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

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Agama Samsthana Granthamala: 30 SAMIYAE DHAMME ARIEHIM PAVVEIYE VIRATTHAO-PAINNAYAM (VIRASTAVA-PRAKIRNAKA) Hindi Version By Dr. Subhash Kothari SAVVATTHESU SAMAM CARE Editor Prof. Sagarmal Jain English Version By Colonel D. S. Baya 'Sreyas' SAVVAM JAGAM TU SAMAYANUPEHI PIYAMAPPIYAM KASSA VI NO KAREJJA SAMMATTADAMSI NA KAREI PAVAM SAMMATTA DITTHI SAYA AMUDHE SAMIYAE 1 MUNI AGAMA AHIMSA SAMATA EVAM PRAKRTA SAMSTHANA UDAIPUR 313 003. HOI

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Editor Prof. Sagarmal Jain Agama Samisthana Granthamala : 30 VIRATTHAO-PAINNAYAM (VIRASTAVA-PRAKIRNAKA) (ORIGINAL TEXT EDITED BY MUNI PUNYAVIJAYAJI) Hindi Translation By Dr. Subhash Kothari Preface By Prof. Sagarmal Jain Dr. Subhash Kothari . English Translation VU Colonel D.S.Baya Sreyas, M.A. (Prakrta & Jainology) AGAMA AHIMSA SAMATA EVAM PRAKRTA SAMSTHANA UDAIPUR - 313 003.

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(c) Publisher : Agama Ahimsa Samata Evam Prakrta Samsthana, Padmini Marg, Near Rajasathan Patrika Office, UDAIPUR - 313 003 (Rajasthan). Tele : 0294-2490628 VIRATTHAO-PAINNAYAM English Transliteration And Translation By Colonel D. S. Baya 'Sreyas' English Edition : First - 2004. Price : Rs. 50.00 US $ 3.00 Printer : M/s New United Printers, Udaipur

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VIRASTAVA-PRAKIRNAKA PUBLISHER'S NOTE Ardhamagadhi 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 Mahavira Jaina Vidyalaya, Mumbai has already published the original texts of these Prakirnakas, duly edited by Muni Sri 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 Samsthana. The Samsthana 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 Sreyas' has translated the 'Virastava Prakirnaka' 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

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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 Samsthana'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

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

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VIRASTAVA-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 Prakrta 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 Prakirnakas 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 Prakirnakas translated by me and published by the Samisthana 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 Prakirnakas 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 Prakrta 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 - Virastava-Prakirnakainto 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,

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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 Samata Evam Prakrta Samsthana 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 Ganesalal ji Baya, 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 Acarya Sri Ramlalji Maharaj and Sthavira Sri Gyanamuniji, 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. - Srevas

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VIRASTAVA-PRAKIRNAKA 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 : ........... Prakirnakas - ... ....XV The Number Of Prakirnakas -..... The Position Today -- ............. Virastava Prakirnaka .XXII The Tradition Of Panegyrics - .................. .......XXII The Manuscripts used In The Editing Of Virastava Prakirnaka - ..... ...XXVII The Authorship Of Virastava -.......................................XXVII The Period Of Composition Of Virastava - .............. XXVIII The Subject-matter Of Virastava -................................XXX Development Of The Subject-matter Of Virastava In Other Canonical And Eulogistic Works - ................... XXXVI Similarity Of Names In The Vedic And The Buddhist Traditions - .............. ..........XLI Conclusion - ..... ...................XLVI VIRASTAVA............. TWENTY-SIX NAMES OF VIRA-JINENDRA.................. 1. ARUHA.. ARIHANTA ..... ......................... ARAHANTA...... DEVA ........... 5. JINA .....................

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X: TABLE OF CONTENTS ....................... .... . . . . . . . . . . . . . . . . . . . . . . . . . . ****.................11 ......13 .... ................... ............................. ...........13 1 ............ 15 ........................... . ..15 6. VIRA 7. PARAMAKARUNIKA. 8. SARVAJNA. 9. SARVADARSI. ...................... .................... 10. PARAGAMI........... ..................... 11. TRIKALAVIJNA.......... 12. NATHA. 13. VITARAGA .....................................................................11 14. KEVALI.. 15. TRIBHUVANAGURU....... 16. SARVA... 17. TRIBHUVANAVA ...... 15 18. BHAGAVANTA.... ................ ................. 19. TIRTHANKARA ........ ............... 20. SAKRABHIVANDIT .. 21. JINENDRA 22. VARDHAMANA. 23. HARI..... .. 19 24. HARA................ 25. KAMALASANA..... 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 ................... ....... ......... .... .................

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VIRASTAVA-PRAKIRNAKA 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 Apauruseya 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 Tirthankaras 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 sutras (maxims or aphorisms) or canonical texts by the Ganadharas- the principal disciples of Tirthankaras, Acaryas (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 bhasai araha suttam ganthanti ganahara" Niryukti, verse 92. Avasyaka

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XII : VIRASTAVA-PRAKIRNAKA 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 Ardhamagadhi Canons and the Sauraseni Canons. Of these, the Ardhamagadhi canonical literature is not only more ancient but also closer to the original language in which Lord Mahavira preached. The development of the Sauraseni canonical literature was also based on these Ardhamagadhi canons. The Ardhamagadhi canonical literature is, thus, the basis of the Sauraseni canonical literature and more ancient than the latter. The Ardhamagadhi canonical literature was also compiled and edited over a period of nearly a thousand years from the time of Lord Mahavira to 980 or 993 Vira Era (reckoned from the date of Lord Mahavira's nirvana), 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 Ardhamagadhi canonical literature was divided into two categories, namely the Angapravista and the Angabahya. The Angapravista category includes eleven Anga Agamas (Primary canons) and the Drstivada while the Argabahya Agamas (Secondary and subsequent canonical literature) include all the other canonical scriptures that were considered to be the compositions of Srutakevalis or Canon-omniscients who knew all about the canons and Purvadhara Sthaviras (Elder monks in the know of Purvas or the Pre-canons fourteen Purvas were a part of the twelfth Anga Agama: Drstivada). In Nandisutra, these Anga-bahya canons have been subdivided into Avasyaka (Essential) and Avasyakavyatirikta (Other than essential). Avasyakavyatirikta canons have been further subdivided into Kalika (Timely studiable scriptures) and Utkalika (Anytime -- -

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PREFACE: XIII studiable scriptures). This classification, as per the Nandisutra, is as follows? : Sruta or Agamas Anigapravista Angabahya Avasyaka Avasyaka-vyatirikta Acaranga Sutrakstanga Sthanarga Samavayanga Vyakhyaprajnapti Jnatadharmakatharga Upasakadasarga Antakrddasanga Anuttaropapatikadasanga Prasnavyakarana Vipakasutra Drstivada Samayika Caturvimisatistava Vandana Pratikramana Kayotsarga Pratyakhyana Kalika Uttaradhyayana Dasasrutaskandha Kalpa Vyavahara Nisitha Mahanisitha Utkalika Dasavaikalika Kalpikakalpika Culla-Kalpasruta Mahakalpasruta Aupapatika Rajaprasniya Nandisutra, Ed. Muni Madhukara, Sutras 73, 79-81.

