Agam 33 Prakirnak 10 Viratthao Sutra

Author(s): D S Baya
Publisher: Agam Ahimsa Samta Evam Prakrit Samsthan
Catalog link: https://jainqq.org/explore/001635/1

Page #1

Agama Samsthāna Granthamālā: 30
SAMIYAE DHAMME ĀRIEHIM PAVVEIYE
VĪRATTHAO-PAINNAYAM (VĪRASTAVA-PRAKİRṆAKA)
Hindi Version By Dr. Subhash Kothari
SAVVATTHESU SAMAM CARE
Editor
Prof. Sagarmal Jain
English Version By Colonel D. S. Baya 'Śreyas'
SAVVAM JAGAM TU SAMAYAṆUPEHĪ
PIYAMAPPIYAM KASSA VI NO KAREJJĀ
SAMMATTADAMSI NA KAREI PĀVAṀ
SAMMATTA DIṬṬHI SAYA AMŪDHE
SAMIYAE

1
MUNI
AGAMA AHIMSA SAMATA EVAM PRAKṚTA SAMSTHANA
UDAIPUR
313 003.

HOI

Page #2

Editor Prof. Sagarmal Jain
Āgama Samisthāna Granthamälā : 30
VĪRATTHAO-PAINNAYAM
(VĪRASTAVA-PRAKĪRNAKA) (ORIGINAL TEXT EDITED BY MUNI PUNYAVIJAYAJI)
Hindi Translation
By Dr. Subhash Kothari
Preface By Prof. Sagarmal Jain Dr. Subhash Kothari .
English Translation
ВУ
Colonel D.S.Baya Sreyas, M.A. (Prākrta & Jainology)
ĀGAMA AHIMSĀ SAMATĀ EVAM PRĀKRTA SAMSTHĀNA
UDAIPUR – 313 003.

Page #3

© Publisher : Āgama Ahimsā Samatā Evam Prākrta Samsthāna, Padmini Marg, Near Rajasathan Patrika Office, UDAIPUR - 313 003 (Rajasthan). Tele : 0294-2490628
VĪRATTHAO-PAINNAYAM
English Transliteration And Translation By
Colonel D. S. Baya 'Śreyas'
English Edition : First – 2004.
Price : Rs. 50.00 US $ 3.00
Printer : M/s New United Printers, Udaipur

Page #4

VĪRASTAVA-PRAKĪRṆAKA
PUBLISHER'S NOTE
Ardhamāgadhi Jaina Agamic literature is a valuable treasure of Indian culture and literature. It is unfortunate that due to the non-availability of suitable translations of these works, both, the laymen as well as the learned scholars were unfamiliar with them. Of these agamic works, the Prakirnakas have almost been unavailable even though they are of an ancient origin and are predominantly spiritual in their content. We are fortunate that Mahāvīra Jaina Vidyalaya, Mumbai has already published the original texts of these Prakirnakas, duly edited by Muni Śrī Punya Vijayaji, but in the absence of translations, in modern Indian languages, they were, generally, inaccessible to the laymen. It is for this reason that the co-ordination committee of the scholars of Jainology had decided to accord priority to the translation of the canonical texts and their explanatory literature and allotted the task of translating Prakirnakas to the Agama Samsthāna. The Samsthāna has, to date, translated, into Hindi, and published 15 Prakirnakas. This has made these valuable texts available to the inquisitive and desirous readers of the Jaina studies.
However, those western and Indian readers, settled abroad, who do not read and understand Hindi are still deprived of the contents of these enlightening works. We are happy to note that Colonel Dalpat Singh Baya Śreyas' has translated the 'Virastava Prakīrṇaka' into English for the benefit of those readers as well as for those who would enjoy reading them in English as much, if not more, as in Hindi. The exhaustive preface and original text with foot-notes have been taken from the Hindi edition of the work prepared by Dr. Subhash Kothari and edited by

Page #5

IV : PUBLISHER'S NOTE
Prof. Sagarmal Jain. We are indebted to them.
While publishing this work, we also express our gratitude to Prof. KC Sogani who provides valuable guidance to the institute. Our grateful acknowledgement is also due to Samsthāna's office bearers – Academic Patron Prof. Sagaimal Jain, Hony. Director Prof. Prem Suman Jain, and Hony. Deputy Director Dr. Sushama Singhvi - whose contribution to its growth and progress is significant.
Shrut Sankalp, a wing of Shubha Sankalp, Udaipur, who have generously provided the monetary assistance for this publication, deserves a special mention and acknowledgement. M/s New United Printers, Udaipur also deserve our thanks for bringing it out in such a fine shape in record time.
Sardamal Kankariya
President
Virendra Singh Lodha
Secretary general

Page #6

VĪRASTAVA-PRAKĪRNAKA
MONETARY ASSISTANCE
ŚRUTA SANKALPA
ŚRUTA 10
PADHAMAAI NANAN TAO DAYA
The 'Śrut Sankalp' wing of 'SHUBH SANKALP (Shri Ganeshlal-Sundarbai Baya Memorial Charitable Trust), Udaipur have provided the Monetary Assistance for this publication.
The Samsthāna thanks them wholeheartedly and hopes that their co-operation will be available for our future publications as well.
- Sardarmal Kankaria

Page #7

Page #8

VĪRASTAVA-PRAKIRNAKA
TRANSLATOR'S NOTE
Jaina canonical works are a treasure trove of spiritual and cultural heritage of India. However, the knowledge of these works is hidden behind the veil of Prākrta language which is no longer an in language that it used to be when these works were codified. Yeomen services have been rendered from time to time by various scholars, both monks and house-holders, to render some of these works into Hindi and, in rare cases, into English. As a result, the English-speaking readership is more or less deprived of this treasure.
The case of Prakīrnakas is still worse as their Hindi translations themselves were taken up, in an organized manner, only a few years ago. To my knowledge, no effort has so far been made to translate them into English except six Prakīrnakas translated by me and published by the Samisthāna in the year 2001 to 2003. I, therefore, feel a justifiable sense of elation and fulfillment on this near maiden effort in the field of translating the Prakīrnakas into English.
Translations are, at the best of times, only shadows of the originals. The problem becomes more acute when the original happens to be in as ancient a language as Prākrta and the language of translation a western language as English. As exact equivalent words are not only difficult to come by, but, in some cases, well nigh impossible to find, one has to be content with a word, phrase or term nearest to the original meaning. It has been my endeavour to adhere as close to the original meaning as is possible given the limitations of a translation.
My task of translating this work - Vīrastava-Prakīrnakainto English was very much simplified by the Hindi version of the work, by Dr. Subhash Kothari and Prof. Sagarmal Jain, having been made available to me. I am deeply indebted to these scholars,

Page #9

VIII: TRANSLATOR'S NOTE
who have worked wonders to dig it out of the confines of some obscure libraries and show it the light of the day. I have freely used the Hindi translation by these eminent scholars.
I shall be failing in my duty if I did not mention the encouragement I have received from Sri Sardamal Ji Kankariya and Prof. Sagarmal Jain and the unstinted support from Dr. Suresh Sisodiya in my work. Agama Ahimsa Samatā Evam Prākrta Samsthāna deserves a special mention, as without its decision to bring out this work in its English translation, it would have been impossible to venture this effort. They have taken a great step in support of the cause of popularizing Jaina-agamas (canonical texts) amongst English speaking readership. They certainly deserve kudos.
I dedicate this effort to the memory of my dear and departed father, Sri Ganesalāl jī Bayā, whose personal example, guidance and encouragement awakened, in me, a desire to study the Jaina philosophy more than a lay follower of the faith would normally do and made me capable of undertaking this task. I must also not fail to mention the motivation received from venerable Acārya Sri Ramlalji Mahārāj and Sthavira Śrī Gyānamuniji, to always proceed further and further in my scriptural quest. My wife, Mrs. Kanta Baya, who has supported my effort through her patience and forbearance and many other well-wishers who have encouraged me through their kind words, also deserve my thanks.
How far have I succeeded in my efforts is for the readers and critics to judge. I shall, however, feel rewarded if this work fulfils the purpose for which it is intended, even partly, as it would mark a beginning in the right direction.
- Śrevas

Page #10

VĪRASTAVA-PRAKÍRNAKA
TABLE OF CONTENTS
........
...INT
.................
.....VII
PR
U
NAL
L
.............................
.........
XI
..............
XVI ...XVII
PUBLISHER'S NOTE........ MONETARY ASSISTANCE..
........ V TRANSLATOR'S NOTE..... TABLE OF CONTENTS.... .............
.... IX PREFACE........
XI General Introduction : ........... Prakīrnakas - ...
....XV The Number Of Prakirnakas -..... The Position Today -- ............. Vīrastava Prakirnaka
.XXII The Tradition Of Panegyrics - ..................
.......XXII The Manuscripts used In The Editing Of Vīrastava Prakīrnaka - .....
...XXVII The Authorship Of Vīrastava -.......................................XXVII The Period Of Composition Of Vīrastava - .............. XXVIII The Subject-matter Of Vīrastava -................................XXX Development Of The Subject-matter Of Vīrastava In Other Canonical And Eulogistic Works - ................... XXXVI Similarity Of Names In The Vedic And The Buddhist Traditions - ..............
..........XLI Conclusion - .....
...................XLVI
VĪRASTAVA.............
TWENTY-SIX NAMES OF VĪRA-JINENDRA.................. 1. ARUHA.. ARIHANTA .....
......................... ARAHANTA......
DEVA ........... 5. JINA .....................

Page #11

X: TABLE OF CONTENTS
.......................
....
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
****.................11
......13
....
...................
.............................
...........13
1
............ 15
...........................
.
..15
6. VĪRA 7. PARAMAKĀRUNIKA. 8. SARVAJÑA. 9. SARVADARŚĪ.
......................
.................... 10. PĀRAGĀMĪ...........
..................... 11. TRIKĀLAVIJNA.......... 12. NATHA. 13. VĪTARĀGA .....................................................................11 14. KEVALĪ.. 15. TRIBHUVANAGURU....... 16. SARVA... 17. TRIBHUVANAVA
...... 15 18. BHAGAVANTA.... ................
................. 19. TĪRTHANKARA ........
............... 20. SAKRĀBHIVANDIT .. 21. JINENDRA 22. VARDHAMĀNA. 23. HARI.....
.. 19 24. HARA................ 25. KAMALĀSANA..... 26. BUDDHA.
..............
19 CONCLUSION ....
..................
..21 APPENDICES...
........................................................i 1. TRANSLITERATION CONVENTION... ................. iii 2. ALPHABETICAL ORDER OF VERSES....................... V 3. BIBLIOGRAPHY
........... ... Vi
.....17
.....17
...17
..19
...19
...................
.......
.........
....
.................

Page #12

VĪRASTAVA-PRAKĪRNAKA
PREFACE
General Introduction :
In every faith scriptures occupy an important position amongst religious texts. Agamas enjoy the same position and importance in the Jaina faith as the Vedas in Hinduism, Tripitaka in Buddhism, Avesta in Zarthustism, the Bible in Christianity and the Koran in Islam. Although Agamas are neither considered as created by a superhuman entity or Apauruşeya as the Vedas are taken to be; nor are they considered to be the divine message handed down by any prophet as the Bible and the Koran are considered to be, but they are the compilation of the preachings of the most venerable Arhatas and saints, who had realized the truth and attained enlightenment through spiritual practices and purification. Although the scriptures say that the Anga Sutras or Primary Canons or the foremost scriptures are considered to have been preached by the Tīrthankaras or the Prophets – Propounders of the Jaina faith, we must remember that they preach only the meaning (Artha) i.e. they only present the thoughts or the ideas, which are then given the garb of words or codified into sūtras (maxims or aphorisms) or canonical texts by the Ganadharas- the principal disciples of Tīrthankaras, Acāryas (masters) and other learned Sthaviras or elders or senior monks.'
The Jaina tradition does not lay as much emphasis on words as the Hindu tradition. It considers words only as a means to convey the thought, idea or meaning. In its view the meaning is

"Attham bhāsai arahā suttam ganthanti ganaharā“ Niryukti, verse 92.

