha sarvatra samAdRta huA hai / Agama pATakoM ko usase bahuta lAbha milA hai / Agama prakAzana kI isI mahAn zRMkhalA meM pravartaka gurudeva zrI bhaNDArI jI ma. kI bhAvanA ke anurUpa upapravartaka zrI amara muni jI ma. ne jaina AgamoM kA citramaya prakAzana karane kI eka atyanta mahattvapUrNa tathA sarvathA abhinava yojanA kA prAraMbha kiyA hai / citra-darzana se viSaya-vastu kA bodha zIghra ho jAtA hai / isalie jJAna-vRddhi meM citroM kA eka alaga mahattva hai / AgamoM kA sacitra prakAzana jahA~ eka bahuta vizAla aura vyaya-sAdhya kArya hai, vahA~ isakA aitihAsika mahattva bhI hai / Ane vAle yugoM meM tathA jahA~ para jaina : maNa-zramaNiyA~ nahIM pahu~cate haiM, vahA~ para ina citramaya AgamoM se janatA jainadharma, saMskRti, parampaga aura tatta, pvarUpa ko bahuta hI AsAnI se samajha sakegI-yaha nissaMdeha kahA jA sakatA hai / isI dUradRSTi ko aura bhaviSya ke sundara pariNAma ko dhyAna meM rakhakara gurudevazrI kI kRpA se hamane jaina Agama zAstroM kA citramaya prakAzana prAraMbha kiyA hai / kucha samaya pUrva hamane bhagavAna mahAvIra kI antima dezanA zrI uttarAdhyayanasUtra kA citramaya bhavya prakAzana kiyaa| isa prakAzana ko sabhI ne bahuta pasanda kiyA, mukta kaNTha se prazaMsA bhI kI hai / aba apekSA hai ki isa prakAra kA zreSTha aura mUlyavAna sAhitya pratyeka pustakAlaya, sthAnaka, upAzraya aura mandira meM pahu~ce, loga ise apanI alamArI meM sajAkara bhI rakheM aura samaya-samaya para svAdhyAya karake lAbhAnvita bhI hoM / Aja nahIM to kala aisA samaya AyegA, jaba zAstra-premI sAdhu-sAdhvI tathA zrAvaka isa prakAra ke bhavya manorama sAhitya ko par3hane ke lie ma~gAne kI preraNA deMge aura isake vyApaka pracAra meM sahayogI baneMge / hama isa varSa aSTama aMga zrI antakRddazAsUtra kA citramaya prakAzana kara rahe haiM / sAmAnya prakAzana se citramaya prakAzana lagabhaga dasa gunA adhika maha~gA par3atA hai / isa kAraNa prakAzana meM lAgata bahuta adhika AtI hai aura usakA mUlya bhI adhika rakhanA par3atA hai / kintu phira bhI hama lAgata mUlya para hI ise ghara-ghara pahu~cAne kA prayAsa karate haiM /

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isa Agama sampAdana meM zraddheya upapravartaka zrI amara muni jI ma. ne bahuta hI zrama kiyA hai / unhIM ke nirdezana meM prasiddha vidvAn tathA jaina citramaya sAhitya ke marmajJa zrIcanda jI surAnA 'sarasa' ne eka varSa ke sudIrgha parizramapUrvaka isa bhavya kRti ko paripUrNa kiyA hai / dvitIyAvRtti zrI antakRddazAsUtra kA prathama saMskaraNa pAThakoM tathA svAdhyAya-premiyoM ne bahuta pasanda kiyaa| isake sAtha antakRddazA mahimA kI bhI acchI mA~ga thii| aba dvitIya saMskaraNa meM antakRddazA mahimA bhI aMgrejI anuvAda ke sAtha isI meM sammilita kara dI gaI hai| antakRddazAsUtra mahimA ke aMgrejI anuvAda meM zrI surendra botharA kA sahayoga prApta huaa| tadartha Apako hArdika dhanyavAda / citrakAra saradAra puruSottamasiMha kA bhI dhanyavAda karate haiM jinakA sahayoga hameM prApta hotA rahA hai / isa prakAzana meM tapAcAryA upapravartinI zrI mohanamAlA jI ma. tathA zramaNI sUryA upapravartinI zrI saritA jI ma. kI satpreraNA se sahayoga prApta huA hai / bAlayogI zrI taruNa muni jI ma. kA bhI isake saMzodhana saMpAdana meM sarAhanIya yogadAna rahA / purAne saMskaraNa kI aMgrejI bhASA kA saMpAdana saMzodhana Adi meM zrI rAjakumAra jI jaina dillI ne hArdika sahayoga pradAna kiyA hai / AzA hai sacitra Agama prakAzana kI yojanA kA samAja meM, deza va videza meM svAgata hogA aura yaha Agama apane Apa hI apanI upayogitA se janagrAhya banegA / -mahendrakumAra jaina (adhyakSa) padma prakAzana narelA maNDI, dillI-110 040

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PUBLISHER'S NOTE (from First Edition) The unforgettable work done by Agam Ratnakar Acharya Samrat Shri Atmaram ji M. in the fields of study, teaching, popularizing and spread of Jain Agams occupies an everlasting place in the history of Jain Agamic literature. Driven by his inspiration, the lineage of his scholarly disciples continues to play a leading role in furthering the work he started. His disciples, with in-depth knowledge of Agams, have spent major parts of their lives to accomplish the task of spreading the spiritual knowledge contained within the tenets of the Jina in the masses. In this pious tradition the name of Uttar Bharatiya Pravartak Gurudev Bhandari Shri Padmachandra ji. M., the able disciple of Acharya Samrat's scholarly disciple Pandit-ratna Shri Hem Chandra ji M., will ever remain written in golden letters. The beautiful editions of the voluminous Agams including Sutrakritanga, Prashna Vyakaran and Bhagavati Sutra (in four parts) with Hindi commentary, inspired by Gurudev Shri Bhandari ji M., edited by his scholarly disciple Up-Pravartak Shri Ainar Muni ji M., and published for the benefit of masses, have been widely admired. These have been immensely useful for the readers of Agams. Continuing this great chain of Agam publications and in accordance with the wishes of Pravartak Gurudev Shri Bhandari ji M., Up-Pravartak Shri Amar Muni ji M. has launched a very portant and unique scheme of publishing illustrated Agams. Illustrations are effective means of easily understanding the content of a text; as such, the visual media occupies an important place in the field of knowledge and education. Although it is a cost intensive project, publication of illustrated Agam literature has a historical value. The future generations as well as the masses who do not come in contact with Jain ascetics, will undoubtedly be able to know and understand with ease the essentials. of Jain tenets and the connected rich religious and cultural tradition. With the blessings of our Gurudev and keeping in view these far reaching goals, we have launched this project of publishing illustrated Agam literature. Earlier, we had published the grand illustrated edition of Shri Uttaradhyayan Sutra, the last sermon of Bhagavan Mahavir. It was widely appreciated and profusely acclaimed by all. It is our wish now that such grand and valuable literature reaches every library, sthanak, upashraya and temple; people carefully keep these volumes in their shelves and benefit by studying them from time to time. If not today, tomorrow will come a time when scripture loving shravaks and ascetics will inspire others to acquire these for study and be instrumental in widely popularizing the Agam literature. phra7 pha

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This year we are publishing the illustrated edition of the cighth Anga, Shri Antakriddasha Sutra. As compared to a simple edition, an illustrated edition is ten times costly: The basic cost of such publications is very high and therefore the printed price has also to be kept high. But, for a wider distribution, we still try to make it available at cost price. Revered Up-Pravartak Shri Amar Muni ji M. has put in a lot of labour in editing this Agam. Under his direction Srichand ji Surana 'Saras', a renowned scholar and expert of illustrated literature, has completed this grand edition after a continued hard labour of one year. (the Second Edition) The first edition of Shri Antakriddasha Sutra was very much appreciated by readers and devout ruminators. With this there also was a good demand of the book Antakriddasha Mahima. Now in this second edition Antakriddasha Mahima has also been included with its English translation. With the efforts of and inspiration by Tapacharya Up-Pravartini Shri Mohan Mala ji M. and Shramani Surya Shri Sarita ji M., ample assistance has poured in for this publication. Bal-yogi Shri Tarun Muni ji M. also provided commendable assistance in its editing and copy reading. Shri Rajkumar ji Jain extended his wholehearted contribution in re-editing and correcting the English translation from the first edition. The English translation of Antakritdasha Mahima has been done by Shri Surendra Bothara. We express our thanks to them all. Our thanks also to Sardar Purushottam Singh, who has done the illustrations and has been ever co-operative. We hope this project of publishing illustrated Agam literature will be received well in the country as well as abroad and this particular work will become popular on its own merit and for its usefulness. -Mahendra Kumar Jain (President) Padma Prakashan Narela Mandi, Delhi-110 040 4 51

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prAkkathana : prathama saMskaraNa saMsAra meM Aja dharma, AtmA aura paramAtmA viSayaka jo bhI cintana, manana evaM pravacana upalabdha hai, usakA sarvaprathama prAdurbhAva bhArata kI tapobhUmi para hI huA thaa| prAgaitihAsika kAla se hI isa bhArata bhUmi para do prakAra kI vicAradhArAe~, do saMskRtiyA~ gaMgA-yamunA kI bhA~ti pravAhazIla rahI haiM / eka hai-zramaNa saMskRti aura dUsarI brAhmaNa saMskRti / donoM hI saMskRtiyoM kA lakSya hai-jIvana kA carama vikAsa, AtmA kA kalyANa / yadyapi jIvana ke antima dhyeya-nirvANa yA parama Atma-sukha ke viSaya meM donoM saMskRtiyoM ke cintana meM paryApta antara hai / isI antara ke kAraNa to donoM saMskRtiyA~ do dhArAoM meM pravAhita haiM / zramaNa saMskati nirvANavAdI saMskRti rahI hai, jabaki brAhmaNa saMskRti ke samasta kriyAkAMDa svarga ke AsapAsa hI parikramA karate haiM / isI kAraNa AcAra evaM vicAra sambandhI prakriyA meM bhI antara rahA hai / zramaNa saMskRti tyAga evaM tapa-pradhAna rahI hai / brAhmaNa saMskRti karma evaM yoga-pradhAna rahI hai / zramaNa saMskRti ke cintana kA AdhAra hai-Agama; jinheM 'zruta' kahA jAtA hai / brAhmaNa saMskRti kA AdhAra hai-veda, jinheM 'zruti' kahA gayA hai| brAhmaNa saMskRti IzvaravAdI saMskRti rahI hai, vahA~ nirvANa kA artha hai-jIva kA Izvara meM vilaya aura advaitavAda kI dRSTi meM brahma meM vilaya ho jAnA hI nirvANa hai / zramaNa saMskRti kI eka dhArA-bauddha saMskRti bhI nirvANa meM vizvAsa avazya karatI hai, parantu usake nirvANa kI paribhASA hai-bujha jAnA / jo saMtati cala rahI hai usakA samApta ho jAnA--"dIpo yathA nirvRti mbhyupetH|"-jaise dIpaka jalatA-jalatA bujha jAtA hai, vaise hI jIva, AtmA, pudgala, vAsanA Adi ke saMtAna pravAha kA samApta ho jAnA nirvANa hai / isa prakAra eka meM mokSa kA artha hai-vilaya, to dUsarI meM mokSa kA artha hai-samApta ho jAnA / zramaNa saMskRti arthAt jaina saMskRti prAraMbha se hI nirvANavAdI yA mokSavAdI rahI hai / yahA~ mAnA gayA hai-"nivvANaseTThA jaha savva dhmmaa|"-smst dharmoM meM nirvANa hI parama zreSTha dharma hai / bhagavAna mahAvIra nirvANavAdiyoM meM sarvazreSTha mAne gaye haiM "NivvANavAdINiha nnaayputte|" jainadharma meM nirvANa kA artha bar3A tarkasaMgata aura vaijJAnika hai| bhagavAna mahAvIra kI dRSTi se "nivvANaM ti abAhaM ti, siddhI logassameva ya khemaM sivaM aNAbAhaM, taM caraMti mahesiNo // " (uttarAdhyayana 32/83) nirvANa kA artha hai-sarva bAdhAoM se rahita, avyAbAdha sukha, sarvakarma AvaraNoM se rahita-cinmaya cidAnandasvarUpa kA prakaTa ho jAnA /

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ananta jJAnamaya, ananta Anandamaya Atma-svarUpa kI upalabdhi nirvANa hai / aisA nirvANa hI pratyeka AtmA kA carama lakSya hai / isI nirvANa ke lie AtmA tyAga, tapa, dhyAna Adi kA AcaraNa karatA hai, sAdhanA karatA hai / sAdhanA kA saphala yA kRtArtha ho jAnA hI siddhi hai / siddhi prApta karanA hI pratyeka AtmA kA uddezya hai / nirvANa yA siddhi prApta karane ke lie tyAga, tapa evaM dhyAna kA mArga batAyA gayA hai / vihaMgama dRSTi se dekhane para patA calatA hai, brAhmaNa saMskRti meM brahmajJAna kI prApti ke lie 'yoga' mArga kA vidhAna kiyA gayA hai, bauddhadarzana meM 'dhyAna' mArga para bala diyA gayA hai aura zramaNa yA jaina saMskRti meM 'tapa' mArga kA nirUpaNa hai / 'tapa' meM yoga evaM dhyAna donoM hI samAhita haiM / tapa ke bAraha bhedoM meM kAya-kleza tapa yogamArga kI sAdhanA kA rUpa hai to dhyAna tapa dhyAna-mArga kA svarUpa batAtA hai / 'tapa' meM yoga bhI hai aura dhyAna bhI hai / isalie zramaNa saMskRti tapasviyoM kI saMskRti rahI hai / tapaHsAdhanA hI zramaNa saMskRti kA sAra hai / 'tapa' zramaNa saMskRti kI pahacAna hai / jainadharma kI AtmA hai-tapa / antakRddazA sUtra paricaya-tapaHsAdhanA ke viziSTa rUpa aura svarUpa para prakAza DAlane vAle jaina AgamoM meM antakRddazA sUtra kA apanA vizeSa mahattva hai / isakA nAma hI 'tapa' kI phalazruti kA sUcaka hai| 'tapa' zarIra ko sukhAne ke lie nahIM kiyA jAtA / tapa kA uddezya hai-AtmA ke sAtha lage hue karma AvaraNoM ko tapAkara jalAkara bhasma kara denA / jaise-sone ke sAtha lipaTI huI miTTI Adi anya rasAyana, agni meM tapAne se bhasma ho jAte haiM aura sonA 'kundana' yA zuddha svarNa bana jAtA hai, isI prakAra tapa se saMpUrNa karmoM kI nirjarA ho jAne para Atma-svarUpa kI upalabdhi ho jAtI hai / isa prakAra tapaHsAdhanA se samasta karmoM kA anta-nAza kiyA jAtA hai / karmoM kA nAza ho jAne se janma-maraNa kI bhava-paramparA kA bhI nAza ho jAtA hai-"kamma ca jAI maraNassa muulN|"-jnm aura maraNa kA mUla karma hai / karma-nAza hone para janma aura mRtyu ke baMdhana svayaM TUTa jAte haiM / bhava-paramparA kA anta ho jAtA hai / 'antakRddazA sUtra' kA zabdArtha bhI yahI hai ki bhava-paramparA kA anta karane vAlI AtmAoM kI dazA, sthiti, avasthA tathA unakI sAdhanA kA varNana karane vAlA Agama hai-antakRddazA sUtra / antakRddazA sUtra meM bhava-paramparA kA uccheda karake nirvANa prApta karane vAle 90 sAdhakoM kI kaThora sAdhanA, tapazcaryA aura dhyAna-yoga kI sAdhanA kA romAMcaka varNana hai / ___antakRddazA sUtra AgamoM meM AThavA~ aMga hai / isa sUtra ke ATha varga haiM aura isameM varNita sabhI pAtraATha karmoM kA kSaya karake nirvANagAmI hue haiM isalie jaina-zAsana meM paryuSaNa ke ATha dinoM meM isa zAstra ke vAcana kI prAcIna paramparA pracalita hai / ____ bhASA-isa Agama kI bhASA ardha-mAgadhI hai / zAstroM meM batAyA hai-tIrthaMkara deva, gaNadharoM tathA devatAoM kI priya bhASA ardha-mAgadhI hai / isalie yaha sarvapriya bhASA hai / sabhI jaina sUtroM kI bhASA ardha-mAgadhI hai| + 10 //

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aulI-jaina sUtroM meM jina sUtroM meM AtmA karma Adi tAtvika viSayoM kI pradhAnatA hai, ve dravyAnuyoga ki kahe jAte haiM / jinameM AcAra, samAcArI Adi kA varNana hai, ve Agama caraNAnuyoga-pradhAna haiM / jinameM gaNita, loka, bhUgola, khagola, nadI, parvata Adi kA varNana hai, gaNitAnuyoga meM unakA samAveza ho jAtA hai tathA jina AgamoM meM carita yA kathA-zailI kI pradhAnatA hai, ve kathAnuyoga-pradhAna Agama mAne gaye jJAtAdharmakathA, upAsakadazA, anuttaraupapAtikadazA, vipAka, nirayAvalikA tathA antakRdazA sUtra Adi kathA yA caritra-pradhAna Agama hone se inakI gaNanA kathAnuyoga meM kI jAtI hai / gharNya-viSaya-prastuta Agama meM nabbe (90) sAdhaka AtmAoM kI sAdhanA kA rocaka varNana hai / sAmAnya rUpa meM yaha tapaHpradhAna Agama mAnA jAtA hai, parantu sampUrNa Agama ke viSaya para cintana karane se tapa, dhyAna, jJAnArjana, kSamA Adi sabhI ko mokSa mArga mAnate hue sabakA samanvaya hai| isameM * gautamakumAra Adi 18 muniyoM ne 12 bhikSu pratimA tathA guNaratnasaMvatsara tapa karake mukti prApta kii| * anIkasenakumAra Adi 14 muni 14 pUrva kA jJAna prApta kara bele-bele ke sAmAnya tapa dvArA hI karmakSaya kara mukti ke adhikArI bane haiM / * arjunamAlI jaise sAdhaka sirpha chaha mahIne taka bele-bele tapa karake, utkRSTa upazama bhAva-kSamA-sahiSNutA-titikSA kI ArAdhanA dvArA siddhagati prApta karate haiM / atimuktakumAra jaise bAla RSi jJAnArjana karake guNaratnasaMvatsara tapa kI ArAdhanA karate hue dIrghakAlIna saMyama-paryAya kA pAlana kara mokSa padhArate haiM / *gajasukumAla muni binA zAstra par3he, sirpha eka ahorAtra kI alpakAlIna saMyama-paryAya meM hI parama titikSA bhAvapUrvaka samatA bhAva meM ramaNa karate hue zukladhyAna ke sAtha mokSa prApta karate haiM / * nandA, kAlI Adi rAniyoM ne kaThora tapaHsAdhanA evaM dIrghakAlIna saMyama-paryAya kA pAlana kara karmoM kA nAza kiyA hai / isa prakAra tapa, saMyama, zama, kSamA, dhyAna Adi mokSa ke sabhI aMgoM kI sarvAMga sAdhanA kA sundara samanvaya isa Agama meM prApta hotA hai / prastuta sUtra kA Adarza isa zAstra ke parizIlana se pada-pada para tapa, kSamA evaM zuddha dhyAna kI vizeSa preraNA sphurita hotI hai / isake sAtha hI kucha viziSTa Adarza caritroM kI vizeSa preraNAe~ bhI hameM jIvanta AdarzoM kI ora saMketa karatI haiM; jaise 1. vAsudeva zrIkRSNa ke samAna dharma meM dRr3ha vizvAsa aura guNoM ke Adara kI bhAvanA tathA dharma sahAyaka banane kI udAtta vRtti /

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2. bhogoM se virakta hokara tyAga vRtti kI preraNA detA hai-vAsudeva zrIkRSNa kI ATha paTaganiyoM kA saMyama grahaNa / 3. gajasukumAla muni kA ujjvala caritra dhairya, dRr3hatA, kaSTa-sahiSNutA aura parama titikSA bhAva kA pATha par3hAtA hai| 4. sudarzana zrAvaka kA caritra, apane ArAdhya deva ke prati parama samarpaNa bhAva, Atma-vizvAsa aura dharmateja kA sUcana karatA hai / 5. arjunamAlI kA muni jIvana-adbhuta sahana-zakti aura upazama bhAva kI ArAdhanA kI ora iMgita karatA hai| 6. mahArAja zreNika kI kAlI Adi rAniyoM kI tapazcaryA kA varNana zarIra-mamatva se mukta hokara "tavasA dhuNAi pAva kamma" kA Adarza upasthita karatA hai / 7. vAla-muni atimuktakumAra kA rocaka varNana-jIvana meM saralatA, bhadratA aura vinayapUrvaka praznottara zailI kA sundara saMketa karatA hai / isa prakAra prastuta Agama aneka prakAra ke jIvanta AdarzoM ko upasthita karake nirvANa kI samujjvala sAdhanA karane kA mArga prazasta karatA hai / isakA paThana-zravaNa jIvana meM sabhI ke lie kalyANakArI haiM / prastuta sampAdana Aja jaina samAja meM antakRddazA sUtra kA vAcana/paThana bhI sabase adhika hotA hai aura isa Agama kA prakAzana bhI aneka saMsthAoM dvArA aneka rUpoM meM huA hai / isa para vistRta TIkAe~ aura vyAkhyAe~ bhI prakAzita huI haiM to kahIM-kahIM se mUla pATha, bhAvAnuvAda aura kahIM se sirpha mUla pATha hI / isa prakAra choTe-bar3e anekoM saMskaraNa prakAzita hue haiM / sabhI kI apanI upayogitA hai / hindI bhASA ke atirikta gujarAtI bhASA meM aneka sundara saMskaraNa prakAzita ho cuke haiM / aMgrejI meM bhI zrI modI kA prakAzita saMskaraNa mere dekhane meM AyA hai / pAThaka pUchege phira isa saMskaraNa kI kyA vizeSatA hai ? sacitra Agama prakAzana hamane gatavarSa zraddheya pUjya gurudeva uttara bhAratIya pravartaka bhaNDArI zrI padmacandra jI ma. ke hIraka jayantI varSa ke upalakSya meM sacitra Agama prakAzana kA saMkalpa kiyA thA / AgamoM kA sacitra prakAzana apane Apa meM eka aitihAsika kArya hai aura isakI apanI mahattA bhI hai / Aja prAcIna hastalikhita AgamoM meM kalpasUtra tathA uttarAdhyayana sUtra kI citramaya pratiyA~ kisI-kisI jJAna bhaNDAra meM upalabdha haiM, aisA sunA jAtA hai; tathA yaha bhI sunane meM AtA hai ki una citramaya AgamoM kI eka-eka prati kA mUlya 20-25 hajAra rupaye se bhI adhika A~kA gayA hai / aise durlabha citrita Agama prApta honA to bar3I bAta hai, unake darzana bhI atyanta durlabha haiM / phira bhI hara eka Agama jijJAsu kI bhAvanA hotI hai ki citramaya AgamoM ke darzana hameM bhI prApta hoM / unakI upalabdhi bhI ho / - // 12 // -

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yaha to sunizcita hai ki citra se gaMbhIra se gaMbhIra viSaya bhI bar3I sahajatA ke sAtha samajha meM A sakatA hai / citra arUpa ko svarUpa pradAna karatA hai / durbodha ko subodha banAtA hai / eka citra hajAroM zlokoM se bhI adhika prabhAvazAlI bana jAtA hai / kula milAkara Aja kI zikSA paddhati meM citroM kI upayogitA aura AvazyakatA bar3hatI hI jA rahI hai / AgamoM kA citramaya prakAzana yadyapi bahuta maha~gA par3atA hai / citroM ke nirmANa meM paramparA evaM Agama kI maryAdA kA bhI dhyAna rakhA jAtA hai tathA citra nirmANa se lekara raMgIna mudraNa taka kI samUcI vidhi bahuta hI kharcIlI hotI hai / isa kAraNa AgamoM kA sacitra saMskaraNa sAdhAraNa saMskaraNa se bahuta adhika maha~gA par3a jAtA hai / sAmAnya pAThaka use kharIdane meM asamarthatA bhI anubhava karatA hai / ina sabhI kaThinAiyoM kA samAdhAna bhI ho sakatA hai aura isa para samAja cintana bhI kara rahA hai / phira bhI sacitra prakAzana aura vaha bhI hindI evaM aMgrejI anuvAda ke sAtha anya prakAzanoM se adhika darzanIya, paThanIya evaM bhavya hotA hai, yaha nissandeha mAnA jAyegA / sacitra Agama prakAzana kI merI bhAvanA ko mUrtarUpa diyA hai sAhityakAra prabuddha cintaka zrIcanda jIM surAnA ne / unakI pUjya gurudeva ke prati bhakti tathA AgamoM ke prati zraddhA aura citramaya sAhitya prakAzana ke prati anurAga / lagAva tathA anubhava saba milAkara isa kArya ko sugama aura gatizIla banA sakA hai / kucha samaya pUrva hamane sacitra uttarAdhyayana sUtra kA prakAzana kiyA thA, aba zrI antakRddazA sUtra citramaya prastuta hai / isa prakAra sabhI ke sahayoga se sacitra Agama prakAzana mAla kA yaha dvitIya graMtharatna ' sacitra antakRddazA sUtra' pAThakoM ke kara-kamaloM meM samarpita hai / mujhe vizvAsa hai isa prayatna se deza va videza sthita jaina bandhuoM meM Agama svAdhyAya ke prati ruci bar3hegI aura ve Atma-kalyANa ke mArga para agrasara hoMge, isI zubha AzA ke sAtha tapAcAryA zrI upapravartinI zrI mohanamAlA jI ma. tathA zramaNI sUryA upapravartinI DaoN. zrI saritA jI ma. ke sarAhanIya sahayoga ke lie maiM kina zabdoM meM dhanyavAda kruuN| merI AzA ke anurUpa zrI antakRddazAsUtra kA yaha saMskaraNa pAThakoM evaM svAdhyAyiyoM ne bahuta pasanda kiyA, kucha hI samaya meM isakA prathama saMskaraNa samApta ho gayA / dvitIya saMskaraNa kI mA~ga A rahI thI isalie aba yaha dvitIya saMskaraNa pAThakoM ke hAthoM prastuta hai| zrI suyaza muni jI likhita antakRddazA mahimA bhI zrI surendra botharA ke aMgrejI anuvAda ke sAtha sammilita kara dI gaI hai| meM - amara muni padmajayantI (dazaharA) jaina sthAnaka gAMdhI maMDI, pAnIpata phra 13

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FOREWORD (First Edition) In the world whatever ideas, thoughts and preaching on religion, soul and god are available today originated first of all in India, the land of austerities. Since pre-historic times two streams of thought and culture have been flowing like the rivers Ganges and Yamuna. One of them is Shraman culture and the other Brahmin culture. The ultimate goal of both these cultures is the well being of soul, the ultimate development of life. However, there is a marked difference between the two about the definition of the ultimate goal of life, nirvana or the ultimate bliss of soul. This difference is the cause that divides the cultures into two streams. The Shraman culture is a culture that believes in nirvana or liberation, whereas all the rituals of the Brahmin culture revolve around the heaven. That is why there are differences also in the process of thought and conduct. The Shraman culture has mainly been detachment and austerity intensive. The Brahmin culture has been action and yoga intensive. The basic scriptures of Shraman thought are Agams that are also called Shrut'. The basic scriptures of Brahmin thought are the Vedas that are also called 'Shruti'. Brahmin culture is a theist culture. There the meaning of nirvana is to merge with the God. The Advait (monotheist) sect believes that nirvana is to merge with Brahma. A stream of the Shraman culture, the Buddhist culture, also believes in nirvana but there nirvana means extinction. The termination of the flow of life is nirvana. Like a lamp extinguished, the termination of the continuing flow of being, soul, particle, desire and others is nirvana. Thus in one, nirvana means to merge and in the other, it means-to end. Shraman culture or Jain culture has since its beginning been based on nirvana or liberation. Here it is believed that of all the religions the best is nirvana. Bhagavan Mahavir is believed to be the best among those who believe in nirvana-"Nivvanavadiniha Nayaputte." In Jainism the meaning of nirvana is very scientific and logical. In Bhagavan Mahavir's view-Nirvana means-to acquire unimpeded bliss and to attain the all powerful and ever blissful form that is free of all veils of karma. Nirvana is to attain the ultimately pure form of soul which is endowed with infinite knowledge and infinite bliss. Such nirvana is the ultimate goal of every soul. To attain such nirvana one indulges in spiritual practices including detachment, austerities and meditation. To get success in practices is siddhi. To attain siddhi is the goal of every soul. For attaining nirvana or siddhi is prescribed the path of detachment, austerities and meditation. A cursory glance indicates that according to the Brahmin culture yoga is said 41 88 41

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the path of enlightenment or the means of acquiring Brahma-jnana; the Buddhist Philosophy lays stress on meditation, and the Shraman or Jain culture prescribes austerities Austerities envelope both yoga and meditation. Among the twelve categories of terities. kaya-klesh (rigorous discipline of the body) is a form of yoga practice and Shop-tap is a form of meditational practice. Within tap there is yoga as well as meditation. why the Shraman culture is a culture of ascetics. To indulge in tap-practices is the essence of Shraman culture. Tap is the recognizing factor of Shraman culture. The scul of Jain religion is tap. Antakriddasha Sutra Introduction-Antakriddasha Sutra occupies a place of special importance among the lain Agams that throw light on the concept and form of tap-practices. Its title itself is suggestive of the fruits of tap (austerities). Tap is not done to emaciate the body. The urpose of tap is to temper and reduce to ashes the veils of karma covering the soul. The sand and other impurities of gold evaporate out when heated in fire and it turns into kundan (pure gold). In the same way when all the karmas are destroyed with the help of tap, the true form of soul (purity of soul) is attained. Thus, with the help of tap-practices all karmas are ended or destroyed. With the destruction of karmas the cycles of rebirth are destroyed. The cause of life and death is karma. When karmas are destroyed the ties of life and death are automatically broken. The cycle of rebirth is terminated. The literal meaning of Antakriddasha Sutra also conforns to this-the Agam that details the conditions, state, status and practices of the souls that have terminated the cycle of rebirth is Antakriddasha Sutra. It contains a sensational description of the rigorous practices, austerities and meditation done by 90 seekers who ended the cycles of rebirth to attain nirvana. Antakriddasha Sutra is the eighth among the Agams. It has eight sections and all the central characters described in this attained nirvana after shedding all the eight karmas. That is the reason that the tradition of its recital during the eight days of Paryushan, the annual religious festival of the Jain order, has been popular since ancient times. Language-The language of this Agam is Ardha-Magadhi. In scriptures it is mentioned that the language liked by Tirthankars, Ganadhars and gods is Ardha-Magadhi. Therefore this is the language liked by all. The language of all Jain Sutras is Ardha-Magadhi. Style - In the Jain Sutra those which contain subjects dealing with fundamentals like soul and karma are classified as those dealing with Dravyanuyoga. Those which contain discussions about conduct, codes of conduct and other related topics are classified as those of Charananuyoga style. The subjects like mathematics, universe, geography, astronomy, rivers and mountains are covered by Ganitanuyoga style. And the Agams that are in biographical and narrative style are said to be mainly of Kathanuyoga style. 44 45

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Jnatadharmakatha, Upasak-dasha, Anuttaraupapatik-dasha, Vipak, Niryavalika and Antakriddasha Sutra fall in the Kathanuyoga category because they abound in stories and biographies. Subject-matter-This Agam contains interesting description of spiritual practices of 90 pious souls. Generally it is believed to be a tap-intensive Agam. But when we consider this Agam as a whole it becomes evident that it assimilates all such virtues as austerities, meditation, gaining knowledge and clemency while defining the path of liberation. It informs that * 18 ascetics including Gautam Kumar attained liberation by practicing 12 Bhikshu Pratimas and Gunaratnasamvatsar tap. * 14 ascetics including Aneeksen Kumar have qualified for liberation by acquiring the knowledge of 14 Purvas and practicing the simple tap of a series of two day fasts to shed their karmas. . Seekers like Arjunamali attain liberation just by practicing tap of a series of two day fasts for six months and lofty attitudes of discipline, clemency, tolerance and fortitude. * Child ascetics like Atimukta Kumar get liberated after leading a long ascetic life acquiring knowledge and practicing Gunaratnasamvatsar tap. Ascetic Gajasukumal gets liberated without studying scriptures and attaining the lofty state of shukla dhyana (pure meditation) with extreme endurance and equanimity during his short ascetic life lasting just a day and a night. Nanda, Kali and other queens destroyed their karmas by rigorous practices of tap during their long ascetic lives. Thus an apt assimilation of the combined practices of all branches of spiritual practices, including tap, discipline, self-control, clemency and meditation, leading to liberation can be found in this Agam. The Ideal of this Sutra At every step in the study of this Agam springs an intense inspiration to indulge in tap, clemency and pure meditation. Besides this, unique inspirations from some special and ideal characters show us some ideals worth emulating. For example 1. To have strong faith in religion, attitudes of appreciating virtues and graciously supporting religious activities like Vaasudev Shrikrishna. 2. 'The initiation of eight principle queens of Vaasudev Shrikrishna gives inspiration to reject mundane indulgences and accept renunciation.

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2 The brilliant character of ascetic Gajasukumal provides lessons in patience, camination, tolerance of pain and extreme endurance. 4 The story of Sudarshan Shravak informs about ultimate submission to one's deity of worship, self confidence and religious aura. 5 The ascetic life of Arjunamali points at astonishing tolerance and practice of attitude of suppression of evil thoughts. 6. The description of the austerities of Kali and other queens of king Shrenik present the ideal of tempering sinful karmas with tap after abandoning fondness for the body. 7. The interesting story of child ascetic Atimukta Kumar eloquently reveals the value of simplicity in life, good behaviour and asking questions with modesty. Thus, this Agam opens up the path of pursuit of the goal of liberation by presenting a variety of inspiring ideals. Its reading and listening is beneficial to all. This Edition Today Antakriddasha Sutra is the most read and recited Agam in Jain society. Numerous institutions have published a variety of editions of this. Detailed commentaries and explanatory works on this have been published as also editions only with original text and translation and some with original text only. Thus many small and large editions have been published. Each has its own utility. Besides Hindi many beautiful editions in Gujarati have also been published. I have also come across the English edition by Shri Modi. Readers will ask-What is new about this edition ? Publication of Illustrated Agams I had decided last year, on the occasion of the diamond jubilee year of the birth of Uttar Bharatiya Pravartak Gurudev Bhandari Shri Padmachandra ji. M., to get illustrated Agams published. Publication of illustrated Agams is a historical work and has its own importance. It is said that a few copies of Kalpa Sutra and Uttaradhyayan Sutra are now the only illustrated works among the ancient manuscripts of Agams available in some Jnana Bhandars. It is also said that these copies of Agams with illustrations are valued at 20 to 25 thousand rupees each. What to say of getting a copy of such rare illustrated Agams when it is difficult even to look at them. Still every curious student of Agams nurtures a desire of seeing illustrated Agams. He also has a desire to possess them. It is certain that illustrations makes even the most serious and complex subjects easy to understand. An illustration gives form to the formless and turns complex to simple. An illustration can be more effective than a thousand verses. All said and done, the usefulness and necessity of visual presentation finds an ever expanding slot in modern education system. 4 319 $

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Publication of illustrated Agams is an expensive affair. While making illustrations it is ensured that they conform to the tradition and are commensurate with the standard of Agams. Also, the whole process starting from painting the illustrations to the final multicolored printing is highly cost intensive. That is the reason that an illustrated edition of Agams is highly expensive as compared with an ordinary edition. It is almost out of reach of the ordinary reader. All these problems can be solved and the society is thinking on those lines as well. Still it is beyond any doubt that an illustrated edition, and that too with Hindi and English translations is more attractive, readable and grand as compared with other editions. Srichand ji Surana, a profound thinker and literateur has given concrete shape to my idea of publication of illustrated Agams. His devotion for revered Gurudev and the Agams, combined with his mission of publishing illustrated literature and long standing experience in the field, has given impetus to this project and made its execution easy. Some time back we published Illustrated Uttaradhyayan Sutra and here now is Illustrated Shri Antakriddasha Sutra. Thus, with co-operation from all sides, this second number of the Illustrated Agam Series-Illustrated Antakriddasha Sutra-is placed in the hands of our readers. I am confident that this effort will inspire Jain brethren in India and abroad to study Agams and they will accept the path of purification of soul; with this hope and wish I fail to find words of thanks for Tapacharya Up-Pravartini Shri Moahn Mala ji M. and Shramani Surya Shri Sarita ji M. for their commendable co-operation. As I had hoped, the illustrated Antakriddasha Sutra was very much liked by readers as well as scholars. In short time the first edition was sold out. To cater to the increasing demand, now this second edition is ready. The book Antakriddasha Mahima by Shri Suyash Muni ji has also been included with its English translation by Shri Surendra Bothara. -Amar Muni Padma Jayanti (Dashahara) Jain Sthanaka Gandhi Mandi, PANIPAT 41 PC 41

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anukramaNikA (Index) pRSTha ana viSaya utthAnikA (Preamble) 1. prathama varga (First Section) adhyayana 1 (Chapter 1) adhyayana 2-10 (Chapters 2-10) 2. dvitIya varga (Second Section) adhyayana 1-8 (Chapters 1-8) 3. tRtIya varga (Third Section) adhyayana 1 (Chapter 1) adhyayana 2-6 (Chapters 2-6) adhyayana 7 (Chapter 7) adhyayana 8 (Chapter 8) adhyayana 9 (Chapter 9) adhyayana 10-13 (Chapters 10-13) 4. caturtha varga (Fourth Section) adhyayana 1-10 (Chapters 1-10) 5. paMcama varga (Fifth Section) adhyayana 1 (Chapter 1) adhyayana 2-8 (Chapters 2-8) adhyayana 9 (Chapter 9) adhyayana 10 (Chapter 10) 6. SaSThama varga (Sixth Section) 3782747 9 (Chapter 1) adhyayana 2 (Chapter 2) adhyayana 3 (Chapter 3) adhyayana 4 (Chapter 4) adhyayana 5 (Chapter 5) 1-16 3-38 16-29 29-38 39-41 39-41 42-123 43-50 50-51 51-53 53-119 119-122 122-123 124-129 125-129 130-166 131-161 161-163 163-166 166-166 167-229 169-171 171-172 172-206 206-207 207-208 // 19 //

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adhyayana 6 ( Chapter 6 ) adhyayana 7 (Chapter 7 ) adhyayana 8 ( Chapter 8 ) adhyayana 9 ( Chapter 9) adhyayana 10 (Chapter 10) adhyayana 11 (Chapter 11 ) adhyayana 12 (Chapter 12 ) adhyayana 13 (Chapter 13) adhyayana 14 (Chapter 14 ) adhyayana 15 (Chapter 15) adhyayana 16 (Chapter 16) 7. sAtavA~ varga (Seventh Section) adhyayana 1-13 (Chapters 1-13) 8. AThavA~ varga (Eighth Section) adhyayana 1 ( Chapter 1 ) adhyayana 2 (Chapter 2 ) adhyayana 3 ( Chapter 3) adhyayana 4 (Chapter 4 ) adhyayana 5 ( Chapter 5) adhyayana 6 ( Chapter 6 ) adhyayana 7 (Chapter 7 ) adhyayana 8 ( Chapter 8 ) adhyayana 9 ( Chapter 9 ) adhyayana 90 (Chapter 10 ) upasaMhAra (Conclusion) pariziSTa (Appendix ) 1. tapa sambandhI citra ( Illustrations related to Austerities ) 2. asvAdhyAya kAla (Period of non-study) 3. antakRddazA mahimA (Antakriddasha Mahima) phra 20 pha 208-208 208-208 208-201 210-210 210-211 211-211 212 - 212 212-213 213-213 213-226 227-229 230-233 231-233 234-289 235-250 250 - 253 253-257 257-258 259-264 265-269 270-275 275-279 279-283 283-288 288-289 290 291-294 295-488

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aTumaM aMga siri antagaDa dasAo aSTama aMga zrI antakRddazA Eighth Anga Sri Antakriddasa

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aSTama aMga zrI antakRddazA sUtra utthAnikA phra utthAnikA aSTama aMga antakRddazA sUtra kA prAraMbha praznottara ke rUpa meM hotA hai / campAnagarI ke pUrNabhadra caitya meM Arya sudharmA svAmI virAjamAna haiM / jambUsvAmI vinayapUrvaka unase prazna karate haiM ki zramaNa bhagavAna mahAvIra ne aSTama aMga antakRddazA sUtra meM kisa bhAva kA kathana kiyA hai ? uttara meM gaNadhara sudharmA svAmI aSTama aMga kA varNana karate haiM / isa aSTama aMga meM ATha varga haiM aura unake nabbe (90) adhyayana haiM / pahale se pAMcaveM varga taka ke ikAvana (51) adhyayana haiM / jinameM vAsudeva zrIkRSNa ke rAja parivAra ke 41 rAjakumAroM tathA 10 rAniyoM kI dIkSA evaM tapasyA, tapa, saMyama ArAdhanA Adi kA romAMcaka varNana hai / ye sabhI sAdhaka bhagavAna ariSTanemi ke zAsanakAla meM hue / chaThe, sAtaveM, AThaveM varga meM bhagavAna mahAvIra ke zAsanavartI 16 puruSa sAdhaka tathA 23 nArI sAdhakoM kI nirmala cAritra - tapa ArAdhanA kA lomaharSaka varNana hai / Shi Wan phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha isa prakAra ATha varga ke nabbe (90) adhyayanoM meM sattAvana puruSa sAdhaka tathA tetIsa nArI sAdhakoM arthAt kula nabbe (90) Atma-sAdhakoM kA varNana hai jinhoMne jJAna-darzana - cAritra tapa kI nirmala sAdhanA karake usI bhava meM bhava kA anta karake nirvANa prApta kiyA / isalie unako antakRd (anta karane vAle ) kahA gayA hai / prathama adhyayana dvArakA nagarI ke varNana se prAraMbha hotA hai / For Private Wan Personal Use Only

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Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Nan %%%%%%%%%%%%%%%%%555 Sri Antaksd-dasa Sutra-Eighth Anga Chu Ya Bu Bu Bu Nan Nan Nan Nan Nan Nan Nan Nan Jie Ya Ya Ya Ya Ya Bu Bu Bu Bu Nan Nan Nan Ya Ya Ya Ya Ya Xian Sheng Ya %Bu Bu Bu Bu Bu Bu Bu 555555Sui Sui $$$$$$Yu Zhong Preamble The Eighth Anga of Dwadasangi (twelve parts of Jain holy scriptures and canons) named Antakyddasuriga sutra begins in question-answer style. Arva Sudharma Swami is staying in Purnabhadra temple of Campa city. Jambu Swami courteously asks him that Sramana Bhagawana Mahavira has described what facts and matter in Eighth Anga-Antakrddasa Sutra. In reply Ganadhara Sudharma Swami describes the contents of Eighth angu. In this Eighth Arga, there are eight sectns or divisions and ninety chapters. From first to fifth sections, there are fiftyone (51) chapters. These chapters contain the description of fortyone (41) princes and ten (10) queens, relating to the royal family of Vasudeva Srikrsna. All this description of consecration, austerities, practising of self-control and restrain is very heart-throbing and titill All these practisers took place during the period of Bhagawunu Aristanemi. Sixth, seventh and eighth divisions or sections include titillatory description regarding the propiliation of pure conduct and austerities of sixteen (16) male (men) and twentythree (23) female (women) propiliators during the period of Bhagawana Mahavira. As thus, in the ninety chapters of eight sections or divisions, there is the description of 57 men and 33 women i.e., all ninety self-practisers who attained salvation, by practising pure propiliation of right knowledge, faith, conduct and austerity; so ending the circle of births and deaths, in that very existencetherefore those are called antakrd (end-doers). The first chapter of first section or division begins with the description of Dwaraka city. antakRddazA sUtra : prathama varga

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prathama varga sUtra 1 teNaM kAleNaM teNaM samaeNaM campA NAmaM NayarI hotthA, vaNNao / tattha NaM campAe nayarIe uttara-purathime disibhAe etthaNaM puNNabhadde NAmaM ceie hotthA / vaNasaNDe vaNNao / tIse NaM campAe NayarIe koNie NAmaM rAyA hotthA / mahayA himavaMta jAva vnnnno| usa kAla aura usa samaya meM campA nAma kI nagarI thI / yaha nagarI bahuta hI sundara varNana karane yogya thI / campA nagarI ke uttara aura pUrva dizA ke madhya (IzAna koNa) meM pUrNabhadra nAma kA eka manohara ramaNIya udyAna (vana khaMDa) thA / usa udyAna ke IzAna koNa meM pUrNabhadra nAna ke yakSa kA prAcIna mandira (Ayatana) thA / campAnagarI meM usa samaya koNika nAma kA rAjA rAjya karatA thA; jo mahAna himavaMta parvata ke samAna ajeya aura rASTra kA rakSaka thA / FIRST SECTION Maxim 1: (Sutra) 1-At that time and at that period there was a city, named Campa. That city was very beautiful and so describable. In the middle of north-eastern direction (Isana kona) of the Campa city, there was a garden named Purnabhadra, which was very beautiful, heart-attracting and pleasure utthAnikA

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giving; so it was describable. Amidst that garden in the middle of north-eastern direction, there was a sanctuary (temple) of a Yaksa (deity) named Purnabhadra. In the city Campa at that period, a great king named Konika ruled, who was a very brave and great warrior. He was unconquerable like the great mountain Himavanta and saviour of his nation (the territory of which he was ruler). vivecana * yahAM para 'teNaM kAleNaM teNaM samaeNaM' isa vAkya meM kAla aura samaya kA bhinna artha meM prayoga huA hai / 'kAla' se abhiprAya hai-kAla cakra kA avasarpiNI kAlakhaMDa aura usakA caturtha ArA, tathA 'samaya' se abhiprAya hai-jisa samaya kA yaha varNana kiyA jA rahA hai arthAt jaba bhagavAna mahAvIra evaM gaNadhara sudharmA Adi vidyamAna/upasthita the / isa prakAra yahA~ 'kAla'' evaM 'samaya'' ke artha meM bheda kiyA gayA hai / .campAnagarI bhArata kI sundaratama nagariyoM meM eka thii| isakI sundaratA aura zobhA kA varNana aupapAtika sUtra meM vistArapUrvaka milatA hai / yaha aMga deza kI rAjadhAnI thI / pantu rAjA zreNika kI mRtyu (IsvIpUrva lagabhaga 544) ke pazcAt mahArAja koNika ne, rAjagRha ko chor3akara campAnagarI ko apanI rAjadhAnI banA liyA / nirayAvalikA sUtra meM isa ghaTanA kA varNana isa prakAra hai magadhapati rAjA zreNika bahuta vRddha ho cuke the / unake putroM meM azokacandra koNika sabase bar3A, prakhara, tejasvI aura mahatvAkAMkSI thA / isakA janma nAma azokacandra thA, parantu eka aMgulI khaMDita (kUNI) hone se koNika nAma prasiddha ho gayA / bauddha sAhitya meM isI kA "ajAtazatru'' nAma prasiddha rAjA zreNika ne apane do laghu putroM halla-vihalla kumAroM ko rAjya kI do amUlya zreSTha vastueM de dI-devanAmI hAra aura siMcAnaka hAthI / isase koNika kA mana jala-bhuna gayA / phira rAjya siMhAsana kI prApti kI tIvra abhilASA se prerita hokara usane apane anya dasa bhAiyoM ko sAtha milAkara SaDyaMtra racA aura rAjA zreNika ko bandI banA liyA / svayaM magadhAdhipati bana gayA aura dasa anya bhAiyoM ko rAjya ke choTe-choTe bhAga bA~Ta diye / rAjyAbhiSeka karAkara tathA rAja-cinhoM se alaMkRta hokara koNika apanI pUjya mAtA celanA ke * 4 . antakRddazA sUtra : prathama varga

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vandana karane AyA / putra ko AtA dekhakara mAtA celanA ne mu~ha phera liyA / koNika ne kahAmAtA ! kyA tuma apane putra ko rAjA ke rUpa meM dekhakara prasanna nahIM ho ?' rAnI celanA ne roSapUrvaka uttara diyA-"jisa parama vatsala pitA ne apane prANoM kI paravAha na karake patra-premavaza putra ko jIvana dAna diyA, vahI putra rAjya kA lobhI banakara pitA ko bandI nAe. piMjare meM DAla de aura svayaM rAjA bana baiThe to kauna mA~ aise pitRghAtI putra kA mu~ha dekhanA cAhegI ?" mAtA ke saMtapta hRdaya se nikale vacanoM se koNika kA hRdaya bahuta duHkhI ho gayA / usane pUchA"pitAjI ne mujhe kisa prakAra jIvanadAna diyA, unake mana meM kyA sacamuca mere prati prema thA ?" celanA ne kahA-itanA gaharA putra-prema to kisI virale pitA ke hI hRdaya meM hotA hai ? tU sunanA hI cAhatA hai, to suna / jaba tU garbha meM thA, taba mujhe pati ke hRdaya kA mA~sa khAne kA eka atyanta ghaNita dohada utpanna huA / isa dohada kI pUrti to dUra, isake vicAra se hI maiM atyanta lajjita aura daHkhI rahane lagI / kisI taraha tumhAre pitAjI ne merI cintA kA kAraNa patA lagA liyA, aura bahuta hI vIratA, sAhasa evaM caturAI ke sAtha merA dohada pUrNa karavAyA / tumhArA janma hote hI mere mana meM tere prati atyanta ghRNA aura durvicAra Aye, ki aisI pitRghAtaka santAna ko janma dene se hI kyA lAbha hai ? maiMne janmate hI tujhe nagara ke bAhara kUr3e ke Dhera (ukarar3I) meM phiMkavA diyA, jahA~ eka murge ne mA~sa piMDa samajhakara tumhArI yaha aMgulI noMca DAlI / kintu tumhAre pitAjI ko patA calate hI unhoMne mujhe upAlambha diyA, svayaM daur3akara gaye, tumheM uThAkara lAye, mamatApUrvaka tumhArA lAlana-pAlana kiyA / tumhArI aMgulI meM rassI aura mavAda par3a jAne se rAta ko tuma rote the / taba tumhAre pitAjI apane mu~ha meM tumhArI a~gulI kA mavAda, pIva cUsakara bAhara pheMkate aura tumhArI pIDA dUra karate / yaha sunAte-sunAte celanA kA hRdaya bhara AyA / usakI A~kheM bhIga gaIM / mAtA ke mu~ha se yaha vRttAMta sunate hI koNika pazcAttApa meM phUTa-phUTa kara ro par3A / vaha pitA ke baMdhana kATane ke lie kulhAr3I lekara kArAgAra kI tarapha daur3A / kArAgAra meM par3e zreNika ne koNika ko hAtha meM kulhAr3I liye Ate dekhakara socA-yaha rAjya-lobhI duSTa putra, aba mujhe jAna se mArane ke lie A rahA hai / isa burI mauta marane se to acchA hai, maiM svayaM hI mara jAU~ / yaha vicAra kara aMgUThI meM jar3ita hIre kI kaNI ko cUsa kara usane pahale hI apanA prANAnta kara liyA / pitA kI mRtyu se koNika zokamagna, vihvala sA ho uThA / pitA kI yAda kara vaha phUTa-phUTa kara ro par3A / aneka dinoM taka vaha zoka meM DUbA rahA / udyAna Adi meM bAhara kahIM ghUmane para kucha zoka utthAnikA

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zAMta hotA, parantu jyoMhI rAja siMhAsana para Akara baiThatA, pitA kI yAda meM vaha zokamagna ho uThatA / ___ -(nirayAvalikA sUtra) isa zoka kI nivRtti ke lie anta meM maMtrimaNDala kI salAha para usane rAjagRha ko bhI chor3a diyA aura campAnagarI ko apanI rAjadhAnI banAyA / yadyapi rAjA koNika ne rAjyalipsu banakara pitA ko kArAgAra meM DAlakara bahuta hI nindanIya kArya kiyA, parantu bAda meM mAtA ke samajhAne para apane duSkRtya para anutApa/pazcAttApa karake vaha mAtA-pitA ke prati atyanta Adara bhAva rakhane lagA / isIlie jaina AgamoM meM use mAtA-pitA kA vinIta kahA hai / bhagavAna mahAvIra kA vaha parama bhakta thA / aupapAtika sUtra meM batAyA hai-rAjA koNika ne eka pravRttivAduka puruSa rakhA thA, jo mahAna AjIvikA pAtA thA / usake adhIna aneka karmakara rahate the, jinase bhagavAna mahAvIra ke pratidina ke samAcAra use milate the / aura vaha pravRttivAduka puruSa bhagavAna mahAvIra ke pratidina ke samAcAra prAtaHkAla rAjA koNika ko avagata karAtA rahatA thA / aupapAtika sUtra ke TIkAkAra ne rAjA ke mahAna vyaktitva kA varNana karate hue batAyA hai-rAjA meM mahAhimavAna parvata ke samAna pA~ca vizeSatAe~ honI cAhie / 1. himavAna parvata jisa prakAra bharatakSetra kI maryAdA karane vAlA hai, usI prakAra rAjA rAjya kI maryAdA kA rakSaka hotA hai / 2. parvata jaise bAharI upadravoM se kSetra kI rakSA karatA hai, vaise hI rAjA bAharI AkramaNoM se rAjya kI rakSA karatA hai / 3. parvata jisa prakAra aneka jar3I-bUTiyoM evaM auSadhiyoM kA bhaNDAra hotA hai, usI prakAra rAjA kSamA, zaurya, gAMbhIrya, udAratA, dAna Adi guNoM kA bhaMDAra hotA hai / 4. parvata jisa prakAra tUphAnoM aura jhaMjhAvAtoM meM acala rahatA hai, usI prakAra rAjA apanI nIti evaM niyamoM meM acala rahatA hai / 5. parvata jaise sabhI prANiyoM kA AdhAra hotA hai, vaise rAjA bhI prajA kA AdhAra hotA hai / koNika apanI prajA kA pitA, rakSaka, zAntikAraka aura sarvadA sabakA hita karane vAlA thA / * Arya jambU ne bhagavAna mahAvIra ke nirvANa ke pazcAt 16 varSa kI Ayu meM Arya sudharmA ke pAsa dIkSA lI thI, vIra nirvANa ke 12 varSa pazcAt Arya sudharmA ko kevalajJAna huA / AgamoM kI vAcanA kA yaha prasaMga sudharmA svAmI kI chadmastha avasthA kA hI hai / ataH saMbhava hai yaha prasaMga jambU svAmI kI 24-28 varSa kI avasthA ke bIca kA hI ho / * antevAsI kA artha hai-priya ziSya, athavA sadA nikaTa rahane vAlA / antakRddazA sUtra : prathama varga

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Elucidation Here in the clause itenam kalenam tenan samayenam' the words kala and samaya are used in different meanings. The word kala here denotes-the fourth division (ara) of present avasarpini age; and word samaya is used for the period when the description is taking place. It means when Bhagawana Mahavira and Ganadhara Sudharma were present or were in existence. Thus the meanings of kala and samaya are different. Campa city was one of the beautiful cities of India at that time. Beauty and enrichment of this city is vividly described in Aupupatika sutra. It was the capital of Anga desa. But after the death of king Srenika, his son king Konika made this city his capital, leaving the city Rajagrha. Nirayavalika Sutra describes the episode like this The ruler of Magadha country, king Srenika became very old. Among all his sons, Asokacandra Konika, was eldest, brave and ambitious. His name was Asokacandra; but his small finger was damaged (Kuni). So his Konika name became familiar. In Bauddha literature his name Ajatasatru is popular. King Srenika gave two invaluable things of kingdom to his two younger sons Halla-Vihalla, one was god-given necklace (Devanami hara) and the other was elephant Sincanaka. It angried prince Ronika. Inspired by eager ambition to fetch the throne, he conspired along with nis ten other brothers and imprisoned king Srenika. He himself became the ruler of entire Magadha country, and gave small territories to his ten brothers. Being coronated and adorned with the signs of kingship Konika came to his adorable mother Celana to bow down at her feet; but seeing the son coming, the mother turned her face in other side. Konika said,"O mother ! are you not happy seeing your son as a king ?" Queen Celana angrily rebuked--"The most affectionate father, without caring for his own life, gave the life to his son due to hearty affection; the same son, becoming greedy of kingdom, imprisons his own father, encages him and himself becomes king; which mother will like to see the face of such father-torturing son ?'' Listening the agony-hearted words of mother, the heart of Konika grieved. He asked with curiosity-"How did father give me life ? Did he really love me?" utthAnikA

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Celana said-Such a deep affection to a son, can be found in the hearts of some fathers only. If you want to know, then listen. When you were in my womb then a hateful but keen desire engrossed me that I must eat the flesh of the heart of your father. I could not express such a hateful desire; but grief overtook me. Anyhow your father could know the cause of my grief. Then with courage and cleverness he fulfilled my that hateful desire. At the moment of your birth, I was filled with hateful thoughts about you that what's the use to give birth to a father-torturing son like you? I had you thrown in a dustbin by my maid slave. There a cock cut your little finger assuming you as a lump of flesh. But as soon as your father became aware of this episode, he rebuked me, went and brought you from the dustbin, and nurtured you with enrormous love. Your damaged finger became septic. Due to pus you bitterly weep in the night. Then your father sucked the pus of your finger by his own mouth and vomitted (threw) it. In this way, he used to subside your pain. Expressing all this the eyes of Celana became wet. Hearing such an episode from mother, Konika wept bitterly due to repentance. He ran to the prison, taking an axe in his hand, to cut the chains and fetters of his father. Seeing Konika coming, with an axe in his hand, king Srenika thought-this kingdom-greedy, stupid son is coming to kill me. So it would be better that I myself die than to die such a cruel death. Thinking thus, he gave up his life by sucking and crushing the diamond studded in his ring. Due to the death of the father, Konika was engrossed with great grief. He wept bitterly remembering his father. For many a days he was drowned in sorrow. While walking in park etc., sorrow lessened but as he sat on the throne he became sorrowful in the memory of his late father. (Nirayavalika sutra) For relief of this great sorrow, in the end according to the council of his ministers he left Rajagrha and made Campa city as his capital. Although king Konika, due to his lustfulness for kingdom, had done a most shameful deed-imprisoning his father; but afterwards by the advice and admonishment of his mother, he repented much and was filled with feelings of respect towards his parents. Thereby he is called courteous to his parents in Jain Agamas. He was also a great devotee of Bhagawana Mahavira. For Private Personal Use Only antakRddazA sUtra : prathama varga

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Aupapatiku patiku sutru describes that king Konika had appointed a person, entitled Pram! med Provrtti Vaduka, on an enormous salary. There were many servants under air duty was to collect information about Bhagawana Mahavira: and that Provrtti Vaduka used to give full report about Bhagawana Mahavira to king Konika every morning. The commentator of Aupapatika sutra, discussing the great personality of king, has described that a king must have five special characterstics like the great mountain Himavana. 1. As mountain Himavana confines the boundary limit of Bharataksetra, so a ruler saves the boundary of his territory. 2. As the mountain saves the territory from external enemies, so the king saves country from external invasions. 3. As the mountain is the treasure of herbs, roots etc., so the ruler should be full of virtues like-forgiveness, valour, generosity, charity etc. 4. As the mountain remains stable in storms and hurricanes, so the ruler remains steadfast in his policy-rules and regulations. 5. As the mountain is the base or support for all living beings, so is the ruler for his public. Koniku was like the father of his subject, saviour, peace-giver and always beneficial for all. Aryu Jambu accepted consecration from Sudhurma Swami, when he (Tambi) was of 16 years of age and after the salvation of Bhagawana Mahavira. Twelve years after the salvation of Bhagawana Mahavira, Arya Sudharma became omniscient. This episode of teaching the Agamas, should be of the time when the age of Jambu Swami was between 24-28 years. Antevasi-a disciple who lives always near to his preacher, or a favourite disciple of a teacher.. campAnagarI meM sudharmA svAmI : FTP : teNaM kAleNaM teNaM samaeNaM ajja suhamme there jAva paMcahi aNagArasaehiM saddhiM saMparibuDe puvyANupuS icaramANe gAmANugAmaM dUijjamANe suhaMsuheNaM viharamANe jeNeva campA nayarI jeNeva puNNabhadde ceie teNeva samosarie / utthAnikA

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parisA NiggayA...jAva parisA paDigayA / teNaM kAleNaM teNaM samaeNaM ajja suhammassa aMtevAsI ajja jaMbU jAva pajjuvAsamANe evaM vayAsIjai NaM bhaMte ! samaNeNaM bhagavayA mahAvIreNaM AigareNaM jAva saMpatteNa sattamassa aMgassa uvAsagadasANaM ayamaDhe paNNatte / aTThamassa NaM bhaMte ! aMgassa aMtagaDadasANaM samaNeNaM jAva saMpatteNaM ke aDhe paNNatte ? sUtra 2 usa kAla aura usa samaya meM , sthavira Arya sudharmA svAmI pA~ca sau aNagAra ziSyoM ke parivAra sahita zramaNa niyamoM ke anusAra vicarate hue, eka grAma se dUsare grAma sukhapUrvaka vihAra karate hue campAnagarI ke pUrNabhadra udyAna meM padhAre / gaNadhara sudharmA svAmI kA Agamana sunakara zraddhAlu nAgarika darzana aura pravacana sunane ke lie Aye / gaNadhara sudharmA ne upasthita pariSad-janatA ko dharma kA upadeza diyA / dharmopadeza sunakara aneka logoM ne tyAga-pratyAkhyAna, niyama Adi grahaNa kiye aura vApasa apane sthAna ko lauTa gaye / usa kAla usa samaya meM, Arya sudharmA svAmI ke antevAsI Arya jambU ne (pariSadA jAne ke pazcAt) vinayapUrvaka vandana-namana karake unakI paryupAsanA karate hue isa prakAra pUchA-he bhagavan (bhante) ! (yadi) dharma kI Adi karane vAle zramaNa bhagavAna mahAvIra svAmI ne sAtaveM aMga zAstra upAsakadazA kA yaha artha pharamAyA hai to, he bhagavan ! aSTama aMga antakRddazA sUtra meM kisa viSaya kA (bhAva yA varNana) pratipAdana kiyA hai ? Sudharma Swamiin Campa City : Maxim 2: . At that time and at that period, elder sage (sthavira) Arya Sudharma Swami with his five hundred mendicant - .10. antakRddazA sUtra : prathama varga -

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YU TO * ** SEUS 92 Lain Education International

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555555555555 citrakrama 1 : campA nagarI meM sudharmA svAmI gaMgA nadI ke taTa para basI campA nagarI kA dRzya / nagara ke bAhara IzAna koNa meM pUrNabhadra caitya tathA vividha jAti ke vRkSoM se harA-bharA vanakhaMDa hai| eka ora pUrNabhadra yakSa kA yakSAyatana hai / gaNadhara sudharmA svAmI isa pUrNabhadra caitya meM virAjamAna haiN| Arya jambU vandanA namaskAra karake pUchate haiM - dharmatIrtha kI Adi karane vAle zramaNa bhagavAna mahAvIra ne aSTama aMga antakRddazA kA kyA bhAva kahA hai ? Illustration No. 1 : Sudharma Swami in Campa city Scene of Campa city, which is situated at the bank of Ganga river. In the middle of North-East direction there is a sanctuary of Purnabhadra Yaksa (deity) and a garden (wood-park) filled with many kinds of trees and greenery. At one side is seen sanctuary of Purnabhadra Yaksa (deity). Ganadhara Sudharma Swami is sitting in this sanctuary. Arya Jambu asks bowing down to him-What subject matter of eighth Anga-Antakrddasa Sutra has Bhagawana Mahavira expressed in eighth Anga-Antakrddasa Sutra ? (varga 1 / adhya. 1 ) antakRddazA sUtra : citra paricaya For Private Personal Use Only ( Sec. 1 / Ch. 1) 55556 Wan Wan Wan Wan

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disciples, according to the sage rules, wandering from village to village happily came to Purnabhadra garden of Campa city. Knowing about the arrival of Ganadhara Sudharma Swami, the citizens full of faith came to bow down to him and to listen his religious sermon. Ganadhara Sudharma gave religious sermon to present congregation. Listening that sermon many persons accepted the vows of renunciation and expiation and afterwards went back to their houses. At that time and at that period, the favourite or always living near disciple of Sudharma Swami, after the departure of the congregation, Arya Jambu courteously bowing down asked-O Bhagawan (Bhante) ! The beginner (propagator) of religion Sramana Bhagawana Mahavira Swami described this subject matter of seventh Angasutra, then 0 Bhagawan ! What subject matter he described in the Eighth Angasastra- Anta-kriddasa Sutra ? vivecana ina sUtroM meM 'jAva' aura 'vaNNao' ina do zabdoM kA bAra-bAra prayoga huA hai / Age bhI hogA aura aneka sUtroM meM inakA prayoga hotA hai / donoM zabdoM kA prayojana isa prakAra hai jAva-arthAt-'yAvat'' yAnI jaba taka, vahA~ taka / isa zabda se yaha saMketa kiyA jAtA hai ki isa viSaya kA vistRta pATha aura vistRta varNana anya sthAna para kiyA gayA hai, use yahA~ para bhI prasaMgAnusAra samajha lenA cAhie / vaNNao-zabda kA prayoga usa sambandhita prasaMga va viSaya vastu kI aneka vizeSatAoM para prakAza DAlane ke lie kiyA jAtA hai / varNanIya vastue~ aneka haiM, unake guNa vizeSatAeM bhI aneka haiM / jisa prakAra nagara, parvata, udyAna, rAjA Adi kA varNana jisa-jisa sthAna para vistArapUrvaka kiyA gayA hai / utthAnikA .11 .

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una pAThoM kI bAra-bAra punarAvRtti nahIM ho, isalie vahA~ "vaNNao'' (varNaka yA varNanIya) zabda kA saMketa prasaMgAnusAra usa sampUrNa bhAva ko samajhane ke liye kiyA jAtA hai | campAnagarI, pUrNabhadra caitya Adi kA vistRta varNana aupapAtika sUtra meM hai / parisA NiggayA jAva yahA~ para 'jAva'' zabda se pariSad ke aneka bheda, unake Ane ke vividha prayojana, dharma dezanA sunakara jIvAdi tattvoM kA jJAna, dIkSA, zramaNa athavA zrAvaka vrata grahaNa Adi vividha viSayoM kA varNana aupapAtika sUtra se samajhanA cAhie / suhamme there jAva isa 'jAva' zabda meM sudharmA svAmI kA sampUrNa varNana samajha lene kI sUcanA kI gaI hai / jJAtAdharmakathAMga sUtra adhyayana 1 meM Arya sudharmA svAmI ke samagra vyaktitva kA sundara yathArtha paricaya karAyA gayA hai / vaha mUla pATha bhAvArtha sahita antakRhazA mahimA meM diyA gayA hai / pAThaka usase sudharmA svAmI kA sampUrNa varNana jAne / yahA~ sudharmA svAmI ko 'sthavira' kahA gayA hai / sudharmA svAmI ne 50 varSa kI avasthA meM dIkSA lI thI aura 30 varSa taka bhagavAna mahAvIra kI sevA meM rahe / yaha ghaTanA-prasaMga bha. mahAvIra ke nirvANa ke bAda kA hai / ataH isa samaya inakI avasthA 80 varSa se adhika kI honI caahie| 'sthavira' zabda kA artha hai-jo svayaM dharma evaM AcAra-maryAdA Adi meM sthira (sthita) rahakara dUsaroM ko bhI sthira karane meM samartha ho / AgamoM meM sthavira tIna prakAra ke vatAye haiM / 1. vayaHsthavira--kama se kama 60 varSa kI Ayu kA ho / 2. dIkSA sthavira--kama se kama 20 varSa kI dIkSA paryAya vAlA / 3. zruta sthavira-jo sthAnAMga evaM samavAyAMga sUtra ke artha kA jJAtA ho / Arya sudharmA to tInoM hI dRSTiyoM se sthavira the / Arya-prAcIna samaya meM Arya zabda eka sammAnajanaka sambodhana thA / zIla evaM jJAna sampanna vyakti ke lie 'Arya' zabda kA adhika prayoga hotA thA / AgamoM meM gaNadhara sudharmA evaM jambUsvAmI tathA inake uttaravartI AcAryoM ke lie bhI 'Arya' (ajja) zabda kA prayoga AgamoM va pazcAtavartI sthavirAvalI meM milatA hai / bhante-jaina evaM bauddha paramparA meM apane dharmaguru, dharmAcArya tathA parama zraddheya Apta puruSoM ke lie bhante zabda kA prayoga milatA hai / bhante ke aneka artha haiM, jaise-bhadanta / jJAna-darzana-cAritra Adi aizvaryoM se yukta athavA bhavAnta-bhava kA, saMsAra paribhramaNa kA anta karane vAle / bhagavAna zabda se bhI yahI artha samajhanA cAhie / . 12 . antakRddazA sUtra : prathama varga

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Elucidation In these maxims the words 'java' and 'vannao' are used many times and will be used further. These words are used in many sutras. Meanings of both the words are as follows (1) Java means 'yavat'-until, upto that definite point. By this word it is pointed out that the detailed reading and vivid description of this very subject has been done elsewhere-the other sutra or sutras, that should also be conceived here. at this very point, according to reference. (2) The word Vannao' used for throwing light on various specialities of the related reference and subject matter. There are many describable things, their features and qualities are also many. As the descriptions of city, mountain, garden, park, king etc., are vividly made at some particular places in sutra or sutrus that should not be repeated over and again. For this purpose the word vanno (descriptive or describable) is used. It also points out that the reader should conceive all the subject related and referred at the very point. The detailed description of Campa city and Purnabhadra caitya (temple) we get in Aupapatiku sutra. (3) Parisa niggaya java .......Here java word indicates many kinds of congregations, many purposes of their coming, the knowledge of soul etc., elements, consecration, accepting house holder's vows etc., and various subjects like this should be known from Aupapatika sutra. (4) Suhamme there java........ Here the word "java' indicates to conceive all and all about Sudharma Swami. In Inatadharmakathanga Sutra, chapter 1, the full and vivid description of the personality and personal traits of Sudhurina Swami has been given in a very lucid style. That original reading with its version we have given in Antakrddasa Mahima. Readers are advised to understand all about Sudharma Swami from there. (5) Here the word sthavira (elder sage) is used for Sudharma Swami. Sudharma Swami accepted consecration when he was 50 years of age, and remained upto 30 years in the service of Bhagawana Mahavira. This episode is narrated after the salvation of Bhagawana Mahavira. Therefore at this time the age of Sudharma Swami should be more than eighty years. The word sthavira (elder sage) means the sage who himself remains stable in religion and religious rites and rules and should be capable to make others also stabie in religion and sage activities. utthAnikA

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Three types of elder sages are described in Agamas. (i) Vayah sthavira ( Elder by age ) - He must be at least sixty years of age. (ii) Diksa sthavira ( Elder by consecration ) - He must have been consecrated at least twenty years before. (iii) $ruta sthavira ( Elder by knowledge ) - He must know the meaning of Sthananga and Samavayanga. Arya Sudharma was elder sage by all the aforesaid three points of view. Arya-In ancient times the word Arya was an address denoting honourable, superior etc. This address was frequently used for the learned persons and persons opulent with rectitude. We get the word Arya (Prakrta form Ajja) used for Ganadhara Sudharma, Jambu and later preachers in Agamas and later literature. In Jain & Bauddha tradition the word Bhante is frequently used for religious teachers, preachers and authentic persons. The word Bhante has many renderings, like-opulated with the high virtues of right knowledge, faith, conduct etc., or Bhavanta-destructor of the cycle of births and deaths. This meaning should also be conceived by the word Bhagawana. sUtra 3 : evaM khalu jaMbU ! samaNeNaM jAva saMpatteNaM aTThamassa aMgassa aMtagaDadasANaM aTTha vaggA paNNattA / jai NaM bhaMte ! samaNeNaM jAva saMpatteNaM aTThamassa aMgassa aMtagaDadasANaM aTTha vaggA paNNattA, paDhamassa NaM bhaMte vaggassa aMtagaDadasANaM samaNeNaM jAva saMpatteNaM kai ajjhayaNA paNNattA ? evaM khalu jaMbU ! samaNeNaM jAva saMpatteNaM aTThamassa aMgassa aMtagaDadasANaM paDhamassa vaggassa dasa ajjhayaNA paNNattA taM jahA 14 5 goyama' samudda sAgara gaMbhIre 4 ceva hoi thimi " ya / 7 ayale 6 kaMpille " khalu, akkhobha' paseNaI' viNhU 10 // 9 antakRddazA sUtra : prathama varga

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sudharmA svAmI ne uttara diyA-(evaM khalu-nizcita rUpa meM) he jambU ! zramaNa bhagavAna mahAvIra yAvat jo mokSa padhAra cuke haiM, unhoMne antakRddazA sUtra ke ATha vargoM kA pratipAdana kiyA hai / jambU-he bhagavan ! yadi zramaNa bhagavAna ne antakRddazA sUtra ke ATha varga kahe haiM to bhagavan ! antakRddazA sUtra ke prathama varga meM kitane adhyayana kahe haiM ? sudharmA-he jambU ! zramaNa bhagavAna mahAvIra svAmI ne antakRddazA sUtra ke prathama varga ke daza adhyayana kahe haiM, jo isa prakAra haiM / 1. gautama kumAra, 2. samudra kumAra, 3. sAgara kumAra, 4. gaMbhIra kumAra, 5. stimita kumAra, 6. acala kumAra, 7. kAmpilya kumAra, 8. akSobha kumAra, 9. prasenajita aura 10. viSNukumAra / Maxim 3 : Answered Sudharma Swami. Definitely Jambu ! Sramana Bhagawana Mahavira, (until) who has attained salvation, described eight sections or divisions of Antakyddasa sutra. Jambu-O Bhagawan ! If Sramana Bhagawana Mahavira has described eight sections or divisions of Antakyddasa sutra, then how many chapters he has described in first section. Sudharma-0 Jambu ! sramana Bhagawana Mahavira Swami has told ten chapters of first section of Antakrddasa sutra, which are as following(1) Gautama Kumara, (2) Samudra Kumara (3) Sagara Kumara (4) Gambhira Kumara, (5) Stimita Kumara (6) Acala Kumara (7) Kampilya Kumara, (8) Aksobha Kumara, (9) Prasenajita and (10) Visnu Kumara. utthAnikA . 15 .

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( prathama adhyayana dvArakA varNana sUtra 4 : jai NaM bhaMte ! samaNeNaM jAva saMpatteNaM aTThamassa aMgassa aMtagaDadasANaM paDhamassa vaggassa dasa ajjhayaNA paNNattA / taM jahA-goyama jAva viNhu / paDhamassa NaM bhaMte ! ajjhayaNassa aMtagaDadasANaM samaNeNaM jAva saMpatteNaM ke aDhe paNNatte ? evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNaM bAravaI NAma NayarI hotthA / duvAlasa joyaNAyAmA Nava-joyaNa vitthiNNA dhaNa-vai-mai-NimmiyA cAmIgara-pAgArA nANAmaNi-paMcavaNNa kavisIsaga-parimaNDiyA surammA ! alakApurI saMkAsA pamuiya-pakkIliyA paccakkhaM devalogabhUyA pAsAiyA darisaNijjA abhirUvA paDirUvA / sUtra 4 : Arya jambU-he bhagavan ! yadi zramaNa bhagavAna mahAvIra ne AThaveM aMga antakRddazA sUtra ke prathama varga ke dasa adhyayana kahe haiM, jaise gautama Adi, to he bhagavan ! bhagavAna mahAvIra svAmI ne prathama adhyayana meM kyA bhAva kahA hai ? kisa prakAra kA varNana kiyA hai ? Arya sudharmA-he jambU ! vaha isa prakAra hai / usa kAla usa samaya meM dvArakA nAma kI eka nagarI thI / vaha nagarI bAraha yojana lambI, nau yojana caur3I thI / dhanapati-kubera ne apanI buddhi kalpanA se usakA nirmANa kiyA thA / vaha sone ke koTa se yukta, pAMca prakAra kI (indra, nIla, vaiDUrya, padma evaM rAga Adi) maNiyoM se jaTita kaMgUroM se suzobhita thI / kubera kI nagarI alakApurI ke samAna bar3I suramya lagatI antakRddazA sUtra : prathama varga

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Hana qaa *** RA 1 - TFF PERSONA cons F ERA

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Wan ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) %! TELEPAL % %%%% %%% citrakrama 2 : dvArakA nagarI sudharmA svAmI ne dvArakA nagarI ke viSaya meM batAyA-"kubera kI nagarI ke samAna samRddhi-sampanna dvArakA nagarI ke uttara-pUrva dizA meM raivataka nAmaka vizAla parvata thA, raivataka parvata para nandanavana nAmaka udyAna tathA surapriya yakSa kA yakSAyatana thaa| vanakhaMDa ke madhya meM eka vizAla azoka vRkSa tathA usake nIce pRthvI zilApaTTa thaa|" (varga 1/adhya. 1) %%%% %% %% % % Illustration No. 2 : Dwaraka city Sudharma Swami told about Dwaraka city-"Dwaraka was a flourishing city, like the city of Kubera (god of wealth). In the north-east direction of this city there was a great, high and vast mountain named Raivataka. At that mountain, there was a garden-park named Nandanavana and sanctuary of Surapriya Yaksa (deity). In the middle of park-garden, there was a huge Asoka tree and under it a large smooth rock." (Sec. 1/Ch. 1) %%% % %%% %%%% Xing Ya Ya Ya Ya Ya Ya % 55555555555555555555555555555Zhong antakRdazA sUtra : citra paricaya

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thI / pramoda (Amoda-pramoda) aura krIr3A ke aneka sthAna bane hue the, jinase sAkSAt devaloka ke samAna mana ko prasanna karane vAlI aura darzanIya thI / vaha abhirUpa-eka bAra dekhane para bAra-bAra dekhane kI icchA utpanna karane vAlI aura pratirUpa-jaba bhI dekho, taba naI sajI huI sI pratIta hotI eft i Chapter 1 Description of Dwaraka City Maxim 4: Arya Jambu-O Bhagawan ! If sramana Bhagawana Mahavira has expressed ten chapters of first section of eighth Aiga Antakrddasa sutra, like Gautama etc., then O Bhagawan ! What subject matter has Bhagawana Mahavira told in first chapter ? Which type of description has he made ? Arya Sudharma-0 Jambu ! Definitely that description is like this. At that time and at that period there was a city named Dwaraka (Baravai). It was twelve Yojana long and nine Yojana broad. It was built by the imaginative intellect of Vaisramana (Kubera-the god of wealth). It had ramparts of gold and adorned by turrets studded by five kinds of gems-Indra, Nila, Vaidurya, Padma, Raga etc. It was beautiful, as Alakapuri-the city of god of wealth. There were numerous places of sports and pastime, rejoicings, amusements etc. On account of these, it was heart-pleasing like heaven and worth-seeing. It was abhirupa-seeing once inspires the desire of seeing over and again; and pratirupa-whenever visualised seemed newly adorned, that is, it was adorned in such a peculiar style that whenever seen from any corner and any way a new reflection of adornment came into view. prathama adhyayana 969

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vivecana jaisA ki pahale batA cuke haiM prAraMbha ke pA~ca vargoM ke 51 adhyayanoM meM jina sAdhaka AtmAoM kA varNana hai unakA sambandha dvArakA nagarI evaM vAsudeva zrIkRSNa ke rAja parivAra ke sAtha rahA hai / isalie sarvaprathama dvArakA nagarI Adi kA varNana kiyA gayA hai / dvArakA-bhAratIya sAhitya aura itihAsa meM atyanta prasiddha yaha nagarI bhArata kI atIva samRddhizAlI aura sundaratama nagariyoM meM thI / isake nirmANa ke viSaya meM yaha ghaTanA prasiddha hai mathurA ke atyAcArI zAsaka kaMsa kA zrIkRSNa ke hAthoM anta ho jAne para usakI patnI jIvayazA rotI bilakhatI apane pitA prativAsudeva jarAsaMdha ke pAsa gaI / usakA hRdaya vidAraka vilApa aura uttejaka vacana sunakara jarAsaMdha krodha meM Aga babUlA ho uThA / usane zaurIpura ke rAjA samudravijaya jI ke pAsa dUta bhejA ki yadi apanA bhalA cAhate ho to turaMta kRSNa-balarAma ko mere pAsa bheja do, anyathA maiM zaurIpura kA sarvanAza kara ddaaluuNgaa| samudravijaya jI ne apane maMtriyoM evaM nimittajJoM se pUchA-hameM kyA karanA cAhie ? pradhAna nimittajJa ne batAyA-yadyapi Apake vaMza meM tIna-tIna mahApuruSa paidA hue haiM / bhAvI tIrthaMkara kumAra ariSTanemi, vAsudeva zrIkRSNa evaM valadeva valabhadra / inake rahate koI ApakA vAla vAMkA nahIM kara sakatA, parantu yaha bhUmi yAdavoM ke lie anukUla nahIM hai / Aye dina ke saMgharSa evaM azAnti se bacane ke lie Apa saparivAra dakSiNa-pazcima dizA meM prasthAna kara dIjie / jAte-jAte jahA~ para satyabhAmA putra ratna ko janma de, vahIM para apanA jhaNDA gAr3a deM / usI bhUmi para yAdava vaMza kA abhyudaya hogA / samudravijaya jI, vasudeva, zrIkRSNa, valabhadra Adi pUrA yAdava kula calatA-calatA dakSiNa-pazcimI samudrataTa para pahu~ca gayA / vahA~ raivataka giri kI vAyavya dizA meM chAvanI DAlI / vahIM para satyabhAmA ne bhAnu aura bhramara-do putroM ko janma diyA / nimittajJa ke kahe anusAra vahIM para yAdavoM ne apanI rAjadhAnI banAne kA nizcaya kiyA / vAsudeva zrIkRSNa ne aSTama bhakta tapa karake devatA kA smaraNa kiyA / susthita nAmaka deva upasthita huA / vAsudeva ne kahA-mere lie eka naI nagarI kA nirmANa karo / devatA ne indra mahArAja ko zrIkRSNa vAsudeva kI bhAvanA batAI / indra mahArAja ne vaizramaNa kubera ko Adeza diyA ki vAsudeva zrIkRSNa ke lie eka atIva ramaNIya vizAla nagarI kA nirmANa karo / kubera ne 12 yojana lambI aura 9 yojana caur3I eka bhavya vizAla nagarI kA nirmANa kiyA / isa nagarI meM aneka dvAra-upadvAra hone se isakA nAma (dvAravatI) dvArakA rakhA gayA / AcArya hemacandra ke varNana ke anusAra-yahIM para pahale vAsudeva kI dvArakA nAmaka nagarI thI jo bAda meM samudra meM DUba gaI / kubera ne usI sthAna para vaisI hI nagarI kA nirmANa kiyA isalie usakA bhI nAma dvArakA rakhA / -(triSaSTi zalAkA 8,151) . 18. antakRddazA sUtra : prathama varga

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kucha vidvAnoM kA mata hai ki usameM daza dazArha, eka rAjA zrIkRSNa, evaM baladeva yoM bAraha pramukha zAsaka (svAmI) hone se isakA nAma vArApati par3A jo dhIre-dhIre dvArApati yA dvArakA kahalAI / pAsAdIyA Adi 4 vizeSaNoM kA artha isa prakAra hai pAsAdIyA - jise dekhane se prasannatA anubhava ho / darisaNIyA - jo dekhane yogya ho / abhirUvA - jise bAra-bAra dekhane kA mana hotA ho / paDavA - jise jaba bhI dekho, sundara aura suramya dIkhe / As it is expressed in previous pages that the description of 51 propiliators has been given in former five sections, these all were related to Dwaraka city and the royal family of Vasudeva Sri Krsna. Hence first of all, the description of Dwaraka city has been given. Elucidation Dwaraka-It is the most popular city in History and literature of India. It was most beautiful and wealthy city. How and why it was built, the following popular episode makes it clear to understand easily. When Sri Krsna murdered the cruel and tyrant ruler of Mathura city, named Kansa, then the wife of Kansa-Jivayasa went to her father Jarasandha, who was anti-Vasudeva and ruler of Rajagrha (really monarch of southern half of Indian penunsula). Weeping bitterly Jivayasa expressed the whole happenings and murder of her husband Kansa, to her mighty father Jarasandha. Listening all this Jarasandha became red in fury. He sent his ambassador to Soripuraruler-Samudravijaya (Samudravijaya was the great father of Krsna and Balarama; because the father of Krsna and Balarama-Vasudeva was the youngest brother of Samudravijaya. Krsna Balarama both went to Soripura after killing Kansa). Ambassador came to the court of Samudravijaya and spoke in harsh words-Samudravijaya! Either you send Krsna-Balarama with me at once or my lord Jarasandha will destroy you, your city and all Yadavas exhaustively. The harsh words were intolerable to Krsna. He disgraced the ambassador and the ambassador returned back angrily. prathama adhyayana For Private Personal Use Only 190

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Samudravijaya called a meeting of his kiths and kins, ministers and royal astrologers and then asked-What should be done in present circumstances? Premier Astrologer told-Though in your family there are three highly great persons-(1) Tirathamkara Aristanemi, (2) Vasudeva Krsna and (3) Baladeva Balarama, so none can harm you, may he be mighty like Yama; but this land (territory) is not favourable for Yadavas. So for avoiding the struggle and peacelessness of everyday, you should leave this place and go to south-west direction with all your families and citizens. You please stop at the place, where Satyabhama, wife of Sri Krsna, give the birth to a son. That land would be favourable to Yadavas and there you will prosper. According to the counsel of royal astrologer, Samudrovijaya, Vasudeva, Krsna, Balarama etc., whole Yadava family and citizens went out from Soripura and approached the south-west coast of ocean (Lavana samudra; present Arabian gulf.) Here all encamped near Raivataka mountain. At that place Satyabhama gave birth to two sons-(1) Bhanu and (2) Bhramara. Yadavas decided to establish their capital at that very place. Observing three days' fast Sr Krsna called a deity. Susthita deity came. Vasudeva expressed his desire-Please, construct a new city for me. Deity went to his ruler-Indra and gave words to the desire of Krsna. Indra ordered Vaisramana- Kubera (god of wealth) to construct a very beautiful, heart.-pleasing great and vast city for Vasudeva Sri Krsna. Kubera constructed a vast and grand city which was twelve yojanas in length and nine yojanas in breadth. In this city there were many great and small gates, so it was named as Dwaraka. According to Acarya Hemacandra previously at this place was situated first Vasudeva's Dwaraka city which was drowned in the sea afterwards. Kubera created at same place, the city, which was like old city. Therefore it is also named as Dwaraka, (Trisasti Salaka, 8-151) Some scholars opine that in this city there were twelve rulers (chief administrators-ten Dasarhas, Sri Krsna and Balarama, so it is called Barapati, which laterly became Dwarapati, Baravai and finally Dwaraka. Modern Historians and archaelogists say that this city was the centre of seatrade from Arabian contries and middle east Asia in ancient time so it was called as western gateway of India. Hence this city became popular as Dwaraka. 20 antakRddazA sUtra : prathama varga For Private Personal Use Only

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The meanings of four adjectives Pasadiya etc., are as under Pasadiya-By seeing which the feeling of pleasure arises. Darisaniyd-worth-seeing. Abhiruva-Desire for seeing which arouses again and again. Padiruva-Whenever seen it looked new, nice and splendid. tIse NaM bAravaIe nayarIe bahiyA uttara-purathime disibhAe, ettha NaM revayae NAmaM pavvae hotthA / vaNNao / tattha NaM revayae pavvae NaMdaNavaNe NAmaM ujjANe hotthA / vaNNao / surappie NAmaM jakvAyataNe hotthA porANe se NaM egeNaM vaNasaMDeNaM parikkhitte asogavarapAyave / tattha NaM bAravaIe nayarIe kaNhe NAmaM vAsudeve rAyA parivasai mahayA (himavaMta) raay-vnnnno| se NaM tattha samuddavijayapAmokkhANaM dasaNhaM dasArANaM / baladevapAmokkhANaM paMcaNhaM mahAvIrANaM / pajjuNNa-pAmokkhANaM adbhuTThANaM kumArakoDINaM / saMbapAmokkhANaM saTThIe duIta sAhassINaM / mahAseNapAmokkhANaM chappaNNAe balavagga sAhassINaM / vIraseNa-pAmokkhANaM egavIsAe vIrasAhassINaM / uggaseNapAmokkhANaM solasaNhaM rAyasAhassINaM / ruppiNIpAmokkhANaM solasaNhaM devIsAhassINaM / aNaMgaseNApAmokkhANaM aNegANaM gaNiyAsAhassINaM / aNNesiM ca bahUNaM Isara jAva satthavAhANaM bAravaIe NayarIe addhabharahassa ya sImaMtayAya sammatthassa ya AhevaccaM jAva viharai / zrIkRSNa kA rAja-vaibhava sUtra 5 : usa dvArakA nagarI ke bAhara IzAna koNa (pUrva evaM uttara dizA ke bIca) meM raivataka nAma kA eka parvata thA / usa raivataka parvata para nandana vana nAma .21 . prathama adhyayana

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kA eka udyAna thA / usa nandana vana meM surapriya nAma kA eka prAcIna yakSAyatana (yakSa mandira ) thA / vaha udyAna cAroM tarapha se eka vizAla vana khaNDa se ghirA huA thA, aura usa vana khaNDa meM eka vizAla azoka vRkSa thA / usa dvArakA nagarI meM zrIkRSNa vAsudeva rAjya karate the / jo ki mahA himavAna parvata ke samAna, maryAdA puruSottama the / ( rAjA evaM nagarI kA varNana aupapAtika sUtra ke varNana ke anusAra jAnanA cAhie / ) dvArakA nagarI meM samudravijaya jI Adi daza dazArha ( pUjya puruSa ) nivAsa karate the / mahAvIra kahe jAne vAle baladeva Adi pAMca zreSTha mahAbalI, pradyumna Adi sAr3he tIna karor3a kumAra bhI dvArakA meM the / zAmbakumAra, jinameM pramukha gine jAte the aise sATha hajAra durdAnta vIra tathA mahAsena Adi chappana hajAra balavarga (sainyasamUha ) the / vIrasena Adi ikkIsa hajAra vIra yoddhA, ugrasena pramukha solaha hajAra rAjA evaM rukmiNI pramukha solaha hajAra rAniyAM thIM / anaMgasenA Adi hajAroM gaNikAeM bhI dvArakA meM rahatI thIM / inake atirikta anya bahuta se Izvara ( sammAnita padadhArI nAgarikoM) se lekara aneka sArthavAha (vyApArI) Adi usa nagarI meM nivAsa karate the / isa prakAra ( vipula vaibhava evaM zaktizAlI vIra yoddhAoM, nAgarikoM se sampanna) usa dvArakA nagarI tathA samasta ardha bharata kSetra ( jambUdvIpa ke bharatakSetra ke tIna khaNDoM ) kA adhipatitva karate hue vAsudeva zrIkRSNa vahAM rAjya karate the / Magnificence of Srikrsna's Empire Maxim 5: Out of Dwaraka city in the middle of East-North directions (Isana Kona) there was a mountain named Raivataka. On Raivataka mountain there was a garden, named Nandana vana. In that Nandana Vana there was a temple (sanctuary) of Surapriya Yaksa (deity) which was very old. That garden was surrounded by one vast antakRddazA sUtra : prathama varga 22 *

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liAlva thI 35ADI bl Bol vaibhava it is RhA + * * rana kara ke Re K. :: paNa kAma A T/ . che * . ''ta ka ** :- " hakaka ' ka' vaDA nA kAkA S

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citrakrama 3 : zrIkRSNa vAsudeva kA rAjavaibhava vAsudeva zrIkRSNa kI rAjasabhA meM eka ora samudravijaya, vasudeva Adi kula ke pUjya puruSa AsIna haiN| dUsarI ora gadAdhara baladeva, pradyumnakumAra, zAmba Adi vIra tathA mahAsena, vIrasena Adi senAnAyaka, eka ora nagara ke pramukha sArthavAha Adi upasthita haiN| anaMgasenA gaNikA nRtya-gIta se sabhA kA manoraMjana kara rahI hai| sabhA kakSa meM sudarzana cakra pA~cajanya zaMkha Adi sajjita dIkha rahe haiN| Illustration No. 3 : View of Vasudeva Sri Krsna's royal assembly In the royal assembly of Vasudeva Sri Krsna, at one side is seated Samudravijay and other adorables. On the other side are sitting mace -bearer Baladeva, Pradyumna, Sambu etc., war heroes (braves) Mahasena, Virasena etc., army chiefs and premier traders of city. Harlot Anangasena is recreating assembly by her music song and dance. Sudarsana (disc weapon ), and Pancajanya conch are also seen there. voss 556 antakRddazA sUtra : citra paricaya For Private Personal Use Only ( varga 1 / adhya. 1 ) phaphaphaphaphapha fafa Wan ( Sec. 1 / Ch. 1 ) Wan

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Vanakhanda, and in that Vanakhanda, there was a huge Asoka tree. SriKrsna ruled over that Dwaraka city, which was great and high like mountain Mahahimavana. (More description about king and city should be known from Aupapatika sutra.) In Dwaraka city ten adorables (Dasa Dasarha) reside viz., Samudravijayaji etc. And there dwell Balarama etc., five great warriors, Pradyumna etc., three and half crores princes, sixty thousand great fighters among them Samba Kumara was the foremost, over fifty six thousand mighty men (army groups) among them foremost was Mahasena. Virasena etc., twentyone thousand bravemen, Ugrasena etc., sixteen thousand rulers and Rukmini (heing foremost) etc., sixteen thousand queens dwell in Dwaraka city. Anangsena etc., thousands of prostitutes (harlots)-courtesans also live there. Besides these, other numerous Iswaras (having respectable post and position), citizens, sarthavahas (traders) etc., also live in this city. In this way with vast fortune, magnificence, mighty warriors, citizens, Dwaraka city was opulent. Sri Krsna Vasudeva ruled over this city and complete half of Bharat Kshetra (three parts of Bharata-K setra of Jambudwipa). ET & : tattha NaM bAravaIe NayarIe aMdhagavaNhI NAmaM rAyA parivasai / mahayA himavanta, vnnnno| tassa NaM aMdhagavaNhissa raNNo dhAriNI NAmaM devI hotthA, vaNNao / tae NaM sA dhAriNI devI aNNayA kayAiM taMsi tArisagaMsi sayaNijjaMsi evaM jahA mahAbale prathama adhyayana * 23.

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sumiNadaMsaNaM kahaNA jammaM bAlattaNaM kalAo ya / jovvaNa-pANiggahaNaM, kaMtA pAsAya bhogA ya // NavaraM goyamo nAmeNaM / aTThaNhaM rAyavarakannANaM egadivaseNa pANiM giNhAveMti aTuTThao daao| usa dvArakA nagarI meM aMdhakavRSNi rAjA nivAsa karate the, jo mahAna himAlaya parvata kI bhAMti maryAdA pAlaka aura samartha the / dhAriNI nAma kI unakI rAnI thii| kisI dina dhAriNI rAnI apane zayanAgAra meM (taMsi tArisagaMsi-puNyavAna janoM ke yogya) sukha zayyA para soI huI thI / (isakA varNana mahAbala ke . prakaraNa ke anusAra samajha lenA cAhie) jaisA ki dhAriNI rAnI kA siMha svapna darzana, pati ko svapna kathana, bAlaka kA janma, usakI bAla-lIlAeM, kalA zikSaNa, yuvA avasthA Ane para yogya kanyAoM ke sAtha pANigrahaNa, kAnta ramaNIya prAsAda meM rahanA aura sAMsArika bhoga bhoganA Adi varNana yahAM mahAbala ke samAna samajha lenA cAhie / vizeSa yaha hai ki bAlaka kA nAma gautama kumAra rakhA gayA / eka dina meM ATha uttama kulIna rAjakanyAoM ke sAtha pANigrahaNa huA aura kanyApakSa kI ora se dAya-prItidAna meM ATha hiraNya koTi (svarNamudrAe~) milIM / Maxim 6 : In Dwaraka city ruler Andhakavrsni inhabited. He was great like Himawana mountain. Dharini was his queen. Once Dharini was sleeping on a very comfortable bed, (such a bed can be available to meritorious persons-tansi tarisagamsi) in her bedroom. (Its all description should be understood from the episode of Mahabala. As .24. antakRdazA sUtra : prathama varga

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rAnI kA svapna darzana tana kumAra kA utsava Pos RELAntatus bAla krIr3A / - - - . . ..

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0495455555555555555555550 citrakrama 4 : gautamakumAra kA janma evaM zikSaNa prathama dRzya meM rAnI dhAriNI susajjita zayana-kakSa meM soyI zveta siMha kA svapna dekhatI hai| dvitIya dRzya meM gautamakumAra ke janma kI khuziyA~ manAI jA rahI haiN| nRtya-gAna ho rahA hai tathA miSTAnna bA~TA jA rahA hai| tRtIya dRzya meM gautamakumAra kI bAla-krIr3A, guru ke pAsa zastra-zikSaNa tathA ATha rAjakanyAoM se pANigrahaNa kA dRzya hai| (varga 1/adhya. 1) Illustration No. 4: Birth and learning of Gautamakumara First Scene-Sleeping in her decorated bed-room queen Dharini dreams a lion of white colour. Second Scene-Birth ceremony of Gautamakumarasinging and dancing, sweets are being distributed. Third Scene-Childish plays of Gautamakumara, learning of strategy from teacher and his marriage with eight royal princesses. (Sec. 1/Ch. 1) Sheng Le Le Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFF F5Nian 6555555555555555555 5 antakRddazA sUtra : citra paricaya

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Queen Dharini's seeing the dream of a lion, expressing her dream to her husband, babybirth. funs of baby. Studies of arts etc., young age, marriage with beautiful and cultured maidens, residing in a comfortable and pleasant palace, and enjoyment of worldly pleasures etc. All the description should be conceived here like Mahabala. Here mentionahle speciality is-that name of baby was kept Guatama Kumara. Fle married eight princesses in one day and he got eight crore gold-coins from his fathers-in-law as dowry (dava). sUtra 7 : teNaM kAleNaM teNaM samaeNaM arahA ariTThanemI Aigare jAva viharai / cauvvihA devA AgayA / kaNhe vi nnigge| tae NaM se goyame kumAre jahA mehe tahA Niggae / dhamma soccA Nisamma jaM NavaraM devANuppiyA ! ammApiyaro ApucchAmi / devANuppiyANaM aMtie pavyayAmi / evaM jahA mehe tahA goyame vi jAva aNagAre jAe, iriyAsamie jAva iNameva NiggaMthaM pAvayaNaM purao kAuM viharai / tae NaM se goyame aNagAre aNNayA kayAiM arahao ariTTanemissa tahArUvANaM therANaM aMtie sAmAiyamAiyAiM ekkArasa aMgAI ahijjai ahijjittA bahUhiM cauttha jAva appANaM bhAvemANe viharai / tae NaM arahA ariTThaNemi aNNayA kayAI bAravaIo nayarIo NaMdaNavaNAo ujjANAo paDiNikkhamai / paDiNikvamittA bahiyA jaNavayavihAraM viharai / bhagavAna ariSTanemi kA dvArakA Agamana aura gautamakumAra kI dIkSA sUtra 7: usa samaya arihanta ariSTanemi bhagavAna grAmAnugrAma vihAra karate hue dvArakA nagarI ke nandanavana udyAna meM padhAre / bhagavAna kA samavasaraNa * 25 . prathama adhyayana

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lagA / bhavanapati, vANavyantara. jyotiSI evaM vaimAnika-cAroM jAti ke deva darzana karane Aye / vAsudeva zrIkRSNa bhI hajAroM ke jana samUha ke sAtha prabhu ke darzanArtha Aye / taba, vaha gautamakumAra bhI meghakumAra kI taraha prabhu ke darzana karane ke lie ghara se nikalA / dharmopadeza sunakara hRdaya meM dhAraNa karake prabhu se prArthanA kI-he devAnupriya ! maiM apane mAtA-pitA ko pUchakara, unakI anumati prApta kara Apa devAnupriya ke pAsa, pravrajita (zramaNa dIkSA lenA) honA cAhatA isa prakAra medhakumAra kI bhA~ti, gautamakumAra ne bhI mAtA-pitA se AjJA mAMgI / anta meM bar3e samAroha pUrvaka gautamakumAra ne dIkSA grahaNa kara lI / IryAsamiti Adi pAMca samiti evaM tIna gupti se sAvadhAna rahakara nirgrantha pravacana-arthAt bhagavAna kI AjJA anuzAsana ko zirodhArya karaka vicarane lage / usake pazcAt gautama aNagAra ne arihaMta ariSTanemi bhagavAna ke tathArUpaguNa sampanna gItArtha sthaviroM ke pAsa sAmAyika (Avazyaka sUtra-zruta) Adi gyAraha aMgoM kA adhyayana kiyA / adhyayana karake gautama aNagAra bahuta se upavAsa yAvat (velA, telA Adi) tapa dvArA AtmA ko bhAvita karate hue AtmAnanda meM lIna rahane lage / taba, arihaMta ariSTanemi ne kisI anya dina, dvArakA nagarI ke nandanavana udyAna se prasthAna kiyA aura anya bhavya jIvoM ko mokSa mArga kA prakAza karate hue vicarane lage / Coming of Bhagawana Aristanemi to Dwaraka and Consecration of Gautamakumara Maxim 7 : At that time and at that period Arihanta Aristanemi wandering village to village came to Nandana garden of Dwaraka city, the religious council (samuvastrana) .26 . antakRddazA sUtra : prathama varga

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held. Bhavanapati, Vanavyantara, Jyotiska, Vaimnanika- all the four kinds of gods came to see and bow down to Bhagawana. Vasudeva Srikrsna also came with thousands of people, to see and bow down to him. Then, Gautamakumara also came out of his palace, for seeing and bowing down to Bhagawana like Meghakumara. Hearing and taking to heart the sermon of Bhagawana, he requested him-0 Reverend sir ! (Deranupriya-heloved of gods) asking permission from my parents. I want to accept consecration near your lotus feet. Thus, like Meghakunara, Gautamakuunara also asked permission from his parents. In the end Gautamakunara accepted consecration with great pomp and show. He accepted five circumspections (Samiti) as circumspection of movement (Irya saniti) etc. and three incognitoes (gupti) and began to wander according to the discipline of Bhagawana, i.e., Jain religious monk order. Thereafter friar (anagara) Gautama learnt Samavika (Arasvaka sutra) etc., cleven aigas from the cider monks of Bhagawana Aristanemi. After it observing many types of fast penances, like one day', two days', three days' fast penences etc., and hy other types of austerities purifying his soul Gautama ascetic reserved himself in soul bliss. Then, on an other day Arihanta Aristanemi went out from Nandana garden of Dwaraka city and began to wander village to village telling the path of salvation to other souls-beings. FC: tae NaM se goyame aNagAre aNNayA kayAiM jeNeva arahA ariTThaNemI teNeva uvAgacchai; uvAgacchittA arahaM ariDaNemiM tikkhutto AyAhiNa-payAhiNaM karei / karittA, vaMdai NamaMsai / vaMdittA NamaMsittA evaM vayAsI prathama adhyayana . 26 .

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icchAmi NaM bhaMte ! tuDabhehiM abbhaNuNNAe samANe mAsiyaM bhikkhupaDimaM uvasaMpajjittANaM viharittae / evaM jahA khaMdao tahA bArasa bhikkhu paDimAo phAsei / phAsittA guNarayaNaM vi tavokammaM taheva phAsei NiravasesaM / jahA khaMdao tahA ciMtei tahA Apucchai / tahA therehiM saddhiM settuMjaM durUhai, mAsiyAe saMlehaNAe bArasa varisAiM pariyAe jAva siddhe / evaM khalu jaMbU ! samaNeNaM jAva saMpatteNaM aTThamassa aMgassa aMtagaDadasANaM paDhamassa vaggassa paDhamassa ajjhayaNassa ayamaDhe paNNatte / (paDhamaM ajjhayaNaM sammattaM) sUtra 8: usake pazcAt anya kisI dina, gautama aNagAra jahA~ arihaMta ariSTanemi virAjamAna the vahA~ Aye / arihaMta ariSTanemi ko vinayapUrvaka tIna vAra dAIM ora se bAIM ora pradakSiNA kI, pradakSiNA karake vandana namaskAra kiyA / vandana namaskAra karake isa prakAra nivedana kiyAhe bhagavana ! merI icchA hai ki ApakI AjJA-anumati prApta hone para maiM mAsikI bhikSu pratimA aMgIkAra karU~ ? (arihaMta ariSTanemi ne kahA-devAnupriya ! jaisA tumheM sukha ho vaisA karo, zubha kArya meM vilamba mata karo / ) isa prakAra gautama aNagAra ne skandhaka muni kI taraha kramazaH bAraha bhikSu pratimAoM kI ArAdhanA kI / phira guNaratna nAmaka tapa kI bhI usI prakAra sampUrNa ArAdhanA kI / (dekhie tAlikA naM. 1) tapa ArAdhanA karate hue gautama aNagAra ne skandhaka muni kI bhAMti hI vicAra kiyA, aura sthavira muniyoM ko sAtha lekara zatrujaya parvata para car3he | vahA~ zuddha bhUmi kI pratilekhanA kara eka mAsa kI saMlekhanA kI / isa prakAra saMlekhanA pUrvaka vAraha varSa kI nirdoSa dIkSA paryAya pUrNa karake, kevala jJAna prApta kara anta meM sarva karmoM kA kSaya karake siddha hae / .28. antakRdazA sUtra : prathama varga

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10. Cins A HAR 7 a PREM GO GOS - - - www . TAmrapter MAN timranich ha.. EMAITriant S HARE S THA nirvANa rAtri dhyAna TAN A AtApanA RICA ... . . . . S

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citrakrama 5 : gautama aNagAra kA nirvANa gautamakumAra ne dIkSita hokara sthaviroM ke pAsa gyAraha aMgoM kA adhyayana kiyaa| phira bhikSu pratimA aMgIkAra kI tathA guNarala saMvatsara tapa kiyaa| dina meM sUrya kI prakhara kiraNoM ke sAmane vIrAsana se baiThakara AtApanA ke sAtha tathA rAtri meM ukaDU Asana se UrdhvabAhu hokara dhyAna karate haiN| anta meM sthaviroM ke sAtha zatrujaya parvata para jAkara eka mAsa kI saMlekhanApUrvaka nirvANa pada prApta kiyaa| devatAoM ne gautama muni kA / nirvANa-mahotsava mnaayaa| (varga 1/adhya. 1) Illustration No. 5: Salvation of friar Gautama Consecrated Gautamakumara learnt eleven angas from elder sages, practised sage-firm resolutions and observed Gunaratna samvatsara austerity. In day time, sitting in Virasana posture he grasped the heat of sharp sun-rays and in the night sitting with utkatuka posture and raising hands upwards meditated. At the nearing ending of his life he climbed mount Satrunjaya with elder sages and attained salvation with one month's Samlekhana and gods celebrated salvationceremony of monk Guatama. (Sec. 1/Ch. 1) 0555555555555555555555555550 antakRddazA sUtra : citra paricaya

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Arya sudharmA-he jambU ! isa prakAra zramaNa bhagavAna mahAvIra ne AThaveM aMga antakRddazA ke prathama varga ke prathama adhyayana kA yaha bhAva kahA hai / (9274 37824 74197) Maxim 8 : Thereafter on an other day ascetic Gautama came to Bhagavana Aristanemi, circumabulated three times, worshipped and bowed down himself with devotion, then respectfully expressed his wish"0) Bhagawan ! If you allow me, I want to observe one month Bhiksu Pratima. (Arihanta Aristanemi said-Beloved as gods (Devaailpriya) ! Do as you feel happy, but do not delay in meritorious deeds). Thus Gautama ascetic observed twelve Bhiksu Pratimas like Skandhaka monk and practised Gunaratna sarivatsara penance. (See Table 1) Practising penances and austerities, ascetic Gautama also thought like monk Skandhaka and then with elder saints climbed up on Satrunjaya mountain. Ther he searched a place without flora and insects, i.e., pure place. He made it neat and clean. After that with pure heart and steady propiliation, he accepted one month's fast penance (sailekhana-Really it is a penance till death). Thus with sailekhand and fulfilling twelve years' consecration period and obtaining infinite knowledge, consuming all karmas he attained liberation. Arya Sudharma-) Jambu ! Thus sramana Bhagawana Mahavira has expressed the subject matter of first chapter of first section of Antakrddasa sutra. [First Chapter concluded) prathama adhyayana

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adhyayana 2-10 sUtra 1: ___ evaM jahA goyamo tahA sesA vi vaNhI piyA dhAriNI mAyA / samudde sAgare gaMbhIre thimiye, ayale kaMpille akkhobhe, paseNaI viNhU e-e egagamA / paDhamo vaggo dasa ajjhayaNA paNNattA / sUtra 1 : isa prakAra jaisA gautama aNagAra kA varNana kiyA gayA hai, usI prakAra anya nau kA bhI varNana samajhanA cAhie / ina sabake pitA vRSNi tathA mAtA dhAriNI rAnI thI / ina anya kumAroM ke nAma isa prakAra haiM2. samudrakumAra, 3. sAgarakumAra, 4. gaMbhIrakumAra, 5. stimitakumAra, 6. acalakumAra, 7. kAMpilyakumAra, 8. akSobhakumAra, 9. prasenajita, 10. viSNukumAra / ina sabhI adhyayanoM kA varNana gautama muni kI taraha eka samAna jAnanA caahie| isa prakAra prathama varga ke dasa adhyayana kahe gaye haiM / (prathama varga samApta) Chapteru 2 to 10 Maxim 1 : Thus, as the description of ascetic Gautama has been given, in the same way the description of other 9 chapters should be known and understood. The father of all these was Andhakaroni and mother was queen Dharini ; but the names of Kumaras were .30 . antakRddazA sUtra : prathama varga

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(2) Samudra Kumara, (3) Sagara Kumara (4) Gambhira Kumara (5) Stimita Kumara, (6) Acala Kumara, (7) Kampilya Kumara (8) Aksobha Kumara (9) Prasenajita, and (10) Visnu Kuinara The subject matter of all these chapters is like monk Gautama. Thus these ten chapters are said. [Chapters 2 to 10 concluded] [First Section completed] vivecana bhikSu pratimA gautama aNagAra ne mahAmuni skandhaka ke samAna bhikSu kI bAraha pratimAe~ dhAraNa kI pratimAoM kA saMkSipta svarUpa isa prakAra hai pahalI pratimA kA dhAraka sAdhu eka mahIne taka eka datti anna kI aura eka datti pAnI kI (dAtA dvArA diye jAne vAle anna aura pAnI kI akhaNDa dhArA eka datti kahalAtI hai) letA hai / eka se lekara sAta pratimAoM kA samaya pratyeka kA eka-eka mAsa bar3hatA jAtA hai / pahalI eka mAsikI, dUsarI do mAsikI, tIsarI traimAsikI, cauthI cAra mAsikI, pA~cavI paMca mAsikI, chaThI SaTamAsikI aura sAtavIM saptamAsikI kahalAtI hai / pahalI pratimA meM anna pAnI kI eka-eka datti, dUsarI meM do, tIsarI meM tIna, yAvat kramazaH sAtavIM meM sAta datti, anna kI aura sAta datti hI pAnI kI lI jAtI haiM / AThavIM pratimA kA kAla sAta ahorAtri kA hai / aura navamI pratimA kA bhI sAta dina rAta hai / AThavIM, navamI, dasavIM pratimA meM cauvihAra upavAsa kiyA jAtA hai / gyArahavIM pratimA kA samaya eka dina rAta kA hai aura cauvihAra velA karake ArAdhanA kI jAtI hai / bArahavIM pratimA kA samaya eka rAta kA hai aura cauvihAra tene se isakI ArAdhanA kI jAtI hai / bhikSu pratimAoM kA vistRta varNana antakRddazA mahimA (pariziSTa) meM dekhie / * raivataka parvata ko ujjayanta, Urjayanta, girINAla aura giranAra bhI kahA jAtA hai / mahAbhArata Adi meM bhI isa raivataka parvata kA varNana AtA hai / * jisameM bhinna-bhinna jAti ke vRkSa hoM vaha vana khaNDa kahalAtA hai / -jJAtA 1 TIkA 2-10 adhyayana

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bhagavAna ariSTanemi evaM vAsudeva zrIkRSNa Adi kA janma suprasiddha harivaMza meM huA thA / isa vaMza meM zauryapura ke svAmI zUrasena nAma ke prasiddha rAjA hue / zUrasena ke putra kA nAma zUravIra thA / zUravIra ke do putra the-aMdhaka aura vRSNi / ina donoM bhAiyoM ke nAma se yaha kula aMdhaka-vRSNi kula nAma se prasiddha huaa| (uttarAdhyayana vRtti. 22) * uttara purANa (70) ke anusAra zUravIra ke do putra the aMdhakavRSNi aura namvRSNi / aMdhakavRSNi ke dasa putra the jo dazArha kahalAte the-1. samudravijaya, 2. akSobhya, 3. stimita, 4. sAgara, 5. himavAna, 6. acala, 7. dharaNa. 8. pUraNa, 9. abhicandra, 10. vasudeva / (abhayadevakRta antakRdazAvRtti / ) * Izvara-sacitra ardhamAgadhI koSa ke anusAra 'Isara' zabda kA prayoga-yuvarAja, mAMDalika rAjA, amAtya, zrImaMta, zreSThI Adi ke lie kiyA jAtA thA / (sa.a. ko. bhAga-2, pRSTha 158) mahAvala kA varNana bhagavatI sUtra zataka-11, uddezaka 11 meM AyA hai jisakA saMkSepa meM hindI bhAvArtha antakRdazAmahimA meM diyA gayA hai / dAya-dAta-kanyA ke vivAha ke pazcAt dI jAne vAlI vastu (jJAtA-vRtti) devAnupriya-prAcIna kAla meM yaha eka madhura sammAnajanaka sambodhana thA / TIkA granthoM meM isa zabda ke do artha milate haiM-(1) devoM ke samAna priya aura (2) sarala Atman / yaha zabda mukhya rUpa se jaina granthoM meM hI milatA hai / vaise yaha samvodhana eka Ama sambodhana thA / pitA, putra, guru, ziSya, pati, patnI Adi sabhI ke lie isakA prayoga tA thA / sAmAnya vyakti ke lie bhI 'devAnupriya' zabda kA prayoga kiyA jAtA thA / vauddha sAhitya meM 'devAnAMpriya' zabda milatA hai / meghakumAra kA varNana jJAtAsUtra adhyayana 1 ke anusAra saMkSepa meM antakRddazA mahimA meM diyA gayA hai / saMlekhanA ke viSaya meM vizeSa spaSTIkaraNa antakRdazA mahimA meM dekheM / Elucidation Special Resolution of Monk (Bhiksu Pratima) Ascetic Guutama had practised 12 Bhiksu Prutiinas (Special resolution of a monk) like great monk Skandhaka. The conception of Bhiksa Pratimas is as following antakRddazA sUtra : prathama varga

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The practiser of first Bhiksu pratima takes one datti of food and one datti of water till one month. The regular slow of food and water, which is being given by a giver is termed as darti. From first to seven Pratimas, the time-period of every following pratima increases by one month, As the period of first pratima is one month, second of two months, third of three months, fourth of four months, fifth of five months, sixth of six months and seventh of seven months. Likewise the number of dattis also increases. As during first Pratima the sage accepts one datti of food and one iatti of water, in second two dattis of food and two dattis of water, in ilird three dattis, in fourth four dattis, in fifth five dattis, in sixth six dattis and in seventh seven dattis of food and water the sage accepts. The time period of eighth pratima is of seven days and nights and so is the case with 9th and tenth pratimus. All these eighth, nineth and tenth pratimas are practised observing complete fast, not even to take water on alternate days i.e. on first, third, fifth and seventh day. The time period of eleventh Bhiksu Pratima is of one day-night only. It is also practised with two days complete fast penance, meaning to eat and drink nothing-to renounce all the four types of food amam, panam, khadim, swudim. The time period of twelfth Bhiksu Pratima is of one night only. It is practised with complete three days' fast penance. -(Dasasrutaskandha, Dasa 7) Detailed study of Bhiksu Pratimas has been discussed in Antakrddasa Mahima. Readers are suggested to see that book. Raivataka mountain also called Ujjayanta, Urjayanta, Girinala and Giranara. The mention of this mountain has also been made in Mahabharata etc. Vanakhanda denotes a part of wood in which various kinds of trees are found. -(Inata 1, Commentary) | Bhagawana Aristanemi, Vasudeva Srikrina and their kith and kins took birth in famous Harivamsu. In this tradition (Vamsa) the ruler of Sauryapura, Surasenu became a famous king. The name of his son was Suravira. Suravira had two sons-(1) Andhaka and (2) Vrsni. By the 2-90 3EZEG

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name of these two brothers this tradition became popular as Andhaka-Vrsnikula. -(Uttar dilhyayana Vrti21) According to Uttar Puruna (70)-Sururira had two sons-(1) AndhukaVrsni and (3) Nara-Vrsni. Andhaka-Vrsni had ten sons, who were called dasarhus and their names were-(1) Samudravijaya, (2) Aksobhya (3) Stimitla (4) Sagara (5) Himavana (6) Acala (7) Dharana (8) Purana (9) Abhicandra and (10) Vasudeva. -(Abhayadevavrtii-Anakrddasa Sutru) Iswara-According to Sacitra Ardha-magadhi Kosa the word 'Iswara' is used for crown prince, mandalika raja (territorial ruler) amatya (minister) Samanta (government or gazetted officers), rich and wealthy persons etc., -(S. A. Dictionary, lol. 2. p. 158) The full description of Mahabala is given in Bhagawati Sutra, Sataku 11, Uddesaka 11. Its simple and brief llindi version is given in intakrddasa Mahima. Daya-Data denotes the things which are given wilfully by their fathers at the occasion of the marriage of their daughters -(.Jnala Vetti) Devanupriya (Prakrta form Devunuppiya)-It is a word used specially in Jain scriptures denoting sweet and honourable address. In Jain world it was a frequent address. Being sweet it was used for father, son, husband, general persons, kings etc., all and even to teacher, disciple, gods. The description of Meghakumara, we get in Jnata Sutra. Chapter I, the same briefly given in simple Hindi language in Anakrdlasa Mahinu. For vivid description of Samlekhana readers are advised to read the book Antakrddasa Mahima. guNaratna tapa guNaratna nAmaka tapa solaha mahInoM meM sampanna hotA hai, isameM tapa ke 407 dina aura pAraNA ke 73 dina hote haiM / pahale mAsa meM ekAntara upavAsa kiyA jAtA hai / dUsare mAsa meM bele-bele pAraNA aura tIsare mAsa meM tele-tele pAraNA kiyA jAtA hai / isI prakAra var3hAte hue solahaveM mahIne meM solaha-solaha upavAsa karake pAraNA kiyA jAtA hai / isa tapa meM dina meM utkaTuka Asana se vaiThakara sUrya kI AtApanA lI jAtI hai aura rAtri meM vastra rahita vIrAsana se baiThakara dhyAna kiyA jAtA hai | gautama kumAra kI tapa ArAdhanA kA citra dekhie / .34 . antakRddazA sUtra : prathama varga

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Gunaratna Samvatsara Tapa (Penance) Gunaratna penance completes in 16 months. Among them 407 days are of fast and 73 days are of Purana (to take food). During first month one day fast and second day Paruna this order is followed. In second month two days' fast and third day Parana, in third month three days' fast and one day paruna. Increasing in this way in 16th month parana is taken after sixteen days' fast. In this penance during day the practiser sits in sunrays with Utkatuka posture an putting off all clothes the practiser meditates with Virasana posture. The adjacent table elucidates the penance-observing of Gautama Kuumuru clearly. 2-90 3TZUG 34 .

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mahInA pahalA dUsarA tIsarA cauthA pAMcavA~ chaThA sAtavA~ AThavA~ nauvA~ dasavA~ gyArahavA~ bArahavA~ terahavA~ caudahavA~ pandrahavA~ solahavA~ yoga 36 * guNaratna saMvatsara tapa - tAlikA tapa va tapa saMkhyA 15 upavAsa 10 belA 8 telA 6 colA 5 pacolA 4 chaha 3 sAta 3 aThAI 3 nau 3 dasa 3 gyAraha 2 vAraha 2 teraha 2 caudaha 2 pandraha 2 solaha tapa ke dina 15 20 24 24 25 24 21 24 27 30 33 24 26 28 30 32 407 pAraNe ke dina 15 90 8 6 4 M pr r 2 2 73 yoga 30 30 32 30 30 28 24 27 30 33 36 26 28 30 32 34 480 antakRddazA sUtra : prathama varga

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Table of Gunaratna Samvatsara Tapa (Penance) Month Total Penance (fast) and Penance no. Days of fast Days of Penance Parana 15 First Second Third 32 4 Fourth 30 Fifth 30 24 Sixth Seventh Eighth Nineth 24 15 fast 10 two days' fast 8 three days' fast 6 four days' fast 5 five days' fast 4 six days' fast 3 seven days' fast 21 3 eight days' fast 3 nine days fast 3 ten days' fast 3 eleven days' fast 2 twelve days' fast 2 thirteen days' fast 26. 2 fourteen days' fast 28 2 fifteen days' fast 30 2 sixteen days' fast 32 30 Tenth 30 26 36 Eleventh Twelfth Thirteenth Fourteenth Fifteenth Sixteenth 30 32 34 Total T 407 407 73 480 2-90 3&TTAG . 36 .

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skandhaka ke samAna cintana gautama aNagAra ko skandhaka muni kI taraha ekadA-kisI samaya, rAtri ke pichale prahara meM dharma jAgaraNA karate hue aisA vicAra AyA aneka prakAra ke udAra tapa dvArA merA zarIra zuSka evaM kRza ho gayA hai / merA zArIrika bala bhI kSINa ho gayA hai / kevala Atmavala se calatA aura khar3A rahatA hU~ / calate hue, khar3e hote hue haDDiyoM meM kar3a-kar3a kI AvAja hotI haiM / ataH jaba taka mujhameM utthAna-karma-bala-vIrya-puruSAkAra parAkrama hai, taba taka mere liye yaha zreyaskara hai ki rAtri vyatIta hone para prAtaHkAla bhagavAna ke samIpa jAkara, unako vandana-namana kara, paryupAsanA karU~, karake svayaM hI pA~ca mahAvratoM kA AropaNa karake sAdhu-sAdhviyoM ko khamAkara, sthaviroM ke sAtha zatrujaya parvata para car3hakara zilApaTTa kI pratilekhanA karake, DAbha kA saMthArA vichAkara, apanI AtmA ko saMlekhanA se doSamukta karake, AhAra-pAnI kA tyAga kara pAdapopagamana saMthArA karanA tathA usameM sthira rahanA mere lie zreSTha hai| -(bha. sU. za. 2 udde.1) Thinking like Skandhaka Skandhaka was a great sage in Jain Sutrus. His thinking was very deep and famous. So the simile of Gautamu mendicant is given to Skandhaka sage. Once, on a night during religious awakening monk Gautama hegan to think like this-Due to different types of severe penances my body has become lean and withered and strength of body hase also diminished. Only by self-strength i stand and move. While I stand or move my bones crackle and make sound. Unul I have strength, valour, etc., it would be better for me that I should propiliate the religious rites which are practised at the end of life. So in the morning I will go to Bhagawana and by bowing down worship him, myself propiliating five great vows, begging pardon of all saints and nuns, climbing on the mount Satrunjaya with elder sages, watch a rock, taking bed of grass, making my own soul faultless by samlekhana, and renouncing food and water, lying like a broken branch of a tree (Padapopagamana saithara) and should remain steadfast in it. This is the best for me. -(Bha, Su, Sa, 2, Udd., I) . 38 . antakRddazA sUtra : prathama varga

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dvitIya varga adhyayana 1-8 1: jai NaM bhaMte ! samaNeNaM jAva saMpatteNaM bhagavayA mahAvIreNa paDhamassa vaggassa ayamaDhe paNNatte, doccassa NaM bhaMte ! vaggassa aMtagaDadasANaM samaNeNaM jAva saMpatteNaM kaI ajjhayaNA paNNattA ? evaM khalu jaMbU ! samaNeNaM jAva saMpatteNaM aTTha ajjhayaNA paNNattA / taM jahA akkhobhe sAgare khalu, samudda himavaMta ayala NAme ya / dharaNe ya pUraNe vi ya, abhicande ceva aTThamae // sUtra 1 jambU svAmI-he bhagavan ! zramaNa bhagavAna mahAvIra prabhu ne prathama varga kA jo varNana kiyA hai, vaha maiMne sunA / aba dUsare varga meM zramaNa bhagavAna mahAvIra ne kitane adhyayana pharamAye haiM ? Arya sudharmA-he jambU ! zramaNa yAvat mukti prApta bhagavAna mahAvIra ne dUsare varga ke ATha adhyayana pharamAye haiM, jaise ki-1. akSobhakumAra, 2. sAgara, 3. samudra, 4. himavAna, 5. acala, 6. dharaNa, 7. pUraNa aura 8. abhicandra / SECOND SECTION Chapters 1 to 8 Maxim 1 : Jambu Shami-() Reverend Sir ! Sramana Bhagawana Mahavira described as the first section, so I heard 1-8adhyayana . 39 .

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attentively. Now please tell me how many chapters have been described by Sramana Bhagawana Mahavira in the second section of Antakriddasa Sutra. arya Sudharma- ( Jambu ! Sramana ( until salvated) Bhagawana Mahavira has described eight chapters of second section. As - ( 1 ) Aksobhakumara (2) Sagara (3) Samudra, (4) Himavana, ( 5 ) Acala, (6) Dharana, (7) Purana, and (8) Abhicandra. adhyayana 1 se 8 sUtra 2 : teNaM kAleNaM teNaM samaeNaM bAravaIe NayarIe vaNhI piyA dhAriNI mAyA / jahA paDhamo vaggo, tahA savve aTTha ajjhayaNA / guNarayaNaM tavokammaM solasavAsAI pariyAo / settuMje mAsiyAe saMlehaNAe jAva siddhe / evaM khalu jaMbU ! samaNeNaM jAva saMpatteNaM aTThamassa agassa doccassa vaggassa ayama paNNatte / sUtra 2 : usa kAla usa samaya meM dvArakA nagarI meM ina AThoM kumAroM ke vRSNi rAjA pitA aura dhAriNI mAtA thI / jisa prakAra prathama varga kahA, usI prakAra ye sabhI AThoM adhyayana samajhane cAhie / ina sabhI sAdhakoM ne guNaratna saMvatsara tapa kiyA / solaha varSa kA nirmala cAritra pAlana kara zatruMjaya parvata para eka mAsa kI saMlekhanA kI, yAvat siddha hue / isa prakAra he jambU ! zramaNa bhagavAna mahAvIra prabhu ne AThavaM aMga antakRddazA ke dUsare varga kA yaha bhAva pharamAyA hai / ( dvitIya varga ke adhyayana 1 se 8 samApta ) 40 For Private Personal Use Only antakRdazA sUtra : dvitIya varga

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Chapters 1 to 8 maxim 2 : (At that time and at that period) Father was Vrsni and mother was Dharini of all these eight princes. As in the first section is said about Gautamakumura, in the same way all these eight chapters should be known. All the practisers observed Gunaratna saivatsara penance and practised consecration period of sixteen years. These practised pure conduct and with scumlekhana of one month all these attained liberation from mountain Satrunjava. Thus () Jambu ! Sramana Bhagarina Malarira has told the subject matter of the second section of Eighth Anga Antakrddasa [Eight chapters consumed] [Second section completed] 1- 8adhyayana * 89 *

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tRtIya varga sUtra 1 jai NaM bhaMte ! samaNeNaM jAva saMpatteNaM aTThamassa aMgassa doccassa vaggassa ayamaDhe paNNatte, taccassa NaM bhaMte ! vaggassa samaNeNaM jAva saMpatteNaM ke aDhe paNNatte ? evaM khalu jaMbU ! samaNeNaM jAva saMpatteNaM aTThamassa aMgassa taccassa vaggassa aMtagaDadasANaM terasa ajjhayaNA paNNattA / taM jahA1. aNIyaseNe, 2. aNaMtaseNe, 3. ajiyaseNe, 4. aNihayariU, 5. devaseNe, 6. sattuseNe, 7. sAraNe, 8. gae, 9. sumuhe, 10. dummuhe , 11 kUvae, 12 dArue, 13 aNAdiTThI / / jai NaM bhaMte ! samaNeNaM jAva saMpatteNaM aTThamassa aMgassa aMtagaDadasANaM taccassa vaggassa terasa ajjhayaNA paNNattA / taM jahA-aNIyaseNe jAva annaaditttthii| paDhamassa NaM bhaMte ! ajjhayaNassa aMtagaDadasANaM samaNeNaM jAva saMpatteNaM ke aDhe paNNatte ? sUtra 1: Arya jambU-he bhagavan ! zramaNa bhagavAna mahAvIra prabhu ne AThaveM aMga antakaddazA ke dUsare. varga kA jo bhAva kahA, vaha maiMne sunA / aba he bhagavana ! tIsare varga kA zramaNa bhagavAna mahAvIra prabhu ne kyA bhAva kahA hai ? sudharmA svAmI-he jambU ! zramaNa bhagavAna mahAvIra svAmI ne AThaveM aMga antakRddazA sUtra ke tIsare varga meM teraha adhyayanoM kA varNana kiyA hai, jo isa prakAra hai-- antakRddazA sUtra : tRtIya varga

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1 anIkasena, 2. anantasena, 3. ajitasena, 4. anihataripu, 5. devasena, 6. zatrusena, 7. sAraNa, 8. gajasukumAla, 9. sumukha, 10. durmukha, 11. kUpaka, 12. dAruka, 13. anAdhRSTi / Arya jambU-he bhagavan ! zramaNa prabhu mahAvIra ne AThaveM aMga antakRddazA ke tIsare varga meM 13 adhyayana kahe haiM to prathama adhyayana kA kyA bhAva pharamAyA hai? THIRD SECTION Maxim 1: Arya Jambu-O Reverend sir ! I heard attentively the description given by Sramana Bhagawana Mahavira of the second section of Eighth Anga Antakyddasa Sutra. Now please tell me what Sramana Bhagawana Mahavira told in third section of this Anga. Sudharma Swami-O Jambu ! Sramana Bhagawana Mahavira has described thirteen chapters in the third section of Eighth Anga Antakyddasa Sutra, which are as follows(1) Anikasena (2) Anantasena (3) Ajitasena (4) Anihataripu, (5) Devasena (6) Satrusena (7) Sarana (8) Gaja Sukumala (9) Sumukha (10) Durmukha (11) Kupaka (12) Daruka and (13) Anadhrsti. Arya Jambu-O Reverend sir ! If Sramana Bhagawana Mahavira has said thirteen chapters in the third section of Eighth Anga Antakrddasa Sutra; then what description he has given of first chapter. prathama adhyayana sUtra 2 : evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNaM bhaddilapure NAmaM Nayare hotthA / riddhisthimiya-samiddhe, vaNNao / prathama adhyayana

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tassa NaM bhaddilapurassa nayarassa bahiyA uttara-purasthime disibhAe sirIvaNe NAma ujjANe hotthA, vaNNao / jiyasattU rAyA / tattha NaM bhaddilapure Nayare NAge NAmaM gAhAvaI hotthA, aDDhe jAya apribhuue| tassa NaM NAgassa gAhAvaissa sulasA NAmaM bhAriyA hotthA, sukumAlA jAva surUvA / tassa NaM NAgassa gAhAvaissa putte sulasAe bhAriyAe attae aNIyaseNe NAmaM kumAre hotthA / sukumAle jAva surUve / paMca dhAI parikkhitte / taM jahA-khIradhAI, (majjaNadhAI, maMDaNadhAI, kIlAvaNadhAI, aMkadhAI) jahA daDhapaiNNe jAva girikaMdara-mallINeva caMpakavarapAyave suhaMsuheNaM privddddhii| anIkasena kumAra sUtra 2 : zrI sudharmA svAmI-he jambU ! usa kAla usa samaya meM bhadilapura nAma kA nagara thA / vaha nagara uttama nagaroM ke sabhI guNoM se yukta, dhana dhAnyAdi se paripUrNa, bhaya rahita evaM bhavana-upavana Adi se samRddha, varNana karane yogya thA / usa bhadidalapura nagara ke bAhara IzAna koNa meM zrIvana nAma kA udyAna thaa| vahAM jitazatru nAmaka rAjA the / usa bhadilapura nagara meM nAga nAmaka gAthApati rahatA thA / vaha Rddhi sampanna evaM aparAbhUta-kisI vAta se hAra mAnane vAlA nahIM thA / usa nAga nAmaka gAthApati ke sulasA nAmaka patnI thI / vaha sukumAra evaM rUpavatI thI / usa nAga gAthApati evaM sulasA patnI ke anIkasena nAmaka putra utpanna huA / vaha bhI sukumAra evaM rUpavAna thA / pAMca dhAyoM ke dvArA usakA pAlana-poSaNa kiyA gayA / pA~ca dhAyamAtAeM isa prakAra thIM .44. antakRddazA sUtra : tRtIya varga

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nAga gAthApati evaM sulasA anikasena snAna kSIrapAna PARTRAPH Cat gAra eg HAN ..

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$ OM citrakrama 6 : anIkasenakumAra bhahilapura nivAsI nAga gAthApati apanI bhAryA sulasA ke sAtha 4 anIkasenakumAra kI bAla-lIlA dekhakara prasanna ho rahA hai| vibhinna dezoM kI pA~ca dhAyamAtAoM dvArA kumAra kA lAlana-pAlana1. kSIradhAtrI-dUdha pilAtI hai| 2. majjanadhAtrI-snAna karAtI hai| 3. maMDanadhAtrI-kezasajjA, vastra pahanAnA Adi kArya karatI hai| 4. aMkadhAtrI-kumAra ko godI meM letI hai| lorI sunAkara sulAtI hai| 5. krIr3AdhAtrI-vividha prakAra ke khilaunoM se khilAtI hai| (varga 3/adhya. 1) $$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$$$ $ Illustration No. 6 : Anikasenakumara Resident of Bhaddilapura city. Naga trader, with his wife Sulasa, becoming glad visualising the childish plays of his son Anikasenakumara. Nurturing of child (Kumara) by five mothers (nurses) of different countries1. Foster mother-makes child to drink milk. 2. Bathing mother-bathes the child. 3. Decorating mother-decorates child with clothes, ornaments and design his hairs in various styles. 4. Lap mother-takes child in her lap and makes him to sleep singing lullabies. 5. Amusement mother--makes baby to play with many kinds of toys. (Sec.3/Ch. 1) 0955555555555555555555555556 antakRdazA sUtra : citra paricaya

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1. kSIradhAtrI-dUdha pilAne vAlI, 2. majjanadhAtrI-snAna karAne vAlI, 3. maMDanadhAtrI-AbhUSaNa vastrAdi pahanAne vAlI, 4. krIr3ApanadhAtrI-khela khilAne vAlI evaM 5. aMkadhAtrI-goda meM rakhane vAlI / vaha anIkasena dRr3hapratijJa kumAra ke samAna evaM parvata kI guphA meM ekAnta meM jisa prakAra caMpaka vRkSa nirvighna bar3hatA hai, usI prakAra vaha sukhapUrvaka bar3ha rahA thA / dRr3hapratijJa kumAra kA varNana aupapAtika sUtra meM AyA hai / antakRddazA mahimA meM dekheN| Chapter 1 Anikasena Kumara Maxim 2 : Sudharma Swami-O Jambut ! At that time and at that period, there was a city named Bhaddilapura. That had many characterstics like great cities, opulated with wealth and agriculture products, gardens and parks, buildings and palaces and free from fear. So it was describable. Out of that city Bhaddilapura, in its north-east direction, there was situated a garden (park) named Srivana. The ruler of Bhaddilapura was king Jitasatru. In that city lived Naga Gathapati (trader). He was wealthy and respected. He was not daunted by any task. Sulasa was the wife of Naga Gothapati. She was beautiful and tender-bodied. She gave birth to a son named Anikasena. He was also beautiful and tender. He was nurtured by five foster mothers dhatri mata). These were-(1) Foster mother, who make him to drink milk. (2) Majjana dhatri-bathing mother. (3) Mandana dhatri, the mother who adorns him by clothes and ornaments, (4) Krida dhatri, she was supporter to him in play. (5) Lap mother-who fondles him in her lap. prathama adhyayana .45

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Anikasena was growing like Drdhapratijna Kumara, as the fragrant tree of campaka grows up without any hinderance in a cave of mountain and lonely place. Aupapatika Sutra vividly explains the description of Drdhapratijna Kumara. See full description in Antakrddasa Mahima. sUtra 3 : tae NaM taM aNIyaseNaM kumAraM sAiregaM aTThavAsa-jAyaM ammApiyaro kalAyariyassa uvaNetti jAva bhogasamatthe jAe yAvi hotthA / tae NaM taM aNIyaseNaM kumAraM ummukka-bAlabhAyaM jANittA ammApiyaro sarisayANaM, sarisavayANaM, sarisattayANaM, sarisalAvaNNa-rUva-jovaNNaguNovaveyANaM sarisehiMto kulehito ANilliyANaM battIsAe ibbhavara * kaNNagANaM ega-divaseNaM pANiM giNhAvei / sUtra 3 : jaba anIkasena kumAra ATha varSa se adhika vaya kA huA to mAtA-pitA ne zikSaNa ke lie kalAcArya ke pAsa bhejA / kalA-kauzala prApta kara vaha bhoga samartha yuvAvasthA ko prApta huA / taba usa anIkasena kumAra ko mAtA-pitA ne bAla bhAva mukta arthAt yuvAvasthA ko prApta huA jAnakara, usake anurUpa samAna vayavAlI, samAna tvacA (raMga) aura rUpalAvaNya tathA tAruNya guNa vAlI, apane samAna kuloM se lAI gaI battIsa ibhya zreSThiyoM kI kanyAoM ke sAtha usakA eka hI dina meM pANigrahaNa karavAyA / Maxim 3 : When Anikasena Kumara crossed the age of eight years then his parents sent him to an able teacher for education. He became at home in various arts and crafts and branches 46 antakRddazA sUtra : tRtIya varga

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. - gurukula meM vidyAdhyayana 4. y 4y drenia kalAzi and SARAN . . Cre AMERIO Sat SARAN SUBS / / PENSINGTA 15

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05555555555555555550 citrakrama 7 : anIkasenakumAra kA zikSaNa evaM vivAha dRzya 1-kalAcArya ke pAsa kumAra zikSaNa grahaNa karate haiN| dRzya 2-malla-yuddha, zastra-saMcAlana-kalA, gaja-yuddha, azva-yuddha Adi kA prazikSaNa lete haiN| dRzya 3-eka hI dina meM battIsa kanyAoM ke sAtha vivAha tathA nAga gAthApati dvArA priitidaan| (varga 3/adhya. 1) Illustration No. 7: Education and marriage of Anikasenakumara Scene 1. Pupils (Kumaras) take education near teacher. Scene 2. Kumaras learn the technique of wrestling, weapon strategy, elephant fighting, horse fighting etc. Scene 3. Marriage with thirty two maidens in a single day and donation given by Naga trader as token of love. (Sec. 3/Ch. 1) antakRddazA sUtra : citra paricaya

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of learning and along with he became adolescent and capable to enjoy worldly pleasures. Then knowing this state his parents married him with thirty two richmen's daughters in only one day. The maidens (young maidens) were like him, in age, colour, beauty, charm and youth. sUtra 4 : tae NaM se NAge gAhAvaI aNIyaseNassa kumArassa imaM eyArUvaM pIi-dANaM dalayai / taM jahA-battIsaM hiraNNakoDIo, jahA mahabbalassa jAva uppiMpAsAyavaragae phuTTamANehiM muiMga-matthaehiM bhogabhogAiM bhuMjamANe vihri| teNaM kAleNaM teNaM samaeNaM arahA ariDaNemI jAva samosaDhe / sirivaNe ujjANe ahApaDirUvaM uggahaM jAva viharai / parisA NiggayA / tae NaM tassa aNIyaseNassa kumArassa taM mahayA jaNasaI jahA goyame tahA NavaraM sAmAiyamAiyAiM coddasapuyAI ahijjai / bIsaM vAsAiM pariyAo sesaM taheva jAva settuMje pavyae mAsiyAe saMlehaNAe jAva siddhe / evaM khalu jaMbU ! samaNeNaM jAva saMpatteNaM aTThamassa aMgassa aMtagaDadasANaM taccassa vaggassa paDhamassa ajjhayaNassa ayamaDhe paNNatte / (paDhamaM ajjhayaNaM sammattaM) sUtra 4 : pANigrahaNa karAne ke pazcAt usa nAga gAthApati ne anIkasena kumAra ko isa prakAra kA prItidAna kiyA, jaise ki battIsa karor3a cA~dI, sonA Adi / isakA vivaraNa mahAbala ke samAna samajhanA cAhie / yAvat isa prakAra anIkasena kumAra Upara prAsAda meM bajatI huI mRdaMgoM kI tAloM ke sAtha gIta-nRtya Adi sAMsArika sukhoM ko bhogate hue rahatA thA / prathama adhyayana 47.

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usa samaya meM arihaMta ariSTanemi grAma-grAma vicarate hue bhaddilapura nagara meM padhAre / zrIvana nAmaka udyAna meM yathAvidhi avagraha tRNa-pATa Adi kI AjJA lekara, virAjamAna hue / dharma zravaNa karane pariSada AI / tadanantara usa anIkasena kumAra ko bhI bhagavAna ke Agamana kI sUcanA milI, darzanArtha jAte hue jana samUha ko dekhA, usake mana meM bhI bhagavAna ke darzanoM kI icchA jAgI / gautama kumAra ke samAna anIkasena kumAra ne bhI samavazaraNa meM jA, prabhu kI dharma dezanA sunI, tadanantara mAtA-pitA kI AjJA lekara prabhu ke caraNoM meM dIkSA prApta kI / gautama kumAra se vizeSa yaha ki sAmAyika zruta Adi gyAraha aMga tathA caudaha pUrvo kA jJAna bhI sIkhA / 20 varSa kI zramaNa paryAya kA pAlana kiyA / zeSa usI prakAra zatrujaya parvata para jAkara eka mAsa kI saMlekhanA karake yAvat siddha hue / isa prakAra he jambU ! zramaNa bhagavAna mahAvIra prabhu ne AThaveM antakRddazA aMga ke tIsare varga ke prathama adhyayana kA varNana kiyA hai / (tIsare varga kA prathama adhyayana samApta) Maxim 4: After marriage. Naga Gathapati gave such a present (Pritidana) to his son Anikasena Kumara, as thirty two crores silver and gold (coins) etc. Its description should be known like Mahabala (until the time of Anikasena was passing pleasurefully with sweet recitation of songs and orchestra- musical instruments etc. At that time and at that period wandering village to village Arihanta Aristanemi came to Bhaddilapura, stayed at Srivana garden with due consent about every necessary thing. Congregation assembled for hearing his sermon. Anikasena Kumara also came to know about coming of Bhagawana. While he saw the people going to how down to Bhagawana, his desire also aroused. Like Gautama Kumara, Ankasena Kunara also approached to the religious assembly, and heard the sermon. Thereafter 48 . antakRddazA sUtra : tRtIya varga .

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taking the permission of parents, he accepted the consecration at the lotus feet of Bhagawana. Speciality from Gautama Kumara is this-that Anikasena Kumara learned Samayika etc., eleven Angas and fourteen Purvas, practised sramanahood upto 20 years. Remaining account is the same, he climbed upon mountain Satrunjaya and liberated after the samlekhana of one month. Thus O Jambu ! sramana Bhagawana Mahavira has described the subject matter of first chapter of third section of Eighth Anga Antakyddasa Sutra. (First chapter of third section concluded) vivecana prItidAna-kisI bhI harSa ke prasaMga para prasannatA ke sAtha diyA jAne vAlA puraskAra yA upahAra prAcIna samaya meM "prItidAna" ke nAma se prasiddha thA / dhyAna dene kI bAta hai ki kanyApakSa kI ora se vara pakSa ko diyA jAne vAlA dhana jise Ajakala daheja kahate haiM, prAcIna samaya meM "dAya" kahalAtA thA / gautama kumAra ke prakaraNa meM "dAya" zabda kA prayoga huA hai / kintu yahAM prItidAna zabda hai aura yaha apanI battIsa putravadhuoM ke lie vara ke pitA nAga gAthApati kI ora se diyA gayA / jo una battIsa kanyAoM (bahuoM) meM bA~Ta diyA gayA / vaise AgamoM meM 'dAya' aura 'prItidAna' donoM hI zabdoM kA yathAprasaMga samAna artha meM bhI prayoga milatA hai| Elucidation Pritidana-At any occasion of pleasure, the prize or present given wilfully and with happiness, was famous by the term pritidana in ancient times. It is to be taken into consideration that the wealth given by relatives of bride to bridegroom which is now called dowry, in the ancient times it was called daya. In the episode of Gautama Kumara the word daya is used; but here is the word pritidana and it is given by Naga Gathapati the father of bridegroom to his thirtytwo daughtersin-law, which was distributed among them (brides). prathama adhyayana

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However, pritidana and daya, both the words are used in Agama according to occasion, in the same sense. adhyayana 2-6 sUtra 5 : evaM jahA aNIyaseNe evaM sesA vi (aNaMtaseNe, ajiyaseNe, aNihayariU, devaseNe, sattuseNe) cha ajjhayaNA egagamA / battIsao dAo / bIsa vAsAiM pariyAo / coddasa puyAiM ahijjaMti settuMje jAva siddhA / (chaTuM ajjhayaNaM sammattaM) sUtra 5 : jisa prakAra anIkasena kumAra kA varNana kiyA gayA, usI prakAra zeSa adhyayana bhI, 2. anaMtasena, 3. ajitasena, 4. anihataripu, 5. devasena aura 6. zatrusena-samajhanA cAhie / ye cha: hI adhyayana eka samAna haiM / ina sabako bhI battIsa-battIsa karor3a cAMdI sone kA prItidAna milA / sabakA 20-20 varSa kA dIkSA kAla rahA / sabane caudaha pUrva kA adhyayana kiyA evaM sabhI zatrujaya parvata para saMlekhaNA kI ArAdhanA karake siddha hue / (tIsare varga ke 2 se 6 adhyayana samApta) Chapter 2-6 Maxim 5 : As is the description of Anikasena so is of subsequent chapters. viz., (2) Anantasena (3) Ajitasena (4) Anihataripu (5) Devasena and (6) Satrusena. These six chapters are alike. All these get the wilful pleasure, gift of thirty two crores silver and gold (coins). The consecration period of all these was twenty years. All . 50 . antakRddazA sUtra : tRtIya varga

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these learned fourteen Purvas. All these became emancipated by sailekhana-Sarthara at mountain Satrunjaya. (2 to 6 Chapters concluded) sAtavAM adhyayana jai NaM bhaMte ! ukvevo sattamassa ! teNaM kAleNaM teNaM samaeNaM bAravaIe NayarIe jahA paDhame / NavaraM vasudeve rAyA, dhAriNI devI, sIho sumiNe, sAraNe kumAre, paNNAsao dAo, coddasapuvvAiM vIsaM vAsAiM pariyAo; sesaM jahA goyamassa jAva settuMje siddhe / (iti sattamajjhayaNaM) sUtra 6 : Arya jambU-he pUjya ! zramaNa bhagavAna mahAvIra ne chaThe adhyayana kA jo bhAva (utkSepaka-jisakA artha hai-varNana, adhikAra yA bhAva hai) kahA, vaha sunA, ava sAtaveM adhyayana kA kyA utkSepaka adhikAra hai ? kRpA kara pharamAiye / Arya sudharmA-usa kAla usa samaya meM dvArakA nagarI thI / vahAM kA varNana prathama adhyayana ke samAna samajhanA cAhie / vizeSa-vahAM vasudeva rAjA the, aura dhAriNI devI unakI rAnI thI / devI ne siMha kA svapna dekhA / unake putra kA nAma sAraNa kumAra rakhA gayA / use vivAha meM pacAsa-pacAsa svarNa-rajata koTi kA prItidAna milA / sAraNa kumAra ne sAmAyika Adi gyAraha aMgoM tathA 14 pUrvo kA adhyayana kiyA / bIsa varSa taka dIkSA paryAya kA pAlana kiyA / zeSa gautama kumAra kI taraha zatrujaya parvata para eka mAsa kI saMlekhanA sahita siddha hue / (sAtavAM adhyayana samApta) 2-7adhyayana . 51 .