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XIV : VIRASTAVA-PRAKIRNAKA Rsibhasita Jambudvipa-prajnapti Dvipasagara-prajnapti Candra-prajnapti Ksullikavimanapravibhakti Mahallikavimanapravibhakti Angacalika Vaggacalika Vivahacalika Arunopapata Varunopapata Garudopapata Dharanopapata Jivabhigama Prajnapana Mahaprajnapana Pramadapramada Nandi Anuyogadvara Devendrastava Tnadulavaicarika Candravedhyaka Surya-prajnapti Paurusimandala Mandalapravesa Vidyacaranaviniscaya Ganividya Dhyanavibhakti Maranavibhakti Atmavisodhi Vitaragasruta Samlekhanasruta Viharakalpa Caranavidhi Aturapratyakhyana Mahapratyakhyana Vaisramanopapata Velandharopapata Devendropapata Utthanasruta Samutthanasruta Nagaparijnapanika Nirayavalika Kalpika Kalpavatamisika Puspika Puspaculika Vrsnidasa Besides these, we find another ancient style of classifying agamas in Mulacara, a sauraseni agama of the Yapaniya tradition. Mulacara divides the agamas into the following four

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PREFACE : XV categories 3 - 1. Prophet preached (Tirtharikara kathita), 2. Selfenlightened preached (Pratyekabuddha kathita) 3. Canonomniscient composed (Srutakevali kathita) and 4. Those composed by the masters or elders learned in Purvas (Parvadhara kathita). Again, in Mulacara, these canonical texts have been classified as timely studiable - Kalika and any time studiable - Utkalika. In this way, both - the Ardhamagadhi and the Sauraseni canonical traditions mention the Prakirnakas among the two categories of timely studiable and anytime studiable canonical texts. Prakirnakas - At present the agamas are categorised as the Ariga-sutras, Upanga-sutras, Mula--sutras, Chedasutras and the Prakirnakas. We find the very first mention of this classification in the Vidhi-margaprapa." Generally, "Prakirnaka' means a volume compiled on miscellaneous subjects'. According to Malayagiri, the commentator on the Nandisutra, the monks used to compose the Prakirnakas based on the preachings of the Tirtharikaras (the Prophets - Propounders of the faith). According to the Jaina definition Prakirnakas, are those treatises, which are composed, on various spiritual subjects, by the learned disciples of the Tirtharkaras. 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 Mulacara, Bharatiya Jnanapitha, verse 277. Vidhimargaprapa, p. 55. Agama Aur Tripitaka : Eka Anusilana, p. 484. Jaina Agama Sahitya : Manana Aur Mimamsa, p. 388.

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XVI: VIRASTAVA-PRAKIRNAKA The Number Of Prakirnakas - It is traditionally believed that each monk used to compose one Prakirnaka "Caurasiini painnaga sahassaim", in the Samavayangasutra, points towards eighty-four thousand Prakirnakas by the eighty-four thousand disciples of Lord Rsabhadeva." The number of Prakirnakas composed during the times of the second Tirthankara to the twenty-third Tirthankara, by their respective disciples were numerable thousands. There were fourteen thousand monks in the order of Lord Mahavira and hence the number of Prakirnakas composed by them is believed to be a like number. In the Nandisutra, in one context, it is mentioned that the number of Prakirnakas composed during the time of any Tirthankara is equivalent to the number of His disciples, who are endowed with four types of intellects namely suddenly realised (Aupapatiki), gained through a guru or a master (Vainayiki), through self-endeavour (Karmiki) and self-realisation (Parinamiki) or it is equivalent to the number of self-enlightened (Pratyekabuddha) disciples in the order of a Tirthankara Commentator of the Nandisutra, Malyagiri, has clarified that the disciples of the Tirthankaras also compose various 7 8 Samavayangasutra, Ed. Muni Madhukara, Sri Agama Prakasana Samiti, Beawar, I Ed., 1982, 84th Samavaya, p. 143. Evamaiyaim caurasiim painnaga-sahassaim Bhagavao Arahao Usahasamiyassa Aititthayarassa | Taha sankhijjaim painnaga sahassaim majjhimaganam Jinavaranam | Coddasapainnaga-sahassa ni Bhagavao Vaddhamanasamissa | Ahava jassa jattiya sisa uppattiyae venaiyae kammiyae parinamiyae cauvvihae buddhie uvavaeya, tassa tattiyaim painnagasahassaim | Patteyabuddha vi tattiya ceva 1 Nandisutra, 81.

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PREFACE : XVII treatises following the canonical knowledge preached by them, which are known as Prakirnakas Or, otherwise, the treatises that the disciples of Tirtharikaras 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 Prakirnakas are believed to have been composed by the disciples of the Tirtharkaras 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 Prakirnakas 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 srutamanusrtya bagavatah sramana viracayanti tatsarva Prakirnakamucyate | Athava siutamanusaranto yadatmano vacanakausalena dharmadesana' disu granthapaddhatiru pataya bhasante tadapi sarva Prakirnakam || -- Abhidhana Rajendra Kosa, Part-V, p. 3. Pratyekabuddhanam sisyabhavo viruddhate, tadetdasamicinam yatah pravrajaka"caryamevadhikatya sisyabhavo nisidhyate, na tu tirthankaropadistasasanapratipannatvenapi, tato na kascidosah - Abhidhana Rajendra Kosa, Part-V, p. 4. 10

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XVIII: VIRASTAVA-PRAKIRNAKA 980/993 after Mahavira) and they are regarded as such. These ten Prakirnakas are as follows 11: 1. 2. Catuhsarana, Aturapratyakhyana, Mahapratyakhyana, 3. 4. 5. 6. 7. 8. 9. 10. 11 12 According to Painnayasuttaim, edited by Muni Sri Punyavijayajithe names of ten Prakirnakas mentioned in Nandi Evam Anuyogadvara Jaina Agama Granthamala, Serial 1 are as under 12 : - 1. 2. 3. 4. 5. 6. Bhaktaparijna, Tandulavaicarika, Samstaraka, Gacchacara, Ganividya, Devendrastava, and Maranasamadhi. Catuhsarana, Aturapratyakhyana, Bhaktaparijna, Samstaraka, Tandulavaicarika, Candravedhyaka, (a) Prakrta Bhasa Aur Sahitya Ka Alocanatmaka Itihasa, Dr. Nemicandra Sastri, p. 197. (b) Jain Agama Sahitya Manana Aur Mimamsa, Devendra Muni Sastri, p. 388. (c) Agama Aur Tripitaka: Eka Anusilana, Muni Nagaraja, p. 486. Preface to 'Painnayasuttaim part - I', Muni Punyavijaya, Mahavira Jaina Vidyalaya, Mumbai, Ed.-I, 1984, p. 20.

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7. 8. 9. 10. 13 Although only ten Prakirnakas 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 Gacchacara and Maranasamadhi.' In some others still Candravedhyaka has been included excluding the Bhaktaparijna.13 1. 2. 3. 4. Devendrastava, Ganividya, Mahapratyakhyana, and Besides this difference, more than one Prakirnakas of the same name are also found. E.g. three Prakirnakas bearing the name Aurapaccakkhana (Aturapratyakhyana), eight bearing the name Aradhana and two with the name Catuhsarana are found. According to Painnayasuttaimi Part-I and Part-II, edited by Muni Punyavijayaji, are the collections of the following twenty and twelve Prakirnakas and Kulakas respectively. Twenty Prakirnakas included in Painnayasuttaim Part-I are as follows: 5. 6. 7. 8. 9. Virastava. Devendrastava, Tandulavaicarika, Candravedhyaka, Ganividya, Naranasamadhi, Aturapratyakhyana, Mahapratyakhyana, Rsibhasita, Dvipasagara Prajnapti, Abhidhana Rajendra Kosa, Part-II, p. 41. PREFACE: XIX

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XX: VIRASTAVA-PRAKIRNAKA 10. 12. ? 15. Samstaraka, Virastava, Catuhsarana, Aturapratyakhyana, Catuhsarana, Bhaktaparijna, Aturapratyakhyana, Gacchacara, Saravali, Jyotisakarandaka, Titthogali (Tirthodgalika), 16. 17. 18. 19. 20. 22. Twelve Prakirnakas/ Kulakas included in Painnayasuttaim Part-01 are as follows: - 21. Aradhanapataka (By an ancient master'), Aradhanapataka (By Virabhadracarya), Aradhanasara (Paryanta-aradhana), Aradhanapatraka (Included in Kuvalayamalakaha by Udyotanasuri), Aradhanaprakarana (By Abhayadevasuri), Aradhana (Jinesvara sravaka and Sulasa sravika), Aradhana (Practices undertaken by Nandanamun), Aradhana Kulaka, Mithyaduskrta Kulaka Part-I, Mithyaduskrta Kulaka Part-II, Aloyana Kulaka, and isuddhi Kulaka, Like this, there are a total of thirty-two Prakirnakas and Kulakas published in the two parts of Painnayasuttaini. Among