Avasyaka

Page #13

XII : VĪRASTAVA-PRAKĪRṆAKA
important not the words. It is this lack of emphasis on words that the agamas of Jaina tradition could not keep their linguistic character unaltered as the Vedas have been able to do over the millennia. This is the reason that the Jaina Canonical literature got divided into two streams, namely the Ardhamāgadhī Canons and the Sauraseni Canons. Of these, the Ardhamāgadhi canonical literature is not only more ancient but also closer to the original language in which Lord Mahāvīra preached. The development of the Sauraseni canonical literature was also based on these Ardhamāgadhi canons. The Ardhamägadhi canonical literature is, thus, the basis of the Saurasenī canonical literature and more ancient than the latter. The Ardhamāgadhi canonical literature was also compiled and edited over a period of nearly a thousand years from the time of Lord Mahāvīra to 980 or 993 Vīrā Era (reckoned from the date of Lord Mahāvīra's nirvāṇa), when they were rendered in their present form in the Valabhi conclave. Therefore, it is quite possible that these were also modified, altered and enlarged by various preceptors during this period.
In the ancient times the Ardhamāgadhī canonical literature was divided into two categories, namely the Angapravista and the Angabahya. The Angapravista category includes eleven Anga Agamas (Primary canons) and the Drṣtivada while the Argabahya Āgamas (Secondary and subsequent canonical literature) include all the other canonical scriptures that were considered to be the compositions of Śrutakevalīs or Canon-omniscients who knew all about the canons and Pūrvadhara Sthaviras (Elder monks in the know of Purvas or the Pre-canons fourteen Purvas were a part of the twelfth Anga Agama: Drṣtivāda). In Nandīsūtra, these Anga-bahya canons have been subdivided into Avasyaka (Essential) and Avaśyakavyatirikta (Other than essential). Avasyakavyatirikta canons have been further subdivided into Kālika (Timely studiable scriptures) and Utkālika (Anytime
--

-

Page #14

PREFACE: XIII
studiable scriptures). This classification, as per the Nandísūtra, is as follows? :
Śruta or Agamas
Anigapravista
Angabāhya
Avaśyaka
Āvaśyaka-vyatirikta
Ācārānga Sūtrakstānga Sthānārga Samavāyānga Vyākhyāprajñapti Jñātādharmakathārga Upāsakadaśārga Antakrddaśānga Anuttaropapātikadaśānga Praśnavyākaraņa Vipākasūtra Drstivāda
Sāmāyika Caturvimisatistava Vandana Pratikramaņa Kāyotsarga Pratyākhyāna
Kālika Uttarādhyayana Daśāśrutaskandha Kalpa Vyavahāra Niśītha Mahānisītha
Utkālika Daśavaikālika Kalpikākalpika Culla-Kalpaśruta Mahākalpaśruta Aupapātika Rājapraśniya
Nandisūtra, Ed. Muni Madhukara, Sūtras 73, 79-81.

Page #15

XIV : VĪRASTAVA-PRAKĪRNAKA
Rsibhasita Jambūdvīpa-prajñapti Dvīpasāgara-prajñapti Candra-prajñapti Ksullikāvimānapravibhakti Mahallikāvimānapravibhakti Angacālikā Vaggacālikā Vivāhacālikā Arunopapāta Varunopapāta Garudopapāta Dharanopapāta
Jīvābhigama Prajñāpana Mahāprajñāpanā Pramādāpramāda Nandi Anuyogadvāra Devendrastava Tnadulavaicārika Candravedhyaka Sūrya-prajñapti Pauruşīmandala Mandalapraveśa Vidyācaraņaviniscaya Gaņividyā Dhyānavibhakti Maranavibhakti Ātmaviśodhi Vītarāgaśruta Samlekhanāšruta Vihārakalpa Caranavidhi Āturapratyākhyāna Mahāpratyākhyāna
Vaiśramanopapāta Velandharopapāta Devendropapāta Utthānaśruta Samutthānaśruta Nāgaparijñāpanikā Nirayāvalikā Kalpikā Kalpāvatamisika Puspikā Puspacūlikā Vrsnidaśā
Besides these, we find another ancient style of classifying āgamas in Mülācāra, a sauraseni āgama of the Yāpaniya tradition. Mūlācāra divides the āgamās into the following four

Page #16

PREFACE : XV
categories 3 - 1. Prophet preached (Tīrtharikara kathita), 2. Selfenlightened preached (Pratyekabuddha kathita) 3. Canonomniscient composed (Śrutakevali kathita) and 4. Those composed by the masters or elders learned in Pūrvas (Pārvadhara kathita). Again, in Mülācara, these canonical texts have been classified as timely studiable – Kālika and any time studiable – Utkālika.
In this way, both – the Ardhamāgadhi and the Sauraseni canonical traditions mention the Prakīrnakas among the two categories of timely studiable and anytime studiable canonical texts.
Prakirnakas –
At present the āgamas are categorised as the Ariga-sūtras, Upānga-sūtras, Mūla--sūtras, Chedasūtras and the Prakīrnakas. We find the very first mention of this classification in the Vidhi-mārgaprapā.“ Generally, “Prakirnaka' means a volume compiled on miscellaneous subjects'. According to Malayagiri, the commentator on the Nandīsūtra, the monks used to compose the Prakīrnakas based on the preachings of the Tīrtharikaras (the Prophets - Propounders of the faith). According to the Jaina definition Prakīrnakas, are those treatises, which are composed, on various spiritual subjects, by the learned disciples of the Tīrtharkaras. It is also believed that the treatises, based on the canonical texts, composed by the learned monks. for the purpose of sermons etc were known as Prakirnakas.
• 5
Mūlācāra, Bhāratīya Jñānapītha, verse 277. Vidhimārgaprapā, p. 55. Agama Aur Tripitaka : Eka Anuśīlana, p. 484. Jaina Āgama Sāhitya : Manana Aur Mīmāmsā, p. 388.

Page #17

XVI: VĪRASTAVA-PRAKĪRŅAKA
The Number Of Prakīrnakas -
It is traditionally believed that each monk used to compose one Prakirṇaka "Caurāsīini painnaga sahassaim", in the Samavāyāngasütra, points towards eighty-four thousand Prakīrnakas by the eighty-four thousand disciples of Lord Rsabhadeva."
The number of Prakīrņakas composed during the times of the second Tirthankara to the twenty-third Tīrthankara, by their respective disciples were numerable thousands. There were fourteen thousand monks in the order of Lord Mahāvīra and hence the number of Prakīrnakas composed by them is believed to be a like number.
In the Nandisutra, in one context, it is mentioned that the number of Prakīrnakas composed during the time of any Tīrthankara is equivalent to the number of His disciples, who are endowed with four types of intellects namely suddenly realised (Aupapātiki), gained through a guru or a master (Vainayiki), through self-endeavour (Kārmiki) and self-realisation (Pārināmikī) or it is equivalent to the number of self-enlightened (Pratyekabuddha) disciples in the order of a Tīrthankara
Commentator of the Nandisutra, Malyagiri, has clarified that the disciples of the Tīrthankaras also compose various
7
8
Samavāyāngasūtra, Ed. Muni Madhukara, Śrī Āgama Prakāśana Samiti, Beawar, I Ed., 1982, 84th Samavaya, p. 143.
Evamaiyaim caurāsīim painnaga-sahassaim Bhagavao Arahao Usahasāmiyassa Aititthayarassa | Taha sankhijjāim painnaga sahassāim majjhimagānam Jinavarānam | Coddasapainnaga–sahassā ni Bhagavao Vaddhamāṇasāmissa | Ahava jassa jattiyā sīsā uppattiyae veṇaiyae kammiyae pariņāmiyae cauvvihae buddhie uvavaeyā, tassa tattiyāim painnagasahassaim | Patteyabuddha vi tattiya ceva

1
Nandisutra, 81.

Page #18

PREFACE : XVII
treatises following the canonical knowledge preached by them, which are known as Prakīrnakas Or, otherwise, the treatises that the disciples of Tīrtharikaras compose based on the canonical knowledge imparted by Them, with their own skill of composition, are known as Prakirnakas
The question can be raised that when the Prakīrnakas are believed to have been composed by the disciples of the Tīrtharkaras how is it that they are also taken to be composed by the self--enlightened Pratyekabuddhas because they (the Pratyekabuddhas) are not ordained by anyone and, therefore, they are no one's disciples? This point has been clarified thus – though the Pratyekabuddhas are not ordained by anyone and hence they are not anyone's disciples from the point of view of the masters or Prophets giving ordination. However, as they follow the law preached by a particular Prophet and abide by the norms of conduct laid down by Him, they can be considered as his disciples of sorts. Hence, the belief that certain Prakirnakas are composed by the Pratyekabuddhas is not misplaced.10 The Position Today -
Though the number of Prakīrņakas available today is much more (it varies from twenty-two to thirty-two), only ten have been accepted as canonical texts at the Valabhi conclave (Circa
Iha yadbhagavadrhadupadistam śrutamanusrtya bagavatah śramanā viracayanti tatsarva Prakīrnakamucyate | Athavā síutamanusaranto yadātmano vacanakausalena dharmadesanā' disu granthapaddhatirū patayā bhāsante tadapi sarva Prakīrņakam ||
-- Abhidhāna Rājendra Kośa, Part-V, p. 3. Pratyekabuddhānām śisyabhāvo viruddhate, tadetdasamīcīnam yatah pravrājakā"cāryamevādhikatya sisyabhāvo nisidhyate, na tu tīrthankaropadistaśāsanapratipannatvenāpi, tato na kaścidosah
- Abhidhāna Rājendra Kośa, Part-V, p. 4.
10

Page #19

XVIII: VĪRASTAVA-PRAKĪRṆAKA
980/993 after Mahāvīra) and they are regarded as such. These ten Prakirṇakas are as follows 11:
1.
2.
Catuḥśaraṇa, Āturapratyākhyāna, Mahapratyakhyāna,
3.
4.
5.
6.
7.
8.
9.
10.
11
12
According to Painnayasuttaim, edited by Muni Śrī Punyavijayajithe names of ten Prakirnakas mentioned in Nandi Evam Anuyogadvāra Jaina Āgama Granthamālā, Serial 1 are as under 12 : -
1.
2.
3.
4.
5.
6.
Bhaktaparijñā,
Tandulavaicārika,
Samstāraka,
Gacchācāra,
Gaṇividyā,
Devendrastava, and Maraṇasamadhi.

Catuhsarana, Aturapratyakhyāna, Bhaktaparijñā,
Samstāraka, Tandulavaicārika, Candravedhyaka,
(a) Prākṛta Bhāṣā Aur Sahitya Kā Ālocanātmaka Itihāsa, Dr. Nemicandra Śastrī, p. 197.
(b) Jain Agama Sahitya Manana Aur Mīmāmsā, Devendra Muni Śāstrī, p. 388.
(c) Agama Aur Tripitaka: Eka Anuśīlana, Muni Nagarāja, p. 486.
Preface to 'Painnayasuttaim part - I', Muni Punyavijaya, Mahavira Jaina Vidyalaya, Mumbai, Ed.-I, 1984, p. 20.

Page #20

7.
8.
9.
10.
13
Although only ten Prakīrṇakas are accepted as canonical texts at present, there is no uniformity in their names mentioned in different works. In some works we find Candravedhyaka and Virastava instead of Gacchācāra and Maranasamādhi.' In some others still Candravedhyaka has been included excluding the Bhaktaparijña.13
1.
2.
3.
4.
Devendrastava,
Gaṇividya, Mahapratyakhyāna, and
Besides this difference, more than one Prakirṇakas of the same name are also found. E.g. three Prakīrņakas bearing the name Aurapaccakkhāṇa (Āturapratyākhyāna), eight bearing the name Ārādhanā and two with the name Catuḥśaraṇa are found. According to Painnayasuttaimi Part-I and Part-II, edited by Muni Punyavijayajī, are the collections of the following twenty and twelve Prakīrṇakas and Kulakas respectively. Twenty Prakīrṇakas included in Painnayasuttaim Part-I are as follows:
5.
6.
7.
8.
9.
Vīrastava.