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Chapter 7 Maxim 6: Arya Jambu-O reverend Sir ! Sramana Bhagawana Mahavira as described the sixth chapter, so you have told me and I have heard attentively. Now please tell me-what is the description of seventh chapter. Arya Sudharma-At that time and at that period there was a city named Dwaraka. The description of that city should be known from first chapter of the first section. Speciality was that there was ruler Vasudeva, and Dharini Devi was his queen. Dharini has seen a lion in dream. Her son was named as Sarana Kumara. After marriage he got fifty-fifty crores of silver and gold coins as wilful pleasure gift. Sarana Kumara had studied Samayika etc., eleven Angas and fourteen Purvas. His consecration period was of twenty years. Remaining like Gautama Kumara, with Samlekhana of one month he attained salvation from Satrunjaya mountain. (Seventh chapter concluded) AThavAM adhyayana sUtra 7 : jai NaM bhaMte ! ukkhevo aTThamassa / evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNaM bAravaIye NayarIe jahA paDhame jAva arahA ariTThaNemI sAmI samosaDhe / teNaM kAleNaM teNaM samaeNaM arahao ariTThaNemissa aMtevAsI cha aNagArA bhAyaro sahodarA hotthA / sarisayA, sarisattayA sarisavvayA, NIluppala gavala-guliya-ayasi-kusumappagAsA sirivacchaM-kiyavacchA kusuma-kuNDala bhaddalayA Nalakubbara samANA / * 52 . antakRddazA sUtra : tRtIya varga

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Arya jambU-he bhante ! maiMne sAtaveM adhyayana kA bhAva sunA, aba AThaveM adhyayana kA prabhu mahAvIra ne kyA adhikAra (utkSepaka) kahA hai ? kRpA kara pharamAiye / Arya sudharmA-isa prakAra he jambU ! usa kAla, usa samaya meM dvArakA nagarI meM kaSNa vAsudeva Adi prathama adhyayana meM kiye gaye varNana ke anusAra varNana samajhanA cAhie / yAvat arihaMta ariSTanemi bhagavAna padhAre / usa kAla, usa samaya meM bhagavAna ariSTanemi ke aMtevAsI ziSya chaH muni sahodara bhAI the / ve samAna AkAra vAle, samAna tvacA (raMga) aura avasthA meM samAna dikhane vAle the / zarIra kA raMga nIlakamala, bhaiMsa ke sIMga kI gulI (bhItarI bhAga) aura alasI ke phUla jaisA nIlI AbhA (chavi) vAlA thA / unake vakSasthala para zrIvatsa kA cinha thA aura kusuma ke samAna komala evaM kuNDala ke samAna dhuMgharAle bAloM vAle ve sabhI muni nalakUbara ke samAna lagate the / nalakUbara kA artha hai- vaizramaNa deva kA eka bahuta rUpavAna putra / vaidika graMthoM meM bhI nalakUbara ko kubera kA sundara putra batAyA hai / Chapter 8 Maxim 7: Arya Jambu-O Reverend Sir ! I have heard the subject matter of seventh chapter. Now, please tell me what description of eighth chapter has been given by Sramana Bhagawana Mahavira. Arya Sudharma-O Jambu ! At that time and at that period, there was a city named Dwaraka. The description of city should be known from first chapter of first section, until, Arihanta Aristanemi Bhagwana came. At that time and at that period the six uterine brothers were the disciples of Bhagawana Aristanemi, who lived near aSTama adhyayana

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him. All these six were alike in colour, Structure, configuration and age; differentiation was very difficult among them. Their colour was blue, like blue lotus, horn of a buffalo. There was the mark of Srivatsa on the chest of every one. Their hairs were soft, curly and conjusted. These all were as heautiful as Nalakubara. I Nalakubara means the very beautiful son of Vaisramana (god of wealth). Vaidic scriptures also mention Nalakubara as the beautiful son of Kubera. sUtra 8 : tae NaM te cha aNagArA jaM ceva divasaM muNDA bhavittA agArAo aNagAriyaM pavvaiyA taM ceva divasaM arahaM ariTThaNemi vaMdaMti NamaMsaMti, vaMdittA NamaMsittA evaM vayAsI-icchAmo NaM bhaMte ! tubbhehiM abbhaNuNNAyA samANA jAvajjIvAe chaTuM chaTeNaM aNikkhitteNaM tavokammeNaM saMjameNaM appANaM bhAvamANA viharittae / ahAsuhaM devANuppiyA ! mA paDibaMdhaM kareha / tae NaM te cha aNagArA arahayA ariTTanemiNA anbhaNuNNAyA samANA jAvajjIvAe chaTuM chaTeNaM jAva viharaMti / sUtra 8 taba (dIkSita hone ke pazcAt) ve chahoM muni jisa dina muNDita hokara agAra se aNagAra dharma meM pravrajita hue, usI dina arihaMta ariSTanemi ke pAsa Akara vaMdanA namaskAra kara isa prakAra bolehe bhagavan ! hama cAhate haiM ki ApakI AjJA pAkara jIvana paryanta nirantara bele-bele kI tapasyA dvArA apanI AtmA ko bhAvita karate hue vicaraNa kareM / prabhu ne kahA-he devAnupriyo ! jisase tumheM sukha prApta ho, vahI kArya karo, zubha kArya meM pramAda mata karo / .54 . antakRddazA sUtra : tRtIya varga

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praariSTanemi ke antevAsI haH sahodara aNagAra ANN

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Bu Bu Bu Bu Bu Bu Bu Bu Bu Nan %%% %% % % % % %% % % %% % % # citrakrama 8: chaha sahodara bandhu-zramaNa bhagavAna ariSTanemi ke antevAsI chaha sahodara aNagAra ghugharAle bAloM vAle, nIlavarNa, rUpa, vaya Adi meM eka samAna, bele-bele tapa karate hue| bele tapa ke pAraNA kI AjJA lete haiN| (varga 3/adhya. 8) Illustration No. 8 : Six uterine brother-sages Six uterine brother-sages curly haired, alike in form, bodyframe, shape, colour, age etc., they were consecrated by Bhagawana Aristanemi, and regularly observed two days' fast. Now they are asking the permission of Bhagawana to seek food on the fast-breaking day. (Sec. 3/Ch. 8) 5555555555555555555555555)))))))))))))))))) antakRddazA sUtra : citra paricaya

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taba ve chahoM muni bhagavAn ariSTanemi kI AjJA pAkara jIvana bhara ke liye bele- bele kI tapasyA karate hue grAmAnugrAma vicaraNa karane lage / Maxim 8 : As all these accepted consecration, i.e., became houseless mendicants renouncing house-holders' code, the very day all these approached Arihanta Aristanemi and bowing worshipping him spoke these words O Bhagawan! With your consent we wish that till life we practise two days' fast penance and third day take food. Thus observing austerity and fixing ourselves in soul virtues, we wish to move in your religious order. Bhagawana said-O beloved as gods! Do, as you feel happy; but do not delay or be not careless in meritorious deeds. Then getting the consent of Bhagawana Aristanemi, all these six monks began to wander village to village, with the religious congregation observing two days' fast penance and third day to take food (Bele-Bele fast penance) for whole life. sUtra 9 : tae NaM te cha aNagArA aNNayA kayAiM chaTThakkhamaNa pAraNagaMsi paDhamAe porisIe sajjhAyaM kareMti jahA goyamasAmI jaav| icchAmo NaM bhaMte / chaTThakkhamaNassa pAraNae tubbhehiM abbhaNuSNAyA samANA tihiM saMghADaehiM bAravaIe NayarIe jAva ucca nIyaM majjhimAI kulAI attie / ahAsu devANuppiyA ! tae NaM te cha aNagArA arahayA ariTTaNemiNA abbhaNuSNAyA samANA arahaM ariTTaNemiM vaMdati NamaMsaMti, vaMdittA gaMmaMsittA arahao ariTThaNemissa aMtiyAo sahassaMbavaNAo ujjANAo paDiNikkhamaMti paDiNikkhamittA tihiM saMghADaehiM aturiyaM jAva aDaMti / aSTama adhyayana For Private Personal Use Only 55

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tattha NaM ege saMghADae bAravaIe NayarIe ucca-NIya majjhimAiM kulAI gharasamudANassa bhikkhAyariyAe aDamANe vasudevassa raNNo devaIe devIe gihaM aNuppaviThe / tae NaM sA devaI devI te aNagAre ejjamANe pAsittA haTTha-tuTTha cittamANaMdiyA, pIImaNA paramasomaNassiyA, harisavasa- visappamANahiyayA AsaNAo abbhuThei, abbhuttiA sattaTThapayAiM aNugacchai aNugacchittA tikkhutto AyAhiNaM payAhiNaM karei, karittA baMdai, NamaMsai / vaMdittA, NamaMsittA jeNeva bhattagharae teNeva uvAgacchai, uvAgacchittA sIhakesarANaM moyagANaM thAlaM bharei, bharittA te aNagAre paDilAbhei paDilAbhittA baMdai, NamaMsai / vaMdittA NamaMsittA paDivisajjei / chaha aNagAra : devakI ke bhavana meM sUtra 9 : usake pazcAt una chahoM muniyoM ne anyadA kisI samaya, bele kI tapasyA ke pAraNe ke dina prathama prahara meM svAdhyAya kiyA aura gautama svAmI ke samAna prabhu ke samakSa upasthita hokara bolehe bhagavan ! hama bele kI tapasyA ke pAraNe meM ApakI AjJA pAkara do-do ke tIna saMghADoM se dvArakA nagarI meM yAvat bhikSA hetu bhramaNa karanA cAhate bhagavAna ne kahA-devAnupriyo ! jaise sukha ho, vaisA karo / taba una chahoM muniyoM ne arihaMta ariSTanemi kI AjJA pAkara prabhu ko vandana namaskAra kiyA / vandana namaskAra karake ve bhagavAna ariSTanemi ke pAsa se sahasrAmravana udyAna se prasthAna karate haiM / udyAna se nikala karake ve do-do ke tIna saMghATakoM meM sahaja manda-manda gati se, zAnta citta se IryAsamiti pUrvaka bhramaNa karane lage / antakRddazA sUtra : tRtIya varga

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citrakrama 9 : rAnI devakI ke bhavana meM chaha anagAra chahoM sahodara aNagAra do-do ke siMghAr3e meM dvArakA meM bhikSArtha bhramaNa 3 karate hue pahalA siMghAr3A rAnI devakI ke bhavana meM A rahA hai| do aNagAroM Wan ko Ate dekhakara rAnI devakI uThakara sAmane jAtI hai| vandanA namaskAra / karatI hai, phira unheM bhojana gRha meM le jAkara siMhakezara modaka baharAtI hai| kucha samaya bAda dUsarA siMghAr3A bhavana meM praveza karatA hai| eka samAna gaMga, rUpa, vaya hone se devakI usI siMghAr3e ko dubArA AyA samajhakara AzcaryapUrvaka dekhatI hai| kucha dera bAda tIsarA siMghAr3A AtA hai taba to devakI rAnI gahare vicAra meM DUba jAtI hai ki kyA ve hI muni tIsarI bAra Aye haiM ? muniyoM pUchane para muniyoM dvArA rahasya kA udghaattn| (varga 3/adhya. 8) 55555555555555555555555555555555555555555555 Illustration No. 9 : Six friars in the palace of queen Devaki Six friars divided themselves in three groups of two sages ach. First group of two sages wandering in Dwaraka city, coming to the palace of Devaki. Seeing them Deraki comes forward, praises and bows down to them. Bringing from kitchen she gives them Singha Kesara sweet-balls and let them go. After some time second group of two sages enters. Seeing the sages alike in age, colour etc., Devaki awfully gazes them. After a little time when third group of two sages enters, Devaki drowns deep in thoughts-Whether the same sages have come thrice. She asks sages. Sages reveal the secret. (Sec. 3/Ch. 8) 0555555555555555555555555555550 antakRddazA sUtra : citra paricaya

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devakI rAnI ke bhavana meM muniyoM kA bhikSArtha Agamana jijJAsA IL IL AhAra Ta samAdhAna 1 Tavsiy

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ma saMghATaka una tInoM saMghAr3oM meM se eka saMghAr3A dvArikA nagarI ke U~ca nIca - madhyama kuloM meM, eka ghara se dUsare ghara, bhikSAcaryA ke hetu bhramaNa karatA huA rAjA vasudeva kI mahArAnI devakI ke prAsAda meM praviSTa huA / usa samaya devakI rAnI una do muniyoM ke saMghAr3e ko apane yahA~ Aye dekhakara prasanna saMtuSTa evaM citta meM Anandita huI / prItivaza usakA mana paramAlhAda ko prApta huA, harSAtireka se usakA hRdaya - kamala vikasita ho uThA / taba devakI rAnI Asana se uThakara sAta-ATha kadama muniyugala ke sammukha gaI / sAmane jAkara tIna bAra dAyeM se bAMIM ora unakI pradakSiNA kI / pradakSiNA kara unheM vandana namaskAra kiyA / vandana namaskAra ke pazcAta jahA~ bhojanazAlA hai, vahA~ AI / bhojanazAlA meM Akara siMhakezara modakoM (vizeSa prakAra ke sugaMdhita evaM pauSTika laDDU) se eka thAla bharA aura thAla bharakara una muniyoM ko pratilAbha diyA / pratilAbha dene ke pazcAt devakI ne unheM punaH vandana - namana kara vidA kiyA | Six Monks In the Palace of Devaki Maxim 9 : Thereafter at any day of parana (the day of taking food) after two days' fast penance all these six monks studied in the first three hours (first prahara) of the day and after that approached Bhagawana, like Gautama Swami and spoke thus unto him. * O Bhagawan! We all six monks want to wander in Dwaraka city, in three groups (containing two in each group) for seeking food as the parana of two days' fast penance with your consent. Bhagawana said - Beloved as gods ! Do, as you feel happy. Then getting the consent all the six monks bowed down and worshipped Arihanta Aristanemi. After it, from there, aSTama adhyayana For Private Personal Use Only * 57

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these monks went out and reached Sahasrami! ? (the wood of mango trees). Going out of that wood they divided themselves in three groups of two monks. Then they began to wander in the city with peaceful mind and observing circumspection of movement. First Group One of those three groups wandering in Dwaraka city seeking alms from high-low-medium standard houses, from one to the other house, approached the palace of Devaki, the queen of king Vasudeva. Queen Devaki became very glad, happy and filled with bliss, seeing the two monks coming to her palace. Due to affection her mind filled with joy, her heart bloomed like a lotus due to the extremity of happiness. Standing up from her seat queen Devaki went towards monk couple, seven or eight steps with pleasureful heart, and circumambulated bowed down and worshipped them. Then she went to kitchen with monk-couple. There he put Singha-Kesara Modaka (a kind of too much fragrant and nourishing-vitalising sweetball) in a big plate and gave to monk-couple. After this queen Devaki once again bowed down, worshipped and gave farewell to monk-couple. vivecana * jahA goyama sAmI jAva icchAmo chahoM sahodara muniyoM ne gautama svAmI kI taraha (gautama svAmI kI dinacaryA kA varNana bhagavatI sUtra zataka 2 uddezaka-5 meM AyA hai / ) bele ke pAraNe ke dina prathama prahara meM zAstra-svAdhya, dUsare prahara meM dhyAna tathA tIsare prahara meM zAnta bhAva se mukhavastrikA, vastroM va pAtroM kI pratilekhanA kI / pAtroM ko lekara bhagavAna ke caraNoM meM vidhivat vandana namaskAra karake nagarI meM bhikSArtha jAne kI AjJA mAMgI / AjJA mila jAne para caMcalatA rahita tathA IryA zodhana pUrvaka zAMti citta se bhikSA hetu bhramaNa karane lage / yaha varNana jAnanA cAhie / antakRddazA sUtra : tRtIya varga

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ucca-nAca madhyama kula ke viSaya meM prAcIna AcAryoM kA spaSTIkaraNa isa prakAra hai* rAjA Adi ke rAja bhavana-sattA evaM saMpadA kI dRSTi se ucca kula / * zreSTha, dhanI vyApArI Adi ke bhavana madhyama kula / * eka maMjile choTe jhoMpar3I Adi meM rahane vAloM ke bhavana nIca kula kahe jAte the / sAdhu ina sabhI kuloM meM sAmudAnika rUpa meM samabhAva ke sAtha bhikSA ke lie jAte the / (AcArAMga-nizItha sUtra ke anusAra) Elucidation . Jaha Goyama Sami Java icchamo........... All these six uterine brother monks wished to move like Gautama Swami. (The method of seeking alms of Gautama Swami. we get in Bhagavati Sutra, Sataka 2, Uddesaka 5.) Like him, all these six brother monks studied scriptures in the first prahara of the day, in second involved in meditation, in third peacefully watched cloths, mouth-cloth, utensils etc. Taking utensils came to the lotus feet of Bhagawana and bowing down in due order asked the permission to wander in the city for seeking alms. Obtaining the permission began to wander in the city for seeking alms with peaceful mind and observing movement circumspection. Regarding high-medium-low standard people, the clarification of ancient sages-preachers, is like this (a) High (standard)-The palaces of kings, rulers, powerful persons etc. (b) Medium-Big houses of wealthy traders and rich persons. (c) Low-One storeyed houses, cottages of general public. Sages used to seek alms from all these three types of houses and persons without any differentiation. (According to Acarungu and Nisithu Sutra) sUtra 10: tayANaMtaraM ca NaM docce saMghADae bAravaIe NayarIe ucca jAva paDivisajjei / aSTama adhyayana . 59.

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tayANaMtaraM ca NaM tacce saMghADae ucca-NIya jAva paDilAbhei / paDilAbhittA evaM vayAsIkiNhaM devANuppiyA ! kaNhassa vAsudevassa imIse bAravaIe NayarIe duvAlasajoyaNa-AyAmAe NavajoyaNa-vitthiNNAe paccakkhaM devalogabhUyAe samaNA NiggaMthA ucca-NIya-majjhimAI kulAI gharasamudANassa bhikkhAyariyAe aDamANA bhattapANaM No labhaMti ? jaNNaM tAI ceva kulAI bhattapANAe, bhujjo bhujjo aNuppavisaMti / dUsarA saMghATaka sUtra 10 : prathama saMghATaka ke lauTa jAne ke pazcAt una chaH sahodara sAdhuoM ke tIna saMghATakoM meM se dUsarA saMghATaka bhI dvArakA ke ucca-nIca-madhyama Adi kuloM meM bhikSArtha bhramaNa karatA huA mahArAnI devakI ke prAsAda meM AyA / devakI ne prathama saMghATaka kI bhA~ti dUsare muni saMghATaka ko bhI prasanna mana se siMha kesara modakoM kA pratilAbha dekara visarjita kiyA / tIsarA saMghATaka dvitIya saMghATaka ke lauTa jAne ke pazcAt una muniyoM kA tIsarA saMghAr3A bhI dvArakA nagarI ke U~ca-nIca-madhyama kuloM meM bhikSArtha bhramaNa karatA huA mahArAnI devakI ke prAsAda meM praviSTa huA / devakI ne pahale Aye do saMghATakoM ke samAna usa tIsare saMghATaka ko bhI prasanna mana se siMha kesaramodakoM kA pratilAbha diyA / pratilAbha dekara Azcarya cakita hokara mahArAnI devakI isa prakAra bolIhe devAnupriyo ! kyA kRSNa vAsudeva kI isa bAraha-yojana lambI, nava yojana caur3I, pratyakSa devaloka ke samAna, dvArakA nagarI meM zramaNa nirgranthoM ko ucca-nIca evaM madhyama kuloM ke gRha samudAyoM se, bhikSArtha bhramaNa karate hue antakRddazA sUtra : tRtIya varga .

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NiMdU bhavissaI / tae NaM sA sulasA bAlappabhiI ceva hariNegamesi devabhattayA yAvi hotthA / hariNegamesissa paDimaM karei, karittA kallAkalliM vhAyA jAva pAyacchittA ullapaDa-sADayA maharihaM puSphaccaNaM karei, karittA jANupAyavaDiyA paNAmaM karei, tao pacchA AhArei vA NIhArei vA varai vA / sUtra 13: tadanantara arhanta ariSTanemi devakI ko sambodhita kara isa prakAra bolehe devakI ! kyA ina chaH sAdhuoM ko dekhakara vastutaH tumhAre mana meM isa prakAra kA vicAra yA saMzaya utpanna huA ki polAsapura nagara meM atimuktakumAra zramaNa ne tumheM ATha advitIya putroM ko janma dene kA jo bhaviSyakathana kiyA thA, vaha mithyA siddha huA aisA pratyakSa dikhAI de rahA hai ? ataH usa viSaya meM pRcchA karane ke lie tuma jaldI-jaldI yahA~ calI AI ho / he devakI ! kyA yaha bAta ThIka hai ? devakI ne kahA-hA~ bhagavan ! aisA hI hai / prabhu ariSTanemi ne zaMkA samAdhAna karate hue kahA-he devAnupriye ! usa kAla usa samaya meM bhaddilapura nagara meM nAga nAma kA gAthApati rahatA thA, jo ADhya (mahAna RddhizAlI) thA / usa nAga gAthApati kI sulasA patnI thI / usa sulasA gAthApatnI ko bAlyAvasthA meM hI kisI nimittajJa ne kahAyaha bAlikA niMdU (mRtavatsA) yAni mRta bAlakoM ko janma dene vAlI hogI / isa kAraNa sulasA bAlya-kAla se hI hariNagameSI deva kI bhakta bana gaI / sulasA ne hariNagameSI deva kI mUrti banAI / mUrti banAkara pratidina prAtaHkAla snAna karake yAvat duHsvapna nivAraNArtha prAyazcitta (zuddhi) kara gIlI sAr3I pahane hue usakI bahumUlya sundara puSpoM se arcanA karatI / puSpoM dvArA pUjA ke pazcAt ghuTane TikAkara (pA~coM aMga namAkara) praNAma karatI, tadanantara AhAra nIhAra Adi apane anya kArya karatI thii| aSTama adhyayana .69.

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evaM khalu devANuppie ! amhe bhaddilapure Nayare NAgassa gAhAvaissa puttA sulasAe bhAriyAe attayA cha bhAyaro sahodarA sarisayA jAva Nalakubbara-samANA arahao ariguNemissa aMtie dhamma soccA Nisamma saMsAra bhayauvviggA bhIyA jamma-maraNAo muNDA jAva pavvaiyA / tae NaM amhe jaM ceva divasaM pavvaiyA taM ceva divasaM arahaM ariTThaNemiM vaMdAmo NamaMsAmo; baMdittA NamaMsittA imaM eyArUvaM abhiggahaM abhigiNhAmoicchAmo NaM bhaMte ! tubhehiM abbhaNuNNAyA samANA / jAva ahAsuhaM ! devANuppie ! tae NaM amhe arahayA ariDaNemiNA abbhaNuNNAyA samANA jAvajjIvAe chaTuM chaTeNaM jAva viharAmo / taM amhe ajja chaTThakkhamaNa pAraNagaMsi paDhamAe porisIe sajjhAyaM karettA jAva aDamANA tava gehaM aNuppaviTThA / taM No khalu devANuppie te ceva NaM amhe / amhe NaM aNNe ! devaiM deviM evaM vaya? vaittA, jAmeva disaM pAunbhUe tAmeva disaM pddige| sUtra 11: devakI dvArA isa prakAra kA prazna pUche jAne para ve muni devakI devI se isa prakAra bole-he devAnupriye ! aisI bAta to nahIM hai ki kRSNa vAsudeva kI isa yAvat pratyakSa devaloka ke samAna dvArakA nagarI meM zramaNa nirgranthoM ko ucca-nIca-madhyama kuloM meM bhramaNa karate hue AhAra pAnI prApta nahIM hotA hai / aura na munijana AhAra-pAnI ke lie una gharoM-kuloM meM dUsarI-tIsarI bAra jAte haiM / he devAnupriye ! vAstava meM bAta isa prakAra hai / bhaddilapura nagara meM hama nAga gAthApati ke putra aura unakI sulasA bhAryA ke Atmaja chaH sahodara bhAI haiM / pUrNataH samAna AkRti evaM samAna rUpa vAle nalakUbara ke samAna haiM / hama chahoM bhAiyoM ne arihaMta ariSTanemi kA upadeza sunakara aura use dhAraNa antakRddazA sUtra : tRtIya varga

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kara saMsAra ke bhaya se udvigna evaM janma-maraNa se bhayabhIta ho muNDita hokara zramaNa dharma kI dIkSA grahaNa kI hai / hamane jisa dina dIkSA grahaNa kI thI, usI dina arihaMta ariSTanemi ko vandana namana kiyA aura vandana namaskAra kara isa prakAra kA abhigraha dhAraNa karane kI AjJA cAhI / "he bhagavan ! ApakI anumati prApta hone para jIvana paryanta bele-bele kI tapasyApUrvaka apanI AtmA ko bhAvita karate hue vicaranA cAhate haiM / ' taba prabhu ne kahA-"devAnupriyo ! jisase tumheM sukha ho, vaisA karo, pramAda mata karo / ' he devAnupriye ! usake bAda arihaMta ariSTanemi kI anujJA prApta hone para hama jIvana bhara ke lie niraMtara bele-bele kI tapasyA karate hue vicarane lage / to isa prakAra Aja hama chahoM bhAI bele kI tapasyA ke pAraNA ke dina prathama prahara meM svAdhyAya karane tathA dvitIya prahara meM dhyAna karane ke pazcAt tRtIya prahara meM prabhu ariSTanemi kI AjJA prApta kara tIna saMghATakoM meM bhikSArtha ucca-madhyyama evaM nimna kuloM meM bhramaNa karate hue tumhAre ghara A pahu~ce to devAnupriye ! aisI bAta nahIM hai ki jo pahale do saMghATakoM meM muni tumhAre yahA~ Aye the, ve hama hI haiM / vastutaH hama dUsare haiM / una muniyoM ne devakI devI ko isa prakAra kahA, aura yaha kahakara ve jisa dizA se Aye the, usI dizA kI ora lauTa gaye / Maxim 11 : This question of Devaki was answered by the sages in these words-O beloved as gods ! The position is not like this, that sages could not get food and water from high-lowmiddle-class houses of this city of Krsna Vasudeva, which is like heaven abode nor ihe sages go over and again () the same house for their nei:! of food and water. aSTama adhyayana

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O beloved as gods ! The fact is like this. We six are uterine brothers, sons of Naga Gathapati and his wife Sulasa, inhabitant of city Bhaddilapura. We all six brothers are just alike regarding age, colour, body-formation etc., and looked like-(resembled) Nalakubara. We all six brothers heard sermon of Arihanta Aristanemi, took it to heart and being frightened from the cycle of births and deaths-the world, we accepted consecration and are practising sagehood. The day we all six brothers accepted consecration, we bowed down and worshipped Arihanta Aristanemi and expressed our utter wish in these words-"O Bhagawan ! by your permission we wish to wander with you observing two days' fast penance (and third day to take food) (BeleBele tapasya) till life, thus purifying our souls." Then Bhagawana permitting us saida"O beloved as gods ! Do as you feel happy; but do not delay. O beloved as gods (Devaki) ! obtaining the permission of Arihanta Aristanemi, we began to wander practising belebele austerity Thus, today is the day of breaking fast of six meals, of all six brothers. During the first prahara (three hours) of day we studied scriptures and in second prahara meditated and in the third prahara taking the permission of Arihanta Aristanemi, we made three groups of two monks each and wandering for seeking food and water in high-low-middle class houses of the city approached to your palace. O beloved as gods ! It is not a fact that we are the monks who came to you in two former groups, but it is true that we are others. Those monks said such to Devaki and returned back in the direction they had come. 97: tae NaM tIse devaIe devIe ayameyArUve ajjhathie jAva samuppaNNe ! antakRddazA sUtra : tRtIya varga

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evaM khalu ahaM polAsapure Nayare aimutteNaM kumArasamaNeNaM bAlattaNe bAgariyA - tumaM NaM devANuppie ! aTThaputte payAissasi sarisae jAva nalakubbarasamANe No ceva NaM bhArahebAse aNNAo ammayAo tArisae putte payAissaMti / taM NaM micchA ? imaM NaM paccakkhameva dissai bhArahe bAse aNNAo vi ammayAo khalu erisae jAva putte payAyAo / taM gacchAmi NaM arahaM ariTThaNemaM vaMdAmi NamaMsAmi, vaMdittA NamaMsittA imaM ca NaM eyArUvaM vAgaraNaM pucchissAmi tti kaTTu evaM saMpei saMpehittA ko biyapurise saddAas saddAvittA evaM vayAsI - lahu karaNa NappavaraM jAva dhammiyaM jANappavaraM uvaTTeveti jahA devANaMdA jAva pajjuvAsai / sUtra 12 : isa prakAra kI bAta sunakara ( muniyoM ke lauTa jAne ke pazcAt ) devakI ke mana meM isa prakAra kI vicAra taraMgeM utpanna huIM / eka bAra polAsapura nagara meM atimukta kumAra nAmaka zramaNa ne mere samakSa bacapana meM isa prakAra bhaviSyavANI kI thI ki - he devAnupriye devakI ! tuma, eka dUsare ke pUrNataH samAna ( sarIkhe ) ATha putroM ko janma dogI, jo nalakUbara ke samAna hoMge / bharatakSetra meM dUsarI koI mAtA vaise putroM ko janma nahIM degI / kyA yaha bhaviSyavANI Aja mithyA siddha huI ? kyoMki yaha pratyakSa hI dIkha rahA hai ki bharatakSetra meM anya mAtAoM ne bhI sunizcita rUpeNa aise eka samAna chaha sundara putroM ko janma diyA hai / ( muni kI bAta mithyA nahIM honI cAhie, phira yaha pratyakSa meM usase viparIta kyoM ? vicAroM kI isa uthala-puthala meM devakI ne nirNaya kiyA ) " aisI sthiti meM maiM arihanta ariSTanemi bhagavAna kI sevA meM jAU~, unheM vandana namaskAra karU~, aura vandana namaskAra karake atimuktaka muni ke kathana ke viSaya meM prabhu se pUchUM" devakI ne isa prakAra socA, aisA socakara devakI ne apane AjJAkArI puruSoM " aSTama adhyayana * 65 For Private Personal Use Only

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ko bulAyA aura bulAkara kahA - " zIghra hI laghukarNa vAle (zIghragAmI) zreSTha dharma ratha ko taiyAra karake lAo / " AjJAkArI puruSoM ne ratha upasthita kiyA / devakI mahArAnI taiyAra hokara usa ratha meM baiThIM aura prabhu ke samavazaraNa meM upasthita huIM / devAnandA dvArA jisa prakAra bhagavAna mahAvIra kI paryupAsanA kiye jAne kA varNana hai, usI prakAra mahArAnI devakI bhagavAna ariSTanemi ke darzana kara paryupAsanA karane lagI / Maxim 12 : Hearing this episode and after the departure of the sages, the mind of Devaki was engrossed by these thought currents. Once, in my childhood, in Polasapura city sage Atimukta foretold about me that Devaki, the beloved as gods! you will give birth to eight sons, they will resemble each other and would be handsome like Nalakubara. In this Bharataksetra, no other mother will give birth to such sons. Has this forecast proved false to-day ? It is clearly evident that other mothers have also given birth to such resembling sons. (But forecast of sage must not be wrong. Why this controversy before my eyes? During the up and down of thoughts) Devaki determined that I should go to Arihanta Aristanemi, bow down and worship him and doing thus, ask about the forecast of sage Atimukta. Devaki thought like this and as such she called the family servants and ordered them-"Bring forth quickly the stately religious chariot (ratha) with all equipments." Family servants presented the chariot immediately. Queen Devaki sat in that chariot and approached the religious congregation of Aristanemi. As we get the description of worshipping Bhagawana Mahavira, by Devananda in the same way Devaki began to worhip Arihanta Aristanemi. 66 * For Private Personal Use Only antakRddazA sUtra : tRtIya varga

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. L Abond Swaroo devakI cintA magna . " HERE dharma ratha meM 40 RAN c kA / . . AN THESIDE TOBER PRESEAS HALEE - 11-1 Srik.

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4N 17 // // // // // // // // // // // // // // ) )) ) ) ) )) )) citrakrama 10 : rAnI devakI kI zaMkA tathA bhagavAna ke samakSa pRcchA dRzya 1-muniyoM ke cale jAne ke pazcAt devakI cintana-magna hokara socatI hai, mujhe bacapana meM zramaNa atimuktaka ne kahA thA-isa bharatakSetra meM tuma nalakUbara ke samAna sundara eka jaise ATha putroM kI mAtA bnogii| aise ma putroM ko bharatakSetra meM anya koI mAtA janma nahIM degI, to kyA muni kI vANI asatya siddha ho gaI ? ye chaha sahodara baMdhu bhI nalakUbara ke samAna eka jaise haiM aura ina muniyoM ne batAyA ki inakI mAtA, nAga gAthApati kI bhAryA sulasA hai...vAstava meM kyA yahI satya hai? dRzya 2-saMzayazIla hokara mAtA devakI dharma ratha para ArUr3ha hokara bhagavAna ariSTanemi se chahoM sahodara baMdhu aNagAroM kI carcA karake zramaNa atimuktaka kI bhaviSya vANI ke viSaya meM zaMkA karatI hai| bhagavAna ariSTanemi dvArA smaadhaan| (varga 3/adhya. 8) Wan 555555555555555555555555555555555544))))) Illustration No. 10 : Suspicion of queen Devaki and asking from Bhaganana Scene !. Alter departing sages, Devaki thinks deeply-When I was merely a lass, monk Atimuktaka said to me-you would be the mother of eight sons, beautiful like Nalakubara in this Bharataksetru (Bhurata-Indi:). No other woman shall give birth to such sons. Have these words of monk proved false ? These six uterin, brother sages are alike and like Nalakubaru and these sages told that their mother is Sulasa, wife of Naga trader. Is it really true ? Scene 2. Being doubtful, mother Devaki riding the religious chariot approaches Bhagawana and after discussing about six uterine brother Sriges, expresses her suspicion about the words of monk Arimuktaka. Bhagawana pacifies her curiosity. (Sec. 3/Ch. 8) antakRddazA sUtra : citra paricaya

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vivecana 'aimutteNaM kumAra samaNeNaM" pATha se yahA~ abhiprAya hai atimukta nAmaka kumAra zramaNa kI bhaviSyavANI se / ghaTanA isa prakAra hai / "" atimukta kumAra zramaNa kara ke choTe bhAI the / jisa samaya kaMsa kI patnI jIvayazA apanI choTI nanada devakI ke sAtha krIr3A kara rahI thI usa samaya atimukta kumAra jIvayazA ke ghara meM bhikSA ke lie gaye the / Amoda-pramoda meM magna jIvayazA ne apane devara ko muni ke rUpa meM dekhakara upahAsa karanA prArambha kiyA / vaha bolI - " devara jI ! Ao tuma mere sAtha krIr3A karo, isa Amoda-pramoda meM tuma bhI bhAga lo / " isa para muni atimukta kumAra jIvayazA se kahane lage - "jIvayaze ! jisa devakI ke sAtha tuma isa samaya krIr3A kara apane bhAgya para itarA rahI ho, bhaviSya meM isa devakI ke garbha se ATha putra utpanna hoMge / ye putra itane sundara aura puNyAtmA hoMge ki bhAratavarSa meM kisI strI ke aise putra nahIM hoMge / parantu isa devakI kA sAtavA~ putra tere pati ko mArakara Adhe bhAratavarSa para rAjya karegA / " yaha bAta devakI devI ne bacapana meM sunI thI / ataH isI ke samAdhAna hetu usane bhagavAna ariSTanemi ke pAsa jAne kA nizcaya kiyA / * jahA devANaMdA jAva pajjuvAsai mAtA devakI kA bhagavAna kI sevA meM jAne kA varNana bhagavatI sUtra zataka 9 uddezaka 33 meM varNita mAtA devAnandA kI darzana yAtrA ke samAna batalAyA gayA hai / arthAt devakI dhArmika ratha meM baiThakara dvArakA ke madhya bajAroM meM hotI huI nandana vana meM pahuMcI / bhagavAna ke atizaya ko dekhakara ratha se nIce utarI aura pA~ca abhigama karake samavazaraNa meM jAkara bhagavAna ko vidhivat vandanA namaskAra karake sevA paryupAsanA karane lagI / 1. The clause Aimuttenam Kumara Samanenam here indicates the forecast of Atimukta Kumara-sage. The tale goes like this : Elucidation Atimukta Kumara-sage was the younger brother of Kamsa. When the wife of Kamsa, Jivayasa was making amusements with Devaki (the younger sisterin-law) at that time Atimukta Kumara-sage reached the house of Jivayasa for 67 * aSTama adhyayana For Private Personal Use Only

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seeking food and water. Envolved in rejoicings Jivayasa, saw Atimula Kumara-sage, took in view the past relation of brother-in-law, and began to jol She said-''Brother-in-law ! You also come and participate in amusements at rejoicings." Then Atimukta Kumara-sage said-Jivayasa ! Now you are rejoicing wil Devaki thinking yourself much fateful; but in future Devaki will give birth to eig sons. These sons would be such beautiful and fateful that no other woman Bharat-Varsa (India) can produce such sons. But the seventh son of this Deva will murder your husband and rule over half of Bharata-varsa (India). Deva listened this fact in her childhood. For ascertaining this, queen Devaki decided go to Bhagawana Arisianemi. Jaha Devananda java pajjuvasai...... Description of Devaki going to Bhagawana Aristanemi is told like going te see Bhagawana Mahavira by Devananda, which we get in Bhagavati Sutra Sataka 9, Uddesaka 33. Meaning-Devaki sitting in religious chariot, going through the main markets of Dwaraka approached Nandana-vana. Seeing the felicitations of Bhagawana, she practised five Abhigamas and then reaching the religious assembly of Bhagawana bowed down to him in due order and began to praise and worship him. sUtra 13 : tae NaM arahA ariTeNemI devaIM deviM evaM bayAsI-se nUNaM tava devaI ! ime cha aNagAre pAsittA ayameyArUve ajjhathie jAva samuppajjitthA / evaM khalu polAsapure Nayare aimutteNaM taM ceva jAva Niggacchasi, NiggacchittA jeNeva mama aMtiyaM hvymaagyaa| se NUNaM devaI devI ! ayamaDhe samaDhe ? haMtA ! asthi / evaM khalu devANuppie ! teNaM kAleNaM teNaM samaeNaM bhaddilapure Nayare, NAge NAmaM gAhAvaI parivasai, aDDhe / tassaNaM NAgassa gAhAvaissa sulasA NAmaM bhAriyA hotthA / sA sulasA-gAhAvaiNI bAlattaNe ceva NimittieNaM vAgariyA-esa NaM dAriyA antakRdazA sUtra : tRtIya varga

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NiMdU bhavissaI / tae NaM sA sulasA bAlapyabhidaM caiva hariNegamesi devabhattA yAvi hotthA / harigamesissa paDimaM karei, karittA kallAkalliM pahAyA jAya pAyacchittA ullapaDa-sADayA maharihaM pupphaccaNaM karei, karittA jANupAyavaDiyA paNAmaM karei, tao pacchA AhArei vA NIhArei vA varai vA / 13 : tadanantara arhanta ariSTanemi devakI ko sambodhita kara isa prakAra bolehe devakI ! kyA ina chaH sAdhuoM ko dekhakara vastutaH tumhAre mana meM isa prakAra kA vicAra yA saMzaya utpanna huA ki polAsapura nagara meM atimuktakumAra zramaNa ne tumheM ATha advitIya putroM ko janma dene kA jo bhaviSyakathana kiyA thA, vaha mithyA siddha huA aisA pratyakSa dikhAI de rahA hai ? ataH usa viSaya meM pRcchA karane ke lie tuma jaldI-jaldI yahA~ calI AI ho / he devakI ! kyA yaha bAta ThIka hai ? devakI ne kahA- hA~ bhagavan ! aisA hI hai / prabhu ariSTanemi ne zaMkA samAdhAna karate hue kahA - he devAnupriye ! usa kAla usa samaya meM bhaddilapura nagara meM nAga nAma kA gAthApati rahatA thA, jo ADhya (mahAna RddhizAlI ) thA / usa nAga gAthApati kI sulasA patnI thI / usa sulasA gAthApatnI ko bAlyAvasthA meM hI kisI nimittajJa ne kahAyaha bAlikA niMdU (mRtavatsA) yAni mRta bAlakoM ko janma dene vAlI hogI / isa kAraNa sulasA bAlya kAla se hI hariNagameSI deva kI bhakta bana gaI / sulasA ne hariNagameSI deva kI mUrti banAI / mUrti banAkara pratidina prAtaHkAla snAna karake yAvat duHsvapna nivAraNArtha prAyazcitta (zuddhi) kara gIlI sAr3I pahane hue usakI bahumUlya sundara puSpoM se arcanA karatI / puSpoM dvArA pUjA ke pazcAt ghuTane TikAkara (pA~coM aMga namAkara) praNAma karatI, tadanantara AhAra nIhAra Adi apane anya kArya karatI thI / aSTama adhyayana For Private Personal Use Only 69 *

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Maxim 13 : Thereafter Arihanta Aristanemi addressing queen Devaki spoke thus unto her-O Devaki ! Did such suspicion and thought arise in your mind, that the forecast about you done by Atimukta Kumara-sage that you will give birth to eight matchless sons, proved false ? In this regard, for asking and being sure, you have come quickly here. Is it correct ? Devaki accepted-O Bhagawan ! It is correct. Bhagawana Aristanemi removing the doubt, began to speakO beloved as gods ! At that time and at that period, a gathapati named Naga lived in Bhaddilapura. He was very rich. Sulasa was his wife. An astrologer told about Sulasa, when she was in childhood that this girl would give birth to deceased children, On account of this, Sulasa became the devotee of Harinagamesi god. Sulasa made an image of Harinagamesi god. Every morning she bathed, repented for ill-dreams and worshipped god by fragrant, beautiful flowers of great value, wearing all the time drenched robe. After worship she fell on her knees and bowed down; then she used to do the work of household, food etc. sUtra 14: tae NaM tIse sulasAe gAhAvaiNIe bhatti-bahumANa sussUsAe hariNegamesI deve ArAhie yAvi hotthA / tae NaM se hariNegamesI deve sulasAe gAhAvaiNIe aNukaMpaNaTThAe sulasa gAhAvaiNiM tumaM ca NaM doNNi vi samauuyAo karei / tae NaM tubbhe do vi samameva gabbhe giNhaha, samameva gabbhe parivahaha, samameva dArae payAyaha / tae NaM sA sulasA gAhAvaiNI viNihAyamAvaNNe dArae . 70 . antakRddazA sUtra : tRtIya varga

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maU:5Wan 5555555555))))) $$$$$Le 5FFF$$$$$ citrakrama 11 : arhat ariSTanemi ke dvArA rahasyodghATana devakI rAnI ke pUchane para arhat ariSTanemi ne batAyA ki bhahilapura nivAsI nAga gAthApati kI patnI sulasA ko kisI ne kahA thA ki vaha matavatsA hogI, ata: vaha bAlyakAla se hI gIlI sAr3I pahanakara bahumUlya pappoM Adi se hariNagamaiSI devatA kI bhakti karane lgii| hariNagamaiSI deva malayA kI anukampA ke lie kaMsa ke kArAgAra meM janme tumhAre jIvita putroM ko uThAkara usake pAsa rakha detA thA aura usakI mRta santAna ko tumhAre pAya lAkara rakha detA, jisase tumheM lagatA ki tumane mRta santAna ko janma TiyA hai| vAstava meM ye chahoM sahodara zramaNa tumhAre hI Atmaja haiN| (varga 3/adhya. 8) $$$$$$$$$$$$$$$ $$$$$$$$ $55 Illustration No. 11 : Hi The secret revealed by Arhat Aristanemi At the curiosity of queen Devaki, Arhat Aristanemi 15 told-Somebody fore-told Sulasa, wife of Naga trader, resident of Bhaddilapura, that you will give birth to still (dead) sons. Therefore from her childhood she began to offer valuable flowers to god Harinagamaisi with great devotion wearing drenched robe (sari), Harinagamaisi pleased. Having pity on Sulasa, god Harinagamaisi used to put your alive sons you give birth to in the prison of Kansa beside Sulasa and her still sons beside you. So you felt that you have given birth to siul sons. Really these six uterine brother friars are your own sons. (Sec. 3/Ch. 8) Zhong Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Le 5555555555555556 antakRddazA sUtra : citra paricaya

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PAL devakIkA RIES YYAKAMANA sulasA dvArA deva kI bhakti ODISPENSAR F - AM . . an kArAgAra meM putra janmaH mA SH AMALAK2 R HEETA J

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payAyai / tae NaM se hariNegamesI deve sulasAe aNukaMpaNaTTAe viNihAyamAvaNNae dArae karayala - saMpuDeNaM giNhai / giNhittA tava aMtiyaM sAharai / sAharaittA taM samayaM ca NaM tuma NavaNhaM mAsANaM sukumAla dArae pasavasi / je vi ya NaM devANuppie ! tava puttA te vi ya jAva aMtiyAo karayalasaMpuDeNaM giues, giNhittA sulasAe gAhAvaiNIe aMtie sAharai / taM tava ceva NaM devai ! e e puttA / No ceva NaM sulasAe gAhAvaiNIe / sUtra 14 : taba sulasA gAthApatnI kI usa bhakti (anurAga) bahumAna-sanmAna satkAra pUrvaka kI gaI sevA-zuzrUSA se devatA prasanna huA / hariNagameSI deva, sulasA gAthApatnI para anukampA karane hetu sulasA gAthApatnI ko tathA tumheM donoM ko samakAla meM Rtumati (rajasvalA) karatA / taba tuma donoM samakAla meM garbha dhAraNa karatIM aura samakAla meM hI bAlaka ko janma detIM / taba hariNagameSI deva sulasA para anukampA karane ke lie usake mRta bAlaka ko sAvadhAnI pUrvaka donoM hAthoM meM letA aura lekara tumhAre pAsa le AtA / idhara usa samaya tuma bhI naveM mAsa kA kAla pUrNa hone para sukumAra bAlaka ko janma detI thIM / he devAnupriye ! jo tumhAre putra hote unako bhI hariNagameSI deva tumhAre pAsa se apane donoM hAthoM meM grahaNa karatA aura unheM grahaNa kara sulasA gAthApatnI ke pAsa lAkara rakha detA thA / ataH vAstava meM he devakI ! ye tumhAre hI Atmaja putra haiM, sulasA gAthA patnI ke nahIM haiM / Maxim 14 : The god was pleased with Sulasa by her such devotion, respect and service. On account of compassion for Sulasa aSTama adhyayana For Private Personal Use Only 71

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Gathapatni god Harinagamesi menstruated both-you and her at the same time. Then at the same time you and she become pregnant and both gave birth to sons at the same (after completing the pregnancy period of nine months) time. Then god Harinagamesi-used to take the still (deceased) child of Sulasa and keep that beside you. O beloved as gods ! Like this the god carefully took your alive son and kept in the lap of Sulasa housewife. Devaki ! Therefore, actually these six monks are your sons and not of Sulasa. sUtra 15 : tae NaM sA devaI devI arahao ariDhaNemissa aMtie eyamaTuM socA Nisamma haTTatuTTha jAva hiyayA, arahaM ariTThaNemiM vaMdai NamaMsai / vaMdittA NamaMsittA jeNeva te cha aNagArA teNeva uvAgacchai, uvAgacchittA te chappi aNagAre vaMdai NamaMsai / vaMdittA NamaMsittA AgayapaNhuyA papphullaloyaNA kaMcuya-parivivattiyA dariyavalaya-bAhAdhArAhaya-kalaMba-pupphagaviva samUsasiya-romakUvA te chappi aNagAre aNimisAe diTThIe pehamANI pehamANI suciraM Nirikkhai / NirikkhittA vaMdai NamaMsai / vaMdittA NamaMsittA jeNeva arahA ariTThaNemI teNeva uvAgacchaI, uvAgacchittA arahaM aridRNemiM tikkhutto AyAhiNaM payAhiNaM karei, karittA vaMdai NamaMsai, vaMdittA NamaMsittA tameva dhammiyaM jANappavaraM durUhai, durUhittA jeNeva bAravaI NayarI teNeva uvAgacchai, uvAgacchittA bAravaI NayariM aNuppavisai / aNuppavisittA jeNeva sae gihe, jeNeva bAhiriyA uvaTThANasAlA teNeva uvAgacchai, uvAgacchittA dhammiyAo jANappavarAo paccoruhai, antakRddazA sUtra : tRtIya varga * 72 .

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paccoruhittA jeNeva sae vAsaghare, jeNeva sae sayaNijje teNeva uvAgacchai uvAgacchittA, sayaMsi sayaNijjasi NisIyai / 15 : tava usa devakI devI ne arihaMta ariSTanemi ke mukhAravinda se isa prakAra rahasya udaghATita karane vAlI bAta sunakara hRdayaMgama kI / saMtuSTa evaM prasanna citta hokara arihaMta ariSTanemi bhagavAna ko vandana namaskAra kiyA aura vandana namaskAra karake ve chahoM muni jahA~ virAjamAna the, vahA~ AI / Akara usane una chahoM muniyoM ko vandana kiyA / vandana namaskAra karake devakI chahoM aNagAroM ko apalaka dekhane lagI / una aNagAroM ko dekhakara usake hRdaya meM, putra-prema umar3a par3A / usake stanoM se dUdha jharane lagA / harSa ke kAraNa usakI A~kheM vikasita ho gayIM aura khuzI ke A~sU bhara Aye / atyanta harSa ke kAraNa zarIra phUlane se usakI kaMcukI kI kasaM TUTa gaIM aura bhujAoM ke AbhUSaNa tathA hAtha kI car3iyA~ taMga ho gaIM / jisa prakAra varSA kI dhArA par3ane se kadamba puSpa eka yAtha vikasita ho jAte haiM, usI prakAra usake zarIra ke sabhI roma-roma pulakita ho gaye / vaha una chahoM muniyoM ko nirnimeSa dRSTi se dekhatI huI cirakAla taka nirakhatI hI rahI / phira svayaM ko saMbhAlakara usane chahoM muniyoM ko vandana namaskAra kiyA / vandana namaskAra karake vaha jahA~ bhagavAna ariSTanemi virAjamAna the, vahA~ AI aura Akara aha~t ariSTanemi ko tIna bAra pradakSiNA karake vandana namaskAra kiyA / vandana namaskAra karake usI dhArmika zreSTa ratha para ArUr3ha huI / rathArUr3ha ho, jahA~ dvArakA nagarI hai, vahA~ AyI aura vahA~ Akara dvArakA nagarI meM praviSTa huii| devakI dvArakA nagarI meM praveza kara jahAM apane prAsAda ke bAhara kI upasthAnazAlA arthAta vaiThaka thI vahA~ AyI, vahA~ Akara dhArmika ratha se aSTama adhyayana

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nIce utarI, nIce utarakara jahA~ apanA vAsa gRha (nivAsa kakSa) thA, jahA~ apanI zayyA thI, vahA~ AyI, vahA~ Akara apanI zayyA para baiTha gayI / Maxim 15 : Then Devaki Devi, listening the secret disclosed by Arihanta Aristaneni, became glad. She bowed down, praised and worshipped him and reached the six monks and bowed down and worshipped them. Devaki gazed at those sages for a long time. Her heart filled with motherly affection. Her breasts began to milch. Due to joy her eyes streamed and filled with tears of happiness. Her body spread out so the binding threads of her brassiere broke up, her bracelets splitted on her arms, the root-cells of her hair swelled like kadamba flowers beaten by rain showers. She observed those six monks with unwinking eyes for a long time. Then Devaki brought herself to her senses and again bowed down to all the six sages. Thereafter she came to Arihanta Aristanemi, circumanbulating thrice she bowed down to him with devotion and went out of the religious assembly. She sat in her religious chariot, reached Dwaraka city and then her palace. Getting down from chariot she entered her bed-room and sat on her bed. sUtra 16: tae NaM tIse devaIe ayaM ajjhathie ciMtie patthie maNogae saMkappe samuppaNe-evaM khalu ahaM sarisae jAva Nalakubbara-samANe satta putte payAyA No ceva NaM mae egassa vi bAlattaNae samaNubhUe / esa vi ya NaM kaNhe vAsudeve chaNNaM mAsANaM mamaM aMtiyaM pAyavaMdae havvamAgacchai / taM dhaNNAo NaM tAo ammayAo jAsiM maNNe Niyaga-kucchisaMbhUyAI thaNaduddhala ddhayAiM mahara-samullAvayAiM mammaNa-jaMpiyAiM thaNamUla-kakkha - .74 antakRddazA sUtra : tRtIya varga

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desabhAgaM abhisaramANAI, muddhayAI puNo ya komala-kamalovamehiM hatthehiM gihiUNa ucchaMge NivesiyAI deMti; samullAvae sumahure puNo-puNo maMjulappabhaNie / ahaM NaM adhaNNA apuNNA etto egayaramavi Na pattA (evaM) ohayamaNa saMkappA jAya jhiyaayi| kI ko putra abhilASA usa samaya devakI ko isa prakAra kA vicAra, cintana aura abhilASApUrNa mAnasika saMkalpa utpanna huA ki-aho ! maiMne pUrNataH samAna AkRti vAle yAvat nalakUbara ke samAna sAta putroM ko janma diyA, para maiMne eka putra kI bhI vAlyakrIr3A ke Ananda kA anubhava nahIM kiyA / phira yaha kRSNa vAsudeva bhI cha: mahInoM ke pazcAt mere pAsa caraNa-vandanA ke lie bhAgatA daur3atA AtA hai / isa saMsAra meM vAstava meM ve mAtAeM dhanya haiM, jinakI apanI kukSi se utpanna hue, stanapAna ke lobhI bAlaka, madhura-AlApa karate hue, tutalAtI bolI se manmana bolate hue, stanamUla kakSA bhAga meM idhara se udhara abhisaraNa karate ghUmate rahate haiM, evaM phira una mugdha bhole bAlakoM ko jo mAtAe~ kamala ke samAna apane komala hAthoM dvArA pakar3a kara goda meM biThAtI haiM, aura apane bAlakoM se maMjula-madhura zabdoM meM bAra-bAra bAteM karatI haiM / maiM to nizcita rUpa se adhanya, akRtArtha (asaphala) aura puNyahIna hU~ kyoMki maiMne inameM se kisI eka putra kI bhI bAla-krIr3A nahIM dekhI / isa prakAra devakI khinna mana se hathelI para mukha rakhe udAsa hokara ArtadhyAna karane lagI / Son-desire of Devaki Maxim 16 : Then there arose such thinking, thought and mental current in the mind of Devaki-Oh truly I gave birth to seven sons exactly alike (until) resembling Nalakubara in beauty but aSTama adhyayana . 75 .

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I could not enjoy the childhood plays of even one of them. Even this Krsna comes to me after six months for reverence, but in hurry In this world, really happy and fateful are those mothers, the sons (child) born from their own wombs, greedy for sucking the milk of their breasts, lisping sirectly. babbling and pattling, moving to their armpits from where the breasts arose up, give a sisting in their laps having them by lotus-like hands, give sweet talks and pleasing words. Definitely, I am hapless, meritless and successless; because I have not even visualized the childhood plays of any one of my seven sons. Thus Devaki, putting her check on her palm, drowned in sorrowful thoughts with frustrated mind and hopes. sUtra 17: imaM ca NaM kaNhe vAsudeve NhAe jAba vibhUsie devaIe devIe pAyavaMdae havyamAgacchai ! tae NaM se kaNhe vAsudeve devaiM deviM pAsai pAsittA devaIe devIe pAyaggahaNaM karei karittA devaiM devi evaM vayAsIaNNayA NaM ammo ! tubbhe mamaM pAsittA haTTha jAva bhavaha, kiNNaM ammo ! ajja tubbhe ohaya maNa saMkappA jAva jhiyAyaha / tae NaM sA devaI devI kaNhaM vAsudevaM evaM vayAsI-evaM khalu ahaM puttA ! sarisae jAva nalakubbara samANe satta putte payAyA / No ceva NaM mae egassa vi bAlattaNe aNubhUe / tuma pi ya NaM puttA ! mamaM chaha-chaha mAsANaM aMtiyaM havyamAgacchasi, taM dhaNNAo NaM tAo, ammayAo jAva jhiyAmi / sUtra 17: devakI isa prakAra udAsa hokara baiThI thI ki usI samaya vahA~ zrIkRSNa vAsadeva snAna kara yAvat vastra alaMkAroM se vibhUSita hokara devakI mAtA ___ antakRddazA sUtra : tRtIya varga .76 .

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. at E T ERS.. M.IN SWAN . / ANE * TRENOPinted cintA magna mAtAse| NakA prazna RECEIHARI SIC / Semand

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055555555555555555555555555550 OM citrakrama 12 : devakI kA zizu lAlana ke lie ArtadhyAna arhat ariSTanemi se satya jAnakara devakI ghara AI aura udAsa hokara socane lagI-ve mAtAe~ dhanya haiM, bhAgyazAlinI haiM, jo apane zizu ko apane hAtha se khilAtI haiM, a~gulI pakar3akara calAtI haiM aura goda meM lekara usakA dulAra karatI haiM, use dUdha pilAtI haiM aura bAra-bAra apane zizuoM ke sAtha totalI bolI bolatI haiN| maiMne sAta putroM ko janma diyA, parantu eka kI bhI vAla-lIlA nahIM dekhii| yaha zrIkRSNa vAsudeva bhI to chaha-chaha mahIne se kuch| kSaNa ke lie hI sUrata dikhAne AtA hai| devakI ina vicAroM meM khoI hai, tabhI zrIkRSNa vAsudeva unakI caraNa-vandanA karane Ate haiN| devakI mAtA ko udAsa aura anyamanaska dekhakara zrIkRSNA kAraNa pUchate haiN| (varga 3/adhya. 8) Zai Ting Ting Ting Ting Ting Ting Ting Ting Ting $55 $ $$$$$$$$$$$$$$$$$$ $$ $$$$Ting Ting Ting Ting Ting Ting F5Nian Illustration No. 12 : Painy feelings of Devaki for a baby knowing real fact from Arhar Aristanemi, Devaki returned to her palace and began to think sadly-Fateful are those mothers, who make their babies play with their own hands, make walk them taking their fingers, love them getting them in their laps, feed them by their own breasts, embrace them, speak Tisking and pleasing words with their babies over and over again. I have given birth to seven sons but could not see the childish plays of any one of them. Even this Vasudeva Krsna comes to bow me after six months and that is also for a few minutes. Devaki is deep in such sadful thoughts; at the same time Sri Krsna Vasudeva comes to rever and bow down at her feet. Seeing mother Devaki sad he asks the reason. (Sec.3/Ch.8) 6 555555555555555556 antakRddazA sUtra : citra paricaya

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ke caraNa vandana ke lie zIghratApUrvaka Aye / tava kRSNa vAsudeva devakI mAtA ke darzana karate haiM / darzana kara devakI ke caraNoM meM vandana karate haiM / unhoMne apanI mAtA ko udAsa aura cintita dekhA to caraNa vandana kara devakI devI se isa prakAra pUchane lagehe mAtA ! isase pahale to maiM jaba-java Apake caraNa vandana ke lie AtA thA, taba-taba Apa mujhe dekhate hI harSa se pulakita evaM Anandita ho jAtI thIM, para mA~ Apa Aja udAsa, cintita tathA ArtadhyAna meM nimagna sI kyoM dikhAI de rahI ho ? he mAtA ! isakA kyA kAraNa hai ? kRpA karake vatAiye / kaSNa dvArA isa prakAra kA prazna pUche jAne para devakI devI kRSNa vAsudeva se isa prakAra kahane lagI he putra ! vastutaH bAta yaha hai ki maiMne eka samAna AkAra, eka samAna raMga-rUpa vAle sAta putroM ko janma diyA, parantu maiMne unameM se kisI eka kA bhI bAlyakAla athavA vAla-lIlA kA anubhava nahIM kiyA / putra ! tuma bhI cha: cha: mahInoM ke antara se mere pAsa caraNa vandana ke lie Ate ho / isIlie meM aisA soca rahI hU~ ki ve mAtAe~ dhanya haiM, puNyazAlinI haiM, jo apanI saMtAna ko stanapAna karAtI haiM, yAvat unake sAtha madhura AlApa karatI haiM, aura unakI vAla-krIr3A ke Ananda kA anubhava karatI haiM / maiM adhanya hU~, akRta-puNya hU~ / yahI saba socatI huI maiM udAsIna hokara isa prakAra kA ArtadhyAna kara rahI hU~ / Maxim 17 : Thus Devaki was sitting sad-minded. At the same time Krsna Vasudeva, bathed (until) decorated his body with clothes and ornaments, came quickly to mother Devaki for reverence of her feet. Then Vasudeva Krisna saw and howed down at the feet of Devaki. When he saw his mother sad and worried he enquiredO mother! Formerly whenever I came to touch your feet, you always became glad on seeing me; but O mother ! aSTama adhyayana .77 .

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today why are you sad, worried and brooding ? What is its reason ? Please tell me. On this question Devaki began to say unto Krsna Vasudeva-O Son ! really the fact is this that I have given birth to seven sons exactly same in colour, form and body formation, but could not enjoy the childhood days and plays of any single son. You also come to me after six months for touching my feet. Hence I am thinking that those mothers are fateful, who feed their sons by their breasts talk sweetly to them. I am hapless, meritless. Pondering over all this, I am sad, worried and brooding. sUtra 18: tae NaM se kaNhe vAsudeve devaiM devi evaM vayAsI-mA NaM tuDabhe ammo ! ohayamaNa saMkappA jAva jhiyAyaha / ahaM NaM tahA javattissAmi jahA NaM mamaM sahodare kaNIyase bhAue bhavissai / tti kaTu devaiM deviM tAhiM iTThAhiM kaMtAhiM jAva vaggUhi samAsAsei / samAsAsittA tao paDiNikkhamai paDiNikkhamittA jeNeva posahasAlA teNeva uvAgacchai uvAgacchittA jahA abhao NavaraM hariNegamesissa aTThama bhattaM pagiNhai / jAva aMjaliM kaTu evaM vasAyI-icchAmi NaM devANuppiyA ! mama sahodaraM kaNIyasaM bhAuyaM vidiNNaM / zrIkRSNa dvArA cintA nivAraNa kA upAya sUtra 18: mAtA kI yaha bAta sunakara zrIkRSNa vAsudeva ne devakI devI se isa prakAra kahA-he mAtAjI ! Apa udAsa athavA cintita hokara aba ArtadhyAna mata karo / maiM aisA prayatna karU~gA ki jisase mere eka sahodara choTA bhAI hogA / . 78 . antakRddazA sUtra : tRtIya varga

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55 phaphaphaphaphaphapha citrakrama 13 : zrIkRSNa dvArA hariNagamaiSI deva kI ArAdhanA zrIkRSNa vAsudeva ne pauSadhazAlA meM jAkara telA karake hariNagamaiSI devatA kA AhvAna kiyaa| hariNagamaiSI deva AkAza meM prakaTa huaa| zrIkRSNa vAsudeva ne kahA- he devAnupriya ! merI mAtA kI icchA hai ki mujhe eka choTA bhAI prApta ho / (varga 3 / adhya. 8) Illustration No. 13 : Propiliation of god Harinagamaisi by Sri Krsna Sri Krsna Vasudeva went to oratory (Pausadhasala), observed three days' fast penance and called god Harinagamaisi. Harinagamaisi came and remained still in sky. Sri Krsna Vasudeva expressed his desire-Beloved as gods! My mother wishes that I should have one uterine younger brother. E 55555555******************** antakRdazA sUtra : citra paricaya ( Sec. 3 / Ch. 8 ) For Private Personal Use Only Wan Wan Wan 5 555555

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mAtA kI icchA kI abhilASA . P 40... HEARTIME N mpress M Bah RE Lagar : . ae - - CHEMENTIANE - 13 Z

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isa prakAra kahakara zrIkRSNa ne devakI mAtA ko priya, abhilaSita, madhura evaM iSTa kAnta vacanoM se dhairya baMdhAyA, Azvasta kiyA / isa prakAra apanI mAtA ko Azvasta kara zrIkRSNa mAtA ke AvAsa se nikale / nikalakara jahAM pauSadhazAlA thI vahAM aaye| pauSadhazAlA meM Akara jisa prakAra abhayakumAra ne aSTama bhakta tapa (telA) svIkAra karake apane devatA kI ArAdhanA kI thI, usI prakAra zrI kRSNa vAsudeva bhI telA karake hariNaigameSI deva kI ArAdhanA karane lage / ArAdhanA se AkarSita hokara vaha divya rUpa evaM viziSTa kAntivAlA hariNaigameSI deva antarikSa meM kRSNa vAsudeva ke sammukha upasthita huA aura zrIkRSNa vAsudeva se bolA-he devAnupriya ! maiM hariNagameSI deva huuN| aSTama bhakta tapa karake Apane mujhe kyoM yAda kiyA? ApakI ArAdhanA se AkRSTa huA maiM upasthita huuN| kahiye, kyA icchA hai ? ApakA kyA manoratha hai ? maiM Apake kisa zubha kArya meM sahAyatA kara sakatA hU~ ? / taba zrIkRSNa vAsudeva ne donoM hAtha jor3akara usa deva se kahA-he devAnupriya ! mere eka sahodara laghubhrAtA kA janma ho, yaha merI icchA hai / Worry-Preventive device by Srikrsna Maxim 18 : Hearing this expression and knowing the desire of mother, Srikrsna Vasudeva said-O mother ! Do not be sad, worried and brood, I shall so strive that my uterine brother will take birth. Thus saying Srikrsna assured his mother Devaki with sweet, pleasing and agreeable words. Thus assuring his mother, Srikrsna came out of the palace and reached oratory (Pausadhasala). As Abhaya Kumara propiliated his god accepting three days' fast penance, in the same way Srikysna Vasudeva, accepting three days' fast penance began to propiliate god Harinagamesi. aSTama adhyayana . 79 .

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Having divine form and unique lustre god Harinagamesi, attracted by propiliation came and staying in sky became present before Krsna Vasudeva and spoke thus-O beloved as gods! I am god Harinagamesi. Why you have called me by eight meals fast austesity. Attracted by your penance I am present before you. Tell me your desire, in which good deed of yours can I help you? What is your wish? Then Srikrsna Vasudeva spoke to god with folded hands-O beloved as gods! My one uterine brother should take birth, it is my wish. vivecana abhayakumAra kI bhAMti zrIkRSNa vAsudeva ne hariNagameSI devatA kI ArAdhanA kI aura eka choTA bhAI prApta karane kI icchA jtaaii| abhayakumAra kA varNana jJAtAsUtra a. 1 meM meghakumAra ke prasaMga meM AtA hai / mAtA dhAriNI devI ko a-samaya meM varSA Rtu jaisI krIr3A karane kA dohada utpanna huA / usakI pUrti ke lie abhayakumAra ne apane pUrvabhava ke mitra saudharmakalpa vAsI devatA kI ArAdhanA kI / ArAdhanA kI vidhi isa prakAra hai - pauSadhazAlA me jAkara tele kA tapa kiyA / pUrNa brahmacaryapUrvaka pauSadha kiyA / saba prakAra ke AbhUSaNa Adi utAra kara ghAsa kA saMthArA vichAyA / aSTama bhaktapUrvaka mana se hariNaigameSI devatA kA dhyAna kara AhvAna kiyA / tele kI pUrti ke dina devatA kA Asana calAyamAna huA / usane avadhijJAna ke upayoga se jAnA to uttara vaikriya samudghAta karake zIghra gati se antarikSa meM svayaM Akara upasthita huA / Jaha Abhao......... Like Abhaya Kumara, Srikrsna Vasudeva propiliated god Haringamesi and expressed his desire for a younger uterine brother. Elucidation Description of Abhaya Kumara, we get in Jnatasutra, Chapter 1, regarding the episode of Megha kumara. An intense desire arose in the head and heart of mother (really step mother of Abhaya Kumara) Dharini. While she was antakRddazA sUtra : tRtIya varga 80 For Private Personal Use Only

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pregnant, that I may enjoy rainy season but it was not according to time, because at that time summer was prevailing. For fulfilling the intense desire of pregnant Dharini, Abhaya Kumara propiliated a god who was residing in Saudharma heaven, but was friend of his (Abhaya Kumara's) former life. Method of propiliation is thus-Going to oratory (pausadhasala) accepted three days' fast penance, practising full celibacy done pausadha (a special vow), putting off all kinds of ornaments, spread a pallet-bed of grass. With eight meals fast putting mind in Harinagamesi god called him by heart. At the last day of three days' fast, the seat of god moved. By clairvoyance he became aware of the fact, then he came with fast speed and presented himself staying in sky, i.e., not touching the ground or remaining four fingers above from the surface of earth. sUtra 19: tae NaM se hariNegamesI deve kaNhaM vAsudevaM evaM vayAsI-hohii NaM devANuppiyA ! tava devaloyacue sahodare kaNIyase bhAue ! se NaM ummukkabAlabhAve jAva jovvaNagamaNuppatte arahao ariTThaNemissa aMtiyaM muNDe jAva pvvissi| kaNhaM vAsudevaM doccaMpi taccaMpi evaM vayai, vaittA jAmeva disaM pAunbhUe tAmeva disaM pddige| sUtra 19: tadanantara vaha hariNaigameSI deva zrIkRSNa vAsudeva se isa prakAra bolA-he devAnupriya ! devaloka kA eka deva vahAM kI AyuSya pUrNa hone para devaloka se cyuta hokara Apake sahodara choTe bhAI ke rUpa meM janma legA aura isa prakAra ApakA manoratha avazya pUrNa jaayegaa| parantu vaha bAlyakAla bItane para yuvAvasthA prApta hone para bhagavAna zrI ariSTanemi ke pAsa muNDita hokara zramaNa dIkSA grahaNa kara legA / usa deva ne zrIkRSNa vAsudeva ko dUsarI bAra, tIsarI bAra bhI yahI bAta kahI aura kahane ke pazcAt jisa dizA kI ora se AyA thA usI dizA kI ora lauTa gyaa| aSTama adhyayana .81.

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Maxim 19: Thereafter Harinagamesi god spoke such unto Srikrsna Vasudeva-O beloved as gods ! one god, completing his duration of celestial abode, will take birth as your uterine younger brother, so your desire will be surely fulfilled. But passing boyhood and attaining young age being tonsured he will accept sagehood near Bhagawana Sri Aristancini. The god said thus twice and thrice to Srikrsna Vasudeva and then he went back to the same direction from which he had come. sUtra 20: tae NaM se kaNhe vAsudeve posahasAlAo paDiNikkhamai / paDiNikkhamittA jeNeva devaI devI teNeva uvAgacchai / uvAgacchittA devaIe devIe pAyaggahaNaM karei, karittA evaM vayAsI-hohii NaM ammo ! mamaM sahodare kaNIyase bhAu tti kaTu devaiM deviM tAhiM iTAhiM jAva AsAsei, AsAsittA jAmeva disaM pAunbhUe tAmeva disaM paDigae / tae NaM sA devaI devI aNNayA kayAI taMsi tArisagaMsi sayaNNIjaMsi jAva suttajAgarAe jAva sIhaM sumiNe pAsittA paDibuddhA, jAva haTTha-tuTTa hiyayA taM ganbhaM suhaM suheNaM parivahai / sUtra 20 : isake pazcAt zrIkRSNa vAsudeva pauSadhazAlA se nikale, nikalakara devakI mAtA ke pAsa Aye aura Akara mAtA kA caraNa bandana kiyA / caraNa vandana karake mAtA se isa prakAra bole-"mAtAjI ! mere eka sahodara choTA bhAI avazya hogA / ApakI icchA pUrI hogii| aba Apa cintA na kareM / ' isa prakAra unhoMne devakI mAtA ko madhura evaM iSTa vacanoM se Azvasta kiyA aura Azvasta karake jidhara se Aye the, udhara hI vApasa svasthAna ko cale gye| - antakRddazA sUtra : tRtIya varga /

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kAlAntara meM ekadA devakI mAtA jaba puNyazAlI jana ke yogya sukhazayyA para soI huI thI, taba eka siMha kA svapna dekhA / svapna dekhakara vaha jAgRta haI / uThakara rAjA vasudeva jI ke pAsa AI aura svapna kA vRttAnta kahA / isa prakAra apane manoratha kI pUrNatA ko nizcita samajhakara devakI harSita evaM prasanna hotI huI sukhapUrvaka apane garbha kA parivahana (pAlana-poSaNa) karane lgii| laxim 20 : After that Srikrsna Vasudeva came out of oratory and reached mother Devaki. Touching her feet, he said-O mother ! my one uterine brother will surely be born. Your desire will be fulfilled. So you should not worry. Thus he assured mother Devaki by sweet and agreeable words and then went back to the direction from which he had come. Then at any other time mother Devaki was sleeping on a luxurious (worth sleeping meritorious persons) bed, she saw a lion in dream. She woke up, came to king Vasudeva and told him her dream. Thus understanding the fulfilment of desire definitely, she became glad a . happily began to nurture the child in her womb with du can sUtra 21 : tae NaM sA devaI devI navahaM mAsANaM jAsumaNA-rattabandhujIvayaMlakkhArasa-sarasapArijAtaka-taruNadivAyara-samappabhaM savva-nayaNakaMtaM sukumAlaM jAva surUvaM gayatAluyasamANaM dArayaM payAyA / jammaNaM jahA mehakumAre jAva / jamhA NaM amhe ime dArae gayatAlusamANe taM hou NaM amhaM eyassa dArayassa nAmadhejje gayasukumAle / taeNaM tassa dAragassa ammA piyare nAma kareMti gayasukumAle tti / sesaM jahA mehe jAva alaM bhogasamatthe jAe yAvi hotthaa| sUtra 21: tatpazcAt nava mAsa kA garbhakAla pUrNa hone para devakI devI ne japA kusuma, lAla baMdhu jIvaka puSpa ke samAna, lAkSArasa, zreSTha pArijAta evaM udIyamAna aSTama adhyayana

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sUrya ke samAna (lAla) rakta kAnti vAle sarvajana-nayanAbhirAma, sukumAla paripUrNa indriyoM vAle, saumya AkAra vAle gajatAlu ke samAna lAla evaM komala rUpavAna putra ko janma diyA / gajaskamAla ke janma kA varNana meghakumAra ke samAna samajhanA caahie| (yAvata) nAmakaraNa ke samaya mAtA-pitA ne socA-"kyoMki hamArA yaha bAlaka gajatAlu ke samAna sukomala evaM sundara hai / isalie hamAre isa bAlaka kA nAma 'gajasukumAla" ho / " isa prakAra vicAra kara bAlaka ke mAtA-pitA ne usakA nAma "gajasukumAla" rakhA / zeSa varNana meghakumAra ke samAna samajhanA cAhie / isa prakAra kramaza: gajasukumAla yuvAvasthA ko prApta kara bhoga-samartha ho gayA / Maxim 21 : ..Thereafter, on completion of nine month's pregnancy period, Devaki Devi gave birth to a son, having the beauty of a jasumina-flower, red Bandhujivaka flower, of lacpigment, best Parijataka flower, red like rising sun, eyesoothing to all persons, tender, with all developed senses, good shapeliness and tendu like an elephant's palate. The description of Gaja Sukumala (name of newly born son of Devaki) should be known as of Megha Kumara. (until) At the time of giving name, parents thought that our this child is tender and beautiful like an elephant's palate, so its name should be Gaja Sukumala. Thinking thus the parents of the child gave him the name Gaja Sukumala. Remaining description should be known like Megha Kumara. In this way gradually Gaja Sukumala became young and capable to enjoy worldly entertainments and rejoicings, pleasures. vivecana *jA sumaNA-(japA-sumaNa) lAla varNa ke phUla, aDahula kA phUla / * ratta baMdhujIvaka-dupahariyA kA paudhA / barasAta meM isa para lAla raMga ke phUla khilate haiM / loka bhASA meM ise vIra bahUTI yA indragopa bhI kahate haiM / .84 . antakRddazA sUtra : tRtIya varga

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ASA - svapapAle pRcdA - : NA HOM / SNus RADHEResesame 98THERS BES MOSIMARA

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Sheng Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting # citrakrama 14 : + mAtA devakI kA svapna-darzana, svapna-phala pRcchA dRzya 1 ---sukha-zayyA meM soI huI mAtA devakI svapna dekhatI hai-eka zveta Wan siMha usake udara meM praveza kara rahA hai| dRzya 2-jAgRta hokara devakI rAnI rAjA vasudeva ke zayana-kakSa meM AtI hai aura apanA vicitra svapna sunAtI hai| vasudeva jI batAte haiM-tuma eka OM bhAgyazAlI putra kI mAtA bnogii| dRzya 3-prAtaHkAla rAjasabhA meM svapna-pAThaka ko bulAkara svapna-phala pUchate haiN| svapna-pAThaka batAtA hai-eka sundara parAkramI putra kA janma hogaa| rAjA svapna-pAThaka ko puraskAra dekara prasanna karate haiM! (varga 3/adhya. 8) Illustration No. 14 : Dream of mother Devaki and enquiry about its consequences Scene 1. Sleeping at comfortable bed Devaki dreams that a white lion is entering in her abdomen through her mouth. Scene 2. Being awakened Devaki reaches the bed-room of king Vasudeva, tells her astonishing dream to him. Vasudeva tells-You would be mother of a fateful son. Scene 3. In the morning Vasudeva calls a oneirocritic (swapnapathaka) and asks the result of that dream. He tells that a brave and beautiful son will be born. Ring honours him hy giving reward (Sec. 3/Ch. 8) Sheng Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFF5555555 FF 55Ting Ting Ting Ting Ting Ting Ting F FF5Nian 4i Boor antakRddazA sUtra : citra paricaya

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pAsa lakkhArasa-mahAvara, taruNa divAyara-AcArya abhayadeva ke anusAra yahAM taruNa divAkara se udIyamAna lAla sUrya sA lAla raMga abhipreta hai / jammaNaM jahA jamma mehakumAre-meghakumAra ke janma kA varNana isa prakAra haidhAriNI ke samAna devakI mahArAnI ke dohada kI pUrti hone para vaha sukha-pUrvaka apane garbha kA na karane lagI aura nau mAsa sAr3he sAta dina vyatIta hone para usane eka sundara putra ratna ko janma diyA / jisakA janma mahotsava meghakumAra ke samAna samajhanA caahie| janma kI khuzI meM1. sUcanA dene vAlI dAsiyoM ko dAsatA se mukta kiyA aura unako upahAra meM vipula dhanarAzi pradAna kii| 2. nagara ko sugandhita jala se pavitra karAyA / kaidiyoM ko bandhana mukta kiyA aura tola mApa kI vRddhi kii| 3. dasa dina ke liye sabhI vyApAra kara mukta kara diyA aura garIboM aura anAthoM ko rAjA ne mukta hAtha se dAna diyA / dasa dina taka rAjya meM Ananda mahotsava huA / 4. bArahaveM dina rAjA ne vipula bhojana banavAkara mitra, jJAti, rAjya sevaka Adi ke sAtha khAte-khilAte hue Ananda pramoda kA utsava manAyA / phira unakA vastrAbhUSaNAdi se satkAra-sammAna kara mAtA-pitA bole ki hamArA yaha bAlaka gaja ke tAlu ke samAna komala va lAla hai, isalie isakA nAma gajasukumAla honA cAhiye, aisA kahakara putra kA nAma gajasukumAla rakhA / (jJAtA sUtra ke pATha ke anusAra) Elucidation Ja Sumana-(Japakusum) flowers of red colour, Adahula-flowers. Rakta Bandhu Jivaka-Plant of noon, on it red colour flowers bloom in rainy season. Generally it is also called Virabahuti or Indragopa. Lakkha rasa-Mahavara-red colour. Taruna Diwayara-According to Acarya Abhayadeva, here this word denotes red colour as of rising sun. Jammanan jaha Meha Kumare....... Description of birth of Megha Kumara is as follows aSTama adhyayana 85

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Like Dharini while intense desire of Devaki fulfilled then she began to nurture womb-child carefully. When nine months and seven and a half days of her pregnancy period passed, she gave birth to a beautiful son, whose birth ceremony should be known like Megha Kumara. In the happiness of birth 1. Slave-women, who gave the information of baby-birth, were freed from slavery and huge wealth was given to them as gift etc. 2. City was purified with fragrant water, prisoners were set free and weights and measures were increased. 3. For ten days all the trades were announced tax-free. King lavishly gave charity the poor and orphans. Celebration were held for ten days in the kingdom. 4. On the twelfth day king got food etc., prepared in huge quantity and celebrated the joyful ceremony eating with his friends, caste persons and state-servants. Then he honoured them by clothes and ornaments. Afterwards the parents spoke that our this child is tender and red like an elephant's palate, so its name should be Gaja Sukumala. Thus saying they gave the name Gaja Sukumala to their son. -(according the wordings of Jnata Sutra)' sUtra 22 : tattha NaM bAravaIe NayarIe somile nAmaM mAhaNe parivasai, aDDhe, riuvveya jAva supariNihie yAvi hotthA / tassa somilassa mAhaNassa somasirI NAmaM mAhaNI hotthA, sukumAlA / tassa NaM somilassa mAhaNassa dhUyA somasirIe mAhaNIe attayA somA NAmaM dAriyA hotthA, sukumAlA jAva surUvA / rUveNaM jAva lAvaNNe ukkiTThA, ukkiTTha sarIrA yAvi hotthA / tae NaM sA somA dAriyA aNNayA kayAiM bahAyA jAva vibhUsiyA bahUhiM khujjAhiM jAva parikkhittA sayAo gihAo paDiNikkhamai paDiNikkhamittA jeNeva rAyamagge teNeva uvAgacchai, uvAgacchittA rAyamaggaMsi kaNaga-tiMdUsaeNaM kIlamANI kIlamANI ciTThai / antakRddazA sUtra : tRtIya varga

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: )) ))) )))) )) ) )) citrakrama 15 : ke somila vipra se kanyA kI yAcanA dRzya 1-dvArakA nivAsI somila brAhmaNa kI eka atyanta sukumAra kanyA __ hai somaa| snAna evaM zRMgAra karake vaha apanI dAsiyoM ke sAtha rAjamArga para svarNa-kanduka se krIr3A kara rahI hai| dRzya 2-vAsudeva zrIkRSNa hAthI para baiThe gajasukumAla ko sAtha liye arhat ariSTanemi ke darzana karane jA rahe haiN| svarNa-kanduka se khelatI rUpa-lAvaNyavatI somA ko dekhakara usake viSaya meM pUchate haiM tathA gajasukumAla ke lie vadhU ke rUpa meM usakI vipra somila ro yAcanA karate (varga 3/adhya. 8) Illustration No. 15 : Asking the daughter of Somila Vipra (Brahmana) Scene 1. Most beautiful, tender and young girl Soma is the daughter of Somila Brahmana, the resident of Dwuruka city. Bathing and decorating herself she is playing with a golden ball, with her girl-friends and slave maidens. Scene 2. Vasudeva Sri Krsnu riding on an elephant, with his younger uterine brother Gajasukumala, while going to praise and bow down to Arhat Aristanemi, enquires about Soma the beautiful, who is playing with goiden hall and asks her from Somila for Gajasukumala. (Sec. 3/Ch. 8) 655555555555555556 antakRddazA sUtra : citra paricaya

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Rgveda FREE sAmaveda ALLAH / PRARTHI VR A 1. : " WINNAR svarNa daka krIDA kumAra - - .. . . - - Reshana

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22 : usa dvArakA nagarI meM somila nAmaka eka brAhmaNa rahatA thA, jo samRddha thA aura Rgveda, yajurveda, atharvaveda, sAmaveda ina cAroM vedoM kA sAMgopAMga jJAtA thA tathA yajJa-yAga Adi karmakAMDoM kA rahasyavettA bhI thA / usa somila brAhmaNa ke somazrI nAma kI brAhmaNI (patnI) thI / somazrI sukumAra evaM rUpa lAvaNyavatI thii| usa somila brAhmaNa kI putrI aura somazrI kI AtmajA somA nAma kI kanyA thI jo sukumAla yAvat bar3I rUpavatI thI / usakA rUpa, lAvaNya zreSTha thA tathA dehayaSTi (zarIra) kA gaThana bhI utkRSTa thA / vaha somA kanyA anyadA kisI dina snAna kara yAvat vastrAlaMkAroM se . vibhUSita ho, kubjA cilAta Adi bahuta sI dAsiyoM se ghirI huI apane ghara se bAhara nikalI / ghara ke bAhara jahAM rAjamArga hai, vahAM AI aura rAjamArga meM suvarNa kI (suvarNa tAroM se gaThita) geMda se khelane laga gaI / Somila Brahmana Maxim 22 : At that time in Dwaraka city a brahmana dwelt, whose name was Somila. He was rich and well-versed in all the four Vedas, viz., Rgveda, Yajurveda, Atharvaveda and Samaveda; and also knew the secrets of Yajna-Yaga and other rituals, sacrifices etc. His wife was Somasri. She was tender and beautiful. Soma was the daughter of Somila and Somasri. She was tender and extremely beautiful. She was very shapely and superbly beautiful. One day maiden Soma bathed (until) adorned by clothes and ornaments, surrounded by Kubja, Cilata etc., slavemaidens came out of house. Having set out she came to the aSTama adhyayana .87 .

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highway. On the highway she began to play with a golden (binded by golden threads) ball. sUtra 23 : teNaM kAleNaM teNaM samaeNaM arahA ariTThaNemI samosaDhe parisA NiggayA / tae NaM se kaNhe vAsudeve imIse kahAe laTThe samANe pahAe jAva vibhUsie / gayasukumAleNaM kumAreNaM saddhiM hatthikhaMdhavaragae sakoraMTa malladAmeNaM chatteNaM dharijjamANeNaM seyabaracAmarAhiM uddhavamANIhiM uddhavANIhiM bAravaIe NayarIe majjhaM majjheNaM arahao ariTThaNemissa pAyavaMdae NigacchamANe somaM dAriyaM pAsai / pAsittA somAe dAriyAe rUveNa ya jovvaNeNa ya jAyavimhie / somA kA gajasukumAla ke lie grahaNa sUtra 23 : usa kAla usa samaya meM arihaMta ariSTanemi dvArakA nagarI meM padhAre / pariSada dharma dezanA sunane ko AI / usa samaya kRSNa vAsudeva bhI bhagavAna ke zubhAgamana ke samAcAra sunakara snAna Adi karake vastrAlaMkAroM se vibhUSita hue / gajasukumAla kumAra ke sAtha hAthI ke haude para ArUr3ha hue / unake gale meM koraMTa puSpoM kI mAlA thI aura mastaka para chatra dhAraNa kiye hue the, donoM ora zveta evaM zreSTha cAmara Dhula rahe the / dvArakA nagarI ke madhya bhAgoM se hokara arhat ariSTanemi ke caraNa-vandana ke liye jA rahe the, taba rAjamArga para khelatI huI usa somA kanyA ko dekhate haiM / somA kanyA ke rUpa, lAvaNya aura kAnti-yukta yauvana ko dekhakara kRSNa vAsudeva atyanta Azcaryacakita hue / Preservation of Soma for Gaja Sukumala Maxim 23 : At that time and at that period Arihanta Aristanemi came to Dwaraka. Congregation went out for listening his sermon. 88 * antakRddazA sUtra : tRtIya varga

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Heaving heard auspicious news of the coming of Bhagawana, Srikrsna Vasudeva bathed and decked and rode an elephant with Gaja Sukumala Kumara. Srikrsna was wearing garland of Kornta flowers and an umbrella on his head, white and best camaras were fanned on both his sides. Thus he was going through the centre of Dwaraka to bow down to Arishtnami. Then he saw Soma playing on highway. He was wonder-struck seeing the shape, youth, beauty etc., of maiden Soma. sUtra 24 : tae NaM se kaNhe vAsudeve koDuMbiyapurise saddAvei sadAyittA evaM vayAsIgacchaha NaM tubbhe devANuppiyA ! somilaM mAhaNaM jAyittA somaM dAriyaM giNhaha-giNhittA kaNNaM'teuraMsi pakkhivaha / tae NaM esA gayasukumAlassa bhAriyA bhavissai / tae NaM te koDubiya-purisA jAva pakkhivaMti / tae NaM te koDuMbiya-purisA jAva paccappiNaMti / tae NaM se kaNhe vAsudeve bAravaIe NayarIe majhaM majheNaM Nigacchai / NigacchittA jeNeva sahassaMbavaNe ujjANe jAva pajjuvAsai / tae NaM arahA ariTThaNemI kaNhassa vAsudevassa gayasukumAlassa kumArassa tIse ya dhamma kahAe / kaNhe paDigae / sUtra 24 : taba kRSNa vAsudeva ne sAtha meM calane vAle AjJAkArI puruSoM ko bulAyA, vulAkara isa prakAra kahA-he devAnupriyo ! tuma somila brAhmaNa ke pAsa jAo aura usase isa somA kanyA kI yAcanA karo / use prApta karo aura phira use lekara kanyAoM ke antaHpura meM pahu~cA do / samaya Ane para yaha somA kanyA, mere choTe bhAI gajasukumAla kI bhAryA hogI / taba zrIkRSNa kI AjJA zirodhArya kara ve AjJAkArI puruSa somila brAhmaNa ke pAsa gaye aura usase kanyA kI yAcanA kI / usase somila brAhmaNa aSTama adhyayana

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bahuta-bahuta prasanna huA aura apanI kanyA ko le jAne kI svIkRti de dii| una kauTumbika puruSoM ne somA ko usake pitA somila se prApta kara kanyAoM ke antaHpura meM pahuMcA diyA / aura unhoMne zrIkRSNa ko nivedana kiyA ki ApakI AjJA kA pUrNataH pAlana ho gayA / tatpazcAt kRSNa vAsudeva dvArakA nagarI ke madhya bhAga se hote hue nikale aura nikalakara jahA~ sahasrAmravana udyAna thA vahAM pahu~ce / pA~ca abhigamapUrvaka prabhu ko vandana namaskAra karake ucita sthAna para baiThakara unakI sevA karane lge| usa samaya bhagavAn ariSTanemi ne kRSNa vAsudeva aura gajasukumAla kumAra pramukha usa sabhA ko dharmopadeza diyA / prabhu kI dezanA sunakara zrIkRSNa apane AvAsa ko lauTa gaye / Maxim 24 : Then Vasudeva Krsna called the chamberlains going with him and ordered them-O beloved as gods ! Go to Somila brahmana and beg this maiden Soma from him, take hold of her and put her in the harem of maidens. At proper time, this maiden Soma, would be the wife of my younger brother Gaja Sukumala. Then chamberlains obeying the order of Srikrsna went to Somila brahmana and asked for his daughter. Somila became very much glad and agreed to give away his daughter. Chamberlains took Soma from his father Somila and put her in harem. And then they said to Srikrsna that your order has been fulfilled. Thereafter Krsna Vasudeva went through the middle of Dwaraka and reached Sahasramra garden (wood), practised five abhigamas and bowed down to Bhagawana and then sat at a proper place. Bhagawana Aristanemi preached sermon to the congregation, the premier were Gaja Sukumala and Srikrsna. antakRddazA sUtra : tRtIya varga .90.

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saMsAra jvAlA muMDana pravrajya R carAya nivedana / / Mad

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05555555555555555555555555 citrakrama 16 : gajasukumAla ko vairAgya jAgaraNa __arhat ariSTanemi kA upadeza sunakara gajasukumAla kA mana saMsAra se virakta ho uThatA hai| ve kahate haiM-prabho ! jaise kisI ke ghara meM Aga lagane para vaha apanI sabase mUlyavAna vastu ko nikAla lAnA cAhatA hai| vaise hI maiM bhI janma-jarA-mRtyu kI agni se apanI Atma-maMjUSA ko nikAlakara Apake caraNoM meM muMDita hokara saMyama grahaNa kara Atma-kalyANa karanA cAhatA huuN| vAsudeva zrIkRSNa Adi cakita hokara gajasukumAla kI bAteM suna rahe haiN| (varga 3/adhya. 8) Illustration No. 16 : Apathy of Gajasukumala Hearing the religious sermon of Arhat Aristanemi, the heart of Gajasukunala was filled with ascetic feelings. He utters-Reverend Sir ! If any house catches fire then its owner tries to take out his most valuable thing. In the same way, I also want to save my own soul from this world, burning by the fires of birth, old age death; and wish to purify my soul, after being tonsured on head at your lotus feet. Vasudeva Sri Krsna etc., are listening to the words of Gajasukumala astonishingly. (Sec. 3/Ch. 8) 55555555555555555555555555145555555555541950 055555555555555555556 antakRddazA sUtra : citra paricaya

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After hearing the sermon of Bhagawana, Srikrsna returned back. 25: tae NaM se gayasukumAle kumAre arahao ariTThaNemissa aMtiyaM dhamma soccA jaM NavaraM ammApiyaraM ApucchAmi / jahA meho jaM NavaraM (mahiliyAvajjaM jAva vaDhiyakule) / tae NaM se kaNhe vAsudeve imIse kahAe laddhaDhe samANe jeNeva gayasukumAle kumAre teNeva uvAgacchai, uvAgacchittA gayasukumAlaM kumAraM AliMgai, AliMgittA ucchaMge niveseI nivesittA evaM vayAsItumaM mamaM sahodare kaNIyase bhAyA, taM mA NaM devANuppiyA ! iyANiM arahao ariTThaNemissa aMtie muNDe jAva pvyyaahi| ahaM NaM bAravaIe NayarIe mahayA rAyAbhiseeNaM abhisiMcissAmi / tae NaM se gayasukumAle kumAre kaNheNaM vAsudeveNaM evaM vutte samANe tusiNIe sNcitttthi| sUtra 25 : usa samaya prabhu kA dharmopadeza sunakara gajasukumAla kumAra saMsAra se virakta ho gayA / vairAgya jAgRta hone para prabhu ariSTanemi ko vandanA karake isa prakAra bole-he bhagavan ! mujhe yaha dharma rucikara lagA hai aura mujhe isa para prIti utpanna huI hai / ataH maiM ise svIkAra karanA cAhatA hU~ aura mAtA-pitA kI AjJA lekara maiM Apake pAsa zramaNa-dharma grahaNa karU~gA / isa prakAra meghakumAra ke samAna bhagavAn ko nivedana karake gajasukumAla apane ghara Aye aura mAtA-pitA ke sAmane apane vicAra prakaTa kiye / dIkSA kI bAta sunakara devakI bahuta dukhI huI / eka bAra mUrchita hokara gira par3I / phira A~sU bahAte hue usane kahA-he putra ! tuma hameM bahuta priya ho| hama tumhArA viyoga sahana nahIM kara sakeMge / abhI tumhArA vivAha bhI aSTama adhyayana * 91 .

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nahIM huA hai, isaliye tuma pahale vivAha karo / vivAha karake kula kI vRddhi kara saMtAna ko apanA dAyitva sauMpa kara phira dIkSA grahaNa karanA / kRSNa vAsudeva ne gajasukumAla ke virakta hone kI bAta sunI, to ve gajasukumAla ke pAsa Aye aura Akara gajasukumAla kA sneha se AliMgana kiyA, AliMgana karake goda meM baiThAyA, goda meM biThAkara atyanta sneha bhare zabdoM se bolehe devAnupriya ! tuma mere sahodara choTe bhAI ho, isaliye merA tumase kahanA hai ki isa samaya bhagavAn ariSTanemi ke pAsa muNDita hokara dIkSA grahaNa mata karo / maiM tumako dvArakA nagarI meM bahuta bar3e samAroha ke sAtha rAjyAbhiSeka se abhiSikta karU~gA / Maxim 25 : Hearing the sermon of Bhagawana, Gaja Sukumala Kumara became adverse from world and worldly joys. Being engrossed by apathetic feelings, bowing down to Aristanemi Bhagawana spoke-O Bhagawan ! I feel this doctrine very interesting, I love it, so I want to accept it. Taking permission from parents, I will accept Sramana hood from you. Like Megha Kumara, Gaja Sukumala saying thus to Bhagawana returned to his residence and expressed his own thoughts before his parents. Hearing about consecration Devaki was filled with grief, firstly she swooned, afterwards came into senses and began to say, shedding her tears-O son ! You are too dear to us. We shall not be able to tolerate your separation. Still you are unmarried, so first of all you wed, increase family-line and transfering your responsibilities to your sons, then you accept consecration. Vasudeva Krsna, after he became aware about apathy of Gaja Sukuinala he came to him, embraced him, put him in his lap and said in very affectionate words .92 . antakRddazA sUtra : tRtIya varga

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Marathi jalataraMgA areerA4 - - rAjasukumAla kI dIkSAbhilASA NAR K 17 Lain Education International

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citrakrama 17 : gajasukumAla kA vairAgya gajasukumAla ne pitA-mAtA se kahA-yaha jIvana ghAsa para girI osa vindu tathA jala taraMgoM ke samAna caMcala hai, ataH maiM zIghra hI saMsAra tyAga kara dIkSA grahaNa karanA cAhatA huuN| yaha sunakara vasudeva jI cintita ho uThe aura mAtA devakI to mUrchita hokara bhUmi para gira pdd'iiN| zItala upacAra se svastha hone para mAtA ne A~sU bahAte hue kahA-putra ! saMyama grahaNa karanA bhujAoM se mahAsAgara ko tairanA aura naMgI talavAra para calane jaisA atyanta duSkara hai, tuma bahuta sukumAra ho (varga 3/adhya. 8) Illustration No. 17 : Apathy of Gajasukumala Gajasukumala said to his parents. This life is transitory like a drop on the tip of grass; and waves of water; so I want quickly to accept consecration, leaving this world. Ilearing these words Vasudeva was worried and mother Devaki swooned and fell down on floor. After coming to senses by fanning etc., shedding tears the mother said-O Son ! To accept restrain is as difficult as to swim the ocean by arms and to walk on the edge of a sword. You are too tender..... (Sec. 3/Ch. 8) %%%%%%%%%%%%%%%%%%%Gong Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%%%%%%%%%%$ SAN $555555555555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Wei Zhong antakRddazA sUtra : citra paricaya

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o beloved as gods ! you are my younger uterine brother. Hence I say that you should not accept consecration after tonsuring your head near Bhagawana Aristanemi at this time. I shall anoint you with royal coronation in this city Dwaraka in a grand ceremony. tae NaM se gayasukumAle kumAre kaNhaM vAsudevaM ammApiyaro ya doccaMpi taccaMpi evaM vayAsI-evaM khalu devANuppiyA ! mANussayA kAmA khelAsavA asui, asAsayA, vaMtAsavA jAva vippajahiyavyA bhavissaMti / taM icchAmi NaM devANuppiyA ! tubhehiM abbhaNuNNAe samANe arahao ariDaNemissa aMtie jAva pavvaittae / tae NaM taM gayakusumAlaM kumAraM kaNhe vAsudeve ammApiyaro ya jAhe No saMcAei bahuyAhiM aNulomAhiM jAva Aghavittae, tAhe akAmA ceva evaM vayAsItaM icchAmo NaM te jAyA ! egadivasamavi rajjasiriM pAsittae / NikkhamaNaM jahA mahabbalassa jAva tamANAe tahA jAva saMjamittae / tae NaM se gayasukumAle aNagAre jAe iriyAsamie jAva guttbNbhyaarii| sUtra 26 : kRSNa vAsudeva dvArA aisA kahe jAne para gajasukumAla kumAra mauna rahe / kucha samaya mauna rahane ke pazcAt gajasukumAla apane bar3e bhAI kRSNa vAsudeva evaM mAtA-pitA se dUsarI-tIsarI bAra bhI isa prakAra bolehe devAnupriyo ! vastutaH manuSya ke kAma-bhoga evaM deha apavitra, azAzvata, kSaNavinAzI aura mala-mUtra-kapha-vamana-pitta-zukra evaM zoNita Adi azuddhi ke bhaNDAra haiM / yaha manuSya zarIra aura ye usase sambandhita kAma-bhoga asthira haiM, anitya haiM, evaM sar3ana-galana tathA nAzamAna hone ke kAraNa Age-pIche kabhI na kabhI avazya naSTa hone vAle haiN| aSTama adhyayana

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isaliye he devAnupriya ! maiM cAhatA hU~ ki ApakI AjJA milane para bhagavAna ariSTanemi ke pAsa pravrajyA (zramaNa-dIkSA) grahaNa kara lU~ / taba usa gajasukumAla kumAra ko kRSNa vAsudeva aura mAtA-pitA jaba bahuta sI anukUla aura sneha bharI yuktiyoM se bhI samajhAne meM samartha nahIM hue taba nirAza hokara anacAhe hI zrIkRSNa evaM mAtA-pitA isa prakAra boleyadi aisA hI hai to he putra ! hama eka dina kI tumhArI rAjyazrI (rAja kI zobhA) dekhanA cAhate haiM / isaliye tuma kama se kama eka dina ke liye to rAjalakSmI ko svIkAra karo / mAtA-pitA evaM bar3e bhAI ke isa prakAra anurodha karane para gajasukumAla mauna rahe / 'maunaM sammati lakSaNaM' mAnakara bar3e samAroha ke sAtha 108 svarNa rajata Adi ke kalazoM se unakA rAjyAbhiSeka kiyA gayA / gajasukumAla ke rAjagaddI para baiThane para mAtA-pitA ne usase pUchA-he putra ! aba tuma kyA cAhate ho? bolo, tumhArI kyA icchA hai ? gajasukumAla ne uttara diyA-maiM dIkSita honA cAhatA hU~ / taba gajasukumAla kI icchAnusAra dIkSA kI sabhI sAmagrI maMgAI gaI / gajasukumAla sahasra puruSa vAhinI zivikA meM baiTha kara vizAla zobhA yAtrA pUrvaka bhagavAna ariSTanemi ke samavasaraNa meM pahu~ce / mAtA-pitA ne bhagavAna ko ziSya bhikSA dI / gajasukumAla ne svayaM sabhI AbharaNa utAre, paMcamuSTi loca kiyA, phira bhagavAna se prArthanA kI-he bhante ! aba Apa hI svayaM mujhe muMDita kareM, muni-veSa pradAna kareM aura AcAra dharma kA bodha deveM / prabhu ne caraNasattarI, karaNasattarI Adi kA upadeza diyA / aba vaha gajasukumAla aNagAra ho gaye / IryAsamiti vAle yAvat gupta brahmacArI bana gaye / Maxim 26 : Gaja Sukumala remained silent hearing these words of Krsna Vasudeva. After some times Gaja Sukumala antakRdazA sUtra : tRtIya varga / .94 .

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SO 0 HAM . . V OG ARTES Cric VOL 1

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$5555555555555555555555555 % ) ) ) ) ) ) ) citrakrama 18 : gajasukumAla kI dIkSA . __ dRzya 1-gajasukumAla dIkSA ke lie taiyAra ho, bhagavAna ariSTanemi ke caraNoM meM upasthita hokara bole-prabhu ! jala meM sthita kamala kI bhA~ti maiM viSayoM se nirlipta jIvana jInA cAhatA huuN| mujhe apanA ziSya bnaaie| mAtA devakI evaM pitA vasudeva jI ne prabhu se prArthanA kI he bhante ! hamAre cakSu ke samAna priya putra ko Apa ziSya-bhikSA ke rUpa meM svIkAra kiijie| dRzya 2-muni veSa dhAraNa kiye gajamukumAla bhagavAna ke zrImukha se saMyama dIkSA kA pATha grahaNa karate haiN| (varga 3/adhya. 8) ) ) ) ) ) ) ) ) ) ) ) ) )) ) Illustration No. 18 : Consecration of Gajasukumala Scene 1. Being ready for consecration and standing near the lotus feet of Bhagan'ana Aristanemi, thus spoke Gajusukumala unto him-Prubiu (Reverend Sir)! wish to lead my life disinclined to worldly passions, as the lotus remaining in water, does not wet. Please accept me as your pupil. Mother Devaki and father Vasudeva also requested-Bhante ! Please accept, our son-who is so dear as our eyes, as your disciple. Scene 2. Wearing the robe of a monk, Gujusukumalu accepts the consecration schedule from the mouth of Bhagawana. (Sec. 3/Cl1.8) // // // // pha U $55555555555555555555555555 antakRddazA sUtra : citra paricaya

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spoke twice and thrice to his elder brother Krsna Vasudeva and parentsO beloveds as gods ! Really amusements and rejoicings of man and his body are impure, perishable and momentary. This body is filled with stool, urine, phlegm, vomit, semen, blood etc. the dirty things. This human body and the sensual pleasures related to it are unstable, with an end, and being perishable,, these are to be exhausted either now or later. Therefore O beloveds as gods ! I wish that permitted by you, I shall accept consecration (sramanahood) before Bhagawana Aristanemi. When Krsna Vasudeva and his parents could not become capable of moulding Gaja Sukumala towards worldly enjoyments even by loving and agreeable expressions, then being disappointed unwillingly Krsna Vasudeva and his parents spoke thus unto him"O son ! If it is so, then we want to visualise you as a king (adorned with coronation) only for one day. So you accept kingship at least for a single day. At such insistence of parents and elder brother Gaja Sukumala remained silent. Assuming silence as acceptance with a great ceremony he was coronated by 108 pitchers of gold and silver etc. After enthronement of Gaja Sukumala parents askedson ! Now what do you want ? Tell, what is your wish ? Gaja Sukumala answered, I want to be consecrated. Then according to the wish of Gaja Sukumala all the paraphernalia was provided. Sitting in the palanquin which is carried by one thousand persons Gaja Sukumala reached the religious assembly of Bhagawana Aristanemi in great procession. Parents gave their son as pupil to Bhagawana. Gaja Sukumnala put off all ornaments himself, tonsured his head by five fists and then requested aSTama adhyayana * 84

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to Bhagawana that O Bhante (Bhagawan) ! Now, you yourself cosecrate me, give me the robe of a sage and knowledge of conduct. Bhagawana preached him (Gaja Sukumala) seventy rules of conduct (Carana sattari) and seventy rules of activity (Karna sattari) and consecrated him. Now Gaja Sukumala became a housless mendicant. Practising movement incognito (until) he became deep celebate or guarded in celibacy. vivecana (1) rAjyAbhiSeka vidhi kA vistRta varNana-rAyapaseNiya sUtra meM tathA dIkSA kA varNana mahA ke prakaraNa bhagavatI sUtra 11/11 meM vistAra ke sAtha milatA hai / (2) abhiSeka vidhi meM sarva prakAra kI auSadhiyoM se yukta pavitra jala maMtropacAra ke sAtha masa para chir3akA jAtA hai / isameM 108 suvarNa kalaza, 108 rajata kalaza tathA 108 miTTI ke kala meM auSadhiyoM se yukta samudra evaM nadiyoM Adi kA jala bharA jAtA hai / rAjyAbhiSeka ke pazcAt mAtA-pitA pUchate haiM -aba tumhArI kyA icchA hai ? hameM batAo / / gajasukumAla kahate haiM-kutrikApaNa-(eka aisI devAdhiSThita dukAna jisameM saba prakAra kA sAmAna mila ho / saMsAra kI durlabha se durlabha vastu yahAM milatI hai / Aja kI bhASA meM saMsAra kA yaha sabase bA DipArTameMTala sTora kahA jA sakatA hai) se mere lie dIkSA ke upakaraNa, rajoharaNa, pAtra Adi maMgAaM aura nAI ko bulAo / taba do lAkha svarNamudrAoM kA sAmAna tathA eka lAkha svarNa mudrA dekara nA ko bulAyA gayA / nAI ne gajasukumAla ke cAra aMgula agrakeza chor3akara bAkI zeSa keza kA usta se muMDana kiyA / mAtA devakI ne zveta ujjvala vastra meM una kezoM ko grahaNa kiyA, phira eka rata karaMDiye (rala maMjUSA) meM unheM saMbhAlakara rakhA aura kahA-mere priya putra ke keza hamAre liye bahuta-saM tithiyoM, parvo, mahotsavoM Adi meM antima darzana ke lie upayoga meM AyeMge / dIkSA kI zobhA-yAtrA Adi kA vistRta varNana antakRddazA mahimA meM dekhe / Elucidation (1) Detailed description of coronation we get in Rayapuseniya Sutra and that of consecration in Bhagawati Sutra (11/11) in the episode of Mahabala. antakRddazA sUtra : tRtIya varga

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(2) In the method of installing (abhiseka vidhi) the purified water mixed with all kinds of herbs is sprinkled on the head of a person with chanting mantras. In this the herb-mixed pure water is filled from seas, rivers etc. in 108 pitchers of gold, 108 pitchers of silver and 108 pitchers of clay. After the royal function or function of coronation, parents ask-Now what is your wish, tell us. Then Gaja Sukumala says-For me, ask for parapharnelia of consecration-duster (rajoharana) utensils (patra) from the shop Kutrikapana (a shop blessed by a god or deity, where every kind of goods are available. All the things of the world which are most difficult to get are also available in that shop. In modern days, it can be told as the biggest departmental store of the world.) and also call a barber. Then paraphernalia costing two lakhs golden coins and a barber for one lakh gold coin was asked. Then barber shaved the head of Gaja Sukumala by razor leaving only four angula fore-hairs. Mother Devaki took those shaven hairs in a white and neat cloth and then kept them in a box studded with gems with due care and said-These hair of my dear son would be useful for last visualization on the auspicious occasions days, festivals and celebrations. (3) Vivid description of diksa grand procession etc., readers are suggested to study Antakrddsa Mahima. sUtra 27 : tae NaM se gayasukumAle aNagAre jaM ceva divasaM pavvaie tasseva divasassa puvvAvaraNha-kAlasamayaMsi jeNeva arahA ariTThaNemI teNeva uvAgacchai, uvAgacchittA arahaM ariTThaNemiM tikkhutto AyAhiNaM payAhiNaM karei, karittA baMdai jAva evaM vayAsIicchAmi NaM bhaMte ! tubbhehiM abbhaNuNNAe samANe mahAkAlaMsi susANaMsi egarAiyaM mahApaDimaM uvasaMpajjittA NaM viharittae / ahAsuhaM devANuppiyA ! mA paDibaMdhaM kareha ! tae NaM se gayasukumAle aNagAre arahayA aridunemiNA abbhaNuNNAe samANe arahaM ariTunemiM baMdai NamaMsai / vaMdittA NamaMsittA arahao ariTThanemissa aMtiyAo sahassaMbavaNAo ujjANAo paDiNikkhamai / paDiNikkhamittA jeNeva mahAkAle susANe teNeva uvAgae / aSTama adhyayana . 97.

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uvAgacchittA thaMDilaM paDilehei, paDilehittA uccAra-pAsavaNa bhUmiM paDilehei paDilehittA IsiM pabbhAragaeNaM kAeNaM jAva do vi pAe sAhaTTa egarAiyaM mahApaDimaM uvasaMpajjittANaM viharai / mahApratimA-dhAraNa sUtra 27 : dIkSita hone ke pazcAt gajasukumAla muni jisa dina dIkSita hue, usI dina ke pichale bhAga (tRtIya prahara) meM jahAM arihaMta ariSTanemi virAjamAna the, vahAM aaye| vahAM Akara unhoMne bhagavAna ariSTanemi ko tIna bAra pradakSiNA kii| pradakSiNA karake isa prakAra nivedana kiyAhe bhagavan ! ApakI anumati prApta hone para maiM mahAkAla zmazAna meM eka rAtri kI mahApratimA dhAraNa kara vicaranA cAhatA huuN| prabhu ne kahA-he devAnupriya ! jisase tumheM sukha prApta ho vahI karo / gajasukumAla muni ne arihaMta ariSTanemi kI AjJA milane para bhagavAna ariSTanemi ko vaMdana namaskAra kiyaa| vaMdana namaskAra kara arhat ariSTanemi ke pAsa se calakara sahasrAmravana udyAna se nikale, aura jahAM mahAkAla zmazAna thA, vahAM Aye / mahAkAla zmazAna meM Akara prAsuka sthaNDila bhUmi (jIva-jantu rahita nirdoSa sthAna) kI pratilekhanA-dekhabhAla karate haiM / isake pazcAt uccAra- prasravaNa (mala-mUtra tyAga) ke yogya bhUmi kA pratilekhana karate haiM / isake pazcAt eka sthAna para khar3e ho, apanI deha yaSTi ko kiMcit jhukAye hue (donoM hAthoM ko ghuTanoM taka lambA karake) eka pudgala kendra para dRSTi jamAkara donoM pairoM ko (cAra aMgula ke antara se) sikor3a kara eka rAtri kI mahApratimA aMgIkAra kara dhyAna meM lIna ho gaye / Acceptance of Special Vow of Mahapratima Maxim 27 : After consecration, Gaja Sukumala sage, in the first part of afternoon (third prahara of the day), the same day on antakRddazA sUtra : tRtIya varga . 98 .

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which came into sage order, went to the place where Arihanta Aristanemi was, thrice circumambulated and then spoke in polite wordsO Bhagawan ! On being permitted by you I want to abide observing the great vow-resolution (mahapratima) of one night in the cemetry (funeral place) Mahakala. Bhagawana said-O beloved as gods ! Do as you feel happy. Thus being permitted by Arihanta Aristanemi sage Gaja Sukumala bowed down and worshipped him and starting from there walked out of Sahasramravana and reached cemetry Mahakala. There he looked for clean spot free from flora and insects. After that he looked for clean spot for discharging stool and urine. Thereafter standing at a place, slightly bending forward his body (hanging both the hands upto knees), fixing eyes on a lump of matter (pudgala), contracting both legs (with the distance of four fingers between the heels and toes of both legs), accepting great firm resolution (Mahapratima) of one night went deep into meditaion. sUtra 28 : imaM ca NaM somile mAhaNe sAmidheyassa aTThAe bAravaIo nayarIo bahiyA, puvaniggae / samihAo ya dabbhe ya kuse ya pattAmoDayaM ca giNhai / giNhittA tao paDiniyattai, paDiniyattittA mahAkAlassa susANassa adUrasAmaMteNaM vIIvayamANe saMjhAkAlasamayaMsi pavirala-maNussaMsi gayasukumAlaM aNagAraM pAsai / pAsittA taM veraM sarai, sarittA Asurutte evaM bayAsI-esa NaM bho ! se gayasukumAle kumAre apatthiya jAva parivajjie jeNaM mama dhUyaM somasirIe bhAriyAe attayaM somaM dAriyaM adiTThadosapaiyaM kAlavattiNIM vippajahittA muNDe jAva pvvie| aSTama adhyayana .99 .

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somila dvArA upasarga sUtra 28 : idhara somila brAhmaNa samidhA (yajJa kI lakar3I) lene ke liye dvArakA nagarI ke bAhara gajasukumAla aNagAra ke zmazAna bhUmi meM jAne se pUrva hI nikalA thA, vaha udhara jaMgala se samidhA, darbha, kuza, DAbha evaM agrabhAga se mur3e pattoM ko letA hai / unheM lekara vahAM se apane ghara kI tarapha lauTatA hai / lauTate samaya mahAkAla zmazAna ke nikaTa se jAte hue saMdhyA kAla kI belA meM, jabaki manuSyoM kA AvAgamana bahuta kama ho gayA thA, vaha gajasukumAla muni ko vahAM dhyAnastha khar3e dekhatA hai / unheM dekhate hI somila ke hRdaya meM pUrvabhavoM ke vaira kA saMskAra jAgrata huA / pUrvajanma ke vaira kA smaraNa huA / pUrva janma ke vaira kI smRti hone para vaha krodha se tamatamA uThA aura isa prakAra budabudAyA (bar3abar3AyA)are yaha to vahI aprArthanIya kA prArthI (mRtyu kI icchA karane vAlA) nirlajja evaM zrI-kAnti Adi se hIna gajasukumAla kumAra hai, jo merI somazrI bhAryA kI kukSi se utpanna, yauvanAvasthA ko prApta, merI nirdoSa putrI somA kanyA ko akAraNa hI chor3akara muNDita hokara sAdhu bana gayA hai / Trouble (Upasarga) by Somila Maxim 28 : Brahmana Somila for taking sacrificial wood went out of Dwaraka to the forest, before Gaja Sukumala reached the Mahakala funeral place. The way to forest passed near to the same funeral place. In the forest he collected sacrificial wood, grass, plucked up fore-part bent leaves and returned to the city-to his home. On returning passing by Mahakala cemetry at the time of evening twilight when the coming and going of men becomes rare, he saw monk Gaja Sukumala there standing in meditation. Seeing the monk, the enmity of former births awakened in the heart of Somila. He recollected the enmity of former . 100 antakRdazA sUtra : tRtIya varga

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/ kunda somila ela U R RA RSS ..... Of SE *eso ... HERE . R NRNER - VANA TOS STAASAHTASATH

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55 Zhong Sui Sui Li Li Mo Sui Mo Sui Mo Sui Mo Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Le Zhong citrakrama 19 : mahAkAla zmazAna meM dhyAna tathA mahAupasarga __ dRzya 1-dIkSA lekara dina ke tRtIya prahara meM muni gajasukumAla mahAkAla zmazAna meM jAkara eka rAtri kI mahApratimA dhAraNa kara dhyAnastha ho ge| zmazAna meM kahIM citAe~ jala rahI haiN| kahIM naramuMDa par3e haiN| idhara-udhara hiMsaka mA~sAhArI jAnavara ghUma rahe haiN| somila vipra yajJa kI sAmagrI sAtha liye, udhara se gujarA to usane gajasukumAla ko muni rUpa meM dekhaa| vaha krodha meM pAgala ho uThA-"isI rAjakumAra ne merI pyArI putrI somA ko binA vivAha kiye majhadhAra meM chor3a diyA hai to maiM bhI aba isakA vadalA luuNgaa|" dRzya 2-badale kI bhAvanA se prerita hokara somila ne dhyAnastha muni ke sira para gIlI cikanI miTTI kI pAla bA~dhI, phira pAsa meM hI jalatI citA se dhadhakate aMgAre liye aura muni ke sira para dhara diye| muni kA mastaka aura zarIra jalane lgaa| muni phira bhI zAMta, acala khar3e rhe| somila hai bhayabhIta huA-'kahIM yaha duSkRtya karate mujhe kisI ne dekha liyA aura vAsudeva zrIkRSNa ko patA laga jAyegA to. " vaha ulaTe pA~va nagara kI ora bhaagaa| (varga 3/adhya. 8) Illustration No. 19 : Meditation and great trouble in Mahakala cemetry Scene 1. Accepting consecration in the third praharu (3 p.m.) of day, monk Gajasukumala, accepting the great monk resolution approached the Muhakala funeral place and went deep into meditation. Somewhere in cemetry, pyres are burning, somewhere are half burnt and unburnt corpses, flesh eater and violent animals are wandering hither and thither. Brahmuna Somilu passed by that cemetry. Then he saw Gajasukumala as a sage. He became mad in fury-"This prince has bereaved my dear daughter, without marrying her. I shall also take revenge.'' Scene 2. Instigated by the feelings of revenge Somila put wet clay on the head of monk and then taking burning coals from a pyre, kept them on the head of the monk. The head and body of monk hegan to burn, still he stood erect and calm. Somila was frightened--Lest any man may see him doing this evil deed; and that Vasudeva Sri Krsnu might become aware i of this, then....'' He ran away towards the city. (Sec. 3/Ch. 8) kakakakakakakakakakakakakakakakakaka0 antakRdazA sUtra : citra paricaya

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births. By this remembrance he raged up in fury and murmured-Oh this is the same Gaja Sukumala desirous of undesirable-wisher of death, shameless and devoid of fortunes; who abandoning my matured, faultless daughter Soma (horn from the womb of my wife Somasri) without any cause became an ascetic. vivecana gajasukumAla muni ko dhyAnastha dekhakara somila ke mana meM acAnaka itanA pracaNDa bhISaNa krodha kyoM upaja AyA ? isake pIche pratyakSa evaM parokSa kaI kAraNa ho sakate haiM / pratyakSa kAraNa to yahAM spaSTa batAyA gayA hai ki-putrI somA ke sAtha gajasukumAla kA pANigrahaNa hone vAlA thA / vAsudeva zrIkRSNa ne usakI yAcanA karake use kanyAoM ke antaHpura meM rakhavAyA, aba gajasukumAla usa kanyA ko maMjhadhAra meM chor3akara muni bana gaye / isa kAraNa somila ko krodha A gayA / dUsarA parokSa kAraNa bhI hai jisakA saMketa Agama meM do vAkyoM meM kiyA gayA hai-taM gheraM sarai ..... vaira kA smaraNa karake tathA "aNega bhava-saya sahassa saMciyaM kammaM udIremANeNaM-lAkhoM bhavoM ke saMcita karmoM kI udIraNA karate hue| isa sthAna para gajasukumAla evaM somila ke atIta janmoM kI vaira paramparA kI eka kathA prasiddha hai jo isa prakAra hai gajasukumAla kA jIva anekAneka bhavoM ke pUrva bhava meM eka rAjA kI rAnI ke rUpa meM thA / usakI sautelI rAnI ke putra hone se sautelI rAnI rAjA ko bahuta priya ho gaI / isa kAraNa, use sautelI rAnI se dveSa ho gayA aura cAhane lagI ki kisI bhI taraha se usakA putra mara jAe / saMyoga kI bAta hai ki putra ke sira meM phor3A-gumar3I ho gaI aura vaha pIr3A se chaTapaTAne lagA / vimAtA ne kahA-maiM isa roga kA upacAra jAnatI hU~ / abhI ThIka kara detI hU~ / isa para rAnI ne apane putra ko vimAtA ko de diyA / usane ur3ada kI jAr3I roTI garma karake bacce ke sira para bAMdha dii| vAlaka ko bhayaMkara asahya vedanA huI / vaha chaTapaTAne lagA aura kucha hI kSaNoM meM mara gayA / kAlAntara meM bAlaka kA jIva somila aura vimAtA kA jIva gajasukumAla ke rUpa meM utpanna hue / verANubaMdhINi mahabbhayANi-vaira ke anubaMdha bhayaMkara hote haiM / ataH isa pUrva vaira kA smaraNa hone para somila ko tIvra krodha utpanna huA aura badalA cukAne ke liye dhyAnastha muni ke sira para miTTI kI pAla bAMdhakara khaira ke dhadhakate aMgAre rakha dene kI bhAvanA jAgI / aura pUrva vaira vaza itanA krUra paizAcika kRtya kara DAlA / (antakRddazA sUtra-AcArya AtmArAmajI ma. kRta hindI TIkA pRSTha 18 se) aSTama adhyayana . 101 .

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Elucidation Seeing monk Gaja Sukumala in meditation why the mind of Somila filled with such a ferocious anger ? There may be many present and past causes of it! Present cause here clearly stated that his daughter Soma was to be wedded with him (Gaja Sukumala). Vasudeva Srikrsna asked and preserved her (Soma) in harem of maidens. When Gaja Sukumala accepted monkhood leaving that maiden then Somila raged in fury. The other past cause also pointed in Agama by words-tam veram sarairemembering the enmity' and 'anega bhava-saya sahassa sanciyam kammam udiremanenam- performing udirana of accumulated karmas of million former births'. In this context a story is popular about the former birth of Somila and Gaja Sukumala. The episode is this The soul of Gaja Sukumala was a queen of a king in his innumerous former birth. That king had another queen also. That queen had given birth to a son so she became more beloved of that king. So the queen (soul of Gaja Sukumala) began to have feelings of detachment towards that other queen and have keen desire that her son may die somehow. Per chance a boil took place in the son's head. Child began to flounder due to agony. Step mother (soul of Gaja Sukumala) said to the mother of that child that I know the treatment of this disease. The mother of child gave her son to step mother. Step mother binded a hot horse-bean bread on the head of the child. Due to serious agony child floundered much and died. After a long-long period the soul of that child took birth as Somila and that of step mother as Gaja Sukumala. Veranubandhini mahabbhayani-The bondages of enmity are most ferocious. So by the remembrance of this former enmity Somila raged in fury, and for taking the revenge, his ill feelings aroused to take wet clay to make the raised up sides on the head of monk and to fill it with the burning coals of khair fuel. He had done such cruel deed due to former enmity. [Antakrd-dasa Sutra Hindi Commentary by Atmaramaji Maharaja p.18] sUtra 29 : taM seyaM khalu mama gayasukumAlassa veranijjAyaNaM karittae / evaM saMpehei, saMpehittA disApaDilehaNaM karei, karittA sarasaM maTTiyaM giNhai / giNhittA * 902. antakRdazA sUtra : tRtIya varga

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jeNeva gayasukumAle aNagAre teNeva uvAgacchai, uvAgacchittA gayasukumAlassa aNagArassa matthae maTTiyAe pAliM baMdhai / baMdhittA jalaMtIo ciyayAo phulliya-kiMsuyasamANe khayaraMgAre kahalleNaM giNhai / giNhittA gayasukumAlassa aNagArassa matthae pakkhivai / pakkhivittA bhIe tao khippAmeva avakkamai / avakkamittA jAmeva disaM pAunbhUe tAmeva disaM pddige| 29 isaliye mujhe nizcaya hI gajasukumAla se isa vaira kA badalA lenA cAhiye, somila ke mana meM isa prakAra kA durvicAra uThA, usane socA, socakara saba dizAoM kI ora dUra-dUra taka dekhA ki kahIM koI use dekha to nahIM rahA hai| cAroM tarapha dekhatA huA pAsa ke hI tAlAba se thor3I gIlI miTTI lI, gIlI miTTI lekara vahAM AyA, vahAM Akara gajasukumAla muni ke sira para usa miTTI se cAroM tarapha pAla bAMdha detA hai / pAla bAMdhakara pAsa meM hI kahIM jalatI huI citA meM se phUle hue kesU (palAza) ke samAna lAla-lAla khera ke aMgAroM ko kisI miTTI ke khappara meM lekara vaha una dahakate hue aMgAro ko gajasukumAla muni ke sira para rakha detA hai / rakhane ke bAda (isa bhaya se ki kahIM koI dekha na le) bhayabhIta hokara trasta hokara zIghratA se pIche kI ora haTA aura (vahAM se bhAgatA huA) vaha (somila) jisa ora se AyA thA usI ora calA jAtA hai / Maxim 29 : Therefore I should definitely take revenge from Gaja Sukumala-such ill-feelings occupied the mind of Somila. He thought and after thinking he gazed at all directions upto far distance that whether any body was seeing him or not. Gazing all around he took moist clay from a nearby pond, came to the place where monk Gaja Sukumala was, putting that clay on the head of monk, raised it on all sides. aSTama adhyayana * 103.

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After that he took burning coals from a pyre in a piece of claypitcher and put up those burning coals on the head of monk Gaja Sukumala. Then being frightened (fear lest anyone may see him) sharply he stepped backward and (running from there) he (Somila) went to the direction from which he had come. sUtra 30: tae NaM tassa gayasukumAlassa aNagArassa sarIrayaMsi veyaNA pAunbhUyA, ujjalA jAva durahiyAsA / tae NaM se gayasukumAle aNagAre somilassa mAhaNassa maNasA vi appadussamANe taM ujjalaM veyaNaM jAva ahiyAsei / tae NaM tassa gayasukumAlassa aNagArassa taM ujjalaM jAva ahiyAsemANassa subheNaM pariNAmeNaM pasattha-jjhavasANeNaM tayAvaraNijjANaM kammANaM khaeNaM kammaraya-vikiraNakaraM apuvakaraNaM aNuppaviTThassa aNaMte, aNuttare jAva kevalavaranANa-daMsaNe samuppaNNe / tao pacchA siddhe jAvappahINe / tattha NaM ahAsaMnihiehiM devehiM sammaM ArAhiyaM ti kaTTha divye surabhigaMdhodae vuDhe, dasaddhavaNNe kusume NivADie; celukkheve kae, divve ya gIya-gaMdhavvaninAe kae yAvi hotthA / sUtra 30 : taba, sira para jAjvalyamAna aMgAroM ke rakhe jAne se gajasukumAla muni ke zarIra meM mahA bhayaMkara vedanA utpanna huI, jo atyanta dAhaka, karkaza, tIvra aura dussaha thI / itanA hone para bhI ve gajasukamAla muni somila brAhmaNa para mana se leza mAtra bhI dveSa nahIM karate hue usa ekAnta duHkharUpa vedanA ko samabhAva pUrvaka sahana karane lge| usa samaya usa ekAnta duHkhapUrNa dussaha dAhaka vedanA ko samabhAva pUrvaka sahana karate hue zubha pariNAmoM tathA prazasta zubha adhyavasAyoM (bhAvanAoM) ke phalasvarUpa AtmaguNoM ko AcchAdita karane vAle karmoM ke kSaya se, samasta .104 . antakRdazA sUtra : tRtIya varga

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karma-raja ko jhAr3akara sApha kara dene vAle karma vinAzaka apUrvakaraNa meM praviSTa hue, jisase una gajasukumAla aNagAra ko anaMta - antarahita, anuttara- sarvazreSTha, nirvyAghAta, nirAvaraNa evaM paripUrNa kevalajJAna evaM kevaladarzana kI upalabdhi huI / tatpazcAta AyuSya pUrNa ho jAne para ve usI samaya siddha, buddha, yAvat sabhI duHkhoM se mukta ho gaye / isa prakAra sakala karmoM ke kSaya ho jAne se ve gajasukumAla aNagAra kRtakRtya banakara siddha pada ko prApta hue / lokAloka ke sabhI padArthoM kA jJAna hone se buddha hue| sabhI karmoM ke chUTa jAne se parinirvRtta paramazAnta hue, zArIrika aura mAnasika sabhI duHkhoM se rahita hone se " sarvaduHkha - prahINa" hue / usa samaya vahAM samIpavartI devoM ne aho ! ina gajasukumAla muni ne zramaNa cAritra dharma kI atyanta utkRSTa ArAdhanA kI hai, yaha jAnakara apanI vaikriya zakti ke dvArA divya sugandhita acitta jala kI tathA pA~ca varNoM ke divya acitta phUloM evaM vastroM kI varSA kI, aura divya madhura gItoM tathA gandharva vAdyayantroM kI dhvani se AkAza ko guMjA diyA / Maxim 30 : Due to the burning embers kept on the head, most ferocious agony took place in the body of monk Gaja Sukumala, that was much fiery, acute and untolerable. Even so, monk Gaja Sukumala bore it with even mind, not becoming wrathful towards brahmana Somila, even a bit. At that time, bearing such an acute painful, fiery, untolerable agony with calm and equanimous mind friar Gaja Sukumala entered the eighth stage of spiritual develop-ment stage-Apurwakarana by his auspicious thoughts and feelings, destroying the karmas which envelop soul-virtues. By it monk Gaja Sukumala attained infinite knowledge and perception. Thereafter his duration completed and he became perfected (until) and free of all miseries and pains. aSTama adhyayana For Private Personal Use Only * 105

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Thus by exhaustion (destruction) of all karmas houseless mendicant Gaja Sukumala became emancipated (who has nothing to do) omniscient-knower of every thing in Loka and Aloka, supreme calm (parinivritta)-being free from all karmas, and becoming free from all mental and bodily pains he became free from all miseries (sarvaduhkha prahina). At that time the nearby gods knowing that-monk Gaja Sukumala has propiliated sage-order with supremity' they rained the divine fragrant non-sensient water, showered divine non-sensient flowers of five colours and clothes and echoed the sky by celestial song and melody. vivecana apuvyakaraNaM-apUrvakaraNam-apUrvakaraNa zabda kA artha hai-jisakI pahale prApti nahIM huI-aisA bhAva yA utkRSTa sthiti kA anubhava / yaha AThaveM "nivRttibAdara guNasthAna' kA bhI paricAyaka mAnA gayA hai / isa guNasthAna se do zreNiyAM Arambha hotI haiM-(1) upazama zreNI aura (2) kSapaka zreNI / upazama zreNI vAlA jIva mohanIya karma kI prakRtiyoM kA upazamana karatA huA gyArahaveM guNasthAna taka jAkara ruka jAtA hai aura nIce gira jAtA hai / kSapaka zreNI vAlA jIva dazaveM guNasthAna se sIdhA bArahaveM guNasthAna para jAkara apratipAtI ho jAtA hai / AThaveM guNasthAna meM ArUr3ha huA jIva kSapaka zreNI se uttarottara bar3hatA huA jaba bArahaveM guNasthAna meM pahu~ca jAtA hai taba samasta ghAtIkarmoM kA kSaya karatA huA kaivalya jJAna prApta kara letA hai / tatpazcAta terahaveM guNasthAna meM sthira hotA hai / Ayu pUrNa hone para caudahavA~ guNasthAna prApta karake parama kalyANa rUpa mokSapada ko prApta kara letA hai / prastuta meM sUtrakAra ne "apuvvakaraNa" pada dekara gajasukumAla ke sAtha apUrvakaraNa avasthA kA sambandha sUcita kiyA hai / bhAva yaha hai ki gajasukumAla muni ne AThaveM guNasthAna meM praviSTa hokara uttama kSapaka zreNI ko apanA liyA thA / Elucidation Apuvvakarana-Apurvakarana-This word means-which is never attained before--realisation of the sublime feeling of this stage. It is also taken as the eighth 106 antakRddazA sUtra : tRtIya varga

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sipirtual development stage named as nivrtti badara gunasthana. Two steps begin from this stage- (1) Subduative step (upasama sreni) and (2) exhaustive step (ksapaka sreni). The mendicant who takes subduative step he stops reaching the eleventh stage of spiritual development and falls down from that stage. The mendicant who takes exhaustive step he does not touch eleventh stage and reaches twelfth from tenth stage in a jumping way and becomes unfallible. Really the mendicant taking exhaustive step raises up one after another development stage, but not touching eleventh reaches twelfth directly. Then exhausting all ghati (soulbinding) karmas attains infinite knowledge and perception. Then crossing twelfth stage he stays himself in thirteenth stage of spiritual development and remains there till whole life but a little span of period. During this period he enters in fourteenth stage of spiritual development and within a few seconds becomes emancipated and reaching on the top of loka enjoys soul-bliss upto infinite time. In the present maxim scripturist giving the word apuvvkarana pointed out the relativeness of apurvakarana with monk Gaja Sukumala. Its inherent idea is this, that monk Gaja Sukumala entering the eighth stage of spiritual development had taken the exhaustive step. sUtra 31 : tae NaM se kaNhe vAsudeve kallaM pAuppabhAyAe jAva jalate pahAe jAva vibhUsie, hatthikkhaMdhavaragae sakoraMTamalladAmeNaM chatteNaM dharijjamANeNaM seyavaracAmarAhiM uddhavyamANIhiM mahayA bhaDa - caDagara - pahakaravaMda - parikkhitte bArava NayariM majjhaM majjheNaM jeNeva arahA ariTThaNemI teNeva pahArettha gamaNAe / , tae NaM se kaNhe vAsudeve bAravaIe NayarIe majjhaM majjheNaM NigacchamANa ekaM purisaM pAsai / juSNaM jarA-jajjariyaM dehaM jAva kilaMtaM mahaimahAlayAo iTTagarAsio egamegaM iTTagaM gahAya bahiyA ratthApahAo aMtohiM aNuSpavisamANaM pAsai / taNaM se kahe vAsudeve tassa purisassa aNukaMpaNaTThAe hatthikkhaMdhavaragae ceva egaM iTTagaM giues, giNhittA bahiyA ratthApahAo aMtogihaM aNuppavesie / aSTama adhyayana 107

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tae NaM kaNheNaM vAsudeveNaM egAe iTTagAe gahiyAe samANIe aNegehiM purisasaehiM se mahAlae iTTagassa rAsI bahiyA ratthApahAo aMtogharaMsi annuppvesie| vRddha kI sahAyatA sUtra 31 usa rAtri ke vyatIta hone para dUsare dina sUryodaya kI velA meM kRSNa vAsudeva snAna kara vastrAlaMkAroM se vibhUSita ho, hAthI para ArUr3ha hue / ve koraMTa puSpoM kI mAlA evaM chatra dhAraNa kiye hue the / zveta evaM ujjvala cAmara unake dAyeM bAyeM Dhore jA rahe the / aneka bar3e-bar3e yoddhAoM ke samUha se ghire hue dvArakA nagarI ke rAjamArga se hote hue jahAM bhagavAn ariSTanemi virAjamAna the, vahAM ke liye prasthAna kiyA / taba kRSNa vAsudeva ne dvArakA nagarI ke madhya bhAga se jAte samaya eka puruSa ko dekhA, jo ati vRddha, jarA se jarjarita deha, durbala, ati klAntakumhalAyA huA evaM thakA huA sA thA / usake ghara ke bAhara rAjamArga para IMToM kA eka vizAla Dhera lagA huA thA, vaha vRddha puruSa usa Dhera meM se eka-eka IMTa uThAkara apane ghara meM bhItara rakha rahA thA / usa duHkhI vRddha puruSa ko isa taraha eka-eka IMTa uThAte dekhakara kRSNa vAsudeva ne usa puruSa ke prati karuNArdra hokara usa para anukampA karate hue hAthI para baiThe-baiThe hI usa Dhera meM se eka IMTa uThAI aura use le jAkara usake ghara ke bhItara rakha dI / kRSNa vAsudeva ko isa taraha IMTa uThAte dekhakara unake sAtha ke anekoM saiMkar3oM anugAmI puruSoM ne bhI eka-eka karake IMToM ke usa sampUrNa Dhera ko turanta bAhara se uThAkara usake ghara ke bhItara pahu~cA diyA / isa prakAra zrIkRSNa ke eka IMTa uThAne mAtra se usa vRddha jarjara duHkhI puruSa kA vAra-bAra cakkara kATane kA kaSTa dUra ho gayA / antakRddazA sUtra : tRtIya varga . 108 .

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vAsudeva zrI kRSNa dvArA vRdhda kI sahAyatA R S HELAM 14 - Home... - " 10. Bae . .. . Here N ISHAL. Com Pages: State... -IIPES SOURC 20

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+ 55e citrakrama 20 : 6 vRddha puruSa kI sahAyatA dRzya 1 - zrIkRSNa vAsudeva prAtaHkAla bhagavAna ariSTanemi ke darzana karane rAjamArga se nikle| rAjapatha para eka atyanta durbala vRddha puruSa ko IMToM ke Wan vizAla Dhera meM se eka-eka IMTa uThAkara le jAte dekhA, to anukampA bhAva se 5 vAsudeva ne svayaM eka IMTa uThAkara usake ghara ke bhItara rakha dii| Wan dRzya 2 - zrIkRSNa kA anusaraNa karake sabhI anugAmI vyaktiyoM ne eka-eka IMTa uThAkara usake ghara meM pahu~cA dI / vRddha kA kArya zIghra pUrNa ho gyaa| Illustration No. 20 : Help of an old man Scene 1. Vasudeva Sri Krsna went out in the morning for paying his respects to Bhagawana Aristanemi, with his chamberlains and followers. In the way he saw an aged, ican, weak bodied, old man, who was taking one brick from the huge accumulation (heap) of bricks, which was lying on royal-road, and was putting it down inside his home. Then due to compassion Vasudeva picked up one brick from the heap and kept it inside his house. Scene 2. Following this activity of Sri Krsna his followers also took up bricks from the heap and kept inside the house of that old man. phra Shi (varga 3 / adhya. 8) antakRddazA sUtra : citra paricaya ( Sec. 3 / Ch. 8 ) 5555555555555

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Help of an Oldman Maxim 31: Passing that night and at the dawn of second day Krsna Vasudeva bathed and adorned by clothes and ornaments rode on an elephant. He was wearing the garland of Koranta flowers and canopy was on his head, white and best camaras were fanned on his both sides. Surrounded by numerous strong warriors, moving on the royal road started from Dwaraka to go where Bhagawana Aristanemi was. While going through the middle part of Dwaraka Krsna Vasudeva saw a man, who ws too old, with body bathered by old age, weak, wearied and tired. Out of his house, on the royal road a huge heap of bricks was accumulated. That oldman was carrying bricks from that heap one by one and keeping in the inner part of his house. Krsna Vasudeva seeing that grieved old man, filled with compassion. Sitting on elephant he took up one brick from that heap and put in the inner part of his house. When the numerous followers saw Srikrsna Vasudeva putting a brick from that heap then all of them put one brick in the house of that old man. Consequently heap was finished. In this way only taking one brick by Srikrsna, the turmoil of carrying brick of that old bathered bodied man came to an end. sUtra 32 : tae NaM se kahe vAsudeve bAravaIe NayarIe majjhaM majjheNaM niggacchai, niggacchittA jeNeva arahA ariTThaNemI teNeva uvAgae, uvAgacchittA jAva vaMdai NamaMsai / vaMdittA NamaMsittA gayasukumAlaM aNagAraM apAsamANe arahaM ariTTaNemiM vaMdai NamaMsai, vaMdittA NamaMsittA evaM vayAsI - kahi NaM bhaMte ! se mama aSTama adhyayana For Private Personal Use Only 908

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sahodare kaNIyase bhAyA gayasukumAle aNagAre jaNNaM ahaM vaMdAmi nama'sAmi / taNaM arahA arinemI kaNhaM vAsudevaM evaM vayAsI - sAhie NaM kaNhA ! gayasukumAleNaM aNagAreNaM appaNo aTTe / tae NaM se kaNhe vAsudeve arahaM ariTThaNemiM evaM vayAsI - kahaNNaM bhaMte! gayasukumAleNaM aNagAreNaM sAhie appaNo aTThe ? sUtra 32 : tatpazcAta vaha kRSNa vAsudeva dvArakA nagarI ke madhya bhAga se nikalate hue jahAM sahasrAmravana meM bhagavAn ariSTanemi virAjamAna the, vahAM aaye| vahAM Akara bhagavAna ko vandana namaskAra kiyA / isake pazcAta apane sahodara laghu bhrAtA navadIkSita gajasukumAla muni ko " ( vandana namaskAra karane ke liye) idhara-udhara dekhA / jaba unheM muni vahAM nahIM dikhAI diye to bhagavAn ariSTanemi ko punaH vandana namaskAra kiyA aura vandana - namaskAra karake bhagavAna se pUchAprabho ! ve mere sahodara laghubhrAtA navadIkSita gajasukumAla muni kahAM haiM ? maiM unako vandana namaskAra karanA cAhatA hU~ / taba arhanta ariSTanemi ne kRSNa vAsudeva ke prazna kA uttara dete hue kahAhe kRSNa ! gajasukumAla muni ne jisa prayojana ke liye saMyama svIkAra kiyA thA, vaha prayojana, vaha AtmArtha unhoMne siddha kara liyA hai / yaha sunakara cakita hote hue kRSNa vAsudeva ne arhanta prabhu se prazna kiyAbhagavana ! gajasukumAla muni ne apanA prayojana ( apanA AtmArtha ) kaise siddha kara liyA hai ? Maxim 32 : After that passing through the middle of Dwaraka city Krsna Vasudeva reached Sahasramravana, where Bhagawana Aristanemi was present. He bowed down and worshipped Bhagawana. 990 For Private Personal Use Only antakRddazA sUtra : tRtIya varga

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After that he moved his eyes to see his younger brother newly consecrated monk Gaja Sukuinala to bow down to him; but could not find him there. Then he bowing down to Bhagawana Aristanemi asked-Bhagawan ! Where is my younger uterine brother the newly consecrated monk ? I want to bow down to him. Then Arihanta Aristanemi replying to the question of Krsna Vasudeva said-Krsna ! The purpose for which Gaja Sukumala accepted consecration he has attained that. Hearing this worried Krsna Vasudeva asked Arihanta Aristanemi, Bhagawan ! How has Gaja Sukumala attained his goal (salvation of soul) ? sUtra 33 : tae NaM arahA ariDaNemI kaNhaM vAsudevaM evaM vayAsI-evaM khalu kaNhA ! gayasukumAleNaM aNagAreNaM mamaM kallaM puvAvaraNha kAlasamayaMsi vaMdai NamaMsai / vaMdittA NamaMsittA evaM vayAsI-icchAmi NaM jAva uvasaMppajjittANaM viharai / tae NaM taM gayasukumAlaM aNagAraM ege purise pAsai / pAsittA Asuratte jAva siddhe / taM evaM khalu kaNhA ! gayasukumAleNaM aNagAreNaM sAhie appaNo aDhe / tae NaM se kaNhe vAsudeve arahaM ariTThaNemiM evaM vayAsIse ke NaM bhaMte ! se purise apatthiyapatthie jAva parivajjie, jeNaM mamaM sahodaraM kaNIyasaM bhAyaraM gayasukumAlaM aNagAraM akAle ceva jIviyAo vavarovie ? tae NaM arahA ariTThaNemI kaNhaM vAsudevaM eva vayAsI-mA NaM kaNhA ! tumaM tassa purisassa paosamAvajjahi / evaM khalu kaNhA ! teNaM puriseNaM gayasukumAlassa aNagArassa sAhijje diNNe / aSTama adhyayana .111 .

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sUtra 33 : taba arhat ariSTanemi ne kRSNa vAsudeva ko uttara diyA- he kRSNa ! vastutaH kala ke dina aparAhna kAla ke pUrva bhAga meM gajasukumAla muni ne mujhe vandana - namaskAra kiyA / vandana namaskAra karake isa prakAra nivedana kiyAhe prabhu ! ApakI AjJA ho to maiM mahAkAla zmazAna meM eka rAtri kI mahAbhikSu pratimA dhAraNa karake vicaranA cAhatA hU~ / merI anujJA prApta hone para vaha gajasukumAla muni mahAkAla zmazAna meM jAkara bhikSu kI mahA - pratimA dhAraNa karake dhyAnastha khar3e ho gaye / isake bAda una gajasukumAla muni ko eka puruSa ne dekhA aura dekhakara vaha una para bahuta kruddha huA / " ityAdi samasta ghaTanAkrama sunAkara bhagavAna kahA- he kRSNa ! una gajasukumAla muni ne apanA prayojana siddha kara liyA, apanA AtmakArya siddha kara liyA / yaha sunakara kRSNa vAsudeva bhagavAna ariSTanemi se isa prakAra pUchane lagehe pUjya ! vaha aprArthanIya kA prArthI arthAt mRtyu ko cAhane vAlA nirlajja puruSa kauna hai jisane mere sahodara laghu bhrAtA gajasukumAla muni kA asamaya meM hI prANaharaNa kara liyA ? taba arhat ariSTanemi kRSNa vAsudeva se isa prakAra bole- he kRSNa ! tuma usa puruSa para dveSa mata karo, kyoMki usa puruSa ne sunizcita rUpa se gajasukumAla muni ko apanA Atmahita evaM apanA prayojana siddha karane meM sahAyatA pradAna kI hai / Maxim 33 : Then Arhat Aristanemi replied to Krsna Vasudeva-O Krsna Verily Gaja Sukumala bowed down to me yesterday in the first part of afternoon and then said-O Lord if you permit me I intend to accept and observe monk's twelfth special resolution (Bhiksu-Mahapratima) of one night in Mahakala cemetry. Getting my permission Gaja Sukumala went to Mahakala cemetry, accepted 112 * antakRdazAsUtra : tRtIya varga For Private Personal Use Only

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the great resolution, stood up and went deep into meditation. Thereafter a man saw monk Gaja Sukumala and became red in fury. Thus telling full description Bhagawana said-O Krsna! thus monk Gaja Sukumala obtained his goal-the salvation of his soul. Hearing all this Krsna began to inquire from Bhagawana Aristanemi-O Reverend sir! Who is that shameless person, desirous of undesirable-desirous of death. who has untimely made my younger uterine brother monk Gaja Sukumala lifeless. Then Arhat Aristanemi spoke thus to Krsna Vasudeva-O Krsna! Do not be invidious towards that person. because really he became helpful to monk Gaja Sukumala for attaining his goal-purification of soul. sUtra 34 : kaNNaM bhaMte ! teNaM puriseNaM gayasukumAlassa NaM sAhijje dinne ? tae NaM arahA ariTThanemI kaNhaM vAsudevaM evaM vayAsI se nUNaM kaNhA ! tumaM mama pAyavaMdae, havvamAgacchamANe bAravaIe jayarIe egaM purisaM pAsasi jAva aNuppavesie / jahA NaM kaNhA tumaM tassa purisassa sAhijje diNe / evameva kaNhA ! teNaM puriseNaM gayasukumAlassa aNagArassa agabhava-saya- sahassa- saMciyaM kamma udIremANeNaM bahukammaNijjara sAhijje diNNe / tae NaM se kaNhe vAsudeve arahaM ariTTaNemiM evaM vayAsI - se NaM bhaMte ! purise mae kahaM jANiyavve ? tae NaM arahA ariTThaNemI kaNhaM vAsudevaM evaM bayAsI - jeNaM kaNhA ! tumaM bAravaIe yarI aNuSpavisamANaM pAsittA Tiyae ceva TiibheeNaM kAlaM karissai tae NaM tumaM jANijjAsi, esa NaM se purise / prathama adhyayana For Private Personal Use Only 113

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sUtra 34 : yaha sunakara kRSNa vAsudeva ne punaH AzcaryapUrvaka prazna kiyA-he bhagavan ! usa puruSa ne gajasukumAla muni ko sahAyatA dI, yaha kaise ? arhata ariSTanemi ne kRSNa vAsudeva ko isa prakAra spaSTa uttara diyA-hA~ kRSNa ! nizcaya hI usane sahAyatA kI / yathA-mere caraNa vandana hetu zIghratA pUrvaka Ate samaya tumane dvArakA nagarI meM eka vRddha puruSa ko dekhA aura usake ghara ke bAhara rAjamArga para par3I IMToM kI vizAla rAzi meM se tumane eka IMTa usa vRddha ke ghara meM le jAkara rakha dii| tumheM eka IMTa rakhate dekhakara tumhAre sAtha ke saba puruSoM ne bhI una IMToM ko uThA-uThAkara usa vRddha puruSa ke ghara meM pahuMcA diyA aura IMToM kI vaha vizAla rAzi isa taraha tatkAla rAja-mArga se uThakara usa vRddha ke ghara meM calI gaI / isa taraha tumhAre isa sahakAra se usa vRddha puruSa kA usa Dhera kI eka-eka IMTa uThAkara Dhone kA kaSTa dUra ho gayA / he kRSNa ! vAstava meM jisa taraha tumane usa puruSa kA kaSTa dUra karane meM sahAyatA kI, usI taraha usa puruSa ne bhI anekAneka lAkhoM (zata-sahasra) bhavoM ke saMcita karma kI rAzi kI udIraNA karane meM saMlagna gajasukumAla muni ko una karmoM kI sampUrNa nirjarA karane meM sahAyatA pradAna kI hai| yaha sunakara kRSNa vAsudeva ne arhata ariSTanemi se isa prakAra pUchA-he bhagavan ! maiM usa puruSa ko kisa prakAra pahacAna sakU~gA ? bhagavAn ariSTanemi kRSNa vAsudeva se isa prakAra bole-he kRSNa ! yahA~ se lauTate samaya jaba tuma dvArakA nagarI meM praveza karoge, usa samaya tumheM dekhakara jo puruSa bhayabhIta ho uThegA aura vahIM khar3e-khar3e hI AyUSya pUrNa ho jAne se mRtyu ko prApta ho jaayegaa| tuma samajha lenA ki nizcayarUpeNa yahI vaha puruSa hai / Maxim 34 : Hearing this Srikrsna Vasudeva was non-plussed again and asked-O Bhagawan ! That person became helpful to monk Gaja Sukuala (attaining his end). How is it so ? . 114 antakRddazA sUtra : tRtIya varga

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Then Arhat Aristanemi clearly replied to Vasudeva Srikrisna in this way--Yes Kasna ! Definitely he helped. When you were coming to bow down to me then you saw an old man carrying one brick from the heap of bricks which was accumulated before his house on the main road. You had picked up one brick and carrying that placed it in his house. Seeing you putting one brick all of your followers, picking up those bricks put down in the house of that old man. Thus hy your this help the turmoil of putting down those bricks one by one inside his house finished. O Krsna ! Just as you lent aid to finish that oldman's turmoil, in the same way O Krsna ! that person also aided Gaja Sukumala monk to completely annihilate the accumulated karmas of numerous previous births. Hearing this Srikrsna Vasudeva asked Arhat Aristanemi - Bhagawan ! How can I recognise that person ? Bhagawana Aristanemi spoke thus unto Vasudeva Sriks?na-OKrsna ! Returning from here when you will enter Dwaraka city, at that time seeing you the person who will be frightened and standing there due to completion of life span will die. You should consider that definitely he is the person concemed. sUtra 35 : tae NaM se kaNhe vAsudeve arahaM ariTThaNemiM baMdai NamaMsai / vaMdittA NamaMsittA jeNeva AbhiseyaM hatthirayaNaM teNeva uvAgacchai; uvAgacchittA hatthiM durUhai; durUhittA jeNeva bAravaI NayarI, jeNeva sae gihe teNe pahArettha gmnnaae| tae NaM tassa somilassa mAhaNassa kallaM jAva jalaMte ayameyArUve ajjhathie ciMtie patthie maNogae saMkappe jAva samuppaNNe / aSTama adhyayana .115.