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PREFACE : XXI these we have three Prakirnakas by the name Aturpratyakhyana, two by the name of Catuhsarana and seven Prakirnakas and one Kulaka by the name of Aradhana. If we count each of the group with a common name as one, we get only eighteen Prakirnakas. To these eighteen if we add the four Prakirnakas - Arigavijja, Ajivakappa, Siddhapahuda and Jivavibhakti, which have not been published, we get a total of twenty-two Prakirnakas in all. The above-mentioned classification, found in the Nandisutra, mentions only nine Prakirnakas in all under the Kalika or Utkalika sutras. Of these two names - Rsibhasita and Dvipasagara-prajnapti are found under the classification of Kalika Agamas or the timely studiable canonical texts and the rest seven - Devendrastava, Tandulavaicarika, Candrakavedhyaka, Ganividya, Maranavibhakti, Aturapratyakhyana and Mahapratyakhyana - are found under the Utkalika Agamas 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 Nandisutra and the Paksikasutra. Although the Prakirnakas 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 Rsibhasita, etc, which are of an older origin than the ancient canonical texts such as the 1 (a) Nandisutra, Ed. Muni Madhukara, Agama Prakasana Samiti, Beawar, 1982, pp 161-162. (b) Paksikasutra, Devacandra Lalbhai Jain Pustakoddhara Fund, p. 76.

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XXII: VIRASTAVA-PRAKIRNAKA Uttaradhyayana and the Dasavaikalika.15 Virastava Prakirnaka - We find the very first mention of the Virastava Prakirnaka in Vidhimargaprapa (Jinaprabha, Circa 14th Century AD). This treatise mentions fourteen works as Prakirnakas. They are Devendrastava, Tandulavaicarika, Maranasamadhi, Mahapratya-khyana, Aturpratyakhyana, Samistaraka, Candravedhyaka, Bhaktaparijna, Catuhsarana, Virastava, Ganividya, Dvipa-sagaraprajnapti, Sangrahani and Gacchacara.16 In the treatises prior to Vidhimargaprapa that mention the Prakirnakas - Nandisutra and Paksikasutra, we don't find a mention of the Virastava Prakirnaka. Thus, the very first mention of this Prakirnaka is in Vidhimargaprapa only. The mention of Virastava in Vidhimargaprapa along with citing the procedure for studying the canonical texts, proves that this work had been recognised as a Prakirnaka by the 14th century AD. Virastava is a poetical eulogistic composition in the Prakrta language. Its name - Virastava is a composite of the words Vira and stava, which means 'a panegyric sung in the praise of (Lord) Mahavira. 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 Rsibhasita see 'Rsibhasita Eka Adhyayana' by Dr. Sagarmal Jain, Prakrta Bharati, Jaipur. Vidhimargaprapa, Ed. Jinavijaya, pp. 57-58.

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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 Sramanic traditions are concerned, they are basically logical traditions, which do not believe in the existence of the Godheads. In the ancient works of the Sramanic 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 Sramanic tradition and, hence, in it, too, worship and veneration for the godheads have not been the elements of major importance. However, when Lord Mahavira 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 Viratthui (Virastuti) as the sixth chapter of the second primary canonical work Sutrakrtarga." Possibly Viratthui marks the beginning of the eulogistic compositions in the Jaina tradition. This composition - Virastuti can be called an eulogistic composition only because it describes the virtues and the importance of the persona of Lord Mahavira. 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 Sakrastava, in which all the venerable conquerors of the spiritual foes Arhantas have been eulogised without naming anyone in particular. Whereas the panegyric Viratthui in the Sutrakrtarga is a composition in verse, the Sakrastava is in prose. Another difference between these two compositions is that the former - Viratthui depicts Bhagvan Mahavira as a supreme human-being with some 17 Sutrakitargasutra, Muni Madhukara, 6 Adhyayana. chapter - Viratthui

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XXIV : VIRASTAVA-PRAKIRNAKA supernatural powers and some extra-ordinarily supreme accomplishments whereas the latter - Sakrastava depicts Him as a completely other worldly being. However, some supernatural accomplishments have found their way into this composition as compared to Mahavira's life-sketch presented in the first primary canonical work ,,Icaranga. The next eulogistic composition to follow after the Sakrastava was Devendrastava Prakirnaka. Its beginning and concluding verses are devoted to eulogising the Tirtharikaras. 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 Tirtharkaras 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 Prakirnaka the author has offered obeisance to the first Tirtharkara Lord Rsabhadeva and the last Tirtharikara Lord Mahavira." It is, therefore, clear that the author, Rsipalita was aware of the concept of twenty-four Tirtharikaras (Prophets). Thus, Devendrastava Prakirnaka 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 - Covisatthava or the Caturvimisatistava. It is clear that this panegyric has been composed after the concept of twentyfour Tirtharikaras had been firmly established. The main difference, however, between this composition and the earlier three compositions - Viratthui, 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 Siddha siddhim uvavihintu || Ibid, verse, 1.

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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 Virastava Prakirnaka is concerned, the author has praised (Lord) Mahavira 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, Vira, Paramakarunika, Sarvajna, Sarvadarsi, Pararigata, Trikalavijna, Natha, Vitaraga, Kevali, Tribhuvanaguru, Sampurna, Tribhuvanasrestha, Bhagavana, Tirtharikara, Sakrendranamskrt, Jinendra, Vardhamana, Hari, Hara, Kamalasana 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 Sakrastava 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 Tirtharkaras 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 Tirtharkaras, 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 Viratthao, verse 43.

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XXVI : VIRASTAVA-PRAKIRNAKA 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 Tirtharikaratva What can be the position of such eulogistic compositions in the Jaina philosophy has been aptly dealt with by Acarya Samantabhadra in his Svayambhustotra. 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 Tirtharkaras 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 Prakrta composition in which the attending deity - Dharanendra is also praised along with the presiding deity - Lord Parsvanatha.22 This panegyric is believed to be a composition of Bhadrabahu II (Circa 6h century AD), the brother of Varahamihir, the famous astrologer of yore. After this, many a eulogistic panegyrics and treatises were composed in Prakrta, 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 Svayambhustotra, 57. Uvasaggaharastotra, verses 1-5.

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it take with the passage of time.23 Virastava 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 Sri Punyavijayaji and published by Mahavira Jaina Vidyalaya, Mumbai. Muni Sri Punyavijayaji had used the following manuscripts/copies in deciding upon the text of this Prakirnaka 1. Sam A 2. 3. 23 4. palm-leaf copy belonging to Sri Hemacandracarya Jaina Jnana Mandir, Patan and obtained from Sanghvipada Jaina Jnana Bhandara. Ham A copy belonging to Sri Atmaram Jaina Jnana Mandir, Badauda obtained from the collection of manuscripts of Sri Hamisarajaji Maharaja. Pra. A copy of a ms belonging to the collection of venerable Pravartaka Sri Kantivijayaji Maharaja. A copy from the collection of mss belonging to Muni Sri Punyavijayaji, 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 Painnayasuttaimi Part-I. The Authorship Of Virastava - About the authors of the Prakirnakas, only the mention of Rsipalita is found as the author of Devendrastava Prakirnaka. Besides this there is no clear mention of the authors of any other Devendrastava, Preface, p. 15.