Devendrastava,
Tandulavaicārika,
Candravedhyaka,
Gaṇividyā,
Naranasamādhi, Aturapratyākhyāna,
Mahapratyakhyāna,
Rṣibhāṣita, Dvipasāgara Prajñapti,
Abhidhana Rajendra Kośa, Part-II, p. 41.
PREFACE: XIX

Page #21

XX: VĪRASTAVA-PRAKĪRNAKA
10.
12.
?
15.
Samstāraka, Vīrastava, Catuhšarana, Āturapratyākhyāna, Catuhšarana, Bhaktaparijñā, Āturapratyākhyāna, Gacchācāra, Sārāvali, Jyotişakarandaka, Titthogāli (Tīrthodgālika),
16. 17.
18. 19. 20.
22.
Twelve Prakīrnakas/ Kulakas included in Painnayasuttāim Part-01 are as follows: - 21. Ārādhanāpatākā (By an ancient master'),
Ārādhanāpatākā (By Vīrabhadrācārya), Ārādhanāsāra (Paryanta-ārādhanā), Ārādhanāpatraka (Included in Kuvalayamālākahā by Udyotanasūri), Ārādhanăprakarana (By Abhayadevasūri), Ārādhanā (Jineśvara śrāvaka and Sulasă śrāvika), Ārādhanā (Practices undertaken by Nandanamun), Ārādhanā Kulaka, Mithyāduskrta Kulaka Part-I, Mithyāduskrta Kulaka Part-II, Aloyanā Kulaka, and
isuddhi Kulaka,
Like this, there are a total of thirty-two Prakirnakas and Kulakas published in the two parts of Painnayasuttăini. Among

Page #22

PREFACE : XXI
these we have three Prakirnakas by the name Āturpratyakhyāna, two by the name of Catuhsarana and seven Prakirnakas and one Kulaka by the name of Ārādhanā. If we count each of the group with a common name as one, we get only eighteen Prakīrnakas. To these eighteen if we add the four Prakirnakas – Arigavijjā, Ajīvakappa, Siddhapāhuda and Jivavibhakti, which have not been published, we get a total of twenty-two Prakirnakas in all.
The above-mentioned classification, found in the Nandisútra, mentions only nine Prakirnakas in all under the Kālika or Utkālika sūtras. Of these two names - Rsībhasita and Dvīpasāgara-prajñapti are found under the classification of Kālika Agamas or the timely studiable canonical texts and the rest seven - Devendrastava, Tandulavaicārika, Candrakavedhyaka, Ganīvidyā, Maranavibhakti, Aturapratyākhyāna and Mahāpratyākhyāna - are found under the Utkālika Āgamas or anytime studiable scriptures. Thus, we see that the Prakirnakas have been mentioned under the category of extra primary other than essential timely or anytime studiable canonical texts in both – the Nandísūtra and the Pāksikasūtra.
Although the Prakīrnakas enjoy only positions of secondary importance in the scheme of canonical literature, if we examine their contents with regard to their spiritual contents and their ancient linguistic origin, some of them appear to be even more important than some of the mainstream canonical texts. Amongst the Prakirnakas there are ancient ones like Rsibhāsita, etc, which are of an older origin than the ancient canonical texts such as the
1
(a) Nandisūtra, Ed. Muni Madhukara, Āgama Prakāšana Samiti,
Beawar, 1982, pp 161-162. (b) Päksikasūtra, Devacandra Lālbhai Jain Pustakoddhara Fund,
p. 76.

Page #23

XXII: VĪRASTAVA-PRAKĪRṆAKA
Uttaradhyayana and the Daśavaikālika.15
Virastava Prakīrnaka -
We find the very first mention of the Vīrastava Prakirnaka in Vidhimārgaprapā (Jinaprabha, Circa 14th Century AD). This treatise mentions fourteen works as Prakīrņakas. They are Devendrastava, Tandulavaicārika, Maranasamādhi, Mahāpratya-khyāna, Āturpratyākhyāna, Samistāraka, Candravedhyaka, Bhaktaparijñā, Catuḥsarana, Vīrastava, Gaṇividyā, Dvīpa-sāgaraprajñapti, Sangrahaṇī and Gacchācāra.16
In the treatises prior to Vidhimārgaprapa that mention the Prakīrṇakas - Nandīsūtra and Pāksikasutra, we don't find a mention of the Virastava Prakīrṇaka. Thus, the very first mention of this Prakīrņaka is in Vidhimārgaprapa only. The mention of Virastava in Vidhimārgaprapa along with citing the procedure for studying the canonical texts, proves that this work had been recognised as a Prakīrṇaka by the 14th century AD.
Vīrastava is a poetical eulogistic composition in the Prakrta language. Its name - Vīrastava is a composite of the words Vīra and stava, which means 'a panegyric sung in the praise of (Lord) Mahāvīra. Before discussing the subject matter of this work, we find it essential to consider the tradition of panegyrics composed for singing the praise of the Lords that has been prevalent since the ancient times.
The Tradition Of Eulogistic Literature –
The tradition of singing the praise of the objects of worship and veneration has been continuing since very ancient times in
15
16
Regarding the ancientness of Rsibhāṣita see 'Rsibhāṣita Eka Adhyayana' by Dr. Sagarmal Jain, Prākṛta Bhāratī, Jaipur. Vidhimārgaprapā, Ed. Jinavijaya, pp. 57-58.

Page #24

PREFACE : XXIII
India. Vedas, which are an invaluable and eternal treasure of the Indian sacred lore, are mainly eulogistic in character. Besides the Vedas, too, ample literature has been composed in the genre of panegyrics in the Hindu tradition. As far as the Śramanic traditions are concerned, they are basically logical traditions, which do not believe in the existence of the Godheads. In the ancient works of the Śramanic tradition we find a major emphasis on the spiritual practices and the means of spiritual purification only as opposed to worship and veneration to the Godheads. Jainism is also a faith of the Śramanic tradition and, hence, in it, too, worship and veneration for the godheads have not been the elements of major importance. However, when Lord Mahāvīra was accepted as an object of veneration and as a spiritual beacon, the very first panegyrics were composed in His praise. This panegyric is, today, available as Vīratthui (Vīrastuti) as the sixth chapter of the second primary canonical work Sūtrakrtārga." Possibly Vīratthui marks the beginning of the eulogistic compositions in the Jaina tradition. This composition - Vīrastuti can be called an eulogistic composition only because it describes the virtues and the importance of the persona of Lord Mahāvīra. However, it is different from other such compositions in this genre, in the sense that the eulogist doesn't beg for any personal favour or material benefit from the Lord. After this the next eulogistic composition, in our view, is Namotthunami or Śakrastava, in which all the venerable conquerors of the spiritual foes Arhantas have been eulogised without naming anyone in particular. Whereas the panegyric Vīratthui in the Sūtrakrtārga is a composition in verse, the Śakrastava is in prose. Another difference between these two compositions is that the former - Vīratthui depicts Bhagvān Mahāvīra as a supreme human-being with some
17
Sūtrakıtārgasūtra, Muni Madhukara, 6 Adhyayana.
chapter - Vīratthui

Page #25

XXIV : VĪRASTAVA-PRAKĪRNAKA
supernatural powers and some extra-ordinarily supreme accomplishments whereas the latter - Śakrastava depicts Him as a completely other worldly being. However, some supernatural accomplishments have found their way into this composition as compared to Mahāvīra's life-sketch presented in the first primary canonical work „Icāranga.
The next eulogistic composition to follow after the Śakrastava was Devendrastava Prakīrṇaka. Its beginning and concluding verses are devoted to eulogising the Tīrtharikaras. The rest of the composition contains the descriptions of the heavenly gods and celestial kings. Again, the characteristic of this composition is that the eulogist has not begged for any material benefit from the Tīrtharkaras as well from the gods and their kings. Only in the last verse has the author prayed for granting him the eternal solace of liberation. In the very first verse of this Prakīrnaka the author has offered obeisance to the first Tīrtharkara Lord Rsabhadeva and the last Tīrtharikara Lord Mahāvīra." It is, therefore, clear that the author, Rsipalita was aware of the concept of twenty-four Tīrtharikaras (Prophets). Thus, Devendrástava Prakīrnaka appears to be of sufficiently ancient origin in the scheme of eulogistic literature in the Jaina tradition.
Next to follow in the line of eulogistic compositions comes the Logassa – Covīsatthava or the Caturvimisatistava. It is clear that this panegyric has been composed after the concept of twentyfour Tīrtharikaras had been firmly established. The main difference, however, between this composition and the earlier three compositions - Vīratthui, Sakrastava and Devendrastava is that while in the earlier compositions the eulogists had not begged for any mundane favours except praying for the grant of the eternal
C
- Devindatthao, verse 310.
19
Siddhā siddhim uvavihintu || Ibid, verse, 1.

Page #26

PREFACE: XXV
bliss of liberation from the mundane world, the author of this composition prays for the pleasures of the Lords in granting him the fruits of good health (Arogya), equanimity, peace (samadhi), enlightenment (Bodhi) and the ultimate accomplishment (of final deliverance) - Siddhi.
As far as the present Vīrastava Prakirnaka is concerned, the author has praised (Lord) Mahāvīra by mentioning His twenty-six virtues depicted by twenty-six names. The author has addressed the Lord by twenty-six attributal names such as – Aruha, Arihanta, Arhanta, Deva, Jina, Vīra, Paramakārunika, Sarvajña, Sarvadarśī, Pārarigata, Trikālavijña, Nātha, Vītarāga, Kevali, Tribhuvanaguru, Sampūrna, Tribhuvanaśrestha, Bhagavāna, Tīrtharikara, Śakrendranamskrt, Jinendra, Vardhamāna, Hari, Hara, Kamalāsana and Buddha. He has then brought out the virtues depicted by these names on the Lord and thus praised Him in these twenty-six ways and then concluded the work by praying to the Lord for granting him the supreme bliss of nirvana.20
Logassa or Śakrastava is probably the very first eulogistic composition in which the linguistic tone of seeking favours has been employed. In the Jaina philosophy it has been the clear belief that the Tīrtharkaras who are completely detached neither help someone nor harm anyone. They only show the spiritually beneficial path. By a look at the text of the sakrastava it becomes clear that this composition is influenced by the coexistent Hindu tradition. In the Sakrastava the eulogist has sought three things, namely the good health, enlightenment and the eternal solace, from the twenty-four Tīrtharkaras, the object of his eulogy. Of these the seeking of good health is clearly linked to our desire for worldly wellbeing. Whether it was the desire for worldly wellbeing or the spiritual weal, with the passage of time, this
20
Vīratthao, verse 43.

Page #27

XXVI : VĪRASTAVA-PRAKĪRNAKA
element of seeking favours from the objects of eulogy, praised through such panegyrics, kept on intruding into the Jaina compositions as well. This happened in spite of the fact that such seeking was inconsistent with the fundamental belief of detachment associated with the Jaina spiritual leadership or the concept of Tīrtharikaratva What can be the position of such eulogistic compositions in the Jaina philosophy has been aptly dealt with by Acārya Samantabhadra in his Svayambhūstotra. There, he writes, “Lord ! thou art beyond attachment and aversion. Thou art, therefore, not pleased by eulogies, nor art thou displeased by condemnation. However, I sing your praise because it purifies my own heart.” 21
In the same vein the belief gained ground that the gods and goddesses attending the Tīrtharkaras are pleased by the worship of the Lords and it is they that grant favours to the devotees. Later, even the worship of such gods and goddesses started and the practice of composing panegyrics in their praise also started. Uvasaggahara is the first Prākrta composition in which the attending deity - Dharanendra is also praised along with the presiding deity - Lord Pärsvanātha.22 This panegyric is believed to be a composition of Bhadrabahu II (Circa 6h century AD), the brother of Varāhamihir, the famous astrologer of yore.
After this, many a eulogistic panegyrics and treatises were composed in Prākrta, Samiskrta and in Maru-Gurjara languages, in which the objects of worship and veneration were prayed to grant mundane as well as spiritual well-being. This discussion, here, is only with a view to bring out the development of eulogistic literature in the Jaina tradition and to see as to how this particular branch of Jaina lore developed and which form did
21 22
Svayambhūstotra, 57. Uvasaggaharastotra, verses 1-5.

Page #28

it take with the passage of time.23 Vīrastava is also one such eulogistic composition.
The Manuscripts used In The Editing Of Virastava Prakirnaka –
The original text of the present work has been taken from Painnayasuttaimi edited by Muni Śrī Punyavijayaji and published by Mahāvīra Jaina Vidyalaya, Mumbai. Muni Śrī Punyavijayaji had used the following manuscripts/copies in deciding upon the text of this Prakīrṇaka
1. Sam
A
2.
3.
23
4.
palm-leaf copy
belonging to Śrī Hemacandrācārya Jaina Jñāna Mandir, Patan and obtained from Sanghvipādā Jaina Jñāna Bhandāra. Ham A copy belonging to Śrī Ātmārām Jaina Jñāna Mandir, Badauda obtained from the collection of manuscripts of Śrī Hamisarājajī Mahārāja.
Pra.
A copy of a ms belonging to the collection of venerable Pravartaka Śrī Kāntivijayajī Mahārāja. A copy from the collection of mss belonging to Muni Śrī Punyavijayajï, which is in the safe custody of the LD Institute Of Indology, Ahmedabad.
Pu 1
PREFACE : XXVII
-
For more details on these manuscripts we recommend that our readers refer to pp. 23-30 of the preface to Painnayasuttäimi Part-I.
The Authorship Of Vīrastava –
About the authors of the Prakīrṇakas, only the mention of Rsipalita is found as the author of Devendrastava Prakīrnaka. Besides this there is no clear mention of the authors of any other
Devendrastava, Preface, p.

15.