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evaM khalu kaNhe vAsudeve arahaM ariTThaNemiM pAyavaMdae niggae taM nAyameyaM arahayA, viNNAyameyaM arahayA, suyameyaM arahayA, siTThameyaM arahayA bhavissai kaNhassa vAsudevassa / taM na Najjai NaM kaNhe vAsudeve mamaM keNa vi ku-mAreNaM mArissai tti kaTu bhIe sayAo gihAo paDiNikkhamai / paDiNikkhamittA kaNhassa vAsudevassa bAravaI NayariM aNuppavisamANassa purao sapakkhi sapaDidisaM havyamAgae / sUtra 35 : apana prazna kA samAdhAna pAkara kRSNa vAsudava ariSTanami kA vandana namaskAra kara jahAM apanA pradhAna hastiratna khar3A thA, vahA~ pahu~cakara usa hAthI para ArUr3ha hA aura apana gajaprAsAda kI Ara cala par3a / udhara uya sAmila brAhmaNa ke mana meM dUsare dina sUryodaya hote hI isa prakAra kA vicAra utpanna huA(Aja) nizcaya hI kRSNa vAsudeva arihaMta ariSTanemi ke nikaTa vandana karane ke lie gaya hAMge / va tA sarvajJa haiM. unasa kAI vAta chipI nahIM hai / unhAMna gajamukumAla kI mRtyU aura mara kakatya samvandhI sava vRttAnta jAna liyA hogA, AdyopAnta pUrNataH vidita kara liyA hAMgA / arhanta ariSTanami ne avazyamaMva kRSNa vAsudeva ko yaha sava kucha batA diyA hogA / to aisI sthiti meM kRSNa vAsudava krodhita hokara mujhe na mAlUma kiya prakAra kI mauta se maareNge| eyA vicAra kara vaha iga, bhayAkrAnta huA. aura ghara se nikalA, nagara meM kahIM dUra bhAgane kA nizcaya kiyA / usanaM sAMcA ki zrIkRSNa to rAjamArga se lautteNge| isalie maiM kisI choTI galI ke rAste se nikala bhAgeM aura unake lauTane se pUrva hI nikala jaauuN| aisA socakara vaha apane ghara se nikalA Ara galI ke rAsta se bhAgA / idhara kRSNa vAsudeva bhI apane laghu-sahodara bhAI gajasukumAla muni kI akAla mRtyu ke zoka ye vihvala hone ke kAraNa rAjamArga chor3akara usI galI ke rAste sa lauTa rahe the / . 116. antakRdazA sUtra : tRtIya varga

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Satisfied with reply of his question Krsna Vasudeva bowed down and did reverence to Arhat Aristanemi, went to the place where his excellent elephant was standing, rode on it and started towards his royal palace. On the other side, as the sun shone with lustre, such thoughts arose in the mind of Somila Brahmana Today, Krsna Vasudera must have definitely gone to how down to Arhat Aristanemi. He is omniscient. Nothing is hidden from him. He must have known all details about death of Gaja Sukunala and my ill-deed. Arihanta Aristanemi must have told everything to Krsna Vasudera. In these conditions, becoming agitated Krsna Vasudeva will kill me in a cruel manner that I do not know. Thinking thus he was frightened, came out of home and decided to run far away out of the city. Ile thought-K!$na will return via royal road. Therefore I should run away through any small street and get out of the city before he returns. Thinking thus, he came out his home and ran through a small street. Krsna Vasudeva was full of sorrow due to the cruel death of his younger brother monk Gaja Sukumala. So he was returning through the same street. sUtra 36 : tae NaM se somile mAhaNe kaNhaM vAsudevaM sahasA pAsittA bhIe, Thie ceva ThiibheeNaM kAlaM karei / karittA dharaNitalaMsi savvaMgehiM dhasa tti saNNivaDie / tae NaM se kaNhe vAsudeve somilaM mAhaNaM pAsai, pAsittA evaM vayAsIesa NaM bho devANuppiyA ! se somile mAhaNe apatthiyapatthae jAva parivajjie / jeNa mamaM sahoyare kaNIyase bhAyare gayasukumAle aNagAre akAle ceva jIviyAo vavarovie, tti kaTu / aSTama adhyayana . 117

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somilaM mAhaNaM pANehiM kaDUDhAvei, kaDUDhAvittA, taM bhUmiM pANieNaM anbhukkhAvei, anbhukkhAvittA jeNeva sae gihe teNeva ubaage| sayaM hiM aNuvi / evaM khalu jaMbU ! samaNeNaM bhagavayA jAva saMpatteNaM aTTamassa aMgassa aMtagaDadasANaM taccassa vaggassa aTThamassa ajjhayaNassa ayama paNNatte / ( aTThamaM ajjhayaNaM samattaM ) sUtra 36 : kRSNa vAsudeva ke dvArakA nagarI meM praveza karate samaya vaha saMyogavaza ekadama unake sAmane hI A jAtA hai. taba usa samaya vaha somila brAhmaNa kRSNa vAsudeva ko acAnaka sammukha dekhakara bhayabhIta huA aura jahA~ kA tahA~ staMbhita khar3A raha gayA aura vahIM khar3e-khar3e hI sthiti-bheda se apanA AyuSya pUrNa ho jAne se usakA aMga aMga DhIlA par3a gayA vaha somila "dhasa" zabda karatA huA vahIM bhUmi tala para dhar3Ama se gira pdd'aa| usake prANa nikala gaye / usa samaya kRSNa vAsudeva ne somila brAhmaNa ko (marakara) giratA huA dekhA aura dekhakara isa prakAra bole are o devAnupriyo ! yahI vaha mRtyu kI icchA karane vAlA tathA nirlajja evaM zobhAhIna somila brAhmaNa hai, jisane mere sahodara choTe bhAI gajasukumAla muni ko asamaya meM hI mRtyu ke mu~ha meM dhakela diyA hai / aisA kahakara zrIkRSNa vAsudeva ne somila brAhmaNa ke usa zava ko cANDAlI dvArA ghasITavAkara nagara ke bAhara phiMkavA diyA aura usa zava se sparza kI gaI bhUmi ko pAnI se dhulvaayaa| usa bhUmi ko pAnI se dhulavAkara kRSNa vAsudeva apane rAjaprAsAda meM praviSTa hue / Arya sudharmA - isa prakAra he jambU ! mokSa ko prApta zramaNa bhagavAna mahAvIra ne AThaveM aMga ke tIsare varga ke AThaveM adhyayana kA yaha bhAva pratipAdita kiyA hai / (AThavAM adhyayana samApta) antakRddazAsUtra : tRtIya varga 118* For Private Personal Use Only

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As Krsna Vasudeva entered Dwaraka city, perchance, all of a sudden he (Somila) came in front of him. Then that Somila Brahmana seeing Krsa Vasudeva was frightened, stunned, remained standing as he was and due to completion of life span the limbs of his body loosened and he (Somila) fell down on the ground with a great sound dhadama. He became lifeless. Krsna Vasudeva saw Soinila falling down dead, so he spokeO beloved as gods ! This is the person desirous of death, shameless Somila Brahmana who has untimely killed my younger uterine brother monk Gaja Sukumala. Saying thus Krsna Vasudeva caused to be pulled and thrown the corpse of Somila by Candalas He then got washed the land touched by the dead body of Somila. And then he entered his palace. Arya Sudharma- Thus () Jambi ! Liberated Sramana Bhgawana Mahavira expressed such subject matter of eighth chapter of third section of eighth anga. [Eighth Chapter Councluded] navama adhyayana sUtra 37 : Navamassa ukvevo| evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNaM bAravaIe NayarIe jahA paDhamae jAva vihri| tattha NaM bAravaIe baladeve NAmaM rAyA hotthA / vaNNao / tassa NaM baladevassa raNNo dhAriNI NAmaM devI hotthA / vaNNao / navA~ adhyayana .119 .

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tae NaM sA dhAriNI / sIhaM sumiNe, jahA goyame NavaraM sumuhe NAmaM kumAre, paNNAsaM kaNNAo / paNNAsaMo dAo, coddasapuvvAiM ahijjai / vIsaM vAsAiM pariyAo / sesaM taM ceva jAva settuMje siddhe / nikvevo| (navamaM ajjhayaNaM samattaM) sUtra 37 : Arya sudharmA se punaH jambU svAmI pUchate haiM ki he bhagavan ! zramaNa bhagavAna mahAvIra svAmI ne aMtakaddazAMga sUtra ke tIsare varga ke AThaveM adhyayana ke jo bhAva kahe ve maiMne Apase sune| he bhagavana ! ava Age navameM adhyayana meM unhoMne kyA bhAva pharamAye haiM ? so kRpA kara vatAveM / Arya sudharmA svAmI ne kahA-he jambU ! usa kAla, usa samaya meM dvArakA nAma kI nagarI thI jisakA varNana pUrva meM kiyA jA cukA hai / eka dina bhagavAn ariSTanemi vihAra karate hue usa nagarI meM padhAre / dvArakA nagarI meM valadeva nAma ke rAjA the / unakI dhAriNI nAma kI rAnI thI / vaha atyanta sukomala, sundara evaM guNa sampanna thI / eka samaya sukomala zayyA para soI huI dhAriNI devI ne rAta ko siMha kA svapna dekhA (svapna dekhakara vaha jAga gaI / usI samaya apane pati ke pAya jAkara svapna kA vRttAnta unheM sunAyA / yAvat svapna pATakoM se svapna phala pUchakara garbha kI dekhabhAla karatI rhii| garbha samaya pUrNa hone para svapna ka anusAra unake yahAM eka puNyazAlI putra kA janma huA) usake janma, vAlyakAla Adi kA varNana gautama kumAra ke samAna samajhanA cAhie / vizeSa meM, usa bAlaka kA nAma sumukha rakhA gyaa| yuvA hone para pacAsa kanyAoM se sAtha usakA pANigrahaNa saMskAra huA / vivAha meM pacAsa-pacAsa karor3a sonaiyA Adi kA prItidAna use milA / bhagavAna ariSTanemi ke kisI samaya vahAM padhArane se unakA dharmopadeza sunakara sumukha kumAra unake pAsa dIkSita ho gayA / dIkSita hokara caudaha antakRddazA sUtra : tRtIya varga

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: pUrva kA jJAna par3hA / bIsa varSa taka zramaNa dIkSA pAlI / anta meM gautama kI taraha saMlekhaNA yAvat saMthArA karake zatruMjaya parvata para siddha kumAra hue he jambU ! zramaNa bhagavAn mahAvIra ne antakRddazA ke tIsare varga ke navameM adhyayana meM uparokta bhAva kahe haiM / ( navama adhyayana samApta) Chapter 9 Maxim 37: Jambu Swami further requests Arya Sudharma O Bhagawan! I have heard from you the subject matter as expressed by Sramana Bhagawana Mahavira of eighth chapter of third section of Antakrddasanga Sutra, O Bhagawan! What is the subject matter he expressed in the ninth chapter? Please tell me now. Arya Sudharma said-O Jambu ! At that time and at that period there was a city named Dwaraka. Its description has been given in previous pages. One day Bhagwana Aristanemi reached there. There was a ruler named Baladeva in Dwaraka city. His queen was Dharini. She was very tender, beautiful and virtuous. Some time, Dharini was sleeping on her comfortable bed. She saw a lion in dream. She woke up seeing this dream. Then, she went to her husband and told about her dream. She enquired the consequences of dream from dreamtellers and nurtured her foetus carefully. On completion of pregnancy period, according to the dream queen gave birth to a fateful son. The description of birth, childhood etc., should be known as of Gautama Kumara. Excepting; the name of this son was Sumukha. Becoming young he was married to fifty maidens. At the time of marriage he got gift of fifty-fifty Karoda (five hundred millions) gold coins etc. Once Bhagawana navA~ adhyayana For Private Personal Use Only 929

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Aristanemi came there. Listening his sermon Sumukha Kumaru accepted consecration. Then he studied fourteen Purras. For twenty years he practised consecration. In the end, like Gautama Kumara, he practised samlekhana santhara and became emancipated from mountain Satrunjava. ( Jambu ! sramana Bhagawana Mahavira expressed such subject matter in ninth chapter of third section of Antakrddasa Sutra. [Nineth Chapter Concluded) adhyayana 10-13 sUtra 38 : evaM dummuhe vi / kUvadArae vi / doNhaM vi baladeve piyA dhAriNI mAyA / dArue vi evaM ceva, NavaraM vasudeve piyA, dhAriNI mAyA / evaM aNAdiTThI vi, vasudeve piyA dhAriNI mAyA / evaM khalu jaMbU ! samaNeNaM jAva saMpatteNaM aTThamassa aMgassa aMtagaDadasANaM taccassa vagassa terasamassa ajjhayaNassa ayamaDhe paNNatte tti bemi / (tRtIya varga samApta) sUtra 38 : jisa prakAra prabhu ne navameM adhyayana kA bhAva pharamAyA hai, usI prakAra dasaveM "durmukha'' aura gyArahaveM 'kUvadAraka' kA bhI varNana jAna lenA caahie| antara itanA hai ki donoM ke pitA baladeva mahArAja aura mAtA dhAriNI thI, vAkI inakA sArA varNana "sumukha'' ke samAna hI samajhanA cAhie / isI taraha bArahaveM meM 'dAruka" aura terahaveM meM 'anAdhRSTi kumAra' kA varNana smjhnaa| isameM antara kevala itanA hI hai ki inake pitA vasudeva aura dhAriNI mAtA thii| . 122 . antakRddazA sUtra : tRtIya varga

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zrI sudharmA svAmI ne kahA-isa taraha he jambU! zramaNa yAvat mokSa ko prApta bhagavAna mahAvIra ne AThaveM aMga aMtagaDadazA sUtra ke tIsare varga ke eka se lekara teraha adhyayanoM kA yaha bhAva pharamAyA hai / (tRtIya varga samApta) Chapter 10-13 Maxim 38 : As th Lord (Bhagawana) expressed the subject matter of ninth chapter so should be known the subject matter of tenth chapter Durmukha and eleventh chapter Kuvadaruka. Excepting; father of both of them was ruler Baladera and mother was Dharini. All the remaining description is like that of Sumukha Kumara. In the same way the description of twelfth chapter Daruka and thirteenth chapter Anadrsti Kumara should be known. Excepting; father of these both was Vasudeva and mother was Dharini. Sri Sudharma Swami said-0 Jambu ! Liberated Bramana Bhagawana Mahavira thus, expressed the subject matter of third section of Antakrddasa Sutra in chapters one to thirteen. [Third section finished] 10-13adhyayana * 9R3

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caturtha varga adhyayana 1 se 10 sUtra 1: jai NaM bhaMte ! samaNeNaM bhagavayA mahAvIreNaM jAva saMpatteNaM aTThamassa aMgassa aMtagaDadasANaM taccassa vaggassa ayamaDhe paNNatte / camatthassa NaM bhaMte ! vaggassa aMtagaDadasANaM samaNeNaM jAva saMpatteNaM ke aDhe paNNatte ? evaM khalu jaMbU ! samaNeNaM jAva saMpatteNaM cautthassa vaggassa aMtagaDadasANaM dasa ajjhayaNA paNNattA / taM jahA jAli' mayAli2 uvayAli3 purisaseNe ya vAriseNe ya / pajjuNNa6 saMba' aNiruddhe, saccaNemI ya daDhaNemI10 // 1 // sUtra 1 : zrI jambU svAmI ne prazna kiyA- he bhagavan ! zramaNa bhagavAna mahAvIra ne AThaveM aMga aMtakRddazA ke tIsare varga kA jo varNana kiyA vaha maiMne Apase sunA hai / ava aMtakaddazA sUtra ke cauthe varga ke zramaNa bhagavAna mahAvIra ne kyA bhAva batAye haiM, yaha bhI mujhe batAne kI kRpA kareM / zrI sudharmA svAmI ne kahA-he jambU ! zramaNa bhagavAna mahAvIra ne aMtakRddazA ke cauthe varga ke dasa adhyayana kahe haiM, jo isa prakAra haiM1. jAlikumAra, 2. mayAlikumAra, 3. uvayAlikumAra, 4. puruSasena kumAra, 5. vArisena kumAra, 6. pradyumna kumAra, 7. zAmba kumAra, 8. aniruddha kumAra, 9. satyanemi kumAra, 10, dRr3hanemi kumAra / / . 124 . antakRddazA sUtra : caturtha varga

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FOURTH SECTION Chapters 1 to 10 axim 1: Sri Jambu Swami asked-I have heard from you, the subject matter expressed by Sramana Bhagawana Mahavira of third section of Eighth Anga Antakrddasa Sutra. Now please tell me the subject matter of fourth section of this Sutra as described by Sramana Bhagawana. Mahavira. Sri Sudharma Swami told-O Jambu ! Sramana Bhagawana Mahavira has narrated ten chapters of fourth section of Antakyddasa Sutra. These are1. Jali Kumara 2. Mayali Kumara. 3. Uvayali Kumara 4. Purusasena Kumara. 5. Varisena Kumara 6. Pradyumna Kumara. 7. Samba Kumara 8. Aniruddha Kumara 9. Satvanenii Kumara and 10. Drdhanemi Kunara. sUtra 2 : jai NaM bhaMte ! samaNeNaM jAva saMpatteNaM cautthassa baggassa dasa ajjhayaNA paNNattA / paDhamassa NaM bhaMte ! ajjhayaNassa samaNeNaM jAva saMpatteNa ke aTe paNNatte ? evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNaM bAravaI NayarI hotthA, jahA paDhame / kaNhe vAsudeve AhevaccaM jAva viharai / tattha NaM bAravaIe NayarIe vasudeve rAyA, dhAriNI devI, vaNNao / sUtra 2 zrI jambU svAmI ne pUchA-he bhagavan ! zramaNa bhagavAna mahAvIra ne cauthe varga ke dasa adhyayana kahe haiM / to unameM se prathama adhyayana kA kyA artha batalAyA 1-10 adhyayana . 125 .

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zrI sudharmA svAmI ne kahA-he jambU ! usa kAla, usa samaya meM dvArakA nAma kI nagarI thI, jisakA varNana prathama varga ke prathama adhyayana meM kiyA jA cukA hai / zrI kRSNa vAsudeva vahAM rAjya kara rahe the / usa dvArakA nagarI meM mahArAja vasudeva aura rAnI dhAriNI nivAsa karate the / rAnI dhAriNI atyanta sukumAra sundara aura suzIlA thI / eka samaya komala zayyA para sotI huI dhAriNI rAnI ne siMha kA svapna dekhaa| usa svapna kA vRttAnta usane apane patideva ko sunaayaa| yAvat svapna phala Adi kA varNana pUrvavat samajhanA cAhie / Maxim 2 : Sri Jambu Svami asked-() Bhagavan ! Sramana Bhagawana Mahavira has told ten chapters of fourth section. What subject matter has he expressed in first chapter ? Sri Sudharma Swami said-O Jambu ! At that time and at that period there was a city named Dwaraka. Its description has been given in the first chapter of first section. Sri Krsna Vasudeva was ruling over it. In that Dwaraka city there lived king Vasudeva and his queen Dharini. Queen Dharini was most tender, beautiful and chaste woman. Once she was sleeping on a comfortable bed when she saw a lion in dream. She told her dream to her husband. The description of dream etc. should be known as described before (in previous pages). jahA goyamo, NavaraM jAlikumAre paNNAsao dAo / bArasaMgI solasa vAsA-pariyAo / sesaM jahA goyamassa jAva settuMje siddhe / evaM (2) mayAli (3) uvayAli, (4) purisaseNe, (5) vAriseNe, ya / evaM (6) pajjuNNe vi, NavaraM kaNhe piyA, ruppiNI mAyA / evaM (7) saMbe vi, navaraM jaMbavaI mAyA / evaM (8) aniruddhe vi, NavaraM pajjuNNe piyA, 126 . antakRddazA sUtra : caturtha varga .

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vedanbhI mAyA / evaM (9) saccaNemI NavaraM samuddavijaye piyA, sivA mAyA / evaM (90) daDhaNemI vi / savye egagamA / cautthassa vaggassa Nikkhevao / (caturtha varga samApta ) isake bAda pUrva meM varNita gautama kumAra kI taraha unake eka tejasvI putra kA janma huA, jisakA nAma "jAlikumAra'' rakhA gayA / jaba vaha yuvAvasthA ko prApta huA tava urakA vivAha pacAsa kanyAoM ke sAtha kiyA gayA aura unheM pacAsa-pacAsa karor3a sonaiyA Adi kA prItidAna milaa| saMkSepa meM varNana isa prakAra samajhanA cAhieeka samaya bhagavAn ariSTanemi vahA~ padhAre / unakA dharmopadeza sunakara jAlikumAra ko saMsAra se virakti ho gaI / mAtA-pitA kI AjJA lekara unhoMne arhanta ariSTanemi ke pAsa dIkSA aMgIkAra kI / bAraha aMgoM kA adhyayana kiyA aura 16 varSa paryanta zramaNa dIkSA paryAya paalii| phira gautama kumAra kI taraha inhoMne bhI saMlekhanA Adi karake zatrujaya parvata para eka mAsa kA saMthArA kiyA aura saba karmoM se mukta hokara siddha hue / jAlikumAra kI taraha 2. mayAlikumAra, 3. uvayAlikumAra , 4. puruSasena kumAra, aura 5. vArisena kumAra ke varNana bhI samajhane cAhiye / ye sabhI vasudeva jI ke putra evaM dhAriNI rAnI ke Atmaja the / isI taraha chaThe pradyumna kumAra kA jIvana caritra bhI jAnanA cAhie / kevala antara itanA jAnanA cAhie ki inake pitA "zrIkRSNa'' aura mAtA rukmiNI thii| aise hI sAtaveM zAmbakumAra kA jIvana varNana smjhnaa| kevala antara itanA ki inake pitA zrIkRSNa evaM mAtA jAmbavatI thI / isI prakAra AThaveM adhyayana meM aniruddha kumAra kA jIvana varNana samajhanA cAhiye, inake pitA pradyumna kumAra aura mAtA vaidarbhI thI / 1-10 adhyayana 127.

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aise hI navameM adhyayana meM satyanemi kumAra aura dazaveM adhyayana meM dRr3hanemi kumAra kA varNana samajhanA cAhiye / inameM vizeSa yaha hai ki samudravijaya jI inake pitA the aura zivAdevI inakI mAtA thIM (ye donoM arhata ariSTanemi ke choTe bhAI the) / ye saba adhyayana eka samAna varNana vAle haiM / yaha cauthe varga kA utkSepaka sArAMza hai| zrI sudharmA svAmI ne kahA-isa prakAra jamva ! dasa adhyayanoM vAle isa cauthe varga kA zramaNa bhagavAna mahAvIra ne jo bhAva pratipAdita kiyA hai, vaha maiMne tumheM sunAyA hai / (cauthA varga samApta) Maxim 3 : After it, as described before, like Gautama Kumara, a brilliant son took birth. He was named Jali Kumara. When he attained youth he was wedded to fifty young girls and he got fifty-fifty karoda (five hundred millions) gold coins each etc., as wedding-gift. Further description should be known thus in briefOnce Bhagawana Aristanemi came there. Listening his sermon Jali Kunara became apathetic to the world. With permission of his parents, he accepted consecration, before Arihanta. Aristanemi. He studied twelve argas (holy scriptures) and practised sage-consecration upto sixteen years. Then like Gautama kumara, he accepted sailekhana and practised samthara for one month on mount Satrunjaya and exhausting all karmas heatified. Like Jali Kumara the descriptions of 2. Mayali Kumara 3. Uvayali Kumara 4. Purusasena Kumara and 5. Varisena Kumara should be known. All these were the sons of king Vasudeva and queen Dharini. In the same way the life-character of sixth Pradyumna Kumara should be known. Excepting; his father was Sri Krsna and mother was Rukmini. . 128 . antakRddazA sUtra : caturtha varga

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The same is the life description of seventh samba Kumara. Excepting; his father was Sri Krsna and mother was Jambavati. Similar is the life-description of Aniruddha kumara in eighth chapter. Excepting; his father was Pradyumna Kumara and mother was Vaidarbhi. Similar is the description of Satyanemi in ninth chapter and Drdhanemi in tenth chapter. Excepting; father of these both was Samudravijaya and mother was Sivadevi. As such, these both were the younger brothers of Bhagawana Aristanemi. All these chapters are alike in description. This is the substance of fourth section. Sri Sudharma Swami said-Thus 0 Jambu ! sramana Bhagawana Mahavira has expressed the subject matter of fourth section containing ten chapters, which I have told you. [Fourth section concluded] 7-90 semea 1-10 adhyayana * 929

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- paMcama varga sUtra 1: jai NaM bhaMte ! samaNeNaM jAva saMpatteNa cautthassa baggassa ayamadve paNNatte / paMcamassa NaM bhaMte ! vaggassa aMtagaDadasANaM samaNeNaM jAva saMpatteNaM ke aDhe paNNatte ? evaM khalu jaMbU ! samaNeNaM jAva saMpatteNaM paMcamassa vaggassa dasa ajjhayaNA paNNattA / taM jahApaumAvaI' ya gorI,2 gaMdhArI lakkhaNA susImA ya / jaMbabaI saccabhAmA sappiNI- mUlasirI mUladattAya // jai NaM bhaMte ! samaNeNaM jAva saMpatteNaM paMcamassa vaggassa dasa ajjhayaNA paNNattA / paDhamassa NaM bhaMte ! ajjhayaNassa samaNeNaM jAva saMpatteNaM ke adve paNNatte ? sUtra 1 : Arya jambU-he bhagavan ! zramaNa yAvat mukti ko prApta prabhu ne cauthe varga kA yaha artha varNana kiyA hai, to antakadazA ke paMcama varga kA kyA bhAva pratipAdana kiyA hai ? Arya sudharmA--he jambU ! isa prakAra nizcaya hI zramaNa bhagavAna ne paMcama varga ke dasa adhyayana batAye haiM, jinake nAma isa prakAra haiM- 1. padmAvatI, 2. gaurI, 3. gAMdhArI, 4. lakSmaNA, 5, susImA devI, 6, jAmbavatI, 7, satyabhAmA, 8. rukmiNI, 9. mUlazrI, 10. mUladattA / Arya jambU- he bhagavan mokSa prApta zramaNa bhagavAna mahAvIra ne paMcama varga ke dasa adhyayana kahe haiM, to prathama adhyayana kA kyA artha kahA hai ? * 130 . antakRddazA sUtra : paMcama varga

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FIFTH SECTION axim 1: Arva Jambu asked-( Bhagawan ! If later salvated Bhagawana thus described subject matter of fourth section then what subject matter did he preach in Antakrddasa's fifth section ? Arva Sudharma told-() Janbu ! Definitely. Sramanca Bhagawana preached ten chapters of fifth section, the names of these chapters are1. Padmavari 2. Gauri 3. Gandhari 4. Laksamana 5. Susuna Devi 6. Jambavati 7. Satyabhama 8. Rukmini 9. Miilasri and 10 Miladatta. Arya Jambit asked-() Bhagathan ! If salvated Sramana Bhaganana Mahavira had narrated ten chapters of fifth section, then what subject matter did he describe in first chapter ? prathama adhyayana padmAvatI sUtra 2 : evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNaM bAravaI NAmaM NayarI hotthA, jahA paDhame, jAva kaNhe vAsudeve AhevaccaM jAva viharai / tassa NaM kaNhassa vAsudevassa paumAvaI NAmaM devI hotthA, vaNNao / teNaM kAleNaM teNaM samaeNaM arahA ariTThanemI samosaDhe jAva viharai / kaNhe niggae jAva pajjuvAsai / taeNaM sA paumAvaI devI imIse kahAe laTThA samANI haTTha-tuTThA-hi jahA, devaI jAva pajjuvAsai / prathama adhyayana * 131 .

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tae NaM arahA aridunemI kaNhassa vAsudevassa paumAvaIe ya jAva dhammakahA / parisA paDigayA / sUtra 2 zrI sudharmA svAmI ne kahA-he jambU ! usa kAla usa samaya meM dvArakA nAma kI nagarI thI, jisakA varNana prathama varga ke prathama adhyayana meM kiyA jA cukA hai / yAvat zrIkRSNa vAsudeva vahAM rAjya kara rahe the / zrIkRSNa kI padmAvatI nAma kI mahArAnI thI, jo atyanta sukumAra, surUpA aura varNana karane yogya thI / usa kAla usa samaya meM arihaMta ariSTanemi saMyama aura tapa se AtmA ko bhAvita karate hue dvArakA nagarI meM padhAre / zrI kRSNa vaMdana namaskAra karane hetu apane rAjaprAsAda se nikalakara prabhu ke pAsa pahu~ce yAvat prabhu ariSTanemi kI paryupAsanA karane lage / usa samaya padmAvatI ne bhagavAn ke Ane kI khabara sunI to vaha atyanta prasanna huI / vaha bhI devakI mahArAnI ke samAna dharmaratha para ArUr3ha hokara bhagavAna ko vaMdanA karane gaI / arhat ariSTanemi kI paryupAsanA karane lagI / arihaMta ariSTanemi ne kRSNa vAsudeva, padmAvatI devI aura jana pariSad ko dharmopadeza diyA, dharmakathA khii| dharmopadeza evaM dharmakathA sunakara pariSadA apane-apane ghara lauTa gaI / Chapter 1 Padmavati Maxim 2: Sudharma Swami uttered-O Jambu ! At that time and at that period, there was a city named Dwaraka. Its description has been given in the first chapter of first section, until that Sri Krsna Vasudeva ruled over it. . 132 antakRdazA sUtra : paMcama varga

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Padiavati was his queen. She was very tender and beautiful. So she was describable. At that time and at that period, Arihanta Aristanemi enshining his soul by penance and restraint came to Duaraka. For bowing down and worshipping him Sri Krsna started from his royal palace and reaching near Bhagawana began to worship him. At that time when queen Padmavati heard the auspicious news of arrival of Bhagawana, she became very glad. She too, like queen Devaki, riding on religious chariot, went to how down to Bhagawana. She worshiped Arhat Aristanemi. Arihanta Aristanemi preached religious sermon to Krsna Vasudeva, Padmavati Devi and entire congregation. He also told religious tales. Hearing religious sermon, tales and doctrines people went back to their home. sUtra 3 : tae NaM kaNhe vAsudeve arahaM ariTTanemiM vaMdai NamaMsai / vaMdittA namaMsittA evaM bayAsIimIse NaM bhaMte ! bAravaIe NayarIe duvAlasajoyaNaAyAmAe, NavajoyaNa-vitthiNNAe jAva paccakkhaM devalogabhUyAe kiM mUlAe viNAse bhavissai ? 'kaNhAi' ! arahA ariTThaNemI kaNhaM vAsudevaM evaM vayAsIevaM khalu kaNhA ! imIse bAravaIe NayarIe duvAlasajoyaNaAyAmAe NavajoyaNa-vitthiNNAe jAva paccakvaM devalogabhUyAe sura-ggi-dIvAyaNa mUlAe viNAse bhavissai / dvArakA-vinAza kA kAraNa sUtra 3 : taba kRSNa vAsudeva ne bhagavAn ariSTanemi ko vaMdana namaskAra karake unase isa prakAra prazna kiyA prathama adhyayana 133

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he bhagavan ! bAraha yojana lambI aura nava yojana caur3I yAvat sAkSAt davaloka ke samAna isa dvArakA nagarI kA vinAza kisa kAraNa se hogA ? -zrIkRSNa Adi ko sambodhita karate hue arihaMta ariSTanemi ne isa prakAra uttara diyAhe kRSNa ! nizcaya hI vAraha yojana lambI aura nava yojana caur3I yAvat pratyakSa devaloka ke samAna isa dvArakA nagarI kA vinAza madirA (surA), agni aura dvaipAyana RSi ke kopa ke kAraNa se hogA / Causes of Dwaraki-destruction Maxim 3 : Then bowing down to and worshipping Bhagavana Aristanemi, Vasudera K!?a asked him a question0 Bhagavan ! How twelve yojana long and nine vojanu wide this Dwaraka city that is like heaven, will be destroyed ? Arihanta Aristaneni thus replied unto Krsna VasudevaOK!sha ! Definitely, twelve yojana long and nine yojana wide this Dwaraka city that is like heaven will be destroyed by wine, fire and anger of Dvaipavana risi (penancer); i.e. these three would be the causes of Dilaraka's destruction. sUtra 4 : tae NaM kaNhassa vAsudevassa arahao ariTThaNemissa aMtie eyamaDhe soccA ayameyArUve ajjhathie maNogae saMkappe samuppaNNedhaNNA NaM te jAli-mayAli-uvayAli-purisaseNa-vAriseNa-pajjuNNa-saMbaaNiruddha-daDhaNemi-saccaNemippabhiio kumArA je NaM ciccA hiraNaM jAva paribhAittA arahao ariTThaNemissa aMtiyaM muNDA jAva pavvaiyA / ahaNNaM adhaNNe akayapuNNe rajje ya jAva aMteure ya mANussaesu ya kAmabhogesu mucchie / No saMcAemi arahao ariTTanemissa aMtie jAva pvvitte| . 134 antakRddazA sUtra : paMcama varga

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kaNhAi ! arahA ariTThaNemI kaNhaM vAsudevaM evaM vayAsIse naNaM kaNhA ! tava ayaM ajjhathie samuppaNNe-'dhaNNA NaM te jAli jAva pvvitte|' se nUNaM kaNhA ! ayamaDhe samaDhe ? haMtA atthi / satra 4 : arhanta ariSTanemi ke zrImukha se dvArakA nagarI ke vinAza kA kAraNa jAnakara zrIkRSNa vAsudeva ke mana meM aisA vicAra utpanna huA ki "va jAli, mayAli, uvayAli, puruSasena, vArisena, pradyumna, zAmba, aniruddha. dRr3hanemi aura satyanemi prabhRti kumAra dhanya haiM, jo hiraNyAdi (svarNa-rajataratnAdi) saMpadA aura parijanoM ko chor3akara yAvat prabhu ariSTanemi ke pAsa muNDita hue yAvat pravrajita ho gye| maiM adhanya hU~, akRta-puNya hU~, isalie ki rAjya, antaHpura aura manuSya sambandhI kAma-bhogoM meM mUrchita hU~, inheM tyAgakara bhagavAn ariSTanemi ke pAsa pravrajyA lene meM samartha nahIM hU~, le nahIM pA rahA huuN|" bhagavAna ariSTanemi ne kRSNa vAsudeva ke mana meM AyaM ina vicAroM ko jAnakara ArtadhyAna meM DUbe hue kRSNa vAsudeva se isa prakAra kahA"nizcaya hI he kRSNa ! tumhAre mana meM aisA vicAra utpanna huA-ve jAli mayAli Adi kumAra dhanya haiM, jinhoMne dhana, vaibhava evaM svajanoM ko tyAgakara munivrata grahaNa kiyA aura maiM adhanya hU~, akRtapuNya hU~ jo rAjya, antaHpura aura manuSya sambandhI kAma-bhogoM meM hI gRddha hU~ / maiM prabhu ke pAsa pravrajyA nahIM le sakatA / " he kRSNa ! kyA yaha bAta sahI hai ? zrIkRSNa-hA~ bhagavan ! Apane jo kahA vaha sabhI yathArtha hai / satya hai / Maxim 4 : Hearing the impending causes of Divaraka city's destruction from Arihanta Aristaneini, such thoughts prathama adhyayana . 135 .

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aroused in the mind of Krsna Vasudeva-"Blessed are Jali, Mayali, Uvayali, Purusasena, Varisena, Pradyumna, Samba, Aniruddha, Drdhnemi, Satyanemi and other princes, who giving up gold, silver, jewels etc. wealth and family members consecrated near Bhagawana Aristanemi, with shaven heads. I am unblessed and without meritorious deeds, because I am deep drowned in kingdom, harem, and passionate pleasures of man. I am not capable to give up those pleasures and to accept consecration near Bhagawana Aristanemi and so I can not enter the sage-order. Bhagawana Aristanemi being aware of the mental thoughts of Krsna Vasudera and knowing him deep in inauspicious feelings said thus to Krsna VasudevaDefinitely o Krsna ! Such thoughts aroused in your mind that blessed are Jali, Mayali and other princes, who entered the sage order renouncing welath. fortune and family members. I am unblessed, without meritorious deeds as I am deeply drowned in kingdom, harem, passionate pleasures relating to man. I cannot accept consecration near Bhagawana. () Krsna ! Is it not true ? Sri Krsna replied-Yes Bhagawan ! What you have told, is a fact and true. sUtra 5 : taM No khalu kaNhA ! evaM bhUyaM vA bhavyaM vA bhavissai vA jaNNaM vAsudevA caittA hiraNNaM jAva pavvaissaMti / se keNaTeNaM bhaMte ! evaM vuccai 'Na evaM bhUyaM vA jAva pavvaissaMti' ? kaNhAi ! arahA ariTThanemI kaNhaM vAsudevaM evaM vayAsI-evaM khalu kaNhA ! savve vi ya NaM vAsudevA puvyabhave niyANakaDA se eeNadveNaM kaNhA ! evaM buccai Na evaM bhUyaM jAva pavvaissaMti / / antakRddazA sUtra : paMcama varga . 136.

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prabhu ne kahA-to he kRSNa ! aisA kabhI huA nahIM, hotA nahIM, aura hogA bhI nahIM ki vAsudeva (apane isI bhava meM) dhana-dhAnya, svarNa, rAjya Adi sampatti ko tyAgakara munivrata le leM / vAsudeva dIkSA lete nahIM, lI nahIM, evaM bhaviSya meM kabhI leMge bhI nahIM / zrIkRSNa ne pUchA-bhagavan ! aisA kyoM, kisalie kahA jAtA hai ki aisA kabhI huA nahIM, hotA nahIM, aura hogA nahIM / taba arhat ariSTanemi ne kRSNa-vAsudeva ko isa prakAra uttara diyA-he kRSNa ! nizcaya hI sabhI vAsudeva pUrvabhava meM nidAna-kRta (niyANA karane vAle) hote haiM, isaliye maiM aisA kahatA hU~ ki aisA kabhI huA nahIM, hotA nahIM aura hogA bhI nahIM ki vAsudeva kabhI apanI sampatti ko chor3akara pravrajyA aMgIkAra kareM / Maxim 5 : Bhagavana said-Then OKrsna ! It has never happened. nor is and never will be that any Vasudeva (ruler of three regions of India) in his present birth, giving up cattle and agriculture, gold, kingdom and wealth. may accept sagehood. Vasudeva never accepted consecration in past, cannot accept in present and will not accept in future. Sri Krsna asked-Bhagawan ! Why and what for it is said that it never happened in past, nor can happen in present and never will happen in future ? Then Arhat Aristanemi replied to Sri Krsna Vasudeva in these words-) Krsna ! all the Vasudevas in their previous births have made a sinful strong volition. Therefore I say that it never happened in past, can not happen in present and never will happen in future that any Vasudeva may accept consecration giving up all his wealth etc. prathama adhyayana . 137 .

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vivecana jaina sAhitya meM zrIkRSNa ko kRSNa vAsudeva kahA jAtA hai / vAsudeva zabda kA vyAkaraNa ke AdhAra para artha hotA hai - " vasudevasya apatyaM pumAn vAsudevaH / " vasudeva ke putra ko vAsudeva kahate haiM / kRSNa ke pitA kA nAma vasudeva thA, ataH inako vAsudeva kahate haiM / vAsudeva zabda sAmAnya rUpa se kRSNa kA vAcaka hai - kRSNa kA dUsarA nAma hai / parantu vAsudeva kA ukta artha pracalita hone para bhI yaha zabda jaina-darzana kA pAribhASika zabda bana gayA hai / ataeva sabhI ardhacakravartiyoM ke lie vAsudeva zabda kA prayoga kiyA jAtA hai / jaina paramparA ke anusAra isa avasarpiNI meM vAsudeva nau hue haiM - 1. tripRSTha, 2 . dvipRSTha, 3. svayaMbhU, 4. puruSottama, 5. puruSasiMha, 6. puruSapuNDarIka, 7. datta, 8. nArAyaNa (lakSmaNa), 9. kRSNa / inameM kRSNa aMtima vAsudeva haiM / vAsudeva kA pAribhASika artha hai- jo sAta ratnoM, chaha khaNDoM meM se tIna khaNDoM kA adhipati ho tathA jo anekavidha RddhiyoM se sampanna ho / jaina- dRSTi se vAsudeva prativAsudeva ko jItakara evaM mArakara tIna khaNDa para ekachatra rAjya karate haiM / isake atirikta 28 labdhiyoM meM se vAsudeva labdhi bhI eka labdhi mAnI gaI hai / isa pada kA prApta honA vAsudeva - labdhi kA phala hai / vAsudeva meM mahAna bala hotA hai / isa bala kA upamA dvArA varNana karate hue jainAcAryoM ne kahA hai - ku~e ke kinAre baiThe hue aura bhojana karate hue vAsudeva ko jaMjIroM se bA~dha kara yadi caturaMgiNI senA sahita solaha hajAra rAjA milakara khIMcane lageM to bhI ve unheM khIMca nahIM sakate, kintu usI jaMjIra ko bAe~ hAtha se pakar3akara vAsudeva apanI ora unheM AsAnI se khIMca sakate haiN| jaina AgamoM meM jina zrI kRSNa kA ullekha hai ve aise hI vAsudeva haiM, vAsudeva-labdhi se sampanna haiM / niyANakaDA - (nidAnakRta) nidAna jaina paramparA kA eka vizeSa pAribhASika zabda hai / mohanIya karma ke udaya se kAmabhogoM kI icchA hone para sAdhu, sAdhvI, zrAvaka aura zrAvikA Adi kA apane citta meM saMkalpa kara lenA ki merI tapasyA se mujhe amuka phala kI prApti ho, use nidAna kahate haiM / jana bhASA meM ise niyANA kahate haiM / nidAna kalyANa sAdhaka nahIM / jo vyakti nidAna karake maratA hai, usakA phala prApta karane para bhI use nirvANa kI prApti nahIM ho sakatI / vAsudeva kI padavI pUrvabhava meM kiye gaye nidAna kA phala hotA hai, ataH vAsudeva ke bhava meM koI jIva saMsAra tyAgakara sAdhu nahIM bana sakatA / (nidAna ke viSaya meM vistRta varNana antakRdazA mahimA meM dekheM) 138 * For Private Personal Use Only antakRddazA sUtra : paMcama varga

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Elucidation In Jain literature Sri Krsna is called Krsna Vasudeva. According to grammatical basis the meaning of word Vasudevu is-the son of Vasudeva (Vasudevasya apatyam puman Vasudevah). The name of Krsna's father was Vasudeva. So he is called Vasudeva word Vasudeva generally denotes Krsia. Really it is Krsnu's other name. Though this meaning of word Vasudeva is generally in vogue, yet this word became technical in Jainology. Hence Vasudeva word is used for all monarchs or sovereings of half the land (rulers of three regions of India). According to Jain tradition, there became nine Vasudevas in this Avasarpini kala (time era). The names of these are-1. Triprstha, 2. Dwiprstha, 3. Swayambhu, 4. Purusoitama, 5. Purusasingha, 6. Purusupundarika 7. Datta, 8. Narayana (Luxmana) and 9. Krsna. Among all these Krsna is the last Vasudeva. According to Jain tradition Vasudeva is an appellation. As such, this technical term indicates the person who has seven gems, the ruler of three regions out of six regions (of India) and has many occult powers. According to Jain-view, Vasudeva, conquering and killing Prati-Vasudeva, rules over three regions as the only monarch. Besides this, among twenty eight high occult powers, Vasudeva speciality is also considered as special occult power. To obtain this dignity is the fruition of Vasudeva occult power. Vasudeva has enormous strength and power. Juinacaryas have described this strength and power by a simile-Sitting on the bank of a well and eating food there, the Vasudeva, if binded by iron chains if pulled by sixteen thousand rulers with their fourfold army using their full power cannot pull him; but if Vasudeva wishes he can pull all of them towards himself easily by his only left hand, with the medium of the same iron chain. The description of Sri Krsna that we find in Jain holy scripture (agumas) is opulent with the same Vasudeva occult power. Niyana kada-Nidanakrta-Nidana is a special technical word in Jain tradition. Due to the rise of infatuation relating karma when the sage, nun, laymen or lay women make a sinful strong volition in heart that as the fruition of the austerity I must obtain such and such thing, it is called sinful resolution (Nidana). Generally people term it in folk language as niyana. Volition never brings bliss. prathama adhyayana * 938 *

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The person, who dies making a sinful resolution, even after getting the fruit according to that resolution, he cannot attain salvation. The appellation of Vasudeva is the fruit of sinful strong volition made in previous birth. Hence, in the life span of Vasudeva no person can enter monk-order, giving up worldly pleasures. For detailed study of sinful strong volition (nidanu) readers are suggested to see the book Antakrddasa Mahima. tae NaM se kaNhe vAsudeve arahaM ariTThaNemi evaM vayAsI-ahaM NaM bhaMte ! io kAlamAse kAlaM kiccA kahiM gamissAmi ? kahiM uvavajjissAmi ? tae NaM arahA ariTThaNemI kaNhaM vAsudevaM evaM vayAsI-evaM khalu kaNhA ! tumaM bAravaIe NayarIe sura-ggi-dIvAyaNa-kovaNidaDDhAe ammA-piiNiyaga-vippahUNe rAmeNa baladeveNa saddhiM dAhiNaveyAliM abhimuhe johiDillapAmokkhANaM paMcaNhaM paMDavANaM paMDurAyaputtANaM pAsaM paMDumahuraM saMpatthie kosaMbavaNakANaNe Naggohavara-pAyavassa ahe puDhavisilApaTTae pIyavatthapacchAiyasarIre jarAkumAreNaM tikveNaM kodaNDa-vippamukkeNaM isuNA vAme pAye viddhe samANe kAlamAse kAlaM kiccA taccAe vAluyappabhAe puDhavIe jAva uvavajjihisi / sUtra 6 : taba kRSNa vAsudeva arihanta ariSTanemi se isa prakAra bole-he bhagavan ! yahA~ se kAla ke samaya kAla karake maiM kahAM jAU~gA, kahAM utpanna hoU~gA ? isa para arhanta ariSTanemi ne kRSNa vAsudeva se isa prakAra kahA-he kRSNa ! surA, agni aura dvaipAyana ke kopa ke kAraNa isa dvArakA nagarI ke jalakara naSTa ho jAne para aura apane mAtA-pitA evaM svajanoM kA viyoga ho jAne para tuma rAma-baladeva ke sAtha dakSiNI samudra taTa kI ora pANDurAjA ke putra yudhiSThira pramukha (bhIma, arjuna, nakula aura sahadeva) ina pAMcoM pANDavoM . 140. antakRddazA sUtra : paMcama sUtra

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ke samIpa pANDu mathurA kI ora jAoge / rAste meM vizrAma lene ke liye kauzAmba vana udyAna meM atyanta vizAla vaTavRkSa ke nIce, pRthvI zilApaTTa para, pItAmbara or3hakara tuma so jAoge / usa samaya (mRga ke bhrama meM) jarAkumAra dvArA calAyA gayA tIkSNa tIra tumhAre bAyeM paira meM viddha hone se tuma pArthiva zarIra kA tyAga karoge / Maxim 6: Then Krsna Vasudeva spoke thus to Arihanta Aristanemi-O Bhagawan ! Leaving this body at the time of death, where shall I go ? Where shall I take birth ? / Arihanta Aristanemi said thus to Krsna Vasudeva-O Krsna ! Dwaraka city will be burnt and destroyed due to the causes-wine, fire and wrath of Dwaipayana and at the loss of your parents and family members you will also he bereaved. Then you with Rama-Baladeva will start along southern coast of sea towards the city of Pandumathura, to go to Yudhisthira (elder) (Bhima, Arjuna, Nakula, Sahadeva). the five sons of king Pandu-five Pandavas. In between you will reach Kosambi forest. For taking rest you will sleep under a huge banyan tree, and on a stone-rock covering your body with a yellow robe. At that time, you will be pierced in the left foot by a sharp arrow released from the bow (in the delusion of a deer) of Jara Kumara. Thus you will leave this body. vivecana dvArakA vinAza evaM zrIkRSNa ke dehatyAga kA vRttAnta pracalita kathA ke anusAra kahA jAtA hai ki madirA ko dvArakA vinAza kA kAraNa jAna kara kRSNa vAsudeva ne sampUrNa dvArakA meM madya-niSedha kara diyA tathA bacI-khucI madirA nagara ke bAhara phiMkavA dii| prathama adhyayana .141 .

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eka bAra kucha yAdava kumAra ghor3e lekara ghUmane gaye / pyAsa lagI to unhoMne gaDDhe meM par3I huI zarAba pI lii| vahIM dvaipAyana RSi tapa yukta dhyAna kara rahe the / madirA ke naze meM unmatta yAdava kumAra unake Upara ghor3e kudAne lage, tathA kahIM eka marA sarpa par3A thA, unhoMne use pheMkakara RSi ke gale meM DAla diyA aura RSi ko pratAr3ita kiyA / isa abhadratApUrNa durvyavahAra se dvaipAyana RSi krodhita ho gaye / unhoMne krodhAveza meM nidAna kara liyA ki "yadi merI tapasyA kA koI phala ho to maiM dvArakA nagarI ko jalAkara bhasma kara dUMgA aura sabhI yAdavoM kA vinAza kara DAlU~gA / " zrIkRSNa vAsudeva ko jJAta huA to unhoMne RSi se kSamA mAMgI aura nidAna tyAgane kI prArthanA kI, parantu RSi ne nidAna nahIM tyAgA, kevala itanA hI kahA ki "tuma donoM bhAI vaca jAoge / ' zrIkRSNa vAsudeva ne isa vinAza se bacane kA upAya pUchA to eka jJAnI muni ne batAyA-java taka dvArakA meM Ayamvina tapa hotA rahegA, koI bhI deva-dAnava isakA vinAza nahIM kara sakegA / zrIkRSNa vAsudeva ne pUre nagara meM aisI samucita vyavasthA kara dI ki pratidina Ayambila tapa calatA hI rahe / nidAnAnusAra dvaipAyana RSi agnikumAra jAti ke deva banA / vaha pUrva vaira kA smaraNa karake dvArakA-dAha kA avasara dekhane lagA, parantu pratidina kI AyaMbila tapasyA ke prabhAva ke sAmane usakA koI jora nahIM calatA thA / vaha dvArakA nagarI ko jalAne meM asaphala rahA, tathApi usane prayatna nahIM chor3A, lagAtAra vAraha varSoM taka usakA yaha prayatna calatA rahA / bAraha varSoM ke vAda dvArakA ke kucha loga socane lage-tapasyA karate-karate varSoM vyatIta ho gae, aba dvaipAyana (agnikumAra) hamArA kyA vigAr3a sakatA hai ? isake atirikta kucha loga yaha bhI soca rahe the ki dvArakA ke sabhI loga to AyaMvila kara hI rahe haiM, yadi hama loga na bhI kareM to isase kyA antara par3atA hai ? samaya kI bAta hI samajhie ki dvArakA meM eka dina aisA A gayA jaba kisI ne bhI Ayambina tapa nahIM kiyA / vyaktigata svArtha evaM pramAda ke kAraNa saMkaTa-mocaka Ayamvila tapa se sabhI vimukha ho gaye / agnikumAra dvaipAyana deva ke liye isase bar3hakara aura kauna-sA avasara ho sakatA thA / usane dvArakA meM agni-varSA prArambha kara dI / cAroM ora bhayaMkara zabda hone lage, jora kI AMdhI calane lagI, bhUcAla se makAna dharAzAyI hone lage, agni kI dhadhakatI jvAlAoM ne sArI dvArakA ko apanI lapeTa meM le liyA / zrIkRSNa vAsudeva ne agni zAnta karane ke anekoM prayatna kie, parantu karmoM kA aisA prakopa cala rahA thA ki Aga para DAlA jAne vAlA pAnI tela kA kAma kara rahA thA / pAnI DAlane se Aga zAnta hotI hai, para usa samaya jyoM-jyoM pAnI DAlA jAtA thA, tyoM-tyoM agni aura adhika bhar3akatI thI / agni kI bhISaNa jvAlAeM mAnoM gagana ko bhI bhasma karane kA prayAsa kara rahI thiiN| kRSNa vAsudeva, balarAma saba nirAza the / unake dekhate-dekhate dvArakA jala gaI, ve use bacA nahIM sake / . 142 . antakRddazA sUtra : paMcama varga / . 142 .

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pa )) )) ) )) )) )) )) )) ) )) ) )) )) ) citrakrama 21 : agnikumAra (dvaipAyana) dvArA dvArakA vinAza bhagavAna ariSTanemi dvArA kathita bhaviSya kA dRzya) agnikumAra (dvaipAyana) ne dvArakA meM agnivarSA kii| rAjamahala va anya bhavana Adi dhU-dhU kara jala utthe| vAsudeva zrIkRSNa va balarAma ne mAtA-pitA ko jalate mahaloM se nikAlakara ratha meM baitthaayaa| azvazAlA jala jAne se ghor3e bhI nahIM mile to donoM bhAI svayaM hI ratha meM juta ge| ratha lekara nagara ke siMhadvAra se jaise hI bAhara nikale ki jalatA huA dvAra TUTakara gira pdd'aa| tatkAla vasudeva-devakI kI mRtyu ho gii| yaha atyanta kAruNika dRzya dekhakara donoM bhAI vyathita ho gye| (anya granthoM ke anusAra) (varga 3/adhya. 8) Illustration No. 21 : Destruction of Dwaraka by fiery god (Dwaipayana) (The scene which was foretold by Bhagawana Aristanemi) ___Fiery god (Dwaipayana) rained the flames of fire on Dwaraka city. Royal palace and other buildings began to burn. Vasudeva Sri Krsna and Balarama taking out parents from burning palace, made them to sit down in chariot. They could not get horses then both the brothers themselves began to draw chariot like horses. As soon as this stepped out from the main gate of the city, the burning main gate fell down. The same moment Vasudevu and Devaki died. Seeing this pitiable scene both the brothers fclt much worried. (According to other scriptures) (Sec. 3/Ch. 8) antakRdazA sUtra : citra paricaya

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KAPEGOU B GA 5 PEN ABS nh WA o Wor 21

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dvArakA ke dagdha ho jAne para kRSNa vAsudeva aura balarAma vahAM se jAne kI taiyArI karane lage / isI bAta ko "sura-dIvAyaNa-kovanidaDhAe'' isa pada se abhivyakta kiyA hai / Agama kA dUsarA vAkya hai-"ammA-piiniyaga-viSpahUNe"-ambApitR-nijakaviprahINa :-arthAt mAtA-pitA aura apane sambandhiyoM se rahita / kathAkAroM kA kahanA hai ki java dvArakA nagarI jala rahI thI taba kRSNa vAsudeva aura unake bar3e bhAI balarAma donoM Aga bujhAne kI ceSTA kara rahe the, para java ve saphala nahIM hue tava apane mahaloM meM pahu~ce aura apane mAtA-pitA ko bacAne kA prayatna karane lage / bar3I kaThinAI se mAtA-pitA ko mahala se nikAlane meM saphala hue / inakA vicAra thA ki mAtA-pitA ko ratha meM viThA kara kisI surakSita sthAna para pahuMcA diyA jAe / apane vicAra kI pUrti ke lie zrIkRSNa jaba azvazAlA meM pahuMce to dekhate haiM, azvazAlA naSTa ho cukI hai / ve vahAM se cale, rathazAlA meM aae| rathazAlA meM Aga lagI huI thI, kiMtu eka ratha unheM surakSita mila gayA / ve tatkAla usI ko bAhara le Aye, usa para mAtA-pitA ko baiThAyA / ghor3oM ke sthAna para donoM bhAI svayaM juta gaye para jaise hI siMhadvAra ko pAra karane lage aura ratha kA juA aura donoM bhAI dvAra se bAhara nikale hI the ki tatkAla dvAra kA UparI bhAga TUTa par3A aura mAtA-pitA usI ke nIce daba gae / unakA dehAnta ho gayA / vAsudeva kRSNa tathA balarAma se yaha mArmika bhayaMkara dRzya dekhA nahIM gayA / ve mAtA-pitA ke viyoga se adhIra ho uThe / jaise-taise unhoMne apane mana ko saMbhAlA, mAtA-pitA tathA anya samvandhiyoM ke viyoga se utpanna mahAn saMtApa ko dhairyapUrvaka sahana kiyA / dvArakA nagarI ke dagdha ho jAne para kRSNa bar3e cintita the / unhoMne balarAma se kahA-auroM ko zaraNa dene vAlA kRSNa Aja kisa kI zaraNa meM jAye ? isake uttara meM balarAma kahane lage-pANDavoM kI Apane sadA sahAyatA kI hai, unhIM ke pAsa calanA ThIka hai / usa samaya pANDava hastinApura se nirvAsita hokara pANDumathurA meM raha rahe the / unake nirvAsana kI kathA jJAtAdharmakathA se jAna lenI cAhie / balarAma kI bAta sunakara kRSNa bole-jinako sahArA diyA ho, unase sahArA lenA lajjAspada hai, phira subhadrA (arjuna kI patnI) apanI bahana hai / vahana ke ghara rahanA bhI zobhAspada nahIM hai / kRSNa kI tarkasaMgata bAta sunakara balarAma kahane lage-bhAI ! kuntI to apanI buA hai, buA ke ghara jAne meM apamAna kI koI bAta nahIM / anta meM kRSNa kI anicchA hone para bhI balarAma kRSNa ko sAtha lekara dakSiNa samudra taTa para basI pAMDavoM kI rAjadhAnI pANDumathurA kI ora cala die / sUtrakAra ne prastuta sUtra meM jo "dAhiNaveyAliM abhimuhe paMDumahuraM saMpatthie" ye pada diye haiM ye ukta kathAnaka kI ora hI saMketa kara rahe haiM / / prathama adhyayana . 143.

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"jarAkumAreNaM" kA artha hai jarAkumAra ne / jarAkumAra yAdavavaMzIya eka rAjakumAra thA, jo vAsudeva zrIkRSNa kA bhAI thA / bhagavAn ariSTanemi ne bhaviSyavANI karate hue kahA thA ki jarAkumAra ke bANa se vAsudeva kI mRtyu hogii| yaha jAnakara jarAkumAra ko bar3A duHkha huaa| usane nizcaya kiyA ki maiM dvArakA chor3akara dUra kozAmravana meM calA jAtA hU~, vahIM jIvana ke zeSa kSaNa vyatIta kara dUMgA / isase zrIkRSNa kI mRtyu kA kAraNa banane se baca jAU~gA / apane nizcaya ke anusAra vaha kozAmravana meM rahane lagA thA / para bhavitavyatA ko kauna TAla sakatA thA ? dvArakA ke jala jAne para zrIkRSNa apane bar3e bhAI balarAma ke sAtha pANDumathurA jA rahe the| rAste meM kozAmravana AyA / zrIkRSNa ko pyAsa lagI, valarAma pAnI lene cale gaye / tatpazcAt zrIkRSNa eka vRkSa ke nIce pIta pastra or3hakara vizrAma karane lage / unakA eka pAMva dUsare pAMva para rakhA huA thA / vAsudeva ke pAMva meM padma-maNi hotI hai / dUra se jaise mRga kI A~kha camakatI hai ThIka usI prakAra zrIkRSNa ke pAMva meM padma-maNi camaka rahI thI / udhara jarAkumAra usI vana meM bhramaNa kara rahA thA / use kisI zikAra kI khoja thI / jaba vaha vaTa vRkSa ke nikaTa AyA to use dUra se aisA lagA jaise koI mRga baiThA hai / usane tatkAla dhanuSa para bANa car3hAyA, aura chor3a diyA / bANa lagate hI zrIkRSNa chaTapaTA uThe / unake mukha se eka cItkAra nikalI / unheM dhyAna AyA ki bANa kahIM jarAkumAra kA to nahIM ? udhara cItkAra sunate hI jarAkumAra bhI daur3akara AyA, dekhA, phUTa-phUTakara rone lagA / jarAkumAra ko sAmane dekhakara zrIkRSNa ne kahA "jarAkumAra ! tumhArA isameM kyA doSa hai ? bhavitavyatA hI aisI thii| bhagavAn ariSTanemi kI bhaviSyavANI anyathA kaise ho sakatI thI ? balarAma ke Ane kA samaya ho cukA hai, ataH tuma yahAM se bhAga jAo, anyathA balarAma ke hAthoM se tuma baca nahIM sakoge / ' jisa adhama kArya se jarAkumAra bacanA cAhatA thA, jisa pApa se bacane ke lie usane dvArakA nagarI ko chor3akara kozAmravana kA vAsa aMgIkAra kiyA thA, usI pApa ko apane hAthoM se hote dekhakara usakA hRdaya ro par3A / para kyA kara sakatA thA ? valarAma ke Ane taka zrIkRSNa deha tyAga kara cuke the / Elucidation Description of Dwaraka-Destruction and Body-releasement by Sri Krsna According to prevailing narrative, it is said that knowing wine as the cause of Dwaraka-destruction Sri Krsna announced wine-prohibition in whole . 144. antakRdadazA satra : paMcama varga -

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M kozAmavana meM zrIkRSNa jarAkamAra RE . bANa E ATAX. ma AMR .. .. M YA 1 ANNA Read Teache . ARSA

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0555555555555555555550 citrakrama 22 : hai kozAmra vana meM zrIkRSNa ma (zrIkRSNa avasAna kA dRzya) dRzya 1-dvArakA dagdha ho jAne para atyanta khinna hue valarAma-zrIkRSNa OM dakSiNa samudrataTa para vasI pA~Du-mathurA kI ora jAte hue mArga meM kozAmra vana Wan meM phuNce| vizAla vaTa vRkSa ke nIce vizrAma karane lge| tIvra pyAsa se galA ke sUkhane para zrIkRSNa ne valarAma ko hAtha kA saMketa kara pAnI ke lie khaa| valarAma ne kahA-maiM abhI kahIM se jala lekara AtA huuN| zrIkRSNa eka pA~va para dUsarA pA~va rakhe leTe hue haiN| unake pA~va meM padma-maNi camaka rahI hai| dRzya 2-jagakumAra vana meM zikAra kI khoja karatA huA usI vana meM AtA hai| zrIkRSNa ke pA~va meM camakatI padma-maNi dekhakara use mRga kI camakatI A~kha kI bhrAnti ho gaI, usane dhanupa para vANa caDhAkara nizAnA lgaayaa| tIkSNa vANa vAsudeva zrIkRSNa ke paira meM lagate hI ve eka tIkhI cItkAra ke sAtha bhUmi para gira pdd'e| (varga 3/adhya. 8) Illustration No. 22 : Sri Krsna in Kosamra Forest $i (Scene of body bereavement by sri Krsna) Scene 1. After burning of Duuraka, Sri Krslu and Bularuma, became more disappointed and going touards the ciiN Pandu-matura, situated at the stonern coast of sea reached Kosumra forest. For taking rest Sri Krsna lay down on a rock under a huge banyan tree covering his body with yellow cloth. By the indication of hand he told Balarama that he was thirsty, Balarama went out to take water, Sri Krsna is lying down keeping his one leg over the knee of the other les a m is Wan shining in his foot. Scene 2. Jarukumara searching prey comes to the same forest. Looking at the shining Padma in the foot of Sri Kru. 45 he took it as the eye of a deer, thus delusioned, he shot an arrou taking the aim. Pierced by sharp arrow a cry came out of the mouth of Sri Krsna and he fell down on the ground. ___ (Sec. 3/Ch. 8) ma 655555555 ++5556 antakRdazA sUtra : citra paricaya

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waraka city and remaining quantity of wine was ordered to he thrown away out the city. So the wine had been thrown away in hills surrounding Dwaraka city. That wine accu nulated in ditches of mountain. Once some princes riding on horses went out of city for a walk. Being thirsty princes drank up that wine. Nearby Dwaipayana Rishi was sitting in deep meditation. Yadava princes became fanatic due to intoxication of wine. As they saw (penancer) Dwaipayana, they filled with anger bearing in mind that this penancer will destroy our beautiful city so he should be murdered just now. They caused their horses to jump over penancer. Corpse of a snake was lying down there, the princes put it round the neck of penancer and began to beat him cruelly and when penancer became half-dead, those princes returned to the city, thinking that now the penancer will die. Due to cruel beating, and even without any cause the anger of Dwaipayana penancer raised to highest degree. He made a firm sinful volition-If there is any consequence of my penance, then I must kill all the Yadavas and burn this Dwaraka city to ashes. As soon as, Sri Krsna became aware of this painful event, he quickly reached to penancer, with his elder brother Balarama. Sri Krsna begged pardon for the offence of princes and requested that he should withdraw his volition. Being satisfied by the courtesy of Sri Krsna, penancer Dwaipayana assured him that you and your elder brother-both will go sefely out of city; but I (Dwaipayana) will not withdraw my volition. Thus saying penancer Dwaipayana died and took birth in the class of fiery gods (Agnikumaru god). Both the brothers, being disappointed returned from there. Sri Krsna asked a wise sage, the device to save Dwarak, then the sage said-Until Ayambila penance will be regularly practised in Dwaraka city by its inhabitants, no god or demon can destroy it. Accordingly Sri Krsna made an announcement in the city that Ayambila penance should continue. Citizens followed the announcement of ruler. Dwaipayana penancer becoming fiery god, remembering his previous birth's enmity came to Dwaraka to burn it, but he cannot fulfil his evil desire due to the mighty force of Ayambila penance. Although Dwaipayana fiery god could not burn Dwaraka at that time but he did not stop his efforts. He continually waited for twelve years to avail any opportunity to fulfil his desire. prathama adhyayana * 986 .

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Time of twelve years was very long. Citizens of Dwaraka began to think otherwise-A long period of twelve years has been passed practising Ayambila penance continually. Now how that fiery god Dwaipayana can hazard us? He must have been disappointed and gone elsewhere. Thinking of some other citizens was like this-All the other citizens are practising Ayambila penance. If we persons do not practise the penance what difference will it make ? Lo, such a day arrived that all the citizens of Dwaraku became disinclined to obstacle remover Ayambila penance. This was the best opportunity for fiery god Dwaipayana. He availed this fully. Fire began to pour from sky, frightful voices echoed all directions, stormy winds blew up, houses began to fall due to earth quake, very soon the tremendous flames of fire galloped the whole city Dwaraka. Vasudeva Krsna did many efforts to extinguish fire; but the agitation of karmas was so forceful and hazardous that water thrown on fire was proving as oil. Though water quenches fire, but at that time as much as water was poured the fire went on increasing. It seemed that high raising flames of fire trying to burn the sky. Krsnu Vasudeva and Balarama-both brothers were disappointed. Dwaraka burnt to ashes before their eyes, but they could not save it. After burning Dwaraka to ashes Krsna and Balarama made preparations to go from there. This has been elaborated by these words (Sura Diwayana kova nidaddhaye) Amma - pi *i' - niyaga- Vippahune- (Ambapitsa- Nijaka- Viprahinah)meaning bereaved from mother-father and relatives. Folklorists assert-When Dwaraka city was burning, then Krsna Vasudeva and his elder brother Balarama-both were trying to stop fire, but they could not succeed in then they reached to their palace and began to save their parents. With great difficulty they could take out their parents from palace. Their idea was that riding on a chariot the parents may be taken to a safe place, For fulfilling this purpose Sri Krsna reached his stable (aswasala). There he saw stable has been burnt up. Sooner he started from there and reached chariot-shelter. It was also burning; but one chariot was safe. Quickly he took out that chariot. Making parents sit in it both brothers began to draw it like horses. As soon as they were to cross the main gate, the upper part of the gate fell down. Parents died under it. Both brothers could not * 98EUR . antakRddazA sUtra : paMcama varga

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free such a painful scene. They became very much restless due to bereavement of torents. Anyhow they held up themselves and tolerated the great distress caused by the death of parents and relations. Sri Krsna was too much worried by burning Dwaraka city. He said to Balarama-Patron (shelter-giver) of others, whose shelter shall we take today? Balarama suggested-You have always helped Pandavas. It would be proper to go there. At that time Pandavas, exiled from Hastinapura, were residing at Pandumathura. The episode of Pandavas' exilement from Hastinapura should be known from Inatadharmakatha Sutra. Hearing the suggestion of Balarama, Sri Krsna spoke thus unto him-It is shameful to seek shelter from those, to whom I have given shelter, Subhadra (wife of Arjuna) is our sister. To live in sister's house is not praiseworthy. Hearing the proper clue of Sri Krsna, Balarama said-Dear brother! Kunti is our father's sister (aunt-Bhuva-Phuphi). There is nothing disgraceful to go and live in aunt's home. Though Sri Krsna was unwilling but Balarama proceeded towards the capital city of Pandavas, Pandumathura, which was situated at the deccan coast of the sea, taking Sri Krsna with him. The scripturist has given the words- dahinaveyalie abhimuhe pandumahuram sampatthiye. These words are indicating towards this very episode. The word Jarakumarenam means Jara Kumara himself or by Jarakumara. Jarakumaras was a prince in Yadava tradition or lineage, who was brother of Sri Krsna. Bhaguwana Aristanemi, told in his forecast that the death of Sri Krsna will happen by the arrow of Jurakumaru. Knowing this Jarakumara grieved much. He decided-I will go to Kosamravana (forest) leaving Dwaraka and there I will reside till death and thus I will not be the cause of death of Sri Krsna. According to his decision Jarakumara began to live in Kosamra forest. But who can challenge the destined destiny ? After burning Dwaraka, Sri Krsna was going to Pandumathura. On the way there was Kosamba forest. Krsna felt eager in thirst. Balarama went to bring prathama adhyayana * 986

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water. Krsna began to take rest under a huge hanyan tree lying down on a slab of stone and covering his body by a yellow robe. He had put his one leg on the other leg. Every Vasudeva has padma-mani in his foot. From a distance as eye of deer shines such was the shining of the padma-mani in the foot of Sri Krsna. Jarakumara was wandering in the same forest. He was in the search of prey. When he came near that huge banyan tree, then from a distance, it seemed to him that a deer is sitting under the tree. At once he put a sharp arrow on the low and released it with his full strength. As the arrow pierced the foot of Sri Riya he tossed and trembled about. A painful cry came out of his mouth. He thought lest this arrow may be of Jarakumaru. Hearing that painful human cry Jarakumara also came there almost running and began to weep bitterly. Seeing Jarukumara in front, Sri Krsna said to him Jarakumara ! What is your fault in it? It was such destined. How could be otherwise the forecast of Bhagawana Aristanemi. Balarama is about to reach here. You quickly run away from here, otherwise you cannot remain alive. Balarama will definitely kill you. Jarakumara wanted to escape from the meanest deed and for this he left Dwaraka and accepted to live in Kosamra forest, but the same sin occurred by his own hands. He began to weep bitterly. But what can be done now? What has been done cannot be undone. Sri Krsna had died, before Balurama returned. sUtra 7 : tae NaM kaNhe vAsudeve arahao ariTThaNemissa aMtie eyamaTuM soccA Nisamma ohaya jAva jhiyAi / kaNhAe ! arahA ariTThanemI kaNhaM vAsudevaM evaM vayAsI-mA NaM tuma devANuppiyA ! ohaya jAva jhiyAhi / evaM khalu tumaM devANuppiyA ! taccAo puDhavIo ujjaliyAo aNaMtaraM uvyaTTittA iheva jaMbuddIve-dIve bhArahe vAse AgamissAe ussappiNIe puNDesu jaNavaesu sayaduvAre bArasame amame NAmaM arahA bhavissasi / tattha tumaM bahUI vAsAiM kevalapariyAyaM pAuNittA sijjhihisi / . 148. antakRddazA sUtra : paMcama varga

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sUtra 7 : arhat ariSTanemi ke zrImukha se yaha vRttAnta sunakara kRSNa vAsudeva khinna mana hokara ArtadhyAna karane lge| tava ariSTanemi ne punaH isa prakAra kahA-he devAnupriya ! tuma (khinna mana hokara) ArtadhyAna mata karo / nizcaya hI he devAnupriya ! kAlAntara meM tuma isI jaMbUdvIpa ke bharata kSetra meM Ane vAle utsarpiNI kAla meM puNDra janapada ke zatadvAra nAma ke nagara meM "amama' nAma ke vArahaveM tIrthaMkara bnoge| vahAM bahuta varSoM taka kevalI paryAya kA pAlana kara tuma siddha-buddha-mukta ho jAoge / Maxim 7: Then Krsna Vasudeva having heard and listened to this whole matter from Arhat Aristanemi, with his all hopes laid low, drowned deep in passive-thoughts. Then Arhat Aristaneni said-O beloved as gods ! Do not brood with all hopes laid low. Definitely ( beloved as gods ! after a definite period of time in this Bharataksetra, of Jambudvipa in forthcoming Utsarpini time era, in Satadwara city of Pundra area you would be twelfth tirthankara, named Amama. There you will wander as omniscient (kevalin) and then will and attain salvation. sUtra 8H tae NaM se kaNhe vAsudeve arahao ariTThaNemissa aMtie eyamaDhe soccA Nisamma haTTatuTTa apphoDei; apphoDittA vaggai; vaggittA tivaI chiMdai; chiMdittA sIhaNAyaM karei; karittA arahaM ariTThaNemiM vaMdai namasai; vaMdittA namaMsittA tameva abhisekkaM hatthirayaNaM durUhai; durUhittA jeNeva bAravaI NayarI jeNeva sae gihe teNeva uvAgae / prathama adhyayana . 149 .

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abhiseyahatthirayaNAo paccoruhai / paccoruhittA jeNeva bAhiriyA uvaTThANasAlA jeNeva sae sIhAsaNe teNeva uvAgacchai uvAgacchittA sIhAsaNavaraMsi puratthAbhimuhe NisIyai; NisIittA koDuMbiyapurise saddAveI; saddAvittA evaM vayAsI-gacchaha NaM tubbhe devANuppiyA ! bAravaIe NayarIe siMghADaga jAva ugghosemANA evaM vayahaevaM khalu devANuppiyA ! bAravaIe NayarIe duvAlasajoyaNaAyAmAe jAva paccakkhaM devaloga-bhUyAe suraggi-dIvAyaNamUle viNAse bhavissai; taM jo NaM devANuppiyA icchai bAravaIe NayarIe rAyA vA, juvarAyA vA, Isare, talavare, mADaMbie, koDubie, ibbhe, seTThI vA, devI vA, kumAro vA, kumArI vA, arahao ariTaNemissa aMtie muNDe jAva pavvaittae, taM NaM kaNhe vAsudeve visajjei / pacchAurassa vi ya se ahApavittaM vittiM aNujANai / mahayA iDDhIsakkAra-samudaeNa ya se NikkhamaNaM karei / doccaM pi taccaM pi ghosaNayaM ghoseha, ghosittA mama evaM ANattiyaM paccappiNaha / tae NaM te koDuMbiya purisA jAva paccappiNaMti / sUtra 8 : arhanta prabhu ke mukha se apane ujjvala bhaviSya kA yaha vRttAnta sunakara kRSNa vAsudeva Ananda vibhora ho uThe aura harSAveza meM apanI bhujA para tAla Thokane lage / phira jayanAda kiyA / usake bAda tripadI kA chedana arthAt tIna kadama pIche haTakara siMhanAda kiyA / phira bhagavAna ariSTanemi ko vaMdana namaskAra karake apane abhiSeka yogya (utsava ke samaya jisakA abhiSeka-tilaka kiyA jAya) pradhAna hastiratna para baiThe tathA dvArakA nagarI ke madhya hote hue apane rAjaprAsAda meM A gaye / hAthI se nIce uta, aura phira jahAM bAhara kI upasthAnazAlA (rAjasabhA) thI, jahAM apanA siMhAsana thA, vahAM Aye / ve siMhAsana para pUrvAbhimukha * 150 . antakRddazA sUtra : paMcama varga

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virAjamAna hue, phira apane AjJAkArI puruSoM, rAjasevakoM ko bulAkara isa prakAra bole he devAnupriyo ! tuma dvArakA nagarI meM zrRMgATaka yAvat caurAhoM Adi sabhI rAjamArgoM para jAkara merI isa AjJA kI ghoSaNA (pracArita) karo ki - "(he dvArakAvAsI nagarajano ) isa bAraha yojana lambI yAvat pratyakSa devaloka ke samAna dvArakA nagarI kA surA, agni evaM dvaipAyana ke kAraNa eka dina vinAza hogA, isaliye he devAnupriyo ! dvArakA nagarI meM jisakI bhI icchA ho, rAjA ho, yuvarAja ho, Izvara (svAmI yA maMtrI) ho, talavara (rAjA kA priya athavA rAjA ke samAna) ho, mADambika (choTe gAMva kA svAmI) ho, kauTumbika ( do yA tIna kuTumboM kA svAmI) ho, ibhya seTha ho, rAnI ho, kumAra ho, yA kumArI ho, rAjarAnI ho yA rAjaputrI ho, inameM se jo bhI bhagavAna ariSTanemi ke pAsa muNDita hokara yAvat dIkSA lenA cAhatA ho, usako kRSNa vAsudeva aisA karane kI saharSa AjJA dete haiM / dIkSArthI ke pIche unake Azrita sabhI kuTumbIjanoM kI bhI zrIkRSNa vAsudeva yathAyogya vyavasthA kareMge aura Rddhi satkAra ke sAtha usakA dIkSA mahotsava bhI ve hI sampanna kareMge / " isa prakAra do-tIna bAra ghoSaNA kara mujhe vApisa sUcita karo / kRSNa vAsudeva kA Adeza pAkara una AjJAkArI rAjapuruSoM ne vaisI hI ghoSaNA do tIna bAra karake lauTa kara isakI sUcanA kRSNa ko dI / Maxim 8 : Having heard and listened to this description of his own most brilliant future Krsna Vasudeva became very much glad. In the emotion of happiness he clapped his arms, moved three step backwards and roared like a lion, and then bowing down and praising-woshipping Arhat Aristanemi, rode on his own excellent elephant worthy for royal emblem and moving through the middle of Dwaraka came to his own palace. prathama adhyayana For Private Personal Use Only 151 *

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Then he got down from his excellent elephant, went to the outer audience chamber, came to and sat on his throne with face in eastern direction and then calling his chamberlains and state-servants spoke thusO beloved as gods ! you go and declare my proclamation at the open places, fourway, three way crossings etc; of Dwaraka city, thatO the citizens of Dwaraka ! This twelve yojana long and nine yojana broad, heaven like Dwaraka city will be destroyed any day due to wine, fire and Dwaipayana penancer. Therefore, o beloved as gods ! if any person whether he may be a king, heir apparant, minister or lord (1swara), dear to king or like a king (talawara) baron (lord of a small village), head of two or three families (Kotumbika), banker-too much wealthy person, queen, prince, maiden, princess, queen of a king, daughter of a king intends to enter the sage order of Bhagawana Aristaneini after being shaven-headed and consecrated, Sri Krsna gladly allows such persons to do so. Sri Krsna Vasudeva will himself celebrate his consecration with great splendour in a gathering. Sri Krsna Vasudeva also holds responsibility of the family members of the consecrated persons dependent on them. He will provide all necessities and comforts to those family members. O beloved as gods (chamberlains) ! Proclaim this proclamation twice and thrice at all the places and report to me. Hearing the order of Krsna Vasudeva the chamberlains twice and thrice proclaimed this proclamation and reported to him. TE 9 : tae NaM sA paumAvaI devI arahao ariDaNemissa aMtie dhamma soccA Nisamma haTTatuTu jAva hiyayA arahaM ariTaNemi vaMdai NamaMsai; vaMdittA NamaMsittA evaM vayAsI * 942 . antakRddazA sUtra : paMcama varga

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'saddahAmi NaM bhaMte ! NiggaMthaM pAvayaNaM se jaheyaM tubbhe vayaha, jaM NavaraM devANuppiyA ! kaNhaM vAsudevaM ApucchAmi, tae NaM ahaM devANuppiyANaM aMtie muNDA jAva pavyayAmi / ' 'ahAsuhaM devANuppiyA ! mA paDibaMdhaM kareha / ' sUtra 9 : isake bAda udhara padmAvatI mahArAnI bhagavAn ariSTanemi kA dharmopadeza sunakara evaM usa dhAraNa karaka bar3I prasanna huI, usakA hRdaya praphullita ho uThA yAvat vaha arhanta ariSTanemi ko vaMdanA namaskAra kara isa prakAra volIhe bhagavan ! nirgrantha pravacana para maiM zraddhA karatI huuN| Apa jaisA kahate haiM vaha tatva vaisA hI hai / (ApakA dharmopadeza yathArtha hai) he bhagavan ! meM kRSNA vAsudeva kI AjJA lekara devAnupriya ke pAsa muNDita hokara dIkSA grahaNa karanA cAhatI huuN| bhagavAna ne kahA-he devAnupriye ! dharma-kArya meM vilamba mata karo / jaisA tumhArI AtmA ko mukha ho vaisA karo / Maxim 9 : Thereafter, queen Padmavati became much more glad and satisfied and took to her heart the sermon of Bhagawana Aristaneni. Her heart filled with happiness, Bowng down and worshipping Arihanta Aristancini, she spoke thus, o Bhagawan ! I have faith ir the Nirgrantha pralacana (doctrine). The fact is as you have said. Your sermon is true to the last. I intend to accept consecration with my shaven head in presence of you, with the permission of Krsna Vasudera. Bhagawana said-O-beloved as gods ! Do, as your mind feels. But do not delay in religious deti. prathama adhyayana 893

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sUtra 10 : . tae NaM sA paumAvaI devI dhammiyaM jANappavaraM durUhai / durUhittA jeNeva sae gihe teNeva uvAgacchai / uvAgaMcchittA dhammiyAo jANappavarAo : paccoruhai; paccoruhittA jeNeva kaNhe vAsudeve teNeva uvAgacchai, uvAgacchittA karayala jAva aMjaliM kaTu kaNhaM vAsudevaM evaM vayAsIicchAmi NaM devANuppiyA ! tunbhehiM abbhanuNNAyA samANI arahao ariTThaNemissa aMtie muMDA jAva pavvayAmi / (kaNhe-) ahAsuhaM devANuppiyA ! tae NaM se kaNhe vAsudeve koDubie purise saddAvei; saddAvittA evaM vayAsIkhippAmeva bho devANuppiyA ! paumAvaIe devIe mahatthaM NikkhamaNAbhiseyaM uvaTThaveha; uvaTThavittA evaM ANattiyaM paccappiNaha / tae NaM te koDuMbiyA jAva paccappiNaMti / sUtra 10: usake bAda padmAvatI devI dhArmika zroSTa ratha para ArUr3ha hokara dvArakA nagarI meM apane bhavana para AI, dhArmika ratha se nIce utarI aura jahAM kRSNa vAsudeva the vahAM Akara donoM hAtha jor3akara kRSNa vAsudeva se isa prakAra nivedana kiyAhe devAnupriya ! arhat ariSTanemi kA upadeza sunakara merA mana saMsAra se virakta ho gayA hai, ataH ApakI AjJA ho to maiM arhat ariSTanemi ke pAsa muNDita hokara dIkSA grahaNa karanA cAhatI huuN| kRSNa ne kahA he devAnupriye ! jaisA tumheM sukha ho vaisA karo / taba kRSNa vAsudeva ne apane AjJAkArI puruSoM ko bulAkara isa prakAra Adeza diyA . 154 antakRddazA sUtra : paMcama varga

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he devAnupriyo ! zIghra hI mahArAnI padmAvatI ke liye dIkSA mahotsava kI vizAla taiyArI karo, aura taiyArI ho jAne kI mujhe vApasa sUcanA do / taba AjJAkArI puruSoM ne vaisA hI kiyA aura dIkSA mahotsava kI taiyArI kI sUcanA unako dI / Maxim 10: After that riding on an excellent religious chariot Padmavati Devi came in Dwaraka city and to her palace. Riding off from chariot she came before Sri Krsna Vasudeva and folding her both hands spoke thus unto himO beloved as gods! Having heard and listened to the sermon (religious discourse) of Arhat Aristanemi my mind became disinclined from world and worldly pleasures. Hence, if you permit me, I intend to tonsure my head and accept consecration in presence of Arhat Aristanemi. Krsna said-Do, as you feel happy. Then Vasudeva Krsna called his chamberlains and ordered them O beloved as gods! Quickly make the enormous preparations of consecration queen Padmavati and report to me. ceremony of Chamberlains obeyed the order of Vasudeva, made preparations according to his wishes and reported him. sUtra 11 : taNaM se kahe vAsudeve paumAvaI deviM paTTayaM durUhai, durUhittA asaNaM sovaNNakalaseNaM jAva NikkhamaNAbhiseNaM abhisiMcAi, abhisiMcittA, savvAlaMkAravibhUsiyaM karei; karittA purisasahassavAhiNIM siviyaM durUhAvei; durUhAvittA bAravaIe NayarIe majjhaM majjheNaM Nigacchai, NigacchittA jeNeva revayae pavyayae jeNeva sahassaMbavaNe ujjANe teNeva prathama adhyayana For Private Personal Use Only 155

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uvAgacchai, uvAgacchittA siviyaM tthvei| ThavettA, paumAvaI devI siviyAo paccoruhai / tae NaM se kaNhe vAsudeve paumAvaI deviM purao kaTu jeNeva arahA ariTThaNemI teNeva uvAgacchai, uvAgacchittA, arahaM ariThThaNemiM AyAhiNapayAhiNaM karei / karittA, vaMdai NamaMsai, baMdittA NamaMsittA evaM bayAsIesa NaM bhaMte ! mama aggamahisI paumAvaI NAmaM devI iTTA, kaMtA, piyA, maNuNNA, maNAmA, abhirAmA, jIviyaUsAsA, hiyayANaMdajaNiyA uMbarapuphaviva dullahA, savaNayAe kimaMga ! puNa pAsaNayAe / tae NaM ahaM devANuppiyA ! sissiNIbhikvaM dalayAmi, paDicchaMtu NaM devANuppiyA ! sissiNIbhikkhaM / ahAsuhaM ! tae NaM sA paumAvaI devI uttara-puracchimadisibhAgaM avakkamai / avakkamittA sayameva AbharaNAlaMkAraM omuyai / omuittA sayameva paMcamuTTiyaM loyaM karei, karittA jeNeva arahA ariTTaNemi teNeva uvAgacchai, uvAgacchittA arahaM ariTThaNemiM vaMdai NamaMsai vaMdittA NamaMsittA evaM prayAsI Alitte NaM bhaMte ! palitte NaM bhante ! loe / jAva dhammamAipiuM / dIkSA mahotsava sUtra 11: isake bAda kRSNa vAsudeva ne padmAvatI ko eka vizeSa paTTa para biThAyA aura eka sau ATha suvarNa Adi kalazoM se snAna karAyA yAvat dIkSA sambandhI abhiSeka kiyA / phira sabhI prakAra ke alaMkAroM se use vibhUSita karaka hajAra puruSoM dvArA uThAyI jAne vAlI zivikA (pAlakI) meM viTAkara dvArakA nagarI ke madhya hote hue nikale aura jahAM raivataka parvata aura sahasrAmra udyAna thA vahAM Akara pAlakI nIce rkhii| padmAvatI devI pAlakI se nIce utrii| . 156 . antakRddazA sUtra : paMcama varga

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citrakrama 23 : padmAvatI rAnI kA vairAgya __bhagavAna ariSTanemi kI vANI se pravuddha hokara zrIkRSNa kI paTarAnI padmAvatI ne saMyama lene kA nizcaya kiyaa| AbhagNa alaMkAra tyAga kara svayaM mastaka kA loca karake zramaNI veza dhAraNa kiyA aura prabhu caraNoM meM upasthita ho volI-bhante ! jaise koI gRhastha agni-jvAlA meM jalate hue ghara ke meM se apanA bahumUlya ratnakaraNDa sukSita nikAlanA cAhatA hai| usI prakAra maiM bhI isa janma-maraNa kI jvAlA se jalane saMsAra se apanI AtmA ko nikAlanA cAhatI huuN| Apa mujhe dIkSA pradAna kreN| zrIkRSNa vAsudeva dIkSA kI AjJA pradAna kara rahe haiN| (varga 5/adhya. 1) Illustration No. 23 : Apathy of queen Padmavati Enlightened, hearing the sermon of Bhaganana Aristanemi, Padmaruti, queen of Sri Krsna, decided to uccept consecration. Putting off ornaments etc., she tonsured her head by her own hands, dressed in the nun-cloth and coming to the lotus feet of Prabhu (The Lord) she spoke thus unto him-Bhagawana ! As any householder desires to take out his gem-box safely from the burning house, so I wish to take out my own soul safely from the world which is burning in flames of birth and death. Please consecrate me. Sri Krsna is consenting for consecration. * (Sec. 5/Ch. 1) antakRddazA sUtra : citra paricaya

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- - HA ALAM JAIP bhava dATa Atma karaMDakA A / marwarenegalas ment / padmAvatI rAnI kI pravrajyA 23

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phira kRSNa vAsudeva padmAvatI mahArAnI ko Age karake bhagavAna ariSTanemi ke pAsa Aye aura tIna bAra pradakSiNA karake vaMdana namaskAra kiyA / vaMdana namaskAra karake isa prakAra bolehe bhagavan ! yaha padmAvatI devI merI paTarAnI hai, yaha mere lie iSTa, kAnta, priya evaM manojJa hai, aura mana ke anukUla calane vAlI hai, abhirAma (sundara) hai / he bhagavan ! yaha mere jIvana meM zvAsocchvAsa ke samAna mujhe priya hai, mara hRdaya kA Ananda dene vAlI hai / isa prakAra kI strI-ratna udumvara (gUlara) ke puSpa ke samAna sunane ke liye bhI durlabha hai, taba dekhane kI to bAta hI kyA hai ! he devAnupriya ! maiM esI apanI priya patnI kI bhikSA ziSyaNI ke rUpa meM Apako detA hU~ / Apa ise svIkAra kareM / kRSNa vAsudeva kI prArthanA sunakara bhagavAna ariSTanemi bole- 'devAnupriya ! tumheM jisa prakAra sukha ho vaisA karo / " tava usa padmAvatI devI ne IzAna koNa meM jAkara svayaM apane hAthoM se apane zarIra para dhAraNa kiye hue sabhI AbhUSaNa evaM alaMkAra utAre aura svayaM ne hI apane kezoM kA paMcamuSTika loca kiyA / phira bhagavAna ariSTanemi ke pAsa Akara vaMdanA kI / vaMTana namaskAra karake isa prakAra vAlI-he bhagavan ! yaha saMsAra janma, jarA, maraNa Adi duHkha rUpI Aga meM jala rahA hai, pradIpta ho rahA hai, ataH ina duHkhoM kI Aga se chuTakArA pAne aura jalatI huI Aga se apanI AtmA ko bacAne ke lie Apa se saMyama dharma kI dIkSA aMgIkAra karanA cAhatI hU~ / ataH kRpA karake mujhe pravrajita kIjiye yAvat cAritra dharma kI zikSA pradAna kIjie / Consecration Ceremony Maxim 11: Then Krsna Vasudeva got seated Padiavati Deri on a special seat and she was bathed with water from one hundred eight pitchers of gold and conronated for consecration. Then, she was decorated with al: kinds of ornaments, and was seated in the palanquin, which was prathama adhyayana 157

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carried by one thousand men, moving through the central part of Dwaraka city. They reached Sahasramravana, which was situated on mount Raivataka. There Padmavati Devi got down from the palanquin. Keeping queen Padiavati ahead of him, Sri Krsna came to Bhagawana Aristanemi circumambulated him three times, bowed down and worshipped, then said thusO Bhagawan ! This Padmavati Devi is my chief queen. She is pleasing, charming, beloved, beautiful and enchanting to me. She is dear to me like life force, and is pleasing to my heart. This excellent woman is like a flower of wild fig tree (gulara) which is such a rare object that it is very difficult to hear about, not to speak of seeing. O beloved as gods ! I offer unto you my such beloved wife, as a gift of woman disciple. Please, accept it. Having heard the request of Krsna Vasudeva spoke thus Bhagawana Aristancini- belved as gods ! Do, as you feel happy. Then Padmavati Devi went to North-East direction, removed with her own hands her ornaments and also with her own hands tonsured her hairs in five attempts, then came to Bhagawana Aristanemi, Bowing down and worshipping him she spoke( Bhagawan ! This world is burning in the fire of birth, death, oldage etc. Hence for liberation from the fire of all these miseries and for saving my soul from burning world, I intend to accept consecration. Therefore kindly take me into monk order and teach me the rules of right conduct-sagehood. vivecana gUlara kA phUla-gUlara baragada kI jAti kA eka vRkSa hai isakA phUla aneka varSoM meM kisI cAMdanI rAta meM kabhI-kabhAra vRkSa para khilatA hai| isalie ise durlabha mAnA gayA hai| * 940 * antakRdazA sUtra : paMcama varga /

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Elucidation Flower of wild fig tree-Really wild fig tree is a tree of banyan tree class. After many years, flower blooms on it in any full moon night. So it is considered very difficult to see and obtain such flower. sUtra 12 : tae NaM arahA ariDaNemI paumAvaiM deviM sayameva payAvei sayameva jakkhiNIe ajjAe sissiNI dalayai / tattha NaM sA jakkhiNI ajjA paumAvaI deviM sayaM pavvAvei, jAva saMjamiyavvaM, tae NaM sA paumAvaI jAva saMjamai / tae NaM sA paumAvaI ajjA jAyA IriyAsamiyA jAva guttabaMbhayAriNI / sUtra 12: padmAvatI devI dvArA aisI prArthanA karane para bhagavAn ariSTanemi ne svayameva padmAvatI ko pravrajita karake, yakSiNI AryA ko ziSyA ke rUpa meM sauMpa diyA / taba yakSiNI AryA ne padmAvatI devI ko svayaM pravrajita kiyA, aura saMyama meM yatna karane kI zikSA dI / zramaNI-dharma kI dIkSA dI aura saMyama kriyA meM sAvadhAnIpUrvaka yatna karate rahane kI hita zikSA dete hue kahA-he padmAvatI ! tuma saMyama meM sadA sAvadhAna rhnaa|| padmAvatI bhI yakSiNI guruNI kI zikSA ko svIkAra karate hue sAvadhAnIpUrvaka saMyama patha para calane kA yatna karane lagI / evaM IryA samiti Adi pAMcoM samiti se yukta hokara yAvat gupta brahmacAriNI AryA bana gii| Maxim 12 : Considering such request of Padmavati Devi, Bhagawana Aristanemi himself took her into sage order, made her a nun and gave her to chief nun (arya) Yaksini as a woman disciple. prathama adhyayana . 159 .

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Then chief nun Yaksini herself took Padmavati Devi in nun-order, and taught her to practise restrain, consecrated her as a nun and inspir her to ever remain always careful in restrain activities, she said - O Padmavati ! You should always remain careful in practising restrain. Padmavati nun also accepting the instructions of her teacher Yaksini began to go ahead on restrain path. She became circumspect with five circumspections like circumspection of movement etc., and became a guarded celibate. sUtra 13 : taNaM sA paumAvaI ajjA jakkhiNIe ajjAe aMtie sAmAiyamAiyAI ekkArasa aMgAI ahijjai / bahUhiM cauttha chaTTha-TTama - dasama - duvAlasehiM mAsaddha-mAsakhamaNehiM tavokammehiM appANaM bhAvemANA viharai | tae NaM sA paumAvaI ajjA bahupaDipuNNAI vIsaM vAsAI sAmaNNapariyAyaM pAuNittA mAsiyAe saMlehaNAe appANaM jhosei / jhosittA saGghibhattAI aNasaNAI chedei, chedittA jassaTThAe kIrai naggabhAve jAva tama ArAhei / carimussAsehiM siddhA / ( paDhamaM ajjhayaNaM samattaM ) sUtra 13 : tatpazcAt usa padmAvatI AryA ne apanI yakSiNI guruNI ke pAsa sAmAyika Adi gyAraha aMgoM kA adhyayana kiyA / sAtha hI upavAsa - vele-tele-caulepacole- pandraha dina aura mahIne taka kI vividha prakAra kI tapasyA se vaha apanI AtmA ko bhAvita karatI huI vicarane lagI / isa taraha padmAvatI AryA ne pUre vIsa varSa taka cAritra dharma kA pAlana kiyA / anta meM eka mAsa kI saMlekhanA kI aura sATha bhakta kA anazana pUrNa karake jisa kArya (mokSa prApti) ke lie saMyama svIkAra kiyA thA, usakI ArAdhanA karate hue antima zvAsocchvAsa ke bAda ( deha tyAgakara ) siddha-buddha aura mukta ho gaI / ( prathama adhyayana samApta) antakRddazA sUtra : paMcama varga 160 For Private Personal Use Only

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24 FARSHAN SH AdhA dhyAna nirvANa nA 2 saMleSanA 24

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Wan 5556 citrakrama 24 : padmAvatI kI cAritra ArAdhanA AryA padmAvatI ne dIkSA lekara guruNI yakSA AryA ke pAsa sAmAyika Adi gyAraha aMgoM kA adhyayana kiyaa| vRddha-glAna tapasvinI zrarmANiyoM kI aglAna bhAva se sevA-zuzrUpA kii| aneka prakAra kI kaThora tapasyA evaM dhyAna Adi karake anta meM mAsika saMlekhanA saMthArApUrvaka zarIra chor3akara nirvANa prApta kiyaa| 55556 Illustration No. 24 : Conduct propiliation of Padmavati Becoming consecrated Arya Padmavati learnt eleven holy scripture from teacher and chief nun Arya Yaksa, and served old and penancer-nuns cordially. Practising several types of penances and meditation, in the end she accepted one month's Samlekhana Samthara, left the body and became beatified. ( Sec. 5 / Ch. 1) 5555555555 antakRddazA sUtra : citra paricaya (varga 5 / adhya. 1 ) For Private Personal Use Only 56

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Tan Thereafter that Padmavati nun (sramani) studied Samayika etc., eleven scriptures (anga) from her teacher chief nun Yaksini. Along with she practised fast penance of one, two, three, four, five days', fifteen days', one month's, and various types of austerities. Thus nun Padiavati practised conduct of nun upto twenty years. In the end she observed samlekhana of one month i.e., fast of sixty diets and (obtained salvation) the aim for which she had accepted restrain, with her last exhale-inhale relinquishing body, she became beatified and salvated. [First chapter concluded) adhyayana 2-8 gaurI Adi kI dIkSA sUtra 14: ukvevao ya ajjhayaNassa / teNaM kAleNaM teNaM samaeNaM bAravaI NayarI / revayae pavvae, NaMdaNavaNe ujjANe / tattha NaM bAravaIe NayarIe kaNhe vAsudeve rAyA hotthA, tassa NaM kaNhassa vAsudevassa gorI devI, vaNNao / arahA ariTThaNemI samosaDhe / kaNhe Niggae / gorI jahA paumAvaI tahA NiggayA, dhammakahA, parisA paDigayA, kaNhe vi paDigae / tae NaM sA gorI jahA paumAvaI tahA NikkhaMtA jAva siddhA / evaM gandhArI, lakkhaNA, susImA, jambabaI,6 saccabhAmA, ruppiNI, aTTha vi paumAvaI sarisayAo aTTha ajjhayaNA / (iti 2-8 adhyayanAni) sUtra 14 : Arya jambU ne pUchA-he bhagavan ! zramaNa bhagavAna mahAvIra svAmI ne prathama adhyayana ke jo bhAva kahe ve Apake zrImukha se maiMne sune / aba dUsare evaM 2-8 adhyayana .161

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Age ke adhyayanoM meM kyA bhAva kahe haiM ? kRpA karake isa adhyayana kA utkSepaka - bhAva batAiye / zrI sudharmA svAmI ne kahA- he jambU ! usa kAla usa samaya meM dvArakA nagarI thI, usake samIpa eka raivataka nAma kA parvata thA / usa parvata para nandanavana nAma eka manohArI evaM vizAla udyAna thA / isa dvArakA nagarI meM zrIkRSNa vAsudeva rAjya karate the / una kRSNa vAsudeva kI "gaurI" nAma kI mahArAnI thI, jo varNana karane yogya thI / eka samaya usa nandanavana udyAna meM bhagavAn ariSTanemi padhAre / kRSNa vAsudeva bhagavAna ke darzana karane ke lie gaye / jana pariSada bhI dharma sunane ke lie gaI / gaurI rAnI bhI padmAvatI rAnI ke samAna prabhudarzana ke liye gaI / bhagavAna ne dharmopadeza diyA / dharmopadeza sunakara jana pariSad apane-apane ghara gaI / kRSNa vAsudeva bhI apane rAjabhavana meM lauTa gaye / 'tatpazcAt "gaurI" devI padmAvatI rAnI kI bhAMti virakta hokara dIkSita huI yAvat siddha ho gaI / isI taraha anya 3. gAMdhArI, 4. lakSmaNA, 5. susImA, 6. jAmbavatI, 7. satyabhAmA, evaM 8. rukmiNI ke bhI cha: adhyayana padmAvatI ke samAna samajhanA cAhie / ye sabhI eka samAna pravrajita hokara siddha-buddha aura mukta huIM / ye sabhI zrIkRSNa vAsudeva kI paTarAniyA~ thIM / ( 2 - 8 adhyayana samApta) Maxim 14 : arya Jambu asked Sudharma Swami - Bhagawan ! 1 have heard attentively from you, the subject matter expressed by Bhagawana Mahavira of the first chapter of fifth section. Now please tell me the subject matter of second and further chapters as described by Bhagawana Mahavara. 162 * Chapters 2-8 For Private Personal Use Only antakRddazA sUtra : paMcama varga

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Sri Sudharma Swami told-O Jambu ! At that time and at that period, there was a city named Dwaraka. Near it was mountain Raivataka. At that mountain there was a vast garden named Nandanavana. Krsna Vasudeva was ruling over Dwaraka city. That Krsna Vasudeva had a queen named Gauri. She was describable. Once Bhagawana Aristanemi came to that Nandanavana gurden. Krsna Vasudeva went to bow down and worship him. General public also went to listen to religious discourse. Queen Gauri also went to see and worship like queen Padmavati. Bhagawana delivered sermon. General congregation returned after hearing sermon. Krsna Vasudeva also went back to his palace. Thereafter, like queen Padinavati, Gauri Devi also accepted consecration being disinclined to worldly enjoyments and was beatified-emancipated. In the same way further six chapters-3. Gandhari, 4. Laksmana 5. Susima, 6. Jambavati 7. Satyabhama and 8. Rukmini should be known as that of Padmavati. The description of all these eight chapters should be known like that of Padmavati. All these were consecrated and salvated alike, these were the chief queens of Krsna Vasudera. [2-8 chapters concluded] navama adhyayana mUlazrI ET 94: ukvevao ya Navamassa / teNaM kAleNaM teNaM samaeNaM bAravaIe NayarIe revayae pacae, NaMdaNavaNe ujjANe, kaNhe rAyA / tattha NaM bAravaIe NayarIe kaNhassa navama adhyayana * 983

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vAsudevassa putte jaMbavaIe devIe attae saMbe NAmaM kumAre hotthA / ahINa paDipuNNa-paMciMdiyasarIre / tassa NaM saMbassa kumArassa mUlasirI NAmaM bhAriyA hotthA, vnnnno| arahA ariTThaNemI samosaDhe / kaNhe Niggae / mUlasirI vi NiggayA / jahA paumAvaI / ja NavaraM devANuppiyA ! kaNhaM vAsudevaM Apucchai jAva siddhA / sUtra 15 : zrI jambU svAmI ne kahA-he bhagavan ! zramaNa bhagavAna mahAvIra ne AThaveM adhyayana ke jo bhAva kahe, ve maiMne Apake zrImukha se sune / Age zramaNa bhagavAna mahAvIra ne navameM adhyayana kA kyA artha kahA hai ? yaha kRpAkara batalAiye / zrI sudharmA svAmI ne kahA-he jambU ! usa kAla usa samaya meM dvArakA nagarI ke pAsa raivataka nAma kA parvata thA / jahAM eka nandanavana udyAna thA / vahAM kRSNa vAsudeva rAjya karate the / una kRSNa vAsudeva ke putra aura rAnI jAmbavatI devI ke Atmaja zAmba nAma ke kumAra the, jo pAMcoM indriyoM se paripUrNa sarvAMga sundara zarIra vAle the / una zAmba kumAra ke mUlazrI nAma kI bhAryA thI, jo varNana karane yogya thI (atyanta sundara evaM komalAMgI thii)| eka samaya arhat ariSTanemi vahAM padhAre / kRSNa vAsudeva unake darzanArtha gaye / mUlazrI devI bhI "padmAvatI' ke pUrva varNana ke samAna prabhu ke darzanArtha gaI / bhagavAna ne dharmopadeza diyA, dharmakathA kahI / jise sunakara jana-pariSada evaM zrIkRSNa to apane-apane ghara lauTa gaye / mUlazrI ne vahIM rukakara bhagavAna se prArthanA kI, he bhagavan ! maiM kRSNa vAsudeva kI AjJA lekara Apake pAsa zramaNa dharma meM dIkSita honA cAhatI hU~ / bhagavAna ne kahA-he devAnupriye ! jaisA tumheM sukha ho vaisA karoM / . 164 antakRddazA sUtra : paMcama varga

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isake bAda "mUlazrI'' apane bhavana ko lauTI / mUlazrI ke pati zrI zAmbakumAra pahale hI prabhucaraNoM meM dIkSita ho cuke the, ataH mUlazrI apane zvasura zrI kRSNa vAsudeva kI AjJA lekara padmAvatI ke samAna dIkSita huI / evaM unhIM ke samAna tapa-saMyama kI ArAdhanA karake siddha pada ko prApta huii| (7214 378447 4419) Chapter 9 Mulasri Maxim 15 : Jambu Swami asked with reverence-Reverend Sir! I have heard from you what Bhagawana Mahavira described as subject matter of eighth chapter. Now please tell me the subject matter of ninth chapter as expressed by Bhagawana Mahavira. Sri Sudharma Swami uttered-0 Jambu ! At that time and at that period, there was a city named Dwaraka, near Raivataka mountain and at that mountain was Nandanavana garden. Krsna Vasudeva was the ruler of that zone. Sambakumara was the son of Krsna Vasudeva and his queen Jambavati. That prince Sainbakumara had all the five senses, and his body was beautiful. That Samba Kumara had a wife named Mulasri. She was tender and beautiful so was describable. Once Arhat Aristanemi came there. Krsna Vasudeva went to bow down and worship him. Mulasri also went to Bhagawana like Padmavati. Bhagawana bestowed sermon and religious discourse. Hearing that Krsia Vasudva and general people went back to their places. Mulasri stayed their and requested-0) Bhagawan ! Getting permission from Krsna Vasudeva, I intend to enter sage (nun) order in presence of you. navama adhyayana * 989 .

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Bhagawana said-o bcloved as gods ! Do as you feel happy. After that Milasri returned to her house. Samba Kiunara, husband of Mulasri, had been consecrated in presence of Bhagawana, so she asked permission from her father-in-law, Sri Krsna l'usudera and getting his permission accepted consecration like Padmavati. Like Padmavati she was also beatified by propiliating restrain and austerity. [Chapter nine concluded] * adhyayana 10 evaM mUladattA vi| (dasa ajjhayaNA) (iti paMcama varga samApta) 'mUlathI' ke hI samAna "mUladattA'' kA bhI sArA vRtAnta jAnanA cAhiye / (dasa adhyayana samApta) (paMcama varga samApta) Chapter 10 The whole description of Miladaudi-should he knowu like that of Mulasri. [Chapter ten concluded] (Section five completed] . 166 . antakRddazA sUtra : paMcama varga

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SaSThama varga sUtra 1 : jai NaM bhaMte samaNeNaM bhagavayA mahAvIreNaM aTThamassa aMtagaDadasANaM paMcamassa vaggassa ayamaDhe paNatte, chaTThassa NaM bhaMte ! vaggassa ke aTe paNatte ? evaM khalu jaMbU' samaNeNaM bhagavayA mahAvIreNaM aTThamassa aMgassa chaTThassa vaggassa solasa ajjhayaNA paNNattA / taM jahAmaMkAI kiMkame ceva moggarapANI ya kAsave / khemae dhitidhare ceva kelAse haricandaNe // 1 // vAratta sudaMsaNa puNNabhadde sumaNabhadde supaiTe mehe / aimutte ya alakkhe ajjhayaNANaM tu solasayaM // 2 // sUtra 1: Arya jambU-he bhagavan ! maiMne aSTama aMga aMtakRddazA ke pAMcaveM varga kA bhAva sunA, aba kRpayA batAe~ ki chaThe varga meM zramaNa bhagavAn mahAvIra ne kyA bhAva kahe haiM ? zrI sudharmA svAmI he jambU ! zramaNa bhagavAn mahAvIra svAmI ne chaThe varga ke solaha adhyayana kahe haiM, jo isa prakAra haiM1. maMkAI, 2. kiMkama, 3. mudgarapANi, 4. kAzyapa, 5. kSemaka, 6. dhRtidhara, 7. kailAza, 8. haricandana, 9. vAratta, 10. sudarzana, 11. pUrNabhadra, 12. sumanabhadra, 13. supratiSTha, 14. megha gAthApati, 15. atimukta kumAra evaM 16. alakSya kumAra / Arya jambU-he bhagavan ! zramaNa bhagavAna mahAvIra ne chaThe varga ke 16 adhyayana kahe haiM to prathama adhyayana kA kyA artha batAyA hai ? prathama adhyayana 167.

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Maxim 1 : SIXTH SECTION Arya Jambu humbly said to Sri Sudharma Swami-O Bhagawan! I have heard the subject matter of fifth section. Now please tell me what subject matter of sixth section was preached by Sramana Bhagawana Mahavira ? Sri Sudharma Swami-O Jambu ! Sramana Bhagawana Mahavira has expressed sixteen chapters of sixth section. The names of these sixteen chapters are as follows 1. Mankai, 2. Kinkama, 3. Mudgarapani, 4. Kasyapa, 5. Ksemaka, 6. Dhrtidhara, 7. Kailasa, 8. Haricandana, 9. Waratta, 10. Sudarsana. 11. Purnabhadra, 12. Sumanabhadra, 13. Supratistha, 14. Megha trader 15. Atimuktakumara and, 16. Alaksyakumara. prathama adhyayana : maMkAI sUtra 2 : jaNaM bhaMte ! solasa ajjhayaNA paNNattA, paDhamassa ajjhayaNassa ke aTThe paNNatte ? evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNaM rAyagihe Nayare, guNasilae ceie, seNie rAyA / tattha NaM maMkAI NAmaM gAhAbaI parivasai; aDDhe jAva aparibhUe / teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre Aigare guNasilae jAva viharai / parisA NiggayA / tae NaM se maMkAI gAhAvaI imIse kahAe laddhaTTe jahA paNNattIe gaMgadatte, tava imo vi jeTThaputtaM kuDuMbe ThavittA purisasahassa - vAhiNIe sIyAe Nikkhate / 168 * For Private Personal Use Only antakRddazA sUtra : SaSThama varga

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jAva aNagAre jAe IriyAsamie jAva guttabaMbhayArI / tae NaM se maMkAI aNagAre samaNassa bhagavao mahAvIrassa tahArUvANaM therANaM aMtie sAmAiyamAiyAI ekkArasa aMgAI ahijjai / / sesaM jahA khaMdayassa / guNarayaNaM tayokammaM solasavAsAiM pariyAo taheva vipule siddhe / (paDhamaM ajjhayaNaM) sUtra 2 : Arya sudharmA svAmI he jambU ! usa kAla usa samaya meM rAjagRha nAmaka nagara thaa| vahAM guNazIlaka nAma kA caitya (udyAna) thA / usa nagara meM zreNika rAjA rAjya karate the / vahAM maMkAI nAma kA eka gAthApati rahatA thaa| jo atyanta samRddha aura sabako AdhArabhUta yAvat aparibhUta arthAt samAja meM, jAti meM jisakA koI apamAna yA tiraskAra nahIM kara sake, aisA thA / usa kAla usa samaya meM dharma kI Adi karane vAle zramaNa bhagavAna mahAvIra guNazIlaka nAmaka udyAna meM padhAre / prabhu kA Agamana sunakara jana pariSad darzanArtha evaM dharmopadeza zravaNArtha aaii| maMkAI gAthApati ne bhagavAna ke Agamana kA vRttAnta sunA to unake darzana karane evaM dharmopadeza sunane ke liye apane ghara se nikalA / bhagavAna ne dharmopadeza diyA, jise sunakara maMkAI gAthApati ko saMsAra se vairAgya ho gyaa| isakA sabhI varNana bhagavatI sUtra meM varNita gaMgadatta zrAvaka kI taraha jAnanA cAhie / arthAt-usane apane ghara Akara apane jyeSTha putra ko ghara kA bhAra sauMpA aura zivikA (pAlakI) meM baiThakara zramaNa dIkSA aMgIkAra karane hetu bhagavAna kI sevA meM AyA / yAvat vaha aNagAra ho gyaa| IryA samiti Adi pAMca samitiyoM se yukta evaM guptiyoM se gupta brahmacArI bana gayA / prathama adhyayana .169 .

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isake bAda maMkAI muni ne zramaNa bhagavAna mahAvIra ke guNasampanna tathArUpa sthaviroM ke pAsa sAmAyika Adi gyAraha aMgoM kA adhyayana kiyA aura skaMdaka ke samAna guNaratna saMvatsara tapa kA ArAdhana kiyA / (guNaratna saMvatsara tapa kA varNana gautama aNagAra ke prakaraNa prathama varga ke prathama adhyayana meM dekheM / ) solaha varSa kI dIkSA paryAya pAlI aura anta meM vipula giri para skandaka jI ke samAna hI saMthArAdi karake yAvat siddha ho gaye / (prathama adhyayana samApta) Chapter 1 : Mankai Maxim 2: Arya Jambu asked Sri Sudharma Swami-O Bhagawan ! If Sramana Bhagawana Mahavira has preached sixteen chapters of sixth section then what subject matter he told of first chapter ? Arya Sudharma Swami began to narrate-O Jambu ! At that time and at that period, there was a city named Rajag! ha. In that city was Gunasilaka garden. King Srenika was ruling over that city. In that city Maikas trader (gathapati) inhabited. He was too rich, like a support to all and was such that in society and clan none could disregard and dishonour him. At that time and at that period, founder (promoter) of religion, Sramana Bhagawana Mahavira came and stayed in Gunasilaka garden. Having heard of coming of Prabhu public congregation came and gathered for seeing and hearing his sermon. When Maikas trader heard about coming of Bhagawana then he came out of his house to see and hear the sermon of Prabhu. Bhagawana preached religious doctrines, hearing which Mankai became disinclined to world and worldy pleasures. Its full description should be known like . 170. antakRddazA sUtra : SaSThama varga

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Gargadatta sravaka (householder) which has been described in Bhagawati Sutra (16 - 5)-meaning-coming home he bestowed the full responsibility of home (family, trade etc.) to his eldest son and riding on a palanquin came in service (presence) of Bhagawana for accepting consecration until he became houseless mendicant, circumspect by five circumspections viz., circumspection of movement etc., and practising three incognitoes of mind, speech and body, he became guarded celibate. After that Mankai monk studied Samayika etc., eleven holy scriptures (angas) from the elder sages of Bhagawana Mahavira and practised Gunaratna samvatsara penance. The description of this austerity should be known from first chapter of first section in the episode of Gautama houseless mendicant. He practised consecration upto sixteen years, in the end of life accepted sarithara and attained salvation at Vipula mountain, like Skandakaji. [First chapter concluded] dvitIya adhyayana doccassa ukkhevao, kiMkame vi evaM ceva jAva vipule siddhe / HET 3 : dUsare adhyayana meM 'kiMkama" gAthApati kA varNana hai / ve bhI maMkAI gAthApati ke samAna hI prabhu mahAvIra ke pAsa pravrajita hokara vipula giri para siddha, buddha aura sarva duHkhoM se mukta ho gaye / Chapter 2 Maxim 3 : In the second chapter there is the description of Kinkama trader. He also accepted consectration near (in presence of) dvitIya adhyayana * 969 .

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Bhagawana Mahavira, like trader Mankai and salvated at mountain Vipula until became free from all miseries. [Second chapter concluded) tRtIya adhyayana arjuna mAlAkAra (mudgarapANi) sUtra 4 : taccassa ukkhevao / evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNaM rAyagihe Nayare guNasilae ceie, seNie rAyA / cellaNA devI / tattha NaM rAyagihe Nayare ajjuNae NAmaM mAlAgAre parivasai / aDDhe jAva aparibhUe / tassa NaM ajjuNayassa baMdhumaI NAmaM bhAriyA hotthA / sukumAla pANi-pAyA / tassa NaM ajjuNayassa mAlAgArassa rAyagihassa Nayarassa bahiyA ettha NaM mahaM ege puSphArAme hotthA / kaNhe jAva NikuraMbabhUe dasaddhavaNNakusumakusumie, paasaaie| tassa NaM pupphArAmassa adUrasAmaMte tattha NaM ajjuNayassa mAlAgArassa ajjaya-pajjaya-piipajjayAgae aNegakulapurisa-paraMparAgae moggarapANissa jakkhassa jakkhAyayaNe hotthA / porANe divye, sacce jahA puNNabhadde / tattha NaM moggarapANissa paDimA egaM mahaM palasahassa-NipphaNNaM ayomayaM moggaraM gahAya citttthi| sUtra 4 : Arya jambU-he bhagavana ! zramaNa bhagavAna mahAvIra ne chaThe varga ke dUsare adhyayana kA jo bhAva kahA hai vaha maiMne sunA / aba tIsare adhyayana kA prabhu ne kyA artha kahA hai ? kRpAkara vaha bhI batAiye / . 172 . antakRddazA sUtra : SaSThama varga

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zrI sudharmA svAmI - he jambU ! usa kAla meM rAjagRha nAma kA nagara thA, vahAM guNazIlaka nAmaka udyAna thA. usa nagara meM rAjA zreNika rAjya karate the, unakI rAnI kA nAma celanA thA / usa rAjagRha nagara meM arjuna nAma kA eka mAlI thA / vaha dhanI ( ADhya ) tathA aparAbhUta thA / usakI patnI kA nAma bandhumatI thA, jo atyanta sundara aura komala thI / usa arjunamAlI kA rAjagRha nagara ke bAhara eka bar3A puSpArAma (phUloM kA bagIcA ) thA / vaha bagIcA nIle evaM saghana pattoM se AcchAdita hone ke kAraNa AkAza meM car3hI ghanaghora ghaTAo ke samAna zyAmakAnti se yukta pratIta hotA thA / usameM pA~coM varNoM ke phUla khile hue the / vaha bagIcA hRdaya ko prasanna evaM praphullita karane vAlA evaM bar3A darzanIya thA / usa puSpArAma yAnI phulavAr3I ke samIpa hI mudgarapANi nAmaka yakSa kA yakSAyatana (mandira) thA, jo usa arjunamAlI ke pitA, pitAmaha Adi pUrvajoM se calI AI kula paramparA se sambandhita thA / vaha pUrNabhadra caitya ke samAna purAnA, divya evaM satya prabhAva vAlA thA / usameM "mudgarapANi" nAmaka yakSa kI eka pratimA thI, jisake hAtha meM eka hajAra pala-parimANa (vartamAna tola ke anusAra lagabhaga 62.50 sera tadanusAra lagabhaga 57 kilo) bhAra vAlA lohe kA eka mudgara thA / Maxim 4 : Arya Jambu said politely to Arya Sudharma Swami-O Bhagawaa! I have heard the subject matter of second chapter from you, as described by Sramana Bhagawana Mahavira. Now please tell me the subject matter of third chapter-what has he said? tRtIya adhyayana Chapter 3 ARJUNA Mudgarapani For Private Personal Use Only * 173 *

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Sri Sudharma Swami began to narrate - O Jambu ! At that time and at that period there was a city named Rajagrha. In that city was Gunasilaka garden. King Sreneka was ruler of that city. Name of his chief queen was Celana. A gardener or garland maker, named Arjuna was the resident of that city. He was rich and unsurpasable. The name of his wife was Bandhumati. She was tender and much beautiful. That Arjuna garland-maker had a big flower-garden outside the city Rajagrha. That garden was covered by dense blue leaves. So it seemed as the dense clouds in the sky. Flowers of five colours bloomed in it. So that garden was heart-pleasing eye-capturing and worth seeing. Near that garden was a sanctuary of deity (god) Yaksa Mudgarapani. That deity had devolved upon him from a line of many ancestors of the family from father, grand father etc. Ancient, divine and true influensive, like the sanctuary of Purnabhadra deity. In that sanctuary there was an idol of deity (Yaksa) Mudgarapani having held the iron mace weighing one thousand palas (according to modern weights about 57 kilogram heavy ) in his hand. sUtra 5 : taNaM se ajjuNa mAlAgAre bAlappabhiI ceva moggarapANi - jakkhassa bhatte yA hotthA | kallA kalliM pacchipiDagAI giNhai, gihittA rAyagihAo NayarAo paDiNikkhamai; paDiNikkhamittA jeNeva pupphArAme teNeva uvAgacchai; uvAgacchittA pupphuccayaM karei, karittA; aggAI barAI puSphAI gahAya jeNeva moggarapANissa jakkhAyayaNe teNeva uvAgacchai, uvAgacchittA moggarapANissa jakkhassa maharihaM antakRddazA sUtra : SaSThama varga 174 For Private Personal Use Only

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puSphaccayaNaM karei; karittA jANupAyapaDie paNAmaM karei, karittA tao pacchA rAyamagaMsi vittiM kappemANe viharai / sUtra 5 : arjunamAlI bacapana se hI usa mudgarapANi yakSa kA pakkA bhakta (ananya upAsaka) thA / pratidina bAMsa kI chabar3I (DaliyA) lekara vaha rAjagRha nagara se bAhara sthita apanI usa phulavAr3I meM jAtA aura phUloM ko cuna-cunakara ekatrita karatA thaa| phira una cune hue phUloM meM se uttama-uttama phUloM se usa mudgarapANi yakSa kI bhakti bhAvapUrvaka arcanA karatA thA aura bhUmi para donoM ghuTane Tekakara use praNAma karatA thA / isake bAda rAjamArga ke kinAre bAjAra meM baiThakara una phUloM ko becakara apanI AjIvikA upArjana karatA huA sukhapUrvaka vaha apanA jIvana bitA rahA thA / Maxim 5: Arjuna garland-maker from his childhood was fervent devotee of that deity. Every morning, he took bamboo basket, went out of the city Rajagrha, arrived at his flower-garden, plucked and made collection of flowers. Then he took the foremost and best flowers approached the sanctuary of deity Mudgarapani, devotedly worshipped him, made the flower-offering of best quality, bowed falling over his knees and afterwards would go on highway and sitting there on a side, he would sell his flowers. Thus he was passing his life happily. sUtra 6 : tattha NaM rAyagihe Nayare laliyA NAmaM goTThI parivasai, aDDhA jAva aparibhUyA, jaM kaya-sukayA yAvi hotthA / tae NaM rAyagihe Nayare aNNayA kayAiM pamoe ghuDhe yAvi hotthA / tae NaM se ajjuNae mAlAgAre 'kallaM pabhUyataraehiM pupphehiM kajja' iti kaTu tRtIya adhyayana . 175.

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paccUsakAlasamayaMsi baMdhumaIe bhAriyAe saddhiM pacchipiDagAI giNhai giNhittA, sayAo gihAo paDiNiksamai, paDiNikvamittA rAyagihaM NayaraM majjhaM majheNaM Nigacchai, NigacchitA jeSeva puSphArAme teNeva uvAgacchai, uvAgacchittA baMdhumaIe bhAriyAe saddhiM puSphuccayaM karei / goSThika puruSoM kA anAcaraNa usa rAjagRha nagara meM "lalitA'' nAma kI eka goSThI (mitra maNDalI) rahatI thI jo atyanta samRddha tathA aparAbhUta-kisI se hAra mAnane vAlI nahIM thI aura jo vaha kara de vo hI ThIka hai aisI AjJA bhI use prApta thI / (kisI samaya nagara ke rAjA kA koI hita kArya sampAdana karane ke kAraNa rAjA ne usa mitra maNDalI para prasanna hokara abhayadAna de diyA ki ve apanI icchAnusAra koI bhI kArya karane meM svataMtra haiM / rAjya kI ora se unheM saMrakSaNa thA, isa kAraNa yaha goSThI bahuta ucchRkhala aura svacchanda bana gaI thI / ) eka dina rAjagRha meM eka pramoda harSa utsava manAne kI ghoSaNA huI / isa para arjunamAlI ne anumAna lagAyA ki 'kala isa utsava ke avasara para phUloM kI bahuta bhArI mAMga hogI' isaliye usa dina vaha prAtaHkAla jaldI uThA aura bAMsa kI DaliyA lekara apanI patnI baMdhumatI ke sAtha jaldI ghara se nikalakara nagara meM hotA huA phulavAr3I meM pahu~cA aura apanI patnI ke sAtha phUloM ko cuna-cunakara ekatrita karane lagA / Maxim 6 : Here in Rajagrha city dwelt a bunch of friends, named Lalita, which was very rich and unsurpassed i.e., none can defeat that gang. That gang also possessed the royal mandate that 'what ever the members of this gang do is quite correct.' . 176 antakRdazA sUtra : SaSThama varga

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(Perhaps this gang had done some good to the ruler of the city. Pleased he had passed such mandate that these gangsters are free to do as they like. They had the patronage of the ruler. So this gang (members of gang) became quite free, mischievous and wicked.) One day, in the city an announcement was made to celebrate a pleasure festival-ceremony. Then that garlandmaker-gardener Arjuna thought that tomorrow the demand of flowers would be very much. Having this idea he awoke early in the morning that day and taking his bamboobaskets, went out from house early with his wife Bandhumati, moving through the city reached his flowergarden. There, with his wife, he began to collect flowers, plucking from plants. sUtra 7: tae NaM tIse laliyAe goTThIe cha goThillA purisA jeNeva moggarapANissa jakkhassa jakvAyayaNe teNeva uvAgayA abhiramamANA ciTThati / tae NaM se ajjuNae mAlAgAre baMdhumaIe bhAriyAe saddhiM puppphuccayaM karei; karittA aggAiM varAiM pupphAI gahAya jeNeva moggarapANissa jakkhassa jakkhAyayaNe teNeva uvAgacchai / tae NaM te cha gohillA purisA ajjuNayaM mAlAgAraM baMdhumaIe bhAriyAe saddhiM ejjamANaM pAsai, pAsittA aNNamaNNaM evaM vayAsI-evaM khalu devANuppiyA ! ajjuNae mAlAgAre baMdhumaIe bhAriyAe saddhiM ihaM havyamAgacchai; taM seyaM khalu devANuppiyA ! ajjuNayaM mAlAgAraM avaoDayabaMdhaNayaM karittA baMdhumaIe bhAriyAe saddhiM viulAI bhogabhogAiM bhuMjamANANaM vihritte| tti kaTu eyamaTuM aNNamaNNassa paDisuNeti, paDisuNittA kavADaMtaresu NilukkaMti, NiccalA, NipphaMdA, tusiNIyA pacchaNNA ciTuMti / tRtIya adhyayana 177

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sUtra : usa samaya pUrvokta "lalitA'' goSThI ke chaH puruSa mudgarapANi yakSa ke yakSAyatana meM Akara Amoda-pramoda evaM paraspara khela-kUda, haMsI-majAka karane lage / udhara arjunamAlI apanI patnI vandhumatI ke sAtha phUla saMgraha karake unameM se uttama phUloM ko lekara mudgarapANi yakSa kI pUjA karane ke liye yakSAyatana kI ora bar3hA / una cha: goSTika puruSoM ne arjunamAlI ko baMdhumatI bhAryA ke sAtha yakSAyatana kI ora Ate hue dekhA, dekhakara paraspara vicAra vimarza karake nizcaya kiyA-he mitro ! yaha arjunamAlI apanI baMdhumatI bhAryA ke sAtha idhara hI A rahA hai| hama logoM ke lie yaha acchA avasara hai, ki aise mauke para isa arjunamAlI ko to auMdhI mazkiyoM (donoM hAthoM ko pITha pIche) se balapUrvaka bAMdhakara eka ora paTaka deM, aura phira isakI isa sundara strI baMdhumatI ke sAtha khUba mana icchita kAma-krIr3A kareM / isa prakAra paraspara yaha nizcaya karake ve chahoM usa yakSAyatana ke kivAr3oM ke pIche chipakara khar3e ho gaye aura una donoM ke yakSAyatana ke bhItara praviSTa hone kI zvAsa rokakara cupacApa pratIkSA karane lge| Maxim 7 : At that time the six members of Lalita gang came to the shrine (sanctuary) of Mudgarapani deity and began to enjoy rejoicings and merriments. On other side, garland-maker Arjuna gathered flowers, taking best flowers moved towards the shrine with his wife Bandhumati. Six gangsters saw Arjuna coming to the shrine with his wife Bandhumati. Seeing them, gangsters discussed with one-another and decided-Friends ! this garland-maker Arjuna is coming here with his wife Bandhumati. It is a . 178 antakRddazA sUtra : SaSThama varga

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2928 a * . A M M 2 : . @ . . 374 ter 3 8. 24 ASH

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ma citrakrama 25 : arjuna mAlAkAra udyAna meM rAjagRha ke bAhara udyAna meM arjuna mAlAkAra apanI patnI bandhumatI ke ke sAtha subaha-subaha hI phUla cunatA hai| taba vahA~ baiThe chaha badamAzoM (goSThika puruSoM) kI najara usakI sundara patnI para pdd'ii| ve vRkSoM kI oTa meM chipa gaye aura apanI manokAmanA pUrI karane kA maukA dekhane lge| (varga 6/adhya. 3) Wan 4 Illustration No. 25 :. Arjuna, the garland maker in his garden Arjuna, the garland maker plucks flowers with his wife Bandhumati, from his garden situated outside the city Rajagraha, early in the morning. Then six rascals (gosthika persons) saw his beautiful wife. They hid themselves behind trees and wished to seek chance to accomplish their evil desire. (Sec. 6/Ch. 3) * antakRdazA sUtra : citra paricaya

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good opportunity for us, we must bind Arjuna fast-by twisting the arms and head and tying them to the back, fell him and then enjoy sexual pleasures according to our desire with his beautiful and tender wife Bandhumati. Thus deciding, all the six gangsters hid behind the doors of shrine, stood hidden and waited silently for them to come. sUtra 8 : tae NaM se ajjuNae mAlAgAre baMdhumaIe bhAriyAe saddhiM jeNeva moggarapANissa jakkhAyayaNe teNeva uvAgacchai, uvAgacchittA Aloe paNAmaM karei, karittA maharihaM puSpphuccayaNaM karei; karittA, jANupAyapaDie paNAmaM krei| tae NaM te cha gohillA purisA davadavassa kavADaMtarehito NiggacchaMti, NiggacchittA, ajjuNayaM mAlAgAraM geNhaMti; giNhittA avaoDaya-baMdhaNaM kareMti, karittA baMdhumaIe mAlAgArIe saddhi viulAI bhogabhogAI bhuMjamANA viharaMti / tae NaM tassa ajjuNayassa mAlAgArassa ayamajjhathie samuppaNNe-evaM khalu ahaM bAlappabhiI ceva moggarapANissa bhagavao kallAkalliM jAva vittiM kappemANe viharAmi / taM jai NaM moggarapANi jakkhe iha saNNihie hoMte se NaM kiM mamaM eyArUvaM AvattiM pAvejjamANaM pAsate ? taM Natthi NaM moggarapANi jakkhe iha saNNihie suvyattaMNaM esa kaTe / sUtra 8 : idhara arjunamAlI apanI baMdhumatI bhAryA ke sAtha yakSAyatana meM praviSTa huA aura bhaktipUrvaka praphullita netroM se mudgarapANi yakSa kI ora dekhA praNAma kiyA / phira cune hue uttamottama phUla usa para car3hAkara donoM ghuTane bhUmi para Tekakara sASTAMga praNAma karane lagA / tRtIya adhyayana . 179 .

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usI samaya maukA dekhakara zIghratA se una chaha goSThika puruSoM ne kivAr3oM ke pIche se nikalakara arjunamAlI ko pakar3a liyA aura usakI auMdhI muzkeM bAMdhakara use eka ora paTaka diyaa| phira usakI patnI baMdhumatI mAlina ke sAtha vividha prakAra se kAma-krIr3A karane lage / apanI A~khoM ke sAmane yaha ghora durAcAra dekhakara arjunamAlI ke mana meM yaha vicAra AyA- dekho, maiM apane bacapana se hI isa mudgarapANi ko apanA iSTadeva mAnakara isakI pratidina bhaktipUrvaka pUjA karatA A rahA hU~ / isakI pUjA karane ke bAda hI ina phUloM ko vecakara apanA jIvana-nirvAha karatA A rahA hU~ / to yadi mudgarapANi yakSa deva yahAM vAstava meM hI hotA to kyA mujhe isa prakAra vipatti meM par3A dekhakara cupa rahatA ? isalie nizcaya hI mudgarapANi yakSa yahAM nahIM hai / yaha to mAtra kASTha kA putalA hai / Maxim 8 : Arjuna garland-maker entered the shrine of Mudgarapani deity with his wife Bandhumati, reverred and bowed down on seeing it, made flower-offerings and bowed down falling upon his knees. In the meanwhile seeing best opportunity, all of a sudden, those six fellows came out from behind the doors, caught Arjuna garland-maker. bound him fast and made him fall aside. Then began to enjoy sexual pleasures to the fullest and by various postures and methods with Bandhumati, the wife of Arjuna garland-maker. Seeing such a mean misdeed (license) before his own eyes, such thoughts aroused in the mind of garland-maker Arjuna-Thus indeed, from my childhood, I go on reverring Mudgarapani deity, considering as my favourite god. After its reverence. I carry on my business. Had there been deity Mudgarapani really present, would he remain silent seeing me in such a tyranny? Therefore antakRddazA sUtra : SaSThama varga 180 For Private Personal Use Only

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guNazIlaka udyAna meM arjuna mAlAkAra FAS. USA / 1. M .. m a koyandhanameM novernmentary . AAR MAYA AASHRAM Lain Education International

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05555555555555555555 citrakrama 26 : goSThika puruSoM dvArA upadrava dRzya 1-arjuna aura usakI patnI apane kula-devatA mudgagarapANi yakSa kI phUloM se arcanA pUjA karane lage taba ve chahoM badamAza kivAr3oM kI oTa meM chipa gye| maukA dekhane lge| dRzya 2-maukA pAkara badamAzoM ne arjuna ko pakar3a liyA, usakI ulTI muzke bA~dha dI aura lage patnI ke sAtha durAcAra karane / (varga 6/adhya. 3) Illustration No. 26 : *Misdeed by six rascals Scene 1. When Arjuna and his wife began to worship their tutelary deity-Mudgarapani Yaksa (deity) offering him flowers, then all the six rascals hid themselves behind the doorleafs. ___Scene 2. Getting chance rascals bound Arjuna and began to have sexual enjoyment with Bandhumati. (Sec. 6/Ch. 3) 055555555555555555555555555555555555555555550 antakRddazA sUtra : citra paricaya

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deity Mudgarapani is not present here. It is only a puppet of wood. sUtra 9 : tae NaM se moggarapANijakkhe ajjuNayassa mAlAgArassa ayameyArUvaM ajjhasthiyaM jAva viyANittA, ajjuNayassa mAlAgArassa sarIrayaM aNuppavisai, aNuppavisittA taDataDassa baMdhAI chidai, chiMdittA taM palasahassaNipphaNNaM ayomayaM moggaraM giNhai, giNhittA te itthisattame cha purise ghAei / tae NaM se ajjuNae mAlAgAre moggarapANiNA jakveNaM aNAiDe samANe rAyagihassa Nayarassa pariperaMteNaM kallAkalli itthisattame cha purise ghAemANe vihri| sUtra 9 : taba mudgarapANi yakSa ne arjunamAlI ke isa prakAra ke manobhAvoM ko jAnakara usake zarIra meM praveza kiyA aura usake bandhanoM ko tar3Atar3a tor3a DAlA / aba usa mudgarapANi yakSa se AviSTa usa arjunamAlI ne usa hajAra pala bhAra vAle lohamaya mudgara ko hAtha meM lekara ghumAyA aura apanI baMdhumatI bhAryA sahita una chahoM goSThika puruSoM ko usa mudgara prahAra se mAra DAlA / isa prakAra ina sAtoM prANiyoM ko mArakara mudagarapANi yakSa se AviSTa (vazIbhUta) vaha arjunamAlI rAjagRha nagara kI bAharI sImA ke pAsa cAroM ora 6 puruSa aura 1 strI-kula milAkara 7 prANiyoM kI pratidina hatyA karate hue ghUmane lgaa| Maxim 9: Knowing such types of mental thoughts of Arjuna garlandmaker deity Mudgarapani entered in his body and shattered off his bonds. - tRtIya adhyayana . 181 .

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Then Arjuna garland-maker, possessed by deity Mudgarapani took hold of that iron mace weighing one thousand palas (about 57 kilogram heavy) holding in his hand moved round and killed those six gangsters, along with his wife Bandhumati, by its strokes. Thus killing those seven persons, that Arjuna garlandmaker possessed by deity Mudgarapani, began to move round about external boundary of Rajag! ha city killing six men and one woman everyday. sUtra 10 : tae NaM rAyagihe Nayare siMghADaga jAva mahApahesu bahujaNo aNNamaNNassa evamAikkhai-evaM khalu devANuppiyA ! ajjuNae mAlAgAre moggarapANiNA jakkheNaM aNAiDe samANe rAyagihe bahiyA itthisattame cha purise ghAemANe viharai / tae NaM se seNie rAyA imIse kahAe laddhaDhe samANe koDuMbiyapurisaM saddAvei, sahAvittA evaM bayAsIevaM khalu devANuppiyA ! ajjuNae mAlAgAre jAva ghAemANe viharai / taM mA NaM tabbhe kei taNassa vA kaTThassa vA pANiyassa vA, pupphaphalANaM vA aTThAe sairaM Nigacchau / mA NaM tassa sarIrassa vAvattI bhavissai / tti kaTu doccaM pi taccaM pi ghosaNaM ghoseha; ghosittA khippAmeva mameyaM paccappiNaha / tae NaM te koDuMbiyapurisA jAva paccappiNaMti / arjuna kA AtaMka sUtra 10: usa samaya rAjagRha nagara ke zRMgATakoM meM, rAjamArgoM Adi sabhI sthAnoM meM, bahuta se loga paraspara isa prakAra bolane lage he devAnupriyo ! arjunamAlI . 182 . antakRddazA sUtra : SaSTama varga

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mudgarapANi yakSa ke vazIbhUta hokara rAjagRha nagara ke bAhara eka strI aura chaha puruSa, isa prakAra sAta vyaktiyoM ko pratidina mAratA huA ghUma rahA hai / java zreNika rAjA ne yaha bAta sunI to unhoMne apane sevaka puruSoM ko bulAyA aura unase isa prakAra kahAhe devAnupriyo ! rAjagRha nagara ke bAhara arjunamAlI yAvat chaha puruSoM aura eka strI isa prakAra sAta vyaktiyoM ko pratidina mAratA huA ghUma rahA hai / isaliye tuma sAre nagara meM merI AjJA ko isa prakAra prasArita karo ki koI ghAsa ke liye, kASTha, lakar3I, pAnI athavA phala-phUla ke liye rAjagRha nagara se bAhara na nikle| (yadi ve kahIM vAhara nikale to aisA na ho ki) unake zarIra kA vinAza ho jAe / he devAnupriyo ! isa prakAra do-tIna bAra ghoSaNA karake mujhe sUcita karo / isa prakAra rAjAjJA pAkara rAjyAdhikAriyoM ne rAjagRha nagara meM ghUma-ghUma kara uparyukta rAjAjJA kI ghoSaNA kI aura ghoSaNA karake rAjA ko punaH sUcita kara diyA / Horror of Arjuna Maxim 10 : At that time, at the triangular paths, highways and all other open places of Rajagrha city many people used to say to one another-O beloved as gods ! garland-maker Arjuna, being possessed by deity Midgarapani, is murdering six men and one woman-thus seven persons daily, moving outside the city Rajagrha. When king Srenika came to know about this, then he called his chamberlains and ordered themO beloved as gods ! Arjuna garland-maker, wandering outside Rajag! ha city is murdering 7 persons-six men and one woman everyday. Therefore you announce my order by these words-that no one should go out of city for taking prathama adhyayana .183.

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grass, wood, fuel, water and flowers, fruits etc. If any body goes out of the city, it is possible that his body may be destroyed i.l., le may be murdered. ( beloved as gods ! Thus announce this declaration twice and thrice in whole city and report to me soon. Then those chamberlains announced the royal mandate twice and thrice wandering in the whole city and reported to the king that his order had been carried out. sUtra 11: tattha NaM rAyagihe Nayare sudaMsaNe NAmaM seTThI parivasai; aDDhe jAva aparibhUe / tae NaM se sudaMsaNe samaNovAsae yAvi hotthA / abhigayajIvAjIve jAva viharai / teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre samosaDhe jAva viharai / tae NaM rAyagihe Nayare siMghADaga jAva mahApahesu bahujaNo aNNamaNNassa evamAikkhai-jAva egassa vi Ayariyassa dhammiyassa suvayaNassa savaNayAe kimaMga puNa viulassa aTThassa gahaNayAe ? sUtra 11: usa rAjagRha nagara meM sudarzana nAma ke eka seTha rahate the jo bahuta dhanADhya yAvat aparAbhUta the / ve zramaNopAsaka the aura jIva-ajIva Adi nava tatvoM ke jJAtA, yAvat zramaNoM ko nirdoSa AhAra Adi kA pratilAbha dene vAle the / usa kAla usa samaya meM zramaNa bhagavAna mahAvIra svAmI vihAra karate hue rAjagRha nagara meM padhAre aura bAhara udyAna meM Thahare / / bhagavAna ke Agamana kA samAcAra sunakara rAjagRha nagara ke zRMgATaka, rAjamArga Adi sthAnoM meM bahuta se nAgarika loga paraspara isa prakAra vArtAlApa karane lage-(he devAnupriyo) zramaNa bhagavAna mahAvIra svAmI yahAM padhAre haiM, jinake nAma gotra ke sunane mAtra se bhI mahAna puNya phala hotA . 184 . antakRddazA sUtra : SaSThama varga

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hai, to unake darzana karane, vANI sunane tathA unake dvArA prarUpita dharma kA vipula artha grahaNa karane se jo phala hotA hai, usakA to kahanA hI kyA ? ( vaha to avarNanIya hai ) / Maxim 11 : In that city Rajagrha lived a richman named Sudarsana. He was too much wealthy and could not be surpassed by any one. He was worshipper of sages and well-versed in elements like soul and non-soul etc., giver of pure foodwater etc., to monks. At that time and at that period Bhagawana Mahavira, wandering village to village, arrived in the city Rajagrha and stayed in the garden situated outside of the city. Having heard of the information about arrival of Bhagawana, the numerous citizens of Rajagrha city gathering at triangular ways and highways said thus to one another-(O beloveds as gods) Sramana Bhagawana Mahavira has arrived here. By hearing his name only one gets the fruits of great merit. then by seeing him, hearing his discourse and accepting the doctrines preached by him the fruit one gets, what to say about that ? ( that cannot be described). vivecana sudarzana seTha ke paricaya meM - abhigaya jIvAjIve jAva viharai-pATha se, bhagavatI sUtra 2 / 5 meM varNita zrAvakoM ke varNana anusAra samajhanA cAhie, yaha sUcanA dI gaI hai| ukta sthAna para zrAvaka kI dhArmika vizeSatAeM manana karane yogya haiM, jo isa prakAra haiM "ve zramaNopAsaka - zrAvaka the aura jIva-ajIva ke atirikta puNya aura pApa ke svarUpa ko bhI jAnate the / isI prakAra Anava, saMbara, nirjarA, kriyA ( karmabaMdha kI kAraNabhUta paccIsa prakAra kI kriyAoM), adhikaraNa ( karmabaMdha kA sAdhana - zastra) tathA baMdha aura mokSa ke svarUpa ke bhI jJAtA the / kisI bhI kArya meM ve dUsaroM kI sahAyatA kI apekSA nahIM rakhate the / nirgrantha pravacana meM itane dRr3ha the tRtIya adhyayana 185 * For Private Personal Use Only

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ki deva, asura, yakSa, rAkSasa adi bhI unheM nirgrantha pravacana se vicalita nahIM kara sakate the| unheM / nirgrantha pravacana meM zaMkA, kAMkSA, vicikitsA (phala meM sandeha) nahIM thI / unhoMne zAstra ke paramArtha ko samajha liyA thA / ve zAstra kA artha-rahasya nizcita rUpa se dhAraNa kie hue the| unhoMne zAstra ke sandehajanaka sthaloM ko jJAniyoM se pUchakara unakA vizeSa rUpa se nirNaya kara liyA thA / unakI haDDiyA~ aura majjA sarvajJa deva ke dharma-anurAga se anurakta ho rahI thIM / nirgrantha pravacana para unakA aTUTa prem| thA / unakI aisI zraddhA thI ki-AyuSman ! yaha nirgrantha pravacana hI satya hai, paramArtha hai, parama satya hai, anya saba anartha (asatyarUpa) haiN| unakI udAratA ke kAraNa unake bhavana ke daravAje kI argalA! U~cI rahatI thI, arthAt dvAra sabake liye khulA rahatA thA / ve jisake ghara meM yA antaHpura meM jAte usameM prIti evaM vizvAsa utpanna kiyA karate the / ve zIlavrata (pA~coM aNuvrata), guNavrata, viramaNa (rAgAdi se nivRtti), pratyAkhyAna, pauSadha, upavAsa Adi kA pAlana karate tathA caturdazI, aSTamI, amAvasyA aura pUrNimA ke dina paripUrNa pauSadhavrata kiyA karate the / zramaNoM nirgranthoM ko nirdoSa azana, pAna, khAdima aura svAdima AhAra, vastra, pAtra, kambala, rajoharaNa, pITha, phalaka, zayyA, saMstAraka, auSadha aura bheSaja Adi kA dAna karate hue mahAn lAbha prApta karate the, tathA svIkAra kiye tapa-karma ke dvArA apanI AtmA ko bhAvita-vAsita karate hue vicaraNa kara rahe the / Elucidation In the introduction of Sudarsana words are given in original text abhigaye ji vajive java viharai. By these words should be understood the life and conduct of house-holders as described in Bhagawati Sutra (2/5). The special religious faculties are to be considered deeply. These are as follows and Sudarsana Sresthi was opulent with all these qualities. He was worshipper of sages and religious, virtuous house-holder. Beside the knower of soul and non-soul he was also well versed in conception of merits and demerits. In the same way, he was conversant about influx of karmas, checking of karmas, shedding off karmas, activities (causes of bondage of nas-twentyfive types of activities), supports (means of karma-bondage) and the concept of bondage of karmas and salvation. He did not seek assistance of any other in any work. He was so firmly steady in Jain doctrines (Nirgrantha cana-preachings of tirthamkaras) that even gods, semigods, deities. demons etc., could not distract him. He had neither doubt nor desire and no suspense about the fruits of religion and religious activities. He had grasped the ultimte meaning of holy scriptures. He had retained the secret meanings of scriptures in a definite way. He had specially decided the suspicious points of . 186 . antakRddazA sUtra : SaSThama varga

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scriptures, enquiring from wise persons. His veins and bones were engrossed with the religious affection of omniscient's preachings. He had unbreakable love toward preachings of tirthamkara. He had such faith that the preachings of Arihanta are true, ultimate truth, out-topping and all others are without base (untrue). On account of his generosity the door-bolt of his house remained always high meaning his door always remained open for all. Whenever he entered any body's house and even in his seraglio, he generated love and trust in him. He observed householder's five small vows, virtuous vows and disinclination to attachment, refutation (pratyakhyana), pausadha, fast penance etc., and full pausadha on the eighth, fourteenth, and fifteenth days of the lunar month. He earned advantage by giving faultless food, water, eatables, tasty things, cloths, utensils, blanket, duster (rujoharana), pitha, phalaka, bed, sain sataraka, medicine etc., to sages. He used to purify his soul by practising the accepted penanaces etc. Life of Sudarsan was opulent with these ideal virtues of a religious householder. sUtra 12 : tae NaM tassa sudaMsaNassa bahujaNassa aMtie eyamaTuM soccA Nisamma ayaM ajjhatthie jAva samuppaNNe / evaM khalu samaNe bhagavaM mahAvIre jAva viharai / taM gacchAmi NaM samaNaM bhagavaM mahAvIraM vaMdAmi, NamaMsAmi / evaM saMpehei saMpehittA jeNeva ammApiyaro teNeva uvAgacchai, uvAgacchittA karayalapariggahiyaM jAva evaM vayAsI-evaM khalu ammayAo ! samaNe bhagavaM mahAvIre jAva viharai / taM gacchAmi NaM samaNaM bhagavaM mahAvIraM vadAmi NamaMsAmi jAva pajjuvAsAmi / tae NaM taM sudaMsaNaM seTiM ammApiyaro evaM vayAsI-evaM khalu puttA ! ajjuNae mAlAgAre jAva ghAemANe viharai, taM mA NaM tumaM puttA ! samaNaM bhagavaM mahAvIraM vaMdae NigacchAhi, mANaM tava sarIrayassa vAyattI bhvissi| tumaM NaM ihagae ceva samaNaM bhagavaM mahAvIraM vaMdAhi NamasAhi / tRtIya adhyayana . 187 .