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XXVIII : VIRASTAVA-PRAKIRNAKA Prakirnaka, although Muni Sri Punyavijayaji, in the preface to Painnayasuttaimi Part-1,24 Dr. Jagadisa Candra Jain in Prakrta Sahitya Ka Itihasa,25 and Sri Devendramuniji Sastri in Agama Sahitya : Manana Aur Mimamsa 26 has mentioned the name of Virabhadracarya as the author of Catuhsarana, Aturpratya khyana, Bhaktaparijna and Aradhanapataka, but they have not dwelled on the matter of proofs thereof. In the Jaina tradition, we find the mentions of two Virabhadracaryas. The first Virabhadra is believed to be a direct disciple of Lord Mahavira Himself but the historical veracity of this mention is not quite clear. The second Virabhadra's mention is dated 1008 Vikrami era.?? It is possible that Virastava is a composition by Virabhadra-II. In Virastava, 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 Virastava is also of sufficiently ancient origin. The Period Of Composition Of Virastava - As far as the question of the period of composition of Virastava is concerned, this Prakirnaka is not mentioned in the 25 26 Painnayasuttaimi Part-1, Preface, pp. 17, 18. Prakrta Sahitya Ka Itihasa, Dr. Jagadisa Candra Jain, p. 128. A. Jaina Agama Sahitya : Manana Aur Mimamsa, p. 400. B. The Canonical Literature Of The Jainas, pp. 51, 52. The canonical literature of the Jainas, p. 52.

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PREFACE: XXIX classification of canonical works given in the Nandisutra and the Paksikasutra. After this, this work is also not mentioned in the commentaries on the Tattvarthasutra in the Digambara tradition as well as the canonical works of the Yapaniya tradition - Mulacara and the Bhagavati-aradhana. From this it is clear that this work was not in existence up to the 6" century. The very first mention of the Virastava Prakirnaka is found in Vidhimargaprapa. It is, therefore, clear that this Prakirnaka was composed some time after the time of the Nandisutra and the Paksikasutra (6th century) and before the time of Vidhimargaprapa (14" century). Again, if we take Virabhadracarya as the author of this Prakirnaka, as is the case with many other Prakirnakas, its period of composition is fixed as the 10th century, because there is no doubt about the time of Virabhadracarya - II. However, as there is no clear indication about Virabhadracarya being the author of Virastava, 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 Mahavira have been mentioned in the second part (Dvitiya Srutaskandha) of the Acarariga and the Kalpasutra. When the tradition of eulogising the Hindu Godheads by giving them a thousand attributal names (Sahasranama) developed, similar attempts followed in the Jaina tradition as well and several Jina-sahasranamas were written. The Very first Jina-sahasranama is by Jinasena (Circa 9th century). As the present work contains only twenty-six attributal names of Lord Mahavira, it can be surmised that it was composed before the tradition of composing Jina-sahasranamas started in the Jaina tradition. However, this is a matter for further investigation and we

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XXX : VIRASTAVA-PRAKIRNAKA hope that the scholars will delve deeper into it and fulfil this gap. The Subject-matter Of Virastava - There are a total of forty-three verses in the Virastava Prakirnaka. In these verses the author has sung Lord Mahavira'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. Vira (Brave), 7. Parama Karunika (Extremely compassionate), 8. Sarvajna (Omniscient), 9. Sarvadarsi (Omni visioned), 10. Paragami (Transcended), 11. Trikalajna (Knower of the happenings in three time-periods - the past, present and the future), 12. Natha (The Protector), 13. Vitaraga (Attachmenttranscended), 14. Kevali (Endowed with purity of knowledge), 15. Tribhuvan-guru (Universal teacher), 16. Purna (Complete), 17. Tribhuvana-varistha (universally most superior), 18. Bhagavanta (the Lord), 19. Tirtharikara (Prophet Propounder of the faith and establisher of the four-fold religious order - Tirtha), 20. Sakra-vandit (Bowed to by the celestial kings), 21. Jinendra (Master conqueror), 22. Sri Vardhamana (Enhancer of weal), 23. Hari (Guardian), 24. Hara (Remover of misery), 25. Kamalasana (Lotus-seated - Brahama), 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)

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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)

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XXXII : VIRASTAVA-PRAKIRNAKA 6. Vira - O' Lord ! you are Vira - 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 Vira. (15-16) 7. Parama Karunika - O' Lord ! you are Paramakarunika - 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. Sarvajna - O'Lord ! you are called Sarvajna - 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. Sarvadarsi - O'Lord ! you are Sarvadarsi - 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. Paragami - O' Lord ! you are said to be paragami - 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. Trikalajna - O'Lord ! you are known as Trikalavijna - Knower of three times (past, present and future) - because you know all the modes of all the substances of the past, present and the

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PREFACE : XXXIII future as one can see the Amalaka fruit placed on the palm of one's hand. (Verse-21) 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 Natha - the protector. (22) 13. Vitaraga - 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 Brahma, Visnu, Mahadeva and Surya, 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 Vitaraga - the unattached. (Verses 23-27) 14. Kevali - 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 Kevalis 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)

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XXXIV: VIRASTAVA-PRAKIRNAKA 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 Tirtharikara). (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' Jinesvara (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. Tirthankara - (O'Lord !) you are known as Tirthankara by virtue of your having established the four-fold religious order (Caturvidha dharma Sangha - Tirtha) or for establishing the first Ganadhara tirtha. (Verse_35) 20. Sakrabhivandit - Similalrly, O'Lord ! as you are endowed with the whole lot of virtues, the celestial king Sakra also bows to you. O'Sakrabhivandit Jincsvara (the master conqueror) ! obeisance to you. (Verse_36)

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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. Vardhamana - O' Jinesvara (master conqueror)! by your anival (into the womb of queen Trisala) the glory, wealth, kingdom and treasury of king Siddhartha increased. Therefore, you are known as Vardhamana (one who induces growth). (Verse_38) 23. Hari - O' Kamalalaya (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' Jinesvara (master conqueror')! you are known as Hari or Visnu. (Verse-39) 24. Hara - O' Lord ! you neither bear Khatvarga (Siva's weapon) nor have you the blue throat (Nilakantha). 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. Kamalasana - 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. Trikalavijna - Because, by virtue of your supreme and

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XXXVI : VIRASTAVA-PRAKIRNAKA 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 Virastava Prakirnaka, it is clear that in this eulogistic work Lord Mahavira 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, Visnusahasranama, Sivasahasranama, etc. This work, Virastava Prakirnaka, is one such work in the initial stages of development of this tradition and style. The names that appear in the Virastava Prakirnaka are also available in the Jaina canonical works such as Acaranga, Sutrakrtanga, Vyakhyaprajnapti, Jnatadharmakathanga, Upasakadasanga, Anuttaropapatikadasanga; in the Jaina eulogistic works like the Jinasahasranama, Arhatsahasranama, Lalitavistara, etc and with slight difference in the works of the faiths other than the Jaina faith such as Visnupurana, Sivapurana, Ganesapurana, etc. Out of the twenty-six attributal names of Lord Mahavira, recounted in the Virastava, many are important from the point of view of their ancient origins. Initially, the adjectives like Arahanta, Arhata, Buddha, Jina, Vira, Mahavira, etc were employed to highlight the special accomplishments of great, enlightened and venerable personages but, later, these came to be identified with the Sramanic tradition.

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PREFACE : XXXVII Pt, Dalasukhbhai Malavaniya writes that before Lords Mahavira 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 Tirtharkaras only and their followers came to be known as the Jainas.28 Mahavira's Names In The Acaranga -- The oldest work to yield any information about Lord Mahavira is the Acarargasutra. Although this is basically a canonical work devoted to monastic discipline and ethics, the ninth chapter - Upadhanasruta - 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 Jnataputra, denoting His clan identity is also available.30 The attributal names like Mahana, Nani and Mehavi have been used for the Lord in the same chapter.31 These three names do not appear in the Virastava Prakirnaka The adjectives like Bhagavam, Bhagavnate, Bhagavaya, etc have been frequently employed in the Acarariga to show veneration for the Lord. The word Vira is seen in the first part of the Acarariga, but there it has been employed to denote a person of 28 30 Acararga, 9/2/12. Acaranga, 9/1/10. Ibid, 9/1/16, 9/23, etc. Samane Bhagavam Mahavire..... (Acaranga, 9/1/1, 9/2/5, 9/3/7) Mahavira Caritta Mimamsa, Pt. Dalsukhbhai Malavaniya, p. 14.