Page #29

XXVIII : VĪRASTAVA-PRAKĪRŅAKA
Prakīrnaką, although Muni Śrī Punyavijayajī, in the preface to Painnayasuttāimi Part-1,24 Dr. Jagadīša Candra Jain in Prākrta Sāhitya Kā Itihāsa,25 and Śrī Devendramuniji Śāstrī in Agama Sāhitya : Manana Aur Mīmāmsā 26 has mentioned the name of Vīrabhadrācārya as the author of Catuhšarana, Āturpratyā khyāna, Bhaktaparijñā and Ārādhanāpatākā, but they have not dwelled on the matter of proofs thereof.
In the Jaina tradition, we find the mentions of two Vīrabhadrācāryas. The first Vīrabhadra is believed to be a direct disciple of Lord Mahāvīra Himself but the historical veracity of this mention is not quite clear. The second Vīrabhadra's mention is dated 1008 Vikrami era.?? It is possible that Vīrastava is a composition by Vīrabhadra-II. In Vīrastava, the author has not given any indication about his name anywhere. It must have been his intention that earlier masters must have sung the eulogy that he was composing, by the attributal names of the Lord, many times over and that he was, thus, not doing anything new. Under such circumstances how he could be the author of such a eulogy, he must have thought. This only proves the humility and authenticity of the author. In any case the names of the authors are not found in the canonical works of ancient origin. Based on this tradition, it can, therefore, be believed that Vīrastava is also of sufficiently ancient origin. The Period Of Composition Of Vīrastava –
As far as the question of the period of composition of Vīrastava is concerned, this Prakīrnaka is not mentioned in the
25 26
Painnayasuttāimi Part-1, Preface, pp. 17, 18. Prākrta Sāhitya Kā Itihāsa, Dr. Jagadísa Candra Jain, p. 128. A. Jaina Agama Sāhitya : Manana Aur Mīmāmsā, p. 400. B. The Canonical Literature Of The Jainas, pp. 51, 52. The canonical literature of the Jainas, p. 52.

Page #30

PREFACE: XXIX
classification of canonical works given in the Nandīsūtra and the Pāksikasūtra.
After this, this work is also not mentioned in the commentaries on the Tattvārthasūtra in the Digambara tradition as well as the canonical works of the Yāpanīya tradition - Mūlācāra and the Bhagavati-ārādhanā. From this it is clear that this work was not in existence up to the 6" century. The very first mention of the Vīrastava Prakırnaka is found in Vidhimärgaprapā. It is, therefore, clear that this Prakírnaka was composed some time after the time of the Nandīsūtra and the Pāksikasūtra (6th century) and before the time of Vidhimārgaprapă (14" century). Again, if we take Virabhadrācārya as the author of this Prakirnaka, as is the case with many other Prakīrnakas, its period of composition is fixed as the 10th century, because there is no doubt about the time of Virabhadrācārya - II. However, as there is no clear indication about Virabhadrācārya being the author of Vīrastava, it is very difficult to say authoritatively that the period of composition of this Prakirnaka is definitely the 10th century. At best it can be a fair guess.
In the tradition of eulogising the objects of veneration and worship by mentioning their attributal names, first of all three attributal names of Lord Mahāvīra have been mentioned in the second part (Dvitīya Śrutaskandha) of the Acārāriga and the Kalpasūtra. When the tradition of eulogising the Hindu Godheads by giving them a thousand attributal names (Sahasranāma) developed, similar attempts followed in the Jaina tradition as well and several Jina-sahasranāmas were written. The Very first Jina-sahasranāma is by Jinasena (Circa 9th century). As the present work contains only twenty-six attributal names of Lord Mahāvīra, it can be surmised that it was composed before the tradition of composing Jina-sahasranāmas started in the Jaina tradition. However, this is a matter for further investigation and we

Page #31

XXX : VĪRASTAVA-PRAKIRŅAKA hope that the scholars will delve deeper into it and fulfil this gap. The Subject-matter Of Vīrastava -
There are a total of forty-three verses in the Vīrastava Prakīrnaka. In these verses the author has sung Lord Mahāvīra's praise through His twenty-six attributal names. While eulogising Him he has given Him such attributal names as - 1. Aruha (Not subject to rebirth), 2. Arihanta (Destroyer of karmic spiritual foes), 3. Arahanta (Worthy of worship and veneration), 4. Deva (Divine being), 5. Jina (Conqueror of spiritual foes - delusion and passions), 6. Vīra (Brave), 7. Parama Kārunika (Extremely compassionate), 8. Sarvajña (Omniscient), 9. Sarvadarśī (Omni visioned), 10. Pāragāmí (Transcended), 11. Trikālajña (Knower of the happenings in three time-periods – the past, present and the future), 12. Nátha (The Protector), 13. Vitaraga (Attachmenttranscended), 14. Kevali (Endowed with purity of knowledge), 15. Tribhuvan-guru (Universal teacher), 16. Pūrna (Complete), 17. Tribhuvana-varistha (universally most superior), 18. Bhagavanta (the Lord), 19. Tīrtharikara (Prophet Propounder of the faith and establisher of the four-fold religious order – Tīrtha), 20. Sakra-vandit (Bowed to by the celestial kings), 21. Jinendra (Master conqueror), 22. Śrī Vardhamāna (Enhancer of weal), 23. Hari (Guardian), 24. Hara (Remover of misery), 25. Kamalasana (Lotus-seated - Brahamā), and 26. Pramukha (or Buddha). (Verses 1-4).
The etymological meanings of these twenty-six names are as follows:1. Aruha - 0' Lord ! you are free of rebirth (Aruha = A + ruha or incapable of germination or birth) in the dense forest of worldliness, because you have burnt the karma, that helps the seed of mundane existence to germinate, by the fire of meditation. (Verse 5)

Page #32

2.
Arihanta
O' Lord! you have completely destroyed the karma the souls' enemy, responsible for extreme infliction, hardships and passions. You are worthy of obeisance, eulogy, bowing, worship and veneration and capable of spiritual perfection -- Siddhi. You are venerated by the best of the kings of humans, gods and demons. You are patient and forbearing and free from the flaw of indecision. Therefore, O' Arihanta! you are worthy of worship and veneration. (Verses 6-8)
-
1
3. Arahanta - O' Jinendra! you are free from Raha (Ratha) chariot all types of possession and attachment and (being omniscient) from ignorance that can be compared to the dense darkness in a deep mountain cave. You have defeated even the death by following the path of renunciation and attaining the supreme all revealing knowledge (omniscience) and, thereby, you have realised the true Self. You are neither attached to pleasurable sounds nor averse to the painful ones; your mind, speech and body remain continuously engaged in the contemplation of the fundamental principles. You are the venerable Arahanta because you are worshipped and venerated by the kings of gods and the gods of the ultimate heavens and because you are capable of transcending even the ultimate heavens (to reach the abode of the perfected souls - Moksa or Siddhasifa). (Verses 9-12)
PREFACE : XXXI
4.
Deva O' Lord! you are Deva (divine) because you play with the lady-liberty (Siddhi-vadhu), you have conquered the class of enemies that the mundane attachment is and because you have gained the merit of eternal bliss. (Verse-13)

5. Jina O' Lord! you are Jina, the Spiritual conqueror, because you have expelled the enemy called mundane attachment through renunciation and equanimity. (Verse - 14)

Page #33

XXXII : VĪRASTAVA-PRAKĪRNAKA
6. Vīra - O' Lord ! you are Vīra - brave because you have pierced the Gordian-knot of eight types of karma and because you remain aloof from the available and fabulously pleasurable enjoyments and are bedecked with the goddess of wealth in the form of a host of austerities. From the very first day of taking the vows, you have been free from mundane desires and have been venerated by the celestial kings. Therefore, you are Vīra. (15-16)
7. Parama Kārunika - O' Lord ! you are Paramakārunika - the most compassionate one - because your heart is full of compassion for all the miserable creatures of the universe and because all such static and moving creatures devotedly venerate and praise you all the time. (Verse-17)
8. Sarvajña - O'Lord ! you are called Sarvajña - omniscient - because even when dwelling in the Self only you know all the modes of all the matter – past, present and future – through your supreme and pure knowledge. (Verse_18)
9. Sarvadarśī – O'Lord ! you are Sarvadarśí – all seeing - because you visualise the general forms of all (past, present and future modes of) all the substances (as mentioned in the verse 18), situated in their respective situations, all over the universe. (19)
10. Pāragāmī – O' Lord ! you are said to be pāragāmi – transcended - because you have transcended the most circuitous cycle of births and deaths as well as all karmic bondage or because
ou have completely realised the ocean of canonical knowledge as well as everything about everything worth knowing. (Verse-20)
11. Trikālajña - O'Lord ! you are known as Trikālavijña - Knower of three times (past, present and future) - because you know all the modes of all the substances of the past, present and the

Page #34

PREFACE : XXXIII
future as one can see the Amalaka fruit placed on the palm of one's hand. (Verse-21)
12. Nātha - O'Lord ! you are the protector of the helpless as you guide and save the worldly creatures, drowning in the fearful ocean of mundane existence, by preaching the liberating faith to them. Therefore you are said to be Nātha - the protector. (22)
13. Vītarāga - Attachment is nothing but attraction towards the auspicious and pleasurable objects and its opposite, i.e. revulsion towards the inauspicious and painful objects is aversion. But, you are, O'Lord ! free from such attachment and aversion. When their pride is destroyed, the principal gods like the Brahmā, Visnu, Mahādeva and Sürya, etc, too, bow at your feet. Even then O'. Jina ! you remain unaffected. The lotus that lives a life of being rubbed, crushed, plucked and grabbed and eaten by aquatic creatures, lives (metaphorically) in your hands, feet, eyes, nails and lips without all these faults and flaws. Curly hair, dense eyebrows, twinkling starry eyes and being without a teacher are considered to be flaws in a person, but in your case the very same things are taken as virtues only. Even while the gods that appear in various forms live in your body (i.e. your body looks so divine), you are without the flaws that are attributed to those gods. Therefore, you are said to be Vītarāga - the unattached. (Verses 23–27)
14. Kevalī – Those, who know all the modes of all the substances, caused by their infinitely changing nature, in three time periods – the past, present and the future – are said to be Kevalīs or omniscients. You, O' Lord ! constantly and completely know all the substances worthy of being known through the spread of your unvanquished power. Therefore, you are called Kevali or the Omniscient. (Verses 28–29)

Page #35

XXXIV: VĪRASTAVA-PRAKĪRNAKA
15. Tribhuvanaguru - O' Lord ! you are Tribhuvanaguru - the universal teacher because you infuse the beneficial law into the words that the intelligent penta-sensory living beings of the world associate with meaning (understand). (Verse-30)
16. Sarva - O'Lord ! you are called Sarva - complete, because you are beneficial for all the fine as well as gross creatures of the world, who are, otherwise, completely enshrouded by pain and misery. (Verse-31)
17. Tribhuvanavaristha - O' Lord ! you are Tribhuvanavaristha or universally supreme because you are the best in force, power, potency, fortune, appearance, general and specific knowledge and because you occupy the universally best designation (of Tīrtharikara). (Verse_32)
18. Bhagavanta - O' Lord ! because of undiminished beauty, wealth, righteousness, radiance, endeavour and fame, your designation as 'Bhaga' is indisputable. Therefore, you are Bhagavanta – the Lord of the universe. O' Jineśvara (the master conqueror)! you are Bhayavanta because you have conquered or given up the seven types of fears that beset the creatures in this world as well as in the world hereafter. (Verse-33–34)
19. Tīrthankara - (O'Lord !) you are known as Tīrthankara by virtue of your having established the four-fold religious order (Caturvidha dharma Sangha - Tīrtha) or for establishing the first Ganadhara tīrtha. (Verse_35)
20. Śakrābhivandit - Similalrly, O'Lord ! as you are endowed with the whole lot of virtues, the celestial king Sakra also bows to you. O'Sakrābhivandit Jincśvara (the master conqueror) ! obeisance to you. (Verse_36)

Page #36

PREFACE : XXXV
21. Jinendra - Those endowed with clairvoyant and telepathic perceptions and whose delusion has subsided are known as Jinas. Lord ! as you are endowed with much more spiritual wealth as compared to those Jinas, you are known as Jinendra (king of Jinas or master conqueror). (Verse-37)
22. Vardhamāna - O' Jineśvara (master conqueror)! by your anival (into the womb of queen Trisalā) the glory, wealth, kingdom and treasury of king Siddhārtha increased. Therefore, you are known as Vardhamana (one who induces growth). (Verse_38)
23. Hari - O' Kamalālaya (the abode of Laksmi, the goddess of wealth) ! the palms of your hands bear the signs of conch-shell, wheel and bow and you had showered charity (during year long charity just before taking the monastic vows). Therefore, O' Jineśvara (master conqueror')! you are known as Hari or Visnu. (Verse–39)
24. Hara - O' Lord ! you neither bear Khatvārga (Śiva's weapon) nor have you the blue throat (Nīlakantha). Still you are known as Hara (the remover) because you remove the inner as well as the outer karma dust of the creatures. (Verse 40)
25. Kamalāsana - O’Lord ! you are Kamalasana (Brahma) as well. While seated in the Samavasarana (hall of discourse) you appear to be facing in four directions, you are endowed with four faces depicted by four religious practices of charity, etc. You move like a swan (because you move in the utmost state of monasticism). (Verse-41)
26.
Trikālavijña - Because, by virtue of your supreme and