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tae NaM sudaMsaNe seTThI ammApiyaraM evaM vayAsI kiNaM ahaM ammayAo ! samaNaM bhagavaM mahAvIraM ihamAgayaM iha pattaM iha samosaDhaM iha gae ceva baMdissAmi NamaMsissAmi ? taM gacchAmi NaM ahaM ammayAo ! tumbhehiM abbhaNuNNAe samANe samaNaM bhagavaM mahAvIraM vaMdAmi jAva pajjuvAsAmi / sUtra 12 : usa dina bahuta se nAgarikoM ke mukha se rAjagRha meM bhagavAn ke padhArane kA samAcAra sunakara usa sudarzana seTha ke mana meM isa prakAra kA vicAra utpanna huA nizcaya hI, zramaNa bhagavAna mahAvIra nagara meM padhAre haiM, aura bAhara guNazIlaka udyAna meM virAjamAna haiM, isaliye maiM jAU~ aura una zramaNa bhagavAna mahAvIra ko vandana namaskAra karU~ / aisA socakara sudarzana apane mAtA-pitA ke pAsa Aye aura hAtha jor3akara isa prakAra bole- he mAtA-pitA ! zramaNa bhagavAna mahAvIra svAmI nagara ke bAhara udyAna meM virAja rahe haiM, ataH maiM cAhatA hU~ ki unakI sevA meM jAU~ aura unheM vandana namaskAra karU~ / sudarzana ke mukha se yaha bAta sunakara mAtA - pitA ne isa prakAra kahA - he putra ! isa nagara ke bAhara arjunamAlI chaha puruSa aura eka strI isa taraha sAta vyaktiyoM ko nitya prati mAratA huA ghUma rahA hai / isalie hai putra ! tuma zramaNa bhagavAna mahAvIra ko vaMdana karane ke lie nagara ke bAhara mata nikalo / nagara ke bAhara nikalane se saMbhava hai, tumhAre zarIra ko koI hAni ho jAye isaliye yahI acchA hai ki tuma yahIM se zramaNa bhagavAna mahAvIra ko vandana namaskAra kara lo / taba sudarzana seTha apane mAtA-pitA se isa prakAra bole * 188 * For Private Personal Use Only antakRddazA sUtra : SaSThama varga 1

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he mAtA-pitA ! jaba zramaNa bhagavAna mahAvIra yahAM nagara meM padhAre haiN| bAhara udyAna meM virAje haiM, dharma sabhA meM samavasata hae haiM to maiM unako yahIM se vaMdanA namaskAra karU~, yaha kaise ho sakatA hai ? isaliye mAtA-pitA ! Apa mujhe AjJA dIjie ki maiM vahIM jAkara zramaNa bhagavAna mahAvIra ko vandanA karU~, namaskAra karU~, yAvat unakI paryupAsanA Ge | Maxim 12 : Thus having heard the news of arrival of Bhagawana outside Rajag! ha city, from many persons, such thoughts aroused in the mind of Sudarsana Sresthi. Definitely, sramana Bhagawana Mahavira has come to Rajagrha and is staying in Gunasilaka garden, which is situated out of city. Therefore I should go and bow down and worship him. Thinking such, Sudarsana came to his parents and with folded hands spoke thus unto them- parents ! Sramana Bhagawana Mahavira has been staying in the garden, outside of city. Hence I intend to go in his service and should bow down and worship him. Hearing this, parents said to Sudarsana-0 beloved son! out of the city Arjuna garland-maker murdering seven persons-six men and one woman everyday, is wandering. So our beloved son! You must not go out of city for bowing down and worshipping Sramana Bhagawana Mahavira. If you go out of city, it is possible that your body may be injured. Therefore it is better that you how down and worship Bhagawana from here. Then Sudarsana said to his parents-When Sramana Bhagawana Mahavira has come here and staying in the garden outside of city, then how it is possible that I bow down and worship him from here ? So, O parents ! Please allow me that I go there and bow down, worship and serve him. tRtIya adhyayana * 909 .

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sUtra 13: tae NaM taM sudaMsaNaM seTiM ammApiyaro jAhe No saMcAyaMti, bahUhiM AghavaNAhiM jAva parUvettae / / tae NaM se ammApiyaro tAhe akAmayA ceva sudaMsaNaM seTTi evaM vayAsIahAsuhaM devANuppiyA ! tae NaM se sudaMsaNe seTThI ammApiIhiM abbhaNuNNAe samANe NhAe suddhappAvesAiM jAva sarIre, sayAo gihAo paDiNikkhamai paDiNikkhamittA, pAyavihAracAreNaM rAyagihaM NayaraM majhaM majjheNaM Nigacchai, NigacchittA moggarapANissa jakkhassa jakkhAyayaNassa adUrasAmaMteNaM jeNeva guNasilae ceie jeNeva samaNe bhagavaM mahAvIre teNeva pahArettha gamaNAe / tae NaM se moggarapANijakhe sudaMsaNaM samaNovAsayaM adUrasAmaMteNaM vIIvayamANaM pAsai, pAsittA Asuratte taM palasahassaNipphaNNaM ayomayaM moggaraM ullAlemANe ullAlemANe jeNeva sudaMsaNe samaNovAsae teNeva pahArettha gmnnaae| sUtra 13: usa sudarzana seTha ko mAtA-pitA jaba aneka prakAra kI yuktiyoM se bhI nahIM samajhA sake, taba mAtA-pitA ne anicchApUrvaka isa prakAra kahAhe putra ! phira jisa prakAra tumheM sukha upaje vaisA karo ! isa prakAra sudarzana seTha ne mAtA-pitA se AjJA prApta karake snAna kiyA aura dharmasabhA meM jAne yogya zuddha vastra dhAraNa kiye / phira apane ghara se nikalA aura paidala hI rAjagRha nagara se calakara mudgarapANi yakSa ke yakSAyatana se na ati dUra aura na ati nikaTa se hote hue guNazIlaka udyAna kI ora, jahAM zramaNa bhagavAna mahAvIra virAjate the, udhara bar3hane lage / sudarzana seTa ko apane yakSAyatana ke pAsa se nikalate dekhakara vaha mudgarapANi yakSa (yakSAviSTa arjuna mAlAkAra) bar3A kruddha huA / vaha apane . 190. antakRddazA sUtra : SaSThama varga

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hajAra pala ke vajana vAle loha mudgara ko ghumAte hue usakI ora Ane lagA / Maxim 13 : When parents could not prevail upon and could not stop Sudarsana, by many devices and declarations then unwillingly they said-O son! Do, as you feel happy. Thus getting permission of parents, Sudarsana Sresthi bathed and put on clean clothes fit for religious assembly. Then he went out from his house. Walking on-foot he went out of Rajagrha city. Passing not too far nor too near from sanctuary of Mudgarapani deity he began to go to Gunasilaka garden, where Sramana Bhagawana Mahavira was staying. Visualising Sudarsana Sresthi passing nearby his sanctuary that Mudgarapani deity (garland-maker Arjuna possessed by deity) became very much angry. Brandishing his iron mace weighing one thousand palas (57 kilogram), he walked forward towards him. sUtra 14 : tae NaM se sudaMsaNe samaNovAsae moggarapANiM jakkhaM ejjamANaM pAsai, pAsittA abhIe, atatthe, aNuvvigge, akkhubhie, acalie, asaMbhaMte, vatthaMNaM bhUmiM pamajjai, pamajjittA karayala pariggahiyaM sirasAvattaM dasanahaM aMjaliM matthae kaTTu evaM vayAsI - Namotthu NaM arihaMtANaM bhagavaMtANaM jAva saMpattANaM / motthuNaM samaNassa jAva saMpAviukAmassa / puvviM ca NaM mae bhagavao mahAvIrassa aMtie thUlae pANAibAe paccakkhAe jAvajjIvAe - thUlae musAvAe, thUlae adiNNAdANe, sadArasaMtose kae jAvajjIvAe, icchAparimANe kae jAvajjIvAe taM iyANiM pi NaM tasseva aMtiyaM savvaM pANAiyAyaM paccakkhAmi jAvajjIvAe, savvaM musAvAyaM savvaM tRtIya adhyayana , 191 For Private Personal Use Only

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adiNNAdANaM, savvaM mehuNaM, savvaM pariggahaM paccakkhAmi jAvajjIvAe / savvaM kohaM jAva micchAdasaNasallaM paccakkhAmi jAvajjIvAe / savvaM asaNaM, pANaM, khAimaM, sAimaM cauvihaM pi AhAraM paccakkhAmi jAvajjIvAe / jai NaM etto uvasaggAo muccissAmi to me kappai pArettae / aha NaM etto uvasaggAo na muccissAmi tao me tahA paccakkhAe ceva tti kaTu sAgAraM paDimaM paDivajjai / sudarzana kA sAgArI pratimA grahaNa sUtra 14: usa samaya usa kruddha mudgarapANi yakSa ko apanI ora AtA dekhakara sudarzana zramaNopAsaka vahIM Thahara gaye / mRtyu kI saMbhAvanA ko jAnakara bhI kiMcit bhI-bhaya, trAsa, udvega athavA kSobha ko prApta nahIM hue / unakA hRdaya tanika bhI vicalita athavA bhayAkrAnta nahIM huA / unhoMne nirbhaya hokara apane vastra ke aMcala se bhUmi kA pramArjana kiyA / phira pUrva dizA kI ora mu~ha karake baiThe / baiThakara bAeM ghuTane ko U~cA kiyA aura donoM hAtha jor3akara mastaka para aMjali puTa rakhA / isake bAda isa prakAra bole-namaskAra ho arihanta bhagavAna yAvat mokSa prApta siddhoM ko / namaskAra ho zramaNa yAvat bhaviSya meM mukti pAne vAle prabhu mahAvIra ko / maiMne pahale zramaNa bhagavAna mahAvIra ke pAsa sthUla prANAtipAta kA AjIvana tyAga (pratyAkhyAna) kiyA, sthUla mRSAvAda kA tyAga kiyA, sthUla adattAdAna kA tyAga kiyA, svadAra-santoSa aura icchA-parimANa rUpa sthUla parigraha viramaNa vrata jIvana-bhara ke liye grahaNa kiyA, aba unhIM bhagavAna mahAvIra svAmI kI sAkSI se saMpUrNa prANAtipAta, mRSAvAda, adattAdAna, maithuna aura sampUrNa parigraha kA sarvathA AjIvana tyAga karatA hU~ / krodha, mAna, mAyA, lobha yAvat mithyAdarzana zalya taka 18 pApasthAnoM kA bhI sarvathA AjIvana tyAga karatA hU~ / saba prakAra kA azana, pAna, khAdima aura svAdima ina cAroM prakAra ke AhAra kA tyAga karatA hU~ ! . 192. antakRdadazA sUtra : SaSTama varga

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citrakrama 27 : sudarzana para AkramaNa dRzya 1-sunasAna vIrAna mArga para sudarzana ko akelA AtA dekhakara mudgarapANi yakSAveSThita arjuna mudgara ghumAtA huA use mArane ke lie daudd'aa| dRzya 2-usa mudgarapANi kA upasarga dekhakara sudarzana ne bhUmi sApha karake, eka ghuTanA Tekakara bhagavAna mahAvIra kA smaraNa kiyA, vandanA kI aura sAgArI saMthArA grahaNa kara liyaa| sudarzana ke teja prabhAva ke samakSa arjuna staMbhita-sA raha gyaa| mudgara Upara uThA raha gyaa| (varga 6/adhya. 3) 4 Illustration No. 27 : Aggression against Sudarsana Scene 1. Finding Sudarsana coming on lonely path, murderer Arjuna, possessed by deity Mudagarapani embellishing his mace ran to kill him. Scene 2. Finding Arjuna coming towards him, Sudarsana, sitting down on ground remembered Bhagawana Mahavira, bowed down to him and accepted Sagari Samthara. Due to the influence of Sudarsana, Arjuna was stunned. Upward mace remained upward. (Sec. 6/Ch. 3) antakRddazA sUtra : citra paricaya

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yadi maiM isa ghora upasarga se baca gayA to mujhe isa tyAga kA pAraNA karanA kalpatA hai / para yadi isa upasarga se na baca sakU~ to mujhe isa prakAra kA sampUrNa tyAga yAvajjIvana ke lie hai / aisA nizcaya karake una sudarzana seTha ne uparyukta prakAra se sAgArI - paDimA anazana vrata dhAraNa kara liyA / Acceptance of Sagari Pratima by Sudarsana Maxim 14: As Sudarsana householder saw that angry Mudgarapani deity coming to him, he stopped at the place, he was. Though death was in front of him but he felt no fear neither sorrow. His heart was not frightened a bit but remained unafraid, unterrified, unalarmed, undisturbed, unmoved and unperturbed. He fearlessly cleansed the ground by the flap of his garment and sat down facing east direction, made his left knee upward, folding both the hands put on his forehead, After that spoke thus Homage to Arihanta Bhagawana and all emancipated. Homage to Sramana and all to be emancipated in future Lord Mahavira. Even before, in presence of Sramana Bhagwana Mahavira I have accepted the vows of gross nonviolence, truth, non-stealing, satisfaction in my own wife and limiting the desire of possessions-for my whole life. Now even, considering the presence of the same Bhagawana Mahavira, I accept the full (great) vows of non-violence, truth, non-stealing, celibacy and nonpossession. I also completely renounce anger, pride, deceit, greed, until false belief-eighteen types of sins for whole life. I also renounce all the four kinds of meals-food, water, eatables and nutrients (dainties)-for whole life. tRtIya adhyayana For Private Personal Use Only 193 *

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If I be delivered from this calamity, it behoves me to follow it up; if I be not delivered from this calamity, I have already renounced all these. Decided such, Sudarsana Sresthi, accepted Sagari Padima, fast penance in aforesaid manner. sUtra 15: tae NaM se moggarapANi jakkhe taM palasahassa-NipphaNNaM ayomayaM moggaraM ullAlemANe ullAlemANe jeNeva sudaMsaNe samaNovAsae teNeva uvAgacchai, uvAgacchittA no ceva NaM saMcAei sudaMsaNaM samaNovAsayaM teyasA smbhipdditte| tae NaM se moggarapANijakkhe sudaMsaNaM samaNovAsayaM sabao samaMtAo parigholemANe parigholemANe jAhe no ceva NaM saMcAei sudaMsaNaM samaNovAsayaM teyasA smbhipdditte| tAhe sudaMsaNassa samaNovAsayassa purao sapakkhi sapaDidisiM ThiccA sudaMsaNassa samaNovAsayaM aNimisAe diTThIe suciraM Nirikkhai / NirikkhittA ajjuNayassa mAlAgArassa sarIraM vippajahAi; vippajjahittA taM palasahassaNipphaNNaM ayomayaM moggaraM gahAya jAmeva disaM pAunbhUe tAmeva disaM pddige| upasarga nivAraNa sUtra 15: idhara vaha mudgarapANi yakSa usa hajAra pala ke lohamaya mudgara ko ghumAtAuchAlatA huA jahAM sudarzana zramaNopAsaka thA, vahAM AyA / parantu sudarzana zramaNopAsaka ko apane teja se abhibhUta nahIM kara sakA arthAt use kisI prakAra se kaSTa nahIM pahu~cA sakA / mudgarapANi yakSa sudarzana zrAvaka ke cAroM ora ghUmatA rahA aura jaba usako apane teja se parAjita nahIM kara sakA, usa para mudgara nahIM uThA sakA, antakRddazA sUtra : SaSThama varga . 194

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taba sudarzana zramaNopAsaka ke bilkula sAmane khar3A ho gayA aura animeSa dRSTi se bahuta dera taka unheM dekhatA rahA / isake bAda usa mudgarapANi yakSa ne sudarzana ke teja se parAjita hokara arjunamAlI ke zarIra ko chor3a diyA aura usa hajAra pala vAle lauhamaya mudgara ko lekara jisa dizA se AyA thA, , usI dizA kI ora calA gayA / End of Trouble Maxim 15 : That Mudgarapani deity came to the sage-worshipper Sudarsana brandishing his iron mace weighing one thousand palas. But he could not overpower him, meaning could not hurt him. Mudgarapani deity moved oft and on round about Sudarsana sage-worshipper and when could not overpower him by his strength, could not even raise his mace upon him, then he stood in front of Sudarsana sageworshipper and began to gaze him with unwinking eyes for a long time. Thereafter overpowered by the spiritual strength of Sudarsana, that Mudgarapani deity, left the body of Arjuna garland-maker and taking his iron mace weighing one thousand palas returned to the direction from which he had come. sUtra 16 : tae NaM se ajjuNae mAlAgAre moggarapANiNA jakkheNaM vippamukke samANe sati dharaNiyalaMsi savvaMgehiM NivaDie / tae NaM se sudaMsaNe samaNovAsae Niruvasaggamiti kaTTu paDimaM pAre / tae NaM se ajjuNae mAlAgAre tao muhuttaMtareNaM Asatthe samANe uTThei; uttA sudaMsaNaM samaNovAsayaM evaM vayAsI tRtIya adhyayana For Private Personal Use Only 195

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"tubbhe NaM devANuppiyA ! ke ? kahiM vA saMpatthiyA ?" tae NaM se sudaMsaNe samaNovAsae ajjuNayaM mAlAgAraM evaM vayAsIevaM khalu devANuppiyA ! ahaM sudaMsaNe NAmaM samaNobAsae, abhigayajIvAjIve guNasilae ceie samaNaM bhagavaM mahAvIraM vaMdiuM saMpatthie / sUtra 16 : mudgarapANi yakSa se mukta hote hI vaha arjuna mAlAkAra "dhasa" isa prakAra ke zabda ke sAtha dhar3Ama se bhUmi para gira par3A | taba sudarzana zramaNopAsaka ne svayaM ko upasarga mukta huA jAnakara sAgArI tyAga-pratyAkhyAna rUpI apanI pratijJA ko pAlA ( aura apanA dhyAna kholA) / idhara vaha arjuna mAlAkAra muhUrta bhara ( kucha samaya ) ke pazcAt Azvasta evaM svastha hokara uThA aura sudarzana zramaNopAsaka ko sAmane dekhakara isa prakAra bolA- he devAnupriya ! Apa kauna ho, tathA kahAM jA rahe ho ? yaha sunakara sudarzana zramaNopAsaka arjunamAlI se isa prakAra bolA - he devAnupriya ! maiM jIvAdi nau tatvoM kA jJAtA sudarzana nAma kA zramaNopAsaka hU~ aura guNazIlaka udyAna meM zramaNa bhagavAna mahAvIra ko vaMdana namaskara karane jA rahA hU~ / Maxim 16 : Abandoned by Mudgarapani deity the garland-maker Arjuna fell on the ground with the sound of 'dhus' with all his limbs. Then Sudarsana sage-worshipper, finding himself free from calamity, completed his resolve of Sagari renouncements and refutals. He also completed his meditation. Then that Arjuna garland-maker, on coming back to senses after awhile got up and seeing Sudarsana in front he spoke thus to him-O beloved as gods! Who are you and where are you going? 196 * For Private Personal Use Only antakRddazA sUtra : SaSThama varga

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NEE HORAct . 1 mudagara pANei yakSakA palAyana IPLA 28

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09 citrakrama 28 : yakSa parAbhUta aura arjuna ko udbodhana dRzya 1-sudarzana ke teja prabhAva se parAsta huA mudgarapANi yakSa arjuna hai kI deha se nikalakara bhAga gyaa| arjuna bhUmi para dhar3Ama se gira pdd'aa| taba hai - sudarzana ne madhura vacanoM se pukArate hue use uThAyA aura sAntvanA dii| dRzya 2-arjuna ke pUchane para sudarzana ne batAyA-maiM apane dharmaguru bhagavAna mahAvIra kI vandanA karane jA rahA huuN| arjuna ne kahA-maiM bhI ina mahApuruSa kI vandanA karake apane ghora pApoM kA prAyazcitta karanA cAhatA hU~ (varga 6/adhya. 3) 5555555555555555555555555555 Illustration No. 28 : Deity defeated and awakening of Arjuna Scene 1. Defeated by the spiritual influence of Sudarsana, deity Mudgarapani left the body of Arjuna and went away. Arjuna fell down on earth all of a sudden. Then Sudarsana picked him up and with sweet words consoled him. Scene 2. When Arjuna asked Sudarsana, he told-I am going to bow down to my religious preacher Bhagawana Mahavira. Arjuna also expressed his wish that he also wanted to bow down to Bhagawana and repent for his severe sins. (Sec. 6/Ch. 3) pata 0555 0555555555555555555555550 antakRddazA sUtra : citra paricaya

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Hearing these words Sudarsana spoke thus to Arjuna garland-maker-O beloved as gods ! I am, knower of nine elements, Sudarsana sage-worshipper. I am going to garden Gunasilaka, to offer my respects to Sramana Bhagawana Mahavira. sUtra 17: tae NaM se ajjuNae mAlAgAre sudaMsaNaM samaNovAsayaM evaM vayAsI-taM icchAmi NaM devANuppiyA ! ahamavi tumae saddhiM samaNaM bhagavaM mahAvIraM vaMdittae jAva pajjuvAsittae / ahAsuhaM devANuppiyA ! mA paDibaMdhaM kareha ! tae NaM se sudaMsaNe samaNovAsae ajjuNaeNaM mAlAgAreNaM saddhiM jeNeva guNasilae ceie jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai; uvAgacchittA ajjuNae NaM mAlAgAreNaM saddhiM samaNaM bhagavaM mahAvIraM tikkhutto jAva pajjuvAsai / tae NaM samaNe bhagavaM mahAvIre sudaMsaNassa samaNovAsayassa ajjuNayassa mAlAgArassa tIse ya mahaimahAliyAe parisAe majhagae vicittaM dhammamAikkhai / sudaMsaNe paDigae / arjuna bhagavad zaraNa meM sUtra 17: yaha sunakara arjunamAlI sudarzana zramaNopAsaka se isa prakAra bolA-he devAnupriya ! maiM bhI tumhAre sAtha zramaNa bhagavAna mahAvIra kI vandanA namaskAra karanA yAvat sevA karanA cAhatA hU~ / zreSThI sudarzana ne kahA-he devAnupriya ! jaisA tumheM sukha ho vaisA karo / vilamba mata karo ! isake bAda vaha sudarzana zramaNopAsaka arjunamAlI ke sAtha jahAM guNazIlaka udyAna meM zramaNa bhagavAn mahAvIra virAjamAna the, vahAM AyA aura arjunamAlI ke sAtha zramaNa bhagavAna mahAvIra ko tIna bAra pradakSiNA pUrvaka vandana-namaskAra kara unakI sevA karane lgaa| tRtIya adhyayana .197 .

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usa samaya zramaNa bhagavAn mahAvIra svAmI ne sudarzana zramaNopAsaka, arjunamAlI (aura usa vizAla sabhA ke sammukha) dharma dezanA dii| sudarzana dharma dezanA sunakara apane ghara lauTa gayA / Arjuna under the refuge of Bhagawana Maxim 17 : Hearing this Arjuna garland-maker said to Sudarsana sage-worshipper-() beloved as gods ! I too want to accompany you and bow down and worship Sramana Bhagawana Mahavira. Sudarsana accorded-Do as you feel happy. But do not delay. Thereafter Arjuna with Sudarsana reached Gunasilaka garden. There he thrice bowed down and worshipped Sramana Bhagawana Mahavira. Then Bhagawana Mahavira bestowed sermon to Arjuna, Sudarsana and huge public congregation. Listening sermon, Sudarsana returned to his home. sUtra 18: tae NaM se ajjuNae mAlAgAre samaNassa bhagavao mahAvIrassa aMtie dhamma soccA Nisamma haTThatuTTha evaM vayAsI-saddahAmi NaM bhaMte ! NiggaMthaM pAvayaNaM jAva abbhuTTemi / ahAsuhaM devANuppiyA ! mA paDibaMdhaM kareha ! tae NaM se ajjuNae mAlAgAre uttara puracchime disibhAe avakkamai; avakkamittA sayameva paMcamuTThiyaM loyaM karei karittA jAva aNagAre jAe jAva vihri| tae NaM se ajjuNae aNagAre jaM ceva divasaM muNDe jAva pavvaie / taM ceva divasaM samaNaM bhagavaM mahAvIraM vaMdai NamaMsai; vaMdittA NamaMsittA imaM eyArUvaM abhiggahaM uggiNhai * 198 . antakRddazA sUtra : SaSThama varga /

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[ citrakrama 29 : bhagavAna mahAvIra kI zaraNa meM arjuna dRzya 1-sudarzana ke sAtha arjuna mAlAkAra bhI bhagavAna mahAvIra ke samavasaraNa meM aayaa| dharma upadeza sunaa| apane duSkarmoM para pazcAttApa karate hue usane bhagavAna se prArthanA kI-"bhante ! mere uddhAra aura kalyANa kA mArga btaaie|'' dRzya 2-bhagavAna mahAvIra dvArA batAye hue kSamA evaM tapa mArga ko svIkAra kara hatyArA arjuna aba aNagAra arjuna bana gyaa| bhagavAna ke samakSa hAtha jor3akara usane jIvanabhara bele-bele (do-do dina kA upavAsa) tapa kA saMkalpa liyA aura apane kRta pApoM kA prakSAlana karane meM juTa gyaa| (varga 6/adhya. 3) Illustration No. 29 : Arjuna in the patronage of Bhagawana Mahavira Scene 1. Arjuna also went to the religious congregation of Bhagawana Mahavira with Sudarsana. He listened religious discourse. Repenting for his sins Arjuna prayed to Bhagawana-"Bhante ! Tell me the path of my reformation and deliverance." Scene 2. Accepting the path of forgiveness and peace, as told by Bhagawana Mahavira, murderer Arjuna became a houseless mendicant. Folding his hands to Bhagawana, he accepted the Bele-Bele (two days' fast, only on third day to take food) penance for whole life, and began to shed off fruit of all his misdeeds. (Sec. 6/Ch. 3) $55555555555555555555555555555 antakRddazA sUtra : citra paricaya

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Me mAra meM arjuna KA bhuta HTA " arjuna ne dIkSA grahaNa / kara baiMle baLa dhI ANTASTES . LFRSATANA 26

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kappai me jAvajjIvAe chaTuM chaTeNaM aNikkhitteNaM tavokammeNaM appANaM bhAvamANassa viharittae / tti kaTu ayameyArUvaM abhiggahaM uggiNhai; uggiNhittA jAvajjIvAe jAva viharai / sUtra 18: taba arjunamAlI zramaNa bhagavAna mahAvIra ke pAsa dharmopadeza sunakara evaM hRdaya meM dhAraNa kara bar3A prasanna huA, saMtuSTa huaa| prabhu mahAvIra se isa prakAra nivedana karane lagA-he bhagavan ! maiM Apa dvArA kahe hue nirgrantha pravacana para zraddhA karatA hU~, ruci karatA hU~, yAvat Apake caraNoM meM dIkSA dhAraNa kara apane kRta pApoM se mukta honA cAhatA huuN| prabhu mahAvIra ne kahA-he devAnupriya ! jaisA tumheM sukha ho, vaisA karo / vilamba mata karo ! taba usa arjanamAlI ne IzAna koNa meM jAkara svayaM hI paMcamauSTika luMcana kiyA, luMcana karake ve anagAra ho gaye, aura saMyama va tapa pUrvaka vicarane lge| arjunamAlI aba arjuna muni ho gaye / isake pazcAt arjuna muni ne jisa dina muNDita hokara pravrajyA grahaNa kI, usI dina zramaNa bhagavAna mahAvIra ke caraNoM meM upasthita hokara vaMdanA namaskAra karake, isa prakAra kA abhigraha-dRr3ha saMkalpa dhAraNa kiyA-"Aja se maiM nirantara bele-bele kI tapasyA se jIvana paryanta AtmA ko bhAvita karate hue vicarU~gA / " aisA abhigraha jIvana bhara ke liye svIkAra kara arjuna aNagAra rAjagRha nagara meM vicarane lage / Maxim 18 : Then Arjuna garland-maker, hearing and taking to heart the sermon of Sramana Bhagawana Mahavira became very much glad and satisfied, and politely said to Bhagawana-O Bhagawan ! I have faith, interest and belief in Nirgrantha Pravacana, the doctrines as tRtIya adhyayana . 199.

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preached by you. I intend to accept consecration at your lotus feet so that I can be free from the sins done by me. Prabhu said-Do, as you feel happy. Do not delay. Then Arjuna garland-maker went to north-east direction, tonsured his hairs by his own five fists and became homeless mendicant. Now garland-maker Arjuna became Arjuna monk. He began to practise restrain and austerity. Thereafter the day on which Arjuna monk accepted consecration with shaven head, he went to Sramana Bhagawana Mahavira, bowed down and worshipped him and then accepted firm resolution of the sort-I will practise two days' fast penance (and third day to take meal) constantly till life. Accepting such firm resolution Arjuna monk began to 'wander in Rajagrha city. sUtra 19: tae NaM se ajjuNae aNagAre chaTThakkhamaNapAraNayaMsi paDhamaporisIe sajjhAyaM karei, jahA goyamasAmI jAva aDai / tae NaM taM ajjuNayaM aNagAraM rAyagihe Nayare ucca-NIya jAva aDamANaM bahave itthiyAo ya purisA ya DaharA ya mahallA ya juvANA ya evaM vayAsI"imeNaM me piyA mArie, imeNaM me mAyA mAriyA, bhAyA, bhagiNI, bhajjA, putte, dhUyA, suNhA mAriyA, imeNaM me aNNayare sayaNa-saMbaMdhi-pariyaNa mArie" tti kaTu appegaiyA akkosaMti appegaiyA hIlaMti, jiMdaMti, khiMsaMti, garihaMti, tajjeMti, tAleMti / parISaha sahana : mokSa gamana sUtra 19: isake pazcAt arjuna aNagAra bele kI tapasyA ke pAraNe ke dina prathama prahara meM svAdhyAya karate hue yAvat (inakI caryA gautama svAmI kI taraha .200. antakRddazA sUtra : SaSThama varga

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05555555555555555555555550 citrakrama 30 : mahAmuni arjuna kA apUrva titikSA bhAva dRzya 1-arjuna aNagAra pAraNe ke lie jaba rAjagRha nagara meM bhikSA ke lie nikalate to koI kahatA-isane mere pitA kI hatyA kI hai, koI bhAI, vahana, patnI, putra Adi kA hatyArA batAkara una para patthara pheMkate, lAThI aura beMtoM se pITate, gAliyA~ dete, durvacana khte| parantu arjuna aNagAra socate-yaha mere kRta karmoM kA hI phala hai, kSamA karanA parama dharma hai| aura ve zAnta rhte| dRzya 2-chaha mAsa taka kaThora tapa karate hue apane pApakarmoM kA nAza karake arjuna aNagAra ne vipulAcala parvata para mAsika saMthArApUrvaka mokSa prApta kiyaa| (varga 6/adhya. 3) Illustration No. 30 : Matchless tolerance of sage Arjuna Scene 1. When Arjuna monk went to Rajag! ha city for seeking food and water then some persons say-He has killed my father, some others say-He has killed my brother, sister, wife, son etc., they throw stones on him, beat him by canes and sticks, rebuke him. But monk Arjuna thinks-This is the fruition of my ill-deeds. Forgiveness is the highest virtue. And he remained calm. Scene 2. By the penance of six months he exhausted all his karmas, and emancipated at Vipulacala mount with the Samthara of one month. (Sec. 6/Ch. 3) 595555555555555555555555555555555))))))))))) 0555555555555 5 55556 antakRddazA sUtra : citra paricaya

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ada ! DET BYTE 192 ANTEN BER 38 ASPEN . . We . 30 30

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jAnanA cAhie) arthAt dUsare prahara meM dhyAna karake tIsare prahara meM rAjagRha nagara meM bhikSArtha bhramaNa karane lage / usa samaya usa arjuna muni ko rAjagRha nagara meM ucca-nIca - madhyama kuloM meM bhikSArtha ghUmate hue dekhakara nagara ke aneka nAgarika strI-puruSa, bAla-vRddha isa prakAra kahate the " isane mere pitA ko mArA hai, isane merI mAtA ko mArA hai, bhAI ko mArA hai, bahana ko mArA hai, bhAryA ko mArA hai, putra ko mArA hai, kanyA ko mArA hai, putravadhu ko mArA hai evaM isane mere amuka svajana sambandhI parijana ko mArA hai / " aisA kahakara koI unheM gAlI detA, koI hIlanA karatA, anAdara karatA, nindA karatA, koI jAti Adi kA doSa batAkara jhuMjhalA uThatA, garhA karatA, koI bhaya batAkara tarjanA karatA, aura koI thappar3a, IMTa, patthara, lAThI Adi se bhI mAratA thA / Troubles Conquered Salvation Attained Maxim 19 : Thereafter Arjuna monk on the fast breaking day in the first prahara studied the scriptures, in the second did meditation and in the third prahara sallied forth for seeking meals from Rajagrha city. (His conduct should be considered similar to that of Gautama Swami) At that time seeing Arjuna mendicant wandering for seeking meals in the high-low and middle class families, many citizens-men-women, boys-oldmen used to sayHe has murdered my father, my mother, my brother, my sister, my wife, my son, my daughter, my daughter-in-law and other kith and kin etc. Saying thus some abused him, some caviled at him, chided, censured, rebuked, reviled, look down upon him in contempt, some struck him by hand, brick, stone and stick etc. tRtIya adhyayana 201 For Private Personal Use Only

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sUtra 27 tae NaM se ajjuNae aNagAre tehiM bahUhiM itthIhiM ya purisehiM ya DaharehiM ya mallehiM ya juvANaehiM ya AosejjamANe jAva tAlejjamANe tesiM maNasA vi apaussamANe sammaM sahai, sammaM khamai, sammaM titikkhai, samma ahiyAsei, samma sahamANe, khamamANe, titikkhamANe, samma ahiyAsamANe rAyagihe Nayare ucca-NIya-majjhimakulAiM aDamANe jai bhattaM labhai to pANaM Na labhai, jai pANaM labhai to bhattaM Na labhai / tae NaM se ajjuNae aNagAre adINe, avimaNe, akaluse, aNAile, avisAI, aparitaMtajogI, aDai / aDittA rAyagihAo NayarAo paDiNikkhamai / paDiNikkhamittA jeNeva guNasilae ceie jeNeva samaNe bhagavaM mahAvIre jahA goyamasAmI jAva paDidaMsei; paDidaMsittA samaNeNaM bhagavayA mahAvIreNaM abbhaNuNNAe samANe amucchie agiddhe bilamiva paNNagabhUeNaM appANeNaM tamAhAraM AhArei / sUtra 20 : isa prakAra bahuta se strI-puruSoM, baccoM, bUr3hoM aura javAnoM se Akroza, gAlI evaM vividha prakAra kI tAr3anA-tarjanA Adi pAkara bhI ve arjuna aNagAra una para mana se bhI dveSa nahIM karate hue unake dvArA diye gaye sabhI parISahoM ko samabhAvapUrvaka sahana karate (samma sahamANe) pratIkAra kara sakane kI sthiti meM hote hue bhI kSamA bhAva dhAraNa karate (khamamANe) una kaSToM ko prasannatApUrvaka jhela lete (titikkhamANe) evaM nirjarA kA lAbha samajhakara (ahiyAsemANe) harSAnubhava krte| samyag jJAna pUrvaka una sabhI saMkaToM ko sahana karate, kSamA karate, titikSA rakhate, aura una kaSToM ko bhI Atma-lAbha kA hetu mAnate hue rAjagRha nagara ke choTe-bar3e-madhyama kuloM meM bhikSA hetu bhramaNa krte| taba una arjuna aNagAra ko kahIM kabhI bhojana milatA to pAnI nahIM milatA, aura pAnI milatA to bhojana nahIM milatA thA / . 202. antakRddazA sUtra : SaSThama varga

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vaisI sthiti meM jo bhI aura jaisA bhI alpa svalpa mAtrA meM prAsuka bhojana unheM milatA, use ve sarvathA adIna, avimana, (zAntacitta) akaluSa, (malinatA rahita), aviSAda-AkulatA-vyAkulatA rahita, samAdhi bhAva ke sAtha grahaNa karate the, arthAt dainya bhAva nahIM lAte hue, mana ko mailA nahIM karate hue, azubha bhAvoM kA varjana karate hue, viSAda-kheda nahIM karate hue, tanatanATa se rahita arjuna aNagAra ne nirmala bhAvoM se bhikSAcarI tapa kI ArAdhanA kii| isa prakAra ve bhikSArtha bhramaNa karate / bhramaNa karake ve (vApasa) rAjagRha se nikalate aura guNazIlaka udyAna meM, jahAM zramaNa bhagavAna mahAvIra virAjamAna the, vahAM Ate aura vahA~ Akara gautama svAmI kI taraha bhikSA meM jo prApta huA usa AhAra-pAnI prabhU mahAvIra ko dikhAte aura dikhAkara unakI AjJA pAkara mUrchA rahita, jisa prakAra bila meM sarpa sIdhA hI praveza karatA hai, usa prakAra rAga-dveSa evaM Asakti rahita hokara usa AhAra-pAnI kA sevana karate the / Maxim 20: Even after getting abuse, chide, rebuke, revile, contempt, struck etc., from many men, women, children, youths, aged persons, youngsters, Arjuna mendicant did not become wrathful towards them even in thought and bore all the calamities given by them with even mind. Although he was in a position to take revenge he adopted forgiveness, bore those troubles gladly and understanding the benefit of shedding off karmas felt happiness, he bore all those hardships engrossed with right knowledge, pardoned them and considering all those troubles as good for soul-uplift, wandered in high-lowmiddle class families of Rajagrha city seeking meals. In these circumstances, smiling he got food, but did not get water and sometimes he got water but did not get food. In this position whatever a little but faultless he got, he accepted without becoming sorrowful, despirited turbid, perturned, grieved, and remained in self-discipline, i.e., he dhyayana .203 .

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was never filled with despiritedness making mind fifthy, he was always avoiding inauspicious thoughts, was never becoming sorrowful, and remained contemplated by all the three activities (Yoga) of mind, speech and body, Arjuna mendicant practised seeking of alms for penance. Thus he wandered for seeking alms. Wandering he came out of city, reached Gunasilaka garden and came to Sramana Bhagawana Mahavira. Like Gautama Swami, he showed that food and water to Bhagawana and then getting his permission took meals without the feeling of myness, like-dislike and attachment, like a serpent entering in the hole. sUtra 21: tae NaM samaNe bhagavaM mahAvIre aNNayA kayAiM rAyagihAo NayarAo paDiNikkhamai; paDiNikvamittA bahiM jaNavayavihAraM viharai / tae NaM se ajjuNae aNagAre teNaM orAleNaM viuleNaM payatteNaM paggahieNaM mahANubhAgeNaM tavokammeNaM appANaM bhAvamANe bahupaDipuNNe chammAse sAmaNNa-pariyAgaM pAuNai, addhamAsiyAe saMlehaNAe appANaM jhUsei, tIsaM bhattAiM aNasaNAiM chedei; chedittA jassaTThAe kIrai naggabhAve jAva siddhe / (taiyaM ajjhayaNaM samattaM) sUtra 21 : phira zramaNa bhagavAna mahAvIra kisI dina rAjagRha nagara ke usa guNazIlaka udyAna se nikalakara bAhara janapadoM meM vihAra karane lage / usa mahAbhAga arjuna muni ne usa udAra, zreSTha, pavitra, bhAva se grahaNa kiye gaye mahAlAbhakArI (mahANubhAgeNaM-viziSTa prabhAvazAlI) vipula tapa se apanI AtmA ko bhAvita karate hue pUre chaH mahIne munidharma kA pAlana kiyA / isake bAda Adhe mAsa (pandraha dina) kI saMlekhanA se apanI AtmA ko bhAvita kara tIsa bhakta ke anazana ko pUrNa kara jisa kArya ke liye munidharma . 204. antakRdazA sUtra : SaSThama varga

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grahaNa kiyA, usako pUrNa kara ve arjuna aNagAra yAvat siddha, buddha aura mukta ho gaye / Maxim 21 : Then Sramana Bhagawana Mahavira went out of Gunasilaka garden and began to wander in other areas. Then that extremely fateful Arjuna mendicant completed his six months' period of sagehood exercising himself the noble abundant zealous, specially beneficial penances fully well; and then adopted a fast penance of half-month i.e., a fortnight, avoided thirty meals, accepted samlekhana and attained the purpose for which he had accepted consecration, i.e, became beatified and salvated. vivecana zreNika caritra Adi graMthoM meM likhA hai ki arjunamAlI ke zarIra meM mudgarapANi yakSa kA pA~ca mAsa 13 dinoM taka praveza rahA / usase usane 1141 vyaktiyoM kA prANAnta kiyA / isameM 978 puruSa aura 163 striyA~ thIM / isase spaSTa pramANita hotA hai ki vaha pratidina sAta vyaktiyoM kI hatyA karatA rahA / . yahA~ eka AzaMkA hotI hai ki jisa vyakti ne itanA bar3A prANivadha kiyA aura pApa karma se AtmA kA mahAn patana kiyA, usa vyakti ko kevala chaha mAsa kI sAdhanA se kaise mukti prApta ho gaI ? uttara yaha hai ki tapa meM acintya, atayaM evaM adbhuta zakti hai| Agama kahatA hai "bhavakoDisaMciyaM kammaM tavasA nijarijjaI / " arthAt karor3oM bhavoM se saMcita kiye-bAMdhe karma bhI tapazcaryA dvArA naSTa kie jA sakate haiM / jaba tIvratara tapa kI agni prajvalita hotI hai to karmoM ke dala ke dala sUkhe ghAsa-phUsa kI taraha bhasmasAt ho jAte haiM / isake atirikta prastuta prasaMga meM yaha bhI kahA jA sakatA hai ki arjunamAlAkAra dvArA jo vadha kiyA gayA, vaha vastutaH yakSa dvArA kiyA gayA vadha thaa| ataeva manuSyavadha yogya kaSAya pariNAmoM kI tIvratA usameM saMbhava nahIM hai / arjuna kA hRdaya sarala, maMdakaSAyI pratIta hotA hai, kintu yakSAveza ke kAraNa vaha krodha meM hatyArA bana baiThA / (tRtIya adhyayana samApta) tRtIya adhyayana .205.

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Elucidation It is mentioned in Srenika caritra etc. (religious compositions) that the body of Arjuna garland-maker was possessed by deity Mudgarapani upto five months and thirteen days. In this period he murdered 1141 persons. Among them were 978 men and 163 women. This clearly proves that every day he used to kill 7 persons. Here one doubt arises that the person who had done such huge violence and degraded his soul to the lowest degree by this sinful deed, how could that man attain salvation by only six months' propiliation ? This doubt can be rectified thus-that penance had unimaginable, unarguable and wonderful strength. As Agama asserts-The ill-deeds (karmas) accumulated even in millions of births can be exhausted by penance. When the fire of most excessive penance burns then the army of karmas is reduced to ashes like dry grass and straw. Besides this, it can also be said in this context that the murder done by Arjuna garland-maker, was really done by the deity. Therefore, the extremity of passions, responsible for killing persons, was not possible in Arjuna garland-maker. The heart of Arjuna garland-maker was simple and less-affected, but due to the possession of deity (Yaksa) he turned to a murderer or assassin. [Third chapter concluded caturtha adhyayana sUtra 22: ukvevao cautthassa ajjhayaNassa / evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNaM rAyagihe Nayare guNasilae ceie| tattha NaM seNie rAyA / kAsave NAmaM gAhAvaI parivasai / jahA maMkAI solasavAsA pariyAo, vipule siddhe / * 2068 antakRddazA sUtra : SaSThama varga

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sUtra 22 : jambU svAmI ne pUchA-he bhagavan ! chaThe varga ke tIsare adhyayana meM prabhu mahAvIra ne jo bhAva kahe, ve maiMne sune / aba cauthe adhyayana meM prabhu ne kyA bhAva paramAye haiM ? vaha kRpAkara mujhe batAiye / sudharmA svAmI kahate haiM-he jambU ! usa kAla usa samaya rAjagRha nagara meM guNazIlaka nAmaka udyAna thA / vahAM zreNika rAjA rAjya karatA thA / vahAM kazyapa nAma kA eka gAthApati rahatA thA / usane maMkAI kI taraha solaha varSa taka dIkSA paryAya kA pAlana kiyA aura anta samaya meM vipulagiri para jAkara saMthArA Adi karake vaha siddha, buddha aura mukta ho gayA / (caturtha adhyayana samAsta) Chapter 4 Maxim 22: Jambu Swami asked politely-O Bhagawan ! I have heard the subject matter of third chapter of sixth section from you as preached by Lord Mahavira. Now please tell me, what subject matter was expressed by Bhagawana Mahavira in the fourth chapter. Sudharma Swami narrated-OJambu ! At that time and at that period there was a city named Rajagrha. There was a garden named Gunasilaka. King Srenika ruled there. There dwelt a trader (gathapati) named Kasyapa. Like Maikai, he became monk and practised consecration for 16 years and in the fag end of his life, he went to Vipulagiri, accepting samthara was beatified and attained salvation. [Fourth chapter concluded] paMcama adhyayana sUtra 23 : evaM khemae vi gAhAvaI / NavaraM, kAkaMdI NayarI / solasavAsA pariyAo vipule pavvae siddhe / 4-5 adhyayana * 207 .

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sUtra 23 : isI prakAra kSemaka gAthApati kA varNana samajheM / vizeSa itanA hai ki ve kAkandI nagarI ke nivAsI the aura solaha varSa kA unakA dIkSA kAla rahA / yAvat ve bhI vipulagiri para siddha hue / (pAMcavAM adhyayana samApta) Chapter 5 Maxim 23 : Similar is the description of Ksemaka trader. Excepting; he was the inhabitant of Kakandi city. His consecration period was of sixteen years until, he attained salvation at Vipulagiri. [Fifth chapter concluded] chaThA adhyayana sUtra 24 : evaM dhitihare vi gAhAvaI / kAkaMdI NayarI / solasavAsA pariyAo jAva vipule siddhe / sUtra 24 : aise hI dhRtidhara gAthApati kA varNana samajhanA cAhie / ve kAkandI nagarI ke nivAsI the, solaha varSa taka nirmala cAritra pAlakara ve bhI vipulagiri para siddha hue| __ (chaThavAM adhyayana samApta) Chapter 6 Maxim 24 : In the same way should be known, the description of Dhrtidhara trader. He was inhabitant of Kakandi city. Practising sixteen years, consecration period, he was liberated on Vipulagiri. ( Sixth Chapter concluded) .208. antakRddazA sUtra : SaSThama varga --

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sAtavAM adhyayana sUtra 25 : evaM kelAse vi gAhAvaI / NavaraM, sAgee Nayare, vArasa vAsAiM pariyAo, vipule siddhe / sUtra 25 : aise hI kailAza gAthApati bhI the / vizeSa yaha thA ki ye sAketa nagara ke . rahane vAle the, inhoMne vAraha varSa kI dIkSA paryAya pAlI aura vipulagiri para siddha hue| (sAtavAM adhyayana samApta) Chapter 7 Maxim 25 : Like this was Kailasa trader. Excepting : he was inhabitant of Saketa city, ! le practised consecration period of twelve years and want therated on Vipulagiri. [Seventh chapter concluded] AThavAM adhyayana sUtra 26 : evaM haricaMdaNe vi gAhAvaI / sAgee Nayare / vArasa vAsA pariyAo, vipule siddhe / sUtra 26 : ese hI AThaveM haricandana gAthApati bhI the / ve bhI sAketa nagara ke nivAsI the, unhoMne bhI bAraha varSa taka zramaNa dharma kA pAlana kiyA aura anta meM vipulagiri para siddha hue| (AThavAM adhyayana samApta) 6-7-8 adhyayana 209 .

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Chapter 8 Description of Haricandana trader was also as aforesaid. He was inhabitant of Saketa city. His consecration period was of twelve years and was liberated at Vipulagiri. [Eighth chapter concluded] navamAM adhyayana Maxim 26 : sUtra 27 : evaM vAta vigAhAvaI / NavaraM rAyagihe Nayare / bArasa vAsA pariyAo, vipule siddhe / sUtra 27 : isI taraha navameM vAratta gAthApati kA varNana bhI jAnanA cAhie / vizeSa yaha thA ki ye rAjagRha nagara ke rahane vAle the pAlana kara vipulagiri para siddha hue / / bAraha varSa kA cAritra ( navamAM adhyayana samApta) Chapter 9 Maxim 27 : Similar is the description of ninth trader whose name is Varatta. Excepting; he was inhabitant of Rajagrha city. His consecration period was of twelve years. He was liberated at Vipulagiri. [Ninth Chapter concluded] dasavAM adhyayana sUtra 28 : evaM sudaMsaNe vigAhAvaI / NavaraM vANiyagAme Nayare / dUipalAsae ceie, paMca vAsA pariyAo, vipule siddhe / 210. * For Private Personal Use Only antakRddazA sUtra : SaSThama varga

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sUtra 28 dasaveM sudarzana gAthApati kA varNana bhI isI prakAra samajha leveN| vizeSa yaha thA ki vANijyagrAma nagara ke bAhara dyutipalAza nAma kA udyAna thA, vahAM dIkSita hue / pAMca varSa kA nirmala cAritra pAlakara vipUlagiri para siddha hue / (dasavAM adhyayana samApta) Chapter 10 Maxim 28 : Similar is the description of Sudarsana trader. Excepting; he accepted consecration in Dyutipalasa garden which was situated outside the city Vanijyagrama. He was consecrated there and after Practising pure conduct upto five years, he was liberated at Vipulagiri. [Tenth chapter concluded] gyArahavAM adhyayana sUtra 29 : evaM puNNabhadde vi gAhAvaI / vANiyagAme Nayare / paMca vAsA pariyAo, vipule siddhe / sUtra 29 : pUrNabhadra gAthApati kA varNana bhI aise hI samajhanA cAhie / vizeSa yaha thA ki ve vANijyagrAma nagara ke rahane vAle the / pA~ca varSa kA cAritra pAlana kara ve bhI vipulAcala para siddha hue| (gyArahavAM adhyayana samApta) Chapter 11 Maxim 29 : Similar is the description of trader Purnabhadra. Excepting; he was inhabitant of city named Vanijyagrama. After Practising faultless sage-conduct upto five years he was liberated at Vipulagiri. [Eleventh chapter concluded] 10-11 adhyayana .211

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bArahavAM adhyayana sUtra 30 : evaM sumaNabhadde vi gAhAvaI / sAvatthI NayarI / bahuvAsAiM pariyAo, vipule siddhe / sUtra 30: sumanabhadra gAthApati kA varNana bhI isI prakAra samajhanA cAhie / ye zrAvastI nagarI ke nivAsI the / bahuta varSoM taka muni dharma kA pAlana kara vipulagiri para siddha hue| (bArahavA~ adhyayana samApta) Chapter 12 Maxim 30 : Similar is the description of trader Sunanabhadra. Excepting; he was inhabitant of city Srarasti. He practised sage order for many years and was liberated at Vipulagiri. [Twelfth chapter concluded] terahavAM adhyayana sUtra 31 evaM supaIDe vi gAhAvaI / sAvatthI NayarI / sattAvIsaM vAsA pariyAo, vipule siddhe / sUtra 31 : aise hI supratiSTa gAthApati kA varNana samajha lenA cAhie / ye bhI zrAvastI nagarI ke rahane vAle the, aura sattAIsa varSa taka zramaNa cAritra-pAlana kara vipulagiri para siddha hue| (terahavAM adhyayana samApta) . 212. antakRddazA sUtra : SaSThama varga

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Chapter 13 Maxim 31 : Similar is the case of trader Supratisthu. He was inhabitant of Sravasti city. After practising sagehood upto twenty seven years, he was liberated at Vipulagiri. [Thirteenth chapter concluded] caudahavA~ adhyayana sUtra 32 : evaM mehe vi gAhAvaI / rAyagihe Nayare / bahUhi~ vAsAiM pariyAo, vipule siddhe / sUtra 32 : megha gAthApati kA varNana bhI aise hI samajhanA caahiye| ye rAjagRha nagara ke nivAsI the aura bahuta varSoM taka cAritra dharma kA pAlanakara vipulagiri para siddha hue| (caudahavAM adhyayana samApta) Chapter 14 Maxim 32 : The same is the description of Megha trader. Excepting; he was inhabitant of Rajag! ha city. He practised sage conduct for many years and attained salvation at Vipulagiri. [Fourteenth chapter concluded] pandrahavAM adhyayana : atimuktakumAra sUtra 33 : ukkhevao paNNarasamassa ajjhayaNassa / 13-14 adhyayana

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evaM vayAsI-evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNaM polAsapure Nayare, sirIvaNe ujjANe / tattha NaM polAsapure Nayare vijae NAmaM rAyA hotthA / tassa NaM vijayassa raNNo sirI NAmaM devI hotthA, vaNNao / tassa NaM vijayassa raNNo putte sirIe devIe attae aimutte NAmaM kumAre hotthA sukumAle / teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre jAya sirIvaNe vihri| teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa jeTTe aMtevAsI iMdabhUI, jahA paNNattIe jAva polAsapure Nayare ucca-NIya jAva aDai / atimuktakumAra sUtra 33 : zrI jambU svAmI ne pUchA- he bhagavan ! caudaha adhyayanoM kA bhAva maiMne sunA / aba pandrahaveM adhyayana meM prabhu ne kyA bhAva kahA hai, kRpA kara batalAiye / Arya sudharmA svAmI kahate haiM-he jambU ! usa kAla, usa samaya meM polAsapura nAmaka nagara thA / vahAM zrIvana nAmaka udyAna thA / isa nagara meM vijaya nAma kA rAjA thA, unakI zrIdevI mahArAnI thI jo varNanIya thI / mahArAjA vijaya kA putra aura zrIdevI kA Atmaja "atimukta' nAma kA eka kumAra thA, jo bar3A sukumAra, sundara aura darzanIya thA / usa kAla, usa samaya, zramaNa mahAvIra ke jyeSTha ziSya indrabhUti, (unakA bhagavatI sUtra meM jaise SaSTha bhakta ke pAraNe ke lie bhagavAna se pUchakara bhikSArtha jAne kA varNana kiyA gayA hai vaise hI yahAM bhI samajhanA cAhie yAvat) usa polAsapura nagara meM choTe-bar3e kuloM meM sAmUhika bhikSA hetu bhramaNa karane lage / . 214. antakRddazA sUtra : SaSThama varga

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Maxim 33 : Chapter 15 Atimuktakumara Sri Jambu Swami asked in polite words-O Bhagawan! I have heard the subject matter of fourteen chapters. In fifteenth chapter what Bhagawana had described, please tell me. Arya Sudharma Swami began to narrate-O Jambu ! At that time and at that period, there was a city named Polasapura. There was a garden, named Srivana. King Vijaya ruled there. His queen was Sridevi. She was describable. Atimukta was their son, who was tender, beautiful and worthy to be seen. At that time and at that period Sramana Bhagawana Mahavira wandering village to village arrived there and stayed in Srivana garden. At that time and at that period, the eldest disciple of Sramana Bhagawana Mahavira, Indrabhuti (as described in Bhagavati Sutra, on the day of breaking of two days' fast he used to go for seeking alms with the permission of Bhagawana, such should be known here) began to wander in high-low-middle class houses of Polasapura city for seeking alms. sUtra 34 : imaM ca NaM aimutte kumAre pahAe jAva vibhUsie bahUhiM dAraehiM ya dAriyAhiM ya, DiMbhaehiM ya DiMbhiyAhiM ya kumAraehiM ya kumAriyAhiM ya saddhiM saMparivuDe sayAo gihAo paDiNikkhamai paDiNikkhamittA jeNeva iMdaTThANe teNeva uvAgae / tehiM bahUhiM dAraehiM ya dAriyAhiM ya DiMbhaehiM ya DiMbhiyAhiM ya kumAraehiM ya kumAriyAhiM ya saddhiM saMparivuDe abhiramamANe abhiramamANe biharai / 15vA~ adhyayana For Private Personal Use Only 215 *

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atimuktakumAra kI jijJAsA sUtra 34 : idhara atimukta kumAra snAna karake yAvat, zarIra kI vibhUSA karake bahuta se dAraka-sAmAnya lar3ake-lar3akiyoM, DiMbhaka-choTI Ayu vAle vAlaka vAlikAoM aura kumAra samAna vaya vAle kumAra kumAriyoM ke sAtha apane ghara se nikale aura nikalakara jahA~ indra sthAna yAnI krIDAsthala thA, vahAM Aye, vahAM una vAlaka-vAlikAoM ke sAtha ve vAla sulabha khela khelane lage / Curiosity of Atimuktakumara Maxim 34 : Al the same time prince Atimuktakionara ter taking hath until anointing his body, surrounded by many little hoys, girls. lads. lasses. youths-maidens came out of his house, reached Indrasthana-play ground and began to play various types of games. sUtra 35 : tae NaM bhagavaM goyame polAsapure Nayare ucca-NIya jAva aDamANe iMdaTThANassa adUrasAmaMteNaM vIIvayai / tae NaM se aimutte kumAre bhagavaM goyamaM adUrasAmaMteNaM vIIvayamANaM pAsai, pAsittA jeNeva bhagavaM goyame teNeva uvAgae / bhagavaM goyamaM evaM vayAsIke NaM bhaMte ! tubbhe, kiM vA aDaha ? tae NaM bhagavaM goyame aimuttaM kumAraM evaM vayAsI-"amhe NaM devANuppiyA ! samaNA NiggaMthA iriyAsamiyA jAva baMbhayArI ucca-NIya jAva aDAmo / " tae NaM aimutte kumAre bhagavaM goyamaM evaM vayAsI"eha NaM bhaMte ! tubbhe, jaNNaM ahaM tubbhaM bhikkhaM davAvemi" tti kaTu bhagavaM goyamaM aMgulIe giNhai ; giNhittA, jeNeva sae gihe teNeva uvAgae / antakRddazA sUtra : SaSThama varga

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citrakrama 31 : ka gautama svAmI evaM atimuktakumAra dRzya 1-baccoM ke sAtha krIr3A karate hue atimuktakumAra ne rAjamArga para gautama svAmI ko Ate dekhA to unase pUchA-Apa kauna haiM ? kisalie idhara bhramaNa kara rahe haiM ? Wan gautama svAmI ne apanA paricaya dekara kahA-maiM zuddha bhikSA ke lie idhara AyA huuN| ke dRzya 2-atimuktakumAra ne kahA-Apa bhikSA ke lie mere bhavana para pdhaarie| merI mAtA Apako bhikSA degii| aura usane gautama svAmI kI a~gulI pakar3a lii| rAjamAtA zrIdevI yaha dRzya dekhakara mugdha ho uThatI hai| usane sAmane Akara gautama svAmI kA svAgata kiyaa| (varga 6/adhya. 15) Illustration No. 31 : Gautama Swami and Atimuktakumara Scene 1. Atimuktakumara, playing with his playmates, saw Gautama Swami going on royal road, then asks him-Who are ___you? Why are you wandering? Gautama Swami after giving his identity said-1 am wandering for seeking faultless alms. Scene 2. Atimuktakumara said-For alms, please come to my palace. My mother will give you alms. And he held up the finger of Gautama Swami. Queen Sridevi becomes very much glad at this sight. She comes forward and honoured Gautama Swami. (Sec. 6/Ch. 15) antakRddazA sUtra : citra paricaya

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gautama svAmI atitaka . . . AL - AM IRCL.. . .. . " Pensatta / le LA Rames .. RRSASSMAN 31

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tae NaM sirIdevI bhagavaM goyamaM ejjamANaM pAsai, pAsittA haTTha-tuTTha jAva AsaNAo abbhuTTei, abbhuTTittA, jeNeva bhagavaM goyame teNeva uvAgayA / bhagavaM goyamaM tikyutto AyAhiNa-payAhiNaM karei, karittA vaMdai, NamaMsai, baMdittA, NamaMsittA viuleNaM asaNa-pANa-khAima-sAimeNaM paDilAbhei, jAva paDivisajjei / sUtra 35 : usa samaya bhagavAna gautama polAsapura nagara ke choTe-bar3e kuloM meM yAvat bhramaNa karate hue usa krIDA-sthala ke pAsa se jA rahe the, taba atimuktakumAra unako pAsa se jAte hue dekhakara zIghra hI bhagavAna gautama ke pAsa Aye aura unase isa prakAra volahe pUjya ! Apa kauna haiM. aura isa taraha kisalie ghUma rahe haiM ? taba bhagavAna gautama ne atimukta kumAra ko isa prakAra uttara diyA''devAnapriya ! hama zramaNa nirgrantha, IryAsamiti ke dhAraka, gupta brahmacArI haiM, aura choTe bar3e kuloM meM bhikSArtha bhramaNa karate haiN|' yaha sunakara atimukta kumAra bhagavAn gautama se isa prakAra bole- 'he bhagavan ! Apa Ao / maiM Apako bhikSA dilAtA huuN|" aisA kahakara atimukta kumAra ne bhagavAna gautama kI aMgulI pakar3I aura unako jahAM apanA ghara thA, vahAM le Aye / mahArAnI zrIdevI bhagavAna gautama ko Ate dakhakara bahuta hI prasanna huI yAvat Asana se uThakara jidhara se bhagavAna gautama A rahe the, unake sammukha AI, aura bhagavAna gautama ko tIna bAra pradakSiNA karake vaMdanA kI, namaskAra kiyA / phira vipula (zreSTha-uttama) azana-pAna-khAdima aura svAdima se pratilAbha diyA, yAvat vidhipUrvaka visarjita kiyA / Maxim 35 : At that time Reverend Gautama seeking alms from highlow-middle class families of Polasapura city was passing near that play-ground. Then watching him, passing nearby 15vA~ adhyayana .217.

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Atimuktakumara quickly came to Gautama Swami and said-O reverend sir ! who are you and why are you wandering like this? Then Reverend Gautama replied to Atinuktakumara in these sweet words-O beloved as gods ! We are sages. nonattached monks, heedful in walking and fully celebate. I am wandering in high-low-middle class families for alms. Hearing this Atimuktakumara spoke to Reverend Gautama thus-o reverend ! you please come with me so that I may get you alms. So saying he held Reverend Gautama by finger and took him to his own house. As soon as queen Sridevi saw Reverend Gautama coming to her house, she became very glad, got up from her seat, came to the Reverend Gautama circumambulated him thrice, howed down and worshipped him and then gave him best meals-food, water, eatables and dainties in plenty and respectfully saw him off. sUtra 36 : tae NaM se aimutte kumAre goyamaM evaM vayAsI-"kahi NaM bhaMte ! tuDabhe parivasaha ?" tae NaM bhagavaM goyame aimuttaM kumAraM evaM vayAsI"evaM khalu devANuppiyA ! mama dhammAyarie dhammovaesae bhagavaM mahAvIre Aigare jAva saMpAviukAme, iheva polAsapurassa Nayarassa bahiyA sirivaNe ujjANe ahApaDirUvaM uggahaM uggiNhittA saMjameNaM tavasA appANaM bhAvemANe viharai, tattha NaM amhe parivasAmo / " tae NaM se aimutte kumAre bhagavaM goyamaM evaM vayAsI-gacchAmi NaM bhaMte ! ahaM tunbhehiM saddhiM samaNaM bhagavaM mahAvIraM pAyavaMdae ? ahAsuhaM devANuppiyA ! * 218 . antakRdazA sUtra : SaSThama varga

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sUtra 36 : isake bAda bhagavAna gautama se atimuktakumAra yoM bole-he devAnupriya ! Apa kahAM rahate haiM ?' bhagavAna gautama ne atimukta kumAra ko uttara diyA- 'he devAnapriya ! mere dharmAcArya aura dharmopadezaka bhagavAna mahAvIra dharma kI Adi karane vAle yAvat mokSa ke kAmI isI polAsapura nagara ke bAhara zrIvana udyAna meM maryAdAnusAra avagraha (AjJA Adi) lekara saMyama evaM tapa se AtmA ko bhAvita kara vicarate haiM, hama vahIM rahate haiM / " taba atimukta kumAra bhagavAna gautama se isa prakAra bole-he pUjya ! kyA maiM Apake sAtha bhagavAna mahAvIra ko vaMdana karane calU~ ? zrI gautama svAmI ne kahA-he devAnupriya! jaisA tumheM sukha ho / Maxim 36 : Thereafter prince Atimuktakumara asked Reverend Gautama-O beloved as gods ! Where do you live ? Reverend Gautama answered-O beloved as gods ! My religious precepter and religious preacher Bhagawana Mahavira, promoter (beginner) of religion and desirous of attaining salvation, is staying abiding himself with restrain and austerity. He is staying here in Srivana garden. outside the city of Polasapura, after taking proper permission, we all stay there. Then Atimuktakumara said to Reverend GautamaReverend Sir ! Can I come with you to bow down to Bhagawana Mahavira ? Gautama Swami said- beloved as gods ! Do as it pleases you. sUtra 37 : tae NaM se aimutte kumAre goyameNaM saddhiM jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai ; uvAgacchittA samaNaM bhagavaM mahAvIraM tikkhutto, AyAhiNa-payAhiNaM karei, karittA vaMdai jAva pajjuvAsai / 15vA~ adhyayana .219 .

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na tae NaM bhagavaM goyame jeNeva samaNe bhagavaM mahAvIre teNeva uvAgae / jAva paDidaMsei, paDidaMsittA, saMjameNaM tavasA appANaM bhAvamANe viharai / tae NaM samaNe bhagavaM mahAvIre aimuttassa kumArassa dhammakahA / tae NaM se aimuttekumAre samaNassa bhagavao mahAvIrassa aMtie dhamma soccA Nisamma hadvatuTTha jaM NavaraMdevANuppiyA ! ammApiyaro ApucchAmi / tae NaM ahaM devANuppiyANaM aMtie jAva pavvayAmi / ahAsuhaM devANuppiyA ! mA paDibaMdhaM kareha / sUtra 37 : taba atimukta kumAra gautama svAmI ke sAtha zramaNa bhagavAna mahAvIra svAmI ke. pAsa Aye, Akara zramaNa bhagavAna mahAvIra ko tIna bAra pradakSiNA kI aura vaMdanA karake paryupAsanA karane lage / idhara gautama bhagavAna mahAvIra ke samIpa Aye aura unheM lAyA huA AhAra pAnI dikhA kara pAraNA kiyA yAvat saMyama tathA tapa se apanI AtmA ko bhAvita karate hue vicarane lage / taba zramaNa bhagavAna mahAvIra ne atimukta kumAra ko dharma kathA sunAI / dharma kathA sunakara aura use dhAraNa kara atimukta kumAra bar3e prasanna hue aura bolehe devAnupriya ! mujhe ApakI dharmadezanA bahuta hI priya aura rucikara lagI, maiM apane mAtA-pitA se pUchakara phira ApakI sevA meM zramaNa dIkSA grahaNa cAhatA huuN| bhagavAna bole-he devAnupriya! jaise tumheM sukha ho vaise karo / para dharma kArya meM pramAda mata karo / Maxim 37 : Then Atimuktakumara came to Bhagawana Mahavira with Gautama Swami, and thrice circumabulating antakRddazA sUtra : SaSTama varga .220.

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EVAR PAra S. ESH RSE:9. kadinakA rAjyAmika tIna Adeza TOO MATA / 32

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Zhong Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Le Zhong citrakrama 32 : atimuktakumAra : prabhu-darzana aura vairAgya dRzya 1-gautama svAmI ke sAtha Aye hue rAjakumAra atimuktakumAra ne bhagavAna mahAvIra kI vandanA kii| dharma upadeza sunA to usakA hRdaya - Atma-kalyANa ke lie jAgRta ho gyaa| dRzya 2-atimuktakumAra kA eka divasIya rAjyAbhiSeka, pIche mAtA-pitA khar3e haiN| Adeza pUchane para atimuktakumAra ne kahA-mere dIkSA se abhiSeka ke lie, rAjakoSa se tIna lAkha svarNa-mudrAe~ nikaalo| eka lAkha ke rajoharaNa, eka lAkha ke pAtra tathA eka lAkha svarNa-mudrA dekara nAI ko bulAo, maiM dIkSA ke lie keza-muNDana krvaauuNgaa| (varga 6/adhya. 15) 555555555555555555555555555555555555555550 Illustration No. 32 : Atimuktakumara : Seeing Bhagawana and apathy Scene 1. Coming along with Gautama Swami, prince Atimuktakumara bowed down to Bhagawana Mahavira and heard religious discourse. His heart awakened for self-welfare. Scene 2. Coronation of Atimuktakumara. Standing behind are his parents. On asking for orders Atimuktakumara said-Take out three lakh gold coins from royal treasure. Buy the holy broom (rajoharana) for one lakh, monk's utensils for one lakh and pay one lakh gold coins to barber. After being tonsured I will accept consecration. (Sec. 6/Ch. 15) 05555555555555555555556 antakRddazA sUtra : citra paricaya

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Bhagawana bowed down and worshipped and sat near the Loard. Now Gautama came to Bhagawana Mahavira, showed him the meals he had brought and then took it. He later absorbed his soul in penance and constraint. In the mean time Sramana Bhagawana Mahavira told religious discourse to Atimuktakumara. Hearing and taking to heart that discourse he became very glad and uttered O beloved as gods! Your discourse is very interesting and dear to me. It touched my heart. Taking permission of my parents I intend to enter the sage order accepting consecration at your feet. Bhagawana said-Do, as you feel happy, O beloved as gods ! but do not delay in auspicious deed. sUtra 38 : tae NaM se aimutte kumAre jeNeva ammApiyaro teNeva uvAgae; jAva pavvaittae / aimuttaM kumAraM ammApiyaro evaM kyAsI "bAle sitAba tumaM puttA ! asaMbuddhe si tumaM puttA ! kiNNaM tumaM jANAsi dhammaM ?" tae NaM se aimutte kumAre ammApiyaro evaM bayAsI - evaM khalu ahaM ammayAo, jaM ceva jANAmi, taM ceva Na jANAmi; jaM ceva Na jANAmi, taM caiva jANAmi / tae NaM taM aimuttaM kumAraM ammApiyaro evaM vayAsI "kahaM NaM tumaM puttA ! jaM caiva jANAsi taM ceva Na jANAsi, jaM cevaNa jANAsi taM caiva jANAsi ?" 15vA~ adhyayana * 221 *

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atimuktakumAra ke praznottara sUtra 38 : isake pazcAt atimukta kumAra apane mAtA-pitA ke pAsa Akara, unheM namaskAra karake bole - he mAtA-pitA ! maiMne bhagavAna ke zrImukha se dharma sunA hai, vaha mujhe atyanta priya lagA hai ataH ApakI AjJA pAkara maiM dIkSA lenA cAhatA hU~ / isa para mAtA-pitA bahuta hI udAsa hokara atimukta kumAra se isa prakAra bole - he putra ! abhI tuma bAlaka ho, asaMbuddha ( tumhArI jJAna zakti vikasita nahIM huI hai) ho / abhI dharma ko tuma kyA jAno ? atimukta kumAra ne kahA--" he mAtA - pitA ! maiM jisako jAnatA hU~, usako nahIM jAnatA aura jisako nahIM jAnatA hU~, usako jAnatA hU~ / " mAtA-pitA AzcaryapUrvaka bole- putra ! tuma jisako jAnate ho, usako nahIM jAnate aura jisako nahIM jAnate, usako jAnate ho, yaha kaise ? isakA kyA artha hai ? Question-answers between Atimuktakumara and his parents Maxim 38 : Thereafter, Atimuktakumara came to his parents, bowed down and said-I have heard the religious discourse from Bhagawana. It was very interesting to me. By your permission I intend to accept consecration. Then parents became very sad and said to Atimuktakumara- O son ! Still you are a child. Your intelligence is undeveloped. What do you know about religion ? Atimuktakumara replied-Parents! What I know, I do not know and what I do not know, I know. 222 antakRddazA sUtra : SaSThama varga

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Parents said with astonishment - Son ! What you know, you do not know and what you do not know, you know. How is it ? What is its meaning ? sUtra 39 : tae NaM se aimutte kumAre ammApiyaro evaM vayAsI - " jANAmi ahaM ammayAo ! jahA jAeNaM avassaM mariyavvaM, Na jANAmi ahaM ammayAo ! kA vA kahiM vA kahaM vA kevaccireNa vA ? Na jANAmi ahaM ammayAo ! kehiM kammAyayaNehiM jIvA Neraiya-tirikkha joNiya - maNussa - devesu uvavajjaMti, jANAmi NaM ammayAo ! jahA saehiM kammAyayaNehiM jIvA Neraiya jAva uvavajjaMti / evaM khalu ahaM ammayAo ! jaM ceva jANAmi taM ceva Na jANAmi, jaM ceva Na jANAmi taM caiva jANAmi / taM icchAmi NaM ammayAo ! tunbhehiM abbhaNuSNAe jAva pavvaittae / tae NaM aimuttaM kumAraM ammApiyaro jAhe No saMcAeMti bahUhiM AghAvaNAhiM jAya taM icchAmo te jAyA ! egadivasamavi rajjasiriM pAsettae / taNaM se aimutte kumAre ammA-piu-vayaNamaNuvattamANe tusiNIe saMciTThai / abhiseo jahA mahAbbalassa NikkhamaNaM / jAva sAmAiyamAiyAI ekkArasaaMgAI ahijjai; bahuvAsAI sAmaNNapariyAo guNarayaNaM jAva vipule siddhe / ( paNNarasaM ajjhayaNaM samattaM ) sUtra 39 : taba atimukta kumAra isa prakAra bole - he mAtA-pitA ! maiM jAnatA hU~ ki jo janmA hai, usako avazya maranA hogA, para yaha nahIM jAnatA ki kaba, kahA~ kisa prakAra aura kitane dinoM ke bAda maranA hogA / 15vA~ adhyayana For Private Personal Use Only 223

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phira maiM yaha bhI nahIM jAnatA ki jIva kina karmoM ke kAraNa naraka, tiryaMca, manuSya aura devayoni meM utpanna hote haiM, para itanA jAnatA hUM ki jIva apane hI kRta-karmoM ke kAraNa naraka yAvat devayoni meM utpanna hote haiM / isa prakAra nizcaya hI mAtA-pitA ! maiM jisako jAnatA hU~, usI ko nahIM jAnatA aura jisako nahIM jAnatA usI ko jAnatA hU~ / ataH he mAtApitA ! maiM ApakI AjJA hone para pravrajyA lenA cAhatA hU~ / atimuktakumAra ko mAtA-pitA jaba bahuta-sI yukti prayaktiyoM se samajhAne meM samartha nahIM hue, to vole-he putra ! hama eka dina ke liye tumhArI rAjya lakSmI kI zobhA dekhanA cAhate haiM / arthAt tumhArA rAjyAbhiSeka karanA cAhate haiM / aba atimukta kumAra mAtA-pitA ke vacana kA anuvartana (anusaraNa) karake mauna rahe / phira mahAbala ke samAna unakA rAjyAbhiSeka huA / phira bhagavAna ke pAsa dIkSA lekara sAmAyika Adi gyAraha aMgoM kA adhyayana kiyA / bahuta varSoM taka zramaNa cAritra kA pAlana kiyA / guNaratna tapa kA ArAdhana kiyA / yAvat vipulAcala para siddha hue / (pandrahavAM adhyayana samApta) Maxim 39 : Atimuktakumara replied-Parents ! I know that one who is born, has to die; but I do not know when, where, in what manner and after what length of time he will die. Again I do not know after what types of deeds (karmas) souls take birth in hellish, animal, human and god state; but I definitely know that souls take birth in hellish, animal, human and god state due to their own deeds (karinas). Hence it is definite; parents ! that what I know, the same l do not know and what I do not know, the same [ know. Therefore, parents ! I intend to accept consecration with your perniission. 224 ( antakRddazA sUtra : SaSThama varga

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HALMA . 1 . Manyaskewed ---SPS:.. bhagavAna ke pAsa dIkSA grahaNa NWAR KIDIO MAHARAS INGANA 5. Lac. RESEAR ANPATINATTAMANG F 33

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bha kabhaka) 5555555555550 citrakrama 33 : ke atimuktakumAra kI dIkSA-zobhAyAtrA dRzya 1-mastaka para coTI rakhakara bAkI keza muMDana kara / atimuktakumAra ne rAjamukuTa dhAraNa kiyaa| eka sahasra puruSa vAhinI ke vizAla zivikA meM eka U~ce Asana para dIkSArthI rAjakumAra baiThA hai| unakI dAhinI ora rAjamAtA zrIdevI haMsa cinhAMkita paTa zATaka lekara ke bhadrAsana para baiThI hai| bAIM tarapha pAtra-rajoharaNa Adi lekara dhAyamAtA baiThI 55555555555555555555555555555))))))))))) dRzya 2-bhagavAna mahAvIra ke samavasaraNa meM pahu~cakara kumAra ne AbharaNa alaMkAroM kA tyAga kara muniveza pahanA aura prabhu-caraNoM meM upasthita hokara saMyama dIkSA pradAna karane kI prArthanA kii| mAtA-pitA ne prabhu se prArthanA karate hue kahA-hamArA yaha atyanta priya putra saMsAra bhaya se udvigna ho gayA hai| ise ziSya rUpa meM svIkAra karane kI kRpA kiijie| (varga 6/adhya. 15) Illustration No. 33 : Consecration procession of Atimuktakumara Scene 1. Keeping only top-knot on head, tonsured Atimuktakumara wore crown. Prepared for consecration Atimuktakumara is sitting on a high seat in the palanquin, which is to be carried by one thousand men. In his right side queen Sridevi is sitting on a leisure seat, with a goose marked cloth in her hands. On left side nurture-mother is sitting taking holy broom, utensils etc., the sage-symptoms. Scene 2. Reaching the religious assembly of Bhagawana Mahavira, Atimuktakumara put off all the ornaments, royal dress etc., and put on sage-robe, approached Bhagawana and prayed for consecration. Parents said praying to Bhagawana-Our this dear son became distressed by the fear of world. Please accept him as your disciple and oblige us. (Sec. 6/Ch. 15) 45$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$ $$$$$$$ $$ $55556 646 antakRddazA sUtra : citra paricaya

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phra citrakrama 34 : atimukta muni : jala meM pAtrarUpI nAva eka bAra mahAvarSA hone para bAla-muni atimukta sthaviroM ke sAtha sthaNDila bhUmi ko gye| vahA~ barasAtI pAnI ke eka choTe nAle ko dekhakara, nAle para miTTI kI pAla bA~dhI aura apanA pAtra jala meM chor3akara harSita hokara kahane lage - yaha merI nAva taira rahI hai| bAla muni kI yaha krIr3A dekhakara sthavira zramaNa aprasanna hue aura unheM binA kahe hI bhagavAna mahAvIra ke pAsa cale aaye| ( bhagavatI sUtra 5 / 4 ke anusAra ) Illustration No. 34 : Atimukta sage: Patra (utensil) as boat in water Once it rained cats and dogs. Boy sage Atimukta went for discharging urine and stool in open ground with elder sages. In the way, seeing a rainy drain he stoppd there, checked the flow of water by clay and leaving his own utensil in water, gladfully began to say-My boat is swimming. Seeing such play of boy-sage, the elder sages became displeased and saying nothing to the boy-sage came to Bhagawana Mahavira. (According to Bhagawati Sutra 5/4) antakRddazA sUtra : citra paricaya phra For Private Personal Use Only 55 5 5 5 5 595555555955555555595555555595555555 Wan 5556

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~ ~ bAla ali atimuktAva ITE PRA MES EPALI ARA sIxn. __ RA Hin RANDA Makistani MAMpmuicemangwara - --... Chane MAHARAMPites AXC AmAS H PAR R Jan SIMP POES ATMASAN 34

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When parents could not prevail upon Atimuktakumara by various reasons and arguments, they spoke-Son ! We desire to see your royal splendour may be for even one day i.e., we want to coronate you. Then Atimuktakumara remained silent at the words of his parents. Then his anointment ceremony was celebrated like Mahabala. Then he accepted consecration in presence of Bhagawana Mahavira, studied Samayika etc., eleven holy scriptures (angas), practised sage conduct for many years and observed Gunaratna Samvatsara austerity until he was beatified on Vipulagiri. vivecana atimukta kumAra ke jIvana saMbaMdhI aMtagaDasUtra ke isa varNana ke atirikta bhagavatI sUtra ke pAMcaveM zataka, caturtha uddezaka meM muni atimukta ke jIvana kI eka ghaTanA kA bar3A sundara vivecana milatA hai / yahAM Avazyaka hone se mUla pATha kA bhAvAnuvAda diyA jA rahA hai-- zramaNa bhagavAna mahAvIra svAmI ke ziSya atimukta kumAra nAma ke zramaNa the / ve prakRti se bhadra aura vinIta the / ve atimukta kumAra zramaNa kisI dina mahAvarSA barasane para apanA rajoharaNa tathA pAtra lekara bAhara sthaMDila hetu (zauca nivRtti ke lie) gaye / jAte hue atimukta kumAra zramaNa ne mArga meM bahate hue pAnI ke eka choTe nAle ko dekhA / dekhakara unhoMne usa nAle kI miTTI kI pAla bAMdhI / isake bAda jisa prakAra nAvika apanI nAva ko pAnI meM chor3atA hai, usI taraha unhoMne bhI apane pAtra ko usa pAnI meM chor3A aura "yaha merI nAva hai, yaha merI nAva hai"-aisA kahakara pAtra ko pAnI meM tirAte hue krIDA karane lage / atimukta kumAra zramaNa ko aisA karate hue dekhakara sthavira muni unheM kahe binA hI cale Ae aura zramaNa bhagavAna mahAvIra svAmI se unhoMne pUchA bhagavan ! ApakA ziSya atimukta kumAra zramaNa kitane bhava karane ke bAda siddha hogA ? yAvat saba duHkhoM kA anta karegA ? zramaNa bhagavAna mahAvIra svAmI una sthavira muniyoM ko sambodhita karake kahane lage-he Aryo ! prakRti se bhadra yAvat prakRti se vinIta merA aMtevAsI atimukta kumAra, isI bhava meM siddha hogA yAvat sabhI du:khoM kA anta karegA / ataH he Aryo ! tuma atimukta zramaNa kI hIlanA, nindA, khiMsanA, gardA aura apamAna mata karo / kintu tuma aglAna bhAva se atimukta kumAra zramaNa ko grahaNa karo, usakI sahAyatA karo aura AhAra pAnI ke dvArA vinayapUrvaka vaiyAvRtya karo / atimukta kumAra zramaNa caramazarIrI hai aura isI bhava meM saba karmoM kA kSaya karane vAlA hai / 15yA~ adhyayana * 225.

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zramaNa bhagavAna mahAvIra svAmI dvArA yaha vRttAnta sunakara una sthavira muniyoM ne zramaNa bhagavAna mahAvIra svAmI ko vandanA namaskAra kiyA / phira ve sthavira muni atimukta kumAra zramaNa ko aglAna bhAva se svIkAra kara yAvat unakI vaiyAvRtya karane lage / Elucidation Besides this life sketch of Atimuktakumara as related in Antakrddasa Sutra, we also find one event in Bhagavati Sutra (5/4). Being interesting, necessary and important we are giving here the transliteration of original text of that episode. Disciple of Sramana Bhagawana Mahavira, was sage Atimuktakumara. He was gentle and humble by nature. Once it rained cats and dogs. As rain stopped. Atimuktakumara went for discharging stool and urine in an open land taking his holy broom and utensil with him. ( bhagavatI sUtra 5 / 4 ) pandrahavAM adhyayana samApta In the way he saw a small rivulet full of water. First of all he made the fence of clay to stop the flow of water. After that as the sailor moves his boat in water of a river, in the same way he placed his utensil on the water of that small rivulet and began to float that utensil, uttering-this is my boat, this is my boat." Thus sage Atimuktakumara began to play. Seeing sage Atimuktakumara thus playing, the aged sages, speaking nothing to him, directly approached Sramana Bhagawana Mahavira and bowing down and worshipping him, asked Bhagawan! After how many births will your disciple sage Atimuktakumara attain salvation? Bhagawana told-My disciple sage Atimuktakumara will attain liberation in this very life span and end all miseries. It is his last physical body. Therefore you must not regret, abuse and disgrace him, but serve him with decorum, help him and give assistance in food etc., Atimuktakumara is going to exhaust his all karmas and attain salvation in this very life span. Hearing all this, those aged sages bowed down and worshipped Bhagawana and then began to look after sage Atimuktakumara. 226 * (-Bhagavati Sutra 5/4) [Fifteenth Chapter concluded] antakRdazA sUtra : SaSThama varga For Private Personal Use Only

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solahavAM adhyayana sUtra 40 : ukkhevao solasamassa ajjhayaNassa / evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNaM vANArasIe NayarIe kAmamahAvaNe ceie / tattha NaM vANArasIe alakkhe NAma rAyA hotthA / teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre jAva viharai / parisA nniggyaa| tae NaM alakkhe rAyA imIse kahAe laTTe samANe haTTatuTu jahA kUNie jAva pajjuvAsai, dhammakahA / tae NaM se alakkhe rAyA samaNassa bhagavao mahAvIrassa aMtie jahA udAyaNe tahA NikkhaMte, NavaraM jeTuM puttaM rajje ahisiMcai, ekkArasa aMgAI ; bahuvAsA pariyAo ; jAva vipule siddhe / / evaM khalu jaMbU ! samaNeNaM jAva cha?massa baggassa ayamaDhe paNNatte / (iti chaTTho vaggo) sUtra 40 : Arya jambU ne kahA-he bhagavana ! pandrahaveM adhyayana kA bhAva maiMne sunA / ava solahaveM adhyayana meM prabhu ne kyA artha kahA hai ? kRpA kara vatAiye / zrI sudharmA svAmI kahate haiM-he jambU ! usa kAla, usa samaya meM vArANasI nagarI meM kAma mahAvana nAmaka udyAna thA / usa vArANasI nagarI meM alakSa nAma kA rAjA thA / usa kAla usa samaya meM zramaNa bhagavAna mahAvIra prabhu usa udyAna meM padhAre / jana pariSada prabhu-vandana ko nikalI / rAjA alakSa bhI prabhu mahAvIra ke padhArane kI bAta sunakara bahuta prasanna huA, aura koNika rAjA ke samAna vaha bhI prabhu mahAvIra kI sevA meM upAsanA karane lgaa| prabhu ne dharma kathA kahI / 16vA~ adhyayana . 227.

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taba alakSa rAjA ne zramaNa bhagavAna mahAvIra ke pAsa udAyana kI taraha zramaNa dIkSA grahaNa kI / vizeSa bAta yaha rahI ki unhoMne apane jyeSTha putra ko rAjya siMhAsana para biThAyA / gyAraha aMgoM kA adhyayana kiyA, bahuta varSoM taka zramaNa cAritra kA pAlana kiyA, anta meM vipulagiri para jAkara siddha hue| (chaThThA varga samApta) Chapter 16 Maxim 40 : Arya Jambu said-Bhagawan ! I have heard the subject matter of fifteenth chapter. What has Bhagawana described in sixteenth chapter ? Kindly tell me. Sudharma Swami began to narrate-At that time and at that period, there was a Kama Mahavana garden in Varanasi city. Alaksa was the king of Varanasi. At that time and at that period, sramana Bhagawana Mahavira arrived at that garden. Public congregation went out for bowing down to Bhagawana. King Alaksa also became glad as he heard that Bhagawana Mahavira had come and like king Konika he also began to serve and worship Bhagawana Mahavira. Bhagawana delivered religious discourse. Then like Udayana, king Alaksa accepted sage consecration, in presence of Sramana Bhagawana Mahavira. Excepting; he coronated his eldest son. Alaksa studied eleven holy scriptures (angas). practised sage conduct for many years and in the end he attained salvation on Vipulagiri. * 228 . antakRddazA sUtra : SaSTama varga

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vivecana jahA kUNie-kUNika rAjA ke samAna bhagavAna kA darzana karane AyA yaha vistRta varNana aupapAtika sUtra meM hai / vistAra antakRddazA mahimA meM dekheM / jahA udAyaNe - jaise vItabhaya nagarI kA rAjA udAyana bhagavAna ke pAsa dIkSita huaa| isI prakAra | rAjA udAyana kA varNana bhagavatI sUtra zataka 13, uddezaka 7 meM AyA hai / ( dekheM - antakRddadazA mahimA / ) Elucidation 1 Jaha Kunie-Came to see Bhagawana like king Konika. The detailed description of this can be got in Aupapatika Sutra. Readers are requested to read Antakrddasa Mahima for detailed study of this subject. 2. Jaha Udayane - as Udayana, king of Vitabhaya Patand was consecrated in presence of Bhagawana Mahavira in the same way............ Description of king Udayana can be got in Bhagavati Sutra Sataka 13 uddesaka 4. For detailed study see Antakrddasa Mahima. 16 vA~ adhyayana Ma For Private [Chapter sixteenth concluded] (Section 6 Completed) Personal Use Only 229*

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sAtavAM varga sUtra 1: jai NaM bhaMte ! sattamassa vaggassa ukvevao jAva terasa ajjhayaNA paNNattA / taM jahA naMdA tahA naMdavaI,2 naMdottara naMdaseNiyA' ceva / maruyA sumaruyA6 mahamaruyA, maruddevA ya aTThamA // 1 // / bhaddA ya subhaddA 0 ya, sujAyA'1 sumaNAiyA12 / bhUyadiNNA ya boddhavyA, seNiya-bhajjANa NAmAI // 2 // sUtra 1 : zrI jambU svAmI vole he bhagavan ! chaThe varga kA bhAva maiMne sunaa| ava sAtaveM varga kA prabhu ne kyA artha kahA hai ? Apa mujhe batAne kI kRpA kareM / zrI sudharmA svAmI sAtaveM varga ke teraha adhyayana kahe gaye haiM, jo isa prakAra haiM 1. nandA, 2. nandavatI. 3. nandottarA, 4. nandazreNikA, 5. marutA. 6. sumarutA, 7. mahAmarutA, 8. maruddevA, 9. bhadrA, 10. subhadrA, 11, sujAtA, 12, sumanAyikA, 13. bhUtadattA / ye saba rAjA zreNika kI rAniyAM thIM / | SEVENTH SECTION Maxim 1 : Jambu Swami said-Bhagawan ! I have heard attentively the subject matter of sixth section. What has Bhagawana said in Seventh Section; Kindly tell me. .230 . antakRddazA sUtra : saptama varga

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Sudharma Swami told-O Janbu ! Bhaguwana has narrated thirteen chapters in seventh section. Names of these are1. Nanda 2. Nandaati 3. Nandottara, 4. Nandasrenika, 5. Maruta O. Sunaruta 7. Mahamaruta 8. Maruddeva, 9. Bhadra, 10. Subhadra, 11. Sujata, 12. Sumanayika and 13. Bhutadatta. All these were the queens of king Srenika. sUtra 2 : jai NaM bhaMte ! sattamassa vaggassa terasa ajjhayaNA paNNattA, paDhamassa NaM bhaMte ! ajjhayaNassa samaNeNaM jAva saMpatteNaM ke aTe paNNatte ? evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNaM rAyagihe Nayare, guNasilae ceie, seNie rAyA, vaNNao / tassa NaM seNiyassa raNNo NaMdA NAmaM devI hotthA, vaNNao / sAmI samosaDhe / parisA NiggayA / tae NaM sA gaMdA devI imIse kahAe laddhaTThA samANI jAva haTTatuTThA koDuMbiyapurise saddAvei / saddAvittA jANaM durUhai ; jahA paumAvaI / jAva ekkArasa aMgAiM ahijjittA bIsaM vAsAiM pariyAo jAva siddhA / evaM terasa vi NaMdAgameNa NeyavyAo / nnikkhevo| (iti sattamo vaggo) sUtra 2 he bhagavan ! prabhu ne sAtaveM varga ke teraha adhyayana kahe haiM, to prathama adhyayana kA zramaNa bhagavAna mahAvIra ne yAvat mukti prApta prabhu ne kyA artha pharamAyA 1-13 adhyayana .231 .

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zrI sudharmA svAmI ne kahA-he jambU ! usa kAla usa samaya meM rAjagRha nAma kA nagara thA / usake bAhara guNazIlaka nAma kA udyAna thA / vahAM zreNika nAma ke rAjA rAjya karate the / usa zreNika rAjA kI naMdA nAma kI rAnI thI, jo varNana karane yogya thI / prabhu mahAvIra rAjagRha nagara ke udyAna meM padhAre / jana pariSada vaMdana karane ko gayI / usa samaya nandA devI bhagavAna ke Agamana kI khabara sunakara bahuta prasanna huI aura usane AjJAkArI sevakoM ko bulAkara dhArmika ratha lAne kI AjJA dI / padmAvatI kI taraha isane bhI dIkSA lI yAvat gyAraha aMgoM kA adhyayana kiyA / bIsa varSa taka zramaNa paryAya kA pAlana kiyA, yAvat anta meM siddha huI / isI prakAra nandavatI Adi ke sabhI adhyayana naMdA ke samAna haiM / yaha nikSepaka hai-samAna varNana samajhanA cAhie / isa prakAra he jambU ! bhagavAn ne sAtaveM varga kA yaha bhAva pharamAyA hai | (kathA anusAra yaha nandA rAnI abhayakumAra kI mAtA thii|) (sAtavAM varga samApta) Maxim 2 : Jambu Swami said, Bhagawan ! If Bhagawana mentioned thirteen chapters in seventh section then what was the subject matter of first chapter as described by Bhagawana Mahavira. Sudharma Swami told-O Jambu ! At that time and at that period there was a city named Rajagrha. At the outskirt of that city was Gunasilaka garden. King Srenika ruled there. Nanda was the queen of king Srenika. She was describable. Lord Mahavira came and stayed at the garden. Public congregation went to bow down to him. .232. antakRddazA sUtra : saptama varga

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At that time Nanda became very happy on, hearing the news that Bhagawana was staying in the garden. She called the chamberlains and ordered them to bring religious chariot. She also accepted consecration, like Padmavati, studied eleven holy scriptures (angas), practised sagehood for twenty years, and in the end became emancipated. Like this are the remaining twelve chapters Nandavati and others. They should be considered similar in description. Thus, O Jambu ! Bhagawana expressed the subject matter of Seventh Section, (According to recital queen Nanda was the mother of Abhayakumara.) [Seventh Section Completed] 1-13adhyayana 233

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aSTama varga sUtra 1: jai NaM bhaMte ! samaNeNaM jAva saMpatteNaM aTThamassa aMgassa aMtagaDadasANaM sattamassa vaggassa ayamaDhe paNNatte / aTThamassa NaM bhaMte ! vaggassa aMtagaDadasANaM samaNeNaM jAva saMpatteNaM ke aDhe paNNatte ? evaM khalu jaMbU ! samaNeNaM jAva saMpatteNaM aTThamassa vaggassa dasa ajjhayaNA paNNattA / taM jahAkAlI,sukAlI, mahAkAlI, kaNhA, sukaNhA,5 mahAkaNhA / vIrakaNhA ya boddhavyA, rAmakaNhA taheva ya // piuseNakaNhA NavamI, dasamI mahAseNakaNhA0 ya / jai NaM bhaMte ! aTThamassa vaggassa dasa ajjhayaNA paNNattA, paDhamassa NaM bhaMte ! ajjhayaNassa samaNeNaM jAva saMpatteNaM ke adve paNNatte ? sUtra 1 : zrI jambU svAmI ne pUchA-he bhagavan ! zramaNa bhagavAna mahAvIra svAmI ne sAtaveM varga ke jo bhAva pharamAye, ve Apake zrImukha se maiMne sune / kRpApUrvaka kahiye ki AThaveM varga meM prabhu ne kina bhAvoM kA pratipAdana kiyA hai ? sudharmA svAmI-he jambU ! AThaveM varga meM zramaNa bhagavAna mahAvIra svAmI ne dasa adhyayana pharamAye haiM1. kAlI 2. sukAlI, 3. mahAkAlI, 4. kRSNA, 5, sukRSNA, 6. mahAkRSNA, 7. vIrakRSNA, 8. rAmakRSNA, 9, pitRsenakRSNA, aura 10. mahAsenakRSNA / jambU svAmI ne pUchA-he bhagavan ! bhagavAna ne AThaveM varga ke dasa adhyayana pharamAye haiM, to prathama adhyayana ke kyA bhAva paramAye haiM ? kRpAkara batAie / antakRddazA sUtra : aSTama varga . 234.

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| EIGHTH SECTION Maxim 1: Sri Jambu Swami asked-O Bhagawan ! I have heard from you the subject matter of seventh section as described by Srainana Bhagawana Mahavira. Now please tell the subject matter as expressed by Bhagawana in eighth section. Sri Sudharma Swami told-OJambit ! In eighth section Sramana Bhagawana Mahavira described ten chapters. Names of these are1. Kali, 2. Sukali, 3. Mahakali, 4. Krsna, 5. Sukrsna 6. Mahakrsna, 7. Virakrsna 8. Ramakrsna, 9. Pitr senaky sna and 10. Mahasenakr sna. Jambu Swami asked-If Bhagawana described ten chapters in eighth section then what had he told in first chapter ? Kindly tell me. prathama adhyayana sUtra 2 : evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNaM caMpA NAmaM NayarI hotthA, puNNabhadde ceie| tattha NaM campAe NayarIe koNie rAyA vnnnno| tattha NaM caMpAe nayarIe seNiyassa raNNo bhajjA; koNiyassa raNNo cullamAuyA kAlI NAmaM devI hotthA, vnnnno| jahA gaMdA sAmAiyamAiyAI ekkArasaaMgAI ahijjai, bahUhiM cauttha chaTThaTThamehiM jAva appANaM bhAvemANe viharai / sUtra 2 : zrI sudharmA svAmI ne kahA-usa kAla, usa samaya meM campA nAmaka nagarI thI, pUrNabhadra nAmaka yakSAyatana thA / koNika rAjA kA zAsana cala rahA prathama adhyayana .235 .

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thA / zreNika mahArAja kI bhAryA evaM koNika mahArAja kI choTI mAtA kAlI nAmaka rAnI thI / nandA ke samAna usane dIkSA grahaNa kI / sAmAyika Adi (chaha AvazyakoM ke sAtha) gyAraha aMgoM kA adhyayana kiyA evaM upavAsa, belA, telA Adi vividha tapasyAoM se AtmA ko bhAvita karatI huI vicarane lagI / Chapter 1 Maxim 2: Sudharma Swami told-O Jambu ! At that time and at that period, there was a city named Campa, a sanctuary of Purnabhadra deity, King Konika was ruling. There was a queen named Kali, consort of king Srenika and younger step mother of king Konika. She accepted consecration, like queen Nanda. She studied Samayika (containing six necessary section) etc., eleven holy scriptures (angas) and began to wander engrossing her soul with one day fast, two days' fast, three days' fast, etc. and various types of penances. vivecana nandA rAnI Adi ke varNana meM rAjagRha nagarI tathA rAjA zreNika kA ullekha hai aura yahAM para campA nagarI tathA koNika rAjA kA / isase patA calatA hai ki kAlI Adi kA yaha varNana rAjA zreNika ke dehAvasAna ke pazcAt pitR-zokagrasta rAjA koNika ne rAjagRha ko chor3akara campAnagarI ko apanI rAjadhAnI banAI, usake bAda kA hai / kAlI Adi dasoM rAniyoM ko vairAgya utpanna hone ke pIche jo ghaTanA ghaTI, vaha nirayAvalikA sUtrAnusAra isa prakAra hai magadhezvara zreNika ne apane jIvana kAla meM, celanA ke laghu putra halla aura vihalla kumAra ko devanAmI hAra aura siMcAnaka hAthI upahAra ke rUpa meM diye the / ve kumAra apane antaHpura ke sAtha ina antakRdazA sUtra : aSTama varga

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donoM vastuoM kA upabhoga karate hue Ananda se raha rahe the / campA ke nivAsI unake sukhI jIvana, tathA hAra aura hAthI ke upabhoga kI prazaMsA karate rahate the ki 'halla, vihalnakumAra vAstava meM rAjya lakSmI kA sukha bhoga rahe haiM / rAjA koNika to sirpha rAjya kA bhAra DhotA hai, koNika kI paTarAnI padmAvatI ne janatA kI vAta ko sunakara mahArAja koNika se nivedana kiyA- ye donoM vastue~ hAra va hAthI to rAjacinha haiM ataH Apako zobhA detI haiM / ' koNika ne uttara diyA-'pitAjI ne ye mere choTe bhAiyoM ko upahAra rUpa meM dI haiM, ye unase mAMganA ucita nahIM hai / ' parantu paTarAnI ke ati Agraha se rAjA koNika ne vivaza hokara halla vihalla kumAra ko ina donoM vastuoM ko lauTAne ke liye AjJA de dii| halna-vihallakumAra ne namratA se uttara diyA ki-baMdhu ! agara Apa inake badale hamako rAjya kA eka bhAga deveM to hama inako Apako de sakate haiM / rAjA koNika ne rAjya kA baMTavArA karane se iMkAra kara diyA, aura balapUrvaka hAra-hAthI lenA cAhA / halla-vihallakumAra ko koNika ke vicAroM kA patA cala gayA / tava ve apane parivAra, senA, koSa, hAra aura hAthI sahita cupacApa apane nAnA ceTaka rAjA ke pAsa cale gaye / koNika ko halla-vihallakumAra ke cupacApa campA se cale jAne kI vArtA jJAta hone para bahuta kodha AyA / usane apane nAnA rAjA ceTaka ko hAra, hAthI sahita halna vihallakumAra ko lauTAne ke liye sandeza bhejA / ceTaka rAjA nyAya kA pakSadhara thA, usane javAba diyA ki ve usakI bAta tava mAnane ko sahamata haiM, java vaha halla-vihallakumAra ko apanA AdhA rAjya de deveM / isa zarta ko amAnya karake rAjA koNika ne ceTaka rAjA kI nagarI vaizAlI para AkramaNa kara diyA / koNika nRpa ke sAtha usake dasa vimAtA-putra bhAI kAlikumAra Adi senApati ke rUpa meM yuddha ke maidAna meM Aye / bhayaMkara nara-saMhAra huA / ve dasoM senApati ceTaka rAjA ke vANoM se kAla ke grAsa ho gaye / isa bIca bhagavAna mahAvIra kA campAnagarI.meM samavazaraNa huA / kAlI Adi dasoM hI mahArAniyoM ne bhagavAna se pUchA-ve apane putroM kA yuddha se lauTane para mu~ha dekha sakeMgI yA nahIM ? prabhu ne unake yuddha meM kAma Ane kI bAta batAI / isa para ve sabhI dasoM rAniyAM saMsAra kI asAratA ko samajhakara virakta huIM aura dIkSita ho gaI / Elucidation In the description of queen Nanda etc., the names of king Srenika and Rajagrha city are given and here Campa city and king Konika are referred. It prathama adhyayana . 237 .

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clearly shows that this description of queen Kali etc., is after the death of king Srenika. Being in sorrow at the death of his father Srenika, King Komika left Rajagrha and made Campu his capital. So these episodes of queens Kali etc., happened after the death of king Srenika. The event which excited the apathy of Kali etc., according to Nirayavaliku Sutra, is as follows Monarch of Magadha, King Srenika, in his life time, had given two valuab.e things as gift-1. Necklace given by god (Deranami hara) and 2. elepha.. Sincanaka or Secaraka, to the two younger sons, named Halla and Vihalla born of queen Celanu. Both princes, enjoining these things, with their harems, were living in pleasure. The inhabitants of Campa city used to praise their happy life, necklace and elephant, saying that-verily Halla and Vihalla Kumaras are enjoying the royality (rajya-laksmi), king Konika is only bearing the burden of kingdom. Padmavati, the chief queen of Konika heard these views of public then she requested her husband king Koniku-Necklace and elephant-boti are the signs of kingdom, therefore, these are for you only. Konika replied-My father had given these two valuable things-Necklace and elephant-to my younger brothers, so it is not proper to ask these things from them. But chief queen Padmavati insisted then under compulsion, Koniku ordered his younger brothers to return that necklace and elephant. Princes Halla and Vihalla gave a polite answer-Elder brother ! If you want to take these things, then please give us a part of kingdom. Konika denied the division of kingdom, and tried to take Necklace and elephant by force. Halla-Vihalla knew the scheme of Konika. Then they stealthily ran away to their maternal grandfather king Cetuka taking with them all their army, treasure, seraglio, necklace and elephant. When Konika came to know that Halla-Vihalla had stealthily run away from Campa city then he was filled with wrath. He had sent message to his maternal grand father to send back princes Halla-Vihalla with divine necklace and Sincanaka elephant. Cetaka was a just man. He replied that if Konika gives half of his kingdom to princes Halla and Vihalla then he could accept the proposal. Denying this proposed Konika attacked Vaisali capital city of Cetaka. With king Konika his ten step brothers Kalikumara etc., came as army-commanders in battle field. Millions of men were killed these ten brothers were killed by the arrows of Cetaka. R3C . antakRdadazA sUtra : aSTama varga

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During this period Bhagawana arrived at Campu city. All the queens Kali and others asked Bhagawana-Can we see the faces of our sons, when they return from battle field or not? The Lord told that their sons had died in war. Hearing this all the ten queens thought that life is momentary, so disinclined to world, became consecrated. sUtra 3 : tae NaM sA kAlI ajjA aNNayA kayAI jeNeva anjacaMdaNA ajjA teNeva uvAgayA; uvAgacchittA evaM vayAsI-icchAmi NaM ajjAo ! tuDabhehi abbhanuNNAyA samANI rayaNAvaliM tavokammaM uvasaMpajjittANaM viharittae / "ahAsuhaM devANuppiyA ! mA paDibaMdhaM kareha / " tae NaM sA kAlI ajjA ajjacaMdaNAe abbhanuNNAyA samANI rayaNAvaliM tavokammaM uvasaMpajjittA NaM viharai / kAlI AryA kA ratnAvalI tapa eka bAra kAlI AryA ne AryA candanabAlA ke pAsa Akara vaMdanA namaskAra karake isa prakAra nivedana kiyAhe Arye ! ApakI AjJA prApta hone para maiM ratnAvalI nAmaka tapa ko aMgIkAra karake vicaranA cAhatI hU~ / sAdhvI pramukhA candanavAlAjI ne anujJA pradAna karate hue kahA-devAnupriye ! jaisA sukha ho vaisA karo, vilamba mata karo / taba AjJA prApta kara AryA kAlI ne ratnAvalI nAmaka tapa vizeSa kI isa prakAra ArAdhanA kIRatnavali Penance of Arya Kali Maxim 3 : Once Arya Kali approached Arya Candanabala, Bowing down and worshipping her, she requested-O Arve ! I intend to accept Ratnavali penance, if you permit me. prathama adhyayana .239 .

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Chief nun Candanabala permitting Arya Kali said-O beloved as gods ! Do as you please; but do not make any delay in auspicious deeds. Getting permission Arya Kali propiliated Ratnavali penance in this waysUtra 4 : taM jahAcautthaM karei, karittA sabakAmaguNiyaM pArei, pArittA chaTuM karei, karittA savyakAmaguNiyaM pArei, pArittA aTThamaM karei, karittA savvakAmaguNiyaM pArei, pArittA aTThachaTThAI karei, karittA savvakAmaguNiyaM pArei, pArittA, cautthaM karei karittA savvakAmaguNiyaM pArei, pArittA chaTuM karei, karittA savvakAmaguNiyaM pArei, pArittA, aTThamaM karei, karittA savvakAmaguNiyaM pArei, pArittA dasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA duvAlasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA coddasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA solasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA aTThArasamaM karei, karittA sabakAmaguNiyaM pArei, pArittA vIsaimaM karei, karittA savvakAmaguNiyaM pArei, pArittA bAvIsaimaM karei, karittA savyakAmuNiyaM pArei, pArittA cauvIsaimaM karei, karittA savvakAmaguNiyaM pArei, pArittA chabbIsaimaM karei, karittA savvakAmaguNiyaM pArei, .240. antakRddazA sUtra : aSTama varga

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pArittA aTThAvIsaimaM karei, karittA savvakAmaguNiyaM pArei, pArittA tIsaimaM karei karittA savvakAmaguNiyaM pArei, pArittA battIsaimaM karei, karittA savvakAmaguNiyaM pArei, pArittA cottIsaimaM karei, karittA savvakAmaguNiyaM pArei, pArittA cottIsaM chaTThAI karei, karittA savvakAmaguNiyaM pArei, pArittA cottIsaimaM karei, karittA savyakAmaguNiyaM pArei, pArittA battIsaimaM karei, karittA savyakAmaguNiyaM pArei, pArittA tIsaimaM karei, karittA savvakAmaguNiyaM pArei, pArittA aTThAvIsaimaM karei, karittA savyakAmaguNiyaM pArei, pArittA chabbIsaimaM karei, karittA savvakAmaguNiyaM pArei, pArittA cauvIsaimaM karei, karittA sabakAmaguNiyaM pArei, pArittA bAbIsaimaM karei, karittA savvakAmaguNiyaM pArei, pArittA vIsaimaM karei, karittA savvakAmaguNiyaM pArei, pArittA aTThArasamaM karei, karittA savyakAmaguNiyaM pArei, pArittA solasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA coddasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA bArasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA dasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA aTThamaM karei karittA sabakAmaguNiyaM pArei, pArittA chaTuM karei, karittA savvakAmaguNiyaM pArei, pArittA cautthaM karei, karittA savvakAmaguNiyaM pArei, prathama adhyayana 241.

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pArittA achaTTAI karei, karittA savvakAmaguNiyaM pArei pArittA amaM karei, karittA savvakAmaguNiyaM pArei, pArittA chuTTa karei, karittA savvakAmaguNiyaM pArei, pArittA cautthaM karei, karittA savvakAmaguNiyaM pArei / evaM khalu sArayaNAvalIe tavokammassa paDhamA parivADI, egeNaM saMvacchareNaM tihiM mAsehiM bAvIsAe ya ahorattehiM ahAsutaM jAva ArAhiyA bhavai / sUtra 4 : upavAsa (caturtha bhakta) kiyA, karake sarvakAma guNayukta (vigaya sahita) pAraNA kiyA / pAraNA karake, belA (SaSTha bhakta) kiyA, phira pAraNA kiyA / pAraNA karake telA (aSTama bhakta) kiyA, phira pAraNA kiyA / pAraNA karake, ATha bele kiye, phira pAraNA kiyA / pAraNA karake, upavAsa kiyA, phira pAraNA kiyA / pAraNA karake, belA kiyA, phira pAraNA kiyA / pAraNA karake telA kiyA, phira pAraNA kiyA / pAraNA karake, (dazama) colA kiyA, phira pAraNA kiyA / pAraNA karake ( dvAdazama) paMcolA kiyA, phira pAraNA kiyA / pAraNA karake, chaha dina kA upavAsa ( caturdaza bhakta) kiye, phira pAraNA kiyA / pAraNA karake sAta dina kA upavAsa kiyA phira pAraNA kiyA / pAraNA karake, ATha upavAsa kiye, phira pAraNA kiyA / pAraNA karake, nava upavAsa kiye, phira pAraNA kiyA / pAraNA karake, daza upavAsa kiye, punaH pAraNA kiyA / pAraNA karake, gyAraha upavAsa kiye, punaH pAraNA kiyA / pAraNA karake, vAraha upavAsa kiye, punaH pAraNA kiyA / pAraNA karake, teraha upavAsa kiye, punaH pAraNA kiyA / pAraNA karake, caudaha upavAsa kiye, punaH pAraNA kiyA / pAraNA karake, pandraha upavAsa kiye, punaH pAraNA kiyA | pAraNA karake, solaha dina kA upavAsa kiyA. ( cauMtIsa bhakta) punaH pAraNA kiyA / pAraNA karake cauMtIsa bele kiye, phira pAraNAM kiyA ! pAraNA karake punaH solaha dina kA upavAsa (cauMtIsa bhakta) kiye, punaH pAraNA kiyA / pAraNA karake, pandraha upavAsa kiye, phira pAraNA kiyA / pAraNA karake caudaha upavAsa kiye, pAraNA kiyA / pAraNA karake antakRddazA sUtra : aSTama varga 242

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teraha upavAsa kiye, phira pAraNA kiyA / pAraNA karake, vAraha upavAsa kiye, phira pAraNA kiyA / pAraNA karake, gyAraha upavAsa kiye, phira pAraNA kiyA / pAraNA karake, dasa upavAsa kiye, phira pAraNA kiyA / pAraNA karake, nava upavAsa kiye, phira pAraNA kiyA / pAraNA karake, ATha upavAsa kiye, phira pAraNA kiyA / pAraNA karake, sAta upavAsa kiye, phira pAraNA kiyA / pAraNA karake chaha upavAsa kiye, phira pAraNA kiyA / pAraNA karake, paMcolA kiyA, phira pAraNA kiyA / pAraNA karake, colA kiyA, pAraNA kiyA, karake, telA kiyA, phira pAraNA kiyA / pAraNA karake belA kiyA phira pAraNA kiyA / pAraNA karake, upavAsa kiyA, phira pAraNA kiyA / karake ATha bele kiye, phira pAraNA kiyA / pAraNA karake telA kiyA, phira pAraNA kiyA, karake belA kiyA, phira pAraNA kiyA / pAraNA karake, upavAsa kiyA, aura pazcAt sarvakAma guNayukta pAraNA kiyA / isa prakAra kAlI AryA ne ratnAvalI tapa kI eka paripATI (lar3I) kI ArAdhanA kI / ratnAvalI tapa kI yaha eka paripATI eka varSa, tIna mahIne aura bAIsa dina meM pUrNa hotI hai / (isa paripATI meM tIna sau caurAsI dina tapasyA ke aura aTThAsI dina pAraNA ke hote haiM / isa prakAra kula cAra sau vahattara dina hote haiM / ) Maxim 4: She fasted upto four meals i.e. one day fast; broke it with all kinds of meals (with hutter sweets etc..); then iwo days' fast, broke it and took meal; then three day's fast, took meals: eight two days's fast, took meals; then one day fast, took meals; then two days' fast took meals; three days' fast. took meals; four days' fast. took meals: five davs' fast. took meals: six davs' fast. took meals: seven dars' fast. took meals; eight days' fast, took meals: nine lays' fast. took meals; ten days' fast, took meals; eleven days' fast, took meals, twelve days' fast, took meals; thirteen days' fast, took meals; fourteen days' fast. took meals: fifteen days' fast, took meals: sixteen days' fast, took meals; and prathama adhyayana

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then she practised thirtyfour two days' fast, took meals after each fast and then sixteen days' fast, took meals; fifteen days' fast, took meals: fourteen days' fast, took meals; thirteen days' fast, took meals; twelve days' fast, took meals, eleven days' fast, took meals; ten days' fast, took meals; nine days: fast, took meals; eight days' fast, took meals; seven days' fast, took meals; six days' fast, took meals; five days' fast, took meals; four days' fast, took meals; three days' fast, took meals; two days' fast, took meals, one day fast, took meals; eight two days' fast, took meals; after each fast three days' fast, took meals; two days' fast, took meals; one day fast and then took meals of all the four types according to her desire and need. Thus Arya Kali completed one series of Ratnavali penance. This one series of Ratnavali penance took one year, three months and twentytwo days to complete. In this series there were three hundred eightyfour days of penance and eightyeight days of taking meal. sUtra 5 : tayANaMtaraM ca NaM doccAe parivADie cautthaM karei, karittA vigaivajjaM pArei, pArittA chaTuM karei, karittA vigaivajjaM pArei, evaM jahA paDhamAe parivADIe tahA bIyAe vi, NavaraM savvattha pAraNagae vigaivajjaM pArei, jAva ArAhiyA bhavai / tayANaMtaraM ca NaM taccAe parivADIe cautthaM karei, karittA alevADaM pArei sesaM taheva / evaM cautthA parivADI, NavaraM savvattha pAraNAe AyaMbilaM pArei / sesaM taM ceva / .244. antakRddazA sUtra : aSTama varga

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paDhamammi savyakAmapAraNayaM, bIiyae vigaivajjaM / taiyammi alevADaM, AyaMbilao cautthammi // tae NaM sA kAlI ajjA rayaNAvaliM tavokammaM paMcahiM saMvaccharehiM dohiM ya mAsehiM aTThAvIsAe ya divasehiM ahAsuttaM jAva ArAhittA jeNeva ajjacaMdaNA ajjA teNeva uvAgayA, uvAgacchittA ajjacaMdaNaM vaMdai, NamaMsai; vaMdittA, NamaMsittA bahUhiM cauttha chaTThaTTama dasama-duvAlasehi tavokammehi appANaM bhAvamANI viharai / sUtra 5 : isake bAda kAlI AryA ne ratnAvalI tapa kI dUsarI paripATI prArambha kI / unhoMne pahale upavAsa kiyA, upavAsa kA pAraNA vigaya rahita arthAt dUdha, dahI, ghI, tela aura mIThA ina pAMcoM vigayoM ko chor3ate hue kiyA / isa prakAra upavAsa kA pAraNA karake belA kiyA, pAraNA kiyA / isa dUsarI paripATI ke sabhI pAraNoM meM pAMcoM vigayoM kA tyAga rakhA / isa prakAra pahalI paripATI ke samAna hI isa dUsarI paripATI kA ArAdhana kiyA jAtA hai / vizeSatA yahI hai ki pAraNoM meM vigayoM kA sevana varjita rahatA hai / bAkI tapasyA kA krama eka samAna hI hai / isake pazcAt tIsarI paripATI meM vaha kAlI AryA upavAsa karatI hai, aura lepa rahita pAraNA karatI hai / zeSa pahale ke samAna hai / aise hI kAlI AryA ne cauthI paripATI kI ArAdhanA kI / isameM vizeSatA yaha hai ki pAraNe ke dina Ayambila karatI hai| zeSa usI prakAra hai / (dekhie cArTa naM. 2) gAthArtha-prathama paripATI meM sarvakAmaguNayukta evaM dUsarI meM vigaya rahita pAraNA kiyA / tIsarI meM lepa rahita aura cauthI paripATI meM AyaMbila se pAraNA kiyA / isa bhAMti kAlI AryA ne saMpUrNa ratnAvalI tapa kI ArAdhanA kI / isameM pA~ca varSa do mahIne aura aTThAIsa dinoM kA samaya lagA / tapa ArAdhana karane ke pazcAt jahA~ AryA caMdanA thI, vahA~ AI aura AryA candanA ko vandana namaskAra kiyA / prathama adhyayana .245 .

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tadanantara bahuta se upavAsa, bele, tele, colA, paMcolA Adi tapa se apana AtmA ko bhAvita karatI huI vicarane lagI / Maxim 5 : After that Arya Kali began the second series of Ratnavali penance. She observed one day fast, breaking one day fast penance she took meals devoid of milk, curd, ghee, oil and sweet-vigayas. After that she observed two days' fast and then took meals without all the five vigayas and so on. In this second series she avoided all the five vigayas. Thus second series she observed like first series. Excepting; vigayas were not taken. The order of penance is the same as that of first series. After this Kali Arya observed third series of fast. In it took she meals without smearing of vigayas. All else was same as first series. She also practised fourth series. In this on the day she took meals, she practised ayambila penance. Rest is the same. (See Table 2) Meaning of Couplet-In the first series all types of meals according to desire and need. In the second taking meals devoid of vigayas. In the third taking meals even without smearing of vigayas; and in the fourth observing of Ayambila in stead of meal taking. Thus Kali Arya propiliated complete Ratnavali penance. It took five years, two months and twentyeight days to perform. After practising this penance in due order, she came to Arya Candana and bowed down and woshipped her. Thereafter Kali Arya began to wander engrossed her soul in various kinds of fast penances like-one day, two days', three days', four days', five days' etc. LET & : tae NaM sA kAlI ajjA teNaM orAleNaM tavokammeNaM sukkA jAva dhamaNisaMtayA jAyA yAvi hotthA / se jahA NAmAe iMgAla sagaDI vA jAva * 28EUR . antakRddazA sUtra : aSTama varga

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suhuya huyAsaNe iva bhAsarAsipalicchaNNA taveNaM teeNaM tava teyasirIe aI aIva uvasobhemANI ciTThai / kAlI AryA kI antima sAdhanA sUtra 6 : itanI tapasyA karane ke bAda kAlI AryA usa kaThora ghora tapasyA se sUkha gaI, mAMsa sUkhakara usakI naseM pratyakSa sApha dikhane lagIM / arthAt usake zarIra kA rakta-mAMsa prAyaH sUkha gayA, sirpha haDDiyoM kA DhAMcA mAtra raha gayA / jaise koyale se bharI gAr3I meM calate samaya AvAja nikalatI hai, vaise uThate-baiThate, calate-phirate kAlI AryA kI haDDiyA~ bhI kar3akar3a bolane lagIM / phira bhI homa kI huI agni ke samAna evaM bhasma se DhakI huI Aga jaise bhItara se prajvalita rahatI hai vaise tapasyA ke teja kI zobhA se AryA kAlI kA zarIra atyanta zobhAyamAna ho rahA thA / Last Propiliation of Kali Arya Maxim 6 : Due to these hard and rigorous penances Kali Arya became lean and thin. Her veins became visible clearlymeaning blood and flesh of her body had dried up and her body was reduced to skeleton of bones only. As the cart full of coal makes sound while moving, so was the position of her body. Moving, sitting, standing, her bones made the sound of cracking, i.e., khada-khada still then, as the sacrificial fire, and fire covered by ashes, remains burning inside; so by the flames of penance the body of Arya Kali was full of lustre. sUtra 7 : tae NaM tIse kAlIe ajjAe aNNayA kayAI puvvarattAvarattakAle ayamajjhathie / jahA khaMdayassa ciMtA jAva atthi uTThANe kamme, bala vIrie, purisakkAra- parakkame, saddhA dhiI saMvege vA tAva me seyaM kallaM prathama adhyayana For Private Personal Use Only 247

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jAva jalaMte ajjacaMdaNaM ajjaM ApucchittA ajja caMdaNAe ajjAe abbhaNuNNAyAe samANIe saMlehaNA jhUsaNA jhUsiyAe bhatta-pANapaDiyAikkhiyAe kAlaM aNavakaMkhamANIe viharittae tti kaTu evaM saMpehei, saMpehittA kallaM jeNeva ajjacaMdaNA ajjA teNeva uvAgacchai, uvAgacchittA ajjacaMdaNaM ajaM vaMdai NamaMsai, vaMdittA NamaMsittA evaM vayAsIicchAmi NaM ajjAo ! tubbhehiM abbhaNuNNAyA samANI saMlehaNA jAva viharittae / ahA suhaM devANuppiyA ! mA paDibaMdhaM kareha / tao kAlI ajjA ajjacaMdaNAe ajjAe abbhaNuNNAyA samANI saMlehaNA jhUsaNA jhUsiyA jAva viharai / sA kAlI ajjA ajjacaMdaNAe ajjAe aMtie sAmAiyamAiyAI ekkArasaaMgAI ahijjittA bahupaDipuNNAiM aTTha saMvaccharAI sAmaNNapariyAgaM pAuNittA mAsiyAe saMlehaNAe appANaM jhUsittA saTuiM bhattAI aNasaNAe chedittA jassaTTAe kIrai NaggabhAve jAva carimussAsaNIsAsehiM siddhA / (paDhamaM ajjhayaNaM) sUtra 7: phira kisI dina rAtri ke pichale prahara meM kAlI AryA ke hRdaya meM skandaka muni ke samAna isa prakAra vicAra utpanna huA-'isa kaThora tapa sAdhanA ke kAraNa merA zarIra atyanta kRza ho gayA hai, tathApi jaba taka mere isa zarIra meM utthAna (uThane baiThane kI zakti) karma, (saMyama kriyAeM karane kI kSamatA) bala, vIrya (jIvanI zakti) aura puruSAkAra (puruSArtha-adIna bhAvanA) parAkrama hai, mana meM zraddhA, dhairya evaM vairAgya hai, taba taka mere liye ucita hai ki kala sUryodaya hone ke pazcAt maiM candanA AryA ko pUchakara unakI AjJA prApta hone para saMlekhanA jhUsaNA kA sevana karatI huI bhaktapAna kA .248 . antakRddazA sUtra : aSTama varga

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tyAga karake mRtyu ko nahIM cAhatI huI arthAt jIvana aura maraNa kI icchA se rahita niSkAma vicaraNa karU~ / aisA socakara vaha agale dina sUryodaya hote hI jahA~ AryA candanA thI, vahAM AI aura AryA candanA ko vandanA namaskAra kara isa prakAra bolIhe Arye ! ApakI AjJA ho to maiM saMlekhaNA-jhUsaNA karate hue vicaranA cAhatI huuN| AryA candanA ne kahA he devAnupriye ! jaisA tumhe sukha ho, vaisA karo / satkArya sAdhana meM vilamba mata karo / taba AryA candanA kI AjJA pAkara kAlI AryA saMlekhanA-jhUsaNA karatI huI vicarane lgii| kAlI AryA ne AryA candanA ke pAsa sAmAyika Adi gyAraha aMgoM kA adhyayana kiyA thA aura pUre ATha varSa taka cAritra dharma kA pAlana karake eka mAsa kI saMlekhanA se AtmA ko jhUSita (karma rahita, nirmala banAkara) kara, sATha bhakta kA anazana pUrNa kara, jisa hetu se saMyama grahaNa kiyA thA usI nirmamatva bhAva (nagna bhAvaM) se usako antima zvAsocchvAsa taka pUrNa karake vaha kAlI AryA siddha-buddha aura mukta ho gii| (prathama adhyayana samApta) Maxim 7 : Again, any day, like monk Skandaka, these thoughts arose in the mind of Arya Kali-Though my body has become lean, thin and reduced, yet, until, in my body are utthana, karma, bala, virya, purusakara and parakraina; faith, steadiness and detachment in mind; it would be proper for me that the next day after sun rise I should go to Arya Candana and taking her permission accept samthara, renounce food, water and every kind of meals, not wishing death (becoming devoid of the wish of life and death), fix myself in soul virtues. --prathama adhyayana .249.

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Thinking thus, next day as the sun rose Arya Kali approached Arya Candana, Bowing down and worshipping her she said "O arye ! If you allow me, I want to accept samlekhanaJhusana. Arya Candana allowing her request, said: O beloved as gods! Do as you feel happy; but do not delay in auspicious deeds. Getting permission of Arya Candana, Arya Kali accepted last penance of fast-starvation and emancipation (samlekhana-jhusana). Arya Kali had learnt Samayika etc., eleven holy scriptures (angas) from arya Candana ( before ) and completed eight years of sage-conduct period. She emaciated (exhausting all karma, making her soul pure), by cutting off sixty meals and accepting restrain. With her last breath, she became beatified, emancipated and ended all miseries. [N. B. Please see the chart of Ratnavali penance.] [First chapter concluded] dvitIya adhyayana sukAlI AryA : kanakAvalI tapa sUtra 8 : ukkhevao bIyassa ajjhayaNassa / evaM khalu jaMbU ! teNaM kAleNaM teNaM samaeNaM caMpA NAmaM NayarI, ceie, koNi rAyA / tattha NaM seNiyassa raNNo bhajjA koNiyassa raNNo cullamAuyA sukAlI maM devI hotthA | 250 puNa antakRddazA sUtra : aSTama varga

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jahA kAlI tahA sukAlI vi NikkhaMtA jAva bahUhiM cauttha jAva appANaM bhAvamANI viharai / tae NaM sA sukAlI ajjA aNNayA kayAiM jeNeva ajjacaMdaNA ajjA jAva "icchAmi NaM ajjAo tubbhehiM anbhaNuNNAyA samANI kaNagAvalI tabokamma uvasaMpajjittANaM vihritte|" evaM jahA rayaNAvalI tahA kaNagAvalI vi, NavaraM tisu ThANesu aTThamAI karei, jahA rayaNAvalIe chaTThAI / ekkAe parivADIe saMvaccharo, paMcamAsA bArasa ya ahorattA / cauNDaM paMca parisA Nava mAsA aTThArasa divasA / sesaM taheva, NavavAsA pariyAo / jAva siddhA / sUtra 8: dUsare adhyayana kA utkSepaka isa prakAra haiArya jambU svAmI ne kahA-he bhagavan ! AThaveM varga ke dUsare adhyayana meM prabhu mahAvIra ne kyA bhAva pharamAye haiM ? kRpayA batAiye / zrI sudharmA svAmI ne kahA-he jambU ! usa kAla usa samaya meM campA nAma kI nagarI thI, vahAM pUrNabhadra udyAna (caitya) thA, koNika nAma kA rAjA vahAM rAjya karatA thA / usa nagarI meM zreNika rAjA kI rAnI aura koNika rAjA kI choTI mAtA sukAlI nAma kI devI thI / kAlI kI taraha sukAlI bhI vairAgya prApta kara pravrajita huI aura bahuta se upavAsa Adi tapa se AtmA ko bhAvita karatI huI vicarane lgii| phira vaha sukAlI AryA anyadA kisI dina AryA candanA ke pAsa Akara isa prakAra bolI- 'he Arye ! ApakI AjJA hone para maiM kanakAvalI tapa ko aMgIkAra karake vicaranA cAhatI hU~ / " mahAsatI AryA candanA kI AjJA pAkara sukAlI AryA ne ratnAvalI tapa ke samAna kanakAvalI tapa kI ArAdhanA kI / vizeSatA isameM yaha thI ki tInoM sthAnoM para aSTama-tele kiye, jabaki ratnAvalI tapa meM bele kiye dvitIya adhyayana .251 .

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jAte haiM / eka paripATI meM eka varSa, pAMca mahIne aura bAraha ahorAtriyAM lagatI haiN| isa eka paripATI meM 88 dina kA pAraNA aura 1 varSa 2 mAsa aura 14 dina kA tapa hotA hai / cAroM paripATI kA kAla pA~ca varSa nau mahIne aura aThAraha dina hote haiM / zeSa varNana kAlI AryA ke samAna hai / nava varSa taka cAritra kA pAlana kara yAvat vaha bhI siddha vuddha aura mukta ho gaI / (dekhie cArTa naM. 3) (dvitIya adhyayana samApta) Chapter 2 Maxim 8: Introduction to the second chapter is like this, Arya Jambu Swami said-O Bhagawan ! What was the subject matter expressed by the Lord in the second chapter of eighth section ? Please tell me. Sudharma Swami told-0 Jambu ! At that time and at that period there was a city named Campa. In it there was situated Purnabhadra garden (sanctuary). King Koaika was ruling there. There lived queen Sukali consort of king Srenika and younger step mother of king konika. Sukali also accepted consecration like queen Kali and began to wander engrossing her soul hy many types of fast penances. Then one day Arya Sukali came to Arya Candana and spoke-O Arye ! If you permit me I intend to wander practising Kanakavali penance. Getting permission of chief nun arya Candana, Arya Sukali practised Kanakavali penance, like penance of Ratnavali. Excepting; on the three occasions she practised three days' fast, while in Ratnanali two days' fast was practised. It takes the period of one year, five months and twelve days to complete one series. .252 . antakRddazA sUtra : aSTama varga

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In this one series eightyeight days are of taking meals and one year, two months, fourteen days are of fast. The time period of all the four series is of five years, nine months, eighteen days. Remaining description is similar to that of Arya Kali. Practising nun-conduct upto nine years, she became beatified. ___[Second chapter completed] tRtIya adhyayana mahAkAlI AryA : laghusiMhaniSkrIr3ita tapa sUtra 9 : evaM mahAkAlI vi ! NavaraM khuDDAgaM sIhaNikkIliyaM tavokamma uvasaMpajjittANaM viharai / taM jahAcautthaM karei, karittA savvakAmaguNiyaM pArei, pArittA chaTuM karei, karittA savvakAmaguNiyaM pArei, pArittA cautthaM karei, karittA savvakAmaguNiyaM pArei, pArittA aTThamaM karei, karittA sabakAmaguNiyaM pArei, pArittA chaTuM karei, karittA savvakAmaguNiyaM pArei, pArittA dasamaM karei, karittA sabakAmaguNiyaM pArei, pArittA aTThamaM karei, karittA savyakAmaguNiyaM pArei, pArittA duvAlasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA dasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA cauddasamaM karei, karittA savyakAmaguNiyaM pArei, pArittA bArasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA tRtIya adhyayana .253 .

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solasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA cauddasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA aTThArasamaM karei, karittA savyakAmaguNiyaM pArei, pArittA solasamaM karei, karittA savyakAmaguNiyaM pArei, pArittA vIsaimaM karei, karittA savvakAmaguNiyaM pArei, pArittA aTThArasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA vIsaimaM karei, karittA savvakAmaguNiyaM pArei, pArittA solasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA aTThArasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA cauddasamaM karei karittA savvakAmaguNiyaM pArei, pArittA solasamaM karei, karittA sabakAmaguNiyaM pArei, pArittA bArasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA aTThamaM karei, karittA savvakAmaguNiyaM pArei, pArittA cauddasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA dasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA bArasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA aTThamaM karei, karittA savvakAmaguNiyaM pArei, pArittA dasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA chaTuM karei, karittA savvakAmaguNiyaM pArei, pArittA aTThamaM karei, karittA savvakAmaguNiyaM pArei, pArittA cautthaM karei, karittA savyakAmaguNiyaM pArei, pArittA chaTuM karei karittA savvakAmaguNiyaM pArei, pArittA cautthaM karei karittA savvakAmaguNiyaM pArei, pArittA .254. antakRddazA sUtra : aSTama varga

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taheva cattAri parivADIo / ekkAe parivADIe chammAsA satta ya divasA / caunhaM do varisA aTThAvIsa ya divasA jAva siddhA / sUtra 9 : jambUsvAmI ne sudharmA svAmI se pUchA - he bhagavan ! AThaveM varga ke tIsare adhyayana kA bhagavAna ne kyA bhAva pharamAyA hai ? sudharmA svAmI ne kahA - he jambU ! tIsare adhyayana meM mahAkAlI rAnI kA varNana hai / vaha zreNika rAjA kI bhAryA aura koNika rAjA kI choTI mAtA thI / unhoMne bhI sukAlI rAnI ke samAna dIkSA dhAraNa kI aura laghusiMha - niSkrIr3ita nAmaka tapa kiyA / vaha isa prakAra hai - sarvaprathama upavAsa kiyA, pAraNA kiyA, ( isakI bhI pahalI paripATI ke sabhI pAraNoM meM vigayoM kA sevana varjita nahIM thA ) phira belA kiyA, phira pAraNA karake upavAsa kiyA / phira pAraNA karake telA kiyA / isa prakAra Age belA, colA, telA, pacolA, colA, chaha, pA~ca, sAta, chaha, ATha, sAta, nau aura ATha kiye / phira nau, sAta, ATha, chaha, sAta, pA~ca, chaha, cAra, pA~ca, tIna, cAra, do, tIna, upavAsa, do aura upavAsa kiyA / isa prakAra laghusiMha niSkrIr3ita tapa kI eka paripATI kI / eka paripATI meM chaha mahIne aura sAta dina lage / jisameM pAraNe ke tetIsa dina aura tapasyA ke pA~ca mAsa aura tIna dina hue / isa prakAra mahAkAlI AryA ne cAra paripATI kI, jisameM do varSa aura aTThAIsa dina lage / isa prakAra mahAkAlI AryA ne laghusiMha niSkrIr3ita tapa kI sUtrokta vidhi se ArAdhanA kI / tatpazcAt mahAkAlI AryA ne aneka prakAra kI phuTakara tapasyAe~ kIM / anta meM saMthArA karake sampUrNa karmoM kA kSaya karake mokSa ko prApta huI / (dekhie cArTa naM. 4) tRtIya adhyayana For Private Personal Use Only 255 *

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Chapter 3 Jambu Swami asked Sudharma Swami-O Bhagawan! What was subject matter told by Bhagawana in the third chapter of eighth section. Maxim 9: Sudharma Swami told-O Jambu! In the third chapter. there is the description of queen Mahakali. She was consort of king Srenika and younger step mother of king Konika. She accepted consecration like queen Sukali and practised Laghu singhaniskridita penance. Details of that penance are like this. First of all she practised one day fast then took meals (In the first series of this penance, the practiser takes meals with all five kinds of vigayas.) After breaking fast next day she practised two days' fast and took meals, then one day fast penance, next day took meals. Then three days' fast and took meals. Then, she practised two, four, three, five, four, six, five, seven, six, eight, seven, nine and eight days' fast penance. Thereafter, she practised nine, seven, eight, six. seven. five, six, four, five, three, four, two, three, one, two and one days' fast penance. In this way she accomplished one series of Laghu singha niskridita fast penance. One series took the time period of six months and seven days. Among them thirty three days were of taking meals and five months, three days were of fast penance. Thus, Mahakali Arya practised four series of this penance and it took two years and twentyeight days. In this way, Mahakali Arya practised smaller lion's play (Laghu singha niskridita) penance in aforesaid manner. Afterwards she practised various types of miscellaneous penances. In the fag end of her life she accepted samthara and exhausting all the karmas, became beatified. 256 antakRddazA sUtra : aSTama varga

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vivecana AryA mahAkAlI ne laghusiMhaniSkrIr3ita tapa kI AgadhanA kI thI / prastuta sUtra meM ise khuDDAga sIhanikkIliyaM kahA hai, jisakA artha hai-jisa prakAra gamana karatA huA siMha apane atikrAnta mArga ko pIche mur3akara phira dekhatA hai aura phira Age calatA hai / ise siMhAvalokana bhI kahate haiM / usI prakAra jisa tapa meM atikramaNa kie hue upavAsa ke dinoM ko phira se sevana karake Age bar3hA jAe / siMhaniSkrIr3ita tapa do prakAra kA hotA hai, eka laghusiMhaniSkrIr3ita aura dUsarA mahAsiMhaniSkrIr3ita tp| prastuta adhyayana meM varNita AryA mahAkAlI ne laghusiMhaniSkrIr3ita tapa kI ArAdhanA kI / agale adhyayana meM varNita kRSNA AryA ne mahAsiMhaniSkrIr3ita tapa kiyA hai / (tRtIya adhyayana samApta) Elucidation Arya Mahakali practised laght-singha-niskridita pcnance, which is mentioned in present sutra as khuddaga Siha nikkiliyain. It denotes that as the lion, while walking, visualises the path he has passed by turning back and then moves forward-that is called as retrospection. In the same way, during this penance the practiser moving forward jumps in due order, then returns and practises that, c.g. a penancer observing five days fast jumps on seven days' fast then he returns and practises six days' fast. Singha-niskridita penance is of two kinds-1. Laghu singha-niskridita penance and 2. Maha-singha niskridita penance. Described in present chapter Arya Mahakali propiliated Laghu Singha niskridita penance. As described in next chapter Arya Krsna practised Maha Singha-niskridita penance. (Third chapter concluded] caturtha adhyayana kRSNA AryA : mahAsiMha niSkrIr3ita tapa sUtra 10: evaM kaNhA vi / NavaraM mahAsIhaNikkIliyaM tavokammaM jaheva khuDDAgaM / NavaraM cottIsaimaM jAva NeyavyaM, taheva UsAreyavyaM ekkAe parivADIe egaM caturtha adhyayana .257 .

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parisaM, chammAsA aTThArasa ya divasA / cauNhaM cha varisA, do mAsA, bArasa ya ahorattA, sesA jahA kAlIe, jAva siddhA / sUtra 10: isI prakAra kRSNA rAnI kA bhI cauthA adhyayana samajhanA cAhie / mahAkAlI se isameM vizeSatA yaha hai ki inhoMne mahAsiMha-niSkrIr3ita tapa kiyA / laghusiMha niSkrIr3ita tapa se isameM itanI vizeSatA hai ki eka se lekara 16 taka tapa kiyA jAtA hai aura usI prakAra utarA jAtA hai / eka paripATI meM eka varSa chaha mahIne aura aThAraha dina lagate haiM / cAroM paripATiyoM meM chaha varSaM , do mahIne aura bAraha dina (ahorAtri) lagate haiM / zeSa varNana kAlI AryA ke samAna hI hai / anta meM saMthArA saMlekhanA karake yaha kAlI AryA kI taraha siddha buddha aura mukta ho gaI / (dekhie cArTa naM. 5) (caturtha adhyayana samApta) Chapter 4 Maxim 10: In the same way we should understand the fourth chapter, relating to queen Krsna. Excepting; Krsna Arya practised Maha singha niskridita (greater lion's play) penance. Difference of this penance from Laghu singhaniskidita penance is that in this penance it is carried upto 16 days' fast in ascending order and then it is carried down upto one day fast in descending order. One series takes time period of one year, six months, eighteen days. So all the four series are completed in six years, two months, twelve days. Remaining description is similar to that of Kali Arya. In the later period, she accepted samthara and attained salvation like Kali Arya. (See Table 5) [Fourth chapter completed] .258 . __ antakRddazA sUtra : aSTama varga

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sukRSNA AryA : sapta saptamI bhikSu pratimA sUtra 11 : evaM sukaNhA vi, NavaraM sattasattamiyaM bhikkhupaDimaM uvasaMpajjittANaM viharai / paDhame sattae ekkekkaM bhoyaNassa dattiM paDigAhei ekkekkaM pANagassa / docca sattae do do bhoyaNassa do do pANagassa / tacce sattae tiNi tiNNi bhoyaNassa tiNNi tiNNipA Nagassa / cautthe cau, paMcame paMca, chaTTe cha, sattame sattae satta dattIo bhoyaNassa paDigAhei, satta pANagassa / paMcama adhyayana evaM khalu eyaM sattasattamiyaM bhikkhupaDimaM egUNapaNNAe rAidiehiM egeNa ya chaNNaueNaM bhikkhAsaeNaM ahAsuttaM jAva ArAhittA jeNeva ajjacaMdaNA ajjA teNeva uvAgayA / ajjacaMdaNaM ajjaM vaMdai, NamaMsai, vaMdittA, NamaMsittA evaM vayAsI" icchAmi NaM ajjAo ! tubbhehiM abbhaNuNNAyA samANI aTThamiyaM bhikkhupaDimaM utvasaMpajjittANaM viharittae / " ahAsuhaM devAppie ! mA paDibaMdhaM kareha / tae NaM sA sukaNhA ajjA ajjacaMdaNAe ajjAe abbhaNuSNAyA samANI aTThamiyaM bhikkhupaDimaM uvasaMpajjittANaM viharai | paDhame aTThae ekkkaM bhoyaNassa dattiM paDigAhei ekkekkaM pANagassa dattiM, jAva aTTame aTThae aTTha bhoyaNassa dattiM paDigAhei aTThaTTha pANagassa / evaM khalu aTThamiyaM bhikkhupaDimaM causaTThIe rAidiehiM dohiM ya aTThAsIe hiM bhikkhAsaehiM ahAsuttaM jAva ArAhittA, nava-navamiyaM bhikkhupaDimaM uvasaMpajjittANaM viharai / paMcama adhyayana For Private Personal Use Only 259

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paDhame navae ekkekkaM bhoyaNassa dattiM paDigAhei ekkekkaM pANagassa, jAva navame navae nava-nava-dattiM bhoyaNassa paDigAhei nava-nava pANagassa / evaM khalu nava-navamiyaM bhikkhupaDimaM ekAsIi rAiMdiehiM cauhiM paMcottarehiM, bhikkhAsaehiM ahAsuttaM jAva ArAhittA / dasa-dasamiyaM bhikkhupaDima uvasaMpajjittANaM viharai / paDhame dasae ekkekkaM bhoyaNassa dattiM paDigAhei ekkekkaM pANagassa- jAva dasame dasae dasa-dasa bhoyaNassa dasa-dasa pANagassa / evaM khalu eyaM dasa-dasamiyaM bhikkhupaDimaM ekkeNaM rAiMdiyasaeNaM addhacha hiM bhikkhAsaehiM ahAsuttaM jAva ArAhei / ArAhittA bahUhi~ cauttha jAva mAsa-ddhamAsa-viviha-tavokammehi appANaM bhAvemANI vihri| tae NaM sA sukaNhA ajjA teNaM orAleNaM jAva siddhA / paMcama adhyayana sUtra 11: isI prakAra pAMcaveM adhyayana meM sukRSNA devI kA bhI varNana samajhanA cAhiye / yaha bhI zreNika rAjA kI rAnI aura koNika rAjA kI choTI mAtA thI / isane bhagavAna kA upadeza sunakara zramaNa dIkSA aMgIkAra kI / isameM vizeSatA yaha hai ki AryA candanabAlA kI AjJA prApta kara AryA sukRSNA "sapta-saptamikA' bhikSu pratimA rUpa tapa aMgIkAra karake vicarane lagI, jisakI vidhi isa prakAra haiprathama saptAha meM eka datti (dAtI-akhaMDadhArA) bhojana kI aura eka hI datti pAnI kI grahaNa kI jAtI hai / 'datti-kA artha hai dAtA eka vAra meM yA eka hI aMkhaDa dhArA meM jitanA detA hai vaha eka datti kahalAtI hai / dUsara saptAha meM do-do datti bhojana ko aura do-dA datti pAnI kI, tIsare .260 . antakRddazA sUtra : aSTama varga

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saptAha meM tIna datti bhojana kI aura tIna pAnI kI, cauthe saptAha meM cAra-cAra, pAMcaveM saptAha meM pA~ca-pA~ca, chaThe meM chaha-chaha, aura sAtaveM saptAha meM sAta datti bhojana kI lI jAtI haiM, tathA sAta hI datti pAnI kI grahaNa kI jAtI haiM / isa prakAra unacAsa (49) rAta - dina meM eka sau chiyAnave (196) bhikSA kI dattiyA~ hotI haiM / sukRSNA AryA ne sUtrokta vidhi ke anusAra isI "sapta saptamikA" bhikSu pratimA tapa kI samyag ArAdhanA kI / isameM AhAra- pAnI kI sammilita rUpa se prathama saptAha meM sAta dattiyA~ huI. dUsare saptAha meM caudaha tIsare saptAha meM ikkIsa, cauthe saptAha meM aTThAIsa, pA~caveM saptAha meM paiMtIsa, chaThe saptAha meM biyAlIsa aura sAtaveM saptAha meM unacAsa dattiyA~ huIM / isa prakAra sabhI milAkara kula eka sau chiyAnaveM (196) dattiyA~ huIM / (dekhie cArTa naM. 6) isa taraha sUtrAnusAra isa pratimA kA ArAdhana karake sukRSNA AryA, AryA candanavAlA ke pAsa AI aura unheM vaMdana namaskAra karake isa prakAra bolIhe Arya ! ApakI AjJA hone para maiM "aSTa- aSTamikA" bhikSu pratimA tapa aMgIkAra karake vicaranA cAhatI hU~ / + AryA candanA ne kahA- "he devAnupriye ! jaisA tumheM sukha ho, vaisA karo / dharma kArya meM pramAda mata karo / " phira vaha sukRSNA AryA, candanA AryA kI AjJA prApta hone para aSTaaSTamikA bhikSu pratimA aMgIkAra karake vicarane lagI / isa tapa meM prathama aSTaka meM eka-eka datti bhojana kI aura eka-eka datti pAnI kI grahaNa kI jAtI hai / yAvat isI krama se dUsare aSTaka meM pratidina do dattiyA~ AhAra kI aura do hI dattiyA~ pAnI kI lI jAtI haiM / isI prakAra krama se AThaveM apTaka meM ATha datti AhAra aura ATha datti pAnI kI grahaNa kI jAtI haiM / isa prakAra aSTa aSTamikA bhikSu pratimA tapasyA cauMsaTha (64) dina-rAta meM pUrNa hotI hai / jisameM AhAra- pAnI kI do mau aTThAsI (288) datti hotI haiM / sukRSNA AryA ne sUtrokta vidhi se isa aSTa aSTamikA pratimA kA ArAdhana kiyA / (dekhie cArTa naM. 7) paMcama adhyayana * 261

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isake bAda AryA candanA kI AjJA prApta kara usane navanavamikA bhikSu pratimA aMgIkAra kI / prathama navaka meM eka datti AhAra aura eka datti pAnI kI grahaNa kii| isa krama se nauveM navaka meM nau dattiyA~ AhAra kI aura nau dattiyA~ pAnI kI grahaNa kIM / yaha "navanavamikA" bhikSu pratimA ikyAsI (81) dina-rAta meM pUrI huI / isameM AhAra -pAnI kI cAra sau pAMca (405) dattiyA~ huIM / isa navanavamikA bhikSu pratimA kA sukRSNA AryA ne sUtrokta vidhi ke anusAra ArAdhana kiyA / (dekhie cArTa naM. 8 ) isake pazcAt sukRSNA AryA ne dazadazamikA bhikSu pratimA aMgIkAra kI / isake prathama dazaka meM eka datti bhojana kI aura eka datti pAnI kI grahaNa kii| isa prakAra kramazaH dasaveM dazaka meM dasa datti bhojana kI aura dasa datti pAnI kI grahaNa kI / yaha dazadazamikA bhikSu pratimA eka sau ( 900 ) dina - rAta meM pUrNa hotI hai / isameM AhAra pAnI kI sammilita rUpa se pA~ca sau pacAsa (550 ) dattiyA~ hotI haiM / isa prakAra ina bhikSu pratimAoM hi sUtrokta vidhi se ArAdhana kiyA / (dekhie cArTa naM. 9 ) phira sukRSNA AryA upavAsAdi se lekara arddhamAsakhamaNa aura mAsakhamaNa Adi vividha prakAra kI tapasyA se AtmA ko bhAvita karatI huI vicarane lagI / isa udAra evaM ghora tapasyA ke kAraNa sukRSNA AryA atyadhika durbala ho gayI / anta meM saMthArA karake sampUrNa karmoM kA kSaya kara siddhagati ko prApta huI / ( pAMcavA adhyayana samApta) Chapter 5 Arya Sukrsna; Propiliation of Sage (Nun)-Resolution Maxim 11: of Similarly should be known the description Sukrsnadevi, in fifth chapter. She was also the consort of king Srenika and younger step mother of king Konika. Having heard the sermon of Bhagawana Mahavira, she accepted sage (nun ) consecration. Excepting; she began to wander, accepting seven-sevens sage (nun ) resolution penance with the permission of Arya Candanabala. 262 * antakRddazA sUtra : aSTana varga For Private Personal Use Only

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Its method is as follows During first week (seven days) one dole (datti meaning unbroken flow of food and water given by a giver) of food and one dole (datti) of water is accepted every day. During second week two doles of meals and two doles of water. During third week three-three, in fourth four-four, in fifth five-five in sixth six-six and in seventh seven-seven doles of meals and water are accepted. Thus in these fortynine days, one hundred ninetysix doles of alms are taken by practiser. Sukrsna Arya practised sapt-saptamika seven-sevens in proper way sage firm-resolution according to the schedule of sutras. During first week, there become seven doles of meals and water combinedly, during second week fourteen, in third twentyone, in fourth twentyeight, in fifth thirty five. in sixth fortytwo, in seventh fortynine. Totalling all these there became one hundred ninetysix dattis-doles. (See Table 6) Thus practising this firm resolution (pratima) penance according to the schedule of sutra Arya Sukrsna went to Arya Candanabala, bowed down and worshipped her and then she said O Arye! I intend to wander, accepting eight-eighth (sage) firm resolution, if you permit me. Arya Candana spoke-O beloved as gods! Do, as it pleases you; but do not be negligent in religious deeds. Then Arya Sukrsna getting the permission of Arya Candana accepted the eight-eighth nun firm resolution penance and began to wander. During this penance in the first eight days one dole of meals and one dole of water is taken everyday, in second eight days two doles of meals and water is taken. In this order in paMcama adhyayana 263 For Private Personal Use Only

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last eight days eignut doles of meals and eight doles of water is taken. In all, this penance takes sixty four days to perform and total doles combined meals and water are two hundred eightyeight each. Arya Sukrsna performed this penance according to the schedule of sutra in due order. (See Table 7) After this, with the permission of Arya Candana she accepted nun firm resolution penance of nine-nines. During first nine days she took onc dole of meals and one dole of water everyday. In this order she took nine doles of meals and nine doles of water in ninth-nine penance, for nine days. In all, this penance took eightyone day to perform and total doles, counting both meals and water. were four hundred five each. Arya Suk!so performed this nun firm resolution nine-nines penance according to the schedule prescribed in sutras. (See Table 8) Then arya Sukrsna accepted the nun firm resolution penance of ten-tens. During the first ten days she took one dole of meals and one dole of water everyday. Then increasing it she took ten doles of meals and ten doles of water everyday in the last ten days of this penance. This penance was completed in one hundred days and the total number of doles, counting doles of meals and water both, becomes five hundred fifty each. (See Table 9) Thus she practised these nun firm-resolution. penances according to the schedule prescribed in sutras. Then Arya Sukrsni began to wander engrossing her soul with various types of penances like-one day fast and increasing upto fortnight and full month's fast penances. Due to these rigorous penances she became too weak. At the fag end of life she accepted samthara and exhausting all karmas became beatified. [Fifth chapter concluded] RX8 antakRddazA sUtra : aSTama varga

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SaSTha adhyayana sUtra 12: evaM mahAkaNhA vi / NavaraM khuDDAgaM savvaobhaI paDima uvasaMpajjittANaM viharai / taM jahAcautthaM karei, karittA savvakAmaguNiyaM pArei, pArittA chaTuM karei, karittA savvakAmaguNiyaM pArei, pArittA aTThamaM karei, karittA savvakAmaguNiyaM pArei, pArittA dasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA duvAlasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA aTThamaM karei, karittA savvakAmaguNiyaM pArei, pArittA dasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA duvAlasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA cautthaM karei, karittA savvakAmaguNiyaM pArei, pArittA chaTuM karei, karittA savyakAmaguNiyaM pArei, pArittA duvAlasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA cautthaM karei, karittA savvakAmaguNiyaM pArei, pArittA chaTuM karei, karittA savyakAmaguNiyaM pArei, pArittA aTThamaM karei, karittA savvakAmaguNiyaM pArei, pArittA dasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA chaTuM karei, karittA savvakAmaguNiyaM pArei, pArittA aTThamaM karei, karittA savvakAmaguNiyaM pArei, pArittA dasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA SaSTha adhyayana . 265 . .