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XXXVIII : VIRASTAVA-PRAKIRNAKA exceptional spiritual courage and great monastic endeavour. Perhaps, this itself became Mahavira with the passage of time.32 Similarly, the words Buddha and Prabuddha are also seen as adjectives employed for Lord Mahavira. Later the word Buddha became rooted for Lord Buddha and its use for lord Mahavira gradually diminished.33 In a nut-shell, we can say that in the Acaranga the attributal names or adjectives Muni, Bhiksu, Mahana, Jnatrputra, Bhagavan, Vira, Tirtharikara, Kevali, Sarvajna, etc have been used for lord Mahavira only. In the second part (Dvitiya Srutaskandha) of the Acaranga the three names - Vardhamana, Sanmati and Sramana -have been mentioned.34 The other names of sramana Bhagavan Mahavira such as Jnataputra, Videha, etc. are also available. It is worthy of note that besides the names such as Vira 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 Acararga.36 Mahavira's Names In The Sutrakrtarga-, In the older first part (Prathama Srutaskandha) of the Sutrakrtarga many names of the Lord, which have been mentioned in the Virastava Prakirnaka have appeared. Besides Esam Vire pasamsie, je baddhe padimoyae ...! Acarajiga, 1/140. Mahavira Caritta Mimanisa, p. 15. Acaranga, 2/15/175. "samane Bhagavam Mahavire nae Nayaputte Naha Kulanivvatte Videha Videhadinne... | - Ibid, 2/171. A. * Ibid, 2/171. B. "Se Bhagavam Araham Jine, Kevali Savvanna Savvabhavadarisi -- Ibid, 2/15/179.

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the names mentioned in the Acaranga, Vira has also been used here. E.g. - A. Vira - Sutrakrtanga, 1/1/1/1. B. Evamahu se Vire- Ibid, 14/2/22. C. Udahu Vire- 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 Mahavira at a number of places in the Sutrakrtamga.38 Besides, the names/adjectives like Anantacaksu ", Sarvadarsi", Trilokadarsi 41, Kevali 2, Maharsi 43, Muni 44, Prabhu "5, etc have also been used in the Sutrakrtariga. 45 Sthanamga And Samavayanga - In the Thananga (Sthanamgasutra) the words like Bhagavanta, Tirthankara, Arhat, Jina, Kevali, etc have been used as adjectives for Lord Mahavira," In the Samavayangasutra along with the expressions like Samanassa Bhagavao Mahavirassa, the words such as Tirthankara, Siddha, Buddha, Arhan have also been used at 37 Sutrakitanga, 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. Sthanamgasutra, Muni Madhukara, 1/1, 2/4, p. 12, p. 516. 44 45 46

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XL : VIRASTAVA-PRAKIRNAKA various places. 47 Bhagavati, jnatadharmakatha, Anuttaropapatika And Upasakadasarga - The tradition of eulogising the Lord (Mahavira) developed in the canonical works such as the Bhagavatisutra (Vyakhyaprajnapti),48 Jnatadharmakatharga,"9 Anuttaropapatikadasangas' and Upasakadasarga, etc. and He was given the epithets like Mahavira, Prophet Propounder of the faith (Dharma Adikarta Tirtharkara), Self-enlightened (Svayani Sambuddha), The best person (Purusottama), the Lion among men (Purusasimiha), Best among men as the white lotus among flowers (Purusavara-pundrika), Universally best (Lokottama), the Protector of the universe (Lokanatha), the Charioteer of the chariot of the faith (Dharma-sarathi), the Conqueror (Jina), the Enlightened (Buddha), the Omniscient (Sarvajna), Omnivisioned (Sarvadarsi), Auspicious (Siva), Perfected soul (Sidhhagatiprapta), etc. This tradition of giving attributal names to the objects of worship and veneration developed further in the Upasakadasanga 47 Samavayangasutra, Muni Madhukara, Samavaya 11, Samavaya 15, Samavaya 21, Samavaya 24, Samavaya 54, etc. "Samane Bhagavam Mahavire Aigare, Titthayare, Sahasambuddhe, Purusattame, Purisasihe, Purisavarapundarie, Loguttame, Loganahe, Logappadive, ...., Dhammadesae, Dhammasarahi, . . . . , Jine Javae duddhe, Bohae, Mutte, Mayae, Savvannu, Savvadarisi, Sivamayalamaruyamanantamakkhanamavvabahamapunaravattayam Siddhigainamadheyam Thanam Sampattanam Sampaviukamanam || - Vyakhyaprajnaptyangasutra, Muni Madhukara, 5/1. Jnatadharmakathanga, Muni Madhukara, 1/8. Anuttaropapatikadasarga, Muni Madhukara, 1/1, 3/22. Uvasagadasao, Muni Madhukara, pp. 13-18.

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PREFACE : XLI and therein the Lord has been addressed as Sramana (Equanimous monk), Bhagavan (Lord), Mahavira (Highly valiant), Adikara (Propounder of the faith), Tirtharikara (Prophet Establisher of the four-fold religious order), Svayamisambuddha (Self-enlightened), Jina (Conqueror), Taraka (Liberator), Buddha (Enlightened), Sarvajna (omniscient), Sarvadarsi (Omnivisioned), Siva (Auspicious), Arhat (venerable), Kevali (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 Jinasatanama, Jinasahasranama, etc were composed. We can see the same trend in the composition Bhakamara-stotra, written in the praise of the first Prophet Propounder of the faith, Lord Rsabhadeva, and He was addresses as Siva (Auspicious), Vidhata (Arbitrator of destiny), Sarikara (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 Purusapundarika is also employed for Visnu. In Mahabharata, too, Visnu has been given the epithets such as Purusavara, Purusapundarika and Lokanatha. In the Buddhist tradition the only work besides the Arguttaranikaya that employs the epithets similar to those 52 Mahavira Caritta Mimamsa, Pt. Dalsukhbhai Malavaniya, p. 22. A. Ibid, p. 23. B. Compare - "So Bhagavaya araham ... Purisadammasarathi sattha devamanussana Buddhao Bhagavan" - Anguttaranikaya, 3/285.

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XLII : VIRASTAVA-PRAKIRNAKA employed for Lord Mahavira, for Lord Buddha is Visuddhimagga."* In this work the detailed explanations for all these attributal names have been given. The epithets Sarvajna and Sarvadarsi are available in Pali Tripitaka as well.95 The Pali Tripitaka also employs the epithets like Tirtharikara, Sarvajna and Sarvadarsi, etc for Lord Mahavira." 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 Visnusahasranama, Ganesasahasranama, Sivasahasranama, Ambikasahasranama, Gopalasahasranama, etc. 57 In the white-clad (Svetambara) tradition of the Jainas Haribhadra's Lalitavistara, which is an explanatory work on the Sakrastava (Namotthu nam), * various attributal names given to the Tirtharkaras have been explained in great detail.So Besides these original works, in about 1300 Vikrami Era, Pt. Asadhara has composed the Jinasahasranama, in which he had eulogised the Jinesvaradeva by giving 1008 attributal names. Visuddhimarga, p.133 || 4 || "Savvannu Savvadassai Aparisesani Tranadassana patijanati" - Mahavira Caritta Mimamsa Ibid, p. 23. Mahavira Caritta Mimamsa Ibid, p. 23. Ibid, p. 17. Jinasahasranaxna, Pt. Asadhara, Preface, pp. 13-14. "Pranamya bhuvanalokam Mahaviram Jinottamami" - Lalitavistara, 1. "namotthu nam ... Titthayaranam . . .Jinanam . . Savvannu. . . Savvadarisinam. ..." - Lalitavistara, Vandanasutra, p. 29.