Page #37

XXXVI : VĪRASTAVA-PRAKĪRṆAKA
pure knowledge (omniscience), you simultaneously know all the general and particular modes of all the animate and inanimate matter, you are known as Buddha, the enlightened. (Verse-42) Development Of The Subject-matter Of Virastava In Other Canonical And Eulogistic Works -
From the descriptions available in the Vīrastava Prakīrṇaka, it is clear that in this eulogistic work Lord Mahāvīra has been praised through the etymological definitions of His twenty-six attributal names. In the time that followed, in the process of development of eulogistic literature the tradition of eulogising the objects of worship and veneration by the etymological definitions of their attributal names firmly established itself. This tradition was marked by the style of works such as Jinasahasranama, Visņusahasranama, Šivasahasranāma, etc. This work, Vīrastava Prakirṇaka, is one such work in the initial stages of development of this tradition and style.
The names that appear in the Virastava Prakīrṇaka are also available in the Jaina canonical works such as Acaranga, Sūtrakrtänga, Vyakhyāprajñapti, Jñātādharmakathānga, Upāsakadaśānga, Anuttaropapātikadaśānga; in the Jaina eulogistic works like the Jinasahasranama, Arhatsahasranāma, Lalitavistara, etc and with slight difference in the works of the faiths other than the Jaina faith such as Visnupurana, Śivapurana, Gaṇeśapurāṇa, etc.
Out of the twenty-six attributal names of Lord Mahāvīra, recounted in the Virastava, many are important from the point of view of their ancient origins.
Initially, the adjectives like Arahanta, Arhata, Buddha, Jina, Vīra, Mahāvīra, etc were employed to highlight the special accomplishments of great, enlightened and venerable personages but, later, these came to be identified with the Śramanic tradition.

Page #38

PREFACE : XXXVII
Pt, Dalasukhbhai Malavaniya writes that before Lords Mahāvīra and Buddha, the adjectives Arahanta and Arhata used to be so employed in the Brahmin tradition as well but after their time these have been used for them only. The word Buddha was in vogue for the learned but after Lord Buddha this became rooted as His epithet only.
The word Jina was also employed for all the great sense conquered saints but later Jina, too, became rooted as an epithet for the Jaina Tīrtharkaras only and their followers came to be known as the Jainas.28
Mahāvīra's Names In The Ācārānga --
The oldest work to yield any information about Lord Mahāvīra is the Ācārārgasūtra. Although this is basically a canonical work devoted to monastic discipline and ethics, the ninth chapter - Upadhānaśruta - in its first part (Srutaskandha) presents a glimpse of the events related to His life. In this work the Lord has been referred to as Bhiksu during the time of His spiritual practices before enlightenemnt.29 Similarly, the name Jñātaputra, denoting His clan identity is also available.30 The attributal names like Māhana, Nānī and Mehāví have been used for the Lord in the same chapter.31 These three names do not appear in the Vīrastava Prakirnaka
The adjectives like Bhagavam, Bhagavnate, Bhagavaya, etc have been frequently employed in the Acārāriga to show veneration for the Lord. The word Vīra is seen in the first part of the Acārāriga, but there it has been employed to denote a person of
28
30
Ācārārga, 9/2/12. Ācārānga, 9/1/10. Ibid, 9/1/16, 9/23, etc. Samane Bhagavam Mahāvīre..... (Ācārānga, 9/1/1, 9/2/5, 9/3/7) Mahāvīra Caritta Mīmāmsā, Pt. Dalsukhbhai Malavaniya, p. 14.

Page #39

XXXVIII : VĪRASTAVA-PRAKĪRNAKA
exceptional spiritual courage and great monastic endeavour. Perhaps, this itself became Mahāvīra with the passage of time.32
Similarly, the words Buddha and Prabuddha are also seen as adjectives employed for Lord Mahāvīra. Later the word Buddha became rooted for Lord Buddha and its use for lord Mahāvīra gradually diminished.33
In a nut-shell, we can say that in the Acārānga the attributal names or adjectives Muni, Bhiksu, Māhana, Jnãtrputra, Bhagavān, Vīra, Tīrtharikara, Kevalī, Sarvajña, etc have been used for lord Mahāvīra only.
In the second part (Dvitīya Śrutaskandha) of the Acārānga the three names - Vardhamāna, Sanmati and Śramana -have been mentioned.34 The other names of śramana Bhagavan Mahāvīra such as Jñātaputra, Videha, etc. are also available. It is worthy of note that besides the names such as Vīra etc, the names like Titthayara, Bhagavami, Arahanta, kevali, Jina, Savvannu, etc have been clearly used for the first time in the second part of the Acārārga.36
Mahāvīra's Names In The Sūtrakrtārga-,
In the older first part (Prathama Śrutaskandha) of the Sūtrakrtārga many names of the Lord, which have been mentioned in the Vīrastava Prakīrnaka have appeared. Besides
Esam Vīre pasamsie, je baddhe padimoyae ...!
Ācārājiga, 1/140. Mahāvīra Caritta Mīmānisä, p. 15. Ācāranga, 2/15/175. “samane Bhagavam Mahāvīre nāe Nāyaputte Nāha Kulanivvatte Videha Videhadinne... |
- Ibid, 2/171. A. · Ibid, 2/171. B. "Se Bhagavam Araham Jine, Kevalī Savvannā Savvabhāvadarisī
-- Ibid, 2/15/179.

Page #40

the names mentioned in the Acāranga, Vīra has also been used here. E.g. -
A. Vīra - Sūtrakṛtānga, 1/1/1/1.
B. Evamāhu se Vīre- Ibid, 14/2/22.
C. Udahu Vīre- Ibid, 1/14/11.
The names/adjectives Bhagavan, Jina and Arihanta have been employed, according to tradition, as before.37
The word Buddha has also been used for Lord Mahāvīra at a number of places in the Sūtrakṛtāṁga.38 Besides, the names/adjectives like Anantacaksu ", Sarvadarsi", Trilokadarśī 41, Kevali 2, Maharsi 43, Muni 44, Prabhu "5, etc have also been used in the Sūtrakṛtāriga.
45
Sthānāṁga And Samavāyānga –
In the Thananga (Sthānāṁgasūtra) the words like Bhagavanta, Tīrthankara, Arhat, Jina, Kevali, etc have been used as adjectives for Lord Mahāvīra,“
In the Samavāyāngasūtra along with the expressions like Samanassa Bhagavao Mahāvīrassa, the words such as Tirthankara, Siddha, Buddha, Arhan have also been used at
37
Sūtrakitanga, 11/2/3/22, 1/16/1, 1/2/3, 19, 1/9/29.
38 Ibid, 1/11/25, 1/11/35, 1/15/18.
Ibid, 1/6/6.
Ibid, 1/6/5.
41 Ibid, 1/14/16.
Ibid, 1/14/15.
39
40
PREFACE : XXXIX
42
43 Ibid, 1/6/26.
Ibid, 1/6/7.
Ibid, 1/6/28.
Sthānāṁgasūtra, Muni Madhukara, 1/1, 2/4, p. 12, p. 516.
44
45
46

Page #41

XL : VĪRASTAVA-PRAKĪRNAKA
various places. 47
Bhagavati, jñātādharmakathā, Anuttaropapātika And Upāsakadaśārga -
The tradition of eulogising the Lord (Mahāvīra) developed in the canonical works such as the Bhagavatīsūtra (Vyākhyāprajñapti),48 Jnātādharmakathārga,“9 Anuttaropapātikadaśāngas' and Upāsakadaśārga, etc. and He was given the epithets like Mahāvīra, Prophet Propounder of the faith (Dharma Adikartā Tīrtharkara), Self-enlightened (Svayani Sambuddha), The best person (Purusottama), the Lion among men (Purusasimiha), Best among men as the white lotus among flowers (Purusavara-pundrīka), Universally best (Lokottama), the Protector of the universe (Lokanātha), the Charioteer of the chariot of the faith (Dharma-sārathi), the Conqueror (Jina), the Enlightened (Buddha), the Omniscient (Sarvajña), Omnivisioned (Sarvadarši), Auspicious (Śiva), Perfected soul (Sidhhagatiprāpta), etc.
This tradition of giving attributal names to the objects of worship and veneration developed further in the Upāsakadaśānga
47
Samavāyāngasūtra, Muni Madhukara, Samavāya 11, Samavāya 15, Samavāya 21, Samavāya 24, Samavāya 54, etc. "Samane Bhagavam Mahāvīre Āigare, Titthayare, Sahasambuddhe, Purusattame, Purisasīhe, Purisavarapundarie, Loguttame, Loganāhe, Logappadīve, ...., Dhammadesae, Dhammasārahī, . . . . , Jine Javae duddhe, Bohae, Mutte, Māyae, Savvannū, Savvadarisī, Śivamayalamaruyamanantamakkhanamavvābāhamapunarāvattayam Siddhigaināmadheyam Thānam Sampattānam Sampāviukāmānam ||
- Vyākhyāprajñaptyangasūtra, Muni Madhukara, 5/1. Jnātādharmakathānga, Muni Madhukara, 1/8. Anuttaropapātikadaśārga, Muni Madhukara, 1/1, 3/22. Uvāsagadasão, Muni Madhukara, pp. 13-18.

Page #42

PREFACE : XLI
and therein the Lord has been addressed as Śramana (Equanimous monk), Bhagavān (Lord), Mahāvīra (Highly valiant), Ādikara (Propounder of the faith), Tīrtharikara (Prophet Establisher of the four-fold religious order), Svayamisambuddha (Self-enlightened), Jina (Conqueror), Tāraka (Liberator), Buddha (Enlightened), Sarvajña (omniscient), Sarvadarśí (Omnivisioned), Śiva (Auspicious), Arhat (venerable), Kevalī (of purest knowledge), etc.
With the passage of time these attributal names were collected not only from our own tradition but also those attributed to their deities from the other traditions and the compositions such as Jinaśatanāma, Jinasahasranāma, etc were composed. We can see the same trend in the composition Bhakāmara-stotra, written in the praise of the first Prophet Propounder of the faith, Lord Rsabhadeva, and He was addresses as Śiva (Auspicious), Vidhāta (Arbitrator of destiny), Śarikara (Dispeller of the evil), Purusottama (the supreme persona), etc. Similarity Of Names In The Vedic And The Buddhist Traditions -
In the Vedic tradition, Lord Visnu has also been addressed as Purusottama.52 In the Vedic tradition the adjective Purusapundarīka is also employed for Visnu. In Mahābhārata, too, Visnu has been given the epithets such as Purusavara, Purusapundarīka and Lokanātha.
In the Buddhist tradition the only work besides the Arguttaranikāya that employs the epithets similar to those
52 Mahāvīra Caritta Mīmāmsā, Pt. Dalsukhbhāi Malavaniya, p. 22.
A. Ibid, p. 23. B. Compare - “So Bhagavayā araham ... Purisadammasārathĩ sattha devamanussāna Buddhao Bhagavān”
- Anguttaranikāya, 3/285.

Page #43

XLII : VĪRASTAVA-PRAKĪRŅAKA
employed for Lord Mahāvīra, for Lord Buddha is Visuddhimagga."* In this work the detailed explanations for all these attributal names have been given. The epithets Sarvajña and Sarvadarsi are available in Pāli Tripitaka as well.95 The Pāli Tripitaka also employs the epithets like Tīrtharikara, Sarvajña and Sarvadarśī, etc for Lord Mahāvīra.“
In the Hindu way of life the tradition of eulogistic compositions for praising the Godheads has been prevalent since the very ancient times. Like in the other faiths the Hindus, too, have eulogised their Godheads by giving them a thousand attributal names. The examples of this trend are compositions like Visnusahasranāma, Ganeśasahasranāma, Sivasahasranama, Ambikāsahasranāma, Gopālasahasranama, etc. 57
In the white-clad (Svetāmbara) tradition of the Jainas Haribhadra's Lalitavistara, which is an explanatory work on the Śakrastava (Namotthu nam), * various attributal names given to the Tīrtharkaras have been explained in great detail.So
Besides these original works, in about 1300 Vikrami Era, Pt. Āsādhara has composed the Jinasahasranama, in which he had eulogised the Jineśvaradeva by giving 1008 attributal names.
Visuddhimărga, p.133 || 4 || “Savvannū Savvadassāī Aparisesani Trānadassana patijānāti” – Mahāvīra Caritta Mīmāmsā Ibid, p. 23. Mahāvīra Caritta Mīmāmsā Ibid, p. 23. Ibid, p. 17. Jinasahasranāxna, Pt. Āsādhara, Preface, pp. 13-14. “Pranamya bhuvanālokam Mahāvīram Jiņottamami”
- Lalitavistara, 1. “namotthu nam ... Titthayarānam . . .Jināņam . . Savvannū. . . Savvadarisīnam. ..." - Lalitavistara, Vandanāsūtra, p. 29.