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duvAlasamaM karei, karittA sabakAmaguNiyaM pArei, pArittA cautthaM karei, karittA savvakAmaguNiyaM pArei, pArittA dasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA duvAlasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA cautthaM karei, karittA savvakAmaguNiyaM pArei, pArittA chaTuM karei, karittA sayyakAmaguNiyaM pArei, pArittA aTThamaM karei, karittA savyakAmaguNiyaM pArei, pArittA evaM khalu eyaM khuDDAga-savvaobhahassa tavokammassa paDhamaM parivADiM tihiM mAsehiM dasahiM divasehiM ahAsuttaM jAva ArAhittA / doccAe parivADIe cautthaM karei, karittA vigaivajjaM pArei, pArittA jahA rayaNAvalIe tahA ettha vi cattAri parivADIo / pAraNA taheva / cauNhaM kAlo saMvaccharo mAso dasa ya divasA / sesaM taheva jAva siddhA / chaThA adhyayana mahAkRSNA : laghusarvatobhadratapa sUtra 12 : isI prakAra rAjA zreNika kI bhAryA aura rAjA koNika kI choTI mAtA mahAkRSNA rAnI ne bhI bhagavAna ke pAsa dIkSA aMgIkAra kI / mahAkRSNA AryA candanabAlA AryA kI AjJA lekara "laghu sarvatobhadra'' tapa karane lagI / usakI vidhi isa prakAra haisarvaprathama, unhoMne upavAsa kiyA aura pAraNA kiyA / (vigaya binA tyAge) pAraNA karake belA kiyA / pAraNA karake telA kiyA / isI prakAra colA. pacolA kiyA, phira telA, colA, pacolA, upavAsa evaM belA kiyA / phira pacolA, upavAsa, belA, telA, colA kiyA / phira velA, telA, colA, antakRddazA sUtra : aSTama varga

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pacolA upavAsa kiyA / phira colA, pacolA, upavAsa, belA evaM telA kiyA / isa prakAra mahAkRSNA AryA ne laghu sarvatobhadra tapa kI pahalI paripATI pUrI kI / (dekhie cArTa naM. 10) isa prakAra yaha laghu sarvatobhadra tapa, karma kI prathama paripATI tIna mahIne aura dasa dinoM meM pUrNa hotI hai / isakI sUtrAnusAra samyag rIti se ArAdhanA karake AryA mahAkRSNA ne isakI dUsarI paripATI meM upavAsa aura vigayarahita pAraNA kiyA / jaise ratnAvalI tapa meM cAra paripATiyA~ batAI gaIM vaise hI isame bhI cAra paripATiyA~ hotI haiM / pAraNA bhI aise hI samajhanA cAhiye / isakI pahalI paripATI meM pUre sau dina lage, jinameM paccIsa dina pAraNe ke aura picahattara dina tapasyA ke hue| krama se itane hI dina dUsarI, tIsarI evaM cauthI paripATI ke hue / isa taraha ina cAroM paripATiyoM kA sammilita kAla eka varSa, eka mAsa aura dasa dina huA / pahalI paripATI meM pAraNA binA vigaya tyAge kiyA / dUsarI paripATI ke pAraNe meM vigaya kA tyAga kiyA / tIsarI paripATI ke pAraNe meM vigaya ke lepamAtra kA bhI tyAga kara diyA / cauthI paripATI meM AyaMbila kiyA / isa prakAra isa tapa kI sUtroktavidhi se AryA mahAkRSNA ne ArAdhanA kI aura anta meM saMlekhanAA-saMthArA karake sabhI karmoM kA kSaya kara siddha, buddha aura mukta ho giiN| Chapter 6 Mahakrsna : Laghu Sarvatobhadra penance (Small fourfold penance) Maxim 12 : In the same way, consort of king Srenika and younger step mother of king Konika, queen Mahakrsna also SaSTha adhyayana .267 .

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accepted consecration in presence of Bhagawana Mahavira. Arya Mahakrsna with the permission of Arya Candana began to practise Laghu Sarvatobhadra penance. The method of this penance is as followsFirst of all she observed one day fast and next day broke it up, took food without renouncing vigayas. Then observed two days' fast, in the same way observed three days', four days; five days' fast; again observed three days', four days', five days', one day and two days' fast penance. Then observed five days', one day, two days', three days' and four days' fast. Then observed two days', three days' four day', five days' and one day fast, again four days', five days' one day', two days' and three days' fast. Thus Arya Mahakrsna completed the first series of small Sarvatobhadra penance. (See Table 10) This first series takes the time period of three months and ten days. Practising this series according to schedule prescribed by sutras and in due order Arya Mahakrsna observed one day' fast in second series of this penance and took food avoiding vigayas. As four series are told in Ratnavali penance, so are the four series in this penance also. Taking food should also be known similar to that one. The first series was performed in one hundred days, among these twentyfive days were of taking meals and seventyfive days were of fast penance. Same is the number of days in second, third and fourth series. Thus the time period of all the four series is one year one month and ten days. In first series she took meals without renouncing vigayas, in second avoiding vigayas, in third even without smearing of vigayas and in fourth taking of ayambila gruel. R&C . 3 bae 277: 316CH auf

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In this way Arya Mahakrsna propiliated this penance according to the schedule prescribed in sutras. In the later period of life she accepted samlekhana- samthara, exhausted all the karmas and was liberated , beatified, completely free of all miseries. vivecana "khuDDiya savvaobhaI paDimaM" meM kSullaka zabda mahad kI apekSA se hai / sarvatobhadra tapa do prakAra kA hai-eka mahad dUsarA laghu / yaha laghu hai, isa bAta ko prakaTa karane ke lie kSullaka zabda kA prayoga kiyA gayA hai / gaNanA karane para jisake aMka sama arthAt barAbara hoM, viSama na hoM, jidhara se gaNanA kI jAe udhara se hI samAna hoM use sarvatobhadra kahate haiM / isameM eka se lekara pA~ca taka ke aMka diye jAte haiM | cAroM ora se jidhara se cAheM gina leM, sabhI ora se yoga kI 15 hI saMkhyA hotI hai / eka se pAMca taka sabhI ora se ginane para eka jaisI saMkhyA rahane se ise sarvatobhadra kahA jAtA hai / yaha prastuta yaMtra se spaSTa hotA hai / (chaThA adhyayana samApta) Elucidation Khuddiya Suvvaobhaddam Padimam-In this phrase word khuddiya (Sanskrta form ksullaka) is given. It is in comparison to great (mahad.). Really word Ksullaka means small or smaller than that, i.e.. mahad. Thus (Sarvatobhadra) penance is of two kinds-one great and another small. Here described penance is small, to make clear this the word Ksullaka (small) is given. The figures counted from any side or all sides horizontal or vertical, the sum total of figures should be the same, that is called magic square. In this small fivefold (magic square) one to five figures are given. Counting all these numbers from any side the total we get is fifteen. As clarified by figures the penancer practise penance in the same way e.g., one day fast, two days' fast upto five days' fast. So this penance has been termed as magic square or sarvatobhadra penance. This can be clearly understood by the square given here. [Sixth chapter completed] SaSTha adhyayana * 269 .

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sAtavA~ adhyayana sUtra 13 : evaM vIrakaNhA vi / NavaraM mahAlayaM savaobhadaM tavokammaM uvasaMpajjittANaM viharai / taM jahAcautthaM karei, karittA sabakAmaguNiyaM pArei, pArittA chaTuM karei, karittA savvakAmaguNiyaM pArei, pArittA aTThamaM karei, karittA savvakAmaguNiyaM pArei, pArittA dasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA duvAlasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA cauddasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA solasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA / paDhamA layA / dasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA duvAlasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA cauddasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA solasamaM karei, karittA sambakAmaguNiyaM pArei, pArittA cautthaM karei, karittA savyakAmaguNiyaM pArei, pArittA chaTuM karei, karittA savvakAmaguNiyaM pArei, pArittA aTThamaM karei, karittA savvakAmaguNiyaM pArei, pArittA / bIyA layA / solasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA cautthaM karei, karittA sabakAmaguNiyaM pArei, pArittA chaTuM karei, karittA savvakAmaguNiyaM pArei, pArittA antakRddazA sUtra : aSTama varga 270 0

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amaM karei, karitA savvakAmaguNiyaM pArei, pArittA dasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA duvAlasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA caudasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA / taiyA layA / aTTamaM karei, karittA savvakAmaguNiyaM pArei, pArittA dasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA duvAlasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA cauddasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA solasamaM karei, karitA savvakAmaguNiyaM pArei, pArittA cautthaM karei, karittA savvakAmaguNiyaM pArei, pAritA chaTTa karei, karittA savvakAmaguNiyaM pArei, pArittA / cautthI layA / cauddasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA solasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA cautthaM karei, karittA savvakAmaguNiyaM pArei, pAritA chaTTa karei, karitA savvakAmaguNiyaM pArei, pArittA aTThamaM karei, karittA savvakAmaguNiyaM pArei, pArittA dasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA duvAlasamaM karei, karittA savvakAmaguNiyaM pArei, pArittApaMcamI layA / chaTTha karei, karittA savvakAmaguNiyaM pArei, pArittA aTTamaM karei, karittA savvakAmaguNiyaM pArei, pArittA saptama adhyayana For Private Personal Use Only 271

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dasamaM karei, karitA savvakAmaguNiyaM pArei, pArittA dubAlasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA cauddasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA solasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA utthaM karei, karitA savvakAmaguNiyaM pArei, pArittAchaTThI layA / duvAlasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA cauddasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA solasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA utthaM karei, karittA savvakAmaguNiyaM pArei, pArittA chaTTha karei, karittA savvakAmaguNiyaM pArei, pArittA aTTamaM karei, karittA savvakAmaguNiyaM pArei, pArittA dasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA sattamI layA / ekkA kAlo aTTamAsA paMca ya divasA / cauNhaM do vAsA aTThamAsA vIsaM divasA / sesaM taheva jAva siddhA / AryA vIra kRSNAH mahA sarvatobhadratapa sUtra 13 : isI prakAra vIrakRSNA rAnI kA caritra bhI jAnanA cAhiye / yaha bhI zreNika rAjA kI bhAryA tathA koNika rAjA kI choTI mAtA thI / inhoMne bhI dIkSA aMgIkAra kI aura AryA candanabAlA se AjJA lekara " mahAsarvatobhadra " tapa kA ArAdhana kiyA / 272 For Private Personal Use Only antakRddazA sUtra : aSTama varga

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isakI vidhi isa prakAra haisabase pahale upavAsa kiyA / phira velA kiyA / isI krama se telA, colA, pacolA, chaha aura sAta kiye| yA prathama latA huii| phira colA kiyA, pAraNA kiyA, isI prakAra pacolA, chaH, sAta, upavAsa, belA aura telA kiyA / yaha dUsarI latA huI / phira sAta kiye, pAraNA kiyA, upavAsa, velA, telA, colA, pacolA aura chaha kiye yaha tIsarI latA huI / phira telA kiyA, pAraNA kiyA, pUrvokta krama se phira colA kiyA pAraNA kiyA, kramazaH pacolA, chaH, sAta, upavAsa aura belA kiyA / yaha cauthI latA huii| Age pUrvokta krama se tapa aura bIca meM pAraNA karate hue chaH, sAta, upavAsa, belA, telA, colA aura pacolA kiyA / yaha pAMcavIM latA huI / phira belA, telA, colA, pacolA, chaH, sAta aura upavAsa kiyA / yaha chaThI latA huii| phira pacolA, chaH, sAta, upavAsa kiyA, belA, telA aura colA kiyA / yaha sAtavIM latA huii| isa prakAra sAta latA kI eka paripATI huI / (dekhie cArTa naM. 11) isameM ATha mAsa aura pAMca dina lage / jinameM unapacAsa (49) dina pAraNe ke aura cha: mAsa solaha dina (196 dina) tapasyA ke hue / isakI prathama paripATI meM pAraNoM meM vigaya kA sevana varjita nahIM thA / dUsarI paripATI meM pAraNe meM vigaya kA tyAga kiyA / tIsarI paripATI meM lepa mAtra kA bhI tyAga kara diyA aura cauthI paripATI meM, pAraNe meM Ayamvila kiyA / cAroM paripATiyoM ko pUrNa karane meM do varSa, ATha mAsa aura bIsa (980) dina lage / usane isa tapa kA (sUtrokta) vidhi se ArAdhana kiyA / yAvat siddha gati prApta kii| (sAtavAM adhyayana samApta) saptama adhyayana 273

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Chapter 7 Maxim 13 : Likewise the life-sketch of queen Virakrsna should be known. She was also consort of king Srenika and younger step mother of king Konika. She also accepted consecration and with the permission of Arya Candanabala practised great magic square (Mahasar vatobhadra) penance. The method of this penance is like thisFirst of all she observed one day fast then two days' fast and in this order three days', four days', five days', six days' and seven days' fast penance was observed. It became first branch. Then, she observed four days' fast, took meals and further in this order observed-five days', six days', seven days', one day', two days' and three days' fast penance. It became second branch. Then, she observed seven days' fast took meals and in this order observed-one day, two days', three days', four days, five days', and six days' fast. It made third branch. Then, she observed three days' fast, took meals and in the aforesaid order she observed four days', five days', six days' seven days', one day and two days' fast, It is fourth branch. Then in aforesaid order practising fast penance and in between taking meals observed-six days', seven days', one day, two days', three days', four days' and five days' penance. It is fifth hraordi Then plikt i We days', three days', four days', five days', six days, seven days', and one day' fast. * 268 antakRddazA sUtra : aSTama varga

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It is sixth branch Then observed five days', six days', seven days', one day', two days', three days' and four days' fast. This is seventh branch. Thus seven branches make one series. This first series was completed in eight months and five days. Among them she took meals in fortynine days and penanced one hundred ninetysix days. During this first series vigayas were not avoided. while taking meals. Taking meals in second series vigayas were avoided, in third series even the smearing of vigayas was avoided and in fourth on day of taking meals ayambila was dyaned In completion of all the four series she took the time period of two years eight months and twenty days (980 days). She practised this penance according to the schedule prescribed by sutras in proper way and in the end of life was beatifie [Seventh chapter concluded] AThavA~ adhyayana sUtra 14 : evaM rAmakaNhA vi / NavaraM bhaddottarapaDimaM uvasaMpajjittANaM viharai, taM jahA - duvAlasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA caudasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA solasamaM karei, karitA savvakAmaguNiyaM pArei, pArittA aTThArasamaM karei, karittA savvakAmaguNiyaM pArei, pAritA vIsaimaM karei, karittA savvakAmaguNiyaM pArei, pArittA - paDhamA layA / aSTama adhyayana For Private Personal Use Only 275 *

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rAma kRSNAH bhadrottara pratimA sUtra 14: rAmakRSNA AryA kA caritra bhI isI prakAra hai / yaha bhI zreNika rAjA kI rAnI aura koNika rAjA kI choTI mAtA thI / dIkSA lI aura AryA candanabAlA kI AjJA prApta kara "bhadrottara pratimA" tapa kiyA / (bhadrottara pratimA kA artha hai-bhadra-kalyANa kI pradAtA, uttara-pradhAna / yaha pratimA parama kalyANaprada hone se bhadrottara pratimA kahI jAtI hai / ) usakI vidhi isa prakAra haisarvaprathama pacolA kiyA / pAraNA kiyA / phira kramazaH chaH kiye, pAraNA kiyA, pira kramazaH sAta, ATha aura nau kiye / prathama paripArTI ke sabhI pAraNoM meM vigayoM kA sevana varjita nahIM thA / yaha prathama latA huI / Chapter 8 Ramakrsna : Bhadrottara firm resolution Maxim 14 : The life sketch of Ramakrsna Devi is also similar as aforesaid in previous chapters. She also was the consort of king Srenika and younger step mother of king Konika. She accepted consecration and with the permission of Aryaa Candanabala, practised Bhadrottara Pratima penance. In Bhadrottara Pratima the word Bhadrottara is composed by two words-Bhadra and uttara. Bhadra means welfare and uttara denotes chief. Thus the whole word Bhadrottara means-giver of chief and utmost welfare or salvation to the soul. That is as followsFirst of all she observed five days' fast, took meal. Then observed six days' fast, took meal; then seven, eight and nine days' fast, took meals in between. It is first branch. .276. antakRddazA sUtra : aSTama varga

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sUtra 15 : solasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA aTThArasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA bIsaimaM karei, karittA savvakAmaguNiyaM pArei, pArittA duvAlasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA cauddasamaM karei, karittA savvakAmaguNiyaM pArei, pArittAbIyA layA / bIsaimaM karei, karitA savvakAmaguNiyaM pArei, pArittA dubAlasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA cauddasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA solasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA aTThArasamaM karei, karittA savvakAmaguNiyaM pArei, pArittAtaiyA layA / cauddasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA solasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA aTThArasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA bIsaimaM karei, karittA savvakAmaguNiyaM pArei, pArittA duvAlasamaM karei, karittA savvakAmaguNiyaM pArei, pArittAcautthI layA / aTThArasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA bIsaimaM kare, karitA savvakAmaguNiyaM pArei, pArittA aSTama adhyayana For Private Personal Use Only 277

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duvAlasamaM karei, karittA savyakAmaguNiyaM pArei, pArittA cauddasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA solasamaM karei, karittA savyakAmaguNiyaM pArei, pArittApaMcamI lyaa| ekkAe kAlo chammAsA vIsA ya divasA / cauNhaM do barisA do mAsA vIsaM ya divasA / sesaM taheva jahA kAlI jAva siddhA / sUtra 15: phira sAta, ATha, nau, pA~ca aura chaha kiye / yaha dUsarI latA huI / phira nau, pA~ca, chaha, sAta aura ATha upavAsa kiye | yaha tIsarI latA huii| phira chaha, sAta, ATha, nau aura pA~ca upavAsa kiye / yaha cauthI latA huI / phira ATha, nau, pAMca, chaha aura sAta kiye / yaha pAMcavIM latA huI / isa taraha pAMcoM latAoM kI eka paripATI huI / aisI cAra paripATiyA~ isa tapa meM hotI haiM / eka paripATI meM chaha mAsa aura bIsa dina lage evaM cAroM paripATiyoM meM do varSa, do mAsa aura bIsa dina lage / rAmakRSNA AryA bhI kAlI AryA ke samAna sabhI karmoM kA kSaya karake siddha-pada ko prApta huI / (dekhie cArTa naM. 12) (AThavA~ adhyayana samApta) Maxim 15 : Then she observed seven, eight, nine, five and six days' fast. It was second branch. Then she observed nine, five, six, seven, and eight fasts. It was third branch. Then she observed six, seven, eight, nine and five fasts. It was fourth branch. Then she observed eight, nine, five, six and seven fasts. .278 . antakRddazA sUtra : aSTama varga

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It was fifth branch. All these five branches made a series. Such four series are in this penance. One series took six months and twenty days. So all the four series were completed in two years, two months and twenty days. During first series vigayas were not renounced in meels, in second vigayas were avoided, in third even smearing of vigayas was avoided and in fourth ayambila was observed on day meant for taking meals after fast.. Arya Ramakrsna practised this penance in due order. Like Arya Kali exhausting all karmas, she was beatified. (See Table 12) [Eighth chapter concluded] navama adhyayana sUtra 16 : evaM piuseNakaNhA vi / NavaraM, muttAvaliM tavokammaM uvasaMpajjittANaM viharai / taM jahAcautthaM karei, karittA savvakAmaguNiyaM pArei, pArittA chaTuM karei, karittA sabakAmaguNiyaM pArei, pArittA cautthaM karei, karittA savyakAmaguNiyaM pArei, pAritA aTThamaM karei, karittA savvakAmaguNiyaM pArei, pArittA cautthaM karei, karittA savvakAmaguNiyaM pArei, pArittA dasamaM karei, karittA sabakAmaguNiyaM pArei, pArittA cautthaM karei, karittA savvakAmaguNiyaM pArei, pAritA duvAlasamaM karei, karittA sabakAmaguNiyaM pArei, pArittA cautthaM karei, karittA savyakAmaguNiyaM pArei, pArittA navama adhyayana .279

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cauddasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA cautthaM karei, karittA savvakAmaguNiyaM pArei, pArittA solasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA cautthaM karei, karittA savvakAmaguNiyaM pArei, pAritA aTThArasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA utthaM karei, karittA savvakAmaguNiyaM pArei, pArittA aTThArasamaM karei, karittA savvakAmaguNiyaM pArei, pArittA cautthaM karei, karittA savvakAmaguNiyaM pArei, pArittA vIsaimaM karei, karittA savvakAmaguNiyaM pArei, pAritA cautthaM karei, karittA savvakAmaguNiyaM pArei, pArittA bAvIsaimaM karei, karittA savvakAmaguNiyaM pArei, pArittA cautthaM karei, karittA savvakAmaguNiyaM pArei, pArittA cavIsaimaM karei, karittA savvakAmaguNiyaM pArei, pArittA cautthaM karei, karittA savvakAmaguNiyaM pArei, pArittA chabbIsaimaM karei, karittA savvakAmaguNiyaM pArei, pArittA cautthaM karei, karittA savvakAmaguNiyaM pArei, pArittA aTThAvIsaimaM karei, karittA savvakAmaguNiyaM pArei, pArittA utthaM karei, karittA savvakAmaguNiyaM pArei, pArittA tIsaimaM karei, karittA savvakAmaguNiyaM pArei, pArittA utthaM karei, karittA savvakAmaguNiyaM pArei, pArittA battIsaimaM karei, karittA savvakAmaguNiyaM pArei, pArittA cautthaM karei, karittA savvakAmaguNiyaM pArei, pArittA 280 For Private Personal Use Only antakRddazA sUtra : aSTama varga

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cotIsaimaM karei, karittA savvakAmaguNiyaM pArei, pArittA utthaM karei, karittA savvakAmaguNiyaM pArei, pArittA battIsaimaM karei, karittA savvakAmaguNiyaM pArei, pArittA evaM osArei jAva cautthaM karei, karittA savvakAmaguNiyaM pArei / ekkAe kAlo ekkAsa mAsA paNNarasa ya divasA / cauNhaM tiNNi varisA dasa ya mAsA / sesaM taheva jAva siddhA / adhyayana 9 muktAvalI tapa ArAdhanA sUtra 16 : isI prakAra AryA pitRsenakRSNA kA varNana jAnanA cAhiye / vaha rAjA zreNika kI rAnI aura koNika rAjA kI choTI mAtA thI / inhoMne dIkSA aMgIkAra kI aura AryA candanabAlA kI AjJA lekara muktAvalI tapa kiyA / isakI vidhi isa prakAra hai sarvaprathama upavAsa kiyA / pAraNA kiyA / ( isakI bhI pahalI paripATI meM pAraNoM meM vigayoM kA sevana varjita nahIM hai / ) phira velA kiyA / pAraNA kiyA / phira upavAsa kiyA / pAraNA kiyA / phira telA kiyA / isa prakAra bIca meM eka-eka upavAsa karatI huI pitRsena kRSNA AryA pandraha upavAsa taka bar3hI / phira upavAsa / vAda meM solaha / solaha ke bAda upavAsa aura phira upavAsa kiyA / phira isI prakAra pazcAnupUrvI se arthAt Age bar3he, phira pIche Aye, phira Age bar3he isa prakAra madhya meM eka-eka upavAsa karatI huI jisa prakAra car3hI thI, usI prakAra pandraha upavAsa se eka upavAsa taka krama se utarI / isa prakAra muktAvalI tapa kI eka paripATI samApta huI / navama adhyayana For Private Personal Use Only 281

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kAlI AryA ke samAna isakI cAroM paripATiyA~ pUrNa kIM / eka paripATI meM gyAraha mahIne aura pandraha dina lage aura cAroM paripATiyoM meM tIna varSa aura dasa mahIne lage / isameM 1140 dina tapa ke aura 240 dina pAraNA 54 / anta meM saMlekhanA saMthArA kiyA aura samasta karmoM kA kSaya karake siddha pada ko prApta huI / (dekhie cArTa naM. 13) ke Chpater 9 Pitrasenakrsna: Propiliation of Muktavali Penance Maxim 16: So is the description of Pitrasenakrsna. She was the consort of king Srenika and younger step mother of king Konika. She accepted consecration and propiliated Muktavali penance with the permission of Arya Candanabala. That is as follows First of all she observed one day' fast then took meals; (in this first series vigayas are not excluded in meals) then she observed two days' fast, took meals; then one day fast, took meals; then three days' fast. In this way, observing one day* fast in between Arya Pitrasenakrsna ascended upto fifteen days' fast then one day fast, again sixteen days' fast and after it. again sixteen days' fast. one day' fast took meals and then again she observed one day' fast. Then, likewise, according to Pascanupurvi (i.e. to go forward and then come backward and then again to go forward) and in between observing one day' fast, as she ascended. in the same way descended from fifteen days' fast to one day fast in due order. Thus, she completed one series of Muktavali penance. Like Kali Arya, she completed four series of this fast penance. One series of this penance took eleven months and fifteen days to complete. So four series were completed in three antakRddazA sUtra : aSTama varga 282

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years and ten months. Among them were eleven hundred forty (1140) days of penance and two hundred forty days of taking meals. (See Table 13) In the end she accepted salekhand-swithuru and was emancipated. vivecana muktAvalI zabda kA artha hai-motiyoM kA hAra / jisa prakAra motiyoM kA hAra vanAte samaya una motiyoM kI sthApanA kI jAtI hai, usI prakAra jisa tapa meM upavAsoM kI sthApanA kI jAe usa tapa ko muktAvalI tapa kahate haiM / spaSTatA hetu citra dekhiye / (nauvA~ adhyayana samApta) Elucidation The word Muktarali means necklace of pearls. As pearls are established while preparing a necklace, in the same way fasts are established in this penance. So it is called Muktarali penance. For clear understanding see the illustration. Nineth chapter completed] dasama adhyayana sUtra 17: evaM mahAseNakaNhA vi / NavaraM AyaMbilavaDDhamANaM tavokamma uvasaMpajjittANaM viharai / taMjahAAyaMbilaM karei, karittA cautthaM karei karittA be AyaMbilAiM karei, karittA cautthaM karei, karittA tiNNi AyaMbilAI karei karittA cautthaM karei, karittA cattAri AyaMbilAI karei karittA cautthaM karei karittA paMca AyaMbilAiM karei karittA cautthaM karei, karittA cha AyaMbilAiM karei karittA cautthaM karei, karittA navama adhyayana

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ekottariyAe vuDDhIe AyaMbilAI vaDDhaMtI, cautthaMtariyAI jAva AyaMbilasayaM karei, karittA cautthaM karei / tae NaM sA mahAseNakaNhA ajjA AyaMbilavaDDhamANaM tavokammaM cohasehiM vAsehiM tihi ya mAsehiM vIsahi ya ahorattehiM ahAsuttaM jAva sammaM kAeNaM phAsei jAva / ArAhittA, jeNeva ajjacaMdaNA ajjA teNeva uvAgacchai, uvAgacchittA ajjacaMdaNaM ajjaM vaMdai NamaMsai, vaMdittA NamaMsittA bahUhiM cautthehiM jAva bhAvemANI vihri| tae NaM sA mahAseNakaNhA ajjA teNaM orAleNaM jAva uvasobhemANI uvasobhemANI ciTThai / tae NaM tIse mahAseNakaNhAe ajjAe aNNayA kayAiM puvyarattAvarattakAle ciMtA jahA khaMdayassa jAva ajjacaMdaNaM ajjaM Apucchai jAva saMlehaNA / kAlaM aNavakaMkhamANI viharai / tae NaM sA mahAseNakaNhA ajjA ajjacaMdaNA ajjAe aMtie sAmAiyamAiyAiM ekkArasaaMgAI ahijjittA bahupaDipuNNAiM sattarasa vAsAiM pariyAyaM pAlaittA mAsiyAe saMlehaNAe appANaM jhUsittA saTuiM bhattAI aNasaNAe chedittA jassaTTAe kIrai jAva tamaTuM ArAhei / carima ussAsa-NIsAsehiM siddhA buddhA / / aTTha ya vAsA AdI, ekottariyAe jAva sattarasa / eso khalu pariyAo seNiyabhajjANa NAyavyo // mahAsenakRSNAH Ayambila vardhamAna tapa sUtra 17: isI prakAra mahAsenakaSNA kA varNana bhI jAnanA cAhiye / vaha rAjA zreNika kI rAnI aura koNika rAjA kI choTI mAtA thii| dIkSA lI aura AryA * 284 . antakRddazA sUtra : aSTama varga

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candanabAlA kI AjJA pAkara usane "Ayambila-varddhamAna'' nAmaka tapa kiyaa| isakI vidhi isa prakAra haisarvaprathama Ayambila kiyA / dUsare dina upavAsa kiyA / phira do Ayambila kiye / phira upavAsa kiyA / phira tIna Ayamvila kiye / phira upavAsa kiyA / phira cAra Ayambila kiye. phira upavAsa kiyA tathA pAMca Ayambila kiye / phira upavAsa kiyA / phira cha: Ayambila kiye / phira upavAsa kiyA / isa prakAra eka-eka Ayambila bar3hAte hue madhya meM eka-eka upavAsa karate hue eka sau Ayambila taka kiye / phira upavAsa kiyA / isa prakAra Ayambila varddhamAna nAmaka tapa pUrA kiyA / isa prakAra mahAsenakRSNA AryA ne caudaha varSa, tIna mAsa aura bIsa dina meM "Ayambila varddhamAna' nAmaka tapa kA sUtrokta vidhi se ArAdhana kiyaa| isameM Ayamvila ke pAMca hajAra pacAsa dina tathA upavAsa ke eka sau dina hote haiN| isa tapa meM car3hanA hI hai, utaranA nahIM / isameM 14 varSa dasa dina Ayamvila ke va 100 dina upavAsa ke haiM / (dekhie cArTa naM. 14) isake bAda mahAsenakRSNA AryA, AryA candanabAlA ke pAsa AI aura vaMdana namaskAra kiyA / isake bAda upavAsa Adi vahuta-sI tapazcaryA karatI huI apanI AtmA ko bhAvita karatI huI vicarane lagI / una kaThina tapasyAoM ke kAraNa vaha atyanta durvala ho gaI. tathApi Antarika tapa-teja ke kAraNa vaha atyanta zobhita hone lagI / eka dina pichalI rAtri ke samaya mahAsenakRSNA AryA ne skandaka ke samAna cintana kiyA-merA zarIra tapasyA se kRza ho rahA hai, tathApi abhI taka mujhameM utthAna, bala, vIrya Adi haiM / isaliye kala sUryodaya hote hI AryA candanavAlA ke pAsa jAkara unase AjJA lekara saMthArA karUM / tadanusAra dUsare dina sUryodaya hote hI AryA candanabAlA ke pAsa jAkara vandana namaskAra karake saMthAre ke liye AjJA mAMgI / AjJA lekara saMthArA grahaNa kiyA aura maraNa kI AkAMkSA nahIM karatI huI, dharmadhyAna meM tallIna rahane lgii| dasama adhyayana .285 .

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mahAsanakRSNA AryA ne candanavAlA AryA se sAmAyika Adi (cha: AvazyakoM ke sAtha) gyAraha aMgoM kA adhyayana kiyA / sattaraha varSa taka cAritra paryAya kA pAlana kiyA tathA eka mAsa kI saMlekhanA se AtmA kA bhAvita karatI huI, sATha bhaktoM ke anazana se chedita kara, antima zvAsocchvAsa meM apane sampUrNa karmoM kA kSaya kara siddha buddha huI arthAt mokSa prApta kiyA / ina dasa AryAoM meM prathama kAlI AryA na ATha varSa taka cAritra paryAya kA pAlana kiyA / dUsarI sukAlI AryA ne nau varSa taka cAritra paryAya kA pAlana kiyA / isa prakAra kramaza: uttarottara eka-eka rAnI ke cAritra paryAya meM eka-eka varSa kI vRddhi hotI gaI / antima dasavIM rAnI mahAsenakRSNA AryA ne sataraha varSa taka cAritra paryAya kA pAlana kiyA / ye sabhI rAjA zreNika kI rAniyAM tathA koNika rAjA kI choTI mAtAe~ thIM / / (dasavAM adhyayana samApta) Chapter 10 Mahase nakrsna Ayambila Vardhamana Tapa Maxim 17 : Same is the description of queen Mahasenakrsna. She also was the consort of king Srenika and younger step mother of king Konika. She accepted consecration and with the permission of Arva Candanabala, she practised Ayambila Vardhamana penance. That is as followsFirst of all she observed one cycunbila, next day one fast: then two uyambilas and next day one fast, then three ayambilas and next day fast, then four ayambilas, next day fast, then five ayambilas, next day fast, then six ayambilas and next day fast; in this way increasing one ayambila and in between fast, she practised one hundred avambilas and then fast. Thus she completed Ayaumbila Vardhamana penance. antakRddazA sUtra : aSTama varga

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Thus Arya Mahasenakrsna completed Ayambila Vardhamana penance in fourteen years, three months and twenty days according to the schedule prescribed by sutras and in proper manner. Among this, the days of ayambilas are 5050 and that of fasts are 100 days. Thus total days are 5150. In this penance. there is only ascending; and no descending. In this penance fourteen years and ten days are of ayambila and hundred days are of fast. After this Arya Mahasenakrsna went to Arya Candanabala and bowed to her. Then she (Arya Mahasenakrsna) began to wander engrossing her soul by many types of penances e.g.. fast etc. She became too weak due to those rigorous penances but she seemed lustrous by the internal flame of austerities. Once, in the last hours of night, like Skandaka, Arya Mahasenakrsna pondered deeply-though my body has become lean, thin and reduced, yet, until, in my body are utthana, bala, virya etc., it would be proper for me that, as the sun rises, I go to Arya Candanahala and taking her permission accept samthara. Accordingly, next day, as the sun rose she went to Arya Candanabala, bowed down respected her. and asked her permission for samthara. Getting permission she accepted samthara and without desire of death, she engrossed herself in auspiciousreligious meditation. Arya Mahasenakrsna learnt Samayika etc. (six essentials), and eleven holy scriptures (angas) from Arya Candanabala, practised nun-conduct upto seventeen years and engrossing her soul by one month's santhara, cutting off sixty meals, exhausting all karmas, with her last breath became emancipated i.e., attained salvation. (See Table 14) Among these ten aryas, the first Arya Kali practised nunconduct upto eight years; the second Arya Sukali upto nine years. In this way, one after another, consecration period increased by one year of every queen (arya). Last dasama adhyayana For Private Personal Use Only 287

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tenth Arya Mahasenakrsna observed consecration period for seventeen years. All these were the consorts of king Srenika and younger step mothers of king Konika. [Tenth chapter concluded] upasaMhAra evaM khalu jaMbU ! samaNeNaM bhagavayA mahAvIreNaM AigareNaM jAva saMpatteNaM aTThamassa aMgassa aMtagaDadasANaM ayamaddhe paNNatte tti bemi / aMtagaDadasANaM aMgassa ego suyakvaMdho / aTThavaggA / aTThasu ceva divasesu uddisijjaMti / tattha paDhama bitiyavagge dasa-aTTha uddesagA / taiyavagge terasa uddesagA / cauttha-paMcama vagge dasa-dasa uddesagA / cha? vagge solasa uddesagA / sattamavagge terasa uddesagA, aTThamavagge dasa uddesagA / sesaM jahA NAyAdhammakahANaM / siri aMtagaDadasAMga suttaM samattaM / he jambU ! apane zAsana kI apekSA se dharma kI Adi karane vAle zramaNa bhagavAna mahAvIra svAmI-jo mokSa ko prApta haiM, unhoMne AThaveM aMga antagaDadazA sUtra kA yaha bhAva prarUpita kiyA hai / bhagavAn se jaisA maiMne sunA, usI prakAra tumheM kahA hai / isa antakRddazA sUtra meM eka zrutaskandha hai, aura ATa varga haiM / ATha dinoM meM isakA vAcana hotA hai / isameM prathama aura dUsare varga ke dasa evaM ATha adhyayana haiM / tIsare varga meM teraha adhyayana (uddezaka) haiM / cauthe aura pAMcaveM varga meM dasa-dasa adhyayana haiM / chaThe varga meM solaha adhyayana haiM / sAtaveM varga meM teraha aura AThaveM varga meM dasa adhyayana haiM / kula 90 adhyayana haiN| zeSa varNana jJAtAdharmakathAMga sUtra meM hai / (zrI antakRddazA sUtra samApta) .288. antakRddazA sUtra : aSTama varga

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cArTa (Table) 1 tapa dina (Days of Penance) pAraNA dina (Days of Paruna) sarva-dina (Total Days) 32 30 28 73 : 407 : 480 = 16 mahIne (16 months) 24 33 30 guNaratna saMvatsara tapa (Gunurutna Sainvatsara Penance) tapa dina (Days of Penance) pAraNA dina (Days of Parana) : sarva-dina (Total Days) 1 varSa, 4 mAsa (1 year, 4 months) 24 25 24 24 8 20 10 15 . 15 prasaMga: varga 1, adhyayana 1, pRSTha 28-33 : gautama aNagAra kA varNana (Reference Section 1. Chapter 1, Page 28-33 : Description of ascetic Gautamur)

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cATa (Taple) 2 AURI ratnAvalI (Ratnavali) tapasyA kAla (Time period of Penance) eka paripATI kA kAla : 1 varSa,3mAsa, 22 dina (Time period of one series : 1 year, 3 months, 22 days) cAra paripATI kA kAla: 5varSa, 2 mAsa, 28 dina (Time period of four series : 5 years, 2 months, 28 days) tapa ke dina (Days of Penance) eka paripATI ke tapodina : 1 varSa, 24 dina (Days of Penance of one series : 1 year. 24 days) cAra paripATI ke tapodina : 4 varSa, 3 mAsa, 6 dina (Days of Penance of four series : 4 years. 3 months. 6 days) pAraNe (Paranas) eka paripATI ke pAraNe : 88 (Paranas of one series : 88) cAra paripATI ke pAraNe : 352 (Paranas of four series : 352) prasaMga: varga 8, adhyayana 1, pRSTha 244-246 : kAlI AryA ne isa tapa kI ArAdhanA kii| (Reference : Section 8. Chapter 1, Page 244-246: Arya Kal practised of this penance.)

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cArTa (Table)3 kanakAvalI (Kanakavali) - eka paripATI kA kAla : 1 varSa, 5 mAsa, 12 dina tapasyA kAla (Time period of one series : 1 year, 5 months, 12 days) (Time period of Penance) | cAra paripATI kA kAla : 5 varSa, 9 mAsa, 18 dina (Time period of four series : 5 years, 9 months, 18 days) r eka paripATI ke tapodina : 1 varSa, 2 mAsa, 14 dina tapa ke dina (Days of Penance of one series : 1 year, 2 months, 14 days) (Days of Penance) cAra paripATI ke tapodina : 4 varSa, 9 mAsa, 26 dina (Days of Penance of four series : 4 years, 9 months, 26 days) eka paripATI ke pAraNe : 88 pAraNe (Paranas of one series : 88) (Paranas) cAra paripATI ke pAraNe : 352 (Paranas of four series : 352 prasaMga : varga 8, adhyayana 2, pRSTha 250 : sukAlI AryA ne isa tapa kI ArAdhanA kii| (Reference : Section 8, Chapter 2, Page 250: Arya Sukali practised of this penance.)

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tapasyA kAla (Time period of Penance) tapa ke dina (Days of Penance) pAraNe (Paranas) prasaMga : varga 8, adhyayana 3, pRSTha 255: mahAkAlI AryA ne isa tapa kI ArAdhanA kii| Mahakali Arya practised of this penance.) (Reference: Section 8. Chapter 3, Page 255: (Reference Section 8. Chapter 7. Page 273. Description of Arva Virakrsna) prasaMga : varga 8, adhyayana 7, pRSTha 273 : vIra kRSNA AryA kA varNana eka paripATI kA kAla : 6 mAha, 7 dina (Time period of one series: 6 months, 7 days) cAra paripATI kA kAla : 2 varSa, 28 dina (Time period of four series: 2 years, 28 days) eka paripATI ke tapodina: 5 mAsa, 4 dina (Days of Penance of one series 5 months, 4 days) cAra paripATI ke tapodina 1 varSa, 8 mAsa, 16 dina : (Days of Penance of four series: 1 year, 8 months, 16 days) eka paripATI ke pAraNe : 33 (Paranas of one series : 33) cAra paripATI ke pAraNe : 132 (Paranas of four series. 132) 56 2 3 4 -1 1 47362 47 2 3 4 +7 2-+5+ 62 473 7.1 - -5---6---7---1---2- -w 25 3625 5 1 2 3 4 6 7 1 5 25 3625 6 7 (Table) 11 cArTa (Table) 4

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tapasyA kAla (Time period of Pentance) cAra paripATI kA kAla 6 varSa, 2 mAsa, 12 dina tapa ke dina (Days of Penance) eka paripATI kA kAla 1 varSa, 6 mAsa, 18 dina (Time period of one series: 1 year, 6 months. 18 days) pAraNe (Paranas) (Time period of four series. 6 years. 2 months, 12 days) 'eka paripATI ke tapodina 1 varSa 4 mAsa, 17 dina (Days of Penance of one series. 1 year, 4 months, 17 days) cAra paripATI ke tapodina : 5 varSa, 6 mAsa, 8 dina (Days of Penance of four series: 5 years, 6 months, 8 days) eka paripATI ke pAraNe 61 (Parands of rne venies 60 cAra paripATI ke pAraNe : 244 (Paranas of four series 244) 0 : prasaMga varga 8, adhyayana 4, pRSTha 258 kRSNA AryA ne isa tapa kI ArAdhanA kii| (Reference : Section 8, Chapter 4. Page 258 Arya Krsna practised of this penance ) cATa (Table) 5

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cArTa (Table) 6 cArTa (Table)7 cArTa (Table) 8 aSTa-aSTamikA bhikSa pratimA (Asta-Astamiki nun fim-resolution) 11111 11 2|2|2|2|2|2|2 3333333 4/44/444 555555 111111111 2/22/2/2/2/2/2 33333333 1444444441 5/5/5/5/5/5/5/5 66666666 7/7/7/7/7/777 188888888 64 divasa, 288 dattiyA~ (64 Days. 288 Duttis) TenTa 333333333 474/44/4/4/4/4/4 1575/5/5/5/5/5/5/5 6/6/6/6/6/6/6/66 /7/7/7/7/7/7/7/7/7 /8/8/8/8/8/8/8/8/8/ 9/9/9/9/9/9/9/9/9/ 2 1777 7777 prasaMga : varga 8, adhyayana 5, pRSTha 261 : sukRSNA AryA ne isa tapa kI ArAdhanA kii| (Reference : Section 8. Chapter 5, Page 261 : Arva Sukrsna practised of this penance.) prasaMga : varga 8, adhyayana 5, pRSTha 261 : sukRSNA AryA kA varNana (Reference Section 8 Chapter S, Page 21 ki se rapter of irri Sukr smi) prasaMga : varga 8, adhyayana 5, pRSTha 262 : sukRSNA AryA kA varNana (Reference Secuon 8 (Chapter 5. Page 262 Description of Irva Suk! nd)

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cArTa (Table) 10 cArTa (Table)9 4 5 J5 1112 L213 12131415.1 1415112 prasaMga : varga8, adhyayana 6, pRSTha (Reference Section R. Chapter 6, Page 267: mahAkRSNA AryA kA varNana 267. Descnption of Arya Mahakrsnd) cArTa (Table) 12 bhadrottara pratimA (Bhadrottara firm-resolution) 111111111111 21 2/2/2/2/2/21 2 2 2 33/3/3/3/3/3/333 4444444444 5/5/5/5/5/5/5/5 515 61666666666 17 17/7/7/7/7/7/7/717 | 8/8/88888888 9999999999 10|10|10|10|10|10|10|10|10|10| 1 15.1 6 7 18 191 1718115161 --9-7-5-161-7--1-8 879.51 819567. 67 prasaMga : varga 8, adhyayana 5, pRSTha 262 : sakraSNA AryA kA varNana (Reference : Section 8, Chapter 5, Page 262 : Description of Arya Sukrsna) prasaMga : varga 8, adhyayana 8, pRSTha 276 : rAmakRSNA AryA kA varNana (Reference Sechon & Chapter 8. Page 276 Descnption of Aryd Ramakrsna) tapa dina : 175, pAraNe : 25 (Days of Penance : 175, Paranas 25)

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cATe (Table) 13 muktAvalI (Muktavali) eka paripATI kA kAla : 11 mAsa, 15 dina tapasyA kAla (Time period of one series : 11 months. 15 days) (Time period of Penance) | cAra paripATI kA kAla : 3 varSa, 10 mAsa (Time period of four series : 3 years, 10 months) eka paripATI ke tapodina : 285 dina tapa ke dina (Days of Penance of one series : 285 days) (Days of Penance) cAra paripATI ke tapodina : 3 varSa, 2 mAsa (Days of Penance of four series : 3 years, 2 months) pAraNe eka paripATI ke pAraNe : 60 (Paranas) (Paranas of one series : 60) cAra paripATI ke pAraNe : 240 L (Paranas of four series : 240) prasaMga : varga 8, adhyayana 9, pRSTha 282 : pitRsena kRSNA AryA kA varNana (Reference : Section 8, Chapter 9. Page 282 : Description of Arya Pitrasena Krsna)

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Conclusion O Jambu! From the point of view of his own religious order, the exponent of religion, Sramana Bhagawana Mahavira Swami. who is now salvated, has expressed the subject matter of eighth anga-Antakrd-dasa Sutra. As I listened from Bhagawana, so I have told you. Antakrddasa Sutra has one Book (Srutaskandha) and eight sections. These are read in eight days. Among these in first and second sections there are ten and eight chapters respectively. In third section there are thirteen chapters (uddesakas). Fourth and fifth sections contain ten chapters each. In sixth section sixteen chapters. in seventh section thirteen and in eighth section there are ten chapters. Remaining description is in Jnatadharmakathanga sutra. dasama adhyayana [Eighth section completed. [Antakrd-dasa Sutra ended] For Private Personal Use Only 289 *

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Tebila naM. 14 Ayambile vardhamAna tapa - AyaMbila | upavAsa AyaMbila upavAsa AyaMbila | upavAsa AyaMbila upavAsa AyaMbila upavAsa |AyaMbila upavAsa AyaMbila upavAsa AyaMbila upavAsa AyaMbila upavAsa . AyaMbila upavAsa - 0 31 4 / | - (290) 41 / 1 / - 11| 1 |12| 1 | 131 | 14 | 1 | 15 1 16 1 | 17 | 1 | | 18 119 120 1 | 22 | 1 | | 231 24|1| 25 | 1 261 27 1 28| 1 | 29 | 1301 321 33 1341 35 | 1 | 361 37 1 38 139 140 1 | 42 | 1 43 1 44 | 1 | 45 | 1 |46 | 1 | 47 | 1 | 48 | 1 49 | 1 |50 | 1 | 152 1531541 55 156 157 158 1591601 61 162 163164 | 1 |65 1 66 167168 169 | 1701 | 172 1 | | 73|1| 74|1| 75 1 76 | 1|77 1 | 78| 1791801 81 | 1 | 82 | 183 184 1 85 186 187 | 1 88189 | 1901 |91 192|1|93|194 1951 96 1971 |98| 199 | 1 100 1 mahAsena kRSNA Arya ne isa tapa kI ArAdhanA kii| varga 8 a 10 pRSTha 285

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AgamoM kA anadhyAyakAla ( sva. AcAryapravara zrI AtmArAma jI ma. dvArA sampAdita nandIsUtra se uddhRta) svAdhyAya ke lie AgamoM meM jo samaya batAyA gayA hai, usI samaya zAstroM kA svAdhyAya karanA caahie| anadhyAyakAla meM svAdhyAya varjita hai / manusmRti Adi smRtiyoM meM bhI anadhyAyakAla kA vistArapUrvaka varNana kiyA gayA hai| vaidika loga bhI veda ke anadhyAyoM kA ullekha karate haiN| isI prakAra anya ArSa granthoM kA bhI anadhyAya mAnA jAtA hai| jainAgama bhI sarvajJokta, devAdhiSThita tathA svaravidyA saMyukta hone ke kAraNa, inakA bhI AgamoM meM anadhyAyakAla varNita kiyA gayA hai, jaise ki dasavihe aMtalikkhie asajjhAe paNNatte, taM jahA - ukkAvAte, disidAghe, gajjite, vijjute, nigghAte, juvate, jakkhAlitte dhUmitA, mahitA, ryugghaate| dasavihe orAlie asajhAe, taM jahA aTTI, maMsaM, soNite, asutisAmaMte, susANasAmaMte, caMdovarAte, sUrobarAte, paDaNe, rAyabuggahe, uvassayassa aMto orAlie sarIrage / - sthAnAGgasUtra, sthAna 10 no kappati niggaMthANa vA niggaMthINa vA cauhiM mahApADivaehiM sajjhAyaM karittae, taM jahA - AsADhapADivae, iMdamahapADivae, katti apADivae sugimhapADiyae / " no kampas nigANa vA niggaMdhINa vA, cauhiM saMjhAhiM sajjhAyaM karettae, taM jahA - paDhimAte, pacchimAte majjhahe, aDDharatte / kappai niggaMthANaM vA, niggaMthINa vA, cAukkAlaM sajjhAyaM karettae, taM jahA - puvvaNhe avaraNhe, paose. paccUse / - sthAnAGgasUtra, sthAna 4, uddezaka 2 uparokta sUtrapATha anusAra, dasa AkAza se sambandhita, dasa audArika zarIra se sambandhita, cAra mahApratipadA, cAra mahApratipadA kI pUrNimA aura cAra sandhyA, isa prakAra battIsa anadhyAya (kAla) mAne gae haiM, jinakA saMkSepa meM nimna prakAra se varNana hai, jaise AkAza sambandhI dasa anadhyAya 1. utkApAta- tArApatana-yadi mahat tArApatana huA hai to eka prahara paryanta zAstra svAdhyAya nahIM karanA caahie| 2. digdAha - jaba taka dizA raktavarNa kI ho arthAt aisA mAlUma par3e ki dizA meM Aga sI lagI hai, taba bhI svAdhyAya nahIM karanA cAhie / 3. garjita - bAdaloM ke garjana para eka prahara paryanta svAdhyAya na kare / 4. vidyuta - bijalI camakane para eka prahara paryanta svAdhyAya na kare / pariziSTa For Private Personal Use Only 291

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kintu garjana aura vidyuta kA asvAdhyAya cAturmAsa meM nahIM mAnanA caahie| kyoMki vaha garjana aura vidyuta prAyaH Rtu svabhAva se hI hotA hai| ataH ArdrA se svAti nakSatra paryanta anadhyAya nahIM mAnA jaataa| 5. nirghAta-binA bAdala ke AkAza meM vyantarAdikRta ghora garjana hone para yA bAdaloM sahita AkAza meM kar3akane para do prahara taka asvAdhyAya kAla hai| 6. yUpaka-zukla pakSa meM pratipadA, dvitIyA, tRtIyA kI sandhyA candraprabhA ke milane ko yUpaka kahA jAtA hai| ina dinoM prahara rAtri paryanta asvAdhyAya nahIM karanA caahie| 7. yakSAdIpta-kabhI kisI dizA meM bijalI camakane jaisA, thor3e-thor3e samaya pIche jo prakAza hotA hai vaha yakSAdIpta kahalAtA hai| ataH AkAza meM jaba taka yakSAkAra dIkhatA rahe taba taka svAdhyAya nahIM karanA caahie| 8. dhUmikA kRSNa-kArtika se lekara mAgha taka kA samaya meghoM kA garbhamAsa hotA hai| isameM dhUmra varNa kI sUkSma jalarUpa dhuMdha par3atI hai| vaha dhUmikA-kRSNa kahalAtI hai| jaba taka yaha dhuMdha par3atI rahe, taba taka svAdhyAya nahIM karanA caahie| 9. mihikAzveta-zItakAla meM zveta varNa kA sUkSma jalarUpa dhuMdha mihikA kahalAtI hai| jaba taka yaha giratI rahe, taba taka asvAdhyAyakAla hai| 10. raja udghAta-vAyu ke kAraNa AkAza meM cAroM ora dhUli chA jAtI hai| jaba taka yaha dhUli phailI rahatI hai svAdhyAya nahIM karanA caahie| uparokta dasa kAraNa AkAza sambandhI asvAdhyAya haiN| audArika sambandhI dasa anadhyAya 11-12-13. haDDI, mA~sa aura rudhira-paMcendriya tiryaMca kI haDDI, mA~sa aura rudhira yadi sAmane dikhAI deM, to jaba taka vahA~ se yaha vastue~ uThAI na jAe~ taba taka asvAdhyAya hai| vRttikAra AsapAsa ke 600 hAtha taka ina vastuoM ke hone para asvAdhyAya mAnate haiN| isI prakAra manuSya sambandhI asthi, mA~sa aura rudhira kA bhI anadhyAya mAnA jAtA hai| vizeSatA itanI hai ki inakA asvAdhyAya sau hAtha taka tathA eka dina-rAta kA hotA hai| strI ke mAsika dharma kA asvAdhyAya tIna dina tk| bAlaka evaM bAlikA ke janma kA asvAdhyAya kramazaH sAta evaM ATha dina paryanta kA mAnA jAtA hai| 14. azuci-mala-mUtra sAmane dikhAI dene taka asvAdhyAya hai| 15. zmazAna-3mazAna bhUmi ke cAroM ora sau-sau hAtha paryanta asvAdhyAya mAnA jAtA hai| 16. candra-grahaNa-candra-grahaNa hone para jaghanya ATha, madhyama bAraha aura utkRSTa solaha prahara paryanta mvAdhyAya nahIM karanA caahie| 17. sUrya-grahaNa-sUrya-grahaNa hone para bhI krazaH ATha, bAraha aura solaha prahara paryanta asvAdhyAyakAla mAnA gayA hai| 18. patana-kisI bar3e mAnya rAjA athavA rASTra puruSa kA nidhana hone para jaba taka usakA dAha-saMskAra na ho taba taka svAdhyAya na karanA caahie| athavA jaba taka dUsarA adhikArI siMhAsanArUr3ha na ho taba taka zanaiH-zanai: svAdhyAya karanA caahie| .292. pariziSTa

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19. rAjavyudgraha-samIpastha rAjAoM meM paraspara yuddha hone para jaba taka zAnti na ho jAe, taba taka usake pazcAt bhI eka dina-rAtri svAdhyAya nahIM kreN| 20. audArika zarIra-upAzraya ke bhItara paMcendriya jIva kA vadha ho jAne para jaba taka kalevara par3A rahe, taba taka tathA 100 hAtha taka yadi nirjIva kalevara par3A ho to svAdhyAya nahIM karanA caahie| asvAdhyAya ke uparokta dasa kAraNa audArika zarIra sambandhI kahe gaye haiN| 21-28 cAra mahotsava aura cAra mahApratipadA-ASAr3ha-pUrNimA, Azvina-pUrNimA, kArtika pUrNimA aura caitra-pUrNimA ye cAra mahotsava haiN| ina pUrNimAoM ke pazcAt Ane vAlI pratipadA ko mahApratipadA kahate haiN| isameM svAdhyAya karane kA niSedha hai| 29-32. prAtaH, sAyaM, madhyAhna aura ardha-rAtri-prAtaH sUrya se eka ghar3I pahale tathA eka ghar3I piiche| sUryAsta hone se eka ghar3I pahale tathA eka ghar3I piiche| madhyAhna arthAt dopahara meM (12 baje) eka ghar3I Age aura eka ghar3I pIche evaM ardha-rAtri meM bhI eka ghar3I Age tathA eka ghar3I pIche svAdhyAya nahIM karanA caahie| isa prakAra asvAdhyAya kAla TAlakara dina-rAtri meM cAra kAla kI svAdhyAya karanA caahie| S Appropriate Time for Study of Scriptures Holy books should be studied only at a time as prescribed in the scriptures. There are times when this study is prohibited. In scriptures like Manusmriti etc. also the prohibited time has been described. Vedic people also mention about this period in the Vedas. Other Aryan holy books also agree to this particular period. Jain scriptures too, as they have been associated with the omnipresent and established by the devas, are prohibited to be studied in that particular period, e.g. As per the above scripture study, prohibited periods are ten relating to symptoms in the sky, ten relating to the physical body, four relating to first day of the fortnight, four relating to full moon of the fortnight, four relating to waned moon of the fortnight. Thus, 32 periods are forbidden which are briefly described below : Relating to symptoms in the sky 1. If an important star has fallen, then the study is forbidden for three hours. 2. If there is red colour in the sky then the study shouldn't be done. 3. No study for 6 hours after thunder of clouds. 4. For three hours after lightening, study is not allowed. 5. If there is thunder without clouds in the sky or if there is crackling with presence of clouds, then study is forbidden for 6 hours. pariziSTa

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6. The evening time of 1st, 2nd and 3rd day of the fortnight when the moon waxes, is forbidden for the study. 7. Till the time when the after glow of lightening is visible in any direction, study should not be done. 8. From October to January, there is fog. Till the time there is fog, study is forbidden. 9. During winters, there is five fog of white colour. Till the time there is fog, that is forbidden time. 10. Due to air movement, if there is a dust in the air, then the study is not allowed. Relating to the Physical Body 11-12-13. Till bone, flesh or blood of any five sensed being is visible, study is not to be done. Similarly, human bone, flesh and blood is also considered ominous for study. Their presence forbids study for 3 days. 14. Presence of stool and urine prohibits study. 15. 66.6 ft. around 3 funeral place is unfit for study. 16. Study is provided during lunar eclipse. 17. Study is prohibited during solar eclipse. 18. Till the funeral of a big king or national leader after his death, study is prohibited. 19. Till the time when peace prevails after a fight between two neighbouring kings, study is torbiculen for 24 hours. 20. Physcial Body-In case a live-sensed animal dies or is killed in the upashraya (the place where monks/nuns are staying), scriptures should not be studied till the dead body is there. If the dead body is lying at a distance upto 100 nath, then also the scriptures cannot be studied. The above mentioned ten taboos relate to physical body. 21-28. Four auspicious days and four phatipadas (the days prolongs the auspicious day)-Fifteenth days of the bright fortnight (i.e. the days of full moon) in Ashadh (June), Ashvin (September), Kartik (October) and Chaitra (March) are known as Mahotsava (Auspicious days). The day immediately followings are mahapratipada. Scriptures should not be studied in these eight day. 29-32. Scriptures should not be studied for 24 minutes immediately preceding and immediately following the sunrise, the noon, the sunset and midnight. * 798 pariziSTa

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antakRddazA mahimA (antakRddazAsUtra se sambandhita vividha viziSTa prasaMga, viSaya spaSTIkaraNa, grAma, nagara Adi kA paricaya) lekhaka zrI suyaza muni sampAdaka zrIcanda surAnA 'sarasa' aMgrejI anuvAda zrI surendra botharA ANTAKRIDDASA MAHIMA THE IMPORTANCE OF ANTAKRIDDASA (Various important incidents, explanations about the themes, details about places like cities, villages, etc. included in Antakriddasha Sutra) By Shri Suyash Muni Edited by Srichand Surana 'Saras' English Translation by Shri Surendra Bothara antakRddazA mahimA . 295 .

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krama 9. 2. 3. 4. 5. 6. 7. 8. 9. 90. No. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 296 viSayAnukrama adhyAya antakRddazAsUtra : antar - bAhya paricaya antakriyA : artha aura udAharaNa tIna mahAn yugapravartaka vividha tapa: vidhi-vidhAna aura uddezya saMlekhanA - saMthArA : eka paryAlocana pratimA yoga nidAna antakRdazAsUtra meM varNita prasiddha nagara, udyAna Adi antakRddazAsUtra meM saMketita / sandarbhita prasiddha vyaktitva vividha prasaMga Chapter CONTENTS Antakriddasha Sutra: A Detailed Introduction Antakriya Meaning and Examples Three Great Epoch-makers Various Austerities: Procedures, Codes and Purpose Sanlekhana - Santhara : A Study Pratima Yoga Nidan (Volition ) Famous Cities, Gardens etc. Described in Antakriddasha Sutra The Famous Characters, Mentioned in Antakriddasha Sutra Miscellaneous Topics For Private Personal Use Only pRSTha 297 313 332 350 368 384 402 416 428 469 Page 305 323 341 359 376 393 409 422 449 479 antakRddazA mahimA

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adhyAya 1 Zhong Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 555555555Sui Nan Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Wei Zhong antakRddazA sUtra : antar-bAhya paricaya 0545 05555555555555555555555555555555555555555555555555555555510 mAnavIya AkAMkSA ___ anAdikAla se mAnava kI eka hI adRzya icchA rahI hai, vaha hai sukha-prApti kI, duHkhoM kA anta karane kii| yadyapi yaha icchA prANI mAtra meM hai, jaisA ki bhagavAna mahAvIra ne kahA hai-"savye jIvA, savye sattA, savve pANA, sabve bhUyA, suha sAyA, dukkhA paDikUlA.. ___-saMsAra ke sabhI prANI sukha ke abhilASI haiM, duHkha sabhI ko pratikUla hai, duHkha se bacanA cAhate haiM aura sukha pAnA cAhate haiN| mAnava saMsAra kA eka aisA samartha prANI hai jo apanI kuzala medhA-zakti, unnata bala-vIrya parAkrama ke anusAra duHkhoM kA anta karane aura sukha-prApti kI dizA meM agrasara ho sakatA hai| ___ mAnava kI sabhI pravRttiyA~ duHkhoM kA anta karane kI dizA meM agrasara huI haiN| sukha-prApti ke lie hI usane bhautika aura vaijJAnika unnati kii| mahala, bAga-bagIce, skUTara, moTara, vAyuyAna, spUtanika, TI. vI. Adi kA AviSkAra kiyaa| jIvana ko unnatizIla banAne ke lie usane aneka zAstroM kI racanA kI arthazAstra, samAjazAstra, nItizAstra, dharmazAstra aadi| inameM bhI sukha-prApti ke niyama aura sAdhana hI nirdhArita kiye| 'muNDe-muNDe matirbhinnA' ke anusAra kucha loga bhautika sAdhanoM meM sukha kI khoja karate hue bhautikavAdI bana gaye to kucha ne svayaM apane andara hI sukha kI gaveSaNA kI aura AtmAnubhava (self-realisation) meM pravRtta hokara AdhyAtmikatA kI ora mur3a gye| ___ ati prAcInakAla-prAgaitihAsikakAla se hI bhArata AdhyAtmikatA-pradhAna rahA hai| dharma tathA AdhyAtmikatA kI Adi (beginning) isI pavitra dharA para huI, jisakA zreya Adi tIrthaMkara RSabhadeva se lekara carama (caubIsaveM) tIrthaMkara bhagavAna mahAvIra ko hai| dvAdazAMgI kA mahattva bhagavAna mahAvIra ne prANI mAtra ke kalyANa ke lie jo upadeza diye, una upadezoM ko mahAn prajJAvAna gaNadharoM ne bAraha aMgoM meM saMkalita kiyaa| yaha bAraha aMga hI dvAdazAMgI kahalAte haiN| dvAdazAMgI kI vizeSatA yaha hai ki yaha sarvajJa dvArA kathita hai| sarvajJa bhagavAna artha-rUpa vANI bolate haiM, unake pramukha ziSya gaNadhara use grahaNa karake zAsana ke hita ke lie (prANI mAtra ke kalyANa ke lie) nipuNatApUrvaka sUtroM kI racanA karate haiN| antakRdazA mahimA * 297 .

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yahI kAraNa hai ki gaNadharoM dvArA gUMthe hue 12 aMgasUtra bhI kahe jAte haiN| vAraha aMga haiM-(1) AcArAMga, (2) sUtrakRtAMga, (3) sthAnAMga. (4) samavAyAMga, (5) bhagavatI-vyAkhyAprajJapti, (6) jJAtAdharmakathAMga, (7) upAsakadazAMga, (8) antakRddazAMga, (9) anuttaraupapAtikadazA, (10) praznavyAkaraNa, (11) vipAkasUtra, aura (12) dRssttivaad| (yaha bArahavA~ dRSTivAda aMga lupta ho cukA hai|) antakRddazA : AThavA~ aMga uparokta krama se prastuta antakRddazAsUtra dvAdazAMgI kA AThavA~ aMga yA sUtra hai| jainadarzana meM 8 kA aMka kucha mahattvapUrNa vizeSatAe~ lie hue hai, jaise-siddhoM ke ATha guNa haiN| AtmA ke ATha mUla guNa haiN| maMgala bhI ATha haiN| pramAda sthAna bhI ATha haiM aura karma bhI ATha haiM; jinheM naSTa kara jIva baMdhana se chuTakArA pAtA hai| prastuta AThaveM aMga meM bhI aise sAdhakoM kA varNana hai, jinhoMne apane saMpUrNa ATha karmoM kA vinAza karake anta meM apane lakSya-mukti kI prApti kI hai| nAmakaraNa evaM zabdArtha prastuta aMga kA nAma antakRddazAMgasUtra hai| yaha nAma cAra zabdoM se milakara niSpanna huA hai| ve zabda haiM-(1) antakRta, (2) dazA, (3) aMga, aura (4) suutr| ina cAroM zabdoM ke pRthak-pRthak rUpa se artha para vicAra karane se prastuta sUtra ke nAmakaraNa kA rahasya spaSTa ho jaayegaa| 1. antakRt prastuta aMga ke nAma kA yaha prathama zabda hai-antkRt| isakA artha hai-anta karane vAle bhavAnta, bhava kA anta karane vAle athavA janma-maraNa rUpa saMsAra kA anta karane vaale| jisa lakSya ke lie sAdhanA-mArga apanAyA jAtA hai, usa lakSya ko prApta karane vAle (end-winners), saMsAra ke sabhI duHkhoM kA anta karake mukti-siddhi prApta karane vaale| prastuta sUtra kA yaha prathama zabda sArthaka aura saTIka hai, kyoMki isameM una sAdhaka evaM sAdhikAoM kA, unakI sAdhanA, tapasyA Adi kA varNana kiyA gayA hai, jinhoMne apanA antima lakSya mukti (salvation) ko pAkara apanA mAnava-jIvana saphala kiyA aura ananta, nirAbAdha sukha meM lIna (beatified) ho gye| 2. dazA prastuta aMgasUtra ke nAma kA dUsarA ghaTaka (zabda) 'dazA' hai| 'dazA' zabda ke kozakAroM ne aneka artha diye haiM, jaise-avasthA, condition, state, degree, being aadi-aadi| nandIsUtra cUrNi (pR. 68) meM bhI dazA kA artha avasthA hI diyA gayA hai| kintu yahA~ 'dazA' zabda kA sAmAnya artha, avasthA grahaNa karanA ucita nahIM lgtaa| AdhyAtmika prasaMga aura mokSa prApta karane vAle sAdhakoM kA varNana isa sUtra meM hone ke kAraNa sAMsArika avasthA se mukta avasthA prApta karanA hI isakA artha lenA caahie| dUsare zabdoM meM kahA jA sakatA hai, bhogAvasthA se yogAvasthA .298 . antakRddazA mahimA

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kI ora gatizIla honA athavA AtmA kA apanI azuddha avasthA (dazA) se zuddha dazA-prApti kI ora prayAsarata honaa| dazA kA yahI artha grahaNa karanA samucita hai| dazA kA dUsarA artha hai-jisa aMga Agama meM daza adhyayana hoM, vaha dazA kahalAtA hai| yaha artha samavAyAMga (prakIrNaka samavAya 96), jinadAsa gaNI mahattara kI nandI cUrNi (patra 68) aura haribhadrasUri kI nandIvRtti (patra 83) meM svIkAra kiyA gayA hai aura kahA gayA hai-prastuta sUtra ke prathama varga ke dasa adhyayanoM ke kAraNa isa sUtra kA nAma antakRddazA hai| isa sUtra ke ATha vargoM meM se prathama, paMcama aura aSTama varga meM dasa-dasa adhyayana haiN| Adi-madhyama-antima kI apekSA se vicAra karane para yaha dUsarA artha bhI mAnA jA sakatA hai| 3. aMga antakRddazAMgasUtra meM niviSTa tIsarA zabda 'aMga' hai| yaha vizruta hai ki jaina tIrthaMkaroM kI vANI ko gaNadharoM ne bAraha aMgoM meM saMgumphita kiyaa| ve sabhI aMga kahalAte haiN| tIrthaMkara kI vANI hone se yaha sUtra bhI aMga kahA gyaa| 4. sUtra __ antakRddazAMgasUtra meM prayukta cauthA zabda 'sUtra' hai| sUtra use kahA jAtA hai jisameM akSara to alpa hoM kintu unakA artha vizAla ho; dUsare zabdoM meM, mahAn artha ko garbhita kiye hue alpa akSaroM kI zabda-racanA ko sUtra saMjJA se abhihita kiyA jAtA hai| yaha sarvavidita hai ki tIrthaMkara bhagavAna kI vANI mahAna artha se garbhita hotI hai, jise gaNadhara alpa zabdoM meM nibaddha karate haiN| isa apekSA se prastuta Agama ke lie sUtra zabda bhI saTIka hai| saMkSepa meM antakRt + dazA + aMga + sUtra-ina cAra zabdoM ke sammilana se prastuta Agama kA 'antakaddazAMgasUtra' nAma niSpanna huA hai, jo saTIka aura apanI viSaya-vastu ko pragaTa karane vAlA tathA paricayAtmaka hai| isa nAma kI sArthakatA kA paricaya isameM varNita viSaya-vastu se spaSTatayA ho jAtA hai| Agama kA mukhya paricaya kisI bhI grantha ke paricaya ke liye pramukha 9 aMgoM athavA ghaTakoM ko jAnanA anivArya hotA hai (1) varNya-vastu (subject-matter), (2) isameM kitane adhyAya Adi haiM aura unameM kyA varNana kiyA gayA hai, (3) grantha kA parimANa, (4) ina sabhI varNanoM ke srota evaM sAkSya, (5) grantha kI bhASA, (6) zailI, (7) varNita viSaya, (8) preraNAe~ tathA zikSAe~, aura (9) mhttv| ina sabhI ke samyak adhyayana se kisI bhI grantha kA sarvAMgINa paricaya prApta kiyA jA sakatA hai| isI rIti se hama prastuta antakRddazAMgasUtra kA saMkSipta paricaya prastuta kara rahe haiN| antakRddazA mahimA

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varNya-vastu ke srota evaM parimANa prastuta aMga Agama kA paricaya caturtha aMga samavAyAMga, samavAyAMga vRtti, nandIsUtra-vRtti-cUrNi Adi prAcIna granthoM meM prApta hotA hai| samavAyAMga meM isa aMgasUtra meM dasa adhyayana aura sAta varga kA ullekha prApta hotA hai; javaki nandIsUtra meM ATha vargoM kA ullekha to hai parantu adhyayanoM kA koI kathana nahIM hai ki isameM kitane adhyayana haiN| samavAyAMga vRtti meM AcArya abhayadeva ne ukta donoM AgamoM ke kathana kA sAmaMjasya biThAne kA prayatna kiyA hai| unhoMne kahA hai ki prathama varga ke dasa adhyayana aura zeSa sapta varga-isa prakAra 8 varga ho jAte haiM aura donoM AgamoM ke kathana kI saMgati baiTha jAtI hai| digambara paramparA ke AcArya akalaMka ne tattvArtha rAjavArtika ? (tattvArtha sUtra kI TIkA) meM aura AcArya zubhacandra ne apane aMgapaNNatti grantha meM dasa nAma diye haiN| kucha pATha-bheda ke sAtha ye nAma haiM (1) nami, (2) mAtaMga, (3) somila, (4) rAmagupta, (5) sudarzana, (6) yamaloka, (7) valIka, (8) kaMbala, (9) pAla, aura (10) aNbsstt-putr| ___ sAtha hI yaha bhI ullekha kiyA hai ki prastuta aMga Agama meM pratyeka tIrthaMkara ke zAsanakAla meM hone vAle dasa-dasa antakRta keliyoM kA varNana hai| isI kA samarthana jayadhavalAkara vIrasena aura jayasena ne bhI kiyA hai| kintu vartamAna meM upalabdha antakaddazAMgasUtra meM sirpha bhagavAna ariSTanemi aura bhagavAna mahAvIra ke yuga ke sAdhakoM kA varNana hI milatA hai| saMbhava hai, kAla-doSa ke kAraNa anya tIrthaMkaroM ke yuga ke antakRt sAdhakoM kA varNana anupalabdha ho gayA ho| kyoMki yaha to nirvivAda tathya hai ki dvAdazAMgI hameM ati saMkSipta rUpa meM prApta huI hai| vartamAna antakRddazA kA parimANa vartamAna meM jo antakRddazAMgasUtra upalabdha hai, usameM ATha varga aura 9) adhyayana tathA eka hI zrutaskandha hai| yahI parimANa nandIsUtra meM batAyA gayA hai| ataH spaSTa hai ki prastuta aga Agama nandIsUtra vAcanA ke anusAra hai| isameM 900 zloka upalabdha hote haiN| ina ATha vargoM meM kramazaH dasa, ATha, teraha, dasa, dasa, solaha, teraha aura dasa adhyayana haiN| inameM se prathama pA~ca vargoM ke 51 adhyayanoM meM bhagavAna ariSTanemi ke yuga ke una sAdhaka-sAdhikAoM ke jIvana-vRttoM aura saMyama-sAdhanA kA varNana huA hai, jinhoMne apane isI bhava se mukti prApta kii| chaThaveM, sAtaveM, AThaveM vargoM ke 39 adhyayanoM meM bhagavAna mahAvIra ke yuga meM usI bhava se mukti pAne vAle sAdhaka-sAdhikAoM kA jIvana-vRtta vivecita huA hai| 1. tattvArtha rAjavArtika 1/20, pRSTa 73 2. aMgapaNNatti 51 3. kaSAya prAbhRta, bhAga 1, pRSTha 130 .300. antakRddazA mahimA

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bhASA anya AgamoM ke samAna prastuta Agama kI bhASA bhI arddha-mAgadhI hai / AgamakAroM dvArA kahA gayA haiarddhamAgadhI bhASA tIrthaMkaroM, gaNadharoM aura devoM ko priya hotI hai| tIrthaMkara isI bhASA meM pravacana dete haiM / jana-jana kI bhASA hone se yaha lokopakAraka aura lokapriya hotI hai| sabhI zrotA ise saralatA se samajhakara apanA Atma-kalyANa kara sakate haiN| zailI prastuta Agama kA nibandhana kathAtmaka hote hue bhI isakI zailI praznottarAtmaka hai / jambU svAmI prazna karate haiM sudharmA svAmI se ki zramaNa bhagavAna mahAvIra ne antakRddazAsUtra ke amuka adhyayana meM kyA kahA hai taba sudharmA svAmI uttara dete hue usa adhyayana kI viSaya-vastu kA varNana karate haiN| isa varNana meM ve pAtra. nagara Adi kA varNana karate hue usa vyakti kI saMyama sAdhanA aura mukti prApti taka kA digdarzana karAte haiN| sudharmA svAmI apane varNana kA prArambha 'teNaM kAleNaM teNaM samaeNaM' - usa kAla meM, usa samaya meM, ina zabdoM se karate haiN| prastuta antakRddazAsUtra ke atirikta jJAtAdharmakathA, upAsakadazA, vipAkasUtra aura anuttaraupapAtikasUtra meM bhI yahI zailI apanAI gaI hai| zabda-racanA ke sambandha meM arddha-mAgadhI bhASA meM do rUpa prApta hote haiM - ( 9 ) vyaMjanAnta, aura (2) svarAnta / udAharaNArtha- parivasati - parivasai vaNNato- vaNNao Agato- Agao Adi / prastuta Agama meM svarAnta zailI kA adhikAMzataH prayoga huA hai| svarAnta zabda bolane meM sarala aura sunane meM madhura hote haiN| Agama-lekhana kI do zailiyA~ upalabdha hotI haiM - ( 1 ) aMka - yojanA dvArA saMkSipta pATha, yathA- 'namaMsai 2 ttA' aura 'jAva' zabda dvArA madhyavartI pATha ko chor3akara punarAvRtti doSa se bacanA, tathA (2) aMka - yojanA ko chor3akara pUrA pATha denA, yathA-namaMsa, namaMsittA / prathama aMka - yojanA vAlI saMkSipta zailI durUha hai to jAva zabda na rakhakara pUrA pATha denA ubAU hai| vAstava meM zailI rocaka honI caahie| rocaka zailI athavA kahane ke rucikara DhaMga se zrotA athavA pAThaka kI ruci banI rahatI hai vaha viSaya vastu ko saralatA se hRdayaMgama karake usase prabhAvita hotA hai, preraNA prApta karatA hai| rocakatA bar3hAne ke lie kathAnaka ke sAtha dezakAla Adi kA varNana bhI Avazyaka hotA hai| isa dRSTi se prastuta Agama kI zailI susaMgaThita, suvyavasthita hai| isameM pAtroM ke paricaya ke sAtha unakA caritra, vaibhava, vivAha, prAptadAya- puraskAra, prItidAna Adi ke sAtha nagara, udyAna, caitya, dharmakathA, saMsAra-tyAga, bhogoM se virakti, saMyamacaryA, tapArAdhanA, saMlekhanA, saMthArA Adi kA sarvAMgapUrNa varNana kiyA gayA hai| ukta varNana zailI zrotA athavA pAThaka ke hRdaya meM dhArmika bhAvanAoM ko taMragAyita karatI hai| sAtha hI kucha aise tathya bhI upalabdha hote haiM, jo kAphI mahattvapUrNa haiM | antadazA mahimA For Private Personal Use Only 301

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jaise-bhagavAna mahAvIra ke zAsana meM dharma-sAdhanA ke dvAra pratyeka vyakti ke lie khule hue the| inake dharmasaMgha meM rAjA-rAjakumAra-rAniyA~ pravrajita huI to maMkAI Adi vaizya bhI aura arjunamAlI bhii| sabhI sAdhakoM ne sAdhanA dvArA mukti prApta kii| sAdhu-gocarI ke viSaya meM bhI spaSTa jJAta hotA hai ki ve kevala ucca varga se hI bhikSA prApta nahIM karate the apitu ucca, madhyama, nimna sabhI kuloM meM bhikSA-prApti ke lie jAte the yAnI samatAbhAvI zramaNoM ke hRdaya meM kuloM ke prati koI bhedabhAva nahIM thaa| sAdhakoM ke sambandha meM kucha viziSTa tathya prastuta aMtakRddazAsUtra meM 90 antakRt kevaliyoM kA varNana huA hai| unake sambandha meM kucha viziSTa tathya jJAtavya haiN| vibhinna dRSTiyoM se inakA varNana yahA~ prastuta kiyA jA rahA hai| ina 90 sAdhakoM meM 75 yuvaka the, 1 vAlaka aura 14 vRddh| 90 meM 57 puruSa the tathA 33 strI saadhikaaeN| 57 puruSoM meM 55 sAdhu vivAhita the aura 2 sAdhu kumAra (avivAhita) avasthA meM pravrajita hue the| 33 striyoM meM 21 sAdhviyoM ne apane patiyoM se AjJA lekara dIkSA grahaNa kI, 2 sAdhviyoM ke pati pahale hI dIkSita ho cuke the tathA 10 sAdhviyoM ke pati kA svargavAsa ho cukA thaa| 90 meM 35 sAdhu tathA 11 sAdhviyA~ dvArakA nagara kI, bhaddilapura ke 6 zramaNa, rAjagRha ke 6 sAdhu tathA 22 sAdhviyA~, kAkaMdI ke 2 zramaNa, vANijyagrAma ke 2 zramaNa, zrAvastI nagarI ke 2 zramaNa, polAsapura nagara ke 1 zramaNa, vArANasI ke 1 zramaNa tathA sAketa nagara ke 1 zramaNa va 1 sAdhvI the| 90 meM yAdava-kula ke 35 sAdhu evaM 10 sAdhviyA~, zreSThi-kula (nAga gAthApati-sulasA putra) ke 6 sAdhu. 23 sAdhviyA~ kSatriya-kula kI (rAjA zreNika kI rAniyA~), rAja-kula ke 1 sAdhu. 1 rAjakumAra aura gRhapati-kula ke 13 sAdhu tathA 1 mAlI putra (arjunamAlAkAra) the| _90 meM 41 sAdhu bhagavAna ariSTanemi ke ziSya the tathA 10 zramaNiyA~ yakSiNI AryA kI ziSyAe~ thIM evaM 16 zramaNa bhagavAna mahAvIra ke ziSya tathA 23 zramaNiyA~ AryA candanabAlA kI ziSyAe~ thiiN| 9) meM 33 zramaNa aura 33 zramaNiyoM ne gyAraha aMgoM kA adhyayana kiyA, 12 zramaNoM ne caudaha pUrvo kA, 10 zramaNoM ne bAraha aMgoM kA tathA 2 samiti-guptidhArI zramaNa aMtakRta kevalI banakara mukta hue| 90 meM 55 zramaNoM ne eka mAsa ke saMthAre se tathA arjunamAlAkAra evaM 33 zramaNiyoM ne tIsa dina ke saMthAre se mukti prApta kI kintu muni gajasukumAla binA saMthAre ke mukta ho gye| 90 meM muni gajasukumAla kI eka dina-rAtri, arjunamAlAkAra kI chaha mAsa, 2 sAdhakoM kI pA~ca varSa, 13 zramaNiyoM kI bAraha varSa, 16 kI teIsa varSa. 1 kI sattAIsa varSa, 10 (zramaNiyoM) kI ATha se satraha varSa aura 4 zramaNoM kI bahuta varSa kI saMyama (dIkSA) paryAya rhii| / 302 antakRddazA mahimA

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90 meM 40 zramaNoM ne zatruMjaya parvata se, 15 zramaNoM ne vipulagiri se, 33 zramaNiyoM ne upAzrayoM se tathA gajasukumAla muni ne mahAkAla zmazAna se mukti prApta kii| arjunamAlAkAra ne kisa sthAna se mukti prApta kI isakA spaSTa ullekha nahIM miltaa| 90 meM 32 zramaNoM ne bAraha bhikSu pratimAoM kI ArAdhanA kI, 23 ne guNaratna-saMvatsara tapa kiyA tathA zramaNiyoM ne ratnAvalI, kanakAvalI Adi aneka prakIrNaka tapoM kI ArAdhanA kii| isa prakAra prastuta sUtra meM varNita 90 zramaNa - zramaNiyoM ne vibhinna prakAra kI tapAgadhanA kI aura pariNAmasvarUpa mukti kA varaNa kiyaa| paMcAcAra kA varNana bhagavAna mahAvIra ne jJAnAcAra, darzanAcAra, cAritrAcAra, tapAcAra aura vIryAcAra - ina pA~ca prakAra ke AcAroM kA varNana kiyA hai tathA jJAna, darzana, cAritra aura tapa ko mokSamArga batAyA hai| prastuta sUtra meM ina pA~coM kA prakriyAtmaka rUpa digdarzita huA hai| mokSa kI sAdhanA meM darzana (samyagdarzana) kA mUla sthAna hai| deva-guru-dharma para aTala vizvAsa hI samyagdarzana hai / yaha prastuta sUtra meM zreSTha sudarzana meM spaSTa dRSTigocara hotA hai| bhagavAna mahAvIra ke prati dRr3ha vizvAsa kA hI yaha phala thA ki usakI AtmA dharma- teja se jagamagA uThI aura usa Atma-dharma teja ko yakSa mudgarapANi bhI na saha sakA, arjunamAlI ke zarIra meM se nikala bhaagaa| jJAna aura darzana kI ArAdhanA sabhI sAdhaka-sAdhikAe~ karate haiM, cAritra kA bhI pAlana karate haiM lekina jaisA ki uttarAdhyayanasUtra meM kahA gayA hai - " taveNa parisujjhaI / " - AtmA tapa se zuddha-vizuddha - parizuddha hotI hai| ataH Atma-zuddhi ke lie tapa eka mahattvapUrNa rasAyana hai| prastuta sUtra meM vibhinna prakAra ke tapoM kA bar3A hI romAMcakArI aura hRdayagrAhI varNana huA hai| zramaNoM aura zramaNiyoM kI tapArAdhanA kA varNana suna- par3hakara zrotA- pAThaka ke roMgaTe khar3e ho jAte haiN| una sAdhaka-sAdhikAoM ke prati zraddhA se mastaka jhuka jAtA hai| hRdaya bhAva-vibhora ho jAtA hai| bhAvuka hRdaya meM vahIM hilora uThatI hai- maiM bhI aisI utkRSTa taposAdhanA' meM sakSama ho sakU~ / prastuta Agama kI preraNAe~ (1) zreSThi sudarzana - jaisI aTala aura pragAr3ha zraddhA tathA vizvAsa deva-guru-dharma ke prati ho / (2) muni gajasukumAla -jaisI kaSTa - sahiSNutA, kSamA bhAva, upasarga-sahana aura samatA bhaav| (3) arjunamAlI - jaisI titikSA aura kSamA / (4) vAsudeva zrIkRSNa - jaisA sevA - sahayoga, dharma-dalAlI aura arihaMta vacanoM meM vizvAsa / 1. noTa - vibhinna prakAra ke tapa, bhikSu pratimAoM, pratimA yoga kA vizada varNana isI pustaka ke AgAmI adhyAyoM meM kiyA gayA hai| vahA~ dekheN| antakRddazA mahimA For Private Personal Use Only 303

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(5) tyAga-vRtti zrIkRSNa vAsudeva kI ATha agramahiSiyoM ke samAna aura tapArAdhanA rAjA zreNika kI raaniyoN-jaisii| isa prakAra isa sUtra meM jJAna-darzana-cAritra-tapa aura dharma-pAlana; dRr3ha vizvAsa Adi kI aneka preraNAe~ prApta hotI haiN| upasaMhAra yadyapi yaha sUtra saMkSipta hai, choTA hai, AkAra meM laghu hai; lekina satasaiyA ke dohoM ke samAna ghAva gaMbhIra karatA hai, bhAvuka hRdaya kI bhAva bhUmi ko Andolita kara detA hai, bhogamaya jIvana ko tyAgakara yoga kI balavatI preraNA detA hai| sarvajJa kathita hone se isakA eka-eka zabda mahAn artha se garbhita hai| yahI kAraNa hai ki isa sUtra kA vAcana paryuSaNa ke ATha dinoM meM kiyA jAtA hai jisase bhavya AtmAe~ tapArAdhanA kI ora unmukha hokara apanI Atma-zuddhi meM pravRtta hotI haiN| niSkarSataH yaha sUtra tapArAdhanA dvArA Atma-zuddhi aura mukti-prApti kA prabala preraka hai| .304 . antakRddazA mahimA

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Chapter 1 Zhong Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Le Di 5Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Zhong Antakriddasha Sutra: A Detailed Introduction 44 444 44545545454545454545454 455 456 457 454 455 456 41 41 45454545454 455 456 454 455 456 45454545454545410 Human Ambition Since time immemorial the ultimate untold desire of man has been one only, and that is-to embrace happiness or to end sorrow. Every living being has this desire. As Bhagavan Mahavir has said-- "All beings in this world desire happiness; they all are averse to sorrow. They want to avoid sorrow and embrace happiness. Man is one such resourceful being who can proceed towards ending sorrows and with the help of his highly developed intelligence, power, vigour and courage. All activities of man are directed at ending sorrows. The scientific and technological advances he made are directed at acquiring happiness. It is this desire that made him invent things like palaces, gardens, scooter, car. aeroplane, sputnik and television. For a progressive life he made intellectual advancement and evolved economics, sociology, ethics, religion and the like. Here also the ways and means of acquiring happiness were evolved. Every individual has his own ideas. Some explore happiness in physical comforts and become materialists. Others explore happiness within and indulging in inner experiences turn towards spiritualism. Since prehistoric times India has given more stress on spiritualism. In fact this land has been the cradle of religions and spiritualism. The credit of this goes to the twenty four Tirthankars, from Bhagavan Rishabhdev, the first to Bhagavan Mahavir, the last. The importance of Dvadashangi The sermons Bhagavan Mahavir gave for the benefit of all beings were compiled by highly accomplished Gunadhars into twelve Angas (Jain canons). This twelve limbed work is known as Dvadashangi. The speciality of Dvadashangi is that it is the spoken word of the omniscient. The tenets in the form of speech given by the omniscient Bhagavan are absorbed by Gunadhurs (his principal disciples) and then they are skillfully converted into Sutras (aphorisms) for the benefit of the religious order and all beings. Antakriddasha Mahima * 304

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That is the reason that the 12 Angas woven by Ganadhars are also called Sutras. The twelve Angas are--(1) Acharanga, (2) Sutrakritanga, (3) Sthananga, (4) Samvayanga, (5) Bhagavati or Vyakhyaprajnapti. (6) Inatadharmakathanga, (7) Upusakadashanga, (8) Antakriddashanga, (9) Anuttaraupapatikdashanga, (10) Prashna Vyakaran, (11) Vipaka Sutra, and (12) Drishtivad. (the twelfth Anga is extinct.) Antakriddasha Sutra : The Eighth Anga In the above mentioned order this Antakriddasha Sutra is the eighth Anga or Sutra of the Dvadashangi. In Jain philosophy the number 8 carries a special significance. For example-Siddha have eight virtues. Soul has eight basic attributes. Auspicious things are also eight. The types of pramad (state of inaction and delusion) are eight and are kurmas destroying which a being is liberated. It contains description of those seekers who destroyed all their eight types of karmas and in the end attained their goal of liberation. The name and its meaning The name of this Anga is Antakriddasha Sutra. It is made up of four words(1) Antakrit, (2) Dasha, (3) Anga, and (4) Sutra. By considering the meanings of these four words from various angles, the theme conveyed by the name will be revealed. 1. Antakrit The first word in the full name of this Anga is Antakrit. It means he who endis or terminates'. One who ends births or incarnations. In other words, those who terminate the cycles of rebirth or the world for himself; those who achieve the goal for which the path of spiritual practices is accepted; those who end all the sorrows of this world and attain liberation to become Siddhas. This first word of this Sutra is very appropriate because the Sutra contains details about those seekers, their spiritual practices and austerities etc., who attained their ultimate goal of liberation, acquired the ultimate success in life as humans and transcended into the state of eternal bliss. 2. Dasha The second constituent word in the name of the Antakriddasha Sutra is Dasha. This word has numerous meanings according to the language dictionary state, condition, degree, circumstance, period of life etc. According to the Nandi Sutra Churni (Page 68) also the meaning of Dusha is condition But here it would not be proper to interpret dasha in its common meaning of condition or state. As this Sutra contains spiritual discussions and description of seekers who got * 30EUR . Antakriddasha Mahima

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liberated, dasha should be interpreted specifically as the process of change of state from the mundane to the liberated. In other words, the movement from the state of mundane indulgence to the state of spiritual indulgence or to try to progress from the maligned state to the state of purity. It will be proper here to accept this meaning of the word dusha. Another meaning of dasha is the Anga which has ten chapters is called dasha. As the first section of this Sutra contains ten chapters, its name is Antakriddasha Sutra', this meaning has been accepted in Samvayanga (Prakirnaka Samvaya 96), Nundi Churni by Jinadas Gani Mahattar (leaf 68) and Nandi Vritti by Haribhadra Suri (leaf 83). Of the eight sections of this Sutra, first, fifth and eighth have ten chapters each. With reference to its beginning, middle and end also, this second meaning is acceptable. 3. Anga The third word in the name of Antakriddashu Sutra is Anga. It is a popular belief that the tenets propagated by Tirthankars were compiled into 12 Angas by Ganadhars. Each one of them is known as Anga. As it is a part of the knowledge directly given by Tirthankar this Sutra is also called Anga. 4. Sutra The fourth word in the name of Antakriddushanga Sutra is Sutru. Sutra is that which has a small number of words but conveys a wide meaning. A voluminous or profound message condensed in a text formation using a few words is termed as Sutra (aphorism). It is known to all that the sermon of a Tirthankar envelopes a wide range of meanings and the Ganadhars compile it in a few words. In this context the use of the word Sutra for this Agam is appropriate. In brief the title of this Agam is made up of these four words Antakrit + Dashu + Anga + Sutra. The name is appropriate and conveys the theme of the work. The properiety of the name becomes all the more clear by study of its subject matter. INTRODUCTION OF THE AGAM For the introduction of any book it is necessary to know about its important constituents (1) Subject matter, (2) The number of sections or chapters it contains and their themes, (3) The size of the work, (4) The references and their sources, (5) Language of the book, (6) Style, (7) Subjects discussed, (8) Lessons and inspirations it imparts, and (9) Its importance. A proper study of these parts provides a comprehensive introduction of any work. I present a brief introduction of this Antakriddasha Sutra accordingly. Antakriddasha Mahima * 30 .

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The subject-matter, volume and sources The details about this Agam are available in ancient works like the fourth Anga, Samvayanga as well as in Samvayanga Vritti, Nandi. Sutra and its vritti, churni etc. In Samvayanga it is mentioned that this Anga Sutra has ten chapters and seven sections. However, in Nandi Sutra there is only a mention about its eight sections and nothing about its chapters. In his Samvayanga Vritti Acharya Abhayadev has tried to find a compromise between these two views. He says that the ten chapters of the first section combined with remaining seven sections make eight sections. Thus the references from both the Agams become applicable. Digambar Acharya Akalank, in his commentary on Taitvarth Sutra, Tattvarth Rajavartik (1/20, Page 73) and Acharya Shubhachandra in his Angapannatti (51) have given ten names. With slight textual differences these names are (1) Nami, (2) Matang, (3) Somil, (4) Ramagupta, (5) Sudarshan, (6) Yamlok, (7) Valik, (8) Kambal, (9) Pal, and (10) Ambasht Putra. At the same time it is mentioned that in this Anga ten Antakrit Kevalis, each from the period of influence of all Tirthankars have been detailed. The authors of Jayadhavala, Virsen and Jinasen, have also confirmed this (Kashaya Prabhrit, part 1, page 130). However, in the available manuscripts of Antakriddasha Sutra details only about the seekers from the periods of influence of Bhagavan Arishtanemi and Bhagavan Mahavir are available. It is possible that the ravages of time have obliterated the details about the rest of the seekers because this is an established fact that the Dvadashangi available to us is only in its brief form. The volume of the exant Antakriddasha Sutra The available Antakriddasha Sutra contains only one Shrut Skandha, eight sections and 90 chapters. Nandi Sutra also confirms this. Therefore it is clear that the available edition of this Agam is as mentioned in Nandi Sutra. It has 900 verses. In the eight sections there are ten, eight, thirteen, ten, ten, sixteen, thirteen and ten chapters, in this order. Out of these, 51 chapters of the first five sections detail the life stories and spiritual practices of the ascetics of Bhagavan Arishtanemi's order, who got liberated during the birth under reference. In the remaining three sections are the similar details about 39 ascetics of Bhagavan Mahavir's order. Language Like other Agams, the language of this Agam is also Ardha-Magadhi Prakrit. The compilers of Agams have said that Tirthankars, Ganadhars and gods love Ardha-Magadhi * 301 Antakriddasha Mahima

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language. Tirthankars use this language for their sermons. As it is the language of the masses its use is popular and beneficial for the masses. All listeners can easily understand this language and work for their well being. Style Although the composition of this Agam is narrative, it is predominantly in questionanswer style or dialogue style. Jambu Swami asks Sudharma Swami (in the chapter of Antakriddasha Sutra under reference) what has been told by Bhagavan Mahavir. In reply Sudharma Swami details the subject matter of the chapter. This contains the description of characters, city and other details besides the story of the spiritual practices up to the point of liberation. Sudharma Swami starts his narrative with the statement, "During that period and at that time..." Besides this work, the same style has also been used in Inatadharmakatha, Upasakdasha, Vipuk Sutra and Anutturuupapatik Sutra. In Ardha-Magadhi language, two word forms are available-(1) Ending with consonant, and (2) Ending with vowel. For example-Parivasati and Parivasai, Vannato and Vannao, Agato and Agao etc. In this Agam mostly the vowel-ending form has been used. These words are easy to recite and sweet to listen. In the writing of Agams, two styles of contents are found--(1) Use of numeral reference with brief mentions of details, e.g. 'namamsai 21ta' or 'java' (etc. or as mentioned earlier). This was done to avoid repetitions. (2) Avoiding such numeral reference and giving complete text, e.g. namamsai, namamsitta. The first style is difficult to understand and the second is boring due to repetitions. It is better if the writing style is interesting, because it keeps the listener or reader spell-bound. He absorbs the message easily and gets impressed and inspired. It is necessary to include stories and descriptions of surroundings including place and period. From this angle the style of this Agam is well structured and systematic. It gives complete and compact description of the life, grandeur, matrimony, achievements, charities, gifts of and related to the characters of the stories, after introducing them. It goes further and details the cities, gardens, chaityas (religious centers), sermons, renunciation, detachment from mundane activities, conduct of discipline, austerities, ultimate vows, etc. This style of narration triggers religious feelings of listeners and readers. Besides this, many other important facts are also revealed. They include that the doors of Bhagavan Mahavir's religious order were open to all. In his religious order kings, queens, and princes as well as traders like Markai and aborigines like Arjunamali, all were Antakriddasha Mahima * 309 .

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welcome. All the seekers got liberated turough spiritual practices. About alms seeking it is clearly evident that the ascetics did not approach people of high status or caste only. In fact they sought alms from low. medium and high classes of people alike. It informs that the equanimous ascetics did not show any discrimination on the basis of status or caste. Some important facts about Ascetics In Antakrit-dasha Sutra 90 Antakrit Kevalis have been described. Some interesting statistics about them from various angles is given here under: Of the 90, 75 were youths, 1 child and 14 elderly. Of the 90, 57 were male and 33 female. Of the 57 males, 55 were married and 2 were initiated as bachelors. Of the 33 females, 21 became ascetics after getting permission from their husbands, the husbands of 2 were initiated before them and 10 were widows. Of the 90. 35 male and 11 female ascetics belonged to Dvarka; 6 Shramans fro Bhaddi!pur; 6 male and 22 female ascetics from Rajgruha, 2 Shramans from Kakandi, 2 Shramans from Vanijyagram, 2 Shramans from Shravasti; 1 Shraman from Polaspur, I Shramans from Varanasi; and 1 Shraman and I Sramani from Saket. Of the 90, 35 male and 10 female ascetics were from the Yadav clan; 6 male ascetic including Nag Gathapati (Sulasaputra) were from Merchant community; 23 female ascetics were from the Kshatriya caste (wives of king Shrenik); 1 male ascetic was from Rajkul; 1 was a prince; 13 male ascetics were from Grihapati clan; and I was from Mali clan (Arjun Malakar). Of the 90, 41 Shramans were disciples of Bhagavan Arishtanemi, 10 Shramanis of Arya Yakshini, 16 Shramans of Bhagavan Mahavir and 23 Shramanis of Arya Chandanbala. Of the 90, 33 Shramans and 33 Shramanis studied eleven Angas: 12 Shramans studied fourteen Purvas; 10 Shramans studied twelve Angas and 2 Shramans were only the observers of the codes of Samiti and Gupti. Of the 90, 55 Shramans got liberated after an ultimate vow of one month, Arjun Malakar and 33 Shramanis after an ultimate vow of thirty days and ascetic Gajasukumal without an ultimate vow. The period for which these 90 remained in ascetic life before getting liberated was as under Gajasukumal--one day and night; Arjun Malakar-six months: 2 Shramans-five years; 13 Shramanis--twelve years; 16 Shramans---twenty five years; 1 Shraman--twenty seven years; 10 Shramanis--eight to seventeen years; and 4 Shramans--many years. 390 Antakriddasha Mahima

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Of the 90, 40 Shramans got liberated from Shatrunjaya hills, 15 Shramans from Vipulgiri, 33 Shramanis from Upashrayas and Gajasukumal from Mahakal cremation ground. No clear indication in this regard is available about Arjun Malakar. Of the 90, 32 Shramans observed twelve Bhikshu Pratima, 23 Shramans observed Gunaratna Samvatsar Tap and the Shramanis observed various Prakirnak austerities including Ratnavali, Kanakavali etc. This way the 90 ascetics detailed in this Sutra observed various types of austerities and consequently attained liberation. DETAILS OF FIVE TYPES OF CONDUCT Bhagavan Mahavir has mentioned about five types of codes of conduct, code of knowledge, perception, conduct, austerities and vitality. He has also said that knowledge, perception, conduct, vitality and austerities combined together lead to liberation. In this Sutra the applied form of these five is detailed. In the endeavour towards liberation, Darshan (Samyagdarshan or right faith) plays the key role. To have unwavering faith in god, guru and dharma is called Samyagdarshan. This is clearly revealed in the story of merchant Sudarshan in this Sutra. His strong faith in Bhagavan Mahavir made his soul resplendent with the aura of dharma. Yaksha Mudgarpani could not tolerate its intensity and eloped from the body of Arjun Malakar. All the ascetics work towards perfecting knowledge and faith. They also follow the codes of conduct. But, as is said in Uttaradhyayan Sutra, soul attains progressive purity with the help of austerities, therefore for purity of soul austerities act as an effective detergent. In this Sutra various austerities have been described in eloquent and touching style. Listening to or reading the details about the austerities observed by Shramans and Shramanis enthrills the listener and reader. A feeling of respect for those seekers spontaneously arises and sentiments are stirred into waves of inspiration the inspiration that I may also reach those heights of austerities. The inspirations this Agam contains May I have feelings of (1) unwavering and profound faith and belief in god, guru and religion, like that of merchant Sudarshan. (2) tolerance of pain and afflictions, feeling of clemency and equanimity like those of Gajasukumal. (3) endurance and clemency like those of Arjuna Malakar. (4) servitude, promotion of religion and belief in the word of Arihant like those of Vaasudev Shrikrishna. Antakriddasha Mahima For Private Personal Use Only 311

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(5) sacrifice like that of eight queens of Vaasudev Shrikrishna and indulgence in austerities like that of queens of king Shrenik. This Sutra also provides numerous inspirational descriptions about knowledge, faith, conduct, observing religious codes and profound belief. Conclusion Although this Sutra is brief and small in size, it is deeply effective like couplets of Satsai. It stirs the religious feelings and provides intense inspiration to abandon mundane indulgences and accept the spiritual path. Being the sermon of the omniscient, every word of this work is pregnant with profound meaning. That is the reason that this Sutra is recited during the eight days of the Paryushan Purva and worthy people are inspired towards indulging in austerities for purification of soul. It can be conclusively stated that this Sutra evokes strong inspiration to endeavour for purity of soul and liberation through austerities. * 39 . Antakriddasha Mahima

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adhyAya 2 055555555555555555555555555555555555555555555555555 5550 Wan se ra antakriyA : artha aura udAharaNa 06 05555555555555555555555555555555555555555555555555555555550 antakRddazAsUtra zabda ke sAtha eka artha aura bhI jur3A hai-antkriyaa| jaina sUtroM meM antakriyA zabda bahuta prasiddha hai| antakRddazAsUtra, sthAnAMgasUtra, bhagavatIsUtra tathA prajJApanAsUtra meM isakI vistArapUrvaka carcA huI hai| kucha zabda aise haiM, jinakA artha yA bhAva zabda kA anusaraNa karatA hai kintu kucha zabda aise haiM, jinakA artha jaisA dIkhatA hai, vaisA nahIM hokara kucha viziSTa bhAva dyotita karatA hai| antakriyA zabda aisA hI zabda hai jisakA artha zabdAnulakSyI kama, viziSTa kriyAlakSyI adhika hai| sAmAnyataH antakriyA zabda kA artha hai, antima kriyaa| prANI jaba deha tyAga kara detA hai, taba usakA zarIra nirjIva ho jAtA hai, jise 'zava' kahate haiN| usa nirjIva zarIra ko jalAnA yA jala-pravAha meM visarjita karanA Adi jo antima saMskAra hotA hai, use 'antakriyA' kahA jAtA hai-yaha loka pracalita artha hai, kintu jainadarzana isa zabda kA ati sUkSma aura atyanta bhAvaMyukta artha karatA hai| isalie vahA~ antakriyA zabda prAyaH nizcayanaya kI dRSTi se vyAkhyAyita huA hai, jise 'evaMbhUtanaya' bhI kaha sakate haiM, arthAt isa zabda kA vAstavika aura yathArtha meM pariNata artha hI vahA~ 'antakriyA' zabda se jAnA gayA hai| prajJApanAsUtra ke bIsaveM antakriyA pada meM antakriyA ke svarUpa aura caubIsa daNDakoM meM kaba, kauna jIva antakriyA karatA hai, isakA vistRta varNana hai| TIkAkAra AcArya malayagiri ne vahA~ antakriyA ke donoM hI artha kiye haiM-pahalA artha hai-zarIrAnta-eka bhava ke zarIgadi se chUTanA-maranA tathA dUsarA artha hai-bhavAntajanma-maraNa kI paramparA se mukta ho jaanaa-mokss| jaisA ki TIkA meM kahA hai-'antakriyAmiti antaH avsaanN| tacca prastAvAdiha krmnnaamvsaatvym||'' (vRtti patra 397) antakriyA arthAt avasAna (samApti/maraNa) tathA prasaMgAnusAra sarva karmoM kA nAza ! isa prakAra prajJApanAsUtragata varNana meM antakriyA, maraNa evaM mokSa donoM hI arthoM meM ghaTita huA hai| aura donoM dRSTiyoM se vahA~ antakriyA kA vicAra kiyA gayA hai| kintu sthAnAMgasUtra meM sirpha 'mokSa-prApti' artha meM hI cAra antakriyAoM kA varNana hai| zabda kA artha antakRddazA evaM sthAnAMgasUtra ke anusAra antakriyA kA artha hai-antima kriyaa| arthAt jisake pazcAt anya koI kriyA zeSa nahIM raha jAtI ho, vaha hai antkriyaa| zarIra kA citA-saMskAra laukika dRSTi se bhale hI antima kriyA ho, kintu dArzanika dRSTi se vaha antima kriyA nahIM hai, kyoMki jise hama 'mRtyu' kahate haiM, vaha to mAtra audArika yA vaikriya zarIra ko chor3anA hai| manuSya aura tiryaMca ke audArika zarIra haiM, 1. gItA ke anusAra bhI yaha mRtyu purAnA vastra chor3akara nayA vastra dhAraNa karane kI taraha, purAnA deha tyAgakara nayA deha dhAraNa karanA hai| antakRddazA mahimA

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kintu isake sAtha hI sUkSma rUpa meM do zarIra nizcita rUpa meM aura bhI haiM, ve haiM taijas aura kaarmnn| pratyeka saMsArI prANI ke sAtha ye do zarIra anivArya rUpa meM rahate hI haiN| bhojana Adi kA pAcana, zarIra kI uSNatA Adi kArya tejas zarIra kA hai to jIva kI lokAntara yAtrA, eka zarIra ke bAda dUsare zarIra kI prApti vahA~ para sukha-duHkha Adi kA upayoga yaha sabhI kArmaNa zarIra ke saMyoga se hotA hai| mRtyukAla meM manuSya kA sthUla-audArika zarIra chUTatA hai, sUkSma zarIra taijas aura kArmaNa zarIra usake sAtha hI rahate haiN| isa prakAra mRtyu kA artha sirpha audArika yA vaikriya (sthUla) zarIra kA chUTanA hai| sUkSma kArmaNa zarIra ke kAraNa punaH sthUla zarIra-audArika yA vaikriya zarIra kI prApti hotI hai-isa prakAra yaha cakra calatA hI rahatA hai| jaba taka tejas-kArmaNa zarIra nahIM chUTate, taba taka janma-maraNa kA anta nahIM hotA. to vAstava meM antakriyA bhI nahIM hotI, yaha nizcayanaya kI mAnyatA hai| sUkSma zarIra kA chUTanA hI antima kriyA yA antakriyA hotI hai| isalie TIkAkAra AcArya abhayadevasUri ne kahA hai-"karmAntasya kriyA-antya-kriyA, kRtsna krmkssylkssnnaaH|" (bhaga. 2/2 TIkA) karma kA anta karane vAlI kriyA antakriyA hai, arthAt saMpUrNa karma kSaya rUpa mokSa kI prApti hI vAstava meM antakriyA hai| isa prakAra 'antakriyA' zabda kA prayoga usake vAstavika svarUpa ko pragaTa karane vAlA hai| arthAt yahA~ zabda aura artha donoM eka-dUsare ke bahuta nikaTa antakriyA ke cAra prakAra prajJApanA meM pUchA gayA hai"jIveNaM bhante ! antakiriyaM karejjA ? goyamA ! atthe gaie karejjA ! atthe gaie No karejjA !" -20vA~ pada bhante ! jIva antakriyA karatA hai ? gautama, koI jIva antakriyA karatA hai, koI jIva nahIM krtaa| jo jIva antakriyA arthAt usI bhava se mokSa-prApti nahIM kara sakate, ve haiM-nArakI, asurakumAra Adi cAroM jAti ke deva, pRthvIkAyika Adi ekendriya se lekara vikalendriya caturindriya taka ke jIva, tiryaMca paMcendriya tathA asaMjJI manuSya Adi antakriyA nahIM karate, saMjJI manuSyoM meM bhI sirpha karmabhUmija manuSya tathA mahAvideha meM janma lene vAle manuSya hI antakriyA karate haiN| isakA abhiprAya hai, caubIsa daNDakoM meM manuSya aura vaha bhI bahuta sImita kSetravartI hI usa bhava meM karmoM kA kSaya kara mokSa prApta kara sakatA hai| bAkI jIva usa bhava se nikalakara mAnava bhava meM AyeMge aura sabhI prakAra kI anukUla sAmagrI prApta kareMge tabhI mokSa prApta kara sakate haiN| manuSya-janma kI yaha sabase bar3I sArthakatA hai| uttarAdhyayanasUtra meM isIlie to kahA hai caurAsI lAkha jIvayoniyoM meM bhaTakatA huA jIva ananta-ananta puNya kA udaya hone para, vizeSa vizuddhi-ujjvalatA hone para hI manuSya gati meM AtA hai| .314 antakRddazA mahimA

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" jIvA sohi maNuppattA Ayayanti maNussayaM / " manuSyagati prApta hone para bhI saba anukUla - saMyoga milane para hI jIva antakriyA karane meM samartha hotA hai| * cAra prakAra kI antakriyA sthAnAMgasUtra ke cauthe sthAna ke prathama sUtra meM cAra prakAra kI antakriyAoM kA varNana hai cattAri antakiriyAo pnnnnttaao| taM jahA - tattha khalu imA paDhamA antakiriyA appa kamma paccAyAte yAvi bhavati / seNaM muMDe bhavittA agArAo aNagAriyaM pavvaie, saMjama bahule, saMvara bahule, samAhi bahule, lUhe, tIraTThI, uvahANavaM dukkhakhave tavassI / tassa NaM No tahappagAre tave bhavati, No tahappagArA veyaNA bhavati / tahappagAre purisa jAte dIheNe pariyAeNaM sijjhati, bujjhati, muccati, pariNivyAti, savya dukkhANamaMtaMkarei, jahA - se bharahe rAyA cAuraMta cakkavaTTI / paDhamA antakiriyA / cAra prakAra kI antakriyA batAI haiM ( hotI haiM) / prathama antakriyA koI puruSa alpakarmoM ke sAtha (pUrvajanma meM tapa Adi dvArA vizeSa rUpa meM karmoM kA kSaya karane ke kAraNa alpa karma zeSa raha gaye hoM, vaisA laghukarmI - halukarmI jIva alpakarmA kahA jAtA hai)| manuSya janma ko prApta hotA hai / vaha virakta hone para, muNDa hokara (keza evaM kaSAyoM ko luMcita karake) ghara chor3akara anagAra rUpa meM pravrajita hotA hai| vaha saMyama-bahula, saMvara-bahula' (saMyama eMva saMvara kI sAdhanA meM vizeSa rUpa meM udyata ) tathA samAdhi - bahula 1. saMyama evaM saMvara zabda prAyaH samAnArthaka hote hue bhI inake svarUpa meM aMtara hai / 17 prakAra kA saMyama jahA~ batAyA hai, vahA~ saMyama kA svarUpa hai- pA~ca indriya, mana Adi ko vaza meM karanA tathA pRthvIkAya Adi SaTkAya jIvoM kI rakSA krnaa| saMvara kA svarUpa hai - aThAraha prakAra ke pApasthAnoM ke sevana se AtmA ko rokanA, indriya evaM kaSAyanigraha tathA pA~ca Anava dvAroM kA nirodha karanA -sacitra ardhamAgadhI koSa, bhAga 4, pRSTha 564, 534 * 315 antakRddazA mahimA For Private Personal Use Only

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hotA hai| vaha rUkSa-sneha rAgarahita hokara, tIra kA arthI-saMsAra-samudra ko pAra karane kA icchuka. upadhAnavAn (zrutArAdhanApUrvaka tapa karane vAlA), duHkha ko khapAne vAlA tathA tapasvI hotA hai| 1 usakA na to tathA prakAra kA ghora tapa hotA hai, na tathA prakAra kI ghora vedanA hotI hai| isa prakAra kA puruSa-dIrghakAlIna muni-paryAya ke dvArA dIrgha saMyama taka muni dharma kA pAlana karatA huA, siddha hotA hai, buddha hotA hai, mukta aura parinivRtta hotA hai| vaha saba duHkhoM kA anta karatA hai| isakA udAharaNa hai-cakravartI bharata ! yaha pahalI antakriyA hai-alpakarma , alpavedanA tathA dIrghakAlIna muni-paryAya vAle puruSa kI antkriyaa| cAra prakAra kI antakriyA ke udAharaNa bharata cakravartI RSabhadeva ke jyeSTha putra bharata SaTkhaMDa ke adhipati cakravartI samrAT the| unakI Rddhi vaibhava kA koI pAra nahIM thaa| manuSya hI kyA, devatA bhI unakI AjJA kA pAlana karate the| phira bhI rAjya-saMpadA ke prati, sAMsArika sukhoM ke prati unake mana meM anAsakti aura udAsInatA thii| jisa prakAra eka dhAya mAtA dUsaroM ke bAlakoM kA pAlana-poSaNa karatI hai. kintu mana meM vaha unheM apanA putra nahIM mAnatI, na svayaM ko unakI 'mA~' mAnane kI bhUla karatI hai, usI prakAra cakravartI bharata SaTkhaNDa rAjya kA pAlana-poSaNa karate hue bhI svayaM ko usakA svAmI nahIM mAnate the, ve mAtra rAjya ke 'rakSaka' banakara prajA kA putravat pAlana karanA apanA kartavya samajhate the| itanI nispRhatA thI, bharata cakravartI ke mana meN| kahate haiM, eka bAra bhagavAna RSabhadeva ne pravacana meM kahA-"isa avasarpiNI kAla meM mAtA marudevI prathama siddha huI, maiM prathama tIrthaMkara hU~ aura bharata bhI carama-zarIrI hai| isI bhava meM mokSa jAyegA, vaha alpakarmI bhagavAna ke isa kathana para eka vyakti ko zaMkA huI ki itane bar3e vizAla sAmrAjya kA svAmI to alpakarmA hai aura maiM atyanta garIbI meM gujArA karane vAlA mahAkarmA ? bhagavAna bhI kaise pakSapAtI haiM ? cakravartI bharata ko usa vyakti kI zaMkA kA patA calA, unhoMne use bulAyA aura kahA-"yaha tela se labAlaba bharA eka kaTorA hathelI para rakhakara samUcI ayodhyA nagarI kI parikramA karake Ao, dhyAna rakhanA yadi eka bUMda bhI tela gira gayA to isakA daNDa-mRtyudaNDa hogaa|" vaha garIba vyakti tela kA bhaga kaToga lekara claa| usake pIche paharedAra cala rahe the, nagara meM kahIM nRtya-gAyana, kahIM hAsya-vinoda ho rahe the, kahIM bAjAroM meM dukAneM sajI thIM, parantu usa cahala-pahala va raMgAraMga meM usakI dRSTi sirpha tela ke kaTore para hI TikI rahI, vaha usI tela ke kaTore para ekAgra mana huA nagara meM ghUmatA huA aayaa| bharata cakravartI ne pUchA-"bhrAta ! tumane zahara meM kyA dekhA?" 1. samAdhistu prazamavAhitA-(TIkA) citta kI prazamadhArA-zAnta aura prasanna manaHsthiti samAdhi hai| sama-adhi arthAt mAnasika cintAe~ jahA~ 'sama' ho gaI haiM, viSamatA samApta hokara samatA kA anubhava karanA samAdhi hai| antakRddazA mahimA

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"rAjan ! maiM kyA dekha pAtA ? mujhe to sirpha yaha tela kA kaTorA hI dIkha rahA thA, bAkI kucha bhI maiMne nahIM dekhA, kyoMki isase dRSTi haTate hI to tela kI bU~da girane kA bhaya aura taba mRtyu mere sAmane khar3I thI / isalie maiM usI para ekAgra banA calatA rahA / " cakravartI bharata ne kahA - " bandhu ! maiM bhI isa rAjya meM isI bhA~ti jI rahA hU~, sirpha apanI AtmA para dRSTi kendrita karake jIvana-yAtrA para cala rahA hU~, yadi isa AtmA se dRSTi haTa gaI to idhara-udhara saMsAra ke rAga-raMga meM ulajha gayA to janma - mRtyu kA yaha cakra sira para ghUmatA najara AyegA / isalie maiM itane bar3e vizAla sAmrAjya meM apane ko lipta nahIM krtaa| isalie bhagavAna ne mujhe alpakarmA batAyA hai| aura aba, tuma apane hRdaya ko TaTolo !" cakravartI bharata kI anAsakti evaM alpakarmA hone kI bAta usakI samajha meM A gii| eka bAra bharata cakravartI snAna Adi karake apane maNDana- gRha meM Aye / zarIra para AbhUSaNa Adi dhAraNa kara eka Adamakada zIze meM apanA susajjita rUpa dekhakara prasanna ho rahe the| tabhI dAhine hAtha kI aMgUThI kI tarapha dhyAna gayA / a~gUThI kahIM bhUmi para gira par3I thI, khAlI-khAlI a~gulI zobhAhIna - sI dIkhane lagI / cakravartI bharata socane lage - ' are ! isa sundara susajjita zarIra para yaha a~gulI kaise zobhAhIna - sI dIkha rahI hai? eka a~gUThI na hone se a~gulI kI zobhA phIkI kyoM par3a gaI ? kyA isa zarIra kI sundaratAzobhA, saba bAharI AbhUSaNoM se hI hai ? zarIra kI apanI koI zobhA nahIM ? saba kucha kRtrima, parAyA or3hA huA saundarya hai|' bharata mahArAja kI vicAradhArA antarmukhI ho gii| eka-eka AbhUSaNa utArakara darpaNa meM apanA rUpa dekhane lge| darpaNa jhUTha nahIM bolatA, jaisA rUpa thA, vahI darpaNa meM dIkhA, samrAT bharata ne socA'oha ! merA yaha saundarya to bAhya vastuoM se hai / ' bAharI AbhUSaNa haTate hI zarIra zobhAhIna dIkhane lgaa| isa prakAra bharata cakravartI kA dhyAna antarmukhI ho gyaa| zarIra kI asAratA, anityatA kA cintana karate-karate hI unheM bodhi prApta huI / bhAva - cAritra kI pariNati ho gaI aura zIzamahala meM hI kevalI bana gye| phira muni veza dhAraNakara dIrghakAla taka vicaraNa karake sukhe sukhe mokSa prApta kiyA / Avazyaka malayagiri vRtti Adi prAcIna granthoM meM varNita bharata cakravartI kI yaha kathA sUcita karatI hai ki bharata atyanta alpakarmI, anAsakta vRtti ke the| unheM mokSa prApta karane ke lie na to kaThora yA dIrghakAlIna tapa karanA par3A, na hI kaThina upasarga yA vedanA sahanI pdd'ii| sukhapUrvaka dIrgha saMyama - yAtrA karate hue mokSagAmI hue| yaha pahalI antakriyA kA udAharaNa hai - alpa vedanA alpa tapazcaraNa kintu dIrghakAlIna saMyama paryAya ! tIvra vedanA : alpakAlIna saMyama - paryAya dvitIya antakriyA pahalI antakriyA se ThIka viparIta dUsarI antakriyA hai / jisameM "mahAkamma paccAyAte bhavati / " - arthAt vaha bahuta karmoM ke sAtha manuSya janma dhAraNa karatA hai, kintu alpasamaya kI saMyama sAdhanA meM hI ghora tapa aura ghora vedanA sahana karake sabhI karmoM kA kSaya kara detA hai| isameM karmoM kI saghanatA / prabalatA to hotI antakRddazA mahimA For Private Personal Use Only * 317

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hai, kintu usa para kaThora tapazcaraNa, ugra parISaha-sahana evaM nirmala dhyAna kI aisI tIvra coTa bhI par3atI hai ki bahuta alpa samaya meM hI karmoM ke saghana baMdhana kSINa ho jAte haiN| udAharaNa ke rUpa meM batAyA hai-'jahA se gayasukumAle anngaare|" jisa prakAra una gajasukumAla aNagAra ne eka ahorAtri (aSTa-prahara) kI saMyama-sAdhanA meM hI purAne ba~dhe hue pracura karmoM ko bhogakara kSaya kiyA aura mokSa prApta hue| gajasukumAla gajasukumAla kA varNana antakRddazAsUtra meM AtA hai| vasudeva rAjA kI rAnI devakI vAsudeva zrIkRSNa kI mAtA thii| kRSNa Adi putroM kA janma kaMsa kI kArAgAra meM hone se devakI ne eka bhI zizu ko apanI goda meM nahIM khilaayaa| saba sukha prApta hote hue bhI devakI putra ko goda meM khilAne kI mamatA-vatsalatA ke kAraNa sadA udAsa rahatI thii| mAtA kI icchA pUrNa karane ke lie mAtRbhakta vAsudeva zrIkRSNa ne hariNagamaiSI deva kI sahAyatA se apanA eka choTA bhAI mA~gA! devakI ko putraratna kI prApti huii| zizu atyanta komala hone ke kAraNa usakA nAma rakhA-gajasukumAla / bar3e hI pyAra-dulAra se usakA lAlana-pAlana huaa| dvArikA meM eka dhanADhya brAhmaNa parivAra rahatA thA, jisakA mukhiyA thA-somila ! usakI patnI somazrI thI tathA eka atyanta rUpavatI sukumAra kanyA thii-somaa| __ eka bAra bhagavAna ariSTanemi dvArikA nagarI meM pdhaare| vAsudeva zrIkRSNa prabhu ke darzana karane gye| mArga meM aneka kanyAoM ke jhuMDa meM somA ko khelate hue dekhA, vAsudeva ko yaha kanyA apane priya laghu bandhu gajasukumAla ke lie bahuta hI upayukta jor3I lgii| kanyA ke pitA somila vipra ko bulAkara vAsudeva ne apane choTe bhAI ke lie usakI ma~ganI kara lii| somila to dhanya-dhanya ho utthaa| 'somA' vAsudeva ke kanyAoM ke antaHpura meM pahuMca gii| vahA~ rAjakanyAoM ke sAtha usakA lAlana-pAlana hone lgaa| ___ vAsudeva zrIkRSNa bhagavAna ariSTanemi kI dharmasabhA meM pahu~ce, sAtha meM gajasukumAla bhI the| bhagavAna kA dharma-pravacana sunate hI gajasukumAla pratibuddha ho ge| mAtA-pitA se bahuta Agraha karake dIkSA lene kI svIkRti maaNgii| devakI ne kahA-"putra ! tere vinA to maiM eka dina bhI jI nahIM skuuNgii|" vAsudeva zrIkRSNa ne bhI use atyanta lAr3a-pyAra se samajhAyA-"pravrajyA kI bAta chor3a de, maiM tujhe dvArikA kA rAjA banAU~gA. saMsAra ke saba sukha tujhe prApta hoNge|" parantu virakta hRdaya gajasukumAla ne kisI kI bAta nahIM sunI, apane nizcaya para dRr3ha rahe aura komala kaccI vaya meM hI bhagavAna ariSTanemi ke pAsa dIkSA lene ko Atura ho gye| unake atyAgraha para mAtA-pitA tathA vAsudeva zrIkRSNa ko jhukanA pdd'aa| gajasukumAla kA dIkSA-samAroha (abhiniSkramaNa-mahotsava) manAyA gyaa| gajasukumAla bhagavAna ariSTanemi ke pAsa dIkSita ho gye| jisa dina dIkSita hue usI dina tIsare prahara meM bhagavAna se bArahavIM bhikSu-pratimA ArAdhanA kI AjJA lekara mahAkAla zmazAna meM pahu~ce aura pratimA dhAraNa kara kAyotsarga meM lIna khar3e ho gye| saMdhyA ke samaya somila samidhA Adi yajJa sAmagrI lekara zmazAna ke pAsa hokara lauTa rahA thaa| usane gajasukumAla muni ko muNDita sira kAyotsarga meM lIna khar3A dekhA to use krodha A gayA-"ise yadi zramaNa hI bananA thA to merI nirdoSa putrI somA kA jIvana kyoM barabAda kiyA ?" .318. antakRdazA mahimA

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krodha meM bebhAna hokara usane samIpa ke tAlAba se gIlI miTTI lekara muni ke sira para pAla bA~dhI, eka citA se aMgAre lekara muni ke sira para rakha diye aura calA AyA / aMgAroM ke dAha se muni kA navamuNDita sira Aga para rakhI hAMDI ke samAna tapane lagA, unakA rakta ubalane lgaa| atyadhika vedanA aura pIr3A thI / lekina isa asahya vedanA meM bhI muni gajasukumAla apane samatva meM sthira rhe| apakArI ke prati bhI durbhAva na kiyA, use bhI kSamA kara diyA / kSamAvatAra muni gajasukumAla Atma dhyAna meM lIna rahe / unake karmoM ke sabhI bandhana TUTa gye| ve mukta ho gye| isa prakAra gajasukumAla ne mAtra ATha prahara kI saMyama - paryAya meM hI bhavAnta kara diyA, antakriyA meM saphala hue| yaha dUsarI antakriyA kA udAharaNa hai| mahAvedanA : dIrghakAlIna saMyama - paryAya tRtIya antakriyA tIsarI prakAra kI antakriyA meM "mahAkammapaccAyAte yAvi bhavati dIheNaM pariyAeNaM sijjhati / " arthAt vaha atyadhika saghana karmoM ke sAtha janma letA hai aura dIrgha samaya kI saMyama - sAdhanA meM ghora vedanA bhogatA hai tathA sabhI karmoM kA nAza kara detA hai / isameM karmoM kI saghanatA bhI hotI hai aura dIkSA - paryAya bhI lambI hotI hai| dIrghakAla taka vedanA kA anubhava tathA kaSTa, parISaha Adi samabhAva se sahate hue vaha karmoM ke prabala baMdhana ko kSINa kara pAtA hai| isakA udAharaNa hai-'"jahA - se saNakumAre rAyA cAuranta cakkavaTTI / " - yathA cakravartI sanatkumAra ne dIrghakAla taka saMyama - paryAya kA pAlana kiyA, vividha prakAra ke kaSTa bhoge aura sabhI karmoM kA anta kara mukta hue| sanatkumAra cakravartI cakravartI sanatkumAra kA ullekha uttarAdhyayanasUtra ke 18veM adhyayana tathA triSaSTizalAkA puruSa caritra meM prApta hotA hai| Apa isa avasarpiNI kAla ke caturtha cakravartI samrAT haiN| hastinApura nagara meM mahArAja azvasena rAjya karate the| unakI mahArAnI kA nAma sahadevI thaa| mahArAnI ne eka rAta caudaha mahAsvapna dekhe aura garbhakAla pUrA hone para eka sarvAMga sundara, atizaya zarIra - saundaryasaMpanna zizu ko janma diyaa| usakA nAma sanatkumAra rakhA gyaa| kAla - kramAnusAra sanatkumAra yuvA hote-hote sabhI puruSocita kalAoM meM niSNAta ho gayA / pitA ke svargavAsa ke uparAnta sanatkumAra hastinApura ke rAja-siMhAsana para AsIna hue / puNya-bala aura bhuja-bala ke pratApa se sabhI rAjAoM ko vijita kara cakravartI kI upAdhi dhAraNa kii| sanatkumAra cakravartI kA zarIra - saundarya anupama thA, rUpa-saMpadA asAdhAraNa thii| eka bAra prathama svarga ke devAdhipati saudharma indra ne unake zarIra sauSThava kI prazaMsA karate hue apanI deva - sabhA meM kahA - "bharata antakRdazA mahimA For Private Personal Use Only 319 *

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kSetra ke cakravartI sanatkumAra kI rUpa-saMpadA atyuttama hai| usakA varNana jihvA se nahIM kiyA jA sktaa| A~khoM se dekhakara hI anubhava kiyA jA sakatA hai|" eka mAnava kI yaha prazaMsA do devoM ko atizayokti lgii| ve mAnava-loka meM Aye aura brAhmaNoM kA rUpa dhAraNa kara cakravartI ke mahala meM aaye| usa samaya cakravartI vyAyAmazAlA meM vyAyAma kara rahe the| brAhmaNa vezadhArI devoM ne unheM dekhakara kahA-"rAjan ! Apake rUpa-saundarya kI jaisI carcA sunI thI, usase bhI adhika sundara hai ApakI zArIrika shobhaa|" cakravartI bhI apanI sundaratA kI anupamatA ko jAnate the, unheM apanI rUpa-zobhA kA abhimAna bhI thaa| garva meM bharakara bole-"bhUdevo ! abhI to merA tana dhUli dhUsarita hai| snAna Adi tathA vastrAbhUSaNoM se sajjita hokara jaba rAjasabhA meM siMhAsana para baih taba mere rUpa ko dekhnaa| usa samaya merA rUpa pUrI taraha zobhita hogaa|" brAhmaNa svIkRtisUcaka sira hilAkara cale aaye| cakravartI snAna Adi se nivRtta hue, bahumUlya vastrAbhUSaNa dhAraNa kiye aura rAjamukuTa se suzobhita hokara siMhAsana para A viraaje| donoM brAhmaNa bhI A gye| cakravartI ne garvasphIta svara meM kahA-'brAhmaNo ! aba tuma mere rUpa ko dekho aura batAo merA zarIra-saundarya tumheM kaisA lagatA ___ donoM brAhmaNoM ne niHzvAsa pheMkakara kahA-"rAjan ! kyA kaheM ? kucha kahA nahIM jaataa| aparAdha kSamA kreN| aba Apake zarIra-saundarya meM vaha bAta nahIM rhii| ApakA zarIra solaha rogoM kA ghara bana gayA hai| vizvAsa na ho to thUkakara dekha leN| Apake thUka meM kIr3e kulabulAte hue dRSTigocara hoNge|" cakravartI ne aisA hI kiyaa| brAhmaNoM kA kathana satya thaa| usakA apanI rUpa-zobhA kA ghamaMDa cUra-cUra ho gyaa| zarIra ko kSaNa-vinazvara jAnakara vairAgya dhAraNa kara liyA, pravajita ho gye| zarIra meM rogoM ne praveza to kara hI liyA thA rUkhA-sUkhA bhojana aura kaThora tapazcaraNa se roga phUTa pdd'e| asahya vedanA hone lgii| lekina muni sanatkumAra samabhAva se usa vedanA ko sahate hue, zarIra se nirapekSa rahakara tapa-sAdhanA se Atma-vizuddhi meM lIna rhe| devarAja ne apanI devasabhA se punaH muni kI titikSA kI prazaMsA karate hue kahA-"muni sanatkumAra kI titikSA dhanya hai| yadyapi tapaHsAdhanA se unheM aneka labdhiyA~ prApta ho cukI haiN| yadi ve cAheM to apane zarIra ko niroga kara sakate haiN| kintu zarIra se nirapekSa rahakara , asahya vedanA bhogate hue bhI ve tapa-sAdhanA meM tallIna haiN|" vahI donoM deva punaH parIkSA ke lie aaye| vaidyoM kA rUpa rakhakara munizrI ke pAsa pahu~ce, auSadhopacAra kA bahuta Agraha kiyA taba muni ne kahA-"vaidyo ! zarIra-rogoM kI mujhe koI cintA nhiiN| maiM to karma-roga ko miTAne meM lagA huA huuN| zarIra ke rogoM ko to maiM jaba cAhU~ tabhI miTA sakatA huuN|" . 320 . antakRddazA mahimA

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yaha kahakara muni sanatkumAra ne apanI eka a~gulI para thuukaa| aMgulI nigaMga hokara kundana-sI camakana lgii| donoM deva Azcaryacakita ho gye| apane mUla rUpa meM pragaTa hokara muni kI vandanA kI aura :, / titikSA tathA samAdhipUrvaka vedanA sahana karane kI prazaMsA karate hue cale gye| isa prakAra muni sanatkumAra sAta sau varSoM taka tapasyA karate rahe tathA sabhI karmoM kA kSaya kiyaa| sanatkumAra ne dIrgha samaya taka ghora vedanA sahana karane ke uparAnta karmoM kA nAza kiyaa| yaha tIsarI antakriyA kA udAharaNa hai| caturtha antakriyA cauthe prakAra kI antakriyA vaha hotI hai, jisameM "appakamma paccAyAte yAvi bhavati... niruddheNaM pariyAeNaM sijyti|"-arthaat vaha (mAnava) atyanta alpa karmoM ke sAtha janma lenA hai aura atyalya saMyama-paryAya (mana-vacana-kAya-yogoM ke nirodha) se hI siddha ho jAtA hai| isa cauthI antakriyA meM na kisI prakAra kI vedanA hI bhoganI par3atI hai aura na dIrghakAla taka saMyama-paryAya kA hI pAlana karanA par3atA hai, yahA~ taka ki kevala-paryAya bhI adhika samaya taka nahIM rahatI; kevalya-prApti ke uparAnta zIghra hI Ayu samApta hone se jIva mukta ho jAtA hai| isakA udAharaNa hai-"jahA-sA marudevA bhgvti|" yathA marudevI bhgvtii| majhadevI na kiMcit bhI kaSTa nahIM bhogA. yahA~ taka ki vyavahAra dRSTi se pravrajyA bhI dhAraNa nahIM kI. kevala bhAva-dIkSita rahIM aura mukta ho giiN| marudevI mAtA vartamAna avasarpiNI kAla ke tIsare Are meM java yoganika sabhyatA kA antima caraNa cala rahA thA. usa samaya vinItA nagarI ke prAMgaNa meM eka yugala utpanna huA jisameM purupa kA nAma nAbhigava dhA aura strI kA nAma thA mjhdevii| usa samaya yaulika parampaga samAptaprAya : thI aura kulakara paramparA cala rahI thii| nAbhigaya caudahaveM kulakara the| marudevI ne eka yugala ko janma diyaa| inake nAma tha-(1) Rpabhadeva, aura (2) sumNglaa| RSabhadeva vartamAna avasarpiNI kAla ke prathama gajA. prathama kevalI aura prathama tIrthaMkara tathA jainadhama ke prathama AdikartA hue haiN| mahaMdavI kI khyAti ke pramukha AdhAra RSabhadeva hI haiN| isI kAraNa mamdavI prathama tIrthaMkara kI jananI ke rUpa meM prasiddha haiN| Rpabhadeva ne asi, masi, kRSi Adi kA zikSaNa diyA, samAja-vyavasthA, gaja-vyavasthA Adi kA pravatana kiyA aura phira zramaNa-dIkSA grahaNa kara lii| antakRdRdazA mahimA .321.

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putra RSabhadeva kI cintA meM marudevI vyAkula rahane lgii| bAra-bAra bharata (cakravartI) se RSabhadeva ke samAcAra ma~gAne kA Agraha karatI / jaba yaha samAcAra jJAta huA ki RSabhadeva ko kevalajJAna prApta ho gayA aura ve vinItA nagarI ke bAhya bhAga meM virAjamAna haiM to marudevI ke harSa kA ThikAnA na rhaa| unase milane ke lie hAthI para savAra hokara cala pdd'ii| bhagavAna RSabhadeva usa samaya deva-nirmita samavasaraNa meM virAjamAna the| unakI Rddhi dekhakara marudevI abhibhUta ho gii| usake mana meM vicAra uThe - 'maiM vyartha hI cintA karatI thI / merA putra to bahuta bar3I Rddhi kA svAmI bana gayA hai|' samavasaraNa kI zobhA aura prabhu ke tIrthaMkarocita aizvarya kA cintana karate-karate marudevI bhAvoM kI gaharAI meM utara gaI / use apanA moha nirarthaka lagane lagA, sAMsArika sambandhoM kI niHsAratA kA bhI bhAna huaa| dharmadhyAna kA cintana calate-calate zukladhyAna kI kSapakazreNI para ArUr3ha huI / ghanaghAtI karmoM kI zRMkhalAe~ TUTa gaIM aura zeSa karma bhI nirjINa ho gaye / kaivalya-prApti ke kucha kSaNa bAda hI AyuSya pUrNa karake siddha ho giiN| bhagavAna RSabhadeva ne kahA - " marudevI siddha ho giiN| isa avasarpiNI kAla kI ye prathama siddha haiM / " isa prakAra marudevI ne tanika bhI vedanA kA vedana nahIM kiyA, vyAvahArika dRSTi se saMyama sAdhanA bhI nahIM kI aura mukta ho giiN| ve atyalpa karmA thiiN| yaha cauthI antakriyA kA udAharaNa hai| 322 For Private Personal Use Only - jambUdvIpa prajJapti, usahacariyaM - triSaSTizalAkA puruSa caritra antakRddazA mahimA

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Chapter 2 Zhong Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Nan Nan Nan Nan Nan Nan Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Antakriya : Meaning and Examples Zhong Ya Ya Ya Ya Ya Ya Pian Chu Shen Nan Nan Nan Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Zhong With the word Antakriddusha Sutra is attached one other meaning antakriva (the terminal act or act of termination). This is a frequently used term in Jain scriptures. It has been discussed in detail in Antakriddasha Sutra, Sthananga Sutru, Bhagavati Sutra and Prajnapuna Sutru. There are some words where the meaning is in consonance with the etymology. There are some other words where the meaning is not as it appears to be; instead, it conveys some special nuance. Antakriya is one such word. Its meaning is less etymological and more inclined towards a special nuance. The normal etymological meaning of uniukriya is antim (last) kriya (act). When a soul abandons its body, the body becomes lifeless and is called a corpse. The act of cremation or burial or casting it into water of that corpse is the last act and so it is called antukriya. Thus the popular meaning of this term is lastrites. But in Jain philosophy this word carries a subtle and pregnant meaning. There it has been defined with the help of Nischaya Naya or Evambhoot Nava (the viewpoint of ultimate reality). In the twentieth chapter, litled Antakriya, of Prajnapana Sutru, there is a detailed description of the process of antakriya with reference to the 24 Dandaks (areas of punishment, which here indicates the classes of beings born in different areas or dimensions like earth, heavens, and hells). There, acharya Malayagiri, the commentator, (Tika), has given both the meanings of antakriya. The first meaning is : the end of the body acquired by the soul during a specific birth; or simply death. The second meaning is bhavanta, or end of bhavas (reincarnations or births), or termination of the cycles of rebirth; or simply liberation, as is mentioned in the commentary (Tika) "Antakriva means the end or death and in some other context destruction of all karmas." Thus according to the mentions in Prajnapana Sutra antakriya has been used in its both meanings, death and liberation. And it has been discussed from both these viewpoints. But in Sthananga Sutra four antakriyas have been described only in context of the meaning liberation. Meaning According to Antakriddasha and Sthananga Sutras the meaning of antakriya is the last act, or the act after which all action seizes. From the mundane angle the last rites could be considered as the last act, but from the philosophical angle that is not the last act. This is because what we mundanely term as death is just abandoning the Audarik or Vuikriya Antakriddasha Mahima

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physical) body leven according to the Gita like discarding old dress and wearing a new one death is nothing but discarding the old body for a new). Human beings and animals have physical bodies but besides these they certainly have two subtle bodies as well. They are Tuijas (the radiant or the energy component of the constitution of a being) and the Karman (the karmic component of the constitution of a being). These two bodies are Ussential parts of a worldly being. The digestion of food, the body heat etc. are activities of the Taijus body. The rebirths, defining of new body, happiness and sorrow in the new life etc. are controlled by the Karman body. At the time of death it is only the gross Audarik body that is left here. the Taijas and Karman bodies accompany the soul. Thus death mear abandoning the Andurik or gross physical body. Another Amurik body is acquired due to the subtle Kuman body and this cycle of rebirth continues. As long as the Taijas and Kurman bodies are not left, there is no end to birth and death. Therefore, in fact death is not the last act according to the ultimate viewpoint. The leaving of the subtle bodies is in fact the last act or intakriva. That is why Acharya Abhavadev has said the act of ending all kuumas is the last act. Which means that liberation, as a consequence of ending of all karmas, is the last act. Thus the word nukriva has been used here to convey its true meaning. In other words the word and the meaning here have no ambiguity or contradiction. Four Types of Antakriya There is a question in Prujnapona SurBhunte, does a being do antukrivi? Gautam, some being does that and some do not The beings that are not capable of doing cintakriven-or to get liberated in that particular incarnation-are the hell beings, four classes of gods including Asur Kumar, beings in the range of one sensed (earih bodied etc.) to four sensed (including deformed oncs), live sensed animals and non-sentient human beings. 01 the sentient beings 100. only those born in Kurma Bhumi (land of endeavour) and Mahavideh area do muhrivu. This means that of the 24 Danduks, only human beings belonging to a very limited area can shed all karmas and get liberated in that particular incarnation. All the remaining beings will first incarnate as human beings and get liberated only when they get all favourable parameters. This is the most important advantage of being born as a human being That is why it is said in the Uttaradhyaan Sutra Wandering through incarnations as 8.4 million different types of beings, a being incarnates as a human being only when infinite meritorious karmas become effective and the soul attains a very high degree of purity. Antakriddasha Mahima

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Even after being born as a human being, he is able to do antakrive only when he gets all favourable conditions. In the fourth chapter of Sthununga Sutra four types of antakriya have been described. There are four types of antakriya First Antakriya If a soul is born as a human being with a very low density of karmas he is known as Alpukarma. This happens when, in his earlier births he sheds a larger part of the acquired karmas with ihe help of austerities and other such activities. Such Alpakarma individual soon gets detached and becomes an ascetic renouncing his social life, pulling out his hair and discarding passions. He abounds in saniyan (discipline of five sense organs and mind, and clemency for six types of beings) and samvar (avoid 18 types of sinful activities. get rid of passions and block the five sources of inflow of karmas) and samadhi (that depth of meditation where inner agitations are quashed and equanimity is attained). He is free of the adhesive of fondness, desirous of crossing the ocean of rebirth to reach the bank of liberation, annihilator of sorrows with the help of the study of canons and observer of austerities. He neither indulges in very harsh austeritics nor suffers acute afflictions. Such person becomes Siddha. Buddhu and liberated after leading a long and disciplined life as an ascetic. He ends all sorrows. An example of this is Chakravarti Bharat. This is the first type of antukriva. The antakriva of a person having low karma density, minimum suffering, and long ascetic life. EXAMPLES OF FOUR TYPES OF ANTAKRIYA BHARAT CHAKRAVARTI Bharat, the eldest son of Bhagavan Rishabhdev, was the chakravarti (emperor) of the area known as Bharat (six continents) in those days. His glory and grandeur had no limits Consisting of what to say of human beings even gods followed his word. In spite of all this he had an apathy and feeling of detachment for the regal wealth and mundane pleasures. A foster mother looks after children of others without considering them to be of her own and free of the illusion of thinking herself to be their real mother. In the same way chakravarti Bharat looked after his empire without considering himself to be the master. He considered it his duty as a guardian to provide a fatherly care to his people. So profound was the feeling of detachment in the mind of chakravarti Bharat. It is believed that once in his discourse Bhagavan Rishabhdev said, "During this regressive cycle of time, mother Marudevi became the first Siddha (a liberated soul), I am the first Tirthankar and Bharat too is in his final incarnation. He is a man with very few karmas and shall get liberated during this birth." Antakriddasha Mahima * 379 .