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PREFACE : XLIII Most of the twenty-six names of the Virastava Prakirnaka are included in this work,60 which is divided into ten centoes (satakas). 1. In the first centum, called Jinanama, 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-kanana) that this world is." Vitaraga - Expalining the term Vitaraga, it has been said, "You are Vitaraga - attachment transcended as you have destroyed the attachment for the mundane things, as you are completely detached".62 Sarvajna - In the second centum, Sarvajna, the epithet Sarvajna has been explained thus - "Sarvatrailokya kalatrayavarti dravyaparyayasahitami vastvalokami ca janattiti / Sarva vettiti /" meaning, "You are Sarvajna (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 Kevali because you have realised the purest and supreme knowledge called Kevala "Jina-Sarvajna-Yajnarha-Tirthakrnnatha-yoginam! Nirvana-Brahma-Buddhantakatam castottaraih sataih || - Jinasahasranama, 1/5. "Karmaratin Jayati ksayam nayati ti Jinah | - Jinasahasranama Tika, p.58. "Vito vinasto rago yasyeti Vitaragah | - Jinasahasranama, p.58. 63 Jinasahasranama, Centum 2, p. 61. Ibid, Centum 2, p. 61.

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XLIV : VIRASTAVA-PRAKIRNAKA jnana.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 Bhagavan." 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 (Mohaniya) karma, "Ra' denoting the 'raja or dust of Knowledge obscuring (Inanavaraniya) and Vision obscuring (Darsanavaraniya) karma and "Raha denoting the "rahasya' or the Weal obstructing (Antaraya) 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 Tirtharikara - Tirtha 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 Tirthankara. You, O' Lord ! establish such an order, therefore you are the Tirtharikara.58 Natha - Natha means the provider from whom the others 65 66 Ibid, Centum 2, p. 68, "Bhago jnanam paripuinaisvarya tapah Srirvairagyam moksasca vidyate yassa sa tathokta." - Ibid, Centum 3, p. 70. Jinasahasranama, Centum 3, p. 70. Ibid, Centum 4, p. 78. 67 68

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PREFACE : XLV 13. seek. As during your enlightened omniscient stage the devotees seek your providence to gain spiritual emancipation and nirvana, you are the Natha. Mahakarunika - Lord ! Because of your extremely compassionate disposition you are known as Mahakarunika. Vira - Lord Mahavira is called Vira (brother) for providing His devotees the great wealth of His teaching." Vardhamana - 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 Kamalasana - 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 - Kevalajnana. 14. 15. "Nadhyete svarga-moksau yacyete bhaktairva Nathah ||| - Jinasahasranama, Centum 5, p. 84. Jinasahasranama, Pt. Asadhar, p. 95. Jinasahasranama, Centum 7, p. 102. Ibid, p. 102. Jinasahasranama, Centum 8, p. 108. Ibid, p. 110.

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XLVI : VIRASTAVA-PRAKIRNAKA Thus, fifteen out of twenty-six attributal names of Lord Mahavira are similarly available in the ten Centums of the Jinasahasranama. Before this Acarya Jinasena had written a treatise, called Jinasahsranama, consisting of ten centums. Similarly, Bhatta raka Sakalakirti had also written a Jinasahasranama in 123 In the Svetambara tradition, too, Acarya Hemacandra had written Sri Arhannamasahasrasamuccayah, in 123 verses, in which Lord Mahavira 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 'Sreyas')

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vIratthaopaiNNayaM [vIrastava-prakIrNaka] VIRATTHAOPAINNAYAM (VIRASTAVA-PRAKIRNAKA)

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2 : VIRATTHAOPAINNAYAM VIRATTHAO VIRAJINASSA CHABBISAI NAMADHEYANI Namiuna Jinam jayajivabandhavam, bhaviyakumuyarayaniyaram | Virami girindadhiram, thunami payadatthanamehini || 1 || Aruha ! Arihanta ! Arahanta ! Deva ! Jina ! Vira ! Paramakaruniya ! | Savvannu ! 'Savvadarisi! Paraya ! Tikkalaviu ! Naha ! || 211 Jaya Viyaraya ! Kevali ! Tihuyanaguru ! Savva ! Tihuyanavarittha ! | Bhayavami ! Titthayara ! tti ya Sakkehim-namamsiya ! Jininda ! || 3 || Siri Vaddhamana ! Hari ! Hara ! Kamalasana ! Pamuha (? Buddha) namadheehimi 2Annatthagunajuehimi jadamai vi suyanusarena || 4 || Daraimi || (Cauhimi kalavagami) Savvadamsanu! Sam. Ham.|| Anvarthagunayutaih ||

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3 : VIRASTAVA PRAKIRNAKA VIRASTAVA 2. TWENTY-SIX NAMES OF VIRA-JINENDRA I bow to Jinendra Mahavira, 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 Himavana 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. Vira (Brave), 7. Parama Karunika (Extremely compassionate), 8. Sarvajna (Omniscient), 9. Sarvadarsc (Omni-visioned), 10. Paragami (Transcended), 11. Trikalajna (knower of the happenings in three time-periods - the past, present and the future), 12. Natha (The Protector), 13. Vitaraga (attachment-transcended), 14. Kevali (Endowed with purity of knowledge), 15. Tribhuvan-guru (Universal teacher), 16. Purna (Complete), 17, Tribhuvana-varistha (Universally supreme), 18. Bhagavanta (the Lord), 19. Tirtharikara (Prophet Propounder of the faith and establisher of the four-fold religious order - Tirtha), 20. Sakra-vandit (Bowed to by the celestial kings), 21. Jinendra (Master conqueror), 22. Sri Vardhamana (Enhancer of weal), 23. Hari (Guardian), 24. Hara (Remover of misery), 25. Kamalasana (Lotus-seated -Brahama), 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.

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4: VIRATTHAOPAINNAYAM 1. ARUHANAMAM Bhavabiyankurabhuyam kammam dahiuna 'jhanajalanena | Na ruhasi bhavavanagahane, tena tumam Naha! Aruho si || 5|| 2. ARIHANTANAMAM Ghoruvasagga-parisaha-kasaya-karanani paninam arino | Sayalana-Naha! te hanasi jena, tena 2`rihanto si || 6 || Vandana-thunana-namamsana Araho si jena Varapahu! Amara-nara-asuravarapahuganana, puyae jena ariho si *Dhira(tta)manumukko, tena tuman Deva! Arihanto || 8 || Daram 2 puyana-sakkarana-siddhigamanammi | tena tumani hosi Arihinto || 7 || "Rahu=gaddi, sesasangahanidarisana Tam te natthi duyam pi hu Jininda! jhanajugalena, Ham. | 2 tena riho' tam si, Pra. | 4 5 3 3. ARAHANTANAMAM - 3 puyal jena arihesi, Ham. | Dhiramanamanu", Pra. | "Rathah Raha gaddi, Pra. | The Samskrta shadow verse of this version is - gantri, sesasangrahanidarsanam, antara ajnanam | Tat te nasti dvayamapi hi Jinendra! tena arathantar asi || giriguha manto = giriguhamananam | si || 9 || tenarahanto =

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5: VIRASTAVA PRAKIRNAKA 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).

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6: VIRATTHAOPAINNAYAM 'Rahamagganto, 'antani pi = maranamavaniya jena varanana | Sampattaniyasaruvo jena, tumam tena Arahanto || 10 | Na rahasi saddai manoharesu amanoharesu tani jena! Samayaranjiyamana-karana-joga! tenarahanto si | 11 ||| Ariha - Tana * vi jogga payaiyana Devinda- nuttarasurail anto = simakodi, tami tena Arahanto || 12 || || Daram 311 4. DEVANAMAM Siddhivahusangakilaparo si, vijai si mohariuvagge | Nantasuhapunnaparinaiparigaya ! tami tena Devo tti || 13 || || Darani 4 || 5. JINANAMAM Ragaiverinikkintanena, duhao vi * Jayasattukkarisagunaiehim, tenam vayasamahana Jino Deva! || 14 || || Daram 5 || Rahah agrantah, antamapi = maranam; apaniya yena varajnanat Sampraptanijasvarupah yena; tvam tena Araho'ntah || The Samskita shadow verse || annam pi, Sam. / aggam pi, Pra. || Sampannaniya", Sam. | Jagatsattvotkrstagunadikaih 1

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10. 11. 12. 13. 14. 7: VIRASTAVA PRAKIRNAKA (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 Siddhasila). 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.