Page #44

PREFACE : XLIII
Most of the twenty-six names of the Virastava Prakīrnaka are included in this work,60 which is divided into ten centoes (śatakas).
1.
In the first centum, called Jinanāma, the epithet Jina has been defined as applicable to one who has conquered the karmic foes in the form of deeply entrenched desire for sensual pleasures, which are responsible for repeated births and deaths in the maze of dense jungle (Bhava-kānana) that this world is." Vitarāga – Expalining the term Vītarāga, it has been said, “You are Vītarāga – attachment transcended as you have destroyed the attachment for the mundane things, as you are completely detached”.62 Sarvajña - In the second centum, Sarvajña, the epithet Sarvajña has been explained thus - “Sarvatrailokya kālatrayavarti dravyaparyāyasahitami vastvalokami ca jānāttīti / Sarva vettīti /" meaning, “You are Sarvajña (omniscient) because you know all matter, in all it modes, in all three worlds – the nether, middle and the upper, in all three time periods – the past, present and the future”.63 Sarvadarsi - In the same vain the epithet Sarvadarsi means that its bearer is the universal seer. 64 Kevali - The sages call you Kevalī because you have realised the purest and supreme knowledge called Kevala
"Jina-Sarvajña-Yajñārha-Tīrthakrnnātha-yoginām! Nirvāna-Brahma-Buddhāntakatam cāstottaraih sataih ||
- Jinasahasranāma, 1/5. "Karmārātīn Jayati ksayam nayati ti Jinah |
- Jinasahasranāma Tīkā, p.58. “Vīto vinasto rāgo yasyeti Vītarāgah | - Jinasahasranāma, p.58.
63
Jinasahasranāma, Centum 2, p. 61. Ibid, Centum 2, p. 61.

Page #45

XLIV : VĪRASTAVA-PRAKĪRNAKA
jñāna.65 Bhagavan - The word Bhag signifies spiritual wealth, complete knowledge, the goddess of fortune, austerity, detachment and freedom. As you are endowed with all six (in the spiritual sense), you are called Bhagavān." Arhan, Arihanta, Arahanta - In the Jinasahasranama these three have been treated as one and it has been said that the Lord is Arhan because He is as worthy of worship as none else is, He is Arhana, Arihanta and Arahanta because he has completely shed the four destructive types of karma. ‘A’ denoting ‘ari or enemy' in the form of the Deluding (Mohanīya) karma, “Ra' denoting the 'raja or dust of Knowledge obscuring (Iñānāvaranīya) and Vision obscuring (Darsanāvaranīya) karma and “Raha denoting the “rahasya' or the Weal obstructing (Antarāya) karma. Thus, A-ra-ha-nta means the one who has achieved freedom from the (spiritual) foe of delusion, dust of two types of obscuring karma and the curse of obstructing karma.67
Tīrtharikara - Tīrtha means the means of fording the ocean of worldliness. One who provides the worldly creatures with such means in the form of four-way religious order comprising the monks, nuns, lay male and female followers of the faith is known as Tīrthankara. You, O' Lord ! establish such an order, therefore you are the Tīrtharikara.58 Nātha - Nátha means the provider from whom the others
65 66
Ibid, Centum 2, p. 68, “Bhago jñānam paripūınaiśvarya tapaḥ Srīrvairāgyam moksasca vidyate yassa sa tathokta."
- Ibid, Centum 3, p. 70. Jinasahasranāma, Centum 3, p. 70. Ibid, Centum 4, p. 78.
67 68

Page #46

PREFACE : XLV
13.
seek. As during your enlightened omniscient stage the devotees seek your providence to gain spiritual emancipation and nirvana, you are the Nātha. Mahākārunika - Lord ! Because of your extremely compassionate disposition you are known as Mahakārunika. Vīra - Lord Mahāvīra is called Vīra (brother) for providing His devotees the great wealth of His teaching." Vardhamāna - Lord ! as the wealth of your knowledge, detachment and infinite quartet (knowledge, vision, bliss and prowess) is ever increasing, you are known as Vardhamana.72 Kamalāsana - the Lord is known as Kamalasana for three reasons – (a) For seating on the lotus-throne provided by the gods in the hall of religious congregation - Samavasarana. (b) For treading on the golden lotuses placed under His feet during His peregrinations. (c) For completely shedding the eight types of Ka (karma)-mal (mire)." Hari - Lind! you are called Hari or remover for removing the curse of sins. ?' Buddha – You are known as Buddha or the enlightened because you have been enlightened by the light of supreme and pure knowledge - Kevalajñāna.
14.
15.
“Nādhyete svarga-moksau yācyete bhaktairvā Nāthah |||
- Jinasahasranāma, Centum 5, p. 84. Jinasahasranāma, Pt. Āsādhar, p. 95. Jinasahasranāma, Centum 7, p. 102. Ibid, p. 102. Jinasahasranama, Centum 8, p. 108. Ibid, p. 110.

Page #47

XLVI : VĪRASTAVA-PRAKĪRṆAKA
Thus, fifteen out of twenty-six attributal names of Lord Mahāvīra are similarly available in the ten Centums of the Jinasahasranāma.
Before this Acārya Jinasena had written a treatise, called Jinasahsranama, consisting of ten centums. Similarly, Bhatta raka Sakalakīrti had also written a Jinasahasranama in 123 In the Svetambara tradition, too, Acarya Hemacandra had written Śrī Arhannāmasahasrasamuccayaḥ, in 123 verses, in which Lord Mahavīra has been eulogised through His many synonymous and attributal names.
verses.
Conclusion
In this comparative analysis of Jaina eulogistic and canonical literature we have tried to present a study subject to the limitations of our knowledge. We had desired to search out and present the detailed analysis of each word of this work in the Jaina, Vedic and Buddhist traditions. However, that would have entailed an undue delay in its publication. We do hope, nevertheless, that the scholars interested in the eulogistic literature will carry out the desired detailed analysis and bridge this gap. With these good
wishes
Varanasi, 1 January, 1995.
Prof. Sagarmal Jain Subhash Kothari
(Translated into English by Colonel DS Baya 'Śreyas')

Page #48

वीरत्थओपइण्णयं [वीरस्तव-प्रकीर्णक]
VĪRATTHAOPAINNAYAM (VĪRASTAVA-PRAKĪRŅAKA)

Page #49

2 : VĪRATTHAOPAINNAYAM
VĪRATTHAO
VĪRAJINASSA CHABBĪSAĪ ŅĀMADHEYĀNI
Namiūņa Jiņam jayajīvabandhavam,
bhaviyakumuyarayaniyaram | Vīrami girindadhīram,
thuņāmi payadatthanāmehini || 1 ||
Aruha ! Arihanta ! Arahanta ! Deva !
Jina ! Vīra ! Paramakāruniya ! | Savvannu ! 'Savvadarisī! Pāraya !
Tikkālaviu !
Nāha ! || 211
Jaya Vīyarāya ! Kevali ! Tihuyanaguru !
Savva ! Tihuyanavarittha ! | Bhayavami ! Titthayara ! tti ya
Sakkehim-namamsiya ! Jiņinda ! || 3 ||
Siri Vaddhamāna ! Hari ! Hara !
Kamalāsana ! Pamuha (? Buddha) nāmadheehimi 2Annatthagunajuehimi jadamaī vi
suyāņusārena || 4 || Dāräimi ||
(Cauhimi kalāvagami)
Savvadamsaņu! Sam. Ham.|| Anvarthagunayutaiḥ ||

Page #50

3 : VĪRASTAVA PRAKĪRNAKA
VĪRASTAVA
2.
TWENTY-SIX NAMES OF VĪRA-JINENDRA I bow to Jinendra Mahāvīra, who is universal brother, who is like the Moon for the blooming of the lotus flowerlike worldly living beings, who is as patient and immovable in His virtues as the mountain-king Himavāna and praise Him through His following famous attributal names – 1. Aruha (Not subject to rebirth), 2. Arihanta (Destroyer of karmic spiritual foes), 3. Arahanta (Worthy of worship and veneration), 4. Deva (Divine being), 5. Jina (Conquer ur of spiritual foes – delusion and passions), 6. Vīra (Brave), 7. Parama Kārunika (Extremely compassionate), 8. Sarvajña (Omniscient), 9. Sarvadarść (Omni-visioned), 10. Pāragāmi (Transcended), 11. Trikālajña (knower of the happenings in three time-periods – the past, present and the future), 12. Nátha (The Protector), 13. Vītarāga (attachment-transcended), 14. Kevali (Endowed with purity of knowledge), 15. Tribhuvan-guru (Universal teacher), 16. Pūrna (Complete), 17, Tribhuvana-varistha (Universally supreme), 18. Bhagavanta (the Lord), 19. Tīrtharikara (Prophet Propounder of the faith and establisher of the four-fold religious order – Tīrtha), 20. Śakra-vandit (Bowed to by the celestial kings), 21. Jinendra (Master conqueror), 22. Śrī Vardhamāna (Enhancer of weal), 23. Hari (Guardian), 24. Hara (Remover of misery), 25. Kamalāsana (Lotus-seated -Brahamā), and 26. Pramukha (or Buddha). Like this even a dimwit can know the virtues of the Lord through other attributal names from the canonical lore.
1.
3.
4.

Page #51

4: VĪRATTHAOPAINNAYAM
1. ARUHAŅĀMAṀ
Bhavabiyankurabhūyam kammam dahiūna 'jhāṇajalaṇeņa ¦ Na ruhasi bhavavanagahane, tena tumam Naha! Aruho si || 5||
2. ARIHANTANĀMAṀ
Ghoruvasagga-parīsaha-kasāya-karaṇāṇi pāniņam arino | Sayalāṇa-Naha! te haṇasi jeṇa, tena 2`rihanto si || 6 ||
Vandana-thuṇana-namamsana
Araho si jeņa Varapahu!
Amara-nara-asuravarapahugaṇāṇa,
pūyae jeņa ariho si *Dhira(tta)manumukko, tena tuman Deva! Arihanto || 8 ||
Dāram 2
pūyaṇa-sakkaraṇa-siddhigamaṇammi |
tena tumani hosi Arihinto || 7 ||
"Rahu=gaddi, sesasangahanidarisaṇa
Tam te natthi duyam pi hu Jiņinda!
jhāṇajugalena, Ham. |
2 teņa riho' tam si, Pra. |
4
5
3

3. ARAHANTAṆĀMAṀ
-
3 pūyal jeņa arihesi, Ham. |
Dhiramaṇamaņu", Pra. |
"Rathaḥ
Raha gaddi, Pra. | The Samskṛta shadow verse of this version is - gantri, seṣasangrahanidarśanam, antara ajñānam | Tat te nasti dvayamapi hi Jinendra! tena arathantar asi ||
giriguha
manto = giriguhamaṇāṇam |
si || 9 ||
teṇārahanto

=

Page #52

5: VĪRASTAVA PRAKĪRNAKA
1. ARUHA O' Lord ! you are free of rebirth (Aruha = A + ruha or incapable of germination or birth) in the dense forest of worldliness, because you have burnt the karma, that helps the seed of mundane existence to germinate, by the fire of meditation.
2. ARIHANTA O' Lord ! you have completely destroyed the karma – the souls' enemy, responsible for extreme infliction, hardships and passions. Therefore, you are Arihanta - the destroyer of the enemies.
O' best of the Masters ! you are worthy of obeisance, eulogy, bowing, worship and veneration and capable of spiritual perfection - Siddhi. Therefore, you are Arihanta -- capable and potent.
O'Jinendra! you are venerated by the best of the kings of humans, gods and demons. You are patient and forbearing and free from the flaw of indecision. Therefore, O’ Arihanta! you are worthy of worship and veneration.
9.
3. ARAHANTA O’ Jinendra ! you are free from Raha (Ratha) - chariot, all types of possession and attachment and (being omniscient) from ignorance that can be compared to the dense darkness in a deep mountain cave. Therefore, you are Arahanta - without chariot (signifying all material and mental baggage causing worldly attachment and wandering in the circuitous cycle of mundane existence).