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A person had doubt about this statement--The emperor of such a large empire is a person with few karmas and I, a destitute, am a person with many karmas? How partial Bhagavan is? When chakravarti Bharat came to know about this, he called the man, gave him a bowl filled to the brim with oil in his hand and said, "Walk around Ayodhya city and come back. Beware that if one single drop of oil is spilled you will be beheaded." The poor man started his walk with the oil filled bowl in his hand. Behind him walked the king's guards. The city was full of interesting activities like singing and dancing, various other entertainments, decorated shops etc. But passing through all this hubbub, the man was only looking at the oil filled bowl in his hands. He walked around the city with all his attention focussed at the bowl. When he came back, chakravarti Bharat asked, "Brother, what all did you see in the city?" "Sire, how could I see anything? My eyes were looking at this bowl all the time. Had I looked anywhere else the oil would have spilled. The fear of death confronted me every moment. And therefore, I focussed all my attention on the bowl while going around the city." Bharat chakravarti said, "Brother, I also live with this empire exactly in the same way. I am moving through this journey of life having all my attention focussed at my soul. If I shift my attention away from the soul and get distracted by the mundane pleasures and comforts, I will be caught in this cycle of life and death. That is why I take care not to get absorbed in this large empire. That is the reason Bhagavan Rishabhdev has called me a man with few karmas. And now please judge this for yourself." The man understood the statement about chakravarti Bharat being a man with few karmas. One day Bharat chakravarti came into his dressing room after his bath. After adorning himself with regal dress and ornaments he was pleased to look at his reflection in the full length mirror. Suddenly he looked at the index finger of his right hand. The usual ring was not on the finger. It must have fallen down. The finger looked bare and ordinary without the adornment. He thought, 'In contrast with the richly adorned body, this bare finger looks very ordinary. Why the finger has lost its grandeur just because of the absence of a ring? Is the body beautiful only when adorned with ornaments? Does it have no beauty of its own? All this beauty is unreal and superficial.' King Bharat indulged in introspection. He started putting off his adornments one by one and observed the result. A mirror reflects reality and the king was confronted with it now. He thought, 'Oh ! All this grandeur is superficial. My body has lost its glamour the moment it lost the ornaments. The train of his thoughts took a turn. Pondering over the ephemeral and * 38EUR Antakriddasha Mahima

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worthless nature of the physical body, he got enlightened. His attitudes underwent a change from mundane to spiritual and he became an omniscient while still in his grand palace. After this he became an ascetic, led an itinerant life for a long time and got liberated. This story of Bharat chakravarti from ancient scriptures like commentary on Avash vak by Malayagiri, reveals that Bharat was a person with few karmas and a detached attitude. He neither had to indulge in austerities for long nor had to suffer acute pain or afflictions in order to attain liberation. He got liberated after a long but pleasant ascetic life. This is an example of the first type of antakriya-little suffering, simple austerities and long ascetic life. Second Antakriya The second antakriya is exactly opposite of the first one. Here a person is born with a heavy load of karmas but after a short ascetic life with harsh austerities and suffering acute afflictions, he sheds all these karmas. Although there is a high density of karmas but the blow of harsh austerities, tolerating acute afflictions and purity of meditation is also of very high intensity. That is why even the complex knots of karmas get loosened in no time. An example of this type of antakriya is ascetic Gajasukumal, who destroyed all the dense and voluminous karmas and got liberated. GAJASUKUMAL The story of Gajasukumal is available in Antakriddasha Sutra. Queen Devaki, wife of king Vasudev, was Vaasudev Shrikrishna's mother. As Shrikrishna and all her other sons were born in the prison of Kamsa, she never had the satisfaction of fondling and caring of a child. Deprived of this pleasure she always remained sad. To fulfill his mother's desire, Shrikrishna sought help of Harinagameshi god. Devaki was blessed with a son due to this divine influence. As the child was very delicate he was named Gajasukumal and was brought up with loving care. In Dvarka lived a rich Brahmin family. The head of the family was Somil and his wife was Somashri. The couple had a beautiful daughter named Soma. Once Bhagavan Arishtanemi came to Dvarka. Vaasudev Shrikrishna went to pay homage to him. On the way he happened to see Soma playing around in a group of girls. Shrikrishna liked her very much and considered her to be a very suitable match for his younger brother Gajasukumal. He called the girl's father and made the engagement. Somil was honoured and happy. Soma was sent to Shrikrishna's palace to be brought up as a princess. Antakriddasha Mahima * 329

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Shrikrishna then went to Bhagavan Arishtanemi's religious assembly with Gajasukumal. The moment Gajasukumal listened to the sermon he got enlightened. He beseeched his parents to allow him to get initiated into the order. Devaki said, "Son, in your absence I will not be able to live even for a day." Shrikrishna also tried to dissuade him affectionately, "Don't insist on becoming an ascetic. I wiil make you the king of Dvarka. You will live in comfort with all available pleasures in this world." But detached Gajasukumal paid no heed to all this. He was adamant to get initiated by Bhagavan Arishtaner.. even in that immature age. His parents and Shrikrishna had to yield to his intense desire. Gajasukumal was initiated with a grand ceremony. The day Gajasukumal was initiated by Bhagavan Arishtanemi he sought permission to observe the twelfth Bhikshu Pratima (specific austere practices meant for ascetics) and went to the Mahakal cremation ground. There he observed the Prutimo by standing in meditation drawing away all his attention from his body. In the evening Somil was returning with a bundle of things used in yajnu as offerings. When he passed through the cremation ground and saw ascetic Gajasukumal standing in deep meditation and with shaven head, he got infuriated. He thought, "It he had to become a Shraman, why did he spoil the life of my innocent daughter, Soma? Anger made him lose all his reason. He took sticky mud from a nearby pond and raised little walls to form a pit on the bald head of the ascetic. He then look burning coal from a funeral pyre and filled the pit so made. Satisfied with this act of revenge he leit. The intense heat of the flaming coal scorched the bald head of the ascetic, like a pot placed on fire. His blood started boiling. This caused extreme agony. But ascetic Gajasukumal tolerated this with serene equanimity. He had no bad feelings for the tormentor. He was filled only with feelings of forgiving and clemency. Ascetic Cajasukumal, the apostle of forgiveness continued his meditation and broke all the ties of karmas. He got liberated. Thus Gajasukumal was able to do the antukriva only within 24 hours of becoming an ascetic. This is an example of the second type of untukrivu. Third Antakriya in the third type of antakriva, a person is born with extremely dense komas and destroys all these karmas only after a long period of ascetic practices and suffering great pain. Here the density of karmas is greater and so is the span of ascetic life. Only after tolerating pain, torments, and afflictions with equanimity for a long period he is able to 3RC Antakriddasha Mahima

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break the strong ties of karmas. An example of this type of antakriva is Sanatkumar (hukravarti, who suffered a variety of afflictions during his long ascetic life, ended all karmas and got liberated. SANATKUMAR CHAKRAVARTI The story of Sanatkumar chakravarti is mentioned in the 18th chapter of Claradhyayan Suru and Trishushi Shalahu Purush Charitra. He was the fourth chakravarti of this regressive cycle of time. In Hastinapur ruled king Ashvasen. The name of his wife was Sahadevi. One night She saw fourteen great dreams auguring the birth of a chakravarti. Alter the pregnancy period she gave birth to an extremely beautiful and healthy child. He was named Sanatkumar. By the time he matured into a vouth Sanatkumar had acquired expertise in al manly knowledge and skills. After the death of his father, Sanatkumar ascended the throne of Hastinapur. With the help of his meritorious karmas and power he conquered all the other ki title of chakravarti. Sanatkumar chakrararti was extraordinarily handsome and attractive. Once the king of the Sundharma abode of gods, Saudharmendra, praising his personality uttered in his assembly, "Sanatkumar chakravarti of Bharat area is extremely handsome. His beauty cannot be described in words. It can only be experienced visually." Two gods found this praise of a mortal to be an exaggeration. They descended on the carth in the form of Brahmins and went into Sanatkumar's palace. The chakraurti was working out in his gymnasium. The Brahmins commented, "O king, we find your physique even more beautiful than what we heard about." The king was aware of his uniqueness and was proud of his personality. He replied with pride, "Brahmins, at the moment my body is covered with sand. See my beauty when I have taken my bath, adorned my body and sat on the throne in the assembly. That is the time when my appearance is at its resplendent best." The Brahmins nodded and left. The chakravarti took his bath, put on a gorgeous dress, ornaments and crown and went to the assembly. When he sat on the throne the Brahmins came. Sanatkumar asked with pride, "Brahmins, behold my grandeur and tell me how do you find my personality now?" The two Brahmins said with reservations, "Sire, how to tell you? We are reluctant to reveal the truth. Please pardon us, but now your beauty is not as pure as before. Your body is now the abode of 16 ailments. If you do not believe, please spil and carefully watch the insects writhing in your phlegm." Antakriddasha Mahima

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The chakravarti did as told. The Brahmins were true. His pride of his beauty was shattered to pieces. Realizing the ephemeral nature of the human body he got detached and became an ascetic. The body was already virus ridden, stale and dry food combined with austerities worsened the condition and the ailments aggravated. The pain was intolerable. But ascetic Sanatkumar tolerated all the pain with equanimity. Neglecting the body he continued the process of cleansing the soul through increased austerities and meditation. The king of gods once again praised Sanatkumar, but this time for his exemplary tolerance, "Great is the tolerance of ascetic Sanatkumar. He has gained many powers due to his austerities. If he so desires he can get rid of all ailments. But he continues his spiritual practices without caring for his body or being effected by intolerable pain." air of gods came to test the ascetic. They took the form of doctors and tried their best to persuade the ascetic to take their treatment. The ascetic replied, "Doctors. I am not at all worried about my physical ailments. I am working to cure the ailment of karmus that hounds my soul. As regards the ailment of the body, I have the power to cure it instantaneously." And the ascetic extended one of his ailing and deformed fingers and spit on it. That finger at once became perfect, healthy and glowing. The gods were astonished. They regained their true divine form, paid homage to the great ascetic and left after paying rich tributes to his tolerance and spiritual endeavour. This way ascetic Sanatkumar continued his practices for seven hundred years before shedding all karmus. Sanatkumar destroyed his karmas by tolerating extreme pain for a long period. This is the example of the third type of antakriva. Fourth Antakriya The fourth untukriva is that where a person is born with a low density of kurmas and gets liberated soon after disciplining himself (blocking the inflow of karmas through mind, speech and body). In this fourth antakriva one neither suffers any pain nor does he remain ascetic for a long period. Even the life after becoming omniscient is not much. Soon after omniscience follows liberation. The example of this is Marudevi Bhagavati. Marudevi did not suffer any pain. She was not even formally initiated. She only accepted the initiation mentally and got liberated. * 330 . Antakriddasha Mahima

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MOTHER MARUDEVI Around the third epoch of the current regressive cycle of time, when the era of twins was coming to an end, a pair was born in Vinita city. The male was named Nabhiraja and the female. Marudevi. At that time the era of twins and Kulakars was at its fag end. Nabhiraja became the fourteenth Kulukar. Marudevi gave birth to twins. There names were Rishabhdev and Sumangala. Of the current regressive cycle of time Rishabhdev became the first king, the first kerali. the first Tirthankar and the first propagator of Jain religion. The faine of Marudevi is because of Rishabhdev because she is famous as the mother of the first Tirthankar. Rishabhdev invented and perfected knowledge of sword (martial arts). ink (writing). farming, social system and state-craft. Later he became an ascetic ar itinerant life. Mother Marudevi was ever worried about the wellbeing of her son, Rishabhder. Time and again she sought news of her son from Bharat Chakravarti. When she got the news that Rishabhdev had attained Keval-inana and is stationed outside Vinita city, she was filled with joy. She sat on an elephant and went to meet her son. Bhagavan Rishabhdev was sitting in his divine religious assembly. When Marudevi saw his grandeur she was enchanted. She thought, I was worried for no reason. My son has acquired great power. The train of her thoughts about the grandeur of the divine pavilion and the Turthankar took a turn towards deeper contemplations. She found her londness worthless and became aware of the transient nature of mundane relations. The religious thoughts became more subline and she transcended into pure meditation where the chain of karmas gels destroyed. The chain of obstructing kumas was destroyed and soon the residual kamers also came to an end. She attained Keral-jnama and within moments after that got liberated. Bhagavan Rishabhdev said. "Marudevi has become a Siddha, the first Siddha of this regressive cycle of time." Thus Marudevi did not have to suffer any pain. She did not do any formal ascetic practices and got liberated. She was born with few karmas. This is the example of the fourth antakriva. Sources : 1. Jambudveep Prajnapti, Usahachariyam 2. Trishashti Shalaka Purush Charitra Antakriddasha Mahima . 339

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adhyAya 3 05555555555555555555555555555555555555555555555555555555550 Wan O // tIna mahAn yuga-pravartaka Ting Ting Ting 5 // 055555555555555555555555555555555555555555555555555550. 1. bhagavAna ariSTanemi 2. vAsudeva zrIkRSNa 3. bhagavAna mahAvIra yuga-pravartaka kA abhiprAya yuga-pravartaka (man of the age) vaha viziSTa medhAvI aura prabhAvazAlI tathA mahAkSamatA saMpanna vyakti hotA hai jo yuga kI dhArA ko mor3ane kA, puganI pracalita paramparAoM (traditions). andhavizvAsoM, mUr3hatAoM (superstitions) meM ucita saMzodhana karake isa yuga tathA Ane vAle yugoM ke mAnavoM meM naI preraNA aura jAgRti kA saMcAra karane kI sAmarthya rakhatA hai| dUsare zabdoM meM yuga-pravartaka vaha hotA hai jo apane AcAra-vicAra, vyavahAra Adi kriyA-kalApoM dvArA janamAnasa ko isa prakAra prabhAvita karatA hai ki yugoM-saikar3oM-hajAroM varSa bIta jAne para bhI usakA asara jana-jana para, unake jIvana para spaSTa dRSTigocara hotA rahatA hai| pratyeka sabhya samAja kI yugadhAga (age current) dvimukhI hotI hai-(1) AdhyAtmika (spiritual), aura (2) vyAvahArika (practical) / adhyAtmamukhI yugadhAga Atmonnati, Atma-vizuddhi aura Atma-mukti se sambandhita hotI hai aura vyavahAramukhI yugadhArA sAmAjika, pArivArika, gajanItika-mAnava ke vyavahArajagat ko saphalatApUrvaka saMcAlana ke lie digdarzaka yaMtra ke samAna hotI hai|| yugadhArA ke ye do bheda bhI sthUla dRSTi se kiye jAte haiN| bhAratIya sabhyatA-saMskRti ke sandarbha meM to vyAvahArika jagat ke yuga-pravartaka bhI jIvana kA antima lakSya Atma-mukti hI nirdhArita karate haiM tathA vyAvahArika jIvana meM saphalatA ke uparAnta mAnava kA carama utkarSa mukti-prApti hI svIkAra karate haiM aura jana-jana ke mana-mastiSka ko usI lakSya kI ora mor3ate haiN| antakRddazA meM uTheMkita mahAn yuga-pravartaka dvAdazAMgI kA AThavA~ aMgasUtra antakRddazAsUtra kaI dRSTiyoM meM sarvAMgapUrNa Agama hai| yaha AdhyAtmikatApradhAna to hai hI, isakI viSaya-vastu hI antakRta kevaliyoM ke jIvana ke varNana se ota-prota hai| isameM AdhyAtmika mahApuruSoM, yuga-pravartakoM, tIrthaMkaroM ke varNana ke sAtha-sAtha bhautika dharAtala ke yuga-pravartaka kA bhI yatheSTa uTheMkana hai| antakRddazAsUtra meM tIna mahAn yuga-pravartakoM kA varNana hai| inameM do AdhyAtmika haiM-(1) tIrthaMkara ariSTanemi, aura (2) tIrthaMkara mahAvIra tathA eka laukika dRSTi se yuga-pravartaka haiM-vAsudeva shriikRssnn| isa prakAra prastuta sUtra meM AdhyAtmika aura laukika-donoM hI dhagatala pAThaka ko prApta hote haiN| . 332 . antakRddazA mahimA

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tIrthaMkara ariSTanemi aura vAsudeva zrIkRSNa ye donoM hI mahAn yuga-pravartaka aura samakAlIna the| donoM hI pArivArika dRSTi se bhI jur3e hue the| ariSTanemi zrIkRSNa ke cacere bhAI (cousin) the| ina donoM kA hI bhArata kI vaidika aura zramaNa paramparA meM yazogAna huA hai, pUjya bhAva se smaraNa kiyA gayA hai| hA~, itanA antara avazya hai ki vaidika paramparA meM zrIkRSNa kA vistAra rUpa se varNana hai, jabaki tIrthaMkara ariSTanemi kA apekSAkRta bahuta kama hai. phira bhI jahA~-jahA~ ullekha huA vahA~ unake prati pUjya bhAva hI pradarzita huA hai| tIrthaMkara aura vAsudeva tIrthaMkara ariSTanemi aura vAsudeva zrIkRSNa ke sambandha meM vizeSa jAnane se pahale tIrthaMkara' aura 'vAsudeva' ina do zabdoM kA rahasyArtha jAnanA Avazyaka hai| vaidika paramparA ke granthoM meM tIrthaMkara' zabda kA abhAva hai, yaha zabda kahIM bhI prayukta nahIM huA hai| Rgveda, yajurveda, sAmavaMda Adi meM ariSTanemi ko tArya ariSTanemi avazya kahA gayA hai| yaha 'tArthya' zabda zAbdika dRSTi se tIrthaMkara' zabda ke samIpa hai, kyoMki zukla yajurveda ke adhyAya 9, maMtra 25 meM ariSTanemi (neminAtha) ko adhyAtma-yajJa ko pragaTa karane vAle, saMsAra ke bhavya jIvoM ko saba prakAra se yathArtha upadeza dene vAle aura jinake upadeza se AtmA balavAna hotI hai-aisA batAkara ina sarvajJa neminAtha (ariSTanemi) ke lie Ahuti samarpita kI gaI hai| isI prakAra anyatra bhI neminAtha (ariSTanemi) ke pUrva (vizeSaNa rUpa meM) vaidika paramparA ke anya granthoM meM jahA~-jahA~ bhI tArkSya' zabda prayoga huA vahA~-vahA~ isa zabda se pUjya' artha hI dhvanita hotA hai| phira bhI itanA to satya hai ki vaidika granthoM meM tIrthaMkara' zabda kA prayoga nahIM AtA hai| 'vAsudeva' zabda kA prayoga mahAbhArata tathA anya pugaNa sAhitya tathA uttarakAlIna vaidika granthoM meM upalabdha hotA hai| vaha zrIkRSNa ke lie hI hai yAnI vasudeva ke putra zrIkRSNa vAsudeva-isa artha meM prayukta huA hai| isa prakAra vaidika paramparA ke anusAra eka hI vAsudeva zrIkRSNa hue haiN| ___ yadyapi DaoN. bhANDArakara ne bhakti sampradAya ke pravartaka aura sAtvata athavA bhAgavata dharma ke upadezaka rUpa meM do vAsudevoM kI pRthak-pRthak parikalpanA kI; kintu lokamAnya tilaka. hemacandra gaya caudharI, kItha Adi vidvAnoM ne isa mata ko asvIkAra karake nizcita kiyA ki eka hI vAsudeva hue haiM, jo zrIkRSNa ke rUpa meM vikhyAta haiN| lekina jaina paramparA ke anusAra tIrthaMkara aura vAsudeva eka padavI hai jo pUrvajanma meM tapa dvAga upArjina kI jAtI hai| jise koI bhI jIva upalabdha kara sakatA hai| antara itanA hai ki vAsudeva kRtanidAna (saMsAra aura sAMsArika sukhoM kI icchApUrvaka saMkalpa karane vAle ) hote haiM; jabaki tIrthaMkara koI nidAna nahIM krte| jaina paramparA ke anusAra isa avasarpiNI kAla meM 9 vAsudeva (vAsudeva padavI dhArI-dakSiNa bharatArddha ke svAmI-arddha cakravartI) hue haiM. jisameM zrIkRSNa antima athavA nauveM vAsudeva haiN| antakRddazA mahimA

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vAsudeva kI yaha vizeSatA hai ki kRtanidAna hone ke kAraNa ve saMyama-sAdhanA nahIM kara skte| jaina aura vaidika-donoM hI paramparAe~ isa viSaya meM ekamata jAna par3atI haiN| donoM hI paramparAoM meM zrIkRSNa saMyama-sAdhanA nahIM krte| hA~, kAraNa alaga-alaga haiN| jaina parampaga unheM kRtanidAna mAnatI hai aura vaidika paramparA viSNu kA solaha kalA pUrNa avatAra athavA pUrNa brahma : aisI dazA meM inheM saMyama mAdhanA kI AvazyakatA hI kyA hai ? jaina paramparA ke tIrthaMkara, avatAra nahIM haiN| jaina paramparA bhI avatAravAdI nahIM hai. isake anusAra bhagavAna avatAra nahIM lete; apitu uttAravAdI haiN| jIva kramazaH Atma-vizuddhi karatA huA tapa-sAdhanA nadhA jIvamAtra kI kalyANa bhAvanA rakhatA huA tIrthaMkA nAma-gotra kA upArjana karatA hai tathA tIrthaMkara padavI prApta karatA hai| itanA avazya hai ki tIrthaMkara atizayoM. prAtihAryoM se yukta aura suzobhita hone haiN| yahI tIrthaMkaroM kI sAmAnya sarvajJoM se vizeSatA hotI hai| tIrthaMkara ariSTanemi aura zrIkRSNa kI samakAlInatA kucha buddhijIvI isa tathya meM sandeha pragaTa karate haiM aura kahate haiM ki tIrthaMkara ariSTanemi aura zrIkRSNa samakAlIna nahIM the| inakI yaha dhAraNA bhramapUrNa hai| donoM kI samakAlInatA ke sAkSya vaidika aura jaina donoM hI paramparAoM meM upalabdha hote haiN| aSTAdaza purANakAra maharSi vedavyAsa ne svaracita harivaMzapurANa meM ariSTanemi ko zrIkRSNa kA cacaMga bhAI (cousin) batAyA hai| Adhunika kAla ke vidvAn prasiddha itihAsavettA gaya caudharI ne apane grantha 'vaiSNava dharma ke prAcIna itihAsa' meM bhI yahI mata sthira kiyA hai| vicAraNIya tathya hai ki kyA paraspara cacere bhAI samakAlIna nahIM hote ? isakA sarvamAnya uttara eka hI hai ki ve nizcita rUpa se samakAlIna hI hote haiN| isameM zaMkA kagnA vyartha hai| jaina paramparA meM tIrthaMkara ariSTanemi samudravijaya ke putra haiM aura zrIkRSNa vasudeva jI ke, jo samudravijaya ke sabase choTe bhAI haiN| vaidika paramparA meM zrIkRSNa ke pitA kA nAma to vasudeva hI hai; kintu ariSTanemi ke pitA kA nAma citraka diyA gayA hai| saMbhava hai. samudravijaya kA apagnAma citraka ho| lekina isa nAma se koI vizeSa antara nahIM par3atA kyoMki donoM hI parampagae~ ariSTanemi aura zrIkRSNa-donoM ko paraspara cacerA bhAI (cousin) svIkAra karatI haiM aura isa tathya se yaha svayaM hI siddha ho jAtA hai ki donoM hI samakAlIna the| tIrthaMkara ariSTanemi kI aitihAsikatA kucha samaya pUrva taka bhagavAna ariSTanemi kI aitihAsikatA saMdigdha thii| bhAratIya aura pAzcAtya vidvAna unheM mAtra paurANika puruSa mAnate the, aitihAsika puruSa nhiiN| isI prakAra kI dhAraNA zrIkRSNa aura dvArakA nagarI ke viSaya meM bhI thii| antakRdazA mahimA

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lekina jyoM-jyoM naye-naye aitihAsika aura purAtAttvika anveSaNa Age bar3he, sandeha kA AvaraNarUpI andhakAra cha~TatA gayA, satya kA sUrya camakane lagA aura bhagavAna ariSTanemi eka aitihAsika puruSa the, yaha tathya svIkAra kiyA jAne lagA / bhagavAna ariSTanemi kI aitihAsikatA ke prAcIna pramANa to aneka haiM hI sAtha hI Adhunika itihAsakAroM aura manISiyoM ne bhI unakI aitihAsikatA asaMdigdha rUpa se svIkAra kI hai| baMdoM, mahAbhArata, purANoM Adi vaidika saMpradAya ke granthoM meM ariSTanemi kI stuti kI gaI hai. unheM Ahuti bhI samarpita kI gaI hai| jaina granthoM meM to ariSTanemi tIrthaMkara kA vizeSa varNana hai| RSibhASita ke 45 adhyayanoM meM varNita 20 pratyekabuddha bhagavAna ariSTanemi ke zAsanakAla meM hI hue haiN| prastuta antakRddazA ke prathama pA~ca vargoM meM varNita 51 antakRt kevalI bhI bhagavAna ariSTanemi ke hI zAsanakAla meM hue haiN| isa sUtra meM zrIkRSNa, unakA rAjya-vaibhava aura dvArakA nagarI kI vizAlatA tathA zobhA sampannatA kA vizada varNana upalabdha hotA hai| Adhunika vidvAnoM meM bhArata ke pUrva rASTrapati aura prasiddha dArzanika sva. sarvapallI rAdhAkRSNan ne svIkAra kiyA hai ki yajurveda meM AdinAtha, ajitanAtha aura ariSTanemi kA ullekha upalabdha hotA hai / karnala TaoNDa ne 'analsa oNpha dI bhANDArakara risarca insTITyUTa' patrikA ( jilda 23 pRSTha 128) ariSTanemi ke prati apanA abhimata ina zabdoM meM abhivyakta kiyA hai- "mujhe aisA pratIta hotA hai ki prAcIna kAla meM cAra buddha medhAvI puruSa hue haiM - unameM se eka AdinAtha haiM, dUsare neminAtha (ariSTanemi ) haiM / " ye neminAtha hI skreNDIneviyA nivAsiyoM ke prathama 'oDina' devatA tathA cInavAsiyoM ke prathama 'pho' devatA the| prasiddha koSakAra nagendranAtha vasu, purAtattvavettA DaoN. phyUhara, prophesara bAraneTa, misTara karavA, DaoN. haridatta, DaoN. prANanAtha vidyAlaMkara Adi manISI vidvAnoM kA spaSTa abhimata hai ki bhagavAna ariSTanemi eka mahAn prabhAvazAlI yuga pravartaka medhAvI puruSa the / ve aitihAsika puruSa the, isameM sandeha ko koI avakAza nahIM hai| aba to samudra meM nimagna dvArakA ke avazeSoM kA patA bhI purAtattvavettAoM ne lagA liyA hai| ataH bhagavAna ariSTanemi kI aitihAsikatA asaMdigdha rUpa se pramANita ho gaI hai| bhagavAna ariSTanemi kI caritragata vizeSatAe~ bhagavAna ariSTanemi AdhyAtmika puruSa the. tIrthaMkara the| svayaM apanI tathA anyoM kI Atma-vizuddhi, bandhana-mukti hI inakA lakSya thA, mokSamArga kA pravartana hI unakA dhyeya thaa| jina kriyAoM, vRtti pravRtti se karma-bandhana saghana hote haiM, unase virati hI inheM iSTa thI / ve svayaM saMsAra aura sAMsArika bhogoM se uparata the| unakI eka mAtra yahI icchA thI ki sabhI mAnava ahiMsaka baneM, madirA Adi vyasanoM se dUra rheN| zrIkRSNa aura inakI rAniyoM ke atyadhika Agraha ko mAnya kara jaba ve vivAha hetu vara banakara jUnAgar3ha jAte haiM to vahA~ bAr3e meM banda pazuoM ko dekhakara karuNAdravita ho jAte haiM aura vApasa lauTakara dIkSA svIkAra kara lete haiM / antakRddazA mahimA For Private Personal Use Only 335

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inakA yaha kadama prANi-hiMsA aura mA~sAhAra kA ahiMsaka pratikAra thaa| isakA yatheccha prabhAva bhI huaa| Aja bhI gujarAta, saurASTra Adi pradeza mAMsabhakSaNa se dUra haiN| unakA mAnasa ahiMsA, karuNA, dayA aura marvajIva-samabhAva se otaprota hai| loka-kalyANa inake hRdaya meM gaharA paiThA huA hai| svayaM kaivalya-prApta hone para bhI sabhI jaga-jIvoM ke kalyANa ke lie pravacana dene haiM. mokSamArga kA praNayana karate haiN| aneka bhavya jIva unakI dezanA zravaNa karake. saddharma kA pAlana karake tathA Atma-vizuddhi karake siddha pada prApta karate haiN| usa yuga meM kaugvajarAsandha Adi IAla aura bhogAbhilApI gajAoM kA vAhulya thaa| yAdava vaMzI kSatriyoM meM bhI aneka kurItiyA~ pracalita thIM: mA~sabhakSaNa Adi kA pracalana thaa| yathA gajA tathA prajA ke anusAra sAmAnya janoM kA lakSya bhI bhogAbhimukhI thaa| adhikAMza vyakti AdhyAtmikatA se vimukha the| tIrthaMkara agpTinemi ne yuga kI isa saMsAbhimukhI vRtti-pravRtti meM dizA parivartana karake usa adhyAtmamukhI bnaayaa| isI kAraNa ve mahAn yuga-pravartaka haiN| ariSTanemi aura zrIkRSNa tIrthaMkara agSTinemi aura zrIkRSNa-donoM hI mahAn yuga-pravartaka haiM; kintu donoM kA kSetra pRthaka-pRthaka hai| ariSTanemi kA kSetra AdhyAtmika jagat hai to zrIkRSNa kA kSetra vyAvahArika sNsaar| ina donoM ne eka hI vaMza-harivaMza (yAdava kula athavA vaMza) meM janma liyaa| donoM hI paraspara cacere bhAI the| ariSTanemi ke pitA mahArAja samudravijaya the aura zrIkRSNa ke pitA vasudeva samudravijaya ke sabase choTe bhAI the| janma-sthAna aura paristhitiyoM meM annA rahA, agpTinami kA janma zauryapura (sogyipura-vartamAna Agaga nagara ke nikaTa) meM huaa| inake janma ke samaya sthitiyA~ anukUla thIM, koI samasyA nahIM thii| lekina zrIkRSNa kA janma viparIta paristhitiyoM meM huaa| usa samaya unake mAtA-pitA-devakI aura vasudeva mathuga-nareza kaMsa ke vandI (najarakaida) the| zizu kRSNa ke jIvana kI rakSA eka bahuta bar3I samasyA thii| kisI prakAra aneka kaThinAiyoM ko jhelate hue vasudeva zizu kRSNa ko nanda gopa ke ghara pahu~cA aaye| vahA~ inakA vAlya-jIvana viinaa| gAya cagate. gvAla-bAloM ke sAtha krIr3A karate hue ve kizora hue| __ zrIkRSNa kA janma to mathurA meM huA; kintu inakA pAlana-poSaNa gokula meM nanda-patnI yazodA dvArA huaa| zrIkRSNa bacapana se hI pagakramI the| unakA vala-vikrama, puruSArtha aura pagakrama vacapana meM hI pragaTa ho gyaa| inhIM ke mAmA mathurA-nareza krUra kaMsa dvArA unake vadha ke lie bheje gaye kaI rAkSasI-zakti-sampanna AtatAyiyoM ko unhoMne dharAzAyI kara diyaa| kizora vaya meM hI krUra kaMsa ko yamaloka pahu~cAkara jana-jana ko usake atyAcAroM se mukta kiyaa| ___ isake uparAnta unakA saMgharSamaya jIvana prArambha huaa| usa samaya ke aneka durdAnta aura AtaMkavAdI narezoM se bhArata-bhUmi ko mukta kiyaa| antakRddazA mahimA

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ve atizaya puNyazAlI, prabhAvazAlI aura balavAna the| svastha samAja nIti, rAjanIti Adi kI unhoMne sthApanA kii| dvArakA-jaisI samRddha nagarI, jo alakApurI ke samAna sundara thI, usakA nirmANa unhIM ke puNya kA phala thaa| zrIkRSNa atyanta vinayI aura mAtA-pitA ke bhakta the| guNoM kA Adara karanA unakA sahaja svabhAva thaa| avaguNoM meM guNa aura aneka burAiyoM meM eka bhalAI khoja hI lete the| sar3I huI kutiyA ke zarIra se AtI huI durgandha ko najaraandAja kara unakI dRSTi usake motI-jaise camakate hue dA~toM para hI ttikii| unake lie Dela kAranegI ke ye zabda saTIka haiM"Even the most wickeds are not so virtueless that we cannot find any good quality in them." (Ivina di mosTa vikeDsa Ara naoNTa so va laisa daiTa vI kainanaoNTa phAiNDa enI guDa kvAliTI ina daima) -bure se bure prANI bhI itane guNahIna nahIM hote ki hama inameM koI acchA guNa na khoja skeN| avazya khoja sakate haiM, basa AvazyakatA hai-guNagrAhaka dRSTi kI aura yaha dRSTi zrIkRSNa ke pAsa thii| zrIkRSNa vacanavIra hI nahIM the, nirdhanoM-asahAyoM Adi ke prati kevala zAbdika-maukhika sahAnubhUti hI pradarzita nahIM karate the; apitu kAryarUpa meM pariNata karake dikhAte the, svayaM Age bar3hakara sahAyatA karate the| trikhaNDAdhIza hote hue bhI inhoMne svayaM apane hAtha se jarjara vRddha kI IMTa uThAkara usake ghara meM rkhii| unakI isa prakriyAtmaka sahAyatA ke pariNAmasvarUpa sArI IMTeM usa vRddha ke makAna meM pahu~ca giiN| guNI vyaktiyoM ke lie unakA AdarabhAva zraddhA-bhakti se samanvita thaa| isa viSaya meM Ayu kA vicAra unake liye nagaNya thaa| yadyapi tIrthaMkara ariSTanemi Ayu meM inase choTe the; lekina jaba unhoMne kaivalya prApta kara liyA to unake samakSa ve zraddhA se jhuka gaye, bhaktipUrvaka unakI paryupAsanA karane lge| tIrthaMkara ariSTanemi ke vacanoM para unakA dRr3ha vizvAsa thaa| unakI spaSTa mAnyatA thI-"nAnyathAvAdino jinaaH|" -jina bhagavAna-tIrthaMkara anyathAvAdI nahIM hote, unake vacana satya aura satyapUta hote haiN| zrIkRSNa kA eka anyatama guNa dharmavIratA hai| vaidika paramparA meM to inakA janma hI dharmasaMsthApanArthAyadharma kI sthApanA ke lie mAnA gayA hai| lekina jainadharma meM unheM dharma-sahAyaka svIkAra kiyA gayA hai| kRtanidAna hone ke kAraNa ve svayaM to saMyama-cAritra sAdhanA nahIM kara pAte; kintu anya dhArmika mAnavoM ke lie sahAyaka avazya banate haiN| unakI udghoSaNA se prerita hokara aneka vyakti cAritra-patha para ArUr3ha hokara mokSa prApta karate haiN| prastuta antakRddazAsUtra ke prathama pA~ca vargoM meM jina 51 antakRt kevaliyoM kA varNana upalabdha hotA hai, unameM inake putra bhI haiM, bhAI (gajasukumAla) bhI haiM aura unakI rAniyA~ tathA paTarAniyA~ bhI haiN| inake atirikta DhaMDhaNa muni, ketumaMjarI Adi ne bhI dIkSA grahaNa karake mukti paaii| thAvaccAputra kI dIkSA meM to zrIkRSNa kA pUrA yogadAna thaa| isa prakAra vAsudeva zrIkRSNa ne apanI udghoSaNAoM, preraNAoM aura sahayoga se dharmazAsana ke pracAra-prasAra meM sahAyaka banakara tIrthaMkara nAma-gotra kA upArjana karake mahAn puNya kA lAbha prApta kiyaa| antakRddazA mahimA .337.

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zyAmavarNI hone para bhI ve atyanta sundara aura AkarSaka the, atizaya vala-vIrya aura parAkrama se yukta the| aise anupama yoddhA the jo kabhI bhI kisI bhI yuddha meM pAjata nahIM hue| inakI medhA anupamaya thI aura nIti sadAzayI tathA dharma se anusyUta thii| unakI hArdika icchA thI ki yuddha na ho, sarvatra gAMti rhe| isIlie unhoMne duryodhana ko samajhAyA-"zAntiheturbhavet taat|" he bhAI ! zAnti meM hI bhalAI hai| lekina duryodhana kI haThavAditA hI yuddha kA kAraNa bana gaI aura mahAbhArata yuddha meM kuruvaMza kA vinAza ho gyaa| tIrthaMkara aura vAsudeva kI kArya-zailI / prastuta prasaMga tIrthaMkara ariSTanemi aura vAsudeva zrIkRSNa taka hI sImita hai| ataH ina donoM ko hI kendra-vindu meM rakhakara inakI kArya-zailI ko vivaMcita karanA hI apakSita hai| sabhI tIrthaMkaroM kI (dIkSA grahaNa karane aura kaivalya-prApti ke upaganna) kArya-zailI pUrNa ahiMsaka hotI hai| ve damana kA mArga kabhI nahIM apnaate| mana aura indriyoM ke bhI damana kI bAta nahIM kahata apitu vRtti-pravRttiyoM meM parivartana karake mArgAnnIkaraNa kI prakriyA sujhAte haiN| saMyama-sAdhanA aura brahmacarya-pAlana dvAga sAdhaka ko UrdhvaretA banane kA protsAhana dete haiN| ve vItagaga haiM. anAgrahI haiM! koI vyakti saMyama-sAdhanA kI bhAvanA vyakta karatA hai to itanA hI kahate haiM-"jahAsuhaM devaannuppiyaa|''-he sarala hRdaya aura bhadra pariNAmI ! jisameM tumheM sukha ho vaisA hI kge| tIrthaMkara duSTa vyakti kI bhI AtmA meM bhavyatA aura bhadratA dekhate haiN| vaise satya yaha bhI hai ki tIrthaMkara atyanta zAMta pariNAmI hote haiN| unakA zarIra atyanna sundara aura zAMta pudgala paramANuoM se nirmita hotA hai| usa zarIra kI gAnna taraMgeM itanI pravala aura vegavI hotI haiM ki unakI dharmasabhA (samavasaraNa) meM praviSTa hote hI dupTa vyaktiyoM kI duSpravRttiyA~ palAyana kara jAtI haiM, vaigbhAva zAMta ho jAtA hai. maitrI kI bhAvanAe~ taraMgita hona lagatI haiM. sarvatra zAMti kA sAmrAjya chA jAtA hai| isameM ve svayaM kucha nahIM karate. unakI upasthiti mAtra se yaha sava-kucha sahaja hI ghaTita ho jAtA hai| ve yuga-pravartaka haiM, mUla rUpa se isa artha meM ki unakI upasthiti meM vyaktiyoM kI pravRttiyoM kA parimArjana tathA zuddhIkaraNa hotA hai. usakI AtmA patana se utthAna ke mArga para cala par3atI hai| ise cAhe tIrthaMkara kI kArya-zailI kaheM athavA unakI upati kA prabhAva yA atizaya maaneN| lekina vAsudeva kI kArya-zailI isase bhinna hotI hai| ve zakti ke bala para samAja meM suvyavasthA kA saMcAra karate haiN| apane vacana kA Agraha bhI hotA hai| sAma nIti dvAga vyakti ko samajhAte haiM lekina jaba vaha nahIM mAnatA to daNDanIti kA Azraya laMkara use daNDa bhI dete haiN| duSkRtoM kA vinAza karane ke lie ve damana kA, hiMsA kA. yuddha kA Azraya bhI lete haiN| unakA uddezya hotA hai-pratyeka kSetra meM suvyavasthA aura sNgtthn| isake lie bhI Avazyaka sAdhana hote haiM, unake prayoga meM hicakicAte nhiiN| antakRdazA mahimA

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vAsudeva apane samaya ke sarvAdhika prabhAvazAlI vyakti hote haiN| unake virodhI aura duSkRta karane vAle sadA unase bhayabhIta rahate haiN| kabhI-kabhI to inakI upathini mAtra se aise vyaktiyoM ke prANa bhI nikala jAte haiM jaise ki muni gajamukumAla ko prANAntaka upasarga dene vAle sAmila brAhmaNa ke prANa zrIkRSNa ko dekhate hI nikala gaye the| vAsudeva nigraha aura anugraha (bans and boons) meM bhI kuzala hote haiN| sajjanoM kA trANa karanA aura pApiyoM kA vinAza karanA unakA sahaja svabhAva hotA hai| unake vacana amogha hote haiN| apanI AjJA kA pAlana hI cAhate haiM, ullaMghana inheM vardAzta nahIM hotaa| vibhinna ghaTanA prasaMgoM meM zrIkRSNa vAsudeva kI ye vizeSatAe~ spaSTa paglikSita hotI haiN| yahI vAsudeva kI kArya-zailI hai| tIrthaMkara aura vAsudeva kI ye bhinnatAe~ hI unake kArya-kSetra kI spaSTa vibhAjana rekhA khIMcatI haiN| yuga-pravartaka donoM hI hote haiM-tIrthaMkara bhI aura vAsudeva bhii| apane viziSTa guNoM se ye donoM hI lokamAnasa ko prabhAvita karate haiM aura yugoM taka hajAroM-lAkhoM varSoM taka inakA prabhAva banA rahatA hai; jana-jana ke smRti koSa meM ve surakSita rahate haiN| tIrthaMkara ariSTanemi aura vAsudeva zrIkRSNa aisa hI mahAn yuga-pravartaka the| bhagavAna mahAvIra antakRddazAMgasUtra ke chaThaveM se AThaveM-tIna vargoM meM nIrthaMkara mahAvIra kA ullekha prApta hotA hai| 39 sAdhaka-sAdhikAe~ inhIM ke zAsanakAla meM annakRt kevalI vanakara makti prApta karana haiN| __ yaha bhI satya hai ki vartamAna aMga sAhitya bhagavAna mahAvIra kI zanA hai| ataH prastuta AThavA~ aMga bhI tIrthaMkara mahAvIra kI dezanA hai| janmakAlIna paristhitiyA~ jisa samaya bhagavAna mahAvIra kA janma huA isa samaya bhArata meM arAjakatA chAI huI thii| naitika aura dhArmika dRSTi se andhakAra vyApta thaa| sAmAjika, rAjanItika, Arthika dazA patanonmukhI thii| bhagavAna ariSTanemi ke mukti-gamana ke uparAnta lambA kAla vyatIta ho cukA thaa| madhya paziyA. eziyA mAinara, uttarI dhruva pradeza aura aphrIkA (usa samaya taka yUgepa. aphrIkA mahAdvIpa eziyA meM sthala mArga se jur3e hue the| sveja nahara banana ke vAda aphrIkA mahAdvIpa eziyA se alaga huA hai) Adi dUrastha bhU-pradezoM se aneka jAtiyA~ bhArata meM praveza kara cukI thiiN| sabake apane-apane gati-rivAja. TAgma-TavU. dhArmika sAmAjika tathA anya vicAradhAgae~ alaga-alaga thiiN| ___tApasa Adi paMcAgni napa meM dharma mAnate the to yAjJika yajJa karane meN| naramaMdha. azvamedha Adi ke rUpa meM yajJa hiMsaka ho cuke the| jAti-pA~ti kA volavAlA thaa| nArI kI sthiti pazuoM se bhI badatara thii| pazuoM ke samAna strI-puruSoM kI dAsa-dAsiyoM ke rUpa meM sareAma nIlAmI hotI thii| jJAna ke nAma para ajJAna kA pracAra ho rahA thaa| sabhI dRSTiyoM se bhAgna patana kI ora agrasara ho rahA thaa| antakRdazA mahimA

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aisI viSama aura vikaTa paristhitiyoM meM bhagavAna mahAvIra kA janma huaa| mAtA-pitA aura janma Adhunika bihAra prAnta, usa samaya vaizAlI gaNataMtra ke rUpa meM prasiddha thaa| usa gaNatantra meM kSatriyakuNDa grAma ke nareza the siddhArtha aura inakI rAnI thIM trishlaa| trizalAdevI ke aMgajAta aura rAjA siddhArtha ke Atmaja ke rUpa meM mahAvIra kA janma huaa| mAtA-pitA ne inheM varddhamAna nAma diyaa| yuga-pravartaka tIrthaMkara mahAvIra mahAvIra bacapana se hI medhAvI the| unhoMne khulI A~khoM se samAja kI dazA dekhI aura samAja meM phaile ajJAnAndhakAra, sAmAjika kurItiyoM, dAsa-prathA, hiMsaka yajJa, strI kI hIna dazA Adi tatkAlIna sabhI burAiyoM ko dUra karane kA nizcaya kiyaa| ve krAnta draSTA the| samatva ke sAdhaka the| kisI bhI prakAra kI hiMsA unheM arucikara thii| jAti-pA~ti ke bheda se mAnava ko asparzya mAnanA unheM svIkAra nahIM thaa| nArI-mukti aura use puruSa ke samAna adhikAra ve denA cAhate the| dhArmika vAda-vivAdoM ko ve vyartha kA vitaNDAvAda mAnate the| unakI icchA samanvaya aura samatA kI thii| unakI dhAraNA aura vicAraNA thI ki tattva ke sahI svarUpa ko na jAnane ke kAraNa hI vitaNDAvAda aura sAmAjika burAiyoM kA sRjana hotA hai| unhoMne apane sAr3he bAraha varSa ke sAdhanAkAla meM inhIM saba samasyAoM kA cintana kiyA aura inake samucita nidAna khoje| ApakA sAdhanAkAla bar3A hI kaMTakAkIrNa rhaa| paga-paga para upasarga-parISaha aura saMkaToM kA sAmanA karanA pdd'aa| manuSya hI nahIM devoM aura pazuoM ne bhI kaSTa diye| lekina samatva-sAdhanA se saba para vijaya prApta kii| inakI karuNA aura kalyANa bhAvanA kI srotasvinI ke samakSa garala bhI amRta bana gayA, deva jhuka gaye aura pApI mAnavoM ke hRdaya pazcAttApa se bhara gye| __ tIrtha kI sthApanA ke sAtha hI unhoMne apane dharmasaMgha meM mAnava-mAtra ko sthAna diyaa| brAhmaNa, vezya, kSatriya, zUdra aura yahA~ taka ki anArya ko bhI dharma-sAdhanA ke yogya btaayaa| vaicArika matabheda miTAne ke lie syAdvAda kA siddhAnta diyA, ahiMsA ko pratiSThA dI aura nArI kI asmitA ko ucita mahattva pradAna kiyaa| prastuta sUtra meM antakRt kevalI ke rUpa meM 23 strI sAdhikAe~ thIM to puruSa sAdhaka 16 the, inameM kSatriya bhI the to vaizya bhI the| tatkAlIna viSama paristhitiyoM aura kurItiyoM kA unmUlana kara tIrthaMkara mahAvIra ne samatva, samanvaya, ahiMsApUrNa navayuga kA pravartana kiyA, jisase sisakatI mAnavatA aura prANI mAtra ne sukha kI sA~sa lii| unake dvArA pravartita sukha kA rAjamArga Aja bhI pracalita hai aura Age bhI rhegaa| yahI yuga-pravartaka tIrthaMkara mahAvIra dvArA batAye gaye mArga kI zAzvatatA tathA vizeSatA hai| * 340 . antakRddazA mahimA

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Chapter 3 Zai Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu %%%%% % % %%%% %% %%%%% %%%%%% %%% %%% %%% Three Great Epoch-makers 44 44 4 545454545454545454545454545454545454545454545 45454545454545454545454545454545454545555555564564 1. Bhagavan Arishtanemi 2. Vaasudev Shrikrishna 3. Bhagavan Mahavir The Meaning of Epoch-maker An epoch-maker is that uniquely gifted, overpowering and extremely powerful person who gives a new direction to human society of his times. He has the capacity to reform the established traditions, remove the superstitions and inspire and rejuvenate masses of his generation and those to come. In other words, an epoch-maker is a person who, through his ideas, conduct, behaviour and other activities, leaves so profound an impression and influence over masses that it is not obliterated even after tens, hundreds and thousands of years. Every civilized society has two distinct branches of il periodic cultural stream. One is spiritual and the other is social and behavioural. The spiritual stream is related to ment, purification and liberation of the self or soul. The behavioural stream is related to the socio-political world and acts like a barometer for its efficient control. These are gross and superficial divisions. In context of the Indian civilization and culture, even the epoch-makers of the social level have liberation as their ultimate goal. After embracing success at social level they accept liberation as the final goal of human life. They endeavour to inspire masses to pursue that goal only. Great Epoch-makers mentioned in Antakriddasha Sutra The eighth Angu Sutra of the Dvadashangi, Antakriddasha Sutra is a complete Agam in many respects. Although it is predominantly spiritual, it abounds in stories of lives of Anukrit Kevalis. Besides the description of spiritual leaders, epoch-makers and Tirthankars it also contains enough details about the epoch-makers of the social level. Antakriddasha Sutra contains stories of three great epoch-makers. Of these, two are spiritual and one is social or worldly. Tirthankars Arishtanemi and Mahavir are epochmakers of the spiritual level and Vaasudev Shrikrishna that of the social level. Thus the reader finds both spiritual and social streams. Antakriddasha Mahima * 389.

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Tirthankar Arishtanemi and Vaasuday Shrikrishna These two great epoch-makers were contemporaries with social ties Arishtanem was a cousin of Shrikrishna. These two have been revered and glorified in both Vedic as well as Shraman traditions. The difference being that the Vedic tradition writes in great details about Shrikrishna and comparatively very little about Tirthankar Arishtanemi. However. wherever Tirthankar Arishtanemi has been mentioned, it has been with great respect and reverence. TIRTHANKAR AND VAASUDEV Before knowing more about Tirthankar Arishtanemi and Vaasudev Shrikrishna it is necessary to know the meaning of the two terms Tirthankar and Vaasudev. In the Vedic tradition there is total absence of the word Tirthankar In Rigveda. Yajurveda. Saamveda and other Vedic works Arishtanemi is mentioned with the epithet Tarkshya. This word is very similar to Tirthankar. because in the 25th mantra of the 9th chapter of Shukla Yajurveda, offerings have been given to Sarvajna Neminath, describing him as the propagator of Spiritual yajna, the preacher of truth to all worldly beings and whose sermon strengthen soul. In the Same way in other Vedic works also, wherever the epithet arkshya has been used before Arishtanemi, it conveys the meaning of respected or revered. Sull this is a fact that nowhere in Vedic scriptures Tirthankar word has been used. The word Vaasudev has been used in Mahabharat. Puranic literature and other post Vedic works. It has been exclusively used for Shrikrishna and it means the son of Vasudev. Thus in the Vedic tradition we find only one Vaasudev. Bhandarkar is of the view that there were two different Vaasudevs, one the propagator of the devotional sect and the other the preacher of Bhagvat religion. But Lokamanya Tilak. Hemchandra Roy Chowdhury. Keeth and other scholars reject this view and confirm that there was only one Vaasudey, the one who was popular as Shrikrishna. According to the Jam tradition Tirthankar and Vaasudev are epithets indicating status. These are earned through austerities during earlier incarnations by a being. The difference between the two is that Vaasudev is a status acquired willfully and with desires (by means of austerities done with the desire of mundane attainments and happiness), whereas Tirthankar is a status acquired without any desire. According to the Jain tradition, this regressive cycle of time had 9 Vaasudevs (who has acquired the status of Vaasudev and is master of the southern Bharat or halfchakravarti). Shrikrishna was the ninth or the last Vaasudev. A Vaasudev acquires his status with the intention of worldly happiness, therefore he cannot indulge in ascetic practices. It appears that Jain and Vedic traditions have Antakriddasha Mahima 342 * For Private Personal Use Only

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unanimity over this point. In both. Shrikrishna does not indulge in any austerites. ilowever, the reasons for this are different. Jain tradition attributes it to his mtended icquisition and the Vedic tradition simply to his being the complete (having all the 10 virtues) incarnation of Vishnu or the God himself: thus having no need of any such endeavour. In Jain tradition. i Tirthankar is not an incarnation of God. Juis an atheiscelgon. where the supremo soul docs not incarnate, but it soul becomes Supreme through purification. A being, through increasing purity of his soul, austerities, Spiritual practices and a feeling of universal well being. In the Tirthankar Naam-potrai harnic and becomes a Tirthahar. A Tirthankar is, however, endowed and incorned with supernatural powers and signs. That is the difference between Tirthankar and a normal omniscient. The Period of Tirthankar Irishtanemi and Shrikrishna Some scholars have doubt about Tirthankar Arshtaniemi and Shrikrishna heng contemporaries. They are mistaken. Evidences of the two bemg contemporary are available both in Jam as well as Vedic traditions. Maharshi Vedavyas, the author of 18 Puranas, bas mentioned in his Turish Purana that rishianemi was il cousin of Shrikrisluna. Roy Chowdhuri, il renowned modern historian has also established the same opinion in his work The Incient History ollusuna Religion'. The question is that--are Cousins not contemporaries? Everyone will ansu r this in allirmative. There is hardly a score for any doubt. According to the Jain tradition Tirthankar Arishtanemi was the son of Samudrivijaya and Shrikrishna that of Vasude, who was the youngest brother of Samudraujavil. According to the Vedic tradition the name of Shrikrishna's father is same but that of Arishtanemi is Chitrak, which may be just another name of Samudravjaya. But this variation in name has hardly any importance because of the fact that both the traditions accep Shrikrishna and Arishtanemi as cousins. This automatically proves that they were contemporaries. The Historicity of Tirthankar Arishtanemi In the past the historicity of Tirthankar Arishtanemi was in doubt Indian as well as western scholars considered him to be a mythological figure rather than historic. The same was true of Shrikrishna as weli. But with progress in historical and archaeological research the dark veil of doubt was removed and the sun of truth dawned. It was accepted that Bhagavan Anishlanemi vas a historical person. Antakriddasha Mahima * 383

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There are numerous ancient evidences of his historicity and now modern historians and scholars have also accepted that completely. In Vedas, Mahabharat, Puranas and many other Vedic works panegyrics of Arishtanemi are found along with instances of making offerings to him in yajnas. Jain scriptures have, of course, described Tirthankar Arishtanemi in details. The 20 . of the 45 Pratyekbuddhas mentioned in Rishibhashit are from the period of influence of Bhagavan Arishtanemi. In the first five sections of this Antakriddasha Sutra are included 51 Antakrit Kevalis belonging to the period of influence of Bhagavan Arishtanemi. This Sutra also contains a detailed description of Shrikrishna, the grandeur of his empire and the expanse and beauty of Dvarka. Former president of India and a famous philosopher, late Sarvapalli Radhakrishnan has accepted that in Yajurveda mentions of Adinath. Ajitnath and Arishtanemi are found. Col. Todd has expressed his views about Arishtanemi in the Annals of Bhandurkar Research Institute (Vol. 23, Page 128) in these words---"It appears to me that in ancient times there lived four great enlightened individuals. Of them one was Adinath and the second Neminath (Arishtanemi). This Neminath was also the primary deity 'Odin' of the Scandinavians and also the principal deity 'Fo' of the Chinese." Famous lexicographer Nagendranath Basu, archaeologists Dr. Fueler, Prof. Buent, Mr. Karva, Dr. Haridatt, Dr. Pran Nath Vidyalankar and many other renowned scholars are of the opinion that Bhagavan Arishtanemi was a great and towering epoch-maker. Their remains no doubt about his historicity. Now the archaeological remains of Dvarka, submerged in the Arabian sea have also been discovered. Therefore any remaining doubts about his historicity have also been removed The Qualities of Bhagavan Arishtanemi Bhagavan Arishtaneri was a spiritualist, a Tirthankar. His only goals were purification of soul, freedom from bondage and showing the path of liberation. He liked to refrain from indulging in activities and attitudes that strengthened the bondage of karma. He himself was detached from this world and worldly pleasures. His only desire was that all human beings become non-violent and avoid habits like intoxication. On being strongly persuaded by Shrikrishna and his queens, he went to Junagarh for marriage. When he saw numerous animals cordoned in large yards, he was filled with compassion and turned back to become an ascetic. This step of Arishtanemi was a non-violent protest against killing of animals and non-vegetarianism. It was highly successful. Even today Gujarat and Saurashtra areas are predominantly vegetarian. * 388 . Antakriddasha Mahima

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His mind was filled with Ahimsa, compassion, clemency and equality of all beings. The feeling of universal well being was deeply rooted in his psyche. Even after attaining omniscience, he gave sermons for the benefit of all beings and showed the path ot liberation. Humans listened to his preaching, accepted the true path, worked for the purification of their souls and attained the status of Siddha. That was the age of kings seeking mundane pleasures and competing with each other, such as Kauravas and Jarasandh. Even the kshatriyas of the Yadav clan were infested with social evils like eating meat. As the king, so is the subject. Thus the common people were also seekers of mundane pleasures. Majority of people desisted spiritual pursuits. Tirthankar Arishtanemi changed the direction of that age from mundane attitudes and attainments 10 the spiritual realm. That is why he is accepted as a great epoch-maker. ARISHTANEMI AND SHRIKRISHNA Tirthankar Arishtanemi and Shrikrishna were both great epoch-makers, but their fields were different. Arishtanemi's field was spiritual and that of Shrikrishna was social. They both were born in the Harivansh or Yadav clan and were cousins. Arishtanemi's father was Samudravijaya and Shrikrishna's father was Vasudev, the youngest brother of Samudravijaya. Their places and conditions of birth were different. Arishtanemi was born in Shauryapur (modern Soriyapur, near Agra). The conditions at the time of his birth were normal and without any problems. But Shrikrishna was born in adverse conditions. At the time of his birth his parents-Vasudev and Devaki-were imprisoned by Kamsa, the king of Mathura. To save the life of infant Shrikrishna was a problem. Some how Vasudev, with great difficulty, managed to carry the child to a cowherd named Nand. Shrikrishna spent his childhood there and grew playing around with children of cowherds and taking cows for grazing. Shrikrishna was born in Mathura but was brought up in Gokul under the care of Yashoda, wife of Nand. Shrikrishna was valorous right from his childhood. His strength, courage, vigour and valour became evident when he was just a child; he defeated the oppressors equipped with demonic powers assigned by his maternal uncle Kamsa, the king of Mathura, to kill him. When he was only an adolescent he released masses from the torment of cruel Kamsa by killing him. After that his life of struggles began and he freed the land from many powerful and terror striking rulers of those times. He was extremely virtuous, over powering and powerful. He pioneered a healthy social and political tradition. Founding of Dvarka, a gorgeous city as beautiful as Alkapuri, the city of gods, was a result of his efforts only. Antakriddasha Mahima * 386 .

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A devoted child of his parents, Shrikrishna was very courteous. To honour virtues was his second nature. He could find virtue within vices and something good within a heap of bad things. Ignoring the stench emanating from the body of a decaying bitch, he appreciated its pearly white teeth. For him Dale Carnegie's following statement is very appropriate "Even the most wickeds are not so virtueless that we cannot find any good quality in them." Indeed, one can find. What is needed is an appreciating eye and Shrikrishna had that. Shrikrishna was not just vocal; he did not just express his sympathy for helpless destitute in mere words. He went ahead and transformed his words into action to help them. Being the sovereign of three continents did not deter him from picking up a brick of an emaciated old man and carrying it to his house. This gesture of help from him transformed the whole lot of bricks into a house for the old man. His respect for virtuous persons was mixed with faith and devotion. Age was never a consideration for him in this context. Although Tirthankar Arishtanemi was younger to him in age, Shrikrishna bowed before him and offered salutations with reverence when he became a Kevali. He had absolute faith in the words of Tirthankar Arishtanemi. He explicitly believed that a Jina is above ambiguity and his words are true and impregnated with truth only. One of the unique qualities of Shrikrishna is pursuance of dharma. According to the belief of Vedic tradition, the purpose of his incarnation was the establishment of dharma. But in Jain tradition he has been accepted as a supporter of dharma. Because he incarnated as a result of his desire for mundane achievements, he could not lead an ascetic life. he could only assist and support others on the spiritual path. Inspired by his speech, many individuals tread on the spiritual path and got liberated. The 51 Antakrit Kevalis discussed in the first five sections of Antakriddasha Sutra include his sons, brother (Gajasukumal) and his queens. Besides these, ascetic Dhandhan and Ketumanjari also got initiated and then liberated. Shrikrishna also played a major role in the initiating of Thavacchaputra. Thus Vaasudev Shrikrishna, through his declarations, inspiration and active support helped in the spread of the order and as a result got the most meritorious benefit of earning the Tirthankar naam-gotra karma. In spite of his dark complexion, he was very handsome and attractive. He was endowed with exemplary strength, vigour and valour. He was so unique a warrior that he never faced a defeat in his life. His intelligence was unparalleled and his policy was pregnant with clemency and religion. He earnestly desired that there is a total absence of Antakriddasha Mahima 346 For Private Personal Use Only

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war and peace prevails everywhere. That is why he advised Duryodhan, "Brother, only peace is beneficial." But Duryodhan's adamant attitude caused the Mahabharat war that led to the destruction of Kuru clan. Working Styles of Tirthankar and Vaasudev As this theme is limited to Tirthankar Arishtanemi and Vaasudev Shrikrishna, it would be appropriate to evaluate the working style of the two positions in context of these two illustrious individuals. The style of work of all Tirthankars, due to their ascetic life, is absolutely ahimsa based. They never resort to any form of oppression. They do not even talk of suppressing mind and senses. Instead, they suggest a change in path through altering of attitudes and activity. They encourage the seeker toward uplift through self-discipline and celibacy. They are detached and unbiased; if someone expresses his desire to embrace discipline, they just utter, "Beloved of gods. do as you please." Tirthankars see worth and modesty even in the soul of a rascal. The truth is that Tirthankars have a serene attitude. Their body is built of beautiful and serene particles. The waves of serenity emanating out of their body are so strong and forceful that the evil attitudes of the evil elope as soon as he enters the religious assembly. Feelings of animosity are pacified, a feeling of fraternity and goodwill prevails and peace spreads all around. For this they do not make any conscious effort. It happens spontaneously. They are epoch-makers basically in the sense that their presence is instrumental in cleansing and purification of attitudes of people and their consequent movement on the path of spiritual uplift. This may be called the working style of a Tirthankar or the effect of his presence or his super human influence. But the working style of a Vaasudev is different. He imposes order on the society with the help of his power; he uses the force of his words also. He persuades a person amicably but if he does not agree, he uses his power of punishment also. To destroy evil he also resorts to punitive action. His goal is to organize and systematize every facet of society. He does not hesitate to use whatever means are needed. Vaasudevs are the most influential individuals of their times. Their adversaries and evil people are always afraid of them. Some times it so happens that their mere presence proves fatal for evil people. Somil Brahmin, who tortured Gajasukumal, died as soon as he saw Shrikrishna. Vaasudevs are experts at imposing curbs and distributing favours. To protect good and punish evil is their natural demeanour. Their words are irrefutable. They expect their orders to be complied with and never tolerated any refutation. Antakriddasha Mahima For Private Personal Use Only * 347

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In various incidents of Shrikrishna's life these qualities become clearly evident. This is the working style of a Vaasudev. These differences in the working styles draw a clear dividing line between the fields of work of Tirthankar and Vaasudev. Both are epoch-makers--Tirthankar as well as Vaasudev. With their unique qualities they influence masses and this influence continues for hundreds and thousands of years. their stories are embedded in the memories of masses. Tirthankar Arishtanemi and Vaasudev Shrikrishna were two such great epoch-makers. BHAGAVAN MAHAVIR The sixth, seventh and eighth sections of Antakriddasha Sutra contain in formation about Tirthankar Mahavir. 39 seekers became Antakrit Kevalis during his period of influence. This is also true that the available Agam literature is made up of the preaching of Bhagavan Mahavir. Therefore this eighth Anga is also credited to Bhagavan Mahavir. The Circumstances at the Time of Birth When Bhagavan Mahavir was born India was in a turmoil. From the moral and religious viewpoint it was a period of darkness. The social, political and economic conditions were passing through a period of depression. A long span of time had elapsed since the nirvana of Bhagavan Arishtanemi. Numerous ethnic groups of people from Central Asia, Asia Minor and polar region in the north and Africa (at that time all these geographical areas formed a single land mass. Africa was separated from Asia when Suez Canal was dug) had entered India. They all had their own cultural, social and religious thinking, totems, tattoos and dogmas. The Tapas (hermits) considered five types of tempering with heat as religious. The Yajniks considered performing yajnas as religious. In the form of human sacrifice and horse sacrifice the vajnas had become violent. Castes and clans had become the order of the day. The condition of women was worst than animals. Like animals women had become commodities of trade and were openly auctioned. Ignorance was being spread in the name of knowledge. From all angles India was undergoing a cultural dowufall. Bhagavan Mahavir was born in such adverse and complex circumstances. Parents and Birth The modern state of Bihar was then famous as Vaishali republic. In that republic the ruler of Kshatriyakund village was Siddharth; his queen was Trishla. Mahavir was born to this couple. Parents named him Vardhaman. * 38C Antakriddasha Mahima

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Epoc-maker Tirthankar Mahavir Mahavir was a prodigal child. He observed the social conditions with open eyes and resolved to remove all prevailing evils including ignorance, social ills, slavery, animal sacrifice and deplorable condition of women. He was a revoiutionary visionary: he pursued equanimity. He was averse to any sort of violence. He deplored untouchability based on casteism. He supported liberation of women and advocated equal rights for them. He considered religious debates to be useless controversies. He professed assimilation and equality. He believed that such debates and social ills are born out of misunderstanding and misinterpreting of fundamentals. During his twelve and a half years of spiritual practices he pondered over all these problems and found effective solutions. The long period of his spiritual practices was infested with hurdles. At every step he faced grave afflictions and troubles. Not humans alone, even gods and animals caused him pain. But he won over all these through his lofty practice of equanimity. The stream of his compassion and universal well being transformed all poison into ambrosia, gods bowed down and sinners were filled with repentance. With the establishment of the religious ford, he opened the gates of his religious order to all human beings. He said that Brahmin, kshatriya, yaishra and stundra and even anaria (rustic aborigines) were worthy of doing spiritual practices. To remove intellectual differences he propounded the principle of Svadiad. He established the order of chim su and gave due importance to the status of women. In this Sutra are mentioned 23 female and 16 male seekers: these include kshatrivas as well as raish yus. Vanquishing the prevailing complexities and social evils, Tirthankar Mahavir launched a new era based on equanimity, equality and ahimsa. The tormented humanity got a pleasurable relief. The lofty path of bliss propagated by him suill prevails and will remain so in the future. This is the everlasting uniqueness of the path shown by Tirthankar Mahavir, the epoch-maker. Antakriddasha Mahima

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jappA50 09555555555555555555555555555555555555555 vividha tapa : vidhi, vidhAna aura uddezya 0555550 Zhong Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu tapa kyA hai ? tapa Atma-zodhana kI prakriyA hai| jisa prakAra Ayurveda meM agni ke saMyoga se pArA zuddha karake rasAyana banAyA jAtA hai, jo zarIra ke lie bala-vIrya vRddhikAraka hotA hai| usI prakAra adhyAtma jagat meM tapa kI prakriyA dvArA AtmA aura AtmA se saMlagna zarIra ko zuddha kiyA jAtA hai| uttarAdhyayanasUtra meM kahA gayA hai-"taveNa prisujjhi|"-tp dvArA AtmA kI vizuddhi hotI hai| zuddhikAraka hone ke sAtha-sAtha yaha parama maMgala bhI hai| dazavaikAlikasUtra (1/1) meM kahA gayA hai.-dharma utkRSTa maMgala hai aura vaha ahiMsA, saMyama tathA tapa rUpa hai| tapa AtmotthAna kA sAdhana hai| zarIra aura mana kI zuddhi karake yaha AtmA ko utthAna kI ora gatizIla banAtA hai| tapa aneka viziSTa zaktiyoM kA kAraNa bhI hai| tapa-sAdhaka ko aneka prakAra kI viziSTa upalabdhiyA~ hotI haiM, jinheM labdhi kahA jAtA hai| 'tapa' kA ulaTA 'pata' hai jisakA artha hai-"girnaa''| isakA saMketa yaha hai ki tapa na karane vAle athavA viparIta rUpa se tapa karane vAle patita ho jAte haiM, Atmika dRSTi se nIce gira jAte haiN| tapa kA uddezya ___ yadyapi yaha satya hai ki tapa se aneka viziSTa zaktiyoM kI prApti hotI hai; lekina tapa kA eka mAtra uddezya karmanirjarA tathA Atma-vizuddhi hai| kisI prakAra kI icchA yA kAmanA se kiyA jAne vAlA tapa, tapa nahIM apitu tApa bana jAtA hai, jo AtmA ko jalAtA rahatA hai| bhinna-bhinna prakAra kI yoniyoM meM bhaTakAtA rahatA hai aura isakA antima pariNAma vidhvaMsakArI evaM vinAzakArI hotA hai| ___ yahI kAraNa hai ki niSkAma athavA Atma-zuddhi ke lie kiye jAne vAle tapa ko zreyaskara mAnA gayA tapa ke vibhinna prakAra uttarAdhyayanasUtra Adi AgamoM meM tapa ke mukhya bheda do batAye gaye haiM-(1) bAhya tapa, aura (2) Abhyantara tp| __ bAhya tapa yadyapi mukhya rUpa se bAhya AvaraNa-zarIra kI zuddhi karatA hai, kintu sAtha hI AtmA kI zuddhi bhI karatA hai| Abhyantara tapa sAdhanA meM sakSama banakara mukti-prApti meM bhI hetu banatA hai jo Atma-zuddhi kI sahaja sAdhanA hai| . 350 . antakRddazA mahimA

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punaH bAhya aura Abhyantara donoM prakAra ke tapoM ke chaha-chaha bheda kiye gaye haiM bAhya tapa ke chaha bheda haiM-(1) anazana, (2) UnodarI, (3) bhikSAcaryA, (4) rasa-parityAga, (5) kAyakleza, aura (6) prtisNliintaa| ina sabhI ke uttarabheda bhI haiN| isI prakAra Abhyantara tapa ke bhI chaha bheda haiM-(1) prAyazcitta, (2) vinaya, (3) vaiyAvRtya, (4) svAdhyAya, (5) dhyAna, aura (6) vyutsrg| ina sabhI ke uttarabheda bhI ginAye gaye haiN| bAhya tapa ke lAbha, bheda aura vidhi bAhya tapa ke chaha bheda uparyukta paMktiyoM meM ullekhita kiye jA cuke haiN| aba inake saMkSipta lAbha, bheda aura vidhi Adi kA varNana kiyA jAtA hai| 1. anazana tapa __anazana bAhya tapa kA prathama bheda hai| ise tapa mahala kA prathama sopAna bhI kahA jA sakatA hai| AtmA ke AvaraNoM-taijas aura audArika athavA sUkSma aura sthUla zarIroM kI zuddhi anazana tapa se hI hotI hai| azana kA abhiprAya hai AhAra aura anazana kA abhiprAya hai nirAhAratA-AhAra grahaNa na krnaa| anazana se zarIra ko to lAbha hotA hI hai, usake vikAra samApta ho jAte haiM, sAtha hI AtmA ko bhI lAbha hotA hai| jisa prakAra saptAha meM eka dina kA avakAza milatA hai to usa dina ArAma karake vyakti tarotAjA ho jAtA hai, mazInarI bhI vizrAma karake punaH ThIka DhaMga se calane lagatI hai| paMkhe, hITara, janareTara Adi vidyut upakaraNa bhI ArAma cAhate haiM, yadi lagAtAra calAe jAyeM to phaiMka jAte haiM, inako bhI vizrAma denA Avazyaka hai| - isI prakAra hamAre zarIra kI mazInarI hai| AhAra karane se zarIra ke samasta avayavoM ko kAma karanA par3atA hai| pAcaka yaMtra AhAra kA pAcana karate haiM, livara rakta banAtA hai aadi| lagAtAra AhAra lene se inheM vizrAma nahIM milatA, ataH inameM gar3abar3I Ane lagatI hai| pariNAmasvarUpa agnimAMdya, kabja, gaisa, alsara Adi aneka roga ubharane lagate haiN| inake zamana kA eka mAtra sarala upAya hai-anshn| isalie Ayurveda meM laMghana ko parama auSadha kahA gayA hai| anazana kA yaha lAbha to sthUla zarIra meM spaSTa dikhAI detA hai| lekina isakA Atmika lAbha bhI hai| usakA anubhava tapa sAdhaka karatA hai| mAtra anazana-AhAra grahaNa karanA, bhUkhA rahanA anazana tapa nahIM hai| anazana tapa taba banatA hai jaba isakA uddezya Atma-zodhana athavA AtmA se saMpRkta zarIra kA zodhana ho| AdhyAtmika kSetra meM anazana kA dUsarA nAma upavAsa bhI hai| upavAsa kA abhiprAya hai AtmA ke samIpa rahanA yAnI bhojana Adi kI kriyAoM ko tyAgakara saMpUrNa samaya AtmA ke svarUpa kA cintana krnaa| __ anazana tapa, yadi gaharAI aura vistRta dRSTikoNa se vicAra kiyA jAya to yaha taparUpI mahala kI AdhArabhUmi hai| __ antakRddazA mahimA

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anazana tapa ke upabheda-anazana tapa bahuta vistRta hai, isake aneka upabheda haiM lekina una saba ko kAla kI samaya-sImA kI dRSTi se do upabhedoM meM vargIkRta kara diyA gayA hai (1) itvarika-yaha tapa eka nizcita samaya-sImA nirdhArita karake kiyA jAtA hai| yaha eka upavAsa caturthabhakta se lekara chaha mAsa taka kA ho sakatA hai| . (2) yAvatkathika-isameM jIvanabhara ke lie antima zvAsocchvAsa taka AhAra grahaNa karane kA tyAga kara diyA jAtA hai| jIvana kI antima velA meM yaha tapa saMlekhanA ke sAtha kiyA jAtA hai| isI ko saMthAga bhI kahA jAtA hai| itvarika tapa ke upabheda-samaya-sImA nirdhArita karake AhAra-tyAga rUpa itvarika tapa ke pramukhatayA chaha upabheda haiM (i) zreNI tapa-caturtha bhakta (upavAsa), velA, telA, caulA, paMcolA, aThAI, pAkSika, mAsakhamaNa Adi se lekara chaha mAsa taka kA anazana tapa zreNI tapa hotA hai| (ii) pratara tapa-aMkoM ke krama se anazana karanA pratara tapa hai; udAharaNArtha--1. 2. 3, 4, 2, 3, 4, 13. 4. 1, 2 Adi aMkoM ke AdhAra se tapa krnaa| (iii) ghana tapa-ghana ke koSThoM meM Ane vAle aMkoM ke AdhAra para tapa krnaa| yathA-8 x 8 = 64 isa AdhAra para. tapa krnaa| (iv) varga tapa-yathA 64 x 64 = 4,096 ina aMkoM ke anusAra tapa krnaa| (1) varga-varga tapa-4,096 x 4,096 = 16,77.216 ina aMkoM ke anusAra tapa krnaa| (vi) prakIrNaka tapa-ise vividha (Miscellaneous) tapa kahA jA sakatA hai| isake uttarabheda bhI aneka haiM-kanakAvalI, muktAvalI. ekAvalI, mahAsiMhaniSkrIr3ita, laghusiMhaniSkrIr3ita, guNaratnasaMvatsara, vajramadhyapratimA, yavamadhyapratimA, bhadrapratimA, mahAbhadrapratimA, sarvatobhadrapratimA, AyaMbila varddhamAna Adi prakIrNaka tapa ke aneka bheda haiN| - navakArasI, porasI, pUrvArddha, ekAsana, ekala ThANA (eka sthAna), divasa carima, rAtri-bhojana tyAga, abhigraha, caturthabhakta, AyaMbila-ina dasa tapoM kI gaNanA bhI prakIrNaka tapa meM kI jAtI hai| isa prakAra anazana tapa bahuta vyApaka hai aura sAdhakoM dvArA adhikAMzataH isakI sAdhanA kI jAtI hai| isakA mahattva yaha hai ki sabhI muktigAmI jIva, yahA~ taka tIrthaMkara bhI muktigamana se kucha dina pahale hI isa tapa kI ArAdhanA prArambha kara dete haiN| saMkSepa meM sabhI sAdhaka anazana tapa (yAvatkathika anazana tapa) se mukti prApta karate haiN| jise saMthArA bhI kahA jAtA hai| 2. UnodarI tapa yaha bAhya tapa kA dUsarA bheda hai| UnodarI kA abhiprAya hai-bhUkha se kama bhojana grahaNa krnaa| vastra Adi ke sandarbha meM isakA abhiprAya AvazyakatA se kama lenA-apane pAsa rkhnaa| kaSAya ke sandarbha meM isakA abhiprAya hai-kaSAyoM ko-krodha, mAna Adi ko kama krnaa| antakRddazA mahimA

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UnodarI tapa ke bhI dravya, bhAva Adi kI apekSA se AgamoM meM kaI bheda batAye gaye haiM / 3. bhikSAcarI tapa yaha tapa sAdhu aura sAdhviyoM ke lie hai; kyoMki unakI sabhI AvazyakatAe~ yAcanA se hI pUrNa hotI haiN| bhojana. vastra Adi sabhI anivArya Avazyaka vastue~ ve sadgRhastha se yAcanA karake lAte haiN| isa napa ko mAdhukarI athavA bhrAmarI vRtti evaM gocarI bhI kahA gayA hai| isakA bhAva yaha hai ki jisa prakAra madhukara athavA bhramara puSpoM ke atirikta rasa ko hI cUsate haiM, unheM kaSTa nahIM dete| isI prakAra zramaNa-zramaNI bhI kaI gharoM se thor3A-thor3A bhojana lekara apanI AvazyakatA pUrI kara lete haiN| sAtha hI jisa prakAra gAya ghAsa ko jar3a se ukhAr3akara nahIM khAtI, Upara-Upara kA bhAga hI caratI hai / usI prakAra sAdhu kI bhI vRtti hotI hai| gRhastha ko kaSTita na kara sAdhu apanI AvazyakatA kI pUrti kara letA hai / bhikSAcarI tapa ke aneka bheda aura vidhi-vidhAna AgamoM meM batAye gaye haiN| gRhasthoM ke lie bhikSAcarI tapa ke badale meM vRtti parisaMkhyAna yA vRtti saMkSepa tapa batAyA gayA hai| gRhastha sAdhaka isa tapa meM apanI mana-vacana-kAyA kI, kaSAyoM kI vRtti Adi ko saMkSipta / saMkucita karatA haiN| 4. rasa-parityAga tapa yaha tapa asvAda-vRtti kI sAdhanA hai| bhagavAna mahAvIra ne aupapAtikasUtra meM isa tapa kI do bhUmikAe~ batAI haiM- (1) rasa ko grahaNa hI na karanA, aura ( 2 ) agRhIta rasa para rAga na karanA / rasa- parityAga tapa meM vikRtiyoM-dUdha, dahI, tela, ghI, gur3a miSTAnna Adi kA yathAzakti tyAga kiyA jAtA hai aura jo bhI khAdya padArtha grahaNa kiye jAte haiM, sAdhaka ( zramaNa - zramaNI ) unameM asvAdahaiM. svAda-mugdha nahIM hote| da-vRtti rakhate 5. kAyakleza tapa kAyakleza kA abhiprAya vyartha hI kAyA (zarIra ) ko kaSTa denA nahIM hai apitu vibhinna AsanoM se zarIra ko anuzAsita karanA hai| isa tapa kA uddezya hai- zarIra itanA anuzAsita ho jAya ki eka Asana se sthira raha sake, jisase dhyAna Adi meM vighna na par3e kyoMki Asana kI asthiratA se dhyAna pravAha meM vikSepa par3atA hai| isa tapa meM padmAsana, ardha- padmAsana, vIrAsana Adi se zarIra ko anuzAsita kiyA jAtA hai| sAtha hI zvAsocchvAsa kI gati ko bhI niyantrita aura niyamita kiyA jAtA hai| isa kriyA ko prANAyAma bhI kahA gayA hai| prANAyAma se mana kI caMcalatA kama hotI hai aura sthiratA bar3hatI hai| ataH mana aura zarIra kI sthiratA meM sahAyaka hone se dhyAna kI pUrva bhUmikA taiyAra karane ke rUpa meM kAyakleza tapa kA mahattva hai| 6. pratisaMlInatA tapa isa tapa meM zramaNa mana aura indriyoM kI bahirmukhI vRttiyoM ko mor3akara antarmukhI banAtA hai - AtmA meM lIna karatA hai| antakRddazA mahimA For Private Personal Use Only 353

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isake cAra uttarabheda haiM(1) indriya-pratisaMlInatA-indriyoM ko antarmukhI banAkara AtmA meM lgaanaa| (2.) kaSAya-pratisaMlInatA-krodha, mAna, mAyA. lobha-ina cAroM kaSAyoM ke pravAha meM AtmA ko na bahane denaa| ise kaSAyavijaya bhI kahA jAtA hai| (3) yoga-pratisaMlInatA-mana-vacana-kAya ina tInoM yogoM kA nirodha karanA, azubha se rokakara zubha meM pravRtta krnaa| (4) vivikta zayanAsana sevanA-strI, pazu, napuMsaka se rahita zayyA aura Asana kA upayoga krnaa| aise sthAna kA tyAga karanA jahA~ strI, pazu, napuMsaka kA nirAbAdha (frequently) AvAgamana ho athavA samIpa hI unakA nivAsa ho| kyoMki inakI samIpatA se zramaNa ke mana meM vikArI bhAvoM ke utpanna hone kI saMbhAvanA hai| Abhyantara tapa ke lAbha, bheda aura vidhi Abhyantara tapa kA pramukha uddezya kArmaNa zarIra kA zodhana aura karmanirjaga hai| karmanirjaga se AtmA kI vizuddhi hotI hai aura mokSa-prApti kA patha prazasta hotA hai| __ pUrva varNita bAhya tapa audArika aura tejas zarIroM kI vizuddhi karate haiM aura Abhyannara tapa kArmaNa zarIra kii| yahI Abhyantara tapa kI vizeSatA hai| Abhyantara tapa ke chaha bheda haiN| inakA saMkSipta vivecana isa prakAra hai1. prAyazcitta tapa yaha Abhyantara kA prathama bheda hai| isakA uddezya hai-pApa athavA skhalanAoM kA zodhana karanA, bhUla ko sudhaarnaa| pApa athavA aparAdha yA skhalanA ke lie ucita daNDa bhI prAyazcitta tapa ke antargata hI parigrahIta kiye jAte haiN| isake AlocanArha Adi dasa bheda haiN| 2. vinaya tapa vinaya kA abhiprAya vinamratA tathA anuzAsana-donoM hI hai| vinaya ATha karmoM ko naSTa karane vAlA hai| sAmAnya vinamratA sirpha vinaya hai| vinaya tapa kA rUpa taba letA hai; jaba zramaNa apane ahaM ko chor3akara AtmA ko vinamra banAtA hai| mAna-abhimAna ke visarjana se hI vinaya tapa kA rUpa letA hai| aura Atma-pariNAmoM kI vinamratA hI vinaya tapa hai| AgamoM meM vinaya tapa ke cAra, pA~ca aura sAta bheda batAye gaye haiM; kintu sAta bheda adhika prasiddha haiN| 3. vaiyAvRtya tapa vaiyAvRtya kA sAdhAraNataH artha sevA kiyA jAtA hai kintu sevA aura vaiyAvRtya meM antara hai| vaiyAvRtya meM samarpaNa bhAva kI pramukhatA hai| jaba sAdhaka (zramaNa) niSkAma bhAva se aura icchArahita hokara kisI rogI, .354 . antakRddazA mahimA

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azakta zramaNa, AcArya Adi kI tana-mana se sevA karatA hai aura vaha bhI aglAna bhAva se taba vaha sevA vaiyAvRtya tapa kA rUpa letI hai| tapasvI, glAna Adi ke rUpa meM vaiyAvRtya tapa ke dasa bheda AgamoM meM batAye haiN| 4. svAdhyAya tapa ___ manISiyoM ne svAdhyAya zabda kI aneka vyutpattiyA~ dI haiN| jaise-suSTu-bhalIbhA~ti, AG maryAdA sahita adhyayana; svAdhyAya hai| (abhydev)| zreSTha adhyayana svAdhyAya (Avazyaka sUtra) svayamadhyayanaM svAdhyAyaH-anya kisI ke sahayoga ke binA svayaM hI adhyayana krnaa| svasyAtmano'dhyayanam-apanI AtmA kA adhyayana krnaa| svena svasya adhyayanam-apane dvArA hI apanA adhyayana krnaa| isa prakAra svAdhyAya ke aneka lakSaNa vidvAnoM ne batAye haiN| lekina svAdhyAya tapa kA sarala artha haidhArmika pustakoM ko par3hanA, manana aura nididhyAsana karake AtmA aura tattva ke svarUpa ko hRdayaMgama krnaa| guru se vAcanA lenA, apanI zaMkAoM kA nivAraNa karanA, sIkhe hue jJAna kI bAra-bAra parivartanA karanA, usa para cintana-manana karanA aura dharma kA kathana karake anya logoM ko dharmAbhimukha banAnA-ye svAdhyAya tapa ke pA~ca uttarabheda haiN| svAdhyAya tapa se buddhi nirmala hotI hai, jJAna sthAyI rahatA hai, tattva-atattva kA viveka hotA hai aura mana kI caMcalatA samApta hokara vaha ekAgra hotA hai| svAdhyAya tapa meM lIna zramaNa zubha aura zuddha bhAvoM meM ramaNa karatA hai| use AtmAnubhUti aura Atma-sAkSAtkAra bhI hotA hai| 5. dhyAna tapa yadyapi AgamoM meM cAra prakAra ke dhyAna batAye haiM-Artta, raudra, dharma aura zukla; lekina azubha hone se Artta-raudradhyAna tyAjya haiN| dharmadhyAna aura zukladhyAna hI tapa kI zreNI meM Ate haiM; kyoMki ye zubha haiM, zuddha haiM aura AtmA kI mukti ke sAkSAt kAraNa haiN| zukladhyAna to samAdhi kI avasthA hai aura usakA agalA caraNa mukti hai| mAnava jIvanmukta, arihaMta, kevalI, sarvajJa, sarvadarzI, loka-aloka kA jJAtA tathA vItarAgI bana jAtA hai| dharmadhyAna ke cAra uttarabheda haiM(1) AjJA vicaya-vItarAga bhagavAna-tIrthaMkara kI AjJA pAlana krnaa| (2) apAya vicaya-kaSAya, pramAda Adi doSoM se bacane ke upAyoM kA cintana krnaa| (3) vipAka vicaya-karmaphala para manana krnaa| (4) saMsthAna vicaya-loka-aloka, caturgatika saMsAra chaha dravya, nava tattva Adi ke svarUpa kA cintana, manana aura sAkSAtkAra krnaa| isI prakAra zukladhyAna ke bhI cAra uttarabheda haiM (1) pRthaktva vitarka savicAra-isa dhyAna meM sAdhaka (zramaNa) kI dhyAna-dhArA dravya-paryAyoM aura yogoM meM bhramaNa karatI rahatI hai| ___ antakRddazA mahimA .355

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(2) ekatva vitarka avicAra-isameM AtmA ke pariNAma eka dhyeya meM sthira ho jAte haiN| isakI pariNati kevalajJAna kI prApti meM hotI hai| (3) sUkSma kriyA apratipAtI-yaha dhyAna kevalajJAniyoM ko hotA hai| (4) samucchinna kriyA nivRtti-ayogI kevaliyoM ko hone vAlA dhyaan| dharmadhyAna kA prArambha samyaktva-prApti se ho jAtA hai ataH yaha mokSamahala kA prathama sopAna hai aura zukladhyAna hai antima sopaan| AgamoM meM ina dhyAnoM kI bhAvanAoM, anuprekSAoM, lakSaNa Adi kA bhI varNana kiyA gayA hai| 6. vyutsarga tapa vyutsarga kA abhiprAya hai mmtv-visrjn| isa dhyAna meM kAya, kaSAya, upadhi, bhakta-pratyAkhyAna Adi sabhI ke prati mamatva kA tyAga kara diyA jAtA hai| yaha tapa nirmamatva bhAva kI sAdhanA hai| isa prakAra yaha Abhyantara tapa karmanirjarA aura Atma-vizuddhi ke sAdhana haiN| inakI ArAdhanA se siddhi sulabha ho jAtI hai| ___ bAhya tapa bhI siddhi-prApti meM sahAyaka hote haiN| unakI AgadhanA se bhI sAdhaka mukti kA varaNa kara letA hai| prakIrNaka tapa kA vizeSa vivecana anazana tapa kA hI eka bheda hai-prakIrNaka tp| yaha tapa aneka prakAra kA hai| isake kaI uttarabheda haiN| inameM se kucha pramukha tapoM kA yahA~ saMkSipta paricaya diyA jA rahA hai1. guNaratnasaMvatsara tapa isa tapa kI vyAkhyA ina zabdoM meM kI gaI haijisa tapa meM guNa rUpa ratnoM vAlA saMpUrNa varSa bitAyA jAya vaha guNaratnasaMvatsara tapa kahA jAtA hai| isa tapa meM 480 dina yAnI 16 mahIne lagate haiN| jisameM 407 dina tapasyA (anazana tapa) ke haiM aura 73 dina pAraNe (AhAra grahaNa) karane ke haiN| ArAdhanA vidhi-uparyukta 16 mahInoM meM se sAdhaka prathama mAsa meM eka dina tapa aura dUsare dina pAraNA (AhAra grahaNa) karatA hai| dUsare mahIne meM belA tapa (do dina kA upavAsa) karake tIsare dina AhAra letA hai| tIsare mAsa meM tIna dina kA upavAsa aura cauthe dina paarnnaa| cauthe mahIne meM cAra dina kI tapasyA aura pA~caveM dina paarnnaa| isI prakAra chaThe mahIne meM chaha dina kI tapasyA ke bAda pAraNA kiyA jAtA hai| isa taraha prati mAha tapasyA kA eka-eka dina bar3hAte hue pAraNA kiyA jAtA hai aura solahaveM mAsa meM 16 dina kI tapasyA ke bAda pAraNA kiyA jAtA hai| antakRddazA mahimA

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isa tapa kI ArAdhanA ke kAla meM tapasvI dina ke samaya utkaTuka Asana se avasthita rahakara sUrya kI AtApanA letA hai aura rAtri ke samaya vastrahIna hokara tathA vIrAsana se avasthita hokara dhyAna-sAdhanA karatA hai| isa prakAra 16 mahIne (480 dina) meM sirpha 73 dina AhAra lenA, dina meM sUrya kI AtApanA, rAtri meM nirvastra hokara dhyAna-sAdhanA tathA 407 dina kI tapasyA ke kAraNa yaha guNaratnasaMvatsara tapa vahuta hI duSkara hai| antakRddazAsUtra meM yaha tapa gautamakumAra Adi 18 sAdhakoM tathA kiMkama, makAI, atimukta Adi ne kiyA thaa| isakI phalazrutirUpa karmoM kI nirjarA kI aura antakRta kevalI banakara apane jIvana ke lakSyamukti ko prApta kiyA thaa| 2. ratnAvalI tapa ratnAvalI gale meM pahanane kA hAra (striyoM kA AbhUSaNa vizeSa) hotA hai| jisa prakAra isa hAra kI racanA hotI hai, usI krama se jo tapArAdhanA kI jAtI hai, usako ratnAvalI tapa kahA jAtA hai| ratnAvalI hAra prArambha meM donoM ora se patalA (sUkSma), phira moTA aura bIca meM adhika moTA tathA phira kramazaH sUkSma AkAra vAlA hotA hai| isI krama kI tapArAdhanA ranAvalI tapa hai| jisa prakAra yaha hAra zarIra kI zobhA bar3hAtA hai, usI prakAra yaha tapa bhI AtmA kI malinatA naSTa karake usake sadguNoM ko dIpita karatA hai| ArAdhanA kAla-ratnAvalI tapa kI cAra paripATiyA~ hotI haiN| pratyeka paripATI meM 1 varSa, 3 mAsa, 22 dina lagate haiN| ataH cAroM paripATiyoM ke pUrNa hone meM 5 varSa 2 mAsa 28 dina kA samaya lagatA hai| antakRddazAsUtra meM yaha tapa AryA kAlI ne kiyA aura apanI Atma-vizuddhi kii| 3. kanakAvalI tapa kanakAvalI bhI eka AbhUSaNa kA nAma hai| jisa prakAra isa AbhUSaNa kI racanA hotI hai, usI krama se jo tapa kiyA jAtA hai, vaha kanakAvalI tapa kahalAtA hai| ratnAvalI aura kanakAvalI tapa meM kAphI samAnatA hai lekina kucha bhinnatAe~ bhI haiN| antakRddazAsUtra meM yaha tapa AryA sukAlI ne kiyA aura apanI Atma-vizuddhi kii| 4. laghusiMhaniSkrIr3ita tapa jisa prakAra calatA huA siMha pIche mur3akara gamana kiye hue kSetra ko dekhatA hai-siMhAvalokana karatA hai| usI prakAra jisa tapa meM kI huI tapasyA ko mur3akara phira tapasyA karake Age bar3hA jAya-tapasyA kI jAya, use laghusiMhaniSkrIr3ita tapa kI saMjJA se abhihita kiyA jAtA hai| antakRddazAsUtra meM yaha tapa AryA mahAkAlI ne kiyA thA aura apanI Atma-vizuddhi kii| 5. mahAsiMhaniSkrIr3ita tapa mahAsiMhaniSkrIr3ita tapa utAra-car3hAvayukta hai| __antakRddazA mahimA .357 .

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sAdhanA vidhi-isameM eka anazana pAraNA, do anazana-pAraNA isa krama se solaha anazana tapa taka car3hA jAtA hai aura phira isI krama se utarakara eka anazana-pAraNA taka AyA jAtA hai| antakRddazAsUtra meM yaha tapa AryA kRSNA ne kiyA aura apanI Atma-vizuddhi kii| 6. muktAvalI tapa __ muktAvalI kA zAbdika artha hai-motiyoM kA hAra athavA motiyoM kI maalaa| dUsare zabdoM meM ise muktAhAra bhI kahA jAtA hai| jisa prakAra muktAhAra meM motI krama se choTe-bar3e ke rUpa meM piroye jAte haiM tathA anta meM gucchaka diyA jAtA hai, usI prakAra se jisa tapa meM upavAsoM kI avasthiti hotI hai, use muktAvalI tapa kahA jAtA hai| antakRddazAsUtra meM yaha tapa pitRsena kRSNA ne kiyA aura apanI Atma-vizuddhi kii| 7. Ayambila varddhamAna tapa isa tapa meM Ayambila kI saMkhyA kramazaH bar3hAI jAtI hai, isa kAraNa isakA nAma Ayambila varddhamAna tapa hai| antakRddazAsUtra meM yaha tapa mahAsena kRSNA ne kiyA aura apanI Atma-vizuddhi kii| upasaMhAra tapoM kA yaha saMkSipta vivecana hai| antakRddazAsUtra meM rAjA zreNika kI rAniyoM-sAdhikAoM dvAga Acarita tapoM kA varNana par3hate haiM to zarIra romAMca se bhara jAtA hai| sukumAra zarIra vAlI sAdhikAoM kI aisI duSkara aura kaThora taposAdhanA para vicAra karate hue hRdaya unake prati zraddhA se taraMgita hone lagatA hai, mastaka jhuka jAtA hai, vANI vINA jhaMkRta ho uThatI hai-dhanya haiM aisI mahAn tposaadhikaaeN| antakRddazA mahimA

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Chapter 4 5555555555555555555555555555555555 Various Austerities: Procedures, Codes and Purpose 55555555555555555555555550 What is Tap (Austerity)? Tap or austerity is a process of cleansing of the self or soul. In Ayurvedic medicine mercury is purified by heating (fire) and turned into a medicine that acts as a tonic to increase the strength and potency of the body. In the same way in the spiritual field the process of Tap is used to cleanse the soul and the body where the soul resides. It is mentioned in Uttaradhyayan Sutra that Tap purifies soul. Besides being a cleansing process it is highly auspicious as well. According to Dashavaikalik Sutra (1/1)-Dharma is the best among propitious things. The attributes of Dharma are Ahimsa, Discipline and Tap (Austerities). Tap is the instrument of uplift of soul. It purifies the body and the mind and boosts soul towards its lofty goal. Tap is also the cause of acquiring many special powers. One who practices austerities gains numerous unique achievements which are called labdhi or special powers. The reverse of 'Tap' is 'Pat' which means "to fall". This is an indication that he who does not do Tap or does Tap wrongly becomes defiled. In spiritual context, he falls. The Purpose of Tap Although it is true that Tap gives numerous special powers, but the basic and only purpose of Tap is shedding karmas and cleansing soul. Any Tap done for fulfillment of some wish or desire becomes heat or fire and scorches soul. It causes drifting in numerous dimensions in numerous births and its ultimate result is detrimental or destructive. That is the reason that only the desireless Tap or the Tap done for purifying soul is considered to be beneficial. Types of Tap According to Uttaradhyayan Sutra and other Agams there are two broad classes of Tap-(1) Outer, and (2) Inner. The outer Tap mainly purifies the outer mantle or the body, but at the same time it purifies the soul also. It becomes an instrument of liberation by imparting the capacity to indulge in inner Tap, which is the natural process of purifying soul. Antakriddasha Mahima For Private Personal Use Only 359

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Further Divisions Both these classes of Tap have been further divided into six types each Outer Tap--(1) Anshan (fasting), (2) Unodari (diet restrictions or eating less than normal requirement), (3) Bhiksha-charya (aims collecting), (4) Ras-Pariyag (abandoning tasty food), (5) Kavaklesh (hardships of the body), and (6) Pritiscumleenuta (introversion). All these have further divisions. Inner Tup-(1) Pravashchit (atonement), (2) Vinaya (humbleness or modesty), (3) Vuivavratru (service to others), (4) Sradhyavu (self-study), (5) Dhvan (meditation), and (6) Vyutsarga (detachment). BENEFITS, TYPES AND PROCEDURES OF OUTER TAP The six types of outer Taps have been mentioned above. Now we give brief information about their forms, benefits, and procedures, etc. 1. Anshan (Fasting) This is the first type of the outer Taps. It may be called the first section of the palace of Tap. The purification of the physical covering of soul or the Tuijas and Audarik bodies or subtle and gross bodies is achieved through fasting. Ashun means food or to eat food, and Anshan means absence of food or not to eat food. Fasting is beneficial for the body because it removes disorders. At the same time it benefits the soul also. A weekly holiday provides rest to the body and the person gets refreshed. A machine runs better after a rest is given to it. Fan, heater, generator and other electrical appliances also need rest. If they are run conunuously they will burn out, therefore it is essential to give them rest. Similar is the functioning of the machine that is our body. With intake of food every part of the body has to function. The digestive system digests food and liver makes blood. When we eat continuously these parts do not get rest and they start mallunctioning. This causes many ailments like loss of appetite, constipation, flatulence, ulcer etc. The simplest cure for these is fasting. That is the reason that abstaining from food intake is termed as the ultimate medicine in Ayurveda. This benefit of fasting is visible in the gross body. But it also has spiritual benefits that are only experienced by a seeker who indulges in austerities. Simply fasting or not eaung food or remaining hungry is not Anshan Tap. Fasting becomes Tap when its purpose is cleansing the soul or cleansing of the body that is attached to the soul. In spiritual terms Anshan is also called Uparaas, which means to live near soul. In other words, to abandon all activities of the body, including food intake and all the time to conteniplate about soul. * 380. Antakriddasha Mahima

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Considering from a more profound and wide angle, Anshan is the foundation of the palace that is Tup. The sub-types of Anshan--The Anshan Tap is very wide and it has numerous subtypes. All these are broadly divided into two classes with reference to their periodicity (1) Itvaric (Limited Periodicity)--This type of Tap is observed by fixing a time limit to its duration. This includ s one day to six month long fasting. (2) Yavatkalik (All Time) This means fasting for life time or till the last breath. This is done during the last days of one's life with Sanlekhana. It is also called Santhara. Types of Itvaric Tap--There are six main types of this Tap of abandoning food for a predetermined period, (i) Shreni Tap--To observe fast for one day, two days, three days, four days, five days, eight days, a fortnight, a month and so on up to six months come under this class. (ii) Pratar Tap-To observe Tap following a predetermined sequence of numbers (the number indicates number of fasting days separated by a day of eating); for example 1.2, 3.4; 2, 3, 4, 1:3, 4. I, 2. (iii) Ghan Tap--To observe Tap following the sequence of numbers in square of 8 rows and 8 columns. (iv) Varg Tap-To observe Tap following the sequence of numbers in square of 8 x 8 = 64 rows and 64 columns. (v) Varga-varga Tap--To observe Tap following the sequence of numbers in square of 64 x 64 = 4,096 rows and 4,096 columns. (vi) Prakirnak Tap--This class includes miscellaneous Tups. It has numerous types-Kumukavuli, Muhuvali, Ekavali, Mahasimhanishkridit, Laghusimhanishkridit, Gunaruinascumvalsar, Vairamadhyapratima, Yavamadhyapratima, Bhadrapratimu, Mahabhadrupratima, Sarvatobhadrapratima, Ayambil Vardhaman etc. Nuvakarsi, Porasi, Purvardha, Ekasan, Ekalthana, Divas Charim, Ratribhojan Tvag, Abhigruhu, Chaturthabhukt, Ayumbil--these ten Taps are also included in this class. Thus the scope of Anshan Tap is very wide and the seekers mainly observe these Taps. Its importance lies in the fact that all the beings who get liberated start observing these Taps a few days before their liberation. In brief all seekers get liberated with the help of Anshan Tap. It is also called Santhara. 2. Unodari Tap This is the second type of outer Tap. Unodari means to eat less than ones normal appetite. In context of apparels etc. it means to get and keep less than the need. In context of passions it means to reduce passions like anger, conceit etc. Antakriddasha Mahima

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Based on physical and mental parameters there are many sub-types of these Unodari Tap mentioned in the Agams. 3. Bhiksha charya (Alms Collecting) This Tap is for sadhus (shramans) and sadhvis (shramanis) because all their needs are met through begging. They bring food, garbs and all other essential things by begging from religious citizens. This Tap is also called Madhukari or Bhramuri (bumble-bee-like) activity or Gochari (collecting from different spots like a cow). The idea behind this is that as a bumble-bee sucks only the extra pollen from numerous flowers without causing any damage, likewise Shramans and Shramanis also meet their needs by collecting small quantities of food from rous horises. Also, a cow does not pluck out grass from its roots; it only grazes the top portion of grass. Ascetics have the same attitude. An ascetic meets his or her need without causing any inconvenience to a householder. Numerous types of alms collecting and rules have been detailed in Agams. For householders a parallel type of Tap has been defined. It is called limiting or reducing needs. A householder observing this Tap limits or reduces the indulgences of mind, speech, and body as well as passions. 4. Ras-Parityag (Abandoning Tasty Food) This Tap is the practice of controlling one's taste buds. Bhagavan Mahavir has divided it into two parts-(1) Total abstinence from accepting tasty food, and (2) Not to crave for a tasty food that is not available. In this Tap the proscribed eatables are-milk, curd, oil, butter, jaggery, sweets etc. They are avoided as far as possible. The seeker (ascetic) refrains from enjoying their taste, they also discipline their desire for such food. 5. Kayaklesh (Hardships of the Body) Hardship of the body does not mean causing discomfort or pain to the body aimlessly. It is to discipline the body with the help of various postures. The purpose of this Tap is that the body becomes so disciplined that it may remain in one posture for a long time. This is practiced in order to help remain in one posture during meditation without any disturbance from the body. Any discomfort in a posture causes distraction in meditation. In this Tap, body is disciplined by practicing various yogic postures like lotus, halflotus, brave and others. With this, the frequency and period of breathing is also controlled and regulated. This process is called pranayam and it helps reducing wandering of mind by stabilizing it. Therefore the importance of this Tap lies in its being the instrument of perfecting the stability of the body and mind prior to indulging in meditation. 3 E O Antakriddasha Mahima

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6. Pratisamleenata Tap (Introversion) In this Tap the ascetic turns the direction of senses and mind from outside to inside or towards the soul. From extrovert he becomes introvert. It has four sub-classes--- (1) Indriya-Pratisamleenata-The turning of senses towards soul. (2) Kashaya-Pratisamleenata--To stop the soul from drifting along the flow of four passions--anger, conceit, delusion and greed. This is also called winning over passions. (3) Yoga-Pratisamleenata--To avoid indulgences of body, speech and mind, or to block their harmful indulgences and direct them towards spiritual indulgences. (4) Vivikta Shayanasan Sevana--To use a bed or seat which is not already occupied by woman, animal or hermaphrodite. To avoid a place where these three freely come and go or live in proximity. This is because their proximity may cause perversions in the minds of ascetics. BENEFITS, TYPES AND PROCEDURES OF INNER TAP The principle goal of inner Tap is to cleanse the karman body by shedding karmas. Purity of soul is achieved through shedding of karmus and this opens the path of liberation. The outer Taps detailed earlier help cleansing the Audarik and Taijas bodies and the inner Tups cleanse the Karman body. This is the speciality of inner Tap. There are six types of inner Tap. Their brief description is as follows1. Prayashchit Tap (Atonement) This is the first type of inner Tap. Its goal is to counter sins or mistakes and to correct faults. An appropriate punishment for sin or misdeed or mistakes is part of this Tap. It has ten sub-types including self-criticism. 2. Vinaya Tap (Humbleness or Modesty) Vinaya means modesty as well as discipline. It is instrumental in destroying eight types of karmas. Normal modesty is just vinaya. It takes the form of Tap when the Shruman rids himself of his ego and makes his soul humble. Vinaya turns into Tap only with abandoning of conceit and pride. Modesty of attitudes is Vinaya Tup. In Agams there are mentions of four, five, and seven types of Vinaya. The seven types of Vinaya are more popular. 3. Vaiyavratya Tap (Service to others) The simple meaning of Vaiyavratya is service to others. But there is a difference between the two. In Vaivavrutya the feeling of submission is prominent. When a seeker Antakriddasha Mahima

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serves, with his body and mind, a sick or week Shraman or Achurra etc. without any expectation or desire, then only Vuiyavran'a takes the form of Tup. In Agams ten types of Vaiyavratra are mentioned on the basis of class of object-hermit, ailing etc. 4. Svadhyaya Tap (Self-study) Scholars have enumerated various origins of the term Svadhyuva. For example--disciplined study (Abhayadev), good study (Arashyak Sutra), self study or study without any help, lo study one's soul. study of self by self etc. Thus, scholars have given many hues to Siudhrava. But the simple meaning of Svudhyayu Tup is to read religious books and to absorb or understand the true form of fundamentals and soul, with the help of contemplative analysis. The five sub-types of Sradhyaya are--to take lessons from the guru, to remove one's doubts, to revise the acquired knowledge again and again, to ponder over it and to direct others toward religion by reciting religious texts. Sradhyava Tap purifies mind, knowledge becomes permanent, capacity to discern between true and false fundamentals develops, wavering of thoughts ends, concentration is gained. A Shranan indulging in Svadhivara Tup always dwells in pious thoughts. He finally experiences and beholds self or soul. 5. Dhyan Tap (Meditation) Although in the Agams dhoran or meditation is said to be of four types---crtia, raudru, dharma and shukla, but as the first two are bad they are proscribed. Only dharma dhyan and shukla dhyan are considered as Tup because they are good, pure and are direct means of liberation. Shukla dhyan is in fact the state of samadhi (deep meditation) and its next step is liberation. Through this man becomes free of the cycles of rebirth, Arihant. Kerali, omniscient, all perceiving, knower of lok and alok and absolutely detached. Dharma dhyan is of four types(1) Ajna vichaya-To follow the tenets of Tirthankar. (2) Apaya vichaya-To ponder over the means of avoiding passions, illusions and Other vices. (3) Vipak vichaya-To ponder over the consequences of karmas. (4) Sansthan vichaya--To perceive, think and ponder about world and the space beyond, four dimensional world, six entities, ninc fundamentals etc. Similarly there are four types of shukla dhyan--- (1) Prithakatva vitark savichar--The stream of contemplation moves around fundamental entities, their modes and combinations. Antakriddasha Mahima

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(2) Ekatva vitark savichar-All thoughts, attitudes and feelings are focussed on one goal. This leads to Keval-jnuna. (3) Sukshma kriya apratipati--This is possible only for those who have acquired Kerul-jnuna but are still left with life-span determining kurmas. (4) Samuchhinna kriya nivritti--This is possible only for those who are Avogi Kevalis or those who have no bonds of karma left. The stage of dharina dhyan starts with gaining sumyaktva, therefore it is the first step towards liberation. shukla dhyan is the last step. In Agums various attitudes, directions and signs of all these types of meditations have been described 6. Vyutsarga Tap (Detachment) Vrutsarga means abandoning fondness. In this meditation fondness for everything including the body, passions, equipment and food is abandoned. This Tup is the practice of non-fondness or total detachment. Thus these inner Taps are the means of shedding karmas and consequent purity of soul. By practicing these liberation becomes easy. Outer Tups are also helpful in attaining liberation. Their practice also leads 10 liberation. ELABORATION OF PRAKIRNAK TAP Prakirnuki Tap is a type of the Tap of abstaining of food, in other wordsfasting. This is of numerous types. It has many sub-categories. Brief description of some of these is given here 1. Gunaratnasamvatsar Tap This Tup has been defined in these words The Tup where one complete year is filled with gems of virtues is called Gunaratnasautsar Tap. Its duration is 480 days or sixteen months. Out of which 407 days are fasting days and 73 are eating days. Procedure-During the first of the sixteen months the seeker fasts on alternative days. During the second month he fasts for two days and eats on the third day. During the third month he fasts for three days and eats on the fourth day. During the fourth month he fasts for four days and eats on the fifth day. During the fifth month he fasts for five days and eats on the sixth day. During the sixth month he fasts for six days and cats on the seventh day. This way the number of fasting days keeps on increasing and during the sixteenth month he eats after fasting for 16 days. Antakriddasha Mahima

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Throughout the period of observing this Tap the seeker tolerates the heat of the sun sitting in Utkata posture during the day and during the night he undresses himself and sits in meditation in Virasan. Because of eating only on 73 days out of 16 months (480 days), tolerating sun during the day, meditating naked during the night and fasting for a total of 407 days, Gunaratnasamvatsar Tap is a very difficult Tap. As mentioned in Antakriddasha Sutra this Tap was practiced by the group of 18 ascetics including Gautam Kumar, Kimkam, Makai, Atimukta etc. As a result of it they shed their karmas and became antakrit Kevalis to attain liberation, the goal of their life, 2. Ratnavali Tap Ratnavali means gem studded necklace or the ornament women wear around neck. The Tap based on the structure of a necklace is called Ratnavali Tap. This type of necklace is thin at both ends, then gradually becomes thicker reaching its maximum thickness at the center. The Tap that follows this sequence is called Ratnavali Tup. Like a necklace enhances the beauty of the body, this Tap also destroys the vices of the soul and enhances its virtues. The Period of Practice-This Tap has four sequences. One sequence is completed in 1 year, 3 months and 21 days. Therefore, to complete all the four sequences it takes 5 years, 2 months and 28 days. In Antakriddasha Sutra it is mentioned that this Tup was practiced by Arya Kali for purifying her soul. 3. Kanakavali Tap This is also the name of an ornament. The Tap is done according to the sequence followed in the design of this ornament, therefore it is called Kanakavali Tup. It is similar to Ratnavali Tap but with some variations. In Antakriddasha Sutra it is mentioned that this Tap was practiced by Arya Sukali for purifying her soul. 4. Laghusimhanishkridit Tap A lion while walking looks back and inspects the area he has covered. In the same way the Tup in which the sequence of austerities is repeated before advancing further, is called Laghusimhanishkridit Tap. In Antakriddasha Sutra it is mentioned that this Tap was practiced by Arya Mahakali for purifying her soul. Antakriddasha Mahima

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5. Mahasimhanishkridit Tap This Tap has many ups and downs. Procedure-- It starts with one day fast followed by a day of eating, then a two day fast followed by a day of eating. The number of fasting days is increased one by one and then reduced one by one to conclude by a one day fast. In Antakriddashu Sutra it is mentioned that this Tap was practiced by Arya Krishna for purifying her soul. 6. Muktavali Tap Muktavali means a necklace of pearls. In a pearl necklace the size of pearls gradually increases and it ends in a bunch of pearls. The Tap in which fasting days follow this sequence is called Muktavali Tap. In Antakriddasha Sutra it is mentioned that this Tap was practiced by Pitrasen Krishna. 7. Ayambil Vardhaman Tap In this Tap the number of Ayambils is gradually increased, therefore it is called Ayambil Vardhaman (increasing) Tap. In Antakriddusha Sutra it is mentioned that this Tap was practiced by Mahasen Krishna. Conclusion This is a brief description of Tap. In Antakriddasha Sutra the description of Tups done by king Shrenik's queens, who got initiated, is inspiring and sensational. Such difficult and rigorous austerities done by delicate female ascetics fills one with respect when thought about. Heads are bowed with reverence. Words of respect are uttered--blessed are such great austere female ascetics. Antakriddasha Mahima * 369 .

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japyAya Zhong Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu hhhhhhh55555555555Sui Sui Le Le Chang Bu Bu Bu Bu Bu Bu Bu Bu Bu Zhong saMlekhanA-saMthArA : eka paryAlocana $$$$555555555555555555555555555Mo Sui Mo Sui Mo Sui Mo Sui Mo Sui Mo Sui Mo Mo Sui 555555555555555 saMlekhanA-saMthArA jainadharma ke viziSTa zabda haiN| saMlekhanA kA abhiprAya hai-mRtyu klaa| vIratApUrvaka, nirbhaya hokara mRtyu kA svAgata krnaa| ___ prastuta antakRddazAMgasUtra meM varNita sabhI sAdhaka (gajasukumAla muni ke atirikta) apane antima samaya meM saMlekhanA-saMthArA kI ArAdhanA karate hue deha kA visarjana karake mukti prApta karate haiN| ataH yahA~ saMlekhanA-saMthArA kA saMkSipta vivecana Avazyaka hai| saMlekhanA pahale hama saMlekhanA ko lete haiN| saMlekhanA kA abhiprAya ___ 'saMlekhanA' zabda zAbdika dRSTi se do zabdoM ke sammilana se niSpanna huA hai-sat + lekhanA athavA saM + lekhnaa| sandhi niyama ke anusAra kramazaH inakA rUpa banatA hai-sallekhanA tathA sNlekhnaa| lekina 'sat' zabda bhI yahA~ samyak ke artha meM prayukta huA hai| sat arthAt samyak rUpa se tathA lekhanA' arthAt kRza karanA, kSINa karanA yAnI samyak prakAra se kAya aura kaSAya ko kSINa karanA saMlekhanA hai| jaina dRSTi se kAya aura kaSAya ko karmabandhana kA mUla kAraNa mAnA gayA hai| upalakSaNa se yahA~ kAya meM mana aura vacana bhI garbhita hai| kaSAya ke to cAra bheda haiM hI-krodha, mAna, mAyA aura lobh| karmagranthoM meM jo 'yoga aura kaSAya' se karmabandhana mAnA gayA hai, vahI abhiprAya yahA~ 'kAya aura kaSAya' se hai| isakA phalita yaha hai ki saMlekhanA meM jo kAya aura kaSAya ko kRza athavA kSINa kiyA jAtA hai, usase karmabandhana bhI kSINa hote haiM aura kSINa hote-hote kSaya bhI ho jAte haiN| pariNAmasvarUpa sAdhaka karma-bandhanoM se mukta bhI ho jAtA hai| yahI kAraNa hai ki pratyeka dhArmika vyakti, cAhe vaha zrAvaka ho athavA zramaNa ho, saMlekhanA-saMthArApUrvaka apanI ihalIlA samApta karane kI bhAvanA rakhatA hai| saMlekhanA kI bhAvanA saMlekhanA kI bhAvanA hote hue bhI acAnaka hI saMlekhanA grahaNa nahIM kI jaatii| isake lie sAdhaka apanI zArIrika sthiti para vicAra karatA hai, guru ke samakSa apanI bhAvanA pragaTa karatA hai, anubhavI guru ucita samajhate haiM to saMlekhanA kI AjJA dete haiM aura guru kI AjJA pAkara hI sAdhaka saMlekhanA grahaNa karatA hai| AgamoM ke varNana ke anusAra sAdhaka saMlekhanA grahaNa karane se pUrva apane zarIra kI sthiti para isa prakAra vicAra karatA hai antakRddazA mahimA

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aba merA zarIra bahuta kRza ho cukA hai, bala-vIrya bahuta kama ho gaye haiN| apanI Atma-zakti utthAna-parAkrama se hI uThane-baiThane, calane-phirane kI kriyA kara pAtA huuN| ina kriyAoM meM bhI mujhe kleza kA anubhava hotA hai| isa jIrNa zarIra se nitya kriyAe~ bhI nahIM kara pAtA huuN| dharma-sAdhanA meM yaha zarIra sAdhaka na hokara bAdhaka banatA jA rahA hai| aise zarIra ko dhAraNa karane se aba koI lAbha nahIM hai| ise tyAga denA hI zreyaskara hai| isa bhAvanA ko guru ke sAmane vyakta karane para jaba guru kI AjJA prApta ho jAye aura ve saMlekhanA-saMthArA karA deM, taba sAdhaka saMlekhanA kI prakriyA apanAte hue vidhivat usakI ArAdhanA karatA hai| saMlekhanA kI vidhi __sarvaprathama sAdhaka AhAra kI mAtrA kramazaH alpa karatA huA zarIra ko aura bhI kRza karatA hai| sAtha hI kaSAyoM ko bhI kRza-kSINa karatA jAtA hai| __ AhAra meM yahA~ azana, pAna, khAdima, svAdima-cAroM prakAra kA AhAra sammilita hai| sAdhaka apanI zArIrika sthiti ke anusAra kramazaH AhAra Adi ko kama karatA huA, tyAga kara detA hai aura zAMtipUrvaka mRtyu kI pratIkSA karatA hai tathA mRtyu ke samaya samAdhipUrvaka usakA varaNa karatA hai| saMlekhanA kA kAlamAna yoM to saMlekhanA kA kAlamAna nizcita karanA bahuta hI jaTila samasyA hai| kyoMki antakRddazAsUtra meM hI kucha sAdhaka eka mAsa kI saMlekhanA dvArA hI mukta hote haiM to arjunamAlI anagAra 15 dina kI hI saMlekhanA ke uparAnta mukta ho jAte haiN| vartamAna kAla meM bhI koI sAdhaka 40 dina kI saMlekhanA se to koI cauthe dina hI deha tyAga kara dete haiN| phira bhI pravacanasAroddhAra Adi prAcIna granthoM meM saMlekhanA kA utkRSTa kAlamAna bAraha varSa kA batAyA gayA hai, madhyama 12 mAsa kA aura jaghanya 6 mAsa kA kahA gayA hai| vahA~ vistArapUrvaka saMlekhanA vidhi bhI varNita kI gaI hai| isa saMkSipta lekha meM usa samagra vidhi kA varNana na to saMbhava hai aura na icchita hii| lekina itanA yathArtha hai ki isa vistRta varNana se saMlekhanA kI vizuddhatA aura mahattva para yatheSTa prakAza par3atA hai| sAtha hI yaha bhI spaSTa hotA hai ki kAya-kaSAya ko kaza karatA huA tathA manonigraha ke pariNAmasvarUpa sAdhaka paramahaMsa (vikArazUnyatA) kI sthiti prApta kara letA hai tathA samAdhipUrvaka-zAMta pariNAmoM se zarIra kA tyAga karatA hai| saMlekhanA grahaNa meM satarkatA saMlekhanA kI ArAdhanA prArambha karane se pahale sAdhaka ko satarkatA rakhanA Avazyaka hai| yadi usane saMlekhanA kI ArAdhanA prArambha kara dI, anazana bhI zurU kara diyA, kAya aura kaSAya ko bhI kSINa kara diyA: kintu Ayu-karma abhI prabala hai, mRtyu kA samaya sannikaTa nahIM hai, Ayu kI DorI nikaTa bhaviSya meM TUTane vAlI nahIM hai to anazana lambe samaya taka cala sakatA hai| pariNAmasvarUpa yaha bhI saMbhava hai ki ___ antakRddazA gahimA

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kSudhA-pipAsA kI tIvra vedanA ke kAraNa sAdhaka ke bhAva kaluSita ho jAyeM, pariNAma malina ho jAyeM, bhAvoM kI ujjvalatA ucca koTi kI na rhe| __ isalie saMlekhanA grahaNa ke pUrva sAdhaka apanI zArIrika sthiti kA vicAra to kare hI sAtha hI AyuSya bala kA vicAra karanA bhI ati Avazyaka hai| saMsArI vyakti dasa prANoM se jIvita rahatA hai-ve haiM-indriya-bala-prANa (6-8) mana-vacana-kAya-bala-prANa, (9) zvAsocchvAsa, aura (10) aayu-bl-praann| inameM Ayu-bala sabase prabala hai| indriya aura yoga-bala kSINa ho sakate haiM, zvAsa kA AvAgamana bhI avaruddha ho sakatA hai; lekina Ayu zeSa ho to prANI punaH jIvita ho sakatA hai aura varSoM taka jIvita rahatA hai| ___Adhunika yuga meM bhI jaba cikitsA vijJAna (Medical Science) itanA unnata ho cukA hai, aisI ghaTanAe~ ghaTita hotI rahatI haiM, jaba DaoNkTaroM ne kisI vyakti ko mRta ghoSita kara diyA, jIvana kA koI lakSaNa na rahA, parivArIjana zmazAna le gaye; lekina vaha citA para se uTha baiThA aura varSoM taka jIvita rhaa| uparokta varNana kA abhiprAya yaha hai ki saMlekhanA grahaNa karane se pUrva Ayu karma para vicAra karanA Avazyaka hai| isIlie jaina zAstroM meM yaha vidhAna kiyA gayA hai ki anubhavI guru se AjJA lekara hI saMlekhanA grahaNa karanI caahie| saMlekhanA aura anazana / prastuta antakRddazAMgasUtra aura anya AgamoM meM bhI jaba sAdhaka saMlekhanA kI ArAdhanA karatA hai taba yahI pATha upalabdha hotA hai- "mAsiyAe saMlehaNAe attANaM jhUsittA saTaii bhattAI aNasaNAe chedettA-jAva siddhe / ' prastuta pATha se yaha siddha hotA hai ki saMlekhanA aura anazana sAtha-sAtha calate haiM aura isa sammilita prayAsa se kAya aura kaSAya kI kSINatA hotI hai tathA saMlekhanA aura anazana jIvana ke antima samaya taka calate haiM aura sAdhaka sugati athavA mukti kA adhikArI vana jAtA hai| jIvana kI antima sAdhanA : saMlekhanA jisa prakAra parIkSA vidyArthI ke varSabhara kI zikSA kI kasauTI hai ki usane kitanA par3hA, kitanA kaMThastha kiyA; usI prakAra saMlekhanA sAdhaka-jIvana kI antima parIkSA hai ki usane dharma ko jIvana meM kitanA utArA hai, vrata-niyama-saMyama Adi kA kitanA pAlana kiyA hai vaha anubhUti ke stara para kitanI DigrI taka pahuMcA hai| __saMlekhanA, sAdhaka-jIvana kI antima sAdhanA hai, isake uparAnta anya koI sAdhanA zeSa nahIM rahatI jaisA ki saMlekhanA ke pATha se spaSTa hai-"apacchima mAraNaMtiya saMlehaNA jhUsaNA aaraahnnaa|" yahA~ apacchima aura mAraNaMtiya-ina do zabdoM se spaSTa hai ki saMlekhanA sAdhaka-jIvana kI antima sAdhanA hai aura jIvana ke asta taka isakI ArAdhanA kI jAtI hai| saMlekhanA kA mahattva evaM vizeSatAe~ saMlekhanA sAdhaka-jIvana kI mahattvapUrNa ArAdhanA hai| isa sAdhanA se sAdhaka ke sabhI du:khoM aura kaSToM kA anta ho jAtA hai| - .370 . antakRddazA mahimA

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saMlekhanA grahaNa karate samaya sAdhaka sabhI jIvoM se kSamAyAcanA karake svayaM ko vaira-vaimanasya aura virodha Adi hIna pravRttiyoM kA tyAga karatA huA samabhAvoM meM ramaNa karatA hai, viSama bhAva apane hRdaya meM nahIM Ane detaa| maitrI bhAva meM ramaNa karatA hai| ___ vaha na mRtyu se bhayabhIta hotA hai aura na mRtyu kI icchA hI karatA hai| jisa taraha usane jIvana ko uccatama DhaMga se jIyA hai usI taraha mRtyu ko bhI kalAtmaka rUpa se apanAtA hai| vaha mRtyu ko bhayotpAdaka nahIM apitu mahotsava mAnatA hai| vastutaH mRtyu se vahI bhayabhIta hote haiM jo mRtyu kA svarUpa nahIM jaante| jinhoMne isa jIvana meM satkarma na kiye hoM, pApakarma kiye hoM-ve isa AzaMkA se bhayabhIta hote haiM ki AgAmI janma hamAre lie ghora duHkhapUrNa hogaa| aise logoM ko hI mRtyu andhakArapUrNa aura trAsadAyI dikhAI detI hai| isake viparIta jo loga dhArmika jIvana jIte haiM, AzAoM-icchAoM-AkAMkSAoM ke dAsa nahIM hote, tRSNA nAgina jinheM nahIM DasatI unake lie mRtyu utanI hI sahaja hotI hai, jaise-purAne vastra ko utArakara nayA vastra pahana lenaa| saMlekhanA kI ArAdhanA meM dattacitta sAdhaka na jIne kI icchA karatA hai, na mRtyu kI; na usa loka meM prazaMsA-prApti kI icchA hotI hai, na AgAmI jIvana meM sukha-prApti kI tathA na kisI bhI prakAra ke kAmabhogoM kI aashNsaa| vaha ina saba se dUra rahakara zAMtipUrvaka samAdhimaraNa prApta karatA hai| maraNa ke prakAra prasaMgopAtta yahA~ maraNa ke prakAroM ko jAnanA Avazyaka hai| isake pramukha bheda do haiM-(1) sakAmamaraNa, aura (2) akAmamaraNa; athavA (1) anaicchikamaraNa, aura (2) svaicchikamaraNa; athavA (1) bAlamaraNa, aura (2) pnndditmrnn| paNDitamagNa kA hI dRsaga nAma samAdhimaraNa hai| vAlamaraNa ke aneka prakAra haiM aura yaha sAmAnyataH sabhI asaMyamI aura ajJAnI prANiyoM ko hotA rahatA hai| bhagavatI Adi AgamoM meM vAnamagNa ke 12 bhaMda batAye gaye haiN| lekina Aja ke pragatizIla bhautikavAdI vaijJAnika camatkAroM se bhare cakAcauMdha yuga meM bAlamaraNa ke aneka prakAra pracalita ho gaye haiN| saMkSepa meM bAlamaraNa kaSAyoM kI tIvratA ke Aveza meM, vartamAna kaSToM se mukti kI AzA tathA AgAmI janma meM sukhopabhogoM kI lAlasA se balAt prANoM kA tyAga karanA hai| saMlekhanA na AtmahatyA hai, na svecchA-mRtyu vartamAna yuga tarkavAdI aura buddhivAdI hai| sAtha hI eka vastu, siddhAnta aura prakriyA se dUsarI vastu, siddhAnta athavA prakriyA kI tulanA karane kI pravRtti bar3ha rahI hai| prAcIna AdhyAtmika dhArmika siddhAntoM, sAdhanAoM ko bhI Adhunika bhautikavAdI siddhAntoM ke pariprekSya meM vyAkhyAyita karane kA prayAsa kiyA jA rahA hai| yahA~ taka ki una uccakoTi kI sAdhanAoM para AkSepa bhI lagAye jA rahe haiN| kucha atibuddhivAdI saMlekhanA aura samAdhimaraNa para AtmahatyA kA AkSepa lagAte haiN| lekina saMlekhanA aura AtmahatyA meM AkAza-pAtAla kA antara hai| __antakRddazA mahimA .371

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( 1 ) AtmahatyA sadA krodha Adi kaSAyoM ke tIvra AvegoM meM kI jAtI hai; jabaki saMlekhanA meM kaSAya atyaMta kSINa hote haiM / (2) paristhitiyoM se utpIr3ita, udvigna aura jinakI icchAe~ pUrNa hone kI AzA samApta ho cukI ho, aise vyakti AtmahatyA karate haiM; jabaki saMlekhanA karake vyakti na udvigna hote haiM aura na inakI koI icchAe~ hI hotI haiM / (3) AtmahatyA meM balAt mRtyu kA varaNa hotA hai, maiM marUMgA aisI utkaTa icchA hotI hai; jabaki saMlekhanA meM mRtyu kI icchA hI nahIM hotii| (4) AtmahatyA viSabhakSaNa, zastrAstra ke prayoga, bahuta U~cAI se girane, galA ghoMTane Adi vibhinna prakriyAoM dvArA hotI hai; jabaki saMlekhanA meM aisI koI prakriyA nahIM apanAI jAtI / (5) AtmahatyA karane vAle vyakti ke bhAva nizcita rUpa se azubha tathA pApamaya hote haiM; jabaki saMlekhanA meM nizcita rUpa se zubha bhAva hI hote haiN| isI prakAra aura bhI antara haiM; jisase AtmahatyA tathA saMlekhanA meM antara spaSTa ho jAtA hai| AkSepaka yaha tarka prastuta karate haiM ki AhAra tyAga se zarIra kSINa hokara mRtyu ho jAtI hai| yaha mRtyu kI dhImI prakriyA (slow process) hai| ataH AtmaghAta hI hai| lekina yaha kathana sarvathA bhrAnta hai| AhAra kama lene athavA sarvathA tyAga kara dene se zarIra durbala to ho sakatA hai; lekina Ayukarma bhI TUTa jAya, yaha Avazyaka nahIM hai| phira AtmahatyA kabhI isa prakAra kI dhImI prakriyA se nahIM kI jaatii| vartamAna kaSToM se ghabar3Akara vyakti turanta hI AtmaghAta kara letA hai, ThIka usI prakAra jaise eka hI jhaTake meM rassI tor3a dI jAtI hai| ataH yaha nizcita hai ki saMlekhanA kisI bhI prakAra se AtmahatyA nahIM hai| pichale 9-10 varSa se eka nayA zabda pracalita ho gayA hai - svecchA-mRtyu / yaha ekAMgI zabda hai | vAstavika zabda hai aMgrejI bhASA kA zabda - Mercy Killing ( marsI kiliMga) arthAt dayA- mRtyu athavA dayA kI bhAvanA se mAranA / udAharaNArtha-koI vyakti ghora vedanA se tar3apa rahA hai| cikitsA kI sImAe~ samApta ho cukI haiN| acchI se acchI auSadha bhI na to usake roga kA upacAra kara sakatI hai aura na pIr3A ko hI zAMta kara pAtI hai| taba vaha vyakti DaoNkTara se prArthanA karatA hai ki DaoNkTara sAhaba ! mujhe viSa kA hI iMjekzana de dIjie, isa ghora pIr3A se trANa dilAiye / aura apanI vivazatA se majabUra hokara vaha DaoNkTara viSa prayoga dvArA usakA jIvana samApta kara detA hai| usa rogI ne svayaM mauta mA~gI thI, isa apekSA se aise maraNa ko svecchA mRtyu kahA jAtA hai| lekina DaoNkTara ke dRSTikoNa se yaha dayA- mRtyu hai ki DaoNkTara ne dayA karake use pIr3A se mukta karA diyaa| yadyapi nIdaralaiMDa, svIDana Adi dezoM kI sarakAroM ne isa dayA- mRtyu ko svIkRti de dI hai lekina usameM kAnUnI jaTilatAe~ itanI jyAdA haiM, jinheM pUrA karanA bahuta muzkila hai| 372 For Private Personal Use Only antakRddazA mahimA

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lekina vicAra kiyA jAya to yaha hatyA kA hI eka prakAra hai| viSa-prayoga dvArA DaoNkTara usa rogI kI hatyA kara rahA hai aura pIr3A se ghabar3Akara mRtyu kI icchA karane vAlA-svecchA-mRtyu kA varaNa karane vAlA rogI apanI AtmahatyA kara rahA hai| phira ise saMlekhanA kaise kahA jA sakatA hai ? saMlekhanA kA sAdhaka to saMkaToM se ghavar3Akara mRtyu kI icchA karatA hI nahIM, vaha to zAMti aura samAdhipUrvaka mRtyu kA svAgata karatA hai, mRtyu ko mahotsava mAnatA ataH svecchA-mRtyu ko samAdhimaraNa mAnanA eka sarvathA bhrAnta dhAraNA hai| saMthArA 'saMlekhanA' ke sAtha 'saMthArA' zabda kA prayoga sAmAnyataH pracalita hai| AgamoM ke anusAra 'saMthArA' kA zAbdika artha-'saMstAraka athavA bichaunA' hai| kintu saMlekhanA ke prastuta sandarbha meM isakA artha yahA~ anazana' hai| 'saMlekhanA-saMthArA' yaha sAmUhika prayoga adhikAMzataH prApta hotA hai tathA yahA~ saMthArA kA artha zarIra tathA saMsAra ke prati Asakti kA tyAga hai| saMthArA kyA hai? __saMthArA eka viziSTa sAdhanA paddhati hai| sAdhaka jaba saMthArA svIkAra karatA hai taba vaha pUrNa rUpa se Asaktirahita hotA hai| apane zarIra se sambandhita vastuoM aura saMsAra ke prati vaha virakta ho jAtA hai, Atmika bhAvoM meM ramaNa karatA hai| usa samaya usake mana meM jIvana aura mRtyu kA koI vikalpa hI nahIM rhtaa| vaha to Atmika anubhUti aura AtmAnanda meM lIna rahatA hai| vaha anazana karatA hai, bhojana Adi nahIM letA hai-yaha kevala zAbdika varNana hai| vAstavikatA yaha hai use AhAra-pAnI kI icchA hI nahIM hotI, aThAraha prakAra ke pApoM kI ora usakA mana hI nahIM jAtA, vaha to samarasI bhAva meM hI nimagna rahatA hai; jahA~ na bhUkha-pyAsa hai, na viSaya vikAra haiM aura na kisI prakAra kI icchA, AkAMkSA tathA abhilASA hI hai evaM na kisI prakAra kA bhaya hI hai-na janma kA, na mRtyu kA aura na upasargoM va parISahoM kaa| saMthArA mRtyu kA varaNa nahIM apitu saMvaraNa hai| janma-mRtyu ko niHzeSa karane kI eka prakriyA hai| yadi saMthArA kI utkRSTa sAdhanA ho jAya to sAdhaka AvAgamana ke cakra se vimukta hokara mukti kA avyAbAdha ananta sukha prApta kara letA hai| aura yadi sAdhanA meM kucha kamI raha gaI to sugati to nizcita hai hii| lekina sAdhaka sugati Adi kI icchA nahIM karatA, usakA lakSya to pUrNa Atma-zuddhi hotA hai| usI lakSya kI prApti ke lie vaha sAdhanA karatA hai| saMthArA ke prakAra saMthArA ke mukhya do prakAra haiM-(1) sAgArI athavA AgAra sahita, aura (2) saamaany| sAgArI saMthArA kisI vizeSa Apatti, saMkaTa Adi ke samupasthita hone para kiyA jAtA hai aura saMkaTa samApta hone para saMthArA bhI samApta kara diyA jAtA hai| yaha jIvanabhara ke lie nahIM hotaa| saMkaTa samApta hone para isakI maryAdA pUrNa ho jAtI hai| ___ antakRddazA mahimA .373 .

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prastuta antakRddazAMgasUtra ke chaThe varga ke tIsare mudgarapANi yakSa nAma ke adhyayana meM sAgArI saMthArA kI vidhi maryAdA Adi kA ullekha huA hai| vahA~ zreSThI sudarzana sAgArI saMthArA karatA hai| bhagavAna mahAvIra rAjagraha nagara ke bAhara pdhaare| usa samaya nagarI ke bAhara yakSAviSTa arjunamAlI kA AtaMka chAyA huA thaa| vaha dekhate hI manuSya ko mudgara prahAra se mAra DAlatA thA / sudarzana isa AtaMka kI cintA na karake bhagavAna ke darzanoM ke lie nagarI se bAhara nikalatA hai| yakSAviSTa arjunamAlI use dekhate hI mudgara uThAkara use mArane ke lie Age bar3hatA hai tava zreSThI sudarzana sAgArI saMthArA grahaNa karatA hai| sUtra ke mUla pATha kA saMkSipta sArAMza yaha hai sudarzana zreSThI ne apane grahIta vratoM ko punaH jIvanabhara ke lie dRr3ha kiyA, aThAraha pApoM tathA cAroM prakAra ke AhAra kA tyAga kiyA aura pratijJA grahaNa kI- "yadi maiM isa upasarga ( mudgarapANi yakSa se AviSTa arjunamAlI ke upasarga) se mukta ho jAU~gA to mujhe ina (uparokta ) pratyAkhyAnoM ko pAraNA kalpatA hai| yadi isa upasarga se mukta na ho sakU~ to (mere dvArA grahaNa kiye gaye) ye sabhI pratyAkhyAna zarIra meM jaba taka prANa raheM taba taka ke lie haiN| " isa pratijJA ke sAtha sudarzana zreSThI ne bhagavAna mahAvIra kI zaraNa lI aura sAgArI saMthArA svIkAra kara liyA aura bhagavAna ke dhyAna meM lIna ho gyaa| aura jaise hI vaha upasarga samApta huA, arjunamAlI ke zarIra meM se yakSa nikala bhAgA, saMkaTa samApta huA, isa sAgArI saMthAre kI maryAdA pUrNa ho gaI / zreSThI sudarzana ne dhyAna khola liyA tathA arjunamAlI kI prArthanA para use sAtha lekara bhagavAna mahAvIra ke samavasaraNa meM jA phuNcaa| yaha sAgArI saMthArA zrAvaka aura sAdhu- donoM hI Asanna saMkaTa upasthita hone para kara sakate haiN| udAharaNArtha- koI sAdhu eka kSetra se dUsare kSetra ko vihAra kara rahA hai| bIca meM vanamArga meM DAkU Adi asAmAjika tattvoM kA upadrava ho jAya, athavA brahmacarya mahAvrata bhaMga hone kA prasaMga yA aisI hI koI viSama pratikUla paristhiti utpanna ho jAya to vaha bhI sAgArI saMthArA kara sakatA hai| saMthArA porasI vivekI aura vratadhArI zrAvaka kabhI bhI asAvadhAna nahIM rhte| lekina rAtri ko sote samaya cetanA dhu~dhalI par3a jAtI hai, jAgrata avasthA jaisI sAvadhAnI nahIM raha pAtI / zarIra nizceSTa ho jAtA hai / nidrA eka prakAra se vyakti kI alpakAlIna mRtyu hI hai / ataH vaha rAtri ko sote samaya sAgArI saMthArA grahaNa karatA hai, jise saMthArA porasI bhI kahA jAtA hai| sAmAnyataH isa prakAra ke saMdhAre ke lie eka dohA prasiddha hai "AhAra zarIra upadhi, pacayU~ pApa aThAra | maraNa hove to vosire, jIyU~ to AgAra // " prAtaH nIMda khulane tathA nau bAra NamokAra maMtra ginane para isa saMthAre kI samaya maryAdA pUrNa ho jAtI hai| isakA mahattva yaha hai ki dharmadhyAna kI dhArA aMtaraMga meM calane se duHsvapna bhI nahIM aate| sAdhaka ke antakRddazA mahimA 374 * For Private Personal Use Only

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tanAva miTa jAte haiM, citta zAMta ho jAtA hai aura vaha zAMtipUrvaka pragAr3ha nidrA letA hai| sukha kI nIMda lene se prAtaH tarotAjA hokara uThatA hai| usakA dina Alasyarahita vyatIta hotA hai| sAmAnya saMthArA ___ yaha yAvajjIvana saMthArA hotA hai aura antima sA~sa taka calatA hai| saMlekhanA ke sAtha jahA~-jahA~ saMthArA zabda prayukta hotA hai vahA~ yaha zabda yAvajjIvana saMthAre ko hI dyotita karatA hai| ise grahaNa karane kI vidhi bhI jo Aja se 2,500 varSa pahale thI vahI Aja bhI hai| ___ sAdhaka sarvaprathama kisI ekAnta-zAMta sthAna kI gavaSaNA karatA hai| taduparAnta usa prAsuka aura nirjantu sthAna para darbha kA bichaunA bichAtA hai| usa para pUrvAbhimukha hokara avasthita hotA hai aura phira zarIra Adi se mamatva tor3atA hai, pApasthAnoM kA tyAga karatA hai, bhAMDa upakaraNoM ke prati Asakti kA tyAga karake bhakta-pratyAkhyAna-anazana, saMthAre kI pratijJA grahaNa kara letA hai| saMthAre ke lAbha sAdhaka (mAnava) ke lie saMthArA sadaiva hI lAbhaprada hotA hai, hAni to isase kama hotI hI nhiiN| AtmA ke lie saMthArA usa rasAyana ke samAna hai jo roga hotA hai to zarIra ke usa roga ko miTAtA hai aura yadi roga nahIM hotA to zarIra ko balavAna, vIryayukta aura sphUrtimaya banAtA hai| saMthArA bhI usI prakAra Atma-zakti, Atma-jAgRti aura Atma-vIrya ko vRddhiMgata karatA hai| yaha satya hai ki saMthArA meM anazana avazya hotA hai lekina vaha bhUkhA rahakara mRtyu kI ora gatizIla honA nahIM hai apitu karmanirjarA dvArA Atma-zuddhi kI eka sakSama prakriyA hai| jahA~ taka kSudhA-pipAsA vedanA kA prazna hai, isake lie yoga kI eka paddhati samajha lenI caahie| yoga granthoM meM varNita eka anubhUta satya hai ki kaMTha kUpa meM dhyAna karane se kSudhA-vedanA nahIM staatii| usI prakAra saMthArA kA sAdhaka jaba aharniza dhyAna-sAdhanA karatA hai taba dhyAna kI lagAtAra tIvra dhArA se usakI kSudhA-pipAsA svayameva hI zAMta ho jAtI hai, zarIra vyAdhiyoM kI use anubhUti hI nahIM hotI aura yadi hotI bhI hai to itanI alpa mAtrA meM ki use vicalita nahIM kara paatii| saMkSepa meM saMthArA zAMti aura samAdhipUrvaka isa nazvara zarIra kA tyAga hai| jisa prakAra sarpa ko apanI keMculI utArane meM athavA mAnava ko apane jIrNa-zIrNa phaTe-purAne vastroM ko utArane meM kaSTa nahIM hotA apitu sukha kI anubhUti hI hotI hai| usI prakAra saMthArA kI sAdhanA se sAdhaka ko Ananda kI prApti hotI hai| antakRddazA mahimA

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Chapter 5 Zhong Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Zhu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu 55Zhong Sanlekhana-Santhara : A Study 45 45 45 450 045454545454545 454545454545454545454545454545454 455 456 457 455 456 455 456 457 455 454 455 456 44 45 46 47 4ff4f fi$$ f 450 Sanlekhana and Santhara are Jain technical terms. Sanlekhana means the art of dying. To welcome death with courage and without fear. All the ascetics described in Antakriddasha Sutra (except ascetic Gajasukumal) left their earthly bodies and got liberated while practicing Sanlekhana-Santhara during the last days of their life. Therefore it is necessary to briefly discuss Sanlekhana-Santhura here. SANLEKHANA We first take up Sanlekhana. The Meaning of Sanlekhana Etymologically Santekhana is made up of two words---sut + lekhana. Following the rules of word conjunction this takes two formssallekhana and sunlekhana. Here the term 'sat' means right or correct and 'lekhana' means to reduce, dilapidate, or emaciate. Thus the meaning of the formed word, Sunlekhana, is to properly or correctly reduce ones passions and body. From Jain point of view passions and body are the fundamental causes of bonding of kurmas. The secondary causes related to body are mind and speech. Passion has four types--anger, conceit, illusion and greed. The kurma bondage caused by 'body and kashuva (passions), as mentioned here, has the same meaning as that caused by 'voga and passions' as mentioned in the Karma Grunthus. This conveys that the emaciating of body and passions done during Sunlekhana gradually weakens the bondage of kurmus and iinally sheds karmas. As a result the seeker is free of the bondage of karmas. That is the reason that every religious person, whether he is a Shravak or Shramau. desires of ending his life doing Sailekhana-Santharu. The Desire of Sanlekhana In spite of having a desire to observe Sanlekhana it cannot be suddenly commenced. The seeker first contemplates about his physical condition and then expresses his desire before his guru. If the experienced guru thinks it appropriate he grants permission. Then only the seeker accepts Sanlekhanu. Antakriddasha Mahima

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According to the descriptions in Agams, before accepting Sunlekhana, al seeker thinks about his physical condition thus-- Now my body is very weak and my strength and vigour have depleted. I am able to sit, stand or move only through the strength of my will. Even these activit discomfort to me. It is difficult to perform even the daily chores with this en Instead of being helpful in religious activities, this body is becoming an impediment. There is no use maintaining such body. It is better to abandon it. When this desire is expressed hetore the guru and he grants permission by formally consecrating the vow of Sanickhanu-Santharu, the seeker commences Sanichana following the proper procedure. The Procedure of Sanlekhana The seeker first of all gradually reduces the food intake and further emaciates his body. At the same time he also gradually weakens passions. Food here includes ashan (staple food), paun (liquids), khadya (common laws, and srudya (tasty food). Depending upon the condition of his body the scehur gradually reduces his food intake and finally stops it altogether to await death. At the momento! death he remains equanimous or in meditation. The Period of Sanlekhana To fix the duration of Sunlckhana is a difficult task. In Antakriddusha Suru itself some seekers got liberated after a month long Sanlekhana whereas Arjunamali did so after 15 days long Sunlekhanu. In modern times also some seekers abandon their earthly body after a days long Sanlekhana and some after four days only. However, in ancient scriptures like Pravachanasaroddhar it is mentioned that the maximum, medium and minimum duration of Sanlekhana are 12 years, 12 months and 6 months respectively. The procedure of Sanlekhung has also been given in greater detail. In this short article it is neither desired nor possible to give complete details but it is true that a detailed description throws greater light on the purity and importance of Sailekhanu. At the same time this is also revealed that through emaciating the body and passions and as a consequence of disciplining the mind, a seeker attains the state of purity or absence of perversion (vices) and abandons the body peacefully with equanimity. Precautions in Accepting Sanlekhana It is necessary for a seeker to observe some precautions before commencing the practice of Sanlekhana. If he has commenced the practice of Sanlekhana, started fasting and also weakened the body and passions, but the karmas determining life-span are still Antakriddasha Mahima . 399 .