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8: VIRATTHAOPAINNAYAM 6. VIRANAMAM Duttha tthakammaganthippaviyaranaladdhalatthasanisadda ! 'Tavasirivararganakaliyasoha, tami tena Viro si || 15 ||| Padhamavayagahanadivase, sarkandanavinayakaranagayatanho Jao si jena Varamuni! aha tena tumam Mahaviro || 16 || || Daram 6 | 7. PARAMAKARUNIYANAMAM. Sacaracarajantuduhattabhatta ? Thuyasatta ! sattu-mittesu Karunarasaranjiyamano, tena tumani Paramakarunio || 17 || || Daram 711 8. SAVVANNUNAMAM. 'Je bhuya-bhavissa-bhavanti bhava sabbhavabhavanaparena Nanena jena janasi, bhannasi tani tena Savvannu|| 18 || || Darani 8 || 9. SAVVADARI *Te kasina 'bhuvanabhavanoyari tthiya niyaniyassaruvena | Samannao valoyasi, tena tumam Savvadarisi tti || 19 || || Daram 9 | Tapah srivaranganakalitasobhah tvam Here, the dropping of the word ending suffix must be noticed. "thuisa', Sam. Yan bhuta-bhavisyad-bhavatah bhavan sadbhavanaparena i nanena yena janasi, bhanasi tvam tena Sarvajnah || "Te' (= all the past, present and future modes of all universal matter as mentioned in the above mentioned cighteenth verse)

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15. 16. 17. 18. 19. 1 9: VIRASTAVA PRAKIRNAKA 6. VIRA (O' Lord!) you are Vira - 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 Vira. 7. PARAMAKARUNIKA (O' Lord!) you are Paramakarunika 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. SARVAJNA (O' Lord!) you are called Sarvajna - 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 Sarvadarsi - 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. krtsnabhuvana-bhavanodare sthitah nijanija svarupena (Tan) samanyato valokae, tena tvam Sarvadarsiti || "bhuvanabhavanoyaratthiya, Ham. Pra. |

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10: VIRATTHAOPAINNAYAM 10. PARAGANAMAM Parani kammassa bhavassa va vi suyajalhino va neyassa | Savvassa gao jenani, bhannasi tani Parago tena || 20 || || Daram 10 || 11. TIKKALAVIUNAMAM Paccuppanna-anagaya-tiyaddhavattino payattha je i Karayalakaliya''malaya' vva munasi, Tikkalaviu tena || 21 || || Darani 11 11 12. NAHANAMAM Naho si 'naha nahana bhimabhavagahanamajjhavadiyana | Uvaesadanao magganayanao hosi tamijena || 22 ||| || Darami 12 | Rago So 13. VIYARAYANAMAM = rai', subheyaravatthusu jantuna cittaviniveso ! rao, doso una = tavvivario muneyavvo || 23 | So Kamalasana-Hari-Hara Dinayarapamuhana manadalnena | Laddhekkaraso patto Jina ! tuha mule, tao tumae. || 24 || "layam va, Pra. Natha ! anathanam || rui, Pra.

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20. 21. 22. 23. 24. 11: VIRASTAVA PRAKIRNAKA 10. PARAGAMI (O' Lord!) you are said to be Paragami - 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. TRIKALAVIJNA (O' Lord!) you are known as Trikalavijna - 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 Natha - the protector. 13. VITARAGA 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 Vitaraga. When their pride is destroyed, the principal gods like the Brahma, Visnu, Mahadeva and Surya, etc, too, bow at your feet. Even then O' Jina! you remain unaffected. Therefore you are Vitaraga - attachment transcended.

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12: VIRATTHAOPAINNAYAM Jam malana-dalana--vihalana kavalanavisa 'macchijoyajio vi| Kara-carana-nayana-kararuha aharadalam vasai anujami va || 25 || Doso vi kudilakuntala-bhu-pamhala-nayanatariyamisena | Guru nikkaranam suyai, tam manne gunakare lahuno || 26 || Jai vi ?bahuruvadhari vasanti te Deva ! tuha sarirammi Takkayabigararahio taha vi, tumam Viyarago tti || 27 || || Darani 13 || 14. KEVALINAMAM Jam savvadavva-pajjattapatteyamanantaparinaisaruvami Jugavami 'munai tikkalasanthiyani Kevalam tamiha || 28 || Tani te appadihayasattipasaranavarayamavigalam atthi | Munino muniyapayattha, tena tumani 'Kevalini binti || 29 || || Darani 14 || 15. TIHUYANAGURUNAMAM . Pancendisannino je tihuanasaddena te ttha gejjhantil Tesimi saddhammanioyanena tami Tihuyanaguru tti || 30 || || Daram 1511 matthijoajivo vi, Ham. | bahiruvao, Sam. Ham. ! munei, Pra. Ham. 1 Kevli hosi, Sam. Ham.

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13 : VIRASTAVA PRAKIRNAKA 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 Vitaraga - 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 Kevalis 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 Kevali 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).

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14 : VIRATTHAOPAINNAYAM 16. SAVVANAMAM Patteyara-suhumeyarajiesu guruduhaviluppamanesu Savvesu vi hiyakari tesu, tumami tena Savvo si || 31 ||| || Darami 16 | 17. TIHUYANAVARTTHANAMAM Bala-viriya-satta-sohagga-ruva-vinnana-nanapavaro si Uttamapayakayavaso, tena tumami Tihuyanavarittho || 32 || || Daram 17 11 18. BHAYAVAM (NTA) NAMAM. "Padipunnaruva-dhana-dhamma kanti-ujjama-jasana-bhayasanna ! Te atthi aviyala tumha Naha ! tam tena Bhayavanto || 33 || Iha-paraloyaiyami bhayam ti vavannayanti sattaviham | Tena 'cciya 'parivanto Jinesa ! tam tena Bhayavanto || 34 || || Darani 18 || Pratipurnarupa-dhana-dharma-kanti-udyama-yasasam 'Bhagasanjna' 'Bhaga' sabdenopalaksanam || In all the copies the text contains 'dhanna' in the place of .dhamma". We have taken the dhamina' version because it is more appropriate, here from the intended meaning point of view. This view has been upheld elsewhere also. E.g. - "Aisvaryasya Samagrasya 1, Rupasya 2, Yasasah 3, Sriyah 4, Dharmasyartha 5, prayatnasya 6. Sannam bhaga itingana ll" In the Sri Hemacandriya Anekarthakosa, too, the meaning of t , word 'bhaga' has been given as -- "Bhago'rka-jna na-mahatimya-yaso-vairagya-muktisu | Rupa-virya-prayatneccha Sridharmaisvarya-yonisu ||" "logai', Ham. 'tena' bhayena || 3

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15 : VIRASTAVA PRAKIRNAKA 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 Tirtharikara). 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'Jinesvara (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 Prakrta equivalent of Bhagavanta has been explained as fear-conquered.