Page #53

6: VĪRATTHAOPAINNAYAM
'Rahamagganto, 'antani pi = maranamavanīya jena varanānā | Sampattaniyasarūvo jena, tumam tena Arahanto || 10 |
Na rahasi saddāi manoharesu amanoharesu tani jena! Samayārañjiyamana-karana-joga! tenārahanto si | 11 |||
Arihā – Tāna · vi
joggā pāyāiyāņa Devinda- nuttarasurăil anto = sīmākodī, tami tena Arahanto || 12 ||
|| Dāram 311
4. DEVAŅĀMAM Siddhivahusangakīlāparo si, vijai si mohariuvagge | Nantasuhapunnapariņaiparigaya ! tami tena Devo tti || 13 ||
|| Dārani 4 ||
5. JINANĀMAM Rāgāiverinikkintanena, duhao vi * Jayasattukkarisaguņāiehim, tenam
vayasamāhāņā Jino Deva! || 14 ||
|| Dāram 5 ||
Rahaḥ agrāntaḥ, antamapi = maranam; apanīya yena varajñānāt Samprāptanijasvarūpaḥ yena; tvam tena Araho'ntah || The Samskita shadow verse || annam pi, Sam. / aggam pi, Pra. || Sampannaniya", Sam. | Jagatsattvotkrstaguņādikaiḥ 1

Page #54

10.
11.
12.
13.
14.
7: VĪRASTAVA PRAKĪRŅAKA
(O' Lord!) you have defeated even the death by following the path of renunciation and attaining the supreme knowledge (omniscience) and, thereby, you have realised the true Self. Therefore, you are Arahanta - the venerable.
(O' Lord!) you are neither attached to pleasurable sounds nor averse to the painful ones; your mind, speech and body remain continuously engaged in the contemplation of the fundamental principles. Therefore you are Arahanta - the venerable.
(O' Lord!) you are the venerable Arahanta because you are worshipped and venerated by the kings of gods and the gods of the ultimate heavens and because you are capable of transcending even the ultimate heavens (to reach the abode of the perfected souls - Moksa or Siddhaśila).
4. DEVA
(O' Lord!) you are Deva (divine) because you play with the lady-liberty (Siddhi-vadhu), you have conquered the class of enemies that the mundane attachment is and because you have gained the merit of eternal bliss.
5. JINA
O' Lord! you are Jina, the Spiritual conqueror, because you have expelled the enemy called mundane attachment through renunciation and equanimity.

Page #55

8: VĪRATTHAOPAINNAYAM
6. VĪRAŅĀMAM Duttha tthakammaganthippaviyāranaladdhalatthasanisadda ! 'Tavasirivarargaņākaliyasoha, tami tena Vīro si || 15 |||
Padhamavayagahanadivase,
sarkandanavinayakaranagayatanho Jão si jena Varamuni!
aha tena tumam Mahāvīro || 16 ||
|| Dāram 6 |
7. PARAMAKĀRUNIYANĀMAM. Sacarăcarajantuduhattabhatta ? Thuyasatta ! sattu-mittesu Karunarasarañjiyamano, tena tumani Paramakārunio || 17 ||
|| Dāram 711
8. SAVVANNUNĀMAM. 'Je bhūya-bhavissa-bhavanti bhāva sabbhāvabhāvanaparena Nāņena jena jānasi, bhannasi tani tena Savvannū|| 18 ||
|| Dārani 8 ||
9. SAVVADARI
*Te kasiņa 'bhuvaṇabhavaņoyari tthiyā niyaniyassaruvena | Sāmannao valoyasi, tena tumam Savvadarisi tti || 19 ||
|| Dāram 9 |
Tapaḥ śrīvarānganākalitaśobhaḥ tvam Here, the dropping of the word ending suffix must be noticed. "thuisa', Sam. Yān bhūta-bhavisyad-bhavataḥ bhāvān sadbhāvanāparena i nanena yena jānāsi, bhanasi tvam tena Sarvajñaḥ || "Te' (= all the past, present and future modes of all universal matter as mentioned in the above mentioned cighteenth verse)

Page #56

15.
16.
17.
18.
19.
1
9: VĪRASTAVA PRAKĪRNAKA
6. VĪRA
(O' Lord!) you are Vīra - brave because you have pierced the Gordian-knot of eight types of karma and because you remain aloof from the available and fabulously pleasurable enjoyments and are bedecked with the goddess of wealth in the form of a host of austerities.
From the very first day of taking the vows, O' Lord! you have been free from mundane desires and have been venerated by the celestial kings. Therefore, you are Vīra.
7. PARAMAKĀRUNIKA
(O' Lord!) you are Paramakārunika the most compassionate one because your heart is full of compassion for all the miserable creatures of the universe and because all such static and moving creatures devotedly venerate and praise you all the time.
8. SARVAJŇA
(O' Lord!) you are called Sarvajña - omniscient - because even when dwelling in the Self only you know all the modes of all the matter – past, present and future – through your supreme and pure knowledge.
-
9. SARVADARSI
(O' Lord!) you are Sarvadarśī - all seeing because you visualise the general forms of all (past, present and future modes of) all the substances (as mentioned in the verse 18), situated in their respective situations, all over the universe.
kṛtsnabhuvana-bhavanodare sthitaḥ nijanija svarupeņa (Tan) samanyato valokae, tena tvam Sarvadarsīti || "bhuvanabhavanoyaratthiya, Ham. Pra. |

Page #57

10: VĪRATTHAOPAINNAYAM
10. PĀRAGAŅĀMAM Pārani kammassa bhavassa vă vi suyajalhino va neyassa | Savvassa gao jenani, bhannasi tani Pārago tena || 20 ||
|| Dāram 10 ||
11. TIKKĀLAVIUŅĀMAM Paccuppanna-anāgaya-tiyaddhāvattino payatthā je i Karayalakaliyā''malaya' vva munasi, Tikkālaviu tena || 21 ||
|| Dārani 11 11
12. NĀHAŅĀMAM Nāho si ’nāha nāhāņa bhīmabhavagahanamajjhavadiyāṇa | Uvaesadānao magganayanao hosi tamijena || 22 |||
|| Dārami 12 |
Rāgo So
13. VĪYARĀYAŅĀMAM = rai', subheyaravatthusu jantūna cittaviniveso ! rão, doso una = tavvivarīo muneyavvo || 23 |
So Kamalāsana-Hari-Hara
Diņayarapamuhāņa māņadalneņa | Laddhekkaraso patto Jina !
tuha mūle, tao tumae. || 24 ||
"layam va, Pra. Nātha ! anāthānām || ruī, Pra.

Page #58

20.
21.
22.
23.
24.
11: VĪRASTAVA PRAKĪRNAKA
10. PĀRAGĀMĪ
(O' Lord!) you are said to be Pāragāmī - transcended because you have transcended the most circuitous cycle of births and deaths as well as all karmic bondage or because you have completely realised the oceah of canonical knowledge as well as everything about everything worth knowing.
11. TRIKĀLAVIJÑA
(O' Lord!) you are known as Trikālavijña - Knower of three times (past, present and future) - because you know all the modes of all the substances of the past, present and the future as one can see the Amalaka fruit placed on the palm of one's hand.
12. NATHA
(O' Lord!) you are the protector of the helpless as you guide and save the worldly creatures, drowning in the fearful ocean of mundane existence, by preaching the liberating faith to them. Therefore you are said to be Nätha - the protector.
13. VĪTARĀGA
Attachment is nothing but attraction towards the auspicious and pleasurable objects and its opposite, i.e. revulsion towards the inauspicious and painful objects, is aversion. Because, you are, O' Lord! free from such attachment and aversion, you are known as Vītarāga.
When their pride is destroyed, the principal gods like the Brahmā, Visņu, Mahādeva and Sūrya, etc, too, bow at your feet. Even then O' Jina! you remain unaffected. Therefore you are Vītarāga - attachment transcended.

Page #59

12: VĪRATTHAOPAINNAYAM
Jam malana-dalana--vihalana
kavalanavisa 'macchijoyajio vi| Kara-carana-nayana-kararuha
aharadalam vasai anujami va || 25 ||
Doso vi kudilakuntala-bhū-pamhala-nayanatāriyamisena | Guru nikkaranam sūyai, tam manne gunakare lahuno || 26 ||
Jai vi ?bahurūvadhārī vasanti te Deva ! tuha sarīrammi Takkayabigārarahio taha vi, tumam Vīyarāgo tti || 27 ||
|| Dārani 13 ||
14. KEVALINĀMAM Jam savvadavva-pajjattapatteyamanantaparinaisarūvami Jugavami ’munāi tikkālasanthiyani Kevalaṁ tamiha || 28 ||
Tani te appadihayasattipasaranavarayamavigalam atthi | Muņino muniyapayatthā, tena tumani 'Kevalini binti || 29 ||
|| Dārani 14 ||
15. TIHUYANAGURUŅĀMAM . Pañcendisannino je tihuanasaddena te ttha gejjhantil Tesimi saddhammanioyanena tami Tihuyanaguru tti || 30 ||
|| Dāram 1511
matthijoajīvo vi, Ham. | bahirūvao, Sam. Ham. ! munei, Pra. Ham. 1 Kevli hosi, Sam. Ham.

Page #60

13 : VĪRASTAVA PRAKĪRNAKA
25.
The lotus that lives a life of being rubbed, crushed, plucked and grabbed and eaten by aquatic creatures, lives (metaphorically) in your hands, feet, eyes, nails and lips without all these faults and flaws.
26.
Curly hair, dense eyebrows, twinkling starry eyes and being without a teacher are considered to be flaws in a person, but in your case the very same things are taken as virtues only.
27.
O’Lord ! even if the gods that appear in various forms live in your body (i.e. your body looks so divine), you are without the flaws that are attributed to those gods. Therefore, you are said to be Vītarāga - the attachment transcended.
14. KEVALI
28.
Those, who know all the modes of all the substances, caused by their infinitely changing nature, in three time periods – the past, present and the future - are said to be Kevalīs or omniscients.
29.
You, O' Lord ! constantly and completely know all the substances worthy of being known through the spread of your unvanquished power. Therefore, you are called Kevalī or the Omniscient.
30.
15. TRIBHUVANAGURU (O' Lord !) you are Tribhuvanaguru - the universal teacher because you infuse the beneficial law into the words that the intelligent pentasensory living beings of the world associate with meaning (understand).

Page #61

14 : VĪRATTHAOPAINNAYAM
16. SAVVANĀMAM Patteyara-suhumeyarajiesu guruduhaviluppamānesu Savvesu vi hiyakārī tesu, tumami tena Savvo si || 31 |||
|| Dārami 16 |
17. TIHUYAŅAVARTTHAŅĀMAM Bala-viriya-satta-sohagga-rūva-vinnāna-nānapavaro si Uttamapayakayavāso, tena tumami Tihuyanavarittho || 32 ||
|| Dāram 17 11
18. BHAYAVAM (NTA) NĀMAM. "Padipunnarūva-dhana-dhamma
kanti-ujjama-jasāņa-bhayasannā ! Te atthi aviyalā tumha Nāha !
tam teņa Bhayavanto || 33 ||
Iha-paraloyāīyami bhayam ti vāvannayanti sattaviham | Teņa ‘cciya 'parivanto Jiņesa ! tam teņa Bhayavanto || 34 ||
|| Dārani 18 ||
Pratipūrņarūpa-dhana-dharma-kānti-udyama-yaśasām ‘Bhagasañjñā' 'Bhaga’ śabdenopalakṣaṇam || In all the copies the text contains 'dhanna' in the place of .dhamma". We have taken the dhamına' version because it is more appropriate, here from the intended meaning point of view. This view has been upheld elsewhere also. E.g. - "Aiśvaryasya Samagrasya 1, Rūpasya 2, Yasasaḥ 3, Sriyaḥ 4, Dharmasyārtha 5, prayatnasya 6. Şannām bhaga itīnganā ll" In the Śrī Hemacandrīya Anekarthakoșa, too, the meaning of t , word 'bhaga' has been given as -- "Bhago'rka-jna na-māhātìmya-yaśo-vairāgya-muktisu | Rūpa-vīrya-prayatnecchā
Śrīdharmaiśvarya-yonișu ||” "logai', Ham. 'tena' bhayena ||
3

Page #62

15 : VĪRASTAVA PRAKĪRNAKA
31.
16. SARVA (O' Lord !) you are called Sarva - complete, because you are beneficial for all the fine as well as gross creatures of the world, who are, otherwise, completely enshrouded by pain and misery.
32.
17. TRIBHUVANAVARISTHA (O' Lord !) you are Tribhuvanavaristha or universally supreme because you are the best in force, power, potency, fortune, appearance, general and specific knowledge and because you occupy the universally best designation (of Tīrtharikara).
18. BHAGAVANTA
33.
O' Lord ! because of complete beauty, wealth, righteousness, radiance, endeavour and fame, your designation as 'Bhaga' is indisputable. Therefore, you are Bhagavanta - the Lord of the universe.
34.
O'Jineśvara (the master conqueror)! you are Bhayavanta because you have conquered or given up the seven types of fears that beset the creatures in this world as well as in the world hereafter.
In all the copies, due to the confusion of the script, the text here seems to be 'paricatto'. However, here, the text 'parivanto' seems to be more appropriate. It must be noted that here, Bhayavanta the Prākrta equivalent of Bhagavanta has been explained as fear-conquered.

Page #63

16: VĪRATTHAOPAINNAYAM
Tittham cauvihasangho,
19. TITTHAYARAṆĀMAṀ
Tattitthakaraṇasīlo tamsi,
1
'padhamo cciya gaṇaharo`havā tittham |
20. SAKKANAMAMSIYAṆĀMAṀ Evam gunagaṇasakkassa kuṇai,
Abhivandanam Jiņesara !?
1
2
21. JININDANAMAM
Manapajjavohi-uvasanta-khīnamohā Jina tti bhannanti | Tāṇam ciya tam Indo Paramissariya Jinindo tti || 37 || || Dāram 21 ||
Sakko vi kimiha acchariyam |
2tām Sakka bhivandiya! namo te || 36 || || Dāram 20 ||
Sirisiddhatthanaresaragihammi

Vaddhesi tam Jinesara !
tumami tena Titthayaro || 35 || || Dārani 19 ||
22. VADDHAMĀṆANĀMAṀ
Padhamu, Pra. Ham. |
to, Pra. |
dhaṇa-kaṇaya-desa-kosehim |
tena tuman Vaddhamano si || 38 || || Dāram 22 ||

Page #64

17: VĪRASTAVA PRAKĪRNAKA
35.
19. TĪRTHANKARA (O' Lord !) you are known as Tīrtharikara by virtue of your having established the four-fold religious order (Caturvidha Dharma Sarigha - Tīrtha) or for establishing the first Ganadhara Tīrtha.
36.
20. ŚAKRĀBHIVANDIT Similalrly, O'Lord ! as you are endowed with the whole lot of virtues, the celestial king Sakra also bows to you. O' Śakrābhivandit Jineśvara (the master conqueror) ! obeisance to you.
37.
21. JINENDRA Those endowed with clairvoyant and telepathic perceptions and whose delusion has subsided are known as Jinas. Lord ! as you are endowed with much more spiritual wealth as compared to those Jinas, you are known as Jinendra (king of Jinas or master conqueror).
38.
22. VARDHAMĀNA O'Jineśvara (master conqueror) ! by your arrival (into the womb of queen Trišala) the glory, wealth, kingdom and treasury of king Siddhārtha increased. Therefore, you are known as Vardhamāna (one who induces growth).

Page #65

18 : VĪRATTHAOPAIŅNAYAM
23. HARIŅĀMAM 1 Hari si tumani Kamalālaya !
karayalagaya-sarkha-cakka-sārango Dāņavariso? tti Jiņavara !
tena tuamam bhannase Vinhū || 39 ||
|| Dāram 23 |
24. HARANĀMAM Harasi rayam jantūņami bajjhami
abbhintarami, na khattangani Na ya Nīlakanthakalio
Haro tti tam bhannase taha vi || 40 ||
|| Dārami 24 ||
25. KAMALĀSANAŅĀMAM Kamalāsano vi, jenami
dānāīcauhadhammacauvayano | Hamisagamņo' ya gamaņe,
tena tumani bhannase Bambho || 41 ||
|| Dārani 25 ||
26. BUDDHAŅĀMAM Buddhami avagayamegatthiyami ti,
jīvāitatta 'savisesami | Varavimalakevalão, tena
tumam bhannase Buddho || 42 |||
|| Dārami 26 ||
Harasi khamam, Sam. Ham.|| "varisu tti, Pia. Ham. || "gamanam va gamaño, Pra. | "gamano u gamaņe, Ham. 11 ottamavasesam, in all other mss. ||
.

Page #66

19: VĪRASTAVA PRAKĪRNAKA
39.
23. HARI O'Kamalālaya (the abode of Laksmi, the goddess of wealth)! the palms of your hands bear the signs of conchshell, wheel and bow and you had showered charity (during year long charity just before taking the monastic vows). Therefore, O' Jineśvara (master conqueror) ! you are known as Hari
40.
24. HARA O’Lord ! you neither bear Khatvārga (Siva's weapon) nor is your throat blue (Nīlakantha). Still you are known as Hara (the remover) because you remove the inner as well as the outer karma-dust of the creatures.
41.
25. KAMALĀSANA O’Lord ! you are Kamalāsana (Brahmā) as well. While seated in the Samavasarana (hall of discourse) you appear to be facing in four directions, you are endowed with four faces depicted by four religious practices of charity, etc. You move like a swan (because you move in the utmost state of monasticism).
42.
26. BUDDHA Because, by virtue of your supreme and pure knowledge (omniscience), you simultaneously know all the general and particular modes of all the animate and inanimate matter, you are known as Buddha, the enlightened.

Page #67

20 : VĪRATTHAOPAINNAYAN
UPASAMHĀRA Iya nāmāvalisanthuya !
Siri Vīrajininda ! mandapunnassa Viyara karuņāi Jinavara !
sivapayamanahami thirami Vīra! || 43 |
|| 'VĪRATTHAO ?SAMATTO ||
Vīrastava Prakīrņakam, Pra. 2
Sammatto' is not there in the mss. Pra, and Ham. sammatto || 10 |
Sam. ||

Page #68

43.
21: VĪRASTAVA PRAKĪRṆAKA

CONCLUSION
Thus, this nominal praise of Lord Mahāvīra has been sung by me. O' Jinesvara (master conqueror) Mahāvīra ! in your extreme compassion pray grant me, the one with few merits, the eternal and flawless gift of spiritual liberation.
|| VĪRASTAVA CONCLUDED ||

Page #69

Page #70

1.
2.
3.
VĪRASTAVA-PRAKĪRNAKA

APPENDICES
Transliteration Convention. Alphabetical order Of verses.
Bibliography.

Page #71

अ
आ
इ ई
পা ल ल ल लं टिप
ऊ
ऋ
A, a
A,ã
I, i
I,
स क्ष
U, u
Ū, ū
E, e
ऐ Al, ai
0, 0
AU, au
AM, am
AH, ah
Rr
LI
1. TRANSLITERATION CONVENTION
(Key To Diacritical Marks)
SA, sa
SA, sa
KSA, ksa

VĪRASTAVA-PRAKĪRNAKA
क
ख
ग
घ
ङ
च
छ
ज
झ
ञ
ट
ठ
ड
ढ
ण
श्र
क
त्र
KA, ka
KHA, kha
GA, ga
GHA, gha
NA, ra
CA, ca
CHA, cha
JA, ja
JHA, jha
ÑA, ña
TA, ta
THA, tha
DA, da
DHA, dha
NA, na
SRA. śra
K, k, etc.
TRA, tra
त
थ
द
ध
न
प
फ
ब
भ
म
य
र
ल
व
श
ह
ज्ञ

TA, ta
THA, tha
DA, da
DHA, dha
NA, na
PA, pa
PHA, pha
BA, ba
BHA, bha
MA, ma
YA, ya
RA, ra
LA, la
VA, va
SA, sa
HA, ha
JNA, jña

Page #72

VĪRASTAVA-PRAKĪRNAKA
2. ALPHABETICAL ORDER OF VERSES
Verse
Verse
No.
Amara-nara-asura Arihā jogā püya Aruha ! Arihanta!
B Bala viriya satta Bhavabīyarikurabhūyam Buddham avagayam
Manapajjava bohi-uva
N Nāho si näha'nāhāna Namiūna Jinam jaya Na rahasi saddāimanao
22
32
01
26
Doso vi kudila kuntala Dutthaatthakamma
21 33 16 30
15
Evami gunagana Sakka-
36
1
14
Ghoruvasagga-parīsaha H Harasi rayani jantūnam Hari si tumani Kamalā
40
Paccuppanna-anāgaya Padipunnarūvadhana Padhamavayagahanadiv Pañcendiya sannino je Parami kammassa bhava Patteyara suhumeyara
R Rāgāiverinikkittanena Rāgo = rai, sumeyara Rahamagganto, antami Rahu = gaddi sesasangh
S Sacaracarajantuduyatta Siddhibahusarigakīlā Sirisiddhatthanaresara Siri Vaddhamāna Hari Sokamalāsana harihara
23
34
Tha-pāraloyāīyam Iya nāmāvalisanthua!
43
17
27
04
Jai vi bahurūvadhārī Jami malana-dalana Jani savva-davva-pajja- Jaya Vīyarāya ! Kevali! Je bhūya-bhavissa-
24
25 28 03 18
Vandana-thunana-
07
Kamalsanao ví jenam
41

Page #73

VĪRASTAVA-PRAKĪRNAKA
3. BIBLIOGRAPHY Āgama Aur Tripitia : Eka Anuśīlana, Muni Nagarāj. Abhidhāna Rajendra Kosa : Parts 1-7, Śrī Vijaya Rajendrasūri, Ratlam. Ardhamāgadhi Kośa : Parts 1-5, Pt. Muni Ratnacandrajī, Amar
Publications, Varanasi. Devendrastava Prakīrņaka, Dr. Subhash Kothari, Agama
Samsthāna, Udaipur. Jaina Laksaņāvli : Parts 1-3, Bālacandra Siddhāntaśastrī, Vira Sevā
Mandir, Delhi. Jaina Stotra Sangraha,: Parts 1-2, Somasundarasūri. Jaina Stotra sandoha, Ed. Muni Śrī Caturvijayajī. Jaina Stuti Sangraha, Dungaršī. Jaina Stuti Sangra'ı, Mahālcanda Vayed. Jainendra S. „Jhanta ; Parts 1-4, Jinendra Varṇī, Bhāratīya Jñānapītha,
Delhi Jinasai ranāma Stotra, Muni Vinayavijayaji, Śrī Jaina Dharma
rasãraka Sabha, Bhavanagar. Mahāvīra Caritta Nīmāmsā, Pt. Dalsukhabhāi Malavaniyā, Ahmendabad. Nandīsūtra, Muni Madhukara, Āgama Prakāśana Samiti, Beawar. Pāiasaddamahaņņavo, Pt. Hargivindadas, Prākıta Texts Society,
Varanasi. Paiņayasuttāim : Parts 1-2, Muni Punyavijayajī, Mahāvīra Jaina
Vidyālaya, Muunbai. Prākıta Bhās,ā Evam Sāhitya Kā Ālocanātmaka Itihāsa, Dr, Nemichand
Shastri, Varanasi. Śrdyaņa : Quarterly - April, 1982, Pārsvanātha Vidyāśram Sudha
Samsthāna, Varanasi. Sāgara Jaina Vidyā Bhārati, Dr. sagarmal Jain, Varanasi. Sūtrakrtānga niryukti, Niryukti yangraha, harsa Puspāmrta Granthamālā. Sūtrakıtānga, Muni Madhukai, Āgama Prakāšana Samiti, Beawar: Vīrastava, Jinaprabhācārya. Vīrastavanaik, Mūlacandra Siddhāntaśāstrī. Vīrastuti, Ed. Pt. Muni Amarcandajī. Vīrastuti, Muni Rāmakršņa, Chavdi Bazar, D ihi. Vīrastuti, Puspa Bhikkhū.

Page #74
AGAMA SAMSTHANA Agama Ahimsa Samata Evam Prakrta Samsthana was established in January 1983 to commemorate the Rainy, stay (Varsa vasa) of Acarya Sri Nanalalji Maharaja in Udaipur in the year 1981. The main objectives of the samsthana are to prepare scholars of Praksta and Jaina Studies, to publish unpublished Jaina literature, to provide means of study to the desirous students of Jaina Studies, to get the treatises on Jaina philosophy, conduct and history, based on scientific research, prepared in order to preserve and promote Jaina culture and to organise lectures, discussions and ceremonies with a view to promote the spread of Jaina studies. The Samsthana is one of the major activities of Akhil Bharatvarsiya Sadhumargi Jain Sangha. The samsthana is registered under the Rajasthan Societies Act, 1958 and donations to it are exempt from Income Tax under section 80 (G) and 12 (A). You can also become a participant in the pious activities of the samsthana as follows:1. Individuals and organisations can become Chief Patrons by donating Rs. One Lakh. The names of such donors are printed on the latter-head of the samsthana in the chronological order of their donations. 2. Become Patrons by donating Rs. 50000.00. 3. Become Promoter-members by donating Rs. 25000.00 4. Become assisting members by donating Rs. 11000.00. 5. Become ordinary members by donating Rs. 1000.00. 6. The sanghas, trusts, boards, societies, etc that donate Rs. 20000.00 in lump sum to the samsthana become the organisational members of the Samsthana parishada. 7. By donating towards building construction and purchase of essential equipment in the memory of your dear departed ones. 8. By donating old manuscripts, Agamic literature and other useful things. Your cooperation will further the cause and lain Educati progress of Jaina knowledge and studies.