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strong, the moment of death is still distant, the string of age is still far from the breaking point, then the fasting could be prolonged indefinitely. In such case there are chances that the acute pain of hunger and thirst may pervert the feelings of the seeker; his attitudes may be tarnished, the purity of feelings may become foggy. Therefore, before accepting Sanlekhana it is vital for the seeker to estimate his lifespan besides examining his physical condition. The life of a worldly person is dependent on ten prans (life energy). They are--Indriya-bal-pran (sources of strength of five sense organs; five in number), Manvachan-kaya-bal-pran (sources of strength of mind, speech and body; three in number), Shvasochhavas (inhalation-exhalation), and Ayu-bal-pran (source of the strength of age; longevity). Of these Ayu-bal-pran is the strongest. The strength of sense organs may become weak, the strength of yoga or mind-speech-body may deplete, inhalation and exhalation may also be blocked but if the strength of age or life-span has not reached its end the person may still revive and remain alive for years. In modern age also, even with the advancement of medical science, such incidents have been reported when a doctor has declared a person dead in absence of any signs of life, his relatives have taken the body for cremation and before lighting the funeral pyre the dead has come back to life and lived for many years. The purpose of giving these details is that it is vital to think over the age determining karmas before accepting Sunlekhana. That is the reason that in Jain scriptures we find the rule that Sanlekhana should be accepted only after getting permission from an experienced guru. Sanlekhana and Fasting In Anakriddasha Sutra and other Agains where there is a mention of a seeker practicing Sanlekhana it is stated-emaciating himself by a month long Sanlekhana, cutting of or avoiding sixty meals, . ...got liberated. This statement indicates that Sanlekhana and fasting go together and this combination affects the depletion of body and passions. The process continues till the end of life and the seeker earns a good reincarnation or liberation. The Ultimate Practice of Life : Sanlekhana As an examination is the yardstick of the education of a student, how much he has read and what he has retained in his memory: likewise Sanlekhana is the final test of the life of an ascetic or seeker, how much religion has been able to translate into activities of life, how far has he stuck to the vows, rules and discipline, what heights of experience he has attained. Sanlekhana is the ultimate practice of ascetic life. After this there is no further practice remaining as is evident from the statement--the last. Life long emaciation is the practice * 300. Antakriddasha Mahima

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of Sunlekhana. Both the adjectives here indicate that Sanlekhana is the final practice of ascetic life and it is practiced till the end of life. Importance and Qualities of Santekhana Sanlekhana is an important practice of ascetic life. This practice ends all sorrows and troubles of the seeker. At the time of accepting Sanlekhana vow the seeker begs forgiveness of all beings und abandoning base feelings like animosity, malice and hostility dwells in equanimity. He does not allow conflicting feelings to creep into his mind and dwells in feelings of fraternity. He is neither afraid of death nor desires death. As he lived an ideal life so he embraces ideal death artfully. He considers death to be ceremonious not fearful. In fact only those persons are afraid of death who are not aware of the meaning of death. Those who have not done meritorious deeds, have indulged only in sinful activities are afraid because of the apprehension that the next incarnation will bring grave sorrows to them. To such people death appears to be filled with darkness and tormenting. On the other hand those who lead a religious life, who are not slaves of hopes, desires and ambitions, who are not bitten by the serpent like craving, find death as normal an activity as changing old dress with new. A seeker devoted to the practice of Sanlekhana desires neither life nor death, he neither desires appreciation in this life nor pleasures in the next. He has no craving for carnal pleasures as well. He remains aloof from all these and embraces a peaceful and serene death. Types of Death In this context it is necessary to know about the types of death. There are two main categories (1) Sakam-maran, and (2) Akam-maran. In other words-0) Undesired (2) Desired death. Another name of these two are--(1) Baal-maran (ignorant's death), and (2) Pundit-maran (scholar's death). It is Pundit-maran that is popularly known as Samadhi-maran or meditative death. There are numerous sub-categories of Baal-maran which is generally the fate of all undisciplined and ignorant beings. In Bhagavati Sutra and other Agams 12 types of Baalmaran have been mentioned. But in the modern progressive materialistic glamorous world, filled with miracles of science, the types of Baal-maran have multiplied. In brief Baal-maran is embracing death under excitement of intense passions with a hope to be rid of the extant troubles and desire of pleasure in the next birth. Antakriddasha Mahima * 399 .

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Sanlekhana : Neither Suicide nor Desired Death The modern age is the age of rationalisin and intellectualism. The tendency of comparing a thing, theory and process with another is increasing. Efforts are being made to redefine ancient philosophical principles and practices in the light of modern materialistic theories. It has gone to the extant of criticizing and belittling the higher Spiritual practices. Some extreme rationalists devalue Sanlekhana and meditative death by calling these suicide. But there is a sea difference between Sanlekhana and suicide. (1) Suicide is committed under influence of intense stimulus of passions like anger. whereas in Sunlekhana the passions are of extremely low intensity. (2) Only such people commit suicide who are tormented and agitated by circumstances and any hope of fulfillment of their desires is lost, whereas those who practice Sanlekhana are neither agitated nor have any desire. (3) Suicide is embracing death by force with an intense desire of death, whereas in Sanlekhana their is no desire of death. (4) Suicide is committed by consuming poison, using a weapon, falling from heights, strangulating and other such violent processes, whereas in Santekhumu no such violent process is resorted to. (5) The attitude of a person committing suicide are certainly base and sinful, whereas that of a person practicing Sunlekhand are certainly pious. There are many such reasons that clearly show the difference between suicide and Sanleklama. The critics put forth the logic that stopping food intake emaciates the body and ultimately leads to death. This is a slow process adopted for willful death and so it is nothing but suicide. But this is a misunderstanding. Reduction or total stoppage of food intake may cause weakness of the body but it is not necessary that the age determining kurmas are shed. Moreover suicide is never done by so slow a process. Disturbed by prevailing torments a person commits suicide at the spur of the moment, exactly as a string is broken with a jerk. Therefore this is certain that in no way Sunlekhana is suicide For last 9-10 years a new word has gained popularity-Srechhu-mriu. This is a single meaning word. The original word is the English term euthanasia which means to kill with a feeling of compassion or mercy killing. Example-A person is suffering acute pain. He has gone beyond the scope of treatment. Even the best available medical means are unable to cure him or relieve his pain. Then that person requests his doctor to administer some poison and relieve the pain * 300 * Antakriddasha Mahima

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through death. The doctor, under pressure and due to his inability to provide an alternate. administers poison and terminates the patient. Because the patient himself desired of death, this type of death is called desired death. From the viewpoint of the doctor it is mercy killing because the doctor relieved the patient of his torment out of compassion. Although Netherlands, Sweden and some other countries have given legal sanction to euthanasia, there still are legal problems which are hard to overcome. If properly analyzed, euthanasia is a type of murder. The doctor is killing a person by administering poison. The individual himself, disturbed by pain. is committing suicide. How than this can be called Sunlekhand? The seeker who accepts Sanlekhana does not desire death due to any disappointment caused by torments. He welcomes death peacefully and meditatively. He considers death to be ceremonious or festive. Therefore to say that Santekhana is suicide is utter misunderstanding. SANTHARA Generally the term 'Santhara' is in popular use along with 'Sanlekhana'. According to the Agam literature the common meaning of 'Santhara' is 'samastarak or bed. But in context of Sanlekhana it means anshan' or fasting. Mostly these two words are used together (Sanlekhana-Santhara) and here it indicates abandoning fondness or attachment of world and body. What is Santhara? Santhara is a specific process of spiritual practice. When a seeker accepts Samhara he is completely free of attachments. Detached from his body and things related to the body, he dwells in the self or soul. At that time he is free of the options of life and death. He is involved only with inner experiences and bliss. He observes fast or does not eat are just superficial descriptions. The reality is that he has no desire for food or water. He does not think about the eighteen types of sins and is in a state of equanimity. In that state there is no hunger or thirst, there is no wish, ambition or desire, and there is no fear whether of life and death or torments and afflictions. Santhara is not embracing death but control over death. It is a process of ending life as well as death. If the practice of Santhara is perfect the seeker becomes free of the cycles of rebirth and enjoys the unending and infinite bliss of liberation. If that perfection is not attained he at least earns a good rebirth. But the seeker does not wish for a better rebirth, his target is absolute purity of soul. He indulge in practices only to attain that goal. Antakriddast Mabima For Private Personal Use Only 349

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Types of Santho a The are two basic types of Sunihuru-(1) Sagari or for a specific purpose, and (2) Sumunya or non-specific; this is also called yvajjivan or lifelong. Sagari Santhara is practiced when someone faces some problem or trouble and is terminated when the problem is over. This is not lifelong. When the problem is over its period is over. In the third chapter titled Mudgarpani of the sixth section of Antakriddasha Sutra are given details about the procedures and durations of Saguri Santhura. In that story merchant Sudarshan practices Sagari Santhara. Bhagavan Mahavir arrived outside the city of Rajagriha. At that time terror of Arjunamali, who was possessed by a vaksh, reigned outside the city. He killed anyone he saw, with a mace. Not at all worried of this, Sudarshan went out of the city to pay homage to Bhagavan. Arjunamali lifts his mace and rushes to kill Sudarshan, who at once accepts Sagari Santhara. The gist of the text in the Sutra is as follows Merchant Sudarshan re-strengthened the vows he had taken for life, abandoned the eighteen sources of sin and four types of food, and took an oath-"If I am freed of this affliction (of Arjunamali possessed by Mudgarpani vuksh) I would resume the abandoned activities (above said). If not, all the abstinences (accepted by me) will continue as long as I live." With this oath merchant Sudarshan took refuge of (evoked) Bhagavan Mahavir, commenced the Sagari Santhara, and started his meditation of Bhagavan. The affliction ended, as soon as the yaksh released Arjunamali the trouble ended and the duration of the Sagari Santhara came to an end. Merchant Sudarshan concluded his meditation and on request of Arjunamali took him along and arrived at Bhagavan Mahavir's Samavasarun. This type of Sugari Santhara can be done by both shravuk as well as Shraman when they face some trouble. An example--Some ascetic is moving from one place to another. On the way he is way laid by some bandits or other anti-social elements, or there are circumstances where his vow of celibacy is in danger, or there is other such adverse situation, he can resort to Sugari Santhara. Santhara Porasi Discerning and vow abiding shruvaks are never negligent. However while sleeping during the night the degree of alertness is low, it is nor possible to be as alert as while awake. The body is numb. Sleep is a type of death-like state for a limited period. Therefore before going to sleep during the night one accepts Sagari Santharu. This is called Santhara Porasi. * 323 Antakriddasha Mahima

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Generally this is done with a vow expressed by a couplet meaning-1 detach myself from eighteen sources of sin including food, body and possessions for the night. If I die I die as detached and if I live l resume my mundane life. When after getting up in the morning Namokar mantra is chanted nine times the duration of this Santhara ends. The benefit of this Santhara is that while asleep the religious attitude is active in the subconscious and therefore one is free from bad dreams. All the stresses of the seeker are removed, the mind is tranquil and peaceful sleep. Due to this peaceful sleep he finds himself refreshed when he gets up in the morning. He is free of any lethargy or fatigue during the day. Non-specific or Normal Santhara This is life long Santhara and its duration ends with the last breath. Wherever Santhara word has been used in conjunction with Sanlekhana it means life long Santhara. The procedure involved has remained unchanged for last 2,500 years. The seeker first of all explores a solitary and peaceful place. After that he makes a bed of dry grass (hay) at that spot which is free of living organisms. Facing east he positions himself on the bed, breaks his fondness for his body and other mundane things, abandons the sources of sin, detaches himself from his equipment and other possessions, and takes a vow of fasting and Sanihara. TI The Benefits of Santhara For a seeker (man) Santhara is always beneficial, there never is a chance of harin. For the soul Santhara is like a tonic that cures if one is ailing and gives strength, vigour and agility if not. Santhara enhances the strength, vigour and agility of soul. It is true that fasting is an inherent part of Santhara but it is not a movement towards death by remaining hungry. It is a potent process of purifying soul through shedding of kurmas. As regards the pain of hunger and thirst one should understand a yogic process. In the yoga-scriptures there is a mention that if one meditates focussing attention on the base of the neck the pain of hunger does not torment. This is a fact proven by experience. In the same way when a seeker practicing Santhara indulges in unbroken meditation, the continuous stream of deep meditation quenches his hunger and thirst. He does not experience physical ailments. Even if he experiences these things it is so mild that he is not disturbed. In brief, Santhara is abandoning the mortal earthly body with serenity and peace. As a snake while shedding his skin or a man shedding his old and tattered clothes does not feel pain; but feels pleasure instead, likewise the practice of Santhara is blissful for the seeker. Antakriddasha Mahima

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05555555555555555555555555555555555555555555555555555555555 pratimA yoga Bu Bu Bu Zhong 050 055555555555555555555 5 55555555555555555555555556 bhikSu (muni) kI pratimAe~ pratimA kA abhiprAya 'pratimA' zabda yahA~ kisI anukRti, AkRti athavA AkAra-vizeSa kI ora iMgita nahIM karatA. jaisA ki sAdhAraNataH samajhA jAtA hai, apitu prastuta sandarbha meM yaha eka viziSTa abhiprAya lie hue hai aura sAdhanA se sambandhita hai| sthAnAMga vRtti patra 61 meM kahA gayA hai "pratimA pratipattiH pratijJeti yaavt|' tathA . "pratimA-pratijJA abhigrh|" (sthAnAMga vRtti patra 184) ina uparyukta kathanoM kA Azaya yaha hai ki pratimA-eka vizeSa pratijJA hai, vrata vizeSa hai aura dRr3ha saMkalpa sahita (with firm resolution) eka sAdhanA paddhati hai| pratimA hai to eka prakAra kA vrata vizeSa hI; kintu isameM dRr3hatA kA sthAna pramukha hai| sAdhaka java apane svIkRta vrata, niyamoM, tapasyAoM meM paripakva ho jAtA hai; aticAra aura skhalanAhita vratoM tathA tapasyAoM kA pAlana karane meM pUrNataH paripakva ho jAtA hai taba vaha sAdhanA ke patha para apane dRr3ha kadama Age bar3hAtA hai| dRr3ha saMkalpapUrvaka kucha viziSTa sAdhanAe~-tapa Adi svIkAra karatA hai, ye viziSTa sAdhanAe~ hI pratimA kahalAtI haiM aura inhIM ko samuccaya rUpa se pratimA yoga kahA jAtA hai| pratimAoM ko dhAraNa karane vAle sAdhaka kA saMkalpa vahuta hI dRr3ha aura manobala uccakoTi kA hotA hai| vaha bhayaMkaratama sthiti aura ati viparIta paristhiti meM bhI vicalita nahIM hotaa| ghora kaSTaprada upasarga-parISaha meM bhI isake zarIra kA eka roma bhI kampita nahIM hotaa| vaha acala parvata ke samAna apanI sAdhanA meM aDiga rahatA hai| bhikSu (muni) pratimAe~ zramaNa (bhikSu) viziSTa sAdhanA ke lie dRr3ha saMkalpapUrvaka niyama aura abhigraha grahaNa karatA hai| isameM 1. bhikSu ke samAna gRhastha sAdhaka bhI pratimAoM kA dRr3hatApUrvaka ArAdhana karatA hai| usakI pratimAe~ zrAvaka pratimAe~ kahalAtI haiN| zAstroM meM 11 zrAvaka pratimAoM kA varNana milatA hai| kintu yahA~ zramaNa sAdhakoM kA prasaMga hone se zrAvaka pratimAoM kA vivecana nahIM kiyA gayA hai| . 384 antakRddazA mahimA

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vaha AhAra. zarIra, mana, vANI. Asana Adi kA niyamana karake mana-vacana-kAya yoga ko vaza meM karanA hai aura dRr3hatApUrvaka pratimAoM kI sAdhanA meM pravRtta hotA hai| bhikSu pratimAoM kI saMkhyA bhikSu (zramaNa muni) kI pratimAe~ saMkhyA meM 12 haiM jinakI vaha sAdhanA kramazaH karatA hai| sAtha hI yaha bhI Avazyaka nahIM hai ki prathama pratimA kI saphalatApUrvaka ArAdhanA karane ke uparAnta usase agalI-dUsarI pratimA kI ArAdhanA kI hI jaay| yaha to sAdhaka kI zakti aura dRr3hatA para hI nirbhara hai ki vaha Age kI pratimAoM kI ArAdhanA kreN| yadyApa sAdhAraNataH pratimAoM kI sAdhanA eka ke bAda dUsarI isa krama se kI jAtI haiM. kintu kucha atyanta dRr3ha manAvalI sAdhaka prArambha kI pratimAoM ko chor3akara sIdhI hI bArahavIM bhikSu pratimA kI Agadha sA karate haiN| jaisA ki muni gajasukumAla ne kiyaa| gajasukumAla muni kA vistRta varNana antakRddazAsUtra meM hai| bhikSu pratimAoM kA varNana dazAzrutaskandha, dazA 7 meM milatA hai| isI ke anusAra yahA~ kramapUrvaka : bhikSu pratimAoM kA saMkSipta vivecana prastuta kiyA jA rahA hai| pratimAdhArI zramaNa kI pravRttiyA~ pratimAdhArI zramaNa apane zarIra ke prati bahuta hI nirapekSa ho jAtA hai| jisa dharma-gthAnaka. upAyaathavA sthAna meM ThaharA ho, yadi vahA~ kisI prakAra se agni, jala, asAmAjika tattvoM kA upadrava ho jAya to bhI usa sthAna ko nahIM chodd'taa| vAyu prakopa se yadi usakI A~kha meM rajakaNa, tinakA Adi par3a jAya to usakI pIr3A yaha letA hai kinna apane hAtha se use nahIM nikaaltaa| isa prakAra gamana karate samaya paira meM kA~TA, kA~ca kA Tukar3A Adi cubha jAya to bhI nahIM nikaaltaa| kaMkarIlA mArga A jAya to use chor3akara sukhada mArga para jAne kI icchA bhI nahIM krtaa| ___ yadi sAmane vAgha, siMha Adi hiMsaka pazu sAmane se A jAye to vahIM khar3A raha jAtA hai. eka kadama bhI pIche nahIM haTatA aura yadi gAya Adi A jAye to dayAlutAvaza pIche haTakara mArga de detA hai| ___ isI prakAra kIr3I nagaga (cIMTiyoM kA vila aura samUha) mArga meM A jAya aura vaha use ulA~gha na sake to jIva-hiMsA se bacane ke lie vahIM khar3A raha jAtA hai| vaha sacitta bhUmi para na vaiThatA hai, na gamana karatA hai aura na khar3A hotA hai| zIta nivAraNa ke lie vaha dhUpa meM khar3e hone kI tathA grISma Rtu meM chAyA meM jAne kI icchA bhI nahIM karanA; dhUpa athavA chAyA--jahA~ bhI ho. vahIM avasthita rahatA hai| jahA~ bhI sUryAsta athavA dina kA cauthA prahara samApta ho jAya, vaha rAtribhara ke lie avasthita ho cAhe vaha sthAna nagara kA madhya bhAga ho. rAjamArga ho, grAma kI sImA ho, ghora jaMgala ho athavA vRkSa kA mUla ho| vaha siMha Adi hiMsaka vanya pazuoM kI garjanAoM kI tathA zItakAlIna varphIlI bayAroM kI bhI cintA nahIM krtaa| antakRdazA mahimA

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manuSyoM, devoM aura pazu-pakSiyoM dvArA kiye gaye upasargoM tathA parISahoM ko samabhAva se sahana karatA hai| vaha vANI kA bhI pUrNa saMyama-pAlana karatA hai| sirpha cAra kAraNoM se bolatA hai-(1) anya sAthI zramaNa se vastra, pAtra Adi mA~ganA, (2) zaMkA samAdhAna ke lie gurudeva athavA jyeSTha jJAnI sAdhu se prazna pUchanA athavA kisI sAmAnya vyakti se mArga pUchanA, (3) gurudeva se gocarI Adi kI AjJA lenA athavA zayyAtara (sthAna ke svAmI) se sthAna kI AjJA lenA, (4) kisI vyakti dvArA kiye gaye jijJAsA vRtti se dhArmika prazna kA uttara denaa| ina cAra kAraNoM ke atirikta vaha kucha bhI nahIM bolatA, sarvathA mauna dhAraNa kiye rahatA hai| vaha eka grAma meM do rAtri aura eka divasa se adhika nahIM tthhrtaa| bhojana kI gaveSaNA meM bhI vaha kucha kaThora niyamoM kA pAlana karatA hai| jahA~ eka vyakti ke lie bhojana vanA ho, vahA~ se na lenA; garbhiNI athavA zizu kI mAtA ke lie banAye gaye bhojana meM se na lenA, zizu ko stanapAna karAtI huI strI yadi uThakara AhAra de to na lenA. Asanna-prasavA strI se bhojana na lenA; jisake donoM paira dehalI ke bAhara yA bhItara hoM, usake hAthoM se AhAra na lenA; paricita kula se AhAra na lenA, aparicita kula se AhAra lenA Adi bhojana sambandhI usake niyama hote haiN| vaha dina meM eka hI bAra viziSTa aura kaThora niyamoM ke sAtha bhikSA ke lie jAtA hai| 1. prathama pratimA uparyukta niyamoM kA pAlana karate hue zramaNa pahalI pratimA kI ArAdhanA karatA hai| isakA kAlamAna eka mAsa hai| isameM zramaNa eka dattI AhAra kI aura eka dattI pAnI kI grahaNa karatA hai| dattI kA abhiprAya hai dAtA dvArA diye jAne vAle bhojana aura pAnI kI akhaMDa dhaaraa| 2. dUsarI pratimA isakA kAlamAna do mAsa hai| uparyukta sabhI niyamoM kA pAlana karate hue isakI ArAdhanA kI jAtI hai| isameM sAdhaka do dattI AhAra kI aura do dattI pAnI kI grahaNa karatA hai| 3. tIsarI pratimA isakA kAlamAna tIna mAsa hai| isameM sAdhaka tIna dattI AhAra kI tathA tIna dattI pAnI kI grahaNa karatA hai| sAtha hI uparyukta sabhI niyamoM kA pAlana karatA hai| 4. cauthI pratimA isakA kAlamAna cAra mAsa hai| isameM sAdhaka cAra dattI AhAra kI aura cAra dattI pAnI kI grahaNa karatA hai| uparyukta niyamoM kA pAlana isameM bhI hotA hai| 5. pA~cavIM pratimA isakA kAlamAna pA~ca mAsa hai| isameM sAdhaka pA~ca dattI AhAra kI aura pA~ca dattI pAnI kI grahaNa karane ke sAtha-sAtha uparyukta niyamoM kA bhI pAlana karatA hai| .386 . antakRddazA mahimA

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6-7 chaThI-sAtavI pratimA chaThI pratimA kA kAlamAna chaha mAsa hai aura sAtavIM kA sAta maas| inameM kramazaH chaha-chaha tathA sAta-sAta dattiyA~ AhAra tathA pAnI kI grahaNa kI jAtI haiN| 8. AThavI pratimA isa AThavIM pratimA kA samaya eka saptAha sAta dina hai| isa pratimA kA sAdhaka eka dina-rAtri kA nirjala upavAsa (cauvihAra) karake grAma athavA nagara kI sImA ke bAhara jAkara prAsuka bhUmi para uttAnAsana, pAzrvAsana athavA niSadyAsana se kAyotsarga meM lIna ho jAtA hai| yadi mala-mUtra kI vAdhA ho to pahale se pratilekhita-pramArjita bhUmi para mala-mUtra tyAgakara punaH apane sthAna para Akara kAyotsarga meM lIna ho jAtA hai| isa prakAra sAta dina taka isa pratimA kI ArAdhanA karatA hai| 9. nauvIM pratimA __ yaha nauvIM pratimA bhI sAta dina-rAta kI hai| isakI ArAdhanA bhI AThavIM pratimA ke samAna hI kI jAtI hai| vizeSa yaha hai ki sAdhaka daNDAsana, lakuTAsana athavA utkaTukAsana se jinAjJAnusAra dhyAna evaM kAyotsarga meM lIna rahatA hai| 10. dasavIM pratimA isa dasavIM pratimA kA samaya bhI sAta dina-rAta kA hai| ArAdhanA vidhi bhI nauvIM pratimA ke samAna hai| vizeSa yaha hai ki sAdhaka godohikAsana, vIrAsana athavA AmrakubjAsana se dhyAna-sAdhanA meM lIna rahatA hai| 11. gyArahavIM pratimA isa pratimA kA kAlamAna eka ahorAtri (prathama dina ke sUryodaya se dUsare dina ke sUryodaya taka) hai| isa pratimA kI ArAdhanA karane vAlA sAdhaka do dina kA nirjala upavAsa (cauvihAra)-belA karake pratimA kI ArAdhanA karatA hai| grAma, nagara athavA rAjadhAnI kI sImA se bAhara jAkara prAsuka bhUmi meM donoM pairoM ko saMkucita kara aura donoM bhujAoM ko jAnu paryanta lambI karake sAdhaka dhyAna-sAdhanA-kAyotsarga karatA hai| 12. bArahavIM pratimA bArahavIM pratimA kA samaya kevala eka rAtri pramANa hai| kintu ArAdhanA ati kaThina hai| isakI ArAdhanA nirjala telA (aSTama bhakta) kI tapasyA se kI jAtI hai| sAdhaka grAma, nagara Adi ke vAhya bhAga meM jAkara prAsuka bhUmi meM avasthita hotA hai| koI-koI dRr3ha manobalI sAdhaka zmazAna meM bhI calA jAtA hai; jaise-gajasukumAla muni| antakRddazA mahimA .387 .

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vahA~ avasthita hokara donoM paigaM ko saMkucita karatA hai. bhujAoM ko jaMghAparyanta lambI karatA hai. isa mudrA meM khar3A hotA hai| phira zarIra ko thor3A Age jhukAkara eka pudgala para dRSTi jamA detA hai. nimiSa dRSTi se apalaka dekhatA huA samasta indriyoM aura mana ko dhyeya meM lIna karake ekAgracitta meM dhyAna-sAdhanA meM tallIna ho jAtA hai| isa prakAra sAdhanA karate hue saMpUrNa gatri vyatIta karatA hai| yadi isa pratimA kA pAlana jinezvara kI AjJA ke anurUpa sahI DhaMga se na ho sake, sAdhaka upasargaparISaha se vicalita ho jAya to use tIna anarthakArI duSpariNAma bhogane par3ate haiM (1) mAnasika unmAda, pAgalapana, vikssipnnaa| (2) ati dIrghakAlIna gega aura aatNk| (3) kevalI prajJapna dharma se bhraSTa ho jaanaa| aura isa pratimA kA samyak prakAra se pAlana karane vAle ko tIna vizeSa phala prApta hote haiM(1) avadhijJAna kI praapti| (2) manaHparyavajJAna kI praapti| (3) kevalajJAna kA pragaTa honaa| isa prakAra ye vAraha bhikSu pratimAe~ sAdhaka-jIvana kI vizuddhi ke kAraNa aura usake dRr3ha manovala tathA saMkalpa-zakti kI paricAyaka haiN| ina pratimAoM kI ArAdhanA gautamakumAra muni ne kI thii| anya pratimAe~ uparyukta vAraha pratimAoM kA ullekha dazAzrutaskandha meM prApta hotA hai| kintu inake atirikta anya pratimAoM kA varNana antakRddazAsUtra meM prApta hotA hai; jinakI ArAdhanA sukRSNA Adi tharmANayoM ne kI thii| ye pratimAe~ bhI bhikSu pratimAe~ kahalAtI haiM kintu inakI ArAdhanA vidhi meM annA hai| 1. sapta-saptamikA pratimA isa pratimA kA AgadhanA samaya mAta saptAha athavA 49 dina hai| ArAdhanA vidhi-isa pratimA meM prathama saptAha meM pratidina eka dattI bhojana kI aura eka dattI pAnI kI lI jAtI hai| dUsare saptAha meM do-do dattI, tIsare meM tIna dttii| isI prakAra prati saptAha eka-eka dattI var3hAte hue sAtaveM saptAha meM pratidina AhAra-pAnI kI sAta-sAta dattiyA~ lI jAtI haiN| AhAra aura pAnI kI dattiyoM kI sammilita rUpa se gaNanA karane para isa sapta-saptamikA pratimA meM grahaNa kI huI AhAra-pAnI kI kula saMkhyA 196 hotI hai| antakRddazA mahimA

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2. aSTa-aSTAmakA prAtamA jaisA ki nAma se hI spaSTa hai ki ATa-AThavI pratimA kI ArAdhanA 8 x 8 = 64 dinoM meM hotI hai| isameM prathama ATha dina taka pratidina eka dattI AhAra kI tathA eka dattI pAnI kI lI jAtI hai| agala ATa dinoM meM pratidina 2 dattiyA~ AhAra kI tathA do dattiyA~ pAnI kii| isI prakAra kramaza: pratyeka ATha dinoM meM dattiyoM kI saMkhyA eka-eka bar3hAte hue antima ATha dinoM meM ATha-ATha dattiyA~ AhAra aura pAnI kI lI jAtI haiN| __isa pratimA meM AhAra aura pAnI kI sammilita rUpa se dattiyoM kI saMkhyA 288 hotI hai| 3. nava-navamikA pratimA isakI AgadhanA meM 9 x 9 = 81 dina lagate haiN| pahalaM nau dinoM meM eka dattI AhAra kI aura eka dattI pAnI kI pratidina lI jAtI hai| phira pratyeka nau dinoM meM AhAra aura pAnI kI eka-eka dattI bar3hAte hue antima nau dinoM meM nau-nau dattiyA~ AhAra aura pAnI kI grahaNa kI jAtI haiN| AhAra-pAnI kI sammilita rUpa se kula dattI saMkhyA 405 hotI hai| 4. daza-dazamikA pratimA isako pUrNa karane meM 30 x 90 = 100 dina lagate haiN| prathama dasa dinoM meM pratidina eka dattI AhAra kI aura eka dI pAnI kii| phira kramaza: pratyeka dasa dina meM eka-eka dattI AhAra-pAnI kI bar3hAte hue antima dasa dinoM meM dasa-dasa dattiyA~ AhAra aura pAnI kI lI jAtI haiN| isa pratimA meM AhAra-pAnI kI sammilita rUpa se kula 55 () dattiyA~ hotI haiN| ina cAroM pratimAoM kI AgadhanA AryA sukRSNA ne kI thii| 5. laghu sarvatobhadra pratimA sarvatobhadra kA abhiprAya hai-cAroM ora se smaan| isa pratimA meM upavAsa tapoM ko yaMtra meM aMkoM dvArA pradarzita kiyA jAtA hai| isa yaMtra meM eka se pA~ca taka ke aMka rakhe jAte haiM; kyoMki isa laghu sarvatobhadra pratimA kA Agadhaka eka upavAsa se pA~ca upavAsa taka kI hI tapasyA karatA hai| yaMtra meM sthApita aMkoM kI yaha vizeSatA hotI hai ki Upara, nIce, Ar3e, tigcha kisI bhI paddhati se aMkoM ko jor3A jAya, yogaphala sadA hI samAna hogaa| isameM eka se pA~ca taka ke aMka sthApita hone se yogaphala 15 hotA hai| isI kAraNa ise laghu sarvatobhadra pratimA kahA jAtA hai| ArAdhanA vidhi-upavAsa-pAgNA, velA (do divasIya upavAsa)-pAraNA, telA-pAraNA, colA-pAraNA, pacaulA-pAraNA; telA-pAgNA, colA-pAraNA, pacolA-pAraNA, upavAsa-pAraNA, belA-pAraNA; pacolApAraNA. upavAsa-pAraNA. velA-pAgNA. nelA-pAraNA. colA-pAraNA: belA-pAraNA, telA-pAraNA. colA __antakRdadazA mahimA

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pAraNA, pacolA-pAraNA, upavAsa-pAraNA; colA-pAraNA, pacolA-pAraNA. upavAsa-pAraNA, velA-pAraNA, telaa-paarnnaa| yaha prastuta pratimA kI eka paripATI huI aura isameM tIna mAha aura dasa dina lge| isI prakAra kI kula cAra paripATiyA~ hotI haiM, unako pUrNa karane meM 1 varSa 1 mAha 10 dina lagate haiN| inameM 300 dina tapasyA ke aura 100 dina pAraNe ke hote haiN| pAraNe meM jo AhAra liyA jAtA hai usake sambandha meM yaha niyama hai ki prathama paripATI meM vigaya sahita (sarva kAmaguNa yukta) AhAra; dUsarI paripATI meM vigayarahita; tIsarI paripATI meM leparahita AhAra aura cauthI paripATI meM AyaMbila tapa kiyA jAtA hai| sarvatobhadra AnupUrvI laghu sarvatobhadra pratimA kA yaha 1 se 5 taka ke aMkoM kA yaMtra zAMti yaMtra ke nAma se bhI suvikhyAta hai| isa yaMtra ke aMkoM ke anusAra navakAra maMtra ke pA~ca padoM kA jApa karane se vyakti ko sukha-samRddhi bhI prApta hotI hai| isa prakAra ke 24 yaMtroM kI zRMkhalA sarvatobhadra AnupUrvI ke nAma se bhI prasiddha hai| isa laghu sarvatobhadra yaMtra kA vividha rUpa se jaina saMsAra meM kAphI sammAna hai| 6. mahatsarvatobhadra pratimA __pUrva varNita laghu sarvatobhadra pratimA aura prastuta mahatparvatobhadra pratimA meM antara itanA hai ki laghu sarvatobhadra meM upavAsa se lekara pacolA taka kI tapasyA kI jAtI hai jabaki isameM upavAsa se lekara sAta upavAsa taka kii| dUsarA antara yaha hai ki laghu sarvatobhadra ke yaMtra meM sthApita aMkoM kA yogaphala 15 hotA hai; jabaki isake aMkoM kA yogaphala 28 hotA hai| prastuta mahatsarvatobhadra pratimA ke yaMtra meM 7 x 7 = 49 koSThaka hote haiM aura laghu sarvatobhadra pratimA ke yaMtra meM 5 x 5 = 25 kossttk| samAnatA yaha hai ki aMkoM ko Upara se, nIce se, Ar3e, tirache kisI bhI prakAra se jor3ane-yoga karane se yogaphala sadA hI samAna rahatA hai| ArAdhanA vidhi-prastuta mahatsarvatobhadra pratimA kI ArAdhanA vidhi isa prakAra hai upavAsa--pAraNA, velA-pAraNA, telA-pAraNA, colA-pAraNA, pacolA-pAraNA, chaha upavAsa-pAraNA, sAta upvaas-paarnnaa| yaha prathama latA kahalAtI hai| colA-pAraNA, pacolA-pAraNA, chaha upavAsa-pAraNA, sAta upavAsa-pAraNA, eka upavAsa-pAraNA, belA-pAraNA, telaa-paarnnaa| yaha dUsarI latA hai| antakRddazA mahimA

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sAta upavAsa - pAraNA, eka upavAsa - pAraNA, belA-pAraNA telA- pAraNA, colA- pAraNA, pAraNA, chaha upavAsa - pAraNA / yaha tIsarI latA hai| telA-pAraNA, colA- - pAraNA, pacolA- pAraNA, chaha upavAsa - pAraNA, sAta upavAsa - pAraNA, eka upavAsa - pAraNA, velA - pAraNA / yaha cauthI latA hai| chaha upavAsa-pAraNA, sAta upavAsa-pAraNA, eka upavAsa - pAraNA, belA-pAraNA, telA-pAraNA, colApAraNA, pacolA - pAraNA / yaha pA~cavIM latA hai| pacolA belA-pAraNA, telA- pAraNA, colA- pAraNA, pacolA - pAraNA, chaha upavAsa - pAraNA, sAta upavAsapAraNA, eka upavAsa - pAraNA / yaha chaThI latA hai| pacolA- pAraNA, chaha upavAsa - pAraNA, sAta upavAsa - pAraNA, eka upavAsa pAraNA, velA-pAraNA, telA - pAraNA, colA- pAraNA / yaha sAtavIM latA hai / ina sAtoM latAoM kI eka paripATI hotI hai jisameM kula 245 dina lagate haiN| inameM 196 dina tapasyA ke haiM aura 49 dina pAraNe ke| aisI hI cAra paripATiyA~ karane se isa pratimA kI ArAdhanA pUrNa hotI hai, jisameM kula 980 dina lagate haiN| inameM 784 dina tapasyA ke aura 196 dina pAraNe ke haiN| pahalI paripATI meM pAraNe ke dina vigaya sahita AhAra liyA jAtA hai; dUsarI paripATI meM vigayarahita; tIsarI paripATI meM leparahita aura cauthI paripATI meM pAraNe ke dina AyaMbila tapa kiyA jAtA hai| isa vidhi se isa mahatsarvatobhadra ( mahAsarvatobhadra ) pratimA kI ArAdhanA vidhi-vidhAna sahita pUrNa kI jAtI hai| isa pratimA kI ArAdhanA AryA vIrakRSNA ne kI thI / 7. bhadrottara pratimA 'bhadrottara' do zabdoM se milakara banA hai-bhadra aura uttara / 'bhadra' kA artha hai - kalyANakArI, kalyANa ko dene vAlA, kalyANa karane vAlA aura 'uttara' kA abhiprAya yahA~ pradhAna athavA mukhya hai / ataH bhadrottara kA artha pradhAna athavA sarvocca kalyANaprada hotA hai| isa nirvacana ke anusAra bhadrottara pratimA sAdhaka ke lie sarvocca kalyANaprada hai / isa pratimA kI ArAdhanA pA~ca dina kI tapasyA se prArambha hokara nau dina taka tapasyA taka calatI hai| isI kAraNa isake sthApanA yaMtra meM 5 se 9 taka ke aMka sthApita kiye jAte haiN| isa yaMtra meM 5 x 5 = 25 koSThaka hote haiM tathA ina aMkoM kA yogaphala 35 hotA hai| NamokAra maMtra meM bhI 35 akSara haiM aura vaha bhI sabhI prakAra ke tathA sarvocca kalyANapradra haiM / ina donoM meM kitanA adbhuta sAmya hai ! ArAdhanA vidhi - prastuta bhadrottara pratimA kI ArAdhanA vidhi isa prakAra hai antakRddazA mahimA For Private Personal Use Only 391

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pacolA-pAraNA. chaha upavAsa-pAraNA, sAta upavAsa-pAgNA, ATa upavAsa (aThAI)-pAraNA. nau upvaas-paarnnaa| yaha pahalI latA hai| sAta upavAsa-pAraNA, ATa upavAsa-pAraNA, no upavAsa-pAraNA. pA~ca upavAsa-pAraNA. chaha upvaaspaarnnaa| yaha dUsarI latA hai| nau upavAsa-pAraNA, pA~ca upavAsa-pAraNA. chaha upavAsa-pAraNA. sAta upavAsa -pAraNA. ATa upvaaypaarnnaa| yaha tIsarI latA hai| chaha upavAsa-pAraNA. sAta upavAsa-pAraNA, ATa upavAsa-pAraNA. nI upavAsa-pAgNA. pA~ca upvaaspaarnnaa| yaha cauthI latA hai| ATha upavAsa-pAraNA. nI upavAya-pAgaNA, pA~ca vyavAya-pAraNA. chaha upavAsa-pAraNA. yAta upavAsa-- paarnnaa| yaha pA~cavIM latA hai| ina pA~coM latAoM kI eka paripArTI hotI hai ise pUrNa karane meM 200 dina lagate haiM jinameM 175 dina napagyA ke aura 25 dina pAraNaM ke haiN| pratimA kI sampUrNa AgadhanA ke lie aisI hI cAra paripATiyA kI jAtI haiM jinameM kula 80 (0 dina lagate haiN| inameM se 70 (0 dina tapasyA ke aura 10 () dina pAraNa ke hote haiN| pahalI paripArTI meM pAraNa meM liyA jAne vAlA bhojana vigaya sahita (sarvakAmaguNayukta) hotA hai| dUsarI paripATI meM liyA jAne vAlA bhojana vigayahita; tImaga paripATI meM laparahita hotA hai tathA cauthI paripArTI meM pAraNaM ke dina AyaMbila tapa kiyA jAtA hai| isa prakAra vidhi-vidhAna sahita bhadrottara pratimA (napa) kI AgadhanA sampUrNa hotI hai| isa pratimA kI AgadhanA AryA gamakRSNA ne kI thii| upasaMhAra dazAzrutaskandha gata 12 bhikSu pratimAoM. annakazAsUtra meM varNita 7 bhikSa pratimAoM ke anuzIlana-parizIlana aura ina donoM granthoM meM varNita pratimAoM kI sAdhanA paddhati para cintana karane se yaha tathya spaSTa pratIta hotA hai ki ye donoM prakAra kI pratimAe~ alaga-alaga thIM. inakA paraspara koI sambandha nahIM thaa| ___ donoM granthoM meM varNita pratimAoM para gahagaI ye cintana-manana karane se eka avadhAraNA yaha bhI samutpanna hotI hai ki saMbhavataH AgamakAla meM aura bhI viziSTa evaM sAmAnya sAdhanAe~ pracalita rahI haiN| anya prakAra kI pratimAe~ bhI pracalita rahI haiM jinakI ArAdhanA karake sAdhaka suti ke adhikArI vanate rahe haiN| kintu kAla doSa se ve sAdhanA-patiyA~ vilupta ho giiN| spaSTa sAkSya ke abhAva meM kucha nizcita rUpa saM kahanA asambhava hai| jo prApta hai. usI se santoSa karanA par3atA hai| antakRdadazA mahimA

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Chapter 6 Zhong Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Sui Sui Nan Ya Ya Ya Ya Ya Ya Ya Pratima Yoga 4 s$ 4 4 D544444444444444444444444444445455465444444444444444444 THE PRATIMAS OF A BHIKSHU Meaning of Pratima The word 'Pratima' has not been used here to indicate some figure, shape or a specific form as it generally means. In the present context it carries a special meaning and is related to spiritual practice. in the leaves 61 and 184 of Sthamanga Vritti (commentary) it is stated that pratima is a specific resolution, a specific vow. It is a system of spiritual practices with a firm resolution Although a specific vow, pratima prominently incorporates firmness of resolution. When a seeker or ascetic matures in the vows, codes and austerities accepted by him, and is able 10 observe the vows and austerities avoiding transgressions and laxness, then he moves ahead firmly on the path of spiritual practices. He accepts some special practices and austerities with a firm resolve. These special practices are called prutima and indulgence in them is called pratima voga. The resolution and determination of the ascetic who accepts pratimus is of a very high order. He does not waver even in the face of most dilliculi situations and adverse circumstances. Even under extremely painful afflictions not a single hair on his body trembles. He remains unmoving like a mountain in his practices. Bhikshu Pratimas A Bhikshu (Shraman) accepts codes and special resolutions for special practices with firm determination. In such practices he disciplines his food intake, body, mind, speech, postures etc. with the intention of controlling the combined activities of inind, speech and body and proceeds to practice pranimas with absolute firmness. Like Shramans a householder also practices pratimas with determination. The pratimas meant for him are called shravak pratimus. In scriptures there is a mention about 11 shravak pratimas. As here only pratimas related to ascetics are relevant, the shravak pratimas have not been detailed. Antakriddasha Mahima

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The Number of Bhikshu Pratimas The number of Bhikshu pratimas is 12 and these are practiced in the prescribed sequences. However it is not necessary that after one pratima is successfully concluded the ascetic has to compulsorily observe the following pratima. It depends on the strength and determination of the ascetic to continue observing later pratimas. Although the pratimas are generally practiced in the prescribed sequence, some extremely strong and determined ascetics skip the earlier pratimas and practice the twelfth Bhikshu pratima: as was done by ascetic Gajasukumal. The detailed story of Gajasukumal is available in Antakriddasha Sutra. The description of Bhikshu pratimas is available in the 7th chapter of Dashashrutaskandh. Based on this, a brief description of the 12 Bhikshu pratimas in prescribed sequence is given here. The Attitude and Activity of a Pratimadhari Shraman A Pratimadhari Shraman (an ascetic observing pratimas) becomes extremely apathetic towards his body. Even if there are troubles caused by fire, water anti-social elements at the place of stay, he does not abandon that place. If a piece of straw or sand particles fall into his eyes due to wind he refrains from removing it using his hand and tolerates the pain. In the same way if a thorn or a sliver of glass pieces his feet and sticks into it, he does not remove it. While walking if he comes on a difficult path with pebbles, he does not think of shifting to a comfortable path. If ferocious animal like tiger, lion comes directly towards him, he does not even take one step back and just stands where he is. However, if a cow or other such harmless animal comes, he steps aside to give it way out of compassion. If he happens to approach a colony of ants while walking and he is unable to cross over it, he just stands before it to avoid destruction of living beings. He neither sits, walks or stands on sachit (infested with living organism) land. In order to protect himself from cold he does not desire to stand in sun neither does he think of going into shade during summer; Sun or shade, he remains wherever he is. During his movement at whatever spot the sun sets or the fourth quarter of the day ends. he stops there for the night may it be the center of a town, road, border of a village. dense forest or shade of a tree. He does not bother about the roar of a lion or other ferocious animals and icy winds of winter. He tolerates with equanimity all the afflictions caused by human beings, divine beings, animals or birds. He observes a complete discipline of speech. He speaks only for four reasons(1) to seek clothes, utensils etc. from fellow Shramans, (2) to ask questions to guru or senior and scholarly Shramans in order to remove his doubts or to a lay person to find 394 Antakriddasha Mahima For Private Personal Use Only

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way. (3) to seek permission from the guru to go to collect aims or from the owner of the abode to stay there. and (4) to answer religious questions done out of curiosity to understand. Besides these for reasons he dose not utter a word. He always remains silent. He does not stay in a village for more than two nights and a day. While alms-seeking also. he observes some strict rules. He does not accept food from a place where the food is cooked only for one person: where it is cooked for a pregnant woman or the mother of an infant: where it is given by a pregnant woman or one who has been breast-feeding her baby: where both the feet of the person giving alms are either outside or inside the door sill; where the donor family is acquainted. in other words to accept food only from unknown families and follows other such numerous rules. He goes out only once in a day to seek alms under such special and strict rules. 1. First Pratima Sticking to the above rules a Shraman practices the first pratima. Its duration is one month. Under this pratima the Shraman accepts only one datti of food and one dati of water. Dutti means unbroken flow of solid or liquid food. 2. Second Pratima Sticking to the above rules a Shraman practices the second pratima. Its duration is two months. Under this pratima the Shraman accepts two dattis of food and two dattis of water. 3. Third Pratima Sticking to the above rules a Shraman practices the third pratima. Its duration is three months. Under this pratima the Shraman accepts three dattis of food and three dantis of water. 4. Fourth Pratima Sticking to the above rules a Shraman practices the fourth pratima. Its duration is four months. Under this pratima the Shraman accepts four dattis of food and four dattis of water. 5. Fifth Pratima Sticking to the above rules a Shraman practices the fifth pratima. Its duration is five months. Under this pratima the Shraman accepts five dattis of food and five dattis of water. 6-7. Sixth and Seventh Pratimas Sticking to the above rules a Shraman practices the sixth and seventh pratimus. Their duration is six and seven months respectively. Under these pratimas the Shraman accepts six and seven dattis of food and six and seven duitis of water respectively. Antakriddasha Mahima * 395 *

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0. Eignin grauma The duration of this pratima is one week or seven days. Here, the Shraman observes a fast without even water for a day and night. After this he goes out of the city or the village selects a prasuk (free of living organism) place and starts kayotsarg (meditation taking away all attention from the body or forgetting the body altogether) in postures like Uttanasan, Parshvasan or Nishadyasan. If he has any natural urge to relieve himself he moves to a spot selected, inspected, and prepared in advance, relieves himself, returns to the place of meditation and resumes his meditation. This way he continues this practice for seven days. 9. Ninth Pratima The duration of this pratima is also seven days and it is also practiced like the eighth pratima. The only difference being that the postures of meditation and kayotsarg according to the tenets of the Jina here are Dandasan, Lakutasun or Utkatukasan. 10. Tenth Pratima The duration of this pratima is also seven days and it is also practiced like the eighth pratima. The only difference being that the postures of meditation and kayotsarg according to the tenets of the Jina here are Godohikasan, Virasan or Amrakubjasan. 11. Eleventh Pratima The duration of this pratima is one day-night (from the dawn of the first day till the dawn of the second day). Here the Shraman observes a fast without even water for two days before commencing the practice. He goes out of the city or the village selects a prasuk spot and starts kayotsarg in a standing posture keeping the feet together and hands down touching the thighs. 12. Twelfth Pratima The duration of the twelfth pratima is only one night but it is an extremely difficult practice. Here the Shraman observes a fast without even water for three days (Ashtam Bhakt) before commencing the practice. He goes out of the city or the village selects a prasuk spot. Some strong willed ascetic may also go to a cremation ground as Gajasukumal did. There he stands in a posture keeping the feet together and hands down, touching the thighs. Now he bends his torso slightly and looks at a particle of matter. He continues to stare at the particle without blinking, concentrates all his senses and mind on his goal, and goes into meditation with all his attention. 396 For Private Personal Use Only Antakriddasha Mahima

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He spends the whole night doing this practice. If the practice of this pratima is not properly done according to the tenets of the Jina and the ascetic wavers under some affliction, he has to suffer three grave consequences (1) Mental disturbance, lunacy or insanity. (2) Some chronic disease and phobia. (3) Drifting away from the path shown by the omniscient. However, if he concludes the practice by properly observing the rules he is blessed with three unique benefits (1) Acquires Avadhi-jnana. (2) Acquires Manahparvar-jnana. (3) Acquires Keval-jnana. Thus these twelve Bhikshu pratimus are the means of purity of the ascetic life and are signs of strong will and power of determination of a Shraman. Gautamkumar Muni practiced these pratimas. OTHER PRATIMAS The said twelve pratinas have been detailed in Dashashrutaskandh. Besides these, other pratimas that were practiced by Sukrishna and other Shramanis have been detailed in Antakriddushu Sutra. These pratimas are also called Bhikshu pratimas but their procedures are different. 1. Sapta-saptamika Pratima The duration of this pratima is seven weeks or 49 days. Procedure--Here during the first week every day one dati food and one datti water is taken. During the second week two dattis of each, during the third week three dattis of each is taken every day. This way every week one catti is increased so that during the seventh week seven dattis daily is taken. The combined total of dattis of food and water consumed during this supta-saptamiku pratima is 196. 2. Ashta-ashtamika Pratima As is evident from the name the duration of this pratima is 64 (8 x 8) days. Procedure--Here during the first set of eight days every day one datti food and one datti water is taken. During the second set of eight days two dattis of each is taken every day. This way every eight days one datti is increased so that during the eighth set of eight days eight deitis daily is taken. The combined total of dattis of food and water consumed during this ushta-ashitumika pratima is 288. Antakriddasha Mahima * 399.

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3. Nava-navamika Pratima The duration of this pratima is 81 ( 9 9) days. Procedure-Here during the first set of nine days every day one dati food and one datti water is taken. During the second set of nine days two datiis of each is taken every day. This way every nine days one datti is increased so that during the ninth set of nine days nine dattis daily is taken. The combined total of dattis of food and water consumed during this ncvc-navamiku pratima is 405. 4. Dash-dashamika Pratima The duration of this pratima is 100 (10 x 10) days. Procedure-Here during the first set of ten days every day one datti food and one datti water is taken. During the sccond set of ten days two dattis of each is taken every day. This way every ten days one datti is increased so that during the tenth set of ten days ten dattis daily is taken. The combined total of dattis of food and water consumed during this dash-dashamika prutima is 550. Arya Sukrishna practiced these four pratimus. 5. Laghu Sarvatobhadra Pratima Sarvatobhadra means same in all the four sides. In this pratimai the numbers of continuous fasts are arranged in a chart. Numerals one to five are placed in a chart because in the practice of Lughu Sarvatobhadra pratima ihe maximum number of continuous fasts is five. The numerals are so arranged in the chart that the total of numbers added horizontally, vertically or diagonally is always the same. As the numerals used are one to five the total is always 15. That is why it is called Laghu Sarvatobhadru pratimu. Procedure-One day fast and parana (break-fast or the day of eating after a set of fasts). two day fast and parana, three day fast and parana, four day fast and parand, five day fast and purana: three day fast and parana, four day fast and parana, five day fast and parunu. one day fast and peruna, two day fast and purana: sive day fast and parana, one day fast and parana, iwo day fast and parana, three day fast and paruna, Tour day fast and puruma: two day fast and parana, three day fast and parana, four day fast and paruna, five day fast and parand, one day fast and parana: four day fast and parana, five day fast and parand, one day fast and parandi, Iwo day fast and parana, three day fast and paruna. This is one sequence of this pratima and it lasts for three months and ten days. In total there are four different sequences like this lasting for 1 year 1 month and 10 days. This included 300 fasting days and 100 eating days. * 3 Antakriddasha Mahima

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The rule about the food to be taken on days of parana is that during the first sequence food including some stimulating things (vigaya) is allowed; during the second sequence food without any stimulating things is allowed; during the third sequence food without any oil is allowed and during the fourth sequence avambil-tap (eating food cooked using a single ingredient even without any salt or other condiments. Such food is taken only once in a day) is observed on the eating days. Sarvatobhadra Anupurvi This table of Laghu-sarvatobhadra pratima using numerals from 1 to 5 is also larly known as Shanti-vantra. Chanting the five stanzas of Namokar mantra according to sequence of numerals in this chart is said to bring happiness and prosperity to the chanter. A set of such 24 tables is known as Sarvatobhadra Anupurri. This Laghu sariatobhadra is a highly venerated table in the Jain tradition. 6. Mahatsarvatobhadra Pratima The only difference between the said Laghu sarvatobhadra pratima and this Mahatsurvutobhadra pratima is that in the former the maximum number of continuous fasting days are five and in the later it is seven. Accordingly the total of numbers in the table of this pratima is 28 instead of 15 of the Laghu survatobhadra table. The number of squares in the Mahatsarvatobhadra table is 49 (7 x 7) instead of 25 (5 x 5) of the Laghu sarvatobhadra table. Here also the numerals are so arranged in the table that the total of numbers added horizontally, vertically or diagonally is always the same. Procedure--The procedure of practice of this Mahutsarvatobhadra pratima is as follows One day fast and parana, two day fast and parana, three day fast and parana, four day fast and parana, five day fast and parana, six day fast and purana, seven day fast and parana. This sequence is called the first string. Four day fast and parana, five day fast and parana, six day fast and paruna, seven day fast and parand, one day fast and parana, two day fast and parana, three day fast anci paruna. This is the second string. Seven day fast and parana, one day fast and paruna, iwo day fast and parand, three day fast and parana, four day fast and parana, five day fast and paruna, six day fast and paranu. This is the third string. Three day fast and parana, four day fast and parana, five day fast and parana, six das fast and parana, seven day fast and parana, one day fast and parandi, two day fast an! paruma. This is the fourth string. Antakrid-'asha Mahima (c) 200

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Six day fast and parana, seven day fast and parana, one day fast and parana, two day fast and parana, three day fast and parana, four day fast and parana, five day fast and parana. This is the fifth string. Two day fast and parana, three day fast and parana, four day fast and parana. five day fast and parana, six day fast and parana, seven day fast and parana, one day fast and parana. This is the sixth string. Five day fast and parana. six day fast and parana, seven day fast and parana, one day fast and parana, two day fast and parana, three day fast and parana, four day fast and parana. This is the seventh string. There is a complete sequence of all these seven strings which lasts for 245 days. It contains 196 fasting days and 49 cating days. In total there are four different sequences like this lasting for 980 days. This includes 784 fasting days and 196 eating days. The rule about food is that during the first sequence food including some stimulating things (vigaya) is allowed; during the second sequence food without any stimulating things is allowed; during the third sequence food without any oil is allowed and during the fourth sequence ayambil-tap is observed on the eating days. Following this procedure and observing prescribed rules and rituals. Mahatsarvatobhadra pratima is concluded. This pratima was practiced by Arya Virakrishna. 7. Bhadrottar Pratima The word 'Bhadrottar' is made up of two words-Bhadra and uttar. 'Bhadra' means beneficent or that which gives or does benefit and 'Uttar' here means most important or main. Therefore Bhadrottar means that which causes maximum benefit or the best of the beneficent. Thus Bhadrottar pratima endows maximum benefits to the seeker. The practice of this pratima starts with five day fast and goes up to nine day fast. Therefore the related tables of numerals have numbers from 5 to 9. The number of squares in a table are 25 (5 x 5) and the total of a column is 35. Namokar mantra also has 35 letters and that also is believed to be the best of the beneficent. What a strange coincidence! Procedure-The procedure of Bhadrottar pratima practice is as follows--- Five day fast and parana, six day fast and parana, seven day fast and parana, eight 'day fast and parana, nine day fast and parana. This sequence is called the first string. 400 For Private Personal Use Only Antakriddasha Mahima

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Seven day fast and parana, eight day fast and parana, nine day fast and parana, five day fast and parana, six day fast and parana. This is the second string. Nine day fast and parana, five day fast and parana, six day fast and parana, seven day fast and parana, eight day fast and parana. This is the third string. Six day fast and parana, seven day fast and parana, eight day fast and parana, nine day fast and parana, five day fast and parana. This is the fourth string. Eight day fast and parana, nine day fast and parana, five day fast and parana, six day fast and parana, seven day fast and parana. This is the fifth string. There is a complete sequence of all these five strings which lasts for 200 days. It contains 175 fasting days and 25 eating days. In total there are four different sequences like this lasting for 800 days. This includes 700 fasting days and 100 eating days. The rule about food is that during the first sequence food including some stimulating things (rigaya) is allowed; during the second sequence food without any stimulating things is allowed; during the third sequence food without any oil is allowe and during the fourth sequence ayambil-tap is observed on the eating days. Following this procedure and observing prescribed rules and rituals, Bhadrottar pratima is concluded. This pratima was practiced by Arya Ramakrishna. Conclusion Studying these 12 Bhikshu pratimas mentioned in Dashashrutuskandh and the seven mentioned in Antakriddasha Sutra and analyzing the detailed procedures it becomes evident that both these sets of pratimas are separate and they had no inter-relation. An in-depth study of the pratimas detailed in these two scriptures also indicates that there must have been numerous other spiritual practices, special and normal. prevalent during the Agam-period. Many other pratimas must have been used by seekers for purity and consequent uplift. But the ravages of time made most of these procedures or systems of spiritual practices extinct. It is not possible to come to a definite conclusion about them in absence of clear evidences. One has to be content with what is available. Antakriddasha Mahima For Private Personal Use Only 401

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adhyAya 7 55555555555555555Fen Fen Fen Fen Jin Bu Yu Fen Fen Fen Fen 5555555Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen 55555555555555 5 nidAna 455555Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Chu 5555555555555555555555Fen Fen Fen Fen Fen Fen Fen Fen 66) 'nidAna' zabda kA Azaya 'nidAna' eka bahuAyAmI aura vyApaka artha vAlA zabda hai / bhinna-bhinna saMdarbhoM meM isake bhinna-bhinna artha hote haiN| udAharaNArtha-vaidyaka zAstra meM isakA artha hai-roga ke kAraNoM kA nirNaya karanA / ise aMgrejI bhASA meM diagnosis kahA jAtA hai| sAdhAraNa bhASA meM isa zabda se duHkha yA kheda pragaTa kiyA jAtA hai| jaise-nidAna vaha parIkSA meM uttIrNa na ho skaa| koSa Adi meM 'nidAna' zabda pavitratA ( purity ), zuddhikaraNa ( purification) Adi ke lie prayukta hotA hai / isa artha meM isa zabda kA prayoga uttarAdhyayanasUtra ke 18veM adhyayana kI gAthA 53 meM niyANakhamA prayukta huA hai| jainadharma kA pAribhASika zabda kintu adhikAMzataH 'nidAna' zabda jaina dharmazAstroM meM pAribhASika (technical) zabda ke rUpa meM prayukta huA hai aura isakA viziSTa artha hai bhAvI jIvana meM kisI viziSTa lakSya, uddezya, pada Adi kI prApti, kisI se badalA lene kI icchA, kAma-bhoga bhogane kI abhilApA Adi kA dRr3ha saMkalpa | lekina mAtra abhilASA, icchA yA kAmanA hI nidAna kA rUpa nahIM le letI. aisI icchAe~ to zekhacillI kI kalpanAe~ (fool's fancy or paradise ) banakara hI raha jAtI haiN| nidAna eka dRr3ha saMkalpa (firm volition ) hai / apane mana- abhilaSita kI prApti ke lie tapasyA ko dAva para lagAnA par3atA hai / tapasvI, zramaNa yA zramaNI ina zabdoM dvArA nidAna karatA hai- "yadi merI tapasyA, sAdhanA, brahmacarya pAlana athavA vrata niyamoM kA kucha bhI phala ho to merI amuka abhilASA pUrNa ho / " ise tapasyA ko becanA athavA kSAra karanA bhI sAdhAraNa bhASA meM kahA jAnA hai| nidAna ko tattvArthasUtra Adi granthoM meM ArttadhyAna kA cauthA bheda kahA hai| nidAna ke kAraNa : rAga-dveSa donoM hI yaha tathya hai ki nidAna kI utpatti mohanIya karma ke kAraNa hI hotI hai| mohanIya karma rAgarUpa bhI hai| aura dveSarUpa bhii| dveSa se tapasvI apane kisI zatru, utpIr3aka Adi ke nAza kA nidAna karatA hai aura gaMga antakRddazA mahimA 402 For Private Personal Use Only

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ke prabhAva se kAma - bhogoM kI abhilASA karatA hai| lekina isakA uttejaka nimitta koI Rddhi-samRddhi rUpa aizvarya-sampanna strI-puruSa, rAjA-rAnI Adi hote haiN| devaloka kA aizvarya aura deva deviyoM ke divya kAma-bhogoM kA varNana bhI vyakti ko nidAna ke lie uttejita kara detA hai| sAtha hI kucha IrSyA kA bhAva bhI hotA hai ki jaise vaha puNyavAna puruSa utkRSTa mAnuSika tathA devadivya bhogoM ko bhoga rahA hai. vaise hI bhoga meM bhI bhogU~ / nidAna ke prakAra aura phala bhagavAna mahAvIra ne dazAzrutaskandha, dasavIM dazA meM nidAna ke nau prakAra athavA bheda batAye haiN| inakA sArarUpa se saMkSipta varNana yahA~ kiyA jA rahA hai| pUrva bhUmikA bhagavAna mahAvIra kA samavasaraNa rAjagRha nagara ke bAhya guNazIlaka udyAna meM lagA huA thaa| jana pariSad ke sAtha rAjA zreNika tathA rAnI celanA bhI bhagavAna ke darzana aura dezanA zravaNa ke lie pUre sAja-zrRMgAra ke sAtha aaye| unake ati sundara rUpa, bahumUlya vastrAlaMkAra rAjya-samRddhi Adi se prabhAvita hokara bhagavAna ke kucha zramaNa-zramaNiyoM ne mana hI mana nidAna kara liyA ki apanI tapasyA ke phalasvarUpa AgAmI janma meM hama bhI aise hI manuSya-saMbaMdhI bhoga bhogeM / sarvajJa bhagavAna se unakA yaha nidAna chipa na sakA / bhagavAna ke darzana - vandana aura dezanA zravaNa karane ke pazcAt pariSad tathA rAjA zreNika aura ganI calanA bhI calI gii| tava bhagavAna ne nidAna aura usakA duSphala zramaNa zramaNiyoM ko samajhAyA / nidAna ke nau bheda haiM / pahalA nidAna eka nirgrantha (zramaNa), jo tapa sAdhanA, vrata niyama kA yathocita pAlana karatA hai, vaha kisI samRddhizAlI ucca vaMzIya rAjA athavA rAjakumAra ko tathA usakI Rddhi-samRddhi Adi ko dekhatA hai. taba vaha kAma-bhogoM ke prati AkarSita hokara nidAna karatA hai - " mere tapa, niyama, brahmacarya pAlana kA phala ho to maiM bhI isa rAjA athavA rAjakumAra ke samAna AgAmI janma meM manuSya-sambandhI uttama sukha bhAgU~ / " aisA vyakti yadi AlocanA - isa nidAna kI AlocanA kiye binA hI zarIra tyAga karatA hai to (tapa tathA zramaNa-paryAya kA pAlana karane ke phalasvarUpa ) vaha devaloka meM deva banatA hai / vahA~ kA AyuSya pUrNa karake ucca kula meM janma letA hai| use manuSya saMbaMdhI sukha bhoga ke sAdhana prApta hote haiN| vaha una sukhoM ko bhogatA hai| yadyapi use sAdhu, mAtA-pitA Adi sarvajJa praNIta dharma sunAte haiM, lekina vaha rucipUrvaka nahIM sunatA / durlabhavodhi ho jAtA hai aura kAma-bhogoM meM lipta rahakara Ayu pUrNa hone para narakagati ko jAtA hai / vahA~ ke ghora duHkhoM se cirakAla taka pIr3ita hotA hai / yaha nidAna kA hI phala vipAka hai| antakRdazA mahimA For Private Personal Use Only 403

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dUsarA nidAna koI nirgranthI (zramaNI), jo tapa saMyama, brahmacarya aura dhyAna-sAdhanA sarvajJa praNIta dharma ke anusAra karatI hai| vaha kisI aisI strI ko dekhatI hai jo bahumUlya ratnAbhUSaNoM se susajjita hai. manuSya-sambandhI uttama bhoga sAmagrI use upalabdha hai, atyanta sundarI hai, apane pati kI eka mAtra prANapriyA hai| use dekhakara vaha zramaNI nidAna karatI hai-'yadi samyaka prakAra se Acarita mere tapa, niyama, brahmacarya-pAlana kA phala ho to maiM bhI AgAmI janma meM isa strI ke samAna manuSya-saMbaMdhI uttama kAma-bhIgoM ko bhoguuN|" __ vaha zramaNI yadi isa nidAna kI AlocanA kiye binA hI deha-tyAga karatI hai to (Arita tapasyA ke prabhAva se) devagati meM utpanna hotI hai| vahA~ kA AyuSya pUrNa karake ucca kula meM janma letI hai jahA~ use kAma-bhogoM ke uttama sAdhana upalabdha hote haiN| una sukhoM ko bhogatI hai| yadyapi zramaNa Adi use dharma sunAte haiM, lekina vaha icchApUrvaka nahIM suntii| vaha durlabhabodhi hotI hai| kAma-bhogoM meM lipta rahakara, vaha mahAArambha, mahAparigraha vAlI banakara Ayu pUrNa karake nagka ko jAtI hai aura vahA~ kI ghora pIr3A ko sudIrghakAla taka bhogatI hai| yaha usa nidAna zalya kA vipAka pariNAma hai ki vaha kevaliprajJapta dharma ko sunatI bhI nhiiN| tIsarA nidAna koI nirgrantha (zramaNa), jo tapa, saMyama, brahmacarya-pAlana, dhyAna-sAdhanA meM sarvajJa praNIta dharma zramaNadharma kI anupAlanA karatA hai| vaha kisI atyanta sundarI ucca kulIna strI ko dekhatA hai ki vaha pati kI prANapriyA hai tathA manuSya-saMbaMdhI uttamottama bhogoM ko bhoga rahI hai| taba vaha nirgrantha zramaNa mana meM socatA hai-"puruSa kA janma to duHkhoM se bharA hai| yuddha meM use apane vakSa-sthala para zatruoM ke vANa, bhAle, talavAra Adi ke prahAra jhelane par3ate haiM aura bhI aneka kaSTa uThAne par3ate haiN| lekina strI kA janma sukhamaya hai, vaha apane bhavana-mahala meM rahakara, dAsa-dAsiyoM para hukuma calAtI hai aura svayaM sukhamaya jIvana vyatIta karatI hai| use kisI prakAra kA kaSTa nahIM hotaa|" vaha zramaNa nidAna (dRr3ha saMkalpa) karatA hai-'yadi mere isa tapazcaraNa kA phala ho to maiM AgAmI janma meM ucca kula vAlI strI banU~ aura manuSya-saMbaMdhI uttamottama sukha bhoguuN|" ___ yadi vaha zramaNa isa nidAna kI AlocanA, pratikramaNa kiye binA hI kAladharma prApta karatA hai to (Acarita tapasyA ke prabhAva se) devagati prApta karatA hai aura vahA~ kA AyuSya pUrNa karake manuSyaloka meM ucca kulIna strI rUpa meM janma grahaNa karake uttamottama bhogoM ko bhogatA hai| use dharmAcArya, zramaNa Adi kevalI prarUpita dharma sunAte haiM kintu vaha rucipUrvaka nahIM sunatI, sunI-anasunI kara detI hai| .404 . antakRddazA mahimA

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vaha strI Ayu pUrNa kara naraka meM utpanna hotI hai aura dAruNa duHkhoM ko bhogatI hai| yaha nidAna kA kaTuphala hai| cauthA nidAna koI nirgranthI (zramaNI) kevaliprajJapta dharma ko hI satya-tathya, Atma-kalyANakArI mAnakara tadanusAra tapa, saMyama, brahmacarya-pAlana kI ArAdhanA karatI hai| __vaha kisI ucca kulIna (vizuddha mAtR-pitR vAle ugravaMzI yA bhogavaMzI), sundara, svarUpavAna, aizvaryazAlI puruSa ko dekhatI hai| vaha mana meM socatI hai-"strI kA jIvana du:khamaya hai kyoMki vaha svataMtra rUpa se akelI eka gA~va se dUsare gA~va taka bhI nahIM jA sktii| kyoMki jisa prakAra Ama, bijorA, ikSu khaNDa Adi manuSyoM ko priya aura AsvAdanIya, icchanIya lagate haiM; isI prakAra strI kA zarIra bhI puruSoM ko AsvAdanIya, prApta karane yogya, icchita aura abhilaSita hotA hai| isa kAraNa strI kA jIvana duHkhamaya aura puruSa kA jIvana sukhamaya taba vaha nidAna karatI hai-"yadi mere dvArA Acarita tapa kA phala ho to maiM AgAmI janma meM ucca kulIna puruSa banakara manuSya-saMbaMdhI uttamottama sukhoM kA bhoga kruuN|" isa nidAna kI AlocanA-pratikramaNa na karake yadi vaha zramaNI deha-tyAga karatI hai to devagati ko prApta karatI hai| vahA~ kA AyuSya pUrNa kara ucca kula meM puruSa rUpa meM utpanna hotI hai aura uttamottama manuSya-saMbaMdhI bhoga use prApta hote haiN| dharmAcArya Adi ise (kRtanidAna) puruSa ko sarvajJa praNIta dharma sunAte haiM; para vaha use sunA-anasunA kara detA hai| vaha durlabhabodhi hotA hai| Ayu pUrNa kara naraka meM utpanna hotA hai aura dAruNa duHkha bhogane ko vivaza hotA hai| yaha nidAna kA kaTuphala hai| pA~cavA~ nidAna koI nirgrantha yA nirgranthI (zramaNa yA zramaNI) kevalI prarUpita dharma ke anusAra tapa, saMyama, brahmacarya Adi kI ArAdhanA karatA hai| guru-mukha se sunakara athavA zAstroM meM par3hakara devoM ke sukha ke prati AkarSita hotA hai| taba vaha mana meM socatA hai-"yaha manuSya-zarIra to mala-mUtra, zleSma Adi se durgandhita hai| devoM kA zarIra ina maloM se rahita hone ke kAraNa svaccha aura sugandhita hai| sAtha hI deva vibhinna rUpa vikurvita kara apanI aura anya deviyoM ke sAtha manamAnI krIr3A karate haiN| cirakAla taka bhA~ti-bhA~ti ke sukha bhogate haiN| unakA AyuSya bhI dIrgha hotA hai|" taba vaha nidAna karatA hai-"merI tapasyA kA phala ho to maiM deva-sambandhI divya bhoga bhoguuN|" ___ antakRddazA mahimA 405 .

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vaha yadi apane nidAna kI AlocanA-pratikramaNa karake zuddha na hoM aura deha tyAga kareM to devargAta prApta karake deva banate haiN| vahA~ ke sukha bhogate haiN| Ayu pUrNa hone para ucca kulIna mAnava banate haiN| yahA~ bhI mukha bhogate haiN| lekina ve durlabhavodhi hote haiM / kevaliprajJapta dharma para zraddhA-pratIti nahIM karate aura dIrghakAla taka saMsAra meM paribhramaNa karate rahate haiN| yaha nidAna kA duSphala hai| chaThA nidAna prajJapta dharma ke anusAra tapa, saMyama, brahmacarya kI paripAlanA karatA huA koI zramaNa-zramaNI. kAma-bhogoM uddIpta hokara yaha socatA hai- Upara devaloka hai, vahA~ devagaNa manamAnI anaMga krIr3Ae~ karate haiM / " aisA socakara koI zramaNa- zramaNI nidAna karatA hai - " maiM devarUpa meM utpanna hokara apanI evaM anya deviyoM ke sAtha divya bhoga bhoguuN|" isa nidAna kI AlocanA-pratikramaNa kiye binA hI mRtyu pAkara vaha deva banatA hai. svayaM ke vikurvita deva-deviyoM aura apanI deviyoM ke sAtha divya sukha bhogatA hai| vahA~ kA AyuSya pUrNa kara ucca kulIna mAnava banakara sukha bhogatA hai| vaha kevalajJapta dharma ko sunatA hai, samajhatA hai; kintu usa para zraddhA-pratIti nahIM krtaa| vaha anya dharmo dharmAcAryoM meM ruci rakhatA hai| Ayu pUrNa kara vaha kisI asura sthAna meM kilviSika deva banatA hai| vahA~ kA AyuSya pUrNa kara bher3a-bakare ke samAna gUMge-bahare ke rUpa meM janma dhAraNa karatA hai / yaha nidAna kA kaTu pariNAma hai| sAtavA~ nidAna kevalaprajJapta dharma ke anusAra koI zramaNa zramaNI tapa saMyama brahmacarya kI ArAdhanA karatA hai| vaha divya kAma-bhogoM kA nidAna karatA hai-"mere tapa-saMyama kA phala ho to maiM divya sukha bhogU~ / " nidAna kI AlocanA kiye binA vaha deha tyAga karake devaloka meM utpanna hotA hai| svayaM ke vikurvita deva-deviyoM ke sAtha anaMga krIr3A karatA hai. anya deva -deviyoM ke sAtha nahIM karanA / devAyu samApta hone para vaha ucca kula meM janma letA hai. uttama sukha bhogatA hai. sarvajJa praNIta dharma para zraddhA rakhatA hai. lekina zrAvaka vrata grahaNa nahIM kara sktaa| vaha sirpha darzana - zrAvaka rahatA hai| manuSyAyu samApta hone para vaha kisI devaloka meM deva banatA hai| AThavA~ nidAna koI zramaNa zramaNI kevaliprajJapta dharma ke anusAra tapa-saMyama kI ArAdhanA karatA hai| use manuSya-saMbaMdhI kAma-bhogoM se aruci ho jAtI hai| vaha vicAra karatA hai - "manuSya-saMbaMdhI roga nismAra haiM, kSaNika haiM. tyAjya haiN| divya kAma bhoga bhI saMsAra bar3hAne vAle haiN| " 406 antakRdazA mahimA

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isa prakAra kI vikti hRdaya meM dhAraNa kara vaha nidAna karatA hai-"yadi merI tapasyA kA phala ho to AgAmI jIvana meM vizuddha mAtR-pitR-pakSIya ucca kula meM janma lekara zramaNopAsaka banU~ , jIvAjIva vibhakti kA jJAna prApta karU~. puNya-pApa ko pahacAneM aura zramaNa-zramaNI ko prAsuka eSaNIya bhakta-pAna Adi huuN|" isa nidAna kI AlocanA kiye binA deha tyAgakara vaha ucca devaloka meM devarUpa meM utpanna hotA hai| vahA~ kA AyuSya pUrNa karake ucca kulIna mAnava banatA hai| sarvajJa praNIta dharma sunakara usa para zraddhA karatA hai. zrAvaka vratoM kA pAlana karatA hai. anazana-pratyAkhyAna Adi bhI karatA hai; kintu sakala saMyama-zramaNa dharma kA pAlana nahIM kara sktaa| Ayu pUrNa karake vaha kisI devaloka meM deva banatA hai| makala saMyama-zramaNatva pAlana karane kI asamarthatA isa nidAna kA phala hai| nauvA~ nidAna koI zramaNa-zramaNI keliprajJapna dharma ke anusAra tapa-saMyama kI yathAvat AgadhanA karatA huA manupya-saMbaMdhI kAma-bhAgoM se virakta ho jAtA hai, inheM nissAra mAnane lagatA hai| tava vaha isa prakAra kA nidAna karatA hai- mere tapa kA phala ho to meM aima anna-prAnta-tuccha-bhikSu kula meM janma lU~, jahA~ logoM meM pAramparika moha kama hotA hai| ataH maiM pravrajita hone ke lie suvidhApUrvaka gRhastha jIvana kA tyAga kara skuuN|" isa nidAna kI AlocanA kiye binA deha tyAgakara vaha deva banatA hai| vahA~ kA Ayuppa pUrNa karatoya hI kuloM meM janma letA hai| vaha kevalI pramapita dharma sunatA hai, zraddhA karatA hai. zrAvaka vratoM kA pAlana karatA hai aura zramaNa-dIkSA grahaNa karake tapa bhI karatA hai; kintu mukti prApta nahIM kara sakatA: kisI devaloka meM hI utpanna hotA hai| mukti-prApti meM vAdhaka vananA-vaha isa nidAna kA vipAka phala hai| uparyukta kathita ina nau prakAra ke nidAnoM kA mUla kAraNa gaga hai| prArambha ke chaha nidAnoM meM kAma-bhoga kI abhilASA hai-kAma gaga hai to antima tIna nidAnoM meM dharma kA gaga hai| lakina nidAna kevala gagavaza hI nahIM hotA; dvaSa ke vazIbhUta hokara bhI vyakti nidAna karatA hai| dveSavaza nidAna dupavaza nidAna kisI AtatAyI athavA utpIr3aka ke prati hotA hai| jaba koI zaktizAlI vyakti kisI nirvala kI koI atipriya vastu valapUrvaka chIna letA hai. use pratAr3ita karatA hai, nirdayatApUrvaka mAratA-pITatA hai taba vaha zaktihIna vyakti isa zaktizAlI ko mAgne athavA vinAza karane kA nidAna kara letA hai aura AgAmI jIvana meM usakA vinAza bhI kara DAlatA hai| sabhI vAsudeva isI prakAra ke zatrubhAva kA nidAna karate haiN| zAstroM meM dvepa-nidAna ke kAphI udAharaNa milate haiN| yathA-yAdava kumAroM ne java dvaipAyana napasvI ko annakRdadazA mahimA . (07 .

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bahuta mArA-pITA, maraNAsanna kara diyA to usane dvArakA vinAza kA nidAna kara liyaa| agnikumAra deva banakara agnivarSA karake usane samRddha nagarI dvArakA ko bhasma kara ddaalaa| jJAtavya tathya nidAna karane vAle ke lie tapasvI honA anivArya hai; cAhe vaha bAla tapa hI kyoM na ho| kyoMki tapa ke phalasvarUpa hI use vaha zakti prApta hotI hai jisase ki usakI abhilASA pUrNa ho ske| uttarAdhyayanasUtra ke citta-saMbhUtIya adhyayana meM sambhUta muni cakravartI ke bhogoM kI prApti kA nidAna karate haiM aura apanI ugra tapasyA ke phalasvarUpa brahmadatta cakravartI banate haiN| __sAmAnyataH manuSya-saMbaMdhI bhogoM kA nidAna karane vAlA jIva icchita bhogoM ko bhogakara anta meM naraka jAtA hai; jaise brahmadatta cakravartI narakagAmI huaa| lekina draupadI ne bhI pUrvabhava meM manuSya-saMbaMdhI bhogoM kA nidAna kiyA, pA~ca pAMDavoM ke sAtha usakA vivAha huaa| lekina svayaMvara maMDapa meM hI AkAzacArI zramaNa ne usake pichale bhava sunAye to use sadbuddhi AI, nidAna kA prAyazcitta kiyA aura anta meM svarga prApta kiyaa| nidAna dRr3ha saMkalpa hai; apanI tapasyA ke phalasvarUpa abhilASA pUrI karanA hai| lekina sAmAnyataH sabhI mAnava apanI unnati kI, dhana-zakti-pada-pratiSThA pAne kI icchA karate haiM. yojanAe~ vanAte haiM, ucita dizA meM yathAzakti parizrama bhI karate haiM, buddhi, kuzalatA, catugaI Adi kA bharapUra prayoga bhI karate haiM aura bhAgya saMyoga se apanI mahattvAkAMkSA pUrI kara bhI lete haiM; lekina yaha nidAna nahIM hai; kyoMki nidAna to tapasyA ko becanA hai| yaha sthiti yahA~ nahIM hai| yahA~ to kevala mahattvAkAMkSA hai| nidAna, eka prakAra se svayaM ko sImA meM, parakoTe meM Avaddha kara lenA hai| jaise-zramaNopAsaka vanane ke nidAna vAlA jIva anagAra nahIM bana sakatA aura jisane anagAra banane kA nidAna kiyA hai. vaha mukti prApta nahIM kara sktaa| isI bhAva ko vyakta karate hue abhidhAna rAjendra koSa, pRSTha 2094 meM nidAna zabda kA artha batAyA gayA hai-"jisa prakAra parazu (pharasA) se latA kA chedana kiyA jAtA hai, usI prakAra divya evaM mAnuSika kAma-bhogoM kI kAmanAoM se Ananda rasa tathA mokSarUpa ratnatraya kI latA kA chedana kiyA jAtA hai|" niSkarSa saMkSepa meM tathya yaha hai ki kAma-bhoga tathA zatrutArUpa nidAna to tyAjya hai aura garhita hai hI; kintu dharmAnurAgavaza kiyA gayA nidAna bhI anucita hai, AtmA kI zuddhi aura mukti meM vAdhaka hai| ataH kisI bhI prakAra kA nidAna na karanA hI zreyaSkara hai| .408. antakRddazA mahimA

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Chapter 7 $ 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555555555555559595954 055555555555555555555555555555555555555555555555555555550 Meaning of 'Nidan' Nidan (Volition) 'Nidan' is a word with numerous and wide ranging meanings. In different context it has different meanings. For example in the field of medicine it means to decide about the reasons of a disease, which in English is diagnosis. Wan In simple language it is used as an expletive to express sorrow or regret, such as-Nidan (How sad !), he could not pass the examination. In dictionary and other such works this is used to indicate purity, purification etc. In this sense it has been used as niyanakhama in verse 53 of chapter 18th in Uttaradhyayan Sutra. A Technical Jain Term But mostly 'nidan' word has been used in Jain scriptures as a technical term. Its specific meaning there is a firm volition of achieving acquiring or attaining some specific goal, purpose, status, revenge, desire of mundane pleasures or indulgence etc. during forthcoming incarnations. However, a mere hope, wish or desire cannot take the form of nidan; they end up as a fool's fancy. Nidan is a firm volition. To gain the desired one has to put once austerities at stake. A Shraman or Shramani observing austerities has to make a firm volition in these words "If I am to get any fruit of my austerities, practices, celibacy or observing of codes of conduct, may my such and such desire be fulfilled." In layman's term it amounts to squander or sell ones austerities (tap). In scriptures like Tattvarth Sutra nidan is said to be the fourth category of arttadhyan (distressed state of mind). The Causes of Nidan: Attachment and Aversion both that This is a fact that nidan has its origin in Mohaniya karma (illusory karma or karma ttempts soul towards fondness for things). This karma manifests in form of attachment as well as aversion. When inspired by aversion, an ascetic makes a nidan of the Antakriddasha Mahima 409 For Private Personal Use Only

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destruction of his enemy or a tormentor and when inspired by attachment he makes a nidan of enjoying mundane pleasures. But the inspiring factors of these are some richly endowed individuals like kings and queens. The description of the divine pleasures and grandeur of gods and goddesses also works as an inspiring factor. It is also mixed with a feeling of emulation or jealousy, such as--may I also beget the human and divine pleasures this lucky person is enjoying. The Types and Fruits of Nidan In the tenth chapter of Dashashrutskandh, Bhagavan Mahavir has given nine categories of nidan. A brief description or gist of these is as followsThe Context The samavasarun of Bhagavan Mahavir was in Gunashil garden outside Rajagriha. King Shrenik and queen Chelna came there with their retinue and regalia. Impressed by their personality, rich apparels and grandeur some ascetics made nidan that they may also enjoy such human pleasures during their forthcoming incarnations as fruits of their austerities. These silent resolutions were at once revealed on Omniscient Bhagavan. After paying homage and listening to the discourse the king, queen and their retinue lett. After that Bhagavan explained about nidans and their harmful consequences to the ascetics. There are nine types of nidus. First Nidan An ascetic, who properly observes and follows austerities and codes, when sees the wealth and grandeur of a person of high status like a king or a prince, is attracted towards mundane pleasures. He then makes a nidan--"If I am to get any fruit of my austerities, practices, celibacy or observing of codes of conduct, may I also beget these mundane pleasures this king or prince is enjoying." Such a person, if he dies before doing a critical review or atonement for this nidan, he reincarnates as a god (as a result of his austerities or following the ascetic conduct). Completing the life-span as a god he reincarnates as a human being in a family of high status. He is endowed with all the means of mundane pleasure and he enjoys them. Although sages, parents and others acquaint him with the tenets of Tirthankar, he does not show any interest. He becomes non-receptive and continues to indulge in mundane pleasures tili he dies. He then reincarnates as a hell being and suffers extreme afflictions for a long period. This is the fruition of nidan only. * 890. Antakriddasha Mahima

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Second Nidan A female ascetic properly observes and follows austerities and codes according to the religion propagated by Tirthankar. She sees a woman who is adorned with invaluable gem studded ornaments, who has best means of mundane pleasures and comforts, who is extremely beautiful and the one and only beloved of her husband. She then makes anidan--"If I am to get any fruit of my austerities, practices, celibacy, or observing of codes of conduct, may I also be get these mundane pleasures this woman is enjoying." Such a Shramani, if she dies before doing a critical review or atonement for this nidan, she reincarnates as a goddess (as a result of her austerities or following the ascetic conduct). Completing the life-span as a god she reincarnates as a human being in a family of high status. She is endowed with all the means of mundane pleasure and she enjoys them. Although sages, parents and others acquaint her with the tenets of Tirthankar, she does not show any interest. She becomes non-receptive and having intense desires and covetousness, continues to indulge in mundane pleasures till she dies. She then reincarnates as a hell being and suffers extreme afflictions for a long period. This the fruition of nidan only that this individual does not even listen to the tenets propagated by a Kevali. Third Nidan An ascetic properly observes and follows austerities and codes. He sees a woman of high caste who is loved and cared by her husband and enjoys best of mundane pleasures. He thinks--"The life of a male is filled with sorrows. He has to bear the blows of arrows, spears, swords etc. of an enemy in a battle besides many other hardships. But the life of a female is pleasant and joyous. She remains in her house or mansion and rules over her servants and maids. She spends her time indulging in pleasures and comforts She is free of sorrows." He then makes a nidan-"If I am to get any fruit of my austerities, practices, celibacy or observing of codes of conduct, may I reincarnate as a woman of high status and enjoy the best of such mundane pleasures. Such a person, if he dies before doing a critical review or atonement for this nidan, he reincarnates as a god (as a result of his austerities or following the ascetic conduct). Completing the life-span as a god he reincarnates as a woman in a family of high status and enjoys the best of mundane pleasures. Although sages, parents and others acquaint her with the tenets of Tirthankar, she does not show any interest. She becomes non-receptive and continues to indulge in mundane pleasures till she dies. Antakriddasha Mahima * 899

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She then reincarnates as a hell being and suffers extreme afflictions for a long period. This is the bitter fruit of nidan only. Fourth Nidan A female ascetic, who properly observes and follows austerities and codes according to the religion propagated by Tirthankar. She sees a handsome and prosperous man belonging to a high caste (of pure ancestry Ugra or Bhog clans). She thinks--"The life of a female is filled with sorrows because she is not even free to go alone from one village to another. Also because like mango, orange, sugar-cane. and other such things the female body also appears likable, tasty and desirable and acuirable to males. Therefore the life of a female is miserable and that of a male joyous." She then makes a nidan- "If I am to get any fruit of my austerities, practices. celibacy or observing of codes of conduct, may I reincarnate as a high born man of high status and enjoy the best of such mundane pleasures." Such a Shramani, if she dies before doing a critical review or atonement for this nidan, she reincarnates as a goddess (as a result of her austerities or following the ascetic conduct). Completing the life-span as a god she reincarnates as a high born male. He is endowed with all the means of mundane pleasure and she enjoys them. Although sages, parents and others acquaint her with the tenets of Tirthankar, he does not show any interest. He becomes non-receptive and having intense desires and covetousness, continues to indulge in mundane pleasures till he dies. He then reincarnates as a hell being and suffers extreme afflictions for a long period. This is the fruition of nidan only. Fifth Nidan An ascetic, who properly observes and follows austerities and codes. He hears from gurus or reads about gods and is attracted towards divine pleasures. He thinks-"This human body is obnoxious due to the excreta like stool, urine. phlegm etc. it contains. The divine body is clean and fragrant because it is free of this excreta. Moreover, the gods are able to take various forms and enjoy at their will the company of their consorts and other goddesses. For a long period they enjoy a variety of pleasures. Their life-span is also long." Then he makes a nidan--"If I am to get any fruit of my austerities, practices. celibacy or observing of codes of conduct, may I also beget these divine pleasures the gods enjoy." Such a person, if he dies before doing a critical review or atonement for this nidan, he reincarnates as a god (as a result of his austerities or following the ascetic conduct) and enjoys divine pleasures. Completing the life-span as a god he reincarnates as a human being in a family of high status. He is endowed with all the means of mundane pleasure and he enjoys them. Antakriddasha Mahima

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Although sages, parents and others acquaint him with the tenets of Tirthankar, he does not show any interest. He becomes non-receptive and continues to indulge in mundane pleasures till he dies. He then drifts in the cycles of rebirth for a long period. This is the fruition of nidan only. Sixth Nidan An ascetic, who properly observes and follows austerities and codes, when excited by carnal desires he thinks-"There is a dimension of gods above in the heavens and there the gods indulge at will in erotic activities." He then makes a nidan-"If I am to get any fruit of my austerities, practices. celibacy or observing of codes of conduct, may I also reincarnate as a god and enjoy divine pleasures with my consorts and other goddesses." Such a person, if he dies before doing a critical review or atonement for this nidan. he reincarnates as a god (as a result of his austerities or following the ascetic conduct) and enjoys divine pleasures with his consorts and divine beings created by him. Completing the life span as a god he reincarnates as a human being in a family of high status and enjoys mundane pleasures. He listens to and understands the tenets propagated by the omniscient but does not have faith in or devotion for it. He pays attention to other religion and religious leaders. He then reincarnates as a Kilvishik (evil) god in demonic abode. After completing the life-span he reincarnates as a dumb animal like lamb. This is the fruition of nidan only. Seventh Nidan An ascetic, who properly observes and follows austerities and codes, when simply desires of divine pleasures and makes a nidan-"If I am to get any fruit of my austerities. practices, celibacy or observing of codes of conduct, may I also enjoy divine pleasures." Such a person, if he dies before doing a critical review or atonement for this nidan. he reincarnates as a god (as a result of his austerities or following the ascetic conduct) and enjoys divine pleasures with divine beings created by him and not with other gods and goddesses. Completing the life-span as a god he reincarnates as a human being in a family of high status and enjoys mundane pleasures. He has faith in the tenets propagated by the omniscient but cannot accept the shravak-vows. He just remains an apparent Shravak. He then reincarnates as a god in some divine abode. Eighth Nidan An ascetic, who properly observes and follows austerities and codes, when averse to mundane pleasures he thinks-"Mundane pleasures are worthless, ephemeral and worth rejection. Even divine pleasures expand the cycles of rebirth." Antakriddasha Mahima For Private Personal Use Only 413

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Inspired by this feeling of detachment he makes a nidan--"If I am to get any fruit of my austerities, practices, celibacy or observing of codes of conduct, may I also reincarnate in a family of high status and pure ancestry and become a shramanopusak, acquire the discerning knowledge about being and non-being, recognize sinful and meritorious attitudes, and give pure food and other prescribed things as alms to ascetics." Such a person, if he dies before doing a critical review or atonement for this nidan, he reincarnates as a god (as a result of his austerities or following the ascetic conduct). Completing the life-span as a god he reincarnates as a human being in a family of high status. He listens to and develops faith in the tenets propagated by the omniscient. He observes the shravak-vows, and observes fasts, does critical review (pratvakhyan), and follows other codes. However, he is unable to accept the complete ascetic code of conduct to become an inducted Shraman. He then reincarnates as a god in some divine abode. This inability to become a Shraman is the fruit of this nidan. Ninth Nidan An ascetic, who properly observes and follows austerities and codes, when averse to mundane pleasures he considers mundane pleasures as worthless. He then makes a nidan---"If I am to get any fruit of my austerities, practices. celibacy or w erving of codes of conduct, may I reincarnate in a low, deprived, destitute and beggarly family where there is lack of mutual fondness, so that I may easily renounce the family to become an ascetic." Such a person, if he dies before doing a critical review or atonement for this nidan, he reincarnates as a god (as a result of his austerities or following the ascetic conduct). Completing the life-span as a god he reincarnates as a human being in a family of the said type only. He listens to and develops faith in the tenets propagated by the omniscient. He observes the shravak-vows, gets initiated as an ascetic and indulges in austerities also. However he cannot attain liberation, he reincarnates as a god. This inability to attain liberation is the fruit of this nidan. The basic cause of the said nine types of nidan is attachment. The first six nidans are inspired by carnal desires or mundane attachments and the last three by religious attachment. But attachment is not the only cause of nidan. Aversion or animosity also inspires making a nidun. Nidan out of Aversion Nidan out of aversion is directed at some tormentor or terrorist. When some powerful individual snatches some dear thing from a weak, torments him or beats him cruelty, the weak makes a nidan to kill or destroy the strong and during the next incarnation does so. * 898 Antakriddasha Mahima

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All the Vaasudevs make nidans inspired by animosity. In scriptures there are numerous examples of such aversion-nidans. One such example is-Yadav princes thrashed hermit Dvaipayan almost to death. He then made a nidan to destroy Dvarka. When he reincarnated as Agnikumar god he burnt the grand city of Dvarka to ashes. RELEVANT FACTS It is essential to be an observer of austerities in order to make a nidan, it does not matter if these are done even out of ignorance. This is because it is through austerities that one acquires the power that fulfills a wish. In the Chitta-sambhutiya chapter of Uttaradhyayan Sutra, Sambhut Muni makes a nidan of enjoying the power and pleasures due to a Chakravarti. Because of his harsh austerities he reincarnates as Brahmadatt Chakravarti. Ordinarily, one who makes a nidan of human pleasures reincarnates as a hell being after he enjoys the desired pleasures; as Brahmadatt Chakravarti did. However, in case of Draupadi, who married five Pandavas as the fruition of her nidan of earlier birth, at the time of her svayamvar (formal ceremony of bride-groom selection) an air-borne Shraman related the story of her past birth and she was disillusioned. She atoned for the nidan and in the end got liberated. Nidan is a firm volition. It is to seek fulfillment of desire in exchange of one's austerities. Generally every person desires of his progress, prosperity, position, status etc. He plans for it and does efforts in the right direction. He applies all his wisdom, ability, intelligence etc. and if luck also favours attains his ambitions. But this is not nidan. Because nidan is to sell austerities. Here the situation is different. Here it is only ambition. Nidan, in one way, is to confine oneself within certain limits. For example the being who makes a nidan to become shramanopasak cannot become an ascetic. One who makes a nidan to become an ascetic cannot get liberated. Conveying this meaning it is mentioned on page 2094 of Abhidhan Rajendra Kosh "As a creeper is cut by an axe, likewise the desires of divine or mundane pleasures cuts the creeper of ultimate bliss and liberation in the form of three gems (Ratnatraya). Conclusion In brief the conclusion is that any nidan, inspired by desires of pleasure or aversion, is worth rejecting and despicable. Even a nidan inspired by fondness for religion is wrong and is an impediment to purification and liberation of soul. Therefore it is good not to make any nidan. Antakriddasha Mahima For Private Personal Use Only * 415

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adhyAya 8 Zhong Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Zhong 0555555550 antakRddazAsUtra meM varNita prasiddha nagara, udyAna Adi Zhong Ting Ting Ting Ting Ting Ting Ting Ting Ting Zhong Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Zhong prastuta antakRddazAsUtra meM prasaMgAnusAra kaI nagaroM, udyAnoM, vanakhaMDoM, vRkSoM, caityoM Adi kA nAmollekha sahita varNana huaa| kintu vaha varNana vahA~ saMkSipta hai| usakI (una sabhI kI) vizeSatAe~ spaSTa aura vizada rUpa se varNita nahIM huI haiN| adhika jAnane kI icchA vAle pAThakoM kI jijJAsA atRpta raha jAtI hai| unako tRpta karane ke lie yahA~ antakRddazAsUtra meM ullikhita/saMketita nagara, caitya, vanakhaMDa Adi kA varNana kiyA jA rahA hai| campA nagarI prastuta sUtra meM sarvaprathama campA nagarI kA nAma AyA hai| Arya sudharmA svAmI isI nagarI ke bAhya bhAga meM avasthita pUrNabhadra caitya meM Arya jambU svAmI ko aSTama aMga (antakRddazAsUtra) kI vAcanA dete haiN| campA nagarI pahale aMga deza kI rAjadhAnI thii| yaha nagarI bahuta hI samRddha thii| vaibhavazAlI aura surakSita thii| yahA~ kI AbAdI ghanI thI, vizAla janasamUha nivAsa karatA thaa| Amoda-pramoda ke pracura sAdhana the| cora, baTamAra Adi kA abhAva thA, ataH jana-jIvana zAMtimaya thaa| yaha nagarI svacakra aura paracakra ke bhaya se mukta thii| gopura, nagara ke praveza dvAra sudRr3ha kapAToM se yukta the| ataH zatru aura virodhI rAjAoM kA nagara meM praveza karanA lagabhaga asaMbhava thaa| rAja-zAsana-vyavasthA sucAru thii| ataH vahA~ kI janatA zAsakIya karmacAriyoM ke bhaya se mukta thii| sabhI apane dhana aura prANoM kI surakSA ke viSaya meM Azvasta the| nagarI ke cAroM ora kI bhUmi urvarA thii| sabhI prakAra ke dhAnya aura anna pracura mAtrA meM utpanna hote the| kheta phasaloM se lahalahAte rahate the| saMkSepa meM campA nagarI sabhI prakAra se vaibhavazAlI, samRddha aura sampanna thii| rAjA zreNika kI duHkhada mRtyu ke uparAnta magadhezvara koNika ne isI nagarI ko apanI rAjadhAnI banAyA aura isa prakAra yaha magadha ke vizAla sAmrAjya kI rAjadhAnI bana gii| ___ campA kI avasthiti-sthAnAMgasUtra meM prasiddha aura samRddha dasa nagariyoM meM campA kA bhI nAmollekha prApta hotA hai| kintu Adhunika vicArakoM kI jijJAsA hai ki aisI samRddha nagarI kahA~ avasthita thI? . 416 . antakRddazA mahimA

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cInI yAtrI phAhyAna ne campA ko pATaliputra (paTanA) se 18 yojana pUrva dizA meM gaMgA ke dakSiNI taTa para sthita batAyA hai| muni kalyANavijaya jI kA vicAra hai ki yaha campA paTanA se pUrva dizA-kucha dakSiNa kI ora lagabhaga 100 kosa para thii| Ajakala isakA nAma campAnAlA hai tathA yaha bhAgalapura se 3 mIla dUra pazcima meM hai| kaniMghama ne kahA hai-bhAgalapura se ThIka 24 mIla para patthara ghATa hai| isake pAsa hI pazcima dizA kI ora caMpAnagara nAma kA eka bar3A gA~va hai aura eka choTA gA~va hai jise caMpApura kahA jAtA hai| uparyukta vidvAnoM ke vicAroM se yaha niSkarSa nikAlA jAnA sahaja saMbhava hai ki uparokta donoM gA~va prAcInakAla kI samRddha campA nagarI ke dyotaka avazeSa haiM aura campA nagarI yahIM avasthita thii| pUrNabhadra caitya yaha caitya campAnagarI ke bAhara IzAnakoNa (uttara-pUrva dizA kA madhya bhAga) meM avasthita thaa| isameM pUrNabhadra nAma ke yakSa kI pratimA thii| yaha yakSAyatana thaa| yakSa ke nAma para hI yaha pUrNabhadra caitya kahalAtA thaa| yakSAyatana kI dIvAreM citroM se alaMkRta thiiN| yaha kAphI purAnA thaa| nagaravAsI isakI prazaMsA karate the| yaha apane prabhAva se vikhyAta thaa| nyAyazIla thA-laukika zraddhA vAle nAgarika vahA~ Akara nyAya prApta karate the| vaha chatra-patAkA Adi se yukta thaa| usakI dIvAreM gorocana tathA candana kI hatheliyoM kI chApa se yukta thiiN| maMgala-kalaza rakhe the, tAje puSyoM ke Dhera lage rahate the, agara-kapUra Adi kI sugandha se mahakatA rahatA thaa| loga usakA sammAna, pUjA Adi karate aura vibhinna prakAra kI bheMTa car3hAte the| ina saba ke kAraNa vaha bahuta ramaNIya pratIta hotA thaa| caitya zabda kA spaSTIkaraNa-caitya zabda ke aneka artha haiM jaise-jJAna (tikkhutto sUtra meM ceiyaM zabda), bhagavAna, mAnanIya mAnava, guNagrAhI, vRkSamUla, samAdhi-sthala, deva ityaadi| adhikAMzataH caitya zabda ko citA se saMbaMdhita mAnA jAtA hai| prAcInakAla meM paramparA thI ki viziSTa puruSa kA jahA~ agni-saMskAra kiyA jAtA thA, vahA~ usakI smRtisvarUpa eka vRkSa Aropita kara diyA jAtA thA, vaha caitya-vRkSa kahalAtA thaa| __ phira samAdhi-sthala banane lge| sA~cI kA sAranAtha stUpa isakA pramANa hai| samAdhi-sthaloM kI paramparA aba bhI cala rahI hai| kintu prastuta prasaMga meM caitya zabda kA artha deva (yakSa) adhika saMgata pratIta hotA hai aura caityAyatana kA artha laukika devatA kA mndir| zAstroM meM aneka sthAnoM para caityAyatanoM kA varNana milatA hai, jahA~ tapasvI dhyAna-sAdhanA karate the| bhagavAna mahAvIra ne bhI aneka caityoM meM sAdhanA kI thii| prastuta prasaMga meM pUrNabhadra caitya kA mahattva yaha hai ki yahA~ gaNadhara sudharmA ne Arya jambU ko AThaveM aMga kI vAcanA dI thii| antakRddazA mahimA 417.

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vanakhaNDa pUrNabhadra caitya ke cAroM ora saghana vanakhaNDa thaa| usameM vibhinna prakAra ke phala-phUla aura pattiyoM vAle chAyAdAra vRkSa the / vRkSAvalI itanI saghana thI ki dekhane para kAlI, nIlI, harI chAyA hI dRSTigata hotI thI / spaSTIkaraNa - vanakhaNDa ko Adhunika bhASA meM udyAna athavA pArka ( park ) samajhanA adhika upayukta hogaa| jisa prakAra Adhunika pArkoM meM manuSyoM ke calane ke lie mArga hote haiM, usI prakAra usa vanakhaNDa meM acitta mArga honA cAhie, kyoMki sAdhujana sacitta bhUmi para paira nahIM rkhte| ataH usa vanakhaNDa meM acitta mArga avazya hoMge. cAhe ve logoM ke Ane-jAne se bane hoM, athavA rathoM aura bailagAr3iyoM dvArA / unhIM pathoM para calakara sudharmA svAmI aura Arya jambU pUrNabhadra caitya taka pahu~ca sakate haiN| azoka vRkSa usa vanakhaNDa ke bIcoMbIca ThIka madhya bhAga meM azoka - vRkSa thaa| vaha aneka prakAra ke phala-phUloM aura pattiyoM se suzobhita thaa| usakI sugandha dUra taka phailI huI thii| usake cAroM ora anya vividha prakAra ke puSpa- pAdapa the| zilApaTTaka usa azoka-vRkSa ke nIce eka zilApaTTaka thA / vaha lambAI, caur3AI, U~cAI meM pramANopeta (ucita pramANa vAlA) aura cikanA thA / vaha aSTakoNa AkAra vAlA thA aura usakA sparza komala thaa| isa prakAra vaha darzanIya aura varNanIya thA / dvArakA nagarI isa nagarI kA vistRta varNana antakRddazAsUtra meM kiyA jA cukA hai| isakA nirmANa vAsudeva zrIkRSNa ke lie vaizramaNa deva ne kiyA thaa| yaha sabhI prakAra se samRddha, saMpanna, vaibhavazAlI thii| isakI racanA ati sundara aura parakoTe bahuta sudRr3ha the / yaha pazcimI samudra taTa para basI huI thii| yaha uttara-dakSiNa meM 12 yojana lambI aura pUrva - pazcima meM 9 yojana caur3I thI / vaizramaNa deva ne samudra se bhUmi lekara isakA nirmANa kiyA thA / 'dvAra' zabda gujarAtI bhASA meM vandaragAha (port) ko bhI kahate haiM / isa artha meM dvArakA bandaragAhoM kI nagarI thii| ina bandaragAhoM se pazcimI araba aura madhya eziyA ke dezoM se abAdha samudrI vyApAra bhI dvArakA kI samRddhi kA eka kAraNa mAnA jA sakatA hai| kRSNa kathA ke anusAra kucha vyApArI samudra mArga se ratnakaMbala lekara dvArakA Aye bhI the jo bAda meM sthala mArga se rAjagRha pahu~ce the| yahI kAraNa thA ki dvArakA ke sabhI nAgarika samRddha the, nirdhana - bhAgyahIna koI na thA / vartamAna meM saurASTra prAnta meM dvArakA nAma kA eka kasbA hai| usase 20 mIla dUra kaccha kI khAr3I meM eka TApU (bhUmi kA vaha uThA huA bhAga, jisake cAroM ora jala ho ) hai / vahA~ eka dUsarI dvArakA hai, antakRddazA mahimA 418 For Private Personal Use Only

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jo veMTa dvArakA kahalAtI hai| yahA~ bhI kRSNa, rukmiNI Adi ke mandira haiN| zraddhAlu bhakta vahA~ bhI darzanArtha jAte haiN| ___ Adhunika sAgara-garbha vettAoM ne purAnI dvArakA kI samudra-garbha ke isI (saurASTra-dvArakA aura beTa dvArakA ke madhyavartI) kSetra meM khoja kI to unheM puganI dvArakA ke dhvaMsAvazeSa-mahala, kaMgUre Adi prApta hue haiN| ava ve samudra-tala se dvArakA ke avazeSoM ko nikAlane ke lie prayatnazIla haiN| jaina granthoM ke anusAra dvArakA ke uttara-pUrva meM raivataka parvata thA aura vaha samudra-taTa para vasI huI thii| uparyukta tathyoM kA anuzIlana karane se aisA pratIta hotA hai ki dvArakA nagarI ke tIna Ara samudra thA! jaisI sthiti Aja bambaI mahAnagara kI hai. lagabhaga vaisI sthiti dvArakA nagarga kI rahI hogii| aisI samRddha nagarI ke vidhvaMsa ke viSaya meM jaina mAnyatA hai ki vaha agni prakopa se dhvasta huI aura vaidika mAnyatA ke anusAra sAgara meM DUba gii| kucha lekhakoM ne ina donoM kA samanvaya karate hue kahA hai--dvArakA pahale agni kI bheMTa car3hI. dhvamna huI aura phira sAgara meM samA gii| Adhunika pramANoM ke anusAra yaha mata samIcIna pratIta hotA hai kyoMki dvArakA ke dhvaMsAvazeSa sAgara meM milate haiN| adhikAMza dvArakA DUba gaI, usakA kucha bhAga TApU ke rUpa meM zeSa raha gayA jise Aja veMTa dvArakA kahA jAtA hai| sAtha hI jaina aMga AgamoM jJAtAdharmakathA tathA antakRddazA meM dvArakA kI avasthiti jo saurASTra meM vatAI gaI hai, yaha tathya bhI pUrNataH pramANita ho jAtA hai| raivataka parvata raivataka parvata Aja bhI saurASTra meM vidyamAna hai| giranAra parvata ke nAma se yaha Aja adhika vikhyAta hai| zAstroM evaM pragaNoM meM isake ujjayaMta, ujjvala, gigNiAla Adi nAma bhI milate haiN| prAcIna samaya meM isI kI talahaTI meM dvArakA nagarI basI huI thii| Aja jUnAgar3ha nagara basA huA hai| prAcInakAla meM isa parvata para nandanavana thA aura isa vana meM surapriya caitya thaa| jahA~ bhagavAna ThaharataM the| nandanavana aura supriya caitya kA varNana pUrNabhadra caitya ke lagabhaga samAna hai| kAkandI nagarI bhagavAna mahAvIra ke samaya meM kAkandI nagarI bahuta samRddha thii| isakI usa samaya asthiti uttara bhArata meM thii| usa samaya yahA~ gajA jitazatru rAjya karate the| nagara ke bAhara eka sahasAmra vana thaa| isI nagarI kI bhadrA sArthavAhI ke putra dhanya Adi aneka sAdhakoM ne bhagavAna mahAvIra ke caraNoM meM dIkSA grahaNa thii| antakRddazA mahimA

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vartamAna meM isakI avasthiti vivAdita aura anizcita hai| muni zrI kalyANavijaya jI lachuADa se pUrva meM jo kAkandI tIrtha hai, use prAcIna kAkandI nagarI nahIM mAnate apitu unakI dhAraNA hai ki digambara jainoM kA kiSkiMdhA tIrtha hI prAcIna kAkandI nagarI honA caahie| lekina isa nagarI kI avasthiti ke viSaya meM nizcita rUpa se kucha bhI nahIM kahA jA sakatA; kyoMki usa samaya ke aneka nagara vinaSTa ho gaye haiN| kAkandI kI bhI yahI sthiti hai| polAsapura __ antakRddazAsUtra meM polAsapura nagara kA ullekha huA hai| nagara meM zrIvana nAma kA udyAna thaa| vahA~ rAjA vijaya rAjya karate the| unakI mahArAnI kA nAma zrIdevI thaa| rAjakumAra atimuktaka ne vAlavaya meM bhagavAna mahAvIra ke pAsa dIkSA grahaNa kI aura mukti prApta kii| bhaddilapura __ bhaddilapura usa samaya eka samRddha nagarI thii| yaha tatkAlIna malaya deza kI rAjadhAnI thI aura isakI gaNanA atizaya kSetroM meM kI jAtI thii| antakRddazAsUtra meM ullikhita bhahilapura nagarI kA mahattvapUrNa sthAna hai| hariNagamaiSI deva devakI ke jIvita putroM ko bhaddilapura nivAsI nAga gAthApati kI patnI sulasA ko de detA hai aura sulasA ke mRta putroM ko devakI ke pArzva meM rakha detA hai| isa taraha vaha chaha zizuoM kI adalA-badalI karatA hai| - yaha nagarI kahA~ avasthita thI, isa viSaya meM vibhinna vicArakoM ke bhinna mata haiN| muni kalyANavijaya jI kA mata hai ki Adhunika paTanA se dakSiNa meM 100 mIla dUra aura gayA se naiRtya koNa meM 28 mIla dUra, gayA jile meM harariyA aura dantArA gA~va haiM; unake pAsa bhaddilapura nagarI thii| DaoN. jagadIzacandra jaina hajArIgA~va jile meM bhadiyA nAmaka gA~va ko prAcIna bhahilapura mAnate haiN| ina donoM vidvAnoM kI mAnyatAoM kA AdhAra yaha hai ki bhagavAna mahAvIra ne eka cAturmAsa bhahilapura meM kiyA thaa| kintu yahA~ eka prazna uThatA hai ki kyA bhagavAna ariSTanemi ke yuga meM bhI yahI bhaddilapura nagarI thI jo bhagavAna mahAvIra ke yuga meM thI; kyoMki donoM tIrthaMkaroM ke madhyavartI kAla meM samaya kA bahuta lambA antara rahA hai| bhagavAna ariSTanemi eka lAkha varSa pahale hue haiM aura bhagavAna mahAvIra 2500 varSa phle| antakRddazAsUtra meM bhagavAna ariSTanemi ke yuga ke bhaddilapura nagara kA ullekha AyA hai| ina saba bAtoM kA vicAra karake bhaddilapura nagara kI avasthiti nirdhArita kI jAnI caahie| rAjagRha rAjagRha ati prAcInakAla se hI samRddha aura prasiddha nagarI rahI hai| isakI prAcInatA ke jainazAstroM meM kaI pramANa milate haiN| bIsaveM tIrthaMkara bhagavAna munisuvrata kA janma yahIM huA thaa| inhIM ke zAsanakAla meM rAmAyaNa kI ghaTanA huI thii| mahAbhArata kAla meM prativAsudeva jarAsandha .420 . antakRddazA mahimA

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kI bhI rAjadhAnI rAjagRha hI thii| bhagavAna mahAvIra ke yuga meM rAjA prasenajita aura samrATa zreNika kI rAjanagarI kA gaurava ise prApta thaa| rAjagRha nagara vizAla magadha sAmrAjya kI rAjadhAnI thii| magadha kA sAmrAjya zakti, saMpannatA, samRddhi aura janasaMkhyA tathA sainya-bala Adi kI dRSTi se prAcInakAla se hI vaibhavapUrNa rahA hai| vizva-vijaya kA AkAMkSI yUnAnI samrATa sikandara ne jaba magadha kI vizAla vAhinI ke viSaya meM sunA to bhArata-vijaya kI AzA chor3akara paMcanada (paMjAba) se hI vApasa lauTa gyaa| rAjagRha nagara ke anya nAma bhI haiM, yathA-magadhapura, kSitipratiSThita nagara, caNakapura, RSabhapura, kuzAgrapura aadi| inameM se kuzAgrapura aura rAjagRha adhika prasiddha rahe haiN| kuzAgrapura meM bAra-bAra agni prakopa ho jAtA thA, ataH samrAT zreNika ke pitA nareza prasenajita ne kuzAgrapura se 2 kosa dUra isa nagara ko apanI rAjadhAnI bnaayaa| rAjagRha nagara paMca pahAr3iyoM se surakSita hai ataH ise girivraja bhI kahA gayA hai| yaha nagara Aja bhI maujUda hai aura rAjagiri ke nAma se prasiddha hai| jainadharmAnuyAyiyoM kA zraddhA-kendra yahA~ bhagavAna mahAvIra ne 20 varSAvAsa kiye| magadheza zreNika, unakA putra abhayakumAra, koNika, celanA Adi rAniyA~ bhagavAna kI parama bhakta thiiN| tathAgata gautama buddha ne bhI yahA~ vicaraNa kiyA thaa| yadyapi prAcIna rAjagRha nagara kA vaibhava aba nahIM rahA; phira bhI dhArmika dRSTi se isakA aba bhI mahattvapUrNa sthAna hai| antakRdazA mahimA

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Spapier o 45$$$$$ $$$Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Sheng Ting Ting Ting Ting Ting Ting Ting Zhong Famous Cities, Gardens etc. Described in Antakriddasha Sutra Ru Ting Ting Ting Ting Ting Ting Ting Zhong Sui Sui Bu Bu Bu Bu Bu Bu Bu Bu Bu Nan %%%%%%%%%%%%%%%%$5Bu Bu Bu Bu Bu Bu >> Chu Xian Ya Ya Ya Ya Ya 55555%$$$$$ In Antakriddashu Sutra, in different contexts many cities, gardens, forests, trees and chaitvas (religious complexes) bearing specific names have been described. But the description is very brief. Their uniqueness has not been mentioned clearly and with details. The readers who want to know more get disappointed. For their benefit descriptions of cities, gardens, forests, trees and chaitvas mentioned in Antakriddusha Sutra are given here. Champa City In Antakriddasha Sutra the first city mentioned is Champa. Arya Sudharma Swami recited the eighth Anga (Antakriddasha Sutra) for the benefit of Arya Jambu Swami in the Purnabhadra chaitwa outside this city. Champa was earlier the capital city of Anga state. It was a very prosperous, grand and secure city. It was highly and densely populated. There were enough facilities of entertainment. As it was free of thieves and other anti-social elements, life was peaceful. It was free of internal and external conspiracies. The entrances were fitted with strong gates making it almost impossible for attacking enemies to enter the city. The city administration was efficient. Therefore the populace was free of any fear of government employees. All were assured of the security of their life and wealth. The land around the city was fertile. Every type of crop and grains were produced in abundance. The farms were rich in their crops. In brief Champa city was grand, rich and prosperous in all respects. After the sad demise of king Shrenik, Konik made Champa his capital city and thus it became the capital of the large Magadh empire. The Location of Champa-In the list of ten famous and prosperous cities given in Sthananga Sutra Champa also finds a place. But modern scholars are curious about the location of such a grand city. Chinese traveller Fahyan has indicated that Champa was located on the southern bank of the Ganges about 18 yojan east of Pataliputra (modern Patna). Muni Kalyan Vijaya Ji is of the opinion that this Champa was located east of Patna in a little southerly direction at distance of 100 Kos (200 miles). Today its name is Champanala and it is 3 miles west of Bhagalpur. LE Antakriddasha Mahima

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Cunningham says that exactly 24 miles from Bhagalpur is Patthar Ghat. Near it. towards west there is a large village named Champa Nagar and a small village named Champapur. Based on the views of these scholars it can be casily inferred that the said two villages are the remains of the ancient Champa city and Champa city was situated here only. Purnabhadra Chaitya This chaitva was located outside Champa city in the north-east direction. It had an image of Purnabhadra vukshu. It was a ruksh-temple and was named on the ruling deity. The walls of the temple were decorated with frescoes. It was very old. The city people praised it. It was famous for its miraculous effects. The devotees of the vaksha found justice here. It had a dome and a flag. Its walls were also decorated with palm prints made of gorocham and sandal pastes. Inside it were placed auspicious urns. Heaps of fresh flowers could always be found there. It was always filled with the fragrance of Agur, Kupar ctc. People respected and worshiped the deity and made a variety of offerings. All this made it very attractive. Explanation of the Meaning of the word Chaitya--This term has numerous meanings like knowledge (as cheiam in tikkuutto sura); Bhagavan: a respected person; appreciater of virtues: trunk of a tree: a memorial raised at the place of cremation: deity etc. Generally the term chuitva is believed to be related with chita or funeral pyre. In ancient times it was a tradition to plant a tree at the place of cremation of a prominent person in his memory. It was called chairya-tree. Later constructed memorials became a fashion. The Sarnath Stupa of Sanchi is one such evidence. This tradition still prevails. But in present context god or raksha appears to be the appropriate meaning and Chairvaulan means a temple of vaksla. Details of numerous chaithuvitans, where ascetics indulged in meditational practices, is available in scriptures. Bhagavan Mahavir also did his spiritual practices in a number of chaitras. The importance of the Purnabhadra chaitva here is because Ganadhai Sudharma recited the 8th Anga here for Arya Jambu. Vanakhand Around Purnabhadra chuitva was a dense vanakhand (jungle). It had numerous dense trees filled with a variety of flowers, fruits and leaves. The thickets of trees were so close that only black, blue and green hue was visible. Explanation-In modern terminology it would be better to call vanakhand a garden Antakriddasha Mahima * 83

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or a park. As in modern parks there are man made paths for pedestrians, there should be achittu (devoid of life or man made) paths in vanakhands. This is because the ascetics do not step on paths infested with living organisms including plants. Therefore those vanakhands must have had achitta paths, whether they were made by pedestrians or by passing chariots and bullock carts. Sudharma Swami and Jambu Swami could reach Purnabhadra chaitya only through such paths. Ashoka-tree In the middle of that vanakhand at its exact center there was an Ashoka-tree. It was heavy with a variety of fruits, flowers and leaves. Its fragrance filled a wide area. Around it were many other varieties of flowering plants. Shilapattak Under that Ashoka-tree there was a flat rock. It had standard length, breadth and thickness and it was smooth. It was octagonal in shape and soft to touch. Thus it was worth looking at and describable. Dvarka City Detailed description of this city has been mentioned in Antakriddusha Sutra. It was constructed by Vaishraman god for Shrikrishna. It was grand, rich, and prosperous in all respects. Its design was beautiful and it had very strong city ivalls. It the western sea shore. It measured 12 vojans in north-south and 9 juns in east-west directions. Vaishraman god had constructed it by reclaiming land from the sea. "Dvar' in Gujarati language also means port. In this context Dvarka was a city of ports. Continued naval trade with western Arabia and Central Asia through these ports could be one of the reasons of prosperity of Dvarka. According to the story of Shrikrishna, some seafaring merchants had brought gem imbedded blankets to Dvarka which later reached Rajagriha through the land route. That is the reason that all the citizens of Dvarka were wealthy. There was no poor or unlucky person. At present there is a village named Dvarka in Saurashtra area. Twenty miles from this village there is an island in the gulf of Kuchha. There is another Dvarka on the island which is called Bent Dvarka. Here also there are temples of Shrikrishna, Rukmini and others. Devotees visit these temples also for worship. Modern marine archaeologists have found ruins of palaces arches etc. of ancient Dvarka when they explored for the ancient city in the area between Saurashtra Dvarka and Bent Dvarka. Now they are busy searching other remains. Antakriddasha Mahima

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According to Jain scriptures Dvarka was situated on sea shore and in north-east of it was Raivatak mountain. Considering the aforesaid evidences it appears that on three sides Dvarka was bound by sea. The location and surroundings of Dvarka must have been similar to those of the present Mumbai city. The Jain belief about the destruction of such a prosperous city is that it was consumed by a conflagration and the Vedic belief is that it was inundated by the sea. Some scholars assimilate these two views and propose that Dvarka was first consumed by a conflagration and then inundated by the sea. According to latest evidences the modern view appears to be correct because some remains of Dvarka have been found within the sea. A major part of Dvarka went into the sea; a very small part remained above the sea which is today known as Bent Dvarka. At the same time the statements. in Anga Agams like Jnatadharmakatha and Antakriddasha Sutras, about the location of Dvarka being in Saurashtra is also conclusively proved. Raivatak Mountain Even today this mountain exists in Saurashtra and is now more famous as Girnar hills. In Puranas and other scriptures one can find numerous other names of this mountain-- Ujjayant, Ujjval, Girinal etc. In the ancient times Dvarka was located at its base. Today the city of Junagarh is at its base. In ancient times there was a garden named Nandanavan on this mountain where there was Surapriya chaitya. Bhagavan used to stay there. The description of Nandanavan and Surapriya chaitya is almost similar to that of Purnabhadra chaitya. Kakandi City During the times of Bhagavan Mahavir Kakandi was a very prosperous city. It was at that time located in northern India and was ruled by king Jitshatru. Outside the city there was a garden named Sahasramravan. It was in this city that Dhanya, the son of Bhadra Sarthvah and many other seekers got initiated at the feet of Bhagavan Mahavir. In modern times its location is doubtful and disputed. Muni Shri Kalyan Vijaya Ji does not accept the modern Kakandi Tirth, near Lachhuwad, as ancient Kakandi. He is of the opinion that the modern Kishkindha Tirth of Digambars should be ancient Kakandi. However, about the location of this city nothing can be said with certainty because many cities of that period have been destroyed. Kakandi appears to be one of them. Antakriddasha Mahima For Private Personal Use Only * 425

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Polaspur In Antakriddasha Sutra there is a mention of Polaspur city. In this city was a garden named Shrivan. King Vijay was the ruler of this city. The name of his queen was Shridevi. In his childhood prince Alimuktak got initiated by Bhagavan Mahavir and ultimately got liberated. Bhaddilapur During those days Bhaddilpur was a prosperous city. It was the capital city of M ay Desh during those days and it was counted among the miraculous pilgrimage centers. In Antakriddasha Sutra Bhaddilpur occupies an important place. Harinagameshi god gives the living sons of Devaki to Sulasa, the wife of Naag Gathapati of Bhaddilpur and transfers the dead sons of Sulasa to the side of Devaki. This way he exchanges six newborn babies. About the location of this city different scholars have different opinions. Muni Kalyan Vijaya Ji says that 100 miles south of Patna and 28 miles south-west of Gaya, in Gaya district there are two villages named Harariya and Dantara; Bhaddilapur was located somewhere near these villages. Dr. Jagadish Chandra Jain believes that modern Bhadia village in Hazarigaon district is ancient Bhaddilpur. The basis of the belief of these two scholars is that Bhagavan Mahavir spent one monsoon stay in Bhaddilpur. But the question is that during the times of Bhagavan Arishtanemi did the Bhaddilpur city of the times of Bhagavan Mahavir exist? A great time span spirited these two Tirthankars. The period of Bhagavan Mahavir is about 2500 years back whereas that of Bhagavan Arishtanemi is about a hundred thousand years back. In Antakriddasha Sutra the Bhaddilpur described is that of Bhagavan Arishtanemi's period. The location of Bhaddilapur should be decided only after considering all these facts. Rajagriha Rajagriha has been a very prosperous and famous city since ancient times. In Jain scriptures many evidences of its antiquity are available. The twentieth Tirthankar Bhagavan Munisuvrat was born here only. It was during his times that the incidents making the story of Ramayan occurred. During the Mahabharat period this was the capital of Prati Vaasudev Jarasandh. It was the glorious capital city of king Prasenjit and emperor Shrenik during Bhagavan Mahavir's period. * 8EUR . Antakriddasha Mahima

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Rajagriha was the capital of the great Magadh empire. Magadh empire has been a great empire, in terms of power, grandeur, prosperity, population and the size of its armed forces, since ancient times. When the Greek emperor Alexander, who was ambitious of conquering the world, heard of the great armies of Magadh, he lost hopes of conquering India and returned from Punjab. Rajagriha city has other names also-Magadhpur, Kshitipratishthita Nagar, Chanakpur, Rishabhpur, Kushagrapur etc. Of these Kushagrapur and Rajagriha have been more popular. Kushagrapur faced frequent fire hazards, therefore king Prasenjit, father of emperor Shrenik, founded a new city about 2 Kos (4 miles) away from Kushagrapur and named it Rajagriha. Rajagriha city is surrounded and protected by five hills, therefore it is also called Girivraj. This city exists even today and is popularly known as Rajagiri. It is a popular pilgrimage centre of Jains. Bhagavan Mahavir spent 20 monsoon stays here. Emperor Shrenik, his sons Abhaya Kumar and Konik, and his queens including Chelna were devout followers of Bhagavan. Tathagat Gautam Buddha also frequented this city. Although the old glory of Rajagriha city has vanished, it still has its religious importance. Antakriddasha Mahima For Private Personal Use Only 427

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adhyAya 9 4Che Che Yu Che Yu Che Yu Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen 6555555555555555555Fen Fen Fen Fen Fen Fen Fen Fen 6 antakRddazAsUtra meM saMketita / sandarbhita prasiddha vyaktitva antakRddazAsUtra meM aneka prasiddha vyaktiyoM kA ullekha huA hai| jo sAdhaka bhagavAna ariSTanemi aura bhagavAna mahAvIra ke yuga meM antakRt hue, jinhoMne utkRSTa sAdhanA dvArA usI bhava meM bhavAnta karake janma-maraNarUpI saMsAra kA anta karake siddhi prApta kI, unakA to lagabhaga pUrNa varNana kiyA gayA hai lekina kucha prasiddha vyaktiyoM ke viSaya meM sirpha saMketa hI kiyA gayA hai| yathA - jahA daDhapainne dRr3ha pratijJa ke samAna, jahA mehe - meghakumAra ke samAna | 555555+ inake atirikta sudharmA svAmI, jaMbU svAmI kA ullekha aneka sthaloM para hai, gaNadhara gautama kA bhI nAma AyA hai, zreNika aura koNika Adi kA nAma bhii| lekina sirpha nAmollekha hI hai, unakA paricaya ( jIvana paricaya) nahIM diyA gayA hai| isa adhyAya meM hama antakRddazAsUtra meM saMdarbhita / saMketita kucha viziSTa mahattvapUrNa evaM prasiddha vyaktiyoM kA saMkSipta paricaya dene kA prayAsa kara rahe haiN| 1. gautama gaNadhara ( indrabhUti ) indrabhUti gautama, bhagavAna mahAvIra ke jyeSTha ziSya aura prathama gaNadhara the| inakA saMkSipta paricaya isa prakAra hai magadha kI rAjadhAnI rAjagRha ke samIpa hI gobara nAma kA eka grAma thaa| vahA~ gautamagotrIya brAhmaNa vasubhUti nivAsa karatA thA / usakI patnI kA nAma pRthvI thA / vasubhUti ke tIna putra the - ( 9 ) indrabhUti, (2) agnibhUti, aura (3) vAyubhUti / ye tInoM hI cAroM veda-vedAMgoM, caudaha vidyAoM meM niSNAta aura prasiddha yAjJika the| ina tInoM bhAiyoM meM indrabhUti jyeSTha (sabase bar3e bhAI ) the| ye aneka viSaya ke dhurandhara jJAtA aura yajJa karAne meM atyadhika nipuNa the / inakI khyAti dUra-dUra taka phailI huI thI / khyAti ke kAraNa inheM apane Upara kucha abhimAna bhI thA / karmakAMDI brAhmaNa ke rUpa meM ye vikhyAta the| sAtha hI apane samAja meM sampanna aura agragaNya the| apApA nagarI ke sampanna somila brAhmaNa ne yajJa karane kA vicAra kiyaa| usane aneka vidvAn brAhmaNa bulavAye tathA indrabhUti gautama ko bhI bulavAyA tathA yajJAcArya ke pada para inheM adhiSThita kiyaa| yajJa prArambha ho gyaa| 428 * For Private Personal Use Only antakRddazA mahimA

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usI samaya apApA nagarI ke bAhya bhAga meM devoM ne tIrthaMkara bhagavAna mahAvIra ke samavasaraNa kI racanA kii| bhagavAna ke samavasaraNa meM sammilita hone ke lie aneka deva apane vimAnoM me baiThakara AkAza-mArga se Ane lge| una vimAnoM ko dekhakara yAjJikaraNa bahuta prasanna hue| ve samajhe ki ye devagaNa hamAre yajJa se AkarSita hokara A rahe haiN| lekina jaba devavimAna Age nikala gaye to sabhI bahuta nirAza hue| indrabhUti gautama ko apane jJAna kA daMbha to thA hii| apane pA~ca sau ziSyoM ke sAtha cala diye zAstrArtha dvArA bhagavAna ko parAjita krne| saMpUrNa jJAna kabhI bhI kisI chadmastha ko nahIM ho sktaa| jJAnI puruSoM ke mana meM bhI koI na koI zaMkA raha hI jAtI hai jise ve kabhI pragaTa nahIM krte| gautama ke mana meM bhI eka zaMkA thI-AtmA hai yA nahIM ? bhagavAna ne unake binA pUche hI vaha zaMkA pragaTa kara dI aura sAtha hI samAdhAna bhI kara diyaa| indrabhUti gautama bhagavAna kI sarvajJatA ke samakSa vinata ho gaye aura unakA ziSyatva grahaNa karake zramaNa dIkSA svIkAra kara lii| sAtha hI unake 500 ziSya bhI zramaNa bana gye| bhagavAna ne tripadI' kA jJAna diyA to unake jJAna-netra khula gye| unheM jJAna prApta huA aura prabhu ke prathama gaNadhara khlaaye| indrabhUti gautama pravala jijJAsu the| unhoMne bhagavAna se aneka prazna kiye aura unakA samAdhAna paayaa| bhagavatI jaisA vizAla Agama isa bAta kA sAkSI hai| ve ghora tapasvI the, vele-bele pAraNA karate the| unake lie ghora tave, gutte, guttindiye, gutta baMbhayArI Adi vizeSaNa jaina sUtroM meM milate haiN| unheM akkhINa mahAnasa Adi aneka labdhiyA~ prApta thiiN| ve apanI tejolezyA ko gupta rakhate the, kabhI pragaTa nahIM hone dete the| unhoMne apanI AtmA kA upakAra to kiyA hI, dharma kA prasAra karake lokopakAra bhI bahuta kiyaa| aneka bhavya puruSoM ko dharma-sAdhanA kI ora unmukha kiyaa| unake nimitta se aneka bhavya mAnava kevalI banakara mukta hue| bhagavAna mahAvIra ke prati unakI gaharI zraddhA-bhakti aura anurAga thaa| yaha anurAga hI unakI kaivalya-prApti meM bAdhaka ho rahA thaa| jisa rAtri ko bhagavAna mokSa padhAre usI rAtri ko unheM kevalajJAna kI prApti ho gii| gaNadhara gautama ne 50 varSa kI Ayu meM bhagavAna mahAvIra se zramaNa dIkSA lI, 30 varSa taka chadmastha rahe aura 12 varSa taka kevalI-paryAya kA pAlana kara 92 varSa kI Ayu meM mukta ho gye| 1. uppanne i vA, vigame i vA, dhuve i vA-padArtha utpanna hotA hai, vyaya hotA hai tathA dhruva (mUla tattva rUpa meM) paryAya rUpa meM rahatA hai| antakRdazA mahimA 429 .

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jaina saMsAra meM ve apane gotra gautama nAma se adhika prasiddha haiN| jainAcAryoM ne gautama zabda kA aneka prakAra se nirvacana karake kaI artha batAe haiM; udAharaNArtha--go (vuddhi). tama (andhakAra) jisakI buddhi athavA jJAna kA andhakAra samApta ho gayA hai| akkhINa mahAnasa labdhi kI apekSA se zradhdAluoM kI mAnyatA hai ki gautama svAmI ke prabhAva aura unakA nAma smaraNa karane se bhaMDAra kabhI khAlI nahIM hotaa| isa prakAra kI aura bhI mAnyatAe~ haiN| ina saba kA sAra-saMkSepa yaha hai ki gautama svAmI aura unake nAma ke prati jaina saMsAra meM bahuta zraddhA hai| yaha saba gautama svAmI kI viziSTatA kA dyotaka hai| antakRddazAMgasUtra meM aneka sthAnoM para gautama gaNadhara kA ullekha huA hai| sAdhakoM kI bhikSAcaryA ke varNana meM 'jahA goyama sAmI' zabdoM kA bAra-bAra ullekha aayaa| udAharaNArtha-tIsare varga ke AThaveM adhyayana meM jaba chaha sahodara bhAI aNagAra (sulasA gAthApatnI dvArA pAlita, devakI ke putra) bhikSArtha dvArakA nagarI meM jAne ko prastuta hote haiM to vahA~ ullekha hai-'jahA goyama sAmI'-gautama svAmI ke smaan| ina zabdoM se yaha dhvanita hotA hai ki jaina saMsAra meM gautama svAmI kI bhikSAcaryA Adarza mAnI gaI hai| gautama svAmI kI bhikSAcaryA viziSTa thI athavA unhoMne jaina zramaNoM ke lie bhikSAcaryA kA eka Adarza sthApita kiyA thaa| unakI bhikSAcaryA kI vidhi isa prakAra thI-jisa dina unheM pAraNA karanA hotA thA usa dina ke prathama prahara meM svAdhyAya karate, dUsare prahara meM dhyAna karate, tIsare prahara meM mAnasika aura kAyika caMcalatA se rahita hokara mukha-vastrikA, vastroM tathA bhAjana (pAtroM) kI pratilekhanA karate-jholI meM rakhate; phira bhagavAna mahAvIra ke pAsa Ate aura unheM vandanA namaskAra karake bhikSArtha jAne kI AjJA maaNgte| bhagavAna kI AjJA pAkara ve nagarI meM jaate| ucca-nIca-madhyama kuloM meM bhikSA kI gaveSaNA krte| prAsuka, zuddha, eSaNIya bhikSA lAte, vaha bhikSA bhagavAna mahAvIra ko dikhAte aura phira jisa taraha vila meM sarpa praveza karatA hai, usI taraha usa AhAra-pAnI ko asvAda vRtti se udarastha kara lete| bhikSA lAne aura udarastha karane kI yaha vidhi jaina saMsAra meM sAdhu bhikSAcaryA aura bhojanacaryA-eSaNA samiti kI AdhArabhUta bana gii| Aja taka bhI yaha paramparA pracalita hai| aba bhI sAdhu apane dharmaguru. AcArya athavA jyeSTha sAdhuoM ko dikhAkara aura unakI AjJA pAkara hI lAye hue AhAra-pAnI kA upayoga upabhoga karate haiN| chaTe varga ke atimuktakumAra nAmaka adhyayana meM gautama svAmI kA vistRta ullekha huA hai| bhikSAcaryA ke sAtha unake sahAnubhUti, saralatA, bAla manovijJAna jJAtA Adi aneka guNa ujAgara hue haiN| ____ apane aneka guNoM, divya labdhiyoM, AdhyAtmika sarvotkRSTa pada-prApti, akSaya-nidhi pradAtA Adi ke kAraNa gautama gaNadhara jaina saMsAra ke jAjvalyamAna nakSatra haiN| .430. antakRddazA mahimA

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2. sudharmA svAmI zrI sudharmA svAmI bhagavAna mahAvIra ke paMcama gaNadhara haiM jabaki gautama svAmI prathama gaNadhara the| pratyeka sAdhaka gaNadhara nahIM bana sakatA; kyoMki gaNadhara eka labdhi (occult power) hotI hai| isa labdhi kA pragaTIkaraNa tIrthaMkara ke pAdamUla meM zramaNa-dIkSA grahaNa karate hI ho jAtA hai, isase pahale nhiiN| isa labdhi ke pragaTIkaraNa hote hI, antara ke mAnasika aura bauddhika banda kapATa udghATita ho jAte haiN| nabhI to tIrthaMkara ke zrImukha se tripadI (uvavannei vA, vigamei vA, dhuvei vA) ko sunakara, gaNadhara dvAdazAMgI kI racanA meM, samasta zruta ko hRdayaMgama karane meM sakSama ho jAte haiN| Arya sudharmA aise hI gaNadhara the| Arya sudharmA kA janma kollAka sanniveza meM huaa| inakA gotra vaizyAyana thaa| inake pitA dhanamitra aura mAtA bhahilA thii| inakA janma nakSatra uttaga-phAlgunI thA! varNa se brAhmaNa the| ye adbhuta pratibhA-saMpanna, caudaha vidyAoM meM pAraMgata aura karmakAMDI vidvAna the| inake 500 ziSya the| inake hRdaya meM eka saMzaya thaa| prANI jaisA isa janma meM hotA hai, kyA agale janma meM bhI vaisA hI hotA hai athavA usake rUpa, svarUpa Adi meM parivartana ho jAtA hai| isa saMzaya ko bhagavAna mahAvIra ne miTAyA to usI samaya inhoMne apane ziSyoM sahita bhagavAna ke pAda-mUla meM zramaNa-dIkSA dhAraNa kara lii| tatkAla hI inheM gaNadhara labdhi prApta ho gii| inhoMne 50 varSa kI Aya meM bhagavAna mahAvIra se zramaNa saMyama grahaNa kiyaa| 42 varSa taka chadmastha rhe| 30 varSa taka to bhagavAna mahAvIra kI sevA meM rahe aura 12 varSa taka bhagavAna ke nirvANa ke bAda bhI chadmAvasthA meM vyatIta kiye| taduparAnta 92 varSa kI Ayu meM inheM kaivalya kI upalabdhi huii| ATha varSa kevalI-paryAya kA pAlana kara tathA pUre 100 varSa kI Ayu bhogakara nirvANa prApta kiyaa| isa prakAra bhagavAna mahAvIra ke nirvANa ke 20 varSa pazcAt gaNadhara sudharmA mukta hue| sudharmA svAmI kA sarvAdhika mahattva isa bAta meM hai ki inhoMne jambU svAmI ko dvAdazAMgI kI vAcanA dii| Aja jo 11 aMga upalabdha haiM, ve sabhI gaNadhara sudharmA kI vAcanA ke haiM, isIlie ve sabhI gaNadhara sudharmA praNIta kahalAte haiN| gaNadhara sudharmA kI zarIra-sampadA aura guNa-sampadA kA granthoM meM bar3A hI vizada aura rucikara varNana huA hai| ___ zarIra kI dRSTi se ApakI U~cAI 7 hAtha kI thii| Apake zarIra kA saMhanana prathama-vajraRSabhanAgaca saMhanana aura samacaturana saMsthAna thaa| zarIra AkAra-prakAra se sugaThita thA aura saMtapta svarNa ke samAna deha kI kAMti thI yAnI Apake zarIra kI AbhA athavA varNa lAla raMga (sindUra) mizrita dUdha ke samAna thaa| ___Apake guNoM kA varNana jJAtAdharmakathAsUtra ke prathama adhyayana, sUtra 4 meM ina zabdoM dvArA kiyA gayA hai __antakRddazA mahimA

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""ajja suhamme nAma there jAisaMpanne, kulasaMpanne bala-rUpa-viNaya-nANa-dasaNa-carittalAghava saMpanne, oyaMsI, teyaMsI, vaccaMsI, jasaMsI, jiyakohe, jiyamANe, jiyamAye, jiyalohe, jiyaiMdie, jiyanidde, jiyaparisahe, jIviyAsa-maraNa-bhaya vippamukke, tavappahANe, guNappahANe, evaM karaNa-caraNa-niggaha-nicchaya-ajjava-maddaya-lAghava-khaMti-gutti-mutti-vijjA-maMtabaMbha-yeya-naya-niyama-sacca-soya-NANa-daMsaNa-caritta ppahANe, orAle, ghore, ghoravyaye, ghora tabassI, ghorabaMbhaceravAsI, ucchUTa sarIre, saMkhitta-viula teulesse, coddasa puyI, cunaannovge| arthAt sudharmA nAma ke sthavira-jAti-saMpanna-uttama (ucca koTi ke) mAtRpakSa vAle , kula-saMpanna-nirdoSa pitRpakSa vAle (yAnI sudharmA ke mAtR aura pitRpakSa donoM hI uttama) the. bala (mAnasika, vAcika, kAyika zakti), rUpa (anuttara vimAnavAsI devoM se bhI adhika rUpavAna), vinaya, jJAna (samyagjJAna), darzana (samyagdarzana), cAritra (samyakcAritra), lAghava (dravya se alpa upadhi vAle aura bhAva se gsa, Rddhi, sAtAina tIna gAravoM se rahita) se saMpanna the| ___ ve ojasvI, tejasvI, varcasvI aura yazasvI the| ve krodha, mAna, mAyA, lobha-cAroM kaSAyoM ko jItane vAle the tathA nidrA, parISaha para unhoMne vijaya prApta kara lI thii| jIvana kI AzA aura maraNa ke bhaya se mukta ho cuke the| tapoM aura guNoM meM arthAt anya tapasviyoM tathA guNI janoM kI apekSA adhika tapa karane vAle tathA guNoM ko dhAraNa karane vAle hone se, pradhAna the| karaNa sattarI, caraNa sattarI meM pradhAna, anAcAra meM pravRtti na karane se nigraha-pradhAna-uttama nigrahI, tattva kA nizcaya karane meM nipuNa, Arjava-mArdava-lAghava va kuzala, kSamA-gupti (mana-vacana-kAya ko gupta rakhanA)-mukti (lobharahitatA) meM pradhAna, vidyA (deva adhiSThita rohiNI Adi vidyA), maMtra (vibhinna prakAra ke maMtra), brahmacarya, veda (laukika aura lokottara AgamoM) meM niSNAta the| naya (vividha prakAra ke nayoM ke jJAtA), niyama (aneka prakAra ke abhigraha dhAraNa karane vAle) the| satya-zauca ke viziSTa jJAtA, utkRSTa jJAnI-darzanI-cAritrI aura udAra the| parISahoM, indriyoM aura kaSAyoM Adi ke prati kaThora, mahAvratoM kA kaThoratApUrvaka pAlana karane vAle, kaThina tapasyA karane vAle, utkRSTa brahmacarya-pAlaka, zarIra-saMskAra na karane vAle, vipula tejolezyA ko apane andara saMkSipta karake rakhane vAle, caudaha pUrvo ke jJAtA, cAra jJAna (mati, zruta, avadhi. manaHparyava) ko dhAraNa karane vAle the| uparokta varNana se spaSTa ho jAtA hai ki Arya sudharmA kitane viziSTa guNoM ko apane andara samAviSTa kiye hue the| isa zArIrika aura guNa-saMpadA ke kAraNa unakA vyaktitva bhavya aura prabhAvazAlI thaa| unakA pravacana jana-jana ko mohita karane vAlA hotA thA, zrotA zraddhA-bhakti se vibhora ho jAtA thaa| magadheza koNika ke unake prati zraddhA-bhakti vibhora zabda sAkSI de rahe haiMsuyakkhAe te bhaMte ! niggaMthe paavynne| supaNNatte te bhaMte ! niggaMthe paavynne| subhAsie te bhaMte ! niggaMthe paavynne| .432 . antakRddazA mahimA

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suviNIye te bhaMte ! niggaMthe paavynne| subhAvie te bhaMte ! niggaMthe paavynne| aNuttare te bhaMte ! niggaMthe paavynne| dhammaM NaM AikkhamANA, uvasamaM aaikkhi| uvasamaM AikkhamANA, vivegaM aaikkhi| vivegaM AikkhamANA, veramaNaM aaikkhi| veramaNaM AikkhamANA, akaraNaM pAvANaM aaikkhi| Natthi NaM aNNe kei samaNaM vA mAhaNe vA, je erisa dhmmmaaikvitte| arthAt bhagavan ! ApakA nirgrantha pravacana suAkhyAta hai, suprajJapta hai, subhASita hai, ziSyoM (vinItoM) se bhalIbhA~ti suniyojita hai, subhASita hai, anuttara hai| Apane apane dharma-pravacana se upazama bhAva ke sAtha viveka, virati aura nivRtti dharma kA samyak pratipAdana kiyA hai| koI bhI anya zramaNa aura brAhmaNa isa prakAra dharma kI vyAkhyA karane meM samartha nahIM hai| antakaddazAMgasUtra meM sthAna-sthAna para sudharmA svAmI kA nAmollekha huA hai| pratyeka varga aura sabhI adhyayana unakI vAcanA se prArambha hote haiM aura anta bhI unhIM ke dvArA hotA hai| jambU unase jijJAsA karate haiM ki amuka varga athavA adhyayana meM bhagavAna mahAvIra ne kyA bhAva pharamAye haiM aura unakI jijJAsA ko zAMta karate hue sudharmA svAmI varga athavA adhyayana kA bhAva (subject matter) kA varNana karate haiM aura anta meM kahate haiM-bhagavAna mahAvIra ne amuka adhyayana ke yaha bhAva pharamAye haiM, jaise maiMne bhagavAna ke zrImukha se svayaM sune haiM; vahI tumheM batAye haiN| isase sudharmA kI vacana-prAmANikatA bhI siddha hotI hai| __ antakRddazAMgasUtra meM sudharmA svAmI ke nAma ke sAtha kahIM 'ajja' vizeSaNa lagAyA gayA hai to kahIM 'there'| jaise-'ajja suhammA', 'suhammA there'| __ ye vizeSaNa unakI cAritrika nirmalatA aura jJAna-garimA ko prakaTa karate haiN| sAtha hI unake prati pUjya bhAva bhI pradarzita karate haiN| vAstava meM sudharmA svAmI pratyeka jaina sAdhaka ke lie pUjanIya haiN| 3. jambU svAmI Arya jambU prastuta antakRddazAMgasUtra kI rIr3ha aura kendra-bindu (back bone and instigating centre) haiN| isa sampUrNa aMga Agama kI racanA kA pramukha AdhAra unakI jijJAsA hai, jJAna-prApti kI anabujha pipAsA 1. sAdhvI saMghamitrA : jaina dharma ke prabhAvaka AcArya, pRSTha 58-59. antakRddazA mahimA .433 .

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hai| yadi ve apane guru ke samakSa jijJAsA pragaTa na karate to zAyada isa aMga kA nirmANa na hotA aura hama taka na phuNctaa| ___ jambU svAmI jyoti-pu~ja the, jJAna-pipAsu the, guru pradatta dvAdazAMgI tathA caudaha pUrvo ke jJAna-samarana zruta ko pI gae, pacA gye| apanI medhA meM usa vizAla jJAna saMsAra ko ratnamaMjUSA ke samAna sukSita kara liyaa| aise medhAvI jambU svAmI kA janma rAjagRha nagara meM eka ati dhanADhya vaizya parivAra meM, bhagavAna mahAvIra ke nirvANa se 16 varSa pUrva (vikrama pUrva 486, I. san 511) meM huaa| inake pitA kA nAma zreSThI RSabhadatta aura mAtA kA nAma dhAriNI thaa| mAtA dvArA svapna meM jambU-vRkSa dekhane athavA jaMbU dvIpAdhipati deva kI 108 AyaMbila tapa dvArA ArAdhanA ke kAraNa inakA nAma jambUkumAra rakhA gyaa| ve kramazaH Ayu ke sopAna car3hate hue solaha varSa ke aura sAtha hI samasta puruSocita kalAoM aura vidyAoM meM nipuNa ho ge| putra ko sabhI prakAra yogya dekhakara mAtA-pitA ne inakA saMbaMdha ATha zreSThi-kanyAoM ke sAtha nizcita kara diyaa| usI avasara para gaNadhara sudharmA svAmI apane 500 ziSyoM sahita gajagRha padhAre / solaha varSIya yuvaka jambU ne unakA dharmopadeza sunA to usakA hRdaya vairAgya se bhara gyaa| ghara Akara mAtA-pitA ko zramaNa-dIkSA lene kA nirNaya batAyA to mAtA-pitA vahuta nirAza hue| bhA~ti-bhA~ti se samajhAyA lekina jaba jambU avilita rahe to anta meM mAtA-pitA ne kahA___hama ATha zreSThiyoM ko tumhAre vivAha kA vacana de cuke haiN| hamAre vacana kI lAja rakhakara vivAha to avazya hI kara lo|" jambUkumAra ne kahA "Apake vacana kI rakSA karane ko maiM taiyAra hU~, lekina pahale Apa una zreSThiyoM ko mere dIkSA-nirNaya kI sUcanA avazya de deN| yadi ve kanyAe~ tathA mAtA-pitA phira bhI vivAha ke lie tatpara hoM to mujhe koI aitarAja nahIM; kintu vivAha ke dUsare dina maiM dIkSA avazya le luuNgaa|" mAtA-pitA aura vizeSa rUpa se mAtA ne mana meM socA-kAminI ke sneha-jAla meM ulajhakara kauna nikalA hai ? jambU bhI ulajha jaayegaa|' jambUkumAra kI dIkSA grahaNa karane kI sUcanA kanyAoM ke mAtA-pitAoM ko bheja dI gii| una saba kI cintanadhArA jambUkumAra kI mAtA ke samAna hI pravAhita huI aura zubha lagna meM ATha zreSTi-kanyAoM kA vivAha jambUkumAra ke sAtha ho gyaa| 99 karor3a sonaiyA kA daheja milaa| daheja se zreSThi kA ghara bhara gyaa| usa samaya rAjagRha kI pahAr3iyoM meM prabhava nAma kA eka durddharSa taskara thaa| usake 500 sAthI taskara the| prabhava ke pAsa do vizeSa vidyAe~ thIM-(1) avasvApinI-logoM ko nidrAdhIna karane vAlI, aura (2) tAlodghATinI-tAle kholane vaalii| ina do vidyAoM ke prabhAva se prabhava rAjagRha nagara meM saphalatApUrvaka coriyA~ karatA thA aura kabhI pakar3A nahIM jAtA thaa| .434 antakRddazA mahimA

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prabhava ne jaba sunA ki jambUkumAra ko 99 karor3a sonayA kA daheja milA hai to vaha lalacA gyaa| apane 50) sAthiyoM ke sAtha zreSThi Rpabhadatta ke ghara jA phuNcaa| apanI donoM vidyAoM kA prayoga kiyA aura nizcintatApUrvaka usake sAthiyoM ne dhana kI poTeM (poTaliyA~) vA~dha lii| tabhI camatkAra-sA huaa| 500 coroM ke paira jamIna se cipaka gye| isa camatkAra se cintita hokara prabhava idhara-udhara dekhane lgaa| usane dekhA--eka kakSa meM ye manda prakAza A rahA hai sAtha hI usa vArtAlApa kA dhImA svara bhI sunAI diyaa| vaha usa kakSa ke pAsa pahuMcA aura kAna lagA diye| vivAha kI pahalI rjnii| jambUkamAra kI nava-vivAhitA patniyA~ vibhinna dRSTAnna dekara unheM saMsArI jIvana kI ora mor3ane kA prayAsa kara rahI thIM aura jambUkumAra bhI dRSTAntoM dvArA hI unake prayAsa ko asaphala karake saMyama kI sArthakatA ko dRr3ha kara rahe the! unakA vArtAlApa sunakara prabhava ko apane taskara jIvana ke prati ghRNA utpanna huI. hRdaya vairAgya se bhara gyaa| usake 500 taskara sAthiyoM kI bhI yahI dazA huii| jamyUkumAra 1, prabhava 1, usake taskara mAthI 500. jambUkumAra ke mAtA-pitA 2. zreSThi-kanyAe~ aura unake mAtA-pitA 24, isa prakAra dUsare dina prAtaH 528 vyaktiyoM ne sudharmA svAmI ke sAnnidhya meM zrAmaNI dIkSA grahaNa kara lI aura tapa-saMyama kI sAdhanA karake Atma-zuddhi karane lge| inameM jambUkumAra pramukha the| __ zrI jambU gvAmI ne 16 varSa kI Ayu meM dIkSA lI, 20 varSa taka jJAna-dhyAna-tapa-saMyama kI ArAdhanA karate hue zramaNa-paryAya kA pAlana karate rhe| 36 varSa kI Ayu meM kaivalya prApta huaa| 44 varSa taka kaivalya-paryAya meM vyatIta kiye aura kula 8) varSa kI Ayu pUrNa kara mukta ho gye| vartamAna avasarpiNI kAla ke Apa antima kevalI the| inakI mukti ke uparAnta dasa vAtoM kA viccheda ho gayA (1) kevalajJAna, (2) manaHparyavajJAna, (3) paramAvadhijJAna, (4) pulAka labdhi, (5) AhAraka zarIra, (6) kSAyika samyaktva, (7) jinakalpa, (8) parihAra vizuddhacAritra, (9) sUkSmasaMpagaya cAritra, aura (10) yathAkhyAta caagtri| pUrvabhava __ 'jaMbUsAmI caritra' Adi kathA graMthoM meM sudharmA svAmI aura jaMbU svAmI ke pUrva pA~ca bhavoM kA varNana kagka unakA pArasparika saMbaMdha darzAyA gayA hai| (vartamAna janma se pUrva pA~caveM janma) prathama bhava meM sudharmA kA nAma bhavadatta aura jaMbU kA nAma bhAvadeva thaa| donoM paraspara bhAI the| bhavadatta bar3e aura bhAvadeva chotte| usa janma meM bhI bhavadatta ne bhAvadeva ko dharma kA upadeza diyA thaa| isI prakAra yaha paramparA AgAmI janmoM meM bhI calatI rahI aura isa antima bhava meM sudharmA tathA jambU ke rUpa meM pragaTa huI tathA donoM kI mukti ke rUpa meM pariNata hokara vaha prema-saMbaMdha samApta hue| pUrvajanmoM se cale Aye saMbaMdhoM ke kAraNa jambU svAmI kI sudharmA svAmI ke prati aTUTa zraddhA-bhakti rhii| sudharmA ke bhI jaMvU svAmI antevAsI (atipriya aura sadA sAtha rahane vAle ziSya) rhe| ___ antakRddazA mahimA

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jaina sAhitya aura dharma meM jambU svAmI kA jIvana caritra atyadhika preraka aura rocaka rahA hai| unakA tyAga zlAghanIya hai| atula vaibhava aura ATha nava-vivAhitA atizaya rUpavatI, samarpitA striyoM kA tyAga jana-mAnasa meM unake tyAga kI preraNA bhara detA hai| dvAdazAMgI kI racanA ke nimitta rUpa meM unakA nAma jaina saMsAra meM amara hai| antakahazA sUtra bhI unakI jijJAsA kA phala hai| yuga-yuga se jambUkumAra kA nAma aura yaza amara hai tathA yuga-yuga taka amara rhegaa| 4. medhakumAra meghakumAra kA saMketa antakRddazAsUtra meM pramukha rUpa se prathama adhyayana ke AThaveM sUtra meM jaba gautamakumAra bhagavAna ariSTanemi kI vandanA karane jAte haiM to vahA~ unake gamana sambandhI varNana ke saMbaMdha meM saMketa kiyA gayA hai-"evaM jahA meghe|"-medhkumaar ke samAna, yAnI jisa prakAra meghakumAra bhagavAna mahAvIra ke vandana ke lie nikale, isI prakAra gautamakumAra bhagavAna ariSTanemi ke darzana ke lie nikale / darzana-vandana karake dharma-zravaNa kiyaa| meghakumAra kA vistRta varNana jJAtAsUtra 1/1 meM milatA hai| ye magadha-nareza rAjA zreNika ke putra the| inakI mAtA dhAriNI thii| dhAriNI ko dohada huA ki maiM pati ke sAtha gajArUr3ha hokara varSA Rtu ke meghamaya vAtAvaraNa meM vanazrI kA Ananda luuN| ___ isa dohada kI pUrti abhayakumAra (rAjA zreNika ke prathama putra) ne apane eka mitra deva ke sahayoga se kI thii| __ zizu kA janma huaa| dohada ke AdhAra para usakA nAma meghakumAra rakhA gyaa| vaha puruSocita kalAoM meM nipuNa bnaa| yogya vaya hone para usakA vivAha ATha rAjakanyAoM ke sAtha huaa| eka bAra bhagavAna mahAvIra apane dharma-parivAra ke sAtha rAjagRha padhAre aura guNazIla udyAna meM viraaje| meghakumAra unake darzana-vandana, dharmadezanA zravaNArtha gye| bhagavAna kI dezanA sunakara pratibuddha hue| zramaNa-dIkSA grahaNa karane kA dRr3ha nizcaya kara liyaa| mAtA-pitA se AjJA lekara dIkSita hue| saMyama grahaNa kI pahalI raatri| variSTha-kaniSTha ke krama se rAtri vizrAma ke lie muni meghakumAra ko daravAje ke pAsa sthAna milaa| santoM ke Ane-jAne ke kAraNa rAtri ke andhakAra meM megha muni ko ThokareM lagatI rhiiN| unhoMne ise apamAna samajhA, rAtribhara so nahIM ske| khinna hokara saMyama-paryAya kA tyAga karane kA hI nirNaya kara liyaa| prAtaH saMyama upakaraNa prabhu mahAvIra ko lauTAne gaye to prabhu ne inheM, inake do pUrva-janmoM kA vRttAnta sunaayaa| inheM bhI jAtismaraNa (pUrva-janmoM kA) jJAna ho gyaa| punaH prativuddha hue| santoM ke prati sevAbhAva se bhara gaye, tapa-saMyama kI utkRSTa sAdhanA kI aura kAladharma pAkara sarvArthasiddha vimAna meM deva bne| .436 antakRddazA mahimA

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yaha hai magha muni kA saMpUrNa jiivnvRtt| kintu prastuta aMga Agama antakRddazAsUtra (1/18) meM jahA~-jahA~ inakA nAma saMketa kiyA gayA hai, vaha inake bhagavAna mahAvIra ke darzana se saMbaMdhita hai| usakA varNana isa prakAra hai bhagavAna ke Agamana ko sunakara (meghakumAra ke samAna) gautamakumAra hRSTa-tuSTa hue| kauTumbika puruSoM ko cAra ghaMToM vAle dharmaratha ko lAne kI AjJA dete haiN| usa AjJA kA pAlana kauTumbika puruSa karate haiN| tatpazcAt usa meghakumAra athavA gautamakumAra ne snAna tathA kautuka maMgala, prAyazcitta Adi kiyaa| phira cAra ghaMToM vAle dharmaratha para ArUr3ha huaa| koraMTa vRkSa ke zveta phUloM kI mAlA ko dhAraNa kiyaa| subhaToM ke vipula samUha vAle parivAra se ghirA huA, nagara ke bIcoM-bIca hokara niklaa| nikalakara udyAna meM AyA, bhagavAna mahAvIra ke divyapatAkA, chatra Adi atizayoM ko dekhA, sAtha hI vidyAdharoM, cAraNa muniyoM aura jRmbhaka devoM ko nIce utarate tathA Upara car3hate dekhaa| yaha saba dekhakara vaha apane dharmaratha se utraa| utarakara nimna pA~ca abhigama kiye (1) puSpa, pAna Adi sacitta vastuoM kA tyAga kiyaa| (2) vastra Adi acitta vastuoM kA tyAga nahIM kiyaa| (3) eka zATikA (dupaTTe) kA uttarAsaMga kiyaa| (4) bhagavAna para dRSTi par3ate hI donoM hAtha jodd'e| (5) mana ko ekAgra kiyaa| yaha abhigama karake bhagavAna mahAvIra ke pAsa aayaa| dAhinI ora se prArambha karake unakI tIna pradakSiNAe~ kI, stuti-vandana-namaskAra kiyaa| phira bhagavAna se na ati samIpa, na ati dUra samucita sthAna para baiThakara, dharmopadeza sunane kI icchA karatA huA, namaskAra karatA huA, donoM hAtha jor3e, sanmukha rahakara, vinayapUrvaka prabhu kI upAsanA karane lgaa| __ antakRddazAsUtra meM 'eva jahA mehe vi' saMketa se itanA varNana abhISTa hai| abhiprAya yaha hai ki gautamakumAra bhI isI prakAra apane mahala se nikale, dvArakA nagarI ke madhya hote hue bhagavAna ariSTanemi ke pAsa pahu~ce aura unakI paryupAsanA kii| 5. abhayakumAra abhayakumAra magadheza zreNika kA prathama putra thaa| isakI mAtA kA nAma nandA thaa| abhayakumAra atyanta medhAvI, buddhi kA vRhaspati aura kuzala taMtrI thaa| rAjA zreNika kA dAyA~ hAtha aura magadha kA mahAmaMtrI bhI thaa| isI kI buddhi-kuzalatA se magadha-jaise vizAla sAmrAjya kA suzAsana saphalatApUrvaka calatA rhaa| rAjA zreNika ko yaha atyadhika priya thaa| isI kI yojanA se zreNika ko celanA-jaisI jainadharmAnurAgiNI aura atyanta rUpavatI nArI prApta huI thii| __antakRddazA mahimA .437.

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rAjya aura ranivAsa kI pratyeka samasyA kA samAdhAna abhayakumAra ne kiyaa| ganI calanA ke dohada kI pUrti bhI isI ne kI to rAnI dhAriNI kA dohada bhI isI ne pUrA kiyaa| antakRddazAsUtra ke varga 3. a. 8, sUtra 18 meM jo isake nAma kA saMketa 'jahA abhao' abhayakumAra ke samAna ina zabdoM dvArA kiyA gayA hai, vaha ganI dhAriNI kI dohada pUrti se hI sambandhita hai| ganI dhAriNI ko java akAla meM varSA Rtu aura meghAcchanna vAtAvaraNa kA dohada huA to usakI pUrti ke lie paupadhazAlA meM gayA, aSTama bhakta tapa (velA) karake apane mitra deva kI ArAdhanA kI aura deva ke sahayoga se rAnI dhAriNI kA dohada pUrA kiyaa| isI prakAra antakRddazAsUtra meM zrIkRSNa vAsudeva, apanI mAtA ganI devakI kI putra-prApti kI icchA pUrI karane ke lie pauSadhazAlA meM gaye aura telA tapa karake hariNagameSI deva kI AgadhanA kI. deva pragaTa huA aura rAnI devakI ko gajasukumAla nAma ke putra kI prApti huii| donoM ghaTanAe~ lagabhaga samAna hone ke kAraNa antakRddazA ke sUtrakAra ne abhayakumAra kA nAma saMketita kiyA hai| abhayakumAra ne saMsAra se virakta hokara prabhu mahAvIra ke caraNoM meM dIkSA grahaNa kI, 5 varSa naka saMyama kA pAlana kiyA, vividha prakAra ke tapa kiye aura Ayu pUrNa kara vijaya nAma ke anuttara vimAna meM deva bnaa| 6. atimuktakumAra zramaNa (ugrasena-putra-kaMsa ke laghu bhrAtA) antakRddazAsUtra ke varga 3, sUtra 10 meM atimuktakumAra zramaNa kA ullekha prApta hotA hai| sandarbha yaha hai ki jaba do-do ke saMghAr3e meM tIna vAra chaha muni devakI ke mahala meM AhAra ke lie Ate haiM tava una saba ke samAna vaya rUpa ko dekhakara devI saMzaya meM par3a jAtI hai aura muniyoM ke yaha batAne para ki hama chaha sahodara bhAI haiM tathA bhaddilapura nivAsI nAga gAthApati kI patnI sulayA ke putra haiN| yaha sunakara devakI kA saMzaya aura bhI gaharA ho jAtA hai| use apane bacapana kI ghaTanA yAda A jAtI hai-"java meM polAsapura meM thI to atimuktakumAra zramaNa ne kahA thA-he devI ! tuma ATa putroM kA janma dogI jo nalakUvera ke samAna sundara hoMge tathA raMga-rUpa-vaya Adi meM eka-se hoNge| isa bharata-kSetra meM aise putroM ko koI anya mAtA janma nahIM degii|" devakI ke bAre meM aisI bhaviSyavANI karane vAle muni atimuktakumAra zramaNa rAjA ugrasena ke putra tathA kaMsa ke choTe bhAI the| vasudeva jI kI kRpA se jaba kaMsa ko mathurA kA gajya prApta huA. usa samaya usake pitA ugrasena mathurA ke zAsaka the| kaMsa ne pUrvavaddha vaira ke kAraNa apane pitA ugrasena ko hI bandI banA liyA aura svayaM mathurA-nareza bana baitthaa| kaMsa kI krUra viSayAnugAmI pravRttiyoM ke kAraNa rAjamahala kA vAtAvaraNa bhI viSamaya ho gyaa| mA~sa-madirA Adi kA sevana tathA anArya vRttiyA~ nigabAdha calane lgiiN| antakRdazA mahimA

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kaMsa ke choTe bhAI atimuktakumAra prArambha se vairAgI svabhAva ke the| dhArmika AsthA unake mana meM gaharI yamAI huI thii| gajamahala ke isa dUSita vAtAvaraNa se unheM vitRSNA ho gii| unhoMne eka zramaNa se jaina bhAgavatI dIkSA grahaNa kara lI aura jJAna, dhyAna. tapa. saMyama se apanI AtmA ko bhAvita karate hue vicaraNa karane lge| napasyA ke phalasvarUpa unheM aneka labdhiyA~ bhI prApta ho giiN| antakRddazAsUtra ke tRtIya varga meM saMketita yahI atimuktakumAra zramaNa haiN| inake jIvana kA eka aura prasaMga triSTizalAkA purupa caritra meM milatA hai| vaha bhI devakI ke jIvana se saMbaMdhita hai| vasudeva-devakI ke vivAha ke upalakSya meM kaMsa eka bar3A harSotsava manA rahA thaa| pratyeka vyakti harSotsava apanI maci-pravRtti ke anukUla manAtA hai| kaMsa aura usakI patnI jIvayazA mA~sa-madirAsevI tathA viSayI the tathA rAjamahala meM bhI madiga kI saritA vaha rahI thii| aise samaya meM muni atimuktakumAra zramaNa bhikSA ke lie rAjamahala meM pahu~ce aura vahA~ kA vAtAvaraNa dekhakara lauTane lage tabhI naze meM vebhAna jIvayazA ne muni kA mArga geka liyA aura kahane lagI "ara devara ! (saMsArI dRSTi se kaMsa ke choTe bhAI hone ke nAte) isa avasara para tuma bhI pIo aura magna hokara hamAre sAtha gaga-raMga-krIr3A kge|" ____ muni ne bahuta prayAsa kiyA ki jIvayazA dvAra se haTa jAye, unheM bAhara jAne kA mArga de de, lekina jaba jIvayazA dvAra para hI ar3I rahI to Akhira muni ke mu~ha se nikala hI gayA___jIvayazA ! jisa devakI ke vivAhotsava meM tU madonmatta banI huI hai, usI kA sAtavA~ putra tara pati kA kAla hogaa|" _muni ke ye vacana sunate hI jIvayazA kA nazA ur3a gayA. vaha dvAra se haTa gyii| muni gajamahala ke upa dUSita vAtAvaraNa se bAhara nikala gye| isakA duSpariNAma yaha huA ki kaMsa ne kuTilatApUrvaka apane upakArI vAsudeva tathA devakI ko kaida (najarakaida) kara liyaa| ye atimuktakumAra zramaNa arihaMta agSTinemi ke yuga meM hue haiN| 7. zreNika rAjA jaina sAhitya meM zreNika rAjA kA bahuta hI mahattvapUrNa sthAna hai| yaha magadha ke vizAla sAmrAjya kA svAmI aura bhagavAna mahAvIra kA samakAlIna thaa| bhagavAna mahAvIra ke prati isakI asIma AsthA thii| unakA dRr3ha zraddhAlu bhakta thaa| AcAryoM ne isake jIvana kI vibhinna ghaTanAoM ko gumphita karake zreNika caritra kI racanA kI hai tathA isake viSaya meM aneka prakIrNaka racanAe~ bhI milatI haiN| __ antakRdazA mahimA .439 .

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prastuta antakRddazAsUtra ke sAtaveM aura AThaveM varga meM jina 23 nArI sAdhikAoM kI lomaharSaka taposAdhanA kA varNana huA hai, ve sava isI gajA zreNika kI ganiyA~ thiiN| rAjA zreNika kA saMkSipta paricaya isa prakAra haikuzAgrapura-nareza prasenajita ke sau putra the, jinameM zreNika sabase jyeSTha aura medhAvI thaa| rAjA prasenajita ne eka bhIla-putrI ke sAtha vivAha isa zarta para kiyA thA ki isase utpanna putra hI rAjya kA adhikArI hogaa| bhIla-kanyA se cilAtIkumAra nAma kA putra utpanna huaa| rAjA vacanabaddha the| cilAtIkumAra ko rAjyAsIna karanA hI thaa| unhoMne kumAroM kI buddhi-parIkSAeM lii| yadyapi zreNika sabhI meM saphala rahA, phira bhI use deza-niSkAsana kA daNDa diyaa| ___ yaha saba-kucha cilAtIkumAra ko rAjA banAne ke lie kiyA gyaa| zreNika ke jAte hI ise ganyAsIna kara bhI diyA gyaa| nagara se calakara zreNika eka bauddha-maTa meM rukaa| bauddhAcArya ne mITe vacanoM aura AhAra-pAnI se usakA satkAra kiyaa| bauddhAcArya kI isa udAratA se zraNika prabhAvita huaa| Age calA to venAtaTa nagara jA phuNcaa| usake puNya prabhAva, buddhi kuzalatA se eka seTha ne apanI viduSI aura buddhimatI putrI nandA kA vivAha usake sAtha kara diyaa| nandA isa prakAra zreNika kI prathama patnI thI jisane abhayakumAra-jaise medhAvI putra ko janma diyaa| cilAtIkumAra ke kuzAsana meM prajA bahuta duHkhI ho gaI, zAsana-vyavasthA bigar3a gaI, Arthika sthiti rasAtala ko pahu~ca gaI, prajA ke duHkha se du:khI gajA prasenajita mRtyu-zayyA para par3a gye| taba maMtriyoM ke bulAve para garbhavatI nandA ko venAtaTa pitA ke ghara chor3akara hI zreNika ko apane jhagNa pitA ke pAsa AnA pdd'aa| zreNika ne zAsana-bhAra saMbhAlA aura apanI nIti kuzalatA se sabhI ko prasanna karake rAjya ko samRddha kiyaa| usakA yaza dUra-dUra taka phaila gyaa| 500 rAja-kanyAoM ke sAtha usakA vivAha ho gayA jisameM dhAriNI Adi pramukha thii| kucha varSa bAda abhayakumAra kI buddhimattA se zreNika aura usakI prathama patnI nandA kA bhI milApa ho gyaa| rAjA zreNika ke abhayakumAra, koNika, meghakumAra, kAlakumAra, hallakumAra, vihallakumAra Adi kaI putra the| deza niSkAsana ke samaya bauddhAcArya ne jo udAratA dikhAI thI usake kAraNa zreNika bauddhadharmAnuyAyI ho gayA thaa| anAthI muni ke saMparka aura celanA rAnI kI preraNA se use yathArtha tattva kA jJAna huA aura vaha bhagavAna mahAvIra kA dRr3ha zraddhAlu, parama bhakta tathA samyaktvI bana gyaa| vaha saMyama to na le sakA lekina jo zramaNa dIkSA lenA cAhate the unheM bharapUra sahayoga dekara dharma pracAra-prasAra meM sahAyaka banA, tIrthaMkara nAma-gotra kA baMdha kiyaa| AgAmI caubIsI meM vaha padma nAma kA prathama tIrthaMkara hogaa| .440 . antakRddazA mahimA

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zreNika kI mRtyu bar3I viSama paristhitiyoM meM huii| usI ke putra aura celanA ke Atmaja koNika ne SaDyantra karake use bandI banAyA aura piMjare meM DAla diyA / vahA~ usane apanI a~gUThI meM jar3e hIre ko cabAkara prANotsarga kara diyaa| eka ullekha ke anusAra zreNika kA janma bhagavAna mahAvIra ke janma se 15 varSa pUrva ( I. pU. 614 ) meM tathA dehAvasAna bhI bhagavAna mahAvIra ke nirvANa se 15 varSa pUrva ( I. pU. 552 ) meM huA thA / 8. rAnI celanA celanA rAjA zreNika kI paTarAnI thI, zreNika isase atyadhika prema karatA thA, prANoM se bhI adhika cAhatA thA / celanA kI preraNA se hI rAjA zreNika jainadharmAnuyAyI aura bhagavAna mahAvIra kA bhakta bnaa| celanA vaizAlI-nareza rAjA ceTaka kI sabase choTI aura sAtavIM putrI thii| isase bar3I chaha bahaneM aura thIM, jinameM se pA~ca ke vivAha to tatkAlIna prasiddha rAjAoM ke sAtha ho gaye the, chaThavIM putrI sujyeSThA ne saMyama dhAraNa kara liyA thA tathA sAtavIM putrI celanA kA vivAha magadha samrAT zreNika ke sAtha huaa| yaha vivAha bhI bar3e romAMcaka DhaMga se huaa| sujyeSThA (taba taka sujyeSThA ku~vArI thI, usane saMyama grahaNa nahIM kiyA thA) kI sundaratA se AkarSita hokara magadheza zreNika ne apanA dUta vaizAlI - nareza ceTaka kI rAjasabhA meM bhejakara sujyeSThA kI yAcanA kii| kintu rAjA ceTaka ne spaSTa inkAra kara diyaa| kAraNa yaha batAyA ki zreNika hIna kula kA hai| eka kAraNa aura bhI ho sakatA hai ki ceTaka rAjA pakke jainadharmAnuyAyI the, jabaki usa samaya taka zreNika bauddha matAvalambI thaa| isa kAraNa ceTaka apanI putrI kA vivAha zreNika ke sAtha na karanA cAhate hoM / rAjA ceTaka kA inkAra sunakara kuzala taMtrI abhayakumAra kI yojanA se zreNika ne kAma kiyA / magadha rAjya kI sImA se vaizAlI taka eka laMbI suraMga khudavAI | abhayakumAra ke taMtra se sujyeSThA aura celanA donoM hI rAjA zreNika ke prati AkarSita hokara usake sAtha bhAgane ko utAvalI ho gii| | nizcita dina aura samaya para sujyeSThA aura celanA donoM bahaneM suraMga dvAra para jA pahu~cIM / rAjA zreNika kA ratha Ane meM dera thii| sujyeSThA apane jevaroM kA DibbA bhUla AI thI / usane celanA se kahA - " maiM apane jevaroM kA DibbA kakSa meM bhUla AI huuN| abhI lekara AtI hU~ / yadi magadheza A jAyeM to tU unheM roka lenA / " itanA kahakara sujyeSThA calI gii| zreNika kA ratha suraMga dvAra para AyA / celanA turanta ratha meM baiTha gaI / zreNika jaldI meM the| rathavAna ne ratha hA~ka diyaa| celanA cupacApa sikur3I-simaTI baiThI rhii| suraMga pAra hone ke bAda celanA ne rahasya kholAmaiM sujyeSThA nahIM, celanA huuN|" rAjA zreNika ne celanA ko hI hRdayezvarI mAna liyaa| idhara sujyeSThA jevaroM kA DibbA lekara suraMga dvAra para AI to usane dekhA ki celanA calI gaI hai| khela khatma ho cukA hai / nirAza hokara usane zramaNI - dIkSA grahaNa kI aura bhagavAna mahAvIra ke sAdhvI saMgha meM sammilita hokara tapa-saMyama kI ArAdhanA meM dattacitta ho gii| antakRddazA mahimA For Private Personal Use Only 441

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celanA dRr3ha samyaktvI aura bhagavAna mahAvIra kI parama bhakta thI jabaki zreNika bauddha guruoM kA anuyAyI thaa| celanA ne bar3I kuzalatA aura buddhimattA se yaha dhArmika bheda miTAkara zreNika ko jinadharmAnuyAyI aura bhagavAna mahAvIra kA zraddhAlu bhakta banA diyaa| yadyapi zreNika rAnI celanA ko apane prANoM se bhI adhika prema karate the, phira bhI eka bAra unake hRdaya meM celanA ke satItva ke prati saMzaya kA nAga phukAra utthaa| ghaTanA isa prakAra huI eka bAra rAjagRha meM bahuta teja zIta lahara cala rahI thii| bhagavAna mahAvIra vahA~ pdhaare| rAjA zreNika aura rAnI celanA bhagavAna ke darzana-vandana ke lie ratha meM baiThakara gye| lauTate samaya unhoMne dekhA ki eka jinakalpI muni tAlAba kI pAla para khar3e kAyotsarga meM lIna haiN| gajA-rAnI ne unako vandana kiyA aura bhAva-vibhora zabdoM meM unakI utkRSTa sAdhanA kI prazaMsA karate hue mahala meM A gye| teja zIta lahara to cala hI rahI thii| rAjA-rAnI zayana-kakSa meM apane-apane pala~goM para ratnakaMvaloM meM lipaTe par3e the| zayana-kakSa ke vAtAyAnoM para moTe UnI kaMbala par3e the| dIpakoM ke prakAza se kakSa garama bhI thaa| phira bhI zIta itanA thA ki ratnakaMbala se zarIra kA jo bhI aMga bAhara raha jAtA vahI sunna par3a jAtA, akar3a jaataa|. rAnI celanA kA bhI eka hAtha nIMda meM ratnakaMbala se bAhara raha gayA, akar3a gyaa| rAnI ne kisI taraha vaha hAtha kaMbala ke andara kiyA; kintu usake mukha se yaha zabda nikala gaye "aise zIta meM unakI kyA dazA hogI?" rAjA zreNika jAga rahA thaa| ye zabda kAna meM par3ate hI zaMkA kA nAga usake mana-mastiSka meM phana uThAne lgaa| celanA ke satItva ke prati vaha saMzaya se bhara gyaa| becainI tanAva ke kAraNa rAta karavaTeM badalate biitii| prAtaH bhagavAna mahAvIra ke samavasaraNa meM phuNcaa| vandana namaskAra karake pUchA"bhagavan ! merI rAnI celanA satI hai yA guptA?" bhagavAna mahAvIra ne kahA 'zreNika ! rAjA ceTaka kI sAtoM putriyA~ satI haiN| tumhArI rAnI celanA bhI satI hai| usake satItva ke prati saMdeha karanA bhrama mAtra hai|" phira bhagavAna mahAvIra ne zreNika kI zaMkA nivAraNa karane hetu kahA "zreNika ! jaba tuma aura rAnI celanA mere samavasaraNa se lauTa rahe the to tumane eka jinakalpI zramaNa ko sarovara kI pAla para dhyAnastha dekhaa| unhIM ko lakSya kara celanA ke mukha se ye zabda nikale-'aise zIta meM unakI kyA dazA hogI?' jisakA tumane galata artha liyA aura celanA ko guptA samajha baitthe| vAstava meM celanA parama zramaNopAsikA aura satI hai|" .442. antakRddazA mahimA

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bhagavAna mahAvIra ke ina zabdoM se zreNika kA bhrama miTa gayA aura celanA kA satItva kundana-sA damaka utthaa| antakRddazAsUtra meM celanA kA nAmollekha chaThe varga ke dUsare adhyayana meM huA hai| gajA zreNika ke samAna rAnI nelanA kA bhI jaina-sAhitya meM mahattvapUrNa sthAna hai| 9. mAtA devAnandA devAnandA kA ullekha antakaddazAsUtra ke tIsare varga ke AThaveM adhyayana (gajasukumAla) meM aayaa| jaba devakI samAna rUpa-vaya vAle chaha anagAroM ke mAtRtva ke viSaya meM zaMkA nivAraNArtha jAtI hai taba vahA~ pATha AtA hai-"jahA devaannNdaae|" arthAt jisa prakAra devAnaMdA bhagavAna mahAvIra ke darzanArtha gaI usI prakAra devakI bhI bhagavAna ariSTanemi ke darzanArtha jAtI hai| devAnandA brAhmaNI thii| usake pati kA nAma RSabhadatta brAhmaNa thaa| ve brAhmaNa kuNDa nagara meM nivAsa karate the| dasaveM prANata svarga se apanA AyuSya pUrNa kara bhagavAna mahAvIra kA jIva devAnandA brAhmaNI ke garbha meM avasthita huaa| tIrthaMkaroM kI mAtAoM dvArA dekhe jAne vAle caudaha mahAsvapna devAnandA brAhmaNI ne dekhe| usake harSa kA pAra na rhaa| usI samaya rAnI trizalA ke garbha meM eka putrI bhI avasthita huii| zakrendra ne avadhijJAna se jAnA ki bhagavAna mahAvIra kA jIva devAnandA ke garbha meM avasthita ho cukA hai to usane vicAra kiyA ki tIrthaMkara kA janma sadA hI kSatriya-kula meM hotA hai| usane turanta hariNagamaiSI deva ko garbha saMharaNa kI AjJA dete hue kahA-'devAnandA kA garbha trizalA ganI kI kukSi meM aura trizalAdevI kA garbha brAhmaNI devAnandA kI kukSi meM sthAnAntarita kara do|" hariNagamaiSI deva ne aisA hI kiyaa| trizalAdevI aura brAhmaNI devAnandA ke garbha paraspara badala diye inter-transfer kara diye| yaha ghaTanA bhagavAna mahAvIra ke garbha meM sthita hone kI 82vIM rAtri ko huii| bhagavAna mahAvIra 82 rAtri taka devAnandA ke garbha meM rhe| isa apekSA se devAnandA bhagavAna mahAvIra kI mAtA thiiN| garbha-saMharaNa ke vAda devAnandA ko aisA pratIta huA ki usake mahAsvapna lauTa rahe haiN| vaha bahuta du:khI huii| lekina jaba usI rAtri ko trizalAdevI ne mahAsvapna dekhe to vaha khuziyoM se bhara gii| lekina garbha-saMharaNa kI yaha ghaTanA aprakaTa hI rhii| kisI ko bhI jJAta na ho skii| kevalajJAna kI prApti ke pazcAta eka bAra zramaNa bhagavAna mahAvIra brAhmaNakuNDagrAma meM pdhaare| unake darzanoM kI jijJAsA RSabhadatta brAhmaNa aura devAnandA brAhmaNI ko bhI huii| unhoMne kauTumvika bulaayaa| snAna Adi se nivRtta hokara bahumUlya vastra alaMkAra dhAraNa kiye, dharmaratha para savAra hue, bhagavAna ko dUra se hI dekhakara pA~ca abhigama kiye aura bhagavAna se na dUra aura na ati samIpa jAkara unakI pradakSiNA. vandanA-namaskAra kiyA aura upAsanA karane lge| ___ antakRdadazA mahimA 443

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devAnandA bhagavAna mahAvIra ko apalaka dRSTi se dekhane lgii| usakA roma-roma praphullita ho utthaa| bhagavAna ke prati vAtsalya ke kAraNa usake stanoM se dUdha kI dhArA bahane lgii| devAnandA kI yaha dazA dekhakara gautama svAmI ne bhagavAna se jijJAsA kI"prabhu ! isa devAnandA brAhmaNI kI aisI dazA kyoM ho rahI hai ?'' taba bhagavAna mahAvIra ne saMpUrNa rahasya udghATita karake kahA "he gautama ! isa prakAra devAnandA brAhmaNI merI mAtA hai| maiM isake garbha meM 82 rAtriyoM (dina) taka rahA huuN| mere prati vAtsalya bhAva ke kAraNa hI devAnandA brAhmaNI kI yaha dazA ho rahI hai|" sampUrNa rahasya ko jAnakara devAnandA aura RSabhadatta ke harSa kA ThikAnA na rhaa| donoM ne bhagavAna mahAvIra ke pAda-padyoM meM dIkSA grahaNa kI aura tapa-saMyama kI utkRSTa ArAdhanA kara mukta hue| '10. mahAbalakumAra mahAbalakumAra kA nAma saMketa antakRddazAsUtra ke prathama varga gautamakumAra nAmaka prathama adhyayana, sUtra 17 meM AyA hai| vahA~ rAjA andhakavRSNi kI rAnI dhAriNI garbha dhAraNa karate samaya siMha kA svapna dekhatI hai, usa sandarbha meM kahA gayA hai svapna-darzana, putra-janma, usakI bAla-krIr3Ae~, kalA jJAna, yauvana, pANigrahaNa, ramya prAsAda, bhoga Adi saba mahAbalakumAra ke samAna samajhanA caahie| hastinApura nagara kA rAjA bala thaa| usakI rAnI kA nAma thaa-prbhaavtii| eka rAtri apanI sukha zayyA para soI huI thii| usane svapna meM zveta siMha dekhaa| usakI nIMda khula gii| pati ko apanA svapna sunaayaa| rAjA bala ne svapna-pAThakoM ko bulAkara svapna kA phala puuchaa| svapna-pAThakoM ne vibhinna prakAra ke 72 svapnoM ke phala kI vivecanA karake rAnI ke svapna kA phala batAyA-isake phalasvarUpa artha-lAbha, bhoga-lAbha, rAjya-lAbha aura putra-lAbha hogaa| yatheSTa puraskAra dekara rAjA ne svapna pAThakoM ko vidA kara diyaa| garbhakAla pUrA hone para rAnI prabhAvatI ne eka sundara, sukumAla, sarvAMgapUrNa putra ko janma diyaa| mahotsavapUrvaka rAjA bala ne apane putra kA nAma mahAbala rkhaa| pA~ca dhAtriyoM dvArA mahAbalakumAra kA pAlana-poSaNa hone lgaa| bAla-krIr3AoM se sabako pramudita karatA huA mahAbalakumAra bar3hane lgaa| yogya vaya hone para usane kalAcArya se kalA-jJAna prApta kiyA, yuvA huA, pitA ne ATha rAjakanyAoM ke sAtha usakA pANigrahaNa kara diyA, mAtA-pitA kI ora se use (usakI vadhuoM ko) ATha koTi hiraNya, ATha koTi rajata Adi aneka prakAra kI vastuoM kA prItidAna milA aura vaha apane lie nirmita bhavana meM apanI AThoM patniyoM ke sAtha sukhapUrvaka bhoga bhogane lgaa| .444 . antakRddazA mahimA

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hastinApura nagara meM tIrthaMkara vimalanAtha ke praziSya ( ziSyAnuziSya ) dharmaghoSa anagAra pdhaare| unakA dharmopadeza sunakara mahAbalakumAra ke hRdaya meM vairAgya jAgrata huaa| mAtA-pitA ke samakSa apanI icchA pragaTa kii| mAtA-pitA ne bahuta samajhAyA lekina jaba ye saMsArAbhimukha na hue to unhoMne kahA "hama eka dina ke lie tumheM rAjA ke rUpa meM dekhanA cAhate haiM / " isa para mahAbalakumAra mauna ho gye| dhUmadhAma se unakA rAjyAbhiSeka huaa| rAja-siMhAsana para baiThate hI dIkSA kI icchA pragaTa kI ! Akhira inhoMne vidhipUrvaka dharmaghoSa anagAra ke samakSa zrAmaNI-dIkSA grahaNa kara lI / sAmAyika Adi 14 pUrvI kA adhyayana kiyA / upavAsa, belA, telA Adi aneka tapa karate hue bAraha varSa taka zramaNa-paryAya kA pAlana karate rahe / anta meM saMlekhanA - saMthArApUrvaka dehatyAga kiyA aura brahmaloka kalpa meM dasa sAgaropama kI Ayu vAle deva bane / devaloka kA AyuSya pUrNa karake bhagavAna mahAvIra ke zAsanakAla meM, sudarzana zreSThI ke rUpa meM vANijyagrAma meM janma liyA / sudarzana zreSThI zramaNopAsaka aura jIvAjIva kA jJAtA thA / bhagavAna mahAvIra ke pAdamUla meM isane zramaNa-dIkSA grahaNa kI, caudaha pUrvo kA adhyayana kiyA, bAraha varSa taka zramaNa-paryAya kA pAlana kiyA aura anta meM mukta ho gye| 11. Arya skandaka (khaMdhaka) antakRddazAsUtra meM skandaka muni kA ullekha tIna bAra AyA hai - ( 9 ) prathama varga ke prathama adhyayana ke sUtra 9 meM jaba gautamakumAra 12 bhikSu pratimAoM kI ArAdhanA karate haiM / ( 2 ) chaThe varga ke prathama sUtra (sUtra 1 ) meM jaba maMkAI (gAthApati) muni guNaratnasaMvatsara tapa karate haiM / ( 3 ) varga 8 ke sUtra 14 meM jaba sAdhvI mahAsenakRSNA dharmacintana aura dharmajAgaraNA karatI huI saMlekhanA - saMthArA kA nizcaya karatI haiN| ( bhagavatIsUtra 11 ) ina tInoM sandarbhoM se spaSTa jJAta hotA hai ki Arya skandaka ne 12 bhikSu pratimAoM, guNaratnasaMvatsara tapa aura saMlekhanA- saMthArA kI vidhivat ArAdhanA kI thI / isI kAraNa antakRddazAsUtra ke tIna sthaloM para unakI upamA dI gaI hai| skandaka jI kA jIvanavRtta isa prakAra hai rAjagRha nagara ke pazcimottara bhU-bhAga meM kRtaMgalA nAma kI nagarI thii| usI ke sannikaTa zrAvastI nagara thaa| vahA~ kAtyAyana parivrAjaka kA ziSya skandaka parivrAjaka nivAsa karatA thaa| vaha samasta veda-vedAMgoM, itihAsa, nIti va anya darzanoM meM pAraMgata thA / zrAvastI meM hI piMgala nAma kA nirgrantha vesAlIya zrAvaka nivAsa karatA thaa| vaha nirgrantha pravacana ke rahasya kA jJAtA thA / antakRddazA mahimA For Private Personal Use Only 445

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eka vAra piMgala aura skandaka donoM mile| piMgala ne skandaka se pUchA"skandaka ! yaha loka sAnta hai yA ananta hai ?" "jIva sAnta hai yA ananta hai ?" "siddhi sAnta hai yA ananta hai ?" ''siddha sAnta hai yA ananta hai ?" "kisa prakAra kA magNa pAkara jIva saMsAra ko ghaTAtA yA bar3hAtA hai ?" ina dvidhAtmaka praznoM ko sunakara skandaka asamaMjasa meM par3a gyaa| ekAnta bhASA meM koI uttara saMbhava nahIM thaa| vaha vicAra-magna ho gyaa| kucha bhI na kaha skaa| usake dila meM halacala maca gii| apane jJAna ke prati zaMkAzIla ho utthaa| usI samaya usane logoM ke mukha se sunA ki bhagavAna mahAvIra samIpa hI kRtaMgalA nagarI meM padhAre haiN| ina praznoM kA uttara pAne ke lie skandaka bhI bhagavAna mahAvIra ke pAsa kRtaMgalA nagarI kI ora cala pdd'aa| usake pahuMcane se pahale hI bhagavAna mahAvIra ne gautama gaNadhara se kahA"gautama ! Aja tumase tumhArA pUrva snehI milegaa|" gautama ne pUchA"kauna ? bhagavan !" "skandaka privraajk|" "vaha yahA~ kisaliye A rahA hai ?" "piMgala zrAvaka ne loka Adi kI sAntatA-anantatA ke viSaya meM usase kucha prazna kiye the, jinake uttara vaha na de skaa| unhIM ke samAdhAna ke lie vaha mere pAsa A rahA hai|" bhagavAna itanA kaha pAye the ki gautama ko dUra se AtA huA skandaka parivrAjaka dikhAI diyaa| gautama ne Age bar3hakara usakA svAgata kiyaa| skandaka prasanna ho gyaa| phira usane vandanA-namaskAra karake bhagavAna ke samakSa apanI jijJAsAe~ rkhiiN| bhagavAna ne syAdvAda zailI se unakA samAdhAna kara diyaa| __ apane sabhI praznoM kA samucita samAdhAna pAkara skandaka bahuta prabhAvita huaa| usane bhagavAna se zrAmaNIdIkSA grahaNa kara lii| 12 bhikSu pratimAoM aura guNaratnasaMvatsara tapa kI ArAdhanA kii| bAraha varSa taka niraMtara sAdhanA aura zramaNa-paryAya kA pAlana karate rhe| Ayu ke anta meM vipulAcala parvata para saMlekhanA-saMthArA karake zarIra kA tyAga kiyA aura acyuta kalpa meM deva bane / . 446. antakRdazA mahimA

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12. candanabAlA antakRddazAsUtra ke varga 7 aura 8 ke pratyeka adhyayana meM AryA candanabAlA ke nAma kA ullekha prApta hotA hai| yaha bhagavAna mahAvIra ke zramaNI-saMgha kI nAyikA aura 36,000 zramaNiyoM meM pram / dIkSA-pUrva taka kA candanabAlA kA jIvana bar3A hI romAMcaka aura kaSToM kI jIvanta gAthA isakA mAtA-pitA dvArA diyA gayA nAma to vasumatI thaa| candanabAlA nAma to isake candana-jaise zIra svabhAva ke kAraNa pdd'aa| jaise-kATane, chIlane, ghisane para bhI candana zItalatA hI pradAna karatA hai, usI prakAra ghora kaSToM, duHkhoM, apamAnapUrNa sthitiyoM meM bhI usane kabhI krodha nahIM kiyA. kisI anya para Aropa-AkSepa nahIM lagAyA; sadA candana ke samAna hI zItala rhii| isa kAraNa usakA guNa-niSpanna nAma candanavAlA sArthaka aura jaina-saMsAra meM prasiddha rhaa| campA-nareza rAjA dadhivAhana aura unakI rAnI dhAriNI kI putrI thii-vsumtii| usakA svabhAva bahuta hI gaMbhIra aura vicArazIla thaa| usa yuga meM rAjya-vistAra kI lipsA atyadhika tIvra thii| rAjA loga kAraNa ho yA na ho eka-dUsare para AkramaNa karate hI rahate the| kauzAmbI-nareza zatAnIka ne campA para AkramaNa kara diyaa| rAjA dadhivAhana palAyana kara gye| kauzAmbI ke sainikoM ko lUTa kI khulI chUTa mila gii| eka sArathI ne rAnI dhAriNI aura vasumatI kA apaharaNa kiyaa| ratha meM biThAkara le claa| bIca jaMgala meM ratha rokakara usane rAnI dhAriNI ke samakSa apanI kAmecchA pragaTa kI to apane zIla kI rakSArtha rAnI ne apanI jIbha khIMcakara prANotsarga kara diyaa| rathI hataprabha aura nirAza ho gyaa| vasumatI ko dharma-putrI banA liyaa| vasumatI ko sAtha lekara apane ghara kauzAmbI pahu~cA to usakI patnI vasumatI ke prati sazaMkita ho gii| usane ghara meM kleza macA diyaa| vivaza hokara rathI ne vasumatI ko kauzAmbI ke usa caurAhe para lAkara khar3A kiyA, jahA~ dAsa-dAsI kharIde-bece jAte the| dhanAvA nAma ke seTha ne vasumatI ko kharIdA aura apane ghara le aayaa| dhanAvA dhArmika vyakti thA, dvAdazavratI zrAvaka thaa| lekina usakI patnI mUlA zaMkAlu svabhAva kI thii| usake mana meM yaha zaMkA ghara kara gaI ki isa rUpavatI ko seTha apanI patnI banA legA; phira merI kitanI burI dazA hogii| kisI taraha isa lAvaNyamayI yuvatI se pIchA chur3AnA caahie| bar3I betAvI se vaha anukUla avasara kI pratIkSA karane lgii| vaha avasara bhI use zIghra mila gyaa| seTha dhanAvA eka bAra AsapAsa ke gA~voM meM kAryavaza calA gyaa| jAte samaya seThAnI mUlA se kaha gayA ki tIna dina bAda lauttuuNgaa| seThAnI ko maukA mila gyaa| usane saba dAsa-dAsiyoM ko avakAza de diyA, sabhI apane-apane ghara cale gye| ekAnta pAkara seThAnI mUlA ne vasumatI ke bAla kATa diye, vastra utAra lie, sirpha lajjAvasana ___ antakRdazA mahimA .447.

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rahane diye| hAthoM meM hathakar3I aura pA~voM meM ber3I DAlakara tahakhAne (bhauMyare) meM banda kiyA aura ghara ko tAlA lagAkara tathA cAbI apane sAtha lekara pIhara calI gii| tIsare dina dhanAvA vApasa AyA to ghara kA tAlA lagA dekhakara cakita huaa| kisI taraha mUlA se cAbiyA~ mNgvaaiiN| lekina vasumatI (candanA) use kahIM dikhAI na dii| ucca svara se pukArane para talaghara se candanA kA kSINa svara sunAI pdd'aa| dhanAvA ne use nikAlA to usakI durdazA dekhakara ro pdd'aa| tIna dina bhUkhI candanA ko eka sUpa ke kaune meM rakhakara ur3ada ke vAkule khAne ko diye aura hathakar3I-ber3I kATane ke lie kisI luhAra ko bulAne calA gyaa| tIna dina bhUkhI-pyAsI kamajora candanA usa sUpa ko lekara vahIM dehalI para baiTha gaI aura mana meM vicAra karane lagI-'yadi koI tyAgI-tapasvI zramaNa-santa A jAyeM to unheM yaha bAkule dekara apanA jIvana dhanya bnaauuN|' idhara bhagavAna mahAvIra ne 13 boloM kA eka kaThina abhigraha le liyA thA (1) rAjakanyA ho, (2) vecI gaI ho, (3) muNDita keza ho, (4) hAthoM meM hathakar3I, (5) pairoM meM ver3I, (6) tIna dina kI bhUkhI, (7) sira meM ghAva, (8) A~khoM meM A~sU, (9) dina ke do pahara bIta cuke hoM, (10-11) eka paira dehalI ke andara aura eka paira bAhara ho, (12) chAja (sUpa) meM , (13) vAsI ur3ada ke bAkule lie khar3I ho to usase bhikSA grahaNa karanA anyathA chaha mahIne taka upavAsa (anazana) krnaa| bhagavAna kauzAmbI meM pratidina AhAra ke lie bhramaNa karate; kintu unakA yaha 13 boloM kA abhigraha pUrA na hotA to vApasa lauTa jaate| isa taraha 5 mAha 25 dina vyatIta ho gye| Akhira unakA abhigraha candanabAlA ke hAthoM pUrNa huaa| bhagavAna ne bhikSA grahaNa kii| tatkAla 'ahodAnaM ahodAnaM' kI deva-dhvani gUMja utthii| devatAoM ne pA~ca divyoM kI vRSTi kii| sAr3he bAraha karor3a sonaiyA kI varSA huii| dhanAvA seTha kA ghara-A~gana sonaiyA se bhara gyaa| candanabAlA kI hathakar3iyA~-ber3iyA~ TUTa giiN| usake keza punaH uga aaye| pahale se bhI kaI gunA rUpa nikhara utthaa| isa camatkAra ko dekhakara dhanAvA ke harSa kA ThikAnA na rahA aura mUlA hataprabha raha gii| nagara-nivAsI khuzI se jhUma utthe| bhagavAna ke pAraNe kI bAta jAnakara sabhI ne candanA kI prazaMsA kii| rAjA zatAnIka ko jaba candanabAlA kA vAstavika paricaya jJAta huA to unheM apanI rAjya-lipsA para bahuta pazcAttApa huaa| bhaviSya meM vyartha hI kisI deza para AkramaNa na karane kA nirNaya kara liyaa| candanabAlA virakta-sI rahane lgii| kucha samaya bAda jaba use jJAta huA ki bhagavAna mahAvIra ko kaivalya prApta ho cukA hai aura ve dharmatIrtha kI sthApanA karane vAle haiM, to vaha unake samavasaraNa meM pahu~cI aura dIkSA aMgIkAra kara lii| candanabAlA bhagavAna mahAvIra kI prathama ziSyA sAdhvI aura 36,000 sAdhvI-saMdha kI pramukhA thii| kevalajJAna prApta kara vaha mukta ho gii| . 448 . antakRddazA mahimA

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Chapter 9 5555555555555555555555555555555 The Famous Characters Mentioned in Antakriddasha Sutra 5555555555555 Many famous persons find mention in Antakriddasha Sutra. There are all details about the seekers who lived during the times of Bhagavan Mahavir and Bhagavan Arishtanemi, ended all karmas through their lofty spiritual practices and got liberated. But some other famous persons find just a passing mention as reference, viz., jaha dadhapainne (like Dridha Pratijna) and jaha mehe (like Megh Kumar). Besides this names of Sudharma Swami and Jambu Swami have been mentioned at many places. Ganadhar Gautam, Shrenik and Konik also find a mention. Only names of these individuals have been mentioned without any details about their life. In this chapter we are trying to include brief sketches of some unique and important individuals who find just a mention in Antakriddasha Sutra. Wan 1. GAUTAM GANADHAR (INDRABHUTI) Ganadhar Indrabhuti Gautam was the first and the principal disciple of Bhagavan Mahavir. The brief sketch of his life is as follows Near Rajagriha, the capital of Magadh, there was a village named Gobbar. There lived Vasubhuti, a Brahmin of Gautam gotra (clan). His wife was Prithvi. They had three sons(1) Indrabhuti, (2) Agnibhu and (3) Vayubhuti. All the three were experts of four Vedas and fourteen other subjects. They were famous Yajniks (conductors of yajna ceremonies). Of the three brothers, Indrabhuti was the eldest. He was a great scholar of many subjects and an expert conductor of yajna. His fame had spread far and wide. Because of his fame he became a little conceited. He was famous as a ritualistic Brahmin. At the same time he also enjoyed respect as the leader of his society. Once a rich Brahmin, of Apapa city, named Somil thought of organizing a great yajna. He invited many prominent scholars including Indrabhuti Gautam. To Indrabhuti he conferred the position of the presiding scholar to conduct the yajna. The yajna started. Antakriddasha Mahima Around the same time outside Apapa city, Gods erected a large Samavasaran (divine pavilion for a Tirthankar) for Tirthankar Bhagavan Mahavir. Many gods in their celestial vehicles started arriving to join the congregation. For Private Personal Use Only 44deg

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The organizers of the vajna were pleased to see the celestial vehicles as they thought that the gods have been attracted by the yajnu. But when the divine vehicles crossed over they were very disappointed. Indrabhuti was proud of his knowledge. He decided to go to Bhagavan Mahavir with his 500 disciples and defeat him in a debate. A chhadmasth (a person having a finite cognition, not omniscience) can never acquire all knowledge. Even a great scholar has some doubt in his mind which he never reveals. Indrabhuti also had a doubt--Soul exists or not? Without his asking, Bhagavan Mahavir revealed his doubt and at the same time removed it also. Indrabhuti bowed before Bhagavan's omniscience and became his disciple by getting initiated into the order. With him his 500 disciples also became Shramans. Bhagavan gave him the knowledge of Tripadi (three limbs-genesis, destruction and permanence). The doors of his mind opened. He acquired all knowledge and became the first principle disciple, Ganadhar, of Bhagavan Mahavir. Indrabhuti Gautam had tremendous curiosity. He asked numerous questions from Bhagavan Mahavir and got answers, The voluminous Bhagavati Sutra is evidence of this. He observed rigorous austerities. He took food only after fasting for two days and this he did continuously. In Jain scriptures one finds epithets like ghor (extreme, observer of--) tave (austerities), gutte (restraints), guttindie (restraints of sense organs), gutta hambhayari (restraints of sexual activities including thoughts). He has acquired special powers like akkheen mahanas (by his mere touch any thing became endless or nondepletable). He contained his tejoleshya (fire power) and never revealed it. He did good to his soul and at the same time indulged in promoting well being of others by working for the spread of religion. He inspired many worthy people towards religious practices. Through his guidance many worthies became omniscient and got liberated. He had deep faith, devotion and fondness for Bhagavan Mahavir. This fondness was the only hurdle in the path of omniscience. The night Bhagavan Mahavir got his nirvana, Gautam attained omniscience. Ganadhar Gautam was initiated at the age of 50 years. He remained a chladmasth for 30 years and an omniscient for 12 years before getting liberated at the age of 92 years. In the Jain world he is more famous by his clan name Gautam. Jain acharvas have given many etymological meanings to the word Gautam. An example is-Gaun means wisdom or knowledge; tam means darkness; so the person who has removed the darkness within his knowledge (the darkness of ignorance) is called Gautam. * 840 Antakriddasha Mahima

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Because of his akkheen mahanas power, his devotees believe that under his influence obtained through chanting his name or otherwise, stocks never deplete. These are many other such popular beliefs. Briefly speaking the name of Gautam Swami enjoys the place of extreme faith and belief in the Jain world. All this is evidence of the uniqueness of Gautam Swami. In Antakriddashu Sutra the name of Gautam Ganadhar finds mention at many places. In context of the codes of a!?s-seeking of ascetics 'jaha goyam sumi' (like Gautam Swami) has been mentioned frequently. For example- In the eighth chapter of the third section when six brother ascetics (the sons of Devaki, brought up by Sulasa Gathapatni) get ready to go into Dvarka for alms-seeking it is mentioned 'jaha goyam sami' (like Gautam Swami This indicates that the procedure followed by Gautam Swami for alms-seeking is considered ideal in Jain tradition. The alms-seeking of Gautam Swami was unique. In other words he had set an ideal for Jain Shramans seeking alms. The procedure he followed was like this--The day he had to break his fast he would indulge in studies during the first quarter of the day, meditation during the second quarter, and during the third quarter he would carefully inspect his dress, Mukh-vastriku (a strip of cloth to cover mouth) and alms-pots. He would then put the pots in a jholi (carrying bag made of a square piece of cloth) and go to Bhagavan Mahavir. He would pay homage and seek Bhagavan's permission to go out for alms-seeking. He would go into the city after getting the permission. Seek alms from high, medium and low status families. Collect prescribed, pure and suitable food, bring and show it to Bhagavan Mahavir and with his permission swallow the food and water without any attention to its taste. The food went into this stomach as a snake enters its hole. This procedure of alms king has become the basis of the codes of alms-seeking followed by Jain Shramans and continues even today. Even today a Shraman takes his food only after showing it to his charya, guru or senior Shramans and seeking permission. In the sixth section, in the chapter titled Atimuktak Kumar more details have been given about Gautam Swami. Besides his alms-seeking many other virtues like empathy. simplicity, knowledge of child psychology etc. have been mentioned there. For his virtues, divine powers, attaining the highest spiritual status, power of endowing endless riches etc., Gautam Ganadhar is considered to be the brightest star of the Jain world. Antakriddasha Mahima

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2. SUDHARMA SWAMI Shri Sudharma Swami was the fifth Ganadhar of Bhagavan Mahavir, whereas Gautam Swami was the first. Every ascetic cannot become Ganadhar because this is a special power which appears only by getting initiated by the Tirthankar himself, not before that. As soon as this power is gained all the closed gates of mind and wisdom open. Because of this only the Ganadhars are able to absorb all the Shrut knowledge and create the Dvadashangi just by hearing tripadi from the Tirthankar. Arya Sudharma was one such Ganadhar. Arya Sudharma was born in the Kollak village. His clan was Vaishyayan. His father was Dhanamitra and mother Bhaddila. He was born in the Uttara-Phalguni constellation. He was a Brahmin. He was an exceptionally talented and ritualistic Brahmin and a proficient scholar of fourteen subjects. He had 500 disciples. He had a doubt in his mind. A being remains same as he is now, in his next incarnation or his attributes like form etc. undergo a change. When Bhagavan Mahavir removed his doubt, he also got initiated at once along with his disciples. Immediately on initiation he acquired the Ganadhar power. He was initiated into the Shraman organization of Bhagavan Mahavir at the age of 50 years. He remained a chhadmasth for 42 years. For 30 years he served Bhagavan Mahavir as a chhadmasth and for another 12 years he still remained so. He became an omniscient at the age of 92 years. He spent 8 years as an omniscient before getting liberated at the age of 100 years. Thus Ganadhar Sudharma got liberated after 20 years of the nirvana of Bhagavan Mahavir. The importance of Sudharma Swami lies in the fact that he recited (taught) Dvadashangi to Jambu Swami. The 11 Angas available today were recited by Ganadhar Sudharma. That is why they carry the subtitle-compiled by Ganadhar Sudharma. The wealth of physical and spiritual virtues of Ganadhar Sudharma has been eloquently narrated in the scriptures. He was about 7 feet tall. He constitution was of the best category or Vajrarishabhanarach Samhanan (best firmness of joints) and Samchaturasra Samsathan (best symmetry of the body). The body was well constituted in terms of size and shape. His body had a glow like molten gold which means that his complexion was like milk mixed with vermilion colour. The description of his virtues has been given in para 4 of the first chapter of Jnatadharma katha Sutra in these words 452 For Private Personal Use Only Antakriddasha Mahima

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There was a monk named Arya Sudharma. He belonged to a prominent family and caste. Besides being strong, handsome and humble he was also endowed with rightknowledge, 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 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-suttari). 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), Nivum (discipline), Satyc! (truth), Shauch (cleansing), Inana (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. This description reveals that Arya Sudharma was endowed with how many unique virtues. Due to this wealth of virtues he had a grand and imposing personality. His discourse was almost mesmerizing and listeners were filled with reverence and devotion. King Konik of Magadh expressed his reverence and devotion in these words Bhagavan, your discourse is well spoken, well propagated, well worded, well compiled, well thought and unparalleled. With the help of your religious discourse you have properly propagated with the feeling of discipline the religion of discerning attitude, renouncing and detachment. No other Shruman or Brahmin is capable of explaining the religion so vividly. (from Jain Dharma ke Prabhavak Acharya by Sadhvi Sanghamitra, page 58-59) In Antakriddasha Sutra the name of Sudharma Swami has been mentioned frequently. Every section and all chapters start and end with his address. Jambu puts up a question that in that particular section or chapter what subject has heen discussed by Bhagavan Mahavir. In answer Sudharma Swami details that section or chapter concluding with the sentence- Jambu, this is the text and meaning of this chapter according to Bhagavan Mahavir. This is what I have listened and so I confirm. Antakriddasha Mahima

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This is also the evidence of authenticity of Sudharma's words. In Antakriddasha Sutra at some places the epithet 'Ajja' has been used with the name of Sudharma Swami and at others "There'. For example--'Ajju Sulama' and Suhanna There'. These epithets convey the purity of his conduct and the depth of his knowledge. They are also expressions of reverence sincere reverence for him. Indeed, Sudharma Swami is the object of reverence and worship for every Jain seeker. 3. JAMBU SWAMI Arya Jambu is the pivot as well as the spine around which this Antakriddashu Sutra revolves. The basis of the creation of this Auga Agam is his curiosity and non-quenchable thirst for knowledge. Had he not expressed his curiosity before his guru this Agam would not have been created and we would have been a deprived lot. Jambu Swami was a cluster of light. He was ever thirsty for knowledge. He devoured and digested all the Shrut-knowledge, the Dwadashangi and the fourteen Purvas. He made this vast store of knowledge secure in his mind like a jewel-box. Such talented Jambu Swami was born in an effluent merchant family of Rajagriha 16 years before the nirvana of Bhagavan Mahavir (486 B.V., 511 B.C.). The name of his father was merchant Rishabhdatta and that of his mother was Dharini. He was given the name Jambu Kumar because his mother saw a Jambu-tree in her dream or because of the worship of the ruling deity of Jambu Dveep by observing 108 Ayambil Tap (a austere practice where food prepared by a single type of flour or grains is eaten only once a day). By the time he reached the age of 16 years he had acquired all manly skills and knowledge. When the parents found their son mature in all respects they finalized his marriage with eight suitable merchant-daughters. Around that time Ganadhar Sudharma Swami came to Rajagriha with his 500 disciples. When sixteen year old Jambu listened to his serinon he was filled with a feeling of detachment. On returning home he informed his parents about his decision to get initiated into the Shraman order. The parents became sad. The tried to dissuade Jambu in vain. Finally they said "We have promised eight merchants for marrying their daughters to you. Just to keep hour honour, at least marry those girls." Jambu Kumar said "I am prepared to save your honour but you should inform those merchants in advance about my decision to get initiated. If the girls and parents are ready for marriage in spite of that, I have no objection. But I am sure to get initiated the day after the marriage." The parents, specially the mother, thought-'Who has been able to breakout of the trap of a woman's love, once caught? Jambu will also be entrapped.' 848 Antakriddasha Mahima

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The parents of the girls were informed about the intention of Jambu to get initiated. They all thought as Jambu's mother did. At an auspicious time Jambu was married to eight girls. As dowry he got nine hundred and ninety million gold coins. The house of the merchant was filled with this dowry. During that time a fierce brigand named Prabhav roaned in the hills near Rajagriha. He had 500 bandits in his group. Prabhav had two special skills-(1) Avasvapini, through which he could people to sleep, and (2) Talodghatini, through which he could open any lock. Equipped with these two skills he successfully raided citizens of Rajagriha and was never caught. When Prabhav came to know that Jambu had got nine hundred and ninety million gold coins in dowry, his greed took over him. With his 500 companions he came to merchant Rishabhdatta's house. He used both his skills and his band collected all the wealth in bundles without any interference. Suddenly a miraculous thing happened. The 500 bandits were immobilized, they found that their feet were stuck to the ground they were standing on. Worried by this, Prabhav looked around. He saw a dimly lighted room and heard weak sound of conversation. He stealthily approached the room and put his ears to the gate. It was the first night of marriage. The newly wedded wives of Jambu were trying to push him towards mundane life with numerous arguments and examples. And Jambu was also refuting with counter examples and establishing the importance of discipline. When Prabhav carefully listened to this conversation he started despising the life he led. His mind was filled with feelings of detachment. His 500 companions also underwent the same change. Next morning 528 individuals got initiated as ascetics by Sudharma Swami and commenced their disciplined ascetic life with austerities to gain purity of soul. Jambu was the leader of the group-Prabhav, his 500 bandits, his parents, the eight wives and their parents. Jambu Swami got initiated at the age of 16 years. He remained a normal ascetic devoting all his time to studies, meditation, austerities and discipline. He acquired omniscience at the age of 36, lived as an omniscient for 44 years and got liberated at the age of 80 years. He was the last omniscient of the current regressive cycle of time. After his liberation ten things became extinct--(1) Kewal-jnana, (2) Manahparyavjnana. (3) Paramavadhi-jnana. (4) Pulak Labdhi, (5) Aharak Sharir. (6) Kshayik Samyaktva, (7) Jinakalp, (8) Parihar Vishuddha Charitra, (9) Sukshma Samparaya Charitra, and (10) Yathakhyar Charitra. Antakriddasha Mahima For Private Personal Use Only 455

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Earlier Births In narrative works like Jambusami Charitra five earlier incarnations of Sudharma Swami and Jambu Swami have been described highlighting their mutual relationship. The first incarnation mentioned (fifth from that as Jambu), Sudharma was born as Bhavadatt and Jambu as Bhavadev. They were brothers. Bhavadatt was elder and during that birth also he taught religion to-Bhavadev. This norm of giving sermon continued during later births, when finally they were born as Sudharma and Jambu. The close relationship was terminated only when they both got liberated. Because of these ties from earlier births Jambu Swami had unwavering faith in Sudharma Swami. To Sudharma also Jambu was the most favourite disciple who always accompanied him. In Jain literature the story of the life of Jambu Swami is one of the most interesting and inspiring stories. His sacrifice is worth emulating. Renouncing immense wealth and eight extremely beautiful and devoted wives provides great inspiration to masses. As the inspiring cause of the creation of Dvadashang his name has become immortal in the Jain tradition. Antakriddasha Sutra is also a fruit of his curiosity. The name and fame of Jambu Kumar has existed for ages and will remain so till ages. 4. MEGH KUMAR The name of Megh Kumar finds mention mainly in the eighth para of the first chapter, when Gautam Kumar goes to pay homage to Bhagavan Arishtanenri. In order to provide details about this activity it has been indicated "eva jaha Mehe" (just like Megh). In other words-Gautam Kumar set out to pay homage to Bhagavan Arishtanemi just like Megh Kumar had set out to pay homage to Bhagavan Mahavir. After beholding him and paying homage he listened the sermon. Detailed story of Megh Kumar is available in Jnata Sutra (1/1). He was the son of king Shrenik of Magadh. His mother was Dharini. Dharini had a dohad (pregnancy-desire) that she ride an elephant with her husband and go around enjoying nature in cloudy weather like during the monsoon season. Abhaya Kumar, king Shrenik's eldest son, got this desire fulfilled with the help of a friendly god. The boy was born and based on the dohad he was named Megh (cloud) Kumar. As he grew he acquired all manly skills and knowledge and was married to eigkit princesses. Once Bhagavan Mahavir came with his disciples to Rajagriha and stayed at Gunasheel garden. Megh Kumar went to behold and pay homage to Bhagavan Mahavir and to listen Antakriddasha Mahima

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to his sermon. After hearing the discourse he was enlightened and resolved to get initiated as a Shraman. He took permission from his parents and got initiated. It was the first night after becoming an ascetic. According to the ascetic protocol Megh Kumar was allotted a place to sleep near the gate. Due to the frequent movement of other ascetics Megh Kumar got kicked inadvertently throughout the night. He considered it to be an insult and could not sleep a wink throughout the night. This irritation made him decide to abandon the acetic life. In the morning when he went to Bhagavan Mahavir to return his ascetic equipment, Prabhu told him in details about his two earlier births. This made him acquire Jatismaran-jnana (the knowledge about earlier births). He was enlightened once again and was filled with a desire to serve ascetics. He indulged in lofty austerities and spiritual practices and after death reincarnated as a god in the Sarvarthusiddha celestial vehicle. This is the complete story of ascetic Megh. But in this Anga Agam, Antakriddashu Sutra (1/18) wherever his name has been mentioned it is with reference his paying homage to Bhagavan Mahavir. That description is as follows Gautam Kumar (like 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. Gautam Kumar (like Megh Kumar) got ready after his bath, propitious rituals and putting on his royal dress and ornaments. After adorning himself with white garlands of Korant flowers 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 resolutions before proceeding to greet the Bhagavan. These resolutions were (1) not to accept anything with any trace of life, (2) only to accept a thing without any trace of life. (3) to wear a jointless 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 the Bhagavan and joining both palms started worshiping him with a desire to listen to his preaching. Antakriddasha Mahima

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In Antakriddasha Sutra era jaha mehe vi' means only this description. It conveys that Gautam Kumar also came out of his palace. crossed the city of Dvarka, came near Bhagavan Arishtanemi and paid homage to him. 5. ABHAYA KUMAR Abhaya Kumar was the first son of king Shrenik of Magadh. The name of his mother was Nanda. Abhaya Kumar was very talented, wise like Vrihaspati (the guru of gods) and an able administrator. He was the right hand man of king Shrenik and the prime minister of Magadh. It was his wisdom that made Magadh a well run and organized empire. He was the most favoured son of king Shrenik. It was through his plan that Shrenik married a beautiful woman like Chelna, a devout follower of Jain religion. Abhaya Kumar solved all the problems of the state as well as the royal palace. It was he who arranged to fulfill the dohads of queen Chelna as well as queen Dharini. In para 18, chapter 8, section 3 of Antakriddasha Sutra his name is mentioned as-- 'jaha Abhao'. This is with reference to the fulfilling of the dohad of queen Dharini. When queen Dharini had a dohad of untimely enjoying cloudy weather and rains, he went to the paushadhshala (place for meditation), observed a three day fast to evoke a friendly god and with the help of that god fulfilled the dolud. In the same way, according to Antakriddasha Sutra, Shrikrishna Vaasudev. went to the panshadhshala (place for meditation), observed a three day fast to evoke a Harinaigameshi god and with the help of that god mother Devaki got a son, Gajasukumal. As both the incidents are same the author of Antakriddasha Sutra has indicated the name of Abhaya Kumar. Abhaya Kumar finally renounced the world and got initiated by Bhagavan Mahavir. He remained an ascetic for five years during which he observed various austerities and after death reincarnated as a god in the Anuttur class of celestial vehicle named Vijaya. 6. ATIMUKTA KUMAR SHRAMAN (The Younger Brother of Kamsa and Son of Ugrasen) Atimukta Kumar finds mention in para 10 of the 3rd section of Antakriddashu Sutra. The context is that when six ascetics go to Devaki's palace three times in pairs, finding them to be of same age and appearance she gets confused. The ascetics inform her that they are six brothers and are sons of Sulasa, the wife of Naag Gathapati of Bhaddilpur. This information adds to her confusion. She remembers an incident of her childhood -"When I was in Polaspur Atimukta Kumar Shraman had predicted-O Devaki, you will give birth to eight sons who will be as handsome as Nalkuber and will be almost same in complexion, appearance and age. In this Bharat area no other mother will give birth to such sons." * 846 Antakriddasha Mahima

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Ascetic Atimukta Kumar Shraman, who thus predicted about Devaki was the son of king Ugrasen and younger brother of Kamsa. When Kamsa ascended the throne of Mathura, with the help of Vasudev, his father Ugrasen ruled over the kingdom. Inspired by the animosity of earlier birth Kamsa imprisoned his own father and took over the reigns of Mathura. Cruel attitude and lascivious activities of Kansa poisoned the atmosphere of the palace. Wine and meat and other non-Arya activities became the order of the day. Atimukta Kumar, the younger brother of Kamsa had spiritual inclinations since his early age. He was a devout religionist. He became averse to the evil atmosphere of the palace. He got initiated by a Jain Shraman into the ascetic order and commenced an itinerant life purifying his soul through indulgence in studies, meditation, austerities and discipline. Due to his rigorous austerities he acquired many special powers. This is the Atimukta Kumar Shraman who finds mention in the third section of Antakriddasha Sutra. Another incident from his life is available in Trishashti Shaluka Purush Charitra. That too is related to Devaki's life. Kamsa was celebrating the marriage of Vasudev and Devaki with great fan fare. Every individual celebrates according to his interest and likings. Kamsa and his wife Jivayasha hoth consumed alcohol and meat, therefore the palace abounded in non-vegetarian dishes and wines during the celebrations. At that time ascetic Atimukia Kumar Shraman arrived at the palace to seek alms. When he saw the evil atmosphere of the palace turned to go back. Intoxicated Jivayasha saw him and blocked his way. She said "O Devur (husband's younger brother), on this occasion you should also drink. get intoxicated and enjoy yourself playing around with me." The ascetic tried hard to persuade her not to block his way and allow him to go. But Jivavasha did not shift from the door. At last the ascetic inadvertently uttered "Jivayasha! The seventh son of the same Devaki, in whose marriage celebration you got yourself inebriated, will slay your husband." These words of the ascetic brought Jivayasha to her senses. She left the gate and the ascetic left the evil environs of the palace. Consequently Kansa craftily placed his benefactor. Vasudev and Devaki into continement. This Atimukta Kumar Shraman was a contemporary of Bhagavan Arishtanemi. 7. KING SHRENIK King Shrenik occupies a very important position in Jain literature. He was the Sovereign of the great Magadh empire and a contemporary of Bhagavan Mahavir. He had great faith in Bhagavan Mahavir and was his devout follower. Achorvas have compiled Antakriddasha Mahima

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various incidents from his life and wrote his biography. Many stray works are also available about him. The 23 female ascetics, the hair raising descriptions of whose austerities are mentioned in seventh and eighth sections of Antakriddasha Sutra were all queens of this same king Shrenik. Brief details about king Shrenik are as follows King Prasenjit of Kushagrapur had one hundred sons of whom Shrenik was the eldest and ablest. King Prasenjit had married a Bhil (an aborigine) girl on the condition that only her son will inherit his kingdom. The Bhil girl gave birth to a son who was named Chilati Kumar. The king was bound by his word to give the throne to Chilati Kumar. He tested the wisdom of all the princes. Although Shrenik passed all the tests he was exiled. All this was done to give the throne to Chilati Kumar. And as soon as Shrenik left he was crowned Leaving the city, Shrenik stayed in a Buddhist shrine. The Buddhist acharya welcomed him cordially and offered him food. Shrenik was impressed by this warmth of the acharya. He proceeded ahead and arrived at Venatat city. Due to his meritorious kurmas and wisdom a rich merchant married his wise and educated daughter Nanda to Shrenik. Thus Nanda was Shrenik's first wife and she gave birth to a talented son like Abhaya Kumar. Under the bad rule of Chilati Kumar the public suffered gravely. The administration was loose and the economic condition miserable. This told upon the health of king Prasenjit who fell ill. In this situation, on the call of the ministers, Shrenik had to come to his ailing father, leaving his pregnant wife at Venatat with her father. Shrenik took over the reigns of the empire and made everyone happy with his policies and governance besides enriching the kingdom. His fame spread far and near. He married 500 princesses. Dharini was his principle queen. Some years later with the help of Abhayakumar's wisdom king Shrenik also met his first wife Nanda. King Shrenik had numerous sons including Abhaya Kumar, Konik, Megh Kumar, Kaal Kumar, Halla Kumar, Vihalla Kumar and others. The warmth shown by the Buddhist acharya during Shrenik's exile inspired him to accept Buddhist faith. When he came in contact with Anathi Muni and was inspired by queen Chelna he acquired the knowledge of true fundamentals. He became a devout follower of Bhagavan Mahavir. He had strong faith in Bhagavan Mahavir and it lead to his becoming samyakivi (Samyaktva is a specific state of righteousness where right perception and right knowledge start translating into right conduct. Although he could * XEO * Antakriddasha Mahima

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not become an ascetic but he extended all inspiration and help to those who desired to get initiated. This tremendous contribution towards the spread of religion resulted in his acquiring Tirthankar naam-gotra karma. He is destined to become the first Tirthankar, Padma, during the coming cycle of time. King Shrenik died in extremely adverse circumstances. His and Chelna's son, Konik, conspired to arrest him and put him in a cage, where he swallowed poison hidden in his ring and died. According to scriptural mentions king Shrenik was born in 614 B.C.. 15 years before the birth of Bhagavan Mahavir and died in 552 B.C., also 15 years before Bhagavan Mahavir's nirvana. 8. QUEEN CHELNA Chelna was the principal queen of king Shrenik, who was madly in love with her. It was Chelna who inspired king Shrenik to accept Jain religion and he became a devotee of Bhagavan Mahavir. Chelna was the seventh and the youngest daughter of king Chetak of Vaishali. She had six elder sisters, of which five were married to famous kings of that period and the sixth, Sujyeshtha became a Shramani. The seventh daughter Chelna was married to king Shrenik. This marriage was performed in unusual and sensational circumstances. Attracted by the beauty of Sujyeshtha (till that time she had not got initiated and was unmarried), king Shrenik sent his emissary to king Chetak of Vaishali and sought the hand of Sujyeshtha in marriage. But king Chetak refused point blank. The reason given was that king Shrenik belonged to a family of lower status. Another reason might be that king Chetak was a staunch Jain whereas, till that time king Shrenik was a Buddhist. It is possible that king Chetak did not want to marry his daughter to king Shrenik for this reason. After getting this refusal from king Chetak, king Shrenik followed the advise of crafty Abhaya Kumar. From the border of the Magadh empire a long tunnel was dug up to Vaishali. With the help of Abhaya Kumar's intrigues both Sujyeshtha and Chelna got attracted to king Shrenik and were ready to elope with him. On the appointed day and time both the sisters, Sujyeshtha and Chelna, arrived at the gate of the tunnel. There was still some time left when king Shrenik's chariot was to arrive, when Sujyeshtha realized that she had left her box of jewellery in her room. She told Chelna-"She had forgotten to bring her box of jewellery and shall fetch it soon. In the mean time if Magadh emperor comes he should wait for her." Saying thus she left. Antakriddasha Mahima For Private Personal Use Only 461

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When Shrenik's chariot arrived at the gate, Chelna at once boarded it. King Shrenik was in a hurry. The driver moved the chariot. Chelna sat in a corner bashfully. When they crossed the tunnel she revealed that she was Chelna and not Sujyeshtha. King Shrenik accepted her fondly as his queen. At the other end, when Sujyeshtha arrived at the gate of the tunnel she found that Cheina had lest. The game was over. She was disappointed and got initiated as a Shramani. She joined the religious organization of Bhagavan Mahavir and devoted her time to spiritual practices. Chelna was a staunch Jain and devout follower of Bhagavan Mahavir and king Shrenik was a follower of Buddhist gurus. With her ability and wisdom Chelna removed the religious differences and made Shrenik a follower of Jainism and a devout disciple of Bhagavan Mahavir. Although king Shrenik loved queen Chelna more than his own life, there came an occasion when a spark of doubt about her fidelity erupted in his mind. The incident was as follows Once Rajagriha was hit by an intense cold wave. Bhagavan Mahavir arrived there. King Shrenik and queen Chelna drove in a chariot to pay homage to Bhagavan. On the way back they saw that a Jinakalpi ascetic was standing in kayotsarg (meditation devoid of any awareness of the body) on the bank of a pond. The king and the queen bowed before him and praising his lofty practices in sentimental terms they returned to their palace. The intense cold was oppressive. The king and the queen were lying in their beds wrapped in gem imbedded blankets. The windows and balconies of the palace were covered with woolen curtains. The heat of the lamps was also adding some warmth to the room. But still the cold was so intense that any part of the body left uncovered became stiff with cold and lost any sensation. One hand of queen Chelna got exposed and it became stiff. She some how drew it inside the blanket and uttered "In this temperature what will be his condition?" King Shrenik was awake. The moment these words entered his ears the snake of doubt raised its hood in his mind. He was filled with a nagging doubt about Chelna's fidelity. He turned in his bed with unease and tension throughout the night. In the morning he went to the samavasaran of Bhagavan Mahavir. After paying homage he asked "Bhagavan ! My queen Chelna is chaste or infidel?" Bhagavan Mahavir replied-- 462 For Private Personal Use Only Antakriddasha Mahima

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"Shrenik, all the seven daughters of king Chetak are satis (chaste and faithful women). Your queen Chelna is also a sati. To doubt her chastity is a figment of imagination." In order to remove Shrenik's doubt Bhagavan Mahavir added "Shrenik ! When you and Chelna were returning from the samavasarun you saw a Jinakalpi Shraman standing in meditation on the bank of a pond. Chelna's words- 'In this temperature what will be his condition?' were directed at him. You misunderstood this statement and thought Chelna to he infidel. In fact Chelna is a devoted Shremanopasikei (Jain) and a sati." These words of Bhagavan Mahavir disillusioned Shrenik and the glow of the chastity of Chelna got enhanced. The name of Chelna finds mention in the second chapter of the sixth section of Antakriddusha Sutra. Like king Shrenik, queen Chelna also has an important place in Jain literature. 9. MOTHER DEVANANDA The name of Devananda has been mentioned in the eighth chapter of the third section (Gajasukumal) of Antakriddusha Sutra. When Devaki goes to remove her doubt about the mother of six ascetics of the same appearance and age, it is mentioned that -- "jaha Deramandae."--just like Devananda went to behold Bhagavan Mahavir, Devaki went to behold Bhagavan Arishtanemi. Devananda was a Brahmini (a Brahmin woman). The name of her husband was Rishabhadatta. They lived in Brahmin Kundagram. Completing his life-span in the tenth Pranat Swarg (a dimension of gods) the being that was to be Bhagavan Mahavir descended into the womb of Devananda Brahmini. She saw the fourteen great dreams that the mothers of Tirthankars see. Her joy saw no bounds. At the same time queen Trishla conceived a female child. Shakrendra (king of gods) through his Avadhi-jnana saw that the being to be Bhagavan Mahavir has descended into the womb of Devananda. He realized that as a rule a Tirthankar is born in the kshatriva clan. He at once ordered Harinaigameshi god to transfer the embryo and said--"Transfer the embryo in Devananda's into Trishla's and that in Trishla's womb to Devananda's womb. Harinaigameshi god did accordingly and exchanged the embryos of Trishla and Devananda. This activity was performed on the 82nd night after the night of conception. Bhagavan Mahavir remained in the womb of Devananda for 82 days. In this context Devananda was the mother of Bhagavan Mahavir. Antakriddasha Mahima * 863

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After this embryo transplant Devananda saw the dreams in the reverse sequence (as we see a rewinding video tape). She became sad. And the same night when Trishla saw the dreams she was exhilarated. However, this incident of embryo exchange remained a secret. No one knew about this. After attaining Keval-jnana, Bhagavan Mahavir once came to Brahmankundagram. Brahmin Rishabhadatta and Brahmini Devananda were filled with the desire to behold him. They called a servant. Got ready after taking bath and dressing richly; boarded a chariot; made five resolutions from a distance; went neither too near nor too far from him and went around him and sat down with devotion after paying him homage. Devananda looked at Bhagavan Mahavir without blinking. Every pore of her body exhilarated with joy. The feeling of motherly affection made her breasts ooze a stream of milk. Seeing this condition of Devananda, Gautam Swami asked Bhagavan"Prabhu ! Why this Devananda Brahmini is in this strange condition?" Bhagavan Mahavir then revealed the secret and said "Gautam ! Thus Devananda Brahmini is my mother. I have spent 82 days and nights in her womb. Her motherly affection has brought her to this condition." Knowing about this secret, the joy of Devananda and Rishabhdatta saw no bounds. They both got initiated by Bhagavan Mahavir and got liberated after doing lofty practices of austerities and discipline. Bin 10. MAHABAL KUMAR The name of Mahabal Kumar appears in the 17th para of the first chapter of the first section (Gautam Kumar) of Antakriddashu Sutra. King Andhakavrishni's wife queen Dharini dreams of a lion when she is pregnant. Describing this it is added Seeing of the dream, birth of a son, his childhood, education, youth, marriage. beautiful mansion, pleasures etc. should be taken exactly same as those of Mahabal Kumar. The king of Hastinapur city was Bal. His wife was named Prabhavati. She was sleeping in her comfortable bed when she saw a white lion in her dream. She woke up and told about the auspicious dream to her husband. . King Bal called dream diviners and asked them the meaning of the dream. The dream ers described 72 dreams of different types and told the meaning of queens dream--the dream augurs benefits in terms of wealth, pleasures, kingdom and son. The king dismissed the dream diviners after amply rewarding them. * XEY * Antakriddasha Mahima

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In due course the queen gave birth to a son who was beautiful, delicate and perfect in all respects. With due ceremonies king Bal named him Mahabal. Five nursemaids were appointed to take care of the child. Entertaining everyone with his playful activities prince Mahabal continued to grow. At proper age he started his studies and acquired knowledge and skills from his teacher. He became a youth. His mother married him to eight princesses. His parents gave him (to his eight brides) eighty million gold coins, eighty million silver coins and numerous other things as pritidan. He shifted to his newly built mansion and started enjoying life with his cight wives. Ascetic Dharmaghosh, a disciple of a disciple of Bhagavan Vimalnath, arrived in Hastinapur city. When he heard his sermon, Mahabal Kumar was filled with a feeling of detachment. He expressed his desire before his parents. The parents tried to dissuade him in vain and finally said, "We want to see you as a king just for a day." Mahabal Kumar gave his silent consent. He was crowned with grand celebrations. As soon as he ascended the throne he again expressed his desire to get initiated. Finally he formally got initiated by ascetic Dharmaghosh following the prescribed procedure. He studied 14 purvas including samayik. He lead the ascetic life indulging in various austerities including fasting for one, two and three days. At last he took the ultimate vow and died to reincarnate as a god in Brahmalok kalp with a life-span of 10 saguropam. Completing his life-span as a god he reincarnated as merchant Sudarshan in Vanijyagram during the period of influence of Bhagavan Mahavir. Sudarshan merchant was a shramanopasak and had knowledge of beings and nonbeings. He got initiated at the feet of Bhagavan Mahavir, studied 14 puri'us and after being an ascetic for 12 years got liberated. (Bhagavati Sutra II) 11. ARYA SKANDAK (KHANDHAK) In Antakriddasha Sutra the name of ascetic Skandak appears thrice-(1) Para 9 of first chapter of the first section where the practice of 12 Bhikshu Pratima done by Gautam Kumar is described. (2) In the first para of the sixth section where the Gunasaun vatsar Tap of Mankai (gaathapati) is mentioned. (3) Para 14 of the eighth section where sadhvi (female ascetic) Mahasenkrishna after pondering over religion and evoking religious sentiments decides to take the ultimate vow. These three references indicate that Arya Skandak had observed with due procedure all these three austerities of 12 Bhikshu Pratima. Gunasamvatsar Tap and ultimate vow. That is why his example has been quoted at three places in Antakriddasha Sutra. Antakriddasha Mahima * X64

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The story of life of Skandak is as follows To the north-east of Rajagriha city was Kritangala city. Very near to that was a town named Shravasti. There lived Parivrajak Skandak, a disciple of Katyayan Parivrajak. He was a scholar of Vedas, Vedangas, history, ethics and other philosophies. In Shravasti also lived Pingal, a Nirgranth Shravak (Jain) who was an expert of Nirgranth scriptures. Once Pingal and Skandak met. Pingal asked Skandak "Skandak! Is this Lok (universe) with an end or it is endless?" "Being is with an end or endless?" "State of liberation is with an end or endless?" "Status of the liberated soul, Siddha, is with an end or endless?" "With what type of death a being increases or reduces the worldly life?" Hearing these ambiguous questions Skandak was puzzled. It was impossible to provide conclusive answers. He was lost into his thoughts and could not utter a word. His mind was in a turmoil and he became doubtful about his great knowledge. Just then he heard from people that Bhagavan Mahavir has come to the nearby town of Kritangala. To get answers of these questions form Bhagavan Mahavir he proceeded towards that town. Before he reached their Bhagavan Mahavir said to Gautam Ganadhar-- "Gautam! Today you will meet an old friend." Gautam asked "Who? Bhagavan !" "Skandak Parivrajak." "Why is he coming here?" "Pingala Shravak had asked him questions about the end and endlessness of the universe and other things. He could not provide any answer. He is coming to me to seek answers. Before Bhagavan Mahavir could add more Gautam saw Skandak approaching. Gautam stepped ahead to welcome him. Skandak was very happy. Later, after paying due courtesies he placed his questions before Bhagavan. In his Syadvad style Bhagavan provided all the answers. Getting answers to all his questions, Skandak was highly impressed. He got initiated by Bhagavan. He sincerely observed 12 Bhikshu Pratimas and the Gunaratnasamvatsar tap. He resolutely lead an austere ascetic life for 12 years. During the last days of his life 466 For Private Personal Use Only Antakriddasha Mahima

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he went to Vipulachal hill and left his mundane body after observing the ultimate vow. He reincarnated as a god in the Achyut kalp. 12. CHANDANBALA In every chapter of 7th and 8th sections of Antakriddasha Sutra there are mentions of Arya Chandanbala. She was the head of the organization of 36,000 female ascetics of Bhagavan Mahavir's order. The pre-initiation period of Chandanbala's life is a sensational and poignant story of grave afflictions. The name her parent gave to her was Vasumati. She got the name Chandanbala because of her disposition was as cool as sandalwood (chandan). Sandalwood is always soothing irrespective of its being cut, chiseled or ground. In the same way, in face of grave afflictions, sorrows and insults Chandanbala never became angry. neither did she blame anyone. She always remained cool like chandan. That is why the name inspired by her virtues became popular in Jain tradition. Vasumati was the daughter of king Dadhivahan and queen Dharini of Champa. By nature she was very sober and thoughtful. That was a period when territorial ambitions were at its peak. Kings attacked each other for no rhyme or reason. Shatanik, the king of Kaushambi, attacked Champa. King Dadhivahan eloped. The soldiers of Kaushambi were free to raid the city of Champa. A charioteer kidnapped queen Dharini and Vasumati. Taking them in his chariot he came into a jungle and stopped at a forlorn place. When he approached queen Dharini with his pervert desires, the queen. in order to save her honour, committed suicide by pulling out her tongue. The charioteer was dumb struck and disappointed. He took Vasumati as his foster daughter. With Vasumati he returned home to Kaushambi. When his wife saw Vasumati she was filled with jealousy and doubt. She started quarrels and altercations in the household. Forced to take some action, the charioteer brought Vasumati to the crossing in Kaushambi where slaves were auctioned. Merchant Dhanava bought Vasumati and brought her home. Dhanava was a religious man and observer of twelve shravak vows. But his wife Mula was of suspicious nature. She was filled with the doubt that the merchant will make the beautiful girl his wife and consequently her own condition will become miserable. She decided to somehow get rid of the girl. She eagerly awaited an opportunity and soon she got one. Merchant Dhanava went to nearby villages on some work. He told Mula that he will return after three days. Antakriddasha Mahima For Private Personal Use Only 467

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Mula got the opportunity. She gave leave to all the household servants and sent them away. When they were alone, Mula shaved Vasumati's head, exchanged her good dress with tattered cloths, shackled her hands and feet, put her into a cellar, locked the house and went to her parents place with the keys. On the third day when Dhanava returned home he was surprised to find the house locked. Somehow he got the keys from Mula. When he did not find Vasumati he shouted her name. At this he heard Chandana's weak voice. Dhanva brought her out from the cellar. Seeing her pitiable condition Dhanava started weeping. He took a little dried pulsebran, meant for cow, in a basket and gave it to Chandana to eat. He himself went out to fetch a blacksmith to cut the shackles. Hungry and thirsty for last three days, Chandan sat on the threshold of the house with the basket of pulse balls and thought, "If some detached ascetic or a sage or Shraman comes I will give this pulse-bran as alms and feel honoured." Around that time Bhagavan Mahavir had made an almost impossible resolution I will accept alms only from--(1) a princess, (2) who has been sold and (3) is with a shaven head, (4) who is handcuffed and (5) shackled, (6) is hungry for three days, (7) has wounds on the head and (8) tears in her eyes, (9) it is past two quarters of the day, (10, 11) one of her legs is outside the threshold and the other is inside, (12) she has a basket in her hands with, (13) stale pulse-bran in it-otherwise I will observe fast for six months. Bhagavan moved around Kaushambi to seek alms but as his 13 point resolution was not met he returned without alms every day. 5 months and 25 days passed. At last the conditions were fulfilled by Chandanbala and Bhagavan accepted alms. Sky was filled with divine applaud-Great alms giving....... The gods showered five divine things and 125 million gold coins. The courtyard of Dhanava merchant was filled with gold coins. The shackles of Chandanbaia were broken and her hair grew again. Her beauty enhanced manifold. Seeing this miracle Dhanava merchant was filled with joy and Mula was dumbfounded. The townspeople danced with joy. Knowing about Bhagavan breaking his fast, everyone praised Chandanbala. When king Shatanik got to know the real identity of Chandanbala he repented for his territorial ambitions. He resolved not to attack any kingdom in future. Chandanbala lead a austere and detached life. Later, when she heard that Bhagavan Mahavir has acquired omniscience and was going to establish the religious ford, she went to his Samavasaran and got initiated. She was the first female ascetic disciple of Bhagavan Mahavir and the head of the organization of 36,000 female ascetics, She acquired Keval-inana and got liberateci. * X&C Antakriddasha Mahima

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adhyAya 10 O Wan 55555555555555555555555 // // // 5 0 vividha prasaMga Ting Ting Ting Ting 58 5555555555555Bu Bu Wei 55Mo Sui Mo Mo Sui Mo Sui Mo Sui Mo Sui Mo Sui Mo Sui Mo Sui Mo Sui Mo Bu Bu Bu Bu Bu 555555555Bu Bu Bu Bu Bu Wei Zhong antakRddazAsUtra meM vividha viSayoM kA varNana bhI huA hai to aneka viSayoM kA prasaMgAnusAra saMketa bhI kiyA gayA hai| udAharaNArtha svapna-darzana Adi ke lie mahAbala kumAra kA 'jAva mahabbale' zabdoM se saMketa kiyA gayA hai to nagara varNana ke lie 'jAva uvAiye' zabda prayukta hue haiN| ina vividha prasaMgoM kA spaSTa varNana Avazyaka hai| yahA~ hama kucha viziSTa prasaMgoM ko spaSTa rUpa se dene varNita karane kA prayAsa kara rahe haiN| 1. svapna-varNana svapna athavA dreams aise calacitra ke samAna mAnasika (mental) aura caitasika tathA avacetana mana (subconscious mind) ke vikAra tathA kalpanAe~ haiM, jinheM sabhI saMjJI paMcendriya prANI-manuSya aura tiryaMca dekhate haiN| svapnoM kA saMsAra bhI bahuta hI vicitra aura anokhA hai| aise-aise dRzya ardha-nidrita avasthA meM dikhAI dete haiM, jinakI kalpanA bhI jAgRta avasthA meM nahIM kI jA sktii| svapnAvasthA meM kabhI mAnava svayaM ko parvata-zikhara para dekhatA hai to dUsare hI kSaNa parvata kI talahaTI meN| kabhI pakSiyoM ke samAna vyoma vihAra karatA hai to kabhI sAgara kI uttAla taraMgoM meM machaliyoM ke samAna tairatA huA umaMgoM se bhara jAtA hai| kabhI rAjasiMhAsana para to kabhI svayaM ko bhikSuka banA dekhatA hai| svapna-saMsAra meM rAjA se raMka aura raMka se rAjA bana jAnA kSaNabhara kA khela hai| svapna eka aisA kalpanA loka hai, jahA~ svapnadraSTA svacchanda vicaraNa karatA hai| svapna kaba dikhAI dete haiM ? sAmAnya dhAraNA yaha hai ki nIMda meM svapna dikhAI dete haiN| jaba vyakti nidrAdhIna hotA hai taba vaha svapna dekhatA hai kintu yaha dhAraNA satya nahIM hai| jaba vyakti vizrAma karatA hai, apanI thakAna miTAne ke lie zayyA para leTatA hai taba use nIMda AtI hai| nIMda meM zarIra nizcala aura nizceSTa ho jAtA hai, thakAna dUra karane kA prayAsa karatA hai| mastiSka kI bhI lagabhaga yahI dazA hotI hai| lekina avacetana mana vizrAma nahIM karatA, caMcala rahatA hai| mastiSka ke susupti dazA meM jAne para vaha baMdhanamukta hokara sakriya ho jAtA hai| taba aisI sthiti AtI hai ki vyakti ardha-nidrita dazA meM A jAtA hai-yAnI na vaha pUrNa rUpa se jAgRta hotA hai aura na ghora nidrA meM nimagna hI rahatA hai| isa sthiti meM vyakti svapna dekhatA hai| yaha ardha-nidrita-ardha-jAgRta dazA rAtri ke prathama prahara meM bhI ho sakatI hai, dUsare, tIsare aura cauthe antakRdazA mahimA * 469 .

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prahara meM bhii| aura yadi vyakti dina meM so jAye to vaha dina ke samaya bhI svapna dekha sakatA hai| kabhI-kabhI to baiThe-baiThe jhapakiyA~ lete hue bhI svapna-darzana kara letA hai| kintu sAmAnyatayA rAtri kA samaya hI nidrA kA samaya mAnA jAtA hai, isalie svapnazAstra meM rAtri ke prathama, dvitIya, tRtIya, caturtha prahara meM dikhAI dene vAle svapnoM ke prakAra, zubhAzubha phala Adi kA vivecana kiyA gA hai| __ antakRddazAsUtra meM devakI Adi jitanI bhI rAniyoM aura mAtAoM ke svapna-darzana kA ullekha huA hai, ve sabhI gatri ke caturtha prahara meM hI svapna dekhatI haiN| unheM uttama prakAra ke svapna Ate haiN| svapnoM ke prakAra ____ vyakti kI kalpanAoM, icchAoM, bhAvanA aura kAmanAoM ke asaMkhya prakAra hote haiN| usI taraha svapnoM ke bhI asaMkhya bheda hote haiN| svapnoM ke prakAroM kI gaNanA karanA bhI kalpanA se pare hai| phira bhI svapnazAstroM meM svapnoM kA vargIkaraNa kiyA gayA hai| bhagavatI aura aupapAtikasUtra meM svapnoM ke 72 prakAra batAe haiM jinameM se 42 sAmAnya svapna haiM aura 30 mahAn svapna kahalAte haiN| ina 30 meM bhI 14 atyanta zubha aura mahAsvapna haiM, jinheM tIrthaMkaroM aura cakravartiyoM kI mAtAe~ usa samaya dekhatI haiM jaba tIrthaMkara aura cakravartI inake garbha meM Ate haiN| svapnoM kA vargIkaraNa bhagavatIsUtra meM svapnoM kA vargIkaraNa 5 prakAra se kiyA gayA hai (1) yathAtathya svapna-darzana-yaha svapna satya hote haiM, bhaviSya ke zubhAzubha kA spaSTa saMketa dete haiN| inake do uttarabheda haiM-(a) dRSTArthAvisaMvAdI-svapna meM jo kucha dikhAI diyA ho, jAgane para usI rUpa meM ghaTita ho| yathA-koI vyakti svapna meM dekhe ki usako kisI vyakti ne sugaMdhita puSpa bheMTa kiyA hai to jAgane para bhI use sugaMdhita puSpa bheMTa meM prApta hoN| (ba) phalAvisaMvAdI-jisa svapna kA phala to avazya mile, kintu usa rUpa meM prApta na hokara anya rUpa meM prApta ho| yathA-kisI vyakti ne dekhA ki 'maiM hAthI para ArUr3ha hU~' lekina jAgRta hone ke bAda use kucha samaya meM dhana-saMpatti kI prApti ho jAya, vyApAra Adi meM lakSmI kI prApti ho jaay| (2) pratAna svapna-pratAna kA artha vistAra hai| vistAra pUrNa yA lambA svapna dekhanA, jisameM eka-dUsarI se sambandhita aneka ghaTanAoM kA krama calatA rahe, aise svapna pratAna svapna kahalAte haiN| aisA svapna satya bhI ho sakatA hai aura asatya bhii| yadi svapna meM dekhI gaI ghaTanAe~ bhayotpAdaka hoM to yaha jIvana meM Ane vAlI kaThinAiyoM kI sUcaka bhI ho sakatI haiM aura zubha ghaTanAe~ jIvana meM unnati kA saMketa detI haiN| (3) cintA svapna-ye svapna vyartha hote haiN| dina meM kisI bAta kA, samasyA aura ulajhana kA cintana kiyA ho, unakA vicAra kiyA ho, unhIM kA svapna meM dikhAI denA; cintA svapna kahalAtA hai| lekina kabhI kabhI aisA bhI hotA hai ki jisa samasyA kA samAdhAna socane para bhI na milA ho, svapna meM anAyAsa hI usakA samAdhAna mila jaay| aisI dazA meM ye svapna sArthaka bhI hote haiN| .470. antakRddazA mahimA

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Adhunika kAla meM kaI prasiddha vaijJAnikoM aura gaNitajJoM ke jIvana kA aisA hI anubhava hai| jina vaijJAnika siddhAntoM tathA gaNita ke kliSTa praznoM ko jAgrata dazA meM hala na kara sake. svapna meM anAyAya unheM una pecIde siddhAntoM aura gaNita ke sUkSma praznoM kA hala mila gyaa| samasyA sulajha gii| (4) tadviparIta svapna-svapna meM jaisA dekhA ho, usake viparIta phala prApta honaa| yathA-kisI purupa ne svapna meM dekhA ki usake hAthoM meM kA~Te bhare hue haiM, hatheliyA~ chalanI ho gaI haiM aura jAgRta hone para dUsare dina koI vyakti use phUloM kA guladastA bheMTa kreN| (5) avyakta svapna-svapna meM dekhI huI vastu Adi kA spaSTa jJAna na honA athavA jAgane para svapna ko bhUla jAnA, usakI smRti na rhnaa| inake atirikta svapnazAstra meM svapnoM kA vargIkaraNa anya dRSTiyoM se kiyA gayA hai| yathA-pratIkAtmaka. saMketAtmaka. daihika, bhautika, daivika, AdhyAtmika, zubha-azubha Adi / pratIkAtmaka svapna vaha hote haiM, jo kisI duHkhada yA sukhada ghaTanA kA sUcana karate haiN| yathA-kisI ne svapna meM dekhA ki AkAza se eka tArA TUTakara gira gyaa| do-cAra dina meM usake kisI priyajana kI mRtyu ho gii| tAre kA TUTanA kisI priyajana kI mRtyu kA pratIka thaa| isI prakAra kisI tAre kI camaka bar3ha jAnA, ratnarAzi Adi dekhanA sukhada ghaTanAoM kA pratIka hai| kucha svapna saMketAtmaka hote haiN| ve kevala saMketa dete haiN| una saMketoM ko samajhane ke lie vizeSa jJAna kI AvazyakatA hotI hai| jaise svapna meM kisI vyakti ne jambU-vRkSa yA Amra-vRkSa dekhaa| ye svapna kisI zubha ghaTanA ke saMketaka hote haiM, jaise-dhana, yaza, putra Adi kI praapti| __ isake viparIta zava yAtrA, ka~TIlI jhAr3iyA~ Adi svapna meM dikhAI par3e to bhaviSya meM azubha ghaTanAoM kI sUcaka hotI haiN| dehika svapna dehI (prANiyoM-pazu-pakSI) se saMbaMdhita hote haiN| svapna meM yadi sAtvika pakSI gajahaMsa Adi hAthI. siMha, vRSabha Adi dharma, zaurya aura dhairya ke pratIka rUpa pazu-pakSI dikhAI deM to maMgala sUcaka aura vAyasa (kauA). cIla Adi krUra kuTila pazu Adi dikhAI deM to bhAvI amaMgala kI sUcanA dete haiN| bhautika svapna ve hote haiM, jinameM prAkRtika dRzya udyAna, sarovara, parvata. sAgara Adi dikhAI dete haiM athavA manuSya svayaM ko parvata zikhara para car3hatA huA, zAnta sAgara athavA sagevara meM zAMtipUrvaka negtA huA dekhatA hai| ina svapnoM kA phala svapna meM dRSTa vastuoM kI sthiti para nirbhara hotA hai| yadi sAgara meM mAnava sukhapUrvaka tairatA huA dekhe to maMgalasUcaka aura yadi laharoM ke thaper3oM se khinna huA dekheM to bhAvI ApattiyoM kA sUcaka samajhA jAtA hai| isI prakAra sukha se parvata zikhara para pahu~ca jAya to saphalatA aura sukha tathA unnati aura yadi zramita hokara khedakhinna huA bIca meM baiTha jAya to asaphalatA kA sUcaka hotA hai| daivika svapna ve kahalAte haiM, jo yA to prItivaza koI deva-svapna dekhatA hai, athavA manuSya svayaM hI apane ko deva ke rUpa meM dekhatA hai| ye zubha svapna haiN| kintu nimna koTi ke deva, bhUta, preta Adi athavA inake bhayotpAdaka rUpa, romAMcakArI nAca-gAna ko dekhanA-Asanna ghora saMkaTa ko sUcita karatA hai| __antakRddazA mahimA . 471

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- AdhyAtmika svapna sadaiva hI Atmonnati ko dyotita karate haiM / svapna meM tyAgI, tapasvI, saMta, muniyoM ke darzana-vandana, svayaM ko dharmasthAna meM baiThA dekhanA, saMtoM ke pravacana sunanA, sAmAyika Adi karate hue dekhanAyaha saba AdhyAtmika svapna haiM tathA svapnadraSTA kI AdhyAtmika ruci, pragati aura AtmA kI unnati ke spaSTa saMketa haiN| isa taraha svapnoM kA vargIkaraNa kaI dRSTiyoM se kiyA gayA hai| sabhI kI apanI-apanI vizeSatA aura mahattva hai| kintu tIrthaMkaroM, cakravartiyoM tathA anya mahattvapUrNa evaM prabhAvazAlI puruSoM ke garbha meM Ate samaya unakI mAtAe~ jo mahAsvapna dekhatI haiN| unakI jaina saMsAra meM bahuta carcA hotI hai tathA unakA mahattva bhI atyadhika mAnA gayA hai| caudaha mahAsvapna mAtA ke garbha meM jaba tIrthaMkara yA cakravartI kA jIva avatarita hotA hai taba mAtA 14 mahAsvapna dekhatI hai| ye svapna nimna haiM (1) cAra dA~ta vAlA parvatAkAra zveta varNa kA hAthI - isakA phala hai - vaha jIva cAra prakAra ke dharma ( zramaNa-zramaNI zrAvaka-zrAvikA ) kA pratipAdana karane vAlA honA / ( 2 ) vRSabha - saMsAra meM bodhi bIja kA vapana karane vAlA / (3) siMha - kAma Adi vikAroM ko naSTa karake dharma kA prasAra karegA / siMha zaurya, nirbhIkatA Adi kA pratIka hai, ataH vaha svayaM abhaya rahanA tathA saMsAra ke sabhI prANiyoM ko abhaya dene vAlA hai| (4) lakSmI - varSI dAna dekara saMsAra tyAga karegA aura kaivalya lakSmI prApta karane vAlA / (5) mAlA - triloka pUjya honA / (6) candra - candramA kI zItala jyotsnA ke samAna sabhI prANiyoM ko sukhadAyI honA / (7) sUrya - ajJAnarUpI andhakAra ko naSTa karake zuddha dharma kA udyota karane vaalaa| (8) dhvajA - dharma kI dhvajA ko vizva kSitija para phaharAne vAlA / ( 9 ) kalaza - dharmarUpI prAsAda para vaha svarNa kalaza ke samAna zobhita / (10) padma-sarovara - deva-nirmita svarNa-kamala para virAjita hone vAlA / (11) samudra - sAgara ke samAna gaMbhIra tathA kevala-jJAna-darzana Adi ananta guNa rUpa maNi - ratnoM kA dhAraka honA / (12) vimAna - vaimAnika devoM dvArA pUjya / (13) ratna - rAzi - jisa prakAra ratna - rAzi apratihata prabhA se prabhAsvara hotI hai usI prakAra usakA jJAna-darzana apratihata hogA, jJAna-darzana kI jyoti se udyotita - prakAzita / (14) nirdhUma agni- vizuddha evaM nirmala dharma kA pratipAdana karane vAlA honA / 472 For Private Personal Use Only antakRddazA mahimA

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__svapnoM ke ye phala tIrthaMkara kI apekSA se batAye gaye haiN| yadyapi yahI svapna cakravartI kI mAtAe~ bhI dekhatI haiM kintu antara itanA hai ki tIrthaMkara kI mAtAe~ ina svapnoM ko spaSTa tathA camakIlA dekhatI haiM: javaki cakravartI kI mAtA apekSAkRta kama spaSTa aura kama cmkiilaa| vAsudeva (ardha-cakravartI) kI mAtAe~ ina 14 mahAsvapnoM meM se sAta svapna dekhatI haiN| yathA-(1) siMha, (2) sUrya, (3) kumbha. (4) samudra. (5) lakSmI, (6) ratna-rAzi, aura (7) agni / valadeva kI mAtAe~-(1) hAthI, (2) padma sarovara, (3) candra, aura (4) vRSabha-ye cAra svapna dekhatI haiM tathA prativAsudeva kI mAtAe~ tIna svapna dekhatI haiN| prastuta antakRddazAsUtra meM gautamakumAra, gajasukumAla kumAra Adi sAdhakoM kI mAtAe~ garbha dhAraNa karate samaya siMha kA svapna dekhatI haiN| siMha zaurya, parAkrama, niDaratA, abhayatA Adi kA pratIka hai| gautamakumAra Adi ke jIvana meM ye guNa spaSTa parilakSita hote haiN| isa rUpa meM mAtAoM dvArA dekhA gayA siMha kA svapna putroM ke jIvana meM sArthaka huaa| bhagavAna mahAvIra ke dasa svapna apane sAdhanAkAla meM bhagavAna mahAvIra ne dasa svapna dekhe the| ye svapna bhI AdhyAtmika svapnoM kI koTi meM parigaNita kiye jA sakate haiN| ve svapna aura unakA phala isa prakAra hai(1) svapna-bhayaMkara tAr3a pizAca ko maarnaa| phala-mohanIya karma ko naSTa krnaa| (2) svapna-eka zveta puMskokila kA upasthita honaa| phala-sadA-sarvadA zukladhyAna meM rhnaa| (3) svapna-eka raMga-biraMge puMskokila ko dekhnaa| phala-vividha jJAna-vijJAnamaya dvAdazAMga zruta kI prruupnnaa| (4) svapna-do ratnamAlAe~ dekhnaa| phala-sarvavirati aura dezavirati-do prakAra ke dharma kI prruupnnaa| (5) svapna-zveta gokula dekhnaa| phala-caturvidha saMgha kA sevA meM upasthita rhnaa| svapna-vikasita padma sarovara dekhnaa| phala-cAroM prakAra ke devoM kA sevA meM rhnaa| (7) svapna-taraMgAkula sAgara ko bhujAoM se tairakara pAra krnaa| __phala-saMsAra-sAgara ko pAra kara lenaa| (8) svapna-vizva ko Alokita karatA huA jAjvalyamAna suury| phala-kevalajJAna-darzana kI prApti / antakRdadazA mahimA .473 .

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(9) svapna- - vaiDUryavarNI A~toM se mAnuSottara parvata ko AveSTita karanA / phala - sarvatra kIrti kaumudI prasArita honA / (10) svapna - meru parvata para car3hanA / phala - samavasaraNa meM siMhAsana para virAjamAna hokara dharma kI saMsthApanA karanA / upasaMhAra niSkarSataH svapna asaMkhya prakAra ke hote haiN| ve zubha bhI hote haiM aura azubha bhI / kucha svapna AgAmI zubhAzubha ghaTanAoM kA saMketa dete haiM to kucha svapna niSphala bhI hote haiN| daihika, daivika, bhautika, AdhyAtmika Adi kaI prakAra se inakA vargIkaraNa kiyA jAtA hai| rAtrikAla meM bhI vyakti svapna dekhatA hai aura dina meM so jAye to bhI svapna dekha sakatA hai| yaha bhI anivArya nahIM hai ki prati rAtri vyakti svapna dekhe hI ; kabhI vaha svapna dekhatA hai aura kabhI nahIM bhI dekhatA hai| svapna zAstroM meM yaha bhI kahA gayA hai ki rAtri ke prathama prahara meM dekhA gayA zubhAzubha sUcaka svapna eka varSa meM phala detA hai, dvitIya prahara meM dekhA gayA svapna chaha mahIne meM, tIsare prahara meM dekhA gayA tIna mahIne meM aura antima prahara meM dekhA gayA svapna 7-8 dina meM phala detA hai| saMkSepa meM svapnoM kA saMsAra bar3A hI adbhuta aura vicitra hai| 2. vivAha - varNana anivArya paramparA vivAha mAnava samAja kI eka anivArya aura Avazyaka paramparA hai| ati prAcInakAla se yaha paramparA calI A rahI hai / sabhya samAja meM to yaha pracalita hai hI, asabhya samAjoM meM bhI isakA pracalana hai| mahattva vivAha kA mahattva samAjazAstrIya, manovaijJAnika, sAmAjika aura dhArmika (vyavahAra dharma) sabhI dRSTiyoM se hai| samAjazAstrIya vicArakoM ke matAnusAra vivAha samAja ko saMgaThita aura unnatizIla banAne meM upayogI hai| vivAha ke kAraNa parivAroM kA nirmANa hotA hai| unameM pati-patnI, cAcA-cAcI, vRddha puruSa aura striyA~ sabhI mila-julakara rahate haiM, paraspara prema-bhAva ba~TatA hai tathA zizuoM kA pAlana-poSaNa ucita DhaMga se hotA hai, inheM uttama saMskAra diye jA sakate haiN| sAmAjika dRSTikoNa bhI lagabhaga yahI upayogitAe~ vivAha kI batAtA hai| sAtha hI vaha samAja kA vistAra grAma, nagara, prAnta, rASTra taka karatA hai| unakA tarka hai ki susaMgaThita aura uttama saMskAroM se sampanna vizva zAnti kI sthApanA meM sahAyaka bana sakatA hai| dUsare zabdoM meM vizva zAMti kI AdhArazilA uttama saMskAroM se yukta susaMgaThita samAja hai| manovijJAna mAnava ke mana ko kendra mAnakara vivAha saMsthA kI upayogitA pratipAdita karate haiN| inakA dRSTikoNa vyaktivAdI hai| inakA kathana hai ki puruSa aura strI donoM meM hI kAma athavA prajanana kI mUla antakRddazA mahimA 474 For Private Personal Use Only

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pravRtti hotI hai| isa pravRtti ko santuSTa karanA anivArya hai, anyathA mAnava ke zArIrika, mAnasika aura bauddhika vikAsa para pratikUla prabhAva par3ane kI saMbhAvanA rahatI hai; aura isa mUla pravRtti-kAma pravRtti ko saMtuSTa karane kA sabase sarala aura uttama upAya vivAha hai| dhArmika aura naitika dRSTi-bindu bhI vivAha kI upayogitA svIkAra karatA hai| naitika dRSTi ke anusAra vivAha ucchRkhalatA aura arAjakatA ko rokatA hai| yadi svacchanda yaunAcAra ko svIkRti de dI gaI to naitikatA kA hrAsa to hogA hI, sAtha hI mAnava aiDsa Adi aneka bImAriyoM kA zikAra ho jaayegaa| upadaMza (Venereal diseases) Adi jaisI bhayaMkara bImAriyA~ phaila jAyeMgI, mAnavatA rugNa ho jaayegii| isalie vivAha Avazyaka hai| dhArmika dRSTi aura vizeSa rUpa se jainadharma saMpUrNa brahmacarya ko zreSTha mAnatA hai| lekina sabhI strI-puruSa to pUrNa brahmacarya kA pAlana nahIM kara skte| kAma ke Avega ko avaruddha karanA sabhI ke lie saMbhava nahIM hai| isa sthiti para vicAra karake medhAvI AcAryoM ne kAma ko maryAdita karane kI dRSTi se vivAha kA sAmAjika mahattva svIkAra kiyA hai| kAma kI bhAvanA athavA kAmAcAra ko aneka striyoM se haTAkara eka pariNItA strI meM kendrita kara denA aura usa vivAhita strI ke sAtha bhI maryAdApUrvaka jIvana bitaanaa| yahI mata vaidika dharma paramparA kA bhI hai| vivAhita jIvana meM bhI strI-puruSoM donoM ko jitanA saMbhava ho sake adhika se adhika brahmacarya-pAlana kA prayAsa karanA cAhie; bhogI bha~varA banakara kAma-bhogoM meM na DUba jAye, strI ke prati-bhogoM ke prati gUr3ha Asakti na rkhe| vivAha : do diloM kA sambandha vivAha ke viSaya meM adhikAMza dhAraNA hai ki yaha do diloM kA milana hai| yaha kathana pazcimI sabhyatA se prabhAvita hai| bhArata meM bhI prAcInakAla meM gAMdharva vivAha hote the| aise vivAhoM meM yuvaka-yuvatI paraspara vivAha kara lete the| lekina vivAha do parivAroM kA milana bhI hotA hai| vivAha ke mAdhyama se do parivAra ekatA ke sUtra meM ba~dha jAte haiN| aise vivAha va dhUmadhAma se hote haiM, bArAteM sajatI haiM, vara-pakSa, kanyA-pakSa ke ghara jAtA hai aura bar3e samAroha ke sAtha vara-vadhU kA vivAha hotA hai, ve paraspara vivAha ke bandhana sUtra meM baMdhate haiN| vara-pakSa aura kanyA-pakSa vara-vadhU ko prItidAna aura dAta (daheja) dete haiN| kanyA-pakSa kI ora se vara pakSa ko diyA gayA dhana, vaibhava Adi dAta (daheja) kahalAtA hai aura vara-pakSa apane putra tathA putra-vadhuoM ko jo kucha detA hai, vaha prAtidAna kahA jAtA hai| antakRddazAsUtra meM aise hI vivAhoM kA varNana hai| vara kA jitanI kanyAoM se vivAha hotA hai use utane hI dAta (daheja-kanyA ke pitA dvArA diyA gayA dhana Adi) milate haiM aura vara kA pitA bhI apanI putra-vadhuoM ko dhana Adi kA prItidAna detA hai| yathA-antakRddazAsUtra ke pahale varga ke pahale adhyayana meM gautamakumAra kA vivAha 8 rAjakanyAoM ke sAtha huA thaa| vahA~ dAta (daheja) meM prApta tathA navavadhuoM ko prItidAna meM dI gaI vastuoM ke nAma isa prakAra ginAe gaye haiM antakRddazA mahimA .475 .

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AThoM putra vadhuoM ko isa prakAra prItidAna diyA - ATha karor3a cA~dI ke sikke. ATha karor3a sone ke sikke. ATha zreSTha mukuTa, ATha zreSTha kuNDala yugala, ATha uttama hAra. ATha bAjUbandoM kI jor3I Adi aneka prakAra ke AbhUSaNa tathA isI prakAra uttama vastra Adi aneka prakAra kI vastue~ dIM / isI prakAra vadhuoM ko apane pitAoM se bhI vipula (dAta ) daheja milA / uparokta varNana se spaSTa hotA hai ki daheja kA pracalana ati prAcInakAla se hai / rAjA. dhanI aura nirdhana sabhI apanI haisiyata ke anusAra daheja dete the, sAtha hI pitR pakSa bhI navavadhuoM ko prItidAna detA thA / kintu smaraNa rakhanA cAhie ki daheja anivArya nahIM hai| isakA nAma 'prItidAna' hai, arthAt kanyA ke mAtA-pitA prema aura vatsalatApUrvaka apanI putrI ko binA kisI dabAva ke apanI sAmAjika mAna-maryAdA ke anusAra jo dhana Adi sAmagrI dete the usako hI prItidAna kahA gayA hai| usa yuga meM nArI kA sthAna sammAnita thA / vivAha eka mahotsava thA aura harSollAsapUrvaka manAyA jAtA thaa| vaidikadharma meM vivAha ko saMskAra kahA gayA hai| saMskAra kA artha hai jIvana ko susaMskRta karanA. sudhAranA. nayA aura icchita evaM unnatizIla rUpa denA / isI kAraNa vivAha ke samaya itanA Ayojana kiyA jAtA hai| jainadharma meM strI aura puruSa samAna mAne gaye haiN| gRhastha jIvana meM bhI inake adhikAra samAna mAne gaye haiM / isIlie daheja ke sAtha prItidAna kI prathA bhI pracalita thI / yoM dekhA jAya to yaha donoM prathAe~ Aja bhI pracalita haiN| kanyA ke mAtA-pitA daheja dete haiM to vara pakSa bhI vadhU ko AbhUSaNa, vastra Adi detA hai| dUsarI bAta bhAratIya saMskRti meM vivAha sAmAjika, pArivArika saMbaMdha to hai hI ; dhArmika aura naitika saMbaMdha bhI hai tathA jIvanabhara ke lie hotA hai| jaina AgamoM meM patnI ko dhammasahAyA' kahakara vivAha kA mahattva dikhAyA hai aura use dharma-patnI kahakara vivAha ko dharma aura AdhyAtmikatA se saMlagna kiyA gayA hai| 3. dIkSA- varNana dIkSA, vizeSa rUpa se jaina zrAmaNI dIkSA vyakti kA nayA jIvana hai| vyakti mAnA ke garbha se nikalakara saMsArI jIvana meM praveza karatA hai aura dIkSA grahaNa karake saMsAra kA tyAga karatA huA dhArmika jIvana meM praveza karatA hai| saMsAra kI ora se pITha mor3a letA hai, saMsAra aura sAMsArika jIvana tathA kAma-bhogoM se virakta hotA hai / sva-para-kalyANa. karma-nirjaga aura mokSa prApti hI usakA eka mAtra lakSya ho jAtA hai| kisI tIrthaMkara, kevalI, dharmAcArya athavA deva kI preraNA se jaba vyakti ko saMsAra khArA lagane lagatA hai taba vaha apane mAtA-pitA Adi se dIkSA kI anumati mA~gatA hai| mohavaza mAtA-pitA use rokane kA prayAsa karate haiM, kintu dIkSArthI ke dRr3ha nizcaya ke samakSa unheM jhukanA par3atA hai. ve anumati dete haiM aura usakA abhiniSkramaNa utsava manAte haiN| antakRddazAsUtra meM gautamakumAra kI dIkSA ( abhiniSkramaNa ) mahotsava kA varNana kucha vistAra se AyA hai / 476 For Private Personal Use Only antakRdazA mahimA

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kabhI aisA bhI hotA hai ki mAtA-pitA apane dIkSArthI putra ko eka dina ke lie rAjA banA dete haiM, jaisA ki antakazAstra ke gajasukumAla aura atimuktakumAra (aivantAkumAra) ke adhyayana meM huA hai| taba vaha dIkSArthI rAjA banakara dIkSA kI abhilASA pragaTa karatA hai| tadanantara usakA dIkSA mahotsava hotA hai| dIkSArthI ko U~ce pATa para viThAyA jAtA hai, gaMdha dravyoM se usake zarIra kA ubaTana kiyA jAtA hai, zatapAka sahasrapAka tela kI mAliza kI jAtI hai| aneka auSadhiyoM se mizrita jala ke ghar3oM se snAna karAyA jAtA hai| use uttama vastrAlaMkAroM se susajjita kiyA jAtA hai| 1,000 puruSa uThA sakeM, aisI zivikA meM use biThAkara nagara ke madhyavartI bhAgoM meM hokara dIkSA-sthala para le jAyA jAtA hai| vahA~ dIkSArthI gurudeva ko namana karake IzAnakoNa meM jAtA hai, bahumUlya vastrAbhUSaNa utArakara sAdhu veza dhAraNa karatA hai aura gurudeva ke samakSa Akara unheM namana-vandana karake dIkSA kI prArthanA karatA hai| yahA~ eka prazna uThatA hai ki dharma to ADambarahIna hotA hai, phira dIkSA vidhi meM abhyaMgana, uttama vastrAlaMkAra Adi dhAraNa karane kI AvazyakatA hI kyA hai ? __ isakA uttara yaha hai ki dIkSArthI to virAgI hI hotA hai, lekina isa ADambarapUrNa lambe vidhi-vidhAna se janatA-sAdhAraNajana bhI dharma se prabhAvita hotA hai| unheM dharma-pAlana aura dIkSA grahaNa karane kI preraNA milatI hai| sAdhaka apane sira ke bAloM kA loMca karatA hai, jinheM mAtA apane A~cala meM grahaNa karatI hai| mAtA-pitA gurudeva se prArthanA karate haiM-he bhagavan ! hama Apako ziSya-bhikSA de rahe haiN| yaha hamArA ati priya putra hai| isakA kalyANa krie| tava gurudeva rAtri-bhojana tyAga ke sAtha trikaraNa-triyoga (karU~ nahIM, karAU~ nahIM, anumodU~ nahIM, mana se, vacana se, kAyA se--isa prakAra nava koTi ahiMsA, satya, asteya, brahmacarya, aparigraha-ina pA~ca mahAvratoM kA yAvajjIvana pratyAkhyAna karake use dIkSita kara lete haiN| isa prakAra dIkSA-vidhi pUrNa hotI hai| mahattva ___dIkSA-vidhi kI isa lambI prakriyA kA pramukha mahattva yaha hai ki dIkSArthI aneka logoM kI bhIr3a ke sAmane dIkSA grahaNa karatA hai to vaha apane vrata-niyama. mahAvrata-pAlana, mUla-guNa, uttara-guNoM meM adhika sajaga aura sAvadhAna rahatA hai, zithilAcAra aura skhalanAoM se yathAsaMbhava bacatA rahatA hai| dUsaga mahattva yaha hai ki anya upasthita jana bhI jaina zramaNa kI dIkSA-vidhi se paricita ho jAte haiN| sAtha hI ve jainadharma aura dIkSArthI ke jaya udghoSoM se sAdhaka kA manobala bar3hAte haiN| dIkSArthI bhI dIkSA ke gaurava se maMDita ho jAtA hai| navadIkSita sAdhu ke mana-mastiSka meM yaha bhAvormiyA~ uThane lagatI haiN| jainadharma aura jaina zramaNa-dIkSA kitanI mahAn hai ki sarvasAdhAraNa jana bhI isakI mukta kaMTha se prazaMsA karate haiN| maiM apanI saMyama-sAdhanA se ise aura bhI camakAU~, jisase dharma kA pracAra-prasAra bar3he, logoM kI zraddhA aura bhI dRr3ha ho| jaina zrAmaNI dIkSA ke varNana se vividha prakAra ke lAbha haiN| ___ antakRddazA mahimA 477.

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4. nagara-varNana prAcIna bhArata meM ayodhyA, kAzI, campA, rAjagRha, dvArakA Adi kaI mahAnagariyA~ thIM, jo sabhI prakAra se samRddha aura zobhA-saMpanna thiiN| prastuta antakRddazAsUtra meM dvArakA kA varNana to kucha vistAra se huA hai| lekina zeSa nagariyoM ke lie 'jahA uvayAiye' saMketa kara diyA gayA hai| aupapAtikasUtra meM mahAn nagariyoM kA saMpUrNa vivaraNa prApta hotA hai| hama usa vivaraNa kA saMkSipta sAra yahA~ prastuta kara rahe haiM mahAn nagariyA~ vaibhavazAlI, surakSita aura samRddha hotI thiiN| unameM Amoda-pramoda ke pracura sAdhana hote the ata: vahA~ ke nivAsI tathA anya dezoM se Ane vAle vyakti prasanna rahate the| bAbAdI ghanI hotI thI tathA murgoM evaM sA~r3oM kI bahutAyata tathA gAyoM evaM bher3oM kI pracuratA hotI thii| kRSi bahuta uttama aura nagarI ke AsapAsa kI bhUmi upajAU hotI thii| ____ asAmAjika tattva cora, pAkeTamAra, upadravI jana vahA~ nahIM raha pAte the| janatA kA jIvana sukhI aura zAMtimaya hotA thaa| nagarI meM nAgarikoM ke manoraMjana ke sAdhana bharapUra hote the| naTa, nartaka, kalAbAja, malla, masakhare, kathA kahane vAle, rAsa gAne vAle, tantu nAda bajAne vAle Adi bahuta saMkhyA meM hote the, jinakI kalA se janatA kA manoraMjana hotA thaa| __ U~ce-U~ce mahala aura bhavana hote the, jinake svarNima ka~gUre sUrya razmiyoM ke par3ane para atyadhika camakate the| sAta-sAta aura nau-nau maMjila ke bhavana the, jinake pharza maNikhacita hote the, dIvAreM bhinna-bhinna prakAra ke citroM se suzobhita hotI thIM aura aizvarya aThakheliyA~ karatA thaa| ___ vahA~ ke nAgarika udAra hote the| ataH bhikSukoM ko dAna saralatA se mila jAtA thaa| koI bhI bhUkhA nahIM rahatA thaa| aneka prakAra ke kauTumbika, pArivArika janoM kI ghanI bastI hote hue bhI zAnti-vyavasthA rahatI thii| nagarI ke rAjapatha, rathyA Adi caur3e hote the, jinase nAgarikoM ko gamanAgamana meM suvidhA rahatI thii| vibhinna prakAra kI vastuoM ke bAjAra alaga-alaga hote the, jahA~ vastue~ sajI rahatI thiiN| nagarI kI surakSA kA prabandha sudRr3ha thaa| ATha hAtha caur3A aura kAphI U~cA parakoTA hotA thaa| dvAra (kivAr3oM) kI bAharI ora nukIle bhAle jaisI kIleM lagI rahatI thiiN| dvAra bahuta majabUta hote the| parakoTe ke sahAre Azraya-sthala bane rahate the, jinameM rakSakagaNa vizrAma kara sakate the| nagara meM sthAna-sthAna para udyAna rahate the, jinameM sarovara aura bAvar3iyA~ tathA unameM kamala-puSpa khile rahate the| ve citta ko prasanna karane vAle, darzanIya, manojJa aura mana meM basa jAne vAle the| lagabhaga aisA hI varNana antakRddazAsUtra meM dvArakA nagarI kA kiyA gayA hai| isase spaSTa hai ki prAcInakAla kI mahAnagariyoM kA aisA hI rUpa, basAvaTa, saundarya aura zobhA hotI thii| .478. antakRdazA mahimA

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Chapter 10 Zhong Ya Ya Ya Ya Ya Ya %%%%%%%%%%Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya % * * Miscellaneous Topics % %% Zhong Li Wu Sui Sui De Ling %%%%%%Yu 5Sui $$$$$55555555555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 55555555555555 In Antakriddasha Sutra there are detailed discussions on numerous topics and many others have been just mentioned in some contexts. For example Java Mahabbale' (like Mahabal Kumar) words have been used to point at dream divining a (like in Aupapatik) has been used to point at descriptions of cities. It would be useful to give some details about these topics. Here we are trying to elaborate some important topics. 1. DESCRIPTION OF DREAMS Dreams are those aberrations and imaginations of the conscious or subconscious mind that are experienced by all the sentient five sensed beings including humans and animals. The world of dreams is very strange and surprising. In the state of slumber one sees h astonishing scenes which are impossible even to imagine when he is awake. In dreams sometimes a person finds himself on the peak of a mountain and the next moment at the base. Sometimes he flies like birds in the sky and sometimes enjoys swimming like fish in high waves in the sea. Sometimes he finds himself on a throne and at others he is a beggar. To turn a beggar from a king or vice versa is a matter of a moment in the land of dreams. Dream is a realm of imagination where the dreamer is free to do anything. When are Dreams Seen ? It is a general belief that dreams are seen when one is asleep. When a man is in a state of slumber he sees dreams, but this is not true. When a man takes rest, to recover from fatigue he lies down on the bed, he goes to sleep. While sleeping, his body goes limp and inactive and is in the process of regaining its normal strength. The mind is also almost in the same state. But the subconscious does not rest, it remains active. When the mind is resting the subconscious becomes active and roams around free. Then a state comes when the person becomes drowsy, he is neither completely awake nor is he in deep sleep. This is the state when he dreams. This half asleep-half awake state can occur during the first, second, third or fourth quarters of the night. Also, if a man sleeps during the day, he can see dreams during the day as well. Sometimes he sees dreams even while he is sitting and dozing. Antakriddasha Mahima * 80 *

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But generally the night is taken to be the time to sleep. Therefore, in the works of dream-divining the good or bad indications of only those dreams have been detailed which are seen during the first, second, third or fourth quarters of night. In Antakriddasha Sutra the mention of dreams seen by Devaki and other queens and mothers relates only to those dreams which were seen during the fourth quarter of night. They saw good dreams. Types of Dreams There are innumerable types of human imaginations, desires, feelings and wishes. In the same way there are innumerable types of dreams. To count the types of dreams is beyond imagination. Still in the works of dream-divining, dreams have been classified. In Bhagarati and Aupapatik Sutras there is a mention of 72 types of dreams, of which 42 are normal dreams and 30 are great dreams. Out of these 30 there are 14 highly propitious and lofty dreams which the mothers of Tirthankars and chakravartis see when a Tirthankar or chakravarti descends into the womb (conceived). Classification of Dreams In Bhagavati Sutra, dreams are divided into 5 classes (1) Yathatathya Svapna Darshan-These dreams come true and give clear indication of good or bad future. They have two subdivisions-(a) Drishtarthavisamvadi-The activity seen in the dreams comes true exactly as it occurred in the dream. For exampleA person dreams of someone offering him a flower and when he wakes up he is actually offered a flower by someone. (b) Phulavisamvadi--The dream which comes true but not as actually seen or the dream which offers indications of a coming event. For exampleA person dreams that he is riding an elephant and when he awakes he gets unexpected wealth or profit in business. (2) Pratan Svapna-Prutan means expanse. To see a detailed dream or a sequence of numerous incidents is called Prutan svupna. Such dreams may or may not come true. If the incidents are fearsome they may indicate problems in the future and if they are pleasant they may indicate progress. (3) Chintan Svapna--These are worthless dreams. To see in dream the problems, worries and other such things over which one was thinking during the day is called Chintan svapna. But sometimes it so happens that the problem that could not be solved during the day, even after a lot of thinking, gets solved in the dream. In such cases these dreams become meaningful. In modern times many mathematicians and scientists have experienced this. The complex scientific postulations or subtle mathematical problems which they could not resolve while awake were resolved in their dreams effortlessly. The problems got solved. * X20 . Antakriddasha Mahima

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(4) Tadvipareet Svapna-To get results opposite to what was seen in a dream. For example-A person dreams that his hands are filled with thorns and his palms have been pierced, but when he awakes someone presents him a bouquet of flowers. (5) Avyakt Svapna-Not to have vivid dreams or to forget what was seen in the dream is called Avyakt svapna. Besides these, dreams have been classified from different angles also in works on dream-divining. For example-Symbolic, indicative, physical, material, divine, spiritual, auspicious, inauspicious etc. The symbolic dreams are those which give indication about some happy or painful incident. For example-Someone saw a falling star in the sky. A few days later someone close and beloved to him died. The falling of a star was symbolic of the death of a loved one. Similarly to dream about increase in intensity of a star or a heap of gems indicates happy incidents in the future. Some dreams are indicative only. They only provide some indications. A special expertise is required to decipher these indications. For example-Someone sees a Jambu or mango-tree in his dream; it augurs some auspicious happening like gaining wealth, fame or son etc. On the contrary, if a funeral procession or thorny bush is seen in a dream it augurs unhappy incidents in the future. The physical dreams are related to animals and birds. If peaceful, auspicious animals or those which are considered symbols of piety, valour and patience like swan, elephant, lion, bull etc. are seen, they herald good tidings. One the contrary if inauspicious or evil animals like crow, vulture etc. are seen they forebode harm. The material dreams are those where one sees natural vistas like gardens, lakes, mountains, sea etc. or where the dreamer is himself involved in some activity in the background of the scene like climbing a mountain or swimming. The foreboding of these dreams depend on the situation. If a man is swimming peacefully in a sea it is auspicious but if he is tormented by waves its is inauspicious. Similarly if he is climbing happily, it indicates success but if gets tired and sits down to rest, it indicates failure. Divine dreams are those where either some deity out of affection, appears in dream or the dreamer sees himself as a god. Such dreams are auspicious. But seeing evil gods or their fearsome forms or their horrifying activities indicates terrible predicaments. Spiritual dreams are invariably harbingers of spiritual uplift. To see and pay homage to some ascetic, sage and other such pious persons, to find oneself sitting in religious congregation and listening to the discourses, to see oneself indulging in samayik or other religious activities, are some of these spiritual dreams and clearly indicate about the spiritual attitude and progress of the dreamer. Antakriddasha Mahima For Private Personal Use Only 481

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Thus dreams have been classified in many ways. Each one of these have its own importance. However, the dreams that are seen by the mothers of Tirthankars, chakravartis and other such towering persons when they are conceived have been widely talked about in the Jain tradition and special importance has been attributed to them. Fourteen Great Dreams When the being that is to be a Tirthankar or a chakravarti descends into the womb of his mother, she sees fourteen great dreams. They are as follows 1. A giant white elephant having four tusks-This indicates that the person to be born will be the propagator of the four limbed religious order. 2. Bull-He will be sower of the seed of enlightenment in this world. 3. Lion-He will destroy perversions like lust and spread religion. Lion is the symbol of valour and courage, therefore the person will be fearless and filled with a feeling of amnesty for all beings. 4. Lakshmi (the goddess of wealth)-He will perform the year long charity and renounce the world to gain the wealth of omniscience. 5. The garland-He will be worshipped in the three realms. 6. The moon-Like the soothing moonlight, he will be the source of happiness for all beings. 7. The sun-Like the sun he will remove the darkness of ignorance with glow of pure religion. 8. The flag-He will furl the flag of religion on the horizon. 9. The urn-He will be resplendent like a golden urn on the mansion of religion. 10. Lotus-pond-He will sit on the divine golden lotus. 11. The sea-He will be as serene as the calm see and will possess gems in the form of infinite virtues including right perception, knowledge and conduct. 12. Celestial vehicle-He will be worshiped by the gods of celestial vehicles. 13. A heap of gems-Like the un-diffused shine of a heap of gems his perception and knowledge will be ever un-diffused, it will be ever scintillating. 14. Smokeless fire-He will be the propagator of pure and unblemished religion. These indications of the dreams have been defined with reference to a Tirthankar. Although the mothers of chakravartis also see the same dreams but the difference is that to Tirthankar's mother these are extremely sharp and clear and to chakravarti's mother these are comparatively less sharp and clear. 482 For Private Personal Use Only Antakriddasha Mahima

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The mothers of Vaasudev (half-chakravarti) see seven out of these 14 great dreams-(1) Lion, (2) The sun, (3) The urn, (4) The sea, (5) Lakshmi, (6) Heap of gems, and (7) Smokeless fire. The mothers of Baldev see four these great dreams-(1) Elephant, (2) Lotus-pond, (3) the moon, and (4) Bull. The mothers of prati-Vaasude sees only three of these great dreams. In this Antakriddasha Sutra is mentioned that the mothers of Gautam Kumar, Gajasukumal and other seekers saw lion in their dream when they were pregnant. Lion is the symbol of valour, bravery, fearlessness etc. These virtues are found in these seekers. This way the dreams seen by mothers came true in the lives of their sons. The Ten Dreams of Bhagavan Mahavir During his period of practices Bhagavan Mahavir saw ten dreams. These dreams can also be defined as spiritual dreams. The dreams and their indications are as follows1. Dream-Defeating a Tal demon. Meaning-He will destroy the Mohaniya (illusory) kurma. 2. Dream-A bird with white feathers is in attendance. Meaning-He will always have purest attitude or feelings. 3. Dream--A bird with multi-coloured feathers is around. Meaning-He will propagate multifaceted knowledge through the 12 Angas. 4. Dream-Two gem strings appear in front. Meaning-He will preach two way religion as conducts of ascetics and laily. 5. Dream--A herd of white cows is in front. Meaning--The four pronged religious organization will serve him. 6. Dream--A pond with open lotuses. Meaning--Gods from four dimensions will serve him. 7. Dream--Crossed a wavy ocean swimining. Meaning-He will cross the ocean of rebirths. 8. Dream-Sun rays are spreading in all directions. Meaning-He will get enlightenment or omniscience. 9. Dream-Encircling the Manushottar mountain with his bluish intestines. Meaning--He will pervade the universe with his pure glory. 10. Dream--Sitting on a throne on placed on the summit of Meru mountain. Meaning-He will give religious discourse sitting on a high throne in Samuvasaran. Antakriddasha Mahima * 803

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LONCIUSIONI In conclusion: Dreams are of infinite types. They are auspicious as well as inauspicious. Some dreams forebode the good or bad incidents of future and others are without any such indications. They have been classified as physical, divine, material, spiritual and other many types. A man can see dreams during the night and also during the day if he sleeps. It is not necessary that he dreams every night. Some night he dreams and on others he does not. It is also mentioned in the works on dream-divining that a dream seen during the first quarter of night gives result of its indications in one year. One seen during the second quarter does so within six months. One seen during the third quarter does so within three months. And the one seen during the last quarter does so within 7-8 days, In brief the world of dreams is very strange and astonishing. 2. DESCRIPTION OF MARRIAGE An Essential Tradition Marriage is a necessary and essential human tradition. It has its beginnings in remote ancient times. It is prevalent in civilized as well as uncivilized societies. Importance Marriage is important from all angles including sociological, psychological, social, as well as religious (the social religion). According to sociologists, the institution of marriage is helpful in the organization and development of a society. It is the cause of formation of a family. In their joint form, in families live together many married couples, uncles, aunts and elders sharing love and affection. Children are brought up properly with comparative ease and discipline and good habits can be imparted to them. The social viewpoint also spells out almost the same utilities of marriage. However, it expands its field of influence to village, city, state and nation. The justification being that a well knit world society impregnated with virtues can help attain the goal of world peace. In other words a well organized and virtuous society is the foundation of world peace. Psychologists explain the utility of the institution of marriage keeping human mind as the focal point. Their viewpoint is individualistic. They say that sex and reproduction are basic instincts of both man and woman. It is essential to satisfy this natural urge otherwise there are chances of adverse effects on the normal physical, mental and psychological development of human beings. And the best and simplest method of satisfying this urge is marriage. * XC8 Antakriddasha Mahima

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The religious and moral fields also accept the importance of the institution of marriage. From the moral viewpoint, marriage checks disorder and anarchy. If unrestrained sex is allowed morality will suffer and man will be plagued with diseases like aids. Contagious epidemics like venereal diseases will spread resulting in an ailing humanity. That is why marriage is essential. Religious viewpoint, specially Jain, considers complete abstinence or celibacy as the best. But it is impossible for every man and woman to observe celibacy. To suppress the urge of sex is beyond the capacity of every individual. Considering this, the sagacious acharyas accepted the importance of marriage as the means to discipline the sexual urge. It shifts the flow of sexual desire and indulgence from many to one woman, whom one marries. There also, it is advised to discipline once indulgence. The Vedic tradition is also of the same view. Even in their married life man and woman both should follow the norms of celibacy as far as possible. They should not be drawn into lascivious ways of over indulgence in sex and should avoid over infatuation with each other. Marriage: A Union of Two Hearts It is a general belief that marriage is a union of two hearts. This belief is due to the western influence. Even in ancient India there was a tradition of Gandharva Vivah. Such marriages were like modern love marriages where man and woman married without any participation from the families. Marriage is also a union of two families. Through marriage two families are joined into one. Such marriages are ceremoniously organized with great pomp and show. Grand marriage,rocessions are taken out, the bride-groom goes to the bride's place and they are tied into the knot of marriage. The families of the boy and the girl give Pritidan and Daat to the wedded couple. The wealth given by the girls family to the boys family is called Daat. The wealth given to the bride by the couple is called Pritidan. In Antakriddasha Sutra there are details about such marriages. A boy gets Daat (dowry or the wealth given by the bride's father) from the families of all the girls he marries. The boy's father also gives a lot of wealth to his daughter-in-law. Some examples-In the first chapter of the first section of Antakriddasha Sutra is the mention of the marriage of Gautam Kumar with eight princesses. The list of Daat and Pritidan these brides got is as follows The Pritidan given to the eight brides-eighty million silver coins, eighty million gold coins, eight best quality crowns, eight best quality earrings, eight necklaces, eight bracelets and numerous other ornaments and dresses besides other things. Antakriddasha Mahima For Private Personal Use Only 485

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Similarly they also got ample dowry (Daat) from their fathers. This description indicates that the system of dowry has its origin in ancient times. The kings, rich and poor gave dowry according to their capacity. The boys side also gave in the form of Pritidan. But it should be remembered that dowry is not compulsory. Its name is Pritidan which means the wealth or other things given by parents of the bride as a token of their love and affection and according to their status in the society, without any pressure. In that age the status of woman was highly respectable. Marriage was a festive occasion and was celebrated with happiness and joy. In the Vedic religion marriage is called sanskar (consecration) which means to retine or to improve life or give it a new, desired and progressive form. That is the reason for performing many ceremonies at the time of a marriage In Jain religion man and woman are considered equal. In the social life also they have equal rights. That is why with dowry their was also the system of Pritidan. Truly speaking both these systems are prevalent now also. The parents of the bride give dowry and the boys family also gives ornaments, dresses etc. to the bride. Another point is that in the Indian society marriage, besides being a family and social tie, is also a religious and moral relationship and is lifelong. In the Jain Agams the importance of marriage is expressed by calling a wife dhammashaya' or partner in religion. Calling a wife Dharma-patni (wife according to religion) the institution of marriage has been enjoined with religion and spirituality. 3. DESCRIPTION OF DIKSHA (INITIATION) Diksha, specially the initiation as a Jain Shraman is the person's new life. Being born out of the womb of the mother a man starts his worldly life and by ge Is his worldly life and by getting initiated he renounces the world and enters his religious life. He turns his back towards the world and gets detached from the mundane activities and indulgences. Well being of the self and others, shedding of karmas and getting liberated become his prime and only goals. Inspired by a Tirthankar, Kevali, acharya or a god, when a man finds the world bitter. he seeks permission from his parents and others to get initiated. Out of fondness the parents try to stop him but they have to yield to the strong resolve of the seeker. They give him permission and celebrate the renunciation ceremony. In Antakriddasha Sutra the initiation ceremony of Gautam Kumar has been described in slightly greater details. It so happens that sometimes the parents make their initiation seeking son a king for a day, as has been described in the chapters of Antakriddasha Sutra containing the stories of Gajasukumal and Atimuktak Kumar (Evanta Kumar). After becoming a king the Antakriddasha Mahima

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subject formally expresses his desire for initiation and then the initiation ceremony commences. The candidate is put on a high platform. His body is cleaned using fragrant pastes and is given a massage of medicated oils. He is then given a bath with specially medicated water. After this he is adorned with rich dress and ornaments. He is now taken to the place of initiation sitting in a palanquin that is carried by 1,000 persons and passing through the central parts of the city. When he arrives there the candidate pays homage to the guru and proceeds in the north-east direction. After going a little distance he changes into the ascetic dress, returns to the guru, once again pays homage and requests him for initiation. Here a question arises that religion is free of any pomp and show; then where is the need of this cleansing of the body and donning rich dress and ornaments? The answer is that, indeed, the candidate is a detached one but this display of grandeur and long process involved is intended to impress the masses with the religiousness. They are also inspired to follow the religious path and get initiated. The candidate pulls out his hair, which his mother accepts in the extended end of her dress. The parents beseech the guru-O Bhagavan ! We are giving a disciple-donation. This is our beloved son, please lead him to his well being (salvation). Now the guru initiates him into the order by formally making the candidate accept for life the five great vows of ahimsa, truth, non-stealing, celibacy and non-possession with nine limbed discipline, a combination of three means (mind, speech and body) and three methods (doing, inducing and approving), along with the vow of refraining from eating after sunset. Thus the process of initiation is concluded. Importance The main importance of this long process of initiation is that when the candidate accepts initiation in presence of a large mass of people he is more cautious and alert in following the disciplines of ascetic conduct, observing the great vows, the primary and secondary virtues and avoids laxness and fall from grace as far as possible. The second importance is that the people in the audience also become acquainted with the process of initiation of a Jain shraman. At the same time they encourage the candidate with their applauds. The candidate also feels elevated with the glory of initiation. The newly initiated ascetic is filled with such lofty feelings like---How great is the Jain religion and the Shraman initiation that even the common masses heartily praise it. I will enhance its glory by my ascetic practices so that a wider spread of religion is achieved and the faith of people is strengthened. There are numerous benefits of describing of the Jain shruman initiation. Antakriddasha Mahima * 820 *

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4. DESCRIPTION OF CITIES In ancient India there were many great cities like Ayodhya, Kashi, Champa, Rajagriha, Dvarka etc. which were rich and beautiful from all angles. In Antakriddasha Sutra Dvarka has been described in details but other cities have just been mentioned with a comment Taha Uvavaie' (as mentioned in Aupapatik Sutra) where detailed descriptions of all the great cities are available. We give here brief details of the description of cities. The great cities were grand, secure and rich. They had ample facilities for entertainment making the inhabitants and visitors happy. They were densely populated. They abounded in domesticated animals like hen, bulls, cows and sheep. The surrounding areas were fertile and efficiently cultivated. Anti social elements like thieves, pickpockets, vagabonds could not live there. The normal life was pleasant and peaceful. The city was filled with means of entertainment. Acrobats, dancers, gymnasts. story tellers, singers, musicians etc. were in great number. They entertained the masses with their performances. There were tall buildings and palaces with golden cornices shining in sunlight. There were seven storied mansions with gem embedded floorings and walls with frescoes. It was like a dance of grandeur. The citizens of these cities were charitable making it easy for mendicants to get alms. No one remained hungry. In spite of its dense population of families and clans they were peaceful and law and order prevailed. The roads and streets were wide to facilitate easy commuting of citizens. The markets were arranged commoditywise with attractive displays. The security arrangements were good and efficient. The parapet walls were very high and about eight feet thick. The strong city gates had sharp and pointed nails projecting outside like spear-heads. Adjacent to the parapet walls were made bunkers where guards rested. There were gardens at numerous locations within the city with ponds and pools filled with lotuses. They were pleasant, attractive, beautiful and enchanting. The description of Dvarka city in Antakriddasha Sutra follows the same pattern. This informs about the form, town planning, beauty and grandeur of great cities of the remote past. Antakriddasha Mahima