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16: VIRATTHAOPAINNAYAM Tittham cauvihasangho, 19. TITTHAYARANAMAM Tattitthakaranasilo tamsi, 1 'padhamo cciya ganaharo`hava tittham | 20. SAKKANAMAMSIYANAMAM Evam gunaganasakkassa kunai, Abhivandanam Jinesara !? 1 2 21. JININDANAMAM Manapajjavohi-uvasanta-khinamoha Jina tti bhannanti | Tanam ciya tam Indo Paramissariya Jinindo tti || 37 || || Daram 21 || Sakko vi kimiha acchariyam | 2tam Sakka bhivandiya! namo te || 36 || || Daram 20 || Sirisiddhatthanaresaragihammi Vaddhesi tam Jinesara ! tumami tena Titthayaro || 35 || || Darani 19 || 22. VADDHAMANANAMAM Padhamu, Pra. Ham. | to, Pra. | dhana-kanaya-desa-kosehim | tena tuman Vaddhamano si || 38 || || Daram 22 ||

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17: VIRASTAVA PRAKIRNAKA 35. 19. TIRTHANKARA (O' Lord !) you are known as Tirtharikara by virtue of your having established the four-fold religious order (Caturvidha Dharma Sarigha - Tirtha) or for establishing the first Ganadhara Tirtha. 36. 20. SAKRABHIVANDIT Similalrly, O'Lord ! as you are endowed with the whole lot of virtues, the celestial king Sakra also bows to you. O' Sakrabhivandit Jinesvara (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. VARDHAMANA O'Jinesvara (master conqueror) ! by your arrival (into the womb of queen Trisala) the glory, wealth, kingdom and treasury of king Siddhartha increased. Therefore, you are known as Vardhamana (one who induces growth).

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18 : VIRATTHAOPAINNAYAM 23. HARINAMAM 1 Hari si tumani Kamalalaya ! karayalagaya-sarkha-cakka-sarango Danavariso? tti Jinavara ! tena tuamam bhannase Vinhu || 39 || || Daram 23 | 24. HARANAMAM Harasi rayam jantunami bajjhami abbhintarami, na khattangani Na ya Nilakanthakalio Haro tti tam bhannase taha vi || 40 || || Darami 24 || 25. KAMALASANANAMAM Kamalasano vi, jenami danaicauhadhammacauvayano | Hamisagamno' ya gamane, tena tumani bhannase Bambho || 41 || || Darani 25 || 26. BUDDHANAMAM Buddhami avagayamegatthiyami ti, jivaitatta 'savisesami | Varavimalakevalao, tena tumam bhannase Buddho || 42 ||| || Darami 26 || Harasi khamam, Sam. Ham.|| "varisu tti, Pia. Ham. || "gamanam va gamano, Pra. | "gamano u gamane, Ham. 11 ottamavasesam, in all other mss. || .

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19: VIRASTAVA PRAKIRNAKA 39. 23. HARI O'Kamalalaya (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' Jinesvara (master conqueror) ! you are known as Hari 40. 24. HARA O'Lord ! you neither bear Khatvarga (Siva's weapon) nor is your throat blue (Nilakantha). 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. KAMALASANA 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). 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.

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20 : VIRATTHAOPAINNAYAN UPASAMHARA Iya namavalisanthuya ! Siri Virajininda ! mandapunnassa Viyara karunai Jinavara ! sivapayamanahami thirami Vira! || 43 | || 'VIRATTHAO ?SAMATTO || Virastava Prakirnakam, Pra. 2 Sammatto' is not there in the mss. Pra, and Ham. sammatto || 10 | Sam. ||

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43. 21: VIRASTAVA PRAKIRNAKA CONCLUSION Thus, this nominal praise of Lord Mahavira has been sung by me. O' Jinesvara (master conqueror) Mahavira ! in your extreme compassion pray grant me, the one with few merits, the eternal and flawless gift of spiritual liberation. || VIRASTAVA CONCLUDED ||

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1. 2. 3. VIRASTAVA-PRAKIRNAKA APPENDICES Transliteration Convention. Alphabetical order Of verses. Bibliography.

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a A i I paa la la la laM Tipa U R A, a A,a I, i I, sa kSa U, u U, u E, e ai 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 VIRASTAVA-PRAKIRNAKA ka kha ga gha Ga ca cha ja jha Ja Ta Tha Da Dha Na zra ka tra KA, ka KHA, kha GA, ga GHA, gha NA, ra CA, ca CHA, cha JA, ja JHA, jha NA, na TA, ta THA, tha DA, da DHA, dha NA, na SRA. sra K, k, etc. TRA, tra ta tha da dha na pa pha ba bha ma ya ra la va za ha jJa 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, jna

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VIRASTAVA-PRAKIRNAKA 2. ALPHABETICAL ORDER OF VERSES Verse Verse No. Amara-nara-asura Ariha joga puya Aruha ! Arihanta! B Bala viriya satta Bhavabiyarikurabhuyam Buddham avagayam Manapajjava bohi-uva N Naho si naha'nahana Namiuna Jinam jaya Na rahasi saddaimanao 22 32 01 26 Doso vi kudila kuntala Dutthaatthakamma 21 33 16 30 15 Evami gunagana Sakka- 36 1 14 Ghoruvasagga-parisaha H Harasi rayani jantunam Hari si tumani Kamala 40 Paccuppanna-anagaya Padipunnaruvadhana Padhamavayagahanadiv Pancendiya sannino je Parami kammassa bhava Patteyara suhumeyara R Ragaiverinikkittanena Rago = rai, sumeyara Rahamagganto, antami Rahu = gaddi sesasangh S Sacaracarajantuduyatta Siddhibahusarigakila Sirisiddhatthanaresara Siri Vaddhamana Hari Sokamalasana harihara 23 34 Tha-paraloyaiyam Iya namavalisanthua! 43 17 27 04 Jai vi bahuruvadhari Jami malana-dalana Jani savva-davva-pajja- Jaya Viyaraya ! Kevali! Je bhuya-bhavissa- 24 25 28 03 18 Vandana-thunana- 07 Kamalsanao vi jenam 41

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VIRASTAVA-PRAKIRNAKA 3. BIBLIOGRAPHY Agama Aur Tripitia : Eka Anusilana, Muni Nagaraj. Abhidhana Rajendra Kosa : Parts 1-7, Sri Vijaya Rajendrasuri, Ratlam. Ardhamagadhi Kosa : Parts 1-5, Pt. Muni Ratnacandraji, Amar Publications, Varanasi. Devendrastava Prakirnaka, Dr. Subhash Kothari, Agama Samsthana, Udaipur. Jaina Laksanavli : Parts 1-3, Balacandra Siddhantasastri, Vira Seva Mandir, Delhi. Jaina Stotra Sangraha,: Parts 1-2, Somasundarasuri. Jaina Stotra sandoha, Ed. Muni Sri Caturvijayaji. Jaina Stuti Sangraha, Dungarsi. Jaina Stuti Sangra'i, Mahalcanda Vayed. Jainendra S. ,,Jhanta ; Parts 1-4, Jinendra Varni, Bharatiya Jnanapitha, Delhi Jinasai ranama Stotra, Muni Vinayavijayaji, Sri Jaina Dharma rasaraka Sabha, Bhavanagar. Mahavira Caritta Nimamsa, Pt. Dalsukhabhai Malavaniya, Ahmendabad. Nandisutra, Muni Madhukara, Agama Prakasana Samiti, Beawar. Paiasaddamahannavo, Pt. Hargivindadas, Prakita Texts Society, Varanasi. Painayasuttaim : Parts 1-2, Muni Punyavijayaji, Mahavira Jaina Vidyalaya, Muunbai. Prakita Bhas,a Evam Sahitya Ka Alocanatmaka Itihasa, Dr, Nemichand Shastri, Varanasi. Srdyana : Quarterly - April, 1982, Parsvanatha Vidyasram Sudha Samsthana, Varanasi. Sagara Jaina Vidya Bharati, Dr. sagarmal Jain, Varanasi. Sutrakrtanga niryukti, Niryukti yangraha, harsa Puspamrta Granthamala. Sutrakitanga, Muni Madhukai, Agama Prakasana Samiti, Beawar: Virastava, Jinaprabhacarya. Virastavanaik, Mulacandra Siddhantasastri. Virastuti, Ed. Pt. Muni Amarcandaji. Virastuti, Muni Ramakrsna, Chavdi Bazar, D ihi. Virastuti, Puspa Bhikkhu.

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